Li is the ultimate in establishing distinctions[2]
; it is the foundation
for strengthening a state; it constitutes the channel for the
spread of royal prestige; it represents the basis for merit and fame.
The king and nobles unify the empire by following it, or they
fail to follow it, and as a result the state falls. Hence it is not
enough to have strong arms and sharp weapons to engage in
military operations[3]
; high walls and deep moats do not insure
security; harsh commands and a multiplicity of punishments are
inadequate for the establishment of majesty. Success accompanies
the Way of li, while neglect of the Way of li results in ruin. Of
old the people of Ch`u made shields of scaly dragon skin and
rhinocerous hide that were stout as metal or stone, and lances of
steel like [that from] Yüan.[4]
They were cruel as [the sting of] wasp
or scorpion. Light and edged, hard and sharp, they were quick
as a whirlwind. Yet the army [of Ch`u] was endangered in Ch`iusha,
and T`ang-tzŭ[5]
perished. Chuang Ch`iao rose up,[6]
and Ch`u
was divided into three or four [parts].[7]
In what way was this due
to a lack of stout armor and sharp weapons? It was a result of
employing means in governing that were not [in accord with] the
Way of li.
[Ch`u] had the Ju and Huai [Rivers] as obstacles, and the Han
and Chiang [Rivers] for moats; it was encircled by the Fang-chêng
[mountains], and cut off by the forests of Têng; yet Ch`in's army
came to Yen and Ying and captured them as [easily as] one
shakes off dry [leaves]. In what way was this due to a lack of
strong defenses and barriers? It was a result of employing means
in governing that were not [in accord with] the Way of
li.
[The tyrant] Chou put Pi-kan to death and imprisoned the
viscount of Chi, he devised the punishment of the fiery [pit] and
the pillar, and executions went on continually. Subordinates were
anxious and resentful, while none of them had any hope for his
own life. Yet when the army of Chou arrived, his orders were not
carried out by his attendants. In what way was this[8]
due to any
lack of harsh commands or of a multiplicity of punishments? It
was the result of employing in government means that were not
[in accord with] the Way of li.
If the Way is made clear, then [the people] are treated equitably
and distinctions are established for them; if they are truly loved
and employed in season, then inferiors will respond to superiors
like shadow or echo. Only when a person fails to obey orders is
he punished. One man is punished and the empire submits. The
[guilty] inferior[9]
does not blame his superior, but realizes that the
fault lies with himself. In this way punishments and crimes[10]
will both be diminished, and royal prestige will spread like water
flowing. This results from nothing else than following this way.
The Ode says,[11]
From the east to the west[12]
From the south to the north,
There was not a thought but did him homage.
Thus those nearby make him the subject of songs and ballads,
and those far away come in haste to him, [while those from]
secluded and backward states without exception rush to be in his
employment, making him their refuge and their pleasure, even as
an infant turns to its mother. Why is this? It is because
jên is
the pattern,
i is established, teaching is sincere, love is deep, and
li
and music are everywhere prevalent. The Ode says,
[13]
Li and i[14]
are according to rule;
Every smile and word are as they should be.
