| Chinese Text Project |
| Show statistics Edit searchSearch details: |
|---|
| Scope: Shang Jun Shu Request type: Paragraph |
| Condition 1: Contains text "廢" Matched:13. |
| Total 11 paragraphs. Page 1 of 2. Jump to page 1 2 |
《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 |
《墾令 - Order to Cultivate Waste Lands》 | English translation: J. J. L. Duyvendak [?] | Books referencing 《墾令》 Library Resources |
| 8 | 墾令: | 廢逆旅，則姦偽躁心私交疑農之民不行。逆旅之民無所於食，則必農，農則草必墾矣。 |
| Order to Cultivate Waste...: | If hostelries for the reception of travellers are abolished, criminals, agitators, conspirators and those who unsettle the minds of the farmers will not travel and in consequence, hotel-keepers will have no means of subsistence. This being so, they will certainly become farmers, and so it is certain waste lands will be brought under cultivation. | |
| 16 | 墾令: | 百縣之治一形，則迂者不飾，代者不敢更其制，過而廢者不能匿其舉。過舉不匿，則官無邪人。迂者不飾，代者不更，則官屬少而民不勞。官無邪則民不敖，民不敖，則業不敗。官屬少則徵不煩，民不勞則農多日。農多日，徵不煩，業不敗，則草必墾矣。 |
| Order to Cultivate Waste...: | If the administration of all the districts is of one pattern then (people) will be obedient; eccentric ones will not be able to be ostentatious, and successive officials will not dare to make changes; and if they act wrongly and abolish (the existing administration), it will be impossible to keep their actions hidden. If their mistaken actions do not remain hidden, then among the officials there will be no depraved men; and if eccentric people can not be ostentatious, and successive officials make no changes, then the official appurtenances will be few and the people will not be harassed. If the officials are not depraved, the people will not seek amusement, and if the people do not seek amusement, their occupations will not suffer; if official appurtenances are few, taxes will not be troublesome, and if the people are not harassed, farming will know days of plenty; if farming knows days of plenty, taxes are not troublesome and occupations do not suffer, then it is certain waste lands will be brought under cultivation. |
《開塞 - Opening and Debarring》 | English translation: J. J. L. Duyvendak [?] | Library Resources |
| 1 | 開塞: | 天地設，而民生之。當此之時也，民知其母而不知其父，其道親親而愛私。親親則別，愛私則險，民眾而以別險為務，則民亂。當此時也，民務勝而力征。務勝則爭，力征則訟，訟而無正，則莫得其性也。故賢者立中正，設無私，而民說仁。當此時也，親親廢，上賢立矣。 |
| Opening and Debarring:...: | During the time when heaven and earth were established, and the people were produced, people knew their mothers but not their fathers. Their way was to love their relatives and to be fond of what was their own. From loving their relatives came discrimination, and from fondness of what was their own, insecurity. As the people increased and were preoccupied with discrimination and insecurity, they fell into disorder. At that time, people were intent on excelling others and subjected each other by means of force; the former led to quarrels, and the latter to disputes. If in disputes there were no justice, no one would be satisfied; therefore men of talent established equity and justice and instituted unselfishness, so that people began to talk of moral virtue. At that time, the idea of loving one's relatives began to disappear, and that of honouring talent arose. | |
| 2 | 開塞: | 凡仁者以愛利為務，而賢者以相出為道。民眾而無制，久而相出為道，則有亂。故聖人承之，作為土地貨財男女之分。分定而無制，不可，故立禁。禁立而莫之司，不可，故立官。官設而莫之一，不可，故立君。既立君，則上賢廢，而貴貴立矣。然則上世親親而愛私，中世上賢而說仁，下世貴貴而尊官。上賢者，以贏相出也；而立君者，使賢無用也。親親者，以私為道也，而中正者使私無行也。此三者，非事相反也，民道弊而所重易也，世事變而行道異也。故曰：「王道有繩。」 |
| Opening and Debarring:...: | Now virtuous men are concerned with love and the way of talented men is to outvie one another. As people increased and were not restrained and had for long been in the way of outvying one another, there was again disorder. Therefore a sage, who received the administration, made divisions of land and property, of men and women. Divisions having been established, it was necessary to have restraining measures, so he instituted interdicts. These being instituted, it was necessary to have those who could enforce them. Thereupon he established officials. These having been established, it was necessary to have some one to unify them. So he set up a prince. Once a prince had been set up, the idea of honouring talent disappeared, and that of prizing honour arose. Thus in the highest antiquity, people loved their relatives and were fond of what was their own; in middle antiquity, they honoured talent and talked of moral virtue; and in later days, they prized honour and respected office. Honouring talent means outvying one another with doctrines, but setting up a prince means relegating talented men to unemployment. Loving one's relatives means making selfishness one's guiding principle, but the idea of equity and justice is to prevent selfishness from holding the field. But these three methods did not aim at antagonistic purposes. The guiding principles of the people are base and they are not consistent in what they value. As the conditions in the world change, different principles are practised. Therefore it is said that there is a fixed standard in a king's principles. | |
| 5 | 開塞: | 故效於古者，先德而治；效於今者，前刑而法；此世之所惑也。今世之所謂義者，將立民之所好，而廢其所惡；此其所謂不義者，將立民之所惡，而廢其所樂也。二者名貿實易，不可不察也。立民之所樂，則民傷其所惡；立民之所惡，則民安其所樂。何以知其然也？夫民憂則思，思則出度；樂則淫，淫則生佚。故以刑治則民威，民威則無姦，無姦則民安其所樂。以義教則民縱，民縱則亂，亂則民傷其所惡。吾所謂利者，義之本也；而世所謂義者，暴之道也。夫正民者：以其所惡，必終其所好；以其所好，必敗其所惡。 |
| Opening and Debarring:...: | Wherefore, if you wish to imitate the ancients, you will have orderly government by promoting virtue, and if you wish to imitate modern times, you will have laws by emphasizing punishments, and this is commonly distrusted. What the world now calls righteousness is the establishment of what people like and the abolishment of what they dislike, and what the world calls unrighteousness is the establishment of what people dislike and the abolishment of that in which they take delight. The names and practice of these two methods may be interchanged. It is necessary to examine this: if you establish what people delight in, then they will suffer from what they dislike; but if you establish what the people dislike, they will be happy in what they enjoy. How do I know that this is so? Because, if people are in sorrow, they think, and in thinking they invent various devices. Whereas, if they enjoy themselves, they are dissolute, and dissoluteness breeds idleness. Therefore, if you govern by punishment the people will fear. Being fearful, they will not commit villainies; there being no villainies, people will be happy in what they enjoy. If, however, you teach the people by righteousness, then they will be lax, and if they are lax, there will be disorder; if there is disorder, the people will suffer from what they dislike. What I call profit is the basis of righteousness, but what the world calls righteousness is the way to violence. Indeed, in making the people correct, one always attains what they like by means of what they dislike, and one brings about what they dislike by means of what they like. |
《壹言 - Unification of Words》 | English translation: J. J. L. Duyvendak [?] | Library Resources |
| 2 | 壹言: | 夫聖人之治國也，能摶力，能殺力。制度察則民力摶，摶而不化則不行，行而無富則生亂。故治國者，其摶力也，以富國強兵也；其殺力也，以事敵勸農也。夫開而不塞則短長，長而不攻則有姦；塞而不開則民渾，渾而不用則力多，力多而不攻則有蝨。故摶力以壹務也，殺力以攻敵也。治國貴民壹；民壹則樸，樸則農，農則易勤，勤則富。富者廢之以爵，不淫；淫者廢之以刑而務農。故能摶力而不能用者，必亂；能殺力而不能摶者，必亡。故明君知齊二者，其國強；不知齊二者，其國削。 |
| Unification of Words:...: | A sage, in administrating a country, is able to consolidate its strength or to reduce it. When standards and measures are clear, then the people's strength is consolidated; if it is consolidated, but not developed, it cannot take effect. If it does take effect, but there are no riches, it will give rise to disorder. Therefore, for one who administers a country, the way to consolidate its strength, is to make the country rich and its soldiers strong; the way to reduce the people's force is to attack the enemy and to encourage the people. If one only opens the way without barring the gate, the short will grow long; when it has grown, and one does not attack, there will be villainy; if one debars without opening up, the people will be chaotic; if they are chaotic, and one does not make use of them, their strength will become great; if their strength is great, and one does not attack, there will be villainy and the parasites. So, consolidating their strength is brought about by unifying their occupation; reducing their force is brought about by attacking the enemy. In administrating a country, one should value the single-mindedness of the people; if they are single-minded, they are simple, and being simple, they farm; if they farm, they easily become diligent, and being diligent, they become rich. The rich should be despoiled of their riches by means of titles, so that they do not become dissolute. Those who are dissolute should be divested of their dissoluteness by punishments, so that they may concern themselves with agriculture. Therefore, if one is able, only to consolidate force, and not to use it, disorder ensues; and one, who is able, only to reduce force, but not to consolidate it, will perish. So an intelligent ruler, who knows how to combine these two principles, will be strong, but that of one, who does not know how to combine these two, will be dismembered. |
《修權 - Cultivation of the Right Standard》 | English translation: J. J. L. Duyvendak [?] | Library Resources |
| 2 | 修權: | 世之為治者，多釋法而任私議，此國之所以亂也。先王縣權衡，立尺寸，而至今法之，其分明也。夫釋權衡而斷輕重，廢尺寸而意長短，雖察，商賈不用，為其不必也。故法者，國之權衡也，夫倍法度而任私議，皆不知類者也。不以法論知能賢不肖者，惟堯，而世不盡為堯，是故先王知自議譽私之不可任也，故立法明分，中程者賞之，毀公者誅之。賞誅之法，不失其義，故民不爭。授官予爵，不以其勞，則忠臣不進。行賞賦祿，不稱其功，則戰士不用。 |
| Cultivation of the Right...: | Those who are engaged in governing, in the world, chiefly dismiss the law and place reliance on private appraisal, and this is what brings disorder in a state. The early kings hung up scales with standard weights, and fixed the length of feet and inches, and to the present day these are followed as models because their divisions were clear. Now dismissing standard scales and yet deciding weight, or abolishing feet and inches and yet forming an opinion about length - even an intelligent merchant would not apply this system, because it would lack definiteness. Now, if the back is turned on models and measures, and reliance is placed on private appraisal, in all those cases there would be a lack of definiteness. Only a Yao would be able to judge knowledge and ability, worth or unworth without a model. But the world does not consist exclusively of Yaos! Therefore, the ancient kings understood that no reliance should be placed on individual opinions or biassed approval, so they set up models and made the distinctions clear. Those who fulfilled the standard were rewarded, those who harmed the public interest were punished. The standards for rewards and punishments were not wrong in their appraisals, and therefore people did not dispute them. But if the bestowal of office and the granting of rank are not carried out according to the labour borne, then loyal ministers have no advancement; and if in awarding rewards and giving emoluments the respective merits are not weighed, then fighting soldiers will not enter his service. | |
| 4 | 修權: | 夫廢法度而好私議，則姦臣鬻權以約祿，秩官之吏隱下而漁民。諺曰：「蠹眾而木折，隙大而牆壞。」故大臣爭於私而不顧其民，則下離上；下離上者，國之隙也。秩官之吏隱下以漁百姓，此民之蠹也。故國有隙蠹而不亡者，天下鮮矣。是故明主任法去私，而國無隙蠹矣。 |
| Cultivation of the Right...: | However, if models and measures are abolished and private appraisal is favoured, then bad ministers will let their standards be influenced by money, in order to obtain emoluments, and officials of the various ranks will, in a stealthy and hidden manner, make extortions from the people. The saying runs: 'Many woodworms and the wood snaps, a large fissure and the wall collapses.' So if ministers of state vie with one another in selfishness and do not heed the people, then inferiors are estranged from superiors. When this happens, there is a fissure in the state. If the officials of the various ranks make extortions from the people, stealthily and in a hidden manner, they are for the people like woodworms. Therefore is it exceptional in the world that where there are fissures and woodworms, ruin does not follow. That is why intelligent kings placed reliance on the law and removed self-interest, so that the state should have no fissures and no woodworms. |
《賞刑 - Rewards and Punishments》 | English translation: J. J. L. Duyvendak [?] | Books referencing 《賞刑》 Library Resources |
| 8 | 賞刑: | 此臣之所謂參教也。聖人惟能知萬物之要也，故其治國，舉要以致萬物。故寡教而多功。聖人治國也，易知而難行也。是故聖人不必加，凡主不必廢。殺人不為暴，賞人不為仁者，國法明也。聖人以功授官予爵，故賢者不憂。聖人不宥過，不赦刑，故姦無起。聖人治國也，審壹而已矣。 |
| Rewards and Punishments:...: | This is what I mean by the three teachings. A sage cannot have a universal knowledge of the needs of ten thousand beings, therefore in his administration of a state, he selects what is important for dealing with the ten thousand beings. So there is little instruction, but much successful effort. The way in which a sage governs a state is easy to know, but difficult to practice. Therefore, that sages need not be increased, common-place rulers need not be abolished, that the killing of men is no violence and the rewarding of men no benevolence, follow from the fact that the law is clear. The sage confers office and grants rank according to merit, therefore men of talent are not anxious. The sage is not indulgent with transgressions and does not pardon crimes, and so villainy does not spring up. The sage, in administering a state, investigates the possibilities of uniformity, and that alone. |
《畫策 - Policies》 | English translation: J. J. L. Duyvendak [?] | Library Resources |
| 5 | 畫策: | 明主不濫富貴其臣。所謂富者，非粟米珠玉也；所謂貴者，非爵位官職也，廢法作私爵祿之富貴。凡人主德行非出人也，知非出人也，勇力非過人也。然民雖有聖知弗敢我謀，勇力弗敢我殺；雖眾不敢勝其主；雖民至億萬之數，縣重賞而民不敢爭，行罰而民不敢怨者，法也。國亂者，民多私義；兵弱者，民多私勇，則削。國之所以取爵祿者多塗，亡國。人之欲賤爵輕祿，不作而食，不戰而榮，無爵而尊，無祿而富，無官而長，此之謂姦民。 |
| Policies: | An intelligent ruler does not enrich and honour his ministers in an arbitrary manner. What I mean by riches are not grain, rice, pearls or jade, and what I mean by honour are not rank, position, office or appointments; but I mean the riches and honour of rank and emoluments acquired by actions contrary to the law and which are prompted by selfish interest. Generally a ruler of men does not, in virtuous conduct, exceed other men, nor does he do so in knowledge, nor does he surpass others in courage or strength, yet the people, though they may have sages and wise men, they dare not plot against him; though they may have courage, dare not kill him; though they are numerous, they dare not over-rule their lord; though the people may reach a number of many tens of thousands, if heavy rewards are set before them, they dare not contest for them; if penalties are applied, they dare not resent them. The reason is that there is law. If a state is in disorder, it is because the people often have private opinions of what is their duty; if an army is weak, it is because people often have private shows of bravery, and as a result there will be dismemberment. If the roads to the acquirement of titles and emoluments are many, ruin will ensue. In a country, where the desire is to cheapen rank and to make light of emoluments, officials draw their salaries without activity, men have fame, without acquiring it in war, people have respect, without having the rank that entitles them to it, are rich without having emoluments, and are leaders without having office; such are said to be a wicked people. |
| Total 11 paragraphs. Page 1 of 2. Jump to page 1 2 |
|---|