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| Scope: Shang Jun Shu Request type: Paragraph |
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《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 |
| 6 | 更法: | 公孫鞅曰：「子之所言，世俗之言也。夫常人安於故習，學者溺於所聞。此兩者所以居官守法，非所與論於法之外也。三代不同禮而王，五霸不同法而霸，故知者作法，而愚者制焉；賢者更禮，而不肖者拘焉。拘禮之人，不足與言事；制法之人，不足與論變。君無疑矣。」 |
| Reform of the Law: | Gong sun Yang replied: "What you, sir, hold is the point of view of the man in the street. Indeed, ordinary people abide by old practices, and students are immersed in the study of what is reported from antiquity. These two kinds of men are all right for filling offices and for maintaining the law, but they are not the kind who can take part in a discussion which goes beyond the law. The Three Dynasties have attained supremacy by different rites, and the five Lords Protector have attained their protectorships by different laws. Therefore, a wise man creates laws, but a foolish man is controlled by them; a man of talent reforms rites, but a worthless man is enslaved by them. With a man who is enslaved by rites, it is not worth while to speak about matters; with a man who is controlled by laws, it is not worth while to discuss reform. Let Your Highness not hesitate." | |
| 9 | 更法: | 孝公曰：「善。吾聞窮巷多怪，曲學多辨。愚者之笑，智者哀焉；狂夫之樂，賢者喪焉。拘世以議，寡人不之疑矣。」 |
| Reform of the Law: | Duke Xiao said: "Excellent ! I have heard it said that in poor country districts, much is thought strange, and that in village schools there are many debates. What the foolish laugh about, the wise are sad about; the joy of a madman is the sorrow of a man of talent. One should, in one's plans, be directed by the needs of the times - I have no doubts about it." |
《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. |
《戰法 - Method of Warfare》 | English translation: J. J. L. Duyvendak [?] | Library Resources |
| 2 | 戰法: | 王者之兵，勝而不驕，敗而不怨。勝而不驕者，術明也；敗而不怨者，知所失也。若兵敵強弱，將賢則勝，將不如則敗。若其政出廟算者，將賢亦勝，將不如亦勝。政久持勝術者，必強至王。若民服而聽上，則國富而兵勝，行是，必久王。其過失：無敵，深入偝險絕塞，民倦且饑渴，而復遇疾，此敗道也。故將使民若乘良馬者，不可不齊也。 |
| Method of Warfare: | The army of a real king does not boast of victory, nor does it harbour rancour for defeat. That it does not boast of victory is because it ascribes it to its clever tactics; that it does not harbour rancour for defeat is because it knows why it has failed. If the relative strength of the armies is well-matched, the side that has clever leadership will win, and the side that has inferior leadership will lose. If the organization has its origin in the calculations made in the temple, then it will win, whether the leadership is clever or inferior. He who holds victorious tactics will be so strong that he will attain supremacy. If people are submissive and obey their ruler, then the country will become rich and the army victorious; and if this state of affairs is maintained for long, he will surely attain supremacy. But it is a mistake for an army to penetrate deeply into the enemy's country, in difficult and unsurmountable terrain and cut off in a cul-de-sac; the men will become exhausted, hungry and thirsty as well, and will, moreover, fall victims to disease. This is the way to defeat. Therefore he who intends to direct the people... and he who mounts a good horse cannot but be on his guard. |
《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. | |
| 3 | 修權: | 凡人臣之事君也，多以主所好事君。君好法，則臣以法事君；君好言，則臣以言事君。君好法，則端直之士在前；君好言，則毀譽之臣在側。公私之分明，則小人不疾賢，而不肖者不妒功。故堯舜之位天下也，非私天下之利也，為天下位天下也。論賢舉能而傳焉，非疏父子，親越人也，明於治亂之道也。故三王以義親，五霸以法正諸侯，皆非私天下之利也，為天下治天下。是故擅其名，而有其功，天下樂其政，而莫之能傷也。今亂世之君臣，區區然皆擅一國之利，而管一官之重，以便其私，此國之所以危也。故公私之交，存亡之本也。 |
| Cultivation of the Right...: | Generally, the principle on which ministers serve their prince are dependent, in most cases, on what the ruler likes. If the ruler likes law, then the ministers will make law their principle in serving; if the prince likes words, then the ministers will make words their principle in serving. If the prince likes law, then upright scholars will come to the front, but if he likes words, then ministers full of praise for some and blame for others will be at his side. If public and private interests are clearly distinguished, then even small-minded men do not hate men of worth, nor do worthless men envy those of merit. For when Yao and Shun established their rule over the empire, they did not keep the benefits of the empire for themselves, but it was for the sake of the empire that they established their rule. In making the imperial succession dependent on worth and ability, they did not intend to alienate fathers and sons from one another, and to conciliate distant people, but they did it because they had a true insight into the ways of order and disorder. So, too, the Three Kings conciliated people by righteousness, and the five Lords Protector rectified the feudal lords by law; that is, in all these cases, none took for himself the benefits of the empire. They ruled for the sake of the empire, and thus, when those who held positions had corresponding merit, the empire enjoyed their administration and no one could harm it. But, nowadays, princes and ministers of a disorderly world each, on a small scale, appropriates the profits of his own state, and each exercises the burden of his own office, for his private benefit. This is why the states are in a perilous position. For the relation between public and private interests is what determines existence or ruin. |
《來民 - Encouragement of Immigration》 | English translation: J. J. L. Duyvendak [?] | Library Resources |
| 9 | 來民: | 且古有堯舜，當時而見稱；中世有湯武，在位而民服。此四王者，萬世之所稱以為聖王者也。然其道猶不能取用於後。今復之三世，而三晉之民可盡也，是非王賢力今時，而使後世為王用乎？然則非聖別說，而聽聖人難也。 |
| Encouragement of Immigration:...: | Moreover, in antiquity, there were Yao and Shun, who in their lifetime were praised; in the middle ages there were Tang and Wu, during whose reigns people submitted. These are the three Kings, who are praised by ten thousand generations and are regarded as sage-kings. Yet their methods cannot be applied in later times: Should You now make exemptions from taxation for three generations, You would be able completely to subject the three Jin states. This is not, like the virtuous kings, merely establishing the present times.... but effecting that later generations shall be at the service of the king! This, however, does not mean that I do not welcome a sage, but it is difficult to await a sage. |
《賞刑 - Rewards and Punishments》 | English translation: J. J. L. Duyvendak [?] | Books referencing 《賞刑》 Library Resources |
| 2 | 賞刑: | 所謂壹賞者，利祿官爵，摶出於兵，無有異施也。夫固知愚，貴賤，勇怯，賢不肖，皆盡其胸臆之知，竭其股肱之力，出死而為上用也。天下豪傑賢良從之如流水。是故兵無敵，而令行於天下。萬乘之國，不敢蘇其兵中原。千乘之國，不敢捍城。萬乘之國，若有蘇其兵中原者，戰將覆其軍。千乘之國，若有捍城者，攻將凌其城。戰必覆人之軍，攻必凌人之城，盡城而有之，盡賓而致之，雖厚慶賞，何費匱之有矣。 |
| Rewards and Punishments:...: | What I mean by the unifying of rewards is that profits and emoluments, office and rank, should be determined exclusively by military merit, and that there should not be different reasons for distributing them. For thus the intelligent and the stupid, the noble and the humble, the brave and the timorous, the virtuous and the worthless, will all apply to the full whatever knowledge they may have in their breasts, exert to the uttermost whatever strength they may have in their limbs, and will be at the service of their ruler even to death; and the outstanding heroes, the virtuous and the good, of the whole empire will follow him, like flowing water, with the result that the army will have no equal, and commands will be carried out throughout the whole empire. A country of ten thousand chariots will not dare to assemble its soldiers in the plains of the Middle Kingdom; nor will a country of a thousand chariots dare to defend a walled city. Should a country of ten thousand chariots assemble its soldiers in the plains of the Middle Kingdom, one would in battle, rout its army; and should a country of a thousand chariots defend a walled city, one would in the assault, capture that town. If, in battles, one always routs the other's army and, in assaults, one always captures the other's towns, with the result that finally one has all the cities, and all their riches accrue, then what expense or loss can one suffer, even though there are rich congratulatory rewards? | |
| 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. |
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