Xin Shu (新書) · Volume 6

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.