Chapter 7: Zhongni

仲尼之門，五尺之豎子，言羞稱乎五伯。是何也？曰：然！彼誠可羞稱也。齊桓五伯之盛者也，前事則殺兄而爭國；內行則姑姊妹之不嫁者七人，閨門之內，般樂奢汏，以齊之分奉之而不足；外事則詐邾襲莒，並國三十五。－－其事行也若是其險汙淫汏也。彼固曷足稱乎大君子之門哉！

At Zhongni's gate, even a five-foot boy is ashamed to speak of the Five Hegemons. Why is this? It is said: yes! They are indeed shameful to speak of. Duke Huan of Qi was the most flourishing of the Five Hegemons; in his earlier dealings he killed his elder brother and fought for the state; in his domestic conduct there were seven aunts and sisters who did not marry, within the inner gates, ease and extravagance, so that half of Qi's revenue was not enough to supply him; in outer affairs he deceived Zhu, attacked Ju, and annexed thirty-five states. His conduct was so vile, filthy and extravagant. How could they ever be worth speaking of at the gate of a great gentleman!

若是而不亡，乃霸，何也？曰：於乎！夫齊桓公有天下之大節焉，夫孰能亡之？倓然見管仲之能足以托國也，是天下之大知也。安忘其怒，出忘其讎，遂立為仲父，是天下之大決也。立以為仲父，而貴戚莫之敢妒也；與之高國之位，而本朝之臣莫之敢惡也；與之書社三百，而富人莫之敢距也；貴賤長少，秩秩焉，莫不從桓公而貴敬之，是天下之大節也。諸侯有一節如是，則莫之能亡也；桓公兼此數節者而盡有之，夫又何可亡也！其霸也，宜哉！非幸也，數也。

Yet in this way he did not perish but even became hegemon; why? It is said: Alas! That Duke Huan of Qi had the great integrity of the world; who could destroy him? Calmly seeing that Guan Zhong's talent was enough to entrust the state to, this was the great wisdom of the world. Then forgetting his anger, going out and forgetting his enemy, and then installing him as Uncle Zhong, this was the great decision of the world. He installed him as Uncle Zhong, and no noble relative dared be jealous; he gave him the position of the Gao and Guo clans, and no minister of the court dared dislike it; he gave him three hundred communities, and no rich man dared resist; honored and lowly, old and young, all in good order, none failed to follow Duke Huan and honor and respect him: this was the great integrity of the world. If a lord had even one such integrity, he could not be destroyed; Duke Huan combined these several and had them all, so how could he be destroyed! That he became hegemon was fitting! It was not luck, it was destiny.

然而仲尼之門，五尺之豎子，言羞稱五伯，是何也？曰：然！彼非本政教也，非致隆高也，非綦文理也，非服人之心也。鄉方略，審勞佚，畜積修鬥，而能顛倒其敵者也。詐心以勝矣。彼以讓飾爭，依乎仁而蹈利者也，小人之傑也，彼固曷足稱乎大君子之門哉！

But at Zhongni's gate, even a five-foot boy is ashamed to speak of the Five Hegemons; why is this? It is said: yes! They were not rooted in government and teaching, did not carry loftiness to the utmost, did not carry refinement and principle to the utmost, and did not win people's hearts. They only pursued strategy, examined labor and rest, accumulated resources and practiced fighting, and were able to overturn their enemies. They won with a deceitful heart. They dressed up contention with humility, leaned on humaneness and trampled on profit, and were the outstanding among petty men; how could they ever be worth speaking of at the gate of a great gentleman!

彼王者則不然：致賢而能以救不肖，致強而能以寬弱，戰必能殆之而羞與之鬥，委然成文，以示之天下，而暴國安自化矣。有災繆者，然後誅之。故聖王之誅也綦省矣。文王誅四，武王誅二，周公卒業，至於成王，則安以無誅矣。故道豈不行矣哉！文王載百里地，而天下一；桀紂舍之，厚於有天下之埶，而不得以匹夫老。故善用之，則百里之國足以獨立矣；不善用之，則楚六千里而為讎人役。故人主不務得道，而廣有其埶，是其所以危也。

The true king is not like this: he is worthy to the utmost and so can relieve the unworthy, strong to the utmost and so can tolerate the weak; in war he is certainly able to put the other side in peril and yet is ashamed to fight them, and with refinement he completes cultural virtue and displays it to the world, and violent states are naturally transformed. Only where there are calamities and errors does he then execute. So the executions of the sage-kings are very few. King Wen executed four, King Wu executed two, the Duke of Zhou completed the work, and by the time of King Cheng there were calmly no executions. So how could the Way not be practiced! King Wen, with only a hundred li of land, unified the world; Jie and Zhou abandoned it, having more of the power of possessing the world, yet could not live out their lives even as commoners. So one who uses it well, with a state of a hundred li, is enough to stand alone; one who does not use it well, with Chu's six thousand li, is employed by his enemies. So a ruler who does not strive to obtain the Way and widely possesses power is in danger.

持寵處位，終身不厭之術：主尊貴之，則恭敬而僔；主信愛之，則謹慎而嗛；主專任之，則拘守而詳：主安近之，則慎比而不邪；主疏遠之，則全一而不倍；主損絀之，則恐懼而不怨。貴而不為誇，信而不處謙，任重而不敢專。財利至，則善而不及也，必將盡辭讓之義，然後受。福事至則和而理，禍事至則靜而理。富則廣施，貧則用節。可貴可賤也，可富可貧也，可殺而不可使為奸也：是持寵處位終身不厭之術也。雖在貧窮徒處之埶，亦取象於是矣。夫是之謂吉人。詩云："媚茲一人，應侯順德，永言孝思，昭哉嗣服。"此之謂也。

The method for keeping favor and holding a position for life without becoming wearisome to others: when the ruler honors him, be respectful and modest; when the ruler trusts and loves him, be careful and humble; when the ruler entrusts him exclusively, be restrained and thorough; when the ruler keeps him near, be careful and close without crookedness; when the ruler keeps him distant, be single-minded and not rebellious; when the ruler demotes him, be afraid and without resentment. Honored, do not be boastful; trusted, do not be in suspicion; entrusted with weighty duty, do not dare act arbitrarily. When wealth and profit arrive, regard it as good and not come to oneself, and one must fully practice the righteousness of declining before accepting. When fortunate things arrive, be harmonious and handle them; when calamities arrive, be calm and handle them. When rich, give widely; when poor, economize. One can be honored or lowly, rich or poor, can be killed but cannot be made to do treachery: this is the method for keeping favor and holding a position for life without wearying others. Even in situations of poverty and solitude, one models on this. This is called a fortunate person. The Greater Odes, "Xiawu," says: "Loved by this one person, follow virtue; always think of filial piety, brightly continuing the work." This is what is meant.

求善處大重，理任大事，擅寵於萬乘之國，必無後患之術，莫若好同之，援賢博施，除怨而無妨害人。能耐任之，則慎行此道也；能而不耐任，且恐失寵，則莫若早同之，推賢讓能，而安隨其後。如是，有寵則必榮，失寵則必無罪。是事君者之寶，而必無後患之術也。故知者之舉事也，滿則慮嗛，平則慮險，安則慮危，曲重其豫，猶恐及其禍，是以百舉而不陷也。孔子曰："巧而好度，必節；勇而好同，必勝；知而好謙，必賢。"此之謂也。愚者反是：處重擅權，則好專事而妒賢能，抑有功而擠有罪，志驕盈而輕舊怨，以吝嗇而不行施，道乎上為重，招權於下以妨害人。雖欲無危，得乎哉！是以位尊則必危，任重則必廢，擅寵則必辱，可立而待也，可炊而竟也。是何也？則墮之者眾，而持之者寡矣。天下之行術，以事君則必通，以為仁則必聖，立隆而勿貳也。然後恭敬以先之，忠信以統之，慎謹以行之，端愨以守之，頓窮則從之疾力以申重之。君雖不知，無怨疾之心；功雖甚大，無伐德之色；省求多功，愛敬不倦；如是則常無不順矣。以事君則必通，以為仁則必聖，夫之謂天下之行術。

The method for those who seek to be good at occupying a great position of power, managing great tasks, and monopolizing favor in a state of ten thousand chariots with certainly no later trouble: nothing is better than liking to join with others, drawing in the worthy, giving widely, removing resentment and not harming others. If one's ability is sufficient to bear it, carefully practice this Way; if one has ability but is not enough to bear it, and fears losing favor, one had better join early, recommend the worthy, yield to the able, and calmly follow behind. In this way, being favored one is certainly honored, and losing favor one is certainly without fault. This is the treasure of one who serves a ruler, and also the method of certainly having no later trouble. So the wise, when undertaking things, when full consider insufficiency, when level consider danger, when safe consider peril, and make thorough and redoubled preparations, still fearing being overtaken by calamity, so a hundred actions never fall in. Confucius said: "One who is skilled and likes standards will certainly have restraint; one who is brave and likes joining others will certainly be equal to his task; one who is wise and likes humility will certainly be worthy." This is what is meant. The foolish are the opposite: placed in a heavy position and monopolizing power, they like to act arbitrarily and are jealous of the worthy and able, suppress those with merit and exclude those with faults, their ambition proud and full and slighting old grievances, being stingy and not carrying out giving, walking the road of heavy power above and gathering power below to harm others. Even wanting not to be in danger, can they manage it! So when the position is honored there is certainly danger, when the duty is heavy there is certainly ruin, and when favor is monopolized there is certainly disgrace; one may stand and wait for it, and it may be over in the time of one meal. Why is this? Those who tear him down are many and those who support him are few. The method that works everywhere in the world: using it to serve a ruler one will certainly succeed, using it to practice humaneness one will certainly be a sage, setting up what is lofty without being of two minds. Then lead with respect, command with loyalty and trustworthiness, practice with care, hold with sincerity, and when in hardship and extremity follow it and exert one's strength to apply it with weight. Even if the ruler does not know, have no resentful heart; even if the merit is very great, show no look of boasting of virtue; seek little and establish much merit, love and respect without wearying; in this way one is always without what is not smooth. Using it to serve a ruler one will certainly succeed, using it to practice humaneness one will certainly be a sage; this is called the method that works everywhere in the world.

少事長，賤事貴，不肖事賢，是天下之通義也。有人也，埶不在人上，而羞為人下，是奸人之心也。志不免乎奸心，行不免乎奸道，而求有君子聖人之名，闢之，是猶伏而咶天，救經而引其足也。說必不行矣，俞務而俞遠。故君子時詘則詘，時伸則伸也。

The young serve the old, the lowly serve the honored, and the unworthy serve the worthy: this is the common righteousness of the world. One who is such that his power is not above others yet is ashamed to be beneath others has a treacherous heart. If his will is not free of a treacherous heart and his conduct is not free of treacherous ways, yet he seeks the name of a gentleman or sage, he is like one lying down to lick Heaven or one saving a hanged man by pulling his feet. This will certainly not work, and the more he strives, the farther he gets. So the gentleman, when the time is for bending, bends, and when the time is for extending, extends.

大儒之效：武王崩，成王幼，周公屏成王而及武王，以屬天下，惡天下之倍周也。履天子之籍，聽天下之斷，偃然如固有之，而天下不稱貪焉。殺管叔，虛殷國，而天下不稱戾焉。兼制天下，立七十一國，姬姓獨居五十三人，而天下不稱偏焉。教誨開導成王，使諭於道，而能揜跡於文武。周公歸周，反籍於成王，而天下不輟事周；然而周公北面而朝之。天子也者，不可以少當也，不可以假攝為也；能則天下歸之，不能則天下去之，是以周公屏成王而及武王，以屬天下，惡天下之離周也。成王冠，成人，周公歸周，反籍焉，明不滅主之義也。周公無天下矣；鄉有天下，今無天下，非擅也；成王鄉無天下，今有天下，非奪也；變埶次序節然也。故以枝代主而非越也；以弟誅兄而非暴也；君臣易位而非不順也。因天下之和，遂文武之業，明主枝之義，抑亦變化矣，天下厭然猶一也。非聖人莫之能為。夫是之謂大儒之效。

The proof of the great Ru: when King Wu died, King Cheng was young, and the Duke of Zhou set King Cheng aside and continued King Wu's work in order to hold the world together, because he disliked that the world would rebel against Zhou. Stepping onto the position of Son of Heaven, hearing and deciding the affairs of the world, he was calm as though he had always had it, and the world did not call him greedy. He killed Guan Shu and emptied the state of Yin, and the world did not call him violent. He ruled the whole world and established seventy-one states, with the Ji surname alone holding fifty-three, and the world did not call him partial. He instructed and guided King Cheng so that he understood the Way and could continue the work of Kings Wen and Wu. The Duke of Zhou returned the government of Zhou and gave the position back to King Cheng, and the world did not cease to serve Zhou; yet the Duke of Zhou faced north and went to pay court to him. The Son of Heaven cannot be borne by a youth and cannot be substituted for by a regent; if he is able, the world turns to him, and if not, the world leaves him; therefore the Duke of Zhou set King Cheng aside and continued King Wu's work to hold the world together, because he disliked that the world would leave Zhou. When King Cheng was capped and became an adult, the Duke of Zhou returned the government of Zhou and gave the position back, showing the righteousness of not destroying the ruler. The Duke of Zhou then did not have the world; formerly he had the world, and now he did not; this was not abdication. King Cheng formerly did not have the world and now had the world; this was not seizing; it was the change of power and the order and measure of the times. So to substitute a collateral branch for the ruler is not usurpation; to execute an elder brother by a younger brother is not cruelty; and for ruler and minister to exchange positions is not disobedience. Relying on the harmony of the world, he completed the work of Kings Wen and Wu and made clear the righteousness of the main line and the collateral branch; perhaps there were also changes, but the world's being at peace remained one and the same. Without a sage no one could have done it. This is called the proof of the great Ru.

秦昭王問孫卿子曰："儒無益於人之國。"

King Zhao of Qin asked Xun Qing: "The Ru have no benefit for a person's state."

孫卿子曰："儒者法先王，隆禮義，謹乎臣子而致貴其上者也。人主用之，則埶在本朝而宜；不用，則退編百姓而愨；必為順下矣。雖窮困凍餧，必不以邪道為貪。無置錐之地，而明於持社稷之大義。嘄呼而莫之能應，然而通乎財萬物，養百姓之經紀。埶在人上，則王公之材也；在人下，則社稷之臣，國君之寶也；雖隱於窮閻漏屋，人莫不貴之，道誠存也。

Xun Qing said: "The Ru model on the former kings, honor ritual and righteousness, are careful as ministers and exert themselves to esteem those above. When the ruler employs them, their authority at court is fitting; if not employed, they retire and are registered among the hundred clans and are scrupulous; they are certainly obedient common people. Even in poverty, cold and hunger, they certainly do not covet by heterodox means. Though without a place to stand an awl, they are clear in the great righteousness of preserving the altars of soil and grain. Though calling out with no one to answer, they are versed in the management of shaping the myriad things and nurturing the people. When their power is above others, they are material for kings and dukes; below others, they are ministers of the state and treasures of the ruler; even living in a poor lane with a leaking house, people esteem them, for the Way truly exists in them.

"仲尼將為司寇，沉猶氏不敢朝飲其羊，公慎氏出其妻，慎潰氏踰境而徙，魯之粥牛馬者不豫賈，修正以待之也。居於闕黨，闕黨之子弟罔不分，有親者取多，孝弟以化之也。儒者在本朝則美政，在下位則美俗。儒之為人下如是矣。"

"When Zhongni was about to become Minister of Crime, Shen You did not dare water his sheep in the morning, Gong Shen repudiated his wife, Shen Kui moved away across the border, and those in Lu who sold oxen and horses did not raise prices, all correcting themselves to await him. Living in Quedang, the young men of Quedang when hunting divided the catch, and those with parents took more, which he taught them by filial piety and fraternal respect. The Ru beautify government at court and beautify custom in a low position. This is how the Ru are when below others."

王曰："然則其為人上何如？"

The King said: "Then how are they when above others?"

孫卿曰："其為人上也，廣大矣！志意定乎內，禮節修乎朝，法則度量正乎官，忠信愛利形乎下。行一不義，殺一無罪，而得天下，不為也。此若義信乎人矣，通於四海，則天下應之如讙。是何也？則貴名白而天下治也。故近者歌謳而樂之，遠者竭蹶而趨之，四海之內若一家，通達之屬莫不從服。夫是之謂人師。詩曰：'自西自東，自南自北，無思不服。'此之謂也。夫其為人下也如彼，其為人上也如此，何謂其無益於人之國也！"

Xun Qing said: "When they are above others, how great! Their will and intentions are settled within, ritual is cultivated at court, laws and measures are upright in the offices, and loyalty, trust, love and benefit are manifest below. To do one unrighteous thing or kill one innocent person in order to gain the world, they would not do it. When such righteousness is believed and reaches the four seas, the world responds to them like a clamor. Why is this? Because the honored name is manifest and the world is well governed. So those near sing and delight in them, and those far exert themselves to hurry to them, the four seas are like one family, and wherever it reaches none does not submit. This is called a teacher of the people. The Greater Odes, "Wen Wang You Sheng," says: 'From west and from east, from south and from north, none thought of not submitting.' This is what is meant. When they are below others they are like that, and when above others they are like this; how can it be said they have no benefit for a person's state!"

昭王曰："善！"

King Zhao said: "Good!"

先王之道，人之隆也，比中而行之．曷謂中？曰：禮義是也．道者，非天之道，非地之道，人之所以道也，君子之所道也．君子之所謂賢者，非能遍能人之所能之謂也；君子之所謂知者，非能遍知人之所知之謂也；君子之所謂辯者，非能遍辯人之所辯之謂也；君子之所謂察者，非能遍察人之所察之謂也；有所止矣。相高下，視磽肥，序五種，君子不如農人；通貨財，相美惡，辯貴賤，君子不如賈人；設規矩，陳繩墨，便備用，君子不如工人；不恤是非然不然之情，以相薦樽，以相恥怍，君子不若惠施、鄧析。若夫譎德而定次，量能而授官，使賢不肖皆得其位，能不能皆得其官，萬物得其宜，事變得其應，慎墨不得進其談，惠施、鄧析不敢竄其察，言必當理，事必當務，是然後君子之所長也。

The Way of the former kings is what people honor, practiced by comparison with the mean. What is called the mean? It is said: ritual and righteousness. The Way is not the Way of Heaven and not the Way of Earth; it is what people walk, what the gentleman walks. What the gentleman calls worthy does not mean being able to do all that people can do; what the gentleman calls wise does not mean being able to know all that people know; what the gentleman calls eloquent does not mean being able to debate all that people debate; what the gentleman calls discerning does not mean being able to discern all that people discern; he has a place to stop. Observing high and low, examining poor and rich land, ordering the five grains: the gentleman is not as good as the farmer. Circulating goods, observing good and bad, distinguishing dear and cheap: the gentleman is not as good as the merchant. Setting up compass and square, laying out the ink-line, preparing what is convenient to use: the gentleman is not as good as the craftsman. Disregarding the facts of right and wrong, so and not so, in order to suppress one another and shame one another: the gentleman is not as good as Hui Shi and Deng Xi. But as for judging virtue and ordering ranks, weighing talent and assigning office, so that the worthy and the unworthy all get their places, the able and the unable all get their offices, the myriad things attain what is fitting, and changes of affairs are met, Shen Dao and Mo Di cannot advance their talk there, Hui Shi and Deng Xi dare not enter their discernment, his speech certainly accords with principle and his affairs certainly accord with what is needed: only this is what the gentleman excels at.

凡事行，有益於理者，立之；無益於理者，廢之。夫是之謂中事。凡知說，有益於理者，為之；無益於理者，舍之。夫是之謂中說。事行失中，謂之奸事；知說失中，謂之奸道。奸事、奸道，治世之所棄，而亂世之所從服也。若夫充虛之相施易也，"堅白""同異"之分隔也，是聰耳之所不能聽也，明目之所不能見也，辯士之所不能言也，雖有聖人之知，未能僂指也。不知無害為君子，知之無損為小人。工匠不知，無害為巧；君子不知，無害為治。王公好之則亂法，百姓好之則亂事。而狂惑戇陋之人，乃始率其群徒，辯其談說，明其闢稱，老身長子，不知惡也。夫是之謂上愚，曾不如相雞狗之可以為名也。詩曰："為鬼為蜮，則不可得，有靦面目，視人罔極。作此好歌，以極反側。"此之謂也。

All affairs and conduct that benefit principle are set up; those that do not benefit principle are abandoned. This is called the central affairs. All knowledge and theories that benefit principle are practiced; those that do not benefit principle are discarded. This is called the central theories. When affairs and conduct lose the mean, they are called treacherous affairs; when knowledge and theories lose the mean, they are called treacherous ways. Treacherous affairs and treacherous ways are what an orderly age discards and what a disorderly age follows. As for the interchange of the empty and the real, the separation of "hard and white" and "same and different," these are what sharp ears cannot hear, clear eyes cannot see, debaters cannot explain, and even one with a sage's wisdom cannot quickly point out. Not knowing them does not hinder being a gentleman, and knowing them does not diminish being a petty man. A craftsman who does not know them is not hindered in being skilled; a gentleman who does not know them is not hindered in governing. If kings and dukes like them they disturb the law, and if the hundred clans like them they disturb their work. But those who are mad, confused, foolish and crude begin to lead their groups, argue their theories, and make clear their analogies; when they themselves are old and their sons grown, they still do not know to dislike it. This is called the highest foolishness, and they would be better judging chickens and dogs, by which they could still make a name. The Minor Odes, "He Ren Si," says: "If you act as a ghost or a water-sprite, I cannot get hold of you; having a face to show to people, you look at people without a standard. I make this good song to exhaust your twisting and turning." This is what is meant.

我欲賤而貴，愚而智，貧而富，可乎？

I would like to go from lowly to honored, from foolish to wise, from poor to rich; is that possible?

曰：其唯學乎。彼學者，行之，曰士也；敦慕焉，君子也；知之，聖人也。上為聖人，下為士、君子，孰禁我哉！鄉也混然塗之人也，俄而並乎堯禹，豈不賤而貴矣哉！鄉也效門室之辨，混然曾不能決也，俄而原仁義，分是非，圓迴天下於掌上，而辯黑白，豈不愚而知矣哉！鄉也胥靡之人，俄而治天下之大器舉在此，豈不貧而富矣哉！今有人於此，屑然藏千溢之寶，雖行貣而食，人謂之富矣。彼寶也者，衣之不可衣也，食之不可食也，賣之不可僂售也，然而人謂之富，何也？豈不大富之器誠在此也？是杅杅亦富人已，豈不貧而富矣哉！故君子無爵而貴，無祿而富，不言而信，不怒而威，窮處而榮，獨居而樂！豈不至尊、至富、至重、至嚴之情舉積此哉！

It is said: probably only through learning. One who learns and practices it is called an officer; one who is diligent and aspires to it is a gentleman; one who understands it is a sage. Above to be a sage, below to be an officer or gentleman, who can stop me! Formerly one was a mere roadside person, and before long stands alongside Yao and Yu; is that not going from lowly to honored! Formerly one was confused imitating the distinctions of the household and could not decide anything, and before long traces the origin of humaneness and righteousness, distinguishes right and wrong, and turns the world in the palm of one's hand and distinguishes black and white; is that not going from foolish to wise! Formerly one was a person with nothing, and before long the great vessels for governing the world are all here; is that not going from poor to rich! Now suppose there is a person here who has carefully hidden a treasure worth a thousand yi; even if he lives by begging, people call him rich. That treasure cannot be worn, cannot be eaten, and cannot be sold quickly, yet people call him rich; why? Is it not that the vessels of great wealth are truly here? This is then a rich person; is that not going from poor to rich! So the gentleman without rank is honored, without salary is rich, without speaking is trusted, without anger is awe-inspiring, in poverty is glorious, and alone is happy! Is it not that the feelings of the utmost honor, wealth, weight and dignity are all gathered here!

故曰：貴名不可以比周爭也，不可以夸誕有也，不可以埶重脅也，必將誠此然後就也。爭之則失，讓之則至；遵道則積，夸誕則虛。故君子務修其內，而讓之於外；務積德於身，而處之以遵道。如是，則貴名起如日月，天下應之如雷霆。故曰：君子隱而顯，微而明，辭讓而勝。詩曰："鶴鳴於九皋，聲聞於天。"此之謂也。鄙夫反是：比周而譽俞少，鄙爭而名俞辱，煩勞以求安利，其身俞危。詩曰："民之無良，相怨一方，受爵不讓，至於己斯亡。"此之謂也。

So it is said: an honored name cannot be fought for by partisanship, cannot be possessed by boasting, and cannot be extorted by power; one must be sincere in this and then it is completed. If you contend for it, you lose it; if you yield it, it comes; follow the Way and it accumulates, boast and it is empty. So the gentleman strives to cultivate himself inward and yield outward; strives to accumulate virtue in himself and to place himself by following the Way. In this way an honored name rises like the sun and moon, and the world responds like thunder. So it is said: the gentleman is hidden yet manifest, subtle yet bright, and surpasses through yielding. The Minor Odes, "He Ming," says: "The crane cries in the ninth marsh, its voice is heard in Heaven." This is what is meant. The petty man is the opposite: with partisanship his reputation lessens, with vulgar contention his name is more disgraced, and the more he toils to seek security and profit the more his own person is endangered. The Minor Odes, "Jiao Gong," says: "The people are not good, they resent one another in one place; receiving rank without yielding, to the point of self-destruction." This is what is meant.

故能小而事大，闢之是猶力之少而任重也，舍粹折無適也。身不肖而誣賢，是猶傴伸而好升高也，指其頂者愈眾。故明主譎德而序位，所以為不亂也；忠臣誠能然後敢受職，所以為不窮也。分不亂於上，能不窮於下，治辯之極也。詩曰："平平左右，亦是率從。"是言上下之交不相亂也。

So to be small in talent yet do great things is like having little strength yet carrying a heavy load, with no road except breaking and snapping. To be unworthy oneself yet falsely claim to be worthy is like a hunchback who likes to climb high, with ever more people pointing at his crown. So an enlightened ruler judges virtue and arranges positions in order not to be in disorder; a loyal minister truly has ability before he dares accept duties, so as not to be in difficulty. When distinctions above are not disordered and ability below is not in difficulty, this is the utmost of order and discrimination. The Minor Odes, "Cai Shu," says: "The level left and right also follow one another." This means that the relations between high and low do not disorder each other.

以從俗為善，以貨財為寶，以養生為己至道，是民德也。行法至堅，不以私慾亂所聞：如是，則可謂勁士矣。行法至堅，好修正其所聞，以橋飾其情性；其言多當矣，而未諭也；其行多當矣，而未安也；其知慮多當矣，而未周密也；上則能大其所隆，下則能開道不己若者：如是，則可謂篤厚君子矣。修百王之法，若辨白黑；應當時之變，若數一二；行禮要節而安之，若生四枝；要時立功之巧，若詔四時；平正和民之善，億萬之眾而搏若一人：如是，則可謂聖人矣。

To take conforming to custom as good, goods and wealth as treasure, and nourishing life as one's own utmost Way is the virtue of the common people. One who practices the law with the utmost firmness and does not let private desires disturb what he has heard: such a one may be called a stalwart officer. One who practices the law with the utmost firmness and likes to correct what he has heard to refine his feelings and nature; whose words are mostly fitting but not yet clearly explained; whose conduct is mostly fitting but not yet at ease; whose plans and thoughts are mostly fitting but not yet thorough; who above can enlarge what he honors and below can guide those not equal to himself: such a one may be called a sincere gentleman. One who cultivates the laws of the hundred kings as if distinguishing black and white; who responds to the changes of the time as if counting one and two; who practices ritual, holds to restraint and is at ease in it as if growing four limbs; who is skilled in grasping occasions and establishing merit, as if proclaiming the four seasons; who levels and harmonizes the people's good, with hundreds of millions of people joined as if one person: such a one may be called a sage.

井井兮其有理也，嚴嚴兮其能敬己也，分分兮其有終始也，猒猒兮其能長久也，樂樂兮其執道不殆也，照照兮其用知之明也，修修兮其用統類之行也，綏綏兮其有文章也，熙熙兮其樂人之臧也，隱隱兮其恐人之不當也：如是，則可謂聖人矣。此其道出乎一。曷謂一？曰：執神而固。曷謂神？曰：盡善挾治之謂神，萬物莫足以傾之之謂固。神固之謂聖人。

Orderly, he has structure; stern, he can revere himself; clearly divided, he has beginning and end; satisfied, he can last long; joyful, he holds the Way without slackness; bright, he uses the clarity of wisdom; neat, he acts by thorough categories; peaceful, he has refinement; cheerful, he delights in others' goodness; deeply anxious, he fears others' being unfitting: such a one may be called a sage. This Way comes from the One. What is called the One? It is said: holding to the divine and firm. What is called divine? It is said: complete goodness and all-embracing order is called divine, and that which the myriad things cannot overturn is called firm. One who is divine and firm is called a sage.

聖人也者，道之管也：天下之道管是矣，百王之道一是矣。故詩書禮樂之道歸是矣。詩言是其志也，書言是其事也，禮言是其行也，樂言是其和也，春秋言是其微也，故風之所以為不逐者，取是以節之也，小雅之所以為小雅者，取是而文之也，大雅之所以為大雅者，取是而光之也，頌之所以為至者，取是而通之也。天下之道畢是矣。鄉是者臧，倍是者亡；鄉是如不臧，倍是如不亡者，自古及今，未嘗有也。

The sage is the steward of the Way: the Way of the world is stewarded here, and the Way of the hundred kings is unified here. So the Way of the Odes, Documents, Rites and Music all returns here. The Odes speak of this aim, the Documents speak of this affair, the Rites speak of this conduct, the Music speaks of this harmony, and the Spring and Autumn Annals speaks of these subtle words. So the reason the Airs of the States do not become licentious is that they take this to restrain them; the reason the Minor Odes are the Minor Odes is that they take this to refine them; the reason the Greater Odes are the Greater Odes is that they take this to magnify them; the reason the Hymns are the utmost is that they take this to penetrate them. The Way of the world is complete here. Those who turn toward it are good, and those who turn away from it perish; that those who turn toward it are not good, or those who turn away from it do not perish, has never been, from antiquity to the present.

客有道曰：孔子曰："周公其盛乎！身貴而愈恭，家富而愈儉，勝敵而愈戒。"

A guest praised and said: Confucius said: "The Duke of Zhou was most eminent! When he was himself honored he became more respectful, when his house was rich he became more frugal, and when he conquered his enemies he became more watchful."

應之曰：是殆非周公之行，非孔子之言也。武王崩，成王幼，周公屏成王而及武王，履天子之籍，負扆而立，諸侯趨走堂下。當是時也，夫又誰為恭矣哉！兼制天下立七十一國，姬姓獨居五十三人焉；周之子孫，苟不狂惑者，莫不為天下之顯諸侯。孰謂周公儉哉！武王之誅紂也，行之日以兵忌，東面而迎太歲，至泛而泛，至懷而壞，至共頭而山隧。霍叔懼曰："出三日而五災至，無乃不可乎？"周公曰："刳比干而囚箕子，飛廉、惡來知政，夫又惡有不可焉！"遂選馬而進，朝食於戚，暮宿於百泉，旦厭於牧之野。鼓之而紂卒易鄉，遂乘殷人而誅紂。蓋殺者非周人，因殷人也。故無首虜之獲，無蹈難之賞。反而定三革，偃五兵，合天下，立聲樂，於是武象起而韶護廢矣。四海之內，莫不變心易慮以化順之。故外闔不閉，跨天下而無蘄。當是時也，夫又誰為戒矣哉！

He was answered: This is probably not the Duke of Zhou's conduct and not Confucius's words. When King Wu died, King Cheng was young, and the Duke of Zhou set King Cheng aside and continued King Wu's work, stepped onto the position of Son of Heaven, stood with his back to the screen, with the lords hurrying below the hall. At that time, toward whom was he respectful! He ruled the whole world and established seventy-one states, with the Ji surname alone holding fifty-three; the descendants of Zhou, if not mad or confused, were all notable lords of the world. Who says the Duke of Zhou was frugal! When King Wu executed Zhou, the day of departure was a taboo day for the military, he went east facing the Jupiter direction, and arriving at the Si River the river was in flood, arriving at Huai City the city collapsed, and arriving at Mount Gongtou the mountain fell. Huo Shu was afraid and said: "Three days after setting out five disasters have come; I fear it cannot be done?" The Duke of Zhou said: "Bi Gan was cut open and Jizi imprisoned, Feilian and Elai hold government; what is there that cannot be done!" Then he chose horses and advanced, ate breakfast at Qi, lodged at Baiquan, and at dawn pressed on Muye. When the drums were beaten, Zhou's soldiers turned their direction, and so relying on the Yin people they executed Zhou. In general, those who killed were not the Zhou people but relied on the Yin people. So there were no heads taken as captives and no rewards for facing danger. Returning, he settled the three kinds of armor and stored the five kinds of weapons, assembled the world and set up music, and then the Wu Xiang dance rose and the Shao and Hu were abandoned. Within the four seas none did not change their hearts, be transformed and comply. So the outer gates were not closed, and he held the world without boundary. At that time, against whom was he watchful!

造父者，天下之善御者也，無輿馬則無所見其能。羿者，天下之善射者也，無弓矢則無所見其巧。大儒者，善調一天下者也，無百里之地，則無所見其功。輿固馬選矣，而不能以至遠，一日而千里，則非造父也。弓調矢直矣，而不能射遠中微，則非羿也。用百里之地，而不能以調一天下，制強暴，則非大儒也。

Zaofu was the best driver in the world, but without chariot and horses there is no way to show his talent. Yi was the best archer in the world, but without bow and arrows there is no way to show his skill. The great Ru is the best at harmonizing and unifying the world, but without a hundred li of land there is no way to show his merit. If the chariot is sturdy and the horses chosen but one cannot reach far places and run a thousand li a day, that is not Zaofu. If the bow is tuned and the arrows straight but one cannot shoot far and hit the tiny, that is not Yi. If with a hundred li of land one cannot harmonize and unify the world and subdue the strong and violent, that is not a great Ru.

彼大儒者，雖隱於窮閻漏屋，無置錐之地，而王公不能與之爭名；在一大夫之位，則一君不能獨畜，一國不能獨容，成名況乎諸侯，莫不願得以為臣。用百里之地，而千里之國莫能與之爭勝；笞棰暴國，齊一天下，而莫能傾也。是大儒之徵也。其言有類，其行有禮，其舉事無悔，其持險應變曲當。與時遷徙，與世偃仰，千舉萬變，其道一也。是大儒之稽也。其窮也俗儒笑之；其通也英傑化之，嵬瑣逃之，邪說畏之，眾人媿之。通則一天下，窮則獨立貴名，天不能死，地不能埋，桀蹠之世不能汙，非大儒莫之能立，仲尼、子弓是也。

That great Ru, even living in a poor lane with a leaking house, with no place to stand an awl, the kings and dukes cannot contend with him for name; in the position of a single grand master, a single ruler cannot keep him alone and a single state cannot contain him alone, his reputation is compared to the lords', and none is unwilling to gain him as minister. With a hundred li of land, no state of a thousand li can contend with him for victory; he whips the violent states and unifies the world, and none can overturn him. This is the proof of the great Ru. His words have categories, his conduct has ritual, in undertaking things he has no regret, and in holding to danger and responding to change he is fitting in every turn. He shifts with the times and bends and rises with the age; through a thousand actions and ten thousand changes, his Way is one. This is the test of the great Ru. When he is in difficulty the vulgar Ru mock him; when he is successful the heroes are transformed by him, the petty flee, the heterodox fear him, and the multitude are ashamed before him. When successful he unifies the world, and when in difficulty he stands alone with an honored name; Heaven cannot make him die, Earth cannot bury him, the age of Jie and Zhi cannot defile him; without a great Ru none could stand like this, as with Zhongni and Zigong.

故有俗人者，有俗儒者，有雅儒者，有大儒者。不學問，無正義，以富利為隆，是俗人者也。逢衣淺帶，解果其冠，略法先王而足亂世術，繆學雜舉，不知法后王而一制度，不知隆禮義而殺詩書；其衣冠行偽已同於世俗矣，然而不知惡；其言議談說已無異於墨子矣，然而明不能別；呼先王以欺愚者而求衣食焉；得委積足以揜其口，則揚揚如也；隨其長子，事其便辟，舉其上客，億然若終身之虜而不敢有他志：是俗儒者也。法后王，一制度，隆禮義而殺詩書；其言行已有大法矣，然而明不能齊法教之所不及，聞見之所未至，則知不能類也；知之曰知之，不知曰不知，內不自以誣，外不自以欺，以是尊賢畏法而不敢怠傲：是雅儒者也。法先王，統禮義，一制度；以淺持博，以古持今，以一持萬；苟仁義之類也，雖在鳥獸之中，若別白黑；倚物怪變，所未嘗聞也，所未嘗見也，卒然起一方，則舉統類而應之，無所儗作；張法而度之，則晻然若合符節：是大儒者也。

So there are vulgar people, vulgar Ru, refined Ru and great Ru. One who does not study, has no righteousness, and takes wealth and profit as honored is a vulgar person. One with a broad garment, narrow belt, a cap high in the middle and low at the sides, who roughly models on the former kings enough to disturb the arts of the age, who studies erroneously and cites in a mixed way, who does not know to model on the later kings and unify institutions, does not know to honor ritual and righteousness and reduce the Odes and Documents; whose dress and conduct are already the same as the vulgar, yet he does not know to dislike it; whose discussions are already no different from those of Mozi, yet his discernment cannot tell; who calls on the former kings to deceive the foolish and seek food and clothing; who, getting enough stored grain to fill his mouth, is complacent; who follows that senior, serves that favorite, lifts that chief guest, calmly like a lifelong captive and dares not hold another aim: this is the vulgar Ru. One who models on the later kings, unifies institutions, honors ritual and righteousness and reduces the Odes and Documents; whose words and conduct already have great standards, yet whose discernment cannot unify what the teachings of law do not reach and what hearing and seeing have not reached, so his wisdom cannot extend by analogy; who says he knows what he knows and says he does not know what he does not know, who within does not use this to deceive himself and outwardly does not use it to deceive others, and so honors the worthy, fears the law and dares not be lax or proud: this is the refined Ru. One who models on the former kings, governs ritual and righteousness, and unifies institutions; who holds the broad by the shallow, the present by the ancient, and the myriad by the one; who, if it is of the kind of humaneness and righteousness, even among birds and beasts distinguishes it as black from white; who, when strange things and odd changes never heard or seen before suddenly arise from one quarter, raises the thorough categories to respond with no doubt or hesitation; who sets up standards to measure them and matches them as if fitting tallies: this is the great Ru.

故人主用俗人，則萬乘之國亡；用俗儒，則萬乘之國存；用雅儒，則千乘之國安；用大儒，則百里之地，久而後三年，天下為一，諸侯為臣；用萬乘之國，則舉錯而定，一朝而伯。

So if a ruler employs vulgar people, a state of ten thousand chariots perishes; if he employs vulgar Ru, a state of ten thousand chariots can barely survive; if he employs refined Ru, a state of a thousand chariots is at peace; if he employs great Ru, with a hundred li of land, over time, then within three years, the world is unified and the lords become ministers; applied to a state of ten thousand chariots, measures are settled at once and in a single morning he becomes hegemon.

不聞不若聞之，聞之不若見之，見之不若知之，知之不若行之。學至於行之而止矣。行之，明也；明之為聖人。聖人也者，本仁義，當是非，齊言行，不失豪釐，無他道焉，已乎行之矣。故聞之而不見，雖博必謬；見之而不知，雖識必妄；知之而不行，雖敦必困。不聞不見，則雖當，非仁也。其道百舉而百陷也。

Not hearing is not as good as hearing, hearing is not as good as seeing, seeing is not as good as knowing, and knowing is not as good as practicing. Learning reaches its end in practice. Practice is clarity; with clarity one becomes a sage. The sage is rooted in humaneness and righteousness, is fitting in right and wrong, unifies words and conduct, and does not err by a hair (the base text has a variant for 'hair'); there is no other Way than in practicing. So hearing but not seeing, even if broad, is certainly mistaken; seeing but not knowing, even if remembered, is certainly false; knowing but not practicing, even if sincere, is certainly in difficulty. Without hearing and seeing, even if fitting, it is not humaneness. That Way, in a hundred actions, falls in a hundred times.

故人無師無法而知，則必為盜，勇則必為賊，雲能則必為亂，察則必為怪，辯則必為誕；人有師有法，而知則速通，勇則速畏，雲能則速成，察則速盡，辯則速論。故有師法者，人之大寶也；無師法者，人之大殃也。人無師法，則隆性矣；有師法，則隆積矣。而師法者，所得乎積，非所受乎性。性不足以獨立而治。性也者，吾所不能為也，然而可化也。積也者，非吾所有也，然而可為也。注錯習俗，所以化性也；並一而不二，所以成積也。習俗移志，安久移質。並一而不二，則通於神明，參於天地矣。

So when a person has no teacher and no model but has intelligence, he is sure to become a thief; if he has courage, he is sure to become a bandit; if he claims ability, he is sure to cause disorder; if he is discerning, he is sure to become a freak; if he is a good debater, he is sure to be extravagant and false. When a person has a teacher and a model, intelligence leads him quickly to understanding, courage quickly to knowing fear, ability quickly to accomplishment, discernment quickly to thoroughness, and debating quickly to settled conclusions. So having a teacher and a model is a person's great treasure; having no teacher and no model is a person's great calamity. A person without a teacher and a model honors his nature; a person with a teacher and a model honors accumulation. Teachers and models come from accumulation, not from what is received in one's nature. Nature is not enough to stand on its own and govern. Nature is what I cannot make, yet it can be transformed; accumulation is not what I possess, yet it can be done. Arranging customs is what transforms nature; being single-minded and undivided is what completes accumulation. Customs change one's aims, and being settled in them long changes one's disposition. If one is single-minded and undivided, one reaches the spirits and the bright and forms a triad with Heaven and Earth.

故積土而為山，積水而為海，旦暮積謂之歲，至高謂之天，至下謂之地，宇中六指謂之極，塗之人－－百姓，積善而全盡，謂之聖人。彼求之而後得，為之而後成，積之而後高，盡之而後聖，故聖人也者，人之所積也。人積耨耕而為農夫，積斲削而為工匠，積反貨而為商賈，積禮義而為君子。工匠之子，莫不繼事，而都國之民安習其服，居楚而楚，居越而越，居夏而夏，是非天性也，積靡使然也。故人知謹注錯，慎習俗，大積靡，則為君子矣。縱情性而不足問學，則為小人矣；為君子則常安榮矣，為小人則常危辱矣。凡人莫不欲安榮而惡危辱，故唯君子為能得其所好，小人則日徼其所惡。詩曰："維此良人，弗求弗迪；唯彼忍心，是顧是復。民之貪亂，寧為荼毒。"此之謂也。

So piling up earth makes a mountain, piling up water makes a sea, piling up mornings and evenings makes a year; the highest is called Heaven, the lowest is called Earth, and the six directions within the universe are called the limits; and the man on the road, the common person, who accumulates goodness until it is complete and exhaustive, is called a sage. He sought and then obtained, acted and then accomplished, accumulated and then rose, and exhausted it and then became a sage, so a sage is what a person accumulates himself into. A person who accumulates plowing and hoeing becomes a farmer, one who accumulates chopping and shaving becomes a craftsman, one who accumulates trading in goods becomes a merchant, and one who accumulates ritual and righteousness becomes a gentleman. Sons of craftsmen all carry on the trade, and the people of the capital are content with practicing their affairs; living in Chu they are like Chu people, living in Yue like Yue people, living in the Xia lands like people of Xia; this is not their nature but the result of accumulation and gradual influence. So if a person knows to be careful in arrangement and attentive to customs, and greatly accumulates gradual influence, he becomes a gentleman; if he indulges his nature and feelings and does not apply himself to study and inquiry, he becomes a petty man. Becoming a gentleman means constant security and honor; becoming a petty man means constant danger and disgrace. There is no one who does not want security and honor and hate danger and disgrace, so only the gentleman can obtain what he likes, while the petty man daily brings on what he hates. The Book of Songs, Greater Odes, "Sangrou", says: "This good man does not seek advancement and is not promoted; that cruel heart yet cares and turns back and forth. The people, greedy for disorder, would rather do bitter poison." This is what it means.

人論：志不免於曲私，而冀人之以己為公也；行不免於汙漫，而冀人之以己為修也；甚愚陋溝瞀，而冀人之以己為知也：是眾人也。志忍私，然後能公；行忍情性，然後能修；知而好問，然後能才；公修而才，可謂小儒矣。志安公，行安修，知通統類：如是則可謂大儒矣。大儒者，天子三公也；小儒者，諸侯、大夫、士也；眾人者，工農商賈也。禮者、人主之所以為群臣寸尺尋丈檢式也。人倫盡矣。

The categories of people: those whose aims cannot avoid being crooked and selfish yet hope others take them as impartial; whose conduct cannot avoid being filthy and loose yet hope others take them as well ordered; who are extremely ignorant and dull yet hope others take them as wise: these are the common people. Those whose aims overcome selfishness and so can be impartial; whose conduct overcomes their feelings and so can be well ordered; who are wise and love to inquire and so can have ability: if impartial, well ordered and able, they can be called minor Confucians. Those whose aims rest in impartiality, whose conduct rests in being well ordered, and whose wisdom reaches the unifying categories: such can be called great Confucians. The great Confucians are the Three Dukes of the Son of Heaven; the minor Confucians are the feudal lords, grand masters and gentlemen; and the common people are artisans, farmers and merchants. Ritual is what the ruler uses as the inch-and-foot, fathom-and-ten-foot standard for his ministers. Then human relations are complete.

君子言有壇宇，行有防表，道有一隆。言政治之求，不下於安存；言志意之求，不下於士；言道德之求，不二后王。道過三代謂之蕩，法二后王謂之不雅。高之下之，小之巨之，不外是矣。是君子之所以騁志意於壇宇宮廷也。故諸侯問政，不及安存，則不告也。匹夫問學，不及為士，則不教也。百家之說，不及后王，則不聽也。夫是之謂君子言有壇宇，行有防表也。

The gentleman's speech has boundaries like an altar enclosure, and his conduct has barriers and markers, and the Way has one thing it honors. In discussing government, what he seeks is not lower than security and survival; in discussing aims, what he seeks is not lower than that of a gentleman-scholar; in discussing virtue, what he seeks does not depart from the later kings. A Way that goes beyond the Three Dynasties is called dissolute, and laws that depart from the later kings are called inelegant. Raise it or lower it, narrow it or widen it, it does not go beyond this. This is how the gentleman gallops his aims within the altar enclosure and the courtyard. So when a feudal lord asks about government, if it does not touch on security and survival, he does not tell him; when a commoner asks about learning, if it does not touch on becoming a gentleman-scholar, he does not teach him; the doctrines of the hundred schools, if they do not touch on the later kings, he does not listen to. This is what is meant by the gentleman's speech having boundaries and his conduct having barriers and markers.

請問為政？曰：賢能不待次而舉，罷不能不待須而廢，元惡不待教而誅，中庸不待政而化。分未定也，則有昭繆。雖王公士大夫之子孫也，不能屬於禮義，則歸之庶人。雖庶人之子孫也，積文學，正身行，能屬於禮義，則歸之卿相士大夫。故奸言，奸說，奸事，奸能，遁逃反側之民，職而教之，須而待之，勉之以慶賞，懲之以刑罰。安職則畜，不安職則棄。五疾，上收而養之，材而事之，官施而衣食之，兼覆無遺。才行反時者死無赦。夫是之謂天德，是王者之政也。

May I ask how to govern? It is said: the worthy and capable are promoted without waiting for rank order, the incompetent and weak are dismissed without waiting a moment, the greatly wicked are executed without waiting for transformation, and the mediocre are transformed without waiting for government teaching. Before status is settled, there is the distinction of the zhao and mu ancestral ranks. Even descendants of kings, dukes, gentlemen and grand masters, if they cannot be brought under ritual and righteousness, are assigned to the common people. Even descendants of commoners, if they accumulate learning, correct their conduct, and can be brought under ritual and righteousness, are assigned to ministers, chancellors, gentlemen and grand masters. So for those with wicked words, wicked doctrines, wicked deeds, wicked abilities, or who flee and turn back and forth, give them tasks and transform them; wait for them and treat them accordingly; encourage them with rewards and warn them with punishments. If they are content with their tasks, support them; if they are not content with their tasks, cast them out. The five kinds of the disabled the ruler should take in and feed, giving them work according to their abilities, and the officials should provide them clothing and food, covering all without omission. Those whose talent and conduct go against the times are put to death without pardon. This is called Heaven's virtue, and is the government of a true king.

聽政之大分：以善至者待之以禮，以不善至者待之以刑。兩者分別，則賢不肖不雜，是非不亂。賢不肖不雜，則英傑至，是非不亂，則國家治。若是，名聲日聞，天下願，令行禁止，王者之事畢矣。

The great principle of hearing government cases: those who come with good are treated with ritual, and those who come with bad are treated with punishment. When the two are distinguished, the worthy and unworthy are not mixed, and right and wrong are not confused. When the worthy and unworthy are not mixed, heroes come; when right and wrong are not confused, the state is well ordered. In this way, one's name is heard day by day, the world looks up to him, orders are carried out and prohibitions obeyed, and the work of a king is completed.

凡聽：威嚴猛厲，而不好假道人，則下畏恐而不親，周閉而不竭。若是，則大事殆乎弛，小事殆乎遂。和解調通，好假道人，而無所凝止之，則奸言並至，嘗試之說鋒起。若是，則聽大事煩，是又傷之也。故法而不議，則法之所不至者必廢。職而不通，則職之所不及者必隊。故法而議，職而通，無隱謀，無遺善，而百事無過，非君子莫能。故公平者，聽之衡也；中和者，聽之繩也。其有法者以法行，無法者以類舉，聽之盡也。偏黨而不經，聽之闢也。故有良法而亂者，有之矣，有君子而亂者，自古及今，未嘗聞也。傳曰："治生乎君子，亂生乎小人。"此之謂也。

In general, in hearing government cases: if one is severe and fierce and does not like to be lenient and guide people, then those below will be fearful and not close to him, will hide things and not speak fully. In this case, great affairs will come close to slackness, and small affairs will come close to collapse. If one is conciliatory and open, and likes to be lenient and guide people, but has no place where things settle, then wicked words will all arrive and experimental theories will arise like bees. In this case, the great matters of hearing and deciding become complicated, and this again does harm. So if there are laws without discussion, where the laws do not reach things will surely go to ruin. If there are duties without thorough understanding, where duties do not reach things will surely fall. So to have laws and discuss them, to have duties and thoroughly understand them, with no hidden plans and no overlooked good, and all affairs without fault, only a gentleman can do. So impartiality is the balance of hearing government, and the middle path is its cord. Those with laws are carried out by law, and those without laws are raised by analogy; this is the utmost of hearing government. Partiality and not conforming to the regular is the wickedness of hearing government. So that a state with good laws should be in disorder happens; but that a state with a gentleman should be in disorder has never been heard of from antiquity to the present. The tradition says: "Order is born from the gentleman, and disorder is born from the petty man." This is what it means.

分均則不偏，埶齊則不壹，眾齊則不使。有天有地，而上下有差；明王始立，而處國有制。夫兩貴之不能相事，兩賤之不能相使，是天數也。埶位齊，而欲惡同，物不能澹則必爭；爭則必亂，亂則窮矣。先王惡其亂也，故制禮義以分之，使有貧富貴賤之等，足以相兼臨者，是養天下之本也。書曰："維齊非齊。"此之謂也。

When status is equal, no one can be favored; when power is equal, no one can unify; when people are equal, no one can be employed. There is Heaven and there is Earth, and above and below differ; when an enlightened king first establishes his position, those who dwell in the state have institutions. That two nobles cannot serve each other and two lowly ones cannot command each other is the number of Heaven. When power and position are equal and likes and dislikes are the same, if things cannot supply them they will surely compete; if they compete there will surely be disorder, and disorder leads to ruin. The former kings hated that disorder, so they established ritual and righteousness to divide them, so that there would be ranks of rich and poor, noble and lowly, sufficient for them to oversee each other; this is the root of nourishing the world. The Book of Documents says: "What is called equal and correct is that which is unequal." This is what it means.

馬駭輿，則君子不安輿；庶人駭政，則君子不安位。馬駭輿，則莫若靜之；庶人駭政，則莫若惠之。選賢良，舉篤敬，興孝弟，收孤寡，補貧窮。如是，則庶人安政矣。庶人安政，然後君子安位。傳曰："君者、舟也，庶人者、水也；水則載舟，水則覆舟。"此之謂也。故君人者，欲安、則莫若平政愛民矣；欲榮、則莫若隆禮敬士矣；欲立功名、則莫若尚賢使能矣。－是人君之大節也。三節者當，則其餘莫不當矣。三節者不當，則其餘雖曲當，猶將無益也。孔子曰："大節是也，小節是也，上君也；大節是也，小節一齣焉，一入焉，中君也；大節非也，小節雖是也，吾無觀其餘矣。"

When a horse startles the carriage, the gentleman in the carriage is not at ease; when the common people startle the government, the gentleman in his position is not at ease. When a horse startles the carriage, nothing is better than calming it; when the common people startle the government, nothing is better than bestowing kindness. Select the worthy and good, promote the sincere and reverent, raise up filial piety and brotherly respect, take in orphans and widows, and relieve the poor. In this way, the common people are at ease with the government. When the common people are at ease with the government, only then is the gentleman at ease in his position. The tradition says: "The ruler is the boat, and the common people are the water; water can carry the boat, and water can overturn the boat." This is what it means. So one who is a ruler, if he wishes to be secure, nothing is better than evening out government and loving the people; if he wishes to be honored, nothing is better than honoring ritual and respecting gentlemen; if he wishes to establish merit and fame, nothing is better than esteeming the worthy and employing the capable. These are the ruler's great principles. If the three principles are right, the rest is all right; if the three are not right, then even if the rest are right in their details, it will be no use. Confucius said: "When the great principles are right and the small ones are right too, he is a first-rate ruler; when the great principles are right and the small ones come and go, he is a middling ruler; when the great principles are wrong, even if the small ones are right, I will not look at the rest."

成侯、嗣公聚斂計數之君也，未及取民也。子產取民者也，未及為政也。管仲為政者也，未及修禮也。故修禮者王，為政者強，取民者安，聚斂者亡。故王者富民，霸者富士，僅存之國富大夫，亡國富筐篋，實府庫。筐篋已富，府庫已實，而百姓貧：夫是之謂上溢而下漏。入不可以守，出不可以戰，則傾覆滅亡可立而待也。故我聚之以亡，敵得之以強。聚斂者，召寇、肥敵、亡國、危身之道也，故明君不蹈也。

Marquis Cheng and Duke Si were rulers who gathered revenue and counted numbers, and had not yet reached winning the people's hearts. Zichan was one who won the people's hearts, and had not yet reached governing. Guan Zhong was one who governed, and had not yet reached cultivating ritual. So one who cultivates ritual becomes king, one who governs becomes strong, one who wins the people's hearts is secure, and one who gathers revenue perishes. So a king makes the people rich, a hegemon makes the gentlemen rich, a state that barely survives makes the grand masters rich, and a state that is lost makes its chests and boxes rich and its storehouses full. When the chests and boxes are already rich and the storehouses already full, while the people are poor, this is called overflowing above and leaking below. Going in it cannot defend, going out it cannot fight, and overturn and ruin can be awaited standing. So what I gather leads me to ruin, and enemies who get it become strong. Gathering is the road of inviting bandits, fattening enemies, ruining the state and endangering oneself, and so an enlightened ruler does not take it.

王奪之人，霸奪之與，強奪之地。奪之人者臣諸侯，奪之與者友諸侯，奪之地者敵諸侯。臣諸侯者王，友諸侯者霸，敵諸侯者危。

A king takes people, a hegemon takes allied states, and a strong ruler takes land. One who takes people makes the feudal lords his subjects, one who takes allied states makes friends with the feudal lords, and one who takes land becomes the enemy of the feudal lords. One who makes the feudal lords his subjects becomes king, one who makes friends with the feudal lords becomes hegemon, and one who makes enemies of the feudal lords is in danger.

用強者：人之城守，人之出戰，而我以力勝之也，則傷人之民必甚矣；傷人之民甚，則人之民必惡我甚矣；人之民惡我甚，則日欲與我鬥。人之城守，人之出戰，而我以力勝之，則傷吾民必甚矣；傷吾民甚，則吾民之惡我必甚矣；吾民之惡我甚，則日不欲為我鬥。人之民日欲與我鬥，吾民日不欲為我鬥，是強者之所以反弱也。地來而民去，累多而功少，雖守者益，所以守者損，是以大者之所以反削也。諸侯莫不懷交接怨，而不忘其敵，伺強大之間，承強大之敝，此強大之殆時也。

One who relies on force: when another's city defends and another's army comes out and I overcome them with force, the harm to the other's people must be very great; when the harm to the other's people is great, the other's people hate me very much; when the other's people hate me very much, they daily want to fight me. When another's city defends and another's army comes out and I overcome them with force, the harm to my own people must be very great; when the harm to my own people is great, my people hate me very much; when my own people hate me very much, they daily do not want to fight for me. When the other's people daily want to fight me and my own people daily do not want to fight for me, this is why the strong become weak instead. When land comes and the people leave, the burdens are many and the achievement small, and though what is to be defended increases, what is used to defend decreases; this is why the large become diminished instead. The feudal lords all harbor the resentment of dealing with a strong state and do not forget their enemies, watch for gaps in the strong and large, and take advantage of their exhaustion; this is the time of danger for the strong and large.

知強大者不務強也，慮以王命，全其力，凝其德。力全則諸侯不能弱也，德凝則諸侯不能削也，天下無王霸主，則常勝矣：是知強道者也。

One who knows how to be strong and large does not strive for strength but thinks about using the king's mandate, preserving his strength, and consolidating his virtue. When strength is preserved the feudal lords cannot weaken him, and when virtue is consolidated the feudal lords cannot diminish him, and when the world has no king or hegemon he always wins: this is one who knows the way of strength.

彼霸者則不然：闢田野，實倉廩，便備用，案謹募選閱材伎之士，然後漸慶賞以先之，嚴刑罰以糾之。存亡繼絕，衛弱禁暴，而無兼幷之心，則諸侯親之矣。修友敵之道，以敬接諸侯，則諸侯說之矣。所以親之者，以不幷也；幷之見，則諸侯疏矣。所以說之者，以友敵也；臣之見，則諸侯離矣。故明其不幷之行，信其友敵之道，天下無王霸主，則常勝矣。是知霸道者也。

The hegemon is not like that: he opens up fields, fills the granaries, makes things convenient and ready for use, and then carefully recruits, selects and reviews gentlemen of talent and skill, gradually guiding them with rewards and correcting them with strict punishments. He preserves the perishing and continues broken lines, protects the weak and restrains the violent, and has no heart of annexation, and so the feudal lords draw close to him. He practices the way of dealing with allied states as equals and meets the feudal lords with reverence, and so the feudal lords are pleased with him. They draw close to him because he does not annex; when annexation is manifest, the feudal lords grow distant. They are pleased with him because he treats them as equal friends; when subjection is manifest, the feudal lords leave. So he makes clear his conduct of not annexing and keeps faith with his way of treating them as equal friends, and when the world has no king or hegemon he always wins. This is one who knows the way of the hegemon.

閔王毀於五國，桓公劫於魯莊，無它故焉，非其道而慮之以王也。

King Min of Qi was ruined by five states, and Duke Huan was seized by Duke Zhuang of Lu, for no other reason than that they did not accord with the way and planned as kings.

彼王者不然：仁眇天下，義眇天下，威眇天下。仁眇天下，故天下莫不親也；義眇天下，故天下莫不貴也；威眇天下，故天下莫敢敵也。以不敵之威，輔服人之道，故不戰而勝，不攻而得，甲兵不勞而天下服，是知王道者也。知此三具者，欲王而王，欲霸而霸，欲強而強矣。

The king is not like this: his benevolence is highest in the world, his righteousness is highest in the world, and his authority is highest in the world. Because his benevolence is highest in the world, none in the world fails to be close to him; because his righteousness is highest in the world, none in the world fails to respect him; because his authority is highest in the world, none in the world dares to be his enemy. Using authority that cannot be opposed, supported by the way that makes people submit, he wins without fighting, gains without attacking, and the world submits without the labor of armor and weapons; this is one who knows the way of the king. One who knows these three fully prepared can be king if he wishes to be king, hegemon if he wishes to be hegemon, and strong if he wishes to be strong.

王者之人：飾動以禮義，聽斷以類，明振毫末，舉措應變而不窮，夫是之謂有原。是王者之人也。

The person of a king: he adorns his actions with ritual and righteousness, hears and decides by categories, his discernment stirs even to the tip of a hair, and his measures and responses to change are inexhaustible; this is called having a source. This is the person of a king.

王者之制：道不過三代，法不二后王；道過三代謂之蕩，法二后王謂之不雅。衣服有制，宮室有度，人徒有數，喪祭械用皆有等宜。聲、則非雅聲者舉廢，色、則凡非舊文者舉息，械用，則凡非舊器者舉毀，夫是之謂復古，是王者之制也。

The institutions of a king: his Way does not go beyond the Three Dynasties and his laws do not depart from the later kings; a Way that goes beyond the Three Dynasties is called dissolute, and laws that depart from the later kings are called inelegant. Clothing has its regulations, palaces have their measures, retainers have their numbers, and funeral and sacrificial implements and utensils all have fitting grades. As for sounds, all that is not elegant music is abolished; as for colors, all that is not the old pattern is stopped; as for implements and utensils, all that is not the old kind is destroyed. This is called restoring antiquity, and is the institution of a king.

王者之論：無德不貴，無能不官，無功不賞，無罪不罰。朝無幸位，民無幸生。尚賢使能，而等位不遺；析願禁悍，而刑罰不過。百姓曉然皆知夫為善於家，而取賞於朝也；為不善於幽，而蒙刑于顯也。夫是之謂定論。是王者之論也。

The judgment of a king: those without virtue are not honored, those without ability are not given office, those without merit are not rewarded, and those without guilt are not punished. At court there are no positions by luck, and among the people there is no livelihood by luck. He honors the worthy and uses the able, and ranks and positions are not omitted; he distinguishes the honest and good, prohibits the fierce and violent, and punishments are not excessive. The hundred families plainly all know that doing good at home is rewarded at court, and that doing bad in the dark is punished in the light. This is called settled judgment. This is the settled judgment of a king.

王者之法：等賦、政事、財萬物，所以養萬民也。田野什一，關市幾而不徵，山林澤梁，以時禁發而不稅。相地而衰政。理道之遠近而致貢。通流財物粟米，無有滯留，使相歸移也，四海之內若一家。故近者不隱其能，遠者不疾其勞，無幽閒隱僻之國，莫不趨使而安樂之。夫是之為人師。是王者之法也。

The law of a king: to distinguish taxes, govern the people's affairs, and shape the ten thousand things in order to nourish the ten thousand people. One part in ten is taken from the fields, the passes and markets are inspected but not taxed, and the mountains, forests, marshes and fish weirs are closed and opened at the proper seasons without charge. Land is surveyed and taxed by grade. The distance of roads is taken into account in delivering tribute. Goods and grain are circulated without delay, so that they pass from one place to another, and within the four seas it is as one family. So those who are near do not hide their talents, those who are far do not resent their toil, there is no state hidden away in remoteness, and none is not driven to be happy. This is called the teacher of men. This is the law of a king.

北海則有走馬吠犬焉，然而中國得而畜使之。南海則有羽翮、齒革、曾青、丹干焉，然而中國得而財之。東海則有紫紶、魚鹽焉，然而中國得而衣食之。西海則有皮革、文旄焉，然而中國得而用之。故澤人足乎木，山人足乎魚，農夫不斲削、不陶冶而足械用，工賈不耕田而足菽粟。故虎豹為猛矣，然君子剝而用之。故天之所覆，地之所載，莫不盡其美，致其用，上以飾賢良，下以養百姓而安樂之。夫是之謂大神。詩曰："天作高山，大王荒之；彼作矣，文王康之。"此之謂也。

In the Northern Sea there are galloping horses and barking dogs, yet the Central States obtain and raise and use them. In the Southern Sea there are feathers, ivory, hides, cinnabar ore and red pigments, yet the Central States obtain and cut and make them. In the Eastern Sea there are purple fine hemp cloth, fish and salt, yet the Central States obtain and wear and eat them. In the Western Sea there are hides and patterned yak tails, yet the Central States obtain and use them. So those in the marshes have enough timber, those in the mountains have enough fish, farmers who do not chop and plane or pot-making and smelting have enough utensils, and artisans and merchants who do not plow have enough beans and grain. So tigers and leopards are fierce enough, yet the gentleman strips and uses them. So what Heaven covers and Earth bears, nothing fails to have its beauty exhausted and its use brought out, used above to adorn the worthy and good, and below to nourish the hundred families and make them secure and happy. This is called great spirit. The Book of Songs, Zhou Hymns, "Tian Zuo", says: "Heaven made the high mountain, and King Tai opened it up; he had already raised it, and King Wen made it peaceful." This is what it means.

以類行雜，以一行萬。始則終，終則始，若環之無端也，舍是而天下以衰矣。天地者，生之始也；禮義者，治之始也；君子者，禮義之始也；為之，貫之，積重之，致好之者，君子之始也。故天地生君子，君子理天地；君子者，天地之參也，萬物之摠也，民之父母也。無君子，則天地不理，禮義無統，上無君師，下無父子，夫是之謂至亂。君臣、父子、兄弟、夫婦，始則終，終則始，與天地同理，與萬世同久，夫是之謂大本。故喪祭、朝聘、師旅一也；貴賤、殺生、與奪一也；君君、臣臣、父父、子子、兄兄、弟弟一也；農農、士士、工工、商商一也。

Use the kind to carry out the mixed, and use the one to carry out the ten thousand. The beginning is the end and the end is the beginning, like a ring with no ends; abandon this, and the world declines because of it. Heaven and Earth are the beginning of life; ritual and righteousness are the beginning of order; the gentleman is the beginning of ritual and righteousness; to do it, to thread through it, to accumulate and weigh it, and to love it to the utmost is the beginning of the gentleman. So Heaven and Earth give birth to the gentleman, and the gentleman arranges Heaven and Earth; the gentleman is the triad partner of Heaven and Earth, the overseer of the ten thousand things, and the parent of the people. Without a gentleman, Heaven and Earth have no arrangement, ritual and righteousness have no thread, above there is no ruler or teacher and below there is no father or son; this is called the utmost disorder. Ruler and minister, father and son, elder and younger brother, husband and wife: the beginning is the end and the end is the beginning, sharing the same principle as Heaven and Earth and lasting as long as ten thousand generations; this is called the great root. So funerals and sacrifices, court visits and inquiries, and military campaigns are one matter; noble and lowly, killing and giving life, giving and taking are one matter; the ruler being like a ruler, the minister like a minister, the father like a father, the son like a son, the elder brother like an elder brother and the younger like a younger brother is one matter; the farmer being like a farmer, the gentleman like a gentleman, the artisan like an artisan and the merchant like a merchant is one matter.

水火有氣而無生，草木有生而無知，禽獸有知而無義，人有氣、有生、有知，亦且有義，故最為天下貴也。力不若牛，走不若馬，而牛馬為用，何也？曰：人能群，彼不能群也。人何以能群？曰：分。分何以能行？曰：義。故義以分則和，和則一，一則多力，多力則強，強則勝物；故宮室可得而居也。故序四時，裁萬物，兼利天下，無它故焉，得之分義也。

Water and fire have qi but no life; grass and trees have life but no knowing; birds and beasts have knowing but no righteousness; humans have qi, have life, have knowing, and also have righteousness, and so are the most noble in the world. In strength they are not equal to the ox, in running they are not equal to the horse, yet the ox and horse are used by humans; why? It is said: humans can form groups and they cannot. By what can humans form groups? It is said: by social divisions. By what can social divisions be carried out? It is said: by righteousness. So when divisions are made by righteousness there is harmony, with harmony there is unity, with unity there is much strength, with much strength there is power, and with power one overcomes things; so one can obtain palaces and dwell in them. So arranging the four seasons, shaping the ten thousand things and benefiting the whole world together has no other reason; it is obtained from divisions and righteousness.

故人生不能無群，群而無分則爭，爭則亂，亂則離，離則弱，弱則不能勝物；故宮室不可得而居也，不可少頃舍禮義之謂也。能以事親謂之孝，能以事兄謂之弟，能以事上謂之順，能以使下謂之君。

So humans cannot live without forming groups, and if there are groups without divisions, there is strife; with strife there is disorder, with disorder there is dispersion, with dispersion there is weakness, and with weakness one cannot overcome things; so one cannot obtain palaces and dwell in them, which means one cannot abandon ritual and righteousness for even a moment. What is used to serve parents is called filial piety, what is used to serve elder brothers is called brotherly respect, what is used to serve those above is called compliance, and what is used to command those below is called being a ruler.

君者，善群也。群道當，則萬物皆得其宜，六畜皆得其長，群生皆得其命。故養長時，則六畜育；殺生時，則草木殖；政令時，則百姓一，賢良服。

A ruler is one who is good at making people gather in groups. If the way of the group is right, the ten thousand things all obtain their due, the six domestic animals all grow, and all living things obtain their lives. So when raising and growing accord with the season, the six domestic animals multiply; when killing and giving life accord with the season, grass and trees flourish; when government decrees accord with the season, the hundred families are united and the worthy and good submit.

聖王之制也：草木榮華滋碩之時，則斧斤不入山林，不夭其生，不絕其長也。黿鼉魚鱉鰍鱣孕別之時，罔罟毒藥不入澤，不夭其生，不絕其長也。春耕、夏耘、秋收、冬藏，四者不失時，故五穀不絕，而百姓有餘食也。汙池淵沼川澤，謹其時禁，故魚鱉優多，而百姓有餘用也。斬伐養長不失其時，故山林不童，而百姓有餘材也。

The institution of the sage kings: when the grass and trees are in flower and fruit, axes and hatchets do not enter the mountains and forests, so as not to cut short their life or cut off their growth. When turtles, crocodiles, fish, tortoises, loaches and sturgeons are spawning, nets and poisons do not enter the marshes, so as not to cut short their life or cut off their growth. Spring plowing, summer weeding, autumn harvesting and winter storing, these four do not miss their seasons, so the five grains do not run out and the hundred families have surplus grain. For ponds, pools, deeps, swamps, rivers and marshes, be careful about the seasonal prohibitions, so fish and turtles are plentiful and the hundred families have surplus supplies. Cutting and raising do not miss their seasons, so the mountains and forests are not bare, and the hundred families have surplus timber.

聖王之用也：上察於天，下錯於地，塞備天地之間，加施萬物之上，微而明，短而長，狹而廣，神明博大以至約。故曰：一與一是為人者，謂之聖人。

The application of the sage kings: above they examine Heaven, below they arrange on Earth, fill and equip the space between Heaven and Earth, and apply it to the ten thousand things, subtle yet clear, short yet long, narrow yet broad, spirit and light vast and great and yet most simple. So it is said: one who acts as a person from one to one in this way is called a sage.

序官：宰爵知賓客、祭祀、響食犧牲之牢數。司徒知百宗、城郭、立器之數。司馬知師旅、甲兵、乘白之數。修憲命，審詩商，禁淫聲，以時順修，使夷俗邪音不敢亂雅，大師之事也。修堤梁，通溝澮，行水潦，安水臧，以時決塞，歲雖兇敗水旱，使民有所耘艾，司空之事也。相高下，視肥磽，序五種，省農功，謹蓄藏，以時順修，使農夫樸力而寡能，治田之事也。修火憲，養山林藪澤草木、魚鱉、百索，以時禁發，使國家足用，而財物不屈，虞師之事也。順州里，定廛宅，養六畜，閒樹藝，勸教化，趨孝弟，以時順修，使百姓順命，安樂處鄉，鄉師之事也。論百工，審時事，辨功苦，尚完利，便備用，使雕琢文采不敢專造於家，工師之事也。相陰陽，占祲兆，鑽龜陳卦，主攘擇五卜，知其吉凶妖祥，傴巫跛擊之事也。修採清，易道路，謹盜賊，平室律，以時順修，使賓旅安而貨財通，治市之事也。抃急禁悍，防淫除邪，戮之以五刑，使暴悍以變，奸邪不作，司寇之事也。本政教，正法則，兼聽而時稽之，度其功勞，論其慶賞，以時慎修，使百吏免盡，而眾庶不偷，冢宰之事也。論禮樂，正身行，廣教化，美風俗，兼覆而調一之，闢公之事也。全道德，致隆高，綦文理，一天下，振毫末，使天下莫不順比從服，天王之事也。故政事亂，則冢宰之罪也；國家失俗，則闢公之過也；天下不一，諸侯俗反，則天王非其人也。

Arrangement of offices: the Chief Steward of Rank manages the numbers of guests, sacrifices, banquets and sacrificial animals. The Minister of the Masses manages the numbers of the hundred clans, city walls and furnished implements. The Minister of War manages the numbers of armies, armor, weapons, chariots and horses. To put in order the statutes and commands, examine the odes and verses, prohibit licentious sounds, follow and keep things in order at the proper times, and ensure that barbarian customs and wicked music do not dare to disturb the elegant, is the business of the Grand Music Master. To repair embankments and bridges, open ditches and channels, guide floodwater, secure water storage, and open or block at the proper times, so that even in years of poor harvest, flood or drought, the people have something to plow and harvest, is the business of the Minister of Works. To survey high and low, examine the fertile and barren, arrange the five grains, inspect farm work, be careful with stores, and follow and keep things in order at the proper times, so that farmers concentrate their strength and seldom do other tasks, is the business of those who govern the fields. To put in order fire-prevention regulations, nurture the mountains, forests, thickets, marshes, grasses and trees, fish, turtles and the hundred vegetables, and close and open them at the proper times, so that the state's needs are supplied and goods do not run dry, is the business of the Master of Forests and Waters. To harmonize the districts and villages, fix the residences, raise the six domestic animals, be skilled in planting, encourage and transform, and urge toward filial piety and brotherly respect, and follow and keep things in order at the proper times, so that the hundred families obey orders and live happily in their villages, is the business of the village master. To evaluate the hundred crafts, examine the affairs of the time, distinguish fine from coarse, honor what is sound and convenient, make things convenient and ready for use, and make sure that carved and patterned work does not dare to be made privately at home, is the business of the master of craftsmen. To observe yin and yang, watch omens, crack tortoise shells and lay out hexagrams, conduct exorcism and the selection of the five divinations, and know good and bad fortune and portents, is the business of the hunchback shamanesses and the lame shamans. To repair tombs and latrines, tend the roads, be careful to guard against bandits, settle the laws of houses and rooms, and follow and keep things in order at the proper times, so that travelers are at ease and goods circulate, is the business of those who govern the market. To prohibit the violent, guard against licentiousness and wickedness, and use the five punishments to execute, so that the savage are thereby changed and the wicked do not act, is the business of the Minister of Crime. To take government and teaching as the root, correct standards, listen widely and examine at the proper times, assess merit, decide rewards, and be careful to keep things in order at the proper times, so that the hundred officials strive to perform their duties and the common people are not idle, is the business of the Prime Minister. To determine ritual and music, correct conduct, spread teaching, beautify customs, cover all and harmonize them, is the business of the feudal lords. To preserve the Way and virtue, push the lofty to the utmost, push refinement to the utmost, unify the world, stir even the tip of a hair, so that none in the world fails to follow and submit, is the business of the Son of Heaven. So when government is in disorder, it is the Prime Minister's fault; when the state loses its customs, it is the feudal lord's fault; when the world is not unified and the feudal lords are used to rebelling, the Son of Heaven is not the right man.

具具而王，具具而霸，具具而存，具具而亡。用萬乘之國者，威強之所以立也，名聲之所以美也，敵人之所以屈也，國之所以安危臧否也，制與在此，亡乎人。王、霸、安存、危殆、滅亡，制與在我，亡乎人。夫威強未足以殆鄰敵也，名聲未足以縣天下也，則是國未能獨立也，豈渠得免夫累乎？天下脅於暴國，而黨為吾所不欲於是者，日與桀同事同行，無害為堯。是非功名之所就也，非存亡安危之所墮也。功名之所就，存亡安危之所墮，必將於愉殷赤心之所。誠以其國為王者之所亦王，以其國為危殆滅亡之所亦危殆滅亡。殷之日，案以中立，無有所偏，而為縱橫之事，偃然案兵無動，以觀夫暴國之相卒也。案平政教，審節奏，砥礪百姓，為是之日，而兵剸天下勁矣。案然修仁義，伉隆高，正法則，選賢良，養百姓，為是之日，而名聲剸天下之美矣。權者重之，兵者勁之，名聲者美之。夫堯舜者一天下也，不能加毫末於是矣。

When conditions are complete one becomes king; when conditions are complete one becomes hegemon; when conditions are complete one survives; when conditions are complete one perishes. For one who uses a state of ten thousand chariots, the reasons that his authority and strength are established, his name is fine, his enemies yield, and the state is secure or in danger, good or bad, all lie here, not with others. King, hegemon, secure survival, danger, and ruin, the control of all lies with me, not with others. If his authority and strength are not yet enough to endanger his neighboring enemies, and his name is not yet enough to hold the world together, then this state cannot yet stand alone; how can it avoid entanglements? When the world is coerced by violent states, and one happens to do what I do not want to do at this time, doing the same things and conducting the same affairs daily with Jie, it does not prevent one from being Yao. This is not what makes achievement and fame, and not where survival, ruin, safety and danger fall. What makes achievement and fame, and where survival, ruin, safety and danger fall, must lie in the place of cheerful joy, abundance and sincere heart. If truly one makes his state like the place of a king, he becomes king; if one makes his state like the place of danger and ruin, he is endangered and ruined. In days of abundance, then maintain neutrality, without bias, and as for the doings of vertical and horizontal alliances, calmly hold back arms and watch those violent states collide with one another. Then settle government and teaching, examine the rhythm, whet the hundred families, and in the days of doing this, one's military strength alone holds the world's might. Then practice benevolence and righteousness, raise the lofty, correct standards, select the worthy and good, and nourish the hundred families, and in the days of doing this, one's fame alone holds the world's beauty. Authority should be made heavy, the army should be made strong, and the name should be made fine. Even when Yao and Shun unified the world, they could not add a hair's breadth to this.

權謀傾覆之人退，則賢良知聖之士案自進矣。刑政平，百姓和，國俗節，則兵勁城固，敵國案自詘矣。務本事，積財物，而勿忘棲遲薛越也，是使群臣百姓皆以制度行，則財物積，國家案自富矣。三者體此而天下服，暴國之君案自不能用其兵矣。何則？彼無與至也。彼其所與至者，必其民也。其民之親我，歡若父母，好我芳如芝蘭，反顧其上則若灼黥，若仇讎；彼人之情性也雖桀蹠，豈有肯為其所惡，賊其所好者哉！彼以奪矣。故古之人，有以一國取天下者，非往行之也，修政其所，天下莫不願，如是而可以誅暴禁悍矣。故周公南征而北國怨，曰："何獨不來也！"東征而西國怨，曰："何獨後我也！"孰能有與是鬥者與？安以其國為是者王。殷之日，安以靜兵息民，慈愛百姓，闢田野，實倉廩，便備用，安謹募選閱材伎之士，然後漸賞慶以先之，嚴刑罰以防之，擇士之知事者，使相率貫也，是以厭然畜積修飾，而物用之足也。兵革器械者，彼將日日暴露毀折之中原；我將修飾之，拊循之，掩蓋之於府庫。貨財粟米者，彼將日日棲遲薛越之中野，我今將畜積幷聚之於倉廩。材伎股肱健勇爪牙之士，彼將日日挫頓竭之於仇敵，我今將來致之，幷閱之，砥礪之於朝廷。如是，則彼日積敝，我日積完；彼日積貧，我日積富；彼日積勞，我日積佚。君臣上下之間者，彼將厲厲焉日日相離疾也，我將頓頓焉日日相親愛也，以是待其敝。安以其國為是者霸。立身則從傭俗，事行則遵傭故，進退貴賤則舉傭士，之所以接下之人百姓者則庸寬惠，如是者則安存。立身則輕楛，事行則蠲疑，進退貴賤則舉佞侻，之所以接下之人百姓者則好取侵奪，如是者危殆。立身則憍暴，事行則傾覆，進退貴賤則舉幽險詐故，之所以接下之人百姓者，則好用其死力矣，而慢其功勞，好用其籍斂矣，而忘其本務，如是者滅亡。

When the scheming and overthrowing withdraw, then worthy, good, wise and sage gentlemen come in of themselves. When punishment and government are even, the hundred families are harmonious, and the state customs have restraint, then the army is strong and the cities are firm, and enemy states yield of themselves. When one works at the root occupation and accumulates goods, and does not forget to scatter and abandon the surplus, which means to have the ministers and the hundred families all act according to institutions, then goods are accumulated and the state grows rich of itself. When these three are embodied and the world submits, the ruler of the violent state cannot use his army of himself. Why? He has no one who comes with him. Those who come with him are surely his people. His people are close to me and glad as with their parents, love me as the fragrance of orchid and angelica, and looking back at their superior they see him like burning and branding, like an enemy; even if their nature were that of Jie or Zhi, how would they be willing to do what they hate and harm what they love! He has already been robbed. So in ancient times there were those who gained the world with a single state, not by going out to do it but by cultivating government where they were, and none in the world did not look up to them, and in this way they could punish the violent and restrain the savage. So when the Duke of Zhou campaigned in the south, the northern states complained, saying: "Why do they alone not come to us!" When he campaigned in the east, the western states complained, saying: "Why do they put us behind!" Who could contend with this? So one makes his state like this and becomes king. In days of abundance, then quiet the army, rest the people, love the hundred families, open up fields, fill the granaries, make things convenient and ready for use, and then carefully recruit, select and review gentlemen of talent and skill, gradually guiding them with rewards and guarding them with strict punishments, selecting those among the gentlemen who know affairs and having them lead one another and thread things through, so that one calmly accumulates and arranges, and goods and uses are sufficient. As for armor, weapons and implements, the other side will daily expose and break them on the Central Plain; I will arrange and tend them and cover them in storehouses. As for goods and grain, the other side will daily scatter and abandon them in the fields; I will now accumulate and gather them in granaries. As for gentlemen of talent and skill, strong limbs, brave claws and teeth, the other side will daily exhaust and blunt them among enemies; I will now draw them in and review them together and whet them at court. In this way the other side daily accumulates exhaustion and I daily accumulate soundness; the other side daily accumulates poverty and I daily accumulate wealth; the other side daily accumulates toil and I daily accumulate ease. Between ruler and ministers, high and low, the other side will severely abandon and hate one another daily, while I will sincerely love one another daily, and with this I will await their exhaustion. So one makes his state like this and becomes hegemon. One who in establishing himself follows ordinary customs, in conducting affairs follows ordinary precedents, in advancing and retiring the noble and lowly promotes ordinary gentlemen, and in dealing with the common people below shows ordinary leniency, such a one survives securely. One who in establishing himself is rash and coarse, in conducting affairs is doubtful and indecisive, in advancing and retiring the noble and lowly promotes the clever and flattering, and in dealing with the common people below likes to seize, such a one is in danger. One who in establishing himself is arrogant and violent, in conducting affairs is overturning, in advancing and retiring the noble and lowly promotes the dark, treacherous and deceitful, and in dealing with the common people below likes to use their utmost strength while neglecting their achievements, likes to use their taxes while forgetting the root occupation, such a one perishes.