Contradictory Directives詭使
聖人之所以爲治道者三：一曰「利」，二曰「威」，三曰「名」。夫利者，所以得民也；威者，所以行令也；名者，上下之所同道也。非此三者，雖有不急矣。今利非無有也，而民不化上；威非不存也，而下不聽從；官非無法也，而治不當名。三者非不存也，而世一治一亂者，何也？夫上之所貴與其所以爲治相反也。
There are three things by which the sage makes a way of governing. The first is called "gain," the second "authority," the third "name." Gain is that by which the people are won. Authority is that by which commands are carried out. Name is the road that those above and those below go along together. Apart from these three, whatever there is, is not urgent. Now it is not that gain is not there, and yet the people are not transformed by those above. It is not that authority does not stand, and yet those below do not listen and obey. It is not that the offices are without law, and yet the government does not answer to its name. It is not that the three are not there, and yet the world is once in order and once in disorder. Why is this? Because what those above hold precious runs counter to that by which they govern.
夫立名號，所以爲尊也；今有賤名輕實者，世謂之「高」。設爵位，所以爲賤貴基也；而簡上不求見者，世謂之「賢」。威利，所以行令也；而無利輕威者，世謂之「重」。法令，所以爲治也；而不從法令爲私善者，世謂之「忠」。官爵，所以勸民也；而好名義不進仕者，世謂之「烈士」。刑罰，所以擅威也；而輕法不避刑戮死亡之罪者，世謂之「勇夫」。民之急名也，甚其求利也；如此，則士之饑餓乏絶者，焉得無巖居苦身以爭名於天下哉？故世之所以不治者，非下之罪，上失其道也。常貴其所以亂，而賤其所以治，是故下之所欲，常與上之所以爲治相詭也。
Names and titles are set up in order to make honor. Yet now the man who holds the name cheap and makes light of the substance is called "lofty" by the world. Rank and place are established in order to make a ground for the low and the high. Yet the man who slights those above and does not ask to be received is called "worthy" by the world. Authority and gain are what carry out commands. Yet the man who has no gain and makes light of authority is called "weighty" by the world. Laws and orders are what make government. Yet the man who does not follow the laws and orders and does his own private good is called "loyal" by the world. Office and rank are what urge the people on. Yet the man who loves name and righteousness and will not go forward into service is called "a man of high resolve" by the world. Punishments are what keep authority whole. Yet the man who makes light of the law and does not shun the crime of punishment, execution, and death is called "a brave fellow" by the world. The people are more urgent for a name than they are in seeking gain. If it is so, how can gentlemen who are hungry and destitute do anything but live among the rocks and torment their bodies to contend for a name in the world? So the reason the world is not governed is not the crime of those below. It is that those above have lost their Way. They always hold precious what makes disorder and hold cheap what makes order. For this reason what those below want is always at odds with what those above take for government.
今下而聽其上，上之所急也。而惇慤純信，用心怯言，則謂之「窶」。守法固，聽令審，則謂之「愚」。敬上畏罪，則謂之「怯」。言時節，行中適，則謂之「不肖」。無二心私學，聽吏從教者，則謂之「陋」。
Now that those below listen to those above is what those above are urgent for. And yet when a man is earnest and sincere, pure and trustworthy, using his heart and sparing of words, they call him "a poor wretch." When he holds the law firmly and listens closely to orders, they call him "a fool." When he respects those above and fears guilt, they call him "a coward." When his words are timely and his conduct is fitting, they call him "worthless." When he has no double heart and no private learning, but listens to the officers and follows their teaching, they call him "base."
難致謂之「正」，難予謂之「廉」，難禁謂之「齊」，有令不聽從謂之「勇」，無利於上謂之「愿」，少欲、寛惠、行德謂之「仁」，重厚自尊謂之「長者」，私學成羣謂之「師徒」，閑静安居謂之「有思」，損仁逐利謂之「疾」，險躁佻反覆謂之「智」，先爲人而後自爲、類名號、言汎愛天下謂之「聖」，言大本、稱而不可用、行而乖於世者謂之「大人」，賤爵祿、不撓上者謂之「傑」。下漸行如此，入則亂民，出則不便也。上宜禁其欲，滅其迹，而不止也，又從而尊之，是教下亂上以爲治也。
Hard to summon they call "upright." Hard to give to they call "incorrupt." Hard to forbid they call "even." Having an order and not listening or obeying they call "brave." Being of no gain to those above they call "honest." Few desires, broad kindness, and the doing of virtue they call "benevolent." Weighty and thick and self-honoring they call "an elder." Making a crowd out of private learning they call "master and disciples." Living idle and quiet and at ease they call "having thoughts." Cutting down benevolence and chasing gain they call "quick." Dangerous and hasty and flighty in turning about they call "wise." Putting others first and oneself after, grouping names and titles, and talking of loving all the world they call "sage." One who speaks of the great root, who cannot be used though he is cited, and whose conduct goes crosswise to the age, they call "a great man." One who holds rank and salary cheap and will not bend to those above they call "a hero." When the seeping conduct of those below is like this, then within they throw the people into disorder and without they are of no use. Those above ought to forbid such desires and wipe out their traces, and yet they do not stop it, but follow along and honor them. This is to teach those below to disorder those above, and to call it government.
凡上之所以治者，刑罰也，今有私行義者尊。社稷之所以立者，安静也，而躁險讒諛者任。四封之内所以聽從者，信與德也，而陂知傾覆者使。令之所以行，威之所以立者，恭儉聽上也，而巖居非世者顯。倉廩之所以實者，耕農之本務也，而綦組、錦繡、刻畫爲末作者富。名之所以成，城池之所以廣者，戰士也，今死士之孤飢餓乞於道，而優笑酒徒之屬乘車衣絲。賞祿，所以盡民力、易下死也，今戰勝攻取之士勞而賞不霑，而卜筮、視手理、狐蠱爲順辭於前者日賜。上握度量，所以擅生殺之柄也，今守度奉量之士欲以忠嬰上而不得見，巧言利辭行姦軌以倖偷世者數御。據法直言，名刑相當，循䋲墨，誅姦人，所以爲上治也，而愈疏遠，諂施順意從欲以危世者近習。悉租稅，專民力，所以備難充倉府也，而士卒之逃事伏匿、附託有威之門以避傜賦而上不得者萬數。夫陳善田利宅，所以戰士卒也，而斷頭裂腹、播骨乎平原野者，無宅容身，身死田奪，而女妹有色、大臣左右無功者，擇宅而受，擇田而食。賞利一從上出，所以善制下也，而戰介之士不得職，而間居之士尊顯。上以此爲教，名安得無卑，位安得無危？夫卑名危位者，必下之不從法令、有二心務私學反逆世者也，而不禁其行、不破其羣以散其黨，又從而尊之，用事者過矣。上之所以立廉恥者，所以厲下也，今士大夫不羞汙泥醜辱而宦，女妹私義之門不待次而宦。賞賜，所以爲重也，而戰鬬有功之士貧賤，而便辟優徒超級。名號誠信，所以通威也，而主揜障，近習女謁竝行，百官主爵遷人，用事者過矣。大臣官人，與下先謀比周，雖不法行，威利在下，則主卑而大臣重矣。
What those above govern by is punishment, and yet now the man who does righteousness privately is honored. What the altars of the state stand by is quiet and calm, and yet the hasty and the dangerous, the slanderer and the flatterer, hold the posts. What makes all within the four borders listen and obey is trust and virtue, and yet the lopsidedly clever and the good overturners are employed. What makes commands carried out and authority stand is respect and thrift and listening to those above, and yet the man who lives among the rocks and calls the age wrong is the one who shines. What fills the granaries is the root work of plowing and farming, and yet those who do the branch work of cords and brocade, of embroidery, of carving and painting are the rich. What makes a name and widens the walls and moats is the fighting soldier, and yet now the orphan of a soldier who died begs starving on the road, while the tribe of jesters and drinkers ride in carriages and wear silk. Rewards and salaries are what spend the people's strength and make those below ready to die, and yet now the soldiers who won battles and took towns have labored and no reward has wetted them, while those who cast lots and read palms and work fox charms, and speak smooth words before the ruler, receive gifts day by day. That those above hold the measures is what keeps whole their handle of life and death, and yet now the gentleman who keeps the measure and upholds the standard wishes to bind himself to his ruler in loyalty and cannot get an audience, while those whose clever speech and slick words work treachery and steal the age by luck come forward again and again. To stand on the law and speak straight, to make name and punishment answer each other, to follow the marking line and cut down the treacherous man, is what makes government for those above, and yet such a man is pushed ever further off, while the flatterer who bends to the ruler's mind and follows his desires and so endangers the age grows close and familiar. To gather in all the taxes and make the people's strength one is how trouble is provided against and the granaries and treasuries filled, and yet the soldiers who flee their duties and lie hidden, who attach themselves to houses of authority to escape labor and levy so that those above cannot get them, are counted in the ten thousands. To lay out good fields and profitable houses is how the soldiers are made to fight, and yet the man whose head was cut off and whose belly was split, whose bones were scattered on the open plain, has no house to hold his body, and at his death his fields are taken away, while women and sisters who have beauty, and great ministers and men at the ruler's side who have no merit, choose their houses and receive them, choose their fields and eat from them. That reward and gain come out from those above alone is how those below are well controlled, and yet the soldier in armor gets no post, while the gentleman who lives idle is honored and shines. Those above teach by this. How then can the name not be low, how can the seat not be in danger? Those who lower the name and endanger the seat are surely those below who do not follow the laws and orders, who keep a double heart and work at private learning and go against the age. Yet their conduct is not forbidden, their crowds are not broken up so that their cliques scatter, and they are followed and honored besides. This is the fault of those who hold office. That those above set up incorruption and shame is how those below are whetted, and yet now the scholar-officials are not ashamed of filthy mire and ugly disgrace, and take office, while those at the gate of women and sisters and private favors take office without waiting their turn. Rewards and gifts are what make weight, and yet the soldier who fought and has merit is poor and low, while flatterers and the tribe of jesters leap over the grades. Names and titles and true trust are what let authority pass through, and yet the ruler is screened and blocked, and those close and familiar and the petitions of women go forward together, and the hundred offices and those who hold rank move men about. This is the fault of those who hold office. When a great minister gives men office, plotting first with those below and banding together, then though he does not act by law, authority and gain lie below, and the ruler is low and the great minister is heavy.
夫立法令者，以廢私也，法令行而私道廢矣。私者，所以亂法也。而士有二心私學、巖居窞路、託伏深慮，大者非世，細者惑下，上不禁，又從而尊之以名，化之以實，是無功而顯，無勞而富也。如此，則士之有二心私學者，焉得無深慮、勉知詐與誹謗法令，以求索與世相反者也？凡亂上反世者，常士有二心私學者也。故《本言》曰：「所以治者，法也；所以亂者，私也。法立，則莫得爲私矣。」故曰：道私者亂，道法者治。上無其道，則智者有私詞，賢者有私意。上有私惠，下有私欲，聖智成羣，造言作辭，以非法措於上。上不禁塞，又從而尊之，是教下不聽上、不從法也。是以賢者顯名而居，姦人賴賞而富。賢者顯名而居，姦人賴賞而富，是以上不勝下也。
Laws and orders are set up in order to do away with the private, and when laws and orders are carried out the private road is done away with. The private is what throws law into disorder. And yet there are gentlemen who keep a double heart and private learning, who live among the rocks and lie in pits by the road, professing to sink into deep thought, who in the great way call the age wrong and in the small way beguile those below. Those above do not forbid them, but follow along and honor them with a name and transform them with substance. This is to shine without merit and grow rich without labor. If it is so, how can gentlemen who keep a double heart and private learning do anything but sink into deep thought, strive at cleverness and deceit, and revile the laws and orders, seeking out what runs counter to the age? Those who disorder those above and go against the age are always gentlemen who keep a double heart and private learning. So the Ben yan says, "What makes order is law. What makes disorder is the private. When law stands, then no one can act for himself." Therefore it is said: he who speaks for the private brings disorder, and he who speaks for the law brings order. When those above have not the Way, then the clever have their private words and the worthy have their private aims. Above there are private favors, below there are private desires. Those called sage and clever make a crowd, work up words and fashion phrases, and set what is not law before the ruler. Those above do not forbid and block it, but follow along and honor them. This is to teach those below not to listen to those above and not to follow the law. Thus the man called worthy dwells with his name shining, and the treacherous man leans on rewards and grows rich. The man called worthy dwells with his name shining and the treacherous man leans on rewards and grows rich, and this is why those above cannot overcome those below.