Kongzi Jiayu : Debating Governance

1 Jump to dictionaryShow parallel passages辩政:

子贡问于孔子曰：“昔者齐君问政于夫子，夫子曰：‘政在节财。’鲁君问政于夫子，夫子曰：‘政在谕臣。’叶公问政于夫子，夫子曰：‘政在悦近而来远。’三者之问一也，而夫子应之不同，然政在异端乎？”孔子曰：“各因其事也。齐君为国，奢乎台榭，淫于苑囿，五官伎乐不解于时，一旦而赐人以千乘之家者三，故曰：政在节财。鲁君有臣三人，内比周以愚其君，外距诸侯之宾以蔽其明，故曰：政在谕臣。夫荆之地广而都狭，民有离心，莫安其居，故曰：政在悦近而来远。此三者所以为政殊矣。《诗》云：‘丧乱蔑资，曾不惠我师。’此伤奢侈不节以为乱者也。又曰：‘匪其止共，惟王之卬。’此伤奸臣蔽主以为乱者也。又曰：‘乱离瘼矣，奚其适归。’此伤离散以为乱者也。察此三者，政之所欲，岂同乎哉？”Zigong asked Confucius, "In the past, Duke Qi once asked about governance from you, and you said: 'The key to government is frugality in expenditure.'" Duke Lu asked Confucius about governance, and Confucius said: "The key to government lies in instructing officials." Ye Gong asked Confucius about governance, and Confucius said: "The key to government lies in pleasing those nearby and attracting those far away." Zigong asked, "All three questions were about the same subject of governance, yet you gave different responses. Is it then that government lies in opposing principles?" Confucius said: "Each response was adapted to the particular circumstances." Duke Qi governed the state with excessive luxury in building terraces and pavilions, indulging in pleasure gardens, and never ceasing to enjoy music and entertainments at inappropriate times. In a single day he granted three families each a thousand chariots as gifts. Therefore I said: "The key to government is frugality." Duke Lu had three ministers who conspired internally to deceive their ruler, and externally blocked envoys from other states, thus obscuring his wisdom. Therefore I said: "The key to government lies in guiding officials." The land of Jing was vast, yet its capital was narrow; the people had a divided heart and no sense of security in their dwellings. Therefore I said: "The key to government lies in satisfying those nearby and attracting those from afar." These three cases illustrate why the principles of governance differ. The Shi Jing says: "In times of chaos and disaster, resources are utterly depleted; they never showed kindness to my teacher." This expresses sorrow over excessive luxury and lack of restraint leading to disorder. It also says: "Not for their ceaseless service, but only the king's gaze they seek." This expresses sorrow over treacherous ministers obscuring the ruler and causing disorder. It also says: "Chaos and suffering have reached their height; where can one find a place to return?" This expresses sorrow over division and dispersion leading to disorder. Considering these three cases, could the principles of governance desired in each possibly be the same?

2 Jump to dictionary辩政:

孔子曰：“忠臣之谏君，有五义焉。一曰谲谏，二曰戆谏，三曰降谏，四曰直谏，五曰风谏。唯度主而行之，吾从其讽谏乎。”Confucius said: "When a loyal minister advises his ruler, there are five principles to follow." The first is indirect advice, the second is blunt advice, the third is humble advice, the fourth is straightforward advice, and the fifth is advisory through allusion. Only by measuring the ruler's character and acting accordingly should one proceed; I would follow the method of advisory through allusion.

3 Jump to dictionaryShow parallel passages辩政:

子曰：“夫道不可不贵也。中行文子倍道失义以亡其国，而能礼贤以活其身；圣人转祸为福，此谓是与。”The Master said: "The Way cannot fail to be valued." Zhonghang Wenzǐ violated the Way and lost righteousness, thereby losing his state, yet he was able to honor virtuous men and thus save his life; Sages can transform misfortune into fortune—this is what it means.

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楚王将游荆台，司马子祺谏，王怒之。令尹子西贺于殿下，谏曰：“今荆台之观，不可失也。”王喜，拊子西之背曰：“与子共乐之矣。”子西步马十里，引辔而止曰：“臣愿言有道，王肯听之乎？”王曰：“子其言之。”子西曰：“臣闻为人臣而忠其君者，爵禄不足以赏也；谀其君者，刑罚不足以诛也。夫子祺者忠臣也，而臣者谀臣也，愿主赏忠而诛谀焉。”王曰：“今我听司马之谏，是独能禁我耳，若后世游之可也？”子西曰：“禁后世易耳。大王万岁之后，起山陵于荆台之上，则子孙必不忍游于父祖之墓以为欢乐也。”王曰：“善。”乃还。孔子闻之，曰：“至哉！子西之谏也，入之于千里之上，抑之于百世之后者也。”King Chu planned to tour Jing Tai, and Sima Ziqi advised against it; the king became angry with him. Ling Yin Zixi congratulated at the palace steps, and advised saying: "The view from Jing Tai today must not be missed." The king was pleased, patted Zixi's back, and said: "I shall share this joy with you." Zixi walked on horseback for ten li, then pulled the reins to a stop and said: "I wish to speak of a principle—would Your Majesty be willing to listen?" The king said: "Speak freely, my lord." Zixi said: "I have heard that a minister who is loyal to his ruler cannot be adequately rewarded with rank or wealth; those who flatter their ruler cannot be sufficiently punished by penalties. Ziqi is a loyal minister, and I am a flatterer; I pray Your Majesty will reward loyalty and punish flattery." The king said: "If today I heed Sima Ziqi's advice, it is only he who can restrain me. But would it be acceptable for future generations to tour here?" Zixi said: "Restraining future generations is easy." After Your Majesty's thousand-year reign, if you build your mausoleum atop Jing Tai, then surely your descendants will never dare to tour there for pleasure upon the tomb of their father and ancestors. The king said: "Well spoken." He then returned. Confucius heard of this and said: "How profound!" Zixi's advice reached the ruler's mind across a thousand li, and restrained him for generations to come.

5 Jump to dictionaryShow parallel passages辩政:

子贡问于孔子曰：“夫子之于子产、晏子，可为至矣。敢问二大夫之所为目，夫子之所以与之者。”孔子曰：“夫子产于民为惠主，于学为博物。晏子于君为忠臣，于行为恭敏。故吾皆以兄事之，而加爱敬。”Zigong asked Confucius: "Your reverence for Zi Chan and Yanzi could be said to reach the highest level. I dare ask, what were these two ministers known for, and why did you commend them?" Confucius said: "Zi Chan was a benevolent leader toward the people, and an erudite scholar in learning. Yanzi was a loyal minister to his ruler and personally practiced reverence and diligence. Therefore, I treated them both as elder brothers, showing them added affection and respect.

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齐有一足之鸟，飞习于公朝，下止于殿前，舒翅而跳。齐侯大怪之，使使聘鲁问孔子。孔子曰：“此鸟名曰商羊，水祥也。昔童儿有屈其一脚，振讯两眉而跳且谣曰：‘天将大雨，商羊鼓儛。’今齐有之，其应至矣。急告民趋治沟渠，修堤防，将有大水为灾。”顷之，大霖雨，水溢泛诸国，伤害民人，唯齐有备不败。景公曰：“圣人之言，信而有徵矣！”There was a one-legged bird in Qi that flew over the palace court, landed before the hall, spread its wings, and hopped about. Duke Qi found this most strange and sent envoys to Lu to consult Confucius. Confucius said: "This bird is called Shangyang, an omen of water. In the past, a child would bend one foot, raise both eyebrows, hop about while chanting: "Heaven is about to rain heavily; Shangyang dances in joy." Now that Qi has such a bird, the omen must soon come true. Hasten to inform the people to clear ditches and repair embankments, for a great flood is about to bring disaster." Soon after, heavy rains fell and floods overflowed many states, harming the people; yet only Qi was prepared and suffered no disaster. Jinggong said: "The words of a sage are indeed trustworthy and verified!"

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孔子谓宓子贱曰：“子治单父，众悦，子何施而得之也？”子语丘所以为之者。对曰：“不齐之治也，父恤其，子其子，恤诸孤而哀丧纪。”孔子曰：“善，小节也，小民附矣，犹未足也。”曰：“不齐所父事者三人，所兄事者五人，所友事者十一人。”孔子曰：“父事三人，可谓教孝矣；兄事五人，可以教悌矣；友事十一人，可以举善矣。中节也，中人附矣；犹未足也。”曰：“此地民有贤于不齐者五人，不齐事之而禀度焉，皆教不齐之道。”孔子叹曰：“其大者乃于此乎有矣！昔尧、舜听天下，务求贤以自辅。夫贤者、百福之宗也，神明之主也，惜乎不齐之所以治者小也。”Confucius asked Mi Zijian: "You govern Danfu, and the people are pleased. What policies have you implemented to achieve this?" Zijian told me the reasons for my success in governance. He replied: "My method of governing is to care for people as a father cares for his children, to show concern for orphans and mourn with those in grief." Confucius said: "Good, but these are minor virtues; the common people will thus be attached to you, yet it is still insufficient." He said: "There are three men I treat as fathers, five whom I regard as elder brothers, and eleven with whom I am friends." Confucius said: "To treat three men as one's father is to set an example of filial piety; to regard five men as elder brothers sets an example of fraternal respect; to treat eleven men as friends is to set an example for promoting virtue. This conforms to the proper standard, and thus the average people will be drawn to you; yet it is still not enough." He said: "There are five local people here who are wiser than I am; I serve them and seek their guidance, and they all taught me the way of governance." Confucius sighed and said: "In this, he has indeed grasped the greater principles!" In ancient times, Yao and Shun governed the realm by diligently seeking virtuous men to assist themselves. Virtuous people are the source of a hundred blessings, the leaders of divine wisdom; it is regrettable that Ziqi's governance has been so limited."

8 Jump to dictionaryShow parallel passages辩政:

子贡为信阳宰，将行，辞于孔子。孔子曰：“勤之慎之，奉天子之时，无夺无伐，无暴无盗。”子贡曰：“赐也，少而事君子，岂以盗为累哉？”孔子曰：“汝未之详也。夫以贤代贤，是谓之夺；以不肖代贤，是谓之伐；缓令急诛，是谓之暴；取善自与，是谓之盗。盗非窃财之谓也。吾闻之，知为吏者，奉法以利民；不知为吏者，枉法以侵民，此怨之所由也。治官莫若平，临财莫如廉。廉、平之守，不可改也。匿人之善，斯谓蔽贤；扬人之恶，斯为小人。内不相训，而外相谤，非亲睦也。言人之善，若己有之；言人之恶，若己受之；故君子无所不慎焉。”Zigong was appointed as magistrate of Xinyang and, before departing, bid farewell to Confucius. Confucius said: "Work diligently and proceed with caution; uphold the mandate of the Son of Heaven, do not seize or destroy, and do not oppress or plunder." Zigong said: "I, Zigong, have served virtuous men since my youth—how could I be burdened by theft?" Confucius said: "You do not understand this thoroughly. Replacing a virtuous person with another virtuous one is called 'seizing.' Replacing a virtuous person with an unworthy one is called "destroying." Delayed orders but swift punishment is called "oppression"; Claiming virtue for oneself while taking it away from others is called "plunder." "Plunder" does not merely refer to stealing property. I have heard that those who serve as officials should uphold the law for the benefit of the people; those who do not understand official duty twist the law to oppress the people—this is where resentment originates. Administering office is best done with fairness, and handling wealth is best done with integrity. Integrity and fairness—these principles must never be altered. Hiding another's virtue is called obscuring talent; Publicizing others' faults is the mark of a petty person. Failing to instruct one another internally while slandering externally is not true harmony among kin. Speaking of others' virtues as if they were your own; speaking of others' faults as if you yourself had suffered them; this is why the gentleman must be cautious in every word and deed.

9 Jump to dictionaryShow parallel passages辩政:

子路治蒲三年。孔子过之，入其境，曰：“善哉由也！恭敬以信矣。”入其邑，曰：“善哉由也！忠信而宽矣。”至庭曰：“善哉由也！明察以断矣。”子贡执辔而问曰：“夫子未见由之政，而三称其善，其善可得闻乎？”孔子曰：“吾见其政矣。入其境，田畴尽易，草莱甚辟，沟洫深治，此其恭敬以信，故其民尽力也。入其邑，墙屋完固，树木甚茂，此其忠信以宽，故其民不偷也。至其庭，庭甚清闲，诸下用命，此其言明察以断，故其政不扰也。以此观之，虽三称其善，庸尽其美矣。”Zilu governed Pu for three years. Confucius passed through the region and, upon entering its borders, said: "Excellent indeed is You!" He has shown reverence, respect, and trustworthiness." Upon entering the town, he said: "Excellent indeed is You!" He has demonstrated loyalty, trustworthiness, and breadth of mind." Upon reaching the court, he said: "Excellent indeed is You!" He has shown clear discernment and decisive judgment." Zigong held the reins and asked: "Master, you have not yet seen You's administration, yet you have praised him three times. Might we hear what his virtues are?" Confucius said: "I have already observed the results of his governance. Upon entering its borders, I saw that the fields were well cultivated, wastelands cleared, and ditches deeply maintained—this is the result of his reverence and trustworthiness; thus, the people exerted themselves fully. Upon entering the town, I saw that walls and houses were solidly built, trees and plants flourishing—this is due to his loyalty, trustworthiness, and broad-mindedness; thus, the people did not act negligently. Upon reaching its court, I found it remarkably orderly and peaceful, with all subordinates carrying out their duties diligently—this is the result of clear discernment and firm judgment; thus, his administration was free from disorder. Judging by this, even though I praised him three times, it still fails to fully capture the extent of his virtue.