(Translated by J. J.-L. DUYVENDAK (1889-1954))

CHAPTER I

Paragraph 1
The Reform of the Law (585)

p.167 *1a Duke Hsiao discussed his policy (586). The three Great Officers, Kung-sun Yang, Kan Lung and Tu Chih, were in attendance on the Prince. Their thoughts dwelt on the vicissitudes of the world’s affairs; they discussed the principles of rectifying the law, and they sought for the way of directing the people. The prince said:

— Not to forget, at his succession, p.168 the tutelary spirits of the soil and of grain, is the way of a prince; to shape the laws and to see to it that an intelligent ruler reigns, are the tasks of a minister. I intend, now, to alter the laws, so as to obtain orderly government, and to reform the rites, so as to teach the people; but I am afraid the empire will criticize me (587).

Kung-sun Yang said: — I have heard it said that he who hesitates in action, does not accomplish anything, and that he who hesitates in affairs, gains no merit. Let Your Highness settle Your thoughts quickly about altering the laws and perhaps not heed the criticism of the empire (588). p.169 Moreover, he who conducts himself as an outstanding man is, as a matter of course, disapproved of by the world; he who has thoughts of independent knowledge is certainly *1b despised by the world (589). The saying runs (590): « The stupid do not even understand an affair when it has been completed, but the wise see it even before it has sprouted (591). » One cannot let the people share in the thoughts about the beginnings of an affair, but they should be allowed to share in the rejoicings over the completion of it. The law of Kuo Yen says (592): « He who is concerned about the highest virtue is not in harmony with popular ideas; he who accomplishes a great work, does not take counsel with the multitude (593). » The law is an expression of love for the people (594); rites are a means for p.170 making things run smoothly (595). Therefore a sage, if he is able to strengthen the state thereby, does not model himself on antiquity, and if he is able to benefit the people thereby, does not adhere to the established rites.

Duke Hsiao expressed his approval, but Kan Lung said: — Not so. I have heard it said: « A sage teaches without changing the people, and a wise man obtains good government without altering the laws. » If one teaches in accordance with the spirit of the people, success will be achieved without effort; if one governs, holding on to the law, officials will be well versed in it and the people will live quietly (596). Now, if Your Highness alters the laws without adhering to the old customs of the Ch’in state, and reforms the rites in order *2a to teach the people, I am afraid that the empire will criticize Your Highness, and I wish that You would reflect maturely (597).

Kung-sun Yang replied: — What you, sir, hold is the p.171 point of view of the man-in-the-street. Indeed, ordinary people abide by old practices, and students are immersed in the study of what is reported from antiquity. These two kinds of men are all right for filling offices and for maintaining the law, but they are not the kind who can take part in a discussion which goes beyond the law. The Three Dynasties have attained supremacy by different rites, and the five Lords Protector have attained their protectorships by different laws. Therefore, a wise man creates laws, but a foolish man is controlled by them; a man of talent reforms rites, but a worthless man is enslaved by them. With a man who is enslaved by rites, it is not worth while to speak about matters; with a man who is controlled by laws, it is not worth while to discuss reform (598). Let Your Highness not hesitate (599).

p.172 Tu Chih said: — Unless the advantage be a hundredfold, one should not reform the law; unless the benefit be tenfold, one should not alter an instrument. I have heard it said that in taking antiquity as an example, one makes no mistakes, and in following established rites one commits no offence. Let Your Highness aim at that (600).

*2b Kung-sun Yang said: — Former generations did not follow the same doctrines, so what antiquity should one imitate ? The emperors and kings did not copy one another, so what rites should one follow ? Fu Hsi and Shen-nung taught but did not punish; Huang-ti, Yao and Shun punished but were not angry; Wen-wang and Wu-wang both established laws in accordance with what was opportune and regulated rites according to practical requirements; as rites and laws were fixed in accordance with what was opportune, regulations and orders were all expedient, and weapons, armour, implements and equipment were all practical. Therefore, p.173 I say (601): « There is more than one way to govern the world and there is no necessity to imitate antiquity, in order to take appropriate measures for the state. » T’ang and Wu succeeded in attaining supremacy without following antiquity, and as for the downfall of Yin and Hsia — they were ruined without rites having been altered. Consequently, those who acted counter to antiquity do not necessarily deserve blame, nor do those who followed established rites merit much praise (602). Let Your Highness not hesitate.

p.174 Duke Hsiao said: — Excellent ! I have heard it said that in poor country districts, much is thought strange, and that in village schools there are many debates (603). What the foolish laugh about, the wise are sad about; the joy of a madman p.175 is the sorrow of a man of talent. One should, in one’s plans, be directed by the needs of the times — I have no doubts about it.

Thereupon, in consequence, he issued the order to bring waste lands under cultivation (604).