When a ruler wants to get a good archer who can hit a small
mark from a distance, he offers noble rank and generous awards
to attract him. On the one hand he is not partial to his own
brothers, nor on the other hand does he keep in obscurity those
from afar: he selects the one who can hit the mark. Is not this
the way to get him to come?
[2]
Not even a saint could improve
on it.
[3]
Now if one wishes to govern the state and to control the people,
he should harmonize and unify superiors and inferiors; if he would
make the walls strong within and guard against difficulties [from]
without, his government must consist in controlling men. If he
is unable to control men, disorder is imminent, and sudden extinction
awaits him. However, in seeking ministers and assistants
[actually] there is none of this impartiality, but instead bias and
favoritism are what are indulged in.[4]
Can such conduct be called
anything but wrong?
5 Read [OMITTED] with CHy, B, C for [OMITTED].
Truly, no ruler of a state but wishes for stability, yet unexpectedly
a crisis comes; none but wishes for continuity, yet unexpectedly
he is lost. In ancient times there were states to the
number of over a thousand; today they come to no more than a
few tens.[6]
Why is this? Not one but was lost through this [fault].[7]
It is a fact that the intelligent ruler will [reward] his favorites
with precious metals or rare jewels,[8]
but not with offices and public
charges. And why? Because it would be no real advantage to
them whom he favors. It is a benighted ruler who employs such
persons when they are without ability, and it is a false minister
who insists on filling his office when he lacks ability. When above
the ruler is benighted and below the ministers are false, disaster
is not far off; both are ways to injury. Hence it is only the enlightened
ruler who is able to treat those whom he loves with affection.
The benighted ruler always endangers those whom he loves.
Now King Wên was not free from favoritism and partiality.
He took T`ai-kung, a boatman,
[9]
up out of the ranks and employed
him. Why did he favor him? Because he was a relative?—No,
he was of a different clan. Because he was an old friend?—No,
he had never known him before. Because of the beauty of his
appearance?—No, T`ai-kung was a toothless old man of seventy-two.
So in using him King Wên wished to set up the Precious
Way, to make clear the Precious Name, and with him to govern
the empire to the benefit of the Middle Kingdom. All this he was
unable to do alone. Therefore, raising up this man, he employed
him; and in fact the Precious Way was set up, and the Precious
Name was made clear. They governed the empire together, setting
up dependencies to the number of seventy-two,
[10]
of which fifty-three
[11]
were occupied by people of [King Wên's] own Chi clan
alone. Of these descendants of Chou, not one who was not insane
but became a brilliant feudal lord in the empire. Now it is this
that is called being able to treat with affection those one loves.
Truly, only the enlightened ruler is able to treat those he loves
with affection, while the benighted ruler always endangers those
he loves—this is illustrated above. The "Ta-ya" says,
[12]
He would leave his plans to his descendants,
And secure comfort and support to his son.[13]
The "Hsiao-ya" says,
[14]
Death and ruin may come any day;
It is not long that you will see one another.
This refers to endangering those one loves.
