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Англійський оригінал · основний файл
【Book of Records, Chapter 30: The Model of the Way】\n\nThe Master said: "The way of the gentleman is like a dike, guarding against the people's shortcomings." Even with great dikes, the people still cross them. Therefore, the gentleman uses rites to guard virtue, punishments to guard against excess, and mandates to guard against desire.\nThe Master said: "When the petty man is poor, he becomes restless; when rich, he becomes arrogant; restlessness leads to theft, and arrogance leads to disorder." Rites are the means by which human feelings are moderated and given form, serving as a dike for the people. Thus, the sage's regulation of wealth and honor ensures that the rich do not become arrogant, the poor do not fall into desperation, and the noble do not resent their superiors, so disorder gradually diminishes. The Master said: "Those who are poor yet love joy, rich yet love rites, and numerous yet remain peaceful—how few are such in the world! The Book of Songs says: 'The people, greedy for chaos, would rather suffer harm.'" Therefore, the regulations were set: a state should not exceed a thousand chariots, a capital city should not exceed a hundred zhi in circumference, and a noble family should not possess more than a hundred chariots. With these dikes for the people, even so, feudal lords still rebelled.\nThe Master said: "Rites are meant to clarify doubts and distinguish the subtle, serving as a dike for the people." Thus, there are ranks for noble and base, distinctions in clothing, and positions in the court, so that the people may yield to one another. The Master said: "There are not two suns in the sky, nor two kings on earth, nor two masters in a household, nor two supreme authorities—this shows the people the distinction between ruler and subject." The Spring and Autumn Annals does not refer to the funerals of the kings of Chu and Yue as such, rites do not call a ruler 'Heaven,' nor a high official 'ruler,' for fear of confusing the people. The Book of Songs says: 'Look at that bird calling before dawn; even it is resented.' The Master said: "A ruler does not ride in the same carriage with those of the same surname; with those of different surnames, he rides together but does not wear the same clothes, showing the people there is no ambiguity." With these dikes for the people, still the people managed to assassinate their rulers of the same surname.\nThe Master said: "The gentleman declines honor but not humility, declines wealth but not poverty, and thus disorder gradually diminishes." Therefore, the gentleman would rather let his virtue exceed his position than his position exceed his virtue. The Master said: "When offering a cup of wine and a dish of meat, yielding and accepting the inferior portion, the people still offend against age; when on mats and cushions, yielding and taking the lower seat, the people still offend against rank; when in court positions, yielding and taking the humble post, the people still offend against the ruler." The Book of Songs says: 'The people, lacking goodness, blame one another from their corners; receiving offices without yielding, until they themselves perish.' The Master said: "The gentleman honors others and humbles himself, puts others first and himself last, and thus the people rise to yielding." Therefore, one refers to another's ruler as 'ruler,' and to one's own ruler as 'my humble ruler.' The Master said: "When benefits and emoluments are given first to the dead and then to the living, the people will not turn their backs; when given first to the departed and then to the surviving, the people can be entrusted." The Book of Songs says: 'Thinking of the former ruler, to sustain me.' With these dikes for the people, still the people turned their backs on the dead and cried out without redress.\nThe Master said: "Those who hold states and families, honoring the worthy and devaluing emoluments, then the people will rise to yielding; esteeming skills and devaluing carriages, then the people will rise to arts." Therefore, the gentleman speaks little, while the petty man speaks first.\n……
Китайська довідка · основний файл
【坊记第三十】\n\n子言之:“君子之道,辟则坊与,坊民之所不足者也。”大为之坊,民犹逾之。故君子礼以坊德,刑以坊淫,命以坊欲。\n子云:“小人贫斯约,富斯骄;约斯盗,骄斯乱。”礼者,因人之情而为之节文,以为民坊者也。故圣人之制富贵也使民富不足以骄,贫不至于约,贵不慊于上,故乱益亡。子云:“贫而好乐,富而好礼,众而以宁者,天下其几矣。《诗》云:‘民之贪乱,宁为荼毒。』”故制:国不过千乘,都城不过百雉,家富不过百乘。以此坊民,诸侯犹有畔者。\n子云:“夫礼者,所以章疑别微,以为民坊者也。”故贵贱有等,衣服有别,朝廷有位,则民有所让。子云:“天无二日,土无二王,家无二主,尊无二上,示民有君臣之别也。”《春秋》不称楚越之王丧,礼君不称天,大夫不称君,恐民之惑也。《诗》云:“相彼盍旦,尚犹患之。”子云:“君不与同姓同车,与异姓同车不同服,示民不嫌也。”以此坊民,民犹得同姓以弒其君。\n子云:“君子辞贵不辞贱,辞富不辞贫,则乱益亡。”故君子与其使食浮于人也,宁使人浮于食。子云:“觞酒豆肉让而受恶,民犹犯齿;衽席之上让而坐下,民犹犯贵;朝廷之位让而就贱,民犹犯君。”《诗》云:“民之无良,相怨一方;受爵不让,至于已斯亡。”子云:“君子贵人而贱己,先人而后己,则民作让。”故称人之君曰君,自称其君曰寡君。子云:“利禄,先死者而后生者,则民不偝;先亡者而后存者,则民可以托。”《诗》云:“先君之思,以畜寡人。”以此坊民,民犹偝死而号无告。\n子云:“有国家者,贵人而贱禄,则民兴让;尚技而贱车,则民兴艺。”故君子约言,小人先言。\n……

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