Xin Shu (新書)

秦孝公據崤函之固，擁雍州之地，君臣固守，以窺周室，有席捲天下，包舉宇內，囊括四海之意，幷吞八荒之心。當是時也，商君佐之，內立法度，務耕織，修守戰之具：外連衡而鬥諸侯，於是秦人拱手而取西河之外。

Duke Xiao of Qin held the strong defenses of the Xiao Mountains and Hangu Pass and possessed the land of Yongzhou; ruler and ministers held it firmly, watching for an opening against the house of Zhou, with the intention of rolling up the world, taking in the whole universe, and bagging the four seas, and the heart to swallow the eight wildernesses. At that time Lord Shang assisted him, establishing laws inside, devoting effort to farming and weaving, and repairing the implements of attack and defense; outside he used the horizontal alliance to set the feudal lords against one another, and so the people of Qin took the land beyond the Western River with folded hands.

孝公既沒，惠文武昭襄王，蒙故業，因遺策，南取漢中，西舉巴蜀，東割膏腴之地，北收要害之郡。諸侯恐懼，同盟而謀弱秦，不愛珍器重寶肥饒之地，以致天下之士，合從締交，相與為一。當此之時，齊有孟嘗，趙有平原，楚有春申，魏有信陵。此四君者，皆明智而忠信，寬厚而愛人，尊賢重士。約從離衡，兼韓。魏。燕。趙。宋。衛。中山之眾。於是六國之士，有甯越。徐尚。蘇秦。杜赫之屬為之謀主，齊明。周最。陳軫。召滑。樓緩。翟景。蘇厲。樂毅之徒通其意，吳起。孫臏。帶佗。倪良。王廖。田忌。廉頗。趙奢之朋制其兵。嘗以什倍之地。百萬之眾，仰關而攻秦。秦人開關延敵，九國之師逡遁而不敢進。秦無亡矢遺鏃之費，而天下諸侯已困矣。於是從散約解，爭割地而賂秦。秦有餘力而制其弊，追亡逐北，伏屍百萬，流血漂櫓，因利乘便，宰割天下，分請山河，強國裂伏，弱國入朝。

After Duke Xiao died, King Huiwen, King Wu, and King Zhaoxiang received the old work and followed the bequeathed plans; to the south they took Hanzhong, to the west they seized Ba and Shu, to the east they cut off fertile land, and to the north they gathered commanderies at strategic points. The feudal lords were afraid, allied and planned to weaken Qin, not sparing rare vessels, precious treasures, and fertile land in order to draw in the scholars of the world, and joined the vertical alliance, binding themselves together as one body. At that time Qi had Lord Mengchang, Zhao had Lord Pingyuan, Chu had Lord Chunshen, and Wei had Lord Xinling. These four lords were all wise, loyal, and trustworthy, generous and loving of people, honoring the worthy and valuing scholars. They pledged to unite the vertical alliance and break up the horizontal, and brought together the forces of Han, Wei, Yan, Zhao, Song, Wei, and Zhongshan. Then among the scholars of the six states, men such as Ning Yue, Xu Shang, Su Qin, and Du He acted as planners, men such as Qi Ming, Zhou Zui, Chen Zhen, Shao Hua, Lou Huan, Zhai Jing, Su Li, and Yue Yi conveyed intentions, and men such as Wu Qi, Sun Bin, Dai Tuo, Ni Liang, Wang Liao, Tian Ji, Lian Po, and Zhao She commanded the armies. They once used ten times the land and a million troops to attack Qin by assaulting the passes. The people of Qin opened the pass and took in the enemy, and the armies of the nine states hesitated and drew back and did not dare advance. Qin had not lost the cost of a single arrow or arrowhead, and the feudal lords of the world were already in distress. Thereupon the vertical alliance dissolved and the covenant broke, and they competed to cede land to bribe Qin. Qin, with strength to spare, took control of their weaknesses, pursued the fleeing, and the fallen corpses numbered a million, blood flowing so that shields floated; taking advantage of the opportunity, it carved up the world and divided mountains and rivers (the base text has a variant here, probably a miswriting of “divided”), strong states were split and submitted, and weak states came to court.

施及孝文王。莊襄王，享國日淺，國家無事。及至始皇，奮六世之餘烈，振長策而御宇內，吞二週而亡諸侯，履至尊而制六合，執搞樸以鞭笞天下，威振四海，南取百粵之地，以為桂林象郡。百粵之君，俛首繫頸，委命下吏，乃使蒙恬北築長城而守藩籬，卻匈奴七百餘里。胡人不敢南下而牧馬，士不敢彎弓而報怨。於是廢先王之道，燔百家之言，以愚黔首。墮名城，殺豪俊，收天下之兵，聚之咸陽。銷鋒鍉，鑄以為金人十二，以弱天下之民。然後踐華為城，因河為池，據億丈之高，臨百尺之淵以為固。良將勁弩，守要害之處：信臣精卒，陳利兵而誰何。天下已定，始皇之心，自以為關中之固，金城千里，子孫帝王萬世之業也。

Continuing to King Xiaowen and King Zhuangxiang, their time on the throne was short and the state had no affairs. When it came to the First Emperor, he rose with the leftover achievements of six generations, swung a long whip to drive the universe, swallowed up the two Zhou and destroyed the feudal lords, ascended to the supreme honor and controlled the six directions, took up the staff and whip to flog the world, and his awe shook the four seas; to the south he took the land of the Hundred Yue and set up Guilin and Xiang commanderies. The lords of the Hundred Yue bowed their heads, put halters on their necks, and handed their lives to the lower officials. Then he sent Meng Tian to build the Great Wall in the north to guard the fence, driving the Xiongnu back more than seven hundred li. The Hu dared not come south to graze their horses, and their warriors dared not draw bows to avenge themselves. Then he abolished the Way of the former kings and burned the books of the hundred schools in order to make fools of the black-headed people. He destroyed famous cities, killed the outstanding and talented, collected the weapons of the world and gathered them at Xianyang. He melted down the blades and arrowheads and cast twelve metal men to weaken the people of the world. Then he took Mount Hua as the city wall and the Yellow River as the moat, relying on a height of a hundred million feet, looking down on a deep abyss of a hundred feet as a stronghold. Good generals and strong crossbows guarded the strategic places; trusted ministers and fine soldiers lined up sharp weapons and challenged those passing. The world was already settled, and the First Emperor's heart considered that the strong defenses within the passes, a metal city a thousand li wide, were the foundation of his descendants' imperial rule for ten thousand generations.

始皇既沒，餘威振於殊俗。然而陳涉，甕牖繩樞之子，氓隸之人，而遷徙之徒也。材能不及中人，非有仲尼。墨翟之賢，陶朱。猗頓之富，躡足行伍之閒，俛起阡陌之中，率疲弊之卒，將數百之眾，轉而攻秦。斬木為兵，揭竿為旗，天下雲合響應，贏糧而景從。山東豪傑並起，而亡秦族矣。

After the First Emperor had died, his remaining awe still shook distant lands with strange customs. Yet Chen She was the son of a household with a jar for a window and a rope for a door hinge, a kind of hired slave, and also a conscripted laborer who had been transferred. His talent did not reach that of an average person; he had neither the worth of Confucius and Mozi nor the wealth of Tao Zhu and Yi Dun; he set foot among the ranks of the army and rose bending from the footpaths between the fields, leading weary soldiers, commanding a few hundred men, and turned to attack Qin. They cut trees to make weapons and raised bamboo poles as banners, and the world gathered and responded like clouds, carrying provisions and following like shadows. The heroes of Shandong rose together, and the house of Qin was destroyed.

且夫天下非小弱也，雍州之地，崤函之固，自若也。陳涉之位，非尊於齊。楚。燕。趙。韓。魏。宋。衛。中山之君也：鉏耰棘矜，不敵於鉤戟長鎩也：謫戍之眾，非抗九國之師也：深謀遠慮，行軍用兵之道，非及曩時之士也：然而成敗異變，功業相反也。試使山東之國，與陳涉度長絜大，比權量力，則不可同年而語矣。然秦以區區之地，致萬乘之勢，序八州而朝同列，百有餘年矣。然後以六合為家，崤函為宮，一夫作難而七廟墮，身死人手，為天下笑者，何也？仁心不施，而攻守之勢異也。

Moreover, the world had not become smaller or weaker; the land of Yongzhou and the strong defenses of Xiao and Han were as before. Chen She's position was not more honored than the rulers of Qi, Chu, Yan, Zhao, Han, Wei, Song, Wei, and Zhongshan; hoes, harrows, thorn staves, and spear shafts were no match for hooked halberds and long lances; the forces of conscripted garrison troops could not stand against the armies of the nine states; and in deep planning, far thinking, and the way of marching and using troops he was not equal to the earlier scholars; yet success and failure changed, and the achievements were the opposite. If one let the states of Shandong be measured against Chen She in length and size and compared in power and strength, they could not be spoken of in the same year. Yet Qin, with its small stretch of land, reached the power of ten thousand chariots, ordering the eight provinces and making equal states come to court, for more than a hundred years. Afterward, taking the six directions as his home and Xiao and Han as his palace, one man made trouble and the seven ancestral temples were destroyed, and he himself died at the hands of another and was laughed at by the world; why? Because benevolence was not applied, and the situation of attack and defense was no longer the same.

秦滅周祀，幷海內，兼諸侯，南面稱帝，以四海養。天下之士，斐然向風，若是何也？曰：近古之無王者久矣，周室卑微，五霸既滅，令不行於天下，是以諸侯力政。強凌弱，眾暴寡，兵革不休，士民罷弊。今秦南面而王天下，是上有天子也。即元元之民，冀得安其性命，莫不虛心而仰上。當此之時，專威定功，安危之本，在於此矣。

Qin extinguished the sacrifices of Zhou, swallowed everything within the seas, annexed the feudal lords, faced south and called himself emperor, and was supported by the four seas. The scholars of the world eagerly looked toward his civilizing influence; why was this? It is said: for a long time in recent antiquity there had been no king; the house of Zhou was feeble, the Five Hegemons had perished, commands could not be carried out in the world, and so the feudal lords campaigned against one another by force. The strong bullied the weak, the many oppressed the few, weapons and armor never rested, and the scholars and people were worn out. Now Qin faced south and became king of the world, which meant there was a Son of Heaven above. Then the multitude of common people hoped to have their lives secured, and none failed to look up humbly toward the top. At that time, to concentrate authority and fix achievements, the root of safety and danger was right here.

秦王懷貪鄙之心，行自奮之智，不信功臣，不親士民。廢王道而立私愛，焚文書而酷刑法，先詐力而後仁義，以暴虐為天下始。夫幷兼者高詐力，安危者貴順權。推此言之，取與攻守不同術也。秦雖離戰國而王天下，其道不易，其政不改，是其所以取之也，孤獨而有之，故其亡可立而待也。借使秦王論上世之事，並殷周之跡，以制御其政，後雖有淫驕之主，猶未有傾危之患也。故三王之建天下，名號顯美，功業長久。

The King of Qin held a greedy and mean heart and used his own wisdom of having risen by his own effort, did not trust meritorious ministers, and did not draw close to scholars and people. He abolished the Way of kings and established private favor, burned documents and made punishments harsh, put fraud and force first and benevolence and righteousness after, and began the world with cruelty. Those who annex value fraud and force, and those who settle danger value adapting to the times and expediency. Reasoning from this, taking and defending are not the same set of methods. Although Qin left the Warring States period and became king of the world, it did not change that way and did not change that government; this was the method by which it took power, and holding it alone, ruin could be awaited at once. If the King of Qin had discussed matters of earlier ages and compared them with the deeds of Yin and Zhou to govern his government, then even later when there were licentious and arrogant rulers, there would still not have been the disaster of collapse. So the Three Kings established the world with illustrious and fine names and long-lasting achievements.

今秦二世立，天下莫不引領而觀其亡。夫寒者利裋褐，而飢者甘糟糠：天下囂囂，新主之資也，此言勞民之易為仁也。向使二世有庸主之行，而任忠賢，臣主一心，而憂海內之患，縞素而正先帝之過：裂地分民，以封功臣之後：建國立君，以禮天下。虛囹圄而免刑戮，去收孥汙穢之罪，使各反其鄉里。發倉廩，散財幣，以振孤獨窮困之士。輕賦少事，以佐百姓之急，約法省刑，以持其後。使天下之人，皆得自新，更節循行，各慎其身。塞萬民之望，而以盛德與天下息矣。即四海之內，皆歡然各自安樂其處，惟恐有變。雖有狡害之民，無離上之心，則不軌之臣，無以飾其智，而暴亂之奸弭矣。二世不行此術，而重以無道，壞宗廟，與民更始作阿房之宮，繁刑嚴誅，吏治刻深，賞罰不當，賦斂無度。天下多事，吏不能紀，百姓困窮，而主不收恤。然後奸偽並起，而上下相遁，蒙罪者眾，刑僇相望於道，而天下苦之。自群卿以下，至於眾庶，人懷自危之心，親處窮苦之實，鹹不安其位，故易動也。是以陳涉不用湯武之賢，不借公侯之尊，奮於大澤，而天下響應者，其民危也。

Now when the Second Emperor of Qin ascended the throne, there was no one in the world who did not stretch his neck to see him fall. A person who is cold takes short coarse cloth as profit, and a person who is hungry finds chaff and dregs sweet: the clamor of the world is the new ruler's capital, which means that it is easy to practice benevolence toward the toiling people. If the Second Emperor had had the conduct of an ordinary ruler and employed the loyal and worthy, with ruler and ministers of one mind, worried about the troubles within the seas, and wearing plain white mourning corrected the late emperor's faults; divided land and people to enfeoff the descendants of meritorious ministers; established states and set up rulers and treated the world with ritual. Emptied the prisons and spared executions, removed the filthy crimes such as confiscation of families, letting them each return to their villages. Opened the granaries, distributed wealth and money to relieve the lonely and poor scholars. Lightened taxes and reduced labor to help the people's urgent troubles, simplified the laws and reduced punishments to sustain what came after. Let the people of the world renew themselves, change their conduct to follow what is good, and each be careful of their own persons. Satisfy the hopes of the myriad people and rest together with the world through great virtue. Then within the four seas, all would be happy and each at peace in their place, fearing only that something might change. Even if there were deceitful people who did harm, they would have no heart to turn against those above, and so ministers who broke the rules could not dress up their cleverness and violent traitors would stop. The Second Emperor did not carry out this method and added to the lawlessness, destroyed the ancestral temples, and, at a new start with the people, went and built the Epang Palace, with heavy punishments and severe executions, harsh and severe officials, improper rewards and punishments, and levies without limit. The world was full of affairs, the officials could not manage them, the common people were in distress, and the ruler did not take pity. Then treachery and falsehood arose together, those above and below avoided one another, many were found guilty, those executed could be seen all along the road, and the world was in anguish. From the ministers down to the common people, everyone cherished a heart of self-endangerment, being personally in the reality of poverty and suffering, and none were secure in their place, so it was easy to stir them. Therefore Chen She, without the virtue of Tang and Wu and without borrowing the honor of dukes and marquises, rose from the great marsh and the world responded, because the people were in distress.

故先王者，見終始之變，知存亡之由，是以牧之以道，務在安之而已矣。下雖有逆行之臣，必無響應之助。故曰："安民可與為義，而危民易與為非。"此之謂也。貴為天子，富有四海，身在於戮者，正之非也，是二世之過也。

Therefore the former kings, seeing the changes of beginning and end and knowing the causes of survival and ruin, used the Way to shepherd the people and strove only to settle them. Even if there were ministers below who went against them, there would surely be no supporting force responding to them. So it is said: “A settled people can do right together, while a people in distress easily do wrong together.” That is what this refers to. To be honored as Son of Heaven, rich in all within the four seas, and to be brought personally to execution was due to using the wrong method of correction; this was the fault of the Second Emperor.

秦兼諸侯山東三十餘郡，循津關，據嶮塞，繕甲兵而守之。然陳涉率散亂之眾數百，奮臂大呼，不用弓戟之兵，鉏耰白梃，望屋而食，橫行天下。秦人阻嶮不守，關梁不閉，長戟不刺，強弩不射，楚沛深入，戰於鴻門，曾無藩籬之難。於是山東諸侯並起，豪俊相立，秦使章邯將而東征。章邯因其三軍之眾，要市於外，以謀其二。群臣之不相信，可見於此矣。

Qin annexed the feudal lords and more than thirty commanderies of Shandong, patrolled and guarded the fords and passes, held the strategic strongholds, and repaired armor and weapons to defend. Yet Chen She, leading a scattered force of a few hundred men, raised his arm and shouted aloud, without weapons of bow or halberd, with hoes, harrows, and white wooden sticks, and, seeing a house, went to eat in it, and swept across the world. The people of Qin could not hold the narrow defiles, the passes and bridges could not be closed, the long halberds did not stab, the strong crossbows did not shoot, and the people of Chu and Pei went deep in and fought at Hongmen, not meeting any hedge or barrier. Then the feudal lords of Shandong all rose together, the heroes each set up their own affairs, and Qin sent Zhang Han to lead troops east. Zhang Han, relying on the force of the three armies, outside demanded terms and sought a bargain, to plot against his own ruler. That the ministers did not trust one another can be seen from this.

子嬰立，遂不悟。借使子嬰有庸主之材，而僅得中佐，山東雖亂，三秦之地可全而有，宗廟之祀宜未絕也。秦地被山帶河以為固，四塞之國也。自繆公以來，至於秦王，二十餘君，常為諸侯雄。此豈世賢哉，其勢居然也。且天下嘗同心幷力攻秦矣，然困於嶮岨而不能進者，豈勇力智能不足哉，形不利，勢不便。秦雖小邑，伐幷大城，得阨塞而守之。諸侯起於匹夫，以利會，非有素王之行也。其交未親，其名未附，名曰亡秦，其實利之也。彼見秦阻之難犯，必退師，案土息民，以待其弊。承解誅罷，以令國君，不患不得意於海內。貴為天子，富有四海，而身為禽者，捄敗非也。

When Ziying ascended the throne he still did not wake up. Suppose Ziying had had the ability of an ordinary ruler and had obtained only middling assistants; though Shandong was in disorder, the territory of the Three Qin could still have been preserved and held, and the sacrifices of the ancestral temple should not yet have been cut off. The land of Qin, with mountains for a mantle and the river for a belt, was the strong defense of a state sealed on four sides. From Duke Mu until the King of Qin, more than twenty rulers, it was constantly the chief among the feudal lords. Was this because they were worthy generation after generation? It was because the situation lay there. Moreover, the world once joined hearts and forces to attack Qin but was held up by the defiles and could not advance; was it because their courage, strength, and wisdom were insufficient? It was because the terrain was unfavorable and the situation inconvenient. Even Qin, a small town, attacked and annexed large cities and obtained narrow passes to defend. The feudal lords rose from common men, gathering because of profit, and had not the virtue of an uncrowned king. Their friendship was not yet close, their reputation was not yet attached, and in name they were destroying Qin but in fact were seeking profit. Seeing that Qin's defiles were hard to attack, they would surely have withdrawn their forces, settled the land and let the people rest, and awaited Qin's decay. Taking advantage of its slackness and wiping out its exhaustion, to give orders to rulers, they would not have worried about being unable to attain their ambition within the seas. To be honored as Son of Heaven, rich in all within the four seas, and yet be captured personally, was due to using the wrong method of salvaging a failing situation.

秦王足己而不問，遂過而不變。二世受之，因而不改，暴虐以重禍。子嬰孤立無親，危弱無輔。三主之惑，終身不悟，亡不亦宜乎！當此時也，世非無深謀遠慮知化之士也，然所以不敢盡忠拂過者，秦俗多忌諱之禁也，忠言未卒於口，而身糜沒矣。故使天下之士傾耳而聽，重足而立，闔口而不言。是以三主失道，而忠臣不諫，智士不謀也。天下已亂，奸臣不上聞，豈不悲哉！先王知壅蔽之傷國也，故置公。卿。大夫。士，以飾法設刑，而天下治。其強也，禁暴誅亂而天下服：其弱也，五霸徵而諸侯從：其削也，內守外附而社稷存。故秦之盛也，繁法嚴刑而天下震。及其衰也，百姓怨而海內叛矣。故周王序得其道，千餘載不絕，秦本末並失，故不能長。由是觀之，安危之統，相去遠矣。

The King of Qin was self-satisfied and did not ask questions, made mistakes and did not change. The Second Emperor accepted it, followed without changing, and made disasters worse with cruelty. Ziying was isolated with no confidants, in danger and weak with no assistants. With the delusion of three rulers, not waking up to the end of their lives, was ruin not as it should be! At that time, it was not that the world lacked scholars who thought deeply, looked far, and knew change, but the reason they dared not be fully loyal and correct the faults was that Qin custom had many forbidden taboos, and before loyal words were finished, the speaker's own body had already been ruined and destroyed. So scholars of the world tilted their ears to listen, stood with feet together, and shut their mouths and did not speak. And so the three rulers lost the Way, loyal ministers did not remonstrate, and wise scholars did not plan. When the world was already in disorder, treacherous ministers did not report upward; was that not sad! The former kings knew that blockage harms the state, and so established dukes, ministers, high officials, and scholars to put laws in order and set up punishments, and the world was governed. When strong, they forbade violence and punished rebels and the world obeyed; when weak, the Five Hegemons campaigned and the feudal lords followed; when diminished, they guarded within and allied outside and the altars of soil and grain remained. So when Qin was strong, its many laws and severe punishments shook the world. When it declined, the people resented it and all within the seas turned against it. So the kings of Zhou arranged the order in accord with the Way, and it did not end for more than a thousand years, while Qin lost both root and branch and so could not last long. Seen from this, the lineages of safety and danger are very far apart.

鄙諺曰："前事之不忘，後之師也。"是以君子為國，觀之上古，驗之當世，參之人事。察盛衰之理，審權勢之宜，去就有序，變化因時，故曠日長久，而社稷安矣。

A common proverb says: “Not forgetting the past is the teacher of what comes after.” So the gentleman, in governing a state, looks to remote antiquity, verifies with the present age, and checks against human affairs. Examining the principles of flourishing and decline, weighing the suitability of power and circumstance, going and staying in order, changing with the times, the days are long and the altars of soil and grain are secure.

今或親弟謀為東帝，親兄之子西向而擊，今吳又見告矣。天子春秋鼎盛，行義未過，德澤有加焉，猶尚若此，況莫大諸侯，權勢十此者乎！

Now there are those whose own younger brother plans to be Emperor of the East, and whose elder brother's son is advancing west, and now Wu has been denounced again. The Son of Heaven is in the prime of life, his conduct of righteousness has no fault, and his virtue and kindness have been increasing, and yet it is like this; how much more with larger feudal lords whose power is ten times as great!

然而天下少安者，何也？大國之王，幼在懷衽，漢所置傅相，方握其事。數年之後，諸侯王大抵皆冠，血氣方剛。漢之所置傅，歸休而不肯住，漢所置相，稱病而賜罷。彼自丞尉以上，偏置其私人，如此有異淮南。濟北之為耶！此時而乃欲為治安，雖堯舜不能。

Yet the world has settled down slightly; why? The kings of the great states are still young, still in swaddling clothes, and the tutors and chancellors that the Han appointed are in charge of government. A few years later, the feudal kings will mostly have come of age and be capped, with blood and spirit at their height. The tutors appointed by Han go home to rest and refuse to stay, and the chancellors appointed by Han claim illness and are granted dismissal. From the level of deputy and commandant upward, they place their own men everywhere, so how are they different from Huainan and Jibei! At that time, to want to seek order and peace would be impossible even for Yao and Shun.

黃帝曰："日中必，操刀必割。"今令此道順而全安甚易，弗肯早為已，乃墮骨肉之屬而抗剄之，豈有異秦之季世乎！夫以天子之位，用天下之力，乘今之時，因天之助，尚憚以危為安，以亂為治。假設陛下居齊桓之處，將不合諸侯匡天下乎！

The Yellow Emperor said: “When the sun is at midday one must dry things in it; when holding a knife one must cut.” Now to let this principle proceed and preserve safety would be easy, but they will not act early; they would rather harm the flesh and blood relatives and have them executed, and how is that different from the end of Qin? With the position of the Son of Heaven, using the strength of the world, taking the present opportunity, and relying on Heaven's help, one still fears being unable to turn danger into safety and disorder into order. Suppose Your Majesty were in the position of Duke Huan of Qi; would you not convene the feudal lords and set the world right!

臣竊惟事勢，可痛惜者一，可為流涕者二，可為長大息者六。若其它倍理而傷道者，難遍以疏舉。進言者皆曰："天下已安矣。"臣獨曰："未安。"或者曰："天下已治矣。"臣獨曰："未治。"恐逆意觸死罪，雖然，誠不安，誠不治。故不敢顧身，敢不昧死以聞。夫曰天下安且治者，非至愚無知，固諛者耳，皆非事實，知治亂之體者也。夫抱火措之積薪之下，而寢其上，火未及？，因謂之安，偷安者也。方今之勢，何以異此？夫本末舛逆，首尾橫決，國制搶攘，非有紀也，胡可謂治？陛下何不一令臣得熟數之於前，因陳治安之策，陛下試擇焉。

I privately consider the situation of affairs: there is one matter to lament, two matters to weep over, and six matters to sigh over at length. As for the others that go against reason and harm the Way, it is hard to list them one by one. Those who speak to you all say: “The world is already settled.” I alone say: “It is not settled.” Some say: “The world is already well governed.” I alone say: “It is not governed.” I fear going against your wishes and committing a capital crime; even so, it truly is not settled and truly is not governed. So I dare not spare myself and dare to report at the risk of death. Those who say the world is settled and governed are either the utterly foolish and ignorant or flatterers, and none of them are those who know the facts and know the essentials of order and disorder. To put fire under a pile of firewood and sleep on top of it, when the fire has not yet reached it (the base text is missing a character here) and call it safe, is the way of those who steal ease. How is the present situation different from this? Root and branch are upside down, head and tail are severed, the state system is in disorder and has no guiding rules; how can this be called order? Why will Your Majesty not let me explain in detail before you, and therefore set out the plan for governance and stability, and Your Majesty may try choosing from it.

射獵之娛，與安危之機，孰急也？臣聞之：自禹已下五百歲而湯起，自湯已下五百餘年而武王起，故聖王之起，大以五百為紀。自武王已下，過五百歲矣，聖王不起，何慅矣。及秦始皇帝，似是而卒非也，終於無狀。及今天下集於陛下，臣觀寬大知通，竊曰：是以摻亂業，握危勢，若今之賢也，明通以足天紀，又當天宜，請陛下為之矣。然又未也者，又將誰須也？使為治，勞知慮，苦身體，乏馳騁鐘鼓之樂，勿為可也，樂與今同耳。因加以常安，四望無患，因諸侯附親軌道，致忠而信上耳：因上不疑其臣，無族罪，兵革不動，民長保首領耳：因德窮至遠，近者匈奴，遠者四荒，苟人跡之所能及，皆鄉風慕義，樂為臣子耳：因天下富足，資財有餘，人及十年之食耳：因民素樸，順而樂從令耳：因官事甚約，獄訟盜賊可令？有耳。大數既得，則天下順治，海內之氣，清和鹹理，則萬生遂茂。晏子曰："唯以政順乎神為可以益壽。"發子曰："至治之極，父無死子，兄無死弟，塗無襁褓之葬，各以其順終。穀食之法，固百以是，則至尊之壽，輕百年耳，古者五帝，皆踰百歲。"以此言信之，因生為明帝，沒則為明神，名譽之美，垂無窮耳。禮：祖有功，宗有德，始取天下為功，始治天下為德。因觀成之廟，為天下太宗，承太祖，與天下漢長亡極耳。因卑不疑尊，賤不踰貴，尊卑貴賤，明若白黑，則天下之眾不疑眩耳。因經紀本於天地，政法倚於四時，後世無變故，無易常，襲跡而長久耳。臣竊以為建久安之勢，成長治之業，以承祖廟，以奉六親，至孝也：以宰天下，以治群生，神民鹹億，社稷久饗，至仁也：立經陳紀，輕重周得，後可以為萬世法，以後雖有愚幼不肖之嗣，猶得蒙業而安，至明也。壽並五帝，澤施至遠，於陛下何損哉！

Compare the pleasure of hunting with the pivot of safety and danger: which is more urgent? I have heard that five hundred years after Yu, Tang arose, and more than five hundred years after Tang, King Wu arose, so the rising of sage kings is generally reckoned in periods of five hundred years. Since King Wu more than five hundred years have passed, and no sage king has arisen; how unsettling that is. As for Qin's First Emperor, he seemed to be one but in the end was not, and ended up without a good outcome. Now the world is gathered in Your Majesty; I see that you are broad-minded and open, and privately say: this is enough to put in order the disordered work and grasp the endangered situation; with such wisdom as you have today, your clear understanding is enough to accord with Heaven's order above, and you also meet the time's fitness; I ask Your Majesty to act. Yet if you do not act, whom will you wait for? Suppose that to govern one must labor and spend thought and bitterly tax the body, lacking the pleasure of galloping and bells and drums; it would be acceptable not to do it, since the pleasure would be the same as now. And besides, if long peace is added, with no troubles on the four sides, then the feudal lords will draw close and follow the track, be loyal and trust their superiors; then the ruler above will not suspect his subordinates, there will be no crime of wiping out a clan, weapons and armor will not move, and the people will long keep their heads; then virtue will reach the farthest places, so that the Xiongnu near and the four wildernesses far, everywhere human tracks can reach, will all yearn for his influence and admire his righteousness and be glad to be his subjects; then the world will be rich with wealth to spare and each person will have ten years of grain; then the people will be simple, compliant, and glad to obey orders; then official business will be very simple, and lawsuits and robbers may be made almost nonexistent (the base text is missing a character here). When the great number has been obtained, the world will be orderly, the breath within the seas will be clear, harmonious, and all in order, and the myriad kinds will grow and flourish. Yanzi said: “Only by using government to accord with the spirit can one increase one's life.” Some say: “At the utmost of perfect order, no father dies before his son, no elder brother dies before his younger brother, there are no burials of infants in swaddling clothes on the roads, and each ends by their own proper course. By the law of grain and food, this is originally taken as a hundred, and so the lifespan of the most honored regards a hundred years lightly; the Five Emperors of ancient times all exceeded a hundred.” Trusting these words, he lives as an enlightened emperor and after death becomes a bright spirit, with fine fame handed down without end. According to ritual: the ancestor has merit and the ancestor-kin has virtue; to first obtain the world is merit, and to first govern the world is virtue. Therefore, looking on the completed temple, one becomes the Grand Ancestor of the world, continuing the Grand Founder above, and forever endures with the Han dynasty of the world without end. In this way the humble do not doubt the honored, the lowly do not overstep the noble, and the high and low, honored and lowly are as clear as black and white, and the people of the world are not confused or dazzled. In this way the framework takes heaven and earth as its root, and government and law rely on the four seasons, and later generations have no upheaval and do not change the constant rules, following the traces for a long time. I privately think that to establish a situation of long-lasting peace and complete the work of long-lasting order, in order to serve the ancestral temple and support the six kinds of kin, is the utmost filial piety; to govern the world and order all living beings so that spirits and people are all at peace and the altars of soil and grain enjoy sacrifice for long, is the utmost benevolence; to establish constant, displayed guiding rules, with light and heavy all complete and fitting, so that afterward they may serve as a standard for ten thousand generations, and later, even if there are foolish, young, or unworthy heirs, they can still inherit the foundation and be at peace, is the utmost clarity. Your lifespan will stand alongside the Five Emperors and your kindness will reach the farthest places; what loss is this to Your Majesty!

以陛下之明通，因使少知治體者，得佐下風，致此治非有難也，陛下何不一為之？其具可素陳於前，願幸無忽。臣謹稽之天地，驗之往古，案之當時之務，日夜念此至孰也，雖使禹舜生而為陛下計，無以易此。

With Your Majesty's enlightened understanding, let those who know a little of the body of government assist from below the wind, and reaching such order will present no difficulty; why does Your Majesty not try it once? The detailed items can be kept laid out before you at ordinary times, and I hope you will not neglect them. I have carefully examined heaven and earth, tested the past, checked present affairs, and thought on it day and night until it is fully ripe; even if Yu and Shun were alive and planned for Your Majesty, they could not change these things.

夫樹國必審相疑之勢，下數被其殃，上數爽其憂，兇飢數動，彼必將有怪者生焉。禍之所罹，豈可豫知？故甚非所以安主上，非所以活大臣者也，甚非所以全愛子者也。

In establishing fiefs one must examine the situation of mutual suspicion: below, calamities are suffered again and again; above, worries are borne again and again; when famine and disaster strike again and again, strange things are bound to happen there. Where the calamity will spread, how can one know in advance? So it is very much not a way to bring peace to the ruler, not a way to preserve great ministers, and very much not a way to preserve beloved sons.

既已令之為藩臣矣，為人臣下矣，而厚其力，重其權，使有驕心而難服從也，何異於善砥鏌？而予射子，自禍必矣。愛之，故使飽粱肉之味，玩金石之聲，臣民之眾，土地之博，足以奉養宿衛其身。然而權力不足以徼倖，勢不足以行逆，故無驕心，無邪行，奉法畏令，聽從必順，長生安樂，而無上下相疑之禍。活大臣，全愛子，孰精於此？

Having already made them vassals and subjects, yet adding to their strength and weight to their power, so that they have proud hearts and are hard to obey, how is this different from sharpening a Moye sword well and handing it to a son who can shoot arrows? Bringing calamity on oneself is certain. To love them, one lets them have their fill of the flavor of fine grain and meat, and enjoy the sound of bells and chimes, with many subjects and broad lands, enough to support their own guards and attendants. Yet their power is not enough to hope for luck, and their strength is not enough to rebel, so they have no proud hearts and no wicked conduct, they follow the law and fear commands, obey and surely comply, live long in peace and joy, and there is no calamity of mutual suspicion between above and below. To preserve great ministers and preserve beloved sons, is there anything more apt than this?

且藩國與制力非獨少也。制令：其有子，以國其子：未有子者，建分以須之。子生而立，其身以子，夫將何失？於實無喪，而葆國無患，子孫世世，與漢相須，皆如長沙，可以久矣。所謂生死而肉骨，何以厚此？

Moreover, the institutions and strengths of the vassal states and the court are not simply little. Make the law: if he has a son, give the state to his son; if he does not yet have a son, establish an enfeoffment to wait for one. A son is installed as soon as he is born, and the father passes it to the son, so what is lost? In reality nothing is lost, and preserving the fiefs brings no calamity; the descendants for generations, living together with Han, all like Changsha, can last long. What is called bringing the dead to life and putting flesh on white bones, is there anything more generous than this?

竊跡前事，大抵強者先反。淮陰王楚最強，則最先反：韓王信倚胡，則又反：貫高因趙資，則又反：陳豨兵精強，則又反：彭越用梁，則又反：黥布用淮南，則又反：盧綰國比最弱，則最後反。長沙乃才二萬五千戶耳，力不足以行逆，則功少而最完，埶疏而最忠，全骨肉。時長沙無故者，非獨性異人也，其形勢然矣。

In private I have examined the traces of earlier events, and for the most part the strong rebelled first. The Marquis of Huaiyin was strongest in Chu, and so rebelled first; Han Wang Xin relied on the Hu, and so rebelled again; Guan Gao relied on the resources of Zhao, and so rebelled again; Chen Xi's troops were elite and strong, and so rebelled again; Peng Yue used Liang, and so rebelled again; Ying Bu used Huainan, and so rebelled again; Lu Wan's state was comparatively weakest, and so rebelled last. Changsha had only twenty-five thousand households, and its strength was not enough to rebel, so its merit was small yet it remained the most intact, its situation was distant yet it was the most loyal, and it preserved its kin. At that time Changsha had no upheaval, not because its nature alone was different from others, but because of the circumstances.

曩令樊。酈。絳。灌據數十城而王，今雖以殘亡可也。令韓信黥布彭越之倫，列為徹侯而居，雖至今存可也。然則天下大計可知已。欲諸王皆忠附，則莫若令如長沙：欲勿令葅醢，則莫若令如樊。酈。絳。灌：欲天下之治安，天子之無憂，莫如眾建諸侯而少其力。力少則易使以義，國小則無邪心。

If in the past Fan Kuai, Li Shang, the Marquis of Jiang and Guan Ying had been made kings occupying dozens of cities, then even if they had perished and fallen by now it would be acceptable. If men like Han Xin, Ying Bu and Peng Yue had been ranked as full marquises and lived as such, then even if they were still alive today it would be acceptable. Then the great plan of the world can be known. If one wants all the kings to be loyal and close, it is better to let them be like Changsha; if one wants to keep them from being chopped into mincemeat, it is better to let them be like Fan Kuai, Li Shang, the Marquis of Jiang and Guan Ying; if one wants the world to be in order and the Son of Heaven to have no worry, it is better to establish many lords and reduce their strength. When strength is small it is easy to command with righteousness, and when the state is small there is no wicked heart.

昔楚靈王問範無宇曰："我欲大城陳。蔡。葉與不羹，賦車各千乘焉，亦足以當晉矣，又加之以楚，諸侯其來朝乎？"範無宇曰："不可。臣聞：大都疑國，大臣疑主，亂之媒也：都疑則交爭，臣疑則並令，禍之深者也。今大城陳。蔡。葉與不羹，或不充，不足以威晉。若充之以資財，實之以重祿之臣，是輕本而重末也。臣聞尾大不掉，末大必折，此豈不施威諸侯之心哉？然終為楚國大患者，必此四城也。靈王弗聽，果城陳。蔡。葉與不羹，實之以兵車，充之以大臣。是歲也，諸侯果朝。居數年，陳。蔡。葉與不羹，或奉公子棄疾內作難，楚國雲亂，王遂死於乾溪芊尹申亥之井。為計若此，豈不可痛也哉！悲夫！本細末大，弛必至心。時乎！時乎！可痛惜者此也。

In the past King Ling of Chu asked Fan Wuyu: "I want to build up the walls of Chen, Cai, Ye and Bugeng at great expense, each supplying a thousand war chariots, which would also be enough to resist Jin, and with Chu added, would the feudal lords come to court?" Fan Wuyu said: "It will not do. I have heard: when a large town rivals the state, and a great minister rivals the ruler, these are the matchmakers of disorder; when towns rival one another they struggle for each other's possessions, and when ministers rival one another they issue orders together, which is the deepest source of calamity. Now to build up Chen, Cai, Ye and Bugeng at great expense, some of them will not be filled, and will not be enough to overawe Jin. If they are filled with resources and with ministers of heavy salary, that treats the root lightly and values the branches. I have heard that when a tail is large it cannot be wagged, and when the tip is large it will surely break; is this not the mind that wishes to apply awe on the feudal lords? Yet in the end what becomes a great calamity for the state of Chu will surely be these four cities." King Ling did not listen, and indeed built up Chen, Cai, Ye and Bugeng, filled them with war chariots and with great ministers. That year the feudal lords did come to court. After a few years, some in Chen, Cai, Ye and Bugeng served Prince Qiji in causing trouble from within, Chu fell into great disorder, and the king in the end died in a well belonging to Shen Hai, the Qian Yin, at Ganxi. To plan like this, is it not painful! How sad! When the root is thin and the branches large, the slackness will surely reach the heart and belly. The opportunity! The opportunity! What is to be lamented is just this.

天下之勢，方病大尰，一脛之大幾如要，一指之大幾如股，惡病也，平居不可屈信，一二指搐，身固無聊也。失今弗治，必為錮疾，後雖有扁鵲，弗能為已。此所以竊為陛下患也。病非徒尰也，又苦？盭。元王之子，帝之從弟也。今之王者，從弟之子也。惠王之子，親兄之子也。今之王者，兄子之子也。親者或無分地，以安天下：疏者或專大權，以偪天子。臣故曰："非徒病尰也，又苦？盭。"可痛哭者，此病是也。

The situation of the world is suffering from a severe swelling of the feet: one shin is almost as large as a waist, one finger almost as large as a thigh; it is a foul illness, which normally can neither bend nor stretch, and with one or two fingers convulsing, the body naturally has nothing to rely on. If we miss the chance to treat it now, it will surely become a chronic disease, and even if a Bian Que came later, he could not cure it. This is what I privately worry about for Your Majesty. The illness is not only a swelling of the feet but also a twisting of the soles (a character is missing in the base text). The son of King Yuan is the emperor's cousin. The present king is the cousin's son. The son of King Hui is the nephew of the emperor's own brother. The present king is the son of the brother's son. Among the close, some have no land to bring peace to the world; among the distant, some monopolize great power and press upon the Son of Heaven. This is why I say: "It is not only a swelling of the feet, but also a twisting of the soles." What deserves to be wept over is this illness.

諸侯王所在之宮，衛織履蹲夷，以皇帝在所宮法論之。郎中謁者受謁取告，以官皇帝之法予之。事諸侯王或不廉潔平端，以事皇帝之法罪之。曰一用漢法事諸侯王，乃事皇帝也。是則諸侯王乃埒至尊也。然則天子之與諸侯，臣之與下，宜撰然齊等若是乎？

In the palaces where the kings of the feudal states live, if the guards weave sandals and squat, they are judged by the law of the palace where the emperor lives. If the gentlemen attendants and receptionists accept audiences and requests for leave, they are given according to the officials' law for treating the emperor. If those serving the kings are not honest and upright, they are punished by the law for serving the emperor. It is said that serving the kings of the feudal states, all by Han law, is serving the emperor. In this way the kings are made equal to the most honored. Then should the Son of Heaven and the feudal lords, ministers and their subordinates, be absolutely equal like this?

天子之相，號為丞相，黃金之印：諸侯之相，號為丞相，黃金之印，而尊無異等，秩加二千石之上。天子列卿秩二千石，諸侯列卿秩二千石，則臣已同矣。人主登臣而尊，今臣既同，則法惡得不齊？天子衛御，號為大僕，銀印，秩二千石：諸侯之御，號曰大僕，銀印，秩二千石，則御已齊矣。御既已齊，則車飾具惡得不齊？天子親號雲太后，諸侯親號雲太后：天子妃號曰後，諸侯妃號曰後。然則諸侯何損，而天子何加焉？妻既已同，則夫何以異？天子宮門曰司馬，闌入者為城旦：諸侯宮門曰司馬，闌入者為城旦。殿門俱為殿門，闌入之罪亦俱棄市，宮牆門衛同名，其嚴一等，罪已鈞矣。天子之言曰令，令甲令乙是也：諸侯之言曰令，令儀令言是也。天子卑號皆稱陛下，諸侯卑號皆稱陛下。天子車曰乘輿，諸侯車曰乘輿，乘輿等也。然則所謂主者安居，臣者安在？

The chancellor of the Son of Heaven is called Chancellor, with a gold seal; the chancellor of the feudal lords is called Chancellor, with a gold seal, with no difference in rank of honor, and his salary is above two thousand shi. The ministers of the Son of Heaven have a salary of two thousand shi, and the ministers of the feudal lords have a salary of two thousand shi, so the ministers are already the same. The ruler is honored by relying on ministers; now that the ministers are already the same, how can the laws not be equal? The Son of Heaven's guard and driver is called Grand Coachman, with a silver seal and a salary of two thousand shi; the feudal lords' driver is called Grand Coachman, with a silver seal and a salary of two thousand shi, and so the drivers are already equal. If the drivers are already equal, how can carriage ornaments and utensils not be equal? The Son of Heaven's mother is called Empress Dowager, and the feudal lords' mother is called Empress Dowager; the Son of Heaven's consort is called Empress, and the feudal lords' consort is called Empress. Then what have the feudal lords lost, and what has the Son of Heaven gained? Since the wives are the same, on what basis are the husbands different? The gate of the Son of Heaven's palace is called Sima, and one who enters without permission is punished with city-wall building; the gate of the feudal lords' palace is called Sima, and one who enters without permission is punished with city-wall building. The gates of the halls are all hall gates, and the crime of entering without permission is in both cases execution in the market; the palace walls and gate guards have the same names, and the strictness is of one grade, so the penalties are already equal. The words of the Son of Heaven are called edicts, like Edict Jia and Edict Yi; the words of the feudal lords are called edicts, like Edict Yi and Edict Yan. The humble title for the Son of Heaven is Your Majesty at the Steps, and the humble title for the feudal lords is Your Majesty at the Steps. The carriage of the Son of Heaven is called the imperial carriage, and the carriage of the feudal lords is called the imperial carriage, and the imperial carriages are equal. Then where is the one called ruler, and where is the one called subject?

人之情不異，面目狀貌同類，貴賤之別，非天根著於形容也。所持以別貴賤明尊卑者，等級。勢力。衣服。號令也。亂且不息，滑曼無紀，天理則同，人事無別。然則所謂臣主者，非有相臨之具，尊卑之經也，特面形而異之耳。近習乎形貌然後能識，則疏遠無所放，眾庶無以期，則下惡能不疑其上？君臣同倫，異等同服，則上惡能不眩其下？孔子曰："長民者衣服不貳，從容有常，以齊其民，則民德一。"詩云："彼都人士，狐裘黃裳，行歸於周，萬民之望。"孔子曰："為上可望而知也，為下可類而志也。"則君不疑於其臣，而臣不惑於其君。而此之不行，沐瀆無界，可為長大息者此也。

People's natures are no different, their faces and appearances are of one kind, and the distinction of noble and base is not something that Heaven attaches to the form and features. What is used to distinguish noble from base and to mark honored from lowly are rank, power, clothing, and commands. Disorder has not yet ceased, things are loose and without discipline, the principle of Heaven is the same, and in human affairs there is no distinction. Then the so-called ruler and subject have no instruments for presiding over each other and no constant mark of high and low, and are only distinguished by looking at appearance face to face. Those close and familiar with the appearance can then recognize it, while those who are distant have nothing to rely on, the multitude have nothing to look forward to, and how can those below not doubt those above? Ruler and subject are of the same category, not of equal rank yet dressed alike, and how can those above not bewilder those below? Confucius said: "One who governs the people has clothing of no two kinds, is at ease and has constant rules, so as to bring his people into order, and the people's virtue is single." The Book of Songs, Lesser Elegantiae, "Du Ren Shi," says: "That man of the capital, in fox fur and yellow lower garment, walking to turn toward Zhou, is what the ten thousand people look up to." Confucius said: "What is above can be known by looking up to it, and what is below can be remembered by analogy." Then the ruler does not doubt his subjects, and the subjects are not confused about their ruler. Yet this cannot be put into practice, and the gradual seeping has no boundary; what deserves a long sigh is this.

衣服疑者，是謂爭先：澤厚疑者，是謂爭賞：權力疑者，是謂爭強：等級無限，是謂爭尊。彼人者，近則冀幸，疑則比爭。是以等級分明，則下不得疑：權力絕尤，則臣無冀志。故天子之於其下也，加五等，已往則以為臣：臣之於下也，加五等，已往則以為僕。僕亦臣禮也。然稱僕不敢稱臣者，尊天子。避嫌疑也。

When clothing rivals, this is called struggling for precedence; when the generosity of favors rivals, this is called struggling for rewards; when power rivals, this is called struggling for strength; when ranks have no limit, this is called struggling for honor. Such people, when near, hope for luck, and when rivaling, contend side by side. Therefore when ranks are clear, those below cannot doubt; when power is especially cut off, subjects have no ambition to covet. So the Son of Heaven, with respect to his subordinates, adds five ranks, and below that regards them as ministers; a minister, with respect to his subordinates, adds five ranks, and below that regards them as servants. A servant also follows the rites of a minister. Yet calling oneself servant and not daring to call oneself minister is out of respect for the Son of Heaven, avoiding suspicion.

制服之道，取至適至和以予民，至美至神進之帝。奇服文章，以等上下而差貴賤。是以高下異，則名號異，則權力異，則事勢異，則旗章異，則符瑞異，則禮寵異，則秩祿異，則冠履異，則衣帶異，則環佩異，則車馬異，則妻妾異，則澤厚異，則宮室異，則床蓆異，則器皿異，則飲食異，則祭祀異，則死喪異。故高則此品周高，下則此品周下。加人者品此臨之，埤人者品此承之。遷則品此者進，絀則品此者損。貴周豐，賤周謙，貴賤有級，服位有等，等級既設，各處其檢，人循其度，擅退則讓，上僭則誅。建法以習之，設官以牧之，是以天下見其服而知貴賤，望其章而知其勢。使人定其心，各著其目，故眾多而天下不眩，傳遠而天下識只。卑尊已著，上下已分，則人倫法矣。於是主之與臣，若日之與星。臣不幾可以疑主，賤不幾可以冒貴。下不凌等，則上位尊：臣不踰級，則主位安：謹守倫紀，則亂無由生。

The way of establishing dress regulations is to take what is most suitable and harmonious for the people, and offer what is finest and most divine to the emperor. Strange clothing and patterns are used to distinguish above and below and grade noble and base. Therefore as high and low differ, the names differ, the powers differ, the situations differ, the banners and insignia differ, the tallies and auspicious tokens differ, the ritual favors differ, the salaries differ, the caps and shoes differ, the robes and belts differ, the rings and pendants differ, the carriages and horses differ, the wives and concubines differ, the generosity of favors differs, the palaces differ, the beds and mats differ, the vessels differ, the food and drink differ, the sacrifices differ, and the funerals differ. So when high, all these categories are high; when low, all these categories are low. What is applied to others is applied with these categories, and what is lower than others receives with these categories. When promoted, these categories rise; when demoted, these categories fall. The noble is wholly abundant, the lowly wholly modest, noble and lowly have grades, dress and position have ranks, and once the ranks are established each is held within restraint, people follow his rules, and stepping back without permission is reprimanded, and overstepping upward is punished. Laws are set up to train them, and officials are appointed to shepherd them, so that the world, seeing a person's dress, knows noble or base, and seeing his insignia knows his power. This lets people settle their hearts and each have clear eyes, and so the people are many yet the world is not bewildered, and it is passed to distant places and the world recognizes it. When the humble and honored are already clear and above and below distinguished, the law of human relations is established. Then ruler and subject are like the sun and stars. Subjects can hardly doubt the ruler, and the lowly can hardly pass for the noble. When those below do not trample the ranks, the position above is honored; when subjects do not cross the grades, the ruler's position is secure; if one carefully holds fast to the order of relations, disorder has nowhere to arise.

陛下即不為千載之治安，知今之勢，豈過一傳再傳哉。諸侯猶且人恣而不制，豪橫而大強也，至其相與，特以縱橫之約相親耳。漢法令不可得行矣。今淮陽之比大諸侯，懃過黑子之比於面耳，豈足以為楚御哉？而陛下所恃以為藩捍者，以代淮陽耳。代北邊與強匈奴為鄰，懃自完足矣。唯皇太子之所恃者，亦以之二國耳。今淮陽之所有，適足以餌大國耳。方今制在陛下，制國命子，適足以餌大國，豈可謂工哉？

Even if Your Majesty did not plan for peace and order for a thousand years, knowing the present situation, could it last beyond one or two successions? The feudal lords are each already wanton and cannot be restrained, domineering and too strong, and as for their forming ties with one another, they are only drawing close by vertical and horizontal alliances. Then the laws of Han could not be put into effect. Now Huaiyang compared to the great lords is merely like a black mole on a face, how could it suffice to be a defense against Chu? And what Your Majesty relies on as a screen and bulwark is only Dai and Huaiyang. Dai on its north borders the strong Xiongnu, and it is enough for it just to preserve itself. What the Crown Prince relies on is also only these two states. What Huaiyang now has is precisely enough to be bait for the great states. Today the system rests with Your Majesty, dividing up fiefs and appointing sons, which is precisely enough to be bait for the great states; can this be called skillful?

人主之行異布。衣布衣者，飾小行，競小廉，以自托於鄉黨邑里。人主者，天下安社稷固不耳。故黃帝者，炎帝之兄也，炎帝無道，黃帝伐之涿鹿之野，血流漂杵，誅炎帝而兼其地，天下乃治。高皇帝瓜分天下，以王功臣，反者如蝟毛而起，高皇帝以為不可，剽去不義諸侯，空其國，擇良日，立諸子洛陽上東門之外，諸子畢王而天下乃安。故大人者，不怵小廉，不牽小行，故立大便以成大功。

The conduct of a ruler is different from that of a commoner. A commoner polishes small conduct and competes in petty integrity, to commend himself to his village and neighbors. A ruler seeks only the peace of the world and the firmness of the altars of the state. So the Yellow Emperor, who was the elder brother of the Flame Emperor, when the Flame Emperor was without the Way, attacked him in the wilds of Zhuolu, and the blood flowed so that pestles floated, and he destroyed the Flame Emperor and annexed his lands, and only then was the world in order. Emperor Gao divided up the world to enfeoff meritorious ministers as kings, and rebels rose like the quills of a hedgehog; Emperor Gao thought it would not do, and cut down the unrighteous lords, emptied their states, chose an auspicious day, and installed his sons outside the Upper East Gate at Luoyang, and all the sons became kings and the world was only then at peace. So a great man is not frightened by petty integrity or dragged by petty conduct, and so establishes great advantage and achieves great merit.

今淮南地遠者或數千裡，越兩諸侯而縣屬於漢，其苦之甚矣。其欲有卒也，類良有所至逋走而歸諸侯，殆不少矣。此終非可久以為奉地也。陛下豈如蚤便其勢，且令他人守郡，豈如令子。臣之愚計，願陛下舉淮南之地以益淮陽。梁即有後，割淮陽北邊二三列城與東郡以益梁，即無後患，代可徙而都睢陽。梁起新鄭以北著之河，淮陽包陳以南揵之江，則大諸侯之有異心者破膽而不敢謀。今所恃者，代。淮陽二國耳，皇太子亦恃之。如臣計，梁足以捍齊。趙，淮陽足以禁吳。楚，則陛下高枕而臥，終無山東之憂矣。臣竊以為此二世之利也。若使淮南久縣屬漢，特以資奸人耳，惟陛下幸少留意。

Now the lands of Huainan in some places lie several thousand li away, cross over two feudal states and belong to Han like a county, and they suffer greatly. They want to have an end to it, and probably some truly flee back to the feudal lords, and there may be not a few. In the end this cannot be long maintained as a place of tribute. How can Your Majesty compare to moving early to take advantage of that situation; moreover, how can letting others guard a commandery compare to letting one's son do so? In my foolish plan, I wish Your Majesty would take the land of Huainan and add it to Huaiyang. If Liang has an heir, cut two or three walled towns north of Huaiyang and the Dong Commandery to add to Liang, and there will be no later trouble, and Dai can be moved and its capital set at Suiyang. Liang would extend north from Xinzheng to the river, and Huaiyang would enclose the south of Chen and join the Yangtze, so that great lords with different ideas would have their courage broken and not dare to plot. What is relied on now is only the two states of Dai and Huaiyang, and the Crown Prince also relies on them. By my calculation, Liang is enough to hold off Qi and Zhao, and Huaiyang is enough to hold off Wu and Chu, and Your Majesty can sleep with a high pillow and in the end have no worry from east of the mountains. I privately think this is a benefit for both generations. If Huainan were made to belong to Han like a county for long, it would only aid the wicked; I wish Your Majesty would give it a little thought.

諸侯勢足以專制，力足以行逆，雖令冠處女，勿謂無敢。勢不足以專制，力不足以行逆，雖生夏育，有仇讎之怨，猶之無傷也。然天下當今恬然者，遇諸侯之俱少也。後不至數歲，諸侯偕冠，陛下且見之矣。豈不苦哉！力當能為而不為，畜亂宿禍，高拱而不憂，其紛也宜也，甚可謂不知且不仁。

If the feudal lords' power is enough to monopolize rule and their strength is enough to rebel, even a maiden put in an adult's cap would find none who dared say otherwise. If their power is not enough to monopolize rule and their strength is not enough to rebel, even if a Xia Yu were born, with the grudge of an enemy, there would still be no harm. Yet the world is now calm because it has met feudal lords who are all young. Not many years from now, the lords will all come of age together, and Your Majesty will see it. Is it not painful! The strength is just enough to do it and yet it is not done, one stores up disorder and keeps calamity, folds one's hands high and does not worry; disorder is what is to be expected, and this can truly be called ignorant and also unkind.

夫秦日夜深惟，苦心竭力，以除六國之憂。今陛下力制天下，頤指如意而，故成六國之禍，難以言知矣。苟身常無意，但為禍未，在所制也。亂媒日長，孰視而不定，萬年之後，傳之老母弱子，使曹勃不寧制，可謂仁乎？

Qin thought deeply day and night, strained its mind and exhausted its strength to remove the troubles of the six states. Now Your Majesty has used force to subdue the world and points the chin and gets what you want, yet on the contrary is producing calamity like that of the six states, and it is hard to call this wise. If one's own person is always without mishap, it is only that calamity has not yet arrived, which depends on what is restrained. The matchmakers of disorder grow day by day, and looking at them closely and not deciding, ten thousand years hence, passing it to an old mother and weak son, so that Cao Can and Zhou Bo cannot keep it settled and restrained, can this be called kind?

海內之勢，如身之使臂，臂之使指，莫不從制。諸侯之君，敢自殺，不敢反，心知必葅醢耳。不敢有異心，輻湊並進，而歸命天子。天子無可以徼倖之權，無起禍召亂之業，雖在細民，且知其安，故天下鹹知陛下之明。

The situation within the seas is like the body commanding the arm and the arm commanding the finger, with nothing that does not obey control. The lords of the feudal states dare to kill themselves but dare not rebel, knowing in their hearts that they will be chopped into mincemeat. They dare not have different ideas, and like spokes converging on the hub they are all put to use together and surrender their lives to the Son of Heaven. The Son of Heaven has no power to hope for luck, no enterprise that gives rise to calamity and brings disorder, and even among the common people they know peace, and so the whole world knows Your Majesty's wisdom.

割地定製，齊為若干國，趙楚為若干國，制既各有理矣，於是齊悼惠王之子孫王之分地盡而止，趙幽王。楚元王之子孫亦各以次受其祖之分地，燕。吳。淮南他國皆然。其分地眾而子孫少者，建以為國，空而置之，須其子孫生者，舉使君之。諸侯之地，其削頗入漢者，為徙其侯國及封其子孫於彼也，所以數償之。故一寸之地，一人之眾，天子無所利焉，誠以定治而已，故天下鹹知陛下之廉。

If the land is divided and the institutions fixed, Qi divided into some number of states, Zhao and Chu divided into some number of states, and the institutions already each in order, then the descendants of King Daohui of Qi will be kings until the divided land is used up, and the descendants of King You of Zhao and King Yuan of Chu will each in turn receive the land divided from their ancestors, and Yan, Wu, Huainan and the other states are all like this. Where the divided land is large and the descendants few, they are established as a state, kept empty in the setting, awaiting the birth of their descendants, all of whom will be made lords. Where the lands of the feudal lords have been cut and many have returned to Han, move their fiefs for them and enfeoff their descendants there, repaying them by number. So not one inch of land and not one person is taken by the Son of Heaven for profit; it is truly only for the sake of bringing peace and order, and so the whole world knows Your Majesty's integrity.

地制一定，宗室子孫，慮莫不王。制定之後，下無背叛之心，上無誅伐之志，上下歡親，諸侯順附，故天下鹹知陛下之仁。

Once the system of land is fixed, among the descendants of the imperial clan, I imagine there will be none who are not kings. After the system is settled, those below have no heart of rebellion, those above have no intention of punishing, above and below are glad and close, and the feudal lords obey and attach themselves, and so the whole world knows Your Majesty's benevolence.

地制一定，則帝道還明，而臣心還正，法立而不犯，令行而不逆：貫高利幾之謀不生，機奇啟章之計不萌。細民鄉善，大臣效順，上使然也，故天下鹹知陛下之義。

Once the system of land is fixed, the Way of the emperor will return to brightness, the hearts of ministers will return to uprightness, laws will be established and not violated, commands will be carried out and not disobeyed: the plots of Guan Gao and Li Ji will not occur, and the schemes of Ji Qi and Qi Zhang will not sprout. The common people turn to the good and great ministers follow in obedience, because those above have made them so, and so the whole world knows Your Majesty's righteousness.

地制一定，臥赤子天下之上而安，待遺腹，朝委裘，而天下不亂，社稷長安，宗廟久尊，傳之後世，不知其所窮。故當時大治，後世誦聖，一動而五美附，陛下誰憚而久不為此？五美。

Once the system of land is fixed, even an infant placed over the world will be at peace, one can wait for a posthumous child, and even pay court to a discarded fur robe, and the world will still not fall into disorder, the altars of the state will long be at peace, the ancestral temple will long be honored, and passing to later ages, no one will know an end. So at that time there will be great order, later generations will praise your sagacity, one act will bring together five goods, and whom does Your Majesty fear that he has not done this for so long?

炎帝者，黃帝同父母弟也，各有天下之半。黃帝行道，而炎帝不聽，故戰涿鹿之野，血流漂杵。夫地制不得，自黃帝而以困。

The Flame Emperor was the younger brother of the Yellow Emperor by the same father and mother, and each held half of the world. When the Yellow Emperor practiced the Way, the Flame Emperor did not listen, and so they fought in the wilds of Zhuolu, and blood flowed so that pestles floated. The land system was not proper, and from the time of the Yellow Emperor it was already a problem.

以高皇帝之明聖威武也，既撫天下，即天子之位，而大臣為逆者乃幾十發。以帝之勢，身勞於兵閒，紛然幾無天下者數矣。淮陰侯。韓王信。陳豨。彭越。黥布及盧綰皆功臣也，所嘗愛信也，所愛化而為仇，所信反而為寇，可不怪也。地裡蚤定，豈有此變？

With the clear sagacity and martial power of Emperor Gao, he had already pacified the world and taken the throne as Son of Heaven, yet great ministers rebelled dozens of times. With the Emperor's power, he toiled among the armies in person, and disorder nearly cost him the world several times. The Marquis of Huaiyin, Han Wang Xin, Chen Xi, Peng Yue, Ying Bu and Lu Wan were all meritorious ministers, those who had once been loved and trusted; those loved turned into enemies and those trusted turned into bandits, can this not be strange? If the geography had been settled early, how could these upheavals have occurred?

陛下即位以來，濟北一反，淮南為逆，今吳又見告，皆其薄者也。莫大諸侯，澹然而未有故者，天下非有固安之術也，特賴其尚幼偷猥之數也。且異姓負強而動者，漢已幸而勝之矣，又不易其所以然，同姓襲是跡而處，骨肉相動，又既有徵矣。其勢盡又復然，殃禍之變，未知所移，長此安窮？明帝尚不能以安，後世柰何！

Since Your Majesty took the throne, Jibei has rebelled once, Huainan has rebelled, and now Wu has been denounced, all of them the weak ones. The largest lords remain calm and without incident, but the world has no firm and secure method, relying only on their being still young and petty by fortune. Moreover, those of different surnames who relied on strength and moved, Han has already been lucky to defeat, and still has not changed the reason it came about; those of the same surname follow these traces in their situation, flesh and blood stir against each other, and there are already signs of it. When that situation is exhausted it will do this again, and the changes of calamity, no one knows where they will move; where is the end if this goes on? Even a brilliant emperor could not settle it, so what will later generations do!

屠牛坦一朝解十二牛，而芒刃不頓者，所排擊所剝割皆象理也。然至髖髀之所，非斤則斧矣。仁義恩厚，此人主之芒刃也：權勢法制，此人主之斤斧也。勢已定權已足矣，乃以仁義恩厚因而澤之，故德布而天下有慕志。今諸侯王皆眾髖髀也，釋斤斧之制，而欲嬰以芒刃，臣以為刃不折則缺耳，胡不用之淮南濟北，勢不可也。

The butcher Tan dismembered twelve oxen in one morning without dulling his blade, because every strike and cut followed the grain. Yet when he came to the hip joints, it was either the hatchet or the axe. Benevolence, righteousness and generous kindness are the blade of the ruler; power and law are the hatchet and axe of the ruler. When the situation is fixed and power is sufficient, only then does one use benevolence, righteousness and kindness to moisten it, so that virtue spreads and the world has a will to admire. Now the kings of the feudal states are all so many hip joints; if one puts down the system of the hatchet and axe and wants to use the blade, I think the blade will either snap or chip. Why not use it on Huainan and Jibei? Because the situation does not permit.

善不可謂小而無益，不善不可謂小而無傷，非以小善為一足以利天下，小不善為一足以亂國家也。當夫輕始而傲微，則其流必至於大亂也，是故子民者謹焉。

Good cannot be said to be small and without benefit, and not good cannot be said to be small and without harm; it is not that one small good is enough to benefit the world, or that one small not-good is enough to disorder the state. When one despises the beginning and looks down on the slight, its evil effects will surely reach great disorder, and so those who govern the people are careful about this.

彼人也，登高則望，臨深則窺，人之性，非窺且望也，勢使然也。夫事有逐奸，勢有召禍。老曰："為之於未有，治之於未亂。"管仲曰："備患於未形"，上也。語曰："焰焰弗滅，炎炎柰何，萌芽不伐，且折斧柯。"智禁於微，次也。事之適亂，如地形之惑人也，機漸而往，俄而東西易面，人不自知也。故墨子見衢路而哭之，悲一跬而繆千里也。

A person, when climbing high, looks far; when standing over the deep, peers down; human nature does not intend to peer or look, it is the situation that makes him do so. Some matters pursue wickedness, and some situations summon calamity. Laozi said: "Act before it has happened, govern before disorder has begun." Guan Zhong said: "Guard against trouble before it has taken shape," which is the best policy. The common saying goes: "If a tiny flame is not put out, what is to be done about a blazing fire; if a sprout is not cut, it will break the axe handle." To use wisdom to stop it at the faint stage is the next best. When affairs tend toward disorder, it is like terrain that confuses people, where the mechanism advances gradually, and in a moment east and west change direction without the person himself knowing. So Mozi wept at the sight of a crossroads, grieving that a step's difference will lead to an error of a thousand li.

昔者衛侯朝於周，周行問其名，曰："衛侯闢強。"周行還之曰："啟強。闢強，天子之號也，諸侯弗得用。"衛侯更其名曰毀，然後受之。故善守上下之分者，雖空名弗使踰焉。

In the past the Marquis of Wei came to court at Zhou, and the Zhou usher asked his name, and he said: "The Marquis of Wei, Bi Qiang." The Zhou usher replied: "Qi Qiang and Bi Qiang are names of the Son of Heaven, and a feudal lord may not use them." The Marquis of Wei changed his name to Hui, and only then was he received. So one who is good at keeping the distinctions of above and below does not allow even an empty name to be overstepped.

古者周禮，天子葬用隧，諸侯縣下。周襄王出逃伯鬥，晉文公率師誅賊，定周國之亂，復襄王之位。於是襄王賞以南陽之地，文公辭南陽，即死得以隧下，襄王弗聽，曰："周國雖微，未之或代也。天子用隧，伯父用隧，是二天子也。以地為少，餘請益之。"文公乃退。

In ancient Zhou ritual, the Son of Heaven was buried using a tunnel, and the feudal lords were lowered with a hanging coffin. King Xiang of Zhou fled to Bodou, and Duke Wen of Jin led an army to kill the rebels, pacified the disorder in the state of Zhou, and restored King Xiang's position. Then King Xiang rewarded him with the land of Nanyang, and Duke Wen declined Nanyang and requested that after his death he be buried with a tunnel, but King Xiang did not listen, saying: "Although the state of Zhou is weak, there has been no one to replace it. If the Son of Heaven uses a tunnel and the Elder Uncle uses a tunnel, there would be two Sons of Heaven. If you think the land is little, I ask to add to it." Duke Wen then withdrew.

禮，天子之樂，宮縣：諸侯之樂，軒縣：大夫直縣：士有琴瑟。叔孫於奚者，衛之大夫也。曲縣者，衛君之樂體也。繁纓者，君之駕飾也。齊人攻衛，叔孫於奚率師逆之，大敗齊師，衛於是賞以溫。叔孫於奚辭溫，而請曲縣繁纓以朝，衛君許之。孔子聞之曰："惜乎！不如多與之邑。夫樂者，所以載國：國者，所以載君。彼樂亡而禮從之，禮亡而政從之，政亡而國從之，國亡而君從之。惜乎！不如多予之邑。"

By ritual, the music of the Son of Heaven is hung on four sides; the music of the feudal lords is hung on three sides; of great officers, on two sides; and scholars have the zither. Shusun Yuxi was a great officer of Wei. The curved hanging was the musical privilege of the ruler of Wei. The elaborate horse trimmings were the ruler's carriage decoration. The men of Qi attacked Wei, and Shusun Yuxi led the army to meet them and soundly defeated the Qi army, and Wei then offered Wen as his reward. Shusun Yuxi declined Wen and asked instead to come to court with the curved hanging and elaborate trimmings, and the ruler of Wei granted it. Confucius, hearing of it, said: "What a pity! It would be better to give him more fief land. Music is what bears up the state; the state is what bears up the ruler. When the music is lost, ritual follows; when ritual is lost, government follows; when government is lost, the state follows; when the state is lost, the ruler follows. What a pity! It would be better to give him more fief land."

宓子治亶父，於是齊人攻魯，道亶父。始父老請曰："麥已熟矣，今迫齊寇，民人出自艾傅郭者，歸可以益食，且不資寇。"三請，宓子弗聽，俄而麥畢資乎齊寇。季孫聞之，怒，使人讓宓子曰："豈不可哀哉！民乎，寒耕熱耘，曾弗得食也。弗知猶可，聞或以告，而夫子弗聽。"宓子蹴然曰："今年無麥，明年可樹，令不耕者得獲，是樂有寇也。且一歲之麥，於魯不加強，喪之不加弱。令民有自取之心，其創必數年不息。"季孫聞之，慚，曰："使穴可入，吾豈忍見宓子哉！"

Master Mi was governing Danfu when the men of Qi attacked Lu, passing through Danfu. At first the elders requested: "The wheat is already ripe, and now the Qi bandits are near; if the people go out and harvest it themselves, those close to the outer city, they can bring back more grain when they return, and will not help the bandits." He was asked three times, and Master Mi did not listen; before long the wheat all aided the Qi bandits. Ji Sun heard of it and was angry, and sent someone to reproach Master Mi, saying: "Is it not pitiable! The people plowed in cold weather and weeded in hot weather, and in the end could not get to eat. If you did not know, it would be one thing; but I hear that someone told you, and you, sir, did not listen." Master Mi said with a start: "This year there is no wheat, next year we can plant, but letting those who did not plow gain the harvest would make people glad of the bandits. Moreover, one year's wheat does not make Lu stronger by its gain, nor weaker by its loss. If I let the people have a heart to take for themselves without permission, that wound will not heal for years." Ji Sun heard this and, ashamed, said: "If there were a hole I could enter, how could I bear to see Master Mi!"

故明者之感奸由也蚤，其除亂謀也遠，故邪不前達。

So the wise sense the origins of wickedness early, and he removes disorderly plots far in advance, so that evil cannot advance and succeed.

人主之尊，闢無異堂陛。陛九級者，堂高大幾六尺矣。若堂無陛級者，堂高殆不過尺矣。天子如堂，群臣如陛，眾庶如地，此其闢也。故堂之上，廉遠地則堂高，近地則堂卑。高者難攀，卑者易陵，理勢然也。故古者聖王制為列等，內有公卿大夫士，外有公侯伯子男，然後有官師小吏，施及庶人，等級分明，而天子加焉，故其尊不可及也。

The honor of the ruler is likened to the hall and its steps. If the steps have nine levels, the hall is nearly six feet high. If the hall had no steps, the hall's height would hardly exceed a foot. The Son of Heaven is like the hall, the many ministers like the steps, and the common people like the ground, and this is the analogy. So above the hall, when the edge is far from the ground the hall is high, and when the edge is near the ground the hall is low. What is high is hard to climb, and what is low is easy to overstep, which is the reason in the situation. So in ancient times the sage kings made ranks: within there were the dukes, ministers, great officers and scholars, and without the dukes, marquises, earls, viscounts and barons, and then the officials, masters and petty clerks, extending to commoners, with ranks clear, and the Son of Heaven placed on top, and so his honor cannot be reached.

鄙諺曰："欲投鼠而忌器"，此善喻也。鼠近於器，尚憚而弗投，恐傷器也，況乎貴大臣之近於主上乎。廉醜禮節，以治君子，故有賜死而無戮辱，是以系。縛。榜。笞。髡。刖。黥。劓之罪，不及士大夫，以其離主上不遠也。禮：不敢齒君之路馬，蹴其芻者有罪，見君之几杖則起，遭君之乘輿則下，入正門則趨。君之寵臣，雖或有過，刑戮不加其身，尊君之勢也，此則所以為主上豫遠不敬也，所以體貌群臣而厲其節也。今自王侯三公之貴，皆天子之改容而禮也，古天子之所謂伯父伯舅也，今與眾庶徒隸同黥劓髡刖笞傌棄市之法，然則堂下不亡陛乎？被戮辱者不太迫乎？廉恥不行也，大臣無乃握重權大官，而有徒隸無恥之心乎？夫望夷之事，二世見當以重法者，投鼠而不忌器之習也。

The common proverb says: "Wishing to throw something at a rat but fearing to hit the vessel beside it," which is a good simile. A rat near a vessel is still feared and nothing thrown, for fear of hurting the vessel, how much more with a noble minister near the ruler. Integrity, shame and ritual are used to govern gentlemen, so there is the granting of death but no execution with humiliation. For this reason the punishments of fettering, binding, flogging, caning, shaving, foot-cutting, tattooing and nose-slitting do not reach officials and scholars, because they are not far from the ruler. By ritual: one does not dare to count the teeth of the ruler's carriage horse; one who tramples on its fodder is guilty; seeing the ruler's armrest and staff one stands up, meeting the ruler's carriage one dismounts, entering the main gate one hurries with small steps. For the ruler's favored ministers, even if they have faults, punishment and execution are not applied to them, out of respect for the ruler's position; this is what is used to keep disrespect far from the ruler beforehand, and to treat the ministers courteously and encourage their principles. Now from the nobility of the kings, marquises and the Three Dukes, all are those for whom the Son of Heaven changes expression and treats with courtesy, and those the ancient Son of Heaven called Uncle Bo and Uncle Jiu, are now subject, together with commoners and convicts, to the laws of tattooing, nose-slitting, shaving, foot-cutting, caning, abuse and execution in the market; then is not the hall below stripped of its steps? Are those who are executed and humiliated not too close? When integrity and shame cannot be practiced, perhaps great ministers fear only holding heavy power and high office, while having the shameless heart of convicts? The matter of the Wangyi Palace, in which the Second Emperor was judged by harsh law, is the accumulated habit of throwing at the rat without regard for the vessel.

臣聞之曰："履雖鮮，弗以加枕：冠雖弊，弗以苴履。"夫嘗以在貴寵之位，天子改容而嘗體貌之矣，吏民嘗俯伏以敬畏之矣，今而有過，令廢之可也，退之可也，賜之死可也。若夫束縛之，系紲之，輸之司空，編之徒官。司寇牢正徒長小吏罵詈而榜笞之，殆非所以令眾庶見也。夫卑賤者習知尊貴者之事，一旦吾亦乃可以加也，非所以習天下也，非尊尊貴貴之化也。夫天子之所嘗敬，眾庶之所嘗寵，死而死爾，賤人安宜得此而頓辱之哉。

I have heard: "Shoes, even if fresh and clean, are not put on a pillow; a hat, even if worn out, is not used to pad shoes." One who once held a position of honor and favor, for whom the Son of Heaven changed expression and once treated with courtesy, whom officials and people once bowed to in awe, if he now has a fault, it is acceptable to dismiss him, acceptable to cast him out, acceptable to grant him death. But to bind him, to tie him with ropes, send him to the Minister of Works and enroll him among convict officials; for the Minister of Crime, the prison warden, the convict leader and petty clerks to curse and flog him is probably not something for the common people to see. When the lowly know well that such things can be done to the noble, once I too can apply it, this is not used to train the world, and is not the teaching of honoring the honorable and valuing the valuable. Those the Son of Heaven once respected and the common people once served with favor, if they die they die, but how should the lowly deserve to obtain this to batter and humiliate him.

豫讓事中行之君，智伯伐中行，滅之，豫讓移事智伯。及趙滅智伯，豫讓舋面變容，吸炭變聲，必報襄子，五起而弗中，襄子一夕而五易臥。人問豫讓，讓曰："中行眾人畜我，我故眾人事之：智伯國士遇我，故為之國士用。"故此一豫讓也，反君事讎，行若狗彘，已而折節致忠，行出乎烈士，人主使然也。故人主遇其大臣，如遇犬馬，彼將犬馬自為也：如遇官徒，彼將官徒自為也。頑頓無恥，奊苟無節，廉恥不立，則且不自好，則苟若而可，見利則趨，見便則奪。主上有敗，困而攬之矣：主上有患，則吾苟免而已，立而觀之耳。有便吾身者，則欺賣而利之耳，人主將何便於此！群下至眾，而主至少也，所託財器職業者，率於群下也，但無恥，但苟安，則主最病。

Yu Rang served the lord of the Zhonghang clan, and when Zhi Bo attacked Zhonghang and destroyed it, Yu Rang turned to serve Zhi Bo. When Zhao destroyed Zhi Bo, Yu Rang painted his face with lacquer to change his appearance and swallowed charcoal to change his voice, and was determined to avenge himself on Xiangzi, rising five times without hitting him, and Xiangzi changed his bedchamber five times in one night. When someone asked Yu Rang, Yu Rang said: "Zhonghang kept me as an ordinary man, so I served him as an ordinary man; Zhi Bo treated me as a scholar of the state, so I acted for him as a scholar of the state." So this same Yu Rang, who betrayed his old lord and served his enemy, acted like a pig or dog, later bent his principles and gave full loyalty, acting like a heroic man, and it was the ruler who made him so. So if a ruler treats great ministers like dogs and horses, they will take themselves for dogs and horses; if he treats them like convict officials, they will take themselves for convict officials. Dull and shameless, careless and without principle, with integrity and shame not established, they will not value themselves, and then careless and casual conduct will do, they will rush to see profit and fight over convenience. When the ruler is defeated, in difficulty they will grab for themselves; when the ruler is in trouble, I will merely avoid disaster and stand and watch. If there is something convenient for me, I will deceive and sell for profit, and what advantage will the ruler get from this! The subordinates are extremely many and the ruler is extremely few, and the wealth, vessels and offices entrusted are mostly in the hands of the subordinates, and if they are only shameless and only careless for comfort, then it is the ruler who suffers most.

故古者禮不及庶人，刑不至君子，所以厲寵臣之節也。古者大臣，有坐不廉而廢者，不謂曰不廉，曰簠簋不飾：坐汙穢男女無別者，不謂汙穢，曰帷簿不修：坐罷軟不勝任者，不謂罷軟，曰下官不職。故貴大臣定有其罪矣，猶未斥然正以呼之也，尚遷就而為之諱也。故其在大譴大訶之域者，聞譴訶則白冠犛纓，盤水加劍，造清室而請其罪爾。上弗使執縛系引而行也。其中罪者，聞命而自弛，上不使人頸盭而加也。其有大罪者，聞命則北面再拜，跪而自裁，上不使人捽抑而刑也。曰子大夫自有過耳，吾遇子有禮矣。遇之有禮，故群臣自喜。厲以廉恥，故人務節行。上設廉恥禮義以遇其臣，而群臣不以節行而報其上者，即非人類也。

So in ancient times ritual did not reach commoners and punishment did not reach gentlemen, which was used to encourage the principles of the favored ministers. In ancient times, among great ministers, those removed for dishonesty were not called dishonest but called "the sacrificial vessels not kept in order"; those who were guilty of filth in not distinguishing men and women were not called filthy but called "the curtains and screens not maintained"; those guilty of weakness and inability to bear the post were not called weak but called "a subordinate official not equal to the position." So when a noble great minister was determined to be guilty, he was still not plainly named, but accommodated and the name tabooed for him. So those placed within the range of great reprimand heard the reprimand and put on a white cap with a yak-tail cord, and with a sword placed over a basin of water went to the clear chamber to request punishment. Those above did not send anyone to seize and bind and lead him by the hand. Those of middling crime, hearing the order, put themselves out of office, and those above did not send anyone to twist their necks. Those with great crimes, hearing the order, faced north and bowed twice, knelt and judged themselves, and those above did not send anyone to seize and press and apply punishment. It is said: you, sir, have simply made a mistake yourself, and I have treated you with ritual. Because he is treated with ritual, the ministers value themselves. Because they are encouraged by integrity and shame, people strive for principled conduct. If those above set up integrity, shame, ritual and righteousness to treat ministers, and the ministers do not repay those above with principled conduct, they are not of human kind.

故化成俗定，則為人臣者，主爾忘身，國爾忘家，公爾忘私。利不苟就，害不苟去，唯義所在，主上之化也。故父兄之臣，誠死宗廟：法度之臣，誠死社稷：輔翼之臣，誠死君上：守衛捍敵之臣，誠死城廓封境。故曰聖人有金城者，比物此志也。彼且為我死，故吾得與之俱生：彼且為我亡，故吾得與之俱存。夫將為我危，故吾得與之皆安。顧行而忘利，守節而服義，故可以托不御之權，可以托五尺之孤，此厲廉恥行禮義之所致也。主上何喪焉？此之不為，而顧彼之行，故曰可為長大息者也。

So when teaching has completed customs and they are settled, ministers forget themselves for the ruler, forget their homes for the state, and forget the private for the public. They do not carelessly rush toward profit and do not carelessly avoid harm, but only stand where righteousness is, and this is the teaching of those above. So the ministers who are fathers and elder brothers sincerely die for the ancestral temple; the ministers of law and standards sincerely die for the altars of the state; the ministers who assist as wings sincerely die for the ruler; the ministers who guard and ward off enemies sincerely die for the walls and borders. So it is said that a sage has a city of gold, which compares to this aspiration. He will die for me, so I can live with him; he will perish for me, so I can survive with him. He will be in danger for me, so I can be at peace with him. Caring for virtue and forgetting profit, keeping principle and following righteousness, one can entrust power that needs no driving, and can entrust a five-foot orphan, and this is what comes from encouraging integrity and shame and practicing ritual and righteousness. What does the ruler lose? Not doing this and instead going and doing that, so it is said that this is something to sigh over for long.

大臣之俗，特以牘書不報，小期會不答耳，以為大故，不可矣。天下之大指舉之，而激俗流失，世壞敗矣，因恬弗知怪，大故也。如刀筆之吏，務在筐箱，而不知大體，陛下又弗自憂，故如此哉。

The habit of great ministers is to treat unanswered letters and small unreplied appointments as great matters, which will not do. The great principles of the world are all brought up, yet the habit of the surge is lost, the world's way is ruined, and they are calm and do not know to find it strange, and this is the great matter. Like clerks of knife and brush, whose affairs are in baskets and boxes and who do not know the larger body of things, and Your Majesty does not worry about it yourself, so it is like this.

夫邪俗日長，民相然席於無廉醜，行義非循也，豈為人子背其父，為人臣因忠於君哉？豈為人弟欺其兄，為人下因信其上哉？陛下雖有權柄事業，將何寄之？管子曰："四維：一曰禮，二曰義，三曰廉，四曰醜。四維不張，國乃滅亡。"使管子愚無識人也，則可：使管子而少知治體，則是豈不可為寒心？今世以侈靡相競，而上無制度，棄禮義，捐廉丑日甚，可謂月異而歲不同矣。逐利乎否耳，慮非顧行也。今其甚者，剄大父矣，賊大母矣，踝嫗矣，刺兄矣。盜者慮探柱下之金，掇寢戶之簾，攓兩廟之器，白晝大都之中，剽吏而奪之金。矯偽者出幾拾萬石粟，賦六百餘萬錢，乘傳而行諸侯，此其無行義之尤至者已。其餘猖蹶而趨之者，乃豕羊驅而往，是類管子謂四維不張者與，竊為陛下惜之。

Wicked customs grow day by day, and the people sit calmly with each other in shamelessness, and righteous conduct is not followed; could it be that a son who would betray his father would then be loyal to his ruler as a minister? Could a younger brother who would deceive his elder brother be trusted to those above as a subordinate? Even if Your Majesty has power and enterprise, to whom will you entrust them? Guanzi said: "There are four bonds: the first is ritual, the second is righteousness, the third is integrity, the fourth is shame. If the four bonds are not stretched, the state will perish." If Guanzi were a foolish man without insight, that would be one thing; if Guanzi knew a little of the body of government, is this not chilling? In the world today people compete with one another in extravagance, and those above have no regulations, abandon ritual and righteousness, and cast aside integrity and shame more each day, and one could say that every month and every year is different. They only ask whether it brings profit, and probably do not care about virtue. Now the worst cases: killing a grandfather, harming a grandmother, humiliating an old woman, stabbing an elder brother. Thieves imagine taking the gold under the pillars, pulling the curtains from the bedroom doors, seizing the vessels of the two temples, and in broad daylight in the great cities robbing officials and taking their gold. The deceitful take out nearly a hundred thousand shi of grain, levy over six million cash, and travel by post carriage among the feudal lords, which is the extreme of having no righteous conduct. The rest rush wildly onward like pigs and sheep being driven, which is probably what Guanzi called the four bonds not being stretched, and I privately feel regret for Your Majesty.

以臣之意，吏慮不動於耳目，以為是時適然耳。夫移風易俗，使天下移心而向道，類非俗吏之所能為也，陛下又不自憂，竊為陛下惜之。夫立君臣，等上下，使父子有禮，六親有紀，此非天之所為，人之所設也。夫人之所設，弗為不立，不植則僵，不循則壞。秦滅，四維不張，故君臣乖而相攘，上下亂僭而無差，父子六親殃僇而失其宜，奸人並起，萬民離畔，凡十三歲而社稷為墟。今四維猶未備也，故奸人冀幸，而眾下疑惑矣。豈如今定經制，令主主臣臣，上下有差，父子六親，各得其宜，奸人無所冀幸，群眾信上，而不疑惑哉。此業一定，世世常安，而後有所持循矣。若夫經制不定，是猶渡江河無維楫，中流而遇風波也，船必覆矣。悲夫！備不豫具之也，可不察乎！

By my idea, officials probably are not moved in their ears and eyes, and think this is exactly how it should be at this time. To change customs and alter practices, to make the world change its heart and turn toward the Way, is probably not something vulgar officials can do, and Your Majesty does not worry about it yourself, and I privately feel regret for you. To establish ruler and subject, distinguish above and below, give fathers and sons ritual and give the six kinds of kin their order, is not what Heaven does, but what people establish. What people establish cannot stand if not done, falls over if not cultivated, and is ruined if not followed. When Qin perished, the four bonds were not stretched, so ruler and subject drifted apart and robbed each other, above and below fell into disorder and overstepping without distinction, fathers, sons and the six kinds of kin suffered calamity and execution and lost what was fitting, the wicked rose together, the ten thousand people rebelled, and in thirteen years the altars of the state became ruins. Now the four bonds are not yet in place, so the wicked hope for luck and the multitude below are confused. How can this compare with now fixing a constant system, making the ruler like a ruler and the subjects like subjects, with ranks above and below, fathers, sons and the six kin each getting what is fitting, so that the wicked have nothing to hope for, and the multitude trust those above and are not confused? Once this enterprise is fixed, it will be constantly secure for generations, and afterward there will be something to hold to and follow. As for a constant system that is not fixed, it is like crossing a river without a mooring or oars, and meeting waves in midstream, the boat will surely capsize. How sad! If preparations are not made beforehand, can one fail to reflect on it!

秦國失理，天下大敗，眾揜寡，知欺愚，勇劫懼，壯凌衰，攻擊奪者為賢，貴人善突盜者為忻，諸侯設諂而相飭，設輹而相紹者為知，天下亂至矣。是以大賢起之，威振海內，德從天下，曩之為秦者，今轉而為漢矣。

When the state of Qin lost its order, the world was in great defeat, the many attacked the few, the clever cheated the foolish, the brave robbed the fearful, the strong bullied the weak, those who attacked and took were regarded as worthy, the noble who were good at clashing and stealing were pleased, the feudal lords who set up flattery and groomed one another, and those who set up cart braces and introduced one another were regarded as wise, and the world fell into the extreme of disorder. Therefore a great worthy arose, his power shook within the seas, his virtue made the world follow, and what formerly belonged to Qin now turned to belong to Han.

今者何如？進取之時去矣，幷兼之勢過矣，胡以孝弟循順為？善書而為吏耳，胡以行義禮節為？家富而出官耳，驕恥偏而為吏祭尊，黥劓者攘臂而為政，行惟狗彘也，苟家富財足，隱機盱視而為天子耳。唯告罪昆弟，欺突伯父，逆於父母乎？然錢財多也，衣服循也，車馬嚴也，走犬良也，矯誣而家美，盜賊而財多，何傷？欲交，吾擇貴寵者而交之：欲勢，擇吏權者而使之。取婦嫁子，非有權勢，吾不與婚姻，非貴有戚，不與兄弟，非富大家，不與出入，因何也？今俗侈靡，以出相驕，出倫踰等，以富過其事相競。今世貴空爵而賤良，俗靡而尊奸富。民不為奸而貧，為裡罵：廉吏釋官，而歸為邑笑：居官敢行奸而富，為賢吏：家處者犯法為利，為材士。故兄勸其弟，父勸其子，則俗之邪至於此矣。

What is it like now? The time for advancing has already passed, the situation for annexing has already passed, so what use are filial piety and obedience? One who can write documents becomes an official, so what use are righteous conduct and ritual? One who has a rich family goes to hold office, and one who is proud, shameless and wicked becomes a clerk who is honored with the first libation, those who have been tattooed and had their noses cut roll up their sleeves and hold government, acting only like pigs and dogs, and if the family is rich and its goods sufficient, leaning on the desk and glaring about they become the Son of Heaven. Is it only that one denounces and offends one's brothers, bullies one's uncle and defies one's parents? Yet if there is much money, the clothes are fine, the carriages and horses are in order, the hunting dogs are good, and one prospers by falsehood and has much wealth by robbery, what harm is there? If one wishes to make friends, I choose the favored and noble to befriend; if one wishes for power, I choose those with the authority of office to command. To take a wife or marry off a child, if he does not have power, I will not form a marriage tie with him; if he is not noble and with kin, I will not become his brother; if he is not a rich great family, I will not associate with him; what is the reason? Now customs are extravagant, and people compete in pride by display when going out, exceeding their category and crossing ranks, competing by surpassing their station in wealth. Today the world values empty rank and despises goodness, and customs are lavish and respect the wicked rich. People who do not do wrong and are poor are cursed in their neighborhoods; honest officials who put down their posts and go home are laughed at by their villages; those who dare to commit wrongdoing in office and become rich are regarded as worthy officials; those who stay at home and break the law for profit are regarded as talented men. So the elder brother urges his younger brother and the father urges his son, such is the wickedness of custom.

商君違禮義，棄倫理，幷心於進取，行之二歲，秦俗日敗。秦人有子，家富子壯則出分，家貧子壯則出贅。假父耰鉏杖彗耳，慮有德色矣：母取瓢碗箕帚，慮立誶語。抱哺其子，與公並踞。婦姑不相說，則反唇而睨。其慈子嗜利，而輕簡父母也，念罪非有倫理也，其不同禽獸懃焉耳。然猶幷心而赴時者，曰功成而敗義耳。蹶六國，兼天下，求得矣，然不知反廉恥之節，仁義之厚，信幷兼之法，遂進取之業，凡十三歲而社稷為墟，不知守成之數，得之之術也。悲夫！

Lord Shang went against ritual and righteousness, abandoned the order of relations, and put his whole heart into advancing; after he practiced it for two years, the customs of Qin worsened day by day. A man of Qin with a son would, if the family were rich, send the son out to live apart when he was grown, and if the family were poor, send the son out as a live-in son-in-law when he was grown. If he lends his father a hoe, a harrow, a staff or a broom, he would have the air of one bestowing a favor; if his mother takes a ladle, a bowl, a basket or a broom, he would stand and scold her. Holding his child to nurse, he squats side by side with his father-in-law. When daughter-in-law and mother-in-law do not please each other, they talk back and look askance. They dote on their sons and are fond of profit, and slight and neglect their parents, thinking of fault without any order of relations, and they differ from beasts only by a tiny bit. Yet they still join their hearts to rush after the times, saying that success is achieved and only ruining righteousness. They overthrew the six states and annexed the world, and having obtained what they sought, they did not know how to return to the principle of integrity and shame, the generosity of benevolence and righteousness, believed in the law of annexation, completed the enterprise of advancing, and in thirteen years the altars of the state became ruins, not knowing that the method of preserving what one has won is the method of winning it. How sad!

天下有瑰政於此，予民而民愈貧，衣民而民愈寒，使民樂而民愈苦，使民知而民愈不知避縣網，甚可瑰也。今有瑋術於此，奪民而民益富也，不衣民而民益暖，苦民而民益樂，使民愈愚而民愈不罹縣網。陛下無意少聽其數乎？

Suppose there were here a marvelous kind of government that gives the people things and the people grow poorer, gives the people clothes and the people grow colder, makes the people glad and the people grow more miserable, makes the people knowledgeable and the people grow less able to avoid the net of the law; that could well be called marvelous. Now suppose there were here a wondrous art that takes from the people and the people grow richer, does not give the people clothes and the people grow warmer, makes the people suffer and the people grow happier, makes the people more foolish and the people the less fall into the net of the law. Does Your Majesty not want to hear a little of that method?

夫雕文刻鏤，周用之物繁多，纖微苦窳之器，日變而起，民棄完堅，而務雕鏤纖巧，以相競高。作之宜一日，今十日不輕能成：用一歲，今半歲而弊。作之費日挾巧，用之易弊。不耕而多食農人之食，是天下之所以困貧而不足也。故以末予民，民大貧：以本予民，民大富。

Carved and patterned things and everyday utensils have multiplied, and fine and elaborate wares change and spring up daily; the people abandon what is sound and sturdy and devote themselves to carving and delicate work, competing with one another in height of fashion. What should take a day to make now cannot easily be made in ten days; what should be used for a year now wears out in half a year. Making takes time and is also bound up with cleverness, and use easily wears out. Those who do not farm yet eat plenty of the farmers' food are the reason the world is poor and short of supplies. So if one gives the people secondary occupations, the people become very poor; if one gives the people the basic occupation, the people become very rich.

黼黻文繡纂組害女工，且夫百人作之，不能衣一人，方且萬里，不輕能具，天下之力，勢安得不寒？世以俗侈相耀，人慕其所不如，悚迫於俗願，其所未至，以相競高，而上非有制度也。今雖刑餘鬻妾下賤，衣服得過諸侯，擬天子，是使天下公得冒主，而夫人務侈也。冒主務侈，則天下寒而衣服不足矣。故以文繡衣民，而民愈寒，以褫民，民必暖，而有餘布帛之饒矣。

Embroidered ornaments, brocades and braids harm the women's work, and moreover a hundred people make them and cannot supply even one person with clothing, and moreover they come from ten thousand li away and cannot easily be provided; with the strength of the whole world spent like this, how could the situation not become cold? In this age people boast to one another through vulgar extravagance, envy what they do not have, are urged on by vulgar wishes, and seek what they have not reached, to compete with one another in rank, while above there is no regulation. Now even a castrated convict or a bought concubine, of low status, can wear clothes exceeding those of the feudal lords and imitating the Son of Heaven; this lets the whole world openly offend the sovereign, and everyone devotes himself to extravagance. When people offend the sovereign and devote themselves to extravagance, the world is cold and clothing is insufficient. So if one gives the people embroidered clothes to wear, the people grow colder; if these are stripped away and the people are given plain cloth, the people will surely be warm, and there will be a surplus of cloth and silk.

夫奇巧末技商販遊食之民，形佚樂而心縣愆，志苟得而行淫侈，則用不足而蓄積少矣。即遇兇旱，必先困窮迫身，則苦飢甚焉。今驅民而歸之農，皆著於本，則天下各食於力，末技遊食之民，轉而緣南畝，則民安性勸業，而無縣愆之心，無苟得之志，行恭儉蓄積，而人樂其所矣，故曰苦民而民益樂也。

Those who practice odd and crafty arts, merchants and drifting idlers, enjoy comfort and pleasure in body, yet their hearts hang on their faults, their aims are to gain things carelessly, and their conduct is licentious and extravagant, so their expenses are insufficient and their savings few. When one day they meet with a bad year or drought, they will certainly first be pressed by poverty and suffer greatly from hunger. Now drive the people to return to farming, all attached to the basic occupation, and the world will live by its own strength, and those who practiced minor arts and drifted as idlers will turn instead to the southern fields; the people will then calm their natures and be encouraged in their work, without hearts hanging on faults, without aims of careless gain, their conduct respectful and thrifty and their stores accumulated, and people will delight in their lot; so it is said that making the people toil makes them more joyful.

世淫侈矣，飾知巧以相詐利者為知士，敢犯法禁昧大奸者為識理，故邪人務而日起，奸詐繁而不可止，罪人積下眾多而無時已。君臣相冒，上下無辨，此生於無制度也。今去淫侈之俗，行節儉之術，使車輿有度，衣服器械各有制數。制數已定，故君臣絕尢，而上下分明矣。擅退則讓，上僭者誅，故淫侈不得生，知巧詐謀無為起，奸邪盜賊自為止，則民離罪遠矣。知巧詐謀不起，所謂愚，故曰使愚而民愈不罹縣網。

When the age grows licentious and extravagant, those who polish cleverness to cheat each other for gain are treated as wise men, and those who dare to break the law and hide great wickedness are treated as understanding principle, so evil people exert themselves and rise day by day, deceit multiplies and cannot be stopped, and criminals pile up below in great numbers with no end. Rulers and ministers offend one another and high and low are not distinguished; this arises from lack of regulation. Now remove the licentious customs and practice thrifty methods, and give carriages rules and clothes and implements each a fixed measure. Once the measures are fixed, the separation of ruler and ministers by special ranks and the clear distinction of high and low are established. Those who withdraw on their own are reproached, and those who overstep upward are punished, so licentiousness cannot arise, cleverness and deceit have no way to start, wickedness and robbery naturally cease, and the people are far from crime. When cleverness and deceit do not arise, this is what is called foolishness, so it is said that making people foolish makes them less likely to fall into the net of the law.

民賣產子，得為之繡衣編經履偏諸緣，入之閒中，是古者天子後之服也，後之所以廟而不以燕也，而眾庶得以衣棄妾。白縠之表，薄紈之裡，緁以偏諸，美者黼繡，是古者天子之服也，今富人大賈召客者得以被牆。古者以天下奉一帝一後而節適，今富人大賈屋壁得為帝服，賈婦優倡下賤產子得為後飾，然而天下不屈者，殆未有也。且帝之身，自衣皂綈，而靡賈侈貴，牆得被繡，後以緣其領，孽妾以緣其履，此臣之所謂踳也。

The people sell the children they bear, and can dress them in embroidered clothes with braided shoes edged with pianzhu trim and take them into the palace; these were the garments of the ancient Son of Heaven and empress, later used for sacrifice in the temple and not for ordinary living, yet the common people can dress their cast-off concubines in them. Plain crepe for the outer, thin white silk for the lining, sewn with pianzhu trim, and the finest decorated with axe-patterns embroidery: these were the garments of the ancient Son of Heaven, and now rich men and great merchants can use them to drape their walls when entertaining guests. In ancient times the whole world supported one emperor and one empress with moderate restraint; now the walls of rich men and great merchants can be made of imperial garments, and the children born of merchants' wives, entertainers and lowly women can serve as the empress's adornments, yet there has never been a case where the world was not exhausted by it. Moreover, the emperor himself wears black coarse silk, while extravagant merchants are lavish and noble, walls are draped with embroidery, the empress uses it for collars, and a concubine of low birth uses it for the edging of shoes; this is what your servant calls upside down.

且試觀事理夫百人作之，不能衣一人也，欲天下之無寒，胡可得也？一人耕之，十人聚而食之，欲天下之無飢，胡可得也？飢寒切於民之肌膚，欲其無為奸邪盜賊，不可得也。國已素屈矣，奸邪盜賊特須時爾，歲適不為，如雲而起耳。若夫不為見室滿，胡可勝撫也？夫錞此而有安上者，殆未有也。

Try observing the principle of things: a hundred people make it and it cannot supply even one person with clothes; how can one hope that no one in the world will be cold? One person farms and ten people gather to eat; how can one hope that no one in the world will be hungry? When hunger and cold press on the people's skin, one cannot expect them not to commit wickedness and robbery. The state has already been drained for a long time, and the wicked and robbers only wait for their moment; if the harvest happens to be bad, they will rise like clouds. As for those who do not do the work yet see rooms full, how can they ever be pacified? There has never been one who could keep his sovereign secure in such conditions.

今也平居則無茈施，不敬而素寬，有故必困。然而獻計者類曰："無動為大耳。"夫無動而可以振天下之敗者，何等也？曰為大，治，可也：若為大，亂，豈若其小？悲夫！俗至不敬也，至無等也，至冒其上也，進計者猶曰無為，可為長大息者此也。

Now, in ordinary times there is no giving, no respect, and habitual leniency, and when an incident occurs there will be sure to be difficulty. Yet those who offer plans mostly say: "Not moving is the great plan." What rank is it that can revive the failing state of the world by not moving? To say that doing great things is order is acceptable; but if doing great things is disorder, how can that compare with doing small things? Alas! Customs have reached the point of disrespect, of having no ranks, of offending those above, and those who advise still speak of non-action; this is what makes one sigh long.

銅佈於下，為天下菑，何以言之？銅佈於下，則民鑄錢者，大抵必雜石鈆鐵焉，黥罪日繁，此一禍也。銅佈於下，偽錢無止，錢用不信，民愈相疑，此二禍也。銅佈於下，採銅者棄其田疇，家鑄者損其農事，谷不為則鄰於飢，此三禍也。故不禁鑄錢，則錢常亂，黥罪日積，是陷阱也。且農事不為，有疑為菑，故民鑄錢，不可不禁。上禁鑄錢，必以死罪。鑄錢者禁則錢必還重，錢重則盜鑄錢者起，則死罪又復積矣，銅使之然也。故銅佈於下，其禍博矣。

The scattering of copper below is a calamity for the world; why do I say so? When copper is scattered below, people who cast coins generally mix in stone, lead and iron, and the crimes punishable by branding multiply day by day; this is the first calamity. When copper is scattered below, there is no end of counterfeit coins, coin is not trusted for use, and the people suspect one another more; this is the second calamity. When copper is scattered below, those who mine copper abandon the fields and home casting damages farm work, grain does not grow, and hunger approaches; this is the third calamity. So if casting is not prohibited, the coinage is constantly disordered, and branding crimes pile up day by day, which is a trap. Moreover, farm work is neglected and doubts become disasters, so casting by the people cannot but be prohibited. If those above prohibit casting, they must use the death penalty. When casting is prohibited, coin surely becomes heavier again; when coin is heavy, people who cast coins in secret rise up, and death sentences pile up again; it is copper that brings this about. So when copper is scattered below, the calamity widens.

今博禍可除，七福可致。何謂七福？上收銅，勿令佈下，則民不鑄錢，黥罪不積，一。銅不佈下，則偽錢不繁，民不相疑，二。銅不佈下，不得采銅，不得鑄錢，則民反耕田矣，三。銅不佈下，畢歸於上，上挾銅積以御輕重，錢輕則以術斂之，錢重則以術散之，則錢必治，貨物必平矣，四。挾銅之積，以鑄兵器，以假貴臣，小大多少，各有制度，以別貴賤，以差上下，則等級明矣，五。挾銅之積，以臨萬貨，以調盈虛，以收倍羨，則官必富，而末民困矣，六。挾銅之積，制吾棄財，以與匈奴逐爭其民，則敵必壞矣。此謂之七福。

Now the wide calamity can be removed and seven blessings can be brought about. What are called the seven blessings? First, those above take in the copper and do not let it scatter below, so the people do not cast coins and the branding crimes do not pile up. Second, with copper not scattered below, counterfeit coins are not numerous, and the people do not suspect one another. Third, with copper not scattered below, copper cannot be mined and coin cannot be cast, so the people return to farming. Fourth, with copper not scattered below and all of it going to those above, those above hold the copper stock to control the light and heavy: when coin is light they use methods to withdraw it, and when coin is heavy they use methods to release it, so coinage is sure to be well managed and goods are sure to be stable. Fifth, holding the copper stock, they can cast weapons and lend them to high ministers, with fixed measures of large and small, many and few, to distinguish noble from base and grade high from low, so ranks are clear. Sixth, holding the copper stock, they can survey all goods, adjust surplus and shortage and take in multiplied gains, so the government is sure to be rich while those in secondary occupations are in difficulty. Seventh, holding the copper stock, controlling the wealth we have discarded, they can contend with the Xiongnu for their people, and the enemy is sure to be ruined. These are called the seven blessings.

故善為天下者，因禍而為福，轉敗而為功，今顧退七福而行博禍，可為長大息者，此其一也。

So one who is good at governing the world turns calamity into blessing and defeat into success; now instead they discard the seven blessings and carry out the wide calamity, which is something to sigh over; this is one example of it.

所謂建武關函谷臨晉關者，大抵為備山東諸侯也。天子之制在陛下，今大諸侯多其力，因建關而備之，若秦時之備六國也。豈若定地勢，使無可備之患。因行兼愛無私之道，罷關一通，天下無以區區獨有關中者，所為禁遊宦諸侯及無得出馬關者，豈不曰諸侯得眾則權益重，其國眾車騎則力益多，故明為之法，無資諸侯。於臣之計，疏山東，孽諸侯，不令似一家者，其精於此矣。豈若一定地制，令諸侯之民，人騎二馬，不足以為患，益以萬夫，不足以為害。今不定大理，數起禁，不服人心，害兼覆之義，不便。

The so-called establishment of the Wu Pass, Hangu Pass and Linjin Pass was in general to guard against the feudal lords east of the mountains. The Son of Heaven's institutions rest with Your Majesty, but now the great feudal lords have much power, so passes are built to guard against them, as Qin guarded against the six states. How can this compare with fixing the terrain so that there is no trouble to guard against? So practice the way of impartial, universal love, abolish the passes and unify communications, and no one in the world will hold the area within the passes alone by a small piece of land; so forbidding wandering officials to travel among the feudal lords and horses to leave the passes, does that not mean that when feudal lords get a following their power grows, and when their states have many chariots and cavalry their strength grows, so it is clearly for this that laws are made, not to aid the feudal lords? By your servant's plan, to keep the east of the mountains at a distance and weaken the feudal lords, not letting them be like one family, the point is exactly here. How can that compare with certainly fixing the land system, so that if each person among the feudal lords' people rode two horses it would not suffice to become a trouble, and adding ten thousand men would not suffice to become a harm? Now not fixing the great principle, and repeatedly raising prohibitions, does not win hearts and harms the principle of all-embracing righteousness; it is not convenient.

天子都長安，而以淮南東南邊為奉地，彌道數千，不輕致輸，郡或乃越諸侯，而有免侯之地，於遠方調均發徵，又且必同。大國包小國為境，小國闊大國而為都，小大駁躒，遠近無衰，天子諸侯封畔之無經也，至無狀也，以藩國資強敵，以列侯餌篡夫，至不得也。陛下奈何久不正此？

The Son of Heaven has fixed his capital at Changan, and takes the southeastern border of Huainan as the supplying land, with roads stretching several thousand li, so that it cannot easily be transported; some commandery even crosses the feudal lords, and some land is exempt from the marquises, and the levies from far away are adjusted and drawn, which is sure to be the same. A large state wraps around a small state as its border, a small state is separated by a large state in making its capital, large and small are mixed together, near and far have no gradation, and the boundaries of the Son of Heaven and the feudal lords have no constancy; this is extremely improper, using vassal states to supply strong enemies and using marquises as bait for usurpers; it is extremely inappropriate. Why does Your Majesty not correct this for so long?

古者天子地方千里，中之而為都，輸將繇使，其遠者不在五百里而至。公侯地百里，中之而為都，輸將繇使遠者不在五十里而至。輸將者不苦其勞，繇使者不傷其費，故遠方人安其居，士民皆有驩樂其上，此天下之所以長久也。

In ancient times the Son of Heaven's land was a thousand li square, with the capital in the center, and the transport and corvée labor from the farthest places reached it within five hundred li. The lands of dukes and marquises were a hundred li, with the capital in the center, and transport and corvée from the farthest places arrived within fifty li. Those transporting did not suffer from the toil, and those serving corvée were not harmed by the expense, so people from far away lived in peace, and the scholars and people were all joyful about those above; this is why the world lasted long.

及秦而不然，秦不能分尺寸之地，欲儘自有之耳。輸將起海上而來，一錢之賦耳，十錢之費，弗輕能致也，上之所得者甚少，而民毒苦之甚深，故陳勝一動，而天下不振。

By the time of Qin it was not so; Qin could not part with an inch of land, and wished to possess all of it itself. Transport came from the sea, and a levy of one cash cost ten cash, and could not easily be delivered; what those above received was very little, while the people's suffering was deep, so when Chen Sheng moved once, the world could not be revived.

今漢越兩諸侯之中分，而乃以廬江之為奉地，雖秦之遠邊，過此不遠矣。令此不輸將不奉主，非奉地義也，尚安用此而久縣其心哉？若令此如奉地之義，是復秦之跡也，竊以為不便。夫淮南窳民貧鄉也，繇使長安者，自悉以補，行中道而衣行勝已羸弊矣，強提荷弊衣而至，慮非假貸自詣，非有以所聞也。履蹻不數易，不足以至，錢用之費稱此，苦甚。竊以所聞，縣令丞相歸休者，慮非甚強也，不見得從者。夫行數千裡，絕諸侯之地，而縣屬漢，其勢終不可久。漢往者，家號泣而送之：其來繇使者，家號泣而遣之，俱不相欲也。甚苦屬漢而欲王，類至甚也，逋遁而歸諸侯者，類不少矣。陛下不如蚤定，毋以資奸人。

Now the Han crosses two feudal lords and splits between them, and takes Lujiang as the supply land; even Qin's far borders were not much farther than this. To make this place not transport and not serve the sovereign is not the meaning of a supply land, so how can it be used to keep their hearts hanging long? If this place were made to be like the meaning of a supply land, it would again follow Qin's old road, and privately I think this is inconvenient. Huainan is a poor land of poor people, and those who go to Changan for corvée use all they have to make up the cost; by the middle of the road their clothes and gear are already worn out, and they manage to lift and carry their tattered clothing when they arrive; one supposes they do not borrow money to go themselves, and it is not as it has been heard. Straw sandals must be changed several times for one to arrive, and the cost of money used is in proportion; it is very bitter. Privately, from what I have heard, county magistrates and chancellors who go home to rest are, I suppose, not very strong, and I do not see anyone following them. Going several thousand li, cut off by the lands of the feudal lords, and belonging to the Han like a county, that situation cannot in the end last. When those leave for the Han, their families weep and send them off; when those come to do corvée, their families weep and send them off; none are willing. They are very distressed at belonging to the Han and want to be a king, to the extreme, and those fleeing to the feudal lords are probably not few. Your Majesty would do better to settle it early and not use it to help evildoers.

陛下有所不為矣，臣將不敢不畢陳事制。假令天下如曩也，淮陰侯尚王楚，黥布王淮南，彭越王梁，韓信王韓，張敖王趙，貫高為相，盧綰王燕，陳豨在代，令六七諸公皆無恙，案其國而居。當是時，陛下即天子之位，試能自安乎哉？臣有以知陛下之不能也。天下殽亂，高皇帝與諸侯並肩而起，非有側室之勢，以豫席之也，諸侯率幸者乃得為中涓，其次僅得為舍人。高皇帝南面稱帝，諸公皆為臣，材之不逮，至遠也。高皇帝五年即天子之位，割膏腴之地，以王有功之臣，多者百餘城，少者乃三四十縣，德至渥也。然其後十年之間，反者九起，幾無天下者五六。陛下之與諸公也，非親角材而臣之也，又非身封王之也，自高皇帝不能以是一歲為安，陛下獨安能以是自安也？

Your Majesty has things you will not do, and your servant will not dare not set out the whole matter of institutions. Suppose the world were as before, with the Marquis of Huaiyin still king in Chu, Ying Bu king in Huainan, Peng Yue king in Liang, Han Xin king in Han, Zhang Ao king in Zhao with Guan Gao as chancellor, Lu Wan king in Yan, and Chen Xi in Dai, with these six or seven lords all well and holding their states. At just that time, Your Majesty ascended to the throne of the Son of Heaven; may I ask if you could keep yourself secure? Your servant has reason to know Your Majesty could not. The world was in confusion, and Emperor Gaohuang rose side by side with the feudal lords, and had no power of a side-chamber relative on which to rely beforehand; the feudal lords generally were lucky if they could be palace attendants, and next best were barely able to be retainers. Emperor Gaohuang faced south as emperor and all those lords became his ministers; their talents did not match him, very far. In the fifth year Emperor Gao ascended the throne of the Son of Heaven, cut off fertile land, and enfeoffed meritorious ministers as kings, the large ones with more than a hundred cities and the small ones with thirty or forty counties; his virtue was extremely generous. Yet in the ten years afterward, nine rebellions rose, and several times almost nothing of the world was left, five or six times. Your Majesty and those lords did not personally compare talents and make them ministers, nor did you personally enfeoff them as kings; from Emperor Gao on, it could not keep one year of security by this; how could Your Majesty alone keep yourself secure by this?

然尚有可諉者，曰疏。臣請試言其親者。假令悼惠王王齊，元王王楚，中山王王趙，幽王王淮陽，共王王梁，靈王王燕，厲王王淮南，六七貴人皆無恙，各案其國而居。當是時，陛下即天子之位，能為治乎？臣又竊知陛下之不能也。諸侯王雖名為人臣，實皆有布衣昆弟之心，慮無不宰制而天子自為者。擅爵人，赦死罪，甚者或戴黃屋。漢法非立，漢令非行也。雖離道如淮南王者，令之安肯聽？召之焉可致？幸而至，法安可得尚？動一親戚，天下環視而起，天下安可得制也？陛下之臣，雖有悍如馮敬者，乃啟其口，匕首已陷於胸矣。陛下雖賢，誰與領此？故疏必危，親必亂。(陛下之因今以為治安，柰何知其必且危亂也！然且吟(齒休)而堅控守之，為何如制以(糹靡)相懸。)

Yet there is still room for excuses, saying they are distant relations. Your servant asks to try discussing close relatives. Suppose King Daohui were king in Qi, King Yuan king in Chu, King of Zhongshan king in Zhao, King You king in Huaiyang, King Gong king in Liang, King Ling king in Yan, and King Li king in Huainan, with these six or seven nobles all well, each holding his state. At just that time, Your Majesty ascended the throne as Son of Heaven; could you govern? Your servant again privately knows Your Majesty could not. Although the feudal kings are in name subjects, they all have the heart of commoner brothers, and I suppose none of them does not wish to take control and become Son of Heaven himself. They privately give out ranks, pardon death sentences, and some even wear yellow-roofed carriages. Han law is not established, and Han orders are not carried out. Even those who depart from the Way like the King of Huainan, how could they be willing to obey orders? How could they arrive if summoned? If by luck they arrive, how could law be applied? Moving one relative, the world looks around and rises, and how could the world then be controlled? Even if your ministers include one as fierce as Feng Jing, as soon as he opens his mouth a dagger is already in his chest. Though Your Majesty is worthy, with whom could you lead them? So distant ones are surely dangerous, and close ones are surely disorderly. (At the end of this passage the base text has an inserted note beginning "陛下之因今以为治安...", with incomplete text, which is a later commentator's note that has been mixed into the text.)

王者之法，民三年耕而餘一年之食，九年而餘三年之食，三十歲而民有十年之蓄。故禹水九年，湯旱七年，甚也，野無青草，而民無飢色，道無乞人，歲復之後，猶禁陳耕。古之為天下，誠有具也。王者之法，國無九年之蓄，謂之不足：無六年之蓄，謂之急：無三年之蓄，曰國非其國也。

The law of kings is that the people farm for three years and have a year's food surplus, for nine years and have three years' surplus, and for thirty years the people have ten years' stores. So Yu had nine years of flood and Tang had seven years of drought, and in the worst times the wilds had no green grass, yet the people had no hungry looks and there were no beggars on the roads, and after the harvest returned, plowing old fields was still prohibited. Those who governed the world in ancient times truly had concrete methods. According to the law of kings, a state without nine years of stores is called insufficient; without six years of stores is called urgent; without three years of stores is called a state that is not its own state.

今漢興三十年矣，而天下愈屈，食至寡也，陛下不省邪？未獲年，富人不貸，貧民且飢，天時不收，請賣爵鬻子，既或聞耳。曩頃不雨，令人寒心，壹雨爾，慮若更生。天下無蓄，若此甚極也。其在王法謂之何？必須困至乃慮，窮至乃圖，不亦晚乎！

Now the Han has risen for thirty years, and the world is even more drained, with grain very scarce; does Your Majesty not examine this? In years before harvest, the rich do not lend, the poor are about to starve, and when the weather does not yield a harvest they ask to sell their rank and their children, which may already have reached your ears. Not long ago there was no rain, which was chilling, and when rain just fell, one imagines it was as if people came back to life. The world has no stores, to such an extreme. What is this called in royal law? Only when pressed does one think, only when at the end does one plan, is that not too late!

然則所謂國無人者，何謂也？有天下而欲其安者，豈不在於陛下者哉。上弗自憂，將以誰偷？五歲小康，十歲一兇，三十歲而一大康，蓋曰大數也。即不幸有方二三千里之旱，天下何以相救，卒然邊境有數十萬之眾，聚天下將何以饋之矣？兵旱相承，民填溝壑，剽盜攻擊者，興繼而起，中國失救，外敵必駭，一日而及，此之必然。且用事之人，未必此省，為人上弗自憂，魄然事困，乃驚而督下，曰："此天也，可柰何？"事既無如之何及。方今始秋時，可善為。陛下少閒，可使臣從丞相御史計之。

Then what does it mean that the state has no people? One who holds the world and wishes it to be secure, does that not depend on Your Majesty? If those above do not worry themselves, with whom will they muddle along? Five years of small ease, ten years with one bad year, thirty years with one great ease, is probably what is meant by the great reckoning. If one day, unfortunately, there is a drought two or three thousand li square, with what will the world help one another? If suddenly there are several hundred thousand troops on the border, with what will the world's gathered supplies feed them? War and drought follow one another, the people fill the ditches, and bandits and attackers rise one after another; China loses its relief, the foreign enemy will certainly be alarmed, and arrive in a single day; this is inevitable. Moreover, those who handle affairs do not necessarily examine this, and those above do not worry themselves; when the situation is suddenly desperate, they are startled and alarmed and press those below, saying: "This is Heaven; what can be done?" By the time the matter has no remedy, it arrives. Right now, as autumn is just beginning, it can be well handled. When Your Majesty has a little leisure, let your servant follow the Chancellor and the Censor in planning.

天下之勢，方倒縣，竊願陛下省之也。凡天子者，天下之首也，何也？上也。蠻夷者，天下之足也，何也？下也。蠻夷徵令，是主上之操也，天子共貢，是臣下之禮也。足反居上，首顧居下，是倒縣之勢也。天下倒縣，莫之能解，猶為國有人乎？

The situation of the world is just like being hung upside down; privately I hope Your Majesty will examine it. The Son of Heaven is the head of the world; why? Because he is above. The barbarians are the feet of the world; why? Because they are below. That the barbarians receive commands is the sovereign's control; that the Son of Heaven pays tribute is the ritual of a subject. For the feet to be above and the head to be below is a hung-upside-down situation. The world is hung upside down and no one can untie it; can that still be said to be a state with people?

非特倒縣而已也，又類躄且病痱。夫躄者一面病，痱者一方痛。今西郡北郡，雖有長爵，不輕得復，五尺已上，不輕得息，苦甚矣。中地左戍，延行數千裡，糧食饋饟，至難也。斥候者望烽燧而不敢臥，將吏戍者，或介冑而睡，而匈奴欺侮侵掠，未知息時，於焉望信威廣德，難。臣故曰："一方病矣，醫能治之。"而上弗肯使也。天下倒縣甚苦矣，竊為陛下惜之。

Not only is it hanging upside down, but it is also like being lame and having a painful swelling. Lameness is a sickness on one side, and the swelling is a pain in one region. Now in the western and northern commanderies, even those with long-standing rank cannot easily be exempted, and those five chi tall and above cannot easily rest, which is very bitter. People of the central lands are sent to garrison on the left, stretching several thousand li, and supplying them with grain is extremely difficult. Scouts watch the beacon fires and dare not sleep, and officers and officials on garrison duty sometimes sleep in their armor, while the Xiongnu insult and raid without knowing when to stop; to expect to extend authority and spread virtue here is difficult. This is why your servant says: "When one region is sick, the doctor can treat it." Yet those above are unwilling to employ him. The world hangs upside down in great bitterness, and privately I regret it for Your Majesty.

進諫者類以為是，困不可解也，無具甚矣。陛下肯幸聽臣之計，請陛下舉中國之禍，而從之匈奴。中國乘其歲而富強，匈奴伏其辜而殘亡，系單于之頸而制其命，伏中行說而笞其背，舉匈奴之眾，唯上之令。陛下威憚大信，德義廣遠，據天下而必固，稱高號誠所宜，俛視中國，遠望四夷，莫不如志矣。然後退齋三日，以報高廟，令天下無愚智男女皆曰："皇帝果大聖也。"胡忍以陛下之明，承天下之資，而久為戎人欺傲，若此可謂國無人矣。

Most of those who remonstrate think this is so, that the difficulty cannot be untied, and there is no remedy to the utmost. If Your Majesty is willing to listen to your servant's plan, I ask Your Majesty to take up the calamity of China and transfer it to the Xiongnu. China, taking advantage of good years, becomes rich and strong, while the Xiongnu submit in guilt and are destroyed; tie the Shanyu's neck and control his fate, press Zhonghang Yue and whip his back, take up the Xiongnu multitude and have them listen only to your orders. Your Majesty's power would overawe and bring to submission, great trust and virtue and righteousness would extend far, you would hold the world and be certainly firm, you would truly deserve the exalted title, looking down upon China and gazing afar at the four barbarians, none of which would not meet your wishes. Then withdraw and fast for three days, and report to the High Ancestral Temple, so that the whole world, foolish or wise, men or women, say: "The emperor is indeed a great sage." How can you bear, with Your Majesty's brightness and receiving the world's resources, to be insulted by the Rong for long? In this way one can call it a state with no people.

古之正義，東西南北，苟舟車之所達，人跡之所至，莫不率服，而後雲天子。德厚焉，澤湛焉，而後稱帝。又加美焉，而後稱皇。今稱號甚美，而實不出長城，彼非特不服也，又大不敬。邊長不寧，中長不靜，譬如伏虎，見便必動，將何時已！昔高帝起布衣而服九州，今陛下杖九州而不行於匈奴，竊為陛下不足。且事勢有甚逆者焉，天子者，天下之首也，何也？上也。蠻夷者，天下之足也，何也？下也。蠻夷徵令，是主上之操也：天子共貢，是臣下之禮也。足反居上，首顧居下，是倒植之勢也。天下之勢倒植矣，莫之能理，猶為國有人乎？德可遠施，威可遠加，舟車所至，可使如志，而特捫然數百里而威令不信，可為流涕者此也。

The correct meaning of antiquity is that east, west, south and north, wherever boats and carriages reach and human footprints go, none failed to submit, and only then was one called Son of Heaven. When virtue is generous and favor deep, then one is called Di (emperor). With the addition of excellence, then one is called Huang (sovereign). Now the title is very fine, but in reality it does not go beyond the Great Wall; they not only do not obey, but are also very disrespectful. The frontier lands are long unquiet and the inner lands are long unsettled, like a crouching tiger that will surely move when it sees an advantage, and when will it stop? In the past Emperor Gao rose from the commoners and subdued the nine provinces; now Your Majesty relies on the nine provinces and yet cannot act upon the Xiongnu; privately I find this insufficient for Your Majesty. Moreover, there are things in the situation that are very perverse: the Son of Heaven is the head of the world; why? Because he is above. The barbarians are the feet of the world; why? Because they are below. That the barbarians receive commands is the sovereign's control; that the Son of Heaven pays tribute is the ritual of a subject. For the feet to be above and the head to be below is an upside-down situation. The situation of the world is upside down and no one can set it in order; can that still be said to be a state with people? Virtue can be extended far, and power can be applied far; wherever boats and carriages reach, they can be made to meet one's wishes; yet merely a few hundred li away, power and orders are not believed or followed; this is what one weeps over.

竊料匈奴控弦大率六萬騎，五口而出介卒一人，五六三十，此即戶口三十萬耳，未及漢千石大縣也。而敢歲言侵盜，屢欲亢禮，妨害帝義，甚非道也。陛下何不使能者一試理此，將為陛下以耀蟬之術振之。為此立一官，置一吏，以主匈奴，誠能此者，雖以千石居之可也。陛下肯聽其事計，令中國日治，匈奴日危，大國大富，匈奴適亡。吒犬馬行，理勢然也。將必以匈奴之眾，為漢臣民，制之令千家而為一國，列處之塞外，自隴西延至遼東，各有分地以衛邊，使備月氏灌窳之變，皆屬之直郡，然後罷戎休邊，民天下之兵。帝之威德，內行外信，四方悅服，則愚臣之志快矣。不然，帝威不遂，心與嘿嘿。竊聞匈奴當今遂羸，此其示武昧利之時也。而隆義渠東胡諸國，又頗來降。以臣之愚，匈奴且動，疑將一材而出奇，厚贄以責，漢不大興不已，旁午走急，數十萬之眾，積於北方，天下安得食而饋之？臨事而重困，則難為工矣，陛下何不蚤圖。

Privately I estimate that the Xiongnu bowmen are generally about sixty thousand cavalry, and with one armored soldier out of five persons, five times six is thirty, so that is just three hundred thousand households and persons, not equal to a Han large county of a thousand shi. Yet they dare to speak of raiding every year, repeatedly wishing to claim equal rites, harming the emperor's principle, which is quite against the Way. Why does Your Majesty not let a capable person try governing them once, and he would for Your Majesty revive with the method of the cicada's shine? For this establish one office and place one official to manage the Xiongnu; truly if someone can do this, even a thousand-shi post would be fine to give him. If Your Majesty is willing to listen to this plan, China will be governed day by day, the Xiongnu will be endangered day by day, the great state will be greatly rich, and the Xiongnu will meet their destruction. Shouting at dogs and horses to make them walk is how principle and circumstance work. We will make the Xiongnu multitude into Han subjects, and restrain them, making a thousand families into one state, placing them separately outside the frontier, from Longxi to Liaodong, each with allotted land to guard the border, to guard against the changes of the Yuezhi and Guanyu, all belonging to the direct commanderies; then we can end war and rest the border, and let the world's soldiers rest. The emperor's power and virtue will operate within and be trusted outside, the four quarters will submit gladly, and your foolish servant's aim will be satisfied. Otherwise, the emperor's power cannot be accomplished, and the heart is left silent. Privately I hear that the Xiongnu are now in the end weak, which is when they show off martial prowess without regard for gain. And the Yiqu, Donghu and other states are also quite numerous in coming to surrender. By your servant's foolish view, the Xiongnu are about to move, and I suspect that one capable person will propose an unusual plan, and with generous gifts demand something, and unless the Han mobilizes greatly it cannot be stopped; running about in confusion and urgency, several hundred thousand troops accumulated in the north, where would the world get food to supply them? Meeting the matter and adding to the difficulty, it would be hard to do skillful work; why does Your Majesty not plan early?

建國者曰："匈奴不敬，辭言不順，負其眾庶，時為寇盜，撓邊境，擾中國，數行不義，為我狡猾，為此柰何？"對曰："臣聞強國戰智，王者戰義，帝者戰德。故湯祝網而漢陰降，舜舞幹羽而南蠻服。今漢帝中國也，宜以厚德懷服四夷，舉明義博示遠方，則舟車之所至，人力之所及，莫不為畜，又孰敢紛然不承帝意？"

Those who propose establishing the state say: "The Xiongnu are disrespectful, their words are not compliant, relying on their numbers they time and again act as bandits, disturbing the frontier and unsettling China, repeatedly doing unrighteous things and being cunning toward us; what should be done about this?" The answer: "Your servant has heard that a strong state fights with wit, a king fights with righteousness, and an emperor fights with virtue. So Tang had the net opened on three sides and the southern tribes of Han surrendered; Shun danced with shield and feather and the Southern Man submitted. Now the Han emperor is China, and should win over the four barbarians with generous virtue, and hold up bright righteousness to show broadly to the distant; then wherever boats and carriages go and human strength reaches, all should be treated as people to be tended, and who would dare, in confusion, not receive the emperor's will?"

臣為陛下建三表，設五餌，以此與單于爭其民，則下匈奴猶振槁也。夫無道之人，何宜敢捍此其久，陛下肯幸用臣之計，臣且以事勢諭天子之言，使匈奴大眾之信陛下也，為通言耳，必行而弗易。夢中許人，覺且不背其信，陛下已諾，若日出之灼灼。故聞君一言，雖有微遠，其志不疑，仇讎之人，其心不殆，若此則信諭矣，所圖莫不行矣。一表。臣又且以事勢諭陛下之愛，令匈奴之自視也，苟胡面而戎狀者，其自以為見愛於天子也，猶弱子之慈母也，若此則愛諭矣。一表。臣又且諭陛下之好，令胡人之自視也，苟其技之所長與其所工，一可以當天子之意，若此則好諭矣。一表。愛人之狀，好人之技，人道，信為大操，帝義也。愛好有實，已諾可期，十死一生，彼必將至，此謂三表。

Your servant establishes three signs for Your Majesty and sets up five baits, using these to contend with the Shanyu for his people, so that bringing down the Xiongnu is like shaking off dead leaves. How could the unprincipled dare to resist for so long? If Your Majesty is willing to use your servant's plan, your servant will use the force of events to make the Emperor's words known, so that the Xiongnu multitude trust Your Majesty, which is merely a matter of communicating language, and it will certainly be carried out without change. Even if someone promises in a dream, on waking he still does not break faith; Your Majesty has already given your word, as brilliant as the sun's rising. So hearing a single word from the sovereign, though slight and distant, aims will not doubt it, and enemies' hearts will not be endangered; this is how trust is made known, and what is planned will always be carried out. This is the first sign. Your servant will also use the force of events to make known Your Majesty's love, letting the Xiongnu look at themselves, so that anyone with a Hu face or a Rong appearance will consider himself loved by the Son of Heaven, like a weak child toward a kind mother; this is how love is made known. This is the second sign. Your servant will again make known Your Majesty's liking, letting the Hu look at themselves, so that whatever skills they excel at and are clever in will all be able to suit the Son of Heaven's wishes; this is how liking is made known. This is the third sign. To love a person's appearance and like a person's skill is the way of humankind; trust is a great control and the emperor's righteousness. Love and liking have substance, and a promise already given can be awaited; though nine in ten may die and one live, they will come. These are called the three signs.

凡賞於國者，此不可以均。賞均則國窾，而賞薄不足以動人。故善賞者踔之，駁轢之，從而時厚之，令視之足見也，誦之足語也，乃可傾一國之心。陛下幸聽臣之計，則臣有餘財。匈奴之來者，家長已上，固必衣繡，家少者必衣文錦，將為銀車五乘，大雕畫之，駕四馬，載綠蓋，從數騎，御驂乘。且雖單于之出入也，不輕都此矣。令匈奴降者，時時得此而賜之耳。一國聞之者見之者，希心而相告，人人冀幸，以為吾至亦可以得此，將以壞其目。一餌。匈奴之使至者，若大降者也，大眾之所聚也，上必有所召賜食焉。飯物故四五盛，美胾膹炙，肉具醯醢。方數尺於前，令一人坐此，胡人欲觀者，固百數在旁，得賜者之喜也，且笑且飯，味皆所嗜而所未嘗得也。令來者時時得此而饗之耳，一國聞之者見之者，垂涎而相告，人悇憛其所自，以吾至亦將得此，將以此壞其口。一餌。降者之傑也，若使者至也，上必使人有所召客焉。令得召其知識，胡人之慾觀者勿禁。令婦人傅白墨黑，繡衣而侍其堂者二三十人，或薄或揜，為其胡戲，以相飯。上使樂府幸假之但樂，吹簫鼓鼗，倒挈面者更進，舞者蹈者時作。少閒擊鼓，舞其偶人昔時乃為戎樂攜手胥強上客之，後婦人先後扶侍之者固十餘人，使降者時或得此而樂之耳。一國聞之者見之者，希盱相告，人人忣忣，唯恐其後來至也，將以此壞其耳。一餌。凡降者，陛下之所召幸，若所以約致也，陛下必時有所富，必令此有高堂邃宇，善廚處，大囷京，廄有編馬，庫有陣車，奴婢諸嬰兒畜生具，令此時大具，召胡客，饗胡使，上幸令官助之，具假之樂。令此其居處樂虞囷京之畜，皆過其故。王慮出其單于，或時時賜此而為家耳。匈奴一國傾心而冀，人人忣忣，唯恐其後來至也，將以此壞其腹。一餌。於來降者，上必時時而有所召幸拊循，而後得入官。

Rewards in a state must not be made equal. If rewards are made equal the state is emptied, and thin rewards are not enough to move people. So one good at rewarding leaps and gives, mixed and heaped, and from time to time adds more generously, so that those who see are able to see and those who tell are able to tell, and only then can the heart of a whole state be swayed. If Your Majesty is willing to listen to my plan, your servant will have surplus wealth. For the Xiongnu who come, from the heads of households upward, they will surely wear embroidered clothes, and the young ones in the household will surely wear patterned brocade; five silver carts will be prepared, richly carved and painted, drawn by four horses, with green canopies, followed by several riders and with attendants beside. Even when the Shanyu goes out and comes in, he could not easily have all of this. Those Xiongnu who come to surrender will from time to time receive such gifts, that is all. A whole state will hear and see it and tell one another with longing, each hoping for luck, thinking that if I go I too can get this, and with this their eyes will be ruined. This is one bait. When envoys of the Xiongnu come, or great surrenderers, wherever a great crowd gathers, those above will surely summon them and bestow food and drink. They will deliberately serve four or five dishes: fine sliced meat, soups and roasts, with meats and pickles. Square tables a few chi wide are set before them, with one person seated there, and Hu who wish to watch naturally number a hundred beside them; the one who receives the gift is pleased, laughing as he eats, and the flavors are all what they crave and have never had. Letting those who come from time to time get this to feast on, that is all; a whole state hears and sees it, drooling and telling one another, each longing for where it came from, thinking that if I go I too will get this, and with this their mouths will be ruined. This is one bait. When a surrendered chieftain comes, as for an envoy, those above must send someone to summon guests. Let him summon those he knows, and do not forbid the Hu who wish to watch. Have women with white powder and drawn black eyebrows, wearing embroidered clothes, twenty or thirty of them attending in the hall, some in thin gauze and some covered, performing those Hu entertainments to accompany the meal. Those above, if willing, let the music bureau lend them plain music, playing flutes, drums and rattles, with turning performers and acrobats coming forward in turn, and dancers and tumblers performing from time to time. After a short while they beat the drums and have puppets dance; formerly they only did Rong music, taking one another's hands and urging the principal guest to drink, with women behind and in front attending, naturally a dozen or so, so that those who come to surrender from time to time get this and are merely amused. A whole state hears and sees it, craning and telling one another, each in urgency, only afraid of arriving late, and with this their ears will be ruined. This is one bait. For all who come to surrender, those whom Your Majesty summons and favors, as if used to bind and draw them in, Your Majesty must from time to time enrich and ennoble them, must give them tall halls and deep houses, fine kitchens and great granaries, stables with matched horses, armories with battle chariots, with servants, maids, infants and livestock all provided; at this time make things amply provided, summon Hu guests, feast Hu envoys, and those above, if willing, order officials to help, providing everything and lending music. Let the music, the pleasures and the stores of granaries where they live all surpass their old country. A king who wishes to come may outdo his Shanyu, or from time to time be given this and become a household, that is all. The whole Xiongnu state inclines in heart and longs, each in urgency, only afraid of arriving late, and with this their bellies will be ruined. This is one bait. As for those who come to surrender, those above must from time to time summon, favor and comfort them, and only then let them enter office.

夫胡大人難親也，若上於胡嬰兒及貴人子好可愛者，上必召幸大數十人，為此繡衣好閒，且出則從，居則更侍。上即饗胡人也，大觳抵也，客胡使也，力士武士固近侍傍，胡嬰兒得近侍側，胡貴人更進得佐酒前，上乃幸自御此薄，使付酒錢，時人偶之。為閒則出繡衣具帶服賓餘，時以賜之。上即幸拊胡嬰兒，搗遒之，戲弄之，乃授炙，幸自啖之，出好衣閒，且自為贛之。上起胡嬰兒，或前或後。胡貴人既得奉酒，出則服衣佩綬，貴人而立於前，令數人得此而居耳。一國聞者見者，希盱而欲，人人忣忣，惟恐其後來至也。將以此壞其心。一餌。故牽其耳，牽其目，牽其口，牽其腹，四者已牽，又引其心，安得不來下胡抑抎也。此謂五餌。

The great men of the Hu are hard to approach; if those above find Hu infants and noble sons good-looking and lovable, those above will surely summon and favor perhaps several dozen of them, and for them make embroidered clothes and fine garments, so that when going out they follow, and when at home they attend in turn. When those above one day feast the Hu with great wrestling matches and entertain Hu envoys as guests, the strongmen and warriors naturally attend nearby, and the Hu infants get to attend at his side, and the Hu nobles come forward in turn and get to assist before the wine; only then do those above, if willing, personally use these light things, have wine paid for, and from time to time keep company. In spare time they take out embroidered garments, remaining outfits used to dress guests, and from time to time give them as gifts. When those above one day deign to caress a Hu infant, tease and play with him, hand him roasted meat and personally feed it to him, take out fine garments and personally give them to him. Those above raise up the Hu infant, now in front and now behind. When Hu nobles already can offer wine, when going out they put on clothes and wear sashes, and the noble stands in front and lets several people obtain this and live that way, that is all. A whole state hears and sees it, craning and longing, each in urgency, only afraid of arriving late. With this their hearts will be ruined. This is one bait. So pull their ears, pull their eyes, pull their mouths, pull their bellies, and when these four are already held, then draw their hearts as well, and how can the Hu not come down and be overturned? These are called the five baits.

若夫大變之應，大約以權決塞因宜而行，不可豫形，尊翁主，重相室，多其長吏，眾門大夫皆謀士也，必足之財，且用吾人，且用其尊，觀其限，窺其謀，中外符節，適(糹冓)拘也。夫或人且安得久悍若此？故三表已諭，五餌既明，則匈奴之中乖而相疑矣。使單于寢不聊寐，食不甘口，揮劍挾弓，而蹲穹廬之隅，左視右視，以為盡仇也。彼其群臣，雖欲毋走，若虎在後，眾欲無來，恐或軒之，此謂勢然。其貴人之見單于，猶迕虎狼也，其南面而歸漢也，猶弱子之慕慈母也。其眾之見將吏，猶噩迕仇讎也，南鄉而欲走漢，猶水流下也。將使單于無臣之使，無民之守，夫惡得不繫頸頓顙請歸陛下之義哉？此謂戰德。

As for responding to great changes, in general use discretion to open what is blocked and act as is fitting, and one cannot form a plan beforehand; honor the princess, value the chief ministers, increase the senior officials, with the many gate grandees all being strategists, and surely provide ample wealth; use both our people and their own dignity, observe their limits and spy on their plans, with tallies inside and outside, and just so tie them together (the text is incomplete in the base text). How could those people be strong and fierce for long like this? So with the three signs already made known and the five baits made clear, within the Xiongnu there will be division and mutual suspicion. It will make the Shanyu unable to sleep soundly, unable to enjoy his food, brandishing his sword and holding his bow, crouching in a corner of the tent, looking left and right, thinking all are enemies. His ministers, even if they would like not to leave, are like having a tiger behind them; the multitude, even if they would like not to come, fear someone will lift them up; this is called the force of circumstances making them so. His nobles meeting the Shanyu are still like meeting a wolf or tiger, they face south and turn to the Han like a weak child longing for a kind mother. His multitude, seeing officers and officials, are still like being startled by enemies, and wishing to run south toward the Han is like water flowing down. So that the Shanyu has no ministers to command and no people to keep; how could he not bind his own neck and bow to ask to return to Your Majesty's righteousness? This is called winning by virtue.

彼匈奴見略，且引眾而遠去，連此有數。夫關市者固匈奴所犯滑而深求也，願上遣使厚與之和，以不得已，許之大市。使者反，因於要險之所多為鑿開，眾而延之，關吏卒使足以自守。大每一關，屠沽者。賣飯食者。美臛炙膹者，每物各一二百人，則胡人著於長城下矣。是王將強北之必攻其王矣。以匈奴之飢，飯羹啖膹炙，(口軍)多飲酒，此則亡竭可立待也。賜大而愈飢，多財而愈困，漢者所希心而慕也，則匈奴貴人以其千人至者，顯其二三，以其萬人至者，顯其十餘人。夫顯榮者，招民之機也。故遠期五歲，近期三年之內，匈奴亡矣。此謂德勝。

If the Xiongnu are plundered, they will lead their people far away, and this continues in this way with a fixed number. Frontier markets were originally what the Xiongnu offended against and cunningly sought, and I wish those above would send an envoy to make generous peace with them, as unavoidable, and permit large markets. When the envoy returns, thereby open many gates at strategic places, admitting people, with gate officials and soldiers enough to defend themselves. In general at each gate, butchers, wine sellers, food sellers, and makers of fine broths and roasts, each kind with one or two hundred people, and the Hu will be attached to beneath the Great Wall. In this way the king will grow strong, and the north will surely attack their king. With the Xiongnu's hunger, eating rice soups and savory broths and roasts, and drinking wine in great amounts (a character is missing in the base text), their ruin and exhaustion can be awaited at once. Giving them more makes them hungrier, and wealth makes them more distressed; the Han is what they long for and look up to, so when Xiongnu nobles come with a thousand people, distinguish two or three among them; when they come with ten thousand people, distinguish a dozen or so among them. Honor and glory are the mechanism for inviting people. So within a distant term of five years, or a near term of three, the Xiongnu will be destroyed. This is called winning by virtue.

或曰："建三表，明五餌，盛資翁主，禽敵國而後止，費至多也，惡得財用而足之？"對曰："請無敢費御府銖金尺帛，然而臣有餘資。"問曰："何以？"對曰："國有二族，方亂天下，甚於匈奴之為邊患也。使上下踳逆，天下窾貧，盜賊罪人蓄積無已，此二族為祟也。上去二族，弗使亂國，天下治富矣。臣賜二族，使祟匈奴，過足言者。"

Someone says: "To set up the three signs, make clear the five baits, richly supply the princess, and capture the enemy state before stopping, the expense is very great; where will the money come from to be sufficient?" The answer: "I ask that you not dare spend one zhu of gold or one chi of silk from the imperial treasury, yet your servant has surplus funds." The question: "From what?" The answer: "The state has two clans that are right now disordering the world, worse than the Xiongnu making trouble on the frontier. They turn high and low upside down, empty and impoverish the world, and the piling up of bandits and criminals has no end; it is these two clans that cause the trouble. If those above remove the two clans and do not let them disorder the state, the world will be well ordered and rich. Your servant will give the two clans to the Xiongnu, letting them cause trouble among the Xiongnu, more than enough."

或曰："天子下臨，人民悹之。"曰："苟或非天子民，尚豈天子也。詩曰：'普天之下，莫非王土。率土之濱，莫非王臣。’王者天子也，苟舟車之所至，人跡之所及，雖蠻夷戎狄，孰非天子之所哉？而慉渠頗率天子之民，以不聽天子，則慉渠大罪也。今天子自為懷其民，天子之理也，豈下臨人之民哉？

Someone says: "When the Son of Heaven comes down to rule, the people are anxious and afraid." He says: "If some are not the Son of Heaven's people, how are they still the Son of Heaven? The Book of Odes (Lesser Odes, 'North Mountain') says: 'Under the whole sky, there is no land that is not the king's; along the land to the sea's edge, there are none who are not the king's subjects.' The king is the Son of Heaven; wherever boats and carriages reach and human footprints go, even barbarians and foreigners, who is not owned by the Son of Heaven? But when Xuqu Po leads the Son of Heaven's people not to obey the Son of Heaven, that is Xuqu's great crime. Now the Son of Heaven himself comforts and brings in his people; that is the Son of Heaven's principle; how could it be coming down on someone else's people?"

匈奴侵甚侮甚，遇天子至不敬也，為天下患至無已也。以漢而歲致金絮繒彩，是入貢職於蠻夷也，顧為戎人諸侯也，勢既卑辱，而禍且不息，長此何窮？陛下胡忍以帝皇之號，特居此？

The Xiongnu invade and disturb, and insult greatly; they treat the Son of Heaven with extreme disrespect, and as a trouble to the world they are endless. For the Han to send gold, floss, silk and colored fabrics every year is to pay tribute to barbarians, and instead be a vassal of the Rong; the situation is already humiliating and the calamity has not stopped; when will it end? How can Your Majesty bear, bearing the title of emperor and sovereign, to be stuck in such a place?

臣竊料匈奴之眾，不過漢一千石大縣。以天下之大，而困於一縣之小，甚竊為執事羞之。陛下有意，胡不使臣一試理此？夫胡人於古小諸侯之所銍權而服也，奚宜敢悍若此？以臣為屬國之官，以主匈奴，因幸行臣之計，半歲之內，休屠飯失其口矣。少假之閒，休屠繫頸以草，膝行頓顙，請歸陛下之義，唯上財幸，而後復罷屬國之官。臣賜歸伏田廬，不復洿末廷，則忠臣之志快矣。今不獦猛獸而獦田彘，不搏反寇而搏蓄菟。所獦得毋小，所搏得毋不急乎？玩細虞，不圖大患，非所以為安。

Your servant privately estimates the Xiongnu multitude does not exceed a Han large county of a thousand shi. With the greatness of the world, to be troubled by the smallness of one county, I privately feel very ashamed for those in charge. If Your Majesty is willing, why not let your servant try managing them once? In ancient times the Hu were suppressed and subdued by small feudal lords; how dare they be so fierce now? Make your servant an official of a dependent state to manage the Xiongnu, and if my plan is fortunately carried out, within half a year the Xiutu will lose their mouths when eating. After a little time, the Xiutu will bind their necks with grass, crawl on their knees and kowtow, asking to return to Your Majesty's righteousness, which will depend only on those above deciding and granting, and then I will give up the dependent state office. Your servant will be allowed to return and live in the fields and cottage, no longer defiling the lowly court, and a loyal servant's aim will be satisfied. Now one does not hunt fierce beasts but hunts field pigs, does not fight rebellious bandits but fights domestic hares. What is hunted is surely too small, and what is fought is surely too unurgent. To play with petty pleasures and not plan against great troubles is not the way to seek safety.

竊恐陛下接王淮南王子，曾不與如臣者孰計之也。淮南王之悖逆亡道，陛下為頓顙謝罪皇太后之前，淮南王曾不誚讓，敷留之罪無加身者。舍人橫制等室之門，追而赦之，吏曾不得捕。主人於天子國橫行，不辜而無譴，乃賜美人，多載黃金而歸。侯邑之在其國者，畢徙之佗所。陛下於淮南王，不可謂薄矣。然而淮南王，天子之法咫蹂促而弗用也，皇帝之令，咫批傾而不行，天下孰不知？天子選功臣有職者以為之相吏，王僅不踏蹴而逐耳，無不稱病而走者，天下孰弗知？日接持怨言，以誹謗陛下之為，皇太后之饋賜，逆拒而不受，天子使者奉詔而弗得見，僵臥以發詔書，天下孰不知？聚罪人奇狡少年，通棧奇之徒啟章之等，而謀為東帝，天下孰弗知？淮南王罪已明，陛下赦其死罪，解之金道，以為之神，其人自病死，陛下何負天下大指？孰能以王之死為不當？陛下無負也。

Privately I fear that Your Majesty will next enfeoff the sons of the King of Huainan as kings, without ever carefully planning with someone like your servant. The King of Huainan was perverse and unprincipled, and Your Majesty kowtowed to the Empress Dowager to apologize for him, and the King of Huainan was not even rebuked, and the crime of Fuliu was not placed on his person. His retainers ran roughshod over the gate of the equal-ranking chambers, were pursued and pardoned, and officials could not even arrest them. A host who ran roughshod in the Son of Heaven's state was without blame, and was even given beauties and went home with much yellow gold loaded. Marquis fiefs in his state were all moved elsewhere. Toward the King of Huainan Your Majesty cannot be called thin. Yet the King of Huainan trampled the Son of Heaven's law an inch away and did not use it, and the emperor's orders, an inch away, were thrown aside and not carried out; who in the world does not know? The Son of Heaven chose meritorious ministers with posts to be his chancellors and officials, and the king merely did not trample and drive them out, and there were none who did not leave claiming illness; who in the world does not know? Day by day he took up grudging words to slander Your Majesty's actions, rejected the Empress Dowager's gifts and did not accept them, and the Son of Heaven's envoy bearing an edict could not see him, and he lay stiff and tore up the edict; who in the world does not know? He gathered criminals and cunning youths, associated with people like Zhang Qi and Qizhang and planned to be the Eastern Emperor; who in the world does not know? The King of Huainan's crime was already clear, and Your Majesty pardoned his death sentence and sent him on the Golden Road, which was taken as divine, but that man died of illness himself; what has Your Majesty failed in toward the main principle of the world? Who could say the king's death was not proper? Your Majesty did not fail.

如是，咫淮南王，罪人之身也，淮南子，罪人之子也，奉尊罪人之子，適足以負謗於天下耳，無解細於前事。且世人不以肉為心則已，若以肉為心，人之心可知也。今淮南子，少壯聞父辱狀，是立咫泣洽衿，臥咫泣交項，腸至腰肘，如繆維耳，豈能須臾忘哉？是而不如是，非人也。陛下制天下之命，而淮南王至如此極，其子舍陛下而更安所歸其怨爾。特曰勢未便，事未發，含亂而不敢言，若誠其心，豈能忘陛下哉！白公勝所為父報仇者，報大父與諸伯父叔父也，令尹子西司馬子綦皆親群父也，無不盡傷。昔者白公之為亂也，非欲取國代王也，為發憤快志爾。故挾匕首以沖仇人之匈，固為要俱靡而已耳，固非冀生也。

If so, then the King of Huainan was the person of a criminal, and the sons of Huainan are the sons of a criminal; to honor the sons of a criminal would be quite enough to bear criticism in the world, and cannot undo the earlier trifles. Moreover, if people do not take flesh as their heart, that is that; if they take flesh as their heart, the human heart can be known. Now the sons of Huainan, young and strong, hearing of their father's humiliation, standing they wet their clothes with tears and lying they wet their necks with tears, their guts knotted from waist to elbow like twisted rope, how could they forget even for a moment? To be like this and not be like this would be not to be human. Your Majesty controls the fate of the world, and the King of Huainan reached this extremity; his sons give up Your Majesty and where else can they direct their resentment? It is only that the circumstances are not yet convenient, the affair has not yet begun, and they hold disorder in their hearts and dare not say it; if it is truly in their hearts, how could they forget Your Majesty! The reason Gongsun Sheng (Duke Bai) avenged his father was to retaliate on his grandfather and several uncles; the prime minister Ziqi and Minister of War Ziji were both close paternal relatives and none was not harmed. Formerly Duke Bai made disorder, not wishing to take the state and replace the king, but to vent his anger and satisfy his will. So he carried a dagger and rushed toward his enemy's chest, certainly intending to be crushed together, and certainly not hoping to live.

今淮南土雖小，黥布嘗用之矣，漢存特幸耳。夫擅仇人足以危漢之資，於策安便？雖割而為四，四子一心也。豫讓為智伯報趙襄子，五起而不取者，無他，資力少也。子胥之報楚也，有吳之眾也：白公成亂也，有白公之眾也：闔閭富故，然使專諸刺吳王僚：燕太子丹富故，然使荊軻殺秦王政。今陛下將尊不億之人，與之眾積之財，此非有白公。子胥之報於廣都之中者，即疑有專諸。荊軻起兩柱之閒，其策安便哉？此所謂假賊兵。為虎翼者，願陛下少留意計之。

Now Huainan's land, though small, was once used by Ying Bu, and Han survived only by luck. To give enemies resources enough to endanger the Han, how is that convenient in strategy? Even if it were cut into four parts, the four sons would be of one mind. Yu Rang avenged Zhi Bo on Zhao Xiangzi, rose five times and did not succeed, for no other reason than that his resources were small. Zi Xu avenged himself on Chu with the troops of Wu; Duke Bai accomplished disorder with Duke Bai's troops; because He Lu was rich, he could make Zhuan Zhu stab King Liao of Wu; because Crown Prince Dan of Yan was rich, he could make Jing Ke try to kill Qin's Zhao Zheng. Now Your Majesty will honor an unfathomable person and give him a multitude and accumulate wealth for him; if it is not that Duke Bai and Zi Xu are exacting vengeance in Guangdu, it must be suspected that a Zhuan Zhu or Jing Ke will rise from between two pillars; how is that strategy convenient? This is what is called lending bandits weapons and giving a tiger wings; I hope Your Majesty will give it some thought.

禹有十年之蓄，故免九年之水：湯有十年之積，故勝七歲之旱。夫蓄積者，天下之大命也。苟粟多而財有餘，何向而不濟？以攻則取，以守則固，以戰則勝，懷柔附遠，何招而不至？

Yu had ten years of stores, so he escaped nine years of flood; Tang had ten years of stores, so he overcame seven years of drought. Stores are the great mandate of the world. If grain is plentiful and wealth is surplus, to what would one not succeed? Using it to attack, one takes; using it to defend, one is firm; using it to fight, one wins; to win over and soothe the far-off, whom could one not bring in?

管子曰："倉廩實，知禮節：衣食足，知榮辱。"民非足也，而可治之者，自古及今，未之嘗聞。古人曰："一夫不耕，或為之飢：一婦不織，或為之寒。"生之有時，而用之無節，則物力必屈。古之為天下者至悉也，故其蓄積足恃。今背本而以末食者甚眾，是天下之大殘也：從生之害者甚盛，是天下之大賊也：汰流淫佚侈靡之俗日以長，是天下之大祟也。殘賊公行，莫之或止，大命泛敗，莫之振救。生之者甚少，而靡之者甚眾，天下之勢，何以不危？漢之為漢幾四十歲矣，公私之積，猶可哀痛也。故失時不雨，民且狼顧矣。歲惡不入，請賣爵鬻子，既或聞耳矣。安有為天下阽危若此，而上不驚者！

Guanzi said: "When the granaries are full, people know ritual; when clothing and food are sufficient, people know honor and disgrace." That the people not be sufficient yet can be governed has not been heard of from ancient times to now. The ancients said: "If one man does not farm, someone goes hungry because of it; if one woman does not weave, someone is cold because of it." Production has its seasons, yet use has no moderation, and material resources will surely be exhausted. Those who governed the world in ancient times were extremely thorough, so their stores were enough to rely on. Now there are many who turn away from the basic occupation and eat by secondary occupations, which is a great ruin of the world; those who go on harming the people's livelihood are very numerous, which is a great robber of the world; the custom of extravagant dissipation and luxury grows daily, which is a great haunting of the world. Ruin and robbery openly circulate and no one stops them, the great mandate is overturned and no one revives it. Those who produce are few and those who waste are many; with the situation of the world, how could it not be in danger? The Han has been the Han for almost forty years, and the public and private stores are still pitiable. So when the season passes without rain, the people are about to look about like wolves. When the year is bad and there is no income, they ask to sell their rank and their children, which may already have reached your ears. Where is there such danger in governing the world as this, yet those above are not alarmed!

世之有饑荒，天下之常也，禹湯被之矣。即不幸有方二三千里之旱，國何以相恤？卒然邊境有急，數十百萬之眾，國何以饋之矣？兵旱相乘，天下大屈，勇力者聚徒而橫擊，罷夫羸老，易子孫而？其骨，政法未畢通也，遠方之疑者並舉而爭起矣。為人上者，乃試而圖之，豈將有及乎？可以為富安天下，而直以為此廩廩也，竊為陛下惜之。

Famine in the world is a common thing under heaven, and Yu and Tang both suffered it. If by misfortune a drought two or three thousand li across should strike, with what would the state relieve its people? If suddenly there were an emergency on the border, with hundreds of thousands of troops, with what would the state supply them? When war and drought coincide, the whole world is drained dry, men of courage and strength gather followers and strike across the land, the weary and the old trade their sons and grandsons and sell their bones (a character is missing in the base text here), and before government and law have fully reached them, the doubtful in distant places will all rise together to seize power. Only when the ruler begins to plan will it be too late to catch up. When it was possible to enrich and pacify the world, to let it come to this dangerous and fearful state, I privately regret it on Your Majesty's behalf.

法使天下公得顧租鑄錢，敢雜以鉛鐵為他巧者，其罪黥，然鑄錢之情，非殽鈆鐵及石雜銅也，不可得贏，而殽之甚微，其利甚厚，名曰顧租公鑄法也，而實皆黥罪也。有法若此，上將何賴焉？

The law lets people under heaven openly mint coin by paying a fee, but whoever dares to mix in lead or iron or do other cunning falsification is branded as a criminal. Yet in the real situation of minting, without mixing in lead, iron or stone with the copper, there is no profit to be had, and with only a little mixing the profit is very large; so though in name it is a law of open minting by fee, in fact all of it is a branding offense. With a law like this, what can the ruler rely on?

夫事有召禍，而法有起奸。今令細民操造幣之勢，各隱屏其家而鑄作，因欲禁其厚利微奸，雖黥罪日報，其勢不止，為民設阱，孰積於是？曩禁鑄錢，死罪積下：今公鑄錢，黥罪積下，雖少異乎，末具也。民方陷溺，上且弗救乎？

Some affairs invite disaster, and some laws raise up wickedness. Now to let petty people hold the power to make currency, each hiding in his own house to cast it, and then to want to forbid the great profit and small wickedness, even if branding cases are reported every day, the situation cannot be stopped. Setting traps for the people, who has ever done it more deeply than this? Formerly minting was forbidden and death sentences piled up below; now minting is openly allowed and branding sentences pile up below; though slightly different, there is no concrete remedy. The people are sinking; will the ruler not save them?

且世民用錢，縣異而郡不同。或用輕錢，百加若干。或用重錢，平稱不受。法錢不立，吏急而一之乎？則大煩苛而民弗任，且力不能而勢不可施。縱而弗苛乎？則郡縣異而市肆不同，小大異用，錢文大亂。夫苟非其術，則何向而可哉？

Moreover, in the money the common people use, no two counties or commanderies are alike. Some use light coins, with so many added to the hundred. Some use heavy coins, which when weighed level are not accepted. If the legal coin is not fixed, will the officials hurry to standardize them? Then it will be very harassing and the people cannot bear it, and strength will not suffice and the situation cannot be carried out. Or let it go and not be harsh? Then commanderies and counties will differ and markets will differ, small and large coins will be used differently, and the coin inscriptions will be thrown into great confusion. If it is not by that method, then by what way can it be done?

夫農事不為，而採銅日蕃，釋其耒耨，冶鎔爐炭，奸錢日繁，正錢日亡，善人怵而為奸邪，願民陷而之刑僇，黥罪繁積，吏民且日鬥矣。將甚不祥，柰何而忽？國知患此，吏議必曰："禁之。"禁之不得其術，其傷必大，何以圉之？令禁鑄錢，錢必還重，四錢之粟，必還二錢耳。重則盜鑄錢如雲而起，則棄市之罪，又不足以禁矣。奸不勝而法禁數潰，銅使之然也。

Farming is not done, while the mining of copper grows more numerous every day; people lay down their plows and hoes and smelt in furnaces with charcoal, false coins multiply daily and true coins are lost daily, good people are lured into doing wrong, and I would wish the people not to fall in and come to execution; branding cases pile up, and officials and people will fight daily. It will be very ill-omened; why overlook it? When the state knows to worry about this, the officials' proposals will certainly say: "Prohibit it." If prohibition does not find the right method, the harm will certainly be great; with what can it be prevented? If an order is issued forbidding minting, coin will surely become dear again, and grain costing four coins will fall back to two. Where coin is dear, coining in secret will rise like clouds, and even the penalty of execution in the market will no longer suffice to stop it. Wickedness cannot be overcome and the legal prohibition collapses again and again; it is copper that makes it so.

或稱春秋，而為之聳善而抑惡，以革勸其心。教之禮，使知上下之則：或為之稱詩而廣道顯德，以馴明其志：教之樂，以疏其穢而填其浮氣：教之語，使明於上世，而知先王之務明德於民也：教之故志，使知廢興者而戒懼焉：教之任術，使能紀萬官之職任，而知治化之儀：教之訓典，使知族類疏戚，而隱比馴焉。此所謂學太子以聖人之德者也。

Some recite the Spring and Autumn Annals for him, praising the good and restraining the evil, in order to reform and encourage his heart. Teach him ritual, so that he knows the rules between high and low; some recite the Songs for him, broadening the Way and displaying virtue, to civilize and brighten his will; teach him music, to clear out foulness and settle floating spirits; teach him the Discourses, so that he understands former ages and knows that the former kings made it a duty to spread bright virtue among the people; teach him the old records, so that he knows rise and fall and is warned and fearful; teach him the arts of office, so that he can order the duties of the myriad officials and knows the norms of governing and transforming; teach him the instructions and canons, so that he knows the closeness and distance of kin and quietly comes to be friendly and obedient to them. This is learning the virtue of the sages in order to teach the crown prince.

或明惠施以道之忠，明長復以道之信，明度量以道之義，明等級以道之禮，明恭儉以道之孝，明敬戒以道之事，明慈愛以道之仁，明僩雅以道之文，明除害以道之武，明精直以道之罰，明正德以道之賞，明齋肅以道之教，此所謂教太子也。

Some make bright kind giving in order to lead toward loyalty, make bright long-term reciprocity in order to lead toward trust, make bright measure in order to lead toward righteousness, make bright rank in order to lead toward ritual, make bright respect and frugality in order to lead toward filial piety, make bright reverence and caution in order to lead toward diligence, make bright kindness and love in order to lead toward benevolence, make bright elegance and calm in order to lead toward culture, make bright the removal of harm in order to lead toward martial valor, make bright refinement and straightness in order to lead toward punishment, make bright upright virtue in order to lead toward reward, and make bright fasting and solemnity in order to lead toward teaching. This is teaching the crown prince.

左右前後，莫非賢人以輔相之，摠威儀以先後之，攝體貌以左右之，制義行以宣翼之，章恭敬以監行之，勤勞以勸之，孝順以內之，敦篤以固之，忠信以發之，德言以揚之，此所謂順者也，此傅人之道也，非賢者不能行。

Left and right, in front and behind, all should be worthy men who assist him: holding together the dignified bearing to go before and after him, maintaining his bodily appearance to flank him, restraining his righteous conduct to display and protect him, making bright reverence to watch over his practice, encouraging him with diligence, drawing him in with filial obedience, strengthening him with sincerity, bringing out his brilliance with loyalty and trust, and displaying him with virtuous words. This is what is called following; this is the Way of one who tutors others, and only a worthy man can carry it out.

天子不諭於先聖人之德，不知君國畜民之道，不見禮義之正，不察應事之理，不博古之典傳，不僩於威儀之數，詩書禮樂無經，天子學業之不法，凡此其屬太師之任也，古者齊太公職之。

If the Son of Heaven does not understand the virtue of the former sages, does not know the way of ruling a state and nurturing the people, does not see the correctness of ritual and righteousness, does not examine the principles of responding to affairs, is not widely versed in ancient canons and records, is not practiced in the numbers of dignified conduct, if the Songs, Documents, Rites and Music are not constant, and the Son of Heaven's studies do not accord with standards, all these fall under the duty of the Grand Preceptor, an office held in ancient times by Taigong of Qi.

天子不恩於親戚，不惠於庶民，無禮於大臣，不忠於刑獄，無經於百官，不哀於喪，不敬於祭，不誡於戎事，不信於諸侯，不誠於賞罰，不厚於德，不強於行，賜予侈於左右近臣，？授於疏遠卑賤，不能懲忿忘欲，大行大禮大義大道，不從太師之教，凡此其屬太傅之任也，古者魯周公職之。

If the Son of Heaven is not kind to his kin, not generous to the common people, without ritual toward the great ministers, not loyal in criminal trials, without constancy toward the hundred officials, not grieving in mourning, not reverent in sacrifice, not cautious in military affairs, not trustworthy toward the lords, not sincere in rewards and punishments, not generous in virtue, not strong in conduct, if gifts to the close courtiers at his side are extravagant and given to the distant and lowly are improper (a character is missing in the base text here), if he cannot restrain anger and forget desire, and does not follow the teaching of the Grand Preceptor in great conduct, great ritual, great righteousness and the great Way, all these fall under the duty of the Grand Tutor, an office held in ancient times by the Duke of Zhou of Lu.

天子處位不端，受業不敬，教誨諷誦詩書禮樂之不經不法不古，言語不序，音聲不中律，將學趨讓進退即席不以禮，登降揖讓無容，視瞻俯仰周旋無節，妄咳唾數顧趨行，色不比順，隱琴肆瑟，凡此其屬太保之任也，古者燕召公職之。

If the Son of Heaven's seating is not upright, his reception of lessons is not reverent, and instruction, chanting and recitation of the Songs, Documents, Rites and Music is not regular, not in accord with standards and not in accord with antiquity, if his speech has no order and his voice does not match the pitch pipes, if in learning to hurry, yield, advance, retreat and take his seat he does not follow ritual, in ascending, descending, bowing and yielding he has no dignified bearing, in glancing, looking up and down and turning he has no measure, if he coughs and spits wildly, looks back repeatedly and walks fast, if his face is not agreeable, and he plays the zither carelessly, all these fall under the duty of the Grand Guardian, an office held in ancient times by the Duke of Shao of Yan.

天子燕闢廢其學，左右之習詭其師。荅遠方諸侯，遇貴大人，不知大雅之辭：荅左右近臣，不知已諾之適，簡問小誦之不博不習，凡此其屬少師之任也，古者史佚職之。

If the Son of Heaven's leisure and wandering abandon his studies, and the habits of those at his side distort his teacher; if in answering lords from afar and dealing with noble persons he does not know the language of the Greater Odes, in answering close courtiers he does not know what is fitting in agreeing and promising, and in brief questions and short recitations he is neither broad nor practiced, all these fall under the duty of the Junior Preceptor, an office held in ancient times by Shi Yi.

天子居處出入不以禮，衣服冠帶不以制，御器在側不以度，雜彩從美不以章，忿怒說喜不以義，賦與？讓不以節，小行小禮小義小道，不從少師之教：凡此其屬少傅之任也。

If the Son of Heaven's dwelling and going in and out do not follow ritual, his clothes, cap and belt do not follow regulation, the utensils at his side do not follow standards, he mixes colors and follows beauty without regard to patterns, his anger and delight do not follow righteousness, and his giving, taking, yielding and receiving do not follow measure (a character is missing in the base text here), small conduct, small ritual, small righteousness and small Way, and he does not follow the teaching of the Junior Preceptor: all these fall under the duty of the Junior Tutor.

天子居處燕私安所易，樂而湛，夜漏屏人而數，飲酒而醉，食肉而飽，飽而強食，飢而惏，而暍，寒而懦，寢而莫宥，坐而莫侍，行而莫先莫後。帝自為開戶，自取玩好，自執器皿，亟顧還面，而器御之不舉不臧，折毀喪傷，凡此其屬少保之任也。

If the Son of Heaven in his private leisure is at ease in simplicity and easiness, delights and indulges, sends people away at night, repeatedly, drinks wine until drunk, eats meat until full, forces himself to eat when full and is greedy when hungry, is overcome by heat and weak in cold, sleeps with no one to guard him, sits with no one to attend him, and walks with no one before or behind; if the emperor opens the door himself, takes his own playthings, takes the vessels himself, looks back and turns around again and again, and the vessels at his side are not put up or put away, are broken, ruined and damaged, all these fall under the duty of the Junior Guardian.

干鏚戈羽之舞，管鑰琴瑟之會，號呼歌謠，聲音不中律，燕樂雅訟逆樂序，凡此其屬，詔工之任也。

Dances with shield, axe, spear and feathers, the assembly of pipes, keys, zithers and lutes, calls, songs and ballads, sounds not matching the pitch pipes, and banquet music and hymns that go against the order of music: all these fall under the duty of the Master of Edicts and Craftsmen.

不知日月之不時節，不知先王之諱與國之大忌，不知風雨雷電之眚，凡此其屬太史之任也。

If he does not know that the sun and moon are not in their proper seasons, does not know the taboo names of the former kings and the great taboos of the state, does not know the calamities of wind, rain, thunder and lightning, all these fall under the duty of the Grand Historian.

殷為天子二十餘世，而周受之：周為天於三十餘世，而秦受之：秦為天子，二世而亡。人性非甚相遠也，何殷周之君有道之長，而秦無道之暴也，其故可知也。

Yin held the Son of Heaven's throne for more than twenty generations and Zhou received it; Zhou held it for more than thirty generations and Qin received it; Qin held it for two generations and perished. People's natures are not so far apart; why did the rulers of Yin and Zhou have the Way and last long, while Qin was without the Way and perished violently? The reason can be known.

古之王者，太子初生，固舉以禮，使士負之，有司齋肅端冕，見之南郊，見於天也。過闕則下，過廟則趨，孝子之道也。故自為赤子，而教固已行矣。昔者，周成王幼在襁褓之中，召公為太保，周公為太傅，太公為太師。保，保其身體：傅，傅之德義：師，道之教訓，三公之職也。於是為置三少，皆上大夫也。曰少保。少傅。少師，是與太子燕者也。故孩提有識，三公三少固明孝仁禮義以道習之，逐去邪人，不使見惡行。於是皆選天下之端士孝悌博聞有道術者，以衛翼之，使與太子居處出入。故太子初生而見正事，聞正言，行正道，左右前後皆正人也。習與正人居之不能無正也，猶生長於齊之不能不齊言也：習與不正人居之不能無不正也，猶生長於楚之不能不楚言也。故擇其所嗜，必先受業，乃得嘗之：擇其所樂，必先有習，乃得為之。孔子曰："少成若天性，習貫如自然。"是殷周之所以長有道也。

In ancient times, when a king's crown prince was born, ritual was observed in the first place: a scholar carried him, and officials in fasting and solemn caps and robes met him in the southern suburb, which was to show him to Heaven. When passing the palace gate he got down from the carriage, and when passing the temple he hurried with small steps, which is the way of a filial son. So from the time he was a newborn, teaching was already carried out. In the past, King Cheng of Zhou was in swaddling clothes when young, with the Duke of Shao as Grand Guardian, the Duke of Zhou as Grand Tutor, and Taigong as Grand Preceptor. The Guardian was to protect his body; the Tutor was to tutor him in virtue and righteousness; the Preceptor was to guide him with instruction; these were the duties of the Three Dukes. Then three juniors were set up for him, all of the rank of senior grandee, called Junior Guardian, Junior Tutor and Junior Preceptor, who lived with the crown prince at leisure. So when the infant first had understanding, the Three Dukes and Three Juniors made bright filial piety, benevolence, ritual and righteousness to lead his practice, drove out evil men and did not let him see evil conduct. Then they all chose upright scholars of the world, filial, fraternal, widely learned and with the arts of the Way, to guard and support him and let them live and go in and out with the crown prince. So when the crown prince was first born he saw right things, heard right words, practiced the right way, and those on his left, right, front and back were all upright people. When one is used to living with upright people, one cannot but be upright, as one raised in Qi cannot but speak the Qi language; when one is used to living with those who are not upright, one cannot but have some crookedness, as one raised in Chu cannot but speak the Chu language. So in choosing what one likes, one must first receive teaching before one can taste it; in choosing what one enjoys, one must first have practice before one can do it. Confucius said: "What is formed in youth is like nature, and habit carried through is like what is natural." This is why Yin and Zhou had the Way and lasted long.

及太子少長，知好色，則入於學，學者所學之官也。《學禮》曰："帝入東學，上親而貴仁，則親疏有序，而恩相及矣。帝入南學，上齒而貴信，則長幼有差，而民不誣矣。帝入西學，上賢而貴德，則聖智在位，而功不遺矣。帝入北學，上貴而尊爵，則貴賤有等，而下不踰矣。帝入太學，承師問道，退習而考於太傅，太傅罰其不則，而匡其不及，則德智長而治道得矣。"此五學者，既成於上，則百姓黎民化輯於下矣。學成治就，是殷周所以長有道也。

When the crown prince grew a little older and knew about beauty, he entered school, and the school is the office of what is to be learned. The Rites of Study says: "The emperor enters the Eastern School, which honors kinship and values benevolence, so that closeness and distance have an order and kindness reaches all. The emperor enters the Southern School, which honors age and values trustworthiness, so that old and young have gradations and the people do not deceive. The emperor enters the Western School, which honors worth and values virtue, so that sages and the wise are in position and merit is not overlooked. The emperor enters the Northern School, which honors nobility and respects rank, so that noble and humble have grades and those below do not overstep. The emperor enters the Grand School, receives the teacher's guidance on the Way, and withdraws to practice and be examined by the Grand Tutor, who punishes what does not accord with the rules and corrects what falls short, so that virtue and wisdom grow and the Way of governing is achieved." When these five schools had been accomplished above, the common people below were transformed and harmonized. Study accomplished and governance achieved: this is why Yin and Zhou had the Way and lasted long.

及太子既冠成人，免於保傅之嚴，則有司直之史，有虧膳之宰。天子有過，史必書之。史之義，不得書過則死，而宰收其膳。宰之義，不得收膳則死。於是有進善之旌，有誹謗之木，有敢諫之鼓。瞽史誦詩，工誦箴諫，大夫進謀，士傳民語。習與智長，故切而不愧，化與心成，故中道若性，是殷周之所以長有道也。

When the crown prince had been capped and become an adult and was free from the strictness of the Guardian and Tutor, there was a historian who recorded faults directly and a steward who reduced his meals. When the Son of Heaven made a mistake, the historian would surely write it down. The historian's duty was that if he could not record the fault he would die, while the steward would remove his meal. The steward's duty was that if he could not remove the meal he would die. Then there was the banner for presenting good, the wooden board for criticism, and the drum for daring remonstrance. The blind musician-historians recited poems, the music masters recited admonitions, the grandees offered plans, and the scholars conveyed the people's words. Practice grew together with wisdom, so he was blunt and upright without shame, and transformation completed together with the heart, so that his middle way was like nature; this is why Yin and Zhou had the Way and lasted long.

三代之禮，天子春朝朝日，秋暮夕月，所以明有敬也。春秋入學，坐國老執醬而親饋之，所以明有孝也。行以鸞和，步中採薺，趨中肆夏，所以明有度也。其於禽獸也，見其生，不忍其死，聞其聲，不嘗其肉，故遠庖廚，所以長恩且明有仁也。食以禮，徹以樂，失度則史書之，工誦之，三公進而讀之，宰夫減其膳，是天子不得為非也。明堂之位曰：篤仁而好學，多聞而道順。天子疑則問，應而不窮者謂之道。道者，道天子以道者也。常立於前，是周公也。誠立而敢斷，輔善而相義者謂之輔。輔者，輔天子之意者也。常立於左，是太公也。潔廉而切直，匡過而諫邪者謂之拂。拂者，拂天子之過者也。常立於右，是召公也。博聞強記，捷給而善對者謂之承。承者，承天子之遺忘者也。常立於後，是史佚也。故成王中立聽朝，則四聖維之。是以慮無失計，而舉無過事，殷周之所以長久者，其輔翼太子有此具也。

In the rites of the Three Dynasties, the Son of Heaven in spring greeted the sun at dawn and in autumn greeted the moon at dusk, to show reverence. In spring and autumn he entered school, and seated the state elders, presented them the sauce and personally fed them, to show filial piety. In walking, he used the luan and he bells, his paces matched the Cai Qi music and his hurried steps matched the Si Xia, to show measure. Toward birds and beasts, having seen them alive he could not bear to see them die, and having heard their cries he would not taste their flesh, so he kept far from the kitchen, to nurture kindness and show benevolence. In eating, he followed ritual, and his meals were cleared with music; if he lost measure, the historian wrote it down, the music master recited it, the Three Dukes came forward and read it, and the steward reduced his meal, so that the Son of Heaven could not do wrong. The positions in the Bright Hall are described: one who is sincere in benevolence and fond of learning, widely informed and agreeable in the Way. When the Son of Heaven was in doubt he asked, and one who answered without being at a loss was called the Guide (dao). The Guide guided the Son of Heaven with the Way. The one who always stood in front was the Duke of Zhou. One who stood on sincerity, dared to decide, assisted what was good and helped what was right was called the Assistant (fu). The Assistant assisted the Son of Heaven's intention. The one who always stood on the left was Taigong. One who was pure, honest and blunt, who corrected faults and remonstrated against evil was called the Corrector (fu). The Corrector brushed away the Son of Heaven's faults. The one who always stood on the right was the Duke of Shao. One who was widely informed, had a strong memory, and was quick and good at replying was called the Supporter (cheng). The Supporter supported the Son of Heaven in what he forgot. The one who always stood behind was Shi Yi. So King Cheng stood in the center and heard court, with the four sages supporting him. Thus his thinking had no wrong plan and his acts had no fault; Yin and Zhou lasted long because in supporting the crown prince they had these concrete methods.

及秦而不然，其俗固非貴辭讓也，所上者告訐也：固非貴禮義也，所上者刑罰也。使趙高傅胡亥而教之獄，所習者非斬劓人，則夷人之三族也。故今日即位，明日射人。忠諫者謂之誹謗，深為之計者謂之妖言。其視殺人若艾草菅然，豈胡亥之性惡哉？其所以習道之者，非理故也。

When it came to Qin it was not so. That custom did not value yielding and courtesy at all, and what it honored was informing against others; it did not value ritual and righteousness at all, and what it honored was punishment. It made Zhao Gao tutor Huhai and teach him the law of lawsuits, and what he practiced was either cutting off people's noses or wiping out their three kinds of kin. So he took the throne today and shot people tomorrow. Those who remonstrated loyally were called slanderers, and those who planned deeply for him were called spreaders of ill omens. He regarded killing people as cutting grass; was it that Huhai's nature was evil? No; it was because what trained and guided him was not principle.

鄙諺曰："不習為史，而視已事。"又曰："前車覆而後車戒。"夫殷周之所以長久者，其已事可知也，然而不能從，是不法聖智也。秦之亟絕者，其軌跡可見也，然而不避，是後車又覆也。夫存亡之反，治亂之機，其要在是矣。天下之命，縣於太子。太子之善，在於蚤諭教與選左右。心未濫而先諭教，則化易成也。夫開於道術，知義之指，則教之功也。若其服習積貫，則左右而已矣。夫胡越之人，生而同聲，嗜慾不異，及其長而成俗也，累數譯而不能相通，行有雖死而不相為者，則教習然也。臣故曰："選左右蚤諭教最急。"夫教得而左右正，則太子正矣，太子正而天下定矣。書曰："一人有慶，兆民賴之。"此時務也。

A common proverb says: "If you have not practiced being a historian, look at what has already happened." It also says: "When the cart in front overturns, the one behind takes warning." Why Yin and Zhou lasted long can be known from what has happened, yet it is not followed, which is not taking the sages' wisdom as a model. Why Qin perished so swiftly can be seen from its tracks, yet it is not avoided, which is the cart behind overturning again. The reversals of survival and ruin and the pivot of order and disorder have their essentials here. The fate of the world hangs on the crown prince. The crown prince's goodness lies in early instruction and the choice of those at his side. When the heart has not yet been corrupted and instruction comes first, transformation is easily completed. Opening up the arts of the Way and knowing the aims of righteousness are the effects of teaching. As for practice and accumulated habit, it lies only in those at his side. Men of Hu and Yue are born with the same sound of voice and no difference in appetites, but when they have grown up and made their customs, they cannot communicate even through several translations, and their conduct is such that they would not do things for each other even at the cost of death; this is how they were taught and trained. This is why I say: "Choosing those at his side and early instruction are most urgent." When the teaching is right and those at his side are upright, the crown prince will be upright, and when the crown prince is upright the world will be settled. The Book of Documents says: "When one man has good fortune, the myriad people rely on it." This is the present urgent business.

紂，聖天子之後也，有天下而宜然，苟背道棄義，釋敬慎而行驕肆，則天下之人，其離之若崩，其背之也，不約而若期。夫為人主者，誠奈何而不慎哉！紂將與武王戰，紂陳其卒，左臆右臆，鼓之不進，皆還其刃，顧以鄉紂也。紂走還於寢廟之上，身鬥而死，左右弗肯助也。紂之官衛，輿紂之軀，棄之玉門之外。民之觀者，皆進蹴之，蹈其腹，蹶其腎，踐其肺，履其肝，周武王乃使人帷而守之，民之觀者，攐帷而入，提石之者，猶未肯止，可悲也！夫埶為民主，直與民為仇，殃忿若此！夫民尚踐盤其軀，而況有其民政教乎！臣竊聞之曰："善不可謂小而無益，不善不可謂小而無傷。"夫牛之為胎也，細若鼷鼠。紂損天下，自象箸始。故小惡大惡，一類也。過敗雖小，皆己之罪也。周諺曰："前車覆而後車戒。"今前車已覆矣，而後車不知戒，不可不察也。

Zhou was a descendant of a sage Son of Heaven, who held the world and was bound to be so; but because he turned his back on the Way and abandoned righteousness, set aside reverence and practiced arrogance and license, the people of the world left him like a mountain collapsing, and abandoned him, without being bound by agreement yet as if they had fixed a date. For one who is a ruler, how can he not be careful! When Zhou was about to fight King Wu, Zhou drew up his soldiers, left and right, and when the drums were beaten they did not advance, all turned their blades around and faced Zhou. Zhou ran back to the sleeping temple, fought on his own and died, and those around him would not help. Zhou's palace guards carried his body on a cart and threw it outside the Jade Gate. The people who watched all stepped forward and trampled him, treading on his belly, kicking his kidneys, stepping on his lungs and walking on his liver, and only then did King Wu of Zhou send men to hang a curtain and guard it, and the people who watched lifted the curtain and went in, and those throwing stones still would not stop. How sad! With the power of a ruler of the people, he was set directly against the people as an enemy, and his calamity and the people's anger were like this! The people trampled even his body, how much more would they have for his government and teaching! I have privately heard it said: "One cannot say that a good deed is small and has no benefit, nor that an evil deed is small and does no harm." An ox embryo is as fine as a shrew. Zhou's damage to the world began with ivory chopsticks. So small evil and great evil are of one kind. Faults and ruin, however small, are all one's own guilt. A Zhou proverb says: "When the cart in front overturns, the one behind takes warning." Now the cart in front has already overturned and the cart behind does not know to take warning; this must be examined.

梁嘗有疑獄，半以為當罪，半以為不當。梁王曰："陶朱之叟，以布衣而富侔國，是必有奇智。"乃召朱公而問之曰："梁有疑獄，吏半以為當罪，半以為不當，雖寡人亦疑焉，吾決是奈何？"朱公曰："臣鄙人也，不知當獄。然臣家有二白璧，其色相如也，其徑相如也，其澤相如也，然其價也，一者千金，一者五百金。"王曰："徑與色澤皆相如也，一者千金，一者五百金，何也？"朱公曰："側而視之，其一者厚倍之，是以千金。"王曰："善。"故獄疑則從去，賞疑則從予，梁國說。以臣誼竊觀之，牆薄咫亟壞，繒薄咫亟裂，器薄咫亟毀，酒薄咫亟酸。夫薄而可以曠日持久者，殆未有也。故有國畜民施政教者，臣竊以為厚之而可耳。

Liang once had a doubtful case, and half thought the man guilty and half thought him not guilty. The King of Liang said: "The old man of Taozhu, a commoner, is as rich as a state, and surely has extraordinary wisdom." So he summoned Duke Zhu and asked: "Liang has a doubtful case; half the officials think the man guilty and half think him not guilty, and even I am in doubt; how should I decide it?" Duke Zhu said: "I am a rustic and do not know how a case should be judged. However, my household has two white jade discs, of the same color, the same diameter and the same luster, yet in price one is a thousand in gold and the other five hundred." The King said: "If the diameter and luster are the same, why is one a thousand and the other five hundred?" Duke Zhu said: "Looking at them from the side, one is twice as thick, and so it is a thousand." The King said: "Good." So in a case with doubt, lean toward leniency and discard it; in a reward with doubt, lean toward generosity and give it; and the state of Liang was pleased. By my private observation according to the principle, a thin wall quickly collapses, thin silk quickly tears, a thin vessel quickly breaks, and thin wine quickly turns sour. Something thin that lasts for a long time has probably never existed. So for one who holds a state, nurtures the people and carries out government and teaching, I privately think that making it thicker is enough.

抑臣又竊聞之曰："有上主者，有中主者，有下主者。上主者，可引而上，不可引而下：下主者，可以引而下，不可引而上：中主者，可引而上，可引而下。"故上主者，堯舜是也。夏禹契后稷，與之為善則行：鯀讙兜，欲引而為惡則誅。故可與為善，而不可與為惡。下主者，桀紂是也。推侈惡來，進與為惡則行，比干龍逢，欲引而為善，則誅。故可與為惡，而不可與為善。所謂中主者，齊桓公是也。得管仲隰朋，則九合諸侯：豎貂子牙，則餓死胡宮，蟲流而不得葬。故材性乃上主也，賢人必合，而不肖人必離，國家必治無可憂者也。若材性下主也，邪人必合，賢正必遠，坐而須亡耳，又不可勝憂矣。故其可憂者，唯中主爾。又似練絲，染之藍則青，染之緇則黑。得善佐則存，不得善佐則亡。此其不可不憂者耳。詩云："芃芃棫樸，薪之槱之，濟濟闢王，左右趨之。"此言左右日以善趨也，故臣竊以為練左右急也。

I have also privately heard: "There are superior lords, middling lords and inferior lords. A superior lord can be led upward but cannot be led downward; an inferior lord can be led downward but cannot be led upward; a middling lord can be led upward and can be led downward." So of superior lords, Yao and Shun are examples. Xia Yu, Xie and Hou Ji, when they did good with him it was carried out; Gun and Huan Dou, who would lead him to do evil, were put to death. So with him one could do good but could not do evil. Inferior lords were Jie and Zhou. Tui Chi and E Lai, who came forward to do evil with him, were carried out; Bi Gan and Long Feng, who would lead him to do good, were put to death. So with him one could do evil but could not do good. As for the middling lord, Duke Huan of Qi is an example. When he had Guan Zhong and Xi Peng, he assembled the lords nine times; with Shu Diao and Yi Ya he starved to death in the Hu palace, with maggots flowing out and unable to be buried. So if one's nature is that of a superior lord, worthy men will surely come together and the unworthy will surely leave, and the state will surely be governed with nothing to worry about. If one's nature is that of an inferior lord, evil men will surely come together and the worthy and upright will surely be kept at a distance, and one simply sits waiting for ruin, and again there is more to worry about than can be borne. So the one that is worrying is only the middling lord. It is also like dyeing silk: dye it in indigo and it turns blue, dye it in black and it turns black. Getting good assistants, he survives; failing to get good assistants, he perishes. This one cannot but worry about. The Book of Songs, in the 'Yu Pu' of the Greater Odes, says: "Luxuriant are the oak and the hemlock; cut and piled to burn. Dignified is the king, and those at his left and right hasten to him." This means that those at his left and right hasten to him daily with goodness, so I privately think the choice of those at his side is urgent.

大相，上承大義而啟治道，總百官之要，以調天下之宜。正身行，廣教化，修禮樂，以美風俗，兼領而和一之，以合治安。故天下失宜，國家不治，則大相之任也。上執正職。

The Grand Chancellor receives great righteousness from above and opens the way to good government, holds the essentials of the hundred officials together to regulate what is fitting under heaven. He rectifies his own conduct, broadens teaching and transformation, repairs ritual and music in order to beautify customs, and takes combined charge to harmonize and unify, so as to accord with order and peace. So when the world loses what is fitting and the state is not governed, it is the duty of the Grand Chancellor. He holds the upper post of rectification.

大拂，秉義立誠，以翼上志，直議正辭，以持上行，批天下之患，匡諸侯之過。令或鬱而不通，臣或盭而不義，大拂之任也。中執政職。

The Grand Corrector holds to righteousness and establishes sincerity to assist the will of the ruler above, speaks directly and rightly to uphold the ruler's conduct, removes the troubles of the world and corrects the faults of the lords. If orders are knotted up and do not get through, or ministers are perverse and unrighteous, it is the duty of the Grand Corrector. He holds the middle post of government.

大輔，聞善則以獻，知善則以獻，明號令，正法則，頒度量，論賢良，次官職，以時巡循，使百吏敬率其業。故經義不衷，賢不肖失序，大輔之任也。下執事職。

The Grand Assistant, when he hears of goodness he presents it, when he knows of goodness he presents it, makes bright proclamations and orders, sets right the standards, issues weights and measures, ranks the worthy and good, arranges official posts, makes rounds at the proper time, and has the hundred officials carry out their duties with reverence and care. So when the meaning of the classics is not correct and the worthy and unworthy lose their order, it is the duty of the Grand Assistant. He holds the lower post of affairs.

道行，典知變化，以為規是非，明利害，掌僕及輿馬之度，羽旄旌旗之制，步驟徐疾之節，春夏秋冬用之倫色，居車之容，登降之禮。見規宜諭，見過則譋。故職不率義，則道行之任也。

The Master of the Way in Practice is in charge of knowing changes, in order to correct right and wrong, make bright gain and harm, manage the rules for grooms and carriages, the system of feather banners and flags, the rhythm of paces fast and slow, the proper colors for spring, summer, autumn and winter, the bearing when riding in a carriage, and the rites of ascending and descending. When he sees that the rules and measures are fitting he proclaims it, and when he sees a fault he speaks it straight out. So when duties are not carried out according to righteousness, it is the duty of the Master of the Way in Practice.

調誶，典博聞以掌駟乘，領時從，比賢能。天子出則為車右，坐立則為位承。聖帝之德，畜民之道，禮義之正，應事之理，則職以箴。刑獄之衷，賞罰之誠，已諾之信，百官之經，喪祭之共，戎事之誡，身行之強，則職以諗。遇大臣之敬，遇小臣之惠，坐立之端，言默之序，音聲之適，揖讓之容，俯仰之節，立事之色，則職以證。出入不從禮，衣服不從制，御器不以度，迎送非其章，忿說忘其義，取予失其節，安易而樂湛，則職以諫。故善不徹，過不聞，侍從不諫，則調誶之任也。

The Remonstrance Officer is in charge of wide learning and manages the chariot teams, leads the attendants in season, and ranks the worthy and capable. When the Son of Heaven goes out, he serves as his chariot's right-hand guard, and when he sits or stands, he serves as his support. On the virtue of the sage emperors, the way of nurturing the people, the correctness of ritual and righteousness and the principles of dealing with affairs, his duty is to give admonition. On the fairness of trials, the sincerity of rewards and punishments, the trustworthiness of promises, the constancy of the hundred officials, reverence in mourning and sacrifice, caution in military affairs and strength in personal conduct, his duty is to give counsel. On respect in treating great ministers, kindness in treating lesser ministers, uprightness in sitting and standing, order in speech and silence, the fitness of voice, the dignified bearing of bowing and yielding, the measure of looking up and down and the countenance when undertaking tasks, his duty is to give testimony. When going out and coming in do not follow ritual, clothing does not follow regulation, the vessels at his side do not follow standards, welcoming and seeing off do not match the pattern, anger and delight forget righteousness, taking and giving lose their measure, and he is at ease in simplicity and delights in indulgence, his duty is to remonstrate. So when goodness is not carried through, faults are not heard, and attendants do not remonstrate, it is the duty of the Remonstrance Officer.

典方，典容儀以掌諸侯遠方之君，譔之班爵列位軌伍之約，朝覲宗遇會同享聘貢職之數，辨其民人之眾寡，政之治亂，率意道順，僻淫犯禁之差第。天子巡狩，則先循於其方，故或有功德而弗舉，或有淫僻犯禁而不知，典方之任也。

The Master of Regions is in charge of dignified bearing and manages the lords and rulers of distant places, compiling and ranking the essentials of rank and position and order of ranks, the numbers of court audience, ancestral meetings, assemblies, banquets, missions and tribute duties, distinguishing the number of people, the order or disorder of government, and the grades of those who follow their will and the way and those who are perverse, licentious or violate prohibitions. When the Son of Heaven makes a tour of inspection, he first goes around that region, so that where there is merit and virtue that is not raised, or licentious perversity and violation of prohibitions that are not known, it is the duty of the Master of Regions.

奉常，典天以掌宗廟社稷之祀，天神。地只。人鬼，凡山川四望國之諸祭，吉凶妖祥占相之事序，禮樂喪紀，國之禮儀，畢居其宜，以識宗室，觀民風俗，審詩商命，禁邪言，息淫聲，於四時之交，有事於南郊，以報祈天明。故歷天時不得，事鬼神不序，經禮儀人倫不正，奉常之任也。

The Master of Rites is in charge of Heaven and manages the sacrifices of the ancestral temple and altars of soil and grain, the heavenly spirits, earthly spirits and human ghosts, all the sacrifices to mountains and rivers and the four distant sacrifices of the state, the order of affairs of auspicious and inauspicious omens, signs and divination, ritual, music and mourning records, and the ceremonies of the state, all set in due place, to recognize the clan, observe the customs of the people, examine the songs and mandates, forbid evil speech and stop licentious sounds, and at the turns of the four seasons carry out affairs at the southern suburb, to repay and pray for the brightness of Heaven. So when the calendar of heavenly seasons is not right, service to ghosts and spirits is out of order, or the regular ceremonies and human relationships are not set right, it is the duty of the Master of Rites.

祧師，典春以掌國之眾庶四民之序，以禮義倫理教訓人民。方春三月，緩施生遂，動作百物，是時有事於皇祖皇考。

The Master of Ancestral Shrines is in charge of spring and manages the order of the state's four classes of common people, teaching the people with ritual, righteousness and human relations. In the three months of spring, he slowly bestows life and completion and sets the hundred things in motion, and at this time he has business with the august ancestors and the august deceased fathers.

問孝闕。

The chapter "Asking about Filial Piety" is missing.

昔周文王使太公望傅太子發。太子嗜鮑魚，而太公弗與，曰："禮，鮑魚不登於俎，豈有非禮而可以養太子哉？"尋常之室，無奧剽之位，則父子不別：六尺之輿，無左右之義，則君臣不明。尋常之室，六尺之輿，處無禮即上下踳逆，父子悖亂，而況其大者乎！故道德仁義，非禮不成：教訓正俗，非禮不備：分爭辨訟，非禮不決：君臣上下父子兄弟，非禮不定：宦學事師，非禮不親：班朝治軍，蒞官行法，非禮威嚴不行：禱祠祭祀，供給鬼神，非禮不誠不莊。是以君子恭敬撙節退讓以明禮。

In the past King Wen of Zhou had Taigong Wang tutor Crown Prince Fa. The Crown Prince was fond of dried abalone, and Taigong would not give it to him, saying: "By ritual, dried abalone does not go on the sacrificial stand; how can one nourish the crown prince in a way that is against ritual?" In an ordinary house, without the places of the interior corner and the side, father and son cannot be distinguished; in a six-foot carriage, without the sense of left and right, ruler and minister cannot be made clear. In an ordinary house or a six-foot carriage, if people live together without ritual, high and low are turned upside down and father and son are in confusion, to say nothing of larger things! So the Way, virtue, benevolence and righteousness cannot be accomplished without ritual; teaching and instruction and setting right customs cannot be complete without ritual; disputes and lawsuits cannot be decided without ritual; ruler and minister, high and low, father and son, elder and younger brothers cannot be fixed without ritual; entering office, studying and serving a teacher cannot be intimate without ritual; arranging court ranks and governing the army, serving in office and carrying out the law, authority cannot be enforced without ritual; praying, sacrificing and supplying the ghosts and spirits are neither sincere nor solemn without ritual. Therefore the gentleman is respectful, restrained and yielding in order to make ritual bright.

禮者，所以固國家，定社稷，使君無失其民者也。主主臣臣，禮之正也：威德在君，禮之分也：尊卑大小強弱有位，禮之數也。禮，天子愛天下，諸侯愛境內，大夫愛官屬，士庶各愛其家。失愛不仁，過愛不義，故禮者所以守尊卑之經，強弱之稱者也。禮，天子適諸侯之宮，諸侯不敢自阼階，阼階者，主之階也。天子適諸侯，諸侯不敢有宮，不敢為主人禮也。君仁臣忠，父慈子孝，兄愛弟敬，夫和妻柔，姑慈婦聽，禮之至也。君仁則不厲，臣忠則不貳，父慈則教，子孝則協，兄愛則友，弟敬則順。夫和則義，妻柔則正，姑慈則從，婦聽則婉，禮之質也。

Ritual is used to secure the state, settle the altars of soil and grain, and keep the ruler from losing his people. For a ruler to be a ruler and a minister a minister is the correctness of ritual; for authority and virtue to rest in the ruler is the division of ritual; for noble and humble, great and small, strong and weak to have their places is the number of ritual. By ritual, the Son of Heaven loves the world, the lords love what is within their borders, grandees love their officials and subordinates, and officers and commoners each love their own households. To lose love is unbenevolent, and to love too much is unrighteous, so ritual is used to keep the constants of noble and humble and the balance of strong and weak. By ritual, when the Son of Heaven goes to a lord's palace, the lord does not dare walk up the eastern steps himself; the eastern steps are the host's steps. When the Son of Heaven comes to a lord, the lord does not dare to have a palace of his own or to act as host; this is ritual. For the ruler to be benevolent and the minister loyal, the father kind and the son filial, the elder brother loving and the younger respectful, the husband harmonious and the wife gentle, the mother-in-law kind and the daughter-in-law obedient is the utmost of ritual. When the ruler is benevolent he is not harsh, when the minister is loyal he has no second mind, when the father is kind he teaches, when the son is filial he is harmonious, when the elder brother is loving he is friendly, when the younger brother is respectful he is compliant. When the husband is harmonious he is righteous, when the wife is gentle she is upright, when the mother-in-law is kind she is followed, and when the daughter-in-law is obedient she is gentle; this is the substance of ritual.

禮者，臣下所以承其上也。故詩云："一發五豝，吁嗟乎騶虞。"騶者，天子之囿也：虞者，囿之司獸者也。天子佐輿十乘，以明貴也：貳牲而食，以優飽也。虞人翼五豝以待一發，所以復中也。人臣於其所尊敬，不敢以節待，敬之至也。甚尊其主，敬慎其所掌職，而志厚盡矣。作此詩者，以其事深見良臣順上之志也。良臣順上之志者可謂義矣，故其嘆之也，長曰吁嗟乎。雖古之善為人臣者，亦若此而已。

Ritual is what ministers use to receive from those above. So the Book of Songs, in the 'Zou Yu' of the Odes of Shaonan, says: "With one arrow he hits five boars; ah, the Zou Yu." Zou is the Son of Heaven's park, and Yu is the one in the park who manages the beasts. The Son of Heaven's attendant carriages numbered ten, to show nobility; the spare animals were eaten, to show generous feeding. The Yu official protected five boars waiting for the one arrow, so as to hit again. For a minister, toward one he honors he does not dare to deal with restraint, which is the utmost of respect. Honoring his lord greatly and being reverent and careful in what he governs, his aspiration was thoroughly sincere. The one who made this poem, in handling the matter, deeply saw a good minister following the will of his superior. A good minister following the will of his superior can be called righteous, so he sighed over it, drawing out the long sound "ah". Even those in ancient times who were good at being ministers were just like this.

禮者，所以節義而沒不還。故饗飲之禮，先爵於卑賤，而後貴者始羞。殽膳下浹，而樂人始奏。觴不下遍，君不嘗羞。殽不下浹，上不舉樂。故禮者，所以恤下也。由余曰："乾肉不腐，則左右親。苞苴時有，筐篚時至，則群臣附。官無蔚藏，醃陳時發，則戴其上。"詩曰："投我以木瓜，報之以瓊琚，匪報也，永以為好也。"上少投之，則下以軀償矣，弗敢謂報，願長以為好。古之蓄其下者，其施報如此。

Ritual is used to restrain righteousness that is sunk and does not return. So in the ritual of the feast, the cup is first given to the lowly, and only then do the noble begin to offer the dishes. When the dishes have gone all the way down, only then do the musicians begin to play. If the cups have not gone all the way down, the ruler does not taste the dishes. If the dishes have not gone all the way down, those above do not raise music. So ritual is used to show concern for those below. You Yu said: "If the dried meat does not spoil, those at your side will be close. If gifts of wrapped food come often and baskets and hampers arrive often, the ministers will be attached. If the offices have no hoarded stores, and pickled and aged goods are distributed in due time, they will love those above." The Book of Songs, in the 'Mu Gua' of the Odes of Wei, says: "She threw me a quince, and I gave back a ring of fine jade; it was not to repay, but to be friends forever." Those above gave slightly, and those below repaid with their bodies, not daring to call it repayment, but wishing to be friends for a long time. In ancient times, those who nurtured their subordinates gave and repaid in this way.

國無九年之蓄，謂之不足：無六年之蓄，謂之急：無三年之蓄，國非其國也。民三年耕，必餘一年之食，九年而餘三年之食，三十歲相通。而有十年之積，雖有兇旱水溢，民無饑饉。然後天子備味而食，日舉以樂。諸侯食珍，不失，鐘鼓之縣可使樂也。樂也者，上下同之。故禮，國有飢人，人主不飧：國有凍人，人主不裘。報囚之日，人主不舉樂。歲凶，谷不登，臺扉不塗，榭徹幹侯，馬不食谷，馳道不除，食減膳，饗祭有闕。故禮者自行之義，養民之道也。受計之禮，主所親拜者二：聞生民之數則拜之，聞登谷則拜之。詩曰："君子樂胥，受天之祜。"胥者，相也：祜，大福也。夫憂民之憂者，民必憂其憂：樂民之樂者，民亦樂其樂。與士民若此者，受天之福矣。

A state that does not have stores for nine years is called insufficient; one that does not have stores for six years is called in urgency; one that does not have stores for three years is not like a state. If the people farm for three years, there should surely be a year's grain left over, with nine years there should be three years' grain left over, and in thirty years the account comes out even. With ten years' stores, even if there were famine, drought or flood, the people would have no hunger. Then the Son of Heaven prepares flavors for his meals and raises music every day. The lords eat delicacies without loss, and the hanging of bells and drums can bring joy to people. Joy is shared by high and low. So by ritual, when the state has hungry people, the ruler does not eat an evening meal; when the state has people freezing, the ruler does not wear furs. On the days of reporting prisoners, the ruler does not raise music. When the harvest is bad and the grain does not ripen, the terrace doors are not plastered, the archery targets are removed from the pavilions, horses are not fed grain, the royal roads are not repaired, meals are reduced, and feasts and sacrifices are curtailed. So ritual is righteousness he practices himself and the way of nurturing the people. In the rites of receiving the accounts, there are two matters for which the ruler himself bows: he bows on hearing the number of people living, and he bows on hearing that the grain has ripened. The Book of Songs, in the 'Sang Hu' of the Lesser Odes, says: "The gentleman is joyful together; he receives Heaven's blessing." Xu means together; hu means great blessing. If one grieves what the people grieve, the people will surely grieve what he grieves; if one delights in what the people delight in, the people will also delight in what he delights in. One who is like this with his officers and people receives Heaven's blessing.

禮，聖王之於禽獸也，見其生，不忍見其死，聞其聲，不嘗其肉，隱弗忍也。故遠庖廚，仁之至也。不合圍，不掩群，不射宿，不涸澤。豺不祭獸，不田獵：獺不祭魚，不設網罟：鷹隼不鷙，眭而不逮，不出穎羅：草木不零落，斧斤不入山林：昆蟲不蟄，不以火田：不麛不卵，不刳胎，不殀夭，魚肉不入廟門：鳥獸不成毫毛，不登庖廚。取之有時，用之有節，則物蕃多。湯曰："昔蛛蝥作罟，不高順，不用命者，寧丁我網。"其憚害物也如是。詩曰："王在靈囿，麀鹿攸伏，麀鹿濯濯，白鳥皜皜。王在靈沼，於仞魚躍。"言德至也。聖主所在，魚鱉禽獸猶得其所，況於人民乎！

By ritual, the sage kings toward birds and beasts, having seen them alive, could not bear to see them die, and having heard their cries, would not taste their flesh, for compassion and inability to bear it. So they kept far from the kitchen, which is the utmost of benevolence. They did not encircle a whole area, did not ambush herds, did not shoot roosting birds, and did not drain marshes dry. Until the jackal made its sacrifice of beasts, they did not hunt; until the otter made its sacrifice of fish, they did not set nets; until hawks and falcons struck, and their sight did not reach, they did not set fine nets; until plants and trees had fallen, axes did not enter the mountain forests; until insects hibernated, fire was not used for clearing fields; they did not take young deer or eggs, did not slit open the pregnant, did not kill the young prematurely, and fish and meat were not brought through the temple gate; birds and beasts whose fur and feathers had not formed did not ascend to the kitchen. Taking had its season and use had its restraint, and things multiplied. Tang said: "In the past, the spider made a net, not turning upward to follow, but let those who do not obey fall into my net." He feared harming things like this. The Book of Songs, in the 'Ling Tai' of the Greater Odes, says: "The king is in the Spirit Park, where the does lie at rest, the does are sleek and glossy and the white birds are gleaming. The king is at the Spirit Pond, and the fish leap in the depths." This means virtue has arrived. Where a sage ruler is, even fish, turtles, birds and beasts find their place, to say nothing of the people!

故仁人行其禮，則天下安，而萬理得矣。逮至德渥澤洽，調和大暢，則天清澈地富熅，物時熟，民心不挾詐賊，氣脈淳化，攫齧搏擊之獸鮮，毒？猛虭之蟲密，毒山不蕃，草木少薄矣，鑠乎大仁之化也。

So when a benevolent man practices his ritual, the world is settled and all principles are attained. When virtue is rich and kindness has soaked in, and harmony is greatly spread, the heaven is clear, the earth is rich in store, things ripen on time, the people's hearts hold no deceit or villainy, the breath and pulse of the world are pure and transformed, beasts that seize, bite and strike are few, stinging and fierce insects are thick (a character is missing in the base text here), poisonous mountains are not lush, and plants and trees are sparse; brightly this is the teaching and transformation of great benevolence.

志有四興：朝廷之志，淵然清以嚴：祭祀之志，愉然思以和：軍旅之志，怫然慍然精以厲：喪紀之志，漻然愁然憂以湫。四志形中，四色發外，維如。

There are four kinds of aspiration that arise: the aspiration of court is deep, clear and stern; the aspiration of sacrifice is joyful, thoughtful and harmonious; the aspiration of the army is indignant, resentful, keen and fierce; the aspiration of mourning is quiet, sorrowful, anxious and low. The four aspirations take form within, and the four colors come out without, tied together in this way.

容有四起：朝廷之容，師師然翼翼然整以敬：祭祀之容，遂遂然粥粥然敬以婉：軍旅之容，湢然肅然固以猛：喪紀之容，怮然懾然若不還。

There are four kinds of bearing that arise: the bearing of court is stately and cautious, orderly and respectful; the bearing of sacrifice is smooth and gentle, respectful and mild; the bearing of the army is clean-cut, solemn, firm and fierce; the bearing of mourning is grieving and trembling as if never returning.

視有四則：朝廷之視，端流平衡：祭祀之視，視如有將：軍旅之視，固植虎張：喪紀之視，下流垂綱。

There are four standards for the gaze: at court the gaze is upright, flowing and balanced; at sacrifice the gaze is as if about to present something; in the army the gaze is firmly set, like a tiger opening its eyes; in mourning the gaze is lowered, hanging the cap-strings downward.

言有四術：言敬以和，朝廷之言也：文言有序，祭祀之言也：屏氣折聲，軍旅之言也：言若不足，喪紀之言也。

There are four methods for speech: speech that is respectful and harmonious is the speech of court; phrases in good order are the speech of sacrifice; holding the breath and checking the voice is the speech of the army; speech that seems insufficient is the speech of mourning.

固頤正視，平肩正背，臂如抱鼓。足閒二寸，端面攝纓。端股整足，體不搖肘，曰經立：因以微磬曰共立：因以磬折曰肅立：因以垂佩曰卑立。

Fix the chin and look straight, level the shoulders and straighten the back, with the arms as if holding a drum. Keep the feet two inches apart, make the face upright and hold the cap-strings. Straighten the thighs and align the feet, do not sway the body or elbows; this is called regular standing. Bending slightly as a chime stone from this is called respectful standing; bending fully as a chime stone is called solemn standing; letting the pendant hang down is called humble standing.

坐以經立之容，胻不差而足不跌，視平衡曰經坐，微俯視尊者之膝曰共坐，仰首視不出尋常之內曰肅坐，廢首低肘曰卑坐。

In sitting, use the bearing of regular standing: the lower legs not off and the feet not stumbling, looking level is called regular sitting; leaning slightly forward and looking at the knees of the honored person is called respectful sitting; looking up but not past the ordinary range is called solemn sitting; letting the head droop and the elbows go low is called humble sitting.

行以微磬之容，臂不搖掉，肩不下上，身似不則，從容而任。

In walking, use the bearing of the slight chime-bend: the arms do not swing, the shoulders do not rise or fall, the body seems not to lean, calm and bearing the load.

趨以微磬之容，飄然翼然，肩狀若流，足如射箭。

In hurrying, use the bearing of the slight chime-bend: light and winged, the shape of the shoulders like flowing, the feet like an arrow in flight.

旋以微磬之容，其始動也，穆如驚倏，其固復也，旄如濯絲。

In turning, use the bearing of the slight chime-bend: at the start of movement, quiet as if startled and quick, firm in returning, soft as if rinsing silk.

跪以微磬之容，揄右而下，進左而起，手有抑揚，各尊其紀。

In kneeling, use the bearing of the slight chime-bend: lead with the right and go down, advance with the left and rise, the hands having their raising and lowering, each respecting and keeping its rule.

拜以磬折之容，吉事上左，凶事上右，隨前以舉，項衡以下，寧速無遲，背項之狀，如屋之丘。

In bowing, use the bearing of the full chime-bend: for auspicious matters raise the left first, for inauspicious matters raise the right first, lifting along with what comes before, the neck level and going down; better quick than slow; the shape of the back and neck is like a roof ridge.

拜而未起。。。。。。

The bow is done and he has not yet risen. (The base text marks the missing text that follows with ellipses.)

坐乘以經坐之容，手撫式，視五旅，欲無顧，顧不過轂。小禮動，中禮式，大禮下。

When riding seated, use the bearing of regular sitting: the hand rests on the crossbar, the eyes look over the five rows, the mind is set on not looking back, and when looking back not past the hub. For a small courtesy, move; for a middle courtesy, lean on the crossbar; for a great courtesy, get down from the carriage.

立乘以經立之容，右持綏而左臂詘，存劍之緯，欲無顧，顧不過轂。小禮據，中禮式，大禮下。

When riding standing, use the bearing of regular standing: the right hand holds the strap and the left arm is bent, the hilt of the sword is kept in place, the mind is set on not looking back, and when looking back not past the hub. For a small courtesy, hold on; for a middle courtesy, lean on the crossbar; for a great courtesy, get down from the carriage.

禮，介者不拜，兵車不式，不顧，不言反，抑式以應，武容也。

By ritual, a man in armor does not bow, in a war chariot he does not lean on the crossbar, does not look back, does not speak of returning, and answers while restraining himself from leaning on the crossbar; this is martial bearing.

若夫立而跂，坐而蹁，體怠懈，志驕傲，趮視數顧，容色不比，動靜不以度，妄咳唾疾言，嗟氣不順，皆禁也。

As for standing on tiptoe, sitting with legs spread, a slack body, an arrogant will, a restless gaze with repeated looks back, a face not agreeable, movement and stillness not following rule, wild coughing and spitting, hasty speech and unsteady sighing, all are forbidden.

古者，年九歲入就小學，蹍小節焉，業小道焉。束髮就大學，蹍大節焉，業大道焉。是以邪放非闢無因入之焉。諺曰："君子重襲，小人無由入：正人十倍，邪辟無由來。"古之人其謹於所近乎！詩曰："芃芃棫樸，薪之槱之，濟濟闢王，左右趨之。"此言左右日以善趨也。

In ancient times, at the age of nine a child entered the lower school, practiced minor etiquette, and engaged in minor arts. When he bound up his hair, he entered the higher school, practiced major etiquette, and engaged in the major Way. So wildness and perversity had no way in. A proverb says: "When the gentleman is guarded many times over, petty people cannot get in; with ten times as many upright people, perversity cannot come." The ancients were careful about those they were close to! The Book of Songs, in the 'Yu Pu' of the Greater Odes, says: "Luxuriant are the oak and the hemlock; cut and piled to burn. Dignified is the king, and those at his left and right hasten to him." This means those at his left and right hasten to him daily with goodness.

古者聖王，居有法則，動有文章，位執戒輔，鳴玉以行。鳴玉者，佩玉也，上有雙珩，下有雙璜，沖牙蠙珠，以納其閒，琚瑀以雜之。行以採薺，趨以肆夏，步中規，折中矩。登車則馬行而鸞鳴，鸞鳴而和應，聲曰和，和則敬。故詩曰："和鸞噰噰，萬福攸同。"言動以紀度，則萬福之所聚也。故曰：明君在位可畏，施捨可愛，進退可度，周旋可則，容貌可觀，作事可法，德行可象，聲氣可樂，動作有文，言語有章，以承其上，以接其等，以臨其下，以畜其民。故為之上者，敬而信之，等者親而重之，下者畏而愛之，民者肅而樂之。是以上下和協，而士庶順壹，故能宗揖其國，以藩衛天子，而行義足法。夫有威而可畏謂之威，有儀而可象謂之文。富不可為量，多不可為數。故詩曰："威儀棣棣，不可選也。"棣棣，富也：不可選，眾也。言接君臣上下，父子兄弟，內外大小品事之各有容志也。

The sage kings of old had rules in their dwelling and patterns in their movements, with admonishing assistants in their positions, and walked with jade sounding. Jade sounding means wearing pendant jades, with double heng above and double huang below, with chong ya and bin pearls set in the middle, mixed with ju and yu stones. In walking, he matched the Cai Qi, in hurrying he matched the Si Xia, his steps matched the compass and his turns matched the square. Mounting the carriage, the luan bells rang as the horses moved, and the luan rang and the he bells answered; the sound is called harmony, and harmony is reverence. So the Book of Songs, in the 'Lu Xiao' of the Lesser Odes, says: "The harmonious bells sound yong-yong; the myriad blessings gather together." This means that movement in accord with rule and measure is where the myriad blessings gather. So it is said: when a bright ruler is on the throne he inspires awe, and in his bestowing he is lovable; his advancing and retreating can serve as a standard, his turns can serve as a rule, his countenance is worth beholding, his actions can be imitated, his virtue can be taken as a model, and his voice and breath bring joy; his movements have pattern and his words have order, with which he receives from those above, deals with equals, oversees those below and nurtures his people. So those above respect and trust him, equals are close to him and value him, those below fear and love him, and the people are solemn and delight in him. Thus high and low are in harmony, and officers and commoners follow with one mind, so he can be revered and saluted by his state, protect the Son of Heaven as a screen, and his righteous conduct is enough to be imitated. Having awe-inspiring majesty is called wei, and having demeanor that can be taken as a model is called wen. They are rich beyond measure and many beyond counting. So the Book of Songs, in the 'Bo Zhou' of the Odes of Bei, says: "Dignified and stately, not to be counted." Stately means rich; not to be counted means many. It means that in dealing with ruler and minister, high and low, father and son, elder and younger brothers, inside and outside, great and small, each matter has its own bearing and aspiration.

子贛由其家來謁於孔子，孔子正顏舉杖，磬折而立，曰："子之大親毋乃不寧乎？"放杖而立曰："子之兄弟亦得無恙乎？"曳杖倍下而行，曰："妻子家中得毋病乎？"故身之倨佝，手之高下，顏色聲氣，各有宜稱，所以明尊卑別疏戚也。

Zigong came from his home to see Confucius, and Confucius straightened his face, raised his staff, stood bent like a chime stone, and said: "Your great parents are surely not unwell?" Putting down the staff he stood and said: "And your brothers are surely without illness?" Dragging the staff and leaning on it as he walked down, he said: "And your wife and children at home are surely not sick?" So the stoop or bend of the body, the height of the hands, the color of the face and the breath of the voice each have their fitting measure, used to make clear noble and humble and to distinguish close and distant.

子路見孔子之背磬折舉褎，曰："唯由也見。"孔子聞之曰："由也，何以遺忘也？"故過猶不及，有餘猶不足也。

Zilu saw Confucius's back bent like a chime stone with his sleeve raised, and said: "Only You has seen it." Confucius heard it and said: "You! Why have you forgotten?" So going too far is like falling short, and having excess seems like insufficiency.

語曰："審乎明王，執中履衡。"言秉中適而據乎宜。故威勝德則淳，德勝威則施。威之與德，交若繆纆。且畏且懷，君道正矣。質勝文則野，文勝質則史，文質彬彬，然後君子。

A common saying goes: "Examine the enlightened king, who holds the middle and treads the balance." This means holding to the mean and relying on what is fitting. So when authority exceeds virtue, he is stern and thick; when virtue exceeds authority, his giving scatters. Authority and virtue intertwine like twisted cords. When he is both feared and cherished, the way of the ruler is right. When substance exceeds refinement, one is rustic; when refinement exceeds substance, one is a scribe; only when refinement and substance are balanced is one a gentleman.

龍也者，人主之闢也。亢龍往而不返，故易曰"有悔。"悔者，兇也。潛龍入而不能出，故曰"勿用。"勿用者，不可也。龍之神也，其惟蜚龍乎！能與細細，能與巨巨，能與高高，能與下下。吾故曰："龍變無常，能幽能章。"故至人者，在小不寶，在大不宨，狎而不能作，習而不能順，姚不惛，卒不妄，饒裕不贏，迫不自喪，明是審非，察中居宜，此之謂有威儀。

The dragon is a figure for the ruler. The overreaching dragon goes and does not return, so the Changes says "there is regret." Regret means ill fortune. The hidden dragon enters and cannot come out, so it says "do not act." Not acting means one cannot. The divine quality of the dragon is perhaps found only in the flying dragon! It can be fine with the fine, vast with the vast, high with the high, and low with the low. This is why I say: "The dragon's changes have no fixed pattern; it can be hidden and can be manifest." So the perfect person, in the small does not treasure the small and in the great does not treat the great as loose, is close and familiar without being presumptuous, well-practiced without being compliant, graceful without being confused, sudden without being rash, abundant without a surplus, pressed without losing himself, clear about right, discerning wrong, examining the middle and abiding in what is fitting; this is called having dignified bearing.

古之為路輿也，蓋圜以象天，二十八橑以象列星，軫方以象地，三十輻以象月。故仰則觀天文，俯則察地理，前視則睹鸞和之聲，四時之運。此輿教之道也。

In ancient times a road carriage was made with a round canopy to represent heaven, twenty-eight ribs to represent the lined-up stars, a square carriage-bed to represent earth, and thirty spokes to represent the moon. So looking up, one observes the patterns of heaven, looking down, one examines the order of earth, and looking forward one hears the sounds of the luan and he bells and the movement of the four seasons. This is the Way of the teaching of the carriage.

人主太淺則知闇，太博則業厭，二者異失同敗，其傷必至。故師傅之道，既美其施，又慎其齊，適疾徐，任多少，造而勿趣，稍而勿苦，省其所省，而堪其所堪，故力不勞而身大盛，此聖人之化也。

If a ruler is too shallow, his wisdom is dim; if he is too broad, his studies weary him. The faults of the two are different but they fail in the same way, and harm is sure to come. So the way of tutors is both to commend how he teaches and to be careful about how he unifies, regulating fast and slow, bearing more or less, forming without hurrying, advancing gradually without hardship, reducing what he should reduce and bearing what he can bear, so that strength is not wearied and the body is greatly strengthened; this is the transformation of the sage.

楚惠王食寒葅而得蛭，因遂吞之，腹有疾而不能食。令尹入問曰："王安得此疾？"王曰："我食寒葅而得蛭，念譴之而不行其罪乎，是法廢而威不立也：譴而行其誅，則庖宰監食者法皆當死，心又弗忍也。故吾恐蛭之見也，遂吞之。"令尹避席再拜而賀曰："臣聞'皇天無親，惟德是輔。’王有仁德，天之所奉也，病不為傷。"是昔也，惠王之後而蛭出，故其久病心腹之積皆愈。故天之視聽，不可謂不察。

King Hui of Chu was eating cold pickles and found a leech in them, and so swallowed it, and his belly became ill and he could not eat. The chief minister came in and asked: "How did Your Majesty get this illness?" The King said: "I found a leech in my cold pickles and wanted to rebuke the cook but not carry out his punishment, then the law would be set aside and authority would not be established; if I rebuked him and carried out punishment, then the cook and the food supervisor would all by law deserve to die, and my heart could not bear it. So I feared the leech would be seen, and I swallowed it." The chief minister left his mat and bowed twice in congratulation, saying: "I have heard that 'August Heaven has no favorites and only helps the virtuous.' Your Majesty has benevolent virtue, which Heaven upholds, and the illness will not do harm." That night, King Hui passed the leech, and the long-standing illness of his heart and belly was all cured. So the seeing and hearing of Heaven cannot be called unobserving.

衛懿公喜鶴，鶴有飾以文繡而乘軒者。賦斂繁多，而不顧其民，貴優而輕大臣。群臣或諫，則面叱之。及翟伐衛，寇挾城堞矣，衛君垂泣而拜其臣民曰："寇迫矣，士民其勉之！"士民曰："君亦使君之貴優，將君之愛鶴，以為君戰矣。我儕棄人也，安能守戰？"乃潰門而出走，翟寇遂入，衛君奔死，遂喪其國。故賢主者不以草木禽獸妨害人民，進忠正而遠邪偽，故民順附，而臣下為用。今釋人民而愛鳥獸，遠忠道而貴優笑，反甚矣。人主之為人主也，舉錯而不僨者，杖賢也，今背其所主，而棄其所杖，其僨僕也，不亦宜乎！語曰："禍出者禍反，惡人者，人亦惡之。"管子曰："不行其野，不違其馬。"此違其馬者也。

Duke Yi of Wei loved cranes, and some of his cranes were dressed in embroidery and rode in carriages. Taxes were heavy, and he did not care for his people, valuing entertainers and slighting great ministers. When ministers remonstrated, he scolded them to their faces. When the Di attacked Wei and the invaders already held the city battlements, the ruler of Wei wept and bowed to his ministers and people, saying: "The invaders are close; officers and people, make an effort!" The officers and people said: "Let the lord employ his noble entertainers and lead his beloved cranes to fight for him. We are abandoned people; how can we defend and fight?" So they broke the gate and fled, the Di invaders entered, the ruler of Wei fled and died, and in the end he lost his state. So a worthy ruler does not let plants, trees, birds and beasts harm the people, advances loyal and upright men and keeps away the wicked and false, and so the people are obedient and attached and his ministers are used. Now to set the people aside and love birds and beasts, to keep away the way of loyalty and value entertainers' jokes, is the very opposite. A ruler, in being a ruler, who acts without falling down, relies on the worthy; now to turn away from what he governs and cast aside what he relies on, is it not right that he should fall? A common saying goes: "The disaster that goes out returns; one who hates others is hated by them." Guan Zi said: "Do not walk in the wilds and do not go against your horse." This is going against his horse.

鄒穆公有令，食鳧鴈者必以秕，毋敢以粟。於是倉無秕而求易於民，二石粟而易一石秕。吏請曰："以秕食鴈，為無費也。今求秕於民，二石粟而易一石秕，以秕食鴈，則費甚矣，請以粟食之。"公曰："去！非而所知也。夫百姓煦牛而耕，曝背而耘，苦勤而不敢惰者，豈為鳥獸也哉？粟米，人之上食也，柰何其以養鳥也？且汝知小計而不知大計。周諺曰：'囊漏貯中。’而獨弗聞歟？夫君者，民之父母也。取倉之粟，移之與民，此非吾粟乎？鳥苟食鄒之秕，不害鄒之粟而已。粟之在倉，與其在民，於吾何擇？"鄒民聞之，皆知其私積之與公家為一體也。

Duke Mu of Zou issued an order that those who fed the wild ducks and geese must use husks and not dare to use grain. So there were no husks in the granary and he sought to exchange them from the people, two shi of grain for one shi of husks. An official requested: "Feeding geese with husks is to avoid waste. Now seeking husks from the people at two shi of grain for one shi of husks, feeding geese with husks causes much more waste. Please feed them grain." The Duke said: "Go away! You do not understand. The people drive oxen to plow, work with their backs in the sun, toil diligently without daring to be idle; is it for the sake of birds and beasts? Grain is the finest food of people; how can it be used to feed birds? Moreover, you know small calculations but not great calculations. There is a Zhou proverb: 'A leaking bag stores within.' Have you alone not heard it? The ruler is the parent of the people. If I take the grain from the granary and move it to the people, is it not still my grain? If the birds eat Zou's husks, they simply do not harm Zou's grain. Whether grain is in the granary or with the people, what difference is there to me?" When the people of Zou heard this, they all knew that their private holdings and the public's were one body.

楚王欲淫，鄒君乃遺之技樂美女四人，穆公朝觀，而夕畢以妻死事之孤，故婦人年弗稱者弗蓄，節於身而弗眾也。王輿不衣皮帛，御馬不食禾菽。無淫僻之事，無驕熙之行。食不眾味，衣不雜採。自刻以廣民，親賢以定國，親民如子。鄒國之治，路不拾遺，臣下順從，若手之投心。是故以鄒子之細，魯衛不敢輕，齊楚不能脅。鄒穆公死，鄒之百姓，若失慈父，行哭三月。四境之鄰於鄒者，士民鄉方而道哭，抱手而憂行。酤家不讎其酒，屠者罷列而歸，傲童不謳歌，舂築者不相杵，婦女抉珠瑱，丈夫釋玦靬，琴瑟無音，期年而後始復。故愛出者愛反，福往者福來。易曰："鳴鶴在陰，其子和之。"其此之謂乎！故曰："天子有道，守在四夷：諸侯有道，守在四鄰。"

The King of Chu wished to indulge in pleasures, so the Lord of Zou sent him four female entertainers and beauties. Duke Mu looked at them in the morning and in the evening married them all to the orphans of those who had died in service. So he did not keep women whose ages did not match, and he restrained himself and kept few. The king's carriage was not covered in fur and silk, and his draft horses did not eat grain and beans. There was nothing licentious and no arrogant or idle conduct. His food was not of many flavors and his clothes were not of mixed colors. He was hard on himself to be generous to the people, drew near the worthy to bring peace to the state, and was close to the people like to a son. In the governance of Zou, nobody picked up what was dropped on the road, and ministers obeyed as a hand responds to the heart. Therefore, despite Zou being small, Lu and Wei dared not slight it, and Qi and Chu could not threaten it. When Duke Mu of Zou died, the people of Zou, as if they had lost a kind father, wept as they walked for three months. People of the border areas next to Zou, scholars and commoners, wept on the roads facing that direction, with folded hands walking in sorrow. Taverns could not sell wine, butchers gave up their stalls and went home, spoiled children did not sing, those pounding grain did not strike pestles together, women removed their pearl earrings, men put down their jade rings and archers' sleeves, and zithers and lutes made no sound, until a full year had passed before it resumed. So love sent out returns love, and blessings sent forth bring blessings. The Book of Changes says: "The crane calls in the shade, and its young respond." This is what that means! So it is said: "When the Son of Heaven has the Way, his guardians are the four barbarian peoples; when a lord has the Way, his guardians are the four neighbors."

宋康王時，有爵生鸇於城之陬，使史占之曰："小而生大，必伯於天下。"康王大喜，於是滅滕，伐諸侯，取淮北之城。乃愈自信，欲霸之亟成，故射天笞地，伐社稷而焚之，曰："威服天地鬼神。"罵國老之諫者，為無頭之棺，以視有勇。剖傴者之背，斮朝涉之脛，國人大駭。齊王聞而伐之，民散，城不守，王乃逃於郳侯之館，遂得而死。故見祥而為不可，祥反為禍。

In the time of King Kang of Song, a sparrow gave birth to a hawk at the corner of the city wall, and he had the historian divine about it: "The small giving birth to the large means you will surely become hegemon of the world." King Kang was greatly pleased, and then destroyed Teng, attacked the lords, and took cities north of the Huai. Then he grew more self-confident and wanted to accomplish hegemony swiftly, so he shot at heaven and flogged the earth, attacked the altars of the state and burned them, saying: "I subdue heaven, earth, ghosts, and spirits by my might." He cursed the elders of the state who remonstrated, and made coffins without heads to show his bravery. He split open the back of a hunchback and cut off the shins of a man who forded the river in the morning, and the people of the state were terrified. The King of Qi heard of this and attacked him, the people scattered, the city could not be held, and the king fled to the lodge of the Marquis of Ni, and was finally captured and died. So seeing an auspicious sign yet doing what should not be done, the auspicious sign instead becomes a disaster.

晉文公出畋，前驅還白："前有大蛇，高若堤，橫道而處。"文公曰："還車而歸。"其御曰："臣聞：'祥則迎之，妖則凌之。’今前有妖，請以從吾者攻之。"文公曰："不可。吾聞之曰：'天子夢惡則修道，諸侯夢惡則修政，大夫夢惡則修官，庶人夢惡則修身，若是則禍不至。’今我有失行，而天招以妖我，我若攻之，是逆天命。"乃歸，齋宿而請於廟曰："孤實不佞，不能尊道，吾罪一：執政不賢，左右不良，吾罪二：飭政不謹，民人不信，吾罪三：本務不修，以咎百姓，吾罪四：齋肅不莊，粢盛不潔，吾罪五。請興賢遂能，而章德行善，以導百姓，毋復前過。"乃退而修政。居三月，而夢天誅大蛇，曰："爾何敢當明君之路。"文公覺，使人視之，蛇已魚爛矣。文公大說，信其道而行之不解，遂至於伯。故曰："見妖而迎以德，妖反為福也。"

Duke Wen of Jin went out hunting, and the vanguard returned to report: "Ahead there is a great snake, tall as an embankment, lying across the road." Duke Wen said: "Turn the carriage back." His driver said: "I have heard: 'Meet an auspicious omen with welcome, and overcome a monstrous omen.' Now there is a monster ahead; please let those who follow me attack it." Duke Wen said: "No. I have heard: 'When the Son of Heaven has a bad dream he cultivates the Way; when a lord has a bad dream he cultivates government; when a high official has a bad dream he cultivates his office; when a commoner has a bad dream he cultivates himself; in this way disaster does not arrive.' Now I have been at fault in my conduct, and Heaven uses a monster to summon me; if I attack, I defy Heaven's decree." So he returned, fasted and stayed overnight, and prayed at the temple: "I, the solitary one, am truly untalented and cannot honor the Way, that is my first offense; I govern without worth and those around me are not good, that is my second offense; I regulate government without care and the people do not trust it, that is my third offense; I do not cultivate the fundamental tasks and blame the common people, that is my fourth offense; my fasting is not solemn and the sacrificial grain is not clean, that is my fifth offense. Please let me raise the worthy and promote the capable, make virtue clear and practice goodness, to guide the people, and not repeat the earlier faults." Then he withdrew and cultivated government. After three months he dreamed that Heaven had executed the great snake and said: "How dare you block the road of an enlightened ruler." Duke Wen awoke and sent people to look, and the snake had already rotted like a fish. Duke Wen was greatly pleased, believed in that Way and practiced it without slackness, and in the end reached hegemony. So it is said: "Seeing a monster and meeting it with virtue, the monster instead becomes a blessing."

楚懷王心矜好高人，無道而欲有伯王之號。鑄金以象諸侯人君，令大國之王編而先馬，梁王御，宋王驂乘，周。召。畢。陳。滕。薛。衛。中山之君皆象使隨而趨。諸侯聞之，以為不宜，故興師而伐之。楚王見士民為用之不勸也，乃徵役萬人，且掘國人之墓。國人聞之，振動，晝旅而夜亂，齊人襲之，楚師乃潰。懷王逃，適秦，克尹殺之西河，為天下笑。此好矜不讓之罪也，不亦羞乎！

King Huai of Chu was proud in heart and liked to rise above others, and lacking the Way wished to have the title of hegemon or king. He cast gold figures to represent the lords and rulers, and made the kings of great states line up and go before his horses, with the King of Liang driving the carriage and the King of Song riding as a spear-bearer, and the rulers of Zhou, Shao, Bi, Chen, Teng, Xue, Wei, and Zhongshan all represented as envoys following and hurrying along. The lords heard of it and thought it improper, so they raised armies to attack him. The King of Chu, seeing that the scholars and people would not be urged on, then conscripted ten thousand men and was about to dig up the graves of the people of the state. The people of the state heard of it and were shaken, forming bands by day and in turmoil at night, and when the men of Qi attacked, the army of Chu collapsed. King Huai fled to Qin, and Ke Yin killed him at Xihe, and he was laughed at by the world. This is the offense of loving pride and not yielding; is it not also a shame!

齊桓公之始伯也，翟人伐燕，桓公為燕北伐翟，乃至於孤竹，反而使燕君復召公之職。桓公歸，燕君送桓公入齊地百六十六里。桓公問於管仲曰："禮，諸侯相送固出境乎？"管仲曰："非天子不出境。"桓公曰："然則燕君畏而失禮也。寡人恐後世之以寡人為存燕而欺之也。"乃下車，而令燕君還車，乃割燕君所至而與之，遂溝以為境而後去。諸侯聞桓公之義，口不言而心皆服矣。故九合諸侯，莫不樂聽，扶興天子，莫不勸從，誠退讓人，孰弗戴也。

When Duke Huan of Qi first became hegemon, the Di people attacked Yan, and Duke Huan went north for Yan to attack the Di, reaching Guzhu, and on returning had the Lord of Yan restore the office of Duke Shao. When Duke Huan returned, the Lord of Yan escorted Duke Huan into Qi territory for a hundred and sixty-six li. Duke Huan asked Guan Zhong: "By ritual, should lords escorting each other go beyond their borders?" Guan Zhong said: "Only the Son of Heaven does not go beyond his borders." Duke Huan said: "Then the Lord of Yan was afraid and failed in ritual. I fear that later generations will think I deceived Yan in order to preserve it." So he got down from his carriage, had the Lord of Yan turn his carriage back, and ceded to the Lord of Yan the land up to where he had come, then dug a ditch as the boundary and left. When the lords heard of Duke Huan's righteousness, without speaking they all submitted in their hearts. So when he assembled the lords nine times, none was unwilling to listen, and in supporting the Son of Heaven, none was unwilling to follow; truly yielding in treating people, who would not love and respect him?

二世胡亥之為公子，昆弟數人，詔置酒饗群臣，召諸子賜食，先罷。胡亥下陛視群臣陳履狀善者，因行踐敗而去。諸侯聞之，莫不大息。及二世即位，皆知天下之棄之也。

The Second Emperor Huhai, when a prince, with several brothers, was commanded to hold a banquet for the ministers, and the princes were summoned to be given food and were dismissed first. Huhai went down the steps and looked at the shoes laid out by the ministers; those of fine shape he walked over and trampled before leaving. The lords heard of it and none did not sigh deeply. When the Second Emperor took the throne, everyone knew the world had abandoned him.

孫叔敖之為嬰兒也，出遊而還，憂而不食。其母問其故，泣而對曰："今日吾見兩頭蛇，恐去死無日矣。"其母曰："今蛇安在？"曰："吾聞見兩頭蛇者死，吾恐他人又見，吾已埋之也。"其母曰："無憂，汝不死。吾聞之：'有陰德者，天報以福。’"人聞之，皆諭其能仁也。及為令尹，未治而國人信之。

When Sunshu Ao was a child, he came back from an outing and was too distressed to eat. His mother asked the reason, and he answered weeping: "Today I saw a two-headed snake, and I fear I have not many days left to live." His mother said: "Where is the snake now?" He said: "I heard that those who see a two-headed snake die; I feared others might see it too, so I have already buried it." His mother said: "Do not worry, you will not die. I have heard: 'Those who have hidden virtue, Heaven repays with blessings.'" When people heard of it, they all said he would be benevolent. When he became prime minister of Chu, before he had even governed, the people of the state already trusted him.

懷王問於賈君曰："人之謂知道者先生，何也？"賈君對曰："此博號也。大者在人主，中者在卿大夫，下者在布衣之士。乃其正名，非為先生也，為先醒也。"彼世主不學道理，則嘿然惛於得失，不知治亂存亡之所由，忳忳然猶醉也。而賢主者，學問不倦，好道不厭，銳然獨先達乎道理矣。故未治也，知所以治：未亂也，知所以亂：未安也，知所以安：未危也，知所以危。故昭然先寤乎所以存亡矣，故曰先醒。闢猶俱醉，而獨先醒也。故世主有先醒者，有後醒者，有不醒者。

King Huai asked Master Jia: "People call those who know things 'xiansheng' (teacher). Why?" Master Jia answered: "This is a broad title. The greatest are among the rulers of people, the middle among the ministers and high officials, and the lower among scholars in plain clothes. As for the correct reading of the name, it is not 'xiansheng' but 'xianxing' (awake first)." Those rulers of the age who do not study principle are silently dim about gain and loss, do not know the origin of order and disorder, survival and ruin, and are muddled as if drunk. But a worthy ruler is tireless in study and never weary of loving the Way, and keenly becomes the first to understand principle. So before there is order, he knows how order comes about; before there is disorder, he knows how disorder comes about; before there is safety, he knows how safety comes about; before there is danger, he knows how danger comes about. So he clearly awakens first to the reasons for survival and ruin, and so it is called being awake first. It is like everyone being drunk while one alone is the first to sober up. So among rulers of the age there are those who awake first, those who awake later, and those who never awake.

昔楚莊王即位，自靜三年，以講得失。乃退僻邪而進忠正，能者任事，而後在高位。內領國政治，而外施教百姓，富民恆一，路不拾遺，國無獄訟。當是時也，周室壞微，天子失制。宋鄭無道，欺昧諸侯，莊王圍宋伐鄭。鄭伯肉袒牽羊，奉簪而獻國。莊王曰："古之伐者，亂則整之，服則舍之，非利之也。"遂弗受。乃南與晉人戰於兩棠，大克晉人，會諸侯於漢陽，申天子之闢禁，而諸侯說服。莊王歸，過申侯之邑。申侯進飯，日中而王不食，申侯請罪曰："臣齋而具食甚潔，日中而不飯，臣敢請罪。"莊王喟然嘆曰："非子之罪也。吾聞之曰：'其君賢君也，而又有師者，王：其君中君也，而有師者，伯：其君下君也，而群臣又莫若者，亡。’今我下君也，而群臣又莫若不穀，不穀恐亡無日也。吾聞之：'世不絕賢。’天下有賢，而我獨不得。若吾生者，何以食為？"故莊王戰服大國，義從諸侯，戚然憂恐，聖智在身，而自錯不肖，思得賢佐，日中忘飯，可謂明君矣。謂先寤所以存亡，此先醒也。

In the past, when King Zhuang of Chu took the throne, he sat quietly by himself for three years to investigate gain and loss. Then he dismissed the wicked and promoted the loyal and upright, let the capable take up their work, and only then took his high seat. Inwardly he led the state's governance, outwardly he taught the people, enriched them evenly, and nobody picked up what was dropped on the road, and the state had no lawsuits. At that time the house of Zhou was in decay and weakness, and the Son of Heaven had lost his system. Song and Zheng lacked the Way and deceived the lords, and King Zhuang besieged Song and attacked Zheng. The Earl of Zheng bared his shoulder, led a sheep, and presented his state holding a hairpin. King Zhuang said: "In ancient times, when punishing, one set the disorderly right and let go the submissive; it was not for gain." So he did not accept. Then facing south he fought the men of Jin at Liangtang, greatly defeated the Jin, assembled the lords at Hanyang, set forth the Son of Heaven's prohibitions, and the lords submitted willingly. King Zhuang returned and passed through the town of the Marquis of Shen. The Marquis of Shen presented a meal, but at midday the king did not eat, and the Marquis of Shen begged pardon: "I fasted and prepared food that was very clean, but at midday you do not eat; I dare to beg pardon." King Zhuang sighed deeply and said: "It is not your fault. I have heard: 'If a ruler is worthy and also has teachers, he becomes king; if a ruler is middling and has teachers, he becomes hegemon; if a ruler is inferior and his ministers do not match him, he perishes.' Now I am an inferior ruler and my ministers do not even match me, and I fear I have not many days before ruin. I have heard: 'The world never lacks worthy men.' There are worthy men in the world, yet I alone cannot obtain them. Living like this, by what right do I eat?" So King Zhuang won over great states by war and had the lords follow him by righteousness, yet was anxious and fearful, with sagely wisdom in his person yet placing himself among the unworthy, wanting to obtain worthy assistants, and forgot to eat at midday; he may be called an enlightened ruler. This is called awakening first to the reasons for survival and ruin, which is awakening first.

昔宋昭公出亡，至於境，喟然嘆曰："嗚呼！吾知所以亡矣。吾被服而立，侍御者數百人，無不曰吾君麗者。吾發政舉事，朝臣千人，無不曰吾君聖者。吾外內不聞吾過，吾是以至此。吾困宜矣。"於是革心易行，衣苴布，食疄(田改豐)餕，晝學道而夕講之，二年美聞於宋，宋人車徒迎而復位，卒為賢君，諡為昭公。既亡矣，而乃寤所以存，此後醒者也。

In the past, when Duke Zhao of Song went into exile, he reached the border and sighed deeply, saying: "Alas! I know why I perished. I stood in my clothes with several hundred attendants, and none failed to say my lord was handsome. When I issued orders and undertook affairs, a thousand courtiers, none failed to say my lord was wise and enlightened. I never heard of my faults inside or outside, and so I came to this. It is right that I am in distress." So he changed his heart and reformed his conduct, wore coarse cloth, ate coarse rice and leftover vegetables (the source text has a collation note under the character here), studied the Way by day and lectured and practiced at night, and after two years his good name reached Song, and the people of Song welcomed him with carriages and infantry and restored him; he became a worthy ruler and was given the posthumous title Zhao. Only after being lost did he awake to how to survive; this is one who awakes later.

昔者虢君驕恣自伐，諂諛親貴，諫臣詰逐，政治踳亂，國人不服。晉師伐之，虢人不守。虢君出走，至於澤中，曰："吾渴而欲飲。"其御乃進清酒。曰："吾飢而欲食。"御進腶脯粱糗。虢君喜曰："何給也？"御曰："儲之久矣。"曰："何故儲之？"對曰："為君出亡而道飢渴也。"君曰："知寡人亡邪？"對曰："知之。"曰："知之，何以不諫？"對曰："君好諂諛，而惡至言，臣願諫，恐先虢亡。"虢君作色而怒，御謝曰："臣之言過也。"為閒，君曰："吾之亡者誠何也？"其御曰："君弗知耶？君之所以亡者，以大賢也。"虢君曰："賢人之所以存也，乃亡，何也？"對曰："天下之君皆不肖，夫疾吾君之獨賢也，故亡。"虢君喜，據式而笑曰："嗟！賢固若是苦耶？"遂徒行而於山中居，飢倦，枕御膝而臥，御以塊自易，逃行而去，君遂餓死，為禽獸食。此已亡矣，猶不寤所以亡，此不醒者也。

In the past the Lord of Guo was arrogant and self-indulgent and boastful; flatterers were close and honored, remonstrating ministers were questioned and driven away, government was upside down and chaotic, and the people of the state did not submit. The army of Jin attacked him and the people of Guo could not hold out. The Lord of Guo fled, and in the marsh he said: "I am thirsty and want to drink." His driver then offered clear wine. He said: "I am hungry and want to eat." The driver offered dried meat and millet cakes. The Lord of Guo was pleased and said: "How did you supply this?" The driver said: "I had stored it for a long time." He said: "Why did you store it?" He answered: "For when you went into exile and would be hungry and thirsty on the road." The lord said: "You knew I would perish?" He answered: "I knew." He said: "If you knew, why did you not remonstrate?" He answered: "My lord likes flattery and hates the most truthful words; if I wished to remonstrate, I feared I would perish before Guo did." The Lord of Guo changed color in anger, and the driver apologized: "My words went too far." After a while the lord said: "What actually is the reason I perished?" His driver said: "Do you not know? The reason you perished is that you were too worthy." The Lord of Guo said: "The worthy are how a state survives; yet I perished; why?" He answered: "The rulers of the world are all unworthy and hate that our lord alone is worthy, so you perished." The Lord of Guo was pleased, leaned on the carriage rail and laughed: "Ah! So worthiness is bitter like this?" Then he went on foot to live in the mountains, hungry and exhausted, and lay down with his head on the driver's knee; the driver substituted a clod of earth for himself and fled, and the lord finally died of hunger and was eaten by beasts. This is one who had already perished and still did not awake to why he perished; this is one who never awakes.

故先醒者，當時而伯：後醒者，三年而復：不醒者，枕土而死，為虎狼食。嗚呼，戒之哉！

So one who awakes first becomes hegemon in his time; one who awakes later recovers in three years; one who does not awake dies with his head on earth and is eaten by tigers and wolves. Alas, be warned!

竊聞之曰："目見正而口言枉，則害：陽言吉，錯之民而兇，則敗。倍道則死，障光則晦，誣神而逆人，則天必敗其事。"

I have privately heard: "When the eye sees what is right and the mouth speaks what is crooked, there is harm; when one speaks of fortune outwardly but what is applied to the people is calamity, there is ruin. To turn away from the Way is death, to block the light is darkness, to deceive the spirits and go against people, Heaven will surely ruin his affairs."

故昔者楚平王有臣曰伍子胥，王殺其父而無罪，奔走而之吳，曰："父死而不死，則非父之子也：死而非補，則過計也。與吾死而不一明，不若舉天地以成名。"於是紆身而乃適闔閭，治味以求親，闔閭見而安之，說其謀，果其舉，反其聽，用而任吳國之政也。民保命而不失，歲時熟而不兇，五官公而不私，上下調而無尢，天下服而無御，四境靜而無虞。然後忿心發怒，出兇言，陰必死。提邦以伐楚，五戰而五勝，伏屍數十萬，城郢之門，執高兵，傷五藏之實，毀十龍之鐘，撻平王之墓。昭王失國而奔，妻生虜而入吳。故楚平王懷陰賊，殺無罪，殃既至乎此矣。

So in the past King Ping of Chu had a minister named Wu Zixu, whose father the king killed without guilt, and he fled to Wu, saying: "If my father dies and I do not die, I am not my father's son; if I die and cannot repair it, that is a mistaken plan. Rather than die and be unable to make it clear even once, it is better to lift heaven and earth and make a name." So he bent his body and went to Helü, practiced cooking to seek closeness, and Helü saw him and gave him a place, was pleased with his plans, was decisive in his actions, in turn listened to him, and employed him to take charge of Wu's government. The people kept their lives without loss, the seasons ripened and there was no disaster, the five officials were fair and not partial, high and low were in harmony without resentment, the world submitted without resistance, and the four borders were quiet without worry. Then his heart was filled with rage, and he spoke fierce words, secretly resolved to die. Carrying the state, he attacked Chu and won five battles out of five, the fallen corpses numbered hundreds of thousands, he built a wall at the gate of Ying, held high weapons, harmed the fruits of the five organs, destroyed the bells of the ten dragons, and flogged the tomb of King Ping. King Zhao lost his state and fled, and his wife was captured alive and brought into Wu. So King Ping of Chu, harboring hidden cruelty and killing the guiltless, the disaster had come to this.

子胥發鬱冒忿，輔闔閭而行大虐，還十五年，闔閭沒而夫差即位，乃與越人戰江上，棲之會稽。越王之窮，至乎吃山草，飲腑水，易子而食。於是履甓戴璧，號吟告毋罪，呼皇天。使大夫種行成於吳王，吳王將許，子胥曰："不可。越國之俗，勤勞而不慍，好亂勝而無禮，溪徼而輕絕，俗好詛而倍盟。放此類者，鳥獸之儕徒，狐狸之醜類也，生之為患，殺之無咎，請無與成。"大夫種拊心嗥啼，沬泣而言信，割白馬而為犧，指九天而為證，請婦人為妾，丈夫為臣，百世名寶，因閒官為積，孤身為關內諸侯，世為忠臣。吳王不忍，縮師與成。還，謀而伐齊。子胥進爭，不聽，忠言不用。越既得成，稱善累德以求民心。於是上帝降禍，絕吳命乎直江，君臣乖而不調，置社稷而分裂，容臺榭而掩敗，犬群嗥而入淵，彘銜菹而適奧，燕雀剖而虺蛇生，食蘆菹而見蛭，浴清水而遇蠆。伍子胥見事之不可為也，何籠而自投水，目抉而望東門，身鴟夷而浮江。懷賊行虐，深報而殃不辜，禍至乎身矣。越於是果逆謀負約，襲剉夫差，兼吳而拊。事濟功成，范蠡負室而歸五湖，大夫種系領謝室，渠如處車裂回泉。自此之後，句踐不樂，憂悲薦至，內崩而死。

Zixu vented his pent-up fury and assisted Helü in carrying out great cruelty; after another fifteen years, Helü died and Fuchai took the throne, and he fought the men of Yue on the river and drove them to Kuaiji. The King of Yue's distress reached the point of eating mountain herbs, drinking from pits, and exchanging sons to eat. Then he trod on bricks and wore a jade disc, wailing and chanting that he was guiltless, calling on August Heaven. He sent the high official Zhong to ask the King of Wu for peace, and when the King of Wu was about to grant it, Zixu said: "It must not be. The custom of Yue is to toil without anger, to love chaos and victory without ritual, to be wild and quickly break relations, and by custom they like to curse and betray pacts. To let such people go is to treat them as birds and beasts, as foxes and their kind; to let them live is a danger, and to kill them is blameless; please do not make peace with them." The high official Zhong beat his breast and cried out with tears streaming, speaking of good faith, cut a white horse as a sacrifice, pointed to the nine heavens as witness, and asked that his wives be concubines and the men be ministers, a hundred generations of famous treasures, to borrow an idle post for the accumulation of stores, to be a lone lord within the passes, and to be loyal ministers for generations. The King of Wu could not bear it, withdrew his troops and made peace. On returning, he planned to attack Qi. Zixu came forward and argued, but was not listened to, and his loyal words were not used. Yue had already obtained peace, and called itself good, accumulating virtue to seek the people's hearts. Then God above sent down calamity and cut off Wu's mandate at the Zhi River; ruler and ministers were at odds and not in harmony, the altars of the state were set aside and split, the Rong terrace was ruined by cover, packs of dogs howled and entered the abyss, pigs carried pickles to the inner room, swallows and sparrows were split open and vipers were born, eating reed pickles one saw leeches, bathing in clear water one met scorpions. Wu Zixu saw that things could not be done, and cast himself into the water; his eyes were gouged out and looked toward the east gate, and his body was put in a leather bag and floated on the river. Harboring hidden cruelty and practicing violence, repaying deeply and harming the innocent, the calamity came to himself. Yue then indeed reversed its plans and broke the treaty, struck down Fuchai, and annexed and pacified Wu. When the affair was done and the achievement complete, Fan Li took his household to the Five Lakes, the high official Zhong hanged himself at his house in apology, and Qu Ru was torn apart by chariots at Huiquan. After this, Goujian was not happy, grief and sorrow came one upon another, and he died of internal collapse.

故天之誅伐，不可為廣虛幽閒，攸遠無人，雖重襲石中而居，其必知之乎！若誅伐順理而當，辜殺三軍而無咎。誅殺不當，辜殺一匹夫，其罪聞皇天。故曰："天之處高，其聽卑，其牧芒，其視察。"故凡自行，不可不謹慎也。

So Heaven's punishments cannot be avoided because a place is vast, empty, secluded, distant, and without people; even if one lived inside layered stone, one would surely be known. If punishment accords with principle and is fitting, even killing three armies is blameless. If punishment is not fitting, even killing one commoner, that offense is heard by August Heaven. So it is said: "Heaven dwells in the high place, yet its hearing is in the low place; it tends the minute and observes clearly." Therefore one's own conduct must be treated with care.

湯見設網者四面張，祝曰："自天下者，自地出者，自四方至者，皆罹我網。"湯曰："嘻！盡之矣。非桀，其孰能如此？"令去三面，舍一面，而教之祝曰："蛛蝥作網，今之人循緒。欲左者左，欲右者右，欲高者高，欲下者下，吾請受其犯命者。"士民聞之曰："湯之德及禽獸矣。而況我乎！"於是下親其上。

Tang saw a man setting nets on four sides and praying: "Those coming from heaven, those emerging from earth, those arriving from the four quarters, all fall into my net." Tang said: "Ah! That is exhausting everything. If not Jie, who could do this?" He ordered three sides removed and one side kept, and taught him to pray: "The spider makes a web, and now people follow its thread. Let those who wish to go left go left, those who wish to go right go right, those who wish to go high go high, those who wish to go down go down; I ask to take only those who violate the command." When the scholars and people heard of it, they said: "Tang's virtue reaches even the birds and beasts. How much more us!" So the lower drew close to the upper.

楚昭王當房而立，愀然有寒色，曰："寡人朝飢時酒二觛，重裘而立，猶憯然有寒氣，將柰我元元之百姓何？"是日也，出府之裘，以衣寒者：出倉之粟，以振飢者。居二年，闔閭襲郢，昭王奔隋。諸當房之賜者，請還致死於寇。闔閭一夕而五徙臥，不能賴楚，曳師而去，昭王乃復。當房之德也。

King Zhao of Chu stood facing the inner chamber, looking grieved with a chilled look, and said: "Early in the morning when hungry I drank two cups of wine and stood wearing heavy fur, and still felt a chill; what will become of our common people?" On that day he brought out the furs from the treasury and gave them to those suffering from cold; he brought out grain from the granaries to relieve the hungry. Two years later, Helü attacked Ying and King Zhao fled to Sui. Those who had received gifts at the time facing the chamber asked to return and give their lives against the invaders. Helü changed his sleeping place five times in one night, could not rely on Chu, and withdrew his army, and King Zhao was restored. This was the virtue of facing the chamber.

昔楚昭王與吳人戰，楚軍敗，昭王走，屨決，眥而行，失之。行三十步，復旋取屨。及至於隋，左右問曰："王何曾惜一踦屨乎？"昭王曰："楚國雖貧，豈愛一踦屨哉！思與偕反也。"自是之後，楚國之俗無相棄者。

In the past King Zhao of Chu fought the men of Wu, and the army of Chu was defeated; King Zhao fled, his shoe split, and glancing sideways he went on, and lost it. After going thirty paces, he turned back to fetch the shoe. When he reached Sui, those around him asked: "Why does the king grudge even a worn-out shoe?" King Zhao said: "Though Chu is poor, how could I love a single worn-out shoe! I wanted to return together with it." From then on, the custom of Chu was that people did not abandon each other.

文王晝臥，夢人登城而呼己曰："我東北陬之槁骨也，速以王禮葬我。"文王曰："諾。"覺，召吏視之，信有焉。文王曰："速以人君禮葬之。"吏曰："此無主矣，請以五大夫。"文王曰："吾夢中已許之矣，柰何其倍之也。"士民聞之曰："我君不以夢之故而倍槁骨，況於生人乎！"於是下信其上。

King Wen was lying down in the daytime and dreamed of a man who climbed a wall and called to him: "I am the withered bones in the northeast corner; quickly bury me with a king's rites." King Wen said: "Yes." When he awoke, he summoned officials to look, and indeed it was so. King Wen said: "Quickly bury them with a ruler's rites." The officials said: "These are ownerless; please use the rites of a high official of the fifth rank." King Wen said: "I already promised in my dream; how can I go back on it?" When the scholars and people heard of it, they said: "Our ruler does not abandon withered bones because of a dream; how much less living people!" So the lower trusted the upper.

豫讓事中行之君，智伯滅中行氏，豫讓徙事智伯。及趙襄子破智伯，豫讓劑面而變容，吞炭而為噎，乞其妻所，而妻弗識。乃伏刺襄子，五起而弗中。襄子患之，食不甘味，一夕而五易臥，見不全身。人謂豫讓曰："子不死中行，而反事其讎，何無恥之甚也！今必碎身麋軀，以為智伯，何其與前異也？"豫讓曰："我事中行之君，與帷而衣之，與關而枕之。夫眾人畜我，我故眾人事之。及智伯分吾以衣服，餡吾以鼎實，舉被而為禮，大夫國士遇我，我固國士為之報。"故曰："士為知己者死，女為悅己者容。"非？言也，故在主而已。

Yu Rang served the lord of the Zhonghang clan, and when Zhi Bo destroyed the Zhonghang clan, Yu Rang turned to serve Zhi Bo. When Zhao Xiangzi crushed Zhi Bo, Yu Rang disfigured his face to change his appearance and swallowed charcoal to make himself hoarse, and begged at his wife's door, but his wife did not recognize him. Then he lay in ambush to assassinate Xiangzi, rising five times without success. Xiangzi was troubled, found no taste in his food, changed his sleeping place five times in a night, and saw that he could not keep himself safe. Someone said to Yu Rang: "You did not die for Zhonghang but instead served his enemy; how shameless! Now you will surely smash your body and wear yourself out for Zhi Bo; how is that different from before?" Yu Rang said: "When I served the lord of Zhonghang, I wore with him the same curtain and shared with him the same pillow at the pass. He kept me as an ordinary person, so I served him as an ordinary person. When Zhi Bo shared his clothes with me, gave me filled cauldron food, raised his covering as courtesy, and treated me as a high official and a scholar of the state, I naturally repaid him as a scholar of the state." So it is said: "A scholar dies for one who knows him, and a woman adorns her face for one who delights in her." It is not empty talk (a character is missing in the source text), and it simply depends on the lord.

梁大夫宋就者為邊縣令，與楚鄰界。梁之邊亭與楚之邊亭皆種瓜，各有數。梁之邊亭劬力而數灌，其瓜美。楚窳而希灌，其瓜惡。楚令固以梁瓜之美怒其亭瓜之惡也，楚亭惡梁瓜之賢己，因夜往竊搔梁亭之瓜，皆有死焦者矣。梁亭覺之，因請其尉，亦欲竊往報搔楚亭之瓜。尉以請，宋就曰："惡，是何言也！是講怨分禍之道也。惡，何稱之甚也！若我教子，必誨莫令人往，竊為楚亭夜善灌其瓜，令勿知也。"於是梁亭乃每夜往竊灌楚亭之瓜，楚亭旦而行瓜，則此已灌矣。瓜日以美，楚亭怪而察之，則乃梁亭也。楚令聞之，大悅，具以聞。楚王聞之，恕然醜以志自惛也。告吏曰："微搔瓜，得無他罪乎？"說梁之陰讓也，乃謝以重幣，而請交於梁王。楚王時則稱說梁王，以為信，故梁楚之驩由宋就始。語曰："轉敗而為功，因禍而為福。"老子曰："報怨以德。"此之謂乎！夫人既不善，胡足效哉。

The Liang official Song Jiu served as magistrate of a border county, adjoining Chu. The border post of Liang and the border post of Chu both planted melons, each with a fixed quota. The Liang post worked diligently and watered repeatedly, and its melons were fine. Chu was lazy and watered rarely, and its melons were poor. The Chu magistrate was angry because the Liang melons were fine and his own post's melons were poor, and the men of the Chu post, hating that Liang's melons outdid their own, went at night and secretly scratched the Liang post's melons, and some withered and died. The Liang post found out, and so asked their commander, wishing also to secretly retaliate by scratching Chu's melons. The commander brought the matter to Song Jiu, who said: "Terrible, what kind of talk is this! This is the way of creating resentment and dividing disaster. Terrible, how extreme to speak of it! Follow my instruction: be sure to forbid anyone from going, and secretly, at night, water their melons well for the Chu post without letting them know." So the Liang post went every night and secretly watered the Chu post's melons, and when the Chu post made its morning rounds of the melons, they had already been watered. The melons grew finer day by day, and the Chu post, puzzled, investigated and found it was the Liang post. The Chu magistrate heard of it, was greatly pleased, and reported all of it. The King of Chu heard and felt ashamed, and noted his own dim-wittedness. He said to the officials: "Besides scratching melons, there should be no other offense?" Pleased by Liang's silent yielding, he thanked them with heavy gifts and asked to form ties with the King of Liang. The King of Chu often spoke of the King of Liang as trustworthy, and so the friendship between Liang and Chu began with Song Jiu. A common saying goes: "Turn defeat into achievement, and turn misfortune into blessing." Laozi said: "Repay resentment with virtue." This is what that means! If someone is already not good, how is he worth imitating.

翟王使使至楚，楚王欲誇之，故饗客於章華之臺上，上者三休而乃至其上。楚王曰："翟國亦有此臺乎？"使者曰："否。翟窶國也，惡見此臺也。翟王之自為室也，堂高三尺，壤陛三絫，茆茨弗翦，採椽弗刮。且翟王猶以作之者大苦，居之者大佚，翟國惡見此臺也！"楚王媿。

The King of Di sent an envoy to Chu, and the King of Chu, wishing to show off, entertained the guest on the Zhanghua Terrace, and those who climbed it had to rest three times to reach the top. The King of Chu said: "Does the state of Di also have a terrace like this?" The envoy said: "No. Di is a poor state; where would we see such a terrace? When the King of Di builds a house himself, the hall is three chi high, with three earthen steps, the thatch is not trimmed, and the rafters are not planed. Moreover the King of Di still thinks the builders suffer too much and the occupants are too comfortable; how would the state of Di see such a terrace!" The King of Chu was ashamed.

紂作梏數千，睨諸侯之不諂己者，杖而梏之。文王桎梏囚於羑里，七年而後得免。及武王克殷，既定，令殷之民投撤桎梏，而流之於河。民輸梏者，以手撤之，弗敢墜也，跪之入水，弗敢投也。曰："昔者文王獄常擁此。"故愛思文王，猶敬其梏，況於其法教乎！

Zhou made thousands of fetters, and glanced at lords who did not flatter him, and beat them with staffs and put them in fetters. King Wen was imprisoned in fetters at Youli, and was released only after seven years. When King Wu conquered Yin and had already pacified it, he ordered the people of Yin to throw away the fetters and let them drift into the river. The people carrying the fetters removed them by hand, not daring to let them fall, and knelt and put them into the water, not daring to throw them. They said: "In the past, when King Wen was in prison, he often wore these." So they loved and remembered King Wen and still honored his fetters; how much more his laws and teachings!

詩曰："濟濟多士，文王以寧。"言輔翼賢正，則身必安也。又曰："弗識弗知，順帝之則。"言士民說其德義，則效而象之也。文王志之所在，意之所欲，百姓不愛其死，不憚其勞，從之如集。詩曰："經始靈臺，庶民攻之，不日成之，經始勿亟，庶民子來。"文王有志為臺，令近境之民聞之者裹糧而至，問業而作之，日日以眾，故弗趨而疾，弗期而成，命其臺曰靈臺，命其囿曰靈囿，謂其沼曰靈沼，愛敬之至也。詩曰："王在靈囿，麀鹿攸伏，麀鹿濯濯，白鳥皜皜，王在靈沼，於仞魚躍。"文王之澤，下被禽獸，洽於魚鱉，故禽獸魚鱉攸若攸樂，而況士民乎！

The Book of Songs, in "King Wen" of the Greater Odes, says: "Many are the officers, and King Wen is thereby at peace." This means that if one is assisted by the worthy and upright, one's own person will surely be secure. It also says: "Not knowing and not recognizing, they follow the rules of the Lord." This means the scholars and people delighted in his virtue and righteousness and so took him as a model. Where King Wen's aim lay and where his thoughts were, the people did not spare their lives or fear toil and followed him as if gathering together. The Book of Songs, in "Lingtai" of the Greater Odes, says: "When the Spirit Terrace was first planned, the common people attacked the work and finished it in less than a day; do not hurry the planning at first, and the common people come like sons." King Wen had the aim of building a terrace, and those in neighboring lands who heard of it brought grain and came, asked about the work and did it, and every day there were more people, so it was done quickly without urging and finished without a set time, and he named that terrace the Spirit Terrace, named that park the Spirit Park, and called that pond the Spirit Pond, which is the utmost of love and respect. The Songs say: "The king is in the Spirit Park, the does lie peacefully, the does are sleek and glossy, the white birds are pure white, the king is at the Spirit Pond, how full of leaping fish." King Wen's favor reached down to birds and beasts and extended to fish and turtles, so birds, beasts, fish, and turtles were at ease and happy; how much more the scholars and people!

詩曰："愷悌君子，民之父母。"言聖王之德也。易曰："鳴鶴在陰，其子和之。"言士民之報也。書曰："大道亶亶，其去身不遠，人皆有之，舜獨以之。"夫射而不中者，不求之鵠，而反修之於己。君國子民者，反求之己，而君道備矣。

The Book of Songs, in "Jiong zhuo" of the Greater Odes, says: "The kind and amiable gentleman is the parent of the people." This speaks of the virtue of the sage king. The Book of Changes says: "The crane calls in the shade, and its young respond." This speaks of the response of scholars and people. The Book of Documents says: "The Great Way is plain and straight and not far from oneself; everyone has it, but Shun alone used it." One who shoots and does not hit does not seek the cause in the target, but turns back and cultivates himself. One who rules a state and its people, turning back to seek it within himself, has completed the Way of a ruler.

王者官人有六等：一曰師，二曰友，三曰大臣，四曰左右，五曰侍御，六曰廝役。

A king uses people in six grades: first, teacher; second, friend; third, great minister; fourth, attendant; fifth, personal servant; sixth, menial.

知足以為源泉，行足以為表儀。問焉則應，求焉則得。入人之家，足以重人之家，入人之國，足以重人之國者，謂之師。知足以為礱礪，行足以為輔助，仁足以訪議，明於進賢，敢於退不肖，內相匡正，外相揚美，謂之友。知足以謀國事，行足以為民率，仁足以合上下之驩，國有法則退而守之，君有難則進而死之，職之所守，君不得以阿私托者，大臣也。修身正行，不怍於鄉曲，道語談說，不怍於朝廷。智能不困於事業，服一介之使，能合兩君之驩，執戟居前，能舉君之失過，不難以死持之者，左右也。不貪於財，不淫於色，事君不敢有二心。居君旁，不敢洩君之謀。君有失過，雖不能正諫，以其死持之，憔悴有憂色，不勸聽從者，侍御也。柔色傴僂，唯諛之行，唯言之聽，以睚眥之閒事君者，廝役也。

One whose wisdom is enough to be a wellspring and whose conduct is enough to be a model; who answers when asked and is obtained when sought; who, on entering a person's house, is enough to make that house valued, and on entering a person's state, is enough to make that state valued: is called a teacher. One whose wisdom is enough to be a whetstone and whose conduct is enough to be an aid, whose benevolence is enough to be consulted, who clearly recommends the worthy, dares to dismiss the unworthy, mutually corrects within, and mutually praises without, is called a friend. One whose wisdom is enough to plan affairs of state, whose conduct is enough to be an example to the people, whose benevolence is enough to harmonize high and low, who when the state has law retreats and keeps it, when the ruler is in difficulty advances and dies for him, and holds to his duties so that the ruler cannot use private favor to entrust him otherwise, is a great minister. One who cultivates himself and keeps his conduct upright, not ashamed before his village, whose talk in discussion is not ashamed before the court, whose wisdom and ability are not trapped by affairs, who as a single envoy can harmonize the joy of two rulers, who holding a halberd in front can point out the ruler's faults and does not shrink from holding to it unto death, is an attendant. One who is not greedy for wealth, not lascivious about women, and does not dare to have two hearts in serving his ruler, who by the ruler's side does not dare leak the ruler's plans, and when the ruler has faults, though unable to correct him by remonstrance, holds to it unto death, haggard and showing worry, and does not urge him to listen, is a personal servant. One who has a soft look, a bent back, practices only flattery, listens only to speech, and serves the ruler by trivial glances is a menial.

故與師為國者，帝：與友為國者，王：與大臣為國者，伯：與左右為國者，強：與侍御為國者，若存若亡：與廝役為國者，亡可立待也。

So one who governs the state with teachers is called an emperor; one who governs with friends is called a king; one who governs with great ministers is called a hegemon; one who governs with attendants is strong; one who governs with personal servants half survives and half perishes; one who governs with menials will see ruin come at once.

取師之禮，黜位而朝之：取友之禮，以身先焉：取大臣之禮，以皮幣先焉：取左右之禮，使使者先焉：取侍御之禮，以令至焉：取廝役之禮，以令召矣。

In taking a teacher, the ritual is to step down from his seat and go to meet him; in taking a friend, the ritual is to go first oneself; in taking a great minister, the ritual is to send fur and silk first; in taking an attendant, the ritual is to send an envoy first; in taking a personal servant, the ritual is to reach him by command; in taking a menial, the ritual is to summon him by command.

師至，則清朝而侍，小事不進。友至，則清殿而侍，聲樂技藝之人不併見。大臣奏事，則徘優侏儒逃隱，聲樂技藝之人不併奏。左右在側，聲樂不見。侍御者在側，子女不雜處。

When a teacher arrives, sweep the court and attend, and do not bring forward small matters. When a friend arrives, sweep the hall and attend, and musicians and performers do not appear together. When a great minister presents matters, jesters and dwarfs hide away, and musicians and performers do not perform together. When attendants are at the side, music is not seen. When personal servants are at the side, sons and daughters do not mingle.

故君樂雅樂，則友大臣可以侍：君樂燕樂，則左右侍御者可以侍：君開北房，從燻服之樂，則廝役從。清晨聽治，罷朝而論議，從容澤燕。夕時開北房，從燻服之樂，是以聽治論議，從容澤燕，矜莊皆殊序，然後帝王之業可得而行也。

So when the ruler enjoys refined music, friends and great ministers may attend; when the ruler enjoys relaxed music, attendants and personal servants may attend; when the ruler opens the northern chamber and follows the music that perfumes the garments, menials follow. In the early morning he hears and decides, and when court is dismissed he discusses and deliberates, calmly refining himself and relaxing. In the evening he opens the northern chamber and follows the music that perfumes the garments; thus hearing and deciding, discussing and deliberating, calmly refining himself and relaxing, with solemnity and ease each having a different order, only then can the work of an emperor or king be carried out.

謂門人學者：舜何人也？我何人也？夫啟耳目，載心意，從立移徙，與我同性，而舜獨有賢聖之名，明君子之實，而我曾無鄰里之聞，寬徇之智者，獨何與？然則舜僶俛而加志，我儃僈而弗省耳。

To the students he said: Who was Shun? Who am I? Opening ears and eyes, bearing the heart and mind, standing and moving, he has the same nature as me, yet Shun alone has the name of worthy and sage, and shows the reality of a gentleman, while I do not even have a reputation in my neighborhood and have only forgiving wisdom; why is it so? Then it must be that Shun strove and set his will, while I am idle and do not reflect.

夫以西施之美，而蒙不潔，則過之者莫不睨而掩鼻。嘗試傅白黛黑，榆鋏陂，雜芷若，虻蝨視，益口笑，佳態佻志，從容為說焉，則雖王公大人，孰能無悇憛養心，而巔一視之。今以二三子材，而蒙愚惑之智，予恐過之有掩鼻之容也。

With the beauty of Xi Shi, if she were covered in filth, none passing by would fail to glance aside and cover their noses. Try applying white powder and drawing black on a woman, making elm tree leaves slanted, mixing angelica and orchid, with a glance like gadflies and lice, a smile with a widened mouth, fine posture and playful will, speaking calmly: then even a king, duke, or great man, who could fail to long for her and nurture his heart and gaze up for a look? Now with the talent of you gentlemen, but wearing the wisdom of the foolish and confused, I fear that those passing by would show the look of covering their noses.

昔者南榮跦醜聖道之忘乎己，故步陟山川，坌冒楚棘，彌道千餘，百舍重繭，而不敢久息。既遇老聃，噩若慈父，鴈行避景，夔立蛇進，而後敢問。見教一高言，若飢十日而得大牢焉。是達若天地，行生後世。今夫子之達，佚乎老聃，而諸子之材，不避榮跦，而無千里之遠，重繭之患，親與巨賢連席而坐，對膝相視，從容談語，無問不應，是天降大命以達吾德也。吾聞之曰："時難得而易失也。"學者勉之乎！天祿不重。

In the past Nanrong Chu felt it shameful that the sage Way was forgotten by him, and so he traveled on foot over mountains and rivers, pushing through thorns of Chu, his road stretching over a thousand li, grinding layer upon layer of calluses over a hundred lodgings, and did not dare to rest long. When he met Lao Dan, he was startled as before a kind father, walked in geese formation avoiding his shadow, stood like a Kui and advanced like a snake, and only then dared to ask. When he saw him teach a single lofty word, it was like one who had been hungry ten days obtaining a grand sacrificial feast. This penetration was like heaven and earth, and the virtue was born in later ages. Now the master's penetration surpasses Lao Dan's, and the talents of you gentlemen are no worse than Nanrong Chu's, yet you lack the distance of a thousand li and the trouble of layered calluses, and sit side by side with a great worthy on the same mat, knees facing each other, speaking calmly with no question left unanswered; this is Heaven sending down a great command to open up my virtue. I have heard: "Time is hard to get and easy to lose." Students, strive on! Heaven's bounty will not come again.

曰："數聞道之名矣，而未知其實也。請問道者何謂也？"對曰："道者，所從接物也。其本者謂之虛，其末者謂之術。虛者，言其精微也，平素而無設施也。術也者，所從制物也，動靜之數也。凡此皆道也。"

He said: "I have often heard the name of the Way but do not know its reality. May I ask what the Way means?" He answered: "The Way is what receives things. Its root is called emptiness and its branches are called technique. Emptiness means it is subtle, plain, and without installations. Technique is what governs things, the number of movement and stillness. All of these are the Way."

曰："請問虛之接物，何如？"對曰："鏡儀而居，無執不臧，美惡畢至，各得其當。衡虛無私，平靜而處，輕重畢懸，各得其所。明主者，南面而正，清虛而靜，令名自宣，命物自定，如鑑之應，如衡之稱，有舋和之，有端隨之，物鞠其極，而以當施之。此虛之接物也。"

He said: "May I ask how emptiness receives things?" He answered: "Like a mirror that dwells with its reflection, holding nothing and storing nothing, beauty and ugliness all arrive, each obtaining its fit. Like a scale that is empty and without private interest, resting level and still, light and heavy are all hung from it, each finding its place. An enlightened ruler, facing south and upright, pure, empty, and still, lets names proclaim themselves and lets things settle themselves, like a mirror responding, like a scale weighing; when there is a gap he harmonizes it, when there is a clue he follows it; when things reach their extreme, he applies what is fitting. This is emptiness receiving things."

曰："請問術之接物何如？"對曰："人主仁而境內和矣，故其士民莫弗親也：人主義而境內理矣，故其士民莫弗順也：人主有禮而境內肅矣，故其士民莫弗敬也：人主有信而境內貞矣，故其士民莫弗信也：人主公而境內服矣，故其士民莫弗戴也：人主法而境內軌矣，故其士民莫弗輔也。舉賢則民化善，使能則官職治，英俊在位則主尊，羽翼勝任則民顯，操德而固則威立，教順而必則令行。周聽則不蔽，稽驗則不惶，明好惡則民心化，密事端則人主神。術者，接物之隊。凡權重者必謹於事，令行者必謹於言，則過敗鮮矣。此術之接物之道也。其為原無屈，其應變無極，故聖人尊之。夫道之詳，不可勝述也。"

He said: "May I ask how technique receives things?" He answered: "When the ruler is benevolent and within the borders is harmonious, so none among the scholars and people is not affectionate; when the ruler is righteous and within the borders is ordered, so none among the scholars and people is not compliant; when the ruler has ritual and within the borders is solemn, so none among the scholars and people is not respectful; when the ruler has trustworthiness and within the borders is upright, so none among the scholars and people is not trusting; when the ruler is impartial and within the borders submits, so none among the scholars and people does not love and honor him; when the ruler has law and within the borders is in order, so none among the scholars and people does not assist him. Raise the worthy and the people are transformed toward good; employ the capable and offices are well governed; when the outstanding are in position the ruler is honored; when people can bear their tasks the people are prominent; hold virtue firmly and his might is established; teaching is compliant and orders are surely carried out. By hearing broadly he is not blinded; by checking and testing he is not bewildered; by making likes and dislikes clear the people's hearts are transformed; by keeping affairs close the ruler is divine. Technique is the way of receiving things. Those with weighty power must be careful in affairs, those whose orders are carried out must be careful in words, and errors and ruin are then few. This is the way technique receives things. As a source it has no end, and in responding to change it has no limit, so the sages revere it. The details of the Way cannot be fully told."

曰："請問品善之體何如？"對曰："親愛利子謂之慈，反慈為嚚：子愛利親謂之孝，反孝為孽。愛利出中謂之忠，反忠為倍。心省恤人謂之惠：反惠為困。兄敬愛弟謂之友，反友為虐。弟敬愛兄謂之悌，反悌為敖。接遇慎容謂之恭，反恭為媟。接遇肅正謂之敬，反敬為嫚。言行抱一謂之貞，反貞為偽。期果言當謂之信，反信為慢。衷理不闢謂之端，反端為(足方)。據當不傾謂之平，反平為險。行善決衷謂之清，反清為濁。辭利刻謙謂之廉，反廉為貪。兼覆無私謂之公，反公為私。方直不曲謂之正，反正為邪。以人自觀謂之度，反度為妄。以己量人謂之恕，反恕為荒。惻隱憐人謂之慈，反慈為忍。厚志隱行謂之潔，反潔為汰。施行得理謂之德，反德為怨。放理潔靜謂之行，反行為汙。功遂自卻謂之退，反退為伐。厚人自薄謂之讓，反讓為冒。心兼愛人謂之仁，反仁為戾。行充其宜謂之義，反義為懵。剛柔得適謂之和，反和為乖。合得密周謂之調，反調為盭。優賢不逮謂之寬，反寬為阨。包眾容易謂之裕，反裕為褊。欣燻可安謂之熅，反熅為鷙。安柔不苛謂之良，反良為齧。緣法循理謂之軌，反軌為易。襲常緣道謂之道，反道為闢。廣較自斂謂之儉，反儉為侈。費弗過適謂之節，反節為靡。僶勉就善謂之慎，反慎為怠。思惡勿道謂之戒，反戒為傲。深知禍福謂之知，反知為愚。亟見窕察謂之慧，反慧為童。動有文體謂之禮，反禮為濫。容服有義謂之儀，反儀為詭。行歸而過謂之順，反順為逆。動靜攝次謂之比，反比為錯。容志審道謂之？，反？為野。辭令就得謂之雅，反雅為陋。論物明辯謂之辯，反辯為訥。纖微皆審謂之察，反察為旄。誠動可畏謂之威，反威為圂。臨制不犯謂之嚴，反嚴為軟。仁義修立謂之任，反任為欺。伏義誠必謂之節，反節為罷。持節不恐謂之勇，反勇為怯。

He said: "May I ask what the substance of the graded virtues is like?" He answered: "Loving and benefiting one's child is called kindness, and its opposite is cruelty; a child loving and benefiting parents is called filial devotion, and its opposite is wickedness. Love and benefit that come from within is called loyalty, and its opposite is betrayal. Sympathizing with others in the heart is called generosity, and its opposite is distress. An elder brother being respectful and loving to a younger is called fraternal friendliness, and its opposite is cruelty. A younger brother being respectful and loving to an elder is called brotherly respect, and its opposite is arrogance. Dealing with others carefully and with proper bearing is called courtesy, and its opposite is contempt. Dealing with others with solemn correctness is called reverence, and its opposite is insolence. Words and conduct holding as one is called constancy, and its opposite is falsehood. Fixing appointments resolutely and speaking appropriately is called trustworthiness, and its opposite is negligence. Having an inner principle without crookedness is called uprightness, and its opposite is partiality (the source text has a variant here). Relying on what is fitting without leaning is called evenness, and its opposite is treachery. Doing good and deciding from within is called purity, and its opposite is turbidity. Refusing profit, being austere and humble is called integrity, and its opposite is greed. Covering all without private interest is called impartiality, and its opposite is selfishness. Being square and straight without crookedness is called rectitude, and its opposite is depravity. Using others as a mirror to see oneself is called measure, and its opposite is recklessness. Measuring others by oneself is called consideration, and its opposite is indifference. Compassionately pitying others is called kindness, and its opposite is cruelty. Having generous aims and hidden conduct is called cleanliness, and its opposite is extravagance. Carrying out things in accord with principle is called virtue, and its opposite is resentment. Laying aside principle in purity and quiet is called conduct, and its opposite is defilement. Retiring oneself when merit is accomplished is called withdrawal, and its opposite is boasting. Being generous to others and sparing to oneself is called yielding, and its opposite is presumption. Loving others with all one's heart is called benevolence, and its opposite is perversity. Conduct that is substantial and fitting is called righteousness, and its opposite is confusion. Firmness and softness being suitable is called harmony, and its opposite is discord. Being close and thorough in joining is called balance, and its opposite is perversity. Treating the worthy generously yet not matching them oneself is called tolerance, and its opposite is constriction. Embracing the multitude with ease is called abundance, and its opposite is narrowness. Being warm and calming is called geniality, and its opposite is ferocity. Being calm and gentle without harshness is called goodness, and its opposite is biting. Following the law and heeding principle is called conformity, and its opposite is laxity. Following constants along the Way is called the Way, and its opposite is crookedness. Examining broadly while restraining oneself is called thrift, and its opposite is extravagance. Spending no more than what suits is called moderation, and its opposite is waste. Striving earnestly toward good is called prudence, and its opposite is negligence. Thinking of evil but not doing it is called caution, and its opposite is arrogance. Knowing fortune and misfortune deeply is called knowledge, and its opposite is folly. Quick insight and keen observation is called wisdom, and its opposite is childishness. Conduct with cultured form is called ritual, and its opposite is excess. Having righteousness in appearance and dress is called dignified bearing, and its opposite is deceit. Conduct returning to and passing what is right is called compliance, and its opposite is opposition. Moving and resting in order is called consistency, and its opposite is disorder. Bearing and aims that examine the Way are called refinement (a character is missing in the source text), and its opposite is rusticity. Speech that is appropriate is called elegance, and its opposite is vulgarity. Discussing things with clear distinctions is called eloquence, and its opposite is stammering. Examining even the smallest details is called discernment, and its opposite is muddle. Sincerity that moves and inspires awe is called authority, and its opposite is filth. Ruling without being offended is called sternness, and its opposite is softness. Cultivating and establishing benevolence and righteousness is called responsibility, and its opposite is deception. Submitting to righteousness with sincerity and certainty is called integrity, and its opposite is exhaustion. Holding to integrity without fear is called courage, and its opposite is cowardice.

信理遂惔謂之敢，反敢為揜。志操精果謂之誠，反誠為殆。克行遂節謂之必，反必為怛。凡此品也，善之體也，所謂道也。

Believing in principle and carrying it through with calm is called daring, and its opposite is concealment. Aims and conduct that are refined and resolute is called sincerity, and its opposite is peril. Carrying out and completing integrity is called certainty, and its opposite is dread. All these grades are the substance of goodness, what is called the Way."

故守道者謂之士，樂道者謂之君子，知道者謂之明，行道者謂之賢。且明且賢，此謂聖人。

Therefore one who keeps the Way is called a scholar; one who delights in the Way is called a gentleman; one who knows the Way is called enlightened; one who practices the Way is called worthy. One who is both enlightened and worthy is called a sage.

德有六理，何謂六理？道。德。性。神。明。命，此六者，德之理也。六理無不生也，已生而六理存乎所生之內，是以陰陽天地人，盡以六理為內度，內度成業，故謂之六法。六法藏內，變流而外遂，外遂六術，故謂之六行。是以陰陽各有六月之節，而天地有六合之事，人有仁義禮智信之行。行和則樂興，樂興則六，此之謂六行。陰陽天地之動也，不失六行，故能合六法。人謹修六行，則亦可以合六法矣。

Virtue has six principles. What are the six principles? The Way, virtue, nature, spirit, brightness, and fate; these six are the principles of virtue. Of the six principles, none is not born; once they are born, the six principles exist within what is born, and so yin and yang, heaven and earth, and humankind all take the six principles as inner measure, and the inner measure accomplishes the work, so they are called the six laws. The six laws are stored within, and when they change and flow outward and are carried through, they become the six arts, and so they are called the six practices. So yin and yang each have the six months' regulation, heaven and earth have the affairs of the six directions, and humans have the conduct of benevolence, righteousness, ritual, wisdom, and trustworthiness. When conduct is harmonious, music arises; when music arises, there are six; this is called the six practices. The movement of yin and yang, heaven and earth, does not lose the six practices, and so they can accord with the six laws. If people carefully cultivate the six practices, they too can accord with the six laws.

然而人雖有六行，微細難識，唯先王能審之。凡人弗能自至，是故必待先王之教，乃知所從事。是以先王為天下設教，因人所有以之為訓，道人之情，以之為真，是故內本六法，外體六行，以與詩。書。易。春秋。禮。樂六者之術，以為大義，謂之六藝。令人緣之以自修，修成則得六行矣。六行不正，反合六法。藝之所以六者，法六法而體六行故也，故曰六則備矣。

But although people have the six practices, they are subtle and hard to recognize, and only the former kings could examine them. Ordinary people cannot reach them by themselves, and so must wait for the teaching of the former kings to know what to do. Therefore the former kings set up teaching for the world, using what people originally have as instruction, guiding people's feelings to become real; inwardly they take the six laws as root, and outwardly take the six practices as substance, and with the arts of the six works, the Songs, Documents, Changes, Spring and Autumn, Rites, and Music, they make them the great principle, called the six arts. Letting people follow them to cultivate themselves, when cultivated they obtain the six practices. If the six practices are not upright, they return to accord with the six laws. The arts are six because they model the six laws and are embodied in the six practices, so saying six is complete.

六者非獨為六藝本也，他事亦皆以六為度。聲音之道，以六為首，以陰陽之節為度，是故一歲十二月分而為陰陽，各六月，是以聲音之器十二鍾，鍾當一月，其六鍾陰聲，六鍾陽聲，聲之術律是而出，故謂之六律。六律和五聲之調，以發陰陽天地人之清聲，而內合六行六法之道。是故五聲宮。商。角。徵。羽，唱和相應而調和，調和而成理謂之音。聲五也，必六而備，故曰聲與音六。夫律之者，象測之也，所測者六，故曰六律。

The six is not only the root of the six arts; other matters too all take six as measure. The Way of sound takes six as its head and takes the regulation of yin and yang as measure, and so the twelve months of a year are divided into yin and yang, six months each, and so the instruments of sound are the twelve bells, one bell for a month, of which six are yin sounds and six are yang sounds, and the art of sound comes forth from the pitch pipes, so they are called the six pitch pipes. The six pitches and the tuning of the five notes bring forth the pure sounds of yin and yang, heaven, earth, and humankind, and inwardly accord with the Way of the six practices and six laws. So the five notes gong, shang, jue, zhi, and yu, calling and answering in harmony, and when harmonized forming principle are called music. Sound is five, but must reach six to be complete, so it is said that sound and music are six. The pitch pipes take images and measure, and what they measure is six, so they are called the six pitch pipes.

人之戚屬，以六為法。人有六親。六親始曰父，父有二子，二子為昆弟，昆弟又有子，子從父而昆弟，故為從父昆弟，從父昆弟又有子，子從祖而昆弟，故為從祖昆弟，從祖昆弟又有子，子從曾祖而昆弟，故為從曾祖昆弟，曾祖昆弟又有子，子為族兄弟。備於六，此之謂六親。親之始於一人，世世別離，分為六親。親戚非六，則失本末之度，是故六為制而止矣。六親有次，不可相踰，相踰則宗族擾亂，不能相親。是故先王設為昭穆三廟，以禁其亂。何為三廟？上室為昭，中室為穆，下室為孫嗣令子。各以其次，上下更居，三廟以別，親疏有制。喪服稱親疏以為重輕，親者重，疏者輕，故復有麤衰。齊衰。大紅。細紅。緦麻備六，各服其所當服。夫服則有殊，此先王之所以禁亂也。

Human kinship takes six as its model. Humans have six kinds of kin. The six kinships begin with the father; the father has two sons, who are brothers; the brothers in turn have sons, who are brothers by their fathers' line and so are paternal cousins; the paternal cousins again have sons, who by their grandfather's line are brothers, and so are second cousins; the second cousins again have sons, who by their great-grandfather's line are brothers, and so are third cousins; the third cousins' brothers again have sons, who are clan brothers. Completed at six, this is called the six kinships. Kinship begins from one person, and generation after generation separates, dividing into six kinships. If kinship is not six, the measure of root and branch is lost, and so six is made the system and stops there. The six kinships have an order and may not cross over one another; if they cross over each other the clan is thrown into disorder and cannot be close. Therefore the former kings set up the three ancestral temples of zhao and mu to prevent that disorder. What are the three temples? The upper chamber is zhao, the middle chamber is mu, and the lower chamber is for the grandson and heir. Each follows its order, upper and lower taking turns in dwelling; the three temples are distinguished, and close and distant kin have a system. Mourning dress is heavy or light according to closeness: for the close it is heavy and for the distant it is light, so there are coarse mourning, regular mourning, great red, fine red, and the finest hemp, six in all, and each wears what he should wear. The dress differs, and this is how the former kings prevented disorder.

數度之道，以六為法，數加於少，而度出於居。數度之始，始於微細。有形之物，莫細於毫。是故立一毫以為度始，十毫為發，十發為犛，十犛為分，十分為寸，十寸為尺，備於六。故先王以為天下事用也。

The Way of number and measure takes six as its model; number is added to the small, and measure comes out of the standing position. Number and measure begin from the minute. Among things with form, none is finer than a hair. So one hair is set as the beginning of measure; ten hairs make a fa, ten fa make a li, ten li make a fen, ten fen make a cun, ten cun make a chi, completed at six. So the former kings used it to serve the world's affairs.

事之以六為法者，不可勝數也。此所言六，以效事之盡以六為度者，謂六理，可謂陰陽之六節，可謂天地之六法，可謂人之六行。

Matters that take six as their rule cannot all be counted. The six spoken of here, by which affairs are tested and all measured by six, are called the six principles; they may be called the six nodes of yin and yang, the six laws of Heaven and Earth, and the six practices of humans.

德有六理，何謂六理？曰道。德。性。神。明。命。此六者，德之理也。諸生者皆生於德之所生，而能象人德者，獨玉也。寫德體，六理盡見於玉也，各有狀，是故以玉效德之六理。澤者鑑也，謂之道：腒如竊膏，謂之德：湛而潤，厚而膠，謂之性：康若濼流，謂之神：光輝謂之明：礐乎堅哉，謂之命。此之謂六理。鑑生空竅而通之以道，德生理通之以六德之華離狀。六德者，德之有六理，理離狀也。性生氣而通之以曉，神生變而通之以化，明生識而通之以知，命生形而通之以定。

Virtue has six principles. What are the six principles? They are called the Way, virtue, nature, spirit, clarity and fate. These six are the principles of virtue. All living things are born from what virtue gives birth to, but the only one that can resemble the virtue of a person is jade. Depicting the body of virtue, the six principles all show themselves in jade, each with its own form, and so jade is used to test the six principles of virtue. Its glossiness is a mirror, called the Way; its fat-like sheen, like stolen grease, is called virtue; deep and moist, thick and sticky, is called nature; easy as a flowing stream is called spirit; radiance is called clarity; solid and firm is called fate. These are called the six principles. The mirror gives rise to hollow openings and is penetrated by the Way; virtue gives rise to principle and is penetrated by the radiance and separate forms of the six virtues. The six virtues are that virtue has six principles, with principle separate from form. Nature gives rise to qi and is penetrated by understanding; spirit gives rise to change and is penetrated by transformation; clarity gives rise to cognition and is penetrated by knowing; fate gives rise to form and is penetrated by determination.

德有六美，何謂六美？有道，有仁，有義，有忠，有信，有密，此六者德之美也。道者德之本也，仁者德之出也，義者德之理也，忠者德之厚也，信者德之固也，密者德之高也。

Virtue has six excellences. What are the six excellences? There are the Way, benevolence, righteousness, loyalty, good faith and closeness. These six are the excellences of virtue. The Way is the root of virtue, benevolence is the going forth of virtue, righteousness is the principle of virtue, loyalty is the thickness of virtue, good faith is the firmness of virtue, and closeness is the loftiness of virtue.

六理。六美，德之所以生陰陽天地人與萬物也，固為所生者法也。故曰：道此之謂道，德此之謂德，行此之謂行，所謂行此者德也。是故著此竹帛謂之書，書者此之著者也，詩者此之志者也，易者此之占者也，春秋者此之紀者也，禮者此之體者也，樂者此之樂者也，祭祀鬼神為此福者也，博學辯議為此辭者也。

The six principles and six excellences are what virtue uses to give birth to yin and yang, Heaven, Earth, humans and the myriad things, and are of course the model for what is born. So it is said: the Way is called the Way, virtue is called virtue, conduct is called conduct, and what makes this conduct is virtue. So what is written on bamboo and silk is called a document; the Documents is the display of this; the Songs is the aspiration of this; the Changes is the divination of this; the Spring and Autumn Annals is the record of this; the Rites is the embodiment of this; Music is the joy of this; sacrifice to ghosts and spirits is to seek blessing for this; broad learning and debate are to establish words for this.

道者無形，平和而神。道物有載物者，畢以順理和適行。故物有清而澤。澤者鑑也，鑑以道之神，模貫物形，通達空竅，奉一齣入為先，故謂之鑑。鑑者所以能見也，見者目也，道德施物精微而為目。是故物之始形也，分先而為目，目成也，形乃從。是以人及有因之在氣，莫精於目，目清而潤澤若濡，無毳穢雜焉，故能見也。由此觀之，目足以明道德之潤澤矣，故曰澤者鑑也。生空竅通之以道。

The Way has no form, is even and harmonious, and is spirit-like. Where the Way has things that carry things, all proceed in accord with order and fitness. So things are clear and glossy. Gloss is the mirror; the mirror uses the spirit of the Way, to model and penetrate the forms of things and pass through hollow openings, taking the One's going out and coming in as first, and so it is called the mirror. The mirror is what makes seeing possible, seeing is the eye, and the Way and virtue, applied to things in subtlety, become the eye. So when things first take form, they first divide into the eyes, and once the eyes are formed, the body follows. So among people and all that exist in qi, nothing is more refined than the eye; the eye is clear and moist as if dampened, with no down or dirt mixed in, and so it can see. From this we see that the eye is enough to display the gloss of the Way and virtue, so it is said that gloss is the mirror. Giving rise to hollow openings is penetrated by the Way.

德者，離無而之有，故潤則腒然濁而始形矣，故六理髮焉。六理所以為變而生也，所生有理，然則物得潤以生，故謂潤德。德者，變及物理之所出也，未變者道之頌也。道冰而為德，神載於德。德者，道之澤也。道雖神必載於德，而頌乃有所因，以發動變化而為變。變及諸生之理，皆道之化也。各有條理，以載於德，德受道之化而發之，各不同狀。德潤，故曰如膏謂之德。德生理，通之以六德之華離狀。

Virtue leaves nothing and arrives at being, so moisture becomes thick and murky and begins to take form, and so the six principles arise. The six principles are what is born for the sake of change, and what is born has principle, so things obtain moisture and grow, which is why it is called moistening virtue. Virtue is what change and the principles of things come out of; what has not yet changed is the appearance of the Way. The Way condenses and becomes virtue, and spirit rests in virtue. Virtue is the gloss of the Way. Although the Way is spirit-like, it must rest in virtue, and only then does the appearance have a basis to stir transformation and become change. The principles of change and of all living things are all transformations of the Way. Each has its order and rests in virtue, and virtue receives the transformation of the Way and gives it out, each with a different form. Virtue is moist, so it is said to be like fat and is called virtue. Virtue gives rise to principle and is penetrated by the radiance and separate forms of the six virtues.

性者，道德造物，物有形而道德之神專而為一氣，明其潤益厚矣。濁而膠相連在物之中，為物莫生，氣皆集焉，故謂之性。性，神氣之所會也，性立則神氣曉曉然發而通行於外矣。與外物之感相應，故曰潤厚而膠謂之性。性生氣，通之以曉。

Nature is where the Way and virtue make things, and the things have form and the spirit of the Way and virtue concentrates and becomes one qi, making its moisture even thicker and plain. Murky and sticky, linked within things, in making things nothing is unborn, and qi gathers there all together, so it is called nature. Nature is where spirit and qi meet. When nature is established, spirit and qi come out clearly and circulate outward. It responds to stimuli from outside things, so it is said that deep and thick and sticky is called nature. Nature gives rise to qi and is penetrated by understanding.

神者，道德神氣發於性也。康若濼流，不可物效也，變化無所不為，物理及諸變之起，皆神之所化也，故曰康若濼流謂之神。理生變，通之以化。

Spirit is the spirit and qi of the Way and virtue emerging from nature. Easy as a flowing stream, it cannot be tested by things, and its transformations do all things; the principles of things and the arising of all changes are all transformed by spirit, so it is said that easy as a flowing stream is called spirit. Principle gives rise to change and is penetrated by transformation.

明者，神氣在內，則無光而為知，明則有輝於外矣。外內通一，則為得失，事理是非皆職於知，故曰光輝謂之明。明生識，通之以知。

Clarity: when spirit and qi are within, there is no light and it becomes knowing, but clarity gives radiance outward. When outside and inside connect as one, there come to be gain and loss, and the right and wrong of affairs are all governed by knowing, so it is said that radiance is called clarity. Clarity gives rise to cognition and is penetrated by knowing.

命者，物皆得道德之施以生，則澤潤性氣神明，及形體之位分。數度，各有極量指奏矣。此皆所受其道德，非以嗜慾取捨然也。其受此具也，礐然有定矣，不可得辭也，故曰命。命者，不得毋生，生則有形，形而道德性神明因載於物形，故礐堅謂之命。命生形，通之以定。

Fate: all things receive what the Way and virtue bestow and grow, and so the nature, qi, spirit, clarity, and the position and allotment of the body are moistened. Numbers and measures each have their limits and are reported. All these are the Way and virtue received, not something chosen or discarded by desires. It receives these vessels, firmly fixed, and cannot decline, so it is called fate. Fate cannot but give birth, birth brings form, and with form, the Way, virtue, nature and clarity are carried on the form of things; so being solid and firm is called fate. Fate gives rise to form and is penetrated by determination.

物所道始謂之道，所得以生謂之德。德之有也，以道為本，故曰道者德之本也。德生物，又養物，則物安利矣。安利物者，仁行也。仁行出於德，故曰仁者德之出也。德生理，理立則有宜適之謂義。義者，理也，故曰義者德之理也。德生物，又養長之而弗離也，得以安利。德之遇物也忠厚，故曰忠者德之厚也。德之忠厚也，信固而不易，此德之常也，故曰信者德之固也。德生於道而有理，守理則合於道，與道理密而弗離也，故能畜物養物，物莫不仰恃德，此德之高，故曰密者德之高也。道而勿失，則有道矣：得而守之，則有德矣：行有無休，則行成矣。故曰道此之謂道，德此之謂德，行此之謂行。諸此言者，盡德變：變也者，理也。

What things begin from is called the Way, and what they obtain by which they live is called virtue. The being of virtue has the Way as its root, so it is said that the Way is the root of virtue. Virtue gives birth to things and also nurtures them, and things are at ease and benefited. What gives things ease and benefit is the practice of benevolence. The practice of benevolence comes out of virtue, so it is said that benevolence is the going forth of virtue. Virtue gives rise to principle, and when principle is established there is appropriateness, called righteousness. Righteousness is principle, so it is said that righteousness is the principle of virtue. Virtue gives birth to things and also nurtures and grows them without leaving them, so they obtain ease and benefit. Virtue treats things with loyalty and thickness, so it is said that loyalty is the thickness of virtue. The loyalty and thickness of virtue, with good faith firm and not changing, are the constancy of virtue, so it is said that good faith is the firmness of virtue. Virtue is born from the Way and has principle, and keeping to principle accords with the Way, being close to the Way and principle without leaving, so it can store and nurture things, and none of the things fail to look up to virtue; this is the loftiness of virtue, so it is said that closeness is the loftiness of virtue. When one does not lose the Way, one has the Way; when one obtains and keeps it, one has virtue; when one practices what one has without rest, the practice is accomplished. So it is said: the Way is called the Way, virtue is called virtue, conduct is called conduct. All these words are the changes of virtue; change is principle.

書者，著德之理於竹帛而陳之，令人觀焉，以著所從事，故曰："書者，此之著者也。"詩者，志德之理，而明其指，令人緣之以自成也，故曰"詩者，此之志者也。"易者，察人之精德之理與弗循，而占其吉凶，故曰"易者，此之占者也。"春秋者，守往事之合德之理與不合，而紀其成敗，以為來事師法，故曰"春秋者，此之紀者也。"禮者，體德理而為之節文，成人事，故曰"禮者，此之體者也。"樂者，書。詩。易。春秋。禮五者之道備，則合於德矣，合則驩然大樂矣，故曰"樂者，此之樂者也。"人能修德之理，則安利之，謂福。莫不慕福，弗能必得，而人心以為鬼神能與於利害，是故具犧牲俎豆粢盛，齋戒而祭鬼神，欲以佐成福，故曰祭祀鬼神，為此福者也。德之理盡施於人，其在人也，內而難見，是以先王舉德之頌而為辭語，以明其理，陳之天下，令人觀焉。垂之後世，辯議以審察之，以轉相告。是故弟子隨師而問，博學以達其知，而明其辭以立其誠，故曰博學辯議，為此辭者也。

The Documents writes the principles of virtue on bamboo and silk and sets them out for people to see, so as to make plain what one is to engage in, so it is said: "The Documents is the display of this." The Songs aspires toward the principles of virtue and makes the intention clear, so that people follow it to accomplish themselves, so it is said: "The Songs is the aspiration of this." The Changes examines whether people's refined principles of virtue are followed or not, and divines their fortune or misfortune, so it is said: "The Changes is the divination of this." The Spring and Autumn Annals keeps past events in accord with whether they fit the principles of virtue, and records success and failure as a model for future events, so it is said: "The Spring and Autumn Annals is the record of this." The Rites embodies the principles of virtue and makes ceremonial forms, to complete human affairs, so it is said: "The Rites is the embodiment of this." Music is that when the ways of the Documents, Songs, Changes, Spring and Autumn Annals and Rites are all complete, it accords with virtue, and when in accord there is great joy, so it is said: "Music is the joy of this." When a person can cultivate the principles of virtue, he is at ease and benefited, which is called blessing. There is no one who does not yearn for blessing, but it cannot be gained for certain, and people's hearts think that ghosts and spirits can take part in benefit and harm, so they prepare sacrificial animals, vessels and grain offerings, fast and sacrifice to ghosts and spirits, hoping to help bring about blessing, so it is said that sacrifice to ghosts and spirits is to seek blessing for this. The principles of virtue are fully applied to people, but within them they are hard to see, so the former kings raised up the appearance of virtue and made words from it, to make the principles plain, set them out before the world for people to see. Handed down to later ages, they are debated and examined and told on from one to another. So disciples follow teachers to ask, learn broadly to reach their knowledge, and make words clear to establish their sincerity, so it is said that broad learning and debate are to establish words for this.

德畢施物，物雖有之，微細難識。夫玉者，真德象也。六理在玉，明而易見也。是以舉玉以諭物之所受於德者，與玉一體也。

Virtue is fully applied to things, but though things have it, it is subtle and hard to recognize. Jade is the image of true virtue. The six principles in jade are plain and easy to see. So jade is raised to instruct that what things receive from virtue is one body with jade.

聞之於政也，民無不為本也。國以為本，君以為本，吏以為本。故國以民為安危，君以民為威侮，吏以民為貴賤，此之謂民無不為本也。聞之於政也，民無不為命也。國以為命，君以為命，吏以為命。故國以民為存亡，君以民為盲明，吏以民為賢不肖，此之謂民無不為命也。聞之於政也，民無不為功也。故國以為功，君以為功，吏以為功。國以民為興壞，君以民為強弱，吏以民為能不能，此之謂民無不為功也。聞之於政也，民無不為力也，故國以為力，君以為力，吏以為力。故夫戰之勝也，民欲勝也：攻之得也，民欲得也：守之存也，民欲存也。故率民而守，而民不欲存，則莫能以存矣。故率民而攻，民不欲得，則莫能以得矣。故率民而戰，民不欲勝，則莫能以勝矣。故其民之為其上也，接敵而喜，進而不能止，敵人必駭，戰由此勝也。夫民之於其上也，接而懼，必走去，戰由此敗也。故夫菑與福也，非粹在天也，必在士民也。嗚呼，戒之戒之！夫士民之志，不可不要也。嗚呼，戒之戒之！

In what is heard about government, the people are always taken as the root. The state takes the people as its root, the ruler takes the people as his root, and officials take the people as their root. So the state takes the people as its safety or danger, the ruler takes the people as his awe or insult, and officials take the people as their high or low standing; this is what is meant by saying that the people are always taken as the root. In what is heard about government, the people are always taken as fate. The state takes the people as its fate, the ruler takes the people as his fate, and officials take the people as their fate. So the state takes the people as its survival or ruin, the ruler takes the people as his blindness or clear sight, and officials take the people as their worth or unworth; this is what is meant by saying that the people are always taken as fate. In what is heard about government, the people are always taken as merit. So the state takes the people as its merit, the ruler takes the people as his merit, and officials take the people as their merit. The state takes the people as its rise or ruin, the ruler takes the people as his strength or weakness, and officials take the people as their ability or inability; this is what is meant by saying that the people are always taken as merit. In what is heard about government, the people are always taken as strength, so the state takes the people as its strength, the ruler takes the people as his strength, and officials take the people as their strength. So victory in battle is the people wanting victory; a successful attack is the people wanting to take; the survival of a defense is the people wanting to survive. So if one leads the people to defend and the people do not want to survive, it cannot survive. If one leads the people to attack and the people do not want to take, it cannot take. If one leads the people to fight and the people do not want to win, it cannot win. So when the people, toward those above them, meet the enemy gladly and advance without stopping, the enemy is sure to be frightened, and the battle is thus won. When the people, toward those above, meet the enemy fearfully, they are sure to flee, and the battle is thus lost. So disaster and blessing do not lie wholly in Heaven but surely lie with the scholars and people. Alas, beware, beware! The aspirations of scholars and people must not be neglected. Alas, beware, beware!

行之善也，粹以為福己矣。行之惡也，粹以為菑己矣。故受天之福者，天不功焉。被天之菑，則亦無怨天矣，行自為取之也。知善而弗行，謂之不明：知惡而弗改，必受天殃。天有常福，必與有德：天有常菑，必與奪民時。故夫民者，至賤而不可簡也，至愚而不可欺也。故自古至於今，與民為讎者，有遲有速，而民必勝之。知善而弗行謂之狂，知惡而不改謂之惑，故夫狂與惑者，聖王之戒也，而君子之愧也。嗚呼，戒之戒之！豈其以狂與惑自為之，明君而君子乎，聞善而行之如爭，聞惡而改之如讎，然後禍菑可離，然後保福也。戒之戒之！

When one's conduct is good, it all becomes one's own blessing. When one's conduct is evil, it all becomes one's own disaster. So when one receives Heaven's blessing, Heaven does not claim credit for it. When one meets Heaven's disaster, one should not blame Heaven, as it is what one's own conduct has brought. To know the good and not practice it is called unclear; to know evil and not correct it is certain to receive Heaven's calamity. Heaven has constant blessings, which it surely gives to those of virtue; Heaven has constant disasters, which it surely gives to those who seize the people's seasons. So the people, though lowest, must not be slighted, and though most foolish, must not be deceived. So from ancient times to the present, those who made enemies of the people, sooner or later, the people always prevailed over them. To know the good and not practice it is called wildness; to know evil and not correct it is called delusion; so wildness and delusion are warnings of the sage-kings and shames of the noble. Alas, beware, beware! Would one who acts through wildness and delusion still count as an enlightened ruler or a noble person? To hear the good and practice it as if contending for it, to hear of evil and correct it as if facing an enemy, only then can calamity depart and only then can blessing be kept. Beware, beware!

誅賞之慎焉。故與其殺不辜也，寧失於有罪也。故夫罪也者，疑則附之去已。夫功也者，疑則附之與已。則此毋有無罪而見誅，毋有有功而無賞者矣。戒之哉，戒之哉！誅賞之慎焉。故古之立刑也，以禁不肖，以起怠惰之民也。是以一罪疑，則弗遂誅也，故不肖得改也。故一功疑，則必弗倍也，故愚民可勸也。是以上有仁譽，而下有治名。疑罪從去，仁也：疑功從予，信也。戒之哉，戒之哉！慎其下，故誅而不忌，賞而不曲。不反民之罪而重之，不滅民之功而棄之。故上為非則諫而止之，以道弼之：下為非則矜而恕之，道而赦之，柔而假之。故雖有不肖民，化而則之。故雖昔者之帝王，其所貴其臣者，如此而已矣。

Be careful with punishments and rewards. So rather than kill the innocent, it is better to err in letting the guilty go. So with a crime, where there is doubt, lean toward removing it. With merit, where there is doubt, lean toward granting it. In this way there is none punished without guilt and none with merit who goes unrewarded. Beware, beware! Be careful with punishments and rewards. So in ancient times punishments were established to restrain the unworthy and to rouse lazy people. So if there is doubt about a crime, one does not punish at once, and so the unworthy can reform. If there is doubt about a merit, one surely does not betray it, and so the foolish people can be encouraged. Therefore above there is a name for benevolence and below a name for order. To lighten a doubtful crime and let it go is benevolence; to be generous in rewarding a doubtful merit is good faith. Beware, beware! Treat those below with care, so that one punishes without harshness and rewards without distortion. One does not turn around to increase the people's guilt or wipe out the people's merit and cast it aside. So when those above do wrong, one remonstrates and stops them, assisting with the Way; when those below do wrong, one takes pity and forgives, pardoning with the Way, gentle and lenient. So even if there are unworthy people, they are taught and take them as models. So even for former emperors and kings, what they valued in ministers was just like this.

人臣之道，思善則獻之於上，聞善則獻之於上，知善則獻之於上。夫民者，唯君者有之：為人臣者，助君理之。故夫為人臣者，以富樂民為功，以貧苦民為罪。故君以知賢為明，吏以愛民為忠。故臣忠則君明，此之謂聖王。故官有假，而德無假，位有卑，而義無卑，故位下而義高者，雖卑貴也，位高而義下者，雖貴必窮。嗚呼，戒之哉，戒之哉！行道不能，窮困及之。

The way of a minister is that when he thinks of the good he offers it to the ruler, when he hears of the good he offers it to the ruler, and when he knows the good he offers it to the ruler. The people belong only to the ruler; ministers help the ruler govern. So ministers take enriching and delighting the people as merit and impoverishing and distressing the people as a crime. So the ruler takes knowing the worthy as clarity, and officials take loving the people as loyalty. So when ministers are loyal the ruler is clear, which is called a sage-king. So office can be borrowed but virtue cannot be borrowed; position can be low but righteousness is not low; so one whose position is low and whose righteousness is high is honored even though humble, while one whose position is high and whose righteousness is low is sure to be reduced to distress even though noble. Alas, beware, beware! If one cannot practice the Way, distress arrives.

夫一齣而不可反者，言也：一見而不可得揜者，行也。故夫言與行者，知愚之表也，賢不肖之別也。是以智者慎言慎行，以為身福：愚者易言易行，以為身菑。故君子言必可行也，然後言之，行必可言也，然後行之。嗚呼，戒之哉，戒之哉！行之者在身，命之者在人，此福菑之本也。道者福之本，祥者福之榮也。無道者必失福之本，不祥者必失福之榮。故行而不緣道者，其言必不顧義矣。故紂自謂天王也，桀自謂天子也，已滅之後，民以相罵也。以此觀之，則位不足以為尊，而號不足以為榮矣。故君子之貴也，士民貴之，故謂之貴也。故君子之富也，士民樂之，故謂之富也。故君子之貴也，與民以福，故士民貴之。故君子之富也，與民以財，故士民樂之。故君子富貴也，至於子孫而衰，則士民皆曰何君子之道衰也，數也。不肖暴者禍及其身，則士民皆曰，何天誅之遲也。

What goes out of the mouth once and cannot be taken back is speech; what appears once and cannot be covered up is conduct. So speech and conduct are the signs of the wise and foolish and the division of worthy and unworthy. So the wise are careful in speech and careful in conduct, taking this as their own blessing; the foolish are casual in speech and casual in conduct, taking this as their own disaster. So the noble person speaks only what can surely be carried out, and acts only on what can surely be spoken. Alas, beware, beware! What is practiced lies in oneself, and what is named lies in others; this is the root of blessing and disaster. The Way is the root of blessing, and auspiciousness is the flower of blessing. One without the Way is sure to lose the root of blessing, and one who is inauspicious is sure to lose the flower of blessing. So one whose conduct does not follow the Way is sure to disregard righteousness in his words. So Zhou called himself the Heavenly King and Jie called himself the Son of Heaven, and after they were destroyed, the people used these titles to curse each other. Seen this way, rank is not enough to count as honor and title is not enough to count as glory. So the nobility of the noble person is that scholars and people honor him, so it is called nobility. The wealth of the noble person is that scholars and people delight in him, so it is called wealth. The noble person's nobility gives the people blessing, so scholars and people honor him. The noble person's wealth gives the people goods, so scholars and people delight in him. So when the noble person's wealth and rank decline in his descendants, the scholars and people all say: why has the noble person's Way declined, it must be fate. When the calamity of an unworthy tyrant falls upon himself, scholars and people all say: why was Heaven's punishment so slow?

夫民者，萬世之本也，不可欺。凡居於上位者，簡士苦民者是謂愚，敬士愛民者是謂智。夫愚智者，士民命之也。故夫民者，大族也，民不可不畏也。故夫民者，多力而不可適也。嗚呼，戒之哉，戒之哉！與民為敵者，民必勝之。君能為善，則吏必能為善矣：吏能為善，則民必能為善矣。故民之不善也，吏之罪也：吏之不善也，君之過也。嗚呼，戒之，戒之！故夫士民者，率之以道，然後士民道也：率之以義，然後士民義也：率之以忠，然後士民忠也：率之以信，然後士民信也。故為人君者，其出令也，其如聲，士民學之，其如響，曲折而從君，其如景矣。嗚呼，戒之哉，戒之哉！君鄉善於此，則佚佚然協民皆鄉善於彼矣，猶景之象形也。君為惡於此，則啍啍然協民皆為惡於彼矣，猶響之應聲也。是以聖王而君子乎，執事而臨民者日戒慎一日，則士民亦日戒慎一日矣，以道先民也。

The people are the root of ten thousand generations and cannot be deceived. Of all those in high positions, those who slight scholars and distress the people are called foolish, and those who respect scholars and love the people are called wise. Foolish and wise are named by scholars and people. So the people are a great clan, and the people must be feared. The people have great strength and cannot be matched. Alas, beware, beware! One who makes an enemy of the people will surely be overcome by the people. If the ruler can do good, officials can surely do good; if officials can do good, the people can surely do good. So that the people are not good is the fault of officials; that officials are not good is the fault of the ruler. Alas, beware, beware! So scholars and people, led by the Way, then have the Way; led by righteousness, then have righteousness; led by loyalty, then are loyal; led by good faith, then are trustworthy. So when a ruler issues orders, they are like a sound, and scholars and people learn them like an echo, and follow the ruler through all turns like a shadow. Alas, beware, beware! When the ruler turns toward good here, the people harmoniously turn toward good there, like a shadow tracing a form. When the ruler does evil here, the people stir and harmoniously do evil there, like an echo answering a sound. So sage-kings and noble persons who handle affairs and face the people become more cautious day by day, and scholars and people become more cautious day by day, because one leads the people with the Way.

道者，聖王之行也，文者聖王之辭也，恭敬者聖王之容也，忠信者聖王之教也。夫聖人也者，賢智之師也。仁義者，明君之性也。故堯舜禹湯之治天下也，所謂明君也，士民樂之，皆即位百年然後崩，士民猶以為大數也。桀紂，所謂暴亂之君也，士民苦之，皆即位數十年而滅，士民猶以為大久也。故夫諸侯者，士民皆愛之，則其國必興矣：士民皆苦之，則國必亡矣。故夫士民者，國家之所樹，而諸侯之本也，不可輕也。嗚呼！輕本不祥，實為身殃，戒之哉，戒之哉！

The Way is the conduct of a sage-king, writing is the sage-king's phrasing, reverence is the sage-king's bearing, and loyalty and good faith are the sage-king's teaching. The sage is the teacher of the worthy and wise. Benevolence and righteousness are the nature of an enlightened ruler. So when Yao, Shun, Yu and Tang governed the world, they were what are called enlightened rulers, delighted in by scholars and people, and all reigned a hundred years before dying, and the scholars and people still thought the years too many. Jie and Zhou, what are called tyrannical rulers, were a torment to scholars and people, and each reigned a few decades before perishing, and the scholars and people still thought it too long. So when the lords are loved by scholars and people, the state is sure to flourish; when they are a torment to scholars and people, the state is sure to perish. So scholars and people are what the state sets up and the root of the lords, and must not be taken lightly. Alas! To take the root lightly is inauspicious, truly a calamity for oneself; beware, beware!

易使喜，難使怒者，宜為君。識人之功，而忘人之罪者，宜為貴。故曰："刑罰不可以慈民，簡洩不可以得士。"故欲以刑罰慈民，闢其猶以鞭狎狗也，雖久弗親矣。故欲以簡洩得士，闢其猶以弧怵鳥也，雖久弗得矣。故夫士者，弗敬則弗至。故夫民者，弗愛則弗附。故欲求士必至，民必附，惟恭與敬，忠與信，古今毋易矣。渚澤有枯水，而國無枯士矣。故有不能求士之君，而無不可得之士。故有不能治民之吏，而無不可治之民。故君明而吏賢矣，吏賢而民治矣。故見其民而知其吏，見其吏而知其君矣。故君功見於選吏，吏功見於治民。故勸之其上者，由其下而上睹矣，此道之謂也。故治國家者，行道之謂，國家必寧，信道而不為，國家必空。故政不可不慎也，而吏不可不選也，而道不可離也。嗚呼，戒之哉！離道而災至矣。

One who is easy to please and hard to anger is fit to be a ruler. One who remembers people's merits and forgets people's faults is fit to be noble. So it is said: "By punishments one cannot cherish the people, and by contempt one cannot win scholars." So to want to cherish the people by punishments is like using a whip to be friendly with a dog; even over time it will not become close. To want to win scholars through contempt is like using a bow to frighten a bird; even over time one will not get it. So scholars will not come without respect. The people will not attach themselves without love. So if one wants scholars sure to come and the people sure to attach themselves, there is only reverence and respect, loyalty and good faith, unchanged from ancient times to the present. In marshes there is water that dries up, but in a state there are no scholars that dry up. So there are rulers who cannot seek scholars, but no scholars who cannot be found. There are officials who cannot govern the people, but no people who cannot be governed. So when the ruler is clear, officials are worthy, and when officials are worthy, the people are well governed. So seeing the people one knows the officials, and seeing the officials one knows the ruler. So the ruler's merit shows in selecting officials, and the officials' merit shows in governing the people. So encouragement of those above is seen from below looking up, and this is called the Way. So when governing a state, if one practices the Way, the state will surely be at peace; if one believes in the Way but does not practice it, the state will surely be empty. So government must be treated carefully, officials must be selected, and the Way must not be left. Alas, beware! Leave the Way and disaster arrives.

無世而無聖，或不得知也，無國而無士，或弗能得也。故世未嘗無聖也，而聖不得聖王，則弗起也。國未嘗無士也，不得君子，則弗助也。聖明則士闇飾矣。故聖王在上位，則士百里而有一人，則猶無有也。故王者衰，則士沒矣。故暴亂在位，則士千里而有一人，則猶比肩也。故國者有不幸，而無明君。君明也，則國無不幸而無賢士矣。故自古而至於今，澤有無水，國無無士，故士易得而難求也，易致而難留也。故求士而不以道，周遍境內不能得一人焉：故求士而以道，則國中多有之，此之謂士易得而難求也。故待士而以敬，則士必居矣：待士而不以道，則士必去矣，此之謂士易致而難留也。

There are no ages without sages, though they may not be recognized; there are no states without scholars, though they may not be obtained. So the world has never lacked sages, but if a sage does not meet a sage-king, he does not rise. A state has never lacked scholars, but if they do not meet a noble person, they do not assist. When there is a sage and clear ruler, scholars quietly set themselves in order. So when a sage-king is in office, even if there is one scholar in a hundred li, it still seems as though there were none. So when kings decline, scholars hide away. When tyrants are in office, even if there is one scholar in a thousand li, he seems to stand shoulder to shoulder. So states have misfortune only when there is no enlightened ruler. When the ruler is enlightened, no state suffers misfortune and lacks worthy scholars. So from ancient times to the present, there are marshes without water but no state without scholars; so scholars are easy to get but hard to seek, easy to attract but hard to keep. So to seek scholars without following the Way, one cannot get a single person across the whole realm; to seek scholars by following the Way, there will be many in the state; this is what is meant by scholars being easy to get but hard to seek. To treat scholars with respect, scholars are sure to stay; to treat scholars without following the Way, scholars are sure to leave; this is what is meant by scholars being easy to attract but hard to keep.

王者有易政而無易國，有易吏而無易民。故因是國也而為安，因是民也而為治。故湯以桀之亂氓為治，武王以紂之北卒為強。故民之治亂在於吏，國之安危在於政，故是以明君之於政也，慎之，於吏也，選之，然後國興也。故君能為善，則吏必能為善矣。吏能為善，則民必能為善矣。故民之不善也，失之者吏也：故民之善者，吏之功也。故吏之不善也，失之者君也：故吏之善者，君之功也。是故君明而吏賢，吏賢而民治矣。故苟上好之，其下必化之，此道之謂也。

A king has governments that can be changed but not states that can be changed, and officials that can be changed but not people that can be changed. So one seeks peace in this very state and seeks order among these very people. So Tang used the disordered people of Jie to govern, and King Wu used the defeated soldiers of Zhou to grow strong. So the order or disorder of the people lies with the officials, and the safety or danger of the state lies with the government; therefore an enlightened ruler is careful about government and selective about officials, and then the state flourishes. So if the ruler can do good, officials can surely do good. If officials can do good, the people can surely do good. So if the people are not good, it is the officials who lost them; if the people are good, it is the officials' merit. If officials are not good, it is the ruler who lost them; if officials are good, it is the ruler's merit. Therefore when the ruler is clear, officials are worthy, and when officials are worthy, the people are well governed. So what those above like, those below are sure to be transformed by; this is called the Way.

夫民之為言也，暝也：萌之為言也，盲也。故惟上之所扶而以之，民無不化也，故曰民萌民萌哉，直言其意而為之名也。夫民者賢不肖之材也，賢不肖皆具焉，故賢人得焉，不肖者伏焉，技能輸焉，忠信飾焉。故民者，積愚也。故夫民者，雖愚也，明上選吏焉，必使民與焉。故士民譽之，則明上察之，見歸而舉之。故士民苦之，則明上察之，見非而去之。故王者取吏不妄，必使民唱，然後和之。故夫民者，吏之程也。察吏於民，然後隨之。夫民至卑也，使之取吏焉，必取其愛焉。故十人愛之有歸，則十人之吏也：百人愛之有歸，則百人之吏也：千人愛之有歸，則千人之吏也：萬人愛之有歸，則萬人之吏也。故萬人之吏，選卿相焉。

"Min" (the people) as a word means dim; "meng" (the sprouting people) as a word means blind. So it is only that those above support and guide them, and none of the people fail to be transformed; so it is said "the people, the sprouting people," directly stating the meaning and naming it. The people are the material of the worthy and unworthy, with both worthy and unworthy complete among them, so the worthy get recognized, the unworthy hide away, skills are sent forth, and loyalty and good faith are polished. So the people are accumulated simplicity. Though the people are simple, an enlightened ruler selecting officials must let the people take part. So when scholars and people praise someone, the enlightened ruler examines him, and seeing where they turn, promotes him. When scholars and people find someone distressing, the enlightened ruler examines him, and seeing the wrong, removes him. So a king takes officials without recklessness, and surely lets the people lead and then responds. So the people are the standard for officials. Examine officials among the people, and then follow. The people are lowest, but if they are made to choose officials, they surely choose those they love. So when ten people love and have a place to turn to, he is an official of ten people; when a hundred love and turn to him, he is an official of a hundred; when a thousand love and turn to him, he is an official of a thousand; when ten thousand love and turn to him, he is an official of ten thousand. So from among officials of ten thousand, choose ministers and chancellors.

夫民者，諸侯之本也：教者，政之本也：道者，教之本也。有道然後教也，有教然後政治也，政治然後民勸之，民勸之然後國豐富也。故國豐且富，然後君樂也，忠臣之功也。臣之忠者，君之明也。臣忠君明，此之謂政之綱也。故國也者行之綱，然後國臧也。故君之信，在於所信，所信不信，雖欲論信也，終身不信矣，故所信不可不慎也。事君之道，不過於事父，故不肖者之事父也，不可以事君。事長之道，不過於事兄，故不肖者之事兄也，不可以事長。使下之道，不過於使弟，故不肖者之使弟也，不可以使下。交接之道，不過於為身，故不肖者之為身也，不可以接友。慈民之道，不過於愛其子，故不肖者之愛其子，不可以慈民。居官之道，不過於居家，故不肖者之於家也，不可以居官。夫道者，行之於父，則行之於君矣：行之於兄，則行之於長矣：行之於弟，則行之於下矣：行之於身，則行之於友矣：行之於子，則行之於民矣：行之於家，則行之於官矣。故士則未仕而能以試矣。聖王選舉也，以為表也，問之然後知其言，謀焉然後知其極，任之以事，然後知其信。故古聖王君子不素距人，以此為明察也。

The people are the root of the lords; teaching is the root of government; the Way is the root of teaching. When there is the Way there is teaching, when there is teaching there is order in government, when government is ordered the people are encouraged, and when the people are encouraged the state is abundant. So when the state is abundant and rich, the ruler is happy, which is the merit of loyal ministers. The loyalty of ministers is the clarity of the ruler. When ministers are loyal and the ruler clear, this is called the guiding thread of government. So when a state carries out this thread, the state is good. So the ruler's good faith lies in those he trusts, and if those he trusts are not trustworthy, even if he wants to discuss good faith, he will never be believed his whole life; so those he trusts must be chosen with care. The way to serve a ruler does not exceed serving a father, so an unworthy person who serves his father cannot serve a ruler. The way to serve elders does not exceed serving an elder brother, so an unworthy person who serves his brother cannot serve elders. The way to employ those below does not exceed employing a younger brother, so an unworthy person who employs his younger brother cannot employ those below. The way to deal with others does not exceed dealing with oneself, so an unworthy person who is unworthy toward himself cannot deal with friends. The way to be kind to the people does not exceed loving one's own son, so an unworthy person who loves his own son cannot be kind to the people. The way to hold office does not exceed living at home, so an unworthy person in his household cannot hold office. When the Way is carried out toward a father, it is carried out toward a ruler; when carried out toward an elder brother, it is carried out toward elders; when carried out toward a younger brother, it is carried out toward those below; when carried out toward oneself, it is carried out toward friends; when carried out toward a son, it is carried out toward the people; when carried out in the household, it is carried out in office. So a scholar can be tested even before he takes office. When the sage-kings made selections, they used this as the sign: they asked and then knew his speech, planned and then knew his limits, assigned him tasks and then knew his good faith. So the sage-kings and noble persons of old did not turn people away as a matter of habit, using this as their way of clear observation.

國之治政在諸侯。大夫。士，察之理，在其與徒。君必擇其臣，而臣必擇其所與。故察明者，賢乎人之辭，不出於室而無不見也。察明者乘人，不出其官，而無所不入也。故王者居於中國，不出其國，而明於天下之政，何也？則賢人之辭也，不離其位，而境內親之者，謂之人為之行之也。故愛人之道，言之者謂之其府：故愛人之道，行之者謂之其禮。故忠諸侯者，無以易敬士也：忠君子者，無以易愛民也。諸侯不得士，則不能興矣：故君子不得民：則不能稱矣。故士能言道而弗能行者謂之器，能行道而弗能言者謂之用，能言之能行之者謂之實。故君子訊其器，任其用，乘其實，而治安興矣。嗚呼，人耳人耳！

The governance of a state lies with the lords, senior officials and scholars, and the principle of examination lies in the followers they associate with. The ruler must select ministers, and ministers must select those they associate with. So one who examines clearly values people's words, and without leaving his room there is nothing he does not see. One who examines clearly rides on people and without leaving his office there is nowhere he does not enter. So a king, dwelling in the central land, does not go out of his state yet understands the government of the world; why? It is that the words of worthy people, without leaving their positions, and those close to him within the borders, are called people doing it for him. So the way of loving people, what is spoken is called his repository; the way of loving people, what is practiced is called his ritual. So for being loyal to lords, there is nothing more able to change things than respecting scholars; for being loyal to noble persons, there is nothing more able to change things than loving the people. If a lord cannot get scholars, he cannot rise; if a noble person cannot get the people, he cannot be called such. So a scholar who can speak of the Way but cannot practice it is called a vessel; one who can practice the Way but cannot speak of it is called a use; one who can both speak and practice is called substance. So the noble person inquires of the vessel, employs the use, and rides on the substance, and good order and peace arise. Alas, people, people!

諸侯即位享國，社稷血食，而政有命國無君也：官有政長，而民有所屬，而政有命國無吏也：官駕百乘，而食食千人，政有命國無人也。何也？君之為言也，考也。故君也者，道之所出也。賢人不舉，而不肖人不去，此君無道也，故政謂此國無君也。吏之為言，理也。故吏也者，理之所出也，上為非而不敢諫，下為善而不知勸，此吏無理也，故政謂此國無吏也。官駕百乘，而食食千人，近側者不足以問諫，而由朝假不足以考度，故政謂此國無人也。嗚呼，悲哉！君者，群也，無人誰據？無據必蹶，政謂此國素亡也。

When a lord takes his seat and enjoys his state, the altars of the state receive blood sacrifices, yet if the government has a decree that the state has no ruler; if offices have heads of government and the people have those they belong to, yet if the government has a decree that the state has no officials; if offices drive a hundred chariots and a thousand eat at the table, yet if the government has a decree that the state has no people. Why? "Ruler" as a word means examiner. So the ruler is where the Way comes out from. If the worthy are not promoted and the unworthy are not removed, this is a ruler without the Way, so the government calls it a state with no ruler. "Official" as a word means principle. So officials are where principle comes out from; if above they do wrong and do not dare remonstrate, and below others do good and they do not know to encourage them, this is officials without principle, so the government calls it a state with no officials. If offices drive a hundred chariots and a thousand eat at the table, but those at his side are not enough to ask and remonstrate, and those at court on leave are not enough to examine, so the government calls it a state with no people. Alas, how sad! The ruler is a group; with no people, who is to lean on? Without leaning, one is sure to stumble and fall, and the government calls it a state that was already ruined from the start.

黃帝曰：道若川穀之水，其出無已，其行無止。故服人而不為仇，分人而不譐者，其惟道矣。故播之於天下，而不忘者，其惟道矣。是以道高比於天，道明比於日，道安比于山。故言之者見謂智，學之者見謂賢，守之者見謂信，樂之者見謂仁，行之者見謂聖人。故惟道不可竊也，不可以虛為也。故黃帝職道義，經天地，紀人倫，序萬物，以信與仁為天下先。然後濟東海，入江內，取綠圖，西濟積石，涉流沙，登於崑崙，於是還歸中國，以平天下，天下太平，唯躬道而已。

The Yellow Emperor said: The Way is like the water of rivers and valleys; it comes out without ceasing and moves without end. So making people submit without becoming enemies, and giving to people without accumulating resentment, is probably only the Way. So spreading across the world and never forgotten is probably only the Way. So the Way's height compares with Heaven, the Way's brightness compares with the sun, and the Way's steadiness compares with the mountains. So one who speaks of it is called wise, one who learns it is called worthy, one who keeps it is called trustworthy, one who delights in it is called benevolent, and one who practices it is called a sage. So only the Way cannot be stolen and cannot be done falsely. So the Yellow Emperor was in charge of the Way and righteousness, managed Heaven and Earth, ordered the human relations, arranged the myriad things, and took good faith and benevolence as first in the world. Then he crossed the Eastern Sea, entered within the Yangtze, took the green chart, crossed to the west at Jishi, waded the Flowing Sands, ascended Kunlun, and then returned to the central land to bring peace to the world, and the world was at peace, simply by practicing the Way in person.

帝顓頊曰：至道不可過也，至義不可易也。是故以後者復跡也。故上緣黃帝之道而行之，學黃帝之道而賞之，加而弗損，天下亦平也。

Emperor Zhuanxu said: The supreme Way cannot be overstepped, and supreme righteousness cannot be changed. So those who came later repeated the deeds. So above, following the Yellow Emperor's Way and practicing it, learning the Yellow Emperor's Way and appreciating it, adding to it without subtracting, the world too was at peace.

顓頊曰：功莫美於去惡而為善，罪莫大於去善而為惡，故非吾善善而已也，善緣善也，非惡惡而已也，惡緣惡也。吾日慎一日，其此已也。

Zhuanxu said: There is no merit finer than removing evil and doing good, and no crime greater than removing good and doing evil, so it is not that I take the good as good, but that goodness follows from goodness; it is not that I take evil as evil, but that evil follows from evil. I become more careful day by day, that is all.

帝嚳曰：緣道者之辭而與為道已，緣巧者之事而學為巧已，行仁者之操而與為仁已。故節仁之器，以修其躬，而身專其美矣。故士緣黃帝之道而明之，學帝顓頊之道而行之，而天下亦平矣。

Emperor Ku said: Following the words of one who has the Way, one practices the Way with him; following the work of one who is skillful, one learns to be skillful; practicing the integrity of a benevolent person, one is benevolent with him. So one takes the vessel of benevolence in measure to cultivate oneself, and one's person alone has that excellence. So scholars, following the Yellow Emperor's Way, grow bright; learning Emperor Zhuanxu's Way, practice it; and the world too is at peace.

帝嚳曰：德莫高於博愛人，而政莫高於博利人，故政莫大於信，治莫大於仁，吾慎此而已矣。

Emperor Ku said: No virtue is higher than broadly loving people, and no government is higher than broadly benefiting people; so no government is greater than good faith, and no order is greater than benevolence; I am careful of this, that is all.

帝堯曰："吾存心於先古，加志於窮民，痛萬姓之罹罪，憂眾生之不遂也。"故一民或飢，曰："此我飢之也。"一民或寒，曰："此我寒之也。"一民有罪，曰："此我陷之也。"仁行而義立，德博而化富。故不賞而民勸，不罰而民治，先恕而後行，是以德音遠也。是故堯教化及雕題蜀越，撫交趾，身涉流沙，地封獨山，西見王母，訓及大夏渠叟，北中幽都，及狗國與人身而鳥面，及焦僥。好賢而隱不逮，強於行，而菑於志，率以仁而恕，至此而已矣。

Emperor Yao said: "I keep my heart on the ancients and apply my aims to the destitute people, grieved that the ten thousand families suffer guilt and worried that the many living beings cannot fulfill themselves." So if one person was hungry, he said: "I made him hungry." If one person was cold, he said: "I made him cold." If one person was guilty, he said: "I made him fall into it." Benevolence was practiced and righteousness established, virtue was broad and transformation was rich. So without rewards the people were encouraged, without punishments the people were ordered, and he practiced reciprocity before he acted, and so his virtuous voice reached far. So Yao's teaching reached the tattooed foreheads, the Shu and Yue, soothed Jiaozhi, personally waded the Flowing Sands, his land bordered Mount Du, in the west he saw the Queen Mother, his instruction reached the Daxia and the Qusou, in the north he reached Youdu and the Dog state and the human-bodied bird-faced people, and the Jiaoyao. He loved the worthy, leaving none of the obscure out, was strong in action, and his troubles lay in his aims; he led with benevolence and reciprocity, and that is all.

帝舜曰：吾盡吾敬而以事吾上，故見謂忠焉：吾盡吾敬以接吾敵，故見謂信焉：吾盡吾敬以使吾下，故見謂仁焉。是以見愛親於天下之人，而見歸樂於天下之民，而見貴信於天下之君。故吾詳取之以敬也，吾得之以敬也，故欲明道而諭教，唯以敬者為忠，必服之。

Emperor Shun said: I give all my reverence to serve those above me, and so am called loyal; I give all my reverence in dealing with my enemies, and so am called trustworthy; I give all my reverence in employing those below me, and so am called benevolent. Therefore I am loved and approached by the people of the world, delighted in by the people of the world, and honored and trusted by the rulers of the world. So I choose reverence in detail and gain by reverence, so to make the Way clear and instruct by teaching, one needs only to take reverence as loyalty, and people are certain to submit.

大禹之治天下也，諸侯萬人，而禹一皆知其體。故大禹豈能一見而知之也？豈能一聞而識之也？諸侯朝會，而禹親報之，故是以禹一皆知其國也。其士月朝，而禹親見之，故是以禹一皆知其體也。然且大禹其猶大恐，諸侯會，則問於諸侯曰："諸侯以寡人為驕乎？"朔日士朝，則問於士曰："諸大夫以寡人為汏乎？其聞寡人之驕之汏耶，而不以語寡人者，此教寡人之殘道也，滅天下之教也，故寡人之所怨於人者，莫大於此也。"

When Yu the Great governed the world, there were over ten thousand lords, and Yu knew all of their appearances. How could Yu the Great know them on one look? How could he recognize them on one hearing? When the lords came to court, Yu personally made replies, so Yu knew all their states. The scholars came to court monthly, and Yu saw them personally, so Yu knew all their appearances. Yet Yu the Great was still fearful, and when the lords assembled, he asked the lords: "Do the lords think that I am arrogant?" At the new moon court of scholars, he asked the scholars: "Do the senior officials think that I am extravagant? If you hear that I am arrogant and extravagant and do not tell me, you are teaching me to ruin the Way and destroy the teaching of the world, so what I resent in people is nothing greater than this."

大禹曰："民無食也，則我弗能使也，功成而不利於民，我弗能勸也。"故鬟河而道之九牧，鑿江而道之九路，灑五湖而定東海。民勞矣而弗苦者，功成而利於民也。禹嘗晝不暇食，夜不暇寢矣，方是時也，憂務故也。故禹與士民同務，故不自言其信，而信諭矣。故治天下，以信為之也。

Yu the Great said: "If the people have no food, I cannot employ them, and if achievement is complete but not beneficial to the people, I cannot encourage them." So he opened up the river and led it to the nine provinces, cut through the Yangtze and led it to nine routes, drained the five lakes and settled the Eastern Sea. The people were tired but not distressed, for the achievement was complete and benefited the people. Yu once had no time to eat by day and no time to sleep by night; at that time it was due to his worry about the work. So Yu shared the work with scholars and people, and so did not himself speak of his good faith, and good faith was already made known. So to govern the world, use good faith to do it.

湯曰：學聖王之道者，譬其如日：靜思而獨居，譬其若火。夫舍學聖之道，而靜居獨思，譬其若去日之明於庭，而就火之光於室也。然可以小見，而不可以大知。是故明君而君子，貴尚學道，而賤下獨思也。故諸君子得賢而舉之，得賢而與之，譬其若登山乎。得不肖而舉之，得不肖而與之，譬其若下淵乎。故登山而望，其何不臨，而何不見？陵遲而入淵，其孰不陷溺？是以明君慎其舉，而君子慎其與，然後福可必歸，菑可必去也。

Tang said: To learn the Way of the sage-kings is like the sun; to sit in quiet thought alone is like fire. To abandon learning the sages' Way and sit alone in quiet thought is like removing the sun's brightness in the courtyard and relying on the firelight in the room. One may see a little but cannot know much. So an enlightened ruler and a noble person value and esteem learning the Way, and make light of and look down on solitary thinking. So when the noble persons find the worthy and promote them, find the worthy and grant to them, it is like climbing a mountain. When they find the unworthy and promote them, find the unworthy and grant to them, it is like descending into an abyss. So climbing a mountain and looking out, what is there that is not reached, what is there that cannot be seen? Sliding down into an abyss, who is not drowned? So an enlightened ruler is careful in his promoting, and a noble person is careful in his granting, and then blessing can surely return and disaster can surely depart.

湯曰：藥食嘗於卑，然後至於貴：藥言獻於貴，然後聞於卑。故藥食嘗於卑，然後至於貴，教也：藥言獻於貴，然後聞於卑，道也。故使人味食，然後食者，其得味也多：若使人味言，然後聞言者，其得言也少。故以是明上之於言也，必自也聽之，必自也擇之，必自也聚之，必自也藏之，必自也行之。故道以數取之為明，以數行之為章，以數施之萬姓為藏。是故求道者，不以目而以心：取道者，不以手而以耳。致道者以言，入道者以忠，積道者以信，樹道者以人。故人主有欲治安之心，而無治安之故者，雖欲治顯榮也，弗得矣。故治安不可以虛成也，顯榮不可以虛得也。故明君敬士察吏愛民，以參其極，非此者，則四美不附矣。

Tang said: Medicine and food are tasted at the humble place and then go to the noble place; medicinal words are offered to the noble and then passed on to the humble. So medicine and food tasted by the humble and then going to the noble is teaching; medicinal words offered to the noble and then passed to the humble is the Way. So if one has someone taste the food and then eats, one gets much flavor; but if one has someone taste words and then hears the words, one gets few words. Therefore an enlightened ruler, regarding words, must hear them himself, must choose them himself, must gather them himself, must store them himself, and must practice them himself. So the Way is clear when taken by number, manifest when practiced by number, and stored when applied by number to the ten thousand families. So one who seeks the Way uses not the eyes but the heart; one who takes the Way uses not the hands but the ears. One who brings about the Way uses words, one who enters the Way uses loyalty, one who accumulates the Way uses good faith, and one who plants the Way uses people. So a ruler may have a heart wanting order and peace but lack the cause for order and peace, and even if he wants order, glory and renown, he cannot get them. So order and peace cannot be accomplished in vain and renown cannot be obtained in vain. So an enlightened ruler respects scholars, examines officials and loves the people, to test and verify the utmost; if it is not so, the four excellences do not attach.

周文王問於粥子曰："敢問君子將入其職，則其於民也何如？"粥子對曰："唯，疑。請以上世之政詔於君王。政曰：君子將入其職，則其於民也，旭旭然如日之始出也。"周文王曰："受命矣。"曰："君子既入其職，則其於民也何若？"對曰："君子既入其職，則其於民也暯暯然如日之正中。"周文王曰："受命矣。"曰："君子既去其職，則其於民也何若？"對曰："君子既去其職，則其於民也暗暗然如日之已入也。故君子將入而旭旭者，義先聞也：既入而暯暯者，民保其福也：既去而暗暗者，民失其教也。周文王曰："受命矣。"

King Wen of Zhou asked Yuzi: "May I ask what a noble person who is about to take office should be to the people?" Yuzi answered: "Yes, there is a doubt. Please use the government of earlier ages to inform the king. The government says: when a noble person is about to take office, to the people he is radiant like the sun just rising." King Wen of Zhou said: "I accept the instruction." He asked: "When a noble person has already taken office, what should he be to the people?" He answered: "When a noble person has already taken office, to the people he is brilliant like the sun at its zenith." King Wen of Zhou said: "I accept the instruction." He asked: "When a noble person has already left office, what should he be to the people?" He answered: "When a noble person has already left office, to the people he is dim like the sun that has set. So when a noble person is about to take office and is radiant, his righteousness is heard first; when he has taken office and is brilliant, the people keep their blessing; when he has left office and is dim, the people have lost their teaching." King Wen of Zhou said: "I accept the instruction."

周武王問於粥子曰："寡人願守而必存，攻而必得，戰而必勝，則吾為此柰何？"粥子曰："唯，攻守而勝乎同器，而和與嚴其備也。故曰：和可以守，而嚴可以守，而嚴不若和之固也：和可以攻，而嚴可以攻，而嚴不若和之得也：和可以戰，而嚴可以戰，而嚴不若和之勝也，則唯由和而可也。故諸侯發政施令，政平於人者，謂之文政矣：諸侯接士而使吏，禮恭於人者，謂之文禮矣：諸侯聽獄斷刑，仁於治，陳於行，其由此守而不存，攻而不得，戰而不勝者，自古而至於，今自天地之闢也，未之嘗聞也。今也君王欲守而必存，攻而必得，戰而必勝，則唯由此也為可也。"周武王曰："受命矣。"

King Wu of Zhou asked Yuzi: "I wish that when I defend I surely survive, when I attack I surely take, and when I fight I surely win; what should I do for this?" Yuzi said: "Yes, attacking, defending and winning come from the same instrument, which has both harmony and strictness complete. So it is said: harmony can defend and strictness can also defend, but strictness is not as firm as harmony; harmony can attack and strictness can also attack, but strictness is not as likely to gain as harmony; harmony can fight and strictness can also fight, but strictness is not as able to win as harmony, so only through harmony can it be done. So when a lord issues government and gives orders, and the government is fairer than others', it is called civil government; when a lord deals with scholars and employs officials, and his ritual is more respectful than others', it is called civil ritual; when a lord hears lawsuits and decides punishments, and is benevolent in governing and exemplary in conduct, from this, defending without surviving, attacking without taking, and fighting without winning has never been heard of from ancient times, since Heaven and Earth opened. Now if the king wants to defend and surely survive, attack and surely take, and fight and surely win, then only from this can it be done." King Wu of Zhou said: "I accept the instruction."

周武王問於王子旦曰："敢問治有必成，而戰有必勝乎？攻有必得，而守有必存乎？"王子旦對曰："有。政曰：諸侯政平於內，而威於外矣。君子行修於身，而信於輿人矣，治民民治，而榮於名矣。故諸侯凡有治心者，必修之以道，而與之以敬，然後能以成也。凡有戰心者，必修之以政，而興之以義，然後能以勝也。凡有攻心者，必結之以約，而諭之以信，然後能以得也。凡有守心者，必固之以和，而諭之以愛，然後能有存也。"周武王曰："受命矣。"師尚父曰："吾聞之於政也，曰：天下壙壙，一人有之：萬民藂藂，一人理之。故天下者，非一家之有也，有道者之有也。故夫天下者，唯有道者理之，唯有道者紀之，唯有道者使之，唯有道者宜處而久之。故夫天下者，難得而易失也，難常而易亡也。故守天下者，非以道則弗得而長也。故夫道者，萬世之寶也。"周武王曰："受命矣。"

King Wu of Zhou asked Prince Dan: "May I ask whether in governing there is sure success, in battle sure victory, in attack sure gain, and in defense sure survival?" Prince Dan answered: "There is. The government says: when a lord's government is fair within, his awe extends outside. When a noble person's conduct is cultivated in himself, he is trusted by the multitude; he governs the people and the people are ordered, and he is glorious in name. So any lord who has the intention to govern must cultivate with the Way and give with reverence, and then can succeed. Any who has the intention to fight must cultivate with government and rise with righteousness, and then can win. Any who has the intention to attack must bind with agreements and make known with good faith, and then can take. Any who has the intention to defend must strengthen with harmony and make known with love, and then can survive." King Wu of Zhou said: "I accept the instruction." Shi Shangfu said: "I have heard in the government: the world is vast and one person holds it; the ten thousand people are many and one person governs them. So the world is not owned by one family but by one who has the Way. So the world is governed only by one who has the Way, ordered only by one who has the Way, employed only by one who has the Way, and only one who has the Way is fitted to dwell in it for long. So the world is hard to get and easy to lose, hard to keep constant and easy to ruin. So in keeping the world, without following the Way one cannot last long. So the Way is the treasure of ten thousand generations." King Wu of Zhou said: "I accept the instruction."

周成王年二十歲，即位享國。親以其身見於粥子之家而問焉。曰："昔者先王與帝修道而道修，寡人之望也，亦願以教。敢問興國之道柰何？"粥子對曰："唯，疑。請以上世之政詔於君王。政曰：興國之道，君思善則行之，君聞善則行之，君知善則行之。位敬而常之，行信而長之，則興國之道也。"周成王曰："受命矣。"

King Cheng of Zhou, at twenty years of age, took the throne and enjoyed the state. He personally went to Yuzi's house to see and ask him. He said: "In the past the former king and the emperor cultivated the Way and the Way was cultivated, which is my wish, and I also wish to receive instruction. May I ask what is the Way of making a state flourish?" Yuzi answered: "Yes, there is a doubt. Please use the government of earlier ages to inform the king. The government says: the Way of making a state flourish is that when the ruler thinks of the good he practices it, when the ruler hears of the good he practices it, and when the ruler knows the good he practices it. If his position is reverent and constant and his conduct is trustworthy and lasting, that is the Way of making a state flourish." King Cheng of Zhou said: "I accept the instruction."

周成王曰："敢問於道之要柰何？"粥子對曰："唯，疑，請以上世之政詔於君王。政曰：為人下者敬而肅，為人上者恭而仁，為人君者敬士愛民，以終其身，此道之要也。"周成王曰："受命矣。"

King Cheng of Zhou said: "May I ask what is the essence of the Way?" Yuzi answered: "Yes, there is a doubt; please use the government of earlier ages to inform the king. The government says: one who is below others should be reverent and solemn; one who is above others should be respectful and benevolent; one who is a ruler of people respects scholars and loves the people, and does so his whole life; this is the essence of the Way." King Cheng of Zhou said: "I accept the instruction."

周成王曰："敢問治國之道若何？"粥子曰："唯，疑。請以上世之政詔於君王。政曰：治國之道，上忠於主，而中敬其士，而下愛其民。故上忠其主者，非以道義，則無以入忠也：而中敬其士，不以禮節，無以諭敬也：下愛其民，非以忠信，則無以諭愛也。故忠信行於民，禮節諭於士，道義入於上，則治國之道也。雖治天下者，由此而已。"周成王曰："受命矣。"

King Cheng of Zhou said: "May I ask what is the Way of governing a state?" Yuzi said: "Yes, there is a doubt. Please use the government of earlier ages to inform the king. The government says: the Way of governing a state is, above, to be loyal to the sovereign, in the middle, to respect his scholars, and below, to love his people. So to be loyal above to the sovereign, without the Way and righteousness, there is no way to enter loyalty; to respect scholars in the middle, without ritual and propriety, there is no way to make respect known; to love the people below, without loyalty and good faith, there is no way to make love known. So when loyalty and good faith are practiced toward the people, ritual and propriety are made known to scholars, and the Way and righteousness enter above, that is the Way of governing a state. Even for governing the world, it is just this." King Cheng of Zhou said: "I accept the instruction."

周成王曰："寡人聞之：有上人者，有下人者，有賢人者，有不肖人者，有智人者，有愚人者。敢問上下之人何以為異？"粥子對曰："唯，疑，請以上世之政詔於君王。政曰：凡人者，若賤若貴，若幼若老。聞道志而藏之，知道善而行之，上人矣。聞道而弗取藏也，知道而弗取行也，則謂之下人也。故夫行者善，則謂之賢人矣：行者惡，則謂之不肖矣。故夫言者善，則謂之智矣：言者不善，則謂之愚矣。故智愚之人有其辭矣，賢不肖之人別其行矣，上下之人等其志矣。"周成王曰："受命矣。"

King Cheng of Zhou said: "I have heard that there are superior people and inferior people, worthy people and unworthy people, wise people and foolish people. May I ask how superior and inferior people differ?" Yuzi answered: "Yes, there is a doubt; please use the government of earlier ages to inform the king. The government says: among all people, some are humble and some noble, some young and some old. One who hears of the Way, sets his aim and keeps it, and knows the good and practices it, is a superior person. One who hears of the Way and does not take it up and keep it, and knows and does not take it up and practice it, is called an inferior person. So one who practices good is called worthy; one who practices evil is called unworthy. So one who speaks the good is called wise; one who speaks the unkind is called foolish. So the wise and foolish have their words, the worthy and unworthy are distinguished by their conduct, and superior and inferior people share the same aims." King Cheng of Zhou said: "I accept the instruction."

周成王曰："寡人聞之：聖王在上位，使民富且壽雲。若夫富，則可為也：若夫壽，則不在天乎？"粥子曰："唯，疑。請以上世之政詔於君王。政曰：聖王在上位，則天下不死軍兵之事，故諸侯不私相攻，而民不私相鬥，鬩不私相煞也。故聖王在上位，則民免於一死，而得一生矣。聖王在上，則君積於道，而吏積於德，而民積於用力，故婦為其所衣，丈夫為其所食，則民無凍餒矣。聖王在上，則民免於二死，而得二生矣。聖王在上，則君積於仁，而吏積於愛，而民積於順，則刑罰廢矣，而民無夭遏之誅。故聖王在上，則民免於三死，而得三生矣。聖王在上，則使民有時，而用之有節，則民無厲疾。故聖王在上，則民免於四死，而得四生矣。故聖王在上，則使盈境內，興賢良，以禁邪惡。故賢人必用，而不肖人不作，則已得其命矣。故夫富且壽者，聖王之功也。"周成王曰："受命矣。"

King Cheng of Zhou said: “I have heard that when a sage king is on the throne, he makes the people wealthy and long-lived. Wealth can still be achieved by effort, but is long life not up to Heaven?” Master Yu said: “Yes, there is a doubt. Allow me to inform Your Majesty by the government edicts of ancient ages. The edicts say: when a sage king is on the throne, no one in the world dies in military affairs, so the feudal lords do not attack one another privately, the people do not fight one another privately, and quarreling kin do not kill one another privately. So when a sage king is on the throne, the people are spared one death and gain one life. When a sage king is on the throne, the ruler accumulates in the Way, officials accumulate in virtue, and the people accumulate in effort, so wives make what is worn and husbands make what is eaten, and the people have no cold or hunger. When a sage king is on the throne, the people are spared two deaths and gain two lives. When a sage king is on the throne, the ruler accumulates in benevolence, officials accumulate in love, and the people accumulate in compliance, so punishments are abolished and the people have no executions that cut life short. So when a sage king is on the throne, the people are spared three deaths and gain three lives. When a sage king is on the throne, he employs the people in season and uses them with moderation, and the people have no epidemic disease. So when a sage king is on the throne, the people are spared four deaths and gain four lives. So when a sage king is on the throne, he fills the land within the borders, raises up the worthy and good, and uses them to stop evil. So the worthy are surely employed, the unworthy do not act, and life is already secured. So to be wealthy and long-lived is the achievement of a sage king.” King Cheng of Zhou said: “I accept the instruction.”

魯叔孫昭聘於宋，宋元公與之燕，飲酒樂。昭子右坐，歌終而語，因相泣也。樂祁曰："過哉君！非哀所也。"已而告人曰："今茲君與叔孫其皆死乎？吾聞之：哀樂而樂哀，皆喪心也。心之精爽，是謂魂魄，魂魄已失，何以能久？且吾聞之：主民者不可以偷，偷必死。今君與叔孫其語皆偷，死日不遠矣。"居六月，宋元公薨，閒一月，叔孫婼卒。

Shusun Zhao of Lu went to Song on a diplomatic visit, and Duke Yuan of Song feasted him, drinking in merriment. Zhaozi sat on the right, and when the song ended he spoke, and then they wept together. Yue Qi said: “How excessive, my lord! This is not a place for sorrow.” Then he told others: “This year the lord and Shusun will probably both die? I have heard that to be joyful when one should grieve and to grieve when one should rejoice is to lose one’s mind. The clear brightness of the mind is called the hun and po souls, and once these souls are lost, how can one last long? Moreover, I have heard that one who rules the people must not be careless, for carelessness surely means death. Now both the lord’s and Shusun’s words are careless, and the day of death is not far.” Six months later, Duke Yuan of Song died, and a month after that, Shusun Chuo died.

晉叔向聘於周，發幣大夫，及單靖公。靖公享之，儉而敬，賓禮贈賄同是禮而從。享燕無私，送不過郊，語說昊天有成命。

Shu Xiang of Jin went to Zhou on a diplomatic visit, and distributed gifts to the grandees, reaching Duke Jing of Shan. Duke Jing feasted him, frugal and respectful, with the guest’s ceremonies and parting gifts equally ritual and accommodating. The banquet had no private element, he saw him off only as far as the suburb, and his speech spoke of “The Heaven Has Established Its Mandate.”

既而叔向告人曰："吾聞之曰：'一姓不再興。’今周有單子以為臣，周其復興乎？昔史佚有言曰：'動莫若敬，居莫若儉，德莫若讓，事莫若資。’今單子皆有焉。夫宮室不崇，器無蟲鏤，儉也：身恭除潔，外內肅給，敬也：燕好享賜，雖歡不踰等，讓也：賓之禮事，稱上而差，資也。若是而加之以無私，重之以不侈，能闢怨矣。居儉動敬德讓事資而能闢怨，以為卿佐，其有不興乎？

Afterward Shu Xiang told others: “I have heard: ‘A single clan does not rise a second time.’ Now Zhou has Lord Shan as a minister; will Zhou perhaps be revived? In the past Shi Yi said: ‘In movement nothing is better than reverence, in dwelling nothing is better than frugality, in virtue nothing is better than yielding, and in affairs nothing is better than resources.’ Now Lord Shan has all of these. His palace is not lofty and his vessels have no carved insects, this is frugality; his person is respectful and clean, inside and outside solemn and well provided, this is reverence; at banquets and gifts, though joyful, he does not exceed ranks, this is yielding; in the guest’s ritual affairs, he matches the superior and yet makes distinctions, this is resources. Add to this having no private motives and no extravagance, and he can avoid resentment. To dwell in frugality, act in reverence, hold to virtue and yielding, and manage affairs with resources, and so avoid resentment, as a minister and assistant, how could he not rise?”

夫昊天有成命，頌之盛德也。其詩曰：'昊天有成命，二後受之，成王不敢康，夙夜基命宥謐。"謐者，寧也，億也。命者，制令也。基者，經也，勢也。夙，早也。康，安也。後，王也。二後，文王。武王。成王者，武王之子，文王之孫也。文王有大德，而功未就，武王有大功，而治未成。及成王承嗣，仁以臨民，故稱昊天焉。不敢怠安，蚤興夜寐，以繼文王之業，布文陳紀，經制度，設犧牲，使四海之內，懿然葆德，各遵其道，故曰有成承順武王之功，奉揚文王之德。九州之民，四荒之國，歌謠文武之烈，絫九譯而請朝，致貢職以供祀，故曰二後受之。方是時也，天地調和，神民順億，鬼不厲祟，民不謗怨，故曰宥謐。成王質仁聖哲，能明其先，能承其親，不敢惰懈，以安天下，以敬民人。今單子美說其志也，以佐周室，吾故曰周其復興乎。"故周平王既崩以後，周室稍稍衰弱不墜。當單子之佐政也，天子加尊，周室加興。

“The Heaven Has Established Its Mandate” is a hymn praising great virtue. The poem says: “Heaven has established its mandate, the two lords received it, King Cheng dared not rest at ease, early and late he laid the foundation of the mandate in tranquility.” “Mi” means tranquil, means peaceful. “Ming” is regulations and orders. “Ji” is to lay out, to the situation. “Su” is early. “Kang” is peaceful. “Hou” is king. The “two lords” are King Wen and King Wu. King Cheng was the son of King Wu and grandson of King Wen. King Wen had great virtue, but his achievement was not completed; King Wu had great achievement, but his government was not finished. When King Cheng succeeded, he governed the people with benevolence, and so the poem speaks of vast Heaven. He dared not be idle or at ease, rose early and slept late, to continue King Wen’s work, spreading culture and setting out the framework, regulating institutions and arranging sacrificial animals, so that within the four seas, in a fine way, virtue was preserved, and each followed the Way, so it says “has established”; receiving and following King Wu’s achievement, he upheld and exalted King Wen’s virtue. The people of the nine provinces and the states of the four wastelands sang of the achievements of Wen and Wu, passed through nine translations to request audience, and offered tribute service for the sacrifices, so it says the two lords received it. At that time heaven and earth were in harmony, spirits and people were compliant and at peace, ghosts did not bring calamity and the people did not slander or resent, so it says tranquility. King Cheng was sincere, benevolent, sage, and wise, able to make his forebears’ virtue plain and able to receive from his kin, not daring to be lazy, in order to settle the world and respect the people. Now Lord Shan has spoken of this aspiration in praise to assist the Zhou house, and that is why I say Zhou will probably be revived.” So after King Ping of Zhou had passed away, the Zhou house weakened slowly but did not fall. When Lord Shan was assisting the government, the Son of Heaven was more honored and the Zhou house more flourishing.

晉之三卿郄錡。郄犨。郄至從晉厲公會諸侯於柯陵，周單襄公在會。晉厲公視遠步高：郄錡見單子，其語犯：郄犨見，其語訐：郄至見，其語伐：齊國佐見，其語盡。

The three ministers of Jin, Xi Qi, Xi Chou, and Xi Zhi, followed Duke Li of Jin to meet the feudal lords at Keling, and Duke Xiang of Shan of Zhou was at the meeting. Duke Li of Jin looked far off and walked with his feet high; when Xi Qi saw Lord Shan his words were offensive; when Xi Chou saw him his words were accusatory and blunt; when Xi Zhi saw him his words were boastful; when Guo Zuo of Qi saw him his words said everything.

單襄公告魯成公曰："晉將有亂，其君與三郄其當之乎？"魯侯曰："寡人固晉而強其君，今君曰'將有亂’，敢問天道乎？意人故也？"

Duke Xiang of Shan told Duke Cheng of Lu: “Jin will have disorder, and the lord and the three Xi will probably be the ones to meet it?” The Marquis of Lu said: “I originally thought Jin was strong and its ruler strong; now you say ‘there will be disorder.’ May I ask if it is the Way of Heaven, or because of human affairs?”

對曰："吾非諸史也，焉知天道？吾見晉君之容，而聽三郄之語矣，殆必有禍矣。君子目以正體，足以從之，是以觀容而知其心。今晉侯視遠而足高，目不在體，而足不步目，其心必異矣。體目不相從，何以能久？夫合諸侯，國之大事也，於是觀存亡之徵焉。故國將有福，其君步言視聽，必皆得適順善，則可以知德矣。視遠曰絕其義，足高曰棄其德，言爽曰反其信，聽淫曰離其名。夫目以處義，足以踐德，口以庇信，耳以聽名者也，故不可不慎也。偏亡者有咎，既亡則國從之。今晉侯無一可焉，吾是以雲。夫郄氏，晉之寵人也。是族在晉，有三卿五大夫，貴矣，亦可以戒懼矣。今郄伯之語犯，郄叔訐，郄季伐。犯則凌人，籲則誣人，伐則揜人。有是寵也，而益之以三怨，其誰能忍之？齊國武子亦將有禍。齊，亂國也。立於淫亂之朝，而好盡言以暴人過，怨之本也。惟善人能受盡言。今齊既亂，其能善乎？"

He replied: “I am not one of the historians, so how would I know the Way of Heaven? I saw the Jin ruler’s bearing and heard the words of the three Xi, and probably there is surely calamity. The superior person uses the eyes to straighten the body, and the feet follow, so by watching bearing one knows the heart. Now the Marquis of Jin looks far while his feet are high, his eyes are not on his body and his feet do not follow the eyes, so his heart must be different. When body and eyes do not follow each other, how can he last long? To gather the feudal lords is a great affair of the state, and here one observes the signs of survival and ruin. So when a state is about to have blessing, the ruler’s walking, speaking, seeing, and hearing must all be suitable and good, and one can know his virtue. Looking far is called cutting off righteousness, walking high is called abandoning virtue, speech that is off is called reversing good faith, and listening to licentious things is called leaving one’s good name. The eyes are used to dwell in righteousness, the feet to tread on virtue, the mouth to shelter good faith, and the ears to listen for good name, so one must be careful. If one of these is lost there is fault, and if all are lost the state follows. Now the Marquis of Jin has not one that is acceptable, and so I speak thus. The Xi clan is a favorite of Jin. In Jin this clan has three ministers and five grandees, and being so honored, they too should be warned. Now Xi Bo’s words are offensive, Xi Shu’s accusatory, and Xi Ji’s boastful. Offense insults people, accusation slanders people, and boasting overshadows people. With such favor, and three resentments added to it, who could put up with them? Guo Wuzi of Qi will also have calamity. Qi is a disordered state. To stand in a licentious and disordered court and like to say everything so as to expose others’ faults is the root of resentment. Only a good person can accept saying everything. Now Qi is already in disorder, can it still be good?”

居二年，晉殺三卿。明年，厲公弒於東門。是歲也，齊人果殺國武子。詩曰："敬之敬之，天惟顯思，命不易哉，毋曰高高在上，陟降厥士，日監在茲，維予小子，不聰敬止，日就月將，學有緝熙於光明，佛時仔肩，視我顯德行。"故弗順弗敬，天下不定，忘敬而怠，人必乘之。嗚呼，戒之哉！

Two years later, Jin killed three ministers. The next year, Duke Li was assassinated at the East Gate. In that year, the men of Qi did indeed kill Guo Wuzi. The Songs, in the “Jing Zhi” hymn of the Hymns of Zhou, says: “Be reverent, be reverent, Heaven is manifest in its thought, its mandate is not easy; do not say it is high above, it ascends and descends among those officers, daily watching here; I, the young one, am not keen and reverent, but day by day I advance and month by month go on, learning continuing and shining to brilliance; help me bear my burden and show me virtuous conduct.” So if one is not compliant and not reverent, the world is not settled; if one forgets reverence and becomes idle, others will surely take advantage. Alas, take warning!

易曰："正其本而萬物理，失之毫釐，差以千里，故君子慎始。"春秋之元，詩之關雎，禮之冠婚，易之乾坤，皆慎始敬終云爾。

The Book of Changes says: “Rectify the root and the myriad things are governed; a miss by a hair’s breadth becomes a thousand li of error, so the superior person is careful at the beginning.” The first year in the Spring and Autumn Annals, the “Guan Ju” in the Songs, the capping and marriage in the Rites, the Qian and Kun in the Changes, are all like this: care at the beginning and reverence at the end.

素成，謹為子孫婚妻嫁女，必擇孝悌世世有行義者，如是則其子孫慈孝，不敢淫暴，黨無不善，三族輔之。故鳳凰生而有仁義之意，虎狼生而有貪戾之心，兩者不等，各以其母。嗚呼，戒之哉！無養乳虎，將傷天下，故曰素成胎教之道，書之玉版，藏之金櫃，置之宗廟，以為後世戒。

Sucheng: be careful in arranging marriages for sons and daughters, and surely choose those whose families have been filial, respectful, and righteous in conduct for generations; in this way descendants will be kind and filial, not daring to be licentious or violent, and no associate will be anything but good, and the three clans will assist them. So a phoenix is born with the meaning of benevolence and righteousness, and a tiger or wolf is born with a greedy and fierce heart; the two are not the same, each owing to its mother. Alas, take warning! Do not raise a suckling tiger, which will harm the whole world. So the Way of Sucheng’s prenatal instruction is written on jade tablets, stored in a golden case, placed in the ancestral temple, and made a warning for later generations.

青史氏之記曰："古者胎教之道，王后有身，七月而就蔞室，太師持銅而御戶左，太宰持鬥而御戶右，太卜持蓍龜而御堂下，諸官皆以其職御於門內。比三月者，王后所求聲音非禮樂，則太師撫樂而稱不習。所求滋味者非正味，則太宰荷鬥而不敢煎調，而曰："不敢以侍王太子。"太子生而泣，太師吹銅曰："聲中某律。"太宰曰："滋味上某。"太卜曰："命雲某。"

The record of Qingshi says: “In the ancient Way of prenatal instruction, when the queen was with child, in the seventh month she went to the Lou chamber, the Grand Music Master held a bronze instrument and attended on the left of the door, the Grand Steward held a dipper and attended on the right of the door, the Grand Diviner held yarrow and tortoise shell and attended below the hall, and all the officials attended inside the gate according to their duties. In the last three months, if the sounds the queen asked for were not ritual music, the Grand Music Master would take up the instrument and say he was not practiced in it. If the flavors she sought were not correct flavors, the Grand Steward would shoulder the dipper and not dare to cook and season, saying: ‘I dare not use this to serve the royal crown prince.’ When the crown prince was born and cried, the Grand Music Master would blow the bronze pipe and say: ‘The sound accords with such-and-such pitch.’ The Grand Steward would say: ‘The flavor is such-and-such.’ The Grand Diviner would say: ‘The fate is called such-and-such.’”

然後，為王太子懸弧之禮義。東方之弧以梧。梧者，東方之草，春木也。其牲以雞。雞者，東方之牲也。南方之弧以柳。柳者，南方之草，夏木也。其牲以狗。狗者，南方之牲也。中央之弧以桑。桑者，中央之木也。其牲以牛。牛者，中央之牲也。西方之弧以棘。棘者，西方之草也，秋木也。其牲以羊。羊者，西方之牲也。北方之弧以棗。棗者，北方之草，冬木也。其牲以彘。彘者，北方之牲也。五弧五分矢，東方射東方，南方射南方，中央高射，西方射西方，北方射北方，皆三射。其四弧具其餘各二分矢，懸諸國四通門之左：中央之弧亦具，餘二分矢，懸諸社稷門之左。

Then the rite of hanging the bows was performed for the royal crown prince. The bow for the east was made of paulownia. Paulownia is a plant of the east, a tree of spring. The sacrificial animal was a chicken. The chicken is the animal of the east. The bow for the south was made of willow. Willow is a plant of the south, a tree of summer. The sacrificial animal was a dog. The dog is the animal of the south. The bow for the center was made of mulberry. Mulberry is a tree of the center. The sacrificial animal was an ox. The ox is the animal of the center. The bow for the west was made of jujube thorn. The thorn is a plant of the west, a tree of autumn. The sacrificial animal was a sheep. The sheep is the animal of the west. The bow for the north was made of jujube. The jujube is a plant of the north, a tree of winter. The sacrificial animal was a pig. The pig is the animal of the north. Five bows with five parts of arrows: the east shoots toward the east, the south toward the south, the center shoots high, the west shoots toward the west, and the north shoots toward the north, each shooting three times. The four bows were all provided, and the remaining two parts of arrows each were hung on the left of the state’s four through-gates; the central bow was also provided, with the remaining two parts of arrows hung on the left of the gate of the altars of earth and grain.

然後，卜王太子名，上毋取於天，下毋取於地，毋取於名山通谷，毋悖於鄉俗。是故君子名難知而易諱也，此所以養恩之道也。

Then the name of the royal crown prince was divined, and it should not be taken from heaven above or earth below, should not be taken from famous mountains or through valleys, and should not go against local custom. So a superior person’s name is hard to know and easy to avoid speaking, which is a way to nurture kindness.

正之禮者，王太子無羞臣領臣之子也，故謂領臣之子也？身朝王者，妻朝後，之子朝王太子，是謂臣之子也，此正禮胎教也。周妃後妊成王於身，立而不跛，坐而不差，笑而不諠，獨處不倨，雖怒不罵，胎教之謂也。成王生，仁者養之，孝者襁之，四賢傍之。成王有知，而選太公為師，周公為傅，前有與計，而後有與慮也。是以封於泰山而禪於梁父，朝諸侯，一天下。由此觀之，主左右不可不練也。

In the correct ritual, the royal crown prince feels no shame at being called the son of a minister; is that why he is called the son of one who leads ministers? One who attends court personally before the king, whose wife attends the queen, and whose son attends the crown prince, is called a son of a minister, and this is correct ritual and prenatal instruction. When the Zhou queen was with King Cheng, she stood without leaning, sat without sprawling, laughed without clamor, was not arrogant when alone, and even when angry did not curse; this was prenatal instruction. When King Cheng was born, the benevolent nursed him, the filial swaddled him, and four worthies were at his side. King Cheng had knowledge, and chose Taigong as teacher and the Duke of Zhou as tutor, with people before him to plan together and people behind him to ponder together. Thereby he performed the feng sacrifice at Mount Tai and the shan sacrifice at Liangfu, received the feudal lords at court, and unified the world. Seen from this, those on the left and right of a ruler must be chosen.

昔禹以夏王，而桀以夏亡：湯以殷王，而紂以殷亡：闔閭以吳戰勝無敵，而夫差以之見禽于越：文公以晉伯，而厲公以見殺於匠麗之宮：威王以齊強於天下，而簡公以殺於檀臺：穆公以秦顯名尊號，而二世以劫於望夷之宮。其所以君王同，而功跡不等者，所任異也。

In the past Yu became king through Xia, and Jie perished through Xia; Tang became king through Yin, and Zhou perished through Yin; Helu through Wu won invincible victories, and Fuchai was thereby captured by Yue; Duke Wen became hegemon through Jin, and Duke Li was thereby killed in the Jiangli Palace; King Wei through Qi was strong in the world, and Duke Jian was thereby killed at Tan Terrace; Duke Mu through Qin was famed and honored, and the Second Emperor was thereby seized at the Wangyi Palace. The reason they were all rulers and yet their achievements and traces were unequal is that those they employed were different.

故成王處襁褓之中，朝諸侯，周公用事也。武靈王五十而弒於沙丘，任李兌也。齊桓公得管仲，九合諸侯，一匡天下，稱為義主：失管仲，任豎刀，而身死不葬，為天下笑。一人之身，榮辱具施焉者，在所任也。故魏有公子無忌，而削地復：趙任藺相如，而秦兵不敢出：安陵任周瞻，而國獨立：楚有申包胥，而昭王復反：齊有陳單，襄王得其國。由此觀之，無賢佐俊士，能成功立名，安危繼絕者，未之有也。是以國不務大而務得民心，佐不務多而務得賢者。得民心而民往之，得賢者而賢者歸之。

So King Cheng, in swaddling clothes, held court for the feudal lords because the Duke of Zhou managed affairs. King Wuling at fifty was killed at Shaqiu because he employed Li Dui. Duke Huan of Qi, having Guan Zhong, convened the feudal lords nine times and set the whole world right at once, and was called a righteous lord; having lost Guan Zhong and employed Shu Diao, he died unburied and was laughed at by the world. In one person’s body, honor and disgrace are both applied, depending on whom he employs. So Wei had Prince Wuji, and its lost land was recovered; Zhao employed Lin Xiangru, and the troops of Qin dared not come out; Anling employed Zhou Zhan, and the state stood alone; Chu had Shen Baoxu, and King Zhao was able to return; Qi had Tian Dan, and King Xiang obtained his state. Seen from this, there has never been a case without worthy assistants and outstanding scholars where one could succeed and establish a name, secure the endangered, and continue what had been cut off. So a state does not strive to be large but strives to gain the people’s hearts, and assistants do not strive to be many but strive to be worthy. Gain the people’s hearts and the people turn toward you; gain the worthy and the worthy come to you.

文王請除炮烙之刑，而殷民從：湯去張網者之三面，而二垂至：越王不頹舊冢，而吳人服。以其所為順於人也。故同聲則處異而相應，意合則未見而相親。賢者立於本朝，而天下之士相率而趨之，何以知其然也？管仲者，桓公之讎也。鮑叔以為賢於己，而進之桓公。七十言說，乃聽。遂使桓公除仇讎之心，而委之國政焉。桓公垂拱無事而朝諸侯，鮑叔之力也。管仲之所以趨桓公，而無自危之心者，同聲於鮑叔也。

When King Wen asked to abolish the punishment of the burning pillar, the Yin people followed him; when Tang removed three sides of the net of the one who spread it, the creatures from both sides came to him; when the King of Yue did not destroy the old grave mounds, the people of Wu submitted. It was because what they did went along with people. So those of like voice respond though they are in different places, and those of like mind are close before they have even met. When the worthy stand in the original court, the scholars of the world follow one another and rush to him; how does one know this? Guan Zhong was Duke Huan’s enemy. Bao Shu thought he was more worthy than himself, and recommended him to Duke Huan. After seventy times of advising and persuading, he was finally heard. Thereupon Duke Huan put aside the heart of an enemy and entrusted the state’s government to him. That Duke Huan folded his hands without effort and held court for the feudal lords was Bao Shu’s strength. That Guan Zhong rushed to Duke Huan without a heart of self-protective fear was because he shared the same voice with Bao Shu.

衛靈公之時，蘧伯玉賢而不用，彌子瑕不肖而任事。史？患之，數言蘧伯玉賢而不聽。病且死，謂其子曰："我即死，治喪於北堂。吾生不能進蘧伯玉而退彌子瑕，是不能正君也。生不能正君者，死不當成禮。死而置屍於北堂，於我足矣。"靈公往吊，問其故，其子以父言聞。靈公戚然易容而寤曰："吾失矣。"立召蘧伯玉而進之，召彌子瑕而退之。徙喪於堂，成禮而後去。衛國以治，史？之力也。夫生進賢而退不肖，死且未止，又以尸諫，可謂忠不衰矣。

In the time of Duke Ling of Wei, Qu Boyu was worthy but not employed, and Mi Zixia was unworthy and put in charge of affairs. Shi Yu (the received text has a missing word) was troubled by this and repeatedly said that Qu Boyu was worthy, but was not heeded. When about to die, he told his son: “When I die, hold the funeral in the north hall. In life I could not get Qu Boyu advanced and Mi Zixia dismissed, which means I could not set the ruler right. One who in life could not set the ruler right should not have rites completed at death. It is enough for me that my corpse be laid in the north hall.” Duke Ling went to offer condolences and asked the reason, and his son reported his father’s words. Duke Ling was moved, changed his expression, and realized: “I was wrong.” At once he summoned Qu Boyu and advanced him, and summoned Mi Zixia and dismissed him. He moved the funeral to the main hall, completed the rites, and then left. The state of Wei was thereby governed, through the strength of Shi Yu. In life he advanced the worthy and removed the unworthy, and in death he still did not stop but remonstrated with his corpse, which may be called loyalty that never fades.

紂殺王子比干，而箕子被髮而佯狂。陳靈公殺洩冶，而鄧元去陳以族徙。自是之後，殷幷於周，陳亡於楚，以其殺比干與洩冶而失箕子與鄧元也。燕昭王得郭隗，而鄒衍。樂毅自齊。魏至，於是舉兵而攻齊，棲閔王於莒。燕度地計眾，不與齊均也，然而所以能信意至於此者，由得士故也。故無常安之國，無宜治之民，得賢者顯昌，失賢者危亡。自古及今，未有不然者也。

Zhou killed Prince Bigan, and Jizi let down his hair and feigned madness. Duke Ling of Chen killed Xie Ye, and Deng Yuan left Chen and moved away with his clan. After this, Yin was absorbed by Zhou and Chen was destroyed by Chu, because by killing Bigan and Xie Ye they lost Jizi and Deng Yuan. When King Zhao of Yan obtained Guo Wei, Zou Yan and Yue Yi came from Qi and Wei, and then he raised troops and attacked Qi, and made King Min lodge at Ju. Yan measured its land and counted its people, and was not equal to Qi, yet it was able to extend its will so far because it had won scholars. So there is no state that is constantly at peace and no people who are surely well governed; those who gain the worthy flourish and shine, and those who lose the worthy are endangered and perish. From ancient times to the present, there has been none that was not like this.

明鑑所以照形也，往古所以知今也。夫知惡古之所以危亡，不務襲跡於其所安存，則未有異於卻走而求及前人也。太公知之，故國微子之後，而封比干之墓。夫聖人之於聖者之死，尚如此其厚也，況當世存者乎！其弗失可知矣。

A bright mirror is used to reflect form, and the ancient past is used to know the present. To know to loathe the reasons ancient states were endangered and perished, yet not to strive to follow the traces of those that stayed safe and survived, is no different from walking backward while seeking to catch up with those ahead. Taigong knew this, so he founded a state for the descendants of Weizi and gave Bigan’s tomb an enfeoffment. A sage regarded the death of a sage so generously; how much more should one regard those still living in his own time! That he would not lose them can be known.

古之聖帝，將立世子，則帝自朝服，升自阼階上，西鄉於妃。妃抱世子自房出，東鄉。太史奉書西上堂，當兩階之閒，北面立，曰世子名曰某者參。帝執禮稱辭命世子曰度太祖。太宗與社稷於子者參。其命也妃曰不敢者再。於三命曰謹受命，拜而退。太史以告太祝，太祝以告太祖。太宗與社稷。太史出，以告太宰，太宰以告州伯，州伯命藏之州府。凡諸貴已下，至於百姓，男女無敢與世子同名者。以此防民，百姓猶有爭為君者。

In ancient times, when a sage emperor was about to establish an heir, the emperor himself put on court dress, climbed up by the east steps, and faced west toward the consort. The consort carried the heir out of the chamber, facing east. The Grand Historian, holding the document, went up into the hall from the west, stood facing north exactly between the two flights of steps, and said the heir’s name, such-and-such, three times. The emperor held to ritual and addressed the heir with a charge, saying he entrusted the Great Ancestor, the Great Ancestral Rite, and the altars of earth and grain to him (the received text has “measure,” suspected to be “entrust”) three times. At the time of the charge, the consort said she dared not repeat it twice. At the third charge, he said he respectfully received the charge, bowed and withdrew. The Grand Historian told the Grand Invocator, and the Grand Invocator informed the Great Ancestor, the Great Ancestral Rite, and the altars. The Grand Historian went out and told the Grand Steward, and the Grand Steward told the Provincial Earl, and the Provincial Earl ordered it stored in the provincial archive. From all the nobles downward to the common people, men and women dared not share the heir’s name. Using this to guard the people, there were still commoners who contended to be rulers.

夫勢明，則民定，而出於一道，故人皆爭為宰相，而不奸為世子。非宰相尊而世子卑也，不可以智求，不可以力爭也。今以為知子莫如父，故疾死置後者，恣父之所以，比使親戚不相親，兄弟不相愛，亂天下之紀，使天下之俗失，明尊敬而不讓，其道莫經於此。疾死置後，以嫡長子，如此則親戚相愛而兄弟不爭，此天下之至義也。民之不爭，亦惟學王宮國君室也。

When the situation is clearly divided, the people are settled, and everything comes from one Way, so everyone contends to be a chancellor but does not scheme to be an heir. It is not that the chancellor is honored and the heir lowly, but that it cannot be sought by cleverness or fought for by strength. Now to hold that nothing equals the father’s knowledge of his sons, and so to establish an heir in haste in case of sudden illness and death, indulging the father’s own will, is to make kin not close to one another and brothers not love one another, to disorder the world’s norms and cause the world’s customs to be lost, and to make honor and respect plain without yielding; no way is more constant than this. To establish an heir in case of sudden illness by using the eldest son of the principal wife, so that kin love one another and brothers do not contend, is the utmost righteousness of the world. When the people do not contend, they are only learning from the household of the royal palace and the ruler.

殷湯放桀，武王弒紂，此天下之所同聞也。為人臣而放其君，為人下而弒其上，天下之至逆也。而所以有天下者，以為天下開利除害，以義繼之也，故聲名稱於天下而傳於後世。隱其惡而揚其德美，立其功烈而傳之於久遠，故天下皆稱聖帝。至治其道之下，當天下之散亂，以強凌弱，眾暴寡，智欺愚，士卒罷弊，死於甲兵，老弱騷動，不得治產業，以天下之無天子也。

Tang of Yin banished Jie, and King Wu killed Zhou, which the whole world has heard. For a minister to banish his ruler and for one below to kill his superior is the utmost rebellion in the world. Yet that they came to hold the world was because they were taken to have opened benefit and removed harm for the world, and carried on by righteousness, so their reputation was praised throughout the world and passed on to later ages. They hid that evil and made their virtue and goodness shine, set up achievements and passed them on far into the future, so the whole world calls them sage emperors. When that Way was below, just when the world was scattered in disorder, the strong bullied the weak, the many were violent to the few, the clever deceived the foolish, soldiers were worn out, died by armor and weapons, the old and weak were in turmoil and could not manage their livelihoods; this was because the world had no Son of Heaven.

高皇帝起於布衣，而兼有天下，臣萬方諸侯，為天下闢興利除害，寢天下之兵，天下之至德也，而天下莫能明高皇帝之德美，定功烈而施之於後世也，故天下猶行弊世德與其功烈風俗也。夫帝王者，莫不相時而立儀，度務而制事，以馴其時也。欲變古易常者，不死必亡，此聖人之所制也。惡民更之，故拘為書使結之也，所以聞於後世也。

The August Emperor Gao rose from commoner status and came to hold the whole world, subduing the feudal lords of the ten thousand regions, and as ruler of the world he opened benefit and removed harm and stopped the world’s wars, which is the utmost virtue in the world; yet no one in the world was able to make plain the August Emperor Gao’s virtue and goodness, fix his achievements, and bestow them on later ages, so the world still follows the virtue of the worn-out age and the customs of his achievements. Emperors and kings all set up ceremonies according to the times and measure affairs to make regulations, in order to tame their own time. Those who want to change the ancient and alter the constants, if they do not die, will surely perish, and this is what the sages restrained. Fearing that the people would alter things, they bound them and wrote them in books to be tied in memory, in order to pass them on to later ages.