《鬻子》

Book of Master Yu, Volume One (attributed to the Zhou dynasty statesman Yu Xiong)

Annotated by Feng Xinggui, County Captain of Huazhou's Zheng District

Chapter 5: On the Governing Principles of the Five Emperors and Three Kings

"Selecting officials" refers to preparing the tools of governance (the bureaucracy), signifying the broad recruitment of talent. Enlightened rulers implement policies by extensively seeking worthy officials, employing only the virtuous. The governing methods of the Five Emperors and Three Kings (ancient sage-kings) have endured for generations. This chapter builds upon the previous one to further clarify the proper sequence of governance.

On Governance

Governance means establishing laws and moral instruction. What makes the policies of emperors and kings praiseworthy is their establishment of standards that regulate society.

The Principles of a Noble Person's Conduct

1. Refraining from rash involvement in planning: Noble persons cultivate inner refinement and outward rectitude, upholding true De (Virtue) and grasping the profound Dao. When they speak, their words become instruction; when they plan, their strategies align with principles. If not engaged in governance, they never act recklessly.

2. Upholding righteousness when participating: If noble persons involve themselves in planning, they act according to the standards of the great Dao—never distorting the truth to conceal errors or compromising principles to seek approval. Thus, their plans inevitably accord with the Dao.

3. Yet not always heeded: The masses are often deluded by falsehoods and overlook truth, while foolish rulers are easily misled by popular opinion. Hence, though noble persons follow the correct path, their counsel may not be accepted.

4. Speaking with utmost loyalty: Noble persons offer advice with complete devotion, their words upright and free from deceit.

5. Yet not always received: Sage rulers adopt loyal counsel, but foolish monarchs distance themselves from worthy ministers and favor petty men. Like trying to see with covered eyes, they naturally fail to distinguish right from wrong, making it hard for honest words to be heard.

6. Maintaining integrity: Noble persons do not casually echo others. Their speech is dignified and sincere, always consistent in word and deed.

(Note: This chapter contrasts sage rulers with foolish monarchs, emphasizing how noble persons adhere to the Dao's principles of loyalty and integrity in governance while acknowledging the real-world challenges of being misunderstood. It reflects the Daoist political wisdom of "holding to truth" and Wuwei (non-action).)

This passage from Master Yu primarily discusses the Dao of sincerity, the distinction between good and evil, and the wisdom of governing a state.

Regarding sincerity, it states: True principles must be founded upon sincerity, yet sincere words are often unadorned—hence foolish rulers are easily beguiled by flowery rhetoric. The noble person (junzi) does not criticize others with words but demonstrates through actions. Their good deeds are performed not for self-aggrandizement but to rectify wrongdoing. When judging others, the noble person first examines whether they themselves harbor similar faults.

Concerning the Dao of good and evil: Both good and evil exist within all people. The noble person focuses on cultivating goodness to eliminate evil, never using evil to oppose evil. Through loyal and truthful words and deeds, the distinction between right and wrong becomes manifest, allowing De (Virtue) to shine forth naturally.

In the section "King Wen's Inquiry About the Great Dao": The Great Dao envelops heaven and earth, permeating the four directions and eight extremities (baji). It is both lofty and profound, beyond complete description in words. A ruler who embodies the Dao follows its course, and its wondrous functions become inexhaustible. King Wen consulted his teacher Master Yu on statecraft, asking: "Can people suffer grave forgetfulness?" Master Yu affirmed this phenomenon. When King Wen pressed for specifics, Master Yu did not answer directly but guided him toward deeper reflection.

(Note: "Master Yu" was King Wen of Zhou's teacher; "eight extremities" refers to the farthest reaches of the eight directions; "six harmonies" denotes heaven-earth and the four cardinal directions; "four dimensions" indicates the four intermediate directions: southeast, southwest, northeast, and northwest)

This passage from Master Yu primarily discusses principles of governance and personal cultivation:

King Wen of Zhou sought to understand the concept of "Great Forgetting" (referring to complete abandonment of the proper Dao), so he consulted Master Yu. Master Yu replied: Knowing one's faults yet failing to correct them brings harm to oneself and may lead to death. Having the courage to correct one's faults allows one to distance oneself from evil. Examples like Chi You's execution and the downfall of Jie of Xia and Zhou of Shang—where entire clans perished—demonstrate the severe consequences of "Great Forgetting" through refusal to reform.

On governance by the Dao:

The Five Emperors and Three Kings (ancient sage rulers) all advocated governing through Dao and De (Virtue). King Wen of Zhou's era is considered that of a sage king precisely because he implemented moral transformation. The term "Zhou" itself implies completeness, indicating that the sage king's way of governance is unified and comprehensive.

The reason ancient enlightened rulers were called wise sovereigns lies in their appointment of capable officials to key positions. Only then could moral teachings flourish and the state remain peaceful. A wise ruler doesn't rely on personal strength but on virtuous ministers.

A junzi (ruler) seeking to achieve merit must depend on the people. The people are the foundation of the state—only with their support can prosperity be achieved. Establishing systems and seizing opportunities both require relying on the people's strength.

Power originates from the Shen (spirit):

A ruler's governance requires divine protection. Examples like Tang of Shang receiving the Mandate of Heaven to overthrow Xia, or King Wu of Zhou dreaming of deities before conquering Shang, demonstrate natural resonance beyond human striving. Thus we say power originates from the Shen.

Yet credit belongs to virtuous officials:

While the ruler establishes policies and laws, their implementation must be entrusted to capable individuals. Only then can peace prevail and the people live contentedly. The credit for this belongs primarily to virtuous officials.

Blessings ultimately return to the ruler:

Though specific affairs are handled by capable ministers, the final blessings and achievements still belong to the sovereign.

The Yuzi passage expounds the principles by which ancient sage-kings governed the world:

When virtuous officials devoted themselves wholeheartedly and the people followed moral principles, society flourished with harmonious customs. Rulers and subjects coexisted peacefully, moral teachings permeated all levels, and the nation enjoyed peace and prosperity—this constituted the ruler's greatest blessing.

During the reigns of the Five Emperors (Huangdi, Zhuanxu, Gaoxin, Yao, and Shun), their governance shone like the sun and moon, as naturally as daylight replaces darkness. Just as celestial bodies illuminate all things without discrimination between near and far, light and shadow, so too did the sages' virtue harmonize with heaven and earth, their wisdom radiate alongside the sun and moon. This supreme Dao never perishes and can be transmitted eternally.

The Daoist traditions established by the Five Emperors became models for ten thousand generations. From Huangdi through Shun and Yu, their governing principles remained unsurpassed. Huangdi invented clothing, created writing, established historiographers, built boats to solve transportation problems, domesticated oxen and horses, constructed houses, instituted city gates and night watch systems to prevent theft, developed mortar and pestle for daily use, crafted bows and arrows to deter adversaries, formulated musical scales, and initiated the Fengshan sacrificial rites.

Zhuanxu quelled the Nine Li rebellion, ensuring deities and humans each kept to their proper stations, with all things in perfect order. Gaoxin invented various musical instruments and woven mats. Emperor Yao lived in unadorned thatched huts with three-foot earthen steps, wearing hemp garments in summer and deerskin in winter—his virtue was so vast it defied description, his achievements towering and sublime. Emperor Shun displayed extraordinary filial piety from youth; upon hearing of his wisdom, Yao appointed him. Shun assigned Yu as Minister of Works to control floods, appointed Qi as Minister of Agriculture to teach farming, made Xie Minister of Education to civilize the people, named Gaoyao chief justice, put Chui in charge of craftsmen, assigned Yi to cultivate vegetation, appointed Boyi to oversee the Three Rituals, and made Kui regulate music to harmonize spirits and humans. Shun played the five-stringed zither while singing the "South Wind" poem. Yu toiled through wind and rain without pausing to adjust his clothes, demarcated the nine provinces, employed four types of vehicles, excavated the Dragon Gate and Yi Que, channeled hundreds of rivers, and established ten thousand states. Without Yu, people would have become fish. No imperial achievement surpasses this, remaining unchanged for a hundred generations to eternally benefit posterity.

If rulers wish to follow the Five Emperors' governing Dao without deviation, they may achieve enduring stability.

The Yuzi passage expounds principles of state governance and talent selection:

On rulership:

A sovereign who adheres to the governing ways of the ancient Five Emperors (legendary sage rulers of antiquity) without making unnecessary changes can maintain the state's stability permanently. Governing follows the same principle as holding the great Dao (the "Great Image" refers to fundamental cosmic patterns) - when properly maintained, all under heaven naturally submit, and one must never deviate from this even momentarily.

On talent selection:

Under sagely rulers, even if only one worthy scholar appears per hundred li, it still feels insufficient. This occurs because the virtuous governance benefits all beings, with worthy individuals working quietly without seeking prominence. Conversely, during corrupt regimes, even one worthy per thousand li may seem abundant - a false impression caused by the actual scarcity of true talent.

On official appointments:

A stable state and effective governance depend on competent officials. Just as trees naturally have both trunks and branches, the populace inevitably contains both virtuous and unworthy individuals ("unworthy" denoting those with poor character). The worthy need not self-promote to gain positions, while the unworthy naturally fall by the wayside.

On ability versus virtue:

• Those who rely solely on ability ("zhi neng" - leaning on skill) easily stray from the proper path
• Loyal and trustworthy individuals ("zhong xin shi yan") cultivate their moral character
• Though ordinary people ("ji yu") may be ignorant, enlightened rulers appoint officials precisely to guide them toward goodness

(Note: The character "zhang" generally means to rely upon or support, while "shi" denotes cultivation or refinement of qualities)

This passage elucidates how enlightened rulers should select and appoint officials:

A wise sovereign does not govern autocratically, but rather identifies capable officials by observing the will of the people. When an official earns public trust and demonstrates administrative competence, the ruler promotes them; those who prove mediocre or ineffective are removed from office. Therefore, in appointing officials, a ruler must first heed popular sentiment before making decisions.

The ruler should synthesize collective opinions, employing both overt observation and discreet inquiry to understand an official's true capabilities, selecting virtuous and talented individuals to implement benevolent governance (De zheng). However, only sagely rulers truly achieve this ideal of empathizing with others and appointing the worthy.

The people serve as the measure (cheng, meaning standard) for evaluating officials. Assessing officials must involve public evaluation—those endorsed by the people are appointed, while those opposed are dismissed. Though commoners hold humble status, enlightened rulers never disregard popular will to act arbitrarily. Thus, an official loved by ten people governs ten; one cherished by a hundred governs a hundred, and so forth—until an official revered by ten thousand may become chief minister (qingxiang, a high-ranking position in ancient times).

Chief ministers serve as key advisors to feudal lords (cheng meaning assistance), functioning like a ruler's indispensable staff. Virtuous ministers bring prosperity to the state, while incompetent ones lead to its decline—thus feudal lords' foundations rest upon their ministers. Those enfeoffed as lords were invariably selected from outstanding household officials (zhi referring to official rank and stipend). Therefore, we may say chief ministers form the root of a feudal lord's governance.

(Note: This text reflects early Daoist "people-centered" governance philosophy, emphasizing that official selection must respect public opinion and value grassroots feedback—sharing conceptual parallels with later Confucian ideals of "selecting the worthy and capable.")

Book of Master Yu (Volume II) – Commentary by Pang Xinggui of Huazhou County

Chapter XIV: The Governance of Duke Zhou of Lu

The region of Qufu spans seven hundred li, the ancient land of Shaohao (legendary emperor) and the fiefdom of Duke Zhou of Lu. Since Duke Zhou made significant contributions to political rites, this chapter is titled in his honor.

Duke Zhou once said: "I have heard that in governing a state, one must understand this: those who recognize goodness yet fail to practice it are called madmen." What is meant by goodness? It is following the Dao of Heaven and embodying benevolent De (Virtue). When rulers above uphold goodness, the people below will follow suit. During Emperor Yao's reign, every household possessed conduct worthy of reward. To know the goodness of the Dao yet refuse to act accordingly—this is the mark of reckless defiance against reason.

"Those who recognize wickedness yet refuse to reform are called fools." Wickedness harms both others and oneself. When rulers above commit evil, the people will imitate them. To recognize evil yet remain unrepentant—this is sheer folly. These two states—recklessness and foolishness—are what enlightened monarchs must guard against most vigilantly.

Chapter XV: The Transmission of Governance by the Five Emperors and Three Kings in Accordance with the Dao

To establish a state and lay its foundation, one must first follow the Great Dao. When actions align with the Dao's principles, none will be improper. Like shadows following forms and echoes responding to sounds, they naturally correspond. Here, "jia" (甲) signifies primacy.

The incompetent never declare themselves incompetent. "Xiao" (肖) means resemblance; "unworthy" (不肖) means lacking resemblance. True wisdom lies in clearly recognizing one's own worthiness or lack thereof. How would the unworthy ever call themselves so? Yet their inadequacy reveals itself through conduct. Take Danzhu (Yao's unworthy son)—his arrogance and cruelty, his ceaseless wickedness day and night, these were glaring manifestations. Even if he proclaimed himself worthy, others would still deem him unworthy.

Fools never call themselves foolish, yet folly betrays itself in speech. Those who stray from the Dao and lack De—how would they admit their stupidity? But signs of foolishness emerge in their words. Even if they consider themselves clever, others will recognize their idiocy.

The Yuzi passage discusses the transmission of governance methods among ancient sage-kings. It consists of three main sections:

The first part outlines common characteristics of the Five Emperors (the five legendary sage-kings):

1. Their reigns were meticulously documented, including periods of assisting predecessors and ruling periods

2. Governing the realm wasn't accomplished casually—it required long-term accumulation of De (Virtue/Power) and meritorious deeds

3. The Five Emperors' governing methods formed an unbroken lineage, hence their collective designation as "Five Emperors"

The second section focuses specifically on Emperor Zhuanxu (of the Gaoyang lineage):

• Lineage: Grandson of Huangdi's (Yellow Emperor) principal consort Leizu, began assisting Huangdi at age fifteen
• Governance: Ascended the throne at twenty, strictly adhering to Huangdi's governing principles
• Distinctive trait: Continuously studied and implemented Huangdi's Dao (the Way)

The third section examines Emperor Ku (of the Gaoxin lineage):

• Lineage: Great-grandson of Huangdi's principal consort
• Experience: Assisted Zhuanxu at fifteen, assumed throne at thirty
• Governance: Though following Huangdi's Dao, his De was slightly inferior—he could only comprehend and apply portions of it

The passage concludes with supplementary remarks about Yu the Great:

• Identity: Huangdi's great-great-grandson, personal name Wenming of the Si clan
• Achievements: Received Emperor Shun's abdication, ruled for nine years
• Assistance: Supported by five wise ministers including Gao Yao

Core philosophy: Sage-kings governed by transmitting their predecessors' Dao across generations—the greater their De, the more completely they could practice it. Huangdi's governing Dao represents the highest standard, with later emperors emulating it to varying degrees according to their individual cultivation of De.

This passage from the Yuzi scripture primarily discusses the methods ancient sage-kings employed to govern the realm. Here's the modern interpretation:

The text mentions "Ningde Ranzi and Qiande Qingziyu" — names referring to seven key ministers. A ruler required the assistance of these seven virtuous officials to properly administer the empire. Even the most sagely emperors needed wise counselors to maintain peace and stability.

When King Tang of Shang overthrew the tyrannical Jie of Xia to rule the realm, seven generations had passed by the time of King Zhou of Shang. Tang (personal name Lü, courtesy name Tianyi) gained the Mandate by conquering the oppressive Ge Bo and exiling Jie of Xia. He governed effectively with seven worthy ministers: Qingzu, Yi Yin (originally a slave accompanying the bride of the Youshen clan, later appointed prime minister), Huangliju, Dongmenxu, Nanmenruan, Ximenci, and Beimence. These virtuous officials could rectify faults, thus bringing peace to the realm. From Tang to Zhou, the Shang dynasty lasted 27 generations spanning 576 years.

Yu the Great governed using the "Five Tones Administration" method (referring to political feedback through five musical instruments). Since the imperial palace's depth muffled commoners' voices, he installed five instruments to receive petitions: bells, drums, duo clappers, and qing chimes hung on special racks at the palace gates, with tao drums placed on the ground. Scholars from all directions would strike corresponding instruments to present their views.

Yu further inscribed regulations on the instrument racks:

• Those teaching governance principles should strike drums (their rousing tones correspond to Daoist wisdom)
• Those discussing righteousness should ring bells (metal sounds harmonize with moral principles)
• Those reporting administrative affairs should shake the duo clappers

(Note: This ancient system for broadening channels of communication used distinct instruments to categorize petitions, functionally similar to modern feedback classification systems.)

This passage from The Book of Master Yu elucidates the wisdom of ancient sage-kings in governance and the symbolic significance of musical instruments in different contexts. Here is the modern interpretation:

Symbolism of Musical Instruments:

1. The shaking of the duo (an ancient bell with a wooden clapper) was used to announce approved matters, with its wooden tongue symbolizing the need for cautious speech.

2. When presenting grievances to the ruler, the qing (a stone percussion instrument) was struck, as its mournful tone conveyed sorrow.

3. For reporting legal disputes, the tao (a small drum) was shaken, representing the urgency of resolving cases swiftly.

The Governance of Yu the Great as an Example:

• Yu was so diligent that he interrupted his meal seventy times to receive worthy scholars, often leaving his midday meal unfinished.
• He constantly worried that talented individuals might be hindered on their way to court.
• Due to such dedication, virtuous scholars across the land flocked to serve him.
• When the court was at peace, even sparrows could fly in freely—a sign of well-managed governance.

Essentials of Governing Wisdom:

1. When a wise ruler governs, he shines like the rising sun, blessing the people; his departure brings darkness, leaving them without guidance.

2. A state must be sustained by generations of capable ministers.

3. Stability comes from strategy, not chance.

4. Wisdom requires long cultivation, just as governance demands far-sighted planning.

5. Only when a ruler’s vision is clear can the people understand how to live in peace.

6. When virtue (De) is upheld through moral education, society becomes harmonious—thieves vanish, and all know their rightful duties.

(Note: The "Five Emperors and Three Kings" refer to legendary sage-rulers revered in both Confucian and Daoist traditions as models of ideal governance.)

The Yuzi passage expounds the fundamental principles of governing a state and bringing peace to the land:

When the rich and noble, the poor and lowly each abide by their proper stations without infringing upon one another, humaneness (Ren), righteousness (Yi), ritual propriety (Li), and wisdom (Zhi) will naturally flourish. Government decrees and moral instruction should guide the people to seek blessings and avoid calamities. Only those policies that truly benefit the world may be called the genuine Dao (Way) of governance.

The concrete methods include: taking universal love as the guiding principle, using De (Virtue) and righteousness to educate, promoting reverence and humility, and guiding through ritual and music. Do not disrupt agricultural seasons or harm the people's livelihood—thus calamities will naturally subside and blessings spontaneously arrive. When rulers and subjects, officials and commoners live in harmony, this is called "He" (Harmony).

The most sublime method of governance is: teaching through supreme De (Virtue), administering through fundamental principles, achieving unity between high and low—this constitutes true harmony. When the people's needs are met without conscious striving, this is called "Xin" (Trustworthiness). Like working at sunrise and resting at sunset, living in peaceful contentment—all these result from enlightened rulership.

Eliminating the world's calamities constitutes "Ren" (Humaneness). Like King Tang's punitive expedition against Gebo and exile of the tyrant Jie, or Yu the Great's dredging of rivers and demarcation of the nine provinces—bringing stability to the people's lives—this represents the highest humaneness.

These four—Ren (Humaneness), Xin (Trustworthiness), He (Harmony), and Dao (Way)—are the sovereign's treasures for ruling the world. To violate them is to lose the empire. Just as tools must serve their proper functions, governance requires correct methods. Attempting achievement without proper means guarantees failure.

The same applies to feudal lords aspiring to kingship. Without a ruler's bearing and methods, great accomplishments remain impossible. King Wen of Zhou rose through humility, King Tang gained the empire through benevolent governance—none of this was accidental. This is what Yuzi teaches about the Dao of governance.

After Heaven and Earth took form, all beings began to flourish, with the transformations of Yin-Yang distinguishing the four seasons. These natural patterns serve as guiding principles for governing a nation, remaining constant throughout time.

Following the division of Heaven and Earth, all things came into being: Heaven (Qian) in stillness embodies purity and singularity, while in motion it manifests unwavering strength; Earth (Kun) in stillness gathers and contains, while in motion expands and unfolds. It is precisely through this vast and nurturing quality that all creatures are brought forth.

Once beings emerged, humanity was needed to bring order. Governance means rectifying all things according to the patterns of Heaven and Earth. Though Heaven and Earth give birth to all creatures, they cannot directly administer them—this requires humans to establish systems and norms. Without governance, all beings would descend into chaos.

Heaven and Earth can create but cannot prevent destruction. Though they nurture life, they must still follow the laws of growth and decay. When Heaven and Earth cause death, humans cannot reverse it. Only the celestial order determines life and death—how could humans interfere with this natural principle?

Humanity should transform toward goodness. Among all beings, humans hold the most honored position, and this transformation toward virtue aligns with the constant Dao of Heaven. Wild beasts incline toward their base nature, surviving by instinct without moral restraint—this fundamentally distinguishes them from humans. If humans fail to cultivate goodness, they become no different from animals.

The sequence of cosmic generation follows: first Heaven, then Earth—this is nature’s pattern. Only after Heaven and Earth were established did the differentiation of beings emerge; from differentiation came ethical relationships (such as the Dao of husband-wife and ruler-minister); from ethics arose teachings; after teachings spread, moral norms took form; with morality established, principles of conduct appeared; and with principles clarified, methods of measurement emerged (including numerical laws from one to ten and beyond to millions, encompassing the natural patterns of nines and transformations). Like the alternating brightness of sun and moon or the cycle of day and night, these are all natural rhythms that can be calculated through mathematical principles.

The passage from The Book of Master Yu primarily discusses astronomical calendrics, principles of governance, and judicial philosophy.

Regarding astronomical calendrics:

A year consists of 360 days, with the sun moving one degree each day, completing a full celestial cycle in 360 days. A single day is divided into 100 ke (an ancient timekeeping unit) encompassing both day and night. The moon waxes and wanes, and time is recorded by observing its phases. A year has twelve months, with the sun and moon moving in regular cycles, while the stars return to their original positions after one year. The four seasons—spring, summer, autumn, and winter—form a complete annual cycle. These celestial patterns serve as natural laws that governance should emulate.

On governance:

The character for "governance" (政, zheng) carries two meanings: first, "to guard" (卫, wei), referring to maintaining social order; second, "to rectify" (正, zheng), meaning ruling the world with the correct Dao (the Way). Good governance should mirror the cyclical motion of celestial bodies, allowing all things to flourish naturally and the people to live in peace and prosperity.

Judicial principles (from the "Cautious Punishment" chapter):

When the Duke of Zhou (younger brother of King Wu of Zhou) sent his younger brother Kang Shu to administer the former lands of the Shang dynasty, he particularly warned him to exercise caution in judicial matters:

1. It is better to mistakenly release the guilty than to wrongfully execute the innocent.

2. The innocent must never be punished, or else penalties will lose their deterrent effect.

3. Rewards for the deserving must never be overlooked, or else incentives will lose their motivational power.

The Duke of Zhou repeatedly emphasized that punishments and rewards are essential tools of governance. One must not impose penalties out of anger or grant rewards out of personal favor—both must be handled with utmost care. These judicial principles embody the Dao of benevolence and were key to the Zhou dynasty's stable rule.

Note: Kang Shu was the Duke of Zhou's full younger brother, sent to govern the former Shang heartland (modern northern Henan). Due to repeated rebellions by the Shang remnants, the Duke entrusted this critical region to his most trusted sibling.

The Yuzi passage discusses the principles of reward and punishment in governance. It conveys that if rewards are granted without regard to actual merit—bestowed arbitrarily—this leads to excessive commendation. Similarly, if punishments are applied indiscriminately, innocent people will suffer. Only by rewarding those who have genuinely achieved merit will the virtuous and capable be motivated; only by punishing those who are truly guilty will the wicked and corrupt be restrained. These are essential principles that rulers must handle with utmost care.

(Note: Yuzi is attributed to the statesman Yuxiong of the Shang-Zhou transition period and is one of the early Daoist texts on statecraft. "Excessive rewards" (shangjian) refers to commendation beyond what is deserved, while "indiscriminate punishment" (yinzhu) denotes punitive measures applied without just cause.)