agreeing and disagreeing,] they found out for sure the manacle of heavenly mandate, then they finally could give their allegiance without hesitation.
9. Only a sage who understands the intricacy of things can manage the affairs of the world. Only he who is willing to exercise his mind and heart can trace things to their sources. Only he who can exhaust his heart to understand the circumstance can make a reputation. A talent short of excellence cannot resort to arms. Sincerity short of genuineness cannot be used to understand other people.
10. Therefore, the way to agree and to disagree requires one to be capable of self-evaluation, know his own intelligence, his own strength and weakness. He should also know among those near and far who are superior and who are inferior.a Then, he can decide when to advance and when
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a T'ao notes: "This method cannot be used on the one who is superior to me [in terms of talents and strength], but must be ued on the one who is inferior."
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to retreat; when to move vertically and when to move horizontally.
G. CH'UAI: FIGURING OUT
1. In the past, the skillful managers of the world affairs must first weigh the power situation of the world and figure out the feelings of the princes.
2. Without carefully weighing the power situation, he would not know how to address [properly] the strong and the weak, to tell apart the unimportant from the important. Without carefully figuring out the feelings of the princes, he would not know the dynamics of the invisible
changes.
3. What does measuring the power situation mean? It is estimating the size and the population of the states, weighing their degrees of prosperity and the wealth of the people, finding out which resources are abundant and which are insufficient. Judging the strength and weakness of topography of natural defense, which locations are advantageous and which disadvantageous? What are the strengths and the weaknesses of the advisors? Measuring the degree of intimacy between the princes and their ministers, who
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has the confidence of the prince and who has not. Who are worthy and who are not? Among the retainers of the princes, who has great wisdom and who has little?
3. It involves carefully watching the changes of astrological phenomena to detect whence good fortune and evil lie. In the dealings of the princes, which relationship is useful and which is useless? As for the changes in the minds of the common people, find out whether they want to leave or stay? Whether they feel safe or endangered? In what things they feel secure and in what they feel insecure ? And so on and so forth. Being able to do these is the meaning of measuring the power of the situation.
4. To figure out a person's feelings, I must approach him when he is greatly delighted and then push his desire to an extreme. When a person is possessed with desires, he cannot hide his real feelings. I must approach him when he is in great fear and push his fear and disgust to an extreme. When a person is possessed with fear and disgust, he cannot hide his real feelings.
5. Feelings are revealed through their changes.a If having moved him, I still cannot see any changes, then
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a T'ao notes: "Human nature is such that when he is extremely delighted, his desires become apparent. When he is extremely frightened, his dislikes become obvious. Push the apparent and the obvious to further extremes then his feelings become unstable. A person's feelings and desires are generated by the changes in his likes and fears, "
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leave him alone, do not talk to him. Rather, talk with someone who knows him intimately and find out what he is comfortable with.
6. Whatever changes in feelings within will have manifestations without. Therefore, I must always make references from the visible to the invisible. This is called fathoming the deep and detecting feelings.
7. He who wants to plan for a state must carefully weigh the power situation. He who wants to persuade a prince must carefully figure out his feelings. The plan [for the state] and the feelings [of the prince] are bound to come from this [figuring out].a Then, he can decide whom to honor and whom to despise; whom to consider important and whom to slight; whom to benefit and whom to harm; whom to make succeed and whom to defeat. These all come from one common method.
8. Even if he possesses the Way of the ancient kings and the ability of the sages and the wise, he gets no where without figuring out the hidden ch'ing. This is the grand root of planning and the method of persuasion.
9. He can always manipulate events to disturb people and people cannot predict what will come. Moving ahead of the
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a Hsiao notes: "My plan is set after figuring out the power situation. His feelings and desires become known to me after I figure out his internal feelings." (Studies, P. 196)
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occurrence of events is the most difficult.a That is why staying within the range of propriety is the most difficult in figuring out feelings. That is to say that planning must be done timely.b
10. Even the minute movements of worms and the flying of butterflies contain the intricacy of benefit and damage which can be used to originate changes in an event.c
11. The creation of incidents lies in understanding potential of the critical moments. [The same with persuasion.] First one must figure out the feelings, then
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a T'ao notes: "He who can handle the method of figuring out certainly possesses special insight. So, if he manipulates events to disturb people, people cannot predict what is coming. He can also comprehend the minute changes and change accordingly and can move ahead of the occurrence of events. Unless a person is extremely alert, he cannot do this."
b T'ao notes: "Human conditions can be more treacherous than the most dangerous geography and is more difficult to comprehend than the way of the heaven. Now one wishes to figure it out and do it properly, is it not a difficult task? Planning must be based upon human conditions and therefore one must know the timing."
c T'ao notes: "The flying bugs and the moving worms, though only small insects, have their likes and dislikes. They are pleased when their likes are indulged and upset when their dislikes are confronted. To say nothing of human beings. To say nothing of the spirits. The presence of likes and dislikes is inevitable. To indulge or to confront them is a necessary choice a person must make. As it always happens that indulging in what one likes will invite pleasure and profit while confronting with what one dislikes will cause hurt and damage. Understanding this principle, I can originate changes in an event."
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refine the language to make it elegant and well organized and then it can be presented for discussion.
H. MO: STROKINGa
1. Stroking is a method of figuring out.
Seeking internal correspondence is the principle [basis] in figuring out.b If used properly, this method is certainly concealed.
2. Stroking with what he desires and persistently explore the depth of that desire, then his internal feelings will surely correspond with some there is follow. such correspondence, external signs. When some actions will surely
3. Then comes the time when I should retreat incon kuping this action spicuously. This can be called "closing up the hiding
a Mo literally means stroking gently with hands. It is often implied to mean ingratiating which is also suitable for this chapter.
b T'ao notes: "After figuring out the feelings, I stroke him with his desires. The reason why stroking is a method of figuring out is that when the internal feelings are stirred inside, there will be corresponding signs to be seen on the outside. The person who intends to use this method will know the internal feelings from observing the external signs".
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place." Hiding all clues and concealing the signs, I take leave of the situation without anyone knowing it. This is how I can accomplish my plan without incurring troubles. a
4. I do the stroking, the corresponding signs will appear on him. Obey and use this principle [of being inconspicuous], there is nothing that cannot be accomplished. b
5. In the past, he who was skillful in stroking was like a fisherman fishing by deep water. When he casted the baits, he would surely catch the fish.
6. He accomplished daily without people's knowing. He conquered daily without inflicting fear on them.c
7. The sage plans in concealment and is regarded as god-
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a If my aim is to move him to take certain actions, then my work is done when the signs for action are seen. When I see these signs, I should prepare to retreat.
T'ao suggested that this secret retreating is to prevent people from knowing that I have been involved in shaping this action and thus avoiding any possible jealousy and consequent insidious hurt.
b T'ao notes: "I stroke only very tactfully, the correspondence on him will be apparent. Bystanders will only see what is apparent, not what is tactful. Thus, the credit will always go to him and therefore there is nothing which cannot be accomplished."
c T'ao notes: "The fisherman shows the bait but not the hook. The fish cannot see the hook and therefore is caught. The wise shows the result of his work and hide his act of ingratiating. The people, not knowing the act of ingratiation, surrenders willingly."
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like. His deeds are accomplished in the open, that is why he is called brilliant. a
8. He who can accomplish deeds daily is cumulating virtues. The people are secure in their prosperity without knowing whence the benefit comes. ting goodness. Thus he is cumulating googness. The people is led properly without knowing why and the world regards him as god-like and brilliant.
9. He who conquers daily always fights to achieve the occurrence of no war and no war expenditure. The people therefore would have no one to whom to surrender and know not what to fear. And the world regards him as god-like and brilliant.
10. Stroking can be done by pacifying, by straightness, by pleasing, by infuriating, by appealing to reputation, by appealing to deeds, by modesty, by trustworthiness, by profits and by debasement.
11. Pacifying is to make tranquil. Making straight is to make appropriate. Pleasing is to make happy. Infuriating is to agitate. Appealing to reputation is to spread fame for him. Appealing to deeds is to induce one to accomplish. Modesty means incorruptibility. Trustworthiness
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a T'ao notes: "He plans in concealment, and uses the scheme daily without being known. His ways are unpredictable like the ways of the spirits. That is why he is regarded as god-like. The deeds he accomplishes are significant and brilliant. That is why he is called brilliant."
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means reliability. Profit appeals to a person's acquisitiveness. Debasement means obsequiousness.
12. These methods which the sage is singularly successful
in using are accessible to everyone. Failure to use them successfully is due to impropriety in the use.
13. In making plans, nothing is more difficult than being thorough. In persuading, nothing is more difficult than being completely listened to. In carrying out a plan, nothing is more difficult than the certainty of success. Only a sage can accomplish these three.
14. In order to achieve complete thoroughness in planning, I must choose a person who is communicable with me and persuade him so we can form a perfect unity without any fissure.
15. In order to be successful in carrying out a plan, the plan must match the calculation. The method, the calculation and the timing should all match.
16. In order to be listened to, I must find some agreement in feelings of the person I intend to persuade. He who agrees in feelings would listen.
17. Things of similar nature tend to attract each other. When making fire from wood, it is the drier wood which catches fire first. When pouring water to the ground, it is the wet area that absorbs the water first. This illustrates how things of similar nature attract and respond to each other. Other situations are like this, too.
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18. Thus is the response of the internal feelings to the external strokings. Stroking by the right kind, there will always be correspondence. I stroke by what is desired, there will always be successful persuasion. This is a path of lone travellers.a
19. He who can grasp proper timing will not lament afterwards. He who can stand success without depending on it is free. Persisting on these two, one can eventually succeed in cultivating the world.
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a T'ao notes: "Only the sages can master this method of stroking. [And the sages are few.]"
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I. CH'UAN: WEIGHING
1. To persuade is to please. To please is to gain something from the person [to be persuaded].a
Modifying language is an artificial process which involves adding and subtracting.
2. [Human] interaction requires fluency of expressions. Fluency of expressions makes discussions easy and smooth. To make the meaning complete, the speech should be made clear. Once the speech is made clear, its correspondence to the internal feelings can be verified.
3. Sometimes the speech is repeated and refuted with an attempt to step back [to gain perspective]. Such debate and discussion is to fish for the minute and hidden elements.
4. Fawning speech gives the impression of pleasing and can be used to solicit a reputation of loyalty.
5.Flattering speech gives the impression of being knowledgeable
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a The Chinese character in question is "說". There are three ways of reading it and each different reading renders a different meaning. The first is shuo which means to speak. The second is shuei which means to persuade. The third is Yueh which means to please.
Hsiao's interpretation of this passage is: "The purpose of persuasion is to convince the other person. To do so, I must take advantage of his characteristics." (Studies, P.208)
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and can be used to solicit a reputation of wisdom.
6. Grand speech gives the impression of being resolute and can be used to solicit a reputation of courage.
7. Solicitous speech gives the impression of being capable of discretion and can be used to solicit a reputation of trustworthiness.
8. Speech of silence prepares one for counterattack and can be used to solicit a reputation of winning.
9. To give the impression of pleasing, anticipate his intention and cater to his desires.
10. In order to give the impression of being knowledgeable, use complicated and refined diction.
11. In order to give the impression of being resolute, frankly discard things which are uncertain.
12. In order to give the impression of being capable of discretion, choose [from anong viable plans] and submit [the best].
13. Prepare for counterattack when the argument is insufficient to block errors.
14. The mouth is the mechanism for holding back emotions and intentions. The ears and the eyes are the supporting mechanisms of the heart for perceiving and discovering
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treachery and deviousness. They should be employed harmoniously and used only when beneficial.a
15. He who employs complicated language without being confused, who soars high and far without getting lost, and who changes frequently without incurring danger, has learned the essentials [of persuasion].
16. He who has no eyes should not be shown the five colors. He who has no ears should not be give the musical tones.
17.He who cannot be persuaded is such because he is not open to change. He who cannot accept persuasion is such because he has no capacity to accept it.
When communication is not possible, sages would not be bothered to deal with it.
18. Ancient people had the saying: "The mouth can eat but cannot talk," because there language. They said, are taboos in the use of "People's mouth can melt gold," because the message can be distorted.b
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a T'ao notes: "When the ears, the eyes and the heart interact harmoniously, all actions will surely succeed. All goodness will surely be profitable because the actions are taken according to the Way."
b Because there are things that one should not say. Once said the forbidden, troubles can be expected. Anybody can use his mouth to eat, but not everybody knows how to use his mouth to speak properly. The power of distorted message is so great that pure gold cannot stand its damaging heat.
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19. Human nature is such that when one speaks he desires to be listened to. Therefore, When he acts, he wants to succeed. the wise would not use his deficiency, but would use a fool's strength. He would not use what he is clumsy at, but would use what a fool is skilled at. This is why he is never trapped. a
20. When the situation is profitable, use to full advantage your strength. When the situation is harmful, avoid exposing your weakness. ,
21. Hardshelled insects resist attacks with their thick armory. Biting insects always bite with their poisonous stings. Even animals know how to use their strength, a speaker should also know what to use for his advantage.
22. There are five kinds of speech [to watch out for]: speech of illness, speech of fear, speech of anxiety, speech of anger and speech of joy.b
23. Speech of illness is characterized by weakness and lack of spirits. Speech of fear is characterized by disintegration and lack of mastery. Speech of anxiety is characterized by blockage and inability to come through.
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a T'ao notes: "A wise person's deficiency does not match a fool's strength. What a wise person is clumsy at does not match what a fool is skilled at. The wise can always disregard his own deficiency and clumsiness and utilize someone else's strength and skill and therefore is never trapped. "
b T'ao notes: "Using any of these five, one will surely lose his centrality and harmony and become imbalanced and stifled."
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Speech of anger is characterized by imprudence and lack of control. Speech of joy is characterized by expansiveness and lack of substance.
24. These five should be used only when one has mastered the usage and when the situation is profitable.a
25. When speaking with the wise, resort to wide knowledge. When speaking to the knowledgeable, rely on clear discernment. When speaking to the discerning, rely on the essentials. When speaking with the noble, resort to power. When speaking with the wealthy, resort to loftiness. When speaking with the base, resort to humility. When speaking with the brave, resort to daringness. When speaking with the foolish, resort to sharpness.
26. These are the methods of persuasion, but people often violate them. Therefore, when speaking with the wise, use these to illuminate. When speaking to the unwise, use these to teach. However, this is very difficult to do.
27. Categories of speech are many. Changes in things are numerous.
If one can talk the whole day without losing the right categories, things will not be confused. He can remain steady the whole day without losing his mastery. use
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a T'ao notes: "These five fall short of steadiness. Therefore, use them only when one has mastered the usage and only when using them will be profitable. Do not use them when neither mastery nor profit is present."
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he preciousness of wisdom is that it prevents one from becoming reckless.a
28. Strive for acuity when listening, clarity when knowing and the unexpected when speaking.
J. MOU: PLANNING
1. There is a way to follow in planning, that is to pursue the courses to find out the hidden information. Carefully evaluating this information, I can set up three standards, namely, the upper, the middle and the lower which can be used as the basis for unconventional strategies. There is no stoppage in their applications as they have been the way followed from the earliest time.
2. When people in Cheng(鄭) set out to search for jade, they always carried with them the south-pointing vehicle so that they would have no questions [about directions].b
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a T'ao notes: "Since there is no confusion, there will be steadiness. Since there is steadiness, there will be constant mastery. These are the works of wisdom. That is why the wisdom is precious and does not lead one to recklessness."
b South-pointing vehicle is an ancient Chinese instrument for directions, said to have been invented by the Yellow Emperor. Its function was much like a compass. Cheng was a state during the Era of Spring and Autumn (722-418 B.C.) located in the Ho-nan province.
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Measuring strength, weighing ability and figuring out the feeling for the situation are the south-pointing vehicle in human affairs.
3. Two persons of the same passion can be on close terms with each other because both of them are satisfied.
4. Two persons with the same desire but are distant from each other because there are discrepancies in their predicaments.a
5. Two persons with same dislikings but are on close terms with each other because they suffer from the same predicament.b
6. Two persons with same dislikings but are distant from each other because there are discrepancies in their predicaments.
7. Therefore, whatever causes mutual benefit will bring closeness. Whatever causes mutual injury will bring distance. This is the way things are. From this, one can scrutinize the differentiation of differences and simi larities.
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a when the situation does not allow both of them to be equally satisfied, that one person gains while the other loses, then the competition and jealousy will set them apart.
b Two persons suffering under the same miserable condition tend to pity each other and often become closer.
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8. A wall collapses from its fissures. A tree rots at its joints. These are their lots.
9. Changes breed events; events breed plans; plans breed strategies; strategies; breed breed persuasion; dicussions; persuasions breed advances; discussions advances generate retreats; and retreats breed check on events.
10. A hundred events have only one way, and hundred measures have only one principle.a
11. The benevolent disdain material wealth; they cannot be seduced by profits, but can be moved to contribute.
12. The brave disdain difficulties; they cannot be threatened by fears, but can be challenged to face danger.
13. The wise are swift in calculation and are reasonable; they cannot by cheated by insincerity but can be shown reasons and can be motivated to cumulate merit.
These are the three talented types.b
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a T'ao notes: "Things and events each have their roots and origins. Plants have roots and therefore branches and flowers come to be. Because there are changes and fissures, events and deeds are generated. Events and deeds call for careful planning. For the plans to succeed, discussion and persuasion are necessary. There is propriety in discussion and persuasion and therefore one advances or retreats [only] when proper. Since there are promotion and demotion [in the hierarchy of service], one should make discerning his only principle. Then, a hundred events and a hundred measurements will all follow it."
b The three means the benevolent, the brave and the wise.
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14. The foolish are easily deceived. The timid are easily scared. The greedy are easily seduced. They can be dejected after judging the situation.
15. Strength comes from the cumulation of weakness. Straightness comes from the cumulation of crookedness.a Abundance comes from the cumulation of insufficiencies. Such are the way the method goes.
16. Where there is external affinity but internal disagreement, persuade from the internal. Where there is internal affinity but external disagreement, persuade from the external.
17. Change in the direction of his suspicion; agree with what he perceives as right. Examine him according to what he says; fulfill him according to his aspirations. Judge according to what he dislikes; reject what bothers him. Figure out his feelings to scare him. Use the minute to prove to him. Set up external signs to match his internal feelings.b [If all these methods fail, then,] overwhelm him to stop him and disturb to confuse him. plans. These are called strategies and
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a T'ao notes: " The grand straightness appears to be crooked, therefore, cumulating crookedness can lead to straightness."
Hsiao's interpretation is: "The straightness comes from off-setting the crookedness." (Studies, P.223)
b Hsiao notes: "so that he will be led to take actions." (Studies, P.223)
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18. In planning, the open approach is inferior to the concealed. The concealed is inferior to a firm bond without leakage. A straightforward method is inferior to the unexpected method which can flow endlessly.a
19. When persuading the master, always speak the unexpected. When persuading the minister, always speak the concealed.
20. He who belongs to the internal group but speaks like an outsider will be alienated; he who is an outsider but speaks involvingly will be endangered.
21. Do not impose upon him what he does not desire; Do not teach him what he cannot comprehend. What he likes, learn about it and indulge it; what he dislikes, avoid and shun away from it. Walk in secrecy and reap in the open.b
22. If I want to get rid of a person, indulge him. To indulge him is to take advantage of him. He whose face shows no excitement over the beautiful or the ugly can be trusted with the ultimate information. He who can be
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a Hsiao notes: "The unexpected method can be used again and again with endless variations." (Studies, P.226)
b T'ao notes: "Indulging him with what he likes and avoiding what he dislikes should be done in secrecy so that he is delighted and grateful and will hand out reward in the open."
Hsiao notes: "All these should be done with yin, i.e. with concealed manners. Then we can reap in yang, i.e. in the open." (Studies, p.227)
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trusted can be put to use. He who cannot be trusted wil not be used by a planner.
23. In human affairs, it is desirable to control someone and undesirable to be controlled. To control is to hold power, to be controlled means to be controlled of life.
24. A sage's ways are hidden while a fool's ways are open. The wise are easy to work with while the unwise difficult.a Viewed in this way, [it can be concluded that] the dead cannot be made to live, and the endangered cannot be made safe. However, one should not strive but to honor the wise.b
25. Wisdom should be used at where people cannot comprehend; might should be used at where people cannot see. If he discerns the practicability of something and chooses to act is to benefit himself. If he knows the impossibility of something but chooses to act [nontheless], is to benefit others.
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a T'ao notes: "The wise are forgiving and therefore easy to work with. The unwise are suspicious and therefore difficult."
Hsiao notes: "The wise handle the problem from the easy part while the unwise starts from the difficult part."
b T'ao notes: "The unwise will surely run into dangerous and deadly troubles. But because he is difficult to work with, the wise cannot carry out his helping plan. Therefore, the deadly remains deadly and the dangerous remains dangerous. To strive for life and safety under this circumstance is indeed difficult. To survive and to bring to safety is beyond the ability of the unwise. Only the wise can manage it."
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26. The ways of the early kings are hidden.a
It is said that the nourishment of heaven and earth lies in its loftiness and depth. The way of a sage lies in the hidden and unseen. It is not simply in being loyal, trustworthy, benevolence and just, but in being central and fair.
27. He whose way reaches this point can be talked with. He who can grasp this can attract and nourish talents from far and near.
K. CHUEH: DECIDING
1. Decisions are called for when there is doubt. A good decision maker enjoys benefit; a bad decision maker courts disaster. A good decision maker is consummate in luring the information so that in the end he would have no doubt nor bias.
2. If a beneficial situation is removed of its benefit, leave it alone. Some unexpected change may come from this. If a situation seems beneficial and benevolent but
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a Hsiao suggested: "Sine events breeds and originates from the hidden, so the early kings handle them from the hidden."
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comes under the disguise of evil, leave it alone. Rather, detach from it.
3. Some decisions cause loss of benefits, some cause harmful detachment. These are caused by failures.in decision making.
4. A sage has five basic approaches in completing this: by open virtue, by secret crafting, by sincere trusting, by hidden concealment and by the common and plain. a
5. Yang encourages straightforward speaking. Yin encourages speaking in forked tongue.b Moderated with the functions of plain routines and grasping the hinges of the situation, these four are to be used with subtlety.
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a T'ao notes: "When the matter is obviously reasonable, decide by means of open virtue. When the matter involves secrecy and disguise, decide by means of secret crafting. When the matter deals with people who are sincere and straight, decide by means of sincere trusting. When the matter involves minor wickedness, decide by means of hidden concealment. When the matter is ordinary and routine, decide by means of the common and plain. "
Hsiao notes: "These five can be further categorized into yin and yang types. The open virtue, the sincere trusting and the common and plain belong to the yang. The secret crafting and the hidden concealment belong to the yin." (Studies, P.230)
b The original text reads "陽勵於一言, 除勵於二言". Literally, this passage means "the yang encourages the one speech, the yin encourages the two speech. " Hsiao interprets the "one speech" "sincere and steadfast as speech", the "two speech" as "confusing and ambivalent speech. ( Studies, P.230)
T'ao interprets the "one" as "non-striving (無為)", and the "two" as "striving (有為)". He further associates the plain routines with the non-striving, grasping the hinges of the situation with the striving.
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6. Review past experiences, infer to things to come, confer with common sense. If all three concur, then decide for it.
7. If the matter concerns high ranking officials and that it is lofty and may bring good reputation, then decide for it.
If the matter does not require much effort and can succeed easily, then decide for it. If the matter requires dangerous work but cannot be spared, then decide for it. If the matter aims at ridding of troubles, then decide for it. If the matter aims at bringing fortune, then decide for it.
8. Making decision and settling doubts are the basis of all deeds. It is difficult to manage a disorderly situation from an unbiased position and be successful. Therefore, the early kings use divining grass and turtle shells to help them decide.a
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a Divining grass and turtle shells were used for divination. T'ao notes: "Wise and resourceful as the early kings were, they still needed to use divination to help them decide. Let alone those who are inferior to them."
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L. FU-YEN: THE EFFECTIVE SPEECH
1. A person holding a position who is peaceful, relaxed, just and calm will benefit all who is reached by his power. If he busies himself and cannot settle down, he will certainly meet his destruction. His downfall can be
patiently waited for.
Thus is the principle for holding positions.
2. The eyes should strive to see clearly. The ears should strive to hear acutely. The heart should strive for wisdom.
3. Seeing with the eyes of the world, then there is Listening with the ears of nothing that he cannot see. Listening with the ears of the world, then there is nothing that he cannot hear. Thinking with the heart of nothing that he cannot know.
4. Using these three together, then there will be no hindrance to his being enlightened. Thus is the principle for being enlightened.
5. The method of cumulating virtue is that one should
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a Fu (符) is a tally for identification. speech. Yen (言) is speech. T'ao notes: "The speech uttered should always be matched with its effectiveness like the tallies match."
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not firmly resist anything.a may By allowing, [the opposing force] may become a defense for him. By resisting, [it] may block the way, b
6. The summit of high mountains can be reached; the bottom of deep chasms can be calibrated. But the virtuous method of the godly and the enlightened is just and calm without limit. Thus is the principle for being virtuous.
7. Granting reward should punishment should be truthful. Granting punishment should be just.
Rewarding truthfully requires verification of what the eyes see and what the ears hear. Then what is not seen and what is not heard will be quietly influenced.
8. Sincerity reaches freely to gods and spirits in the universe, let alone those crooked who want to please the prince. Thus is the principle for rewarding.
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a T'ao notes: "The method of cumulating virtue is to accommodate generously. The mountain does not decline any dirt and therefore can become high. The ocean does not reject any water and therefore can be made deep. A sage king does no refuse the people and therefore can become great."
b T'ao notes: "[If a sage king] allows the people to come and accommodate for them, they will become a defense for him. If he refuses and going against them, they will fight and block the way. Let people come and form a defense, and the dangerous situation can be made safe. If the people fight and block the way, then the path cannot be passed."
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9. [Before making a decision,] first, one is to inquire into the heavenly timing. Then, he is to inquire into the location of the event. Thirdly, he is to inquire into the people involved.
10. Four directions, up and down, right and left, front and back, [he should know the surrounding situation.] He must know the location of the Mars.a
Thus is the principle for inquiry.
11. The heart is the commander of the nine openings [of the body] and the prince is the leader of the five ranks [of officials].b
12. He who does [his job] well will be rewarded by the prince. prince. He who does poorly will be punished by the The prince rewards or punishes as required by the work performance and will not overwork himself.
A sage uses this principle and can grant reward [properly]. He follows it on the course of righteousness and therefore his reign will last.
Thus is the principle for following [the course of righteousness].
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a Chinese believed that when Mars was seen, disasters such as war, famine and plague would follow and therefore a prince must observe this.
b T'ao notes: "The functions of the nine openings of the human body are directed by the heart. The workings of the five ranks of officials is commanded by the prince."
The five ranks are representatives of all officials.
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13. A master cannot afford not to be thorough.
If he is not thorough, then great disorder will rise among his ministers. When there is disorder at home, the internal-external passages will be blocked and there will be no knowing of how to unblock them. When the valves cannot be properly controlled, one cannot find the source of difficulties.
Thus is the principle of being thorough.
14. Firstly, the eyes must be long. Secondly, the ears must be able to fly. Thirdly, a reputation of wisdom must be established. a
15. Know clearly the happenings a thousand miles away in dark and hidden places. Once he can discern evils under heaven, the evil doers will all change quietly.
Thus is the principle of sincerity.b
16. If the name can match the substance then there isstability and perfection. Name and substance mutually generate [each other] and mutually validate [each other] in return to create reality.
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a T'ao notes: "To see with the eyes of the world, the eyes are long. To listen with the ears of the world, the ears can fly. To think with the heart of the world, one can establish a reputation of wisdom. "
b The word in question is "kung" (恭). In isolation, kung means sincerity and is being used in the current translation. However, from a similar passage from Kuan-Tzu管子, "ts'ang" (參) instead of "kung" is used. Ts'ang means to take a reference, which apparently more appropriate for the context.
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17. If the name is proper, it must have been generated from substance. Substance is generated from righteousness which is in turn generated from the virtuous relationship of name of substance. a
Virtue is generated from harmony. Harmony generated from properness.
Thus is the principle of names.
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a The discussion on the relationship between names and substance is yet another piece of evidence of the popularity of the debate of "Rectifying of names" which dealt with the relationship between language and reality, standards for the institution, ratification and regulation and the uses of language. All major Pre-Ch'in philosophers contributed to the discussion, particularly among the Ming-chia phiosophers.
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