Chapter 18

齊桓公設庭燎，為士之慾造見者。朞年而士不至。於是東野鄙人有以九九見者。桓公使戲之，曰：“九九足以見乎？”鄙人曰：“臣不以九九足以見也。君設庭燎以待士，朞年而士不至。夫士之所以不至者，君，天下之賢君也，四方之士皆自以為不及君，故不至也。夫九九，薄能耳，而君猶禮之，況賢於九九者乎？夫太山不讓礫石，江海不辭小流，所以成其大也。《詩》曰：‘先民有言，詢於芻蕘。’言博謀也。桓公曰：“善。”乃因禮之。四方之士相導而至矣。《詩》曰：“自堂徂基，自羊來牛。”言以內及外，以小成大也。

Duke Huan of Qi set up courtyard torches because he wished scholars to come for an audience. After a full year no scholar came. Then a rustic from the eastern wilds came to be received with the art of the nine-nine multiplication table. Duke Huan had someone tease him, saying: "Is the nine-nine table enough for an audience?" The rustic said: "I do not think the nine-nine table is enough for an audience. You, my lord, set up courtyard torches to wait for scholars, and after a full year no scholar has come. The reason scholars have not come is that you are the worthy ruler of the world, and the scholars of the four quarters all think themselves not equal to you, so they do not come. The nine-nine table is only a shallow skill, yet if you treat it with courtesy, how much more those who surpass it? Mount Tai does not refuse gravel, and rivers and seas do not turn away small streams, and so they achieve their greatness. The Book of Odes says: 'The ancients had a saying: ask the woodcutters.' This means consulting widely." Duke Huan said: "Good." So he treated him with courtesy. Scholars from the four quarters led one another to come. The Book of Odes says: "From the hall to the foundation, from the sheep to the ox." This means from within to without, from small to great.

太平之時，民行役者不踰時，男女不失時以偶，孝子不失時以養。外無曠夫，內無怨女。上無不慈之父，下無不孝之子。父子相成，夫婦相保。天下和平，國家安寧。人事備乎下，天道應乎上。故天不變經，地不易形，日月昭明，列宿有常。天施地化，陰陽和合，動以雷電，潤以風雨，節以山川，均其寒暑。萬民育生，各得其所，而制國用。故國有所安，地有所主。聖人刳木為舟，剡木為檝，以通四方之物，使澤人足乎木，山人足乎魚，餘衍之財有所流。故豐膏不獨樂，磽确不獨苦。雖遭凶年饑歲，禹湯之水旱，而民無凍餓之色。故生不乏用，死不轉屍。《詩》曰：“於鑈王師，遵養時晦。”

In a time of great peace, the people's labor service does not exceed its time limit, men and women do not miss the proper season to be matched, and filial sons do not miss the proper time to provide for their parents. Outside there are no bachelors and inside there are no resentful women. Above there are no unloving fathers and below there are no unfilial sons. Father and son complete each other and husband and wife preserve each other. The world is at peace and the state is tranquil. Human affairs are complete below and the Way of Heaven responds above. So Heaven does not change its constants, Earth does not alter its form, the sun and moon shine brightly, and the constellations keep their rules. Heaven bestows transformation on Earth, yin and yang unite, set in motion by thunder and lightning, moistened by wind and rain, regulated by mountains and rivers, and balancing cold and heat. The myriad people are born and nurtured, each gets its place, and the state's expenditures are fixed. So the state has a place to be at peace and the land has someone to rule it. The sages hollowed out wood to make boats and sharpened wood to make oars, to circulate the goods of the four quarters, so that people of the marshes were supplied with timber and people of the mountains with fish, and the surplus wealth had a way to circulate. So the fat and rich places do not enjoy themselves alone, and the barren places do not suffer alone. Even when meeting bad harvest years, the floods and droughts of Yu and Tang, the people had no look of cold and hunger. So in life they did not lack for use, and in death they were not left discarded and drifting. The Book of Odes says: "The radiant royal army, following the nurturing, dwells in the time of obscurity."

能制天下，必能養其民也。能養民者，為自養也。飲食適乎藏，滋味適乎氣，勞佚適乎筋骨，寒暖適乎肌膚，然後氣藏平，心術治，思慮得，喜怒時，起居而遊樂，事時而用足。夫是之謂能自養者也。故聖人不淫佚侈靡者，非鄙夫色愛財用也。養有適，過則不樂，故不為也。是以夏不數浴，非愛水也。冬不頻焬，非愛火也。不高臺柎非無土木也。不大鐘鼎，非無金錫也。不沉於酒，不貪於色，非闢醜也。直行情性之所安，而制度可以為天下法矣。故用不靡財，足以養其生，而天下稱其仁也。養不害性，足以成教，而天下稱其義也。適情闢餘，不求非其有，而天下稱其廉也。行成不可掩，息刑不可犯，執一道而輕萬物，天下稱其勇也。四行在乎民，居則婉愉，怒則勝敵。故審其所以養而治道具矣。治道具而遠近畜矣。《詩》曰：“於鑈王師，遵養時晦。”言相養者之至於晦也。

One who can subdue the world can surely nourish his people. One who can nourish the people nourishes himself. Food and drink suit storage, flavors suit the qi, labor and rest suit the sinews and bones, and cold and warmth suit the skin; then the qi is stored in harmony, the arts of the heart are ordered, thoughts are fitting, joy and anger are timely, rising and wandering are in due order, and affairs in due season suffice. This is called one who can nourish himself. So the sages did not indulge in excess and extravagance, not because they despised music and beauty or begrudged wealth. Nourishment has a suitable limit, and beyond it one is not happy, so they did not do it. For this reason they did not bathe often in summer, not because they begrudged water. They did not warm themselves by fire often in winter, not because they begrudged fire. They did not build high terraces and pavilions, not because they lacked earth and timber. They did not cast great bells and cauldrons, not because they lacked metal and tin. They were not drowned in wine and not greedy for beauty, not because they avoided ugliness. They simply acted where their feelings and nature were at ease, and their regulations could become the model of the world. So their expenses did not waste wealth, sufficient to nourish their lives, and the world called it humaneness. Their nourishment did not harm their nature, sufficient to complete their teaching, and the world called it righteousness. They adjusted feelings and nature, avoided excess, and did not seek what was not theirs, and the world called it integrity. Their conduct, once completed, could not be covered up, their ceasing of punishment could not be offended, and they held to one Way and made light of the myriad things, and the world called it courage. These four qualities existed among the people: at leisure they were harmonious and joyful, and when angry they overcame the enemy. So examining what one nourishes with, the Way of government is complete. When the Way of government is complete, far and near are all nurtured. The Book of Odes says: "The radiant royal army, following the nurturing, dwells in the time of obscurity." This means that those who nurture each other come to the time of obscurity.

公儀休相魯而嗜魚。一國人獻魚而不受。其弟諫曰：“嗜魚不受，何也？”曰：“夫欲嗜魚，故不受也。受魚而免於相，則不能自給魚。無受而不免於相，長自給於魚。”此明於為己者也。故《老子》曰：“後其身而身先，外其身而身存。非以其無私乎，故能成其私。”《詩》曰：“思無邪。”此之謂也。

Gongyi Xiu was chief minister of Lu and was fond of fish. People of the whole state offered him fish, but he did not accept. His younger brother remonstrated: "You are fond of fish but do not accept it; why?" He said: "It is precisely because I am fond of fish that I do not accept it. If I accepted fish and were dismissed from the chief ministership, I could not supply myself with fish. If I do not accept and am not dismissed from the chief ministership, I can supply myself with fish for a long time." This was one who understood acting for himself. So the Laozi says: "Putting oneself behind, one's person comes to the fore; setting oneself outside, one's person is preserved. Is it not because he has no private aim that he can achieve his private aim?" The Book of Odes says: "Thoughts without depravity." This is what is meant.

傳曰：魯有父子訟者，康子欲殺之。孔子曰：“未可殺也。夫民不知父子訟之為不義久矣，是則上失其道。上有道，是人亡矣。”訟者聞之，請無訟。康子曰：“治民以孝。殺一人以僇不孝，不亦可乎？”孔子曰：“否。不教而聽其獄，殺不辜也。三軍大敗，不可誅也。獄讞不治，不可刑也。上陳之教而先服之，則百姓從風矣。躬行不從，然後俟之以刑，則民知罪矣。夫一仞之牆，民不能踰，百仞之山，童子登遊焉，凌遲故也。今世仁義之陵遲久矣，能謂民無踰乎？《詩》曰：‘俾民不迷。’韮之君子，道其百姓不使迷，是以威厲而不試，刑措而不用也。故形其仁義，謹其教道，使民目晣焉而見之，使民耳晣焉而聞之，使民心晣焉而知之，則道不迷而民志不惑矣。《詩》曰：‘示我顯德行。’故道義不易，民不由也。禮樂不明，民不見也。《詩》曰：‘周道如砥，其直知矢’，言其易也。‘君子所履，小人所視’，言其明也。‘睠焉顧之，澘焉出涕’，哀其不聞禮教而就刑誅也。夫散其本教而待之刑辟，猶決其牢而發以毒矢也，亦不哀乎！故曰未可殺也。昔者先王使民以禮，譬之如御也。刑者，鞭策也。今猶無轡銜而鞭策以御也。欲馬之進，則策其全國，欲馬之退，則策其前，御者以勞而馬亦多傷矣。今猶此也。上憂勞而民多罹刑。《詩》曰：‘人而無禮，胡不遄死。’為上無禮，則不免乎患。為下無禮，則不免乎刑。上下無禮，胡不遄死！”康子避席再拜曰：“僕雖不敏，請承此語矣。”孔子退朝，門人子路難曰：“父子訟，道邪？”孔子曰：“非也。”子路曰：“然則夫子胡為君子而免之也？”孔子曰：“不戒責成，虐也。慢令致期，暴也。不教而誅，賊也。君子為政，避外三者。且《詩》曰：‘載色載笑，匪怒伊教。’”

The records say: In Lu there was a father and son who went to court against each other, and Kangzi wished to have them killed. Confucius said: "They should not yet be killed. The people have long not known that a father and son going to court is unrighteous; this is the fault of those above who have lost the Way. If those above have the Way, such people do not exist." Hearing this, the litigants asked to withdraw their suit. Kangzi said: "One governs the people by filial piety. Would it not be acceptable to kill one man to shame the unfilial?" Confucius said: "No. To hear their cases without having taught them is to kill the innocent. When the three armies are greatly defeated, one cannot execute the soldiers. When lawsuits cannot be governed, one cannot use punishment. If those above set out the teaching and first practice it themselves, the hundred clans follow the example. If they practice it in person and still the people do not follow, only then wait with punishment, and the people will know their guilt. A wall of one ren cannot be climbed by the people, but a mountain of a hundred ren is climbed by children at play, because the slope is gentle. Now humaneness and righteousness have long declined in the world; can one say the people should not overstep? The Book of Odes says: 'Do not let the people be confused.' The gentlemen of old guided their hundred clans so as not to confuse them, so they were awe-inspiring and fierce but did not try it out, and set punishments aside without using them. So they made humaneness and righteousness manifest and were careful in the Way of teaching, so that the people's eyes saw clearly, their ears heard clearly and their hearts knew clearly; then the Way was not confusing and the people's aims were not muddled. The Book of Odes says: 'Show me your bright virtue.' So if the Way and righteousness are not easy, the people do not follow them. If ritual and music are not manifest, the people cannot see them. The Book of Odes says: 'The Way of Zhou is like a whetstone, its straightness like an arrow,' which means easy. 'What the gentleman walks, the petty man looks upon,' which means manifest. 'Looking back with longing, tears flow,' which mourns that they had not heard the teaching of ritual and so went to punishment and execution. To lose the root teaching and wait with punishments is like breaking open the pen and shooting poisoned arrows at the animals; is it not sad! So I said they should not yet be killed. Formerly the former kings used ritual to employ the people, like driving a team. Punishment is the whip. Now it is like having no bit and reins but driving with a whip. When one wants the horse to advance, one whips its rear (the base text has a garbled character here, to be read as 'rear'), and when one wants it to retreat, one whips its front; the driver is exhausted and the horse is much injured. Now it is like this. Those above toil and worry while the people suffer punishment in great numbers. The Book of Odes says: 'A person without ritual, why does he not hurry to die?' If those above have no ritual they do not escape trouble. If those below have no ritual they do not escape punishment. If high and low have no ritual, why do they not hurry to die!" Kangzi left his mat and bowed twice, saying: "Though I am not clever, I ask to accept these words." When Confucius left court, his disciple Zilu challenged him: "A father and son going to court against each other: is that the Way?" Confucius said: "No." Zilu said: "Then why, Master, as a gentleman, did you pardon them?" Confucius said: "To demand results without warning is cruelty. To neglect the decrees and then set a deadline is oppression. To execute without teaching is banditry. A gentleman governing avoids these three outside. Moreover, the Book of Odes says: 'With a mild face and a smile, not angry but teaching.'"

當舜之時，有苗氏不服。其不服者，衡山在南，文（上加山）在北，左洞庭之波，右彭澤之水，由此險也。以其不服，禹請伐之，而舜不許，曰：“吾喻教猶未竭一。久喻教，而有苗氏請服。”天下聞之，皆薄禹之義，而美舜之德。《詩》曰：“載色載笑，匪怒伊教。”舜之謂也。問曰：然則禹之德不及舜乎？曰：非然也。禹之所以請伐者，欲彰舜之德也。故善則稱君，過則稱己，臣下之義也。假使禹為君，舜為臣，亦如此而已矣。夫禹可謂達乎人臣之大禮也。

In the time of Shun, the Youmiao clan did not submit. They did not submit because Mount Heng lay to the south, Mount Qi (a character with 'mountain' added on top is in the base text, to be read as 'Qi') to the north, the waves of Dongting on the left and the waters of Pengze on the right, relying on these barriers. Because they did not submit, Yu asked to attack them, but Shun did not permit it, saying: "My instruction and persuasion have not yet been fully carried out. Instruct and persuade for a long time, and the Youmiao clan will ask to submit." When the world heard of it, all thought lightly of Yu's righteousness and praised Shun's virtue. The Book of Odes says: "With a mild face and a smile, not angry but teaching." This refers to Shun. Someone asks: Then was Yu's virtue not equal to Shun's? The answer: It was not so. The reason Yu asked to attack was that he wished to make Shun's virtue shine. So to ascribe goodness to the ruler and faults to oneself is the righteousness of a minister. Had Yu been ruler and Shun minister, it would have been the same. Yu can be said to have understood the great rite of being a minister.

季孫之治魯也，眾殺人而必當其罪，多罰人而必當其過。子貢曰：“暴哉治乎！”季孫聞之，曰：“吾殺人必當其罪，罰人必當其過，先生以為暴，何也？”子貢曰：“夫奚不若子產之治鄭？一年而負罰之過省，二年而刑殺之罪亡，三年而庫無拘人。故民歸之如是就下，愛之如孝子敬父母。子產病將死，國人皆吁嗟曰：‘誰可使代子產死者乎？’及其不免死也，士大夫哭之於朝，商賈哭之於市，農夫哭之於野。哭子產者，皆如喪父母。今竊聞夫子疾之時，則國人喜，活則國人皆駭。以死相賀，以生相恐，非暴而何哉？賜聞之，托法而治謂之暴，不戒致期謂之虐，不教而誅謂之賊，以身勝人謂之責。責者失身，賊者失臣，虐者失政，暴者失民。且賜聞居上位行此四者而不亡者，未之有也。”於是季孫稽首謝曰：“謹聞命矣。”《詩》曰：“載色載笑，匪怒伊教。”

Jisun governed Lu, killing many people yet always matching the crime, and punishing many people yet always matching the fault. Zigong said: "This is cruel government!" Jisun heard of it and said: "When I kill, it always matches the crime; when I punish, it always matches the fault. You think it is cruel, sir; why?" Zigong said: "Why not be like Zichan governing Zheng? In one year the faults for which people were punished decreased, in two years there were no crimes punishable by execution, and in three years there were no imprisoned people in the treasuries. So the people turned to him like water going down, and loved him as filial sons revere their parents. When Zichan became ill and was about to die, the people of the state all sighed: 'Who might be allowed to die in Zichan's place?' When he could not escape death, the scholars and grand masters wailed at court, the merchants wailed in the market, and the farmers wailed in the fields. Those who wept for Zichan were all like those who had lost their parents. Now I have privately heard that when you, sir, fall ill, the people of the state rejoice, and while you live the people of the state are all alarmed. To congratulate one another over your death and fear one another over your life: what is this if not cruelty? I, Ci, have heard: to govern by relying on the law is called oppression; to set a deadline without warning is called cruelty; to execute without teaching is called banditry; to use oneself to overcome others is called blame. One who blames loses himself, one who is a bandit loses his ministers, one who is cruel loses his government, and one who oppresses loses his people. Moreover, I have never heard of one in high position practicing these four and not perishing." Then Jisun bowed his head to the ground and apologized, saying: "I respectfully heard the command." The Book of Odes says: "With a mild face and a smile, not angry but teaching."

問者曰：夫智者何以樂於水也？曰：夫水者緣理而行，不遺小間，似有智者。動而之下，似有禮者。蹈深不疑，似有勇者。障防而清，似知命者。歷險致遠，卒成不毀，似有德者。天地以成群物以生，品物以正。此智者所以樂於水也。《詩》曰：“思樂泮水，薄採其茆。魯侯戾止，在泮飮酒。”樂水之謂也。

Someone asked: Why does the wise delight in water? The answer: Water travels following principle and does not miss the smallest gap, like one who has wisdom. When it moves it goes downward, like one who has ritual. It steps into deep places without doubt, like one who has courage. Though blocked it is clear, like one who knows destiny. It passes through dangers and obstacles to reach far places, and in the end completes its work without being ruined, like one who has virtue. Heaven and Earth are completed by it, the many things grow by it, and the various creatures are set right by it. This is why the wise delight in water. The Book of Odes says: "Thinking of the joyful Pan waters, we pick the water cress there. The Marquis of Lu arrives and drinks at the Pan palace." This speaks of delighting in water.

問者曰：夫仁者何以樂於山也？曰：夫山者萬民之所瞻仰也。草木生焉，萬物植焉，飛鳥集焉，走獸休焉，四方益取與焉。出雲道風嵷乎天地之間。天地以成，國家以寧，此仁者所以樂於山也。《詩》曰：“太山巌巌，魯邦所瞻。”樂山之謂也。

Someone asked: Why does the humane delight in mountains? The answer: A mountain is what the myriad people look up to. Plants and trees grow on it, the myriad things are planted on it, flying birds gather on it, running beasts rest on it, and the four quarters take from it and give to it. It produces clouds, guides the wind, and stands towering between Heaven and Earth. Heaven and Earth are completed by it and the state is at peace by it; this is why the humane delight in mountains. The Book of Odes says: "Lofty Mount Tai, which the state of Lu looks up to." This speaks of delighting in mountains.

傳曰：晉文公嚐出亡，反國，三行賞而不及陶叔狐。陶叔狐謂咎犯曰：“吾從君而亡十有一年，顏色黯黑，手足胼胝。今反國三行賞而我不與焉。君其忘我乎？其有大過乎？子試為我言之。”咎犯言之文公，文公曰：“噫！我豈忘是子哉？高明至賢，志行全成，說我以仁，變化我行，昭明我名，他我為成人者，吾以為上賞。恭我以禮，防我以義，藩援我，使我不為非者，吾以為次。勇猛強武，氣勢自御，難在前則、處前，難在後則處後，免我於危難之中者，吾又以為次。然勞苦之士次之。”《詩》曰：“率禮不越，遂視既。”今不內自訟過，不悅百姓，將何錫之哉？

The records say: Duke Wen of Jin once went into exile, and after returning to his state he gave rewards three times but did not reach Tao Shuhu. Tao Shuhu said to Jiu Fan: "I followed the ruler into exile for eleven years, my face dark and my hands and feet calloused. Now that he has returned to the state and rewarded three times, I am not among them. Has the ruler forgotten me, or do I have a great fault? Please speak for me." Jiu Fan told Duke Wen, who said: "Ah! How could I have forgotten this man? One who is lofty in understanding and most worthy, whose aims and conduct are complete, who persuaded me with humaneness, transformed my conduct, made my name bright and transformed me into a complete man: I count him as the highest reward. One who made me reverent with ritual, restrained me with righteousness, supported me like a hedge, and kept me from doing wrong: I count him as the next. One who is fierce and strong in martial prowess, who controls his own spirit, who stands in front when the difficulty is in front and stands behind when the difficulty is behind, so that I was spared from danger: I count him as the next after that. As for those who merely toiled, they come after." The Book of Odes says: "Following ritual without overstepping, then looking to what has already been carried out." Now if he does not reproach himself inwardly and does not please the hundred clans, what will he be given?

夫詐人者曰，古今異情，其所以治亂異道。而眾人皆愚而無知，陋而無度者也，於其所見猶可欺也，況乎千歲之後乎？蝕詐人者，門庭之間猶挾欺，而況千歲之上乎？然則聖人何以不可欺也？曰：聖人以己度人者也。以心度心，以情度情，以類度類，古今一也。類不悖，雖久同理。故性緣理而不迷也。夫五帝之前無傳人。非無賢人，久故也。五帝之中無傳政。非無善政，久故也。虞夏有傳政，不如殷周之察也。非無善政，久故也。夫傳者久則愈略，近則愈詳。略則舉大，詳則舉細。故愚者聞其大不知其細，聞其細不知其大。是以久而差。三王五帝，政之至也。《詩》曰：“帝命不違，至於湯齊。”

Deceivers say that the circumstances of past and present differ, so the Way of order and disorder differs. Yet the common people are not clever, have no knowledge, are shallow and have no standard, and can still be deceived about what they see, to say nothing of a thousand years later. A deceiver even carries deceit around within his own courtyard, to say nothing of a thousand years back. Then why can a sage not be deceived? The answer: A sage measures others by himself. He measures heart by heart, feeling by feeling, and kind by kind, and past and present are the same. When kinds do not contradict one another, even the distant past follows the same principle. So nature follows principle and is not confused. Before the Five Emperors there are no people handed down. It is not that there were no worthies, but that it was long ago. Among the Five Emperors no government has been handed down. It is not that there was no good government, but that it was long ago. The governments of Yu and Xia that have been handed down are less detailed than those of Yin and Zhou. It is not that there was no good government, but that it was long ago. What is handed down grows more brief the further back it is and more detailed the nearer it is. When brief it raises the great, and when detailed it raises the small. So fools who hear of the great do not know the small, and those who hear of the small do not know the great. Hence over time there are errors. The Three Kings and Five Emperors are the utmost of government. The Book of Odes says: "The command of the Emperor was not disobeyed, down to Tang it was unified."

舜生於諸馮，遷於負夏，卒於鳴條，東夷之人也。文王生於岐周，卒於畢郢，西夷之人也。地之相去也，千有餘裡，世之相後也千有餘歲，然得志行乎中國，若合符節。孔子曰：“先聖後聖，其揆一也。”《詩》曰：“帝命不違，至於湯齊。”

Shun was born at Zhufeng, moved to Fuxia, and died at Mingtiao; he was a man of the Eastern Yi. King Wen was born at Qizhou and died at Biying; he was a man of the Western Yi. Their lands were more than a thousand li apart and their ages more than a thousand years apart, yet when they achieved their aims and acted in the central states, it was like two halves of a tally fitting together. Confucius said: "The earlier sage and the later sage have the same standard." The Book of Odes says: "The command of the Emperor was not disobeyed, down to Tang it was unified."

孔子觀於周廟，有欹器焉。孔子問於守廟者曰：“此謂何器也？”對曰：“此蓋為宥座之器。”孔子曰：“吾聞宥座之器，滿則覆，虛則欹，中則正，有之乎？”對曰：“然。”孔子使子路取水試之，滿則覆，中則正，虛則欹。孔子喟然而嘆曰：“嗚呼！惡有滿而不覆者哉！”子路曰：“敢問持滿有道乎？”孔子曰：“持滿之道，抑而損之。”子路曰：“損之有道乎？”孔子曰：“德行寬裕者，守之以恭，土地廣大者，守之以儉。祿位尊盛者，守之以卑。人眾兵強者，守之以畏。聰明睿智者，守之以愚。博聞強記者，守之以淺。夫是之謂抑而損之。”《詩》曰：“湯降不遲，聖敬日躋。”

Confucius was viewing the Zhou ancestral temple, where there was a tilting vessel. Confucius asked the temple keeper: "What is this vessel called?" He answered: "This is probably the vessel of the seat of reproof." Confucius said: "I have heard that the vessel of the seat of reproof overturns when full, tilts when empty, and stands upright when moderate. Is that so?" He answered: "Yes." Confucius had Zilu fetch water to test it: when full it overturned, when moderate it stood upright, and when empty it tilted. Confucius sighed deeply and said: "Alas! How could anything be full and not overturn!" Zilu said: "May I ask whether there is a way to keep fullness?" Confucius said: "The way to keep fullness is to restrain and reduce." Zilu said: "Is there a way to reduce?" Confucius said: "One whose virtue is generous keeps it with reverence; one whose land is wide keeps it with frugality; one whose rank and salary are exalted keeps them with humility; one whose people are many and troops strong keeps them with fear; one who is intelligent and wise keeps it with simplicity; one who has wide learning and strong memory keeps it with shallowness. This is called restraining and reducing." The Book of Odes says: "Tang came down not slowly, his sagely reverence rose day by day."

周公踐天子之位七年，布衣之士所執贄而師見者十人。所友見者十二人，窮巷白屋所先見者四十九人。時進善者百人，教士者千人，官朝者萬人。當此之時，誠使周公驕而且吝，則天下賢士至者寡矣。成王封伯禽於魯，周公誡之曰：“往矣！子其無以魯國驕士。吾文王之子，武王之弟，成王之叔父也，又相天子，吾於天下亦不輕矣。然一沐三握髪，一飯三吐哺，猶恐失天下之士。吾聞德行寬裕，守之以恭者，榮。土地廣大，守之以儉者，安。祿位尊盛，守之以卑者，貴。人眾兵強，守之以畏者，勝。聰明睿智，守之以愚者，哲。博聞強記，守之以淺者，智。夫此六者，皆謙德也。夫貴為天子，富有四海，由此德也。不謙而失天下亡其身者，桀紂是也，可不慎歟！故《易》有一道，大足以守天下，中足以守其國家，小足以守其身，謙之謂也。夫天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。是以衣成則必缺袵，宮成則必缺隅，屋成則必加措，示不成者，天道然也。《易》曰：‘謙亨，君子有終吉。’《詩》曰：‘湯降不遲，聖敬日躋。’誡之哉！子其無以魯國驕士也。”

The Duke of Zhou held the position of Son of Heaven for seven years. Commoner scholars who came with gifts and were received by the rite of teachers numbered ten, those received by the rite of friends numbered twelve, and those from poor lanes and white-walled huts who were received first numbered forty-nine. Those who offered good words at that time numbered a hundred, scholars who received instruction a thousand, and those who had audience in office ten thousand. At that time, had the Duke of Zhou been proud and stingy, the worthy scholars of the world who came would have been few. When King Cheng enfeoffed Bo Qin in Lu, the Duke of Zhou warned him: "Go! Do not be arrogant to scholars on account of the state of Lu. I am King Wen's son, King Wu's younger brother and King Cheng's uncle, and I also assist the Son of Heaven; I am not light in the world. Yet I wash my hair once and grasp it three times, eat one meal and spit out my food three times, still fearing to lose the scholars of the world. I have heard that one whose virtue is generous and keeps it with reverence is glorious. One whose land is wide and keeps it with frugality is secure. One whose rank and salary are exalted and keeps them with humility is honored. One whose people are many and troops strong and keeps them with fear is victorious. One who is intelligent and wise and keeps it with simplicity is enlightened. One who has wide learning and strong memory and keeps it with shallowness is wise. These six are all the virtue of modesty. To be honored as Son of Heaven and to possess the four seas comes from this virtue. Those who lost the world and ruined themselves for lack of modesty were Jie and Zhou; can one not be careful! So the Book of Changes has one Way, which at its greatest is enough to guard the world, at its middle is enough to guard one's state, and at its smallest is enough to guard one's person; it refers to modesty. The Way of Heaven diminishes the full and benefits the modest, the Way of Earth changes the full and flows to the modest, spirits harm the full and bless the modest, and the human Way hates the full and loves the modest. For this reason a garment is made with a lapel left short, a palace is made with a corner left missing, and a house is made with a prop added, showing that it is not complete; this is the Way of Heaven. The Book of Changes says: \"Modesty is penetrating; the gentleman has a good end and fortune.\" The Book of Odes says: \"Tang came down not slowly, his sagely reverence rose day by day.\" Be warned! Do not be arrogant to scholars on account of the state of Lu."

傳曰：子路盛服以見孔子，孔子曰：“由疏疏者何也？昔者江於濆，其始出也，不足以濫觴。及其至乎江之澤也，不方舟，不避風，不可渡也。非其下流眾川之多歟？顏色充滿，天下有誰加汝哉？”子路趨出，改服而入，蓋揖如也。孔子曰：“由志之。吾語汝。夫慎於言者不譁，慎於行者不伐。色知而有長者小人也。故君子知之為知之，不知為不知，言之要也。能之為能之，不能為不能，行之要也。言要則知，行要則仁。既知且仁，又何加哉？《詩》曰：‘湯降不遲，聖敬日躋。’”

The records say: Zilu came to see Confucius in splendid dress, and Confucius said: "You, You, so loosely dressed; why? Formerly the Yangzi gushed forth from its source, and when it first came out it was not enough to float a wine cup. But when it reached the great marsh of the Yangzi, unless boats were joined and the wind avoided, it could not be crossed. Is it not because many streams join it below? With such a full countenance, who in the world could surpass you?" Zilu hurried out, changed his clothes and came back in, with a proper bow and deference. Confucius said: "You, remember this. I will tell you. One who is careful in speech does not clamor, and one who is careful in conduct does not boast. One whose face shows he knows and has some talent is a petty man. So the gentleman says that to know is to know and not to know is not to know, which is the essence of speech. To be able is to be able and not to be able is not to be able, which is the essence of conduct. When speech is essential, it is wise; when conduct is essential, it is humane. Having become wise and humane, what more is there to add? The Book of Odes says: 'Tang came down not slowly, his sagely reverence rose day by day.'"

君子行不貴茍難，說不貴茍察，名不貴茍傳，惟其當之為貴。夫負石而赴河，此行之難為者也，而申徒狄能之。君子不貴者，非禮義之中也。山淵平，天地比，齊秦襲，入乎耳，出乎口，鉤有須，卵有毛，此說之難持者也，而鄧片（右加木）惠施能之。君子不貴者，非禮義之中也。盜跖吟口，名聲若日月，與舜禹俱傳而不息。君子不貴者，非禮義之中也。故曰君子行不貴茍難，說不貴茍察，名不貴茍傳，惟其當之為貴。《詩》曰：“不競不絿，不剛不柔。”言當之為貴也。

A gentleman's conduct does not value being merely difficult, his teachings do not value being merely acute, and his fame does not value being merely widespread; what he values is only being fitting. To carry a stone and throw oneself into a river is conduct hard to do, and Shentu Di could do it. The gentleman does not value it, because it is not within ritual and righteousness. That mountains and marshes are level, that Heaven and Earth are side by side, that Qi and Qin are joined, that something enters through the ear and comes out of the mouth, that a hook has a beard, that an egg has feathers: these are doctrines hard to maintain, and Deng Xi and Hui Shi could maintain them. The gentleman does not value them, because they are not within ritual and righteousness. Robber Zhi's name, recited by mouth, was like the sun and moon and was handed down without ceasing alongside those of Shun and Yu. The gentleman does not value it, because it is not within ritual and righteousness. So it is said that a gentleman's conduct does not value being merely difficult, his teachings do not value being merely acute, and his fame does not value being merely widespread; he values only what is fitting. The Book of Odes says: "Not contending and not hasty, not hard and not soft." This means that being fitting is what is valued.

伯夷叔齊目不視惡色，耳不聽惡聲。非其君不事，非其民不使。橫政之所出，橫民之所止，弗忍居也。思與鄉人居，若朝衣朝冠，坐於塗炭也。故聞伯夷之風者，貪夫廉，懦夫有立志。至柳下惠內則不然。不羞汙君，不辭小官。進不隱賢，必由其道。阨窮而不憫，遺佚而不怨。與鄉人居，愉愉然不去也。雖袒裼裸裎於我側，彼安能浼我哉？故聞柳下惠之風者，鄙夫寬，薄夫厚。至乎孔子去魯，遲遲乎其行也，可以去而去，可以止而止，去父母國之道也。伯夷，聖人之清者也。柳下惠，聖人之和者也。孔子，聖人之中者也。《詩》曰：“不競不絿，不剛不柔。”中庸和通之謂也。

Bo Yi and Shu Qi would not let their eyes look on evil sights nor their ears listen to evil sounds. If a ruler was not their own, they would not serve him; if people were not their own, they would not employ them. Where tyranny arose and where violent people dwelt, they could not bear to stay. To live among their fellow villagers felt to them like sitting in court robes and cap in mud and soot. Therefore those who heard of Bo Yi's character, if greedy, became honest, and if weak, gained the will to stand on their own. Liuxia Hui was not like this. He was not ashamed of a foul ruler and did not decline a petty office. When advanced, he did not hide his ability, and he always proceeded by the proper way. Though in hardship he did not grieve, and though cast aside he did not resent. Living among his fellow villagers, he was at ease and did not leave. Even if someone stood beside me bare-bodied, how could he defile me? Therefore those who heard of Liuxia Hui's character, if narrow, became broad, and if mean, became generous. As for Confucius leaving Lu, he went slowly, leaving when he could leave and staying when he could stay; this is the way of leaving the state of one's parents. Bo Yi was the pure one among sages. Liuxia Hui was the harmonious one among sages. Confucius was the balanced one among sages. The Book of Songs says: "Neither contending nor hasty, neither hard nor soft." This speaks of the Mean and its free flow.

王者之法，等賦正事，田野什一，關市譏而不徵，山林澤梁，以時入而不禁。相地在衰正，理道而致貢，萬物群來，無有流滯，以相通移，近者不隱其能，遠者不疾其勞，雖幽間僻陋之國，莫不趨使而安樂之。夫是之謂王者之法，等賦正事。《詩》曰：“敷政優優，百祿是遒。”

The law of a true king is to equalize taxes and set affairs right: a tithe from the fields, inspection without taxation at passes and markets, and mountains, forests, marshes, and weirs entered at the proper season without prohibition. He assesses the quality of the land to collect dues, keeps the roads in order so that tribute is sent in, and all goods come in crowds without delay, circulating and moving among one another; those nearby do not hide their abilities, and those far away do not resent their toil. Even the remote and humble states have none that do not hurry to serve him and take pleasure in it. This is called the law of a true king, to equalize taxes and set affairs right. The Book of Songs says: "Governing with gentleness, a hundred blessings gather."

孫卿與臨武君議兵於趙孝成王之前。王曰：“敢問兵之要。”臨武君曰：“夫兵之要，上得天時，下得地利，後之發，先之至。此兵之要也。”孫卿曰：“不然。夫兵之要，在附親士民而已。文馬不和，造父不能以致遠。弓矢不調，羿不能以中微。士民不親附，湯武不能以戰勝。由此觀之，要在於附親士民而已矣。”臨武君曰：“不然。夫兵之用，變故也。其所貴，謀詐也。善用之者猶脫兔，莫知其出。孫吳用之無敵於天下。由此觀之，豈必待附親士民而後可哉？”孫卿曰：“不然。君之所道者，諸侯之兵，謀臣之事也。臣之所道者，仁人之兵，聖王之事也。彼可詐者，怠慢者也。君臣上下之際，奐然有離德者也。夫以蹠而詐桀，猶有工拙焉。以桀而詐堯，如以指撓沸，以卵投石，抱羽毛而赴烈火，入則燋也。夫何可詐也？且夫暴國將孰與至哉？彼其所與至者必其民，民之親我也，芬若椒蘭，歡如父子。彼反顧其上，如憯毒蜂蠆。人之情，雖桀蹠豈肯為其所至惡，賊其所至愛哉？是猶使人之子孫自賊其父母也。彼則先覺其失，何可詐哉？且仁人之兵，聚則成卒，散則成列。延居則若莫邪之長刃，嬰之者斷。銳居則若莫邪之利鋒，當之者潰。圓居則若丘山之不可移也，方居則若盤石之不可拔也，觸之摧角折節而退爾，夫何可詐也？《詩》曰：‘武王載發，有虔秉鉞，如火烈烈，則莫我敢遏。’此謂湯武之兵也。”孝成王避席抑手曰：“寡人雖不敏，請依先生之兵也。”

Xunzi and Lord Linwu discussed military affairs before King Xiaocheng of Zhao. The king said: "May I ask the essentials of using the army?" Lord Linwu said: "The essentials of using the army are to gain Heaven's timing above and the advantage of terrain below, and to set out after the enemy yet arrive first. These are the essentials of using the army." Xunzi said: "Not so. The essentials of using the army lie only in winning the allegiance of the officers and the people. If the chariot and horses are not in harmony (the original text reads "patterned horses"), Zaofu could not use them to reach far places. If the bow and arrows are not well matched, Yi could not use them to hit small targets. If officers and people are not attached, Tang and Wu could not use them to win victory. Seen this way, the essentials lie only in winning the allegiance of officers and people." Lord Linwu said: "Not so. The use of the army lies in adaptation to circumstances, and what it values is strategy and deception. One who is skilled at it is like an escaping hare, and no one knows where it will come from. Sun and Wu used this to be invincible under heaven. Seen this way, why must one wait until officers and people are attached? " Xunzi said: "Not so. What you speak of is the army of the feudal lords and the business of schemers. What I speak of is the army of the benevolent and the business of sage kings. Those who can be deceived are the negligent, or those among whom ruler and subject, high and low, have a loosened, scattering spirit. Using Zhi to deceive Jie, there is still skill or clumsiness. Using Jie to deceive Yao is like stirring boiling water with a finger, throwing an egg at a stone, or rushing into raging fire carrying feathers; as soon as it enters it is scorched. What is there to deceive? And moreover, with whom would a tyrannical state come? Those who come with it must be its own people, but if the people are attached to me, they are as fragrant as pepper and orchid and as joyful as father and son. They look back at their own superiors as at a bitter poison, a wasp or scorpion. By human nature, even Jie and Zhi, would they be willing to harm those they love most for the sake of what they hate most? It would be like making a man's own descendants harm his parents. They would first notice the fault; what is there to deceive? Moreover the army of the benevolent, when gathered, forms companies and, when scattered, forms ranks. Drawn out long, it is like the long blade of Moye, and whatever touches it is cut off. Drawn sharp, it is like the sharp edge of Moye, and whatever opposes it scatters. Drawn round, it is like a hill or mountain that cannot be moved; drawn square, like a boulder that cannot be pulled out; whatever touches it has its head, horns, and limbs broken and retreats, and that is all. What is there to deceive? The Book of Songs says: 'King Wu carried the banner and reverently held the axe; fierce as fire, no one dared to stop me.' This speaks of the armies of Tang and Wu." King Xiaocheng left his mat, took his hand and said: "Though I am not clever, I ask to follow the master's way of using the army."

受命之士，正衣冠而立，儼然人望而信之。其次，聞其言而信之。其次，見其行而信之。既見其行，而眾皆不信，斯下矣。《詩》曰：“慎爾言矣，謂爾不信。”

A gentleman who has received a commission stands with his robe and cap in order, so dignified that people trust him on seeing him. Next, people trust him on hearing his words. Next, they trust him on seeing his conduct. If people have already seen his conduct and still do not trust him, this is the lowest. The Book of Songs says: "Be careful of your words, lest they say you cannot be trusted."

昔者不出戶而知天下，不窺牖而見天道者，非目能視乎千里之前，非耳能聞乎千里之外，以己之度度之也。以了之情量之也。己惡飢寒焉，則知天下之慾衣食也。己惡勞苦焉，則知天下之慾安佚也。己惡意象乏焉，則知天下之慾祠足也。知此三者，聖王之所以不降席而匡天下。故君子之道，忠恕而已矣。夫飢渴苦血氣，寒暑動肌膚，此四者民之大害也。大害不除，未可教御也。四體不掩，則鮮仁人。五藏空虛，則無立士。故先王之法，天子親耕，后妃親蠶，先天下憂衣與食也。《詩》曰：“父母何嘗？心之憂矣，子之無裳。”

Long ago, those who knew the world without leaving their doors and saw the Way of Heaven without peeping from their windows did so not because their eyes could see a thousand li ahead or their ears hear a thousand li away, but because they measured by their own standard and estimated by their own feelings. Hating hunger and cold themselves, they knew that the world wants clothing and food. Hating toil themselves, they knew that the world wants ease. Hating want themselves, they knew that the world wants sufficiency. Knowing these three is why the sage kings could set the world right without leaving their mats. Therefore the way of the gentleman is simply loyalty and reciprocity. Hunger and thirst harm the blood and breath, and cold and heat strike the skin; these four are great harms to the people. If these great harms are not removed, the people cannot be taught or guided. If the limbs are not covered, benevolent people are few. If the five viscera are empty, there are no gentlemen who can stand on their own. Therefore in the law of the former kings, the Son of Heaven plowed the fields himself and the queen raised silkworms herself, worrying about clothing and food before the world did. The Book of Songs says: "What do father and mother taste? In their hearts they worry, the child has no clothes."

紂作炮格之刑，王子比干曰：“主暴不諫，非忠也。畏死不無言，非勇也。見過即諫，不用即死，忠之至也。”遂諫，三日不去朝。紂囚而殺之。《詩》曰：“昊天大憮，予慎無辜。”

Zhou created the punishment of the burning bronze pillar. Prince Bi Gan said: "When a ruler is tyrannical and one does not remonstrate, that is not loyalty. To fear death and not speak is not courage. To see a fault and remonstrate, and if not heeded to die, is the utmost of loyalty." He then remonstrated and did not leave the court for three days. Zhou imprisoned and killed him. The Book of Songs says: "Vast Heaven is greatly stern; I am careful, for I am innocent."

桀為酒池，可以運舟，糟丘足以望十里，一鼓而牛飮者三千人，關龍逢進諫曰：“古之人君，身行禮義，愛民節財，故國安而身壽。今君用財若無窮，殺人若恐弗勝。君若弗革，天殃必降，而誅必至矣。君其革之。”立而不去朝。桀囚而殺之。君子聞之曰：“天之命矣。”《詩》曰：“昊天大憮，予慎無辜。”

Jie made a pool of wine large enough to sail boats on, and a hill of dregs high enough to look ten li afar, and at one beat of the drum three thousand men drank like cattle. Guan Longfeng remonstrated: "The rulers of old practiced ritual and righteousness themselves, loved the people and economized wealth, and so their states were at peace and they themselves lived long. Now you spend wealth as if it had no end and kill people as if afraid you cannot kill enough. If you do not change, Heaven's calamity will surely descend and punishment will surely come. My lord, you should change." He stood there and did not leave the court. Jie imprisoned and killed him. When the gentleman heard of this, he said: "This is Heaven's decree." The Book of Songs says: "Vast Heaven is greatly stern; I am careful, for I am innocent."

有大忠者，有次忠者，有下忠者，有國賊者。以道覆君而化之，是謂大忠也。以德調君而輔之，是謂次忠也。以諫非君而怨之，是謂下忠也。不恤乎公道達義，偷合茍同以之持祿養交者，是謂國賊也。若周公之於成王，可謂大忠也。管仲之於桓公，可謂次忠也。子胥之於夫差，可謂下忠也。曹觸龍之於紂，可謂國賊也。皆人臣之所為也。吉凶賢不肖之效也。《詩》曰：“匪其止恭，惟王之卭。”

There are the greatly loyal, the secondarily loyal, the lowly loyal, and the thieves of the state. One who covers the ruler with the Way and transforms him is called greatly loyal. One who harmonizes the ruler with virtue and assists him is called secondarily loyal. One who corrects the ruler's wrongs by remonstrance and resents him is called lowly loyal. One who pays no heed to the righteousness of the public way and, through flattery and compliance, holds on to his salary and nurtures private connections is called a thief of the state. Zhou Gong toward King Cheng can be called greatly loyal. Guan Zhong toward Duke Huan can be called secondarily loyal. Zixu toward Fuchai can be called lowly loyal. Cao Chulong toward Zhou can be called a thief of the state. All of these are things done by ministers; they are the proofs of good and ill fortune, worthy and unworthy. The Book of Songs says: "It is not that he stops at reverence; he is only the king's affliction."

哀公問取人。孔子曰：“無取健，無取佞，無取口讒。健，驕也。佞，諂也。口讒，誕也。故弓調，然後求勁焉。馬服，然後求良焉。士信愨，而後求知焉。士不信愨而又多知，譬之豺狼與，其難以身近也。《周書》曰：‘無為虎傅翼，將飛入邑，擇人而食。’夫置不肖之人於位，是為虎傅翼也。不亦殆乎？”《詩》曰：“匪其止恭，惟王之卭。”言其不恭其職事，而病其主也。

Duke Ai asked about selecting men. Confucius said: "Do not choose the aggressive, do not choose the flattering, do not choose the slanderous. The aggressive are arrogant. The flattering are fawning. The slanderous are deceitful. Therefore, when a bow is well tuned, only then does one look for strength; when a horse is tame, only then does one look for excellence. When a gentleman is sincere and plain, only then does one look for wisdom. A man who is not sincere and plain yet has much cleverness is like a wolf and cannot be approached in person. The Book of Zhou says: 'Do not give a tiger wings, or it will fly into the towns and choose people to eat.' Putting an unworthy man in office is giving a tiger wings. Is that not dangerous?" The Book of Songs says: "It is not that he stops at reverence; he is only the king's affliction." This means he is not reverent in his duties and so makes his lord ill.

齊桓公獨與管仲謀伐莒，而國人知之。桓公謂管仲曰：“寡人獨為仲父言，而國人知之何也？”管仲曰：“意者國中有聖人乎？今東郭牙安在？”桓顧曰：“在此。”管仲曰：“子有言乎？”東郭牙曰：“然。”管仲曰：“子何知之？”曰：“臣聞君子有三色，是以知之。”管仲曰：“何謂三色？”曰：“歡忻愛說，鐘鼓之色也。愁悴哀憂，衰絰之色也。猛厲充實，兵革之色也。是以知之。”管仲曰：“何以知其莒也？”對曰：“君東南面而指，口張而不掩，舌舉而不下，是以知其莒也。”桓公曰：“善。”東郭先生曰：“目者，心之符也。言者，行之指也。夫知者之於人也，未嘗求知而後能知也。觀容貌，察氣志，定取捨，而人情畢矣。”《詩》曰：“他人有心，予忖度之。”

Duke Huan of Qi planned alone with Guan Zhong to attack Ju, yet the people of the state knew. Duke Huan said to Guan Zhong: "I spoke alone with you, Uncle, yet the people of the state know; why?" Guan Zhong said: "Perhaps there is a sage in the state. Where is Dongguo Ya now?" Duke Huan looked around and said: "Here." Guan Zhong said: "Did you say something?" Dongguo Ya said: "Yes." Guan Zhong said: "How did you know?" He said: "I have heard that a gentleman shows three kinds of expressions, and so I knew." Guan Zhong said: "What are the three expressions?" He said: "Joy and delight are the look of bells and drums. Grief and sorrow are the look of mourning garb. Fierce and full of energy is the look of armor and weapons. That is how I knew." Guan Zhong said: "How did you know it was Ju?" He answered: "Your Lordship faced southeast and pointed, your mouth open and not closed, your tongue raised and not lowered, and so I knew it was Ju." Duke Huan said: "Good." Master Dongguo said: "The eyes are the proof of the heart. Speech points toward conduct. The wise, in dealing with people, have never sought to know in order to know. They observe the countenance, examine the spirit and will, decide what to accept or reject, and the feelings of the person are complete." The Book of Songs says: "Others have hearts, and I can fathom them."

今有堅甲利兵，不足以施敵破虜，弓良矢調，不足射遠中微，與無兵等爾。有民不足強用嚴敵，與無民等爾。《詩》曰：“維南有箕，不可以簸揚。維北有鬥，不可以挹酒漿。”

Now if one has sturdy armor and sharp weapons yet they are not enough to be used against enemies and break bandits, or good bows and well-matched arrows yet they are not enough to shoot far and hit small targets, it is the same as having no weapons. If one has people but they are not enough to be strongly employed and to confront enemies sternly, it is the same as having no people. The Book of Songs says: "In the south there is the Winnowing Basket star, but it cannot be used to winnow. In the north there is the Dipper star, but it cannot be used to ladle wine."

傳曰：舜彈五絃琴，以歌《南風》，而天下治。周公酒餚不離於前，鍾石不解於懸，以輔成王，而宇內亦治。匹夫百畝一室，不遑啟處，無所移之也。夫以一人而兼聽天下，其日有餘而治不足，使人為之也。夫擅使人之權，而不能制眾於下，則在位者非其人也。《詩》曰：“維南有箕，不可以簸揚。維北有鬥，不可以挹酒漿。”言有位無其事也。

The records say: Shun played the five-string zither and sang the "South Wind," and the world was well governed. The Duke of Zhou never had wine and food leave his presence and did not take down the bells and chime stones from their stands, and thereby assisted King Cheng, and all within the realm was also well governed. A commoner has a hundred mu and one house, with no leisure to rest and nowhere to move. If one man tries to hear the whole world at once, his days are more than enough, yet the work of governing is not enough; this is why one must have others do it. If one holds the power to employ others exclusively but cannot control the multitude below, then the one in the position is not the right man. The Book of Songs says: "In the south there is the Winnowing Basket star, but it cannot be used to winnow. In the north there is the Dipper star, but it cannot be used to ladle wine." This speaks of having the position without the substance.

齊桓公伐山戎，其道過燕，燕君送之出境。桓公問管仲曰：“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。寡人不可使燕君失禮。”乃割燕君所至之地以與之。諸侯聞之皆朝於齊。《詩》曰：“靜恭爾位，好是正直。神之聽之，介爾景福。”

Duke Huan of Qi attacked the Shanrong, and the road passed through Yan; the lord of Yan escorted him to the border. Duke Huan asked Guan Zhong: "When feudal lords escort one another, must they go out of their border?" Guan Zhong said: "Only the Son of Heaven does not go beyond his border." Duke Huan said: "Then the lord of Yan was afraid and acted contrary to ritual. I cannot let the lord of Yan lose ritual propriety." He then cut off the land to which the lord of Yan had come and gave it to him. The feudal lords heard of this and all came to court at Qi. The Book of Songs says: "Be quiet and reverent in your position, and love the upright. The spirits listen and will help you with great blessing."

《韶》用干鏚，非至樂也。舜兼二女，非達禮也。封黃帝之子十九人，非法義也。往田號泣，未盡命也。以人觀之，則是也。以法量之，則未也。《禮》曰：“禮儀三百，威儀三千。”《詩》曰：“靜恭爾位，正直是與。神之聽之，式谷以女。”

The Shao music using shields and axes is not the utmost of music. Shun taking two women together was not perfect ritual. Enfeoffing nineteen sons of the Yellow Emperor was not in accord with law and righteousness. Weeping aloud in the fields did not fulfill the mandate. Judged by the man, it is like this. Measured by the standard, it is not yet there. The Book of Rites says: "Three hundred rules of ritual, three thousand rules of conduct." The Book of Songs says: "Be quiet and reverent in your position, and be together with the upright. The spirits listen and will treat you with goodness."

禮者治辯之極也，強國寫本也，威行之道也，功名之統也。王公由之，所以一天下也。不由之，所以隕社稷也。是故堅甲利兵不足以為武，高城深池不足以為固，嚴令繁刑不足以為威，由其道則行，不由其道則廢。昔楚人蛟革犀兕以為甲，堅如金石，宛鉅鐵釶，慘若蜂蠆，輕利剽疾，卒如飄風。然兵殆於垂沙，唐子死，莊蹻起，楚分為三四者，此豈無堅甲利兵也哉？其所以統之者非其道故也。汝淮以為險，江漢以為池，緣之以方城，限之以鄧林，然秦師至於鄢郢，舉若振槁然。是豈無固塞限險也哉？其所以統之者非其道故也。紂殺比干而囚箕子，為炮格之刑，殺戮無時，群下愁怨，皆莫冀其命，然周師至而令不行乎左右。其豈無嚴令繁刑也哉？其所以統之者非其道故也。若夫明道而均分之，誠愛而時使之，則下之應上如影響矣。有不由命者，刑一人而天下服，下不非其上，知罪在己也。是以刑罰競渻而威行如流者，無他，由是道故也。《詩》曰：“自東自西，自南自北，無思不服。”如是則近者歌謳之，遠者赴趨之，幽間僻陋之國莫不趨使而安樂之，若赤子之歸慈母者，何也？仁刑義立，教誠愛深，禮樂交通故也。《詩》曰：“禮義卒度，笑語卒獲。”

Ritual is the utmost of governing and discernment, the root of a strong state (the original text reads "copied root"), the way by which authority is carried out, and the thread of achievement and fame. Kings and dukes who follow it unify the world; those who do not follow it lose their altars of state. Therefore sturdy armor and sharp weapons are not enough to make one martial, high walls and deep moats are not enough to make one secure, strict orders and numerous punishments are not enough to make one awe-inspiring; if one follows that way it works, and if one does not follow that way it fails. Long ago the people of Chu made armor from crocodile hide and rhinoceros leather, as hard as metal or stone; the great iron spears of Wan were as cruel as wasps and scorpions, light, sharp, and swift, sudden as a whirlwind. Yet the army was defeated at Chuisha, Tang Zi died, Zhuang Qiao rose in revolt, and Chu split into three or four parts; did it not have sturdy armor and sharp weapons? It was because its command was not in accord with that way. They treated the Ru and Huai as defenses, the Yangtze and Han as moats, surrounded themselves with the Fangcheng wall, and limited access with the Deng forest, yet when the Qin army reached Yan and Ying it took them like shaking down dry leaves; did it not have fortified passes and dangerous barriers? It was because its command was not in accord with that way. Zhou killed Bi Gan and imprisoned Jizi, created the punishment of the burning pillar, and killed without fixed times; his subordinates were sorrowful and resentful, and none hoped to keep their lives, yet when the Zhou army arrived his orders could not be carried out even among those at his side; did he not have strict orders and numerous punishments? It was because his command was not in accord with that way. But when one makes the Way clear and distributes equally, loves sincerely and employs the people at the proper times, those below respond to those above like a shadow or an echo. If there are those who do not obey the orders, punish one man and the world submits, those below do not criticize those above, knowing the guilt lies in themselves. Thus punishments become ever fewer while authority travels like flowing water; there is no other reason than that it follows this way. The Book of Songs says: "From east, from west, from south, from north, none think not to submit." In this way, those near sing and those far hasten to him, and even the remote and humble states do not fail to hurry to serve him and take pleasure in it, like infants turning to a loving mother. Why? Because benevolence has taken form, righteousness has been established, teaching is sincere, love is deep, and ritual and music interpenetrate. The Book of Songs says: "Ritual and righteousness are in the end all fitting, and laughter and speech are in the end all apt."

君人者以禮分施，均徧而不偏。臣以禮事君，忠順而不解。父寬惠而有禮，子敬愛而致恭。兄慈愛而見友，弟敬詘而不慢。夫照臨而有別，妻柔順而聽從。若夫行之而不中道，即恐懼而自竦。此道也，徧立則亂，具立則治。請問兼能之奈何？曰審禮。昔者先王審禮以惠天下，故德及天地，動無不當，夫君子恭而不難，敬而不鞏，貧窮而不約，富貴而不驕，應變而不窮，審之禮也。故君子於禮也，敬而安之。其於事也，經而不失。其於人，寬裕寡怨而弗阿。其於儀也，修飾而不危。其應變也，齊給便捷而不累。其於百官伎藝之人也，不與爭能，而致用其功。其於天地萬物也，不說其所以然而謹裁其盛。其待上也，忠順而不解。其使下也，均遍而不徧。其於交遊也，緣類而有義。其於鄉曲也，逧而不亂。是故窮則有名，通則有功。仁義兼覆天下而不窮，明通天地，理萬變而不疑。血氣平和，志意廣大，行義塞天地，仁知之極也。夫是之謂先王審之禮也。若是，則老者安之，少者懷之，朋友信之，如夫子之歸慈母也。曰：仁刑義立，教誠愛深，禮樂交通故也。《詩》曰：“禮義卒度，笑語卒獲。”

A ruler uses ritual to apportion and give, equal and impartial. A minister uses ritual to serve his ruler, loyal and compliant without slackness. A father is generous and kind and observes ritual, a son is respectful and loving and utterly courteous. An elder brother is affectionate and shows friendship, a younger brother is respectful and deferential and not negligent. A husband oversees and makes distinctions, a wife is gentle, compliant, and obedient. When one acts but does not fit the mean, one is fearful and keeps oneself reverent. This way, if only one part is established, there is disorder; if all are established, there is order. May I ask what to do to be able to do all of these? The answer is: examine ritual. In the past the former kings examined ritual to extend benefit to the world, and so their virtue reached heaven and earth and their actions were all apt. The gentleman is courteous without fearing hardship, reverent without being afraid, poor without being abject, wealthy and honored without being arrogant, responding to changes without being exhausted; this is examining ritual. So the gentleman, with regard to ritual, is reverent and at ease. With regard to affairs, he manages them and does not fail. With regard to people, he is generous, rarely resented, and not fawning. With regard to demeanor, he is refined and not perilously lofty. In responding to change, he is quick and nimble without being entangled. With regard to the officials and men of skills, he does not compete with them in ability but makes full use of their achievements. With regard to heaven, earth, and the ten thousand things, he does not explain how they are so but carefully brings their abundance to completion. Toward superiors, he is loyal and compliant without slackness. In employing subordinates, he is equal and impartial. In associating with friends, he follows what is of one's kind and has righteousness. In his village, he is harmonious without disorder. Thus when in hardship he has a name, and when successful he has merit. His benevolence and righteousness cover the world without being exhausted, his clarity penetrates heaven and earth, and he governs ten thousand changes without doubt. His blood and breath are at peace, his will broad, and his righteous conduct fills heaven and earth; this is the utmost of benevolence and wisdom. This is called the ritual examined by the former kings. In this way, the old are at peace, the young cherish, friends trust, like infants turning to a loving mother. It is said: because benevolence has taken form, righteousness has been established, teaching is sincere, love is deep, and ritual and music interpenetrate. The Book of Songs says: "Ritual and righteousness are in the end all fitting, and laughter and speech are in the end all apt."

晏子聘魯，上堂則趨，授玉則跪。子貢怪之，問孔子曰：“晏子知禮乎？今者晏子來聘魯，上堂則趨，授玉則跪，何也？”孔子曰：“其有方矣。待其見我，我將問焉。”俄而晏子至，孔子問之。晏子對曰：“夫上堂之禮，君行一，臣行二。今君行疾，臣敢不趨乎？今君之授幣也卑，臣敢不跪乎？”孔子曰：“善！禮中又有禮。賜寡使也，何足以識禮也！”《詩》曰：“禮義卒度，笑語卒獲。”晏子之謂也。

Yanzi went on a diplomatic visit to Lu; on ascending the hall he hurried forward, and when presenting the jade he knelt. Zigong thought it strange and asked Confucius: "Does Yanzi know ritual? Now Yanzi has come on a diplomatic visit to Lu; on ascending the hall he hurried forward, and when presenting the jade he knelt; why?" Confucius said: "He has his reasons. When he meets me, I will ask." Soon Yanzi arrived, and Confucius asked him. Yanzi replied: "In the ritual of ascending the hall, when the ruler takes one step the minister takes two. Now the ruler walks fast; how would I dare not hurry? Now the ruler lowers himself in handing over the gifts; how would I dare not kneel?" Confucius said: "Good! There is ritual within ritual. Si lacks experience in diplomatic missions; how could he be competent to tell ritual!" The Book of Songs says: "Ritual and righteousness are in the end all fitting, and laughter and speech are in the end all apt." This speaks of Yanzi.

古者八家而井田。方里為一井。廣三百步，長三百步為一里，其田九百畝。廣一步，長百步為一畝。廣百步，長百步為百畝。八家為鄰，家得百畝。餘夫各得二十五畝。家為公田十畝，餘二十畝共為廬舍，各得二畝半。八家相保，出入更守，疾病相憂，患難相救，有無相貨，飲食相招，嫁娶相謀，漁獵分得，仁恩施行，是以其民和親而相好。《詩》曰：“中田有廬，壃場有瓜。”今或不然。令民相伍，有罪相同，有刑相舉，使構造怨仇，而民相殘，傷和睦之心，賊仁恩，害上化，所和者寡，欲啟者多，於仁道泯焉。《詩》曰：“其何能淑，載胥及溺。”

In ancient times, eight households practiced the well-field system. One li square formed one well. Three hundred paces wide and three hundred paces long made one li, and the fields there were nine hundred mu. One pace wide and a hundred paces long made one mu. A hundred paces wide and a hundred paces long made a hundred mu. Eight households formed a neighborhood, and each household received a hundred mu. Extra men each received twenty-five mu. Each household worked ten mu of public field, and the remaining twenty mu were used together as dwelling huts, two and a half mu each. The eight households protected one another, took turns standing guard on going in and out, worried for each other in illness, rescued each other in hardship, lent and borrowed with each other what they had and lacked, invited each other to meals, planned together weddings, and divided what they obtained from fishing and hunting; benevolence and kindness were practiced, and so the people were close and friendly with each other. The Book of Songs says: "In the fields there are huts, and on the boundaries there are melons." Now some are not like this. They order the people to be formed into groups of five, with the same guilt for any offense, and with punishments for failing to report each other, which makes them breed resentment, so that the people harm each other, injure the heart of harmony, destroy benevolence and kindness, and damage the teaching from above; those who are in harmony are few and those who want to open quarrels are many, and the way of benevolence is extinguished. The Book of Songs says: "How can that be good? They will sink together."

天子不言多少，諸侯不言利害，大夫不言得喪，士不通財貨，不賈於道。故駟馬之家不恃雞豚之息，伐冰之家不圖牛羊之入，千乘之君不通貨財，冢卿不修幣施，大夫不為場哺，委積之臣不貪市井之利，是以貧窮有所歡，而孤寡有所措其手足也。《詩》曰：“彼有遺秉，此有滯穂，伊寡婦之利。”

The Son of Heaven does not discuss quantity, the feudal lords do not discuss profit and loss, grandees do not discuss gains and losses, and gentlemen do not trade in goods and do not make deals on the road. Therefore a household with a four-horse carriage does not rely on the profit from chickens and piglets, a household that cuts ice does not seek income from cattle and sheep, a ruler of a thousand chariots does not circulate goods and wealth, ministers of high rank do not manage money to give out loans, grandees do not raise livestock on garden plots, and ministers with storehouses do not covet the profits of the marketplace. Thus the poor have something to rejoice in, and widows and orphans have a place to set hand and foot. The Book of Songs says: "There is a dropped sheaf over there, and left-behind ears of grain here; this is the widow's gain."

人主欲得善射，及遠中微，則懸貴爵重賞以招致之。內不阿子弟，外不隱遠人，能中是者取之。是豈不謂之大道也哉？雖聖人弗能易也。今欲治國馭民，調一上下，將內以固城，外以拒難，治則制人，人弗能制，亂則危削滅亡可立待也。然而求卿相輔佐獨不如是之公，惟便辟親比己者之用，是豈不謂過乎？故有社稷，莫不欲安，俄則危矣。莫不欲存，俄則亡矣。古之國千餘，今無數十，其故何也？莫不失於是也。故明主有私人以百金名珠玉，而無私人以官職事業者，何也？曰：本不利於所私也。彼不能而主使之，是闇主也。臣不能而為之，是詐臣也。主闇於上，臣詐於下，滅亡無日矣。俱害之道也。故惟明主能愛其所愛，闇則必危其所愛。夫文王非無便辟親比己者，超然乃舉太公於舟人而用之，豈私之哉？以為親邪，則異族之人也。以為故耶？則未嘗相識也。以為姣好耶？則太公年七十二，齳然而齒墮矣。然而用之者，文王欲立貴道，欲白貴名，兼制天下，以惠中國，而不可以獨，故舉是人而用之。貴道果立，貴名果白，兼制天下。立國七十一，姬姓獨居五十二。周之子孫，茍不狂惑，莫不為天下顯諸侯。夫是之謂能愛其所愛矣。故曰：惟明主能愛其所愛，闇主則必危其所愛，此之謂也。《大雅》曰：“貽厥孫謀，以燕巽子。”愛其所愛之謂也。《小雅》曰：“死喪無日，無幾相見。”危其所愛之謂也。

When a ruler wishes to find someone skilled at archery, who can shoot far and hit small targets, he hangs up noble rank and heavy rewards to attract them. Inwardly he does not favor his relatives, outwardly he does not neglect men from afar, and whoever can hit the mark he takes. Is this not called the great Way? Even a sage could not change it. Now if he wishes to govern the state and guide the people, to harmonize high and low, to fortify the cities within and resist hardship without, then with order he can control others, and if it is not controlled the people cannot be mastered, while with disorder, danger, diminishment, and ruin can be awaited at once. Yet in seeking ministers and assistants, he is not so impartial and uses only his favorites and those close to him; is this not called a fault? So all who have an altar of state wish for security but are soon in danger. None who wish to survive are not soon perished. In antiquity there were over a thousand states, and now there are not several dozen; what is the reason? None failed to err in just this. So an enlightened ruler may give a hundred gold or famous pearls and jade to others privately, but never gives offices and undertakings privately; why? Because fundamentally it does not benefit the one to whom it is given privately. If he lacks ability and the ruler employs him anyway, he is a benighted ruler. If a minister lacks ability and does it anyway, he is a deceitful minister. When the ruler above is benighted and the minister below deceitful, ruin is only days away. All of these are ways of causing harm. Therefore only the enlightened ruler can love whom he loves, while the benighted one certainly harms whom he loves. King Wen did not lack favorites and close attendants, yet he rose above them to promote Taigong from among the boatmen; how was that partiality? Was it because he was kin? He was a man of a different clan. Because he was an old acquaintance? They had never met. Because he was handsome? Taigong was seventy-two and had lost his teeth. Yet he used him, because King Wen wished to establish the noble Way and make the noble name clear, to hold the world together and so benefit the central states, and could not do it alone, so he promoted this man and employed him. The noble Way was indeed established, the noble name indeed made clear, and the world was held together. Of the seventy-one states established, the Ji clan alone held fifty-two. The descendants of Zhou, so long as they were not mad or deluded, all became illustrious feudal lords of the world. This is called being able to love whom one loves. Hence it is said: only an enlightened ruler can love whom he loves, while a benighted ruler certainly harms whom he loves; this is what that speaks of. The Greater Odes say: "He leaves a plan to his grandsons, to give peace to his descendants." This speaks of loving whom one loves. The Lesser Odes say: "Death and loss are only a few days away, and there are not many meetings." This speaks of harming whom one loves.

問楛者不告，告楛者勿問。有諍氣者勿與論。必由其道至，然後接之。非其道，則避之。故禮恭然後可與言道之方，辭順然後可與言道之理，色從然後可與言道之極。故未可與言而言謂之瞽，可與言而不與之言謂之隱。君子不瞽不隱，《詩》曰：“彼交匪紓，天子所予。”言必交吾志然後予。

If someone asks about crude and evil things, do not tell him; if you are telling about crude and evil things, do not ask. With those who carry a spirit of contention, do not discuss. Only when one comes by the proper way should one receive him. If it is not that way, avoid him. Thus when the ritual is respectful, one may discuss with him the direction of the Way; when his words are compliant, one may discuss the principles of the Way; when his countenance is compliant, one may discuss the utmost of the Way. So to speak to one with whom one should not speak is called blindness, and not to speak to one with whom one can speak is called concealment. The gentleman is neither blind nor concealing. The Book of Songs says: "Those who associate without slackness are those the Son of Heaven gives to." This means one must associate with those who share my aims before giving.

子為親隱，義不得正。君誅不義，仁不得愛。雖違仁害義，法在其中矣。《詩》曰：“優哉柔哉，亦是戾止。”

A son conceals for his parent, and righteousness cannot be made upright. A ruler executes the unrighteous, and benevolence cannot be shown in love. Even if this goes against benevolence and harms righteousness, the law is in it. The Book of Songs says: "How leisurely, how gentle, and here too it stops."

齊桓公問於管仲曰：“王者何貴？”曰：“貴天。”桓公仰而視天。管仲曰：“所謂天，非蒼莽之天也。王者以百姓為天。百姓與之則安，輔之則強，非之則危，倍之則亡。”《詩》曰：“民之無良，相怨一方。”民皆居一方，而怨其上，不亡者未之有也。

Duke Huan of Qi asked Guan Zhong: "What does a true king value most?" He said: "He values Heaven." Duke Huan looked up at the sky. Guan Zhong said: "The Heaven I speak of is not the vast blue sky. A true king regards the common people as Heaven. If the people are attached to him, he is secure; if they assist him, he is strong; if they criticize him, he is in danger; if they rebel, he perishes." The Book of Songs says: "The people have no goodness, and resent each other on one side." When the people all stand on one side and resent their superiors, it has never happened that one did not perish.

善御者不忘其馬。善射者不忘其弓。善為上者不忘其下。誠愛而利之，四海之內，闔若一家。不愛而利之，子或殺父，而況天下乎？《詩》曰：“民之無良，相怨一方。”

One skilled at driving does not forget his horses. One skilled at archery does not forget his bow. One skilled at being a superior does not forget his subordinates. If he truly loves them and benefits them, within the four seas all will come together as one family. If he does not love them but benefits them, some sons even kill their fathers, to say nothing of the world. The Book of Songs says: "The people have no goodness, and resent each other on one side."