Yao Said (Yao Yueh)

Yao said, 'Oh! you, Shun, the Heaven-determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end.'

Yao said, 'Oh! Shun, Heaven has now chosen you as the next ruler. Hold firmly and sincerely to the proper balance. If people throughout the four seas suffer distress and poverty, the rewards Heaven grants you will end forever.'

Shun also used the same language in giving charge to Yu.

Shun also used the same words when giving instructions to Yu.

T'ang said, 'I the child Li, presume to use a dark-coloured victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offences, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offences, these offences must rest on my person.'

T'ang said, 'I, the child Li, dare to offer a dark-colored animal in sacrifice. And I dare to declare to you, O greatest and sovereign God, that I dare not pardon the sinner. And I do not hide your ministers, O God. You judge them, O God. If I commit offenses, the blame must not fall on you, the people of the many regions. If you in the many regions commit offenses, the blame must fall on me.'

Chau conferred great gifts, and the good were enriched.

Chau gave generous gifts, and good people became wealthier.

'Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the One man.'

'Although he has his close relatives, they are no match for my virtuous men. The people are blaming me, the One man.'

He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course.

He carefully checked the weights and measures, reviewed the laws, and reinstated officials who had been dismissed. And the kingdom’s good government took its course.

He revived States that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards him.

He revived states that had ceased to exist and restored families whose line of succession had been broken. He brought people who had withdrawn from public life back into office. As a result, people throughout the kingdom turned their hearts toward him.

What he attached chief importance to, were the food of the people, the duties of mourning, and sacrifices.

He placed the greatest importance on food for the people, mourning duties, and sacrifices.

By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.

His generosity won everyone over. His sincerity earned the people's trust. His dedicated efforts led to great achievements. His fairness delighted everyone.

Tsze-chang asked Confucius, saying, 'In what way should a person in authority act in order that he may conduct government properly?' The Master replied, 'Let him honour the five excellent, and banish away the four bad, things;— then may he conduct government properly.' Tsze-chang said, 'What are meant by the five excellent things?' The Master said, 'When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce.'

Tsze-chang asked Confucius, 'How should a person in authority act so that he can govern properly?' The Master replied, 'Let him uphold the five excellent qualities and reject the four bad ones. Then he may govern properly.' Tsze-chang said, 'What are the five excellent qualities?' The Master said, 'A person in authority should benefit others without spending a great deal. He should assign tasks to the people without causing them to complain. He should pursue what he desires without being greedy. He should carry himself with dignity and ease without being proud. He should command respect without being fierce.'

Tsze-chang said, 'What is meant by being beneficent without great expenditure?' The Master replied, 'When the person in authority makes more beneficial to the people the things from which they naturally derive benefit;— is not this being beneficent without great expenditure? When he chooses the labours which are proper, and makes them labour on them, who will repine? When his desires are set on benevolent government, and he secures it, who will accuse him of covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect;— is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe;— is not this to be majestic without being fierce?'

Tsze-chang said, 'What does it mean to benefit people without spending a great deal?' The Master replied, 'A ruler can increase the benefits people receive from things that naturally benefit them. Is this not benefiting people without spending a great deal? When he chooses suitable tasks and puts people to work on them, who will complain? When he desires benevolent government and achieves it, who will accuse him of greed? Whether he deals with many people or few, or with matters great or small, he dares not show any disrespect. Is this not being dignified and at ease without being proud? He straightens his clothes and cap and gives his expression dignity, so that people look at him with awe. Is this not being majestic without being fierce?'

Tsze-chang then asked, 'What are meant by the four bad things?' The Master said, 'To put the people to death without having instructed them;— this is called cruelty. To require from them, suddenly, the full tale of work, without having given them warning;— this is called oppression. To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity;— this is called injury. And, generally, in the giving pay or rewards to men, to do it in a stingy way;— this is called acting the part of a mere official.'

Tsze-chang then asked, 'What are the four bad things?' The Master said, 'Putting people to death without first teaching them is called cruelty. Suddenly demanding the full amount of work from people without warning them is called oppression. Giving orders as if they are not urgent, then demanding strict compliance when the time comes, is called injury. And, in general, being stingy when giving people pay or rewards is called acting like a mere official.'

The Master said, 'Without recognising the ordinances of Heaven, it is impossible to be a superior man.

The Master said, 'Without understanding Heaven's commands, you cannot be a person of noble character.

'Without an acquaintance with the rules of Propriety, it is impossible for the character to be established.

'Without knowing the rules of proper conduct, it is impossible to develop a firm character.

'Without knowing the force of words, it is impossible to know men.'

'Without understanding the power of words, you cannot understand people.'