King Wen’s Teacher - The Meeting
In preparation for a hunting trip, the Royal Scribe performed a divination for his master, King Wen (Zhou Chang), and declared: “On the north bank of the Wei River, you will find a great bounty. It will be neither a dragon, nor a tiger nor a bear, but a great Sage who is heaven-sent to be your mentor. By following his teachings, my lordship and his descendants will flourish.”
King Wen asked: “Truly, this is the omen?”
The Scribe replied: “My ancestor divined a harbinger similar to that of today for Emperor Shun, who then found Yao Tao to assist him.”
King Wen fasted for three days before mounting his chariot and driving his hunting horses to the northern bank of the Wei River. There he found Jiāng Zǐyá (Tai Gong Wang) sitting on the grassy shore, fishing. King Wen approached him and then asked courteously: “Do you like fishing?”
Jiāng Zǐyá said: “I have heard that gentlemen and villains alike take pleasure in realizing their ambitions. My fishing is similar to your ambitions.”
周文王将去打猎，史编占卜以后说：“你到渭水北岸打猎，将有巨大的收获，所得的既不是龙、彲，也不是虎、羆，而是预兆得到有公侯才干的人，他是天赐给你的导师，辅佐你的事业日益昌盛，并将加惠于你的后代子孙。”
文王问：“占卜的预兆果真有这样好吗？史编说：“我的远祖史畴曾为舜占卜而得到皋陶，那时的预兆和今天的很相似。”
文王于是斋戒三天，然后，乘猎车，驾猎马，到渭水北岸打猎，终于见到了太公正坐在长满茅草的岸边钓鱼。文王上前慰劳并询问: “你喜欢钓鱼吗？”
太公说：“我听说君子乐于实现自己的抱负，小人乐于做好自己的事情。我现在的钓鱼与这个道理很相似，并不是喜欢钓鱼。”
Three Authorities
King Wen inquired, “How is it similar?”
Jiāng Zǐyá replied: “Fishing is similar to enlisting talent. There are three baits that will attract talent: generous salaries, concern for life and death, and opportunity for recognition. For every fish there is an appropriate lure. All those who fish wish to be successful. The philosophy of fishing has deep meaning. It contains many truths, many profound principles.”
文王问：“怎么个相似法呢？”
太公说：“比如君主收罗人才就和钓鱼一样，操有三种权术：用厚禄收罗人才，好象用饵钓鱼一样；用重赏收买死士，好象用香饵钓鱼一样；用不同的官位授予不同的人才，好象用不同的诱饵钓取的取不同的鱼一样。凡是垂钓的都是为了得鱼，钓鱼的道理也很深奥，从中可以看了大的道理。”
Fishing, Nation and Attracting Talent
King Wen said: “I would like to hear about these principles.”
Jiāng Zǐyá said: “When the water is deep and flows continuously, fish will spawn there. This is in the nature of things. When the roots are deep, the tree can grow tall and produce lush vegetation and fruit. This is in the nature of things. When men of true worth come together for a common purpose and speak the truth, great accomplishments can result. This is in the nature of things. Speaking is merely representations of thought. Speaking the truth is of utmost importance. I would like to speak the truth without adornment; will it displease you?”
King Wen said: “A man of true benevolence can accept the truth however outrageous. What makes you think I would be adverse to the idea? Please continue.”
Jiāng Zǐyá continued: “When the fishing line and bait are small, only small fish will be caught. When the line and bait are of medium size, medium size fish will be caught. When the line is strong and the bait generous, large fish will be caught. When men accept salaries from the ruler, they will submit to him. When a ruler provides adequate rewards, men will perform to the limit of their capabilities for him. If a ruler treats the families as the foundation of the state, the state will be his. If a ruler uses the state as the base to conquer the kingdom, the kingdom will be his.”
文王说：“我想听听这深奥的道理！”
太公说：“泉源深，水流就不息，水流不息，鱼类就能生存，这是自然的道理；树根深，枝叶就茂盛，枝叶茂盛，就能结出果实，这也是自然的道理；君子情意相投，就会亲密合作，亲密合作，事业就能成功，这也是自然的道理。言语应付，是把真情掩饰起来了，能说真情实话，才是最好的事情。现在我说的都是至情之言，毫不隐讳，你恐怕会有反感吧?”
文王说：“只有仁德的人才能接受最直率的规劝，才不厌恶真情实话。我怎么会那样呢？”
太公说：“钓丝细微，鱼饵可见，小鱼会来上钩；钓丝适中，鱼饵味香，中鱼会来上钓；钓丝粗长，鱼饵丰富，大鱼会来上钩。鱼要贪吃香饵，就会被钓丝牵着；人要食君俸禄，就会服从君主使用。所以用香饵钓鱼，鱼可供烹食；以爵禄取人，人可竭尽其力；以家为基础而取国，国可为你所有；以国为基础而取天下，天下可全部征服。”
Shang Dynasty, Zhou Dynasty
“For many generations, with much exuberance, the vast Shang Dynasty has gathered much wealth and achieved prosperity but in the end it will all evaporate. Quietly the Zhou Dynasty has laid a foundation for a future greatness that will brightly shine in all directions. It is subtle and mysterious. That is how the Sage attracts the hearts of people, subtly, through his virtues. The plans of the Sage wondrously provide that the desires of all will be met, that everyone gets what he seeks; thus the ruler achieves his goals by embracing the people.
太公慨叹地说：“幅员广大、历代多代的[商王朝]，它所积聚起来的东西，终归要烟消云散。不声不响，暗中准备的[周国]，它的光辉必定会普照四方。微妙啊！ 圣人的德化，就在于独创地、潜移默化地收揽人心。欢乐啊！圣人考虑的事情，就在于使人人各得其所，从而建立起收揽人心的方法。”
Gaining the Kingdom and Populace
King Wen asked: “How can a ruler embrace the people in such a manner that they will give him their allegiance?”
Jiāng Zǐyá said: “This cannot be done by a single means but by constantly showing the Way of Heaven to all people. A ruler who shares the wealth of the kingdom with all the people will gain the kingdom. A ruler who monopolizes the profits will lose the kingdom. All Heaven has its four seasons, and the Earth its resources. A ruler capable of sharing the resources with people is truly benevolent. Whenever a ruler has true benevolence, all under Heaven will give him their allegiance. A ruler; who saves the people from dangers, eliminates their hardships, relieves their misfortunes; is a virtuous ruler. Whenever a ruler has true virtue, all under Heaven will give him their allegiance. A ruler, who shares weals and woes, likes and dislikes with the people; is righteous ruler. The people will follow a righteous ruler. All people fear death and take pleasure in life. They appreciate virtue and pursue profit. Helping all the people become prosperous is the Way of Heaven. Whenever a ruler walks the Way, all under Heaven will give him their allegiance.”
King Wen bowed and said: “This is true wisdom. I dare not refuse Heaven's edict and mandate.” He then invited Jiāng Zǐyá to return with him in his chariot to his palace and henceforth be his teacher.
文王问：“制定什么样的收揽人心的方法才能使天下归心呢?”
太公说：“天下不是一个人的天下，而是天下人的天下。能和天下人同享天下利益的，就可以取得天下；独占天下利益的，就会失掉天下。天有四时，地有财富，能和人民共同享受的，就是仁爱，谁有仁爱，天下就归顺谁。免除人们的死难，解决人们的困难，消除人们的祸色，解救人们危急的，就是恩德，谁施恩德，天下就归顺他。和人民同忧同乐，同好同恶的，就是道义，谁讲道义，天下就归附谁。人们都厌恶死亡而乐于生存，欢迎恩德而追求利益，能使天下人都获�
�利益的，就是王道，谁实行王道天下就归顺谁。”
文王再—次拜谢以后，说：“先生讲的太恰当了，我怎能不接受上天的旨意呢！” 于是，把太公请上车一起回到国都，并拜他为师。
Fullness and Emptiness
King Wen asked Jiāng Zǐyá: “In the world there are many different states in many divergent conditions, some full, others empty, some ordered and others in chaos. What causes these differences? Are they the result of differences in the moral character of the rulers? Or are they the result of natural changes and transformation of Heaven (astrology)?”
Jiāng Zǐyá answered: “When a ruler lacks moral character, then his state will be in danger and the affairs of the people will be in chaos. When a ruler has strong moral character, then his state will be secure and peaceful and the affairs of the people will be well-ordered. The fortune and misfortunes of the state depend on the character of its ruler, not with natural changes and transformation of Heaven.”
King Wen said: “It would please me to hear more about the Sages of antiquity.”
Jiāng Zǐyá said: “When Emperor Yao[3] governed the kingdom, people referred to him as a worthy ruler.”
King Wen asked: “How did he govern the kingdom?”
Jiāng Zǐyá replied: “When Emperor Yao ruled the world, he did not bother with personal adornments of gold, silver, pearls and jade. He did not bother with clothes that were brocaded, embroidered or elegantly decorated. He did not bother with collecting strange, rare or unusual things. He did not bother with idle amusements or licentiousness. He did not bother with lavishly decorating the palace or the state buildings. He did not even bother to trim the reeds that grew about his courtyard. He wore a deerskin robe and simple clothes to cover his body and ward off the cold. He ate coarse food: unpolished grain and thick soup made from ordinary vegetables. He was careful not to disturb the labor of the people or disrupt the seasons for agriculture and sericulture with conscription. He moderated his own personal desires, curbed own his willfulness and directed the affairs of state with minimal interference in the everyday affairs of the people.
“He honored those officials who upheld the laws, who were loyal, honest and of high integrity, and gave them generous salaries. He showed his love and respect for those among the people who were filial and compassionate. He comforted and encouraged those who labored in agriculture and sericulture. He distinguished virtuous from the evil by honoring the virtuous. He promoted fair laws and strong enforcement to prohibit artifice and to promote virtuousness.
“If there was someone with merit who he personally disliked, in spite of his dislike, he would still reward him. If there was someone guilty of wrongdoing who he loved, in spite of his love, he would still punish him. He saw to the needs of the widows, orphans and solitary elders. He gave aid and restitution to those who had suffered misfortune.
“The resources he allotted to himself were very meager. The taxes and services he required of his people were very small. As a result the whole country was prosperous and happy and never suffered from hunger and cold. The people revered him. They looked upon him as if he were the sun and moon and gave their allegiance to him as if he were truly their father.”
King Wen nodded and said: “Great indeed is the worthy and virtuous ruler!”
文王问太公说：“天下纷杂，有时强盛，有时衰弱，有时安定，有时混乱，会这样，是什么原因？是君主贤与不贤的关系呢，还是天命变化的结果呢？”
太公说：“君主不贤则国家危亡而人民变乱；君主贤明则国家太平而人民安定。所以国家祸福在于君主贤与不贤，而不在于天命的变化。”
文王说：“可以把古时圣贤君主的事迹讲给我听听吗?”
太公说：“从前帝尧统治天下，上古的人都称他是贤君。”
文王说：“他是怎样治理国家的？”
大公说：“帝尧为君主时，不用金银珠玉装饰，不穿锦绣华丽的衣服，不观赏珍贵稀奇的物品，不珍藏古玩宝器，不听淫佚的音乐，不粉饰宫庭墙垣，不雕饰甍桷椽楹，不修剪庭院茅草，以鹿裘御寒，以布衣遮体，吃粗粮饭，喝野菜汤，不因劳役而误农时，约束心志而从事清静无为。官吏中忠正守法的，就升迁爵位，廉洁爱民的 就增加禄。人民中有孝敬父母、抚爱幼小的就敬重他；尽力从事农桑的就慰勉他。区别善恶良莠，表彰善良人家，提倡公正节操，以法制禁止奸邪诈伪。对厌恶的人，他有功必赏；对喜爱的人，他有罪必罚。赡养鳏寡孤独的人，救济祸患伤亡的家。至于帝尧自己则是生活俭朴，征用赋税劳役很少，所以天下万民富足安乐而没 有饥寒的面容。百姓爱戴他象景仰日月一样，亲近他象亲近父母一样。”
文王说：“伟大呀！帝尧这位贤君的德行！”
Affairs of State
King Wen said to Jiāng Zǐyá: “I would like to learn more about properly administering the affairs of state. I wish to be an honorable ruler who has the respect of the people in a peaceful land. What should I do?”
Jiāng Zǐyá said: “Love the people.”
King Wen asked: “What do you mean: love the people?”
Jiāng Zǐyá said: “Act in the interest of the people; do not harm them. Protect their lives; do not kill them. Help them prosper; do not rob them. Promote their welfare; do not burden them. Give them happiness; do not cause anger. Grant them cause to have joy; do not create sorrow
King Wen asked: “Can you explain the reason in this?”
Jiāng Zǐyá replied: “When the ruler helps the people maintain productive positions in society, he has profited them. When the farmers can attend to the necessary labor for each season, he has helped them to produce. When the ruler reduces punishments and fines, he has given them a better life. When he has imposed only light taxes, he has given them grants. When a ruler keeps expenditures for his palaces, mansions, terraces and pavilions to a minimum, and allows the people to spend instead on their needs, he gives them happiness. When his officials are not corrupt, cruel or capricious, he makes the people happy.
“But if the ruler allows the people lose their productive positions in society, he has harmed them. If the farmers are not able to attend to the seasons duties, he has destroyed them. If the people are innocent but he punishes them, he has slain them. If the ruler imposes heavy taxes, he robs them. If the ruler builds numerous palaces, mansions, terraces and pavilions, thereby diminishing the people’s strength, he has made it bitter for them. If his officials are corrupt, cruel and capricious, he makes the people angry.”
“Thus, the ruler who excels at administering the affairs of state governs the people the way parents treats their beloved children, as an older brother treats his beloved younger brother, with tenderness. When he sees that the people suffer from hunger and cold, he is troubled for them. When he sees them in distress and suffering, he grieves for them.
“A ruler should impose rewards and punishments as if he were imposing them upon himself. He should impose taxes as if he were imposing them on himself. This is the way he loves the people.”
文王问太公道：我想知道治国的根本道理，想要使君主受到尊敬，人民得到安宁，应当怎么办呢？
太公说：惟有爱民罢了！
文王说：应当怎样爱民呢？
太公说：要给与人民利益而不要损害他们，要促进人民生产而不要破坏他们，要保护人民的生命而不要杀害他们，要给与人民实惠而不要掠夺他们，要使人民安乐而不使他们痛若，要使人民喜悦而不使他们愤怒。
文王说：请你再解释一下其中的道理！
太公说：不使人民失去职业，就是给了人民利益；不耽误农时，就是促进了人民的生产；不惩罚无罪的人，就是保护了人民的生命；少收赋税，就是给了人民实惠； 少建宫室台榭，就能使人民安乐；官吏清廉不苛扰盘剥，就能
使人民喜悦。反之，如果使人民失去职业，就是损害了他们的利益；耽误农时，就是破坏了他们的生 产；人民无罪而妄加惩罚，就是杀害；对人民横征暴敛，就是掠夺；多修建宫室台榭，就会增加人民的痛苦；官吏贪污苛扰，就会使人民愤怒。
所以善于治国的君主，统驭人民要象父母爱护子女，兄长爱护弟妹那样，见其饥寒扰为他忧虑，见其劳芳就为他悲痛，施行赏罚就象自己身受赏罚一样，征收赋税就象夺取自己的财物一样。这些就是爱民的道理。
Great Forms of Propriety - Forms of Propriety between Ruler and Officials
King Wen asked Jiāng Zǐyá: “What is the proper form of behavior between a ruler and his officials?”
Jiāng Zǐyá replied: “A ruler should try to understand and appreciate the circumstances facing his officials and his people. The officials should be respectful and dutiful. To understand his officials and his people, the ruler should try to be close to them. For the officials to be dutiful, they should not conceal anything from their ruler.
“The ruler should be benevolent. The officials should wholeheartedly perform their official duties to the best of their abilities. The benevolence of the ruler should be all encompassing, like the Heaven. The determination of the officials in the performance their duties should be as solid as the Earth. One Heaven, one Earth; that is how propriety should be observed.”
文王问太公说：君主与臣民之间的礼法怎样昵?
太公说：作为君王最重要是能洞察下情，作为臣民，最重要是能谦恭驯服。君主要洞察下情，就不能疏远臣民；臣民要谦恭驯服，就不能隐瞒意见。君主要普施恩德，臣下要安分守职。普施恩德，要象天空那样覆盖万物；安分守职，要象大地那样稳重厚实。君主效法天，臣下效法地，这就构成了君臣之间的礼法。
Great Forms of Propriety - Disposition of the Ruler
King Wen asked: “How should a powerful ruler comport himself?”
Military Strategy Classics of Ancient China Page 2