孟子曰：「諸侯之寶三：土地，人民，政事。寶珠玉者，殃必及身。」
Mengzi Jin Xin II:
Mencius said, 'The precious things of a prince are three: the territory, the people, the government and its business. If one value as most precious pearls and jade, calamity is sure to befall him.'
孟子 (紀元前 372 年生～紀元前 289 年没) 尽心 下https://twitter.com/miosugita/status/1782954534991749537?s=19
孟子は言った｡「諸侯にとって宝 (大切なもの) は領地と人民と政務の三つである。真珠や輝石を宝と (大切に) する者は、必ずや身に天罰を受けるであろう｡」
子墨子言曰：「今者王公大人為政於國家者，皆欲國家之富，人民之眾，刑政之治，然而不得富而得貧，不得眾而得寡，不得治而得亂，則是本失其所欲，得其所惡，是其故何也？」
Mozi Exaltation of the Virtuous Ⅰ:
Mozi said: Now, all the rulers desire their provinces to be wealthy, their people to be numerous, and their jurisdiction to secure order. But what they obtain is not wealth but poverty, not multitude but scarcity, not order but chaos - this is to lose what they desire and obtain what they avert. Why is this?
墨子 尚賢 (賢者の登用) 上
墨先生が言った。いま国家において政治を執り行う王公や高官はみな、国家が富み、人民が増加し、刑罰が治安を維持することを欲している。しかしながら富裕を得ずに貧困を得、人口増加を得ずに現証を得ている。これはもとよりその欲するものを失い、嫌うものを得るということだ。これはどういうわけであろうか。
荘子 則陽 4:
魏瑩與田侯牟約，田侯牟背之。魏瑩怒，將使人刺之。
Ze-yang:
(King) Ying of Wei made a treaty with the marquis Tian Mou (of Qi), which the latter violated. The king was enraged, and intended to send a man to assassinate him.
荘子 (紀元前 369 年頃〜紀元前 286 年頃) 則陽 4 :
魏王のでしょうか瑩は田侯牟と盟約を結び、田侯牟はこれに背いた。魏の瑩は怒り、刺客を放とうとした。
犀首聞而恥之，曰：「君為萬乘之君也，而以匹夫從讎！ 衍請受甲二十萬，為君攻之，虜其人民，係其牛馬，使其君內熱發於背，然後拔其國。忌也出走，然後抶其背，折其脊｡」
When the Minister of War heard of it, he was ashamed, and said (to the king), 'You are a ruler of 10,000 chariots, and by means of a common man would avenge yourself on your enemy. I beg you to give me, Yan, the command of 200,000 soldiers to attack him for you. I will take captive his people and officers, halter (and lead off) his oxen and horses, kindling a fire within him that shall burn to his backbone. I will then storm his capital; and when he shall run away in terror, I will flog his back and break his spine.'
聞いた犀首 [公孫衍の号] は、これを恥と感じて言った。君は幾万もの戦車を従える天子であらせられるのに、下賤の者の様な復讐に従事されるのですか。願わくば私、衍に、甲冑を着けた二十万の兵をお与えください。君のためにこれを攻め、その人民を虜にし、その牛馬に絆をかけ、その君には体内には熱を、背中には吹き出物を発生さすましょう。然る後、かやつはその国を抜け出し、嫌になって逃走するでしょう。然る後私はかやつの背中を笞打ち、背骨を折りましょうと。
季子聞而恥之，曰：「築十仞之城，城者既十仞矣，則又壞之，此胥靡之所苦也。今兵不起七年矣，此王之基也。衍亂人，不可聽也｡」
Ji-zi heard of this advice, and was ashamed of it, and said (to the king), 'We have been raising the wall (of our capital) to a height of eighty cubits, and the work has been completed. If we now get it thrown down, it will be a painful toil to the convict builders. It is now seven years since our troops were called out, and this is the foundation of the royal sway. Yen would introduce disorder - he should not be listened to.'
聞いた季子は、これを恥と感じて言った。十仞 (18 m) の城壁を築き、城壁の高さは既に十仞に達しるではありませんか。もしまたこれを壊すならば、これは徒刑囚を苦しめることになります。兵の起つことなく今まで七年、これこそが王道の基本です。衍は狂乱の人、耳を傾けてはいけませんと。
華子聞而醜之，曰：「善言伐齊者，亂人也；善言勿伐者，亦亂人也；謂伐之與不伐亂人也者，又亂人也。」王曰：「然則若何？」曰：「君求其道而已矣。」
Hua-zi heard of this advice, and, greatly disapproving of it, said (to the king), 'He who shows his skill in saying "Attack Qi!" would produce disorder; and he who shows his skill in saying "Do not attack it " would also produce disorder. And one who should (merely) say, "The counsellors to attack Qi and not to attack it would both produce disorder," would himself also lead to the same result.' The king said, 'Yes, but what am I to do?' The reply was, 'You have only to seek for (the rule of) the Dao (on the subject).'
聞いた華子は、これを醜いと感じて言った。斉の国を伐つことを善しとする者は狂乱の人ですが、斉の国を伐たないことを善しとする者もまた狂乱の人です。これを伐つのも伐たないのも狂乱の人だと謂う者もまた狂乱の人ですと。王は言った。それではどの様にせよと言うかと。華子は言った。君がその道を探るしかありませんと。
惠子聞之而見戴晉人。戴晉人曰：「有所謂蝸者，君知之乎？」曰：「然。」「有國於蝸之左角者曰觸氏，有國於蝸之右角者曰蠻氏，時相與爭地而戰，伏尸數萬，逐北旬有五日而後反。」君曰：「噫！其虛言與？」曰：「臣請為君實之。君以意在四方上下有窮乎？」君曰：「無窮。」曰：「知遊心於無窮，而反在通達之國，若存若亡乎？」君曰：「然。」曰：「通達之中有魏，於魏中有梁，於梁中有王。王與蠻氏，有辯乎？」君曰：「無辯。」客出而君惝然若有亡也。
Huizi, having heard of this counsel, introduced to the king Dai Jin-ren, who said, 'There is the creature called a snail; does your majesty know it?' 'I do.' 'On the left horn of the snail there is a kingdom which is called Provocation, and on the right horn another which is called Stupidity. These two kingdoms are continually striving about their territories and fighting. The corpses that lie on the ground amount to several myriads. The army of one may be defeated and put to flight, but in fifteen days it will return.' The king said, 'Pooh! that is empty talk!' The other rejoined, 'Your servant begs to show your majesty its real significance. When your majesty thinks of space - east, west, north, and south, above and beneath - can you set any limit to it?' 'It is illimitable,' said the king; and his visitor went on, 'Your majesty knows how to let your mind thus travel through the illimitable, and yet (as compared with this) does it not seem insignificant whether the kingdoms that communicate one with another exist or not?' The king replies, 'It does so;' and Dai Jin-ren said, finally, 'Among those kingdoms, stretching one after another, there is this Wei; in Wei there is this (city of) Liang; and in Liang there is your majesty. Can you make any distinction between yourself, and (the king of that kingdom of) Stupidity?' To this the king answered, 'There is no distinction,' and his visitor went out, while the king remained disconcerted and seemed to have lost himself.
これを聞いた恵子は戴普人を謁見させた。戴普人は言った。カタツムリと謂われるものがありますが、君は知っておられますかと。知っておるわと君が言うと、カタツムリの左の角に国を有する者を触氏と申し、カタツムリの右の角に国を有する者を蛮氏と申します。ある時、土地を相争って戦い、伏した屍は数万、逃げる敵を逐うこと一旬と五日、その後、引き返しましたと [言った] 。ああそれは虚構だろうと王が言うと、願わくば臣たる私が君のためにこれが実話であることをお示ししましょう。君が意を四方上下に向けるとき、窮まるところがありましょうかと言った。窮まりなしと王が言うと、窮まりなきところに心を遊ばせることを知った上で、通交する国々に引き返したとき、それは存在するがごとく亡失せるがごとく 、どちらともつかないではありませんかと言った。そうだと王が言うと、その通交の中に魏の国があり、魏の中に梁の都かあり、梁の中に王があります。王と蛮氏とは区別がつきましょうかと言った。区別がつかぬと君は言った。客人が出て行くと君はぼうっとして我を忘れ、有って亡きがごとき様子であった。
客出，惠子見。君曰：「客，大人也，聖人不足以當之。」惠子曰：「夫吹筦也，猶有嗃也；吹劍首者，吷而已矣。堯、舜，人之所譽也；道堯、舜於戴晉人之前，譬猶一吷也。」
When the visitor was gone, Huizi came in and saw the king, who said, 'That stranger is a Great man. An (ordinary) sage is not equal to him.' Huizi replied, 'If you blow into a flute, there come out its pleasant notes; if you blow into a sword-hilt, there is nothing but a wheezing sound. Yao and Shun are the subjects of men's praises, but if you speak of them before Dai Jin-ran, there will be but the wheezing sound.'
客人が出て行くと恵子が謁見した。客は偉大な人であった。聖人でも彼の相手をするには足りないと君が言うと、そもそも竹笛を吹けば、笛らしい音がしますが、剣の柄を吹いても息の音がするだけです。堯や舜は人が褒め称える聖人でありますが、戴普人の前に堯や舜を語れば、譬えばただ一息の音のごときであります恵子は言った。
昔者昊英之世，以伐木殺獸，人民少而木獸多。黃帝之世，不麛不卵，官無供備之民，死不得用槨。事不同，皆王者，時異也。神農之世，男耕而食，婦織而衣，刑政不用而治，甲兵不起而王。神農既沒，以強勝弱，以眾暴寡。故黃帝作為君臣上下之義，父子兄弟之禮，夫婦妃匹之合；內行刀鋸，外用甲兵，故時變也。由此觀之，神農非高於黃帝也，然其名尊者，以適於時也。故以戰去戰，雖戰可也；以殺去殺，雖殺可也；以刑去刑，雖重刑可也。
Shang Jun Shu Policies:
Of old, in the times of the Great and Illustrious Ruler, people found their livelihood by cuttingPre-Qin and Han trees and slaying animals; the population was sparse, and trees and animals numerous. In the times of Huang-di, neither young animals nor eggs were taken; the officials had no provisions, and when the people died, they were not allowed to use outer coffins. These measures were not the same, but that they both attained supremacy was due to the fact that the times in which they lived were different. In the times of Shen-nong, men ploughed to obtain food, and women wove to obtain clothing. Without the application of punishments or governmental measures, order prevailed; without the raising of mailed soldiers, he reigned supreme. After Shen-nong had died, the weak were conquered by force and the few oppressed by the many. Therefore Huang-di created the ideas of prince and minister, of superior and inferior, the rites between father and son, between elder and younger brothers, the union between husband and wife, and between consort and mate. At home, he applied sword and saw, and abroad he used mailed soldiers; this was because the times had changed. Looking at it from this point of view, Shen-nong is not higher than Huang-di, but the reason that his name was honoured was because he suited his time. Therefore, if by war one wishes to abolish war, even war is permissible; if by killing one wants to abolish killing, even killing is permissible; if by punishments one wishes to abolish punishments, even heavy punishments are permissible.
質爾人民、謹爾侯度、用戒不虞。
慎爾出話、敬爾威儀、無不柔嘉。
白圭之玷、尚可磨也。
斯言之玷、不可為也。
Yi:
Perfect what concerns your officers and people;
Be careful of your duties as a prince [of the kingdom]; -
To be prepared for unforeseen dangers.
Be cautious of what you say;
Be reverently careful of your outward demeanour;
In all things be mild and correct.
A flaw in a mace of white jade,
May be ground away,
But for a flaw in speech,
Nothing can be done.
