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| Scope: Shang Jun Shu Request type: Paragraph |
| Condition 1: Contains text "因" Matched:6. |
| Total 6 paragraphs. Page 1 of 1. |
《商君書 - Shang Jun Shu》 | [Warring States (475 BC - 221 BC)] English translation: J. J. L. Duyvendak [?] | Books referencing 《商君書》 Library Resources Source Related resources |
《更法 - Reform of the Law》 | English translation: J. J. L. Duyvendak [?] | Books referencing 《更法》 Library Resources |
| 5 | 更法: | 甘龍曰：「不然。臣聞之，聖人不易民而教，知者不變法而治。因民而教者，不勞而功成；據法而治者，吏習而民安。今若變法，不循秦國之故，更禮以教民，臣恐天下之議君，願孰察之。」 |
| Reform of the Law: | But Gan Long said: "Not so. I have heard it said: 'A sage teaches without changing the people, and a wise man obtains good government without altering the laws.' If one teaches in accordance with the spirit of the people, success will be achieved without effort; if one governs, holding on to the law, officials will be well versed in it and the people will live quietly. Now, if Your Highness alters the laws without adhering to the old customs of the Ch'in state, and reforms the rites in order to teach the people, I am afraid that the empire will criticize Your Highness, and I wish that You would reflect maturely." | |
| 8 | 更法: | 公孫鞅曰：「前世不同教，何古之法？帝王不相復，何禮之循？伏羲神農教而不誅，黃帝堯舜誅而不怒，及至文武，各當時而立法，因事而制禮。禮法以時而定，制令各順其宜，兵甲器備各便其用。臣故曰：『治世不一道，便國不必法古。』湯武之王也，不循古而興；殷夏之滅也，不易禮而亡。然則反古者未可必非，循禮者未足多是也。君無疑矣。」 |
| Reform of the Law: | Gong sun Yang said: "Former generations did not follow the same doctrines, so what antiquity should one imitate? The emperors and kings did not copy one another, so what rites should one follow? Fu Xi and Shen nong taught but did not punish; Huang di, Yao and Shun punished but were not angry; Wen wang and Wu wang both established laws in accordance with what was opportune and regulated rites according to practical requirements; as rites and laws were fixed in accordance with what was opportune, regulations and orders were all expedient, and weapons, armour, implements and equipment were all practical. Therefore, I say: 'There is more than one way to govern the world and there is no necessity to imitate antiquity, in order to take appropriate measures for the state.' Tang and Wu succeeded in attaining supremacy without following antiquity, and as for the downfall of Yin and Xia - they were ruined without rites having been altered. Consequently, those who acted counter to antiquity do not necessarily deserve blame, nor do those who followed established rites merit much praise. Let Your Highness not hesitate." |
《壹言 - Unification of Words》 | English translation: J. J. L. Duyvendak [?] | Library Resources |
| 5 | 壹言: | 故聖人之為國也，不法古，不修今，因世而為之治，度俗而為之法。故法不察民之情而立之，則不成；治宜於時而行之，則不干。故聖王之治也，慎為察務，歸心於壹而已矣。 |
| Unification of Words:...: | The sage's way, therefore, of organizing a country is not to imitate antiquity, nor to follow the present, but to govern in accordance with the needs of the times, and to make laws which take into account customs. For laws, which are established without examining people's conditions, do not succeed, but a government which is enacted fittingly for the times, does not offend. Therefore, the government of the sage-kings examined attentively the people's occupations and concentrated their attention on unifying them and on nothing else. |
《立本 - Establishment of Fundamentals》 | English translation: J. J. L. Duyvendak [?] | Library Resources |
| 1 | 立本: | 凡用兵，勝有三等：若兵未起而錯法，錯法而俗成，俗成而用具。此三者必行於境內，而後兵可出也。行三者有二勢：一曰輔法而法行；二曰舉必得而法立。故恃其眾者謂之葺，恃其備飾者謂之巧，恃譽目者謂之詐。此三者恃一，因其兵可禽也。故曰強者必剛其鬥意：鬥則力盡，力盡則備。是故無敵於海內。治行則貨積，貨積則賞能重矣。賞壹則爵尊，爵尊則賞能利矣。故曰：兵生於治而異，俗生於法而萬轉，過勢本於心而飾於備勢。三者有論，故強可立也。是以強者必治，治者必強；富者必治，治者必富；強者必富，富者必強。故曰治強之道三，論其本也。 |
| Establishment of Fundamentals:...: | Generally, in the utilizing of soldiers, there are three stages to victory: prior to the outbreak of hostilities, laws should be fixed (764); laws being fixed, they should become the custom; when they have become customary, supplies should be provided. These three things should be done within the country before the soldiers can be sent abroad. For performing these three things, there are two conditions; the first is to support the law, so that it can be applied; the second is to obtain the right men in appointments, so that the law can be established. For reliance on masses is said to be the assembling of a mob; reliance on outward appearances is said to be smartness; reliance on fame and sight is said to be deceitfulness. If one relies on any one of these three, one's soldiers may be captured. Therefore is it said: 'The strong are unbending; they fight for what they desire. By fighting, their strength develops to the full, and thus they are prepared. In this way, they have no rival in the four seas, and by order prevailing, products are accumulated; by the accumulation of products, it is possible for the rewards to be big.' If rewards are uniform, rank will be honoured; if rank is honoured, rewards will bring profit. Therefore is it said: 'The army, being based on a state of order, there is a marvellous result; custom, being based on law, ten thousand changes of circumstances are brought about; a condition of supremacy, being based upon the mind, it is outwardly manifested in a condition of preparedness. If these three points of view are all taken into consideration, the result will be that the strong may be firmly established.' Thus orderly government is the necessary result of strength, and strength again of orderly government; orderly government of riches, and riches again of orderly government; riches of strength, and strength again of riches. Therefore is it said: 'The way to orderly government and strength is to discuss fundamentals.' |
《賞刑 - Rewards and Punishments》 | English translation: J. J. L. Duyvendak [?] | Books referencing 《賞刑》 Library Resources |
| 3 | 賞刑: | 昔湯封於贊茅，文王封於岐周，方百里。湯與桀戰於鳴條之野，武王與紂戰於牧野之中，大破九軍，卒裂土封諸侯，士卒坐陳者里有書社，車休息不乘，從馬華山之陽，從牛於農澤，從之老而不收，此湯武之賞也。故曰：贊茅岐周之粟，以賞天下之人，不人得一升；以其錢賞天下之人，不人得一錢。故曰：百里之君，而封侯其臣，大其舊。 |
| Rewards and Punishments:...: | In days of old, Tang was invested with Zan-mao, Wen-wang was invested with Qi-Zhou, a district of a hundred square li, Tang fought a battle with Jie in the fields of Ming-tiao, Wu-wang fought a battle with Zhou in the fields of mu, and utterly defeated the "nine armies", and finally split up the land and gave fiefs to the feudal lords. The officers and soldiers, who retired from the ranks, all received land, with the peasants belonging to it, in hamlets of 25 families; the chariots were given a rest, and were no longer mounted; the horses were set at liberty on the southern slopes of Mount Hua; the oxen were set at liberty in the meadows, and they were allowed to grow old without being reassembled (for war). This was the way of Tang and Wu of giving rewards. Therefore is it said: 'If all the people in the empire had had to be rewarded with the produce of Zan-mao and Qi-Zhou, no one would have received a pint, and if all the people of the empire had had to be rewarded with its money, no one would have received a cash.' Therefore is it said: 'If a prince of a territory of a hundred li invests his ministers with fiefs, he greatly increases his original territory.' | |
| 自士卒坐陳者，里有書社。賞之所加，寬於牛馬者，何也？善因天下之貨，以賞天下之人。故曰：「明賞不費。」湯武既破桀紂，海內無害，天下大定，築五庫，藏五兵，偃武事，行文教，倒載干戈，搢笏作為樂以申其德。當此時也，賞祿不行，而民整齊。故曰：「明賞之猶，至於無賞也。」 | ||
| How is it that the rewards received, beginning with those to officers and soldiers retired from the ranks, which consisted of land, with the peasants belonging to it, in hamlets of 25 families, were even more liberal than those to horses and oxen? Because they (those kings) knew well how to reward the people of the empire according to the possessions of the empire. Therefore do I say: 'If one understands rewards there is no expense.' Since Tang and Wu destroyed Jie and Zhou, no harm was done within the four seas, and the empire enjoyed great stability; the five storehouses were constructed, the five weapons were stored away, military affairs were set aside, culture and education were practised, shields and spears were carried reversed, writing tablets were stuck in the girdle, and music was performed in order to manifest one's virtue - such a condition of affairs prevailed in those times. Rewards and emoluments were not bestowed and yet the people were orderly. Therefore I say: 'The climax in the understanding of rewards is to bring about a condition where there are no longer rewards.' |
《定分 - Fixing of Rights and Duties》 | English translation: J. J. L. Duyvendak [?] | Books referencing 《定分》 Library Resources |
| 6 | 定分: | 夫微妙意志之言，上智之所難也。夫不待法令繩墨而無不正者，千萬之一也，故聖人以千萬治天下。故夫智者而後能知之，不可以為法，民不盡智。賢者而後知之，不可以為法，民不盡賢。故聖人為法，必使之明白易知。名正，愚智遍能知之。為置法官，置主法之吏，以為天下師，令萬民無陷於險危。故聖人立天下而無刑死者，非不刑殺也，法令明白易知，為置法官吏為之師以道之知。萬民皆知所避就；避禍就福，而皆以自治也。故明主因治而治之，故天下大治也。 |
| Fixing of Rights and...: | Indeed, subtle and mysterious words, which have to be pondered over, cause difficulty even to men of superior knowledge. There may be one case in ten millions, where the directing guidance of the law is not needed and yet it is correct in everything. Therefore, a sage governs the empire for the ten million cases. For, indeed, one should not make laws so that only the intelligent can understand them, for the people are not all intelligent; and one should not make laws so that only the men of talent can understand them, for the people are not all talented. Therefore did the sages, in creating laws, make them clear and easy to understand, and the terminology correct, so that stupid and wise without exception could understand them; and by setting up law officers, and officers presiding over the law, to be authoritative in the empire, prevented the people from falling into dangerous pitfalls. So the fact that when the sages established the empire there were no victims of capital punishment, was not because capital punishment did not exist, but because the laws which were applied were clear and easy to understand. They set up law officers and government officials to be the authority, in order to guide them; and they knew that if the ten thousands of people all knew what to avoid and what to strive for, they would avoid misfortune and strive for happiness, and so restrain themselves. Therefore, an intelligent prince follows the existing conditions of order and so makes the order complete, with the result that the empire will enjoy great order. |
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