Shuo Yuan (說苑)

晉平公問於師曠曰：“人君之道如何？”對曰：“人君之道清淨無為，務在博愛，趨在任賢；廣開耳目，以察萬方；不固溺於流俗，不拘繫於左右；廓然遠見，踔然獨立；屢省考績，以臨臣下。此人君之操也。”平公曰：“善！”

Duke Ping of Jin asked Shi Kuang: "What is the way of being a ruler?" Shi Kuang replied: "The way of a ruler is quietness and non-action, devoting the mind to broad love and inclining toward employing the worthy. He opens wide his ears and eyes to examine all quarters; he is not drowned in vulgar custom and not bound by those around him; he is broad and sees far, standing alone above the world; he repeatedly examines and assesses achievements in order to oversee his ministers. This is the conduct of a ruler." The Duke said: "Good!"

齊宣王謂尹文曰：“人君之事何如？”尹文對曰：“人君之事，無為而能容下。夫事寡易從，法省易因；故民不以政獲罪也。大道容眾，大德容下；聖人寡為而天下理矣。書曰：‘睿作聖’。詩人曰：‘岐有夷之行，子孫其保之！’”宣王曰：“善！”

King Xuan of Qi said to Yin Wen: "What is the ruler's task?" Yin Wen replied: "The ruler's task is to act without acting and to embrace those below him. When affairs are few they are easy to follow, and when laws are simple they are easy to comply with; so the people are not found guilty on account of the government's orders. The great Way embraces the multitude, and great virtue embraces those below; the sage does little and the world is ordered. The Book of Documents says: 'Wisdom brings about sagehood.' The poet says: 'Mount Qi has a level road; may your descendants hold on to it!'" King Xuan said: "Good!"

成王封伯禽為魯公，召而告之曰：“爾知為人上之道乎？凡處尊位者必以敬，下順德規諫，必開不諱之門，撙節安靜以借之，諫者勿振以威，毋格其言，博採其辭，乃擇可觀。夫有文無武，無以威下，有武無文，民畏不親，文武俱行，威德乃成；既成威德，民親以服，清白上通，巧佞下塞，諫者得進，忠信乃畜。”伯禽再拜受命而辭。

King Cheng enfeoffed Bo Qin as Duke of Lu, and summoned him and told him: "Do you know the way of being in a superior position? All who occupy honored positions must be reverent. Toward those below who remonstrate in accord with virtue, you must open a door that lets people speak frankly, and rely on restraint and calm. Do not overawe those who remonstrate with power, do not reject their words, take up their speech widely, and then choose what is worth looking at. With civil virtue and no martial strength, you cannot awe those below; with martial strength and no civil virtue, the people fear you but are not close to you. When both are carried out together, authority and virtue are achieved; when authority and virtue are achieved, the people are close to you and submit, the air of purity reaches upward, the clever flatterer is blocked, those who remonstrate can come forward, and loyalty and good faith can be stored up." Bo Qin bowed twice, received the charge, and took his leave.

陳靈公行僻而言失，洩冶曰：“陳其亡矣！吾驟諫君，君不吾聽而愈失威儀。夫上之化下，猶風靡草，東風則草靡而西，西風則草靡而東，在風所由而草為之靡，是故人君之動不可不慎也。夫樹曲木者惡得直景，人君不直其行，不敬其言者，未有能保帝王之號，垂顯令之名者也。易曰：‘夫君子居其室，出其言善，則千里之外應之，況其邇者乎？居其室，出其言不善，則千里之外違之，況其邇者乎？言出於身，加於民；行發乎邇，見乎遠。言行君子之樞機，樞機之發，榮辱之主，君子之所以動天地，可不慎乎？’天地動而萬物變化。詩曰：‘慎爾出話，敬爾威儀，無不柔嘉。’此之謂也。今君不是之慎而縱恣焉，不亡必弒。”靈公聞之，以洩冶為妖言而殺之，後果弒於徵舒。

Duke Ling of Chen behaved wickedly and spoke wrongly. Xie Ye said: "Chen is probably going to perish! I have remonstrated with the ruler many times, and the ruler does not listen to me, and his dignity is lost all the more. The influence of those above on those below is like wind bending grass: when the east wind comes the grass falls west, and when the west wind comes the grass falls east; the grass falls in the direction the wind comes from. So the ruler's conduct must be watched with care. If you plant a crooked tree, how can you get a straight shadow? A ruler whose own conduct is not upright and whose words are not careful has never been able to keep the title of king or emperor and pass down a bright and fine name. The Book of Changes says: 'The gentleman, dwelling in his own room, speaks well, and those a thousand li away respond; how much more those nearby! Dwelling in his own room, if he speaks ill, those a thousand li away oppose him; how much more those nearby! Words come out of oneself and act on the people; conduct begins nearby and shows itself far away. Words and conduct are the hinge and trigger of the gentleman; once the hinge and trigger move, they master honor and disgrace. What the gentleman uses to move Heaven and Earth, can he be anything but careful?' When Heaven and Earth move, the myriad things change. The Book of Poetry says: 'Be careful with the words you speak, be reverent in your dignified bearing, and nothing will fail to be gentle and good.' This is what is meant. Now the ruler is not careful in these matters but indulges himself and acts at will; even if he is not ruined, he will surely be killed." Duke Ling heard of it, took Xie Ye's words for ill-omened talk, and killed him; and in the end he died at the hands of Xia Zhengshu.

魯哀公問於孔子曰：“吾聞君子不博，有之乎？”孔子對曰：“有之。”哀公曰：“何為其不博也？”孔子對曰：“為其有二乘。”哀公曰：“有二乘則何為不博也？”孔子對曰：“為行惡道也。”哀公懼焉。有間曰：“若是乎君子之惡惡道之甚也！”孔子對曰：“惡惡道不能甚，則其好善道亦不能甚；好善道不能甚，則百姓之親之也，亦不能甚。”詩云：‘未見君子，憂心惙惙，亦既見止，亦既覯止，我心則說。’詩之好善道之甚也如此。哀公曰：“善哉！吾聞君子成人之美，不成人之惡。微孔子，吾焉聞斯言也哉？”

Duke Ai of Lu asked Confucius: "I have heard that the gentleman does not play the game of bo. Is that so?" Confucius replied: "Yes." The Duke said: "Why does he not play bo?" Confucius replied: "Because it has two sides that ride." The Duke said: "If it has two sides that ride, why not play?" Confucius replied: "Because it is going down a bad road." The Duke was afraid. After a while he said: "The gentleman hates the bad road to such an extent!" Confucius replied: "If one cannot hate the bad road to the utmost, one cannot love the good road to the utmost; if one cannot love the good road to the utmost, the people cannot be close to him to the utmost." The Book of Poetry says: 'Until I saw the gentleman, my heart was troubled and sad; now that I have seen him, now that I have met him, my heart is glad.' The love of the good road to the utmost in the poem is like this. The Duke said: "How good! I have heard that the gentleman helps others to complete their good deeds and does not help them to complete their bad ones. Without Confucius, how could I have heard such words?"

河間獻王曰：“堯存心於天下，加志於窮民，痛萬姓之罹罪，憂眾生之不遂也。有一民飢，則曰此我飢之也；有一人寒，則曰此我寒之也；一民有罪，則曰此我陷之也。仁昭而義立，德博而化廣；故不賞而民勸，不罰而民治。先恕而後教，是堯道也。當舜之時，有苗氏不服，其所以不服者，大山在其南，殿山在其北；左洞庭之波，右彭蠡之川；因此險也，所以不服，禹欲伐之，舜不許，曰：‘諭教猶未竭也，究諭教焉，而有苗氏請服，天下聞之，皆非禹之義，而歸舜之德。’”

Prince Xian of Hejian said: "Yao kept the world in his heart, put his mind on the poor and suffering people, grieved that the myriad people suffered punishment, and worried that the multitude could not grow up well. If one person went hungry, he said, 'It is I who made him hungry'; if one person was cold, he said, 'It is I who made him cold'; if one person was guilty, he said, 'It is I who caused him to fall into it.' Benevolence was made clear and righteousness established, virtue was broad and teaching was wide; so without rewards the people were diligent by themselves, and without punishments the people governed themselves. To forgive first and teach afterward was the Way of Yao. In Shun's time, the Youmiao did not submit. The reason they did not submit was that the great mountains lay on the south, Mount Dian on the north, the waters of Dongting on the left, and the river of Pengli on the right; relying on these barriers, they did not submit. Yu wanted to attack them, but Shun did not allow it, saying: 'Instruction and persuasion have not yet been exhausted.' When he had carried instruction and persuasion to the end, the Youmiao asked to submit. When the world heard of it, all blamed Yu's righteousness and turned toward Shun's virtue."

周公踐天子之位布德施惠，遠而逾明，十二牧，方三人，出舉遠方之民，有飢寒而不得衣食者，有獄訟而失職者，有賢才而不舉者，以入告乎天子，天子於其君之朝也，攝而進之曰：“意朕之政教有不得者與！何其所臨之民有飢寒不得衣食者，有獄訟而失職者，有賢才而不舉者？”其君歸也，乃召其國大夫，告用天子之言，百姓聞之皆喜曰：“此誠天子也！何居之深遠而見我之明也，豈可欺哉！”故牧者所以闢四門，明四目，達四聰也，是以近者親之，遠者安之。詩曰：“柔遠能邇，以定我王”，此之謂矣。

When the Duke of Zhou took the throne of the Son of Heaven, he spread virtue and bestowed kindness, and the further away, the more clearly it showed. The twelve provincial governors, three on each side, went out to inspect the people in distant places: any who were hungry and cold but could not get clothing and food, who had lawsuits but whose officials were confused in their duties, who had worthy talents but were not recommended, they reported back to the Son of Heaven. When their rulers came to court, the Son of Heaven drew them forward and said: "Perhaps there are places my government and teaching have not reached! Why is it that among the people you govern, some are hungry and cold and cannot get clothing and food, some have lawsuits and their officials are confused in their duties, and some have worthy talents who are not recommended?" Those rulers went back and gathered the great officers of their states and told them the Son of Heaven's words. When the people heard, they all rejoiced and said: "This is truly the Son of Heaven! He lives so deep and far away, yet sees us so clearly; how could anyone deceive him!" So the establishment of governors was to open the doors of the four quarters, brighten the eyes of the four quarters, and open the hearing of the four quarters. Therefore those nearby were close to him and those far away were at peace. The Book of Poetry says: "Soothe those far away and make friends of those near, in order to give peace to our king." This is what is meant.

河間獻王曰：“禹稱民無食，則我不能使也；功成而不利於人，則我不能勸也；故疏河以導之，鑿江通於九派，灑五湖而定東海，民亦勞矣，然而不怨者，利歸於民也。”

Prince Xian of Hejian said: "Yu declared: if the people have nothing to eat, I cannot put them to work; if a task is completed but brings no benefit to people, I cannot urge them to it. So he dredged the Yellow River to guide it, cut the Yangzi through to nine branches, and drained the Five Lakes to settle the Eastern Sea. The people were also toiled, yet they did not resent it, because the benefit returned to the people."

禹出見罪人，下車問而泣之，左右曰：“夫罪人不順道，故使然焉，君王何為痛之至於此也？”禹曰：“堯舜之人，皆以堯舜之心為心；今寡人為君也，百姓各自以其心為心，是以痛之。”書曰：“百姓有罪，在予一人。”

When Yu went out and saw a criminal, he got down from his carriage, questioned him, and wept for him. Those at his side said: "The criminal did not follow the right way and so fell to this; why does Your Majesty grieve to such an extent?" Yu said: "In the time of Yao and Shun, people all took the hearts of Yao and Shun as their own hearts. Now that I am ruler, each of the people takes his own heart as his heart, so I grieve." The Book of Documents says: "If the people have guilt, the responsibility is on me alone."

虞人與芮人質其成於文王，入文王之境，則見其人民之讓為士大夫；入其國則見其士大夫讓為公卿；二國者相謂曰：“其人民讓為士大夫，其士大夫讓為公卿，然則此其君亦讓以天下而不居矣。”二國者，未見文王之身，而讓其所爭以為閒田而反。孔子曰：“大哉文王之道乎！其不可加矣！不動而變，無為而成，敬慎恭己而虞芮自平。”故書曰：“惟文王之敬忌。”此之謂也。

The men of Yu and Rui submitted their dispute for settlement to King Wen. Entering the borders of King Wen, they saw that the people there yielded to one another to become scholar-officials; entering the capital, they saw that the scholar-officials yielded to one another to become high ministers. The men of the two states said to one another: "The people yield to become scholar-officials and the scholar-officials yield to become ministers, so their ruler will surely yield the world as well and not hold it for himself." The men of the two states, before they had even seen King Wen himself, gave up the disputed land as vacant fields and returned. Confucius said: "Great is the Way of King Wen! It cannot be added to! He changes without acting, achieves without doing, is reverent and respectful toward himself, and Yu and Rui are naturally settled." So the Book of Documents says: "It lay only in King Wen's reverence and awe." This is what is meant.

成王與唐叔虞燕居，剪梧桐葉以為圭，而授唐叔虞曰：“餘以此封汝。”唐叔虞喜，以告周公，周公以請曰：“天子封虞耶？”成王曰：“餘一與虞戲也。”周公對曰：“臣聞之，天子無戲言，言則史書之，工誦之，士稱之。”於是遂封唐叔虞於晉，周公旦可謂善說矣，一稱而成王益重言，明愛弟之義，有輔王室之固。

King Cheng, at leisure with Tang Shuyu, cut a paulownia leaf into the shape of a jade tablet and handed it to Tang Shuyu, saying: "I enfeoff you with this." Tang Shuyu was happy and went to tell the Duke of Zhou. The Duke of Zhou then asked: "Has the Son of Heaven enfeoffed Yu?" King Cheng said: "I was only joking with Yu." The Duke of Zhou replied: "Your servant has heard that the Son of Heaven has no jesting words. Once spoken, the historian records them, the musicians chant them, and the scholars cite them." So he enfeoffed Tang Shuyu in Jin. Dan, the Duke of Zhou, could be called skilled at persuasion: with one citation, King Cheng valued his own words all the more, the righteousness of love for his brother was made clear, and the support of the royal house was made firm.

當堯之時，舜為司徒，契為司馬，禹為司空，后稷為田疇，夔為樂正，倕為工師，伯夷為秩宗，皋陶為大理，益掌驅禽，堯體力便巧不能為一焉，堯為君而九子為臣，其何故也？堯知九職之事，使九子者各受其事，皆勝其任以成九功，堯遂成厥功以王天下，是故知人者王道也，知事者臣道也，王道知人，臣道知事，毋亂舊法而天下治矣。

In the time of Yao, Shun was Minister of Education, Qi was Minister of War, Yu was Minister of Works, Hou Ji managed the fields, Kui was Music Master, Chui was Master Craftsman, Bo Yi was Master of Ancestral Rites, Gao Yao was Chief Judge, and Yi was in charge of driving off the birds and beasts. In strength and skill Yao could not do any one of these. Yao was ruler and nine men were ministers; why was that? Yao knew the nine kinds of duties and let each of the nine men receive his duty; all were equal to it and accomplished nine achievements, and Yao thereby completed his work and ruled as king of the world. So knowing people is the king's way, and knowing affairs is the minister's way. The king's way lies in knowing people, the minister's way lies in knowing affairs, and if the old laws are not disturbed, the world is ordered.

湯問伊尹曰：“三公九卿，二十七大夫，八十一元士，知之有道乎？”伊尹對曰：“昔者堯見人而知，舜任人然後知，禹以成功舉之。夫三君之舉賢，皆異道而成功，然尚有失者，況無法度而任己，直意用人，必大失矣。故君使臣自貢其能，則萬一之不失矣，王者何？以選賢。夫王者得賢材以自輔，然後治也，雖有堯舜之明，而股肱不備，則主恩不流，化澤不行，故明君在上，慎於擇士，務於求賢，設四佐以自輔，有英俊以治官，尊其爵，重其祿，賢者進以顯榮，罷者退而勞力，是以主無遺憂，下無邪慝，百官能治，臣下樂職，恩流群生，潤澤草木，昔者虞舜左禹右皋陶，不下堂而天下治，此使能之效也。”

Tang asked Yi Yin: "For the three dukes, nine ministers, twenty-seven great officers and eighty-one principal gentlemen, is there a way to know them?" Yi Yin replied: "In the past Yao knew people on seeing them, Shun knew them after employing them, and Yu raised them according to what they accomplished. The three rulers raised the worthy by different roads and all succeeded, yet they still had mistakes; how much more so one who has no standard, relies on himself alone, and employs people at will will certainly err greatly. So if the ruler lets the ministers present their abilities themselves, he will not lose one in ten thousand. What does a king rely on? Selecting the worthy. A king obtains worthy people to assist him and only then can he govern. Even if he has the clear sight of Yao and Shun, if his limbs are not complete, the ruler's kindness cannot spread and the moistening of his teaching cannot go forth. So the enlightened ruler above is careful in selecting scholars, devotes his mind to seeking the worthy, sets up four assistants to help himself, has outstanding men to govern the offices, honors their rank and increases their stipend; the worthy advance and become glorious, and the weak retire and take up labor. So there is no lingering worry above and no wickedness below, the hundred officials can govern and the ministers delight in their duties, kindness flows to the multitude of living things and moistens grass and trees. In the past Shun had Yu on his left and Gao Yao on his right, and without stepping down from the hall the world was ordered; this is the effect of employing capable men."

武王問太公曰：“舉賢而以危亡者，何也？”太公曰：“舉賢而不用，是有舉賢之名，而不得真賢之實也。”武王曰：“其失安在？”太公望曰：“其失在君好用小善而已，不得真賢也。”武王曰：“好用小善者何如？”太公曰：“君好聽譽而不惡讒也，以非賢為賢，以非善為善，以非忠為忠，以非信為信；其君以譽為功，以毀為罪；有功者不賞，有罪者不罰；多黨者進，少黨者退；是以群臣比周而蔽賢，百吏群黨而多奸；忠臣以誹死於無罪，邪臣以譽賞於無功。其國見於危亡。”武王曰：“善！吾今日聞誹譽之情矣。”

King Wu asked Taigong: "I have raised the worthy but have been brought to danger and ruin because of it; why?" Taigong said: "To raise the worthy and not employ them is to have the name of raising the worthy without getting the reality of true worthies." King Wu said: "Where is the fault?" Taigong Wang said: "The fault lies in the ruler liking only to use small goodness, and not getting true worthies." King Wu said: "What is a ruler like who likes to use small goodness?" Taigong said: "A ruler who likes to hear praise and does not hate slander takes as worthy what is not worthy, as good what is not good, as loyal what is not loyal, as trustworthy what is not trustworthy; that ruler takes praise as merit and takes slander as crime; those with merit are not rewarded and those with guilt are not punished; those with many followers are advanced and those with few are dismissed. So the ministers conspire together and conceal the worthy, the hundred officials form cliques and are full of treachery; loyal ministers, because they are slandered, die without crime; wicked ministers, because they are praised, are rewarded without merit. His state then shows signs of danger and ruin." King Wu said: "Good! Today I have heard the truth about slander and praise."

武王問太公曰：“得賢敬士，或不能以為治者，何也？”太公對曰：“不能獨斷，以人言斷者殃也。”武王曰：“何為以人言斷？”太公對曰：“不能定所去，以人言去；不能定所取，以人言取；不能定所為，以人言為；不能定所罰，以人言罰；不能定所賞，以人言賞。賢者不必用，不肖者不必退，而士不必敬。”武王曰：“善，其為國何如？”太公對曰：“其為人惡聞其情，而喜聞人之情；惡聞其惡，而喜聞人之惡；是以不必治也。”武王曰：“善。”

King Wu asked Taigong: "There are those who obtain worthy people and respect scholars, yet some cannot govern because of it; why?" Taigong replied: "One who cannot decide alone but decides on the words of others is brought to ruin." King Wu said: "What is meant by deciding on the words of others?" Taigong replied: "If he cannot decide whom to dismiss, he dismisses on the words of others; if he cannot decide whom to take, he takes on the words of others; if he cannot decide what to do, he acts on the words of others; if he cannot decide whom to punish, he punishes on the words of others; if he cannot decide whom to reward, he rewards on the words of others. The worthy are not necessarily employed, the unworthy are not necessarily dismissed, and scholars are not necessarily respected." King Wu said: "Good. What happens when a state is governed like that?" Taigong replied: "Such a person hates to hear the truth about himself and likes to hear the truth about others; he hates to hear of his own evils and likes to hear of others' evils; so he cannot necessarily govern." King Wu said: "Good."

齊桓公問於甯戚曰：“筦子今年老矣，為棄寡人而就世也，吾恐法令不行，人多失職，百姓疾怨，國多盜賊，吾何如而使奸邪不起，民衣食足乎？”甯戚對曰：“要在得賢而任之。”桓公曰：“得賢奈何？”甯戚對曰：“開其道路，察而用之，尊其位，重其祿，顯其名，則天下之士騷然舉足而至矣。”桓公曰：“既以舉賢士而用之矣，微夫子幸而臨之，則未有布衣屈奇之士踵門而求見寡人者。”甯戚對曰：“是君察之不明，舉之不顯；而用之疑，官之卑，祿之薄也；且夫國之所以不能士者，有五阻焉：主不好士，諂諛在旁，一阻也；言便事者，未嘗見用，二阻也；壅塞掩蔽，必因近習，然後見察，三阻也；訊獄詰窮其辭，以法過之，四阻也；執事適欲，擅國權命，五阻也。去此五阻，則豪俊並興，賢智求處；五阻不去，則上蔽吏民之情，下塞賢士之路；是故明王聖主之治，若夫江海無不受，故長為百川之主；明王聖君無不容，故安樂而長久。因此觀之，則安主利人者，非獨一士也。”桓公曰：“善，吾將著夫五阻以為戒本也。”

Duke Huan of Qi asked Ning Qi: "Guanzi (Guan Zhong) is old this year and will soon leave me behind in death. I fear that the laws cannot be carried out, that many will fail in their duties, that the people will resent it, and that there will be many thieves and bandits in the state. How can I keep treachery from arising and the people sufficiently clothed and fed?" Ning Qi replied: "The key is to obtain worthy people and employ them." Duke Huan said: "How does one obtain worthy people?" Ning Qi replied: "Open the road, examine and employ them, honor their position, increase their stipend, and make their name known, and the scholars of the world will come stirring and on tiptoe." Duke Huan said: "I have already raised worthy scholars. If you, Master, had not fortunately come, no scholar in plain cloth with outstanding ability has yet come to my door asking for an audience." Ning Qi replied: "That is because the ruler's examination is not clear and his raising of them is not conspicuous; in employing them he is doubtful, the offices are low, and the stipends are thin. Moreover, there are five obstructions that keep a state from obtaining scholars: the ruler does not love scholars and flatterers are at his side, which is the first obstruction; those who speak of convenient policies have never been employed, which is the second; blockage and concealment are such that matters are noticed only by going through intimate favorites, which is the third; in trying lawsuits he presses for every last word and then crushes them with penalties, which is the fourth; those in charge follow their private desires and monopolize the authority of the state, which is the fifth. If these five obstructions are removed, heroes will rise together and the wise and worthy will come seeking a place; if the five obstructions are not removed, above, the ruler is blinded to the real situation of officials and people, and below, the road of worthy scholars is blocked. So the governance of an enlightened king and sage ruler is like the rivers and seas that accept everything, and so are lasting masters of the hundred streams; an enlightened king and sage ruler has nothing he does not embrace, so he is at peace and lasting. Seen from this, what secures the ruler and benefits people is not just one scholar." Duke Huan said: "Good, I will write down these five obstructions as the basis for my vigilance."

齊景公問於晏子曰：“寡人慾從夫子而善齊國之政。”對曰：“嬰聞之，國具官而後政可善。”景公作色曰：“齊國雖小，則何為不具官乎？”對曰：“此非臣之所復也。昔先君桓公，身體墮懈，辭會不給，則隰朋侍；左右多過，刑罰不中，則弦章侍；居處肆縱，左右懾畏，則東郭牙侍；田野不修，人民不安，則甯戚侍；軍吏怠，戎士偷，則王子成父侍；德義不中，信行衰微，則筦子侍；先君能以人之長續其短，以人之厚補其薄；是以辭令窮遠而不逆，兵加於有罪而不頓；是故諸侯朝其德而天子致其胙。今君之失多矣，未有一士以聞者也，故曰未具。”景公曰：“善。吾聞高繚與夫子遊，寡人請見之。”晏子曰：“臣聞為地戰者不能成王，為祿仕者不能成政；若高繚與嬰為兄弟久矣，未嘗幹嬰之過，補嬰之闕，特進仕之臣也，何足以補君。”

Duke Jing of Qi asked Master Yan: "I wish to follow you, Master, and make Qi's government good." Yan Zi replied: "I have heard that when a state's offices are complete, only then can government be done well." Duke Jing changed color and said: "Though Qi is small, why do you say the offices are not complete?" He replied: "This is not what I am to answer. In the past, the former ruler Duke Huan, when his body was lazy and slack and his replies in speech could not keep up, had Xi Peng at his side; when there were many faults among his attendants and punishments were not apt, had Xian Zhang at his side; when his daily life was indulgent and his attendants fearful, had Dongguo Ya at his side; when the fields were not in order and the people not at ease, had Ning Qi at his side; when military officers were idle and soldiers careless, had Prince Chengfu at his side; when virtue and righteousness were not apt and good faith was weakening, had Guanzi at his side. The former ruler could use others' strengths to continue his own shortcomings and use others' depth to supplement his own thinness, so his commands reached far without opposition and when his army was brought down on the guilty it was not blunted. So the feudal lords came to court out of respect for his virtue, and the Son of Heaven sent him sacrificial meat. Now Your Lordship has many faults, yet not one scholar comes to let you hear of them, so I say it is not complete." Duke Jing said: "Good. I have heard that Gao Liao is a friend of yours, Master; I ask to see him." Yan Zi said: "I have heard that those who fight for land cannot achieve kingship and those who take office for a salary cannot achieve good government. Gao Liao has been a brother to me for a long time, and has never pointed out my faults or filled in my gaps; he is only a minister seeking advancement and office, and is hardly enough to supplement the ruler."

燕昭王問於郭隗曰：“寡人地狹人寡，齊人削取八城，匈奴驅馳樓煩之下，以孤之不肖，得承宗廟，恐危社稷，存之有道乎？”郭隗曰：“有，然恐王之不能用也。”昭王避席請聞之，郭隗曰：“帝者之臣，其名，臣也，其實，師也；王者之臣，其名，臣也，其實，友也；霸者之臣，其名，臣也，其實，賓也；危國之臣，其名，臣也，其實，虜也。今王將東面，目指氣使以求臣，則廝役之材至矣；南面聽朝，不失揖讓之禮以求臣，則人臣之材至矣；西面等禮相亢，下之以色，不乘勢以求臣，則朋友之材至矣；北面拘指，逡巡而退以求臣，則師傅之材至矣。如此則上可以王，下可以霸，唯王擇焉。”燕王曰：“寡人願學而無師。”郭隗曰：“王誠欲興道，隗請為天下之士開路。”於是燕王常置郭隗上坐南面，居三年，蘇子聞之，從周歸燕；鄒衍聞之，從齊歸燕；樂毅聞之，從趙歸燕；屈景聞之，從楚歸燕。四子畢至，果以弱燕幷強齊；夫燕齊非均權敵戰之國也，所以然者，四子之力也。詩曰：“濟濟多士，文王以寧。”此之謂也。

King Zhao of Yan asked Guo Wei: "My land is narrow and my people are few; the men of Qi have cut away eight of my cities, and the Xiongnu gallop below Loufan. With my own lack of worth I have been able to succeed to the ancestral temple, and I fear for the altars of the state; is there a way to preserve it?" Guo Wei said: "There is, but I fear the king cannot use it." King Zhao left his mat and asked to hear it. Guo Wei said: "The minister of an emperor is a minister in name and a teacher in reality; the minister of a king is a minister in name and a friend in reality; the minister of a hegemon is a minister in name and a guest in reality; the minister of a state in danger is a minister in name and a captive in reality. Now if the king faces east and directs people with his glance and expression when seeking ministers, then people of the caliber of menials will come; if he faces south and holds court without losing the courtesy of bowing and yielding when seeking ministers, then people of the caliber of ministers will come; if he faces west and uses the courtesies of equals, treating them as peers and lowering his countenance, not relying on power when seeking ministers, then people of the caliber of friends will come; if he faces north, folds his hands and directs them, hesitating and drawing back when seeking ministers, then people of the caliber of teachers will come. Thus, at the highest he can be king and at the lowest he can be hegemon; I only ask the king to choose." The King of Yan said: "I am willing to learn but have no teacher." Guo Wei said: "If the king truly wants to raise the Way, I ask to open the road for the scholars of the world." So the King of Yan often placed Guo Wei in the seat of honor, facing south. After three years, Su Zi heard of it and came from Zhou to Yan; Zou Yan heard of it and came from Qi to Yan; Yue Yi heard of it and came from Zhao to Yan; Qu Jing heard of it and came from Chu to Yan. When all four had arrived, they indeed used weak Yan to annex strong Qi. Yan and Qi were not states of equal power that could fight as equals; that it could be done was the strength of these four men. The Book of Poetry says: "The worthy scholars are many and abundant, and King Wen thereby was at peace." This is what is meant.

楚莊王既服鄭伯，敗晉師，將軍子重，三言而不當，莊王歸，過申侯之邑，申侯進飯，日中而王不食，申侯請罪，莊王喟然嘆曰：“吾聞之，其君賢者也，而又有師者王；其君中君也，而又有師者霸；其君下君也，而群臣又莫若君者亡。今我，下君也，而群臣又莫若不穀恐亡，且世不絕聖，國不絕賢；天下有賢而我獨不得，若吾生者，何以食為？”故戰服大國義從諸侯，戚然憂恐聖知不在乎身，自惜不肖，思得賢佐，日中忘飯，可謂明君矣。

After King Zhuang of Chu had made the Earl of Zheng submit and defeated the army of Jin, his general Zichong made three remarks that were all inappropriate. When the King returned, passing through the city of Marquis Shen, Marquis Shen served a meal, but by noon the King still would not eat. Marquis Shen begged pardon, and King Zhuang sighed and said: "I have heard: a ruler who is worthy and also has teachers can become king; a ruler of middle quality who also has teachers can become hegemon; a ruler of lower quality whose ministers do not even equal him will perish. Now I am a ruler of the lower sort, and among my ministers there is none who does not surpass me, so I fear I will perish. Moreover, the world never runs out of sages and a state never runs out of worthy people; there are worthy people in the world and I alone cannot obtain them. Living like this, what is there to eat?" So he who had overcome a great state and made the feudal lords follow him with righteousness yet feared that sagely wisdom was not in himself, grieved over his own unworthiness, and wished to obtain worthy people to assist him, forgot to eat at noon, and may be called an enlightened ruler.

明主者有三懼，一曰處尊位而恐不聞其過，二曰得意而恐驕，三曰聞天下之至言而恐不能行，何以識其然也？越王勾踐與吳人戰，大敗之，兼有九夷，當是時也，南面而立，近臣三，遠臣五，令群臣曰聞吾過而不告者其罪刑，此處尊位而恐不聞其過者也。昔者晉文公與楚人戰，大勝之，燒其軍，火三日不滅，文公退而有憂色，侍者曰：“君大勝楚，今有憂色，何也？”文公曰：“吾聞能以戰勝而安者，其唯聖人乎！若夫詐勝之徒，未嘗不危也，吾是以憂。”此得意而恐驕也。昔齊桓公得筦仲隰朋，辯其言，說其義，正月之朝，令具太牢進之先祖，桓公西面而立，筦仲隰朋東面而立，桓公贊曰：“自吾得聽二子之言，吾目加明，耳加聰，不敢獨擅，願薦之先祖。”此聞天下之至言而恐不能行者也。齊景公出獵，上山見虎，下澤見蛇，歸召晏子而問之曰：“今日寡人出獵，上山則見虎，下澤則見蛇，殆所謂之不祥也。”晏子曰：“國有三不祥，是不與焉，夫有賢而不知，一不祥；知而不用，二不祥；用而不任，三不祥也；所謂不祥乃若此者也。今山上見虎，虎之室也，下澤見蛇，蛇之穴也，如虎之室，如蛇之穴而見之，曷為不祥也。”

An enlightened ruler has three fears: first, that being in an honored position he may not hear of his faults; second, that being successful he may become proud; third, that hearing the best words in the world he may be unable to carry them out. How can this be seen? When Goujian, King of Yue, fought the men of Wu, he greatly defeated them and annexed the Nine Yi. At that time he stood facing south, with three near ministers and five distant ministers, and ordered his ministers: whoever hears of my faults and does not tell me, his crime will be punished. This is fear of not hearing of faults while in an honored position. In the past Duke Wen of Jin fought the men of Chu and won a great victory, and burned the Chu army, and the fire did not go out for three days. Duke Wen withdrew with a worried look. An attendant said: "Your Lordship has greatly defeated Chu, and now has a worried look; why?" Duke Wen said: "I have heard that only a sage can be at peace even after winning a battle. As for those who win by deceit, there is none who is not in danger, and so I am worried." This is fear of becoming proud while successful. In the past Duke Huan of Qi obtained Guan Zhong and Xi Peng, and discerned their words and delighted in their righteousness. At the court audience in the first month he ordered a grand sacrifice of ox, sheep and pig to be prepared and presented to his ancestors. Duke Huan stood facing west, and Guan Zhong and Xi Peng stood facing east. Duke Huan said in praise: "Since I was able to hear the words of you two, my eyes have become clearer and my ears keener, and I dare not take this for myself alone; I wish to present it to my ancestors." This is fear that having heard the best words in the world one may be unable to carry them out. Duke Jing of Qi went out hunting, saw a tiger when he went up the mountain and a snake when he went down to the marsh. When he returned he summoned Yan Zi and asked: "Today I went out hunting, and going up the mountain I saw a tiger, and going down to the marsh I saw a snake; this is probably what is called an ill omen." Yan Zi said: "A state has three ill omens, and these are not among them. Having worthy people and not knowing them is the first ill omen; knowing them and not employing them is the second; employing them and not trusting them is the third. What is called an ill omen is like these. Now seeing a tiger on the mountain is just the tiger's lair; seeing a snake in the marsh is just the snake's den. Seeing them in a tiger's lair and a snake's den, why would it be ill omen?"

楚莊王好獵，大夫諫曰：“晉楚敵國也，楚不謀晉，晉必謀楚，今王無乃耽於樂乎？”王曰：“吾獵將以求士也，其榛藂刺虎豹者，吾是以知其勇也；其攫犀搏兕者，吾是以知其勁有力也；罷田而分所得，吾是以知其仁也。因是道也而得三士焉，楚國以安。”故曰：苟有志則無非事者，此之謂也。湯之時大旱七年，雒坼川竭，煎沙爛石，於是使人持三足鼎，祝山川，教之祝曰：政不節耶？使人疾耶？苞苴行耶？讒夫昌耶？宮室營耶？女謁盛耶？何不雨之極也，蓋言未已而天大雨，故天之應人，如影之隨形，響之效聲者也。詩云：“上下奠瘞，靡神不宗。”言疾旱也。

King Zhuang of Chu liked to hunt. A great officer remonstrated, saying: "Jin and Chu are rival states; if Chu does not plan against Jin, Jin will surely plan against Chu. Now Your Majesty, I fear, is sunk in pleasure." The King said: "I hunt in order to seek scholars. Those who stab tigers and leopards in the thickets, from them I know who is brave; those who seize rhinoceroses and wrestle wild buffalo, from them I know who is strong and powerful; at the end of the hunt, when the catch is divided, from that I know who is benevolent. By this road I have obtained three scholars, and Chu is thereby at peace." So it is said: if one has the will, nothing is not a task; this is what is meant. In the time of Tang there was a great drought for seven years, the Luo River cracked and the rivers dried up, and the sand and stones seemed boiled to pieces. Then he sent men to carry a three-legged cauldron and pray to the mountains and rivers, teaching them the prayer: Is the government without restraint? Are the people employed too harshly? Do bribes and gifts circulate? Do slanderers flourish? Are palaces and buildings constructed too much? Are the women's petitions too powerful? Why has the drought reached the extreme and still no rain? It seems the words were not even finished when great rain fell from heaven. So Heaven responds to people as a shadow follows its form and an echo answers a sound. The Book of Poetry says: "Above and below, offerings and burials, there is no spirit not honored." This speaks of the drought in which one is in haste to ask for rain.

殷太戊時，有桑谷生於庭，昏而生，比旦而拱，史請卜之湯廟，太戊從之，卜者曰：“吾聞之，祥者福之先者也，見祥而為不善，則福不生；殃者禍之先者也，見殃而能為善，則禍不至。”於是乃早朝而晏退，問疾弔喪，三日而桑谷自亡。

In the time of Tai Wu of Yin, a mulberry and a grain plant grew together in the courtyard, sprouting at dusk, and by dawn they were already as thick as two hands could encircle. The historian asked to go to the temple of Tang to divine, and Tai Wu agreed. The diviner said: "I have heard that an auspicious sign leads the way to blessings, and if one sees an auspicious sign and does not do good, the blessings do not arise; an ominous sign leads the way to misfortune, and if one sees an ominous sign and is able to do good, the misfortune does not come." So he held court early and withdrew late, asked after the sick and condoled with the bereaved, and in three days the mulberry and grain withered away on their own.

高宗者，武丁也，高而宗之，故號高宗，成湯之後，先王道缺，刑法違犯，桑谷俱生乎朝，七日而大拱，武丁召其相而問焉，其相曰：“吾雖知之，吾弗得言也。聞諸祖己，桑谷者野草也，而生於朝，意者國亡乎？”武丁恐駭，飭身修行，思先王之政，興滅國，繼絕世；舉逸民，明養老。三年之後，蠻夷重譯而朝者七國，此之謂存亡繼絕之主，是以高而尊之也。

Gaozong was Wu Ding, and was honored so he was called Gaozong. After Cheng Tang, the way of the former kings was lost and the laws were violated; a mulberry and a grain plant grew together in the court, and in seven days they grew as big as two hands could encircle. Wu Ding summoned his chancellor and asked. The chancellor said: "Though I know, I cannot say. I heard from Zu Ji: the mulberry and grain are wild plants, yet they grow in the court; I suppose the state is about to perish?" Wu Ding was frightened, put himself in order and cultivated virtue, reflected on the government of the former kings, raised up the states that had perished, continued the lines that had been cut off, raised up recluses among the people, and made clear the support of the aged. After three years, those from the barbarian lands who came to court through multiple interpreters numbered seven states. This is what is called a ruler who preserves the lost and continues the broken, and so he is honored.

宋大水，魯人吊之曰：“天降淫雨，溪谷滿盈，延及君地，以憂執政，使臣敬吊。”宋人應之曰：“寡人不佞，齋戒不謹，邑封不修，使人不時，天加以殃，又遺君憂，拜命之辱。”君子聞之曰：“宋國其庶幾乎！”問曰：“何謂也？”曰：“昔者夏桀殷紂不任其過，其亡也忽焉；成湯文武知任其過，其興也勃焉；夫過而改之，是猶不過。故曰其庶幾乎！”宋人聞之，夙興夜寐，早朝晏退，弔死問疾，戮力宇內。三年，歲豐政平，向使宋人不聞君子之語，則年穀未豐而國未寧，詩曰：“佛時仔肩，示我顯德行。”此之謂也。

When a great flood came in Song, the men of Lu came to condole, saying: "Heaven has sent down excessive rain, the valleys and streams have overflowed and reached Your Lordship's lands, causing worry to those in government, and so I was sent to respectfully condole." The man of Song replied: "I have no ability, I did not fast carefully, the cities and borders were not put in order, and I employed the people out of season, so Heaven has added misfortune, and has also left you with worry. I bow and receive your honored mission." The gentleman heard of this and said: "Song is probably nearly there!" Someone asked: "What do you mean?" He said: "In the past Jie of Xia and Zhou of Yin did not take responsibility for their faults, and their ruin came quickly; Cheng Tang, King Wen and King Wu knew to take responsibility for their faults and rose quickly. To have a fault and correct it is like having no fault. So I say it is probably nearly there!" The men of Song heard of this, rose early and slept late, held court early and withdrew late, condoled with the dead and visited the sick, and together governed within the borders. After three years the harvests were rich and the government was even. If the men of Song had not heard the gentleman's words, the grain would not have been abundant and the state would not have been at peace. The Book of Poetry says: "Help carry this burden, and show me your shining virtue." This is what is meant.

楚昭王有疾，卜之曰：“河為祟。”大夫請用三牲焉。王曰：“止，古者先王割地制土，祭不過望；江、漢、睢、漳，楚之望也；禍福之至，不是過也。不穀雖不德，河非所獲罪也。”遂不祭焉。仲尼聞之曰：“昭王可謂知天道矣，其不失國，宜哉！”

King Zhao of Chu fell ill, and divination said: "The Yellow River is causing trouble." The great officers asked to sacrifice with the three animals. The King said: "Stop. In ancient times the former kings divided the land and fixed the borders, and sacrifices did not go beyond the distant sacrifices; the Yangzi, Han, Sui and Zhang are Chu's distant sacrifices. Blessings and calamities arrive, but do not go beyond these. Though I lack virtue, the Yellow River is not the one I have offended." So he did not sacrifice. Zhongni heard of this and said: "King Zhao may be said to know the Way of Heaven; that he did not lose his state is as it should be!"

楚昭王之時，有云如飛鳥，夾日而飛三日，昭王患之，使人乘驛東而問諸太史州黎，州黎曰：“將虐於王身，以令尹司馬說焉則可。”令尹司馬聞之，宿齋沐浴，將自以身禱之焉。王曰：“止，楚國之有不穀也，由身之有匈脅也；其有令尹司馬也，由身之有股肱也。匈脅有疾，轉之股肱，庸為去是人也？”

In the time of King Zhao of Chu, there were clouds like flying birds, flying alongside the sun for three days. King Zhao was worried about it, and sent a man by post horse east to ask the Grand Historian Zhou Li. Zhou Li said: "It will harm the King himself; it can be explained away by using the Prime Minister and the Minister of War." The Prime Minister and the Minister of War heard of this, fasted and bathed overnight, and were about to offer themselves in prayer. The King said: "Stop. Chu has me as the body has its chest and ribs; Chu has the Prime Minister and Minister of War as the body has its thighs and arms. If the chest and ribs are ill and one shifts it to the thighs and arms, how is that getting rid of the person?"

邾文公卜徙於繹，史曰：“利於民不利於君。”君曰：“苟利於民，寡人之利也，天生烝民而樹之君，以利之也，民既利矣，孤必與焉！”侍者曰：“命可長也，君胡不為？”君曰：“命在牧民，死之短長，時也；民苟利矣，吉孰大焉。”遂徙於繹。

Duke Wen of Zhu consulted the oracle about moving to Yi. The historian said: "It benefits the people but does not benefit the ruler." The ruler said: "If it benefits the people, that is my benefit. Heaven gave birth to the multitude of people and set up a ruler in order to benefit them. If the people are already benefited, I am surely among them!" An attendant said: "Your life could be prolonged; why does Your Lordship not do that?" The ruler said: "The mission is to shepherd the people. Whether death comes sooner or later is fortune; if the people benefit, what good fortune is greater than that?" So he moved to Yi.

楚莊王見天不見妖，而地不出孽，則禱于山川曰：“天其忘予歟？”此能求過於天，必不逆諫矣，安不忘危，故能終而成霸功焉。

When King Zhuang of Chu saw no strange omens appear in Heaven and no calamities arise on earth, he prayed to the mountains and rivers, saying: "Has Heaven forgotten me?" This was being able to seek his own faults from Heaven, and he surely would not oppose remonstrance, and was at peace without forgetting danger, so he could in the end accomplish the hegemony.

湯曰：“藥食先嚐於卑，然後至於貴；藥言先獻於貴，然後聞於卑。”故藥嘗乎卑，然後至乎貴，教也；藥言獻於貴，然後聞於卑，道也。故使人味食然後食者，其得味也多；使人味言然後聞言者，其得言也少。是以明王之言，必自他聽之，必自他聞之，必自他擇之，必自他取之，必自他聚之，必自他藏之，必自他行之；故道以數取之為明，以數行之為章，以數施之萬物為藏。是故求道者不以目而以心，取道者不以手而以耳。

Tang said: "Medicine and food are first tasted by those of low rank, and then go to the honored; words like medicinal stone are first offered to the honored, and then let the lowly hear them." So letting the lowly taste the medicine first and then the honored is teaching; offering words like medicinal stone to the honored and then letting the lowly hear them is the Way. So one who lets others distinguish flavors first and then eats gets many flavors; one who lets others judge words first and then listens gets few words. Therefore the words of an enlightened king are necessarily heard from others, necessarily learned from others, necessarily chosen from others, necessarily taken from others, necessarily gathered from others, necessarily stored from others, and necessarily carried out from others. So when the Way is taken many times it is clarity, when it is practiced many times it is brightness, and when it is applied to the myriad things many times it is storage. Therefore one who seeks the Way does not use his eyes but his heart, and one who takes the Way does not use his hands but his ears.

楚文王有疾，告大夫曰：“筦饒犯我以義，違我以禮，與處不安，不見不思，然吾有得焉，必以吾時爵之；申侯伯，吾所欲者，勸我為之；吾所樂者，先我行之。與處、則安，不見、則思，然吾有喪焉，必以吾時遺之。”大夫許諾，乃爵筦饒以大夫，贈申侯伯而行之。申侯伯將之鄭，王曰：“必戒之矣，而為人也不仁，而欲得人之政，毋以之魯、衛、宋、鄭。”不聽，遂之鄭，三年而得鄭國之政，五月而鄭人殺之。

King Wen of Chu fell ill and told his great officers: "Guan Rao offends me with righteousness and opposes me with ritual; being with him is not at ease and I do not see him or think of him, yet I have something to gain by him, so I must give him rank while I am still alive. Marquis Bo of Shen, whom I want, urges me to do it; what I enjoy, he does for me ahead of time. Being with him is at ease and when I do not see him I think of him, yet I have something to lose by him, so I must send him away while I am still alive." The great officers agreed, and gave Guan Rao the rank of great officer, and sent off Marquis Bo of Shen with gifts. As Marquis Bo of Shen was about to go to Zheng, the King said: "You must be on your guard. You have no benevolence yet wish to gain control of others' government; do not go to Lu, Wei, Song or Zheng." He did not listen and went to Zheng, gained Zheng's government in three years, and in the fifth month the men of Zheng killed him.

趙簡子與欒激遊，將沈於河，曰：“吾嘗好聲色矣，而欒激致之；吾嘗好宮室臺榭矣，而欒激為之；吾嘗好良馬善御矣，而欒激求之。今吾好士六年矣，而欒激未嘗進一人，是進吾過而黜吾善也。”

Zhao Jianzi was friendly with Luan Ji, and was about to sink him in the river, saying: "Once I was fond of music and women, and Luan Ji sent them; once I was fond of palaces and terraces, and Luan Ji built them; once I was fond of fine horses and good drivers, and Luan Ji sought them. Now I have been fond of scholars for six years, and Luan Ji has never recommended even one person. This is helping my faults grow and discarding my good."

或謂趙簡子曰：“君何不更乎？”簡子曰：“諾。”左右曰：“君未有過，何更？”君曰：“吾謂是諾，未必有過也，吾將求以來諫者也，今我卻之，是卻諫者，諫者必止，我過無日矣。”

Someone said to Zhao Jianzi: "Why does Your Lordship not change?" Jianzi said: "Good." Those at his side said: "Your Lordship has no fault; what is there to change?" Jianzi said: "When I say this 'good,' it does not necessarily mean there is a fault. I shall seek those who come to remonstrate. Now if I rejected him, I would be rejecting those who remonstrate; those who remonstrate would surely stop, and my faults would last only a few days."

韓武子田，獸已聚矣，田車合矣，傳來告曰：“晉公薨。”武子謂欒懷子曰：“子亦知君好田獵也，獸已聚矣，田車合矣，吾可以卒獵而後吊乎？”懷子對曰：“范氏之亡也，多輔而少拂，今臣於君，輔也；畾於君，拂也，君胡不問於畾也？”武子曰：“盈而欲拂我乎？而拂我矣，何必畾哉？”遂輟田。

Han Wuzi went hunting; the game had already been gathered and the hunting chariots assembled when word came: "The Duke of Jin has died." Wuzi said to Luan Huaizi: "You also know that His Lordship likes to hunt; the game has been gathered and the chariots assembled, so may I finish the hunt first and then go to offer condolences?" Huaizi replied: "The Fan clan perished because those who assisted were many and those who opposed were few. Now toward His Lordship I am an assistant, and Lei is an opposer. Why does Your Lordship not ask Lei?" Wuzi said: "Is Ying going to oppose me? You have already opposed me, so why is Lei needed?" So he stopped the hunt.

師經鼓琴，魏文侯起舞，賦曰：“使我言而無見違。”師經援琴而撞文侯不中，中旒潰之，文侯謂左右曰：“為人臣而撞其君，其罪如何？”左右曰：“罪當烹。”提師經下堂一等。師經曰：“臣可一言而死乎？”文侯曰：“可。”師經曰：“昔堯舜之為君也，唯恐言而人不違；桀紂之為君也，唯恐言而人違之。臣撞桀紂，非撞吾君也。”文侯曰：“釋之！是寡人之過也，懸琴於城門以為寡人符，不補旒以為寡人戒。”

Shi Jing was playing the zither and Marquis Wen of Wei rose and danced, chanting: "Let no one oppose what I say." Shi Jing took up the zither and struck at the Marquis, missed him, and hit the beads of his crown, which scattered. Marquis Wen said to his attendants: "A minister who strikes his ruler, what is the penalty?" The attendants said: "The penalty is boiling." They dragged Shi Jing down one step of the hall. Shi Jing said: "May your servant speak one sentence before he dies?" Marquis Wen said: "You may." Shi Jing said: "In the past, when Yao and Shun were rulers, they were only afraid that when they spoke no one would oppose them; when Jie and Zhou were rulers, they were only afraid that when they spoke people would oppose them. What your servant struck was a Jie or a Zhou, not my ruler." Marquis Wen said: "Release him! This is my fault. Hang the zither at the city gate as my token, and do not repair the crown beads, as a warning to me."

齊景公遊於蔞，聞晏子卒，公乘輿素服，驛而驅之，自以為遲，下車而趨，知不若車之速，則又乘，比至於國者四下而趨，行哭而往矣，至伏屍而號曰：“子大夫日夜責寡人，不遺尺寸，寡人猶且淫泆而不收，怨罪重積於百姓。今天降禍於齊國，不加寡人而加夫子，齊國之社稷危矣，百姓將誰告矣？”

Duke Jing of Qi was traveling in Lou when he heard that Yan Zi had died. The Duke rode in a carriage dressed in plain clothes, driving with post horses; still he found it slow, so he got down and ran; knowing he could not match the carriage, he got back on. When he reached the capital he got down and ran four times, weeping as he went. On arriving, he lay on the body and wailed, saying: "You, Master and great officer, reproved me day and night, not letting an inch or a foot of fault pass; and yet I was unrestrained and did not rein myself in, so resentment and blame piled heavily on the people. Now Heaven sends disaster on Qi, but not on me and instead on you, Master; Qi's altars of soil and grain are in danger, and to whom will the people turn to appeal?"

晏子沒十有七年，景公飲諸大夫酒，公射出質，堂上唱善，若出一口，公作色太息，播弓矢。弦章入，公曰：“章，自吾失晏子，於今十有七年，未嘗聞吾過不善，今射出質而唱善者，若出一口。”弦章對曰：“此諸臣之不肖也，知不足知君之善，勇不足以犯君之顏色。然而有一焉，臣聞之：君好之，則臣服之；君嗜之，則臣食之。夫尺蠖食黃，則其身黃，食蒼則其身蒼；君其猶有陷人言乎？”公曰：“善！今日之言，章為君，我為臣。”是時海人入魚，公以五十乘賜弦章歸，魚乘塞塗，撫其御之手，曰：“曩之唱善者，皆欲若魚者也。”昔者晏子辭賞以正君，故過失不掩，今諸臣諂諛以幹利，故出質而唱善如出一口，今所輔於君，未見眾而受若魚，是反晏子之義而順諂諛之慾也，固辭魚不受。君子曰：弦章之廉，乃晏子之遺訓也。夫天之生人也，蓋非以為君也；天之立君也，蓋非以為位也。夫為人君行其私慾而不顧其人，是不承天意忘其位之所以宜事也，如此者，春秋不予能君而夷狄之，鄭伯惡一人而兼棄其師，故有夷狄不君之辭，人主不以此自省，惟既以失實，心奚因知之，故曰：有國者不可以不學春秋，此之謂也。

Seventeen years after Yan Zi died, Duke Jing invited the great officers to drink. The Duke shot an arrow and missed the target, and the hall cheered as if from one mouth. The Duke changed color and sighed long, and put down his bow and arrow. Xian Zhang came in, and the Duke said: "Zhang, since I lost Yan Zi, for seventeen years now I have not heard of my faults and shortcomings. Now I shot and missed the target, and those who cheered did so as if from one mouth." Xian Zhang replied: "This is because the ministers are unworthy: their wisdom is not enough to know Your Lordship's goodness and their courage is not enough to offend Your Lordship's countenance. But there is one more point. I have heard that what the ruler loves, the ministers wear; what the ruler craves, the ministers eat. If the inchworm eats yellow, its body is yellow; if it eats blue-green, its body is blue-green. I fear Your Lordship may still have places where the words of others have led you in." The Duke said: "Good! From today's words, Zhang is the ruler and I am the minister." At that time men from the sea sent in fish, and the Duke gave fifty carriages of it to Xian Zhang to take home. The fish carriages jammed the road, and Xian Zhang pressed the driver's hand and said: "Those who cheered just now are all people who want to be like these fish." In the past Yan Zi declined rewards to set the ruler right, so that his faults were not covered up; now the ministers flatter to seek profit, so when he missed the target they cheered as if from one mouth. Now, to assist the ruler, I have not yet seen the multitude and yet I would accept a reward like these fish; that would be going against Yan Zi's righteousness and following the desire of flatterers. So he firmly declined the fish and did not accept. The gentleman says: Xian Zhang's integrity is a lesson left by Yan Zi. Heaven gave birth to people not for the sake of a ruler; Heaven set up a ruler not for the sake of a position. A ruler who indulges his private desires and disregards those people does not carry out Heaven's will and forgets what his position should do. Of such a one, the Spring and Autumn Annals does not recognize him as capable of being ruler, and treats him as a barbarian. The Earl of Zheng hated one man and abandoned his whole army along with him, so the Annals has wording that treats him as a barbarian and as one not acting like a ruler. If a ruler does not reflect on himself because of this, having already lost the truth, how will his heart know? So it is said: one who holds a state cannot fail to study the Spring and Autumn Annals. This is what is meant.

齊人弒其君，魯襄公援戈而起曰：“孰臣而敢殺其君乎？”師懼曰：“夫齊君治之不能，任之不肖，縱一人之慾以虐萬夫之性，非所以立君也。其身死自取之也；今君不愛萬夫之命而傷一人之死，奚其過也。其臣已無道矣，其君亦不足惜也。”

The men of Qi killed their ruler, and Duke Xiang of Lu picked up a spear and stood up, saying: "Which minister dares to kill his ruler?" Shi Ju said: "The ruler of Qi could not govern, and employed unworthy people, and indulged one man's desires to abuse the nature of the myriad people; this is not what a ruler is established for. His own death was something he brought on himself. Now Your Lordship does not cherish the lives of the myriad people but grieves at one man's death; how excessive. His minister was already without the Way, and his ruler is also not worth regretting."

孔子曰：“文王似元年，武王似春王，周公似正月，文王以王季為友，以太任為母，以太姒為妃，以武王周公為子，以泰顛閎夭為臣，其本美矣。武王正其身以正其國，正其國以正天下，伐無道，刑有罪，一動天下正，其事正矣。春致其時，萬物皆及生，君致其道，萬人皆及治，周公戴己而天下順之，其誠至矣。”

Confucius said: "King Wen is like the 'first year,' King Wu is like 'spring of the king's calendar,' and the Duke of Zhou is like 'the first month.' King Wen took Wang Ji as an older friend, Tai Ren as mother, Tai Si as consort, King Wu and the Duke of Zhou as sons, and Tai Dian and Hong Yao as ministers; his root was fine. King Wu rectified himself to rectify his state, rectified his state to rectify the world, attacked the one without the Way and punished the guilty, and with one move the world was set right; his deeds were upright. When spring arrives at its season, all things have time to grow; when the ruler fulfills his Way, ten thousand people have time to be governed. The Duke of Zhou took responsibility himself and the world followed him; his sincerity reached the utmost."

尊君卑臣者，以勢使之也。夫勢失則權傾，故天子失道，則諸侯尊矣；諸侯失政，則大夫起矣；大夫失官，則庶人興矣。由是觀之，上不失而下得者，未嘗有也。

Making the ruler honored and the minister humble is using power to command them. Once power is lost, authority is overturned. So when the Son of Heaven loses the Way, the feudal lords become honored; when feudal lords lose government, the great officers rise; when great officers lose their offices, commoners arise. Seen from this, it has never been that those above lose nothing while those below gain.

孔子曰：夏道不亡，商德不作；商德不亡，周德不作；周德不亡，春秋不作；春秋作而後君子知周道亡也。故上下相虧也，猶水火之相滅也，人君不可不察而大盛其臣下，此私門盛而公家毀也，人君不察焉，則國家危殆矣。筦子曰：權不兩錯，政不二門。故曰：脛大於股者難以步，指大於臂者難以把，本小末大，不能相使也。

Confucius said: If the Way of Xia had not perished, the virtue of Shang would not have risen; if the virtue of Shang had not perished, the virtue of Zhou would not have risen; if the virtue of Zhou had not perished, the Spring and Autumn Annals would not have been written; and after the Spring and Autumn Annals was written, the gentleman knew that the Way of Zhou had perished. So when above and below diminish each other, it is like water and fire extinguishing each other. A ruler cannot fail to observe this, but greatly strengthening his ministers makes the private houses prosper and the public house ruined. If the ruler does not observe this, the state is in danger. Guanzi said: Authority cannot be placed on two sides, and government cannot come out of two doors. So it is said: one whose calves are larger than his thighs finds it hard to walk, and one whose fingers are larger than his arm finds it hard to grasp. When the root is small and the tip large, they cannot command each other.

司城子罕相宋，謂宋君曰：“國家之危定，百姓之治亂，在君行之賞罰也；賞當則賢人勸，罰得則奸人止；賞罰不當，則賢人不勸，奸人不止，奸邪比周，欺上蔽主，以爭爵祿，不可不慎也。夫賞賜讓與者，人之所好也，君自行之；刑罰殺戮者，人之所惡也，臣請當之。”君曰：“善，子主其惡，寡人行其善，吾知不為諸侯笑矣。”於是宋君行賞賜而與子罕刑罰，國人知刑戮之威，專在子罕也，大臣親也，百姓附之，居期年，子罕逐其君而尊其政，故曰：無弱君無強大夫。老子曰：“魚不可脫於淵，國之利器，不可以借人。”此之謂也。

Zihan, Minister of Works of Song, who served as chancellor, said to the Duke of Song: "The safety or danger of the state and the order or disorder of the people depend on the rewards and punishments the ruler carries out. When rewards are fitting, worthy men are diligent; when punishments are fitting, wicked men stop. When rewards and punishments are not fitting, worthy men are not diligent and wicked men do not stop, and villains band together, deceive the ruler and blind the lord to compete for rank and salary; one must be careful. Bestowing gifts is what people like, so please carry that out yourself; punishments and executions are what people hate, so please let me bear them." The Duke said: "Good. You take charge of what is disliked and I will carry out what is good; I know the feudal lords will not laugh at me." So the Duke of Song carried out the rewards and handed the punishments to Zihan. The people of the state knew that the might of punishment and execution lay with Zihan; the great ministers drew close to him and the common people turned to him. After a year, Zihan drove out his ruler and took over his government alone. Hence it is said: without a weak ruler there is no strong grand officer. Laozi said: "A fish must not leave the deep pool; the sharp instruments of a state must not be lent to others." This is what is meant.

人臣之術，順從而覆命，無所敢專，義不苟合，位不苟尊；必有益於國，必有補於君；故其身尊而子孫保之。故人臣之行有六正六邪，行六正則榮，犯六邪則辱，夫榮辱者，禍福之門也。何謂六正六邪？六正者：一曰萌芽未動，形兆未見，昭然獨見存亡之幾，得失之要，預禁乎不然之前，使主超然立乎顯榮之處，天下稱孝焉，如此者聖臣也。二曰虛心白意，進善信道，勉主以體誼，諭主以長策，將順其美，匡救其惡，功成事立，歸善於君，不敢獨伐其勞，如此者良臣也。三曰卑身賤體，夙興夜寐，進賢不解，數稱於往古之德行事以厲主意，庶幾有益，以安國家社稷宗廟，如此者忠臣也。四曰明察幽，見成敗早，防而救之，引而復之，塞其間，絕其源，轉禍以為福，使君終以無憂，如此者智臣也。五曰守文奉法，任官職事，辭祿讓賜，不受贈遺，衣服端齊，飲食節儉，如此者貞臣也。六曰國家昏亂，所為不道，然而敢犯主之顏面，言君之過失，不辭其誅，身死國安，不悔所行，如此者直臣也，是為六正也。六邪者：一曰安官貪祿，營於私家，不務公事，懷其智，藏其能，主飢於論，渴於策，猶不肯盡節，容容乎與世沈浮上下，左右觀望，如此者具臣也。二曰主所言皆曰善，主所為皆曰可，隱而求主之所好即進之，以快主耳目，偷合苟容與主為樂，不顧其後害，如此者諛臣也。三曰中實頗險，外容貌小謹，巧言令色，又心嫉賢，所欲進則明其美而隱其惡，所欲退則明其過而匿其美，使主妄行過任，賞罰不當，號令不行，如此者奸臣也。四曰智足以飾非，辯足以行說，反言易辭而成文章，內離骨肉之親，外妒亂朝廷，如此者讒臣也。五曰專權擅勢，持招國事以為輕重於私門，成黨以富其家，又復增加威勢，擅矯主命以自顯貴，如此者賊臣也。

The way of a minister is to obey and then report on the fulfillment of orders, with no one daring to act on his own; in righteousness he does not carelessly echo, and in position he does not carelessly seek honor. He must be of benefit to the state and must supplement his ruler. So he himself is honored and his descendants preserve it. Hence the conduct of ministers has six correct ways and six wicked ways; those who practice the six correct are honored, and those who commit the six wicked are disgraced. Honor and disgrace are the gate of fortune and misfortune. What are the six correct and six wicked? The six correct: first, before the sprouts have stirred and the omens have appeared, he alone sees clearly the subtle signs of survival and loss and the crux of gain and failure, and forbids it in advance before it comes, so that the ruler stands aloft in a place of glory and the world calls him filial; such a one is a sage minister. Second, he empties his mind and purifies his intent, offers good and follows the Way, urges the ruler with proper conduct, enlightens him with far-reaching plans, goes along to help complete his virtues, corrects and remedies his faults, and when merit is achieved and the work done, he gives the credit to the ruler and does not dare boast of his own labor; such a one is a good minister. Third, he lowers himself and makes light of his body, rises early and sleeps late, recommends worthy men without slackening, repeatedly cites the virtue and deeds of the past to whet his ruler's resolve, hoping to bring benefit and secure the state, the altars, and the ancestral temple; such a one is a loyal minister. Fourth, he sees clearly what is hidden, sees success and failure early, prevents and remedies, pulls back and restores, plugs the gaps and cuts off the source, turns disaster into fortune, so that in the end the ruler has no worries; such a one is a wise minister. Fifth, he keeps the rules and upholds the law, does his duties in office, declines salary and rewards, does not accept gifts, dresses neatly and properly, and eats frugally; such a one is a steadfast minister. Sixth, when the state is in confusion and what is done does not accord with the Way, he dares to offend the ruler's face and speak of the ruler's faults, does not shrink from being executed, and if he dies and the state is safe, he does not regret what he did; such a one is an upright minister. These are the six correct. The six wicked: first, he is content with his post, greedy for salary, runs his private household, does not attend to public matters, hides his wisdom and conceals his ability, and when the ruler is hungry for counsel and thirsty for plans, he still will not give all his integrity, but goes with the tide of affairs, bobbing up and down and looking left and right; such a one is a mere functionary. Second, he praises whatever the ruler says and approves whatever the ruler does, secretly seeks what the ruler likes and offers it to please his ears and eyes, carelessly caters to him seeking acceptance, and revels with the ruler without regard to later harm; such a one is a flattering minister. Third, in his heart he is truly crooked and malicious, while outwardly he looks cautious and careful, with clever words and an ingratiating face, and inwardly he envies the worthy; those he wants to promote he praises for their merits and hides their faults, those he wants to dismiss he exposes for their faults and hides their merits, causing the ruler to act wrongly and employ people excessively, so that rewards and punishments are not fitting and orders are not carried out; such a one is a treacherous minister. Fourth, his wisdom suffices to cover up faults and his argument suffices to push persuasion, he turns words around and changes phrases to compose texts, inwardly he divides blood relatives, and outwardly he sows envy and disorder at court; such a one is a slanderous minister. Fifth, he monopolizes power and abuses influence, holds and gathers in the affairs of the state, settles weight and measure in his private gate, forms a faction to enrich his own household, adds further to his own authority, and presumes to feign the ruler's command to make himself honored; such a one is a thieving minister.

六曰諂言以邪，墜主不義，朋黨比周，以蔽主明，入則辯言好辭，出則更復異其言語，使白黑無別，是非無間，伺侯可推，而因附然，使主惡佈於境內，聞於四鄰，如此者亡國之臣也，是謂六邪。賢臣處六正之道，不行六邪之術，故上安而下治，生則見樂，死則見思，此人臣之術也。

Sixth, he flatters with wicked words and drops the ruler into unrighteousness, forms cliques to blind the ruler's discernment, going in he uses clever speech and fine words and coming out he changes his own statements, so that black and white have no distinction and right and wrong no gap, and watching for a time when he can be backed he exploits it, so that the ruler's evil is spread within the borders and carried to the neighbors; such a one is a minister who ruins the state. These are the six wicked. The worthy minister stands on the path of the six correct and does not walk the road of the six wicked, so above there is peace and below there is order; while alive he is gladly seen and when dead he is remembered. This is the way of a minister.

湯問伊尹曰：“三公九卿大夫列士，其相去何如？”伊尹對曰：“三公者，知通於大道，應變而不窮，辯於萬物之情，通於天道者也；其言足以調陰陽，正四時，節風雨，如是者舉以為三公，故三公之事，常在於道也。九卿者，不失四時通於溝渠，修堤防，樹五穀，通於地理者也；能通不能通，能利不能利，如此者舉以為九卿，故九卿之事，常在於德也。大夫者，出入與民同眾，取去與民同利，通於人事，行猶舉繩，不傷於言，言之於世，不害於身，通於關梁，實於府庫，如是者舉以為大夫，故大夫之事常在於仁也。列士者，知義而不失其心，事功而不獨專其賞，忠政強諫而無有奸詐，去私立公而言有法度，如是者舉以為列士，故列士之事，常在於義也。故道德仁義定而天下正，凡此四者明王臣而不臣。”湯曰：“何謂臣而不臣？”伊尹對曰：“君之所不名臣者四：諸父、臣而不名，諸兄、臣而不名，先生之臣、臣而不名，盛德之士、臣而不名，是謂大順。”

Tang asked Yi Yin: "The Three Dukes, the Nine Ministers, the grand officers, and the ranked officers, how do they differ?" Yi Yin replied: "The Three Dukes are those whose wisdom penetrates the great Way, who respond to change without being exhausted, who can discern the true state of the myriad things and understand the Way of Heaven; their words suffice to harmonize yin and yang, set the four seasons right, and regulate wind and rain. Such men are raised to be Three Dukes, so the work of the Three Dukes is always in the Way. The Nine Ministers are those who do not err in the four seasons, who understand ditches and channels, repair embankments, plant the five grains, and understand the land; they can open what should be opened and make convenient what should be convenient. Such men are raised to be Nine Ministers, so the work of the Nine Ministers is always in virtue. The grand officers are those who in coming and going are one with the people, in taking and leaving share benefit with the people, who understand human affairs and act as straight as a drawn cord, who do not harm others in speech and whose words in the world do no harm to themselves, so that passes and bridges are open and storehouses are full. Such men are raised to be grand officers, so the work of the grand officers is always in benevolence. The ranked officers are those who know righteousness and do not lose their original mind, who do their work and establish merit without monopolizing the rewards, who are loyal and upright and remonstrate firmly without treachery, who put away the private and establish the public and speak with measure. Such men are raised to be ranked officers, so the work of the ranked officers is always in righteousness. Thus when the Way, virtue, benevolence, and righteousness are settled, the world is set right. These four kinds are those whom an enlightened king takes as ministers but does not call ministers." Tang said: "What does it mean to take them as ministers but not call them ministers?" Yi Yin replied: "There are four kinds the ruler does not address by name as ministers: the father's brothers, who are ministers but not addressed by name; the elder brothers, who are ministers but not addressed by name; the ministers of former teachers, who are ministers but not addressed by name; and men of abundant virtue, who are ministers but not addressed by name. This is called great harmony."

湯問伊尹曰：“古者所以立三公、九卿、大夫、列士者，何也？”伊尹對曰：“三公者，所以參五事也；九卿者，所以參三公也；大夫者，所以參九卿也；列士者，所以參大夫也。故參而有參，是謂事宗；事宗不失，外內若一。”

Tang asked Yi Yin: "Why did the ancients establish the Three Dukes, Nine Ministers, grand officers, and ranked officers?" Yi Yin replied: "The Three Dukes assist with the five affairs; the Nine Ministers assist the Three Dukes; the grand officers assist the Nine Ministers; the ranked officers assist the grand officers. Thus above the assistants there are still assistants, and this is called the source of affairs; when the source of affairs is not lost, inside and outside are like one body."

子貢問孔子曰：“今之人臣孰為賢？”孔子曰：“吾未識也，往者齊有鮑叔，鄭有子皮，賢者也。”子貢曰：“然則齊無筦仲，鄭無子產乎？”子曰：“賜，汝徒知其一，不知其二，汝聞進賢為賢耶？用力為賢耶？”子貢曰：“進賢為賢？”子曰：“然，吾聞鮑叔之進筦仲也，聞子皮之進子產也，未聞筦仲子產有所進也。”魏文侯且置相，召李克而問焉，曰：“寡人將置相，置於季成子與翟觸，我孰置而可？”李克曰：“臣聞之，賤不謀貴，外不謀內，疏不謀親，臣者疏賤，不敢聞命。”文侯曰：“此國事也，願與先生臨事而勿辭。”李克曰：“君不察故也，可知矣，貴視其所舉，富視其所與，貧視其所不取，窮視其所不為，由此觀之，可知矣。”文侯曰：“先生出矣，寡人之相定矣。”李克出，過翟黃，翟黃問曰：“吾聞君問相於先生，未知果孰為相？”李克曰：“季成子為相。”翟黃作色不說曰：“觸失望於先生。”李克曰：“子何遽失望於我，我於子之君也，豈與我比周而求大官哉？君問相於我，臣對曰：‘君不察故也，貴視其所舉，富視其所與，貧視其所不取，窮視其所不為，由此觀之可知也。’君曰：‘出矣，寡人之相定矣。’以是知季臣子為相。”翟黃不說曰：“觸何遽不為相乎？西河之守，觸所任也；計事內史，觸所任也；王欲攻中山，吾進樂羊；無使治之臣，吾進先生；無使傅其子，吾進屈侯附。觸何負於季成子？”李克曰：“不如季成子，季成子食採千鍾，什九居外一居中；是以東得卜子夏，田子方，段幹木，彼其所舉人主之師也，子之所舉，人臣之才也。”翟黃方然而慚曰：“觸失對於先生，請自修，然後學。”言未卒，而左右言季成子立為相矣，於是翟黃默然變色內慚，不敢出，三月也。

Zigong asked Confucius: "Among ministers today, who may be called worthy?" Confucius said: "I do not yet know. In the past, Bao Shu of Qi and Zipi of Zheng were worthy men." Zigong said: "Then Qi had no Guan Zhong and Zheng no Zichan?" Confucius said: "Ci, you know only one and not the other. Have you heard that recommending a worthy man is being worthy, or exerting one's strength is being worthy?" Zigong said: "Recommending a worthy man is being worthy." Confucius said: "Right. I have heard that Bao Shu recommended Guan Zhong and that Zipi recommended Zichan; I have not heard that Guan Zhong or Zichan ever recommended anyone." Marquis Wen of Wei was about to appoint a chancellor and summoned Li Ke to ask him, saying: "I am about to appoint a chancellor, between Jicheng and Di Chu; whom should I appoint?" Li Ke said: "I have heard that the lowly do not plan for the noble, the outsider does not plan for the insider, and the distant does not plan for the close. I am both distant and lowly and dare not accept the command." Marquis Wen said: "This is a matter of state; I hope you will take part in it and not decline." Li Ke said: "It is because Your Lordship has not observed; in fact it can be known: for the noble, look at whom he recommends; for the rich, look at what he gives; for the poor, look at what he will not take; for the destitute, look at what he will not do. From this, it can be known." Marquis Wen said: "Sir, you may go; my chancellor is already decided." Li Ke went out and passed by Di Huang. Di Huang asked: "I heard that His Lordship asked you about a chancellor; I do not know who will be chancellor." Li Ke said: "Jicheng will be chancellor." Di Huang changed color and said unhappily: "Chu has been a disappointment to you." Li Ke said: "Why must you be disappointed in me right away? As for your ruler, am I in a faction with him to seek high office? His Lordship asked me about a chancellor and I answered: 'It is because Your Lordship has not observed. For the noble, look at whom he recommends; for the rich, look at what he gives; for the poor, look at what he will not take; for the destitute, look at what he will not do. From this it can be known.' His Lordship said: 'You may go; my chancellor is decided.' So I knew Jicheng would be chancellor." Di Huang said unhappily: "Why can Chu not be chancellor? The governor of Xihe was appointed by Chu; the inner secretary who calculates affairs was appointed by Chu; when the king wanted to attack Zhongshan, I recommended Yue Yang; when there was no minister to govern, I recommended you; when there was no tutor for his son, I recommended Qu Houfu. How is Chu inferior to Jicheng?" Li Ke said: "You are inferior to Jicheng. Jicheng receives a fief of a thousand zhong, nine tenths of which he spends outside and one tenth inside, and so in the east he obtained Bu Zixia, Tian Zifang, and Duangan Mu. Those he recommended were teachers of rulers, while those you recommended were talents for ministers." Di Huang then felt ashamed and said: "Chu answered you wrongly; allow me to cultivate myself and then study further." Before he had finished speaking, those around had already announced that Jicheng had been made chancellor. Then Di Huang fell silent and changed color, his heart ashamed, and for three months he did not dare go out.

楚令尹死，景公遇成公幹曰：“令尹將焉歸？”成公幹曰：“殆於屈春乎！”景公怒曰：“國人以為歸於我。”成公幹曰：“子資少，屈春資多，子義獲天下之至憂也，而以為友；鳴鶴與芻狗，其知甚少，而子玩之。鴟夷子皮日侍於屈春，損頗為友，二人者之智，足以為令尹，不敢專其智而委之屈春，故曰：政其歸於屈春乎！”

When the chief minister of Chu died, Duke Jing met Chenggong Gan and said: "To whom will the post of chief minister go?" Chenggong Gan said: "Probably to Qu Chun." Duke Jing grew angry and said: "The people of the state thought it would go to me." Chenggong Gan said: "Your standing is slight, and Qu Chun's standing is great. You treat the world's most worrisome matter as righteousness and obtain it, yet take it as a friend; the singing crane and the straw dog, whose wisdom is small, you enjoy playing with. Chiyi Zipi serves Qu Chun every day and Sun Po is his friend; these two have wisdom enough to be chief minister, yet do not dare to keep their wisdom to themselves and hand it to Qu Chun. So I said: the government will probably go to Qu Chun."

田子方渡西河，造翟黃，翟黃乘軒車，載華蓋黃金之勒，約鎮簟席，如此者其駟八十乘，子方望之以為人君也，道狹下抵車而待之，翟黃至而睹其子方也，下車而趨，自投下風，曰：“觸”，田子方曰：“子與！吾曏者望子疑以為人君也，子至而人臣也，將何以至此乎？”翟黃對曰：“此皆君之所以賜臣也，積三十歲故至於此，時以間暇祖之曠野，正逢先生。”子方曰：“何子賜車轝之厚也？”翟黃對曰：“昔者西河無守，臣進吳起；而西河之外，寧鄴無令，臣進西門豹；而魏無趙患，酸棗無令，臣進北門可；而魏無齊憂，魏欲攻中山，臣進樂羊而中山拔；魏無使治之臣，臣進李克而魏國大治。是以進此五大夫者，爵祿倍以故至於此。”子方曰：“可，子勉之矣，魏國之相不去子而之他矣。”翟黃對曰：“君母弟有公孫季成者，進子夏而君師之，進段幹木而君友之，進先生而君敬之，彼其所進，師也，友也，所敬者也，臣之所進者，皆守職守祿之臣也，何以至魏國相乎？”子方曰：“吾聞身賢者賢也，能進賢者亦賢也，子之五舉者盡賢，子勉之矣，子終其次也。”

Tian Zifang crossed the Western River to visit Di Huang. Di Huang was seated in a carriage with a canopy and gold bridle fittings, and on his mat were kneelers and woven bamboo mats; there were eighty such four-horse carriages. Zifang, seeing him, thought he was a ruler, and as the road was narrow he pulled his carriage aside to wait. When Di Huang arrived and saw it was Tian Zifang, he got down from his carriage and hurried over, stood in the downwind side, and called himself 'Chu'. Tian Zifang said: "You! I saw you just now and suspected you were a ruler, yet you turn out to be a minister; by what means did you reach this?" Di Huang replied: "All this was bestowed on me by my ruler, and I accumulated it over thirty years to reach this. In my spare time I went out to the wilds to sacrifice to my ancestors and happened to meet you." Zifang said: "Why did he bestow such generous carriages and horses on you?" Di Huang replied: "Formerly Xihe had no governor, and I recommended Wu Qi, and beyond Xihe there was peace; Ye had no magistrate, and I recommended Ximen Bao, and Wei had no trouble from Zhao; Suanzao had no magistrate, and I recommended Beimen Ke, and Wei had no worry from Qi; Wei wanted to attack Zhongshan, and I recommended Yue Yang, and Zhongshan was taken; Wei had no minister to govern, and I recommended Li Ke, and Wei was greatly governed. Because I recommended these five grand officers, my rank and salary were doubled, so I came to this." Zifang said: "Good. Work hard; the chancellorship of Wei will not leave you for someone else." Di Huang replied: "The ruler's younger brother by the same mother has Gongsun Jicheng, who recommended Zixia whom the ruler took as teacher, recommended Duangan Mu whom the ruler took as friend, and recommended you whom the ruler respects. Those he recommended are teachers, friends, and those respected; the ones I recommended were all ministers keeping their posts and salaries; by what means could I become chancellor of Wei?" Zifang said: "I have heard that one who is himself worthy is worthy, and one who can recommend the worthy is also worthy. All five you recommended were worthy; work hard, you will be next in the end."

齊威王遊於瑤臺，成侯卿來奏事，從車羅綺甚眾，王望之謂左右曰：“來者何為者也？”左右曰：“成侯卿也。”王曰：“國至貧也，何出之盛也？”左右曰：“與人者有以責之也，受人者有以易之也。”王試問其說，成侯卿至，上謁曰：“忌也。”王不應。又曰：“忌也。”王不應。又曰：“忌也。”王曰：“國至貧也，何出之盛也？”成侯卿曰：“赦其死罪，使臣得言其說。”王曰：“諾”。對曰：“忌舉田居子為西河而秦梁弱，忌舉田解子為南城，而楚人抱羅綺而朝，忌舉黔涿子為冥州，而燕人給牲，趙人給盛，忌舉田種首子為即墨，而於齊足究，忌舉北郭刁勃子為大士，而九族益親，民益富，舉此數良人者，王枕而臥耳，何患國之貧哉？”

King Wei of Qi was enjoying himself on Yao Terrace when Marquis Cheng, Qing, came to report, with many carriages and silks in his train. The king, seeing him, said to those around: "What is this one coming for?" Those around said: "It is Marquis Cheng, Qing." The king said: "The state is extremely poor; why is his travel so grand?" Those around said: "The one who gives to others can be held to account, and the one who receives has something to trade." The king tried asking about his explanation. When Marquis Cheng, Qing, arrived, he stepped forward, presented himself, and said: "Ji." The king did not respond. He said again: "Ji." The king did not respond. He said again: "Ji." The king said: "The state is extremely poor; why is your travel so grand?" Marquis Cheng, Qing, said: "Pardon me a capital offense so that I may state my explanation." The king said: "Good." He replied: "I, Ji, recommended Tian Juzi to guard Xihe, and Qin and Liang grew weak; I recommended Tian Jiezi to guard Nancheng, and the people of Chu came to court bearing silks; I recommended Qian Zhuozi to guard Mingzhou, and the people of Yan supplied sacrificial animals and the people of Zhao supplied vessels; I recommended Tian Zhongshouzi to guard Jimo, and as regards Qi he suffices to exhaust the matter; I recommended Beiguo Diaobozi as senior officer, and the nine clans grew closer and the people richer. By employing these good men, Your Majesty can sleep with your head on a pillow; why worry that the state is poor?"

秦穆公使賈人載鹽，徵諸賈人，賈人買百里奚以五羖羊之皮，使將車之秦，秦穆公觀鹽，見百里奚牛肥，曰：“任重道遠以險，而牛何以肥也？”對曰：“臣飲食以時，使之不以暴；有險，先後之以身，是以肥也。”穆公知其君子也，令有司其沐浴為衣冠與坐，公大悅，異日與公孫支論政，公孫支大不寧曰：“君耳目聰明，思慮審察，君其得聖人乎！”公曰：“然，吾悅夫奚之言，彼類聖人也。”公孫支遂歸取鴈以賀曰：“君得社稷之聖臣，敢賀社稷之福。”公不辭，再拜而受，明日，公孫支乃致上卿以讓百里奚曰：“秦國處僻，民陋以愚無知，危亡之本也，臣自知不足以處其上，請以讓之。”公不許，公孫支曰：“君不用賓相而得社稷之聖臣，君之祿也；臣見賢而讓之，臣之祿也。今君既得其祿矣，而使臣失祿可乎？請終致之！”公不許。公孫支曰：“臣不肖而處上位是君失倫也，不肖失倫，臣之過，進賢而退不肖，君之明也，今臣處位，廢君之德而逆臣之行也，臣將逃。”公乃受之。故百里奚為上卿以制之，公孫支為次卿以佐之也。

Duke Mu of Qin had a merchant transport salt, and levied it from the merchant. The merchant bought Baili Xi for five black ram skins and had him drive the cart to Qin. Duke Mu inspected the salt and saw that Baili Xi's ox was fat, and said: "The load is heavy and the road long and dangerous; why is the ox fat?" He replied: "I feed and water it on time and do not work it cruelly; at dangerous places I shield it with my own body in front and behind, so it is fat." Duke Mu knew he was a gentleman, ordered the officials to bathe him and make him cap and robe, sat together with him, and the duke was greatly pleased. Another day he discussed government with Gongsun Zhi, who was very uneasy and said: "Your Lordship's ears and eyes are sharp and your thoughts careful; Your Lordship has perhaps found a sage!" The duke said: "Yes. I am delighted with Xi's words; he is like a sage." Gongsun Zhi then went back, fetched a wild goose, and congratulated him, saying: "Your Lordship has obtained a sage minister of the altars; I dare to congratulate the altars on their good fortune." The duke did not decline and bowed twice to accept. The next day Gongsun Zhi handed over the post of senior minister to Baili Xi, saying: "Qin lies in a remote place; the people are crude and ignorant, which is the root of danger and ruin. I know I am not worthy to be above him and beg to give way to him." The duke did not permit. Gongsun Zhi said: "That Your Lordship, without using a guest-escort, has obtained a sage minister of the altars is Your Lordship's good fortune; that I, seeing a worthy man, give way to him is my good fortune. Now Your Lordship has already obtained good fortune but makes me lose mine; is that acceptable? I beg to hand it over in the end." The duke did not permit. Gongsun Zhi said: "If I, being unworthy, stay in a high post, it is Your Lordship who has disordered the order. Being unworthy and disordering the order is my fault; promoting the worthy and removing the unworthy is Your Lordship's clear sight. Now if I hold the post, I waste Your Lordship's virtue and run against my own conduct; I will flee." Only then did the duke accept. So Baili Xi became senior minister to decide matters, and Gongsun Zhi became second minister to assist.

趙簡主從晉陽之邯鄲，中路而止，引車吏進問何為止，簡主曰：“董安於在後。”吏曰：“此三軍之事也，君奈何以一人留三軍也？”簡主曰：“諾。”驅之百步又止，吏將進諫，董安於適至，簡主曰：“秦道之與晉國交者，吾忘令人塞之。”董安於曰：“此安於之所為後也。”簡主曰：“官之寶璧吾忘令人載之。”對曰：“此安於之所為後也。”簡主可謂內省外知人矣哉！故身佚國安，御史大夫周昌曰：“人主誠能如趙簡主，朝不危矣。”

Lord Jian of Zhao went from Jinyang to Handan and halted halfway. The officer leading the carriage stepped forward and asked why they had halted. Lord Jian said: "Dong Anyu is behind us." The officer said: "This is a matter of the three armies; why should Your Lordship hold up the three armies for one man?" Lord Jian said: "Good." They went on a hundred paces and halted again. As the officer was about to remonstrate, Dong Anyu arrived. Lord Jian said: "The roads of Qin that join Jin, I forgot to have blocked." Dong Anyu said: "This is exactly why Anyu fell behind." Lord Jian said: "The jade disk of the palace, I forgot to have loaded." He replied: "This is also why Anyu fell behind." Lord Jian may be said to have examined himself inwardly and known people outwardly! Thus he himself was at ease and the state was secure. Zhou Chang, Imperial Counselor, said: "If a ruler could truly be like Lord Jian of Zhao, the court would be in no danger."

晏子侍於景公，朝寒請進熱食，對曰：“嬰非君之廚養臣也，敢辭。”公曰：“請進服裘。”對曰：“嬰非田澤之臣也，敢辭。”公曰：“然，夫子於寡人奚為者也？”對曰：“社稷之臣也。”公曰：“何謂社稷之臣？”對曰：“社稷之臣，能立社稷，辨上下之宜，使得其理；制百官之序，使得其宜；作為辭令，可分佈於四方。”自是之後，君不以禮不見晏子也。

Master Yan served Duke Jing. The morning court was cold, and the duke asked that hot food be given. Master Yan replied: "I am not a minister the ruler keeps in the kitchen; I dare to decline." The duke said: "Then please put on a fur robe." He replied: "I am not a minister in charge of fields and marshes; I dare to decline." The duke said: "Then what is the Master to me?" He replied: "A minister of the altars." The duke said: "What is a minister of the altars?" He replied: "A minister of the altars is one who can establish the altars, discern what is fitting above and below so that each has its proper order, set the order of the hundred officials so that each fits its place, and compose words and orders that can be spread to all quarters." From then on the ruler did not summon Master Yan without observing ritual.

齊侯問於晏子曰：“忠臣之事其君何若？”對曰：“有難不死，出亡不送。”君曰：“裂地而封之，疏爵而貴之；吾有難不死，出亡不送，可謂忠乎？”對曰：“言而見用，終身無難，臣何死焉；謀而見從，終身不亡，臣何送焉。若言不見用，有難而死之，是妄死也；諫而不見從，出亡而送，是詐為也。故忠臣者能納善於君而不能與君陷難者也。”

The Marquis of Qi asked Master Yan: "How should a loyal minister serve his ruler?" He replied: "He does not die in danger and does not see him off when he flees." The ruler said: "I divide land and enfeoff him, I open the ranks and make him noble; if I am in danger and he does not die, if I flee and he does not see me off, can he be called loyal?" He replied: "If his words are used, there will be no danger for the whole life, so why would a minister die? If his plans are followed, there will be no fleeing for the whole life, so why would a minister see him off? If his words are not used and he dies in danger, that is a pointless death; if his remonstrance is not followed and he sees him off as he flees, that is deceit. So the loyal minister is one who can bring good to the ruler, and cannot fall into danger together with him."

晏子朝，乘敝車，駕駑馬，景公見之曰：“嘻！夫子之祿寡耶！何乘不任之甚也！”晏子對曰：“賴君之賜，得以壽三族及國交遊皆得生焉，臣得暖衣飽食，敝車駑馬，以奉其身，於臣足矣。”晏子出，公使梁丘據遺之輅車乘馬，三返不受，公不悅，趣召晏子，晏子至，公曰：“夫子不受，寡人亦不乘。”晏子對曰：“君使臣臨百官之吏，節其衣服飲食之養，以先齊國之人，然猶恐其侈靡而不顧其行也；今輅車乘馬，君乘之上，臣亦乘之下，民之無義，侈其衣食而不顧其行者，臣無以禁之。”遂讓不受也。

Master Yan went to court in a broken carriage drawn by a poor horse. Duke Jing saw him and said: "Ah! Is the Master's salary too small? Why do you ride something so utterly unfit?" Master Yan replied: "By Your Lordship's bounty, I am able to support three branches of my clan and the friends of the state so that they all survive; for myself, I have warm clothes and enough to eat, and a broken carriage and a poor horse to carry me are enough for me." After Master Yan left, the Duke sent Liangqiu Ju to give him a state carriage and a team of horses, and sent them three times, but he did not accept. The Duke was displeased and quickly summoned Master Yan. When Master Yan arrived, the Duke said: "If the Master does not accept it, I will not ride either." Master Yan replied: "Your Lordship has me oversee the officials of the hundred offices and regulate their provision of clothing and food, to be a guide to the people of Qi, and I still fear they will be extravagant and heedless of their own conduct. Now, if I ride the state carriage and horses, with Your Lordship riding above and I too riding below, then among the people those who lack righteousness and spend lavishly on clothing and food without regard to conduct, I will have no means to forbid." So he declined and did not accept.

景公飲酒，陳桓子侍，望見晏子而復於公曰：“請浮晏子。”公曰：“何故也？”對曰：“晏子衣緇布之衣，糜鹿之裘，棧軫之車，而駕駑馬以朝，是隱君之賜也。”公曰：“諾。”酌者奉觴而進之曰：“君命浮子。”晏子曰：“何故也？”陳桓子曰：“君賜之卿位以尊其身，寵之百萬以富其家，群臣之爵，莫尊於子，祿莫厚於子；今子衣布衣之衣，糜鹿之裘，棧軫之車而駕駑馬以朝，則是隱君之賜也，故浮子。”晏子避席曰：“請飲而後辭乎？其辭而後飲乎？”公曰：“辭然後飲。”晏子曰：“君賜卿位以顯其身，嬰不敢為顯受也，為行君令也；寵之百萬以富其家，嬰不敢為富受也，為通君賜也；臣聞古之賢臣有受厚賜而不顧其國族，則過之；臨事守職不勝其任，則過之；君之內隸，臣之父兄，若有離散在於野鄙者，此臣之罪也；君之外隸，臣之所職，若有播亡在四方者，此臣之罪也；兵革不完，戰車不修，此臣之罪也。若夫敝車駑馬以朝主者，非臣之罪也，且臣以君之賜，臣父之黨無不乘車者，母之黨無不足以衣食者，妻之黨無凍餒者，國之簡士待臣而後舉火者數百家，如此為隱君之賜乎？彰君之賜乎？”公曰：“善，為我浮桓子也。”

Duke Jing was drinking, with Chen Huanzi in attendance. Seeing Master Yan, he reported to the Duke: "Please have Master Yan punished with a cup of wine." The Duke said: "Why?" He replied: "Master Yan comes to court in a coarse black cloth garment and a fawn-skin coat, in a plain wicker carriage drawn by a poor horse. This is hiding Your Lordship's bounty." The Duke said: "Good." The wine-pourer presented the cup and said: "His Lordship orders that you be punished with a cup of wine." Master Yan said: "Why?" Chen Huanzi said: "His Lordship gave you the rank of minister to honor your person, and bestowed a million in favors to enrich your house; among the ministers none has a rank more honored than yours and none has a larger salary. Now you come to court in a cloth garment and fawn-skin coat, in a plain wicker carriage drawn by a poor horse; this is hiding His Lordship's bounty, so you are punished with wine." Master Yan left his mat and said: "Shall I drink first and then explain, or explain first and then drink?" The Duke said: "Explain first and then drink." Master Yan said: "His Lordship gave me the rank of minister to make my person illustrious; Ying dares not accept it for the sake of illustriousness, but accepts it in order to carry out His Lordship's commands. He bestowed a million in favors to enrich my house; Ying dares not accept it for the sake of riches, but accepts it in order to convey His Lordship's bounty. I have heard that among the worthy ministers of antiquity, those who accepted generous gifts but did not look after their state and clan were at fault; those who held a post and could not perform it were at fault. If among His Lordship's inner servants and my fathers and brothers there are any scattered in the wilds and borderlands, this is my fault; if among His Lordship's outer servants and those under my charge there are any who have fled to the four quarters, this is my fault; if weapons and armor are not complete and war chariots not in order, this is my fault. As for coming to court in a broken carriage drawn by a poor horse to see my lord, it is not my fault. Moreover, by His Lordship's bounty, on my father's side there is none who does not have a carriage, on my mother's side none who lacks food and clothing, on my wife's side none who is cold or hungry, and the poor scholars of the state who wait for me before they light a fire to cook number several hundred households. Given this, am I hiding His Lordship's bounty, or making it illustrious?" The Duke said: "Good. Punish Huanzi with a cup of wine on my behalf."

晏子方食，君之使者至，分食而食之，晏子不飽，使者返言之景公，景公曰：“嘻，夫子之家若是其貧也，寡人不知也，是寡人之過也。”令吏致千家之縣一於晏子，晏子再拜而辭，曰：“嬰之家不貧，以君之賜，澤覆三族，延及交遊，以振百姓，君之賜也厚矣，嬰之家不貧也！嬰聞之，厚取之君而厚施之人，代君為君也，忠臣不為也；厚取之君而藏之，是筐筴存也，仁人不為也；厚取之君而無所施之，身死而財遷，智者不為也。嬰也聞為人臣，進不事上以為忠，退不克下以為廉，八升之布，一豆之食，足矣。”使者三返，遂辭不受也。

Master Yan was eating when the ruler's envoy arrived, and he shared his food with him, so that Master Yan himself did not get enough. The envoy went back and told Duke Jing. Duke Jing said: "Ah, the Master's household is so poor and I did not know; this is my fault." He ordered the officials to give Master Yan a county of a thousand households. Master Yan bowed twice and declined, saying: "Ying's household is not poor. By Your Lordship's bounty, its favor covers three branches of the clan, extends to friends, and is used to relieve the people. Your Lordship's bounty is already generous; Ying's household is not poor! I have heard that to take generously from the ruler and then give generously to others is to act as the ruler in the ruler's place, and a loyal minister does not do it; to take generously from the ruler and then store it away is to keep it in a chest, and a benevolent man does not do it; to take generously from the ruler but have nowhere to give it, so that when one dies the wealth moves elsewhere, a wise man does not do it. I have also heard that a minister, when advancing, does not count serving his superior as loyalty, and when withdrawing, does not count being harsh to those below as integrity. Cloth of eight sheng and a bowl of food are enough." The envoy went back and forth three times, and in the end he declined and did not accept.

陳成子謂鴟夷子皮曰：“何與常也？”對曰：“君死吾不死，君亡吾不亡。”陳成子曰：“然子何以與常？”對曰：“未死去死，未亡去亡，其有何死亡矣！從命利君謂之順，從命病君謂之諛，逆命利君謂之忠，逆命病君謂之亂，君有過不諫諍，將危國殞社稷也，有能盡言於君，用則留之，不用則去之，謂之諫；用則可生，不用則死，謂之諍；有能比和同力，率群下相與強矯君，君雖不安，不能不聽，遂解國之大患，除國之大害，成於尊君安國謂之輔；有能亢君之命，反君之事，竊君之重以安國之危，除主之辱攻伐足以成國之大利，謂之弼。故諫諍輔弼之人，社稷之臣也，明君之所尊禮，而闇君以為己賊；故明君之所賞，闇君之所殺也。明君好問，闇君好獨，明君上賢使能而享其功；闇君畏賢妒能而減其業，罰其忠，而賞其賊，夫是之謂至闇，桀紂之所以亡也。詩云：‘曾是莫聽，大命以傾’，此之謂也。”

Chen Chengzi said to Chiyi Zipi: "How do you attach yourself to Chang?" He replied: "If my lord dies I do not die, if my lord is lost I am not lost." Chen Chengzi said: "Then by what do you attach yourself to Chang?" He replied: "If one leaves death before dying and leaves loss before being lost, where is there death or loss! To obey a command that benefits the ruler is called compliance; to obey a command that harms the ruler is called flattery; to disobey a command that benefits the ruler is called loyalty; to disobey a command that harms the ruler is called disorder. If the ruler has faults and one does not remonstrate, the state will be in danger and the altars of soil and grain will be destroyed. One who can say everything to the ruler, staying if used and leaving if not, is called remonstrating; one who, if used, lives, and if not used, dies, is called admonishing; one who can unite hearts and strength and lead the others to forcibly correct the ruler, so that though the ruler is uneasy he cannot but listen, thereby removing the state's great trouble and great harm and achieving honor for the ruler and peace for the state, is called assisting; one who can resist the ruler's command and turn it around to do what the ruler's business requires, borrowing the ruler's authority to calm the state's danger and remove the sovereign's disgrace, and whose attack is enough to bring about the state's great benefit, is called correcting. So those who remonstrate, admonish, assist and correct are ministers of the altars of soil and grain, honored by an enlightened ruler and regarded by a benighted ruler as his enemies. So what an enlightened ruler rewards, a benighted ruler kills. An enlightened ruler likes to ask, a benighted ruler likes to decide alone; an enlightened ruler honors the worthy and employs the able and enjoys their merit; a benighted ruler fears the worthy and envies the able and diminishes their work, punishing the loyal and rewarding the villainous; this is called extreme benightedness, and is why Jie and Zhou perished. The Book of Songs says: 'Not listening like this, the great mandate is overturned.' This is what is meant."

簡子有臣尹綽、赦厥。簡子曰：“厥愛我，諫我必不於眾人中；綽也不愛我，諫我必於眾人中。”尹綽曰：“厥也愛君之醜而不愛君之過也，臣愛君之過而不愛君之醜。”孔子曰：“君子哉！尹綽，面訾不譽也。”

Jianzi had two ministers, Yin Chuo and She Jue. Jianzi said: "Jue loves me, and when he remonstrates with me he surely does not do so in the midst of others; Chuo does not love me, and when he remonstrates with me he surely does so in the midst of others." Yin Chuo said: "Jue loves Your Lordship's disgrace and does not love Your Lordship's faults; I love Your Lordship's faults and do not love Your Lordship's disgrace." Confucius said: "A noble man indeed, Yin Chuo! He rebukes to one's face and does not praise."

高繚仕於晏子，晏子逐之，左右諫曰：“高繚之事夫子，三年曾無以爵位，而逐之，其義可乎？”晏子曰：“嬰仄陋之人也，四維之然後能直，今此子事吾三年，未嘗弼吾過，是以逐之也。”

Gao Liao served under Master Yan, and Master Yan dismissed him. His attendants remonstrated: "Gao Liao served the Master for three years and was never given a rank, yet you dismiss him; is this right?" Master Yan said: "Ying is a narrow and shallow person, and needs the four cords to hold me up before I can be straight. Now this man has served me for three years and has never corrected my faults, so I dismissed him."

子貢問孔子曰：“賜為人下，而未知所以為人下之道也？”孔子曰：“為人下者，其猶土乎！種之則五穀生焉，掘之則甘泉出焉，草木植焉，禽獸育焉，生人立焉，死人入焉，多其功而不言，為人下者，其猶土乎！”

Zigong asked Confucius: "Ci is in a position below others, but still does not know the principle of being below others." Confucius said: "Those below others are perhaps like the earth! Plant in it and the five grains grow, dig into it and sweet springs gush forth, grass and trees are planted on it, birds and beasts are raised on it, the living stand on it, and the dead are buried in it, and its merit is great yet it does not speak of it. Those below others are perhaps like the earth!"

孫卿曰：“少使長，賤事貴，不肖事賢，此天下之通義也。有人貴而不能為人上，賤而羞為人下，此奸人之心也，身不離奸心，而行不離奸道，然而求見譽於眾，不亦難乎？”

Master Sun said: "For the young to be directed by the old, the lowly to serve the honored, and the unworthy to serve the worthy is the universally accepted principle of the world. There are people who are of high rank but cannot be above others, and of low rank but are ashamed to be below others; this is the heart of a wicked person. If one's person does not leave a wicked heart and one's conduct does not leave the wicked way, yet one seeks praise among the people, is it not hard?"

公叔文子問於史叟曰：“武子勝事趙簡子久矣，其寵不解，奚也？”史叟曰：“武子勝，博聞多能而位賤，君親而近之，致敏以愻，藐而疏之，則恭而無怨色，入與謀國家，出不見其寵，君賜之祿，知足而辭，故能久也。”

Gongshu Wenzi asked Elder Shi: "Wuzi Sheng has served Zhao Jianzi for a long time and his favor has not faded; why?" Elder Shi said: "Wuzi Sheng has broad knowledge and many abilities, yet his position is low. When the lord is close to him he is extremely respectful and yielding; when the lord keeps his distance he is respectful and shows no resentment. Within, he plans for the state, and when he comes out, one does not see his favor. When the lord gives him salary he knows contentment and declines it. This is why he lasts."

泰誓曰：“附下而罔上者死，附上而罔下者刑；與聞國政而無益於民者退，在上位而不能進賢者逐。”此所以勸善而黜惡也。故傳曰：“傷善者國之殘也，蔽善者國之讒也，愬無罪者國之賊也。”

The Great Declaration says: "Those who echo those below and deceive those above are put to death; those who echo those above and deceive those below are punished; those who take part in government but do no good to the people are dismissed; those in high position who cannot recommend the worthy are driven out." This is used to encourage the good and dismiss the bad. So the tradition says: "One who harms good people is a ruinous brigand of the state; one who obstructs good people is a slanderer of the state; one who falsely accuses the innocent is a thief of the state."

王制曰：“假於鬼神時日卜筮以疑於眾者殺也。”子路為蒲令，備水災，與民春修溝瀆，為人煩苦，故予人一簞食，一壺漿，孔子聞之，使子貢復之，子路忿然不悅，往見夫子曰：“由也以暴雨將至，恐有水災，故與人修溝瀆以備之，而民多匱於食，故與人一簞食一壺漿，而夫子使賜止之，何也？夫子止由之行仁也，夫子以仁教而禁其行仁也，由也不受。”子曰：“爾以民為餓，何不告於君，發倉廩以給食之；而以爾私饋之，是汝不明君之惠，見汝之德義也，速已則可矣，否則爾之受罪不久矣。”子路心服而退也。

The Royal Regulations says: "Those who use spirits, auspicious days or divination to confuse the people are killed." Zilu, as magistrate of Pu, guarded against floods and in spring worked with the people to repair the ditches. The people were weary and bitter, so he gave each a bamboo basket of food and a flask of drink. Confucius heard of it and sent Zigong to stop him. Zilu was angry and displeased, and went to see the Master, saying: "You, because a violent storm was coming and I feared a flood, worked with the people on the ditches to guard against it, and since the people were mostly short of food I gave each a basket of food and a flask of drink. But the Master sends Ci to stop me; why? The Master stops You from practicing benevolence; the Master teaches with benevolence yet forbids the practice of benevolence, and You does not accept it." Confucius said: "You thought the people were hungry; why did you not tell the ruler and open the granaries to feed them? Instead you gave from your own goods, which fails to show the ruler's kindness and only displays your own virtue. If you stop quickly it is still acceptable; otherwise you will be punished before long." Zilu was convinced in his heart and withdrew.

孔子曰：“君子務本，本立而道生。”夫本不正者末必倚，始不盛者終必衰。詩云：“原隰既平，泉流既清”。本立而道生，春秋之義；有正春者無亂秋，有正君者無危國，易曰：“建其本而萬物理，失之毫釐，差以千里”。是故君子貴建本而重立始。

Confucius said: "The noble man devotes himself to the root; when the root is established, the Way grows." If the root is not straight, the tip is bound to be crooked; if the beginning is not flourishing, the end is bound to decline. The Book of Songs says: "The high and low ground are leveled, and the spring flow has cleared." When the root is established the Way grows; this is the principle of the Spring and Autumn Annals: where there is a proper spring there is no disordered autumn, and where there is a proper ruler there is no endangered state. The Changes says: "Establish the root, and the myriad things have order; if one errs by a hair's breadth, the miss is a thousand li." So the noble man values establishing the root and values laying down the beginning.

魏武侯問元年於吳子，吳子對曰：“言國君必慎始也。”“慎始奈何？”曰：“正之”，“正之奈何？”曰：“明智，智不明，何以見正，多聞而擇焉，所以明智也。是故古者君始聽治，大夫而一言，士而一見，庶人有謁必達，公族請問必語，四方至者勿距，可謂不壅蔽矣；分祿必及，用刑必中，君心必仁，思君之利，除民之害，可謂不失民眾矣；君身必正，近臣必選，大夫不兼官，執民柄者不在一族，可謂不權勢矣。此皆春秋之意，而元年之本也。”

Marquis Wu of Wei asked Master Wu about the "first year," and Master Wu replied: "It means that the ruler must be careful about the beginning." "What does being careful about the beginning involve?" He said: "Setting it right." "What does setting it right involve?" He said: "Making wisdom clear. If wisdom is not clear, by what does one see what is right? One listens widely and selects, and so wisdom is made clear. Thus when rulers of old began to hear and manage governance, if a grandee presented a word, a scholar had an audience, a commoner had a petition, it was surely conveyed, and when the ducal clan asked a question, it was surely answered, and those coming from the four quarters were not turned away; this can be called not being obstructed. In sharing out salaries all are surely included, in applying punishments they are surely moderate, the ruler's heart is surely benevolent, thinking of the ruler's benefit and removing the people's harm; this can be called not losing the people. The ruler's own person is surely upright, the close ministers are surely selected, grandees do not hold two offices, and those who hold the authority to govern the people are not of one clan; this can be called not concentrating power. All these are the meaning of the Spring and Autumn Annals, and the root of the first year."

孔子曰：行身有六本，本立焉，然後為君子立體有義矣，而孝為本；處喪有禮矣，而哀為本；戰陣有隊矣，而勇為本；政治有理矣，而能為本；居國有禮矣，而嗣為本；生才有時矣，而力為本。置本不固，無務豐末；親戚不悅，無務外交；事無終始，無務多業；聞記不言，無務多談；比近不說，無務修遠。是以反本修邇，君子之道也。天之所生，地之所養，莫貴乎人人之道，莫大乎父子之親，君臣之義；父道聖，子道仁，君道義，臣道忠。賢父之於子也，慈惠以生之，教誨以成之，養其誼，藏其偽，時其節，慎其施；子年七歲以上，父為之擇明師，選良友，勿使見惡，少漸之以善，使之早化。故賢子之事親，發言陳辭，應對不悖乎耳；趣走進退，容貌不悖乎目；卑體賤身，不悖乎心。君子之事親以積德，子者親之本也，無所推而不從命，推而不從命者，惟害親者也，故親之所安子皆供之。賢臣之事君也，受官之日，以主為父，以國為家，以士人為兄弟；故苟有可以安國家，利人民者不避其難，不憚其勞，以成其義；故其君亦有助之以遂其德。夫君臣之與百姓，轉相為本，如循環無端，夫子亦云，人之行莫大於孝；孝行成於內而嘉號佈於外，是謂建之於本而榮華自茂矣。君以臣為本，臣以君為本；父以子為本，子以父為本，棄其本，榮華槁矣。

Confucius said: In establishing oneself and acting, there are six roots; when the roots are established, one can then be a noble man. In establishing oneself and living in the world there is righteousness, and filial piety is its root; in mourning there is ritual, and grief is its root; in battle formation there are ranks, and courage is its root; in government there is order, and ability is its root; in running a state there is ritual, and the succession of heirs is its root; in the growth and cultivation of natural talent there are seasons, and effort is its root. If the root is not firmly placed, do not engage in the flourishing of the tip; if relatives are not pleased, do not engage in diplomacy; if matters have no beginning and end, do not engage in many enterprises; if one hears and memorizes but does not speak, do not engage in much talking; if those near are not pleased, do not engage in managing what is far. Therefore, returning to the root and cultivating what is near is the Way of the noble man. Of what Heaven brings forth and Earth nourishes, nothing is more precious than man. In the Way of being human, nothing is greater than the closeness of father and son and the righteousness of ruler and minister. The father's Way is sagehood, the son's Way is benevolence, the ruler's Way is righteousness, and the minister's Way is loyalty. A worthy father toward his son, raises him with kindness, accomplishes him with teaching, cultivates his goodness and stores away his falsehoods, restrains him in due time and is careful about what he does; when the son is over seven, the father chooses a clear-sighted teacher and good friends for him, so that he does not see evil, steeping him in goodness from childhood so that he is transformed early. So the worthy son in serving his parents, in speaking and answering, does not go against their ears; in hurrying and withdrawing, in appearance, does not go against their eyes; in lowering his body and making light of himself, does not go against their hearts. The noble man serves his parents so as to accumulate virtue. The son is the root of the parents, and none of them push him away and he disobeys; those who push them away and disobey are only those who harm their parents. So whatever puts the parents at ease, the son provides. The worthy minister, in serving his ruler, on the day he accepts office treats the sovereign as a father, the state as a family, and scholars as brothers; so wherever he can pacify the state and benefit the people, he does not avoid the difficulty or fear the toil, in order to complete his righteousness, and so his ruler also has help to complete his virtue. Ruler, ministers and people turn as roots of each other, like a cycle with no end. The Master also said: no conduct of man is greater than filial piety; when filial conduct is accomplished within and a fine name spreads without, this is called being established on the root and flourishing by itself. The ruler takes the ministers as the root and the ministers take the ruler as the root; the father takes the son as the root and the son takes the father as the root. If the root is discarded, the flowers wither.

子路曰：負重道遠者，不擇地而休；家貧親老者，不擇祿而仕。昔者由事二親之時，常食藜藿之實而為親負米百里之外，親沒之後，南遊於楚，從車百乘，積粟萬鍾，累茵而坐，列鼎而食，願食藜藿負米之時不可復得也；枯魚銜索，幾何不蠹，二親之壽，忽如過隙，草木欲長，霜露不使，賢者欲養，二親不待，故曰：家貧親老不擇祿而仕也。

Zilu said: One who bears a heavy load and travels far does not choose a place to rest; one who is poor and has aged parents does not choose his salary when taking office. Formerly when You was serving my parents, I often ate the seeds of goosefoot and bean leaves, yet carried rice for my parents from a hundred li away. After my parents died, I traveled south to Chu, with a hundred carriages following, with ten thousand zhong of grain stored, sitting on layered cushions and eating from lined-up cauldrons; if I wished to return to the time of eating goosefoot and carrying rice, I could never get it again. A dried fish strung on a rope, how long before the worms get at it? The span of parents' life is as fast as leaping a crack. Grass and trees wish to grow, but frost and dew do not allow it; a worthy son wishes to care for his parents, but his parents cannot wait. So it is said: if one is poor and has aged parents, one does not choose the salary when taking office.

伯禽與康叔封朝於成王，見周公三見而三笞，康叔有駭色，謂伯禽曰：“有商子者，賢人也，與子見之。”康叔封與伯禽見商子曰：“某某也，日吾二子者朝乎成王，見周公三見而三笞，其說何也？”商子曰：“二子盍相與觀乎南山之陽有木焉，名曰橋。”二子者往觀乎南山之陽，見橋竦焉實而仰，反以告乎商子，商子曰：“橋者父道也。”商子曰：“二子盍相與觀乎南山之陰，有木焉，名曰梓。”二子者往觀乎南山之陰，見梓勃焉實而俯，反以告商子，商子曰：“梓者、子道也。”二子者明日見乎周公，入門而趨，登堂而跪，周公拂其首，勞而食之曰：“安見君子？”二子對曰：“見商子。”周公曰：“君子哉！商子也。”

Bo Qin and Kang Shufeng went to court to see King Cheng, and saw the Duke of Zhou; three times they were presented and three times were whipped. Kang Shu looked alarmed and said to Bo Qin: "There is a man named Shang Zi, a worthy man; let us go and see him." Kang Shufeng and Bo Qin saw Shang Zi and said: "So-and-so. A few days ago we two went to court to see King Cheng and saw the Duke of Zhou; three times we were presented and three times were whipped. What does this mean?" Shang Zi said: "Why do you two not go together and look at the south side of South Mountain, where there is a tree called Qiao." The two went to the south side of South Mountain and saw the Qiao tree standing tall, full and upward, and came back and told Shang Zi. Shang Zi said: "The Qiao is the Way of the father." Shang Zi said again: "Why do you two not go together and look at the north side of South Mountain, where there is a tree called Zi." The two went to the north side of South Mountain and saw the Zi tree vigorous, full and bending downward, and came back and told Shang Zi. Shang Zi said: "The Zi is the Way of the son." The next day the two went to see the Duke of Zhou, hurried in at the door and knelt in the hall. The Duke of Zhou stroked their heads, consoled them and gave them food, saying: "Where did you see a noble man?" The two answered: "We saw Shang Zi." The Duke of Zhou said: "A noble man indeed, Shang Zi!"

曾子芸瓜而誤斬其根，曾皙怒，援大杖擊之，曾子仆地；有頃蘇，蹶然而起，進曰：“曩者參得罪於大人，大人用力教參，得無疾乎！”退屏鼓琴而歌，欲令曾皙聽其歌聲，令知其平也。孔子聞之，告門人曰：“參來勿內也！”曾子自以無罪，使人謝孔子，孔子曰：“汝聞瞽叟有子名曰舜，舜之事父也，索而使之，未嘗不在側，求而殺之，未嘗可得；小棰則待，大棰則走，以逃暴怒也。今子委身以待暴怒，立體而不去，殺身以陷父，不義不孝，孰是大乎？汝非天子之民邪？殺天子之民罪奚如？”以曾子之材，又居孔子之門，有罪不自知處義，難乎！

Zengzi was hoeing melons and mistakenly cut through the roots. Zeng Xi was angry, picked up a large staff and beat him, and Zengzi fell flat on the ground. After a while he revived, suddenly got up, stepped forward and said: "Just now Shen offended you, Father; you used your strength to teach Shen, surely you were not hurt!" He withdrew to a screen, played the zither and sang, wanting Zeng Xi to hear the song and know that he was all right. Confucius heard of it and told his disciples: "If Shen comes, do not let him in!" Zengzi thought he had no fault and sent someone to apologize to Confucius. Confucius said: "Have you heard that Gu Sou had a son named Shun? When Shun served his father, if sought for service he was never absent from his side; if sought to be killed, he could never be found. When the whip was small he waited, when it was large he ran, to escape the violent anger. Now you give your body over to violent anger and stand there without leaving; killing your body would trap your father in unrighteousness and unfilial conduct; which is greater? Are you not a subject of the Son of Heaven? What is the offense of killing a subject of the Son of Heaven?" With Zengzi's talent, and living at Confucius's door, to have a fault and himself not know that he was standing in righteousness; how hard it is!

伯俞有過，其母笞之泣，其母曰：“他日笞子未嘗見泣，今泣何也？”對曰：“他日俞得罪笞嘗痛，今母力不能使痛，是以泣。”故曰父母怒之，不作於意，不見於色，深受其罪，使可哀憐，上也；父母怒之，不作於意，不見其色，其次也；父母怒之，作於意，見於色，下也。

Boyu had a fault and his mother whipped him, and he wept. His mother said: "In the past when I beat you I never saw you weep; why do you weep now?" He replied: "In the past when Yu offended and was beaten, it hurt; now Mother's strength cannot make me hurt, so I weep." So it is said: when parents are angry, to not let it provoke one inwardly, not show it on the face, but deeply bear one's own blame, making oneself pitiable and worthy of sympathy, is the highest; when parents are angry, to not let it provoke one inwardly and not show it on the face, is the next; when parents are angry, to let it provoke one inwardly and show it on the face, is the lowest.

成人有德，小子有造，大學之教也；時禁於其未發之曰預，因其可之曰時，相觀於善之曰磨，學不陵節而施之曰馴。發然後禁，則扞格而不勝；時過然後學，則勤苦而難成；雜施而不遜，則壞亂而不治；獨學而無友，則孤陋而寡聞。故曰有昭辟雍，有賢泮宮，田裡周行，濟濟鏘鏘，而相從執質，有族以文。

Adults have virtue and children have accomplishment; this is the teaching of the great school: forbidding before something arises is called prevention; acting at the right time is called timeliness; observing one another's goodness is called polishing; and learning without exceeding the measure while carrying it out is called taming. If one forbids only after it has arisen, one clashes and cannot prevail; if one learns after the time has passed, one toils bitterly and is hard to accomplish; if one practices in confusion and without order, one is ruined and cannot be governed; if one studies alone without friends, one is isolated and ignorant. So it is said: there is the bright Biyong, there is the worthy Pangong; on the village roads and highways, they walk in dignified order, following one another and holding their gifts, and kinsmen gather them with refinement.

周召公年十九，見正而冠，冠則可以為方伯諸侯矣。人之幼稚童蒙之時，非求師正本，無以立身全性。夫幼者必愚，愚者妄行；愚者妄行，不能保身，孟子曰：人皆知以食愈飢，莫知以學愈愚，故善材之幼者必勤於學問以修其性。今人誠能砥礪其材，自誠其神明，睹物之應，信道之要，觀始卒之端，覽無外之境，逍遙乎無方之內，彷徉乎塵埃之外，卓然獨立，超然絕世，此上聖之所遊神也。然晚世之人，莫能閒居心思，鼓琴讀書，追觀上古，友賢大夫；學問講辯日以自虞，疏遠世事分明利害，籌策得失，以觀禍福，設義立度，以為法式；窮追本末，究事之情，死有遺業，生有榮名；此皆人材之所能建也，然莫能為者，偷慢懈墮，多暇日之故也，是以失本而無名。夫學者，崇名立身之本也，儀狀齊等而飾貌者好，質性同倫而學問者智；是故砥礪琢磨非金也，而可以利金；詩書壁立，非我也，而可以厲心。夫問訊之士，日夜興起，厲中益知，以分別理，是故處身則全，立身不殆，士苟欲深明博察，以垂榮名，而不好問訊之道，則是伐智本而塞智原也，何以立軀也？騏驥雖疾，不遇伯樂，不致千里；干將雖利，非人力不能自斷焉；烏號之弓雖良，不得排檠，不能自任；人才雖高，不務學問，不能致聖。水積成川，則蛟龍生焉；土積成山，則豫樟生焉；學積成聖，則富貴尊顯至焉。千金之裘，非一狐之皮；臺廟之榱，非一木之枝；先王之法，非一士之智也。故曰：訊問者智之本，思慮者智之道也。中庸曰：“好問近乎智，力行近乎仁，知恥近乎勇。”積小之能大者，其惟仲尼乎！學者所以反情治性盡才者也，親賢學問，所以長德也；論交合友，所以相致也。詩云：“如切如磋，如琢如磨”，此之謂也。

Duke Shao of Zhou, at nineteen, saw what was right and received his cap, and having received his cap he could serve as a regional lord. When a person is young and ignorant, if he does not seek a teacher to set his root straight, he has no way to establish himself and preserve his nature. The young are surely foolish, and the foolish act rashly; the foolish who act rashly cannot protect themselves. Mencius said: people all know to cure hunger with food and do not know to cure ignorance with learning. So good material must work diligently at learning in youth to cultivate its nature. If people today could truly whet their own talent, make their spirit sincere by themselves, see the confirmation of things, trust the crux of the Way, observe the beginnings and ends, gaze on realms with no outer edge, roam within what has no direction, and linger beyond the dust, standing alone and aloof, cut off from the world, this is where the highest sages roam in spirit. But the people of the late age have none who can live idly and use their minds to think, play the zither and read, look back at high antiquity, and befriend worthy officers; delighting daily in study and debate, keeping distance from worldly affairs and clarifying benefit and harm, calculating gain and loss to observe fortune and misfortune, establishing righteousness and laws as models, pursuing roots and branches, and probing the real state of affairs, so that in death they leave an enterprise and in life they have a name of glory: all of these are things human talent can establish, yet none can do them, because they are careless, lazy, slack, and fall into idle days, and so they lose the root and have no name. Learning is the root of valuing a name and establishing oneself. If appearance and form are equal, the one who adorns the outside looks better; if natures are of the same kind, the one who studies is wiser. Thus a whetstone and file are not gold but can make gold sharp; the Odes and Documents stand like walls and are not myself but can whet the mind. Scholars who inquire rouse themselves day and night, whet their hearts and add knowledge so as to distinguish the strands, and so in their conduct they are secure and in establishing themselves are not in danger. If a scholar wishes to understand deeply and examine widely and hand down a name of glory, yet does not love the way of asking, he is chopping down the root of wisdom and blocking its source; by what means will he establish himself? A fine steed, though swift, if it does not meet Bo Le, will not reach a thousand li; Ganjiang, though sharp, cannot cut by itself without human strength; the Wuhao bow, though good, cannot do the job by itself without a straightening frame; human talent, though high, if it does not turn to learning, cannot reach sagehood. Water gathers into a river and flood dragons are born; earth gathers into a mountain and camphor trees are born; learning gathers into sagehood and wealth, honor, and prominence arrive. A fur robe worth a thousand pieces of gold is not the pelt of a single fox; the rafters of a terrace and temple are not the branches of a single tree; the laws of the former kings are not the wisdom of a single officer. So it is said: inquiry is the root of wisdom and thinking is the road of wisdom. The Doctrine of the Mean says: "To love learning is to come near to wisdom; to act with effort is to come near to benevolence; to know shame is to come near to courage." Among those who accumulate the small and become great, there is probably only Zhongni! Learning is how one returns to feeling, governs one's nature, and exhausts one's own talent; drawing near worthy men to study is how one increases virtue; discussing and joining friends is how people draw one another in. The Book of Odes says: "As if cut, as if filed, as if carved, as if polished." This is what is meant.

今夫闢地殖穀，以養生送死，銳金石，雜草藥以攻疾，各知構室屋以避暑雨，累臺榭以避潤溼，入知親其親，出知尊其君，內有男女之別，外有朋友之際，此聖人之德教，儒者受之傳之，以教誨於後世。今夫晚世之惡人，反非儒者曰：何以儒為？如此人者，是非本也，譬猶食谷衣絲，而非耕織者也；載於船車，服而安之，而非主匠者也；食於釜甑，須以生活，而非陶冶者也；此言違於情而行蒙於心者也。如此人者，骨肉不親也，秀士不友也，此三代之棄民也，人君之所不赦也。故詩云：“投畀豺虎，豺虎不食，投畀有北，有北不受，投畀有昊。”此之謂也。

They clear land and plant grain to nurture the living and bury the dead; they sharpen metal and stone and combine herbs to cure illness; each knows to build houses to avoid heat and rain and to pile up terraces and halls to avoid damp; at home they know to love their own kin and abroad they know to honor their own ruler; inside there is the distinction between men and women and outside the intercourse of friends: these are the moral teachings of the sages, which the Confucians received and transmitted to instruct later ages. But now wicked people of the late age, on the contrary, criticize the Confucians, saying: what use are Confucians? Such people criticize the root, like those who eat grain and wear silk yet disparage those who plow and weave; who sit in boats and carriages, riding in safety, yet disparage the craftsmen who made them; who eat from cauldrons and steamers and live by them yet disparage the potters and smelters. These are people whose words go against the facts and whose conduct is blinded by their own minds. Such people are not close to their own flesh and blood and make no friends among fine scholars; they are people whom the Three Dynasties cast off and whom rulers do not pardon. Hence the Book of Odes says: "Throw him to the wolves and tigers, and the wolves and tigers will not eat him; throw him to the north, and the north will not accept him; throw him to Heaven." This is what is meant.

孟子曰：人知糞其田，莫知糞其心；糞田莫過利曲得粟，糞心易行而得其所欲。何謂糞心？博學多聞；何謂易行？一性止淫也。

Mencius said: people know how to fertilize fields but do not know how to fertilize the mind. Fertilizing fields only yields grain along the furrows; fertilizing the mind changes conduct and gets what one desires. What is it to fertilize the mind? Learning widely and hearing much. What is it to change conduct? Making one's nature single-minded and stopping licentious desire.

子思曰：學所以益才也，礪所以致刃也，吾嘗幽處而深思，不若學之速；吾嘗跂而望，不若登高之博見。故順風而呼，聲不加疾而聞者眾；登丘而招，臂不加長而見者遠。故魚乘於水，鳥乘於風，草木乘於時。

Zisi said: learning is how one adds to one's talent, and grinding is how one makes a blade sharp. I once lived in seclusion and thought deeply, which was not as quick as learning; I once stood on tiptoe and gazed far, which was not as broad as climbing high. So when one calls with the wind, the sound is not hurried but more people hear it; when one waves from a hill, the arm is no longer but people see it from afar. So fish ride the water, birds ride the wind, and plants and trees ride the seasons.

孔子曰：可以與人終日而不倦者，其惟學乎！其身體不足觀也，其勇力不足憚也，其先祖不足稱也，其族姓不足道也；然而可以聞四方而昭於諸侯者，其惟學乎！詩曰：“不僭不亡，率由舊章”，夫學之謂也。

Confucius said: what one can stay with all day without tiring is probably only learning! The body is not enough to look at, courage and strength are not enough to make people afraid, ancestors are not enough to boast of, and family name is not enough to speak of; yet what can make one known in all quarters and illustrious among the feudal lords is probably only learning! The Book of Odes says: "Without error, without forgetting, following the old rules." This speaks of learning.

孔子曰：鯉，君子不可以不學，見人不可以不飾；不飾則無根，無根則失理；失理則不忠，不忠則失禮，失禮則不立。夫遠而有光者，飾也；近而逾明者，學也。譬之如汙池，水潦注焉，菅蒲生之，從上觀之，知其非源也。

Confucius said: "Li, a gentleman must not fail to study, and when meeting people must not fail to be well groomed; without grooming there is no root, without a root one loses principle; losing principle there is no loyalty, without loyalty one loses ritual, and without ritual one cannot establish oneself. What shines when seen from afar is grooming; what grows even brighter when seen up close is learning. It is like a stagnant pond into which rainwater flows and on which rushes and sedges grow; seeing it from above, one knows it is not a spring."

公扈子曰：有國者不可以不學，春秋，生而尊者驕，生而富者傲，生而富貴，又無鑑而自得者鮮矣。春秋，國之鑑也，春秋之中，弒君三十六，亡國五十二，諸侯奔走不得保社稷者甚眾，未有不先見而後從之者也。

Gonghu Zi said: one who holds a state must not fail to study. In the Spring and Autumn Annals, those born noble are proud, those born rich are arrogant, and those born rich and noble who, with no model, act properly of themselves are few. The Spring and Autumn Annals is the mirror of a state; in it, rulers assassinated number thirty-six and states ruined fifty-two, and the feudal lords who ran away and could not keep their altars are many; none of them failed to see the earlier cases and then follow them.

晉平公問於師曠曰：“吾年七十欲學，恐已暮矣。”師曠曰：“何不炳燭乎？”平公曰：“安有為人臣而戲其君乎？”師曠曰：“盲臣安敢戲其君乎？臣聞之，少而好學，如日出之陽；壯而好學，如日中之光；老而好學，如炳燭之明。炳燭之明，孰與昧行乎？”平公曰：“善哉！”

Duke Ping of Jin asked Music Master Kuang: "At seventy I want to study; I fear it is already too late." Kuang said: "Why not light a torch?" The duke said: "How can a minister make fun of his ruler?" Kuang said: "How would a blind minister dare to make fun of his ruler? I have heard that learning in youth is like the sunlight of sunrise; learning in the prime of life is like the light of midday; learning in old age is like the brightness of a lit torch. Which is better, the brightness of a lit torch or walking in the dark?" The duke said: "Good!"

河間獻王曰：“湯稱學聖王之道者，譬如日焉；靜居獨思，譬如火焉。夫舍學聖王之道，若舍日之光，何乃獨思火之明也；可以見小耳，未可用大知，惟學問可以廣明德慧也。”

Prince Xian of Hejian said: "Tang said that one who studies the way of the sage kings is like the sun, and one who sits in quiet seclusion thinking alone is like a fire. To abandon the study of the way of the sage kings is like abandoning the light of the sun and thinking alone about the brightness of a fire; one can only see small things and cannot seek great wisdom by it; only learning can spread bright virtue and wisdom."

梁丘據謂晏子曰：“吾至死不及夫子矣。”晏子曰：“嬰聞之，為者常成，行者常至；嬰非有異於人也，常為而不置，常行而不休者，故難及也。”

Liangqiu Ju said to Master Yan: "Until my death I will not catch up with you, Master." Master Yan said: "I have heard that those who do constantly succeed and those who walk constantly arrive; I am no different from others; I am only one who constantly does and does not set down and constantly walks and does not stop, so I am hard to catch up with."

甯越，中牟鄙人也，苦耕之勞，謂其友曰：“何為而可以免此苦也？”友曰：“莫如學，學二十年則可以達矣。”甯越曰：“請十五歲，人將休，吾將不休；人將臥，吾不敢臥。”十五歲學而周威公師之。夫走者之速也，而過二里止；步者之遲也，而百里不止。今甯越之材而久不止，其為諸侯師，豈不宜哉！

Ning Yue was a rustic of Zhongmou, worn down by the toil of farming, and said to his friend: "How can I be freed from this suffering?" His friend said: "Nothing is better than study; after twenty years of study you can become prominent." Ning Yue said: "Let me do it in fifteen years: when others are about to rest, I will not rest; when others are about to lie down, I dare not lie down." After fifteen years of study, Duke Wei of Zhou took him as his teacher. A runner is fast but stops after two li; a walker is slow but does not stop even after a hundred li. Now with Ning Yue's talent and his refusal to stop for so long, was it not fitting that he became a teacher of lords!

孔子謂子路曰：“汝何好？”子路曰：“好長劍。”孔子曰：“非此之問也，請以汝之所能，加之以學，豈可及哉！”子路曰：“學亦有益乎？”孔子曰：“夫人君無諫臣則失政；士無教交，則失德；狂馬不釋其策，操弓不返於檠；木受繩則直，人受諫則聖；受學重問，孰不順成；毀仁惡士，且近於刑。君子不可以不學。”子路曰：“南山有竹，弗揉自直，斬而射之，通於犀革，又何學為乎？”孔子曰：“括而羽之，鏃而砥礪之，其入不益深乎？”子路拜曰：“敬受教哉！”

Confucius said to Zilu: "What do you like?" Zilu said: "I like long swords." Confucius said: "That is not what I asked; take what you are able to do and add study to it, and who could catch up with you!" Zilu said: "Does study also bring benefit?" Confucius said: "A ruler without remonstrating ministers loses his government; a scholar without friends to instruct him loses his virtue; a wild horse does not put down the whip, and one who holds a bow does not leave the bow frame; wood receiving the ink line becomes straight, and a person receiving remonstrance becomes a sage; one who accepts learning and values inquiry, who does not succeed smoothly? One who ruins benevolence and hates scholars comes close to punishment. The gentleman must not fail to study." Zilu said: "On the Southern Mountain there is bamboo that is straight of itself without being bent; cut and shot, it pierces rhinoceros hide; why need one study?" Confucius said: "If you fit it with a notch and feathers, add an arrowhead and sharpen it, would it not enter deeper?" Zilu bowed and said: "I respectfully accept your instruction!"

子路問於孔子曰：“請釋古之學而行由之意，可乎？”孔子曰：“不可，昔者東夷慕諸夏之義，有女，其夫死，為之內私婿，終身不嫁，不嫁則不嫁矣，然非貞節之義也；蒼梧之弟，娶妻而美好，請與兄易，忠則忠矣，然非禮也。今子欲釋古之學而行子之意，庸知子用非為是，用是為非乎！不順其初，雖欲悔之，難哉！”

Zilu asked Confucius: "May I set aside the ancient learning and act as You's own heart tells him?" Confucius said: "No. In the past the eastern Yi admired the righteousness of the Chinese states. There was a woman whose husband died, and a son-in-law was privately brought for her into the inner room; she did not remarry for the rest of her life; not remarrying she did not remarry, yet it was not the righteousness of chastity. The younger brother of Cangwu took a beautiful wife and asked to exchange her with his elder brother; loyal he was loyal, yet it was not ritual. Now you want to set aside ancient learning and act on your own heart; how do you know you are not taking the wrong for right and the right for wrong! If it starts out not smooth, even if you want to regret it, it will be hard!"

豐牆磽下未必崩也，流行潦至，壞必先矣；樹本淺，根垓不深，未必橛也，飄風起，暴雨至，拔必先矣。君子居於是國，不崇仁義，不尊賢臣，未必亡也；然一旦有非常之變，車馳人走，指而禍至，乃始幹喉燋唇，仰天而嘆，庶幾焉天其救之，不亦難乎？孔子曰：“不慎其前，而悔其後，雖悔無及矣。”詩曰：“啜其泣矣，何嗟及矣”？言不先正本而成憂於末也。

A wall may be thick and its foundation thin yet not necessarily collapse; but when flowing water and standing floods arrive, its ruin is sure to come first. A tree may have a shallow trunk and unsteady roots, yet not necessarily break; but when a great wind arises and a violent rain comes, it will certainly be uprooted first. A gentleman living in this state who does not esteem benevolence and righteousness and does not honor worthy ministers will not necessarily perish; but once an extraordinary change occurs, carriages race and people run, and in the span of a finger disaster arrives, then his throat is parched and his lips scorched, he sighs to the sky and hopes that Heaven will save him; is that not hard too? Confucius said: "One who is not careful beforehand regrets afterward, and even if he regrets, it is too late." The Book of Odes says: "Sobbing and weeping; what good does sighing do?" This speaks of not setting the root right first and then forming worry at the tip.

虞君問盆成子曰：“今工者久而巧，色者老而衰；今人不及壯之時，益積心技之術，以備將衰之色，色者必盡乎老之前，知謀無以異乎幼之時。可好之色，彬彬乎且盡，洋洋乎安托無能之軀哉！故有技者不累身而未嘗滅，而色不得以常茂。”

The Lord of Yu asked Pencheng Zi: "A craftsman becomes skilled with long practice, and a beauty declines with age; people today cannot match the time of their prime, so they should accumulate the arts of mind, wisdom, and skill, to guard against the decline of the beauty that is about to fade; beauty will surely be spent before old age, while wisdom and planning are no different from those of youth. The beauty one loves is gradually being used up, and where will the incompetent body entrust itself in its helplessness! So the one with skill is not burdened in body and the skill is never extinguished, whereas beauty cannot always flourish."

齊桓公問管仲曰：“王者何貴？”曰：“貴天。”桓公仰而視天，管仲曰：“所謂天者，非謂蒼蒼莽莽之天也；君人者以百姓為天，百姓與之則安，輔之則強，非之則危，背之則亡。”詩云：“人而無良，相怨一方”。民怨其上，不遂亡者，未之有也。

Duke Huan of Qi asked Guan Zhong: "What does a king value?" He replied: "He values Heaven." Duke Huan raised his head and looked at the sky, and Guan Zhong said: "What is called Heaven is not the vast blue sky; the ruler takes the people as his Heaven: when the people are close to him he is secure, when they help him he is strong, when they criticize him he is in danger, and when they turn away he is lost." The Book of Odes says: "People without goodness resent each other at one corner." There has never been a case where the people resent those above and the latter did not perish with them.

河間獻王曰：“管子稱倉廩實，知禮節；衣食足，知榮辱。”夫谷者，國家所以昌熾，士女所以姣好，禮義所以行，而人心所以安也。尚書五福以富為始，子貢問為政，孔子曰：富之，既富乃教之也，此治國之本也。

Prince Xian of Hejian said: "Guanzi said: when the granaries are full, people know ritual; when clothing and food are sufficient, people know honor and disgrace." Grain is what makes a state prosper, what makes men and women fine, what allows ritual and righteousness to be practiced, and what steadies people's hearts. The Book of Documents begins the Five Blessings with wealth; when Zigong asked about government, Confucius said: make them wealthy, and having made them wealthy, teach them; this is the root of ordering a state.

文公見咎季，其廟傅於西牆，公曰：“孰處而西？”對曰：“君之老臣也。”公曰：“西益而宅。”對曰：“臣之忠，不如老臣之力，其牆壞而不築。”公曰：“何不築？”對曰：“一日不稼，百日不食。”公出而告之僕，僕●首於軫曰：“呂刑云：‘一人有慶，兆民賴之。’君之明，群臣之福也，乃令於國曰：毋淫宮室，以妨人宅，板築以時，無奪農功。”

Duke Wen saw Jiu Ji, whose temple was close against the west wall, and said: "Who lives to the west?" He replied: "An old minister of Your Lordship." The duke said: "Extend your residence to the west." He replied: "My loyalty does not match the old minister's strength, and that wall is broken yet he does not repair it." The duke said: "Why does he not repair it?" He replied: "A day without plowing means a hundred days without food." The duke went out and told his driver, and the driver (the received text has a damaged character here, which by sense is 'bowed') touched his head to the carriage rail and said: "The Marquis of Lu's Punishments says: 'When one man has good fortune, the myriad people rely on him.' Your Lordship's clear sight is the blessing of the ministers." Then he gave an order throughout the state: do not build palaces excessively so as to harm others' dwellings, and build walls according to the season so as not to take away from farm work.

楚恭王多寵子，而世子之位不定。屈建曰：“楚必多亂。夫一兔走於街，萬人追之；一人得之，萬人不復走。分未定，則一兔走，使萬人擾；分已定，則雖貪夫知止。今楚多寵子而嫡位無主，亂自是生矣。夫世子者，國之基也，而百姓之望也；國既無基，又使百姓失望，絕其本矣。本絕則撓亂，猶兔走也。”恭王聞之，立康王為太子，其後猶有令尹圍，公子棄疾之亂也。

King Gong of Chu had many favored sons, and the position of heir was not settled. Qu Jian said: "Chu will surely have much disorder. A hare runs in the street and ten thousand people chase it; once one person has caught it, the ten thousand no longer run. When the allotment is not settled, one hare runs and throws ten thousand into confusion; when the allotment is settled, even the greedy know to stop. Now Chu has many favored sons and the heir's seat has no master, so disorder arises from this. The heir is the foundation of the state and also the hope of the people; if the state has no foundation and moreover disappoints the people, the root is cut. When the root is cut there is disturbance, like the running of the hare." King Gong heard this and made King Kang the crown prince, but even so there was still the disorder of Chief Minister Wei and Prince Qiji.

晉襄公薨，嗣君少，趙宣子相，謂大夫曰：“立少君，懼多難，請立雍；雍長，出在秦，秦大，足以為援。”賈季曰：“不若公子樂，樂有寵於國，先君愛而仕之翟，翟是以為援。”穆嬴抱太子以呼於庭曰：“先君奚罪，其嗣亦奚罪，舍嫡嗣不立而外求君子。”出朝抱以見宣子曰：“惡難也，故欲立長君，長君立而少君壯，難乃至矣。”宣子患之，遂立太子也。

When Duke Xiang of Jin died, the successor was young; Zhao Xuanzi, who was chancellor, said to the grand officers: "To install a young ruler I fear there will be many troubles; I propose installing Yong. Yong is older and lives in exile in Qin; Qin is great and suffices to serve as outside support." Jia Ji said: "It would be better to install Prince Le; Le is favored within the state, the former ruler loved him and gave him office among the Di, and so the Di can serve as outside support." Mu Ying, carrying the crown prince, cried out in the courtyard: "What crime did the former ruler commit, and what crime did his heir commit, that you cast aside the legitimate heir and seek a ruler elsewhere?" Leaving the court, she carried him to see Xuanzi and said: "You hate calamity and so want to install an older ruler; if you install an older ruler and the young ruler grows up, calamity arrives." Xuanzi was worried by this and installed the crown prince.

趙簡子以襄子為後，董安於曰：“無恤不才，今以為後，何也？”簡子曰：“是其人能為社稷忍辱。”異日，智伯與襄子飲，而灌襄子之首，大夫請殺之，襄子曰：“先君之立我也，曰能為社稷忍辱，豈曰能刺人哉！”處十月，智伯圍襄子於晉陽，襄子疏隊而擊之，大敗智伯，漆其首以為酒器。

Zhao Jianzi made Xiangzi his heir, and Dong Anyu said: "Wuxu has no talent; why take him as your successor?" Jianzi said: "This man can endure disgrace for the sake of the altars." Later one day, Zhi Bo drank with Xiangzi and poured wine over Xiangzi's head. The grand officers asked to kill Zhi Bo, but Xiangzi said: "The former ruler appointed me saying I could endure disgrace for the altars; where did he say I could assassinate people!" Ten months later Zhi Bo besieged Xiangzi in Jinyang; Xiangzi spread out his troops and attacked him, utterly defeated Zhi Bo, and lacquered his head to make a drinking vessel.

士君子之有勇而果於行者，不以立節行誼，而以妄死非名，豈不痛哉！士有殺身以成仁，觸害以立義，倚於節理而不議死地；故能身死名流於來世，非有勇斷，孰能行之？子路曰：“不能勤苦，不能恬貧窮，不能輕死亡；而曰我能行義，吾不信也。”昔者申包胥立於秦庭，七日七夜喪不絕聲，遂以存楚，不能勤苦，安能行此！曾子布衣縕袍未得完，糟糠之食，藜藿之羹未得飽，義不合則辭上卿，不恬貧窮，安能行此！比干將死而諫逾忠，伯夷叔齊餓死於首陽山而志逾彰，不輕死亡，安能行此！故夫士欲立義行道，毋論難易而後能行之；立身著名，無顧利害而後能成之。詩曰：“彼其之子，碩大且篤。”非良篤修激之君子，其誰能行之哉？王子比干殺身以作其忠，伯夷叔齊殺身以成其廉，此三子者，皆天下之通士也，豈不愛其身哉？以為夫義之不立，名之不著是士之恥也，故殺身以遂其行。因此觀之，卑賤貧窮，非士之恥也。夫士之所恥者，天下舉忠而士不與焉，舉信而士不與焉，舉廉而士不與焉；三者在乎身，名傳於後世，與日月並而不息，雖無道之世不能汙焉。然則非好死而惡生也，非惡富貴而樂貧賤也，由其道，遵其理，尊貴及己，士不辭也。孔子曰：“富而可求，雖執鞭之士，吾亦為之；富而不可求，從吾所好。”大聖之操也。詩云：“我心匪石，不可轉也，我心匪席，不可卷也。”言不失己也；能不失己，然後可與濟難矣，此士君子之所以越眾也。

A gentleman-scholar who has courage and is bold in action but does not use it to establish integrity and righteous conduct, and instead uses it to die rashly seeking an improper name, is that not painful! There are scholars who give up their lives to achieve benevolence, who risk harm to establish righteousness, who lean on integrity and principle and do not calculate in terms of death; therefore their names are passed down to later ages even though they die; if not for courage and decisiveness, who could do this? Zilu said: "One who cannot endure hardship, cannot be at ease in poverty, and cannot make light of death, yet says he can practice righteousness, I do not believe." In the past Shen Baoxu stood in the court of Qin and for seven days and nights his cries of mourning did not cease, and so he preserved Chu; if he could not endure hardship, how could he have done this! Zengzi, in cloth garments and a coarse robe not yet whole, with chaff and husks for rice and bean-leaf soup not yet enough to eat, resigned from the post of senior minister when righteousness did not accord; if he could not be at ease in poverty, how could he have done this! Bi Gan was more loyal as he was about to die for his remonstrance, and Boyi and Shuqi starved to death on Shouyang Mountain and their ambition shone all the more; if they had not made light of death, how could they have done this! So if a scholar wants to establish righteousness and practice the Way, he does so regardless of difficulty or ease before he can carry it out; in establishing himself and achieving a name he disregards benefit and harm before he can succeed. The Book of Odes says: "That man, tall and sincere." If not a gentleman who is good and sincere and whose self-cultivation is intense, who could carry it out? Prince Bi Gan gave up his life to accomplish his loyalty, and Boyi and Shuqi gave up their lives to accomplish their integrity; these three were all scholars known throughout the world; did they not cherish their own bodies? They considered it a disgrace to a scholar if righteousness was not established and his name not made clear, so they gave up their lives to complete their conduct. From this one sees that lowliness and poverty are not a scholar's disgrace. What a scholar is ashamed of is that when the world lists loyalty, the scholar is not among them; when it lists good faith, the scholar is not among them; when it lists integrity, the scholar is not among them; if the three are in the person and his name is passed on to later ages, standing alongside the sun and moon without ceasing, even a world without the Way cannot stain him. So it is not that they love death and hate life, nor that they hate wealth and honor and delight in poverty and lowliness; they follow their Way and follow their principle, and if honor comes to them, the scholar does not decline it. Confucius said: "If wealth could be sought, even if I had to be a groom holding a whip, I would do it; if wealth cannot be sought, I follow what I love." This is the conduct of the great sage. The Book of Odes says: "My heart is not a stone and cannot be turned; my heart is not a mat and cannot be rolled up." This speaks of not losing oneself; one who can not lose himself can then pass through calamity together with others, and this is how gentleman-scholars rise above the crowd.

楚伐陳，陳西門燔，因使其降民修之，孔子過之，不軾，子路曰：“禮過三人則下車，過二人則軾；今陳修門者人數眾矣，夫子何為不軾？”孔子曰：“丘聞之，國亡而不知，不智；知而不爭，不忠；忠而不死，不廉；今陳修門者不行一於此，丘故不為軾也。”

Chu attacked Chen, and the west gate of Chen was burned, so the people who had surrendered were made to repair it. Confucius passed by and did not lean on the carriage rail. Zilu said: "Ritual prescribes that when passing three people one gets down from the carriage and when passing two one leans on the rail; now there are many men repairing Chen's gate; why does the Master not lean on the rail?" Confucius said: "I have heard that to have one's state ruined and not know it is not wise; to know and not remonstrate is not loyal; to be loyal and not die is not upright; these men repairing Chen's gate do not do a single one of these, and so I do not lean on the rail for them."

孔子見齊景公，景公致廩丘以為養，孔子辭不受，出謂弟子曰：“吾聞君子當功以受祿，今說景公，景公未之行而賜我廩丘，其不知丘亦甚矣！”遂辭而行。曾子衣弊衣以耕，魯君使人往致邑焉，曰：“請以此修衣。”曾子不受，反覆往，又不受，使者曰：“先生非求於人，人則獻之，奚為不受？”曾子曰：“臣聞之，受人者畏人，予人者驕人；縱子有賜不我驕也，我能勿畏乎？”終不受。孔子聞之曰：“參之言，足以全其節也。”子思居於衛，縕袍無表，二旬而九食，田子方聞之，使人遺狐白之裘，恐其不受，因謂之曰：“吾假人，遂忘之；吾與人也，如棄之。”子思辭而不受，子方曰：“我有子無，何故不受？”子思曰：“急聞之，妄與不如棄物於溝壑，急雖貧也，不忍以身為溝壑，是以不敢當也。”

Confucius saw Duke Jing of Qi, and Duke Jing sent him Linqiu as support, but Confucius declined and did not accept. Going out, he said to his disciples: "I have heard that a noble man receives salary only for merit. Now I have advised Duke Jing, and before he has acted on it he gives me Linqiu; how little he understands Qiu!" So he took his leave and left. Zengzi was plowing in tattered clothes, and the Duke of Lu sent someone to give him a fief, saying: "Please use this to mend your clothing." Zengzi did not accept, and when the envoy came repeatedly, he still did not accept. The envoy said: "You did not ask of anyone; people offer it to you. Why do you not accept?" Zengzi said: "I have heard that one who receives from others fears them, and one who gives to others is arrogant toward them; even if you give and are not arrogant toward me, can I not fear?" In the end he did not accept. Confucius heard of it and said: "Shen's words are enough to preserve his integrity." Zisi lived in Wei, his padded robe had no outer cloth, and he ate nine meals in twenty days. Tian Zifang heard of it and sent a white fox-fur coat, and fearing he would not accept it, said to him: "When I lend to others, I forget it; when I give to others, it is like throwing it away." Zisi declined and did not accept. Zifang said: "I have it and you do not; why do you not accept?" Zisi said: "I have heard that giving recklessly is worse than throwing things into a ditch. Although I am poor, I cannot bear to treat my body as a ditch, so I dare not accept."

宋襄公茲父為桓公太子，桓公有後妻子，曰公子目夷，公愛之，茲父為公愛之也。欲立之，請於公曰：“請使目夷立，臣為之相以佐之。”公曰：“何故也？”對曰：“臣之舅在衛，愛臣，若終立則不可以往，絕跡於衛，是背母也。且臣自知不足以處目夷之上。”公不許，強以請公，公許之，將立公子目夷，目夷辭曰：“兄立而弟在下，是其義也；今弟立而兄在下，不義也；不義而使目夷為之，目夷將逃。”乃逃之衛，茲父從之。三年，桓公有疾，使人召茲父，若不來，是使我以憂死也，茲父乃反，公復立之以為太子，然後目夷歸也。

Zifu, who became Duke Xiang of Song, was the crown prince of Duke Huan. Duke Huan had a son by a later wife, named Prince Mu Yi, whom the Duke loved, and Zifu loved him as well because the Duke did. He wished to have Mu Yi installed, and requested of the Duke: "Please let Mu Yi be installed, and I will be his chancellor to assist him." The Duke said: "For what reason?" He replied: "My maternal uncle is in Wei and cherishes me; if I am finally installed I cannot go there, and cutting off ties with Wei would be turning my back on my mother. Moreover I myself know that I am not fit to be above Mu Yi." The Duke did not agree, but he pressed the Duke strongly and the Duke agreed, and was about to install Prince Mu Yi. Mu Yi declined, saying: "For the elder brother to be installed and the younger below him is right; now that the younger is installed and the elder below him, it is not right; if I am made to do something unrighteous, I will flee." So he fled to Wei, and Zifu followed him. After three years, Duke Huan fell ill and sent for Zifu: if he did not come, it would make me die with grief. Zifu then returned, the Duke installed him again as crown prince, and only then did Mu Yi return.

晉驪姬譖太子申生於獻公，獻公將殺之，公子重耳謂申生曰：“為此者非子之罪也，子胡不進辭，辭之必免於罪。”申生曰：“不可，我辭之，驪姬必有罪矣，吾君老矣，微驪姬寢不安席，食不甘味，如何使吾君以恨終哉！”重耳曰：“不辭則不若速去矣。”申生曰：“不可，去而免於此，是惡吾君也；夫彰父之過而取美諸侯，孰肯納之？入困於宗，出困於逃，是重吾惡也。吾聞之，忠不暴君，智不重惡，勇不逃死，如是者，吾以身當之。”遂伏劍死。君子聞之曰：“天命矣夫世子！”詩曰：“萋兮斐兮，成是貝錦。彼譖人者，亦已太甚！”

Lady Li of Jin slandered the crown prince Shensheng to Duke Xian, and Duke Xian was about to kill him. Prince Chong'er said to Shensheng: "This is not your fault; why do you not step forward and defend yourself? Defending yourself will surely free you from guilt." Shensheng said: "I cannot. If I defend myself, Lady Li will surely be guilty. My lord is old, and without Lady Li he cannot sleep peacefully or find food sweet; how could I let my lord end his life with regret?" Chong'er said: "If you will not defend yourself, it is better to leave quickly." Shensheng said: "I cannot. To leave and be free of this would be to hate my lord; to expose my father's faults and win a fine name among the feudal lords, who would receive me? Going in I am trapped in the clan, going out I am trapped in exile, which would increase my wrong. I have heard that loyalty does not expose the lord, wisdom does not add to wrongdoing, courage does not flee death; in such a case, I will bear it with my own body." So he fell on his sword and died. A noble man heard of it and said: "This is Heaven's decree, the crown prince!" The Book of Songs says: "Intricate patterns, woven into this shell-brocade. Those who slander others have gone too far!"

晉獻公之時，有士焉，曰狐突，傅太子申生，公立驪姬為夫人，而國多憂，狐突稱疾不出。六年，獻公以譖誅太子，太子將死，使人謂狐突曰：“吾君老矣，國家多難，傅一齣以輔吾君，申生受賜以死不恨。”再拜稽首而死。狐突乃復事獻公，三年，獻公卒，狐突辭於諸大夫曰：“突受太子之詔，今事終矣，與其久生亂世也，不若死而報太子。”乃歸自殺。

In the time of Duke Xian of Jin, there was a scholar named Hu Tu who served as tutor to the crown prince Shensheng. When the Duke made Lady Li his wife and the state was full of troubles, Hu Tu claimed illness and did not go out. In the sixth year, Duke Xian killed the crown prince on account of slander, and when the crown prince was about to die, he sent someone to say to Hu Tu: "My lord is old and the state is in many troubles; if the tutor will come out and assist my lord, Shensheng will receive the gift of death without regret." He bowed twice, touched his head to the ground, and died. Hu Tu then served Duke Xian again; three years later Duke Xian died, and Hu Tu took leave of the grandees, saying: "Tu received the crown prince's command, and now the task is done; rather than live long in a disordered age, I would die to repay the crown prince." He then went back and killed himself.

楚平王使奮揚殺太子建，未至而遣之，太子奔宋，王召奮揚，使城父人執之以至，王曰：“言出於予口，入於爾耳，誰告建也？”對曰：臣告之，王初命臣曰：“事建如事餘，臣不佞，不能貳也；奉初以還，故遣之，已而悔之，亦無及也。”王曰：“而敢來，何也？”對曰：“使而失命，召而不來，是重過也，逃無所入。”王乃赦之。

King Ping of Chu sent Fen Yang to kill the crown prince Jian, but before arriving he let him go, and the crown prince fled to Song. The King summoned Fen Yang and had the men of Chengfu seize him and deliver him. The King said: "The words came out of my mouth and entered your ear; who told Jian?" He replied: "I told him. At first the King ordered me: 'Serve Jian as you would serve me.' I am untalented and cannot have two hearts; holding to the first command, I came back, so I let him go. Afterward I regretted it, but it was too late." The King said: "You dared to come; why?" He replied: "To go on a mission and lose the command, and then not come when summoned, would be to add to my fault, and there would be nowhere to flee." The King then pardoned him.

晉靈公暴，趙宣子驟諫，靈公患之，使鉏之彌賊之；鉏之彌晨往，則寢門闢矣，宣子盛服將朝，尚早，坐而假寢，之彌退，嘆而言曰：“不忘恭敬，民之主也。賊民之主，不忠；棄君之命，不信。有一於此，不如死也。”遂觸槐而死。

Duke Ling of Jin was cruel, and Zhao Xuanzi remonstrated with him repeatedly. Duke Ling was troubled by this and sent Chu Zhimi to assassinate him; Chu Zhimi went in the morning, and the door of the bedchamber was already open; Xuanzi was fully dressed to go to court, but it was still early, so he sat dozing. Zhimi withdrew and sighed, saying: "One who does not forget reverence is the master of the people. To kill the people's master is disloyal; to abandon the lord's command is untrustworthy. With either of these, it is better to die." So he struck his head against a locust tree and died.

齊人有子蘭子者，事白公勝，勝將為難，乃告子蘭子曰：“吾將舉大事於國，願與子共之。”子蘭子曰：“我事子而與子殺君，是助子之不義也；畏患而去子，是遁子於難也。故不與子殺君以成吾義，契領於庭，以遂吾行。”

A man of Qi named Zilanzi served Bai Gong Sheng. When Sheng was about to start a rebellion, he told Zilanzi: "I am going to undertake a great matter in the state, and wish to do it with you." Zilanzi said: "I serve you but would kill the ruler with you; that would be to assist your unrighteousness. To fear the disaster and leave you would be to abandon you in danger. So I will not kill the ruler with you to complete my own righteousness, but will cut my neck in the courtyard to complete my conduct."

楚有士申鳴者，在家而養其父，孝聞於楚國，王欲授之相，申鳴辭不受，其父曰：“王欲相汝，汝何不受乎？”申鳴對曰：“舍父之孝子而為王之忠臣，何也？”其父曰：“使有祿於國，立義於庭，汝樂吾無憂矣，吾欲汝之相也。”申鳴曰：“諾。”遂入朝，楚王因授之相。居三年，白公為亂，殺司馬子期，申鳴將往死之，父止之曰：“棄父而死，其可乎？”申鳴曰：“聞夫仕者身歸於君而祿歸於親，今既去子事君，得無死其難乎？”遂辭而往，因以兵圍之。白公謂石乞曰：“申鳴者，天下之勇士也，今以兵圍我，吾為之奈何？”石乞曰：“申鳴者，天下之孝子也，往劫其父以兵，申鳴聞之必來，因與之語。”白公曰：“善。”則往取其父，持之以兵，告申鳴曰：“子與吾，吾與子分楚國；子不與吾，子父則死矣。”申鳴流涕而應之曰：“始吾父之孝子也，今吾君之忠臣也；吾聞之也，食其食者死其事，受其祿者畢其能；今吾已不得為父之孝子矣，乃君之忠臣也，吾何得以全身！”援桴鼓之，遂殺白公，其父亦死，王賞之金百斤，申鳴曰：“食君之食，避君之難，非忠臣也；定君之國，殺臣之父，非孝子也。名不可兩立，行不可兩全也，如是而生，何面目立於天下。”遂自殺也。

A scholar of Chu named Shen Ming stayed at home to care for his father, and his filial piety was known in Chu. The King wished to give him the post of chancellor, but Shen Ming declined and did not accept. His father said: "The King wishes you to be chancellor; why do you not accept?" Shen Ming replied: "To abandon being a filial son to my father and become a loyal minister to the King, why?" His father said: "If you have a salary in the state and establish righteousness at court, you will be happy and I will have no worries; I want you to be chancellor." Shen Ming said: "Good." So he entered court, and the King of Chu gave him the post of chancellor. Three years later, Bai Gong rebelled and killed Sima Ziqi, and Shen Ming was about to go and die over this, but his father stopped him, saying: "To abandon your father and die; is that acceptable?" Shen Ming said: "I have heard that for an official, his body belongs to the ruler and his salary to his parents; now that I have left the position of son to serve my ruler, can I not die for his troubles?" So he took leave and went, and besieged Bai Gong with troops. Bai Gong said to Shi Qi: "Shen Ming is the bravest man under heaven; now he is besieging me with troops; what should I do?" Shi Qi said: "Shen Ming is the most filial son under heaven; take troops and seize his father, and Shen Ming, hearing of it, will certainly come, and you can speak with him then." Bai Gong said: "Good." He then seized his father, held him with weapons, and told Shen Ming: "You and I, I and you, we divide Chu; if you will not join me, your father will die." Shen Ming wept and answered: "At first I was a filial son to my father, now I am a loyal minister to my ruler; I have heard that one who eats another's food dies for his affairs, and one who receives another's salary exhausts his ability; now that I can no longer be a filial son to my father and am my ruler's loyal minister, how can I preserve my body!" He took up the drumstick and beat the drum, and so killed Bai Gong, and his father died as well. The King rewarded him with a hundred jin of gold, and Shen Ming said: "To eat the ruler's food and avoid the ruler's troubles is not a loyal minister; to settle the ruler's state and kill the minister's father is not a filial son. A name cannot stand on both sides, conduct cannot be complete on both sides; living like this, what face have I to stand in the world." So he killed himself.

齊莊公且伐莒，為車五乘之賓，而杞梁華舟獨不與焉，故歸而不食，其母曰：“汝生而無義，死而無名，則雖非五乘，孰不汝笑也？汝生而有義，死而有名，則五乘之賓盡汝下也。”趣食乃行，杞梁華舟同車侍於莊公而行至莒，莒人逆之，杞梁華舟下鬥，獲甲首三百，莊公止之曰：“子止，與子同齊國。”杞梁華舟曰：“君為五乘之賓，而舟梁不與焉，是少吾勇也；臨敵涉難，止我以利，是汙吾行也；深入多殺者，臣之事也，齊國之利，非吾所知也。”遂進鬥，壞軍陷陣，三軍弗敢當，至莒城下，莒人以炭置地，二人立有間，不能入。隰侯重為右曰：“吾聞古之士，犯患涉難者，其去遂於物也，來，吾踰子。”隰侯重仗楯伏炭，二子乘而入，顧而哭之，華舟後息。杞梁曰：“汝無勇乎？何哭之久也？”華舟曰：“吾豈無勇哉，是其勇與我同也，而先吾死，是以哀之。”莒人曰：“子毋死，與子同莒國。”杞梁華舟曰：“去國歸敵，非忠臣也；去長受賜，非正行也；且雞鳴而期，日中而忘之，非信也。深入多殺者，臣之事也，莒國之利非吾所知也。”遂進鬥，殺二十七人而死。其妻聞之而哭，城為之，而隅為之崩。此非所以起也。

Duke Zhuang of Qi was about to attack Ju, and set up guests of the five-chariot rank, but Qi Liang and Hua Zhou alone were not among them, so they went home and did not eat. Their mother said: "If you live without righteousness and die without a name, then even if you are not of the five-chariot rank, who would not laugh at you? If you live with righteousness and die with a name, then the guests of the five-chariot rank are all beneath you." They quickly ate and then set out. Qi Liang and Hua Zhou rode in the same chariot attending Duke Zhuang to Ju, and the men of Ju came out to fight; Qi Liang and Hua Zhou got down and fought hand to hand, and took three hundred armored heads. Duke Zhuang stopped them, saying: "Stop, and I will share the state of Qi with you." Qi Liang and Hua Zhou said: "Your Lordship set up guests of the five-chariot rank and Zhou and Liang were not among them, which looks down on our courage; to face the enemy and cross danger and be stopped with profit is to stain our conduct; to go deep and kill many is a minister's business, and the profit of Qi is not something we know." So they advanced and fought, shattered the enemy ranks and broke through, and the three armies did not dare to resist. At the foot of the walls of Ju, the men of Ju laid charcoal on the ground, and the two stood for a while, unable to go in. Xi Houzhong, serving as spearman on the right, said: "I have heard that ancient scholars who braved calamity and passed through hardships did so in the end for the sake of things. Come, I will let you step over me." Xi Houzhong held up a shield and lay on the charcoal, the two stepped on him and went in, and looked back and wept over him, Hua Zhou stopping last. Qi Liang said: "Have you no courage? Why do you weep so long?" Hua Zhou said: "How could I have no courage? This man's courage was the same as mine, but he died before me, so I grieve." The men of Ju said: "Do not die, and we will share the state of Ju with you." Qi Liang and Hua Zhou said: "To leave one's own state and join the enemy is not being a loyal minister; to leave one's superior and accept rewards is not proper conduct; moreover, to agree at cockcrow and forget by noon is not trustworthiness. To go deep and kill many is a minister's business, and the profit of Ju is not something we know." So they advanced and fought, killed twenty-seven, and died. Qi Liang's wife heard and wept, and the city wall because of it, the corner of the wall collapsed because of it. This is not used to raise anything up.

越甲至齊，雍門子狄請死之，齊王曰：“鼓鐸之聲未聞，矢石未交，長兵未接，子何務死之？為人臣之禮邪？”雍門子狄對曰：“臣聞之，昔者王田於囿，左轂鳴、車右請死之，而王曰：‘子何為死？’車右對曰：‘為其鳴吾君也。’王曰：‘左轂鳴者工師之罪也，子何事之有焉？’車右曰：‘臣不見工師之乘而見其鳴吾君也。’遂刎頸而死，知有之乎？”齊王曰：“有之。”雍門子狄曰：“今越甲至，其鳴吾君也，豈左轂之下哉？車右可以死左轂，而臣獨不可以死越甲也？”遂刎頸而死。是日越人引甲而退七十里，曰：“齊王有臣，鈞如雍門子狄，擬使越社稷不血食。”遂引甲而歸，齊王葬雍門子狄以上卿之禮。

When the armored troops of Yue came to Qi, Yongmen Zidi asked to die over this. The King of Qi said: "The sound of drums and bells has not yet been heard, arrows and stones have not yet crossed, long weapons have not yet met; why must you die? Is this the ritual of a minister?" Yongmen Zidi replied: "I have heard that in former times when the King was hunting in the park, the left hub of the chariot creaked, and the spearman on the right asked to die over this, and the King said: 'Why must you die?' The spearman replied: 'Because it creaked at our lord.' The King said: 'The creaking of the left hub is the fault of the chief craftsman; what business is it of yours?' The spearman said: 'I did not see the craftsman riding in the chariot, but I saw it creak at our lord.' So he cut his own throat and died. Do you know of this?" The King of Qi said: "Yes." Yongmen Zidi said: "Now the armored troops of Yue have come, and they creak at our lord; is that not worse than under the left hub? The spearman could die for the left hub, so can I alone not die for the armored troops of Yue?" So he cut his own throat and died. On that day the men of Yue withdrew their armored troops seventy li and said: "If the King of Qi has ministers all like Yongmen Zidi, it would leave Yue's altars of soil and grain without blood sacrifice." So they returned with their troops. The King of Qi buried Yongmen Zidi with the ritual of a senior minister.

楚人將與吳人戰，楚兵寡而吳兵眾，楚將軍子囊曰：“我擊此國必敗，辱君虧地，忠臣不忍為也。”不復於君，黜兵而退，至於國郊，使人復於君曰：“臣請死！”君曰：“子大夫之遁也，以為利也，而今誠利，子大夫毋死！”子囊曰：“遁者無罪，則後世之為君臣者，皆入不利之名而效臣遁，若是則楚國終為天下弱矣，臣請死。”退而伏劍。君曰：“誠如此，請成子大夫之義。”乃為桐棺三寸，加斧質其上，以■於國。

The men of Chu were about to fight the men of Wu, but the Chu troops were few and the Wu troops many. The Chu general Zinang said: "If I attack this state I will surely be defeated; to insult the ruler and diminish the land is something a loyal minister cannot bear to do." He did not report to the ruler but withdrew his troops, and on reaching the outskirts of the capital, he sent someone to report to the ruler: "I request death!" The ruler said: "Your withdrawal, Sir, was thought to be advantageous, and now it truly is advantageous; Sir, do not die!" Zinang said: "Those who withdraw have no fault, but then in later ages rulers and ministers will all fall into the disadvantageous reputation and imitate my withdrawal; in such a case Chu will in the end be seen as weak by the world, so I request death." He withdrew and fell on his sword. The ruler said: "If it is truly so, let us complete the Sir's righteousness." So a three-inch paulownia coffin was made, with an ax and block placed on top, and displayed in the state.

宋康公攻阿，屠單父，成公趙曰：“始吾不自知，以為在千乘則萬乘不敢伐，在萬乘則天下不敢圖。今趙在阿而宋屠單父，則是趙無以自立也。且往誅宋！”趙遂入宋，三月不得見。或曰：“何不因鄰國之使而見之。”成公趙曰：“不可，吾因鄰國之使而刺之，則使後世之使不信，荷節之信不用，皆曰趙使之然也，不可！”或曰：“何不因群臣道徒處之士而刺之。”成公趙曰：“不可，吾因群臣道徒處之士而刺之，則後世之臣不見信，辯士不見顧，皆曰趙使之然也。不可！吾聞古之士怒則思理，危不忘義，必將正行以求之耳。”期年，宋康公病死，成公趙曰：“廉士不辱名，信士不惰行，今吾在阿，宋屠單父，是辱名也；事誅宋王，期年不得，是惰行也。吾若是而生，何面目而見天下之士。”遂立槁於彭山之上。

Duke Kang of Song attacked A and massacred Shanfu, and Chenggong Zhao said: "At first I myself did not know; I thought that in a state of a thousand chariots the state of ten thousand chariots dare not attack, and in a state of ten thousand chariots the world dares not plot against it. Now Zhao is in A and Song massacres Shanfu; that means Zhao has nothing by which to stand on his own. I will go and kill Song!" Zhao then entered Song, but for three months could not see him. Someone said: "Why not borrow the envoy of a neighboring state to see him?" Chenggong Zhao said: "I cannot. If I borrow a neighbor's envoy to stab him, then in later ages envoys will not be trusted, the credibility of those who carry the credentials will not be used, and all will say that Zhao caused it; I cannot!" Someone said: "Why not borrow his ministers and the idle scholars on the road to stab him?" Chenggong Zhao said: "I cannot. If I borrow ministers and idle scholars on the road to stab him, then in later ages ministers will not be trusted and persuaders will not be cared for, and all will say that Zhao caused it. I cannot! I have heard that ancient scholars, when angry, thought of principle, and in danger did not forget righteousness, and must correct their conduct to seek it." After a full year, Duke Kang of Song fell ill and died, and Chenggong Zhao said: "An honest scholar does not disgrace his name, a trustworthy scholar does not slacken his conduct; now I am in A and Song massacred Shanfu, which disgraced my name; and in pursuing the execution of the King of Song, after a full year I have not obtained it, which is slackening my conduct. Living like this, what face have I to see the scholars of the world." So he stood and withered to death on Mount Peng.

佛肸用中牟之縣畔，設祿邑炊鼎曰：“與我者受邑，不與我者其烹。”中牟之士皆與之。城北餘子田基獨後至，袪衣將入鼎曰：“基聞之，義者軒冕在前，非義弗受；斧鉞於後，義死不避。”遂袪衣將入鼎，佛肸播而之趙，簡子屠中牟，得而取之，論有功者，用田基為始，田基曰：“吾聞廉士不恥人，如此而受中牟之功，則中牟之士終身慚矣。”襁負其母，南徙於楚，楚王高其義待以司馬。

Fu Xi rebelled with the county of Zhongmu, set out salaried fiefs, and lit a cauldron, saying: "Those who join me receive fiefs; those who do not join me I will boil." The scholars of Zhongmu all joined him. Tian Ji, a younger son of the north of the city, alone arrived late, lifted his clothes and was about to enter the cauldron, saying: "I have heard that the righteous man, with carriage and cap of rank before him, does not accept it if it is not right; with axes before him, he does not avoid death for righteousness." He lifted his clothes and was about to enter the cauldron. Fu Xi fled to Zhao, and Jianzi massacred Zhongmu, took and occupied it, and discussing those with merit, began with Tian Ji. Tian Ji said: "I have heard that an honest scholar does not shame others; to accept the merit for Zhongmu like this would make the scholars of Zhongmu ashamed for life." He carried his mother on his back and moved south to Chu, and the King of Chu esteemed his righteousness and treated him with the ritual of a Master of Horse.

齊崔杼弒莊公，邢蒯瞶使晉而反，其僕曰：“崔杼弒莊公，子將奚如？”邢蒯瞶曰：“驅之，將入死而報君。”其僕曰：“君之無道也，四鄰諸侯莫不聞也，以夫子而死之不亦難乎？”邢蒯瞶曰：“善能言也，然亦晚矣，子早言我，我能諫之，諫不聽我能去，今既不諫又不去；吾聞食其祿者死其事，吾既食亂君之祿矣，又安得治君而死之？”遂驅車入死。其僕曰：“人有亂君，人猶死之；我有治長，可毋死乎？”乃結轡自刎於車上。君子聞之曰：“邢蒯瞶可謂守節死義矣；死者人之所難也，僕伕之死也，雖未能合義，然亦有志之意矣，詩云：‘夙夜匪懈，以事一人，’邢生之謂也。孟子曰：‘勇士不忘喪其元，’僕伕之謂也。”

When Cui Zhu of Qi assassinated Duke Zhuang, Xing Kuaikui returned from a mission to Jin, and his driver said: "Cui Zhu has assassinated Duke Zhuang; what will you do?" Xing Kuaikui said: "Drive on; I will go in and die to repay my lord." The driver said: "His Lordship's lack of the Way was heard by all the feudal lords of the four neighbors; would it not be hard for you, Master, to die for him?" Xing Kuaikui said: "You speak well, but it is also late. If you had told me earlier, I could have remonstrated; if remonstrance was not heard, I could have left; now I neither remonstrated nor left. I have heard that one who eats another's salary dies for his affairs; I have already eaten the salary of a disordered ruler, so how could I wait for a ruler of a well-governed age to die for him again?" So he drove in and died. The driver said: "Others have a disordered ruler and still die for him; I have an official of a well-governed age; can I not die?" So he tied the reins to the carriage and cut his own throat. A noble man heard of it and said: "Xing Kuaikui can be said to have kept his integrity and died for righteousness. Dying is what people find hard; the driver's death, though it did not quite fit righteousness, still has the meaning of will. The Book of Songs says: 'Morning and night not slack, to serve the one man.' This speaks of Master Xing. Mencius said: 'A brave man does not forget that he may lose his head.' This speaks of the driver."

燕昭王使樂毅伐齊，閔王亡，燕之初入齊也，聞蓋邑人王歜賢，令於三軍曰：“環蓋三十里毋入。”以歜之故，已而使人謂歜曰：“齊人多高子之義，吾以子為將，封子萬家。”歜固謝燕人，燕人曰：“子不聽，吾引三軍而屠蓋邑。”王歜曰：“忠臣不事二君，貞女不更二夫；齊王不聽吾諫，故退而耕於野。國既破亡，吾不能存，今又劫之以兵，為君將，是助桀為暴也，與其生而無義，固不如烹。”遂懸其軀於樹枝，自奮絕脰而死，齊亡，大夫聞之曰：“王歜布衣義猶不背齊向燕，況在位食祿者乎？”乃相聚如莒，求諸公子，立為襄王。

King Zhao of Yan sent Yue Yi to attack Qi, and King Min fled. When Yan had just entered Qi, hearing that Wang Zhu of Gai was worthy, it ordered the three armies: "Do not enter within thirty li around Gai." This was because of Zhu. Later it sent someone to say to Zhu: "Many people of Qi esteem your righteousness; I will make you general and enfeoff you with ten thousand households." Zhu firmly refused the men of Yan. The men of Yan said: "If you do not listen, I will lead the three armies to massacre Gai." Wang Zhu said: "A loyal minister does not serve two rulers, a chaste woman does not marry two husbands; the King of Qi did not listen to my remonstrance, so I withdrew and farm in the wilds. The state is already broken and lost and I cannot preserve it; now you also use troops to coerce me to become a general for your lord, which is helping Jie do violence. Rather than live without righteousness, I would rather be boiled." So he hung his body on a tree branch and pulled his neck apart with his own strength and died. After Qi was lost, the grandees heard of it and said: "Wang Zhu was a commoner, and in righteousness would not turn his back on Qi to join Yan; how much more should those in office who eat salaries?" So they gathered together at Ju, sought the princes, and installed King Xiang.

左儒友于杜伯，皆臣周宣王，宣王將殺杜伯而非其罪也，左儒爭之於王，九復之而王弗許也，王曰：“別君而異友，斯汝也。”左儒對曰：“臣聞之，君道友逆，則順君以誅友；友道君逆，則率友以違君。”王怒曰：“易而言則生，不易而言則死。”左儒對曰：“臣聞古之士不枉義以從死，不易言以求生，故臣能明君之過，以死杜伯之無罪。”王殺杜伯，左儒死之。

Zuo Ru and Du Bo were friends, both ministers of King Xuan of Zhou. King Xuan was about to kill Du Bo though it was not his fault, and Zuo Ru remonstrated with the King, nine times repeatedly, but the King did not agree. The King said: "One who separates the ruler and regards the friend as different, that is you." Zuo Ru replied: "I have heard that if the ruler's way is right and the friend's way is wrong, one follows the ruler in punishing the friend; if the friend's way is right and the ruler's way is wrong, one leads the friend in opposing the ruler." The King was angry and said: "If you change your words you live, if you do not change your words you die." Zuo Ru replied: "I have heard that ancient scholars did not bend righteousness in order to follow into death and did not change their words in order to seek life, so I can make clear the ruler's fault and prove by death that Du Bo is without guilt." The King killed Du Bo, and Zuo Ru died for this.

莒穆公有臣曰朱厲附，事穆公，不見識焉，冬處於山林食杼栗，夏處於洲澤食菱藕。穆公以難死，朱厲附將往死之。其友曰：“子事君而不見識焉，今君難吾子死之，意者其不可乎！”朱厲附曰：“始我以為君不吾知也，今君死而我不死，是果不知我也；吾將死之，以激天下不知其臣者。”遂往死之。

Duke Mu of Ju had a minister named Zhu Lifu who served Duke Mu but was not recognized. In winter he lived in the mountains and forests eating acorns, and in summer he lived on islets and marshes eating water chestnuts and lotus roots. Duke Mu died in a time of danger, and Zhu Lifu was about to go and die for him. His friend said: "You served the ruler and were not recognized; now the ruler has met trouble and you would die for him; surely that is not acceptable!" Zhu Lifu said: "At first I thought the ruler did not understand me; now the ruler has died and I do not die, so he truly did not understand me; I will die for him, to rouse the ministers of the world who do not understand him." So he went and died for him.

楚莊王獵於雲夢，射科雉得之，申公子倍攻而奪之，王將殺之，大夫諫曰：“子倍自好也，爭王雉必有說，王姑察之。”不出三月，子倍病而死。邲之戰，楚大勝晉，歸而賞功，申公子倍之弟請賞於王曰：“人之有功也，賞於車下。”王曰：“奚謂也？”對曰：“臣之兄讀故記曰：射科雉者不出三月必死，臣之兄爭而得之，故夭死也。”王命發乎府而視之，於記果有焉，乃厚賞之。

King Zhuang of Chu was hunting at Yunmeng and shot a ke pheasant and got it, but Gongzi Bei of Shen snatched it away, and the king was about to kill him. A grand master remonstrated: "Zi Bei cherishes himself; for him to contest the king's pheasant there must be a reason. Let the king investigate." Within three months Zi Bei fell ill and died. At the battle of Bi, Chu greatly defeated Jin, and on returning, rewards for merit were given. The younger brother of Gongzi Bei of Shen asked the king for a reward, saying: "A man with merit receives his reward beneath the carriage." The king said: "What do you mean?" He answered: "My elder brother read an old record that said: whoever shoots a ke pheasant will surely die within three months. My brother contested to get it, and so died young." The king ordered the storehouse opened and the record looked up, and it was indeed there; so he rewarded him richly.

聖人之於天下百姓也，其猶赤子乎！飢者則食之，寒者則衣之；將之養之，育之長之；惟恐其不至於大也。詩曰：“蔽芾甘棠，勿剪勿伐，召伯所茇。”傳曰：自陝以東者周公主之，自陜以西者召公主之。召公述職當桑蠶之時，不欲變民事，故不入邑中，舍於甘棠之下而聽斷焉，陜間之人皆得其所。是故後世思而歌誄之，善之，故言之；言之不足，故嗟嘆之；嗟嘆之不足，故歌詠之。夫詩思然後積，積然後滿，滿然後發，發由其道而致其位焉；百姓嘆其美而致其敬，甘棠之不伐也，政教惡乎不行！孔子曰：“吾於甘棠，見宗廟之敬也。”甚尊其人，必敬其位，順安萬物，古聖之道幾哉！仁人之德教也，誠惻隱於中，悃愊於內，不能已於其心；故其治天下也，如救溺人，見天下強陵弱，眾暴寡；幼孤羸露，死傷系虜，不忍其然，是以孔子歷七十二君，冀道之一行而得施其德，使民生於全育，烝庶安土，萬物熙熙，各樂其終，卒不遇，故睹麟而泣，哀道不行，德澤不洽，於是退作春秋，明素王之道，以示後人，恩施其惠，未嘗輟忘，是以百王尊之，志士法焉，誦其文章，傳今不絕，德及之也。詩曰：“載馳載驅，周爰諮謀。”此之謂也。聖王布德施惠，非求報於百姓也；郊望禘嘗，非求報於鬼神也。山致其高，雲雨起焉；水致其深，蛟龍生焉；君子致其道德而福祿歸焉。夫有陰德者必有陽報，有隱行者必有昭名，古者溝防不修，水為人害，禹鑿龍門，闢伊闕，平治水土，使民得陸處；百姓不親，五品不遜，契教以君臣之義，父子之親，夫婦之辨，長幼之序；田野不修，民食不足，后稷教之，闢地墾草，糞土樹谷，令百姓家給人足；故三後之後，無不王者，有陰德也。周室衰，禮義廢，孔子以三代之道，教導於後世，繼嗣至今不絕者，有隱行也。

The sage toward the hundred clans of the world is surely like toward an infant! If it is hungry, he feeds it; if cold, he clothes it; he supports and rears it until it is grown and raised; he fears only that it will not reach adulthood. The Odes say: "Small is the sweet pear tree; do not cut it, do not fell it, for the Lord of Shao once rested beneath it." The commentary says: from Shan eastward the Duke of Zhou presided, from Shan westward the Duke of Shao presided. The Duke of Shao was reporting on his duties at the time of mulberry and silkworms, and, not wishing to disturb the people's work, did not enter the towns, but stayed beneath the sweet pear tree to hear lawsuits and make decisions, and the people throughout the region of Shan each found their place. Therefore later ages remembered him and sang songs of praise, thinking him good, so they spoke of it; speaking was not enough, so they sighed over it; sighing was not enough, so they sang it. The poem is from remembering and then gathering, gathering and then filling, filling and then pouring forth; it pours forth following his Way and reaches his seat; the hundred clans praise his goodness and pay him respect, and since the sweet pear tree is not cut, how could his government and teaching fail to spread! Confucius said: "From the sweet pear I see the reverence for the ancestral temple." Greatly honoring a person, one must revere his place, accord with and settle all things; the way of the ancient sages was much like this! The moral teaching of the humane person truly has compassion in the middle and sincerity within, which cannot stop in the heart; so in governing the world he is like rescuing a drowning person, seeing the world where the strong overrun the weak and the many oppress the few; the young orphans and the frail exposed, the dead and wounded, captured and imprisoned; he cannot bear it. Therefore Confucius passed through seventy-two rulers, hoping that once the Way was practiced he could apply his virtue, so that the people's lives would be preserved and nourished, the multitudes at peace on their land, the myriad things flourishing and each glad to reach its end; but in the end he did not meet his time, so seeing the unicorn he wept, grieving that the Way was not practiced and virtue's blessings did not spread widely, and so he withdrew to compose the Spring and Autumn Annals, making clear the way of the uncrowned king for later people to see, applying kindness without ever stopping or forgetting. Therefore the hundred kings honored him and men of purpose took him as a model, reading his writings, which have been passed down to this day without break; this is virtue reaching its goal. The Odes say: "Galloping and driving, seeking everywhere for counsel." This is what is meant. The sage kings spread virtue and gave kindness not to seek repayment from the hundred clans; the suburban, distant, grand ancestral and autumn sacrifices were not to seek repayment from the ghosts and spirits. When a mountain reaches its height, clouds and rain arise from it; when water reaches its depth, dragons are born in it; when the noble person reaches his virtue, blessings and stipends turn to him. One who has hidden virtue is sure to have visible reward, and one who has hidden conduct is sure to have a bright name. In ancient times, when the ditches and dikes were not repaired, water became a harm to people, and Yu cut through Longmen and opened Yique, leveling the waters and the land so that people could live on dry ground; when the hundred clans were not close and the five relations not compliant, Xie taught them the righteousness of ruler and minister, the closeness of father and son, the distinction of husband and wife, and the order of old and young; when the fields were not tended and the people's food was insufficient, Hou Ji taught them, opening land and clearing wasteland, fertilizing the soil and planting grain, so that every household was sufficient and every person provided for. So the descendants of the three lords all became kings; this is from hidden virtue. When the Zhou house declined and ritual and righteousness were abandoned, Confucius taught later ages by the Way of the Three Dynasties, and his succession continues without break to this day; this is from hidden conduct.

周頌曰：“豐年多黍多稌，亦有高廩，萬億及秭，為酒為醴，烝畀祖妣，以洽百禮，降福孔偕。”禮記曰：“上牲損則用下牲，下牲損則祭不備物。”以其舛之為不樂也。故聖人之於天下也，譬猶一堂之上也，今有滿堂飲酒者，有一人獨索然向隅而泣，則一堂之人皆不樂矣；聖人之於天下也，譬猶一堂之上也，有一人不得其所，則孝子不敢以其物薦進。

The Hymns of Zhou say: "In the abundant year there is much millet and rice, and tall granaries too, ten thousand, hundred thousand, up to a million; they make wine and sweet liquor, and present them to ancestors male and female, to accompany the hundred rites; the blessings sent down are very widespread." The Record of Rites says: "If the best victim is lacking, use the next; if the lower victim is lacking, the sacrifice lacks the full complement of goods." For through some defect it is made unhappy. So the sage regarding the world is like being in one hall: if now the whole hall is drinking and one person alone sits desolately weeping in a corner, then the whole hall is unhappy; the sage regarding the world is like being in one hall, and if one person does not find his place, the filial son dares not present his offering.

魏武侯浮西河而下，中流顧謂吳起曰：“美哉乎！河山之固也，此魏國之寶也。”吳起對曰：“在德不在險。昔三苗氏左洞庭，右彭蠡，德義不修，而禹滅之；夏桀之居，左河濟，右太華，伊闕在其南，羊腸在其北，修政不仁，湯放之；殷紂之國，左孟門而右太行，常山在其北，太河經其南，修政不德，武王伐之。由此觀之，在德不在險。若君不修德，船中之人盡敵國也。”武侯曰：“善！”

Marquis Wu of Wei was floating down the Western River, and in midstream turned his head and said to Wu Qi: "Beautiful! The strength of the rivers and mountains, this is the treasure of Wei." Wu Qi answered: "It lies in virtue, not in strength. Formerly the Sanmiao clan had Lake Dongting on the left and Lake Pengli on the right, but their virtue and righteousness were not cultivated, and Yu destroyed them. Jie of Xia dwelt with the Yellow River and Ji on the left and Mount Taihua on the right, Yique to the south and Yangchang to the north, but his government was cultivated without humaneness, and Tang banished him. King Zhou of Yin's state had Mengmen on the left and Mount Taihang on the right, Mount Chang to the north, and the great river passing to the south, but his government was cultivated without virtue, and King Wu attacked him. From this it appears that it lies in virtue and not in strength. If the ruler does not cultivate virtue, all the people in the boat are enemies of the state." The marquis said: "Good!"

武王克殷，召太公而問曰：“將奈其士眾何？”太公對曰：“臣聞愛其人者，兼屋上之烏；憎其人者，惡其餘胥；鹹劉厥敵，使靡有餘，何如？”王曰：“不可。”太公出，邵公入，王曰：“為之奈何？”邵公對曰：“有罪者殺之，無罪者活之，何如？”王曰：“不可。”邵公出，周公入，王曰：“為之奈何？”周公曰：“使各居其宅，田其田，無變舊新，唯仁是親，百姓有過，在予一人！”武王曰：“廣大乎，平天下矣。凡所以貴士君子者，以其仁而有德也！”

When King Wu conquered Yin, he summoned Taigong and asked: "How shall we deal with its officers and people?" Taigong answered: "I have heard that one who loves a person loves even the crows on his roof; one who hates a person hates even his remaining relatives. What if we kill all those enemies and leave none?" The king said: "Not acceptable." Taigong went out and the Duke of Shao entered, and the king said: "What should be done?" The Duke of Shao answered: "Kill the guilty and let the innocent live; what about that?" The king said: "Not acceptable." The Duke of Shao went out and the Duke of Zhou entered, and the king said: "What should be done?" The Duke of Zhou said: "Let each live in his own house and plow his own field, without changing the old or the new, and only be close to humaneness; if the hundred clans have faults, let them be on me alone!" King Wu said: "How broad! The world is pacified. What makes an officer and noble person valued is that he is humane and has virtue!"

孔子曰：“里仁為美，擇不處仁，焉得智！”夫仁者，必恕然後行，行一不義，殺一無罪，雖以得高官大位，仁者不為也。夫大仁者，愛近以及遠，及其有所不諧，則虧小仁以就大仁。大仁者，恩及四海；小仁者，止於妻子。妻子者，以其知營利，以婦人之恩撫之，飾其內情，雕畫其偽，孰知其非真，雖當時蒙榮，然士君子以為大辱，故共工、驩兜、符裡、鄧析，其智非無所識也，然而為聖王所誅者，以無德而苟利也。豎刁、易牙，毀體殺子以幹利，卒為賊於齊。故人臣不仁，篡弒之亂生；人臣而仁，國治主榮；明主察焉，宗廟大寧，夫人臣猶貴仁，況於人主乎！故桀紂以不仁失天下，湯武以積德有海土，是以聖王貴德而務行之。孟子曰：“推恩足以及四海；不推恩不足以保妻子。古人所以大過人者無他焉，善推其所有而已。”

Confucius said: "To live in a village where there is humaneness is good; if one chooses a place to live and does not dwell in humaneness, how can one be called wise?" The humane person always extends consideration for others before acting; to do a single unrighteous act or kill a single innocent person, even to gain high office and great rank by it, the humane person will not do. Great humaneness loves what is near and extends to what is far, and when there is something in conflict, it lessens small humaneness to complete great humaneness. Great humaneness: kindness reaches the four seas; small humaneness: it stops at one's wife and children. As for wife and children, relying on their knowledge of how to seek profit, comforting with a woman's affection, embellishing inner feelings, carving and painting falsehood, who knows that it is not real? Though one may receive glory at that time, officers and noble persons regard it as a great disgrace. So Gong Gong, Huan Dou, Fu Li and Deng Xi, whose wisdom was not lacking in insight, were executed by the sage kings, because they had no virtue and sought profit carelessly. Shu Diao and Yi Ya mutilated their bodies and killed their sons to seek profit, and in the end became thieves in Qi. So when ministers are not humane, the disorder of usurpation and murder arises; when ministers are humane, the state is well ruled and the ruler honored; an enlightened ruler examines this, and the ancestral temples are greatly at peace. If even ministers value humaneness, how much more should rulers! So Jie and Zhou lost the world through inhumaneness, and Tang and Wu accumulated virtue and held the land within the seas; therefore the sage kings valued virtue and made it their task. Mencius said: "Extend kindness and it is enough to reach the four seas; if you do not extend kindness, it is not enough to protect your wife and children. The reason the ancients greatly surpassed others was nothing else than being good at extending what they had."

晏子飲景公酒，令器必新，家老曰：“財不足，請斂於民。”晏子曰：“止。夫樂者，上下同之，故天子與天下，諸侯與境內，自大夫以下各與其僚，無有獨樂；今上樂其樂，下傷其費，是獨樂者也，不可。”

Master Yan invited Duke Jing to drink, and ordered that the vessels must be new. The household elder said: "The goods are not enough; please levy from the people." Master Yan said: "Stop. Music is shared by those above and below, so the Son of Heaven with the world, the feudal lords with those within their borders, and from grand masters downward each with their colleagues, none enjoys it alone; now if those above enjoy their music and those below suffer loss and expense, this is enjoying alone, and it is not acceptable."

齊桓公北伐山戎氏，其道過燕，燕君逆而出境，桓公問管仲曰：“諸侯相逆固出境乎？”管仲曰：“非天子不出境。”桓公曰：“然則燕君畏而失禮也，寡人不道而使燕君失禮，乃割燕君所至之地以與燕君。”諸侯聞之，皆朝於齊。詩云：“靖恭爾位，好是正直，神之聽之，介爾景福。”此之謂也。

Duke Huan of Qi marched north to attack the Shanrong, and the road passed through Yan. The ruler of Yan came out to meet him and went beyond the border. Duke Huan asked Guan Zhong: "Do feudal lords, when meeting each other, go out beyond the border?" Guan Zhong said: "Except for the Son of Heaven, they do not cross the border." Duke Huan said: "Then the ruler of Yan was frightened and acted improperly; it is because I lack the Way that I made the ruler of Yan commit an impropriety." So he cut off the land that the ruler of Yan had reached and gave it to the ruler of Yan. The feudal lords heard of it and all came to court in Qi. The Odes say: "Be calm and respectful in your position, and love the upright; the spirits will hear and give you great blessing." This is what is meant.

景公探爵鷇，鷇弱故反之，晏子聞之，不待請而入見，景公汗出惕然，晏子曰：“君胡為者也？”景公曰：“我採爵鷇，鷇弱故反之。”晏子逡巡北面再拜而賀之：“吾君有聖王之道矣。”景公曰：“寡人入探爵鷇，鷇弱故反之，其當聖王之道者何也？”晏子對曰：“君探爵鷇，鷇弱故反之，是長幼也；吾君仁愛，禽獸之加焉，而況於人乎？此聖王之道也。”

Duke Jing reached into a nest and took a sparrow chick, but because it was small and weak he put it back. Master Yan heard of it and went in to see him without waiting for a request, and Duke Jing broke into a sweat in fright. Master Yan said: "What is my lord doing?" Duke Jing said: "I reached into a nest and took a sparrow chick, but because it was small and weak I put it back." Master Yan hesitated, then faced north and bowed twice in congratulation: "My lord has the Way of the sage kings." Duke Jing said: "I went in and took a sparrow chick, and because it was small and weak I put it back; what is there in this equal to the Way of the sage kings?" Master Yan answered: "My lord took a sparrow chick and, because it was small and weak, put it back; this is nurturing the young and small. If my lord's humane love extends to birds and beasts, how much more to people! This is the Way of the sage kings."

景公睹嬰兒有乞於途者，公曰：“是無歸夫？”晏子對曰：“君存何為無歸，使養之，可立而以聞。”

Duke Jing saw an infant begging on the road, and the duke said: "This one has no home to return to, I suppose?" Master Yan answered: "While you are here, my lord, how can anyone have no home to return to? Have someone raise it, and it can grow up and let you hear of it."

景公遊於壽宮，睹長年負薪而有飢色，公悲之，喟然嘆曰：“令吏養之。”晏子曰：“臣聞之，樂賢而哀不肖，守國之本也；今君愛老而恩無不逮，治國之本也。”公笑有喜色。晏子曰：“聖王見賢以樂賢，見不肖以哀不肖；今請求老弱之不養，鰥寡之不室者，論而供秩焉。”景公曰：“諾。”於是老弱有養，鰥寡有室。

Duke Jing was touring the Shou Palace and saw an old man carrying firewood with a look of hunger; the duke was grieved and sighed deeply, saying: "Have the officials support him." Master Yan said: "I have heard that delighting in the worthy and pitying the unworthy is the root of guarding a state; now my lord cares for the old and his kindness leaves no one out, which is the root of governing a state." The duke smiled with a look of joy. Master Yan said: "The sage kings, on seeing the worthy, delighted in the worthy, and on seeing the unworthy, pitied the unworthy; now I request that the old and weak with no one to support them and the widowers and widows with no household be listed and given stipends." Duke Jing said: "Good." So the old and weak were supported, and the widowers and widows had households.

桓公之平陵，見家人有年老而自養者，公問其故，對曰：“吾有子九人，家貧無以妻之，吾使傭而未返也。”桓公取外御者五人妻之，管仲入見曰：“公之施惠不亦小矣。”公曰：“何也？”對曰：“公待所見而施惠焉，則齊國之有妻者少矣。”公曰：“若何？”管仲曰：“令國丈夫三十而室，女子十五而嫁。”

Duke Huan went to Pingling and saw a household with an old man supporting himself. The duke asked the reason, and he answered: "I have nine sons, but our family is poor and has nothing with which to take wives for them; I have had them hired out and they have not yet returned." Duke Huan took five attendants from outside the palace and gave them to him as wives. Guan Zhong went in to see him and said: "Your Grace's kindness is also small." The duke said: "Why?" He answered: "Your Grace bestows kindness only when you have seen it with your own eyes; then in Qi there will be few who have wives." The duke said: "What should be done?" Guan Zhong said: "Order that in the state men at thirty have a household, and women at fifteen marry."

孝宣皇帝初即位，守廷尉吏路溫舒上書，言尚德緩刑，其詞曰：“陛下初即至尊，與天合符，宜改前世之失，正始受之統，滌煩文，除民疾，存亡繼絕，以應天德，天下幸甚。臣聞往者秦有十失，其一尚存，治獄吏是也；昔秦之時，滅文學，好武勇，賤仁義之士，貴治獄之吏，正言謂之誹謗，謁過謂之妖言，故盛服先生，不用於世，忠良切言，皆鬱於胸，譽諛之聲，日滿於耳，虛美燻心，實禍蔽塞，此乃秦之所以亡天下也。方今海內賴陛下厚恩，無金革之危，飢寒之患，父子夫婦戮力安家，天下幸甚；然太平之未洽者，獄亂之也。夫獄天下之命，死者不可生，斷者不可屬，書曰：‘與其殺不辜，寧失不經。’今治獄吏則不然，上下相驅，以刻為明，深者獲公名，平者多後患；故治獄吏皆欲人死，非憎人也，自安之道，在人之死，是以死人之血，流離於市；被刑之徒，比肩而立，大辟之計，歲以萬數，此聖人所以傷太平之未洽。凡以是也。人情安則樂生，痛則思死，捶楚之下，何求而不得；故囚人不勝痛，則飾誣詞以示之，吏治者利其然，則指道以明之，上奏恐卻，則鍛鍊而周內之，蓋奏當之成，雖皋陶聽之，猶以為死有餘罪，何則？成煉之者眾而文致之罪明也。是以獄吏專為深刻，殘賊而無理，偷為一切，不顧國患，此世之大賊也，故俗語云：‘畫地作獄，議不可入；刻本為吏，期不可對。’此皆疾吏之風，悲痛之辭也。故天下之患，莫深於獄，敗法亂政，離親塞道，莫甚乎治獄之吏，此臣所謂一尚存也。臣聞鳥鷇之卵不毀，而後鳳凰集；誹謗之罪不誅，而後良言進，故傳曰：‘山藪藏矣，川澤納汙。’國君含垢，天之道也。臣昧死上聞，願陛下察誹謗，聽切言，開天下之口，廣箴諫之路，改亡秦之一失，遵文武之嘉德，省法制，寬刑罰，以廢煩獄；

When Emperor Xiaoxuan had just ascended the throne, Lu Wenshu, acting judge of the court of justice, submitted a memorial on honoring virtue and relaxing punishments. His memorial said: "Your Majesty has just ascended the highest honor and is in accord with Heaven. You should correct the faults of the previous generation, set right the lineage you have newly received, wash away burdensome regulations, remove the sufferings of the people, preserve what is perishing and continue what is cut off, to answer Heaven's virtue; the world will be most fortunate. I have heard that formerly Qin had ten faults, one of which still remains, namely the officials who handle prisons. Formerly in the time of Qin, literature was extinguished, martial valor was loved, humane and righteous scholars were made light of, and officials who handled prisons were valued; upright words were called slander, pointing out faults was called sinister speech, so the well-dressed scholars were not used by the world, loyal and earnest words were all pent up in the chest, while the sounds of praise and flattery filled the ears daily; false beauty intoxicated the heart, and real disaster was concealed and blocked. This is the reason Qin lost the world. Now the realm depends on Your Majesty's great kindness, with no danger of weapons and armor and no worry of hunger and cold, fathers and sons, husbands and wives joining strength to keep their homes, and the world is most fortunate; but that great peace has not yet been spread throughout is because prisons disturb it. The prison is the life of the world: the dead cannot be revived and the severed cannot be rejoined. The Documents say: 'Rather than kill the innocent, better err on the side of not following the usual rule.' Now the officials who handle prisons are not like this; above and below they drive one another, taking harshness for discernment, those who are severe gain a reputation for fairness, and those who are lenient often have trouble afterwards; so the prison officials all want people to die, not because they hate people, but because the road to their own safety lies in others' deaths. So the blood of the dead flows in the market, those under punishment stand shoulder to shoulder, and the count of capital sentences runs to ten thousand a year; this is why sages grieved that great peace had not yet spread. For all this is the cause. It is human nature to love living when at ease and to want to die in pain; under the whip and rod, what cannot be obtained? So the prisoner, unable to bear the pain, invents false words to show them, and the officials exploit this, pointing and leading him to make it solid; fearing the memorial will be rejected, they polish the wording and entrap him thoroughly, and by the time the verdict is made, even if Gao Yao himself heard it, he would still think the man deserved death with guilt to spare. Why? Because many are working at polishing and the charges woven in the wording are plain. So the prison officials devote themselves to harshness, harming without principle, doing a passing thing for the moment, heedless of the state's misfortune; these are the great thieves of the world. So the common saying goes: 'Draw a prison on the ground and discussion cannot go in; carve a wooden man as an official and one cannot even face him in agreement.' These are all words of hatred for the prison officials' ways, and words of grief. So there is no worse trouble in the world than prisons, nothing that ruins law and disorders government, scatters kin and blocks the way more than officials who handle prisons; this is the one fault I said still remains. I have heard that when birds' eggs are not destroyed, only then do phoenixes gather; when the crime of slander is not punished, only then do good words come in. Hence the tradition says: 'Mountains, forests and marshes hide illness, rivers and lakes receive filth.' A ruler who tolerates dirt and shame follows the Way of Heaven. At the risk of death I submit this; I hope Your Majesty will examine slander and listen to earnest words, open the mouths of the world, widen the road of admonition, correct the one fault of fallen Qin, follow the excellent virtue of Kings Wen and Wu, simplify regulations, relax punishments, and abolish burdensome and harsh prisons;

則太平之風可與於世，福履和樂，與天地無極，天下幸甚。”書奏，皇帝善之，後卒於臨淮太守。

then the customs of great peace can arise in the world, blessings and joy accord with heaven and earth without end, and the world will be most fortunate." When the memorial was submitted, the emperor thought it good, and later Lu Wenshu died in office as Governor of Linhuai.

晉平公春築臺，叔向曰：“不可。古者聖王貴德而務施，緩刑辟而趨民時；今春築臺，是奪民時也。夫德不施，則民不歸；刑不緩，則百姓愁。使不歸之民，役愁怨之百姓，而又奪其時，是重竭也；夫牧百姓，養育之而重竭之，豈所以安命安存，而稱為人君於後世哉！”平公曰：“善！”乃罷臺役。

Duke Ping of Jin was building a terrace in spring. Shuxiang said: "This is not acceptable. The sage kings of old valued virtue and made a point of bestowing it, relaxed punishments and hastened to follow the people's seasons; now building a terrace in spring takes away the people's season. If virtue is not applied, the people do not come to you; if punishments are not relaxed, the hundred clans grieve. To employ a people who do not come to you, and to employ a grieving, resentful people, and moreover to take away their season, is to add to exhaustion; to shepherd the hundred clans, nurturing them while adding to their exhaustion, is this how one settles fate and settles life, and in later ages is called a ruler of men!" Duke Ping said: "Good!" and so stopped the terrace labor.

趙簡子春築臺於邯鄲，天雨而不息，謂左右曰：“可無趨種乎？”尹鐸對曰：“公事急，厝種而懸之臺；夫雖欲趨種，不能得也。”簡子惕然，乃釋臺罷役曰：“我以臺為急，不如民之急也，民以不為臺，故知吾之愛也。”

Zhao Jianzi was building a terrace in Handan in spring, and when rain fell without stopping, he said to his attendants: "Can plowing and sowing be left unhurried?" Yin Duo answered: "Public work is urgent, so plowing and sowing are put aside and hung on the terrace; even if one wanted to hurry the plowing, it could not be done." Jianzi was startled and frightened, and so laid down the terrace and stopped the labor, saying: "I took the terrace as urgent, but it is not as urgent as the people's need; because I did not build the terrace, the people will know my love."

中行獻子將伐鄭，範文子曰：“不可。得志於鄭，諸侯讎我，憂必滋長。”卻至又曰：“得鄭是兼國也，兼國則王，王者固多憂乎？”文子曰：“王者盛其德而遠人歸，故無憂；今我寡德而有王者之功，故多憂。今子見無土而欲富者樂乎哉？”

Zhonghang Xianzi was about to attack Zheng, and Fan Wenzi said: "Not acceptable. If we gain our aim in Zheng, the feudal lords will regard us as enemies, and trouble will surely grow." Xi Zhi further said: "To gain Zheng is to annex a state, and to annex a state is to become a king; do kings naturally have many worries?" Wenzi said: "A king makes his virtue flourish so that distant people come to him, so he has no worry; now my virtue is little, yet I have a king's achievements, so there is much worry. Now do you see that a man with no land who wishes to be rich is happy?"

季康子謂子游曰：“仁者愛人乎？”子游曰：“然。”“人亦愛之乎？”子游曰：“然。”康子曰：“鄭子產死，鄭人丈夫舍玦佩，婦人舍珠珥，夫婦巷哭，三月不聞竽琴之聲。仲尼之死，吾不閒魯國之愛夫子奚也？”子游曰：“譬子產之與夫子，其猶浸水之與天雨乎？浸水所及則生，不及則死，斯民之生也必以時雨，既以生，莫愛其賜，故曰：譬子產之與夫子也，猶浸水之與天雨乎？”

Ji Kangzi said to Ziyou: "Does a humane person love others?" Ziyou said: "Yes." "Do others also love him?" Ziyou said: "Yes." Kangzi said: "When Zichan of Zheng died, the men of Zheng put down their jade pendants and the women put down their pearl earrings, husbands and wives wept in the lanes, and for three months the sounds of reed pipes and zithers were not heard. When Zhongni died, I did not see how Lu loved the Master." Ziyou said: "Compare Zichan and the Master; are they like irrigation water and rain from heaven? Where irrigation reaches, things live; where it does not reach, they die. These people's living depends on seasonable rain, and since they have already been kept alive by it, no one cherishes the gift; so it is said: compare Zichan and the Master; are they like irrigation water and rain from heaven?"

中行穆子圍鼓，鼓人有以城反者，不許，軍吏曰：“師徒不勤，可得城，奚故不受？”曰：“有以吾城反者，吾所甚惡也；人以城來，我獨奚好焉？賞所甚惡，有失賞也，若所好何？不賞，是失信也，奚以示民？”鼓人又請降，使人視之，其民尚有食也，不聽，鼓人告食盡力竭而後取之，克鼓而反，不戮一人。

Zhonghang Muzi besieged Gu, and some people of Gu offered to surrender the city and rebel, but he did not allow it. A military officer said: "Without the army toiling, we can get the city; why not accept it?" He said: "One who rebels with my city is someone I greatly despise; if others bring me a city, why should I alone love it? To reward what I greatly despise would be a misplaced reward; and what would I do with those I love? If I did not reward them, it would be a breach of trust; how could I show it to the people?" The people of Gu again asked to surrender, and he sent men to look, and the people there still had grain, so he did not agree. The people of Gu reported that their grain was exhausted and their strength spent, and only then did he take the city; having conquered Gu he returned without killing a single person.

孔子之楚，有漁者獻魚甚強，孔子不受，獻魚者曰：“天暑遠市賣之不售，思欲棄之，不若獻之君子。”孔子再拜受，使弟子掃除將祭之，弟子曰：“夫人將棄之，今吾子將祭之，何也？”孔子曰：“吾聞之，務施而不腐餘財者，聖人也，今受聖人之賜，可無祭乎？”

When Confucius went to Chu, a fisherman presented fish with great persistence, but Confucius did not accept. The one offering the fish said: "It is hot, the market is far, and it cannot be sold; I wanted to throw it away, and it is better to present it to a noble person." Confucius bowed twice and accepted, and had his disciples sweep, ready to offer sacrifice. The disciples said: "That man was about to throw it away, and now you are about to sacrifice with it; why?" Confucius said: "I have heard that one who makes a point of giving, and does not let surplus goods rot, is a sage. Now that I receive a sage's gift, can I not sacrifice?"

鄭伐宋，宋人將與戰，華元殺羊食士，其御羊斟不與焉，及戰，曰：“疇昔之羊羹，子為政；今日之事，我為政。”與華元馳入鄭師，宋人敗績。

Zheng attacked Song, and the Song people were about to join battle. Hua Yuan killed a sheep to feed the officers, but his charioteer Yang Zhen was not included. When the battle came, he said: "The sheep stew the other day was yours to decide; today's business is mine to decide." He drove with Hua Yuan into the Zheng army, and the Song people were greatly defeated.

楚王問莊辛曰：“君子之行奈何？”莊辛對曰：“居不為垣牆，人莫能毀傷；行不從周衛，人莫能暴君。此君子之行也。”楚王復問君子之富奈何？對曰：“君子之富，假貸人不德也，不責也；其食飲人不使也，不役也；親戚愛之，眾人喜之，不肖者事之；皆欲其壽樂而不傷於患。此君子之富也。”楚王曰善。

The king of Chu asked Zhuang Xin: "What is the conduct of a noble person?" Zhuang Xin answered: "He lives without building walls, yet no one can harm him; he travels without a close escort, yet no one can do violence to him. This is the conduct of a noble person." The king of Chu further asked what is the wealth of a noble person. He answered: "The wealth of a noble person is that he lends to others without considering himself virtuous and without demanding return; gives others food and drink without putting them to work; his relatives love him, the multitude delights in him, and the unworthy serve him; all wish him long life and ease, free from harm by calamity. This is the wealth of a noble person." The king of Chu said it was good.

丞相西平侯於定國者，東海下邳人也，其父號曰於公，為縣獄吏決曹掾；決獄平法，未嘗有所冤，郡中離文法者，於公所決，皆不敢隱情，東海郡中為於公生立祠，命曰於公祠。東海有孝婦，無子，少寡，養其姑甚謹，其姑欲嫁之，終不肯，其姑告鄰之人曰：“孝婦養我甚謹，我哀其無子，守寡日久，我老累丁壯奈何？”其後母自經死，母女告吏曰：“孝婦殺我母。”吏捕孝婦，孝婦辭不殺姑，吏欲毒治，孝婦自誣服，具獄以上府，於公以為養姑十年之孝聞，此不殺姑也，太守不聽，數爭不能得，於是於公辭疾去吏，太守竟殺孝婦。郡中枯旱三年，後太守至，卜求其故，於公曰：“孝婦不當死，前太守強殺之，咎當在此。”於是殺牛祭孝婦冢，太守以下自至焉，天立大雨，歲豐熟，郡中以此益敬重於公。於公築治廬舍，謂匠人曰：“為我高門，我治獄未嘗有所冤，我後世必有封者，令容高蓋駟馬車。”及子封為西平侯。

The chancellor Yu Dingguo, Marquis of Xiping, was from Xiapi in Donghai. His father was called Master Yu and served as a county prison official in the judgment bureau; in deciding cases and applying the law he was fair, and never wronged anyone. In the commandery, those who violated the statutes, when judged by Master Yu, did not dare to hide the facts. The Donghai commandery built a shrine to Master Yu while he was alive, called the Yu Gong Shrine. In Donghai there was a filial daughter-in-law who had no son and had become a widow young; she served her mother-in-law very carefully. The mother-in-law wanted her to remarry, but she never agreed. The mother-in-law told a neighbor: "The filial daughter-in-law serves me very carefully; I pity her for having no son and being a widow for so long; what shall I do about burdening a young person when I am old?" Later the mother-in-law hanged herself, and her daughter told the officials: "The filial daughter-in-law killed my mother." The officials arrested the daughter-in-law, who testified that she had not killed her mother-in-law; the officials wanted to question her with cruel torture, and she falsely confessed herself, the case was completed and reported to the prefecture. Master Yu thought that she was known for the filial piety of serving her mother-in-law for ten years and so was not one to kill her; the governor did not listen, and though he argued repeatedly he could not prevail, and so Master Yu pleaded illness and resigned his post. The governor finally executed the filial daughter-in-law. The commandery then suffered drought for three years. When the next governor arrived, he divined to find the cause, and Master Yu said: "The filial daughter-in-law should not have died; the former governor forcibly killed her, and the blame must lie here." So they killed an ox and sacrificed at the filial daughter-in-law's grave, with the governor and officials below him attending in person, and at once Heaven sent great rain and the harvest was abundant, and so the commandery esteemed Master Yu all the more. When Master Yu was building his house, he said to the craftsmen: "Make my gate high for me. I have never wronged anyone in judging cases, so my descendants will surely include one who is enfeoffed; make it big enough for a tall canopy and a four-horse carriage." And when his son was enfeoffed as Marquis of Xiping, it came true.

孟簡子相梁幷衛，有罪而走齊，管仲迎而問之曰：“吾子相梁幷衛之時，門下使者幾何人矣？”孟簡子曰：“門下使者有三千餘人。”管仲曰：“今與幾何人來？”對曰：“臣與三人俱。”仲曰：“是何也？”對曰：“其一人父死無以葬，我為葬之；一人母死無以葬，亦為葬之；一人兄有獄，我為出之。是以得三人來。”管仲上車曰：“嗟茲乎！我窮必矣，吾不能以春風風人；吾不能以夏雨雨人，吾窮必矣。”

Meng Jianzi served as chancellor of Liang and Wei, but committed a crime and fled to Qi. Guan Zhong welcomed him and asked: "When you were chancellor of Liang and Wei, how many envoys did you have at your gate?" Meng Jianzi said: "More than three thousand." Guan Zhong said: "How many came with you now?" He answered: "I came with three people." Guan Zhong said: "Why is that?" He answered: "One man's father died and he had no means to bury him, so I buried him; one man's mother died and he had no means to bury her, so I buried her too; one man's elder brother was in prison, and I got him out. This is why three came with me." Guan Zhong got into his carriage and said: "Alas! My poverty is certain. I cannot blow on people like the spring wind; I cannot drench people like the summer rain. My poverty is certain."

凡人之性，莫不欲善其德，然而不能為善德者，利敗之也；故君子羞言利名，言利名尚羞之，況居而求利者也。

By the nature of man, there is none who does not wish to make his virtue good; but those who cannot accomplish good virtue are ruined by profit. So the noble person is ashamed to speak of profit and fame; if he is ashamed even to speak of profit and fame, how much more of one who dwells at ease and seeks profit.

周天子使家父毛伯求金於諸侯，春秋譏之；故天子好利則諸侯貪，諸侯貪則大夫鄙，大夫鄙則庶人盜，上之變下，猶風之靡草也，故為人君者明貴德而賤利以道下，下之為惡，尚不可止；今隱公貪利而身自漁，濟上而行八佾，以此化於國人，國人安得不解於義，解於義而縱其欲，則災害起而臣下僻矣，故其元年始書螟，言災將起，國家將亂云爾。

The Zhou Son of Heaven sent Jia Fu and Mao Bo to the feudal lords to ask for metal, and the Spring and Autumn Annals criticizes this. So if the Son of Heaven loves profit, the feudal lords are greedy; if the feudal lords are greedy, the grand masters are vulgar; if the grand masters are vulgar, the commoners steal. Those above change those below, as the wind bends the grass; so a ruler who clearly values virtue and makes light of profit to lead those below will still have those below doing evil that cannot be stopped; now Duke Yin loved profit and personally went fishing, and overstepped his rank in using eight rows of dancers; by using this to influence the people of the state, how could the people not grow lax about righteousness? Laxity about righteousness and indulgence in desire cause disasters to arise and ministers to become wicked; so in his first year the Annals begin by recording the grain-eating insect, which says that disaster is about to arise and the state is about to fall into disorder, and nothing more.

孫卿曰：“夫鬥者忘其身者也，忘其親者也，忘其君者也；行須臾之怒，而鬥終身之禍，然乃為之，是忘其身也；家室離散，親戚被戮，然乃為之，是忘其親也；君上之所致惡，刑法上所大禁也，然乃犯之，是忘其君也。今禽獸猶知近父母，不忘其親也；人而忘其身，內忘其親，上忘其君，是不若禽獸之仁也。凡鬥者皆自以為是而以他人為非，己誠是也，人誠非也，則是己君子而彼小人也；夫以君子而與小人相賊害，是人之所謂以狐亡補犬羊，身塗其炭，豈不過甚矣哉！以為智乎，則愚莫大焉；以為利乎，則害莫大焉；以為榮乎，則辱莫大焉；人之有鬥何哉？比之狂惑疾病乎，則不可面目人也，而好惡多同，人之鬥誠愚惑夫道者也。詩云：‘式號式呼，俾晝作夜’，言鬥行也。”

Xunzi said: "Those who fight forget their own persons, forget their parents, and forget their rulers. To vent a moment's anger and then bring on a lifetime of misfortune, and yet do it anyway, is to forget one's person; for the household to be scattered and relatives killed, and yet do it anyway, is to forget one's parents; what the ruler is most determined to hate and what the law most strongly prohibits, and yet to commit it, is to forget the ruler. Now birds and beasts still know to be close to their parents and do not forget them; humans forget their own person, forget their parents within, and forget their ruler above, which is less than the humaneness of birds and beasts. All who fight think themselves right and others wrong; if they were really right and the others really wrong, then they would be noble persons and the others petty persons; for a noble person and a petty person to harm one another is what people call patching a dog's or sheep's hide with fox fur (the source text has a variant reading here, and 'white' may be intended), smearing charcoal on one's own body; is it not excessive! Do you consider it wise? There is no greater stupidity. Do you consider it profitable? There is no greater harm. Do you consider it glorious? There is no greater disgrace. Why do people fight? Compare it to madness and illness? But it cannot be, for they still have a human face and their likes and dislikes are mostly the same; those who fight are truly people deluded about the Way. The Odes say: 'Crying out and shouting, turning day into night,' which speaks of the conduct of fighting."

子路持劍，孔子問曰：“由，安用此乎？”子路曰：“善，古者固以善之；不善，古者固以自衛。”孔子曰：“君子以忠為質，以仁為衛，不出環堵之內，而聞千里之外；不善以忠化寇，暴以仁圍，何必持劍乎？”子路曰：“由也請攝齊以事先生矣。”

Zilu was carrying a sword, and Confucius asked: "You, what use do you have for this?" Zilu said: "For the good, in ancient times it was used to accomplish good; for the not good, in ancient times it was used for self-defense." Confucius said: "The noble person takes loyalty as his substance and humaneness as his guard; without leaving the confines of four walls, his fame is heard a thousand li away. Against the not good he moves them with loyalty, against the violent he encloses them with humaneness; why must he carry a sword?" Zilu said: "You, Zilu, ask to lift my robe and serve the Master."

樂羊為魏將，以攻中山，其子在中山，中山縣其子示樂羊，樂羊不為衰志，攻之愈急，中山因烹其子而遺之，樂羊食之盡一杯，中山見其誠也，不忍與之戰，果下之，遂為魏文侯開地，文侯賞其功而疑其心。孟孫獵得麑，使秦西巴持歸，其母隨而鳴，秦西巴不忍，縱而與之，孟孫怒逐秦西巴，居一年召以為太子侍，左右曰：“夫秦巴有罪於君，今以為太子傅，何也？”孟孫曰：“夫以一麑而不忍，又將能忍吾子乎？故曰：‘巧詐不如拙誠’，樂羊以有功而見疑，秦西巴以有罪而益信；由仁與不仁也。”

Yue Yang was a general of Wei and came to attack Zhongshan. His son was in Zhongshan, and Zhongshan hung his son up for Yue Yang to see, but Yue Yang did not lessen his resolve because of it, and attacked more urgently. Zhongshan then boiled his son and sent it to him, and Yue Yang finished a cup of it. Zhongshan, seeing his sincerity, could not bear to fight him, and indeed he conquered it, and so expanded territory for Marquis Wen of Wei, who rewarded his merit yet doubted his heart. Meng Sun was hunting and caught a fawn, and had Qin Xiba take it home; its mother followed, crying, and Qin Xiba could not bear it and released it and returned it. Meng Sun was angry and drove Qin Xiba away, but after a year summoned him to be tutor to the crown prince. His attendants said: "That Qin Xiba offended you, my lord; why now employ him as tutor to the crown prince?" Meng Sun said: "If he could not bear it even for one fawn, how can he bear to do it to my son? So it is said: 'Clever deceit is not as good as clumsy sincerity.' Yue Yang was doubted because of his merit; Qin Xiba was trusted more because of his offense; it is by humaneness and its lack."

智伯還自衛，三卿燕於藍臺，智襄子戲韓康子而侮段規，智果聞之諫曰：“主弗備難，難必至。”曰：“難將由我，我不為難，誰敢興之。”對曰：“異於是，夫郄氏有車轅之難，趙有孟姬之讒，欒有叔祁之訴，範中行有函冶之難，皆主之所知也。夏書有之曰：‘一人三失，怨豈在明，不見是圖。’周書有之曰：‘怨不在大，亦不在小。’夫君子能勤小物，故無大患；今主一謀而媿人君、相，又弗備，曰不敢興難，毋乃不可乎？嘻！不可不懼，蚋蟻蜂蠆皆能害人，況君相乎？”不聽，自是五年而有晉陽之難，段規反而殺智伯於師，遂滅智氏。

Zhi Bo returned from Wei, and the three ministers feasted at Lantai. Zhi Xiangzi made fun of Han Kangzi and insulted Duan Gui. Zhi Guo heard of it and remonstrated: "If the lord does not guard against disaster, disaster will surely come." He said: "Disaster will come from me; if I do not cause trouble, who dares to raise it?" He answered: "It is not like that. The Xi clan had the trouble of the shaft, Zhao had the slander of Meng Ji, Luan had the accusation of Shuqi, and Fan and Zhonghang had the trouble of Hanye; all are known to you. A saying in the Book of Xia says: 'A man has three faults; resentment is not in what is plain to see; plan against what cannot be seen.' A saying in the Book of Zhou says: 'Resentment is not in the great, nor in the small.' The noble person is diligent in small things and so has no great trouble; now you have in a single scheme humiliated a ruler and a chief minister and do not guard against it, saying no one dares to raise trouble; I fear that will not do! Alas, one must be afraid; gnats, ants, bees and scorpions can all harm people, how much more a ruler and a minister!" He did not listen, and five years later came the trouble at Jinyang: Duan Gui rebelled and killed Zhi Bo in the army, and thus destroyed the Zhi clan.

智襄子為室美，士茁夕焉，智伯曰：“室美矣夫！”對曰：“美則美矣，抑臣亦有懼也。”智伯曰：“何懼？”對曰：“臣以秉筆事君，記有之曰：高山浚源，不生草木，松柏之地，其土不肥，今土木勝，人臣懼其不安人也。”室成三年而智氏亡。

Zhi Xiangzi had his residence made splendid, and Shi Zhuo was there in the evening. Zhi Bo said: "The residence is fine!" He answered: "It is fine, but I also have a fear." Zhi Bo said: "What do you fear?" He answered: "I serve you by holding the brush, and a record has this saying: a high mountain and deep source do not grow plants and trees; on ground with pines and cypresses, the soil is not fertile. Now earth and timber are in excess, and as a minister I fear it cannot give people peace." Three years after the residence was completed, the Zhi clan was destroyed.

孔子曰：“德不孤，必有鄰。”夫施德者貴不德，受恩者尚必報；是故臣勞勤以為君而不求其賞，君持施以牧下而無所德，故易曰：“勞而不怨，有功而不德，厚之至也。”君臣相與以市道接，君縣祿以待之，臣竭力以報之；逮臣有不測之功，則主加之以重賞，如主有超異之恩，則臣必死以復之。孔子曰：北方有獸，其名曰蟨，前足鼠，後足兔，是獸也，甚矣其愛蛩蛩巨虛也，食得甘草，必齧以遺蛩蛩巨虛，蛩蛩巨虛見人將來，必負蟨以走，蟨非性之愛蛩蛩巨虛也，為其假足之故也，二獸者亦非性之愛蟨也，為其得甘草而遺之故也。夫禽獸昆蟲猶知比假而相有報也，況於士君子之慾與名利於天下者乎！夫臣不復君之恩而苟營其私門，禍之源也；君不能報臣之功而憚刑賞者，亦亂之基也。夫禍亂之原基，由不報恩生矣。

Confucius said: "Virtue is not alone; it must have neighbors." One who bestows virtue values not considering himself virtuous, and one who receives kindness esteems repaying it without fail; therefore a minister toils and strives for the ruler without seeking his reward, and a ruler who holds giving in order to tend those below has nothing by which he considers himself virtuous, so the Changes say: "To toil without resentment, to have merit without claiming virtue, is the utmost of generosity." Ruler and minister meet each other by the way of the market: the ruler hangs up stipends to wait, and the minister exerts strength to repay; when a minister has immeasurable merit, the lord adds heavy rewards; if a lord has unusual kindness, the minister will surely repay it with his death. Confucius said: In the north there is a beast named jue, with forelegs like a rat and hindlegs like a hare; this beast loves the qiongqiong juxu very much, and when it gets sweet grass it must bite it off and leave it for the qiongqiong juxu; when the qiongqiong juxu sees someone coming, it must carry the jue on its back and run. It is not that the jue naturally loves the qiongqiong juxu, but because it borrows its legs; nor do those two beasts naturally love the jue, but because it gets sweet grass and leaves it for them. If birds, beasts and insects still know to rely on one another and repay, how much more should officers and noble persons who wish to seek fame and profit in the world! A minister who does not repay the ruler's kindness and carelessly manages his own private house is the source of disaster; a ruler who cannot repay a minister's merit and fears using punishments and rewards is also the root of disorder. The source and root of disaster and disorder arise from not repaying kindness.

趙襄子見圍於晉陽，罷圍，賞有功之臣五人，高赫無功而受上賞，五人皆怒，張孟談謂襄子曰：“晉陽之中，赫無大功，今與之上賞，何也？”襄子曰：“吾在拘厄之中，不失臣主之禮唯赫也。子雖有功皆驕，寡人與赫上賞，不亦可乎？”仲尼聞之曰：“趙襄子可謂善賞士乎！賞一人而天下之人臣，莫敢失君臣之禮矣。”

Zhao Xiangzi was besieged in Jinyang, and after the siege was lifted he rewarded five ministers with merit; Gao He had no merit yet received the top reward, and the five were all angry. Zhang Mengtan said to Xiangzi: "In Jinyang, He had no great merit; why give him the top reward now?" Xiangzi said: "When I was confined and in distress, the only one who did not lose the ritual of minister and lord was He. You all have merit but are arrogant; is it not acceptable that I give He the top reward?" Zhongni heard of it and said: "Zhao Xiangzi can be called good at rewarding officers! By rewarding one person, there is not a minister in the world who dares to lose the ritual of ruler and minister."

晉文公亡時，陶叔狐從，文公反國，行三賞而不及陶叔狐，陶叔狐見咎犯曰：“吾從君而亡十有三年，顏色黎黑，手足胼胝，今君反國行三賞而不及我也，意者君忘我與！我有大故與！子試為我言之君。”咎犯言之文公，文公曰：“嘻，我豈忘是子哉！夫高明至賢，德行全誠，耽我以道，說我以仁，暴浣我行，昭明我名，使我為成人者，吾以為上賞；防我以禮，諫我以誼，蕃援我使我不得為非，數引我而請於賢人之門，吾以為次賞；夫勇壯強御，難在前則居前，難在後則居後，免我於患難之中者，吾又以為之次。且子獨不聞乎？死人者，不如存人之身；亡人者，不如存人之國；三行賞之後，而勞苦之士次之，夫勞苦之士，是子固為首矣，豈敢忘子哉！”周內史叔輿聞之曰：“文公其霸乎！昔聖王先德而後力，文公其當之矣，詩云：‘率履不越’，此之謂也。”晉文公入國，至於河，令棄籩豆茵席，顏色黎黑，手足胼胝者在後，咎犯聞之，中夜而哭，文公曰：“吾亡也十有九年矣，今將反國，夫子不喜而哭，何也？其不欲吾反國乎？”對曰：“籩豆茵席，所以官者也，而棄之；顏色黎黑，手足胼胝，所以執勞苦，而皆後之；臣聞國君蔽士，無所取忠臣；大夫蔽遊，無所取忠友；今至於國，臣在所蔽之中矣，不勝其哀，故哭也。”文公曰：“禍福利害不與咎氏同之者，有如白水！”祝之，刀沈璧而盟。介子推曰：“獻公之子九人，唯君在耳，天未絕晉，必將有主，主晉祀者非君而何？唯二三子者以為己力，不亦誣乎？”文公即位，賞不及推，推母曰：“盍亦求之？”推曰：“尤而效之，罪又甚焉。且出怨言，不食其食。”其母曰：“亦使知之。”推曰：“言，身之文也；身將隱，安用文？”其母曰：“能如是，與若俱隱。

When Duke Wen of Jin was in exile, Tao Shuhu followed him. When Duke Wen returned to the state, he gave three rounds of rewards, but Tao Shuhu was not among them. Tao Shuhu went to see Jiu Fan and said: "I followed my lord into exile for thirteen years, my face turned dark and my hands and feet calloused; now that my lord has returned to the state and given three rounds of rewards, I have not been among them. Has my lord forgotten me, I wonder! Have I committed a great fault? Please try speaking to the lord for me." Jiu Fan told Duke Wen, who said: "Ah, how could I forget this man! One who is lofty and most worthy, whose conduct is wholly sincere, who steeped me in the Way, persuaded me with humaneness, washed my conduct and made my name known, and made me a mature man, I regard as deserving the highest reward; one who guarded me with ritual, remonstrated with me with righteousness, supported and assisted me so that I could not do what was wrong, and repeatedly guided me to the doors of the worthy, I regard as deserving the next reward; one who was brave, strong and resisting, who stood in front when trouble was in front and behind when trouble was behind, saving me from hardship, I regard as deserving the one after. Besides, have you not heard? Rather than one who causes someone's death, better one who preserves a person's body; rather than one who makes someone flee, better one who preserves a person's state; after the three rounds of rewards, the toiling officers come next, and among the toiling officers, this man has always been first; how could I dare forget you?" Shuyu, the internal historian of Zhou, heard of it and said: "Duke Wen will probably become hegemon! Formerly the sage kings put virtue first and strength after, and Duke Wen is about equal to this. The Odes say: 'Follow ritual and do not overstep.' This is what is meant." When Duke Wen of Jin entered his borders and came to the river, he ordered that the bamboo and wooden vessels, mats and cushions be thrown away, and that those with dark faces and calloused hands and feet be placed in the rear. Jiu Fan heard of it and wept at midnight. Duke Wen said: "I was in exile for nineteen years, and now that I am about to return to the state, you are not glad but weep; why? Do you not want me to return to the state?" He answered: "Bamboo and wooden vessels, mats and cushions are used for serving in office, yet you throw them away; faces dark and hands and feet calloused are used to bear toil, yet you put them all behind; I have heard that when a ruler obscures his officers, there is no way to get loyal ministers; when a grand master obscures his associates, there is no way to get loyal friends; now that we have reached the state, I am among those obscured, and I cannot bear the grief, so I weep." Duke Wen said: "Whoever's fortune and misfortune are not shared with the Jiu clan, let the White Water bear witness!" He prayed, sank a jade disk with a knife, and swore an oath. Jie Zitui said: "Duke Xian had nine sons, and only you, my lord, remain; Heaven has not cut off Jin and there will surely be a master; who but you is to preside over the sacrifices of Jin? Yet two or three men think it was their own strength; is that not false?" When Duke Wen took the throne, the rewards did not reach Tui. Tui's mother said: "Why not go and ask too?" Tui said: "To blame them and yet imitate them would be an even greater offense. Moreover, having spoken resentful words, I will not eat his food." His mother said: "Let him know too." Tui said: "Words are the adornment of the body; if the body is about to hide, what use is adornment?" His mother said: "If you can be like this, I will hide with you."

”至死不復見推，從者憐之，乃懸書宮門曰：“有龍矯矯，頃失其所，五蛇從之，周遍天下，龍飢無食，一蛇割股，龍反其淵，安其壤土，四蛇入穴，皆有處所，一蛇無穴，號於中野。”文公出見書曰：“嗟此介子推也。吾方憂王室未圖其功。”使人召之則亡，遂求其所在，聞其入綿上山中。於是文公表綿上山中而封之，以為介推田，號曰介山。

Until death he did not appear again. Tui's followers pitied him, and so they hung a document at the palace gate, saying: "There was a dragon, vigorous, who lost his dwelling in an instant; five snakes followed him and traveled throughout the world. The dragon was hungry with nothing to eat, and one snake cut off its own thigh. The dragon returned to the deep abyss and settled his own soil; four snakes entered holes and each had a place; one snake had no hole and wailed in the wilderness." When Duke Wen came out and saw the document, he said: "Alas, this is Jie Zitui. I was just worried that the royal house had not yet planned for his merit." He sent someone to summon him, but he had already fled, and so he sought his whereabouts and heard he had entered the mountains of Mianshang. So Duke Wen marked the Mianshang mountains and enfeoffed them as Jie Tui's fields, calling them Mount Jie.

晉文公出亡，周流天下，舟之僑去虞而從焉，文公反國，擇可爵而爵之，擇可祿而祿之，舟之僑獨不與焉，文公酌諸大夫酒，酒酣，文公曰：“二三子盍為寡人賦乎？”舟之僑曰：“君子為賦，小人請陳其辭，辭曰：有龍矯矯，頃失其所；一蛇從之，周流天下，龍反其淵，安寧其處，一蛇耆幹，獨不得其所。”文公瞿然曰：“子欲爵耶？請待旦日之期；子欲祿邪？請今命廩人。”舟之僑曰：“請而得其賞，廉者不受也；言盡而名至，仁者不為也。今天油然作云，沛然下雨，則曲草興起，莫之能御。今為一人言施一人，猶為一塊土下雨也，土亦不生之矣。”遂歷階而去。文公求之不得，終身誦甫田之詩。

When Duke Wen of Jin was in exile and wandered throughout the world, Zhou Zhiqiao left Yu and followed him. When Duke Wen returned to the state, he gave rank to those who deserved rank and stipend to those who deserved stipend, but Zhou Zhiqiao alone was not among them. Duke Wen poured wine for the grand masters, and when the wine was flowing freely, Duke Wen said: "Why do you gentlemen not recite a poem for me?" Zhou Zhiqiao said: "A noble person composes a poem; a petty person asks to present words. The words say: There was a dragon, vigorous, who lost his dwelling in an instant; one snake followed him and traveled throughout the world; the dragon returned to the deep abyss and settled his dwelling, and one snake grew old in body and alone found no place." Duke Wen was startled and looked at him and said: "Do you want rank? Please wait until tomorrow; do you want stipend? Please let me now order the keeper of the granary." Zhou Zhiqiao said: "To ask and receive a reward is something an honest person does not accept; for words to be exhausted before the name comes is something a humane person does not do. Now Heaven spontaneously raises clouds, and the rain falls abundantly; the bent grasses rise and none can resist. Now to speak for one person and apply it to one person is like raining for one clod of earth, and the clod will not grow either." Then he walked down the steps and left. Duke Wen sought him but could not find him, and for the rest of his life recited the ode 'Fu Tian'.

邴吉有陰德於孝宣皇帝微時，孝宣皇帝即位，眾莫知，吉亦不言，吉從大將軍長史轉遷至御史大夫，宣帝聞之，將封之，會吉病甚，將使人加紳而封之，及其生也，太子太傅夏侯勝曰：“此未死也，臣聞之，有陰德者必饗其樂以及其子孫；今此未獲其樂而病甚，非具死病也。”後病果愈，封為博陽侯，終饗其樂。

Bing Ji had hidden virtue when Emperor Xiaoxuan was humble and lowly; when Emperor Xiaoxuan took the throne, no one knew of it, and Ji did not speak of it either. Ji was promoted from chief clerk of the grand general to censor-in-chief; Emperor Xuan heard of it and was about to enfeoff him, and as Ji was gravely ill, he was going to send someone to put on the sash and enfeoff him while he was still alive. The crown prince's tutor Xiahou Sheng said: "He is not yet dead; I have heard that one who has hidden virtue will surely enjoy its joy and it will extend to descendants; this man has not yet obtained joy and is gravely ill, which is not an illness unto death." Later the illness indeed was cured, he was enfeoffed as Marquis of Boyang, and in the end enjoyed that joy.

魏文侯攻中山，樂羊將，已得中山，還反報文侯，有喜功之色，文侯命主書曰：“群臣賓客所獻書操以進。”主書者舉兩篋以進，令將軍視之，盡難中山之事也，將軍還走北面而再拜曰：“中山之舉也，非臣之力，君之功也。”

Marquis Wen of Wei attacked Zhongshan, with Yue Yang as general. When he had taken Zhongshan, he returned to report to Marquis Wen, with a look of boasting about his merit. Marquis Wen ordered the secretary: "Bring out the writings presented by the ministers and guests and present them." The secretary lifted two boxes and presented them, and had the general look at them; all were criticisms of the attack on Zhongshan. The general withdrew, faced north, bowed twice, and said: "The taking of Zhongshan was not through my strength; it was the merit of my lord."

平原君既歸趙，楚使春申君將兵救趙，魏信陵君亦矯奪晉鄙軍往救趙，未至，秦急圍邯鄲，邯鄲急且降，平原君患之，邯鄲傳舍吏子李談謂平原君曰：“君不憂趙亡乎？”平原君曰：“趙亡即勝虜，何為不憂？”李談曰：“邯鄲之民，炊骨易子而食之，可謂至困；而君之後宮數百，婦妾荷綺縠，廚餘粱肉；士民兵盡，或剡木為矛戟；而君之器物鐘磬自恣，若使秦破趙，君安得有此？使趙而全，君何患無有？君誠能令夫人以下，編於士卒間，分工而作之，家所有盡散以饗食士，方其危苦時易為惠耳。”於是平原君如其計，而勇敢之士三千人皆出死，因從李談赴秦軍，秦軍為卻三十里，亦會楚魏救至，秦軍遂罷。李談死，封其父為孝侯。

After Lord Pingyuan had returned to Zhao, Chu sent Lord Chunshen leading troops to rescue Zhao, and Lord Xinling of Wei also, by false command, seized Jin Bi's army and went to rescue Zhao; before they arrived, Qin urgently besieged Handan, and Handan was in great danger and about to surrender; Lord Pingyuan was worried. Li Tan, the son of an official of the Handan guesthouse, said to Lord Pingyuan: "Are you not worried that Zhao will perish?" Lord Pingyuan said: "If Zhao perishes, I will become a captive; why would I not worry?" Li Tan said: "The people of Handan are burning bones for firewood and exchanging their children to eat, which may be called the extreme of hardship; yet your inner palace has hundreds of women and concubines in silk, and the kitchen has surplus fine grain and meat; the officers and people have exhausted their weapons and some are sharpening wood for spears and halberds; yet your vessels, bells and chimes are indulged. If Qin breaks Zhao, how could you still have these? If Zhao is preserved, why worry that you will lack them? If you can truly enroll your wife and those below her among the soldiers, assign them labor, and distribute everything in your house to feed the officers, then at a time of danger and distress it is easy to do kindness." So Lord Pingyuan followed his plan, and three thousand brave officers all went out to fight to the death, and followed Li Tan toward the Qin army; the Qin army retreated thirty li, and just then the relief armies of Chu and Wei arrived, and the Qin army stopped. Li Tan died, and his father was enfeoffed as Marquis Xiao.

秦繆公嚐出，而亡其駿馬，自往求之，見人已殺其馬，方共食其肉，繆公謂曰：“是吾駿馬也。”諸人皆懼而起，繆公曰：“吾聞食駿馬肉，不飲酒者殺人。”即以次飲之酒，殺馬者皆慚而去。居三年，晉攻秦繆公，圍之，往時食馬肉者，相謂曰：“可以出死報食馬得酒之恩矣。”遂潰圍。繆公卒得以解難，勝晉獲惠公以歸，此德出而福反也。

Duke Mu of Qin once went out and lost a fine horse, and went himself to look for it. He saw that people had already killed his horse and were eating the meat together. Duke Mu said: "That is my fine horse." The men were all afraid and stood up. Duke Mu said: "I have heard that those who eat the flesh of a fine horse and do not drink wine will die." So he gave them wine to drink in turn, and the men who had killed the horse left ashamed. Three years later, Jin attacked Duke Mu of Qin and surrounded him. The men who had once eaten the horse said to one another: "We can go out and die to repay the kindness of the wine we got for eating the horse." So they broke through the encirclement. Duke Mu was finally able to escape the calamity, defeated Jin, captured Duke Hui and brought him back; this is virtue going out and blessing returning.

楚莊王賜群臣酒，日暮酒酣，燈燭滅，乃有人引美人之衣者，美人援絕其冠纓，告王曰：“今者燭滅，有引妾衣者，妾援得其冠纓持之，趣火來上，視絕纓者。”王曰：“賜人酒，使醉失禮，奈何欲顯婦人之節而辱士乎？”乃命左右曰：“今日與寡人飲，不絕冠纓者不歡。”群臣百有餘人皆絕去其冠纓而上火，卒盡歡而罷。居三年，晉與楚戰，有一臣常在前，五合五奮，首卻敵，卒得勝之，莊王怪而問曰：“寡人德薄，又未嘗異子，子何故出死不疑如是？”對曰：“臣當死，往者醉失禮，王隱忍不加誅也；臣終不敢以蔭蔽之德而不顯報王也，常願肝腦塗地，用頸血湔敵久矣，臣乃夜絕纓者。”遂敗晉軍，楚得以強，此有陰德者必有陽報也。

King Zhuang of Chu gave wine to his ministers. As evening fell and the drinking grew lively, the candles went out, and someone pulled at a beauty's robe. The beauty pulled off his cap tassel and told the King: "Just now when the candles went out, someone pulled at your concubine's robe, and I pulled off his cap tassel and hold it. Quickly bring a light and look for the one whose cap tassel was pulled off." The King said: "I gave people wine and made them drunk and lose propriety; why should I want to make known a woman's chastity and shame a scholar?" So he ordered his attendants: "Today, whoever drinks with me and does not pull off his cap tassel is not enjoying himself." More than a hundred ministers all pulled off their cap tassels, and then the lights were brought, and in the end they enjoyed themselves fully. Three years later, Jin and Chu fought, and one minister was always at the front, and in five engagements he advanced five times, first driving back the enemy, and so victory was gained. King Zhuang wondered and asked: "My virtue is thin and I never treated you specially; why do you go out and die like this without hesitation?" He replied: "Your servant deserves death. Once I was drunk and lost propriety, and the King bore it and did not punish me. I have never dared, because of this concealed kindness, not to repay the King openly; I have always wished to spill my brains on the ground and to spatter the enemy with the blood from my neck, and have done so for a long time. I am the one whose cap tassel was pulled off that night." So they defeated the army of Jin, and Chu became strong; this is how hidden virtue must have open reward.

趙宣孟將上之絳，見翳桑下有臥餓人不能動，宣孟止車為之下，餐自含而餔之，餓人再咽而能食，宣孟問：“爾何為飢若此？”對曰：“臣居於絳，歸而糧絕，羞行乞而憎自致，以故至若此。”宣孟與之壺餐，脯二胊，再拜頓首受之，不敢食，問其故，對曰：“曏者食之而美，臣有老母，將以貢之。”宣孟曰：“子斯食之，吾更與汝。”乃復為之簞食，以脯二束與錢百。去之絳，居三年，晉靈公欲殺宣孟，置伏士於房中，召宣孟而飲之酒，宣孟知之，中飲而出，靈公命房中士疾追殺之，一人追疾，既及宣孟，向宣孟之面曰：“今固是君邪！請為君反，死。”宣孟曰：“子名為誰？”及是且對曰：“何以名為？臣是夫桑下之餓人也。”遂鬥，而死，宣孟得以活，此所謂德惠也。故惠君子，君子得其福；惠小人，小人盡其力；夫德一人活其身，而況置惠於萬人乎？故曰德無細，怨無小，豈可無樹德而除怨，務利於人哉！利施者福報，怨往者禍來，形於內者應於外，不可不慎也，此書之所謂德無小者也。詩云：“赳赳武夫，公侯干城。”“濟濟多士，文王以寧。”人君胡可不務愛士乎！

Zhao Xuanmeng was about to go up to Jiang when he saw a starving man lying under the mulberry at Yisang unable to move. Xuanmeng stopped his carriage and got down for him, held rice in his own mouth and fed him, and after the starving man swallowed twice he could eat. Xuanmeng asked: "Why are you starving like this?" He replied: "I live in Jiang, and when I came back my provisions ran out. I was ashamed to beg and also loathed seeking my own death, and so I came to this." Xuanmeng gave him a flask of food and two strips of dried meat, and the man bowed twice with his head to the ground and received them, but did not dare to eat. Asked why, he replied: "I ate just now and found it delicious. I have an old mother, and I will take this to offer her." Xuanmeng said: "Eat this, and I will give you more." So he gave him another basket of rice, two bundles of dried meat, and a hundred coins. He left and went to Jiang. Three years later, Duke Ling of Jin wanted to kill Xuanmeng, hid warriors in a room, and summoned Xuanmeng to give him wine. Xuanmeng knew it, and left halfway through the drinking. Duke Ling ordered the warriors in the room to chase and kill him quickly. One man ran fast and had already caught up with Xuanmeng, and said facing him: "Now it is indeed you, my lord! Let me turn back and die for you." Xuanmeng said: "What is your name?" Only then did he answer: "What do you want my name for? I am the starving man under the mulberry." So he fought and died, and Xuanmeng was able to live; this is what is called virtue and kindness. So when kindness is given to a gentleman, the gentleman gains blessing; when kindness is given to a petty man, the petty man gives his strength; by doing a virtuous act to one man one can save oneself, so how much more by placing kindness among ten thousand! So it is said that virtue has nothing too slight and resentment has nothing too small; how can one fail to establish virtue and remove resentment, and strive to benefit others! Benefit sent out returns as blessing as repayment; resentment sent out brings misfortune. What takes shape within is verified outside, and one cannot but be careful; this is what the book means by saying there is no small virtue. The Book of Poetry says: "The valiant warriors are the guard and defense of dukes and marquises." "The worthy scholars are many and abundant, and King Wen thereby was at peace." How can a ruler fail to strive to love scholars!

孝景時，吳楚反，袁盎以太常使吳，吳王欲使將不肯，欲殺之，使一都尉以五百人圍守盎；盎為吳相時，從史與盎侍兒私通，盎知之不洩，遇之如故人，有告從史，從史懼亡歸，盎自追，遂以侍兒賄之，復為從史。及盎使吳見圍守，從史適為守盎校司馬，夜引盎起曰：“君可以去矣，吳王期旦日斬君。”盎不信，曰：“公何為者也？”司馬曰：“臣故為君從史盜侍兒者也。”盎乃敬對曰：“公見親，吾不足以累公。”司馬曰：“君去，臣亦且亡避，吾親君，何患！”乃以刀決帳，率徒卒道出，令皆去，盎遂歸報。

In the time of Emperor Xiaojing, Wu and Chu rebelled, and Yuan Ang was sent to Wu as Grand Master of Ceremonies. The King of Wu wanted to make him a general, but he refused, and the King wanted to kill him, and sent a commandant with five hundred men to surround and guard Ang. When Ang was prime minister of Wu, one of his clerks had an affair with Ang's maid; Ang knew of it and did not reveal it, and treated him as before. Someone told the clerk, who was afraid and fled home; Ang himself pursued him and gave the maid to him, and made him a clerk again. When Ang was sent to Wu and surrounded, the clerk happened to be the commanding officer guarding Ang. At night he pulled Ang up and said: "My lord can leave; the King of Wu has set tomorrow to behead you." Ang did not believe him and said: "Who are you?" The officer said: "Your servant was your clerk, the one who stole your maid." Ang then replied courteously: "You are close to the King; I am not worth involving you." The officer said: "If you leave, I too will flee and hide; I am close to you, what is there to fear!" So he slit open the tent with a knife, led his men out onto the road, let them all go, and Ang went back and reported.

智伯與趙襄子戰於晉陽下而死，智伯之臣豫讓者怒，以其精氣能使襄主動心，乃漆身變形，吞炭更聲，襄主將出，豫讓偽為死人，處於梁下，駟馬驚不進，襄主動心，使使視梁下得豫讓，襄主重其義不殺也。又盜，為抵罪，被刑人赭衣，入繕宮，襄主動心，則曰必豫讓也，襄主執而問之曰：“子始事中行君，智伯殺中行君，子不能死，還反事之；今吾殺智伯，乃漆身為癘，吞炭為啞，欲殺寡人，何與先行異也？”豫讓曰：“中行君眾人畜臣，臣亦眾人事之；智伯朝士待臣，臣亦朝士為之用。”襄子曰：“非義也？子壯士也！”乃自置車庫中，水漿毋入口者三，日以禮豫讓，讓自知，遂自殺也。

Zhi Bo and Zhao Xiangzi fought at Jinyang and Zhi Bo died. Zhi Bo's retainer Yu Rang was furious, and thought that his spirit could move the Master Xiang, so he lacquered his body to change his appearance and swallowed charcoal to change his voice. When Xiangzi was about to go out, Yu Rang pretended to be dead and lay under a bridge. The four horses balked and would not go forward, and Xiangzi was moved, sent someone to look under the bridge and found Yu Rang. Xiangzi valued his righteousness and did not kill him. Yu Rang then stole, was found guilty, and, wearing the red clothes of a convict, entered to repair the palace; Xiangzi was moved again and said it must be Yu Rang, and seized him and asked: "You first served Lord Zhonghang; when Zhi Bo killed Lord Zhonghang, you could not die for him but served Zhi Bo instead. Now I have killed Zhi Bo, yet you lacquer your body to become leprous and swallow charcoal to become mute, and want to kill me; why is it different from your earlier conduct?" Yu Rang said: "Lord Zhonghang treated me as one of the multitude, so I served him as one of the multitude; Zhi Bo treated me as a court scholar, so I serve him as a court scholar." Xiangzi said: "Is it not righteousness? You are a brave man!" He placed himself in the carriage house, took no water or drink three times, and treated Yu Rang with courtesy each day, letting him know of it, and Yu Rang then killed himself.

晉逐欒盈之族，命其家臣有敢從者死，其臣曰：“辛俞從之。”吏得而將殺之，君曰：“命汝無得從，敢從何也？”辛俞對曰：“臣聞三世仕於家者君之，二世者主之；事君以死，事主以勤，為之賜之多也。今臣三世於欒氏，受其賜多矣，臣敢畏死而忘三世之恩哉？”晉君釋之。

Jin drove out the clan of Luan Ying and ordered that any of his household retainers who dared to follow him be put to death. His retainers said: "Xin Yu is following him." The officials seized him and were about to kill him, and the ruler said: "I ordered you not to follow; why did you dare to follow?" Xin Yu replied: "I have heard that one who serves three generations in a great officer's house takes him as ruler, and one who serves two generations takes him as master; one serves a ruler with death and serves a master with diligence, because of how much he gives. Now I have been three generations with the Luan clan and have received much from them; would I dare fear death and forget three generations of kindness?" The ruler of Jin released him.

留侯張良之大父開地相韓昭侯、宣惠王、襄哀王。父平相釐王、悼惠王。悼惠王二十三年平卒，二十歲秦滅韓，良年少未宦事韓。韓破，浪家童三百人，弟死不葬，良悉以家財求刺客刺秦王，為韓報仇，以大父、父，五世相韓故，遂學禮淮陽，東見滄海君，得力士為鐵椎，重百二十斤，秦皇帝東遊，良與客狙擊秦皇帝於博浪沙，誤中副車，秦皇帝大怒，大索天下，求購甚急，良更易姓名，深亡匿，後卒隨漢報秦。

Zhang Liang, Marquis of Liu: his grandfather Kai Di was prime minister to Marquis Zhao, King Xuanhui, and King Xiangai of Han. His father Ping was prime minister to King Li and King Daohui. In the twenty-third year of King Daohui, Ping died, and twenty years later Qin destroyed Han. Liang was young and had not yet held office in Han. When Han was destroyed, Liang's household had three hundred servants (the original reads 'lang jia'), and when his younger brother died he did not bury him; Liang used all his family wealth to seek an assassin to stab the King of Qin and avenge Han, because his grandfather and father had been prime ministers of Han for five generations. So he studied ritual in Huaiyang, went east to see the Lord of Canghai, and obtained a strongman who made an iron mallet weighing one hundred and twenty jin. When the Emperor of Qin toured east, Liang and his retainer ambushed the Emperor of Qin at Bolangsha, and mistakenly hit a following carriage. The Emperor of Qin was furious and searched the whole realm, with a reward offered urgently; Liang changed his name and fled deep into hiding, and in the end followed Han to take revenge on Qin.

鮑叔死，管仲舉上衽而哭之，泣下如雨，從者曰：“非君父子也，此亦有說乎？”管仲曰：“非夫子所知也，吾嘗與鮑子負販於南陽，吾三辱於市，鮑子不以我為怯，知我之慾有所明也；鮑子嘗與我有所說王者，而三不見聽，鮑子不以我為不肖，知我之不遇明君也；鮑子嘗與我臨財分貨，吾自取多者三，鮑子不以我為貪，知我之不足於財也。生我者父母，知我者鮑子也。士為知己者死，而況為之哀乎！”

When Bao Shu died, Guan Zhong lifted the hem of his robe and wept for him, his tears falling like rain. His followers said: "He was not your father or son; is there a reason for this?" Guan Zhong said: "It is not something you could know. Once I and Master Bao were peddling goods in Nanyang, and I was insulted three times in the market, and Master Bao did not think me a coward, knowing I wanted to make something clear; once Master Bao and I went to persuade a king, and was not listened to three times, and Master Bao did not think me unworthy, knowing I had not met an enlightened ruler; once Master Bao and I faced goods and divided the profits, and I took more for myself three times, and Master Bao did not think me greedy, knowing I lacked the means. It was my parents who gave birth to me, and Master Bao who understood me. A scholar dies for one who understands him, how much more would he mourn for him!"

晉趙盾舉韓厥，晉君以為中軍尉；趙盾死，子朔嗣為卿。至景公三年，趙朔為晉將，朔取成公姊為夫人，大夫屠岸賈，欲誅趙氏，初趙盾在夢見叔帶持龜要而哭甚悲，已而笑拊手且歌，盾卜之占，垂絕而後好，趙史援占曰：此甚惡非君之身，及君之子，然亦君之咎也。至子趙朔，世益衰，屠岸賈者，始有寵於靈公，及至於晉景公，而賈為司寇，將作難，乃治靈公之賊以至，趙盾遍告諸將曰：“趙穿弒靈公，盾雖不知猶為首賊，臣殺君，子孫在朝，何以懲罪，請誅之！”韓厥曰：“靈公遇賊，趙盾在外，吾先君以為無罪，故不誅；今諸君將誅其後，是非先君之意而後妄誅；妄誅謂之亂臣，有大事而君不聞，是無君也。”屠岸賈不聽，厥告趙朔趨亡，趙朔不肯，曰：“子必不絕趙祀，朔死且不恨。”韓厥許諾，稱疾不出，賈不請而擅與諸將攻趙氏於下宮，殺趙朔、趙括。趙嬰齊，皆滅其族；朔妻成公姊有遺腹，走公宮匿，後生男乳，朔客程嬰持亡匿山中，居十五年，晉景公疾，卜之曰：“大業之後不遂者為祟。”景公疾問韓厥，韓厥知趙孤在，乃曰：“大業之後，在晉絕祀者，其趙氏乎！夫自中行衍皆嬴姓也，中衍人面鳥喙，降佐殷帝太戊及周天子，皆有明德，下及幽厲無道，而叔帶去周適晉，事先君文侯，至於成公，世有立功，未嘗有絕祀；今及吾君獨滅之，趙宗國人哀之，故見龜策，唯君圖之。”景公問曰：“趙尚有後子孫乎？”韓厥具以實對，於是景公乃與韓厥謀立趙孤兒，召而匿之宮中，諸將入問疾，景公因韓厥之眾，以脅諸將而見趙孤，孤名曰武，諸將不得已乃曰：“昔下官之難屠岸賈為之，矯以君令，幷命群臣，非然孰敢作難，微君之疾，群臣固且請立趙後，今君有令，群臣之願也。”於是召趙武、程嬰遍拜諸將軍，將軍遂返與程嬰趙武攻屠岸賈，滅其族，復與趙武田邑如故。

Zhao Dun of Jin recommended Han Jue, and the ruler of Jin employed him as commandant of the central army; when Zhao Dun died, his son Shuo succeeded him as minister. In the third year of Duke Jing, Zhao Shuo was general of Jin and married the sister of Duke Cheng as his wife. The great officer Tu'an Gu wanted to put the Zhao clan to death. At first Zhao Dun dreamed of seeing Shu Dai holding the tortoise's waist weeping bitterly, and then laughing, clapping his hands and singing. Dun divined the dream and the verdict was that it would be cut off and then improve. Zhao's historian Yuan divined: this is very ill; it will not be in your own person but will reach your son, and yet it is also your fault. When it came to his son Zhao Shuo, the age declined further. Tu'an Gu had been in favor at first with Duke Ling, and when it came to Duke Jing of Jin, Gu was Minister of Crime and was about to start a persecution, and so he pursued the murderers of Duke Ling to this point. Zhao Dun told all the generals: "Zhao Chuan killed Duke Ling; though I did not know it, I was still the chief of the murderers. A minister killed his ruler and his descendants are in court; with what will we punish the crime? I ask that I be executed!" Han Jue said: "When Duke Ling met with the bandits, Zhao Dun was outside; our former ruler held that he was without guilt and therefore did not punish him. Now you generals are about to execute his descendants; this is not the former ruler's meaning, and rash execution afterwards is called a rebellious minister. In a great matter the ruler does not hear of it, which is to have no ruler." Tu'an Gu did not listen. Jue told Zhao Shuo to flee quickly, but Zhao Shuo refused, saying: "If you surely keep the Zhao sacrifices from being cut off, I will not resent dying." Han Jue agreed, claimed illness and did not go out. Gu, without asking leave, took it upon himself to attack the Zhao clan in the Lower Palace together with the generals, killed Zhao Shuo, Zhao Kuo and Zhao Yingqi, and destroyed their clans. Shuo's wife was the sister of Duke Cheng and was pregnant with a posthumous child; she fled to the ducal palace and hid, and later gave birth to a boy and nursed him. Shuo's retainer Cheng Ying took him and fled to hide in the mountains, and lived there for fifteen years. Duke Jing of Jin fell ill and consulted divination, which said: "The descendants of the Great Work are causing trouble because they have not been allowed to flourish." Duke Jing hurriedly asked Han Jue, and Han Jue, knowing that the Zhao orphan was still alive, said: "Of the descendants of the Great Work, those whose sacrifices were cut off in Jin are perhaps the Zhao! From Zhongyan on they were all of the Ying surname; Zhongyan had a human face and a bird's beak, and came down to assist Emperor Tai Wu of Yin and the Son of Heaven of Zhou, all having bright virtue; down to You and Li who were without the Way, Shu Dai left Zhou for Jin and served your former ruler Marquis Wen, and down to Duke Cheng, generation after generation they did meritorious service and the sacrifices were never cut off; now it falls to my lord alone to destroy it, and the people of the Zhao clan grieve, so it has appeared in the tortoise and milfoil; I ask only that my lord plan." Duke Jing asked: "Does Zhao still have descendants?" Han Jue reported everything truthfully. So Duke Jing planned with Han Jue to establish the Zhao orphan, and summoned him and hid him in the palace. When the generals came in to ask after his illness, Duke Jing relied on Han Jue's followers to compel the generals and received the Zhao orphan, whose name was Wu. The generals, having no choice, said: "The disaster of the Lower Palace in the past was done by Tu'an Gu, who falsely claimed the ruler's command and ordered all the ministers at once; otherwise who would have dared to make trouble? Had it not been for the ruler's illness, the ministers would have asked to establish the heir of Zhao; now that the ruler has given the order, it is the ministers' wish." So they summoned Zhao Wu and Cheng Ying and all the generals bowed to them, and the generals then went back and attacked Tu'an Gu together with Cheng Ying and Zhao Wu, destroyed his clan, and again gave Zhao Wu the fields and towns as before.

故人安可以無恩，夫有恩於此故復於彼；非程嬰則趙孤不全，非韓厥則趙後不復。韓厥可謂不忘恩矣。

So how can a person be without gratitude? Here there is a kindness and so there is a return there. Without Cheng Ying the Zhao orphan could not have been preserved, and without Han Jue the descendants of Zhao could not have been restored. Han Jue may be said to have not forgotten kindness.

北郭騷踵見晏子曰：“竊悅先生之義，願乞所以養母者。”晏子使人分倉粟府金而遺之，辭金而受粟。有間，晏子見疑於景公，出奔，北郭子召其友而告之曰：“吾悅晏子之義而嘗乞所以養母者。吾聞之曰：養其親者，身更其難；今晏子見疑，吾將以身白之。”遂造公庭求復者曰：“晏子天下之賢者也，今去齊國，齊國必侵矣，方必見國之侵也，不若先死請絕頸以白晏子。”逡巡而退，因自殺也。公聞之大駭，乘馳而自追晏子，及之國郊，請而反之，晏子不得已而反之，聞北郭子之以死白己也，太息而嘆曰：“嬰不肖，罪過固其所也，而士以身明之，哀哉！”

Beiguo Sao came following at his heels to see Yan Zi and said: "I privately delight in your righteousness, Master, and wish to beg something to support my mother." Yan Zi sent someone to divide the grain from his granary and the gold from his storehouse to give him, and he declined the gold and accepted the grain. Some time later, Yan Zi was suspected by Duke Jing and fled abroad. Master Beiguo summoned his friends and told them: "I delighted in Yan Zi's righteousness and once begged from him something to support my mother. I have heard that one who is supported for his parents' sake takes on that man's trouble with his own body; now Yan Zi is suspected, and I will vindicate him with my body." He went to the ducal court and asked the usher: "Yan Zi is a worthy man of the world; now he has left Qi, Qi will surely be invaded. Rather than see for sure that the state is invaded, better to die first; I ask to cut my neck to vindicate Yan Zi." He hesitated and withdrew, and then killed himself. The Duke heard and was greatly alarmed, and drove in a carriage at full speed to pursue Yan Zi in person, caught up with him in the suburbs of the capital, and begged him to return. Yan Zi, having no choice, returned, and hearing that Master Beiguo had died to vindicate him, sighed long and said: "I am unworthy, and the guilt rightly belonged to me, and a scholar has made it clear with his own body; how sad!"

吳赤市使於智氏，假道於衛，寧文子具紵絺三百制，將以送之，大夫豹曰：“吳雖大國也，不壞交假之道，則亦敬矣，又何禮焉！”寧文子不聽，遂致之吳赤市。至於智氏，既得事，將歸吳，智伯命造舟為梁，吳赤市曰：“吾聞之，天子濟於水，造舟為梁，諸侯維舟為梁，大夫方舟。方舟，臣之職也，且敬太甚必有故。”使人視之，視則用兵在後矣，將亦襲衛。吳赤市曰：“衛假吾道而厚贈我，我見難而不告，是與為謀也。”稱疾而留，使人告衛，衛人警戒，智伯聞之，乃止。

Wu Chishi, on a mission to the Zhi clan, asked Wei for passage. Ning Wenzi prepared three hundred pieces of ramie and fine kudzu cloth to give to him. The great officer Bao said: "Though Wu is a large state, if it does not damage relations and only borrows a road, that is respectful enough; what further courtesy need there be?" Ning Wenzi did not listen and gave them to Wu Chishi. Arriving at the Zhi clan, when his business was done and he was about to return to Wu, Zhi Bo ordered boats to be made into a bridge. Wu Chishi said: "I have heard that when the Son of Heaven crosses water, boats are made into a bridge; feudal lords tie boats into a bridge; great officers use paired boats. Paired boats are a minister's due; moreover, excessive courtesy must have a reason." He sent men to look, and they saw that behind there were troops being used, and that they were also about to attack Wei. Wu Chishi said: "Wei lent me the road and gave me generous gifts; if I see disaster and do not tell them, I am taking part in the plot." He claimed illness and stayed behind, and sent people to inform Wei, and the men of Wei were on guard. Zhi Bo heard of it and so stopped.

楚魏會於晉陽，將以伐齊，齊王患之，使人召淳于髡曰：“楚魏謀欲伐齊。願先生與寡人共憂之。”淳于髡大笑而不應，王后問之，又復大笑而不應，三問而不應，王怫然作色曰：“先生以寡人國為戲乎？”淳于髡對曰：“臣不敢以王國為戲也，臣笑臣鄰之祠田也，以奩飯與一鮒魚。其祝曰：下田洿邪，得谷百車，蟹堁者宜禾。臣笑其所以祠者少而所求者多。”王曰善，賜之千金，革車百乘，立為上卿。

Chu and Wei met at Jinyang and were about to attack Qi. The King of Qi was worried and sent for Chunyu Kun, saying: "Chu and Wei are planning to attack Qi. I hope you will share my worry." Chunyu Kun laughed loudly and did not answer. The King asked again, and he again laughed loudly and did not answer, and asked three times without answering. The King changed color angrily and said: "Do you take my state for a joke?" Chunyu Kun replied: "Your servant does not dare to take Your Majesty's state for a joke; I was laughing at my neighbor, who was sacrificing to the field spirit with a basket of rice and one carp. He prayed: 'Low fields and swampy waterlogged land, may I get a hundred cartloads of grain, and may the soil of crab holes suit the crops.' I laughed that he offered so little and asked for so much." The King said it was good, gave him a thousand pieces of gold and a hundred leather chariots, and made him senior minister.

陽虎得罪於衛，北見簡子曰：“自今以來，不復樹人矣。”簡子曰：“何哉？”陽虎對曰：“夫堂上之人，臣所樹者過半矣；朝廷之吏，臣所立者亦過半矣；邊境之士，臣所立者亦過半矣。今夫堂上之人，親郄臣於君；朝廷之吏，親危臣於眾；邊境之士，親劫臣於兵。”簡子曰：“唯賢者為能報恩，不肖者不能。夫樹桃李者，夏得休息，秋得食焉。樹蒺藜者，夏不得休息，秋得其刺焉。今子之所樹者，蒺藜也，自今以來，擇人而樹，毋已樹而擇之。”

Yang Hu offended in Wei, went north and saw Jianzi, saying: "From now on I will no longer cultivate people." Jianzi said: "Why?" Yang Hu replied: "Of those in the hall, I cultivated more than half; of the officials in the court, I established more than half; of the officers on the frontier, I established more than half. Now those in the hall, in the ruler's presence, themselves push me out; the officials in the court, among the multitude, themselves harm me; the officers on the frontier, with troops, themselves coerce me." Jianzi said: "Only the worthy can repay a kindness; the unworthy cannot. One who plants peaches and plums finds rest in summer and food in autumn. One who plants caltrops finds no rest in summer and gets thorns in autumn. What you have planted are caltrops; from now on, choose people first and then cultivate them; do not cultivate them first and then choose."

魏文侯與田子方語，有兩僮子衣青白衣，而侍於君前，子方曰：“此君之寵子乎！”文侯曰：“非也，其父死於戰，此其幼孤也，寡人收之。”子方曰：“臣以君之賊心為足矣，今滋甚，君之寵此子也，又且以誰之父殺之乎？”文侯愍然曰：“寡人受令矣。”自是以後，兵革不用。

Marquis Wen of Wei was talking with Tian Zifang when two boys in blue and white clothes were attending before the ruler. Zifang said: "Are these Your Lordship's favorite sons?" Marquis Wen said: "No; their fathers died in battle, and these are young orphans whom I took in." Zifang said: "I had thought that Your Lordship's harmful heart was already enough, but now it is even worse. You love these children, and whose father will you use to kill them?" Marquis Wen was moved and said: "I accept your instruction." From then on, weapons and armor were not used.

吳起為魏將，攻中山，軍人有病疽者，吳子自吮其膿，其母泣之，旁人曰：“將軍於而子如是，尚何為泣？”對曰：“吳子吮此子父之創而殺之於注水之戰，戰不旋踵而死；今又吮之，安知是子何戰而死，是以哭之矣！”

Wu Qi was a general of Wei attacking Zhongshan. One soldier had a boil, and Master Wu himself sucked out the pus. The soldier's mother wept over this, and a person beside her said: "The general treats your son like this; why do you still weep?" She replied: "Master Wu sucked the wound of this child's father and had him die in the battle of Zhushui; in battle he did not turn and died. Now he sucks this one too; how can I know in which battle this child will die? So I weep for him!"

東閭子嘗富貴而後乞，人問之，曰：“公何為如是？”曰：“吾自知吾嘗相六七年未嘗薦一人也；吾嘗富三千萬者再，未嘗富一人；不知士出身之咎然也。孔子曰：‘物之難矣，小大多少各有怨惡，數之理也，人而得之，在於外假之也。’”

Master Dongla was once rich and noble and later begged for food, and people asked him: "Why are you like this?" He said: "I know that I was prime minister for six or seven years and never recommended a single person; I was twice wealthy to thirty million and never made a single person rich; I did not know the fault of the scholar's origin was just this. Confucius said: 'The difficulty of things is that large and small, many and few each have their resentment and hate; it is the principle of numbers, and what people gain is by borrowing from outside.'"

齊懿公之為公子也，與邴歜之父爭田，不勝。及即位，乃掘而刖之，而使歜為僕；奪庸織之妻，而使織為參乘；公遊於申池，二人浴於池，歜以鞭抶織，織怒，歜曰：“人奪女妻，而不敢怒；一抶女，庸何傷！”織曰：“孰與刖其父而不病，奚若？”乃謀殺公，納之竹中。

Duke Yi of Qi, when he was still a prince, had contended with Bing Chu's father over a field and could not win. When he came to the throne, he dug up the corpse and cut off its feet, and made Chu a charioteer; he seized Yong Zhi's wife and made Zhi his chariot companion. The Duke was enjoying himself at Shenchi, and the two were bathing in the pool; Chu whipped Zhi, and Zhi was angry. Chu said: "Someone took your wife and you dared not be angry; I whip you once, how does it hurt!" Zhi said: "Compared to having his father's feet cut off and not hurting, how is that?" So they plotted to kill the Duke and put him inside bamboo.

楚人獻黿於鄭靈公，公子家見公子宋之食指動，謂公子家曰：“我如是必嘗異味。”及食大夫黿，召公子宋而不與；公子宋怒，染指於鼎，嘗之而出，公怒欲殺之。公子宋與公子家先遂殺靈公。子夏曰：“春秋者，記君不君，臣不臣，父不父，子不子者也；此非一日之事也，有漸以至焉。”

The men of Chu presented a great turtle to Duke Ling of Zheng. Prince Jia saw Prince Song's index finger twitch, and Prince Song said to Prince Jia: "When this happens I will surely taste something unusual." When the great officers were fed the turtle, the Duke summoned Prince Song but did not give him any; Prince Song was angry, dipped his finger into the cauldron, tasted it and left. The Duke was angry and wanted to kill him. Prince Song and Prince Jia struck first and killed Duke Ling. Zixia said: "The Spring and Autumn Annals records rulers who did not act like rulers, ministers who did not act like ministers, fathers who did not act like fathers, and sons who did not act like sons; this was not the matter of one day, but came to this by gradual steps."

政有三品：王者之政化之，霸者之政威之，強者之政脅之，夫此三者各有所施，而化之為貴矣。夫化之不變而後威之，威之不變而後脅之，脅之不變而後刑之；夫至於刑者，則非王者之所得已也。是以聖王先德教而後刑罰，立榮恥而明防禁；崇禮義之節以示之，賤貨利之弊以變之；修近理內政橛機之禮，壹妃匹之際；則莫不慕義禮之榮，而惡貪亂之恥。其所由致之者，化使然也。

Government has three grades: the government of a true king uses teaching and transformation, the government of a hegemon uses authority, and the government of a strongman uses coercion. Each of these has its application, but teaching and transformation are most valued. If teaching does not change people, then use authority; if authority does not change them, then use coercion; if coercion does not change them, then use punishment; once it comes to punishment, it is not something a true king does when he can avoid it. Therefore the sage kings put virtue and teaching first and punishment afterward, set up honor and shame and made clear prohibitions; they honored the restraint of ritual and righteousness to show it, despised the harm of wealth and profit to change it, cultivated what was near, governed internal affairs, and put in order the rites of the pivot and hinge, concentrating on the relation between spouses; so there was no one who did not admire the honor of righteousness and ritual and hate the shame of greed and disorder. What enabled them to reach this was that teaching and transformation made it so.

季孫問於孔子曰：“如殺無道，以就有道，何如？”孔子曰：“子為政，焉用殺，子欲善而民善矣。君子之德，風也；小人之德，草也；草上之風必偃。”言明其化而已矣，治國有二機，刑德是也；王者尚其德而布其刑，霸者刑德並湊，強國先其刑而後德。夫刑德者，化之所由興也。德者，養善而進闕者也；刑者，懲惡而禁後者也；故德化之崇者至於賞，刑罰之甚者至於誅；夫誅賞者，所以別賢不肖，而列有功與無功也。故誅賞不可以繆，誅賞繆則善惡亂矣。夫有功而不賞，則善不勸，有過而不誅，則惡不懼，善不勸而能以行化乎天下者，未嘗聞也。書曰：‘畢協賞罰’，此之謂也。

Ji Sun asked Confucius: "What if one kills those without the Way in order to accomplish those with the Way?" Confucius said: "In governing, why would you need to kill? If you desire good, the people will be good. The virtue of the gentleman is wind; the virtue of the petty man is grass; when the wind blows over the grass it must bend." This speaks of making clear one's teaching and transformation. In governing a state there are two pivots, punishment and virtue; a true king honors his virtue and publishes his punishments, a hegemon gathers punishment and virtue together, and a strong state uses punishment first and then virtue. Punishment and virtue are what raise up teaching and transformation. Virtue nourishes good and advances what is lacking; punishment chastises evil and stops what follows. So when virtuous transformation is lofty, it comes to rewards; when punishment is severe, it comes to executions; executions and rewards are used to distinguish the worthy from the unworthy and to rank those with merit and those without. So executions and rewards cannot be mistaken; if they are mistaken, good and evil are thrown into confusion. If there is merit and no reward, good is not encouraged; if there is fault and no punishment, evil is not feared; I have never heard of one who, when good is not encouraged, can transform the world by conduct. The Book of Documents says: "Rewards and punishments are all in harmony." This is what is meant.

水濁則魚困，令苛則民亂，城峭則必崩，岸竦則必。故夫治國，譬若張琴，大弦急則小弦絕矣，故曰急轡御者非千里御也。有聲之聲，不過百里，無聲之聲，延及四海；故祿過其功者損，名過其實者削，情行合而民副之，禍福不虛至矣。詩云：“何其處也，必有與也；何其久也，必有以也。”此之謂也。

When the water is muddy the fish are in distress, when laws and orders are harsh the people are in disorder, when city walls are steep they surely collapse, and when river banks are high they surely (the character here in the original is illegible). So governing a state is like tuning a zither: if the big strings are tight the small strings break, so it is said that a driver with tight reins is not a driver of a thousand li. A sound that has sound does not go beyond a hundred li; a sound that is without sound reaches the four seas. So one whose salary exceeds his merit is diminished, one whose name exceeds the reality is cut down, and when feeling and conduct match and the people accord with them, calamity and blessing do not come out of nothing. The Book of Poetry says: "Why are you at rest? There must be those who are with you. Why so long? There must be a reason." This is what is meant.

公叔文子為楚令尹三年，民無敢入朝，公叔子見曰：“嚴矣。”文子曰：“朝廷之嚴也，寧雲妨國家之治哉？”公叔子曰：“嚴則下喑，下喑則上聾，聾喑不能相通，何國之治也？順針縷者成帷幕，合升斗者實倉廩，幷小流而成江海；明主者有所受命而不行，未嘗有所不受也。”

Gongshu Wenzi served as prime minister of Chu for three years, and none of the people dared to enter the court. Gongshu Zi came to see him and said: "It is severe." Wenzi said: "Would the severity of the court harm the governing of the state?" Gongshu Zi said: "If it is severe, those below are mute; if those below are mute, those above are deaf; deaf and mute cannot communicate, so how can one speak of governing the state? Following needle and thread one completes a curtain; combining pints and pecks one fills a granary; combining small streams one makes the rivers and seas. An enlightened ruler may receive orders and not carry them out, but has never been one who does not receive them."

衛靈公謂孔子曰：“有語寡人為國家者，謹之於廟堂之上而國家治矣，其可乎？”孔子曰：“可。愛人者，則人愛之；惡人者，則人惡之；知得之己者，亦知得之人；所謂不出於環堵之室而知天下者，知反之己者也。”

Duke Ling of Wei said to Confucius: "Someone told me that in governing a state, to be careful in the temple hall is enough for the state to be governed; is that so?" Confucius said: "Yes. One who loves people, people love him; one who hates people, people hate him; one who knows what he gains from himself also knows what he gains from others; what is called knowing the world without leaving a walled room is knowing how to return to oneself."

子貢問治民於孔子，孔子曰：“懍懍焉如以腐索御奔馬。”子貢曰：“何其畏也！”孔子曰：“夫通達之國皆人也，以道導之，則吾畜也；不以道導之，則吾讎也，若何而毋畏？”

Zigong asked Confucius about governing the people, and Confucius said: "Be as apprehensive as one driving galloping horses with a rotten rope." Zigong said: "Why so afraid!" Confucius said: "The states that are reached are all people; if I guide them with the Way, they are what I nourish; if I do not guide them with the Way, they are my enemies; how can one not be afraid?"

齊桓公謂管仲曰：“吾欲舉事於國，昭然如日月，無愚夫愚婦皆曰善，可乎？”仲曰：“可。然非聖人之道。”桓公曰：“何也？”對曰：“夫短綆不可以汲深井，知鮮不可以與聖人言，慧士可與辨物，智士可與辨無方，聖人可與辨神明；夫聖人之所為，非眾人之所及也。民知十己，則尚與之爭，曰不如吾也，百己則疵其過，千己則誰而不信。是故民不可稍而掌也，可幷而牧也；不可暴而殺也，可麾而致也；眾不可戶說也，可舉而示也。”

Duke Huan of Qi said to Guan Zhong: "I wish to undertake something in the state that is as bright as the sun and moon, so that there is no foolish man or woman who does not call it good; is that possible?" Zhong said: "It is possible, but it is not the Way of the sage." Duke Huan said: "Why?" He replied: "A short rope cannot draw from a deep well, and one with little wisdom cannot speak with a sage; with a clever scholar one can distinguish things, with a wise scholar one can distinguish what has no fixed direction, and with a sage one can distinguish the spirit and the bright; what a sage does is not what the multitude can catch up with. If the people know ten times as much as themselves, they still contend with him and say he is not as good as I; if a hundred times as much, they pick at his faults; if a thousand times as much, they believe nobody. So the people cannot be managed in small bits but can be shepherded together; they cannot be killed by violence but can be drawn by direction; the multitude cannot be persuaded door to door, but can be shown by example."

衛靈公問於史■曰：“政孰為務？”對曰：“大理為務，聽獄不中，死者不可生也，斷者不可屬也，故曰：大理為務。”少焉，子路見公，公以史■言告之，子路曰：“司馬為務，兩國有難，兩軍相當，司馬執枹以行之，一斗不當，死者數萬，以殺人為非也，此其為殺人亦眾矣，故曰：司馬為務。”少焉，子貢入見，公以二子言告之，子貢曰：“不識哉！昔禹與有扈氏戰，三陳而不服，禹於是修教一年而有扈氏請服，故曰：去民之所事，奚獄之所聽？兵革之不陳，奚鼓之所鳴？故曰：教為務也。”

Duke Ling of Wei asked Shi (the character here in the original is damaged): "In government, what is the urgent task?" He replied: "The Chief Judge is the urgent task; if a trial is not decided properly, the dead cannot be revived and what is cut off cannot be rejoined; so it is said: the Chief Judge is the urgent task." After a while Zilu saw the Duke, and the Duke told him what Shi (the character here in the original is damaged) had said. Zilu said: "The Minister of War is the urgent task; when two states are in difficulty and two armies face each other, the Minister of War holds the drumsticks and directs; if a single battle is not conducted properly, tens of thousands die, and to take killing people as wrong, in that way too many are killed; so it is said: the Minister of War is the urgent task." After a while Zigong went in and saw him, and the Duke told him what the two had said. Zigong said: "They do not know! In the past Yu fought the Youhu clan, and set out in battle line three times without their submitting; Yu then cultivated teaching and transformation for a year, and the Youhu asked to surrender; so it is said: remove what the people are engaged in, and what trials are there to hear? If armor and weapons are not drawn up, what is the drum to sound for? So it is said: teaching and transformation are the urgent task."

齊桓公出獵，逐鹿而走入山谷之中，見一老公而問之曰：“是為何谷？”對曰：“為愚公之谷。”桓公曰：“何故？”對曰：“以臣名之。”桓公曰：“今視公之儀狀，非愚人也，何為以公名？”對曰：“臣請陳之，臣故畜■牛生子而大，賣之而買駒，少年曰：‘牛不能生馬。’遂持駒去。傍鄰聞之，以臣為愚，故名此谷為愚公之谷。”桓公曰：“公誠愚矣，夫何為而與之？”桓公遂歸。明日朝，以告管仲，管仲正衿再拜曰：“此夷吾之愚也，使堯在上，咎繇為理，安有取人之駒者乎？若有見暴如是叟者，又必不與也，公知獄訟之不正，故與之耳，請退而修政。”孔子曰：“弟子記之，桓公，霸君也；管仲，賢佐也；猶有以智為愚者也，況不及桓公管仲者也。”

Duke Huan of Qi went hunting, chased a deer into a mountain valley, and saw an old man and asked him: "What valley is this?" He replied: "It is the Valley of the Foolish Old Man." Duke Huan said: "For what reason?" He replied: "It is named after me." Duke Huan said: "Now looking at your demeanor, you are not a fool; why is it named after you?" He replied: "Allow me to tell you. In the past I raised (the character here in the original is damaged) a cow, and she bore a calf, which grew up, and I sold it and bought a colt; a young man said: 'A cow cannot bear a horse,' and took the colt away. The neighbors beside me heard of it and thought me foolish, and so they call this valley the Valley of the Foolish Old Man." Duke Huan said: "You are indeed foolish; why did you give it to him?" Duke Huan then went back. The next day, at court, he told Guan Zhong, and Guan Zhong arranged his robe and bowed twice, saying: "This is Yiwu's folly: if Yao were above and Gao Yao the judge, how could anyone seize another's colt? If one saw someone being treated with violence like this old man, he would surely not give it up; the old man knew the trials were not just, so he gave it up; I ask to withdraw and put the government in order." Confucius said: "Disciples, record it: Duke Huan was a hegemon; Guan Zhong was a worthy assistant; and still they mistook wisdom for folly, how much more those who do not equal Duke Huan and Guan Zhong."

魯有父子訟者，康子曰：“殺之！”孔子曰：“未可殺也。夫民不知子父訟之不善者久矣，是則上過也；上有道，是人亡矣。”康子曰：“夫治民以孝為本，今殺一人以戮不孝，不亦可乎？”孔子曰：“不孝而誅之，是虐殺不辜也。三軍大敗，不可誅也；獄訟不治，不可刑也；上陳之教而先服之，則百姓從風矣，躬行不從而後俟之以刑，則民知罪矣；夫一仞之牆，民不能踰，百仞之山，童子升而遊焉，陵遲故也！今是仁義之陵遲久矣，能謂民弗踰乎？詩曰：‘俾民不迷！’昔者君子導其百姓不使迷，是以威厲而不至，刑錯而不用。”於是訟者聞之，乃請無訟。

In Lu there was a father and son who went to law, and Kangzi said: "Kill them!" Confucius said: "They cannot be killed. The people have not known for a long time that a father and son going to law is bad, and this is a fault of those above; if those above have the Way, such people will not exist." Kangzi said: "Governing the people takes filial piety as the root; now to kill one person to shame the unfilial, would it not be acceptable?" Confucius said: "To execute for unfilial conduct is to cruelly kill the innocent. When three armies are greatly defeated, one cannot execute; when lawsuits cannot be governed, one cannot use punishment; if those above lay out teaching and first practice it themselves, the people follow like grass in the wind; if they practice it themselves and the people still do not follow, then wait to use punishment, and the people will know their guilt; a wall of one ren cannot be climbed by the people, but a mountain of a hundred ren is climbed by children at play, because the slope is gentle! Now this benevolence and righteousness has long been gently declining; can one say the people do not cross over? The Book of Poetry says: 'Let the people not be confused!' In the past the gentleman guided the people so as not to confuse them, so that his severity did not need to be used and punishment was set aside and not used." The father and son who had gone to law heard of this and asked to stop going to law.

魯哀公問政於孔子，對曰：“政有使民富且壽。”哀公曰：“何謂也？”孔子曰：“薄賦斂則民富，無事則遠罪，遠罪則民壽。”公曰：“若是則寡人貧矣。”孔子曰：“詩云：‘凱悌君子，民之父母’，未見其子富而父母貧者也。”

Duke Ai of Lu asked Confucius about government, and he replied: "Government should make the people rich and long-lived." The Duke said: "What do you mean?" Confucius said: "If levies are light, the people are rich; if there is no trouble, they stay far from crime, and if they stay far from crime, they are long-lived." The Duke said: "In that case I will be poor." Confucius said: "The Book of Poetry says: 'The gentle and easy gentleman is the father and mother of the people'; I have never seen a case where the son is rich and the parents poor."

文王問於呂望曰：“為天下若何？”對曰：“王國富民，霸國富士；僅存之國，富大夫；亡道之國，富倉府；是謂上溢而下漏。”文王曰：“善！”對曰：“宿善不祥。是日也，發其倉府，以賑鰥、寡、孤、獨。”

King Wen asked Lu Wang: "How should one govern the world?" He replied: "A state that rules as king makes the people rich; a state that rules as hegemon makes the scholars rich; a state that merely survives makes the great officers rich; a state without the Way makes its granaries and treasuries rich; this is called overflowing above and leaking below." King Wen said: "Good!" He replied: "To let a good deed stay overnight is ill-omened. On this very day, open the granaries and treasuries, and relieve widowers, widows, orphans and the childless."

武王問於太公曰：“治國之道若何？”太公對曰：“治國之道，愛民而已。”曰：“愛民若何？”曰：“利之而勿害，成之勿敗，生之勿殺，與之勿奪，樂之勿苦，喜之勿怒，此治國之道，使民之誼也，愛之而已矣。民失其所務，則害之也；農失其時，則敗之也；有罪者重其罰，則殺之也；重賦斂者，則奪之也；多徭役以罷民力，則苦之也；勞而擾之，則怒之也。故善為國者遇民，如父母之愛子，兄之愛弟，聞其飢寒為之哀，見其勞苦為之悲。”

King Wu asked Taigong: "What is the way of governing a state?" Taigong replied: "The way of governing a state is to love the people." He said: "How does one love the people?" He said: "Benefit them and do not harm them, help them succeed and do not ruin them, let them live and do not kill them, give to them and do not take from them, let them enjoy and do not make them suffer, let them be glad and do not make them angry; this is the way of governing a state and the principle of employing the people: just to love them. If the people lose what they are engaged in, that is harming them; if farmers lose the season, that is ruining them; to punish heavily those who are guilty is killing them; to impose heavy levies is taking from them; to have many labor services that wear out the people's strength is making them suffer; to toil them and again disturb them is making them angry. So one who governs a state well treats the people as parents love their children and an elder brother loves his younger brother: on hearing of their hunger and cold he grieves for them, and on seeing their toil he is sad for them."

武王問於太公曰：“賢君治國何如？”對曰：“賢君之治國，其政平，其吏不苛，其賦斂節，其自奉薄，不以私善害公法，賞賜不加於無功，刑罰不施於無罪，不因喜以賞，不因怒以誅，害民者有罪，進賢舉過者有賞，後宮不荒，女謁不聽，上無淫慝，下不陰害，不幸宮室以費財，不多觀遊臺池以罷民，不雕文刻鏤以逞耳目，宮無腐蠹之藏，國無流餓之民，此賢君之治國也。”武王曰：“善哉！”

King Wu asked Taigong: "How does a worthy ruler govern a state?" He replied: "When a worthy ruler governs a state, the government is even-handed, officials are not harsh, levies are moderate, his own provisions are modest, he does not harm public law with private kindness, he does not give rewards to those without merit or punishments to those without guilt, he does not reward out of joy or execute out of anger, those who harm the people are guilty, and those who advance the worthy and point out faults are rewarded; the rear palace is not neglected, the women's petitions are not heeded, there is no licentiousness above and no secret harming of people below, he does not raise the palace higher and so exhaust wealth, does not multiply sightseeing terraces and ponds and so tire the people, does not carve and engrave to indulge ears and eyes; in the palace there are no rotting stores, and in the state there are no wandering or starving people. This is how a worthy ruler governs a state." King Wu said: "Excellent!"

武王問於太公曰：“為國而數更法令者何也？”太公曰：“為國而數更法令者，不法法，以其所善為法者也；故令出而亂，亂則更為法，是以其法令數更也。”

King Wu asked Taigong: "Why does a state change its laws and orders again and again?" Taigong said: "A state that changes its laws and orders again and again does not take the law as its model but takes what it thinks good as the law; so when an order is issued it brings disorder, and when disorder arises it changes the law again; therefore laws and orders change again and again."

成王問政於尹逸曰：“吾何德之行而民親其上？”對曰：“使之以時而敬順之，忠而愛之，布令信而不食言。”王曰：“其度安至？”對曰：“如臨深淵，如履薄冰。”王曰：“懼哉！”對曰：“天地之間，四海之內，善之則畜之，不善則讎也；夏、殷之臣，反讎桀、紂而臣湯、武，夙沙之民，自攻其主而歸神農氏。此君之所明知也，若何其無懼也？”

King Cheng asked Yin Yi about government, saying: "What virtue should I practice so that the people are close to those above?" He replied: "Employ them according to the seasons and be reverent and compliant, be loyal and love them, issue orders and keep faith without going back on your word." The King said: "How far should the standard go?" He replied: "Like facing a deep abyss, like treading on thin ice." The King said: "How fearful!" He replied: "Between Heaven and Earth and within the four seas, if one treats them well they are nourished, and if one treats them badly they are enemies; the ministers of Xia and Yin turned instead to hate Jie and Zhou and submitted to Tang and Wu; the people of Susha themselves attacked their lord and went over to the house of Shen Nong. This is what Your Lordship clearly knows; how can you not be afraid?"

仲尼見梁君，梁君問仲尼曰：“吾欲長有國，吾欲列都之得，吾欲使民安不惑，吾欲使士竭其力，吾欲使日月當時，吾欲使聖人自來，吾欲使官府治，為之奈何？”仲尼對曰：“千乘之君，萬乘之主，問於丘者多矣，未嘗有如主君問丘之術也，然而儘可得也。丘聞之，兩君相親，則長有國；君惠臣忠，則列都之得；毋殺不辜，毋釋罪人，則民不惑；益士祿賞，則竭其力；尊天敬鬼，則日月當時；善為刑罰，則聖人自來；尚賢使能，則官治。”梁君曰：“豈有不然哉！”

Zhongni met the Lord of Liang, and the Lord of Liang asked Zhongni: "I want to hold my state for a long time, I want to obtain the cities in a row, I want to make the people settled and free of doubt, I want to make scholars give their utmost strength, I want to make the sun and moon keep their seasons, I want to make sages come of themselves, and I want to make the government offices well governed; what should I do?" Zhongni replied: "Lords of a thousand chariots and masters of ten thousand chariots have asked me many questions, but none has ever asked me in the way you do, my lord; yet all of this can be obtained. I have heard that when two rulers are close, a state is held for a long time; when the ruler is kind and the ministers loyal, the cities in a row are obtained; if one does not kill the innocent or release the guilty, the people are not in doubt; if one increases the salaries and rewards of scholars, they give their utmost; if one honors Heaven and reveres the spirits, the sun and moon keep their seasons; if one is skilled in using punishment, sages come of themselves; if one honors the worthy and employs the capable, the offices are well governed." The Lord of Liang said: "How could it be otherwise!"

子貢曰：“葉公問政於夫子，夫子曰：‘政在附近來遠’，魯哀公問政於夫子，夫子曰：‘政在於諭臣’。齊景公問政於夫子，夫子曰：‘政在於節用’。三君問政於夫子，夫子應之不同，然則政有異乎？”孔子曰：“夫荊之地廣而都狹，民有離志焉，故曰在於附近而來遠。哀公有臣三人，內比周公以惑其君，外障諸侯賓客以蔽其明，故曰政在諭臣。齊景公奢於臺榭，淫於苑囿，五官之樂不解，一旦而賜人百乘之家者三，故曰政在於節用，此三者政也，詩不云乎：‘亂離斯瘼，爰其適歸’，此傷離散以為亂者也，‘匪其止共，惟王之邛’，此傷奸臣蔽主以為亂者也，‘相亂蔑資，魯莫惠我師’，此傷奢侈不節以為亂者也，察此三者之所欲，政其同乎哉！”

Zigong said: "Lord Ye asked the Master about government, and the Master said: 'Government lies in being close to those near and drawing in those far.' Duke Ai of Lu asked the Master about government, and the Master said: 'Government lies in enlightening the ministers.' Duke Jing of Qi asked the Master about government, and the Master said: 'Government lies in economy of expenditure.' Three rulers asked the Master about government and the Master answered differently; is there then difference in government?" Confucius said: "The land of Jing was broad but its capital narrow, and the people had hearts inclined to scatter, so I said it lies in being close to those near and drawing in those far. Duke Ai had three ministers who, within, allied themselves with the Duke of Zhou's line to confuse their ruler and, without, blocked the feudal lords and guests to obscure his clear sight, so I said government lies in enlightening the ministers. Duke Jing of Qi was extravagant on terraces and pavilions, indulgent in parks and gardens, never relieving the pleasures of the five senses, and in a single morning gave away households of a hundred chariots three times, so I said government lies in economy of expenditure. These three are all government. Does the Book of Poetry not say: 'In such disorder and suffering, where will one return to?' This laments scattering as the cause of disorder; 'It was not that they stopped at reverence, only that they made sickness for the king,' this laments treacherous ministers obscuring the ruler as the cause of disorder; 'They disturb one another and there is no resource; no one in Lu gives kindness to my multitude,' this laments extravagance without restraint as the cause of disorder. Look at what these three want; could the government be the same!"

公儀休相魯，魯君死，左右請閉門，公儀休曰：“止！池淵吾不稅，蒙山吾不賦，苛令吾不布，吾已閉心矣！何閉於門哉？”

Gongyi Xiu was prime minister of Lu, and when the ruler of Lu died, his attendants asked to close the gates. Gongyi Xiu said: "Stop! I did not tax the ponds and deeps, I did not levy on Mount Meng, I did not promulgate harsh orders; I have already closed my heart! Why must I close the gates?"

子產相鄭，簡公謂子產曰：“內政毋出，外政毋入。夫衣裘之不美，車馬之不飾，子女之不潔，寡人之醜也；國家之不治，封疆之不正，夫子之醜也。”子產相鄭，終簡公之身，內無國中之亂，外無諸侯之患也；子產之從政也，擇能而使之：馮簡子善斷事，子太叔善決而文，公孫揮知四國之為而辨於其大夫之族姓，變而立至，又善為辭令，裨諶善謀，於野則獲，於邑則否，有事乃載裨諶與之適野，使謀可否，而告馮簡子斷之，使公孫揮為之辭令，成乃受子太叔行之，以應對賓客，是以鮮有敗事也。

Zichan was prime minister of Zheng, and Duke Jian said to Zichan: "Do not let internal government go out and do not let external government come in. If clothing and furs are not fine, carriages and horses not adorned, and sons and daughters not clean, that is my disgrace; if the state is not governed and the borders are not set right, that is yours." Zichan was prime minister of Zheng until the end of Duke Jian's life; within there was no disorder in the state, and without there was no trouble from the feudal lords. In his government, Zichan chose capable men and used them: Feng Jianzi was good at deciding affairs, Zi Taishu was good at deciding and had literary grace, and Gongsun Hui knew the doings of the four states and could distinguish the clans of their great officers, and when there was an incident he arrived at once and was also good at composing replies, while Bi Chen was good at planning, with ideas coming in the countryside but not in the city; when there was an affair, he would carry Bi Chen in his carriage to the countryside, have him plan whether it could be done, then tell Feng Jianzi to decide, have Gongsun Hui compose the reply, and when it was finished hand it to Zi Taishu to carry out in receiving guests; so there were few failures.

董安於治晉陽，問政於蹇老，蹇老曰：“曰忠、曰信、曰敢。”董安於曰：“安忠乎？”曰：“忠於主。”曰：“安信乎？”曰：“信於令。”曰：“安敢乎？”曰：“敢於不善人。”董安於曰：“此三者足矣。”

Dong Anyu was governing Jinyang, and asked Jian Lao about government. Jian Lao said: "It is called loyalty, it is called good faith, and it is called daring." Dong Anyu said: "How is loyalty?" He said: "Loyal to the lord." He said: "How is good faith?" He said: "Faithful to orders." He said: "How is daring?" He said: "Daring in dealing with the not good." Dong Anyu said: "These three are enough."

魏文侯使西門豹往治於鄴，告之曰：“必全功成名布義。”豹曰：“敢問全功成名布義為之奈何？”文侯曰：“子往矣！是無邑不有賢豪辨博者也，無邑不有好揚人之惡，蔽人之善者也。往必問豪賢者，因而親之；其辨博者，因而師之；問其好揚人之惡，蔽人之善者，因而察之，不可以特聞從事。夫耳聞之不如目見之，目見之不如足踐之，足踐之不如手辨之；人始入官，如入晦室，久而愈明，明乃治，治乃行。”

Marquis Wen of Wei sent Ximen Bao to go and govern Ye, and told him: "You must complete your achievement, establish your name, and spread righteousness." Bao said: "May I ask how to complete achievement, establish a name and spread righteousness?" Marquis Wen said: "Go! There is no town without worthy and outstanding men of broad learning, and no town without people who like to spread others' evils and cover up others' good. When you go, you must ask the outstanding and worthy and so be close to them; those of broad learning you should take as teachers; ask about those who like to spread others' evils and cover up others' good and so examine them; you cannot handle affairs only by what you hear. What the ears hear is not as good as what the eyes see, what the eyes see is not as good as what the feet tread, and what the feet tread is not as good as what the hands distinguish; a man who has just taken office is like entering a dark room, and as time passes he sees more and more clearly; when it is clear he governs, and when he has governed he carries things out."

宓子賤治單父，彈鳴琴，身不下堂而單父治。巫馬期亦治單父，以星出，以星入，日夜不出，以身親之，而單父亦治。巫馬期問其故於宓子賤，宓子賤曰：“我之謂任人，子之謂任力；任力者固勞，任人者固佚。”人曰宓子賤，則君子矣，佚四肢，全耳目，平心氣而百官治，任其數而已矣。巫馬期則不然，弊性事情，勞煩教詔，雖治猶未至也。

Mi Zijian governed Danfu, playing the zither, and without himself stepping down from the hall, Danfu was governed. Wuma Qi also governed Danfu, going out under the stars and coming in under the stars, not coming out day or night, doing it all himself, and Danfu was also governed. Wuma Qi asked Mi Zijian the reason, and Mi Zijian said: "I am called one who relies on people, and you are called one who relies on strength; one who relies on strength is originally toiling, and one who relies on people is originally at ease." People said Mi Zijian was a gentleman indeed, who rested his limbs, kept his ears and eyes whole, and harmonized his heart and breath, so that the hundred officials were governed, and simply employed his methods. Wuma Qi was not like that; he wore out his nature and toiled over affairs, troubled himself with teaching and edicts, and though he governed, he had not yet reached the utmost.

孔子謂宓子賤曰：“子治單父而眾說，語丘所以為之者。”曰：“不齊父其父，子其子，恤諸孤而哀喪紀。”孔子曰：“善小節也小民附矣，猶未足也。”曰：“不齊也，所父事者三人，所兄事者五人，所友者十一人，”孔子曰：“父事三人，可以教孝矣；兄事五人，可以教弟矣；友十一人，可以教學矣。中節也，中民附矣，猶未足也。”曰：“此地民有賢於不齊者五人，不齊事之，皆教不齊所以治之術。”孔子曰：“欲其大者，乃於此在矣。昔者堯、舜清微其身，以聽觀天下，務來賢人，夫舉賢者，百福之宗也，而神明之主也，不齊之所治者小也，不齊所治者大，其與堯、舜繼矣。”

Confucius said to Mi Zijian: "You govern Danfu and the multitude are pleased; tell me the reason you can do it." He said: "Buqi treats others' fathers as fathers, treats others' sons as sons, takes pity on orphans and grieves for funerals." Confucius said: "Good, but this is a minor measure; the common people become attached to you, but it is not enough." He said: "There are three people I serve as I would a father, five I serve as I would an elder brother, and eleven I take as friends." Confucius said: "With the three you serve as a father, you can teach filial piety; with the five you serve as an elder brother, you can teach brotherly respect; with the eleven friends, you can teach learning. This is a middle measure; the middling people become attached, but it is not enough." He said: "There are five men among the people of this place who are worthier than Buqi, and Buqi serves them, and they all teach Buqi the methods of governing." Confucius said: "What you wanted that is great is here. In the past Yao and Shun made themselves humble and subtle in order to listen and observe the world, and strove to draw in the worthy; raising the worthy is the ancestor of the hundred blessings and also the master of the spirits. What Buqi governs is small, but what Buqi governs is also great, and he continues the line of Yao and Shun."

宓子賤為單父宰，辭於夫子，夫子曰：“毋迎而距也，毋望而許也；許之則失守，距之則閉塞。譬如高山深淵，仰之不可極，度之不可測也。”子賤曰：“善，敢不承命乎！”宓子賤為單父宰，過於陽晝曰：“子亦有以送僕乎？”陽晝曰：“吾少也賤，不知治民之術，有釣道二焉，請以送子。”子賤曰：“釣道奈何？”陽晝曰：“夫扱綸錯餌，迎而吸之者也，陽橋也，其為魚薄而不美；若存若亡，若食若不食者，魴也，其為魚也博而厚味。”宓子賤曰：“善。”於是未至單父，冠蓋迎之者交接於道，子賤曰：“車驅之，車驅之。”夫陽晝之所謂陽橋者至矣，於是至單父請其耆老尊賢者而與之共治單父。

When Mi Zijian was appointed magistrate of Shanfu, he took leave of the Master, and the Master said: "Do not refuse as soon as you meet something, and do not agree as soon as you see it; agreeing loses your integrity, and refusing closes you off. It should be like a high mountain and a deep abyss: looking up, you cannot reach its limit; measuring, you cannot fathom it." Zijian said: "Good; how dare I not accept the command!" When Mi Zijian was passing through on the way to Shanfu, he said to Yang Zhou: "Do you have anything to give me?" Yang Zhou said: "I am young and lowly and do not know the art of governing people, but I have two principles of fishing, which I would like to give you." Zijian said: "What are the principles of fishing?" Yang Zhou said: "When you drop the line and place the bait, the one that comes up and snaps at it is the yangqiao; that fish is thin and not delicious. The one that seems to be there and not there, seems to eat and not eat, is the bream; that fish is large and its flavor rich." Mi Zijian said: "Good." Then, before he reached Shanfu, officials in caps and canopies came to greet him, crossing paths along the road, and Zijian said: "Drive on, drive on." The yangqiao that Yang Zhou had spoken of had arrived, and so, on reaching Shanfu, he invited the elders and honored worthies to govern Shanfu together with him.

孔子弟子有孔蔑者，與宓子賤皆仕，孔子往過孔蔑，問之曰：“自子之仕者，何得、何亡？”孔蔑曰：“自吾仕者未有所得，而有所亡者三，曰：王事若襲，學焉得習，以是學不得明也，所亡者一也。奉祿少鬻，鬻不足及親戚，親戚益疏矣，所亡者二也。公事多急，不得吊死視病，是以朋友益疏矣，所亡者三也。”孔子不說，而復往見子賤曰：“自子之仕，何得、何亡也？”子賤曰：“自吾之仕，未有所亡而所得者三：始誦之文，今履而行之，是學日益明也，所得者一也。奉祿雖少鬻，鬻得及親戚，是以親戚益親也，所得者二也。公事雖急，夜勤，吊死視病，是以朋友益親也，所得者三也。”孔子謂子賤曰：“君子哉若人！君子哉若人！魯無君子也，斯焉取斯？”

Among Confucius's disciples there was one named Kong Mie, who served in office along with Mi Zijian. Confucius went and passed by Kong Mie and asked him: "Since you took office, what have you gained and what have you lost?" Kong Mie said: "Since I took office I have gained nothing, but have lost three things: royal business comes one thing after another, so how can I review my studies, and so my learning is not clear; this is the first loss. My salary is small and does not stretch to my relatives, so my relatives have grown more distant; this is the second loss. Public matters are many and urgent, and I cannot condole with the dead or visit the sick, so my friends have grown more distant; this is the third loss." Confucius was displeased, and went on to see Zijian, saying: "Since you took office, what have you gained and what have you lost?" Zijian said: "Since I took office I have lost nothing and gained three things: what I at first recited in texts I now carry out in practice, so my learning grows clearer day by day; this is the first gain. Although my salary is small, it stretches to my relatives, so my relatives have grown closer; this is the second gain. Although public matters are urgent, I work diligently at night, condole with the dead and visit the sick, so my friends have grown closer; this is the third gain." Confucius said to Zijian: "A noble man indeed, this man! A noble man indeed, this man! If Lu had no noble men, where would he have gotten this from?"

晏子治東阿三年，景公召而數之曰：“吾以子為可，而使子治東阿，今子治而亂，子退而自察也，寡人將加大誅於子。”晏子對曰：“臣請改道易行而治東阿，三年不治，臣請死之。”景公許之。於是明年上計，景公迎而賀之曰：“甚善矣！子之治東阿也。”晏子對曰：“前臣之治東阿也，屬託行，貨賂至，並會賦斂，倉庫少內，便事左右，陂池之魚，入於權家。當此之時，飢者過半矣，君乃反迎而賀臣，愚不能復治東阿，願乞骸骨，避賢者之路，再拜便辟。”景公乃下席而謝之曰：“子強復治東阿；東阿者，子之東阿也，寡人無復與焉。”

Master Yan governed Dong'a for three years, and Duke Jing summoned him and rebuked him, saying: "I thought you capable and so had you govern Dong'a, but now your governance is in disorder; go back and examine yourself, and I will add to your punishment." Master Yan replied: "I request to change my way and conduct and govern Dong'a anew; if after three years it is not well governed, I request to die for it." Duke Jing agreed. In the second year, he presented the accounts, and Duke Jing welcomed him and congratulated him, saying: "Very good! You have governed Dong'a." Master Yan replied: "Formerly when I governed Dong'a, private recommendations flowed freely, bribes arrived, taxes were levied in one lump, the storehouses took in little, the officials around were conveniently served, and the fish of the ponds went into the homes of the powerful. At that time more than half the people were starving, yet Your Lordship now welcomes and congratulates me. I am too foolish to govern Dong'a again, and wish to beg leave to retire and give way to the worthy." He bowed twice and withdrew. Duke Jing then left his mat and apologized, saying: "Please make an effort to govern Dong'a again; Dong'a is your Dong'a, and I will no longer interfere."

子路治蒲，見於孔子曰：“由願受教。”孔子曰：“蒲多壯士，又難治也。然吾語汝，恭以敬，可以攝勇；寬以正，可以容眾；恭以潔，可以親上。”

Zilu was governing Pu, and saw Confucius, saying: "You wishes to receive instruction." Confucius said: "Pu has many strong men and is hard to govern. But I tell you: be respectful and cautious, and you can subdue the bold; be lenient and upright, and you can embrace the crowd; be respectful and honest, and you can win the closeness of your superiors."

子貢為信陽令，辭孔子而行，孔子曰：“力之順之，因子之時，無奪無伐，無暴無盜。”子貢曰：“賜少日事君子，君子固有盜者邪！”孔子曰：“夫以不肖伐賢，是謂奪也；以賢伐不肖，是謂伐也；緩其令，急其誅，是謂暴也；取人善以自為己，是謂盜也。君子之盜，豈必當財幣乎？吾聞之曰：知為吏者奉法利民，不知為吏者，枉法以侵民，此皆怨之所由生也。臨官莫如平，臨財莫如廉，廉平之守，不可攻也。匿人之善者，是謂蔽賢也；揚人之惡者，是謂小人也；不內相教而外相謗者，是謂不足親也。言人之善者，有所得而無所傷也；言人之惡者，無所得而有所傷也。故君子慎言語矣，毋先己而後人，擇言出之，令口如耳。”

Zigong was made magistrate of Xinyang, and took leave of Confucius to go. Confucius said: "Use strength in accordance, rely on the proper time, do not usurp, do not attack, do not be violent, do not steal." Zigong said: "Ci has served the noble man since youth; does the noble man also have stealing!" Confucius said: "To use the unworthy to attack the worthy is called usurping; to use the worthy to attack the unworthy is called attacking; slow in laws and urgent in punishments is called violence; taking another's goodness as one's own is called stealing. The noble man's stealing, must it be about money? I have heard: those officials who know how to carry out the law benefit the people; those who do not know bend the law to encroach on the people; these are how resentment arises. In holding office nothing is better than fairness, in dealing with wealth nothing is better than honesty; the integrity of honesty and fairness cannot be broken. One who hides another's goodness is called obstructing the worthy; one who proclaims another's evil is called a petty man; those who do not teach each other within but slander each other outside are called not fit to be close to. Speaking of another's goodness brings gain and no harm; speaking of another's evil brings no gain and harm. So the noble man is careful with his words and does not put himself first and others after; he selects his words before they leave his mouth, making the mouth like the ear."

楊朱見梁王，言治天下如運諸掌然，梁王曰：“先生有一妻一妾不能治，三畝之園不能芸，言治天下如運諸手掌何以？”楊朱曰：“臣有之，君不見夫羊乎，百羊而群，使五尺童子荷杖而隨之，欲東而東，欲西而西；君且使堯牽一羊，舜荷杖而隨之，則亂之始也。臣聞之，夫吞舟之魚不遊淵，鴻鵠高飛不就汙池，何則？其志極遠也。黃鐘大呂，不可從繁奏之舞，何則？其音疏也。將治大者不治小，成大功者不小苛，此之謂也。”

Yang Zhu saw the King of Liang and said that governing the world is as easy as turning it in the palm of one's hand. The King of Liang said: "You cannot manage one wife and one concubine, and you cannot weed a garden of three mu; why do you say that governing the world is as easy as turning it in the palm of your hand?" Yang Zhu said: "I have a reason for saying so. Has Your Majesty not seen the sheep? A hundred sheep make a flock, and a five-foot child with a staff can follow them and drive them east if he wishes east, west if he wishes west; but if Your Majesty had Yao lead one sheep and Shun carry a staff and follow, it would be the start of disorder. I have heard that a fish that can swallow a boat does not swim in a shallow pool, and a swan flying high does not go to a stagnant pond; why? Their aims are very far. The Huangzhong and Dalu pitches cannot accompany a dance of busy, mixed music; why? Their sounds are broad and sparse. One who is going to govern the great does not govern the small, and one who accomplishes great merit is not exacting about small matters; this is what is meant."

景差相鄭，鄭人有冬涉水者，出而脛寒，後景差過之，下陪乘而載之，覆以上衽，晉叔向聞之曰：“景子為人國相，豈不固哉！吾聞良吏居之三月而溝渠修，十月而津梁成，六畜且不濡足，而況人乎？”

Jing Cha was chancellor of Zheng. A man of Zheng crossed water in winter and came out with his shins freezing. Later Jing Cha passed by, had the attendant in his carriage get down, put the man in, and covered him with his upper garment. Shuxiang of Jin heard of this and said: "Master Jing, as a chancellor of a state, is he not narrow-minded! I have heard that when a good official stays in a place for three months, the ditches are repaired, and by the tenth month the fords and bridges are built, so that even the six domestic animals do not wet their feet, let alone people."

魏文侯問李克曰：“為國如何？”對曰：“臣聞為國之道，食有勞而祿有功，使有能而賞必行，罰必當。”文侯曰：“吾嘗罰皆當而民不與，何也？”對曰：“國其有淫民乎？臣聞之曰：奪淫民之祿以來四方之士；其父有功而祿，其子無功而食之，出則乘車馬衣美裘以為榮華，入則修竽琴、鍾石之聲而安其子女之樂，以亂鄉曲之教，如此者奪其祿以來四方之士，此之謂奪淫民也。”

Marquis Wen of Wei asked Li Ke: "How should a state be governed?" He replied: "I have heard that the Way of governing a state is to give food to those who labor and salary to those with merit, to employ the able, and to see that rewards are always carried out and punishments always fitting." Marquis Wen said: "I have given rewards and punishments that were fitting, yet the people have not drawn close; why?" He replied: "Perhaps the state has idle spendthrifts? I have heard: take away the salaries of idle spendthrifts in order to attract scholars of the four quarters. If their father had merit and received a salary, and the son has no merit yet eats from it, going out riding carriages and horses wearing fine furs and thinking it glorious, and coming in tuning pipes, zithers, bells and chimes and being content with the pleasures of sons and daughters, thereby disrupting the instruction of the village, then to take away such a person's salary to attract the scholars of the four quarters is called taking away from the idle spendthrifts."

齊桓公問管仲曰：“國何患？”管仲對曰：“患失社鼠。”桓公曰：“何謂也？”管仲對曰：“夫社束木而塗之，鼠因往托焉，燻之則恐燒其木，灌之則恐敗其塗，此鼠所以不可得殺者，以社故也。夫國亦有社鼠，人主左右是也；內則蔽善惡於君上，外則賣權重於百姓，不誅之則為亂，誅之則為人主所察，據腹而有之，此亦國之社鼠也。人有酤酒者，為器甚潔清，置表甚長而酒酸不售，問之里人其故，里人云：‘公之狗猛，人挈器而入，且酤公酒，狗迎而噬之，此酒所以酸不售之故也。’夫國亦有猛狗，用事者也；有道術之士，欲明萬乘之主，而用事者迎而齕之，此亦國之猛狗也。左右為社鼠，用事者為猛狗，則道術之士不得用矣，此治國之所患也。”

Duke Huan of Qi asked Guan Zhong: "What does a state worry about?" Guan Zhong replied: "It worries about rats in the altar of the soil." Duke Huan said: "What do you mean?" Guan Zhong replied: "The altar of the soil is made by binding wood and plastering it with mud, and rats then take shelter in it; smoke them out and one fears burning the wood, flood them and one fears ruining the plaster; this is why the rats cannot be caught and killed, because of the altar. A state also has altar rats, namely those around the ruler; within they obscure good and evil from the ruler, outside they sell the weight of authority to the people; if not punished they cause disorder, and if punished they are protected by the ruler, so they hold the heart of the matter and keep it; these too are the altar rats of the state. There was a man who sold wine, with very clean vessels and a very long sign, but his wine turned sour and could not be sold, and he asked the neighbors why. The neighbors said: 'Your dog is fierce; when people come in carrying a vessel to buy your wine, the dog comes out and bites them; this is why the wine goes sour and cannot be sold.' A state also has fierce dogs, namely the officials in charge of affairs; when a scholar with the Way wishes to make a ruler of ten thousand chariots understand, the officials in charge come out and bite him; these are the fierce dogs of the state. The ruler's attendants are altar rats and the officials in charge are fierce dogs, so scholars with the Way cannot be used; this is what governing a state worries about."

齊侯問於晏子曰：“為政何患？”對曰：“患善惡之不分。”公曰：“何以察之？”對曰：“審擇左右，左右善，則百僚各得其所宜而善惡分。”孔子聞之曰：“此言也信矣，善言進，則不善無由入矣；不進善言，則善無由入矣。”

The Marquis of Qi asked Master Yan: "What does conducting government worry about?" He replied: "It worries about being unable to distinguish good from evil." The Duke said: "How can one examine this?" He replied: "Be careful in choosing those around you; if those around you are good, the hundred officials each obtain their proper place and good and evil are distinguished." Confucius heard of it and said: "These words are true; when good words come in, what is not good has no way to enter; when good words are not admitted, goodness has no way to enter."

復槁之君朝齊，桓公問治民焉，復槁之君不對，而循口操衿抑心，桓公曰：“與民共甘苦飢寒乎？”“夫以我為聖人也，故不用言而諭。”因禮之千金。晉文公時，翟人有封狐、文豹之皮者，文公喟然嘆曰：“封狐文豹何罪哉？以其皮為罪也。”大夫欒枝曰：“地廣而不平，財聚而不散，獨非狐豹之罪乎？”文公曰：“善哉！說之。”欒枝曰：“地廣而不平，人將平之；財聚而不散，人將爭之。”於是列地以分民，散財以賑貧。

The ruler of Fugao came to court at Qi, and Duke Huan asked about governing the people, but the ruler of Fugao did not answer, instead following his mouth, gripping the front of his garment, and pressing his heart. Duke Huan said: "Is it to share the sweet and bitter, the hunger and cold, with the people?" "He thinks I am a sage, so I can make it clear without speaking." So he treated him with a gift of a thousand pieces of gold. In the time of Duke Wen of Jin, the Di people had skins of the large fox and the spotted leopard, and Duke Wen sighed deeply, saying: "What is the fault of the large fox and spotted leopard? They are at fault because of their skins." The grandee Luan Zhi said: "Land that is broad but not evenly divided, wealth accumulated but not distributed; is this not also the fault of the fox and leopard?" Duke Wen said: "Good! Go on." Luan Zhi said: "If land is broad and not evenly divided, people will divide it evenly themselves; if wealth is accumulated and not distributed, people will fight to seize it." So he divided the land and gave it to the people, and distributed wealth to relieve the poor.

晉文侯問政於舅犯，舅犯對曰：“分熟不如分腥，分腥不如分地；割以分民而益其爵祿，是以上得地而民知富，上失地而民知貧，古之所謂致師而戰者，其此之謂也。”

Marquis Wen of Jin asked Jiufan about government, and Jiufan replied: "Dividing cooked food is not as good as dividing raw meat, and dividing raw meat is not as good as dividing land; divide it up and give it to the people and increase their rank and salary, so that when the ruler gains land the people know they are rich, and when the ruler loses land the people know they are poor; what the ancients called attracting troops to fight is this."

晉侯問於士文伯曰：“三月朔，日有蝕之，寡人學惛焉，詩所謂：‘彼日而蝕，於何不臧’者，何也？”對曰：“不善政之謂也；國無政不用善，則自取謫於日月之災，故不可不慎也。政有三而已：一曰因民，二曰擇人，三曰從時。”

The Marquis of Jin asked Shi Wenbo: "On the first day of the third month there was an eclipse of the sun; I am dim in learning; what does the Book of Songs mean by 'that sun is eclipsed; how is it not good'?" He replied: "It speaks of bad government; when a state has no government and does not use the good, it takes reproof from the disasters of the sun and moon, so one cannot fail to be careful. There are only three things in government: the first is called following the people, the second is called choosing the right men, and the third is called following the seasons."

延陵季子游於晉，入其境曰：“嘻，暴哉國乎！”入其都曰：“嘻，力屈哉，國乎！”立其朝曰：“嘻，亂哉國乎！”從者曰：“夫子之入境未久也，何其名之不疑也？”延陵季子曰：“然，吾入其境田畝荒穢而不休，雜增崇高，吾是以知其國之暴也。吾入其都，新室惡而故室美，新牆卑而故牆高，吾是以知其民力之屈也。吾立其朝，君能視而不下問，其臣善伐而不上諫，吾是以知其國之亂也。齊之所以不如魯者，太公之賢不如伯禽，伯禽與太公俱受封，而各之國三年，太公來朝，周公問曰：“何治之疾也？”對曰：“尊賢，先疏後親，先義後仁也。”此霸者之跡也。周公曰：“太公之澤及五世。”五年伯禽來朝，周公問曰：“何治之難？”對曰：“親親者，先內後外，先仁後義也。”此王者之跡也。周公曰：“魯之澤及十世。”故魯有王跡者，仁厚也；齊有霸跡者，武政也；齊之所以不如魯也，太公之賢不如伯禽也。

Jizi of Yanling was traveling in Jin. Entering the border he said: "Ah, this state is oppressive!" Entering the capital he said: "Ah, this state's strength is exhausted!" Standing in the court he said: "Ah, this state is in disorder!" His attendants said: "The Master has not been in the state long; why name it so without doubt?" Jizi of Yanling said: "It is so. When I entered the border, the fields were overgrown and unmaintained, with weeds heaped up, and from this I knew the state is oppressive. When I entered the capital, the new houses were ugly and the old houses fine, the new walls low and the old walls high, and from this I knew the people's strength is exhausted. Standing in the court, the ruler can see but does not ask those below, his ministers are good at boasting but do not remonstrate upward, and from this I knew the state is in disorder. The reason Qi is not as good as Lu is that Taigong's worthiness was not equal to Bo Qin's. Bo Qin and Taigong were both enfeoffed, and each went to his state; after three years Taigong came to court, and the Duke of Zhou asked: 'Why have you governed so quickly?' He answered: 'I honored the worthy, put the distant before the close, and righteousness before benevolence.' This is the footprint of a hegemon. The Duke of Zhou said: 'Taigong's favor will extend to the fifth generation.' After five years Bo Qin came to court, and the Duke of Zhou asked: 'Why have you governed so slowly?' He answered: 'I loved my kin, put the inner before the outer, and benevolence before righteousness.' This is the footprint of a true king. The Duke of Zhou said: 'Lu's favor will extend to the tenth generation.' So Lu has the footprint of a king, which is generosity and benevolence; Qi has the footprint of a hegemon, which is martial government; the reason Qi is not as good as Lu is that Taigong's worthiness was not equal to Bo Qin's."

景公好婦人而丈夫飾者，國人盡服之，公使吏禁之曰：“女子而男子飾者，裂其衣，斷其帶。”裂衣斷帶相望而不止，晏子見，公曰：“寡人使吏禁女子而男子飾者，裂其衣，斷其帶，相望而不止者，何也？”對曰：“君使服之於內而禁之於外，猶懸牛首於門而求買馬肉也；公胡不使內勿服，則外莫敢為也。”公曰：“善！”使內勿服，不旋月而國莫之服也。

Duke Jing liked women to dress up like men, and the people of the state all dressed that way. The Duke sent officials to forbid it, saying: "Women who dress like men, tear their clothes and cut their sashes." Clothes were torn and sashes cut where all could see, yet it did not stop. Master Yan came to see him, and the Duke said: "I sent officials to forbid women to dress like men, to tear their clothes and cut their sashes, and they are seen by all, yet it does not stop; why?" He replied: "Your Lordship has them dress this way inside while forbidding it outside, like hanging an ox head on the door while seeking to sell horse meat; why does the Duke not forbid it inside, and then no one outside will dare do it?" The Duke said: "Good!" He forbade it inside, and in less than a month no one in the state dressed this way.

齊人甚好轂擊相犯以為樂，禁之不止，晏子患之，乃為新車良馬出與人相犯也，曰：“轂擊者不祥，臣其察祀不順，居處不敬乎？”下車棄而去之，然後國人乃不為。故曰：“禁之以制，而身不先行也，民不肯止，故化其心莫若教也。”

The people of Qi were very fond of crashing their carriage hubs into each other for fun, and they were forbidden but did not stop. Master Yan was troubled by this, so he made a new carriage, harnessed fine horses, went out and collided with others, saying: "Hub crashing is inauspicious; perhaps my sacrifices have not been in order and my conduct at home has not been respectful?" He got down from the carriage, abandoned it and left, and only then did the people of the state stop. So it is said: "To forbid by regulation while not first practicing it oneself, the people will not stop; so there is nothing better than instruction for changing their hearts."

魯國之法，魯人有贖臣妾於諸侯者，取金於府；子貢贖人於諸侯而還其金，孔子聞之曰：“賜失之矣，聖人之舉事也，可以移風易俗，而教導可施於百姓，非獨適其身之行也。今魯國富者寡而貧者眾，贖而受金則為不廉；不受則後莫復贖，自今以來，魯人不復贖矣。”孔子可謂通於化矣。故老子曰：“見小曰明。”

Under the law of Lu, if a man of Lu ransomed a servant from the feudal lords, he took the gold from the treasury; Zigong ransomed someone from the feudal lords but returned the gold. Confucius heard of it and said: "Ci is wrong. When a sage acts, he can change customs, and his teaching can be applied to the people; it is not conduct suited only to oneself. Now in Lu the rich are few and the poor many; if one ransoms and accepts the gold, that is not honest; if one does not accept, then no one will ransom anyone afterward; from now on, the people of Lu will no longer ransom." Confucius can be said to have understood instruction. So Laozi said: "Seeing the small is called clarity."

孔子見季康子，康子未說，孔子又見之，宰予曰：“吾聞之夫子曰：‘王公不聘不動。’今吾子之見司寇也少數矣。”孔子曰：“魯國以眾相陵，以兵相暴之日久矣，而有司不治，聘我者孰大乎？”於是魯人聞之曰：“聖人將治，何以不先自為刑罰乎？”自是之後，國無爭者。孔子謂弟子曰：“違山十里，蟪蛄之聲猶尚存耳，政事無如膺之矣。”古之魯俗，塗裡之間，羅門之羅，收門之魚，獨得於禮，是以孔子善之夫塗裡之間，富家為貧者出；羅門之羅，有親者取多，無親者取少；收門之漁，有親者取巨，無親者取小。

Confucius went to see Ji Kangzi, and Kangzi was displeased, but Confucius went again. Zai Yu said: "I heard the Master say: 'A prince or duke, if he has not summoned me, I do not move.' Now have you not already seen the Minister of Justice too many times?" Confucius said: "In Lu, bullying with numbers and violence with weapons has gone on for a long time, and the officials do not deal with it; who is a greater summoner of me?" Then the people of Lu heard of it and said: "A sage is about to govern; why not first make punishments for ourselves?" From then on, there was no quarreling in the state. Confucius said to his disciples: "Ten li from the mountain, the sound of the cicadas is still in my ears; nothing in government is better than taking it on in person." In the ancient customs of Lu, between the paths and villages, those who spread the net at the gate and collected the fish at the gate alone could attain ritual, and so Confucius praised it. Between the paths and villages, rich families gave out on behalf of the poor; at the gate of nets, those with relatives took more and those without took less; at the gate of the catch, those with relatives took the large ones and those without took the small.

春秋曰：四民均則王道興而百姓寧；所謂四民者，士、農、工、商也。婚姻之道廢，則男女之道悖，而淫泆之路興矣。

The Spring and Autumn Annals says: when the four classes of people are even and balanced, the kingly way arises and the hundred families are at peace; the so-called four classes of people are scholars, farmers, artisans and merchants. When the Way of marriage is abandoned, the Way of man and woman is confused, and the road of licentiousness arises.

人君之慾平治天下而垂榮名者，必尊賢而下士。易曰：“自上下下，其道大光。”又曰：“以貴下賤，大得民也。”夫明王之施德而下下也，將懷遠而致近也。夫朝無賢人，猶鴻鵠之無羽翼也，雖有千里之望，猶不能致其意之所欲至矣；是故遊江海者托於船，致遠道者托於乘，欲霸王者托於賢；伊尹、呂尚、管夷吾、百里奚，此霸王之船乘也。釋父兄與子孫，非疏之也；任庖人釣屠與仇讎僕虜，非阿之也；持社稷立功名之道，不得不然也。猶大匠之為宮室也，量小大而知材木矣，比功效而知人數矣。是故呂尚聘而天下知商將亡，而周之王也；管夷吾，百里奚任，而天下知齊秦之必霸也，豈特船乘哉！夫成王霸固有人，亡國破家亦固有人；桀用於莘，紂用惡來，宋用唐鞅，齊用蘇秦，秦用趙高，而天下知其亡也；非其人而欲有功，譬其若夏至之日而欲夜之長也，射魚指天而欲發之當也；雖舜禹猶亦困，而又況乎俗主哉！

A ruler who wishes to bring peace to the world and leave a glorious name must honor the worthy and lower himself to treat scholars. The Changes says: "Descending from above to below, his Way is greatly bright." It also says: "Using the noble to defer to the lowly, he greatly gains the people." An enlightened king applies virtue and lowers himself to treat those below, and is about to soothe the far and attract the near. A court without worthy men is like a swan without wings; even with a thousand-li hope, it cannot yet reach where the heart intends; therefore those who cross rivers and seas rely on boats, those who reach far roads rely on carriages, and those who wish to be hegemon or king rely on the worthy; Yi Yin, Lu Shang, Guan Yiwu and Baili Xi are the boats and carriages of hegemons and kings. To set aside fathers, brothers, sons and grandsons is not to distance them; to employ cooks, fishermen, butchers and enemies and slaves is not to favor them; to hold the altars of soil and grain and establish the Way of merit and fame, one cannot do otherwise. It is like a great craftsman building a palace: measuring the size shows the timber needed, and comparing the work shows the number of workers needed. Therefore when Lu Shang was summoned, the world knew that Shang was about to fall and Zhou was about to become king; when Guan Yiwu and Baili Xi were employed, the world knew that Qi and Qin would surely become hegemons; how could they be only boats and carriages! Success as king or hegemon certainly depends on people, and ruin of states and families certainly depends on people; Jie used Shen, Zhou used E Lai, Song used Tang Yang, Qi used Su Qin, Qin used Zhao Gao, and the world knew they would perish; to want merit without the right people is like wanting the night to be long on the summer solstice, or shooting fish by looking at the sky and wanting to hit; even Shun and Yu would be hard pressed, let alone ordinary rulers!

春秋之時，天子微弱，諸侯力政，皆叛不朝；眾暴寡，強劫弱，南夷與北狄交侵，中國之不絕若線。桓公於是用管仲、鮑叔、隰朋、賓胥無、甯戚，三存亡國，一繼絕世，救中國，攘戎狄，卒脅荊蠻，以尊周室，霸諸侯。晉文公用咎犯、先軫、陽處父，強中國，敗強楚，合諸侯，朝天子，以顯周室。楚莊王用孫叔敖、司馬子反、將軍子重，徵陳從鄭，敗強晉，無敵於天下。秦穆公用百里子、蹇叔子、王子廖及由余，據有雍州，攘敗西戎。吳用延州萊季子，幷翼州，揚威於雞父。鄭僖公富有千乘之國，貴為諸侯，治義不順人心，而取弒於臣者，不先得賢也。至簡公用子產、裨諶、世叔、行人子羽，賊臣除，正臣進，去強楚，閤中國，國家安寧，二十餘年，無強楚之患。故虞有宮之奇，晉獻公為之終夜不寐；楚有子玉得臣，文公為之側席而坐，遠乎賢者之厭難折沖也。夫宋襄公不用公子目夷之言，大辱於楚；曹不用僖負羈之諫，敗死於戎。故共惟五始之要，治亂之端，在乎審己而任賢也。國家之任賢而吉，任不肖而兇，案往世而視己事，其必然也，如合符，此為人君者，不可以不慎也。國家惛亂而良臣見，魯國大亂，季友之賢見，僖公即位而任季子，魯國安寧，外內無憂，行政二十一年，季子之卒後，邾擊其南，齊伐其北，魯不勝其患，將乞師於楚以取全耳（或作身），故傳曰：患之起必自此始也。公子買不可使戍衛，公子遂不聽君命而擅之晉，內侵於臣下，外困於兵亂，弱之患也。僖公之性，非前二十一年常賢，而後乃漸變為不肖也，此季子存之所益，亡之所損也。夫得賢失賢，其損益之驗如此，而人主忽於所用，甚可疾痛也。夫智不足以見賢，無可奈何矣，若智能見之，而強不能決，猶豫不用，而大者死亡，小者亂傾，此甚可悲哀也。

In the Spring and Autumn period, the Son of Heaven was weak, and the feudal lords held government by force, all rebelling and not attending court; the many oppressed the few, the strong coerced the weak, the southern Yi and northern Di raided in turn, and the central states hung by a thread. Duke Huan then employed Guan Zhong, Bao Shu, Xi Peng, Bin Xuwu and Ning Qi, three times preserving perishing states and once reviving a severed line, rescued the central states, drove off the Rong and Di, and finally forced Jing and Man to submit, honoring the house of Zhou and becoming hegemon among the feudal lords. Duke Wen of Jin employed Jiufan, Xian Zhen and Yang Chufu, made the central states strong, defeated mighty Chu, assembled the feudal lords, paid court to the Son of Heaven, and made the house of Zhou illustrious. King Zhuang of Chu employed Sunshu Ao, Sima Zifan and General Zizhong, campaigned against Chen, made Zheng submit, defeated mighty Jin, and had no match in the world. Duke Mu of Qin employed Baili Xi, Jian Shu and Prince Liao, along with You Yu, held Yongzhou, and drove off and defeated the western Rong. Wu employed Jizi of Yanzhou Lai, annexed Jizhou, and displayed its might at Jifu. Duke Xi of Zheng was rich with a state of a thousand chariots and as noble as a feudal lord, but his governance was unrighteous and against the people's hearts, and he was killed by his ministers, because he did not first obtain worthy men. When it came to Duke Jian, who employed Zichan, Pi Chen, Shi Shu and the envoy Ziyu, the traitorous ministers were removed and upright ministers promoted, he left mighty Chu, joined the central states, and the state was at peace for more than twenty years without the trouble of mighty Chu. So when Yu had Gong Zhiqi, Duke Xian of Jin could not sleep all night over it; when Chu had Zi Yu Dechen, Duke Wen sat with his mat to one side over it; how far the worthy suppress disasters and break the enemy's charge! Duke Xiang of Song did not use the words of Prince Mu Yi and was greatly humiliated by Chu; Cao did not use the remonstrance of Xi Fuji and was defeated and died among the Rong. So, reverently thinking of it, the crux of the five beginnings and the thread of order and disorder lie in examining oneself and employing the worthy. When a state employs the worthy it is auspicious, and when it employs the unworthy it is ill-omened; looking at one's own affairs in the light of past ages, it will fit like a tally; this is why a ruler cannot fail to be careful. When a state is in confusion and disorder, good ministers appear; when Lu was in great disorder, the worthiness of Ji You became evident; when Duke Xi took the throne and employed Jizi, Lu was at peace and had no troubles within or without, and governed for twenty-one years. After Jizi died, Zhu attacked from the south and Qi attacked from the north, and Lu could not overcome the trouble and was about to ask Chu for troops in order to seek preservation (a note in the original text: some versions have 'person'), so tradition says: the rise of trouble must begin from this. Prince Mai could not be sent to garrison, Prince Sui did not obey the ruler's command and went to Jin on his own authority, so within he was pressed by his ministers and outside he was trapped by military disorder; this is the trouble of weakness. Duke Xi's nature was not that he was constantly worthy for the first twenty-one years and only afterward gradually became unworthy; it is what was added when Jizi was there and what was lost when he was gone. The verification of gaining and losing the worthy is like this, and that rulers neglect those they employ is very painful. If one's wisdom is not enough to see the worthy, nothing can be done; but if one's wisdom can see them yet one cannot decide, hesitates and does not use them, the great perish and the small fall into disorder and collapse, which is very sad.

以宋殤公不知孔父之賢乎，安知孔父死，己必死，趨而救之，趨而救之者，是知其賢也。以魯莊公不知季子之賢乎，安知疾將死，召季子而授之國政，授之國政者，是知其賢也。此二君知能見賢而皆不能用，故宋殤公以殺死，魯莊公以賊嗣，使宋殤蚤任孔父，魯莊素用季子，乃將靖鄰國，而況自存乎！

Do you think Duke Shang of Song did not know the worthiness of Kong Fu? How did he know that if Kong Fu died he himself would surely die, and hurry to rescue him? His hurrying to rescue him was knowing his worthiness. Do you think Duke Zhuang of Lu did not know the worthiness of Jizi? How did he know, when ill and about to die, to summon Jizi and hand him the government of the state? Handing him the government was knowing his worthiness. These two rulers had the wisdom to see the worthy but could not use them, and so Duke Shang of Song was killed because of it, and Duke Zhuang of Lu had his heir harmed because of it. If Duke Shang of Song had employed Kong Fu early, and Duke Zhuang of Lu had always employed Jizi, they would still have pacified neighboring states, much less merely preserved themselves!

鄒子說梁王曰：“伊尹故有莘氏之媵臣也，湯立以為三公，天下之治太平。管仲故成陰之狗盜也，天下之庸夫也，齊桓公得之以為仲父。百里奚道之於路，傳賣五羊之皮，秦穆公委之以政。甯戚故將車人也，叩轅行歌於康之衢，桓公任以國。司馬喜髕腳於宋，而卒相中山。範睢折脅拉齒於魏而後為應侯。太公望故老婦之出夫也，朝歌之屠佐也，棘津迎客之舍人也，年七十而相周，九十而封齊。故詩曰：‘綿綿之葛，在於曠野，良工得之，以為絺紵，良工不得，枯死於野。’此七士者，不遇明君聖主，幾行乞丐，枯死於中野，譬猶綿綿之葛矣。”

Zou Zi persuaded the King of Liang, saying: "Yi Yin was formerly an accompanying servant of the Youxin clan, and Tang made him one of the three dukes, and the world was well governed and at peace. Guan Zhong was formerly a dog-thief of Chengyin, a commonplace man of the world, and Duke Huan of Qi obtained him and made him his second father. Baili Xi begged for food on the road, was sold for five sheepskins, and Duke Mu of Qin entrusted the government to him. Ning Qi was formerly a cart driver, singing while tapping on the shaft on a broad road, and Duke Huan entrusted the affairs of the state to him. Sima Xi suffered the kneecap-cutting punishment in Song and in the end became chancellor of Zhongshan. Fan Ju in Wei had his ribs broken and teeth knocked out and later became Marquis of Ying. Taigong Wang was formerly the husband of an old woman who divorced him, an assistant to a butcher in Zhaoge, and a guest-house keeper at Jijin, and at seventy was chancellor of Zhou and at ninety enfeoffed in Qi. So the Book of Songs says: 'The trailing kudzu vines are in the wild; a skilled worker who gets them makes fine and coarse cloth; if the skilled worker does not get them, they wither in the field.' These seven scholars, if they had not met enlightened rulers and sage lords, would almost have gone begging and withered in the wilds, like trailing kudzu vines."

眉睫之徵，接而形於色；聲音之風，感而動乎心。甯戚擊牛角而商歌，桓公聞而舉之；鮑龍跪石而登嵼，孔子為之下車；堯、舜相見不違桑陰，文王舉太公不以日久。故賢聖之接也，不待久而親；能者之相見也，不待試而知矣。故士之接也，非必與之臨財分貨，乃知其廉也；非必與之犯難涉危，乃知其勇也。舉事決斷，是以知其勇也；取與有讓，是以知其廉也。故見虎之尾，而知其大於狸也；見象之牙，而知其大於牛也。一節見則百節知矣。由此觀之，以所見可以占未發，睹小節固足以知大體矣。

The omen of the eyebrow and eyelash shows on the face at a touch; the breeze of sound moves in the heart in response. Ning Qi struck an ox horn and sang a song in the shang mode, Duke Huan heard it and promoted him; Bao Long knelt on a stone and climbed a rock, and Confucius got down from his carriage for him; when Yao and Shun met they did not leave the shade of the mulberry tree, and King Wen promoted Taigong without waiting a long time. So when worthies and sages meet, they become close without waiting long; when able people meet, they know each other without waiting to test. So in meeting scholars, one need not face him over dividing goods and profit to know he is honest, and one need not brave calamity and pass through danger with him to know he is brave. One who acts and decides, therefore, is known to be brave; one who is modest in taking and giving is known to be honest. So on seeing a tiger's tail one knows it is larger than a wildcat, and on seeing an elephant's tusk one knows it is larger than an ox. When one joint is seen, the hundred joints are known. From this it follows that what one sees can be used to predict what has not yet happened, and seeing a small point is truly enough to know the whole.

禹以夏王，桀以夏亡；湯以殷王，紂以殷亡。闔廬以吳戰勝無敵於天下，而夫差以見禽于越，文公以晉國霸，而厲公以見弒於匠麗之宮，威王以齊強於天下，而愍王以弒死於廟梁，穆公以秦顯名尊號，而二世以劫於望夷，其所以君王者同，而功跡不等者，所任異也！是故成王處襁褓而朝諸侯，周公用事也。趙武靈王五十年而餓死於沙丘，任李充故也。桓公得管仲，九合諸侯，一匡天下，失管仲，任豎刁易牙，身死不葬，為天下笑，一人之身，榮辱俱施焉，在所任也。故魏有公子無忌，削地復得；趙任藺相如，秦兵不敢出鄢陵；任唐睢，國獨特立。楚有申包胥，而昭王反位；齊有田單，襄王得國。由此觀之，國無賢佐俊士，而能以成功立名，安危繼絕者，未嘗有也。故國不務大而務得民心；佐不務多，而務得賢俊。得民心者民往之，有賢佐者士歸之，文王請除炮烙之刑而殷民從，湯去張網者之三面而夏民從，越王不隳舊冢而吳人服，以其所為之順於民心也。故聲同則處異而相應，德合則未見而相親，賢者立於本朝，則天下之豪，相率而趨之矣，何以知其然也？曰：管仲，桓公之賊也，鮑叔以為賢於己而進之為相，七十言而說乃聽，遂使桓公除報讎之心而委國政焉。桓公垂拱無事而朝諸侯，鮑叔之力也；管仲之所以能北走桓公無自危之心者，同聲於鮑叔也。紂殺王子比干，箕子被髮而佯狂，陳靈公殺洩冶而鄧元去陳；自是之後，殷兼於周，陳亡於楚，以其殺比干、洩冶而失箕子與鄧元也。燕昭王得郭隗，而鄒衍、樂毅以齊趙至，蘇子、屈景以周楚至，於是舉兵而攻齊，棲閔王於莒，燕校地計眾，非與齊均也，然所以能信意至於此者，由得士也。故無常安之國，無恆治之民；得賢者則安昌，失之者則危亡，自古及今，未有不然者也。

Yu became king through Xia, and Jie was destroyed through Xia; Tang became king through Yin, and Zhou was destroyed through Yin. Helu through Wu won victories with no match in the world, and Fuchai was captured by Yue because of it; Duke Wen through the state of Jin became hegemon, and Duke Li was assassinated in the Jiangli palace because of it; King Wei through Qi was strong in the world, and King Min was assassinated at the temple beam because of it; Duke Mu through Qin gained fame and a lofty title, and the Second Emperor was coerced at Wangyi because of it. They were the same in being rulers and kings, yet their merits and deeds were not equal, because of whom they employed! So when King Cheng was in swaddling clothes and the feudal lords came to court, it was the Duke of Zhou who managed affairs. King Wuling of Zhao died of hunger at Shaqiu in his fiftieth year because he employed Li Chong. Duke Huan obtained Guan Zhong, and convened the feudal lords nine times and set the world right at once; when he lost Guan Zhong and employed Shu Diao and Yi Ya, he died and could not be buried and was laughed at by the world; in one man both glory and disgrace were applied, and it lay in whom he employed. So Wei had Prince Wuji, and land that was cut off was regained; Zhao employed Lin Xiangru and the Qin troops dared not come out from Yanling; employing Tang Ju, the state alone could stand. Chu had Shen Baoxu, and King Zhao returned to his throne; Qi had Tian Dan, and King Xiang regained the state. From this it follows that there has never been a state without worthy assistants and outstanding scholars that could achieve success and establish a name, make the endangered safe and revive the severed. So a state does not need to be large but needs to win the people's hearts; assistants need not be many but need to be worthy and outstanding. Where the people's hearts are won, the people go there; where there are worthy assistants, scholars attach themselves. King Wen asked to abolish the roasting punishment and the Yin people followed him; Tang removed three sides from a hunter's net and the Xia people followed him; the King of Yue did not destroy old tombs and the Wu people submitted; because what they did followed the people's hearts. So where sounds are the same, they respond even from different places; where virtues match, they are close before meeting; when a worthy man stands in the court, the heroes of the world follow him one after another. How do we know this? It is said: Guan Zhong was Duke Huan's enemy, but Bao Shu thought him more worthy than himself and recommended him as chancellor; after he spoke seventy times to persuade him, the Duke finally listened, and so Duke Huan gave up his heart of revenge and entrusted government to him. Duke Huan let his garments hang and folded his hands with nothing to do and the feudal lords came to court, which was Bao Shu's strength; the reason Guan Zhong could go north to Duke Huan without any heart of danger to himself was that his voice was the same as Bao Shu's. Zhou killed Prince Bi Gan, Jizi let down his hair and feigned madness; Duke Ling of Chen killed Xie Ye and Deng Yuan left Chen; after that Yin was absorbed by Zhou and Chen destroyed by Chu, because by killing Bi Gan and Xie Ye they lost Jizi and Deng Yuan. King Zhao of Yan obtained Guo Wei, and Zou Yan and Yue Yi came from Qi and Zhao, Su Zi and Qu Jing came from Zhou and Chu, and then he raised troops to attack Qi and made King Min take refuge in Ju. Yan's land and people were not equal to Qi's, yet it was able to carry out its intent this far because it obtained scholars. So there is no state that is always at peace and no people always well governed; those who obtain the worthy are at peace and flourish, and those who lose them are in danger and perish, and from ancient times to now it has always been so.

明鏡所以昭形也，往古所以知今也，夫知惡往古之所以危亡，而不務襲跡於其所以安昌，則未有異乎卻走而求逮前人也，太公知之，故舉微子之後而封比干之墓，夫聖人之於死尚如是其厚也，況當世而生存者乎！則其弗失可識矣。

A bright mirror is used to show one's appearance, and the past is used to know the present. To know and hate what caused the ancients' danger and ruin but not strive to follow the footprints of what brought their peace and prosperity is no different from running backward and seeking to catch up with those in front. Taigong knew this, so he promoted the descendants of the Viscount of Wei and built up the tomb of Bi Gan. A sage is this generous even toward the dead, let alone the living of his own day! Then it can be seen that one should not lose them.

齊景公問於孔子曰：“秦穆公其國小，處僻而霸，何也？”對曰：“其國小而志大，雖處僻而其政中，其舉果，其謀和，其令不偷；親舉五羖大夫於系縲之中，與之語三日而授之政，以此取之，雖王可也，霸則小矣。”

Duke Jing of Qi asked Confucius: "Duke Mu of Qin's state was small and located in a remote place, yet he became hegemon; why?" He replied: "His state was small but his aims were great; though located in a remote place, his government was balanced, his actions decisive, his plans harmonious, and his orders not careless; he personally promoted the Five-Ram-Skins Grandee from bonds, and after talking with him for three days handed him the government. By this means, even becoming king would have been possible; becoming hegemon was too small."

或曰：“將謂桓公仁義乎？殺兄而立，非仁義也；將謂桓公恭儉乎？與婦人同輿，馳於邑中，非恭儉也；將謂桓公清潔乎？閨門之內，無可嫁者，非清潔也。此三者亡國失君之行也，然而桓公兼有之，以得管仲隰朋，九合諸侯，一匡天下，畢朝周室，為五霸長，以其得賢佐也；失管仲隰朋，任豎刁易牙，身死不葬，蟲流出戶。一人之身，榮辱俱施者，何者？其所任異也。”由此觀之，則任佐急矣。周公旦白屋之士，所下者七十人，而天下之士皆至；晏子所與同衣食者百人，而天下之士亦至；仲尼修道行，理文章，而天下之士亦至矣。伯牙子鼓琴，鍾子期聽之，方鼓而志在太山，鍾子期曰：“善哉乎鼓琴！巍巍乎若太山。”少選之間，而志在流水，鍾子期復曰：“善哉乎鼓琴！湯湯乎若流水。”鍾子期死，伯牙破琴絕弦，終身不復鼓琴，以為世無足為鼓琴者。非獨鼓琴若此也，賢者亦然，雖有賢者而無以接之，賢者奚由盡忠哉！驥不自至千里者，待伯樂而後至也。

Someone said: "Shall we say Duke Huan was benevolent and righteous? He killed his elder brother and took the throne, which is not benevolent or righteous; shall we say Duke Huan was respectful and frugal? He rode in the same carriage as a woman and galloped through the town, which is not respectful or frugal; shall we say Duke Huan was clean and pure? Within his inner quarters there were none left to marry off, which is not clean. These three are conduct that ruins states and loses rulers, yet Duke Huan had all of them, but because he obtained Guan Zhong and Xi Peng, he convened the feudal lords nine times and set the world right at once, they all came to the house of Zhou, and he was the leader of the Five Hegemons, because he obtained worthy assistants; when he lost Guan Zhong and Xi Peng and employed Shu Diao and Yi Ya, he died and could not be buried, and maggots flowed out of his doors. In one man both glory and disgrace were applied; why? Because of whom he employed." From this it follows that employing assistants is an urgent task. The Duke of Zhou Dan lowered himself toward the scholars in white-walled huts, seventy of them, and the scholars of the world came; Master Yan shared clothes and food with a hundred people, and the scholars of the world also came; Zhongni cultivated virtue and put writings in order, and the scholars of the world also came. Boya played the zither and Zhong Ziqi listened; as soon as he played with his mind on Mount Tai, Zhong Ziqi said: "Well played the zither! Lofty like Mount Tai." A moment later, his mind was on flowing water, and Zhong Ziqi said again: "Well played the zither! Surging like flowing water." When Zhong Ziqi died, Boya smashed his zither and broke the strings and never played the zither again for the rest of his life, thinking that there was no one in the world worth playing it for. Not only with the zither is it like this; so too with the worthy: even if there is a worthy man, if there is no one to receive him, where can the worthy man exert his loyalty! A fine steed does not reach a thousand li by itself; it waits for Bole and then arrives.

周威公問於寧子曰：“取士有道乎？”對曰：“有，窮者達之，亡者存之，廢者起之；四方之士，則四面而至矣。窮者不達，亡者不存，廢者不起；四方之士，則四面而畔矣。夫城固不能自守，兵利不能自保，得士而失之，必有其間，夫士存則君尊，士亡則君卑。”周武公曰：“士壹至如此乎？”對曰：“君不聞夫楚平王有士，曰楚傒胥丘，負客，王將殺之，出亡之晉；晉人用之，是為城濮之戰。又有士曰苗賁皇，王將殺之，出亡走晉；晉人用之，是為鄢陵之戰。又有士曰上解於，王將殺之，出亡走晉；晉人用之，是為兩堂之戰。又有士曰伍子胥，王殺其父兄，出亡走吳；闔閭用之，於是興師而襲郢，故楚之大得罪於梁鄭宋衛之君，猶未遽至於此也。此四得罪於其士，三暴其民骨，一亡其國。由是觀之，士存則國存，士亡則國亡；子胥怒而亡之，申包胥怒而存之；士胡可無貴乎！”

Duke Wei of Zhou asked Master Ning: "Is there a Way for gathering scholars?" He replied: "There is: those who are in hardship, make them successful; those who have fled, make them secure; those who have been discarded, make them rise; then the scholars of the four quarters will come from all sides. If those in hardship are not made successful, those who have fled not made secure, and those discarded not made to rise, then the scholars of the four quarters will turn away from all sides. A city's walls are solid but cannot defend themselves, weapons are sharp but cannot protect themselves; if one gains scholars and then loses them, there must be a gap; if scholars are present, the ruler is honored, and if scholars are gone, the ruler is lowly." Duke Wei of Zhou said: "Do scholars really matter this much?" He replied: "Has Your Lordship not heard that King Ping of Chu had a scholar named Chu Xi Xuqiu, who carried a guest on his back, and the King was going to kill him, so he fled to Jin; the men of Jin employed him, and this was the battle of Chengpu. There was also a scholar named Miao Benhuang, whom the King was going to kill, so he fled and ran to Jin; the men of Jin employed him, and this was the battle of Yanling. There was also a scholar named Shang Xieyu, whom the King was going to kill, so he fled and ran to Jin; the men of Jin employed him, and this was the battle of Liangtang. There was also a scholar named Wu Zixu, whose father and brother the King killed, so he fled and ran to Wu; Helu employed him, and he raised troops and attacked Ying. So Chu greatly offended the rulers of Liang, Zheng, Song and Wei, but it did not immediately come to this. Of these four times Chu offended its scholars, three times it left the people's bones exposed and once it lost its state. From this it follows that when scholars are present the state survives, and when scholars are gone the state perishes; Zixu's anger destroyed it, and Shen Baoxu's anger saved it; how could scholars not be valued!"

哀公問於孔子曰：“人若何而可取也？”孔子對曰：“毋取拑者，無取健者，毋取口銳者。”哀公曰：“何謂也？”孔子曰：“拑者大給利不可盡用；健者必欲兼人，不可以為法也；口銳者多誕而寡信，後恐不驗也。夫弓矢和調而後求其中焉；馬愨願順，然後求其良材焉；人必忠信重厚，然後求其知能焉。今有人不忠信重厚而多智能，如此人者，譬猶豺狼與，不可以身近也。是故先其仁義之誠者，然後親之；於是有知能者，然後任之；故曰：親仁而使能。夫取人之術也，觀其言而察其行，夫言者所以抒其匈而發其情者也，能行之士必能言之，是故先觀其言而揆其行，夫以言揆其行，雖有奸軌之人，無以逃其情矣。”哀公曰：“善。”

Duke Ai asked Confucius: "What kind of person may be employed?" Confucius replied: "Do not take the constrained, do not take the strong and contentious, do not take the sharp-tongued." Duke Ai said: "What do you mean?" Confucius said: "The constrained is too ready with convenience and cannot be fully used; the strong and contentious will surely want to annex others and cannot be taken as a model; the sharp-tongued are often exaggerating and have little trustworthiness, and later one fears they will not be borne out. A bow and arrows are adjusted before one asks them to hit; a horse that is honest and willing is then asked for its excellence; a person must be loyal, trustworthy and substantial, and only then should one seek his knowledge and ability. Now if someone is not loyal, trustworthy and substantial but has much knowledge and ability, such a person is like a jackal or wolf, and one must not let him near one's person. So first look at the sincerity of his benevolence and righteousness, and then draw close to him; and if he has knowledge and ability, then employ him; so it is said: draw close to the benevolent and use the able. The method for selecting people is to observe his words and examine his conduct; words are used to express what is in the chest and reveal feelings, and a scholar who can act must be able to speak; so first observe his words and measure his conduct, measuring his conduct by his words, and even if there is a deceitful or lawless person, he has no way to escape the truth." Duke Ai said: "Good."

周公攝天子位七年，布衣之士，執贄所師見者十二人，窮巷白屋所見者四十九人，時進善者百人，教士者千人，官朝者萬人。當此之時，誠使周公驕而且吝，則天下賢士至者寡矣，苟有至者，則必貪而尸祿者也，尸祿之臣，不能存君矣。

The Duke of Zhou acted as regent in the Son of Heaven's place for seven years, and among commoner scholars, those he received carrying gifts to serve as teachers numbered twelve, those he met in poor alleys and white-walled huts numbered forty-nine, those who presented good advice from time to time numbered a hundred, the scholars who received instruction numbered a thousand, and those in the official court numbered ten thousand. At that time, if the Duke of Zhou had been arrogant and stingy, the worthy scholars of the world who came would have been few, and if any had come, they would certainly have been greedy ones who held position and ate salary without doing anything, and a minister who holds position and eats salary without doing anything cannot preserve his ruler.

齊桓公設庭燎，為士之慾造見者，期年而士不至，於是東野鄙人有以九九之術見者，桓公曰：“九九何足以見乎？”鄙人對曰：“臣非以九九為足以見也，臣聞主君設庭燎以待士，期年而士不至，夫士之所以不至者，君、天下賢君也；四方之士，皆自以論而不及君，故不至也。夫九九薄能耳，而君猶禮之，況賢於九九乎？夫太山不辭壤石，江海不逆小流，所以成大也，詩云：‘先民有言，詢於芻蕘。’言博謀也。”桓公曰善，乃因禮之。期月四方之士，相攜而並至，詩曰：“自堂徂基，自羊徂牛。”言以內及外，以小及大也。

Duke Huan of Qi set up courtyard torches to receive scholars who might come to see him, but after a full year no scholar came. Then a rustic man from the eastern wilds came to see him relying on the art of the multiplication table, and Duke Huan said: "How can the multiplication table be enough for an audience?" The rustic replied: "I do not think the multiplication table is enough for an audience; I have heard that Your Lordship has set up courtyard torches to await scholars, and after a full year scholars have not come, and the reason scholars have not come is that Your Lordship is the worthiest ruler in the world; the scholars of the four quarters all think their arguments cannot match yours, and so they do not come. The multiplication table is a shallow skill, yet if Your Lordship still treats it with courtesy, how much more so those more worthy than the multiplication table? Mount Tai does not refuse soil and stones, rivers and seas do not reject small streams, and so they achieve greatness. The Book of Songs says: 'The ancients had a saying: consult the grass-cutters and firewood gatherers.' This speaks of planning widely." Duke Huan said it was good and so treated him with courtesy. In a month the scholars of the four quarters came together hand in hand. The Book of Songs says: "From the hall to the foundation, from sheep to oxen." This speaks of going from inside to outside, from small to large.

齊景公伐宋，至於岐堤之上，登高以望，太息而嘆曰：“昔我先君桓公，長轂八百乘以霸諸侯，今我長轂三千乘，而不敢久處於此者，豈其無管仲歟！”弦章對曰：“臣聞之，水廣則魚大，君明則臣忠；昔有桓公，故有管仲；今桓公在此，則車下之臣儘管仲也。”

Duke Jing of Qi attacked Song, and on reaching the dike of Qi he climbed high to look out, and sighed long, saying: "In the past my late lord Duke Huan, with eight hundred long-hubbed chariots, became hegemon among the feudal lords; now I have three thousand long-hubbed chariots, yet I dare not stay here long; is it that I do not have a Guan Zhong!" Xian Zhang replied: "I have heard that when water is broad the fish are large, and when the ruler is enlightened the ministers are loyal; formerly there was Duke Huan, and so there was Guan Zhong; now if Duke Huan were here, then the ministers beneath your carriage would all be Guan Zhongs."

趙簡子游於河而樂之，嘆曰：“安得賢士而與處焉！”舟人古乘跪而對曰：“夫珠玉無足，去此數千裡而所以能來者，人好之也；今士有足而不來者，此是吾君不好之乎！”趙簡子曰：“吾門左右客千人，朝食不足，暮收市徵，暮食不足，朝收市徵，吾尚可謂不好士乎？”舟人古乘對曰：“鴻鵠高飛遠翔，其所恃者六翮也，背上之毛，腹下之毳，無尺寸之數，去之滿把，飛不能為之益卑；益之滿把，飛不能為之益高。不知門下左右客千人者，有六翮之用乎？將盡毛毳也。”

Zhao Jianzi was enjoying himself on the river and was happy, and sighed: "How can I get worthy scholars to live with?" The boatman Gucheng knelt and replied: "Pearls and jade have no feet, yet they come from thousands of li away, because people love them; now scholars have feet yet do not come; is it that my lord does not love them!" Zhao Jianzi said: "Among the guests at my gate left and right there are a thousand; if what we eat in the morning is not enough, I collect the market tax in the evening; if what we eat in the evening is not enough, I collect the market tax in the morning; can you still say I do not love scholars?" The boatman Gucheng replied: "A swan flies high and far relying on its six strong feathers; the down on its back and the fine fluff on its belly are beyond counting, and if you remove a handful, its flight is not made lower by it; if you add a handful, its flight is not made higher by it. I do not know whether among the thousand guests at your gate there are any with the use of six feathers, or whether they are all merely down."

齊宣王坐，淳于髡侍，宣王曰：“先生論寡人何好？”淳于髡曰：“古者所好四，而王所好三焉。”宣王曰：“古者所好，何與寡人所好？”淳于髡曰：“古者好馬，王亦好馬；古者好味，王亦好味；古者好色，王亦好色；古者好士，王獨不好士。”宣王曰：“國無士耳，有則寡人亦說之矣。”淳于髡曰：“古者驊騮騏驥，今無有，王選於眾，王好馬矣；古者有豹象之胎，今無有，王選於眾，王好味矣；古者有毛廧西施，今無有，王選於眾，王好色矣。王必將待堯舜禹湯之士而後好之，則禹湯之士亦不好王矣。”宣王嘿然無以應。

King Xuan of Qi was sitting with Chunyu Kun in attendance, and King Xuan said: "What do you say I like?" Chunyu Kun said: "The ancients liked four things, and the King likes three." King Xuan said: "What does what the ancients liked have to do with what I like?" Chunyu Kun said: "The ancients liked horses, and the King also likes horses; the ancients liked flavors, and the King also likes flavors; the ancients liked beauty, and the King also likes beauty; the ancients liked scholars, and the King alone does not like scholars." King Xuan said: "It is just that the state has no scholars; if there were, I would delight in them too." Chunyu Kun said: "In antiquity there were Hualiu and Qiji; now there are none, and the King chooses from the many, so the King loves horses; in antiquity there were leopard and elephant fetuses; now there are none, and the King chooses from the many, so the King loves flavors; in antiquity there were Mao Qiang and Xishi; now there are none, and the King chooses from the many, so the King loves beauty. If the King must wait for scholars like those of Yao, Shun, Yu and Tang before he loves them, then the scholars of Yu and Tang would not love the King either." King Xuan was silent and had no answer.

衛君問于田讓曰：“寡人封侯盡千里之地，賞賜盡御府繒帛而士不至，何也？”田讓對曰：“君之賞賜，不可以功及也；君之誅罰，不可以理避也；猶舉杖而呼狗，張弓而祝雞矣；雖有香餌而不能致者，害之必也。”

The ruler of Wei asked Tian Rang: "I have enfeoffed marquises until I have used up a thousand li of land and rewarded until I have used up the silk of the imperial treasury, yet scholars do not come; why?" Tian Rang replied: "Your Lordship's rewards cannot be reached by merit, and Your Lordship's punishments cannot be avoided by reason; it is like raising a staff to call a dog or drawing a bow to call a chicken; even with fragrant bait one cannot attract them, because the harm is certain."

宗衛相齊，遇逐罷歸舍，召門尉田饒等二十有七而問焉，曰：“士大夫誰能與我赴諸侯者乎？”田饒等皆伏而不對。宗衛曰：“何士大夫之易得而難用也！”饒對曰：“非士大夫之難用也，是君不能用也。”宗衛曰：“不能用士大夫何若？”田饒對曰：“廚中有臭肉，則門下無死士矣。今夫三升之稷不足於士；而君雁鶩有餘粟。紈素綺繡靡麗。堂楯從風雨弊，而士曾不得以緣衣；果園梨粟，後宮婦人摭以相擿，而士曾不得一嘗，且夫財者，君之所輕也；死者士之所重也，君不能用所輕之財，而欲使士致所重之死，豈不難乎哉？”於是宗衛面有慚色，逡巡避席而謝曰：“此衛之過也。”

When Zong Wei served as chancellor of Qi, he was driven out and dismissed, and went back to his lodging. He summoned twenty-seven men, including the gate officer Tian Rao, and asked: "Which of you gentlemen and grand masters can flee with me to the feudal lords?" Tian Rao and the others all bowed low and did not answer. Zong Wei said: "Why are gentlemen and grand masters easy to get but hard to use?" Rao replied: "It is not that gentlemen are hard to use; it is that their lord cannot use them." Zong Wei said: "What does it mean that a lord cannot use gentlemen?" Tian Rao replied: "When there is rotten meat in the kitchen, there are no men at the gate willing to die. Today three sheng of millet are not enough for the gentlemen, yet your lordship's geese and ducks have surplus grain. Fine silks and embroidered brocades are lavish, and the railings in the hall are worn by wind and rain, yet the gentlemen cannot use even a scrap to trim their clothes. The pears and chestnuts in the orchard are picked up by the women of the rear palace and thrown at one another, yet the gentlemen cannot taste a single bite. Moreover, wealth is what your lordship makes light of, and death is what a gentleman takes seriously. If you cannot use what you make light of, yet expect the gentlemen to give what they take seriously, is that not difficult?" Zong Wei then looked ashamed, backed away from his mat, and apologized: "This is Wei's fault."

魯哀公問於孔子曰：“當今之時，君子誰賢？”對曰：“衛靈公。”公曰：“吾聞之，其閨門之內，姑姐妹無別。”對曰：“臣觀於朝廷，未觀於堂陛之間也。靈公之弟曰公子渠牟，其知足以治千乘之國，其信足以守之，而靈公愛之。又有士曰王材，國有賢人，必進而任之，無不達也；不能達，退而與分其祿，而靈公尊之。又有士曰慶足，國有大事，則進而治之，無不濟也，而靈公說之。史■去衛，靈公邸舍三月，琴瑟不御，待史■之入也而後入，臣是以知其賢也。”

Duke Ai of Lu asked Confucius: "In these times, who among the gentlemen is worthy?" He replied: "Duke Ling of Wei." The duke said: "I have heard that within his private chambers there is no distinction between aunts, sisters and others." He replied: "I look at his court; I have not looked between the hall and its steps. Duke Ling's younger brother is called Prince Qumou; his wisdom is sufficient to govern a state of a thousand chariots and his good faith is sufficient to hold it, and Duke Ling loves him. There is also a gentleman called Wang Cai: when the state has a worthy person, he promotes and employs him, and none fails to become eminent; if one cannot, he steps back and shares his own stipend with him, and Duke Ling honors him. There is another gentleman called Qing Zu: when the state has a great matter, he takes it up and manages it, and none fails to succeed, and Duke Ling delights in him. When Shi (the base text has a damaged character here) left Wei, Duke Ling stayed in a lodge for three months without playing the zither or se, and waited for Shi to enter before he entered. From this I know he is worthy."

介子推行年十五而相荊，仲尼聞之，使人往視，還曰：“廊下有二十五俊士，堂上有二十五老人。”仲尼曰：“合二十五人之智，智於湯武；幷二十五人之力，力於彭祖。以治天下，其固免矣乎！”

Jie Zitui at the age of fifteen became chancellor of Jing. When Zhongni heard of it, he sent someone to look, and the man returned and reported: "Under the corridor there are twenty-five outstanding gentlemen, and in the hall there are twenty-five elders." Zhongni said: "Combine the wisdom of twenty-five men, and the wisdom exceeds that of Tang and Wu; combine the strength of twenty-five men, and the strength exceeds that of Peng Zu. With these he governs the world; surely he can be free from danger!"

孔子閒居，喟然而嘆曰：“銅鞮伯華而無死，天下其有定矣。”子路曰：“願聞其為人也何若。”孔子曰：“其幼也敏而好學，其壯也有勇而不屈，其老也有道而能以下人。”子路曰：“其幼也敏而好學則可，其壯也有勇而不屈則可；夫有道又誰下哉？”孔子曰：“由不知也。吾聞之，以眾攻寡而無不消也；以貴下賤，無不得也。昔在周公旦制天下之政而下士七十人，豈無道哉？欲得士之故也，夫有道而能下於天下之士，君子乎哉！”

Confucius, at leisure, sighed and said: "If Bohua of Tongdi had not died, the world would perhaps be at peace." Zilu said: "I would like to hear what kind of person he was." Confucius said: "In youth he was quick and fond of learning, in his prime he was brave and unyielding, and in old age he had the Way and was able to humble himself before others." Zilu said: "Quick and fond of learning in youth is fine, brave and unyielding in his prime is fine; but with the Way, before whom would he humble himself?" Confucius said: "You do not know, You. I have heard that to attack the few with the many never fails to wear them down, and that to humble oneself from a high position before the low never fails to succeed. In the past, Zhou Gong Dan, in drawing up the government of the world, humbled himself before seventy scholars; did he lack the Way? It was because he wanted to win scholars. One who has the Way and can humble himself before the scholars of the world is a gentleman!"

魏文侯從中山奔命安邑，田子方從，夫子擊過之，下車而趨，子方坐乘如故，告太子曰：“為我請君，待我朝歌。”太子不說，因為子方曰：“不識貧窮者驕人，富貴者驕人乎？”子方曰：“貧窮者驕人，富貴者安敢驕人，人主驕人而亡其國，吾未見以國待亡者也；大夫驕人而亡其家，吾未見以家待亡者也。貧窮者若不得意，納履而去，安往不得貧窮乎？貧窮者驕人，富貴者安敢驕人。”太子及文侯道田子方之語，文侯嘆曰：“微吾子之故，吾安得聞賢人之言，吾下子方以行，得而友之。自吾友子方也，君臣益親，百姓益附，吾是以得友士之功；我欲伐中山，吾以武下樂羊，三年而中山為獻於我，我是以得有武之功。吾所以不少進於此者，吾未見以智驕我者也；若得以智驕我者，豈不及古之人乎？”

Marquis Wen of Wei hurried from Zhongshan to Anyi, with Tian Zifang following. When Crown Prince Ji passed by, he got down from his carriage and ran forward with small steps, but Zifang stayed seated in his carriage as before and told the Crown Prince: "Please ask your father to wait for me at Zhaoge." The Crown Prince was displeased and said to Zifang: "I do not know whether it is the poor who are arrogant to others or the rich and noble who are arrogant to others." Zifang said: "The poor are arrogant to others; how would the rich and noble dare be arrogant to others? When a ruler is arrogant to others he loses his state, and I have not seen anyone who held a state and waited for it to perish; when a grand master is arrogant to others he loses his house, and I have not seen anyone who held a house and waited for it to perish. If a poor man does not get his way, he puts on his shoes and leaves, and where would he not be poor? The poor are arrogant to others; how would the rich and noble dare to be arrogant to others?" The Crown Prince told Marquis Wen what Tian Zifang had said, and Marquis Wen sighed: "If it were not for you, sir, how could I hear the words of a worthy man? I lowered myself in conduct toward Zifang and was able to make friends with him. Since I made friends with Zifang, ruler and ministers have grown closer, the hundred clans have become more attached, and I have gained the merit of befriending scholars; I wanted to attack Zhongshan, so I humbled myself before Yue Yang through martial matters, and in three years Zhongshan was presented to me, and I gained the merit of military power. The reason I have not advanced a little further is that I have not seen anyone who is arrogant to me through wisdom; if I could have someone arrogant to me through wisdom, would I fall short of the ancients?"

晉文侯行地登隧，大夫皆扶之，隨會不扶，文侯曰：“會！夫為人臣而忍其君者，其罪奚如？”對曰：“其罪重死。”文侯曰：“何謂重死？”對曰：“身死，妻子為戮焉。”隨會曰：“君奚獨問為人臣忍其君者，而不問為人君而忍其臣者耶？”文侯曰：“為人君而忍其臣者，其罪何如？”隨會對曰：“為人君而忍其臣者，智士不為謀，辨士不為言，仁士不為行，勇士不為死。”文侯援綏下車，辭大夫曰：“寡人有腰髀之病，願諸大夫勿罪也。”

Marquis Wen of Jin was walking and climbing a tunnel path, and the grand masters all supported him, but Sui Hui did not. Marquis Wen said: "Hui! A subject who is cruel toward his lord, what should his punishment be?" He replied: "The punishment is to double death." Marquis Wen said: "What is meant by doubling death?" He replied: "He himself dies, and his wife and children are killed." Sui Hui said: "Why does your lordship ask only about a subject who is cruel toward his lord, and not about a ruler who is cruel toward his subjects?" Marquis Wen said: "What is the punishment for a ruler who is cruel toward his subjects?" Sui Hui replied: "For a ruler who is cruel toward his subjects, wise men will not plan for him, eloquent men will not speak for him, benevolent men will not act for him, and brave men will not die for him." Marquis Wen took the cord and stepped down from the carriage, and took leave of the grand masters, saying: "I have a complaint in my waist and thighs; I hope the grand masters will not blame me."

齊將軍田瞶出將，張生郊送曰：“昔者堯讓許由以天下，洗耳而不受，將軍知之乎？”曰：“唯然，知之。”“伯夷叔齊辭諸侯之位而不為，將軍知之乎？”曰：“唯然，知之。”“於陵仲子辭三公之位而傭為人灌園，將軍知之乎？”曰：“唯然，知之。”“智過去君第，變姓名，免為庶人，將軍知之乎？”曰：“唯然，知之。”“孫叔敖三去相而不悔，將軍知之乎？”曰：“唯然，知之。”“此五大夫者，名辭之而實羞之。今將軍方吞一國之權，提鼓擁旗，被堅執銳，旋迴十萬之師，擅斧鉞之誅，慎毋以士之所羞者驕士。”田瞶曰：“今日諸君皆為瞶祖道具酒脯，而先生獨教之以聖人之大道，謹聞命矣。”

When Tian Zhu, a general of Qi, went out to serve as commander, Zhang Sheng saw him off in the outskirts and said: "In the past, Yao offered the world to Xu You, and Xu You washed his ears and would not accept; does the general know this?" He said: "Yes, I know." "Boyi and Shuqi declined the rank of feudal lords and would not take it; does the general know this?" He said: "Yes, I know." "Zhongzi of Yuling declined the post of one of the Three Dukes and hired himself out to water gardens; does the general know this?" He said: "Yes, I know." "Zhi Guo left his lord's mansion, changed his name, and avoided being a commoner; does the general know this?" He said: "Yes, I know." "Sunshu Ao left the chancellorship three times without regret; does the general know this?" He said: "Yes, I know." "These five grand masters nominally declined, but in reality were ashamed of it. Now the general is swallowing the authority of a whole state, raising the drum and holding the banner, wearing firm armor and holding sharp weapons, turning around an army of a hundred thousand, monopolizing the execution by axe and halberd. Take care not to be arrogant to scholars with what scholars are ashamed of." Tian Zhu said: "Today all of you have prepared wine and dried meat for me, but you alone teach me with the Way of the sages; I respectfully receive the instruction."

魏文侯見段幹木，立倦而不敢息；及見翟璜，踞堂而與之言，翟璜不說。文侯曰：“段幹木，官之則不肯，祿之則不受；今汝欲官則相至，欲祿則上卿；既受吾賞，又責吾禮，毋乃難乎？”

When Marquis Wen of Wei met Duanganmu, he stood until tired but dared not rest; but when he met Di Huang, he squatted in the hall and talked with him, and Di Huang was displeased. Marquis Wen said: "Duanganmu, I offered him office and he refused, I offered him stipend and he would not accept. Now you want office, and the chancellorship has come to you; you want stipend, and you are given the position of senior minister. Having already accepted my reward, you now demand courtesy from me; I am afraid that is difficult, is it not?"

孔子之郯，遭程子於塗，傾蓋而語終日。有間，顧子路曰：“取束帛一以贈先生。”子路不對。有間，又顧曰：“取束帛一以贈先生。”子路屑然對曰：“由聞之，士不中而見，女無媒而嫁，君子不行也。”孔子曰：“由，詩不云乎：‘野有蔓草，零露溥兮，有美一人，清揚婉兮，邂逅相遇，適我願兮。’今程子天下之賢士也，於是不贈，終身不見。大德毋踰閒，小德出入可也。”

Confucius went to Tan and met Master Cheng on the road; they tilted their carriage canopies together and talked all day. After a while, he turned to Zilu and said: "Bring a bundle of silk to present to the gentleman." Zilu did not answer. After a while, he again turned and said: "Bring a bundle of silk to present to the gentleman." Zilu answered hurriedly: "I have heard that a scholar does not meet without an introduction, and a woman does not marry without a matchmaker; the gentleman does not do these things." Confucius said: "You, does the Book of Poetry not say: 'In the wilds the creeping grass spreads, the dew falls thick; there is a fair one, her eyes clear and lovely; a chance meeting, just as I wished'? Now Master Cheng is a worthy scholar of the world, and if I do not present a gift at this moment, I will never see him again in my life. In great virtue do not cross the boundary; in small virtue one may come and go."

齊桓公使管仲治國，管仲對曰：“賤不能臨貴。”桓公以為上卿而國不治，桓公曰何故？管仲對曰：“貧不能使富。”桓公賜之齊國市租一年而國不治，桓公曰何故？對曰：“疏不能制親。”桓公立以為仲父。齊國大安，而遂霸天下。孔子曰：“管仲之賢，不得此三權者，亦不能使其君南面而霸矣。”

Duke Huan of Qi asked Guan Zhong to govern the state, and Guan Zhong replied: "The humble cannot rule over the noble." Duke Huan made him a senior minister, but the state was not governed. Duke Huan asked why, and Guan Zhong replied: "The poor cannot command the rich." Duke Huan gave him a year's market taxes of Qi, but the state was not governed. Duke Huan asked why, and he replied: "The distant cannot control the close." Duke Huan set him up as Uncle Zhong. Qi was greatly at peace and so became hegemon of the world. Confucius said: "With Guan Zhong's worth, if he had not obtained these three powers, he could not have made his lord face south as hegemon."

桓公問於管仲曰：“吾欲使爵腐於酒，肉腐於俎，得無害於霸乎？”管仲對曰：“此極非其貴者耳；然亦無害於霸也。”桓公曰：“何如而害霸？”管仲對曰：“不知賢，害霸；知而不用，害霸；用而不任，害霸；任而不信，害霸；信而復使小人參之，害霸。”桓公：“善。”

Duke Huan asked Guan Zhong: "I would like to let the wine cups rot with wine and the meat rot on the cutting board; surely that would not harm hegemony?" Guan Zhong replied: "That is certainly not what is most valuable, but it also does not harm hegemony." Duke Huan said: "What does harm hegemony?" Guan Zhong replied: "Not knowing the worthy harms hegemony; knowing them and not employing them harms hegemony; employing them and not entrusting them harms hegemony; entrusting them and not trusting them harms hegemony; trusting them and also letting petty people take part harms hegemony." Duke Huan said: "Good."

魯人攻鄪，曾子辭於鄪君曰：“請出，寇罷而後復來，請姑毋使狗豕入吾舍。”鄪君曰：“寡人之於先生也，人無不聞；今魯人攻我而先生去我，我胡守先生之舍？”魯人果攻鄪而數之罪十，而曾子之所爭者九。魯師罷，鄪君復修曾子舍而後迎之。

When the people of Lu attacked Bi, Zengzi took leave of the lord of Bi and said: "Please let me go out, and when the raiders stop I will return; please do not allow dogs and pigs into my lodging in the meantime." The lord of Bi said: "As for you, sir, there is no one who has not heard of how I treat you. Now the people of Lu attack me and you leave me; how can I guard your lodging?" The people of Lu did indeed attack Bi and enumerated ten charges against it, and Zengzi had contested nine of them. The Lu army stopped, and the lord of Bi had Zengzi's lodging repaired and then welcomed him back.

宋司城子罕之貴子韋也，入與共食，出與同衣；司城子罕亡，子韋不從，子罕來，復召子韋而貴之。左右曰：“君之善子韋也，君亡不從，來又復貴之，君獨不愧於君之忠臣乎？”子罕曰：“吾唯不能用子韋，故至於亡；今吾之得復也，尚是子韋之遺德餘教也，吾故貴之。且我之亡也，吾臣之削跡拔樹以從我者，奚益於吾亡哉？”

Zihan, Minister of Works of Song, valued Zi Wei; they went in together to eat and came out wearing the same clothes. When Zihan fled into exile, Zi Wei did not follow him, and when Zihan returned, he summoned Zi Wei again and valued him. Those at his side said: "Your lordship has been good to Zi Wei, but he did not follow you when you fled, and on your return you value him again. Are you not ashamed before your loyal ministers?" Zihan said: "It was only because I could not use Zi Wei that I came to flee; now that I have been restored, it is still the virtue and instruction that Zi Wei left behind, and that is why I value him. Moreover, when I fled, those ministers of mine who wiped out their tracks and pulled up trees to follow me, what benefit were they to my flight?"

楊因見趙簡主曰：“臣居鄉三逐，事君五去，聞君好士，故走來見。”簡主聞之，絕食而嘆，跽而行，左右進諫曰：“居鄉三逐，是不容眾也；事君五去，是不忠上也。今君有士見過人矣。”簡主曰：“子不知也。夫美女者，醜婦之仇也；盛德之士，亂世所疏也；正直之行，邪枉所憎也。”遂出見之，因授以為相，而國大治。由是觀之，遠近之人，不可以不察也。

Yang Yin saw Zhao Jianzhu and said: "When I lived in my village, I was driven out three times; when I served a ruler, I left five times. I have heard that you love scholars, so I have come running to see you." Jianzhu heard this, stopped eating, sighed, and walked on his knees. Those at his side remonstrated: "To be driven out of one's village three times means not being tolerated by the crowd; to leave a ruler five times means being disloyal to one's superior. Now you have a scholar whose insight surpasses others." Jianzhu said: "You do not understand. A beautiful woman is the enemy of an ugly one; a scholar of abundant virtue is kept at a distance by a disordered age; upright conduct is hated by the crooked." Then he went out to see him and gave him the chancellorship, and the state was greatly governed. From this we see that one cannot but examine people near and far.

應侯與賈午子坐，聞其鼓琴之聲，應侯曰：“今日之琴，一何悲也？”賈午子曰：“夫急張調下，故使人悲耳。急張者，良材也；調下者，官卑也。取夫良材而卑官之，安能無悲乎！”應侯曰：“善哉！”

The Marquis of Ying was sitting with Jia Wuzi and heard him play the zither. The Marquis of Ying said: "Why is today's zither so sad?" Jia Wuzi said: "The strings are taut and the tuning is low, and that is what makes people sad. Taut strings are fine material; a low tuning is a lowly office. To take that fine material and give it a lowly office, how could it not be sad!" The Marquis of Ying said: "Well put!"

十三年，諸侯舉兵以伐齊，齊王聞之，惕然而恐，召其群臣大夫告曰：“有智為寡人用之。”於是博士淳于髡仰天大笑而不應，王復問之，又大笑不應，三笑不應，王艴然作色不悅曰：“先生以寡人語為戲乎？”對曰：“臣非敢以大王語為戲也，臣笑臣鄰之祠田也，以一奩飯，一壺酒，三鮒魚，祝曰：‘蟹堁者宜禾，洿邪者百車，傳之後世，洋洋有餘。’臣笑其賜鬼薄而請之厚也。”於是王乃立淳于髡為上卿，賜之千金，革車百乘，與平諸侯之事；諸侯聞之，立罷其兵，休其士卒，遂不敢攻齊，此非淳于髡之力乎？

In the thirteenth year, the feudal lords raised troops to attack Qi. When the King of Qi heard of it, he was alarmed and afraid, and summoned his ministers and grand masters and told them: "Those with wisdom, put it to use for me." Then the Erudite Chunyu Kun looked up at the sky and laughed loudly without answering. The king asked again, and he laughed loudly again without answering; three times he laughed without answering. The king flushed and said unhappily: "Do you take my words as a joke, sir?" He replied: "I would not dare take Your Majesty's words as a joke. I was laughing at my neighbor, who sacrificed in his field with one box of rice, one jug of wine, and three crucian carp, and prayed: 'Soil from crab burrows, fit for grain; low swampy ground, a hundred cartloads; passed down to later generations, abundant and overflowing.' I was laughing at how little he gave the spirits and how much he asked." Then the king set up Chunyu Kun as a senior minister, gave him a thousand gold and a hundred leather-covered chariots, and settled the matter of the feudal lords with him. When the feudal lords heard of it, they immediately stopped their troops and let their soldiers rest, and so did not dare attack Qi. Was this not the power of Chunyu Kun?

田忌去齊奔楚，楚王郊迎至舍，問曰：“楚，萬乘之國也，齊亦萬乘之國也，常欲相幷，為之奈何？”對曰：“易知耳，齊使申孺將，則楚發五萬人，使上將軍將之，至禽將軍首而反耳。齊使田居將，則楚發二十萬人，使上將軍將之，分別而相去也。齊使眄子將，楚發四封之內，王自出將而忌從，相國上將軍為左右司馬，如是則王僅得存耳。”於是齊使申孺將，楚發五萬人，使上將軍至，擒將軍首反，於是齊王忿然，乃更使眄子將，楚悉發四封之內，王自出將，田忌從，相國上將軍為左右司馬，益王車屬九乘，僅得免耳。至舍，王北面正領齊袪，問曰：“先生何知之早也？”田忌曰：“申孺為人，侮賢者而輕不肖者，賢不肖者俱不為用，是以亡也；田居為人，尊賢者而賤不肖者，賢者負任，不肖者退，是以分別而相去也；眄子之為人也，尊賢者而愛不肖者，賢不肖俱負任，是以王僅得存耳。”

Tian Ji left Qi and fled to Chu. The King of Chu met him in the outskirts and escorted him to a lodging, and asked: "Chu is a state of ten thousand chariots, and Qi is also a state of ten thousand chariots; they have long wished to swallow each other. What should be done?" He replied: "It is easy to know. If Qi sends Shen Ru as commander, Chu sends fifty thousand men under a senior general, and when they arrive they simply seize the commander's head and return. If Qi sends Tian Ju as commander, Chu sends two hundred thousand men under a senior general, and they separate and part from each other. If Qi sends Mianzi as commander, Chu will mobilize everyone within its four borders, the king himself will come out as commander with Ji following, the chancellor and the senior general will serve as left and right marshals, and in this way the king barely manages to survive." So Qi sent Shen Ru as commander, Chu sent fifty thousand men, and a senior general arrived, seized the commander's head, and returned. The King of Qi was enraged and changed to send Mianzi as commander, and Chu mobilized everyone within its four borders, the king himself came out as commander, Tian Ji followed, the chancellor and the senior general served as left and right marshals, and the king's chariot retinue was increased by nine, and he barely escaped. Back at the lodging, the king faced north, straightened his collar and raised his sleeves, and asked: "How did you know so early, sir?" Tian Ji said: "Shen Ru, as a person, insults the worthy and looks down on the unworthy; neither the worthy nor the unworthy are used by him, and so he was lost. Tian Ju, as a person, honors the worthy and despises the unworthy; the worthy bear responsibility and the unworthy withdraw, and so they separate and part. Mianzi, as a person, honors the worthy and loves the unworthy; both the worthy and the unworthy bear responsibility, and so the king barely manages to survive."

魏文侯觴大夫於曲陽，飲酣，文侯喟然嘆曰：“吾獨無豫讓以為臣。”蹇重舉酒進曰：“臣請浮君。”文侯曰“何以？”對曰：“臣聞之，有命之父母，不知孝子；有道之君，不知忠臣。夫豫讓之君，亦何如哉？”文侯曰：“善！”受浮而飲之，嚼而不讓。曰：“無管仲鮑叔以為臣，故有豫讓之功也。”趙簡子曰：“吾欲得範中行氏良臣。”史黶曰：“安用之？”簡子曰：“良臣，人所願也，又何問焉？”曰：“君以無為良臣故也。夫事君者，諫過而薦可，章善而替否，獻能而進賢；朝夕誦善，敗而納之，聽則進，否則退。今範中行氏之良臣也，不能匡相其君，使至於難；出在於外，又不能入。亡而棄之，何良之為；若不棄，君安得之。夫良將營其君，使復其位，死而後止，何曰以來，若未能，乃非良也。”簡子曰：“善。”

Marquis Wen of Wei poured wine for his grand masters at Quyang, and they drank happily. Marquis Wen sighed and said: "I alone have no Yu Rang as a minister." Jian Zhong raised his cup and stepped forward: "I ask to penalize my lord with a drink." Marquis Wen said: "Why?" He replied: "I have heard that parents who have the mandate of Heaven do not know a filial son, and a ruler who has the Way does not know a loyal minister. As for Yu Rang's lord, what was he like?" Marquis Wen said: "Good!" He accepted the penalty and drank it down, draining it without refusal. He said: "Without Guan Zhong and Bao Shu as ministers, there was Yu Rang's merit." Zhao Jianzi said: "I wish to obtain the good ministers of the Fan and Zhonghang clans." Shi Yan said: "What use would they be?" Jianzi said: "Good ministers are what people long for; why do you ask?" He said: "It is because you do not act as a good minister yourself. Those who serve a lord remonstrate against faults and recommend what can be done, commend the good and set aside the bad, offer ability and advance the worthy; morning and evening they recite the good, and they take in failure; if heard, they advance, and if not heard, they withdraw. Now the good ministers of the Fan and Zhonghang clans could not set right and assist their lords, so that they came to hardship; when the lords were outside, they could not return. They fled and abandoned them; how can that be called good? If they did not abandon them, how could you get them? A good minister manages his lord's affairs, restores his position, and stops only at death; how can one speak of coming over? If he cannot, he is not good." Jianzi said: "Good."

子路問於孔子曰：“治國何如？”孔子曰：“在於尊賢而賤不肖。”子路曰：“範中行氏尊賢而賤不肖，其亡何也？”曰：“範中行氏尊賢而不能用也，賤不肖而不能去也；賢者知其不己用而怨之，不肖者知其賤己而讎之。賢者怨之，不肖者讎之；怨讎並前，中行氏雖欲無亡，得乎？”

Zilu asked Confucius: "How should one govern a state?" Confucius said: "It lies in honoring the worthy and despising the unworthy." Zilu said: "The Fan and Zhonghang clans honored the worthy and despised the unworthy; why did they perish?" He said: "The Fan and Zhonghang clans honored the worthy but could not use them, and despised the unworthy but could not remove them; the worthy knew they were not used and resented it, and the unworthy knew they were despised and were hostile. The worthy resented and the unworthy were hostile; with resentment and hostility both in front of him, even if Zhonghang wished not to perish, could he?"

晉荊戰於邲，晉師敗績，荀林父將歸請死，昭公將許之，士貞伯曰：“不可，城濮之役，晉勝於荊，文公猶有憂色，曰子玉猶存，憂未歇也；困獸猶鬥，況國相乎？”及荊殺子玉，乃喜曰：“莫予毒也。今天或者大警晉也，林父之事君，進思盡忠，退思補過，社稷之衛也，今殺之，是重荊勝也。”昭公曰：“善！”乃使復將。

When Jin and Jing fought at Bi, the Jin army was greatly defeated, and Xun Linfu was about to go back and ask for death, and Duke Zhao was about to allow it. Shi Zhenbo said: "It cannot be. At the Battle of Chengpu, when Jin defeated Jing, Duke Wen still had a look of worry and said that since Ziyu was still there, his worry had not ceased; a cornered beast still fights, how much more a state chancellor? When Jing killed Ziyu, he was glad and said: 'There is no one to harm me now.' Now Heaven perhaps gives Jin a strong warning; Linfu serves the lord, and in advancing he wants to be loyal, in withdrawing he wants to make up for faults; he is a defender of the altars of land and grain. To kill him now would be to add to Jing's victory." Duke Zhao said: "Good!" and had him serve again as a general.

易曰：“王臣蹇蹇，匪躬之故。”人臣之所以蹇蹇為難，而諫其君者非為身也，將欲以匡君之過，矯君之失也。君有過失者，危亡之萌也；見君之過失而不諫，是輕君之危亡也。夫輕君之危亡者，忠臣不忍為也。三諫而不用則去，不去則身亡；身亡者，仁人之所不為也。是故諫有五：一曰正諫，二曰降諫，三曰忠諫，四曰戇諫，五曰諷諫。孔子曰：“吾其從諷諫乎。”夫不諫則危君，固諫則危身；與其危君、寧危身；危身而終不用，則諫亦無功矣。智者度君權時，調其緩急而處其宜，上不敢危君，下不以危身，故在國而國不危，在身而身不殆；昔陳靈公不聽洩冶之諫而殺之，曹羈三諫曹君不聽而去，春秋序義雖俱賢而曹羈合禮。

The Book of Changes says: "The king's minister is firm and upright, not for his own sake." The reason a minister is firm and takes hardship in remonstrating with his lord is not for himself, but to set right the lord's faults and correct his errors. A lord's faults are the sprouts of danger and ruin; to see the lord's faults and not remonstrate is to make light of the lord's danger and ruin. A loyal minister cannot bear to do so. If he remonstrates three times and is not used, he leaves; if he does not leave, he perishes; to perish is what a benevolent man does not do. So there are five kinds of remonstrance: the first is called upright remonstrance, the second yielding remonstrance, the third loyal remonstrance, the fourth blunt remonstrance, and the fifth indirect remonstrance. Confucius said: "I would presumably follow indirect remonstrance." Not to remonstrate endangers the lord; to remonstrate stubbornly endangers oneself. Better to endanger oneself than the lord; but if one endangers oneself and in the end is not used, then the remonstrance has no merit either. The wise man measures the lord and weighs the time, balances the urgent and the slow, and stays within what is fitting: above, he does not dare endanger the lord, and below he does not use it to endanger himself. So in the state the state is not in danger, and in his person he is not in peril. In the past Duke Ling of Chen would not listen to Xie Ye's remonstrance and killed him, and Cao Ji remonstrated with the lord of Cao three times without being heeded and left; the Spring and Autumn Annals ranks them: though both were worthy in righteousness, Cao Ji accorded with ritual.

齊景公遊於海上而樂之，六月不歸，令左右曰：“敢有先言歸者致死不赦。”顏斶趨進諫曰：“君樂治海上而六月不歸，彼儻有治國者，君且安得樂此海也！”景公援戟將斫之，顏斶趨進，撫衣待之曰：“君奚不斫也？昔者桀殺關龍逢，紂殺王子比干，君之賢非此二主也，臣之材，亦非此二子也，君奚不斫？以臣參此二人者，不亦可乎？”景公說，遂歸，中道聞國人謀不內矣。

Duke Jing of Qi roamed by the sea and enjoyed it so much that for six months he did not return, and he ordered his attendants: "Whoever dares speak first of returning will be put to death without pardon." Yan Chu hurried forward and remonstrated: "Your lordship enjoys governing by the sea and has not returned in six months; if there is someone over there who governs the state, how will your lordship be able to enjoy this sea?" Duke Jing raised his halberd to strike him, but Yan Chu hurried forward, smoothed his clothes and waited, saying: "Why does your lordship not strike? In the past Jie killed Guan Longfeng and Zhou killed Prince Bi Gan; your lordship's worth is not that of these two rulers, and my talents are not those of these two men. Why does your lordship not strike? Let me stand alongside these two men; would that not do?" Duke Jing was pleased and so returned, and on the way he heard that the people of the state were planning not to take him back.

楚莊王立為君，三年不聽朝，乃令於國曰：“寡人惡為人臣而遽諫其君者，今寡人有國家，立社稷，有諫則死無赦。”蘇從曰：“處君之高爵，食君之厚祿，愛其死而不諫其君，則非忠臣也。”乃入諫。莊王立鼓鍾之間，左伏楊姬，右擁越姬，左裯衽，右朝服，曰：“吾鼓鍾之不暇，何諫之聽！”蘇從曰：“臣聞之，好道者多資，好樂者多迷，好道者多糧，好樂者多亡；荊國亡無日矣，死臣敢以告王。”王曰善。左執蘇從手，右抽陰刃，刎鐘鼓之懸，明日授蘇從為相。

After King Zhuang of Chu was installed as ruler, for three years he did not attend court, and then he gave an order to the whole state: "I detest ministers who press their ruler with urgent remonstrance; now that I hold the state and have established the altars, anyone who remonstrates will be put to death without pardon." Su Cong said: "One who holds the ruler's high rank and eats the ruler's generous salary, but cherishes his own life and does not remonstrate with the ruler, is not a loyal minister." So he went in to remonstrate. King Zhuang stood between the drums and bells, with Lady Yang lying at his left and Lady Yue in his arms at his right, sleeping robes on the left and court robes on the right, and said: "I cannot even keep up with my drums and bells; what remonstrance is there to listen to!" Su Cong said: "I have heard that those who love the Way have much in resources, and those who love music have much delusion; those who love the Way have much grain, and those who love music are much ruined; the downfall of Jing is not many days off, and a minister who is as good as dead dares to come and tell Your Majesty." The king said it was good. With his left hand he seized Su Cong's hand, and with his right he drew a hidden blade and cut the hangings of the bells and drums, and the next day he made Su Cong chancellor.

晉平公好樂，多其賦斂，下治城郭，曰：“敢有諫者死。”國人憂之，有咎犯者，見門大夫曰：“臣聞主君好樂，故以樂見。”門大夫入言曰：“晉人咎犯也，欲以樂見。”平公曰：“內之。”止坐殿上，則出鐘磬竽瑟。坐有頃。平公曰：“客子為樂？”咎犯對曰：“臣不能為樂，臣善隱。”平公召隱士十二人。咎犯曰：“隱臣竊顧昧死御。”平公諾。咎犯申其左臂而詘五指，平公問於隱官曰：“占之為何？”隱官皆曰：“不知。”平公曰：“歸之。”咎犯則申其一指曰：“是一也，便遊赭盡而峻城闕。二也，柱梁衣繡，士民無褐。三也，侏儒有餘酒，而死士渴。四也，民有飢色，而馬有栗秩。五也，近臣不敢諫，遠臣不敢達。”平公曰善。乃屏鐘鼓，除竽瑟，遂與咎犯參治國。

Duke Ping of Jin loved music, imposed heavy levies, and had the city walls repaired below, saying: "Anyone who dares remonstrate will be put to death." The people of the state were worried. There was one Jiu Fan, who saw the gatekeeper and said: "I have heard that my lord loves music, so I come to be received through music." The gatekeeper went in and said: "A man of Jin, Jiu Fan, wishes to be received through music." Duke Ping said: "Let him in." He halted and sat in the hall, and bells, chimes, reed organs, and zithers were set out. After he had sat a while, Duke Ping said: "Does the guest perform music?" Jiu Fan replied: "I cannot perform music; I am good at riddles." Duke Ping summoned twelve riddle-masters. Jiu Fan said: "This humble official privately wishes to risk death to serve." Duke Ping agreed. Jiu Fan stretched out his left arm and curled up five fingers, and Duke Ping asked the riddle officials: "Divine what this is." The officials all said: "We do not know." Duke Ping said: "Let him go back." Jiu Fan then stretched out one finger and said: "This is one: the red earth is used up and the city towers rise steep. Two: the pillars and beams are clothed in embroidery while the scholars and people have no coarse clothes. Three: dwarf entertainers have spare wine while the soldiers are thirsty. Four: the people have faces of hunger while the horses draw a grain salary. Five: the ministers close by dare not remonstrate and the ministers far away dare not communicate." Duke Ping said it was good. So he removed the bells and drums and the reed organs and zithers, and then took part with Jiu Fan in governing the state.

孟嘗君將西入秦，賓客諫之百通，則不聽也，曰：“以人事諫我，我盡知之；若以鬼道諫我，我則殺之。”謁者入曰：“有客以鬼道聞。”曰：“請客入。”客曰：“臣之來也，過於淄水上，見一土耦人，方與木梗人語，木梗謂土耦人曰：‘子先，土也，持子以為耦人，遇天大雨，水潦並至，子必沮壞。’應曰：‘我沮乃反吾真耳，今子，東園之桃也，刻子以為梗，遇天大雨，水潦並至，必浮子，泛泛乎不知所止。’今秦，四塞之國也，有虎狼之心，恐其有木梗之患。”於是孟嘗君逡巡而退，而無以應，卒不敢西向秦。

Lord Mengchang was about to go west into Qin, and his guests remonstrated a hundred times without being heard. He said: "If you remonstrate with me with human affairs, I know them all; if you remonstrate with me by the way of ghosts, I will kill you." The usher went in and said: "A guest has come with the way of ghosts to report." He said: "Please let the guest in." The guest said: "When I came, I passed by the Zi River and saw a clay figure talking with a wooden figure. The wooden figure said to the clay figure: 'You were originally earth, and you were made into a figure; if heavy rain falls from the sky and the water gathers and comes together, you will surely collapse.' The clay figure replied: 'If I collapse I simply return to my true nature. Now you are a peach from the eastern garden, carved into a wooden figure; if heavy rain falls and the water gathers and comes together, it will surely carry you away, floating adrift, not knowing where you will stop.' Now Qin is a state with four barriers and has the heart of a tiger and wolf; I fear you will have the trouble of the wooden figure." Lord Mengchang then drew back hesitantly and had nothing to answer, and in the end did not dare go west to Qin.

吳王欲伐荊，告其左右曰：“敢有諫者，死！”舍人有少孺子者，欲諫不敢，則懷丸操彈，遊於後園，露沾其衣，如是者三旦，吳王曰：“子來何苦沾衣如此？”對曰：“園中有樹，其上有蟬，蟬高居悲鳴飲露，不知螳螂在其後也！螳螂委身曲附，欲取蟬而不顧知黃雀在其傍也！黃雀延頸欲啄螳螂而不知彈丸在其下也！此三者皆務欲得其前利而不顧其後之有患也。”吳王曰：“善哉！”乃罷其兵。

The King of Wu wanted to attack Jing and told his attendants: "Anyone who dares to remonstrate will die!" Among the retainers there was a young lad who wished to remonstrate but did not dare, so he hid pellets in his bosom, carried a slingshot, and strolled in the rear garden, the dew wetting his clothes, doing so for three mornings. The King of Wu said: "Why do you come and suffer so that your clothes are so wet?" He replied: "In the garden there is a tree, and on it a cicada, which perches high singing sadly and drinking dew, not knowing that a mantis is behind it! The mantis bends its body and clings close, wanting to catch the cicada, not noticing a yellow sparrow beside it! The yellow sparrow stretches its neck wanting to peck the mantis, not knowing the pellet is beneath it! These three all seek only the profit before them and do not heed the harm behind." The King of Wu said: "Good!" And he called off his troops.

楚莊王欲伐陽夏，師久而不罷，群臣欲諫而莫敢，莊王獵於雲夢，椒舉進諫曰：“王所以多得獸者，馬也；而王國亡，王之馬豈可得哉？”莊王曰：“善，不穀知詘強之可以長諸侯也，知得地之可以為富也；而忘吾民之不用也。”明日飲諸大夫酒，以椒舉為上客，罷陽夏之師。

King Zhuang of Chu wanted to attack Yangxia, and the army was long in the field without stopping; the ministers wanted to remonstrate but none dared. King Zhuang was hunting at Yunmeng, and Jiao Ju remonstrated, saying: "What lets Your Majesty take much game is the horses; but if Your Majesty's state is lost, could Your Majesty still get his horses?" King Zhuang said: "Good. I knew that making the strong submit lets one be a lord for long, and knew that gaining land makes one rich, but I forgot that my people are not being used well." The next day he gave a drinking feast for the grand officers, treated Jiao Ju as the chief guest, and stopped the army attacking Yangxia.

秦始皇帝太后不謹，幸郎嫪●，封以為長信侯，為生兩子，●專國事，浸益驕奢，與侍中左右貴臣俱博飲，酒醉爭言而鬥，瞋目大叱曰：“吾乃皇帝之假父也，窶人子何敢乃與我亢！”所與鬥者走行白皇帝，皇帝大怒，●懼誅，因作亂，戰咸陽宮。●敗，始皇乃取●四肢車裂之，取其兩弟囊撲殺之，取皇太后遷之於萯陽宮，下令曰：“敢以太后事諫者，戮而殺之！”從蒺藜其脊肉，幹四肢而積之闕下，諫而死者二十七人矣。齊客茅焦乃往上謁曰：“齊客茅焦願上諫皇帝。”皇帝使使者出問客，得無以太后事諫也，茅焦曰然，使者還白曰：“果以太后事諫。”皇帝曰走往告之，若不見闕下積死人邪？使者問茅焦，茅焦曰：“臣聞之天有二十八宿，今死者已有二十七人矣，臣所以來者，欲滿其數耳，臣非畏死人也。”走入白之，茅焦邑子，同食者盡負其衣物行亡，使者入白之，皇帝大怒曰：“是子故來犯吾禁，趣炊鑊湯煮之，是安得積闕下乎！”趣召之入，皇帝按劍而坐，口正沫出，使者召之入，茅焦不肯疾行，足趣相過耳，使者趣之，茅焦曰：“臣至前則死矣，君獨不能忍吾須臾乎？”使者極哀之，茅焦至前再拜謁起，稱曰：“臣聞之，夫有生者不諱死，有國者不諱亡；諱死者不可以得生，諱亡者不可以得存。死生存亡，聖主所欲急聞也，不審陛下欲聞之不？”皇帝曰：“何謂也？”茅焦對曰：“陛下有狂悖之行，陛下不自知邪！”皇帝曰：“何等也？願聞之。”茅焦對曰：“陛下車裂假父，有嫉妒之心；囊撲兩弟，有不慈之名；遷母萯陽宮，有不孝之行；從蒺藜於諫士，有桀紂之治。今天下聞之，盡瓦解無向秦者，臣竊恐秦亡為陛下危之，所言已畢，乞行就質。”乃解衣伏質。皇帝下殿，左手接之，右手麾左右曰：“赦之，先生就衣，今願受事。”乃立焦為仲父，爵之上卿；

The Queen Dowager of the First Emperor of Qin was not circumspect and favored the courtier Lao Ai (the received text has a damaged character here, which by sense is 'Ai'), enfeoffed him as Marquis of Changxin, and bore him two sons. He (the received text has a damaged character here) monopolized state affairs and gradually grew more arrogant and extravagant, gambling and drinking with the attendants and nobles around him; when drunk they quarreled and fought, and he glared and shouted: "I am the Emperor's step-father; how dare the son of a poor man stand against me!" The man who fought with him ran and told the Emperor, who was furious. (a character is missing in the received text) feared being executed and so rebelled, and fought at the Xianyang Palace. (a character is missing in the received text) was defeated, and the First Emperor had his four limbs torn apart by chariots, had his two younger brothers put in sacks and beaten to death, and had the Queen Dowager moved to Yiyang Palace, and ordered: "Anyone who dares to remonstrate on the matter of the Queen Dowager will be executed and killed!" Thorns were laid on their backs, and their limbs withered and were piled below the gate towers; twenty-seven had already died remonstrating. A guest from Qi, Mao Jiao, then went forward to present his card, saying: "The guest from Qi, Mao Jiao, wishes to remonstrate with the Emperor." The Emperor sent an envoy out to ask the guest whether he was going to remonstrate on the matter of the Queen Dowager. Mao Jiao said yes, and the envoy returned and reported: "He is indeed going to remonstrate on the Queen Dowager's matter." The Emperor said: "Run and tell him, does he not see the dead piled below the towers?" The envoy asked Mao Jiao, who said: "I have heard that Heaven has twenty-eight lunar mansions, and now twenty-seven have died; that is why I have come, wishing to fill out the number, nothing more; I am not afraid of death." The envoy ran in and reported, and Mao Jiao's fellow townsmen and those who ate with him all fled carrying their belongings. The envoy went in and reported, and the Emperor was furious and said: "This man has come on purpose to violate my prohibition; quickly heat the cauldron and boil him; how could he still be piled up below the towers!" He quickly summoned him in. The Emperor sat gripping his sword, spittle at his mouth. The envoy summoned him in, but Mao Jiao would not hurry, his steps only slightly faster than usual; the envoy urged him, and Mao Jiao said: "When I reach his presence I will be dead; can His Majesty not bear with me for a moment?" The envoy pitied him greatly. When Mao Jiao reached the Emperor's presence he bowed twice, rose, and said: "I have heard that the living do not shy from death and the ones who hold a state do not shy from ruin; those who shy from death cannot get life, and those who shy from ruin cannot be preserved. Death and life, survival and ruin are what a sage ruler is eager to hear; I do not know whether Your Majesty wishes to hear them." The Emperor said: "What do you mean?" Mao Jiao replied: "Your Majesty has acts of wildness and perversity; does Your Majesty not know it himself!" The Emperor said: "What are they? I wish to hear." Mao Jiao replied: "Your Majesty tore his step-father apart with chariots, which shows a jealous heart; put two younger brothers in sacks and beat them to death, which carries a name for unkindness; moved his mother to Yiyang Palace, which is an unfilial act; and laid thorns on remonstrating scholars, which is the rule of Jie and Zhou. Now the world has heard of it, and all have fallen apart and none look toward Qin; I privately fear Qin will perish and am afraid for Your Majesty. What I had to say is finished, and I ask to go to the block." Then he undid his clothes and lay on the block. The Emperor came down from the hall, caught him with his left hand, and with his right gestured to those around him: "Pardon him; Sir, put on your clothes; now I wish to receive your service." So he made Jiao his Second Father and gave him the rank of senior minister;

皇帝立駕，千乘萬騎，空左方自行迎太后萯陽宮，歸於咸陽；太后大喜，乃大置酒待茅焦，及飲，太后曰：“抗枉令直，使敗更成，安秦之社稷；使妾母子復得相會者，盡茅君之力也。”

the Emperor immediately had his carriage readied, with a thousand chariots and ten thousand riders, leaving the left seat empty, and went in person to Yiyang Palace to welcome the Queen Dowager and returned to Xianyang. The Queen Dowager was overjoyed and held a great banquet for Mao Jiao; when it came to the drinking, the Queen Dowager said: "To hold up what was bent and make it straight, to restore what was ruined, and to secure the altars of Qin, so that I and my son could meet again, all this is through the strength of Master Mao."

楚莊王築層臺，延石千重，延壤百里，士有三月之糧者，大臣諫者七十二人皆死矣；有諸御己者，違楚百里而耕，謂其耦曰：“吾將入見於王。”其耦曰：“以身乎？吾聞之，說人主者，皆閒暇之人也，然且至而死矣；今子特草茅之人耳。”諸御己曰：“若與子同耕則比力也，至於說人主不與子比智矣。”委其耕而入見莊王。莊王謂之曰：“諸御己來，汝將諫邪？”諸御己曰：“君有義之用，有法之行。且己聞之，土負水者平，木負繩者正，君受諫者聖；君築層臺，延石千重，延壤百里；民之釁咎血成於通塗，然且未敢諫也，己何敢諫乎？顧臣愚，竊聞昔者虞不用宮之奇而晉幷之，陳不用子家羈而楚幷之，曹不用僖負羈而宋幷之，萊不用子猛而齊幷之，吳不用子胥而越幷之，秦人不用蹇叔之言而秦國危，桀殺關龍逢而湯得之，紂殺王子比干而武王得之，宣王殺杜伯而周室卑；此三天子，六諸侯，皆不能尊賢用辯士之言，故身死而國亡。”遂趨而出，楚王遽而追之曰：“己子反矣，吾將用子之諫；先日說寡人者，其說也不足以動寡人之心，又危（一作色）加諸寡人，故皆至而死；今子之說，足以動寡人之心，又不危加諸寡人，故吾將用子之諫。”明日令曰：“有能入諫者，吾將與為兄弟。”遂解層臺而罷民，楚人歌之曰：“薪乎萊乎？無諸御己訖無子乎？萊乎薪乎？無諸御己訖無入乎！”

King Zhuang of Chu built a multi-storied terrace, hauling stone for a thousand layers and earth for a hundred li, with the laborers carrying three months of provisions; seventy-two ministers who remonstrated were all put to death. There was a Zhu Yuji, who farmed a hundred li outside Chu, and he said to his plowing partner: "I am going in to see the king." His plowing partner said: "By yourself? I have heard that those who persuade the ruler are all men of leisure, and even they die the moment they arrive; you are only a man of thatch and grass." Zhu Yuji said: "If it were plowing alongside you, we would compare strength; but as for persuading a ruler, I will not compare wits with you." He put down his plowing and went in to see King Zhuang. King Zhuang said to him: "Zhu Yuji has come; are you going to remonstrate?" Zhu Yuji said: "The ruler has righteousness to apply and law to carry out. Moreover, I have heard that earth receives its level from water and wood receives its straightness from the ink line, and a ruler who receives remonstrance is a sage; Your Majesty is building a multi-storied terrace, hauling stone for a thousand layers and earth for a hundred li; the people's blood and guilt have become a thoroughfare, yet no one dares to remonstrate; how would I dare to remonstrate? Only I am foolish, and I have privately heard that in the past Yu did not use Gong Zhiqi and Jin annexed it, Chen did not use Zijia Ji and Chu annexed it, Cao did not use Xi Fuji and Song annexed it, Lai did not use Zimeng and Qi annexed it, Wu did not use Zixu and Yue annexed it, the people of Qin did not use Jian Shu's words and the state of Qin was endangered; Jie killed Guan Longfeng and Tang gained the realm, Zhou killed Prince Bi Gan and King Wu gained it, King Xuan killed Du Bo and the house of Zhou declined; these three Sons of Heaven and six feudal lords could not honor the worthy and use the words of those who argued, and so died and their states were lost." Then he hurried out, and the King of Chu rushed after him, saying: "Master Ji, return; I will use your remonstrance. Those who persuaded me before had arguments not enough to move my heart, and they also placed danger (the received note says: one version reads 'looks') upon me, so all died on arrival; now your argument suffices to move my heart and does not place danger upon me, so I will use your remonstrance." The next day he gave an order: "Whoever can come in and remonstrate, I will take him as a brother." Then he took down the multi-storied terrace and ended the labor levies. The people of Chu sang: "Chai, oh Lai? Without Zhu Yuji, would it be finished, without you? Lai, oh Chai? Without Zhu Yuji, would it be finished, with no one coming in!"

齊桓公謂鮑叔曰：“寡人慾鑄大鐘，昭寡人之名焉，寡人之行，豈避堯舜哉？”鮑叔曰：“敢問君之行？”桓公曰：“昔者吾圍譚三年，得而不自與者，仁也；吾北伐孤竹，■令支而反者，武也；吾為葵丘之會，以偃天下之兵者，文也；諸侯抱美玉而朝者九國，寡人不受者，義也。然則文武仁義，寡人盡有之矣，寡人之行豈避堯舜哉！”鮑叔曰：“君直言，臣直對；昔者公子糾在上位而不讓，非仁也；背太公之言而侵魯境，非義也；壇場之上，詘於一劍，非武也；侄娣不離懷衽，非文也。凡為不善遍於物不自知者，無天禍必有人害，天處甚高，其聽甚下；除君過言，天且聞之。”桓公曰：“寡人有過乎？幸記之，是社稷之福也，子不幸教，幾有大罪以辱社稷。”

Duke Huan of Qi said to Bao Shu: "I wish to cast a great bell and make my name known; my conduct, does it yield even to Yao and Shun?" Bao Shu said: "May I ask about Your Lordship's conduct?" Duke Huan said: "In the past I besieged Tan for three years, and when I took it I did not keep it for myself; that is benevolence. I attacked Guzhu in the north (a character is missing in the received text) and Lingzhi and returned; that is martial. I held the meeting at Kuiqiu to stop the weapons of the world; that is civil. Nine states' feudal lords came to court carrying fine jade and I did not accept it; that is righteousness. Thus civil, martial, benevolence, and righteousness I all have; does my conduct yield to Yao and Shun!" Bao Shu said: "You speak plainly and I answer plainly: in the past Prince Jiu was in the higher position and you did not yield to him, which is not benevolence; you went against the Grand Duke's words and invaded the borders of Lu, which is not righteousness; at the altar you were cowed by one sword, which is not martial; your nieces and concubines never left your bosom and robes, which is not civil. Those who do evil that spreads to all things without knowing it will, if not suffering Heaven's calamity, surely be harmed by someone; Heaven dwells very high but hears very low; remove your overstatements, and Heaven will hear." Duke Huan said: "Have I any fault? Fortunately you recorded it; that is the altars' good fortune; had you not taken pains to instruct me, I would nearly have committed a great offense and shamed the altars."

楚昭王欲之荊臺遊，司馬子綦進諫曰：“荊臺之遊，左洞庭之波，右彭蠡之水；南望獵山，下臨方淮。其樂使人遺老而忘死，人君遊者盡以亡其國，願大王勿往遊焉。”王曰：“荊臺乃吾地也，有地而遊之，子何為絕我遊乎？”怒而擊之。於是令尹子西，駕安車四馬，徑於殿下曰：“今日荊臺之遊，不可不觀也。”王登車而拊其背曰：“荊臺之遊，與子共樂之矣。”步馬十里，引轡而止曰：“臣不敢下車，願得有道，大王肯聽之乎？”王曰：“第言之。”令尹子西曰：“臣聞之，為人臣而忠其君者，爵祿不足以賞也；為人臣而諛其君者，刑罰不足以誅也。若司馬子綦者忠君也，若臣者諛臣也；願大王殺臣之軀，罰臣之家，而祿司馬子綦。”王曰：“若我能止，聽公子，獨能禁我遊耳，後世遊之，無有極時，奈何？”令尹子西曰：“欲禁後世易耳，願大王山陵崩，為陵於荊臺；未嘗有持鐘鼓管絃之樂而遊於父之墓上者也。”於是王還車，卒不遊荊臺，令罷先置。孔子從魯聞之曰：“美哉！令尹子西，諫之於十里之前，而權之於百世之後者也。”

King Zhao of Chu wanted to go to Jing Terrace for pleasure, and Sima Ziqi remonstrated: "Pleasure at Jing Terrace has the waves of Dongting on its left and the waters of Pengli on its right; to the south one sees Hunting Hill, and below lies the Fang Huai. Its delight makes people abandon old age and forget death; all rulers who played there thereby ruined their states; I hope Your Majesty will not go." The king said: "Jing Terrace is my land; I have land and play there; why do you cut off my pleasure?" He grew angry and struck him. Then Prime Minister Zixi drove a four-horse carriage straight to below the hall and said: "Today's pleasure at Jing Terrace must be seen." The king got into the carriage and pressed him on the back, saying: "Pleasure at Jing Terrace; we shall delight in it together." They drove ten li, and he pulled the reins and stopped, saying: "I dare not get down from the carriage, but I wish to have a word of the Way; will Your Majesty hear it?" The king said: "Speak." Prime Minister Zixi said: "I have heard that a minister who is loyal to his ruler cannot be rewarded enough by rank and salary; a minister who flatters his ruler cannot be punished enough by penalty. Sima Ziqi is the loyal one, and I am the flatterer; I wish Your Majesty to kill my person and punish my household, and give Sima Ziqi a salary." The king said: "If I can stop, I will listen to you, Prince; but you can only prevent me from going; if later generations play there there will be no end; what then?" Prime Minister Zixi said: "It is easy to forbid later generations; I wish that when Your Majesty's mountain mound crumbles (the received text has an unreadable character here), you make your tomb at Jing Terrace; no one has ever played with the music of bells, drums, pipes, and strings on his father's grave." So the king turned his carriage around and in the end did not go to Jing Terrace, and ordered the pre-arranged setup stopped. Confucius, hearing of it in Lu, said: "How fine! Prime Minister Zixi remonstrated ten li beforehand and weighed the matter a hundred generations after."

荊文王得如黃之狗，箘簬之矰，以畋於雲夢，三月不反；得舟（一作丹）之姬，淫期年不聽朝。保申諫曰：“先王卜以臣為保吉，今王得如黃之狗，箘簬之矰，畋於雲澤，三月不反；及得舟之姬，淫期年不聽朝，王之罪當笞。”匍伏將笞王，王曰：“不穀免於襁褓，托於諸侯矣，願請變更而無笞。”保申曰：“臣承先王之命不敢廢，王不受笞，是廢先王之命也；臣寧得罪於王，無負於先王。”王曰：“敬諾。”乃席王，王伏，保申束細箭五十，跪而加之王背，如此者再，謂王起矣。王曰：“有笞之名一也。”遂致之。保申曰：“臣聞之，君子恥之，小人痛之；恥之不變，痛之何益？”保申趨出，欲自流，乃請罪於王，王曰：“此不穀之過，保將何罪？”王乃變行從保申，殺如黃之狗，折箘簬之矰，逐舟之姬，務治乎荊；兼國三十，令荊國廣大至於此者，保申敢極言之功也。蕭何王陵聞之曰：“聖主能奉先世之業，而以成功名者，其惟荊文王乎！故天下譽之至今，明主忠臣孝子以為法。”

King Wen of Jing obtained the dog Ruhuang and the arrow Junlu, and hunted at Yunmeng for three months without returning; he obtained the lady of Zhou (the received note says: one version reads 'Dan') and indulged for a full year without attending court. Bao Shen remonstrated: "The former king divined and found it auspicious to appoint me as guardian; now Your Majesty has obtained the dog Ruhuang and the arrow Junlu and hunts at Yunmeng for three months without returning; since obtaining the lady of Zhou you have indulged a full year without attending court; Your Majesty's offense deserves a flogging." He crawled forward to flog the king, and the king said: "Since leaving swaddling clothes I have entrusted myself to the feudal lords; I request to change my ways and not be flogged." Bao Shen said: "I received the former king's command and dare not discard it; if Your Majesty does not accept the flogging, that discards the former king's command; I would rather offend Your Majesty than betray the former king." The king said: "I respectfully obey." So a mat was spread for the king, and the king lay down; Bao Shen bundled fifty fine arrows and, kneeling, laid them on the king's back, doing so twice, and told the king to rise. The king said: "The name of being flogged is the same." So he sent the arrows away. Bao Shen said: "I have heard that the gentleman takes it as shame and the petty man takes it as pain; if shame does not lead to change, what benefit is there in pain?" Bao Shen hurried out, intending to exile himself, and begged the king's pardon. The king said: "This was my fault; what offense has Bao?" The king then changed his conduct and followed Bao Shen, killed the dog Ruhuang, broke the arrow Junlu, drove out the lady of Zhou, and devoted himself to governing Jing; he annexed thirty states and made the state of Jing as vast as it was; this was the merit of Bao Shen daring to speak to the utmost. Xiao He and Wang Ling heard of it and said: "A sage ruler who can carry on the work of earlier generations and so achieve merit and name is probably only King Wen of Jing! So the world has praised him to this day, and enlightened rulers, loyal ministers, and filial sons take him as a model."

晉平公使叔向聘於吳，吳人拭舟以逆之，左五百人，右五百人；有繡衣而豹裘者，有錦衣而狐裘者，叔向歸以告平公，平公曰：“吳其亡乎！奚以敬舟？奚以敬民？”叔向對曰：“君為馳底之臺，上何以發千兵？下何以陳鐘鼓？”諸侯聞君者，亦曰‘奚以敬臺，奚以敬民？’所敬各異也。”於是平公乃罷臺。

Duke Ping of Jin sent Shu Xiang on a diplomatic mission to Wu, and the people of Wu polished their boats to welcome him, with five hundred men on the left and five hundred on the right; some wore embroidered clothes and leopard furs, some wore brocade and fox furs. Shu Xiang returned and told Duke Ping, who said: "Wu will probably perish! Why do they honor boats? Why do they honor the people?" Shu Xiang replied: "If Your Lordship builds a terrace to ride over the plains, what is it used on top to send out a thousand troops? What is used below to display the bells and drums? The feudal lords who hear of Your Lordship also say: 'Why honor terraces, why honor the people?' What is honored is different in each case." Then Duke Ping stopped building the terrace.

趙簡子舉兵而攻齊，令軍中有敢諫者罪至死，被甲之士，名曰公盧，望見簡子大笑；簡子曰：“子何笑？”對曰：“臣有夙笑。”簡子曰：“有以解之則可，無以解之則死。”對曰：“當桑之時，臣鄰家夫與妻俱之田，見桑中女，因往追之，不能得，還反，其妻怒而去之，臣笑其曠也。”簡子曰：“今吾伐國失國，是吾曠也。”於是罷師而歸。

Zhao Jianzi raised troops to attack Qi and ordered that anyone in the army who dared to remonstrate would be guilty of a capital offense. There was an armored soldier named Gonglu, who saw Jianzi and laughed loudly. Jianzi said: "What are you laughing at?" He replied: "I have a long-standing habit of laughing." Jianzi said: "If you have an explanation, fine; if not, you die." He replied: "At the time of picking mulberry leaves, my neighbor and his wife went to the fields together, and he saw a woman among the mulberries and chased after her, but could not get her; when he returned, his wife was angry and left him; I laughed at how he came up empty." Jianzi said: "Now I attack another state and lose my own; that is my coming up empty." So he stopped the army and returned.

景公為臺，臺成，又欲為鍾，晏子諫曰：“君不勝欲為臺，今復欲為鍾，是重斂於民，民之哀矣；夫斂民之哀而以為樂，不祥。”景公乃止。

Duke Jing built a terrace, and when the terrace was done he wanted to cast a bell. Master Yan remonstrated: "Your Lordship could not satisfy his desire by building the terrace, and now wants to cast a bell, which increases the levies on the people and makes them sad; to gather the people's sorrow to make music is ill-omened." Duke Jing then stopped.

景公有馬，其圉人殺之，公怒，援戈將自擊之，晏子曰：“此不知其罪而死，臣請為君數之，令知其罪而殺之。”公曰：“諾。”晏子舉戈而臨之曰：“汝為吾君養馬而殺之，而罪當死；汝使吾君以馬之故殺圉人，而罪又當死；汝使吾君以馬故殺人，聞於四鄰諸侯，汝罪又當死。”公曰：“夫子釋之！夫子釋之！勿傷吾仁也。”

Duke Jing had a horse, and the groom who tended the horse killed it. The duke was angry and picked up a halberd to strike him down himself. Master Yan said: "In this way he would die without knowing his own crime; I beg to enumerate his offenses for Your Lordship, so that he knows his crimes before being killed." The duke said: "Good." Master Yan raised the halberd and, facing him, said: "You tended our ruler's horse and killed it; your crime deserves death; you made our ruler kill a groom because of a horse, and your crime again deserves death; you made our ruler kill a man for the sake of a horse, so that it reaches the neighboring feudal lords, and your crime again deserves death." The duke said: "Master, let him go! Master, let him go! Do not harm my benevolence."

景公好弋，使燭雛主鳥而亡之，景公怒而欲殺之，晏子曰：“燭雛有罪，請數之以其罪，乃殺之。”景公曰：“可。”於是乃召燭雛數之景公前曰：“汝為吾君主鳥而亡之，是一罪也；使吾君以鳥之故殺人，是二罪也；使諸侯聞之以吾君重鳥而輕士，是三罪也。數燭雛罪已畢，請殺之。”景公曰：“止，勿殺而謝之。”

Duke Jing liked shooting birds and had Zhu Chu in charge of the birds, but he lost them, and Duke Jing was angry and wanted to kill him. Master Yan said: "Zhu Chu has committed an offense; please enumerate his crimes and then kill him." Duke Jing said: "Very well." So he summoned Zhu Chu and, before Duke Jing, enumerated: "You were in charge of the birds for our ruler but lost them; this is the first crime; you made our ruler kill a man for the sake of a bird; this is the second crime; you made the feudal lords hear of it and think our ruler values birds and makes light of officers; this is the third crime. The enumeration of Zhu Chu's crimes is finished; please kill him." Duke Jing said: "Stop, do not kill him; apologize to him."

景公正晝被髮乘六馬，御婦人出正閨，刖跪擊其馬而反之，曰：“爾非吾君也。”公慚而不朝，晏子睹裔敖而問曰：“君何故不朝？”對曰：“昔者君正晝被髮乘六馬，御婦人出正閨，刖跪擊其馬而反之曰：‘爾非吾君也。’公慚而反，不果出，是以不朝。”晏子入見，公曰：“昔者寡人有罪，被髮乘六馬以出正閨，刖跪擊其馬而反之，曰：‘爾非吾君也。’寡人以天子大夫之賜，得率百姓以守宗廟，今見戮於刖跪以辱社稷，吾猶可以齊於諸侯乎？”晏子對曰：“君無惡焉。臣聞之，下無直辭，上無隱君；民多諱言，君有驕行。古者明君在上，下有直辭；君上好善，民無諱言。今君有失行，而刖跪有直辭，是君之福也，故臣來慶，請賞之，以明君之好善；禮之，以明君之受諫！”公笑曰：“可乎？”晏子曰：“可。”於是令刖跪倍資無正，時朝無事。

Duke Jing, in broad daylight with his hair loose, drove a six-horse carriage carrying a woman out of the main inner gate. A gate guard who had suffered the foot-cutting punishment struck his horses and made him turn back, saying: "You are not my lord." The duke was ashamed and did not attend court. Yan Zi saw Yi Ao and asked: "Why does the lord not attend court?" He replied: "Earlier the lord, in broad daylight with his hair loose, drove a six-horse carriage carrying a woman out of the main inner gate. A gate guard who had suffered the foot-cutting punishment struck his horses and made him turn back, saying: 'You are not my lord.' The duke was ashamed and returned, and in the end did not go out, so he did not attend court." Yan Zi went in to see him. The duke said: "Earlier I committed a fault: I drove a six-horse carriage with loose hair out of the main inner gate, and a gate guard who had suffered the foot-cutting punishment struck the horses and made me turn back, saying: 'You are not my lord.' By the favor of the Son of Heaven and the grand masters I have been able to lead the hundred clans and keep the ancestral temple, and now to be rebuked and humiliated by a gate guard who suffered the foot-cutting punishment brings shame on the altars of land and grain. Can I still stand among the feudal lords?" Yan Zi replied: "Do not hate this matter, my lord. I have heard that when there are no upright words below, there is a lord above who hides; when the people have many taboo words, the lord has arrogant conduct. In ancient times when an enlightened ruler was above, there were upright words below; when the lord loved the good, the people had no forbidden words. Now my lord has a faulty act, and a gate guard who suffered the foot-cutting punishment has upright words; this is the lord's fortune, and so I have come to congratulate you. Please reward him to show that my lord loves the good, and treat him with courtesy to show that my lord accepts remonstrance!" The duke smiled and said: "May it be done?" Yan Zi said: "It may." So he ordered that the gate guard who had suffered the foot-cutting punishment be given double provisions and exempted from taxes, and at that time there was no incident at court.

景公飲酒，移於晏子家，前驅報閭曰：“君至”。晏子被玄端立於門曰：“諸侯得微有故乎？國家得微有故乎？君何為非時而夜辱？”公曰：“酒醴之味，金石之聲，願與夫子樂之。”晏子對曰：“夫布薦席，陳簠簋者有人，臣不敢與焉。”公曰：“移於司馬穰苴之家。”前驅報閭曰：“君至”。司馬穰苴介冑操戟立於門曰：“諸侯得微有兵乎？大臣得微有叛者乎？君何為非時而夜辱？”公曰：“酒醴之味，金石之聲，願與夫子樂之。”對曰：“夫布薦席，陳簠簋者有人，臣不敢與焉。”公曰：“移於梁丘據之家。”前驅報閭曰：“君至”。梁丘據左操瑟，右挈竽，行歌而至，公曰：“樂哉！今夕吾飲酒也，微彼二子者何以治吾國！微此一臣者何以樂吾身！賢聖之君皆有益友，無偷樂之臣。”景公弗能及，故兩用之，僅得不亡。

Duke Jing was drinking and moved to Yan Zi's house. The advance runners reported at the village gate: "The lord has arrived." Yan Zi, in black ceremonial robes, stood at the door and said: "Surely there is no trouble among the feudal lords? Surely there is no trouble in the state? Why does my lord condescend to come at night, not at the usual time?" The duke said: "The flavors of wine and sweet liquor and the sounds of bells and chimes, I wish to enjoy together with you, Master." Yan Zi replied: "There are people whose task it is to lay out mats and set the ritual vessels; I do not dare take part." The duke said: "Move to the house of Sima Rangju." The advance runners reported at the village gate: "The lord has arrived." Sima Rangju, in armor and holding a halberd, stood at the door and said: "Surely there is no war among the feudal lords? Surely there is no rebellion among the great ministers? Why does my lord condescend to come at night, not at the usual time?" The duke said: "The flavors of wine and sweet liquor and the sounds of bells and chimes, I wish to enjoy together with you, Master." He replied: "There are people whose task it is to lay out mats and set the ritual vessels; I do not dare take part." The duke said: "Move to the house of Liangqiu Ju." The advance runners reported at the village gate: "The lord has arrived." Liangqiu Ju, holding the se in his left hand and the yu in his right, came singing as he walked. The duke said: "How delightful! Tonight I drink; without those two men, with whom would I govern my state! Without this one minister, with whom would I find joy for myself! Worthy and sage rulers all have friends who are beneficial, and have no ministers who steal pleasure." Duke Jing could not catch up with this, so he used both kinds, and barely managed to avoid ruin.

吳以伍子胥孫武之謀，西破強楚，北威齊晉，南伐越，越王句踐迎擊之，敗吳於姑蘇，傷闔廬指，軍卻，闔廬謂太子夫差曰：“爾忘句踐殺而父乎？”夫差對曰：“不敢。”是夕闔廬死，夫差既立為王，以伯嚭為太宰，習戰射，三年伐越，敗於夫湫，越王句踐乃以兵五千人（一作入）棲於會稽山上，使大夫種厚幣遣吳太宰嚭以請和，委國為臣妾，吳王將許之，伍子胥諫曰：“越王為人能辛苦，今王不滅，後必悔之。”吳王不聽，用太宰嚭計與越平。其後五年，吳王聞齊景公死，而大臣爭寵，新君弱，乃興師北伐齊，子胥諫曰：“不可。句踐食不重味，弔死問疾，且能用人，此人不死，必為吳患；今越，腹心之疾，齊猶疥癬耳，而王不先越，乃務伐齊，不亦謬乎？”吳王不聽，伐齊，大敗齊師於艾陵，遂與鄒魯之君會以歸，益疏子胥之言。其後四年，吳將復北伐齊，越王句踐用子胥之謀，乃率其眾以助吳，而重寶以獻遺太宰嚭，太宰嚭既數受越賂，其愛信越殊甚，日夜為言於吳王，王信用嚭之計，伍子胥諫曰：“夫越，腹心之疾，今信其遊辭偽詐而貪齊，譬猶石田，無所用之，盤庚曰：‘古人有顛越不恭’。是商所以興也，願王釋齊而先越，不然，將悔之無及也。”吳王不聽，使子胥於齊，子胥謂其子曰：“吾諫王，王不我用，吾今見吳之滅矣，女與吳俱亡無為也。”乃屬其子於齊鮑氏而歸報吳王。太宰嚭既與子胥有隙，因讒曰：“子胥為人，剛暴少恩，其怨望猜賊為禍也，深恨前日王欲伐齊，子胥以為不可，王卒伐之，而有大功，子胥計謀不用，乃反怨望；今王又復伐齊，子胥專愎強諫，沮毀用事，徼倖吳之敗，以自勝其計謀耳。今王自行，悉國中武力以伐齊，而子胥諫不用，因輟佯病不行，王不可不備，此起禍不難，且臣使人微伺之，其使齊也，乃屬其子於鮑氏。

Wu used the plans of Wu Zixu and Sun Wu: to the west it broke mighty Chu, to the north it overawed Qi and Jin, and to the south it attacked Yue. King Goujian of Yue met them in battle and defeated Wu at Gusu, wounding Helu's toe, and the army withdrew. Helu said to his Crown Prince Fuchai: "Have you forgotten that Goujian killed your father?" Fuchai replied: "I dare not." That night Helu died. After Fuchai was established as king, he used Bo Pi as Grand Steward, trained in war and archery, and in three years attacked Yue and defeated it at Fujiao. King Goujian of Yue then took five thousand troops (a note in the base text says one version reads 'entered') and rested on Mount Kuaiji, and sent the grand master Zhong with heavy gifts to Wu's Grand Steward Pi to ask for peace, entrusting his state to be a servant. The King of Wu was about to agree, but Wu Zixu remonstrated: "The King of Yue is the kind of man who can endure hardship. If Your Majesty does not destroy him now, you will certainly regret it later." The King of Wu did not listen, and made peace with Yue on the Grand Steward Pi's plan. Five years after that, the King of Wu heard that Duke Jing of Qi had died, that his ministers were vying for favor, and that the new ruler was weak, and so raised troops to attack Qi in the north. Zixu remonstrated: "It cannot be done. Goujian does not have two dishes at a meal, mourns the dead and consoles the sick, and also can employ people; if this man does not die, he will certainly become a calamity for Wu. Yue is an illness of the heart and belly, while Qi is no more than a scab; if Your Majesty does not first deal with Yue but strives to attack Qi, is that not absurd?" The King of Wu did not listen, attacked Qi, and defeated the Qi army greatly at Ailing, and then made a covenant with the rulers of Zou and Lu and returned, growing more distant from Zixu's words. Four years after that, Wu was about to attack Qi again in the north; King Goujian of Yue, following Zixu's plan, led his troops to help Wu and also offered heavy treasures to the Grand Steward Pi. The Grand Steward Pi had already accepted Yue's bribes many times, and his love and trust for Yue was especially deep, and day and night he spoke to the King of Wu, and the king trusted Pi's plans. Wu Zixu remonstrated: "Yue is an illness of the heart and belly; now you believe his persuasive words, his falseness and deceit, and go after Qi; it is like a stony field and is of no use. The Book of Documents says: 'The ancients had those who fell, overstepped, and were disobedient.' This is how Shang rose. I hope Your Majesty will put Qi aside and first deal with Yue; if not, you will regret it too late." The King of Wu did not listen and sent Zixu to Qi. Zixu said to his son: "I remonstrated with the king and the king did not use me. Now I see Wu is about to perish; to perish together with Wu would accomplish nothing." So he entrusted his son to the Bao clan of Qi and returned to report to the King of Wu. The Grand Steward Pi already had a quarrel with Zixu, and so slandered him: "Zixu, as a man, is harsh, violent, and sparing in kindness; his resentment, suspicion, and malice turn into calamity. He bitterly resents that when the king earlier wished to attack Qi, Zixu thought it should not be done; the king in the end attacked and gained great merit, and Zixu's plan was not used, so he turned to resentment. Now the king is again attacking Qi, and Zixu is overbearing and stubborn and forces his remonstrance, spoiling and slandering what is in power, hoping for Wu's defeat to show that his plan was right. Now the king himself is going out, using the full military strength of the state to attack Qi, but Zixu's remonstrance was not used, so he stopped and feigned illness and did not go; Your Majesty must not fail to guard against this, for it would be easy for him to start a disaster. Moreover I sent someone to watch him secretly, and when he was sent as envoy to Qi, he entrusted his son to the Bao clan.

夫人臣內不得意，外交諸侯，自以先王謀臣，今不用，常怏怏，願王早圖之。”吳王曰：“微子之言，吾亦疑之。”乃使使賜子胥屬鏤之劍，曰：“子以此死。”子胥曰：“嗟乎！讒臣宰嚭為亂，王顧反誅我，我令若父霸，又若立時，諸子弟爭立，我以死爭之於先王，幾不得立，若既立，欲分吳國與我，我顧不敢當，然若之何聽讒臣殺長者！”乃告舍人曰：“必樹吾墓上以梓，令可以為器，而抉吾眼著之吳東門，以觀越寇之滅吳也。”乃自刺殺，吳王聞之大怒，乃取子胥屍，盛以鴟夷革，浮之江中，吳人憐之，乃為立祠於江上，因名曰胥山。後十餘年，越襲吳，吳王還與戰不勝，使大夫行成於越不許，吳王將死曰：“吾以不用子胥之言至於此；令死者無知則已，死者有知，吾何面目以見子胥也？”遂蒙絮覆面而自刎。

A subject who is not satisfied within and conspires with the feudal lords outside, who considers himself a strategist of the former king and is now unused, is always discontented and resentful; I hope Your Majesty will make plans early." The King of Wu said: "Without your words, I also suspected him." So he sent an envoy to give Zixu the Shulou sword and said: "Die by this." Zixu said: "Alas! The slanderous minister Pi creates disorder, and the king instead executes me. I made your father hegemon, and when you were to be established, the princes and brothers contended to be set up, and I contended against them with my life before the former king, so that you almost could not be established; when you had been established, you wished to divide the state of Wu with me, and I did not dare accept; yet how can you listen to a slanderous minister and kill an elder!" Then he told his attendant: "Be sure to plant catalpa trees on my grave so that they can be made into vessels, and gouge out my eyes and hang them over the east gate of Wu to see the Yue raiders destroy Wu." Then he killed himself. When the King of Wu heard it, he was enraged and took Zixu's corpse, put it in a leather sack, and floated it in the river. The people of Wu pitied him and set up a shrine by the river, which is why it is named Mount Xu. More than ten years later, Yue attacked Wu, and the King of Wu returned and fought but could not win; he sent a grand master to ask Yue for peace, which was not allowed. When the King of Wu was about to die, he said: "Because I did not use Zixu's words, I have come to this; if the dead have no knowledge, so be it, but if the dead have knowledge, with what face shall I see Zixu?" He then covered his face with cotton wadding and killed himself.

齊景公有臣曰諸御鞅，諫簡公曰：“田常與宰予，此二人者甚相憎也，臣恐其相攻；相攻雖叛而危之，不可。願君去一人。”簡公曰：“非細人之所敢議也。”居無幾何，田常果攻宰予於庭，賊簡公於朝，簡公喟焉太息，曰：“餘不用鞅之言以至此患也。故忠臣之言，不可不察也。”

Duke Jing of Qi had a minister named Zhu Yuyang, who remonstrated with Duke Jian, saying: "Tian Chang and Zai Yu hate each other very much, and I fear that they will attack each other; if they attack each other, there will be rebellion and harm; it cannot be allowed. I hope Your Lordship will remove one of them." Duke Jian said: "This is not something a petty person dares to discuss." Not long after, Tian Chang indeed attacked Zai Yu in the courtyard and killed Duke Jian at court. Duke Jian sighed: "Because I did not use Yang's words, I have come to this calamity. So the words of a loyal minister must not go unexamined."

魯襄公朝荊，至淮，聞荊康王卒，公欲還，叔仲昭伯曰：“君之來也，為其威也；今其王死，其威未去，何為還？”大夫皆欲還，子服景伯曰：“子之來也，為國家之利也，故不憚勤勞，不遠道塗，而聽於荊也，畏其威也！夫義人者，固將慶其喜而吊其憂，況畏而聘焉者乎！聞畏而往，聞喪而還，其誰曰非侮也。姓是嗣王，太子又長矣，執政未易，事君任政，求說其侮，以定嗣君，而示後人，其讎滋大，以戰小國，其誰能止之？若從君而致患，不若違君以避難，且君子計而後行，二三子其計乎？有御楚之術，有守國之備，則可；若未有也，不如行！”乃遂行。

Duke Xiang of Lu went to pay court to Jing, and when he reached the Huai River, he heard that King Kang of Jing had died, and the duke wished to turn back. Shuzhong Zhaobo said: "Your lordship came because of his power; now that their king has died, his power has not been removed; why turn back?" The grand masters all wanted to turn back. Zifu Jingbo said: "You came for the benefit of the state, so you did not fear labor or mind the length of the road, and listened to Jing's orders out of fear of his power! A righteous person would truly congratulate on his joy and condole in his sorrow, how much more one who comes on a visit out of fear! To go because of fear and return because one hears of a funeral, who would not call this an insult (the base text has a character here in a private-use form, which cannot be identified). The heir is the successor king, the Crown Prince has grown up, the government has not changed; serving the lord and holding the government, if we wish to explain away that insult in order to settle the successor lord and show it to later people, the resentment would become greater, and with this to fight with a small state, who could stop it? If we follow the lord and bring disaster, it is better to go against the lord and avoid calamity. Moreover the gentleman plans and then acts; have you gentlemen planned? If there is a means of resisting Chu and preparation for defending the state, it is fine; if not yet, it is better to go forward!" So in the end they went forward.

孝景皇帝時，吳王濞反，梁孝王中郎枚乘字叔聞之，為書諫王，其辭曰：“君王之外臣乘，竊聞得全者全昌，失全者全亡。舜無立錐之地，以有天下；禹無十戶之聚，以王諸侯。湯武之地，方不過百里；上不絕三光之明，下不傷百姓之心者，有王術也！故父子之道，天性也，忠臣不敢避誅以直諫，故事無廢棄而功流於萬世也，臣誠願披腹心而效愚忠，恐大王不能用之；臣誠願大王少加意念惻怛之心於臣乘之言。夫以一縷之任，系千鈞之重，上懸之無極之高，下垂不測之淵，雖甚愚之人，且猶知哀其將絕也。馬方駭而重驚之，系方絕而重鎮之；系絕於天，不可復結；墜入深淵，難以復出；其出不出，間不容髮！誠能用臣乘言，一舉必脫；必若所欲為，危如重卵，難於上天；變所欲為，易於反掌，安於太山。今欲極天命之壽，弊無窮之樂，保萬乘之勢，不出反掌之易，以居太山之安；乃欲乘重卵之危，走上天之難，此愚臣之所大惑也！人性有畏其影而惡其跡者，卻背而走無益也，不知就陰而止，影滅跡絕。欲人勿聞，莫若勿言；欲人勿知，莫若勿為。欲湯之冷，令一人炊之，百人揚之，無益也；不如絕薪止火而已。不絕之於彼，而救之於此，譬猶抱薪救火也。養由基，楚之善射者也，去楊葉百步，百發百中，楊葉之小，而加百中焉，可謂善射矣，所止乃百步之中耳，比於臣未知操弓持矢也。福生有基，禍生有胎；納其基，絕其胎；禍何從來哉？泰山之溜穿石，引繩久之，乃以挈木；水非石之鑽，繩非木之鋸也，而漸靡使之然。夫銖銖而稱之，至石必差；寸寸而度之，至丈必過；石稱丈量，徑而寡失。夫十圍之木，始生於■，可引而絕，可擢而拔，據其未生，先其未形；磨礱砥礪，不見其損，有時而盡；種樹畜長，不見其益，有時而大；積德修行，不知其善，有時而用；

In the time of Emperor Xiaojing, Liu Bi, King of Wu, rebelled. Mei Cheng, styled Shu, a palace attendant of King Xiao of Liang, heard of it and wrote a letter to remonstrate with the king. His words were: "Your Majesty's outside subject Cheng privately hears that those who can preserve themselves flourish entirely, and those who lose their preservation perish entirely. Shun had no land to stand an awl in, and yet he held the world; Yu had no settlement of ten households, and yet he became king over the feudal lords. The land of Tang and Wu was no more than a hundred li square; above they did not cut off the light of the three luminaries, and below they did not injure the hearts of the hundred clans; they had the art of kingship! So the principle of father and son is Heaven's nature, and a loyal minister does not dare avoid execution in speaking directly, so that matters are not abandoned and merit is passed down for ten thousand generations. I sincerely wish to open my heart and offer my foolish loyalty, but I fear Your Majesty cannot use it; I sincerely wish that Your Majesty would slightly apply a heart of compassion to my words. A single strand of thread bears a weight of a thousand jun, hung above in a height without limit and hanging below over a depth that cannot be measured; even the most foolish person knows to pity it as about to break. A horse that is already startled is frightened again; a rope that is about to snap is still tugged on; once the rope breaks from the sky, it cannot be tied again; once it falls into the abyss, it is hard to come out; whether it comes out or not, there is no room for even a hair in between! If you could truly use my words, you would surely escape in a single move; if you carry out what you plan, danger is like piled-up eggs and harder than climbing the blue sky; if you change what you plan, it is easier than turning the palm and more secure than Mount Tai. Now you wish to exhaust the full span of your life, enjoy limitless pleasure, and preserve the power of ten thousand chariots; yet you do not step out of the ease of turning a palm to dwell in the security of Mount Tai, and instead wish to ride the peril of piled eggs and walk the difficulty of the sky; this is what bewilders this foolish subject most! There are people who fear their own shadow and hate their own footprints, and running away does no good; they do not know to go into the shade and stop, and then the shadow vanishes and the footprints cease. If you want people not to hear, it is better not to speak; if you want people not to know, it is better not to do. To make hot water cold, if one person stokes the fire and a hundred scoop it up, there is no benefit; it is better to cut off the firewood and stop the fire. Not cutting it off there but saving it here is like carrying firewood to put out a fire. Yang Youji was Chu's good archer; from a hundred paces from a willow leaf he hit a hundred of a hundred times; a willow leaf is that small, yet to add a hundred hits, he could be called good at shooting, yet where he stopped was only within a hundred paces, and compared to me he does not yet know how to handle bow and arrows. Fortune has a foundation where it arises, and calamity has an embryo where it arises; accept that foundation and cut off that embryo, and where would calamity come from? The dripping water from Mount Tai pierces stone, and a rope drawn for a long time finally lifts wood; water is not a drill for stone and rope is not a saw for wood, but gradual wearing makes it so. Weighing by zhu and zhu, by the time you reach a shi there is surely an error; measuring by inches, by the time you reach a zhang it must be exceeded; weigh by the shi and measure by the zhang, and it is direct with few mistakes. A tree of ten spans, when it begins to grow at (the base text has a damaged character here), can be pulled and snapped, can be drawn out and uprooted; one must seize it before it has grown and before it has taken shape. Grinding and honing, one does not see it diminish, yet at times it is used up; planting trees and raising them, one does not see them increase, yet at times they have grown large; accumulating virtue and cultivating conduct, one does not know their goodness, yet at times they are of use;

行惡為非，棄義背理，不知其惡，有時而亡。臣誠願大王孰計而身行之，此百王不易之道也。”吳王不聽，卒死丹徒。

doing evil and wrong, abandoning righteousness and going against reason, one does not know the evil of it, yet at times it leads to ruin. I sincerely hope Your Majesty will plan carefully and carry it out yourself; this is a principle that a hundred kings did not change." The King of Wu did not listen, and in the end died at Dantu.

吳王欲從民飲酒，伍子胥諫曰：“不可。昔白龍下清冷之淵，化為魚，漁者豫且射中其目，白龍上訴天帝，天帝曰：‘當是之時，若安置而形？’白龍對曰：‘我下清冷之淵化為魚。’天帝曰：‘魚固人之所射也；若是，豫且何罪？’夫白龍，天帝貴畜也；豫且，宋國賤臣也。白龍不化，豫且不射；今棄萬乘之位而從布衣之士飲酒，臣恐其有豫且之患矣。”王乃止。

The King of Wu wished to follow the common people in drinking wine, and Wu Zixu remonstrated: "It cannot be. In the past the White Dragon descended to a clear cold pool and transformed into a fish; the fisherman Yuju shot it in the eye. The White Dragon went up and complained to the Heavenly Emperor. The Heavenly Emperor said: 'At that time, where did you place your body?' The White Dragon replied: 'I descended to the clear cold pool and changed into a fish.' The Heavenly Emperor said: 'A fish is naturally what people shoot; being so, what is Yuju's crime?' The White Dragon was the Heavenly Emperor's precious creature; Yuju was a lowly subject of the state of Song. If the White Dragon had not transformed, Yuju would not have shot it. Now you abandon the position of ten thousand chariots and follow commoners in drinking; I fear you would have the calamity of Yuju's kind." The king then stopped.

孔子曰：“良藥苦於口，利於病；忠言逆於耳，利於行。故武王諤諤而昌，紂嘿嘿而亡，君無諤諤之臣，父無諤諤之子，兄無諤諤之弟，夫無諤諤之婦，士無諤諤之友；其亡可立而待。故曰君失之，臣得之；父失之，子得之；兄失之，弟得之；夫失之，婦得之；士失之，友得之。故無亡國破家，悖父亂子，放兄棄弟，狂夫淫婦，絕交敗友。”

Confucius said: "Good medicine is bitter to the mouth but beneficial for illness; loyal and upright words are harsh to the ear but beneficial for conduct. So King Wu flourished through blunt and upright words, while Zhou perished through silence. A ruler without a minister who speaks bluntly, a father without a son who speaks bluntly, an elder brother without a younger brother who speaks bluntly, a husband without a wife who speaks bluntly, a scholar without a friend who speaks bluntly: ruin can be awaited at once. So it is said that when a ruler has faults, the minister mends them; when a father has faults, the son mends them; when an elder brother has faults, the younger brother mends them; when a husband has faults, the wife mends them; when a scholar has faults, his friend mends them. Thus there are no ruined states and broken families, no rebellious fathers and disorderly sons, no exiled elder brothers and cast-off younger brothers, no mad husbands and lewd wives, no estranged and ruined friends."

晏子復於景公曰：“朝居嚴乎？”公曰：“朝居嚴，則曷害於國家哉？”晏子對曰：“朝居嚴，則下無言，下無言，則上無聞矣。下無言則謂之喑，上無聞則謂之聾；聾喑則非害治國家如何也？具合菽粟之微以滿倉廩，合疏縷之緯以成幃幕，太山之高，非一石也，累卑然後高也。夫治天下者，非用一士之言也，固有受而不用，惡有距而不入者哉？”

Yan Zi replied to Duke Jing: "Is the court assembly held in a severe manner?" The duke said: "If the court assembly is severe, what harm does it do to the state?" Yan Zi replied: "If the court assembly is severe, there are no words from below; if there are no words from below, those above cannot hear. No words from below is called mute, and those above not hearing is called deaf; deafness and muteness, what else is it but harm to governing the state? One gathers small beans and millet to fill the granary, gathers sparse silk threads into weft to make a curtain; the height of Mount Tai is not a single stone, but it accumulates the low and then is high. One who governs the world does not use only one scholar's words; certainly there are those he accepts and does not use, but how could there be those he refuses and does not let come in?"

存亡禍福，其要在身，聖人重誡，敬慎所忽。中庸曰：“莫見乎隱，莫顯乎微；故君子能慎其獨也。”諺曰：“誠無垢，思無辱。”夫不誠不思而以存身全國者亦難矣。詩曰：“戰戰兢兢，如臨深淵，如履薄冰。”此之謂也。

Survival and ruin, calamity and fortune, hinge on oneself, and the sage values warning and is respectful and careful even about what he overlooks. The Doctrine of the Mean says: "Nothing is more visible than what is hidden, nothing more manifest than what is subtle; so the gentleman is watchful over himself when alone." A proverb says: "If you are sincere, you have no stain; if you reflect, you have no shame." To be neither sincere nor reflective and yet to preserve oneself and the state is difficult indeed. The Book of Poetry says: "Trembling and fearful, as if facing a deep abyss, as if treading on thin ice." This is what it means.

昔成王封周公，周公辭不受，乃封周公子伯禽於魯，將辭去，周公戒之曰：“去矣！子其無以魯國驕士矣。我，文王之子也，武王之弟也，今王之叔父也；又相天子，吾於天下亦不輕矣。然嘗一沐三握髮，一食而三吐哺，猶恐失天下之士。吾聞之曰：德行廣大而守以恭者榮，土地博裕而守以儉者安，祿位尊盛而守以卑者貴，人眾兵強而守以畏者勝，聰明睿智而守以愚者益，博聞多記而守以淺者廣；此六守者，皆謙德也。夫貴為天子，富有四海，不謙者先天下亡其身，桀紂是也，可不慎乎！故易曰，有一道，大足以守天下，中足以守國家，小足以守其身，謙之謂也。‘夫天道毀滿而益謙，地道變滿而流謙，鬼神害滿而福謙，人道惡滿而好謙。’是以衣成則缺衽，宮成則缺隅，屋成則加錯；示不成者，天道然也。易曰：‘謙亨，君子有終吉。’詩曰：‘湯降不遲，聖敬日躋。’其戒之哉！子其無以魯國驕士矣。”

In the past, King Cheng enfeoffed the Duke of Zhou, but the Duke of Zhou declined and did not accept, so the Duke of Zhou's son Boqin was enfeoffed in Lu. As he was about to leave to take his leave, the Duke of Zhou warned him: "Go! Do not be arrogant to scholars because of Lu. I am the son of King Wen, the younger brother of King Wu, and the uncle of the present king; I also assist the Son of Heaven, and I am not slight in the world. Yet I once washed my hair and three times held up my hair, ate one meal and three times spat out the food in my mouth, and still feared losing the scholars of the world. I have heard: those whose virtue is great but who guard it with respect are glorious; those whose land is broad and rich but who guard it with frugality are secure; those whose stipend and rank are honored and abundant but who guard it with humility are noble; those whose people are numerous and troops strong but who guard it with awe are victorious; those who are clever and wise but who guard it with simplicity are enriched; those who see and hear widely and remember much but who guard it with plainness are broad. These six kinds of guarding are all virtues of humility. Noble as Son of Heaven, rich as holding all within the four seas, the immodest are the first under heaven to lose themselves; Jie and Zhou were such. How can one be careless! So the Book of Changes says there is a Way that is great enough to hold the world, middling enough to hold a state, and small enough to hold oneself; this is humility. 'The Way of Heaven undermines the full and increases the humble; the Way of Earth changes the full and flows toward the humble; ghosts and spirits harm the full and bless the humble; the Way of man hates the full and loves the humble.' So when a garment is made it lacks a piece of the lapel, when a palace is made it lacks a corner, when a house is made an interlocking ornament is added; showing that it is not complete, the Way of Heaven is just so. The Book of Changes says: 'Humility brings success; the gentleman has a good end, auspicious.' The Book of Poetry says: 'Tang's descent in ritual was not slow, and his sage reverence rose day by day.' Be warned by this. Do not be arrogant to scholars because of Lu."

孔子讀易至於損益，則喟然而嘆，子夏避席而問曰：“夫子何為嘆？”孔子曰：“夫自損者益。自益者缺，吾是以嘆也。”子夏曰：“然則學者不可以益乎？”孔子曰：“否，天之道成者，未嘗得久也。夫學者以虛受之，故曰得，苟不知持滿，則天下之善言不得入其耳矣。昔堯履天子之位，猶允恭以持之，虛靜以待下，故百載以逾盛，迄今而益章。昆吾自臧而滿意，窮高而不衰，故當時而虧敗，迄今而逾惡，是非損益之徵與？吾故曰謙也者，致恭以存其位者也。夫豐明而動故能大，苟大則虧矣，吾戒之，故曰天下之善言不得入其耳矣。日中則昃，月盈則食，天地盈虛，與時消息；是以聖人不敢當盛。升輿而遇三人則下，二人則軾，調其盈虛，故能長久也。”子夏曰：“善，請終身誦之。”

Confucius, reading the Book of Changes, came to the hexagrams Sun and Yi and sighed. Zixia left his mat and asked: "Why does the Master sigh?" Confucius said: "What diminishes itself will increase, and what increases itself will be diminished; that is why I sigh." Zixia said: "Then should a student not seek increase?" Confucius said: "No. In the Way of Heaven, what is completed has never been able to last. A student receives with emptiness, and so is said to gain; if he does not know to guard against being full, the good words of the world cannot enter his ears. In the past Yao took the seat of Heaven and still kept it with sincerity and reverence, and treated those below with emptiness and quiet, so for a hundred years he grew only more prosperous, and to this day he shines more brightly. Kunwu was satisfied with himself as good, exhausted the heights and did not diminish, so he was ruined at the time and to this day is spoken of as worse; is that not the proof of Sun and Yi? What I call modesty is using reverence to keep one's position. Feng is bright and acts, so it can be great, but if it is great it will fail; I take warning from this, so I say that the good words of the world cannot enter his ears. When the sun reaches the middle of the sky it declines westward, and when the moon is full it wanes; the fullness and emptiness of heaven and earth wax and wane with the seasons; so the sage dares not take on fullness. When getting into a carriage, upon meeting three people he gets down, and upon meeting two he leans on the rail; he regulates his fullness and emptiness, and so can last long." Zixia said: "Good; may I recite it all my life."

孔子觀於周廟而有欹器焉，孔子問守廟者曰：“此為何器？”對曰：“蓋為右坐之器。”孔子曰：“吾聞右坐之器，滿則覆，虛則欹，中則正，有之乎？”對曰：“然。”孔子使子路取水而試之，滿則覆，中則正，虛則欹，孔子喟然嘆曰：“嗚呼！惡有滿而不覆者哉！”子路曰：“敢問持滿有道乎？”孔子曰：“持滿之道，挹而損之。”子路曰：“損之有道乎？”孔子曰：“高而能下，滿而能虛，富而能儉，貴而能卑，智而能愚，勇而能怯，辯而能訥，博而能淺，明而能闇；是謂損而不極，能行此道，唯至德者及之。易曰：‘不損而益之，故損；自損而終，故益。’”

Confucius was visiting the Zhou ancestral temple, where there was a tilting vessel. Confucius asked the temple keeper: "What is this vessel?" He replied: "It is probably a vessel kept at the right of the seat." Confucius said: "I have heard that the vessel kept at the right of the seat overturns when full, tilts when empty, and stands upright when moderate; is that so?" He replied: "Yes." Confucius had Zilu fetch water to try it: when full it overturned, when moderate it stood upright, and when empty it tilted. Confucius sighed and said: "Alas! How could anything be full and not overturn!" Zilu said: "May I ask whether there is a method for guarding against fullness?" Confucius said: "The method for guarding against fullness is to scoop out and reduce it." Zilu said: "Is there a method for reducing?" Confucius said: "When high, be able to be low; when full, be able to be empty; when rich, be able to be frugal; when noble, be able to be humble; when wise, be able to be simple; when brave, be able to be timid; when eloquent, be able to be slow; when broad, be able to be shallow; when bright, be able to be dim; this is called reducing without reaching the extreme. Only one of utmost virtue can practice this Way. The Book of Changes says: 'Not reducing but increasing it, therefore it is reduced; reducing oneself to the end, therefore it is increased.'"

常摐有疾，老子往問焉，曰：“先生疾甚矣，無遺教可以語諸弟子者乎？”常摐曰：“子雖不問，吾將語子。”常摐曰：“過故鄉而下車，子知之乎？”老子曰：“過故鄉而下車，非謂其不忘故耶？”常摐曰：“嘻，是已。”常摐曰：“過喬木而趨，子知之乎？”老子曰：“過喬木而趨，非謂敬老耶？”常摐曰：“嘻，是已。”張其口而示老子曰：“吾舌存乎？”老子曰：“然。”“吾齒存乎？”老子曰：“亡。”常摐曰：“子知之乎？”老子曰：“夫舌之存也，豈非以其柔耶？齒之亡也，豈非以其剛耶？”常摐曰：“嘻，是已。天下之事已盡矣，無以復語子哉！”

Chang Cong was ill, and Laozi went to inquire after him, saying: "Master, you are gravely ill; is there no parting instruction you could tell your disciples?" Chang Cong said: "Even if you had not asked, I would have told you." Chang Cong said: "When passing one's home village one gets down from the carriage; do you know why?" Laozi said: "When passing one's home village one gets down from the carriage; is it not to say one does not forget old friends?" Chang Cong said: "Ah, yes." Chang Cong said: "When passing a tall tree one hurries; do you know why?" Laozi said: "When passing a tall tree one hurries; is it not to say one respects the old?" Chang Cong said: "Ah, yes." He opened his mouth to show Laozi and said: "Is my tongue still there?" Laozi said: "It is." "Are my teeth still there?" Laozi said: "They are gone." Chang Cong said: "Do you know why?" Laozi said: "The tongue is still there; is it not because it is soft? The teeth are gone; is it not because they are hard?" Chang Cong said: "Ah, yes. The affairs of the world are all said and done; there is nothing more to tell you!"

韓平子問於叔向曰：“剛與柔孰堅？”對曰：“臣年八十矣，齒再墮而舌尚存，老聃有言曰：‘天下之至柔，馳騁乎天下之至堅。’又曰：‘人之生也柔弱，其死也剛強；萬物草木之生也柔■，其死也枯槁。因此觀之，柔弱者生之徒也，剛強者死之徒也。’夫生者毀而必復，死者破而愈亡；吾是以知柔之堅於剛也。”平子曰：“善哉！然則子之行何從？”叔向曰：“臣亦柔耳，何以剛為？”平子曰：“柔無乃■乎？”叔向曰：“柔者紐而不折，廉而不缺，何為■也？天之道，微者勝，是以兩軍相加而柔者克之；兩仇爭利，而弱者得焉。易曰：‘天道虧滿而益謙，地道變滿而流謙，鬼神害滿而福謙，人道惡滿而好謙。’夫懷謙不足之，柔弱而四道者助之，則安往而不得其志乎？”平子曰：“善！”

Han Pingzi asked Shu Xiang: "Which is firmer, the hard or the soft?" He replied: "I am eighty, and my teeth have fallen out again while my tongue is still there. Lao Dan had a saying: 'The softest thing in the world gallops over the hardest thing in the world.' He also said: 'A person alive is soft and weak, and when dead is stiff and hard; the myriad things, plants and trees, alive are soft (the received text has a damaged character here) and when dead are withered. From this, softness and weakness belong to the kind of life, and hardness and strength belong to the kind of death.' What is alive, if damaged, will surely recover; what is dead, once broken, is further destroyed; from this I know that the soft is firmer than the hard." Pingzi said: "Good! Then what do you follow in your conduct?" Shu Xiang said: "I am also only soft; what use is the hard?" Pingzi said: "I fear that softness (the received text has a damaged character here)?" Shu Xiang said: "The soft can be tied in knots without breaking, and has edges without being damaged; why (the received text has a damaged character here)? In the Way of Heaven, the weak prevail, so when two armies clash the soft overcomes the other; when two enemies contend for profit the weak one gains. The Book of Changes says: 'The Way of Heaven diminishes the full and increases the modest; the Way of Earth transforms the full and flows toward the modest; spirits harm the full and bless the modest; the Way of humankind hates the full and loves the modest.' Holding modesty and lack, soft and weak, and aided by four Ways, where could one fail to attain one's aim?" Pingzi said: "Good!"

桓公曰：“金剛則折，革剛則裂；人君剛則國家滅，人臣剛則交友絕。夫剛則不和，不和則不可用。是故四馬不和，取道不長；父子不和，其世破亡；兄弟不和，不能久同；夫妻不和，家室大凶。易曰：‘二人同心，其利斷金。’由不剛也。”

Duke Huan said: "Metal that is hard breaks, leather that is hard splits; a ruler who is hard loses his state, a minister who is hard loses his friends. Hardness brings disharmony, and disharmony makes one unusable. So if four horses are not in harmony, they do not travel far; if father and son are not in harmony, their line is ruined; if brothers are not in harmony, they cannot live together long; if husband and wife are not in harmony, the household meets great misfortune. The Book of Changes says: 'When two people are of one mind, their sharpness can cut metal.' This is because they are not hard."

老子曰：“得其所利，必慮其所害；樂其所成，必顧其所敗。人為善者，天報以福；人為不善者，天報以禍也。故曰：禍兮福所倚；福兮禍所伏；戒之，慎之！君子不務，何以備之？夫上知天、則不失時；下知地、則不。日夜慎之，則無災害。”

Laozi said: "When you obtain the benefit you must consider the harm; when you delight in success you must take thought of failure. When a person does good, Heaven repays with fortune; when a person does not do good, Heaven repays with misfortune. So it is said: misfortune, on which fortune leans; fortune, in which misfortune lurks; be warned by it and be careful! If the gentleman does not act, what will guard against it? Above, know Heaven and you will not lose the season; below, know Earth and you will not (the received text seems to have an omission here). Be careful day and night, and there will be no disaster."

曾子有疾，曾元抱首，曾華抱足，曾子曰：“吾無顏氏之才，何以告汝？雖無能，君子務益。夫華多實少者，天也；言多行少者，人也。夫飛鳥以山為卑，而層巢其巔；魚鱉以淵為淺，而穿穴其中；然所以得者餌也。君子苟能無以利害身，則辱安從至乎？官怠於宦成，病加於少愈，禍生於懈惰，孝衰於妻子；察此四者，慎終如始。詩曰：‘靡不有初，鮮克有終。’”

Zengzi was ill; Zeng Yuan held his head and Zeng Hua held his feet. Zengzi said: "I do not have Master Yan's talent; what shall I tell you? Even if without ability, the gentleman strives to increase. Many flowers and few fruit is Heaven; much talk and little action is human. Flying birds think the mountain low yet nest layer upon layer on its peak; fish and turtles think the deep pool shallow yet dig burrows within it; yet the reason they are caught is the bait. If a gentleman can avoid harming himself for profit, where would disgrace come from? Official careers slacken when success is achieved, illness worsens when it is just starting to ease, misfortune arises from laziness, and filial piety wanes at the wife's side; examine these four things, and be as careful at the end as at the beginning. The Book of Odes says: 'There is none without a beginning, but few can have an end.'"

單快曰：“國有五寒，而冰凍不與焉；一曰政外，二曰女厲，三曰謀洩，四曰不敬卿士而國家敗，五曰不能治內而務外；此五者一見，雖祠無福，除禍必得，致福則貸。”

Shan Kuai said: "A state has five kinds of cold, and the freezing of ice is not among them: first, government falling outside; second, harm and cruelty from women; third, plans leaked; fourth, not respecting ministers and officers so that the state is ruined; fifth, being unable to govern the inside while concentrating on the outside; once these five appear, even sacrifice brings no blessing, disaster is sure to be obtained, and seeking blessing will have the reverse effect."

孔子曰：“存亡禍福，皆在己而已，天災地妖，亦不能殺也。”昔者殷王帝辛之時，爵生烏於城之隅，工人占之曰：“凡小以生巨，國家必祉，王名必倍。”帝辛喜爵之德，不治國家，亢暴無極，外寇乃至，遂亡殷國，此逆天之時，詭福反為禍至。殷王武丁之時，先王道缺，刑法弛，桑谷俱生於朝，七月而大拱，工人占之曰：“桑谷者，野物也；野物生於朝，意朝亡乎！”武丁恐駭，側身修行，思先王之政，興滅國，繼絕世，舉逸民，明養老之道；三年之後，遠方之君，重譯而朝者六國，此迎天時得禍反為福也。故妖孽者，天所以警天子諸侯也；惡夢者，所以警士大夫也。故妖孽不勝善政，惡夢不勝善行也；至治之極，禍反為福。故太甲曰：“天作孽，猶可違；自作孽，不可逭。”

Confucius said: "Survival and ruin, fortune and misfortune all lie in oneself; heavenly disasters and earthly omens cannot kill." In the past, in the time of King Di Xin of Yin, a sparrow gave birth to a crow at the corner of the city wall, and the craftsmen divined: "Whenever the small gives birth to the great, the state will surely have fortune and the king's name will surely double." Di Xin delighted in the sparrow's virtue, did not govern the state, and was haughty and violent to the extreme; foreign invaders then came and finally destroyed the state of Yin; this was going against Heaven's season, and a deceptive fortune instead turned into disaster. In the time of King Wuding of Yin, the Way of the former kings was lost and punishments were lax; mulberry and grain trees grew together in the court and in seven months were so large that two hands could barely encircle them. The craftsmen divined: "Mulberry and grain are wild things; if wild things grow in the court, it seems the court is about to fall!" Wuding was afraid, and turned and cultivated himself, thought on the governance of the former kings, revived ruined states, continued broken lines, promoted hidden people, and made clear the principle of honoring the aged; after three years, rulers from far away came to court through many layers of translation, six states in all; this was matching Heaven's time and receiving misfortune and turning it into fortune. So portents are what Heaven uses to warn the Sons of Heaven and feudal lords; bad dreams are used to warn officers and grand officers. Thus portents cannot overcome good government, and bad dreams cannot overcome good conduct; when governance reaches its utmost, misfortune turns into fortune. Hence the Book of Documents says: "Calamity made by Heaven can still be avoided; calamity made by oneself cannot be escaped."

石讎曰：“春秋有忽然而足以亡者，國君不可以不慎也！妃妾不一，足以亡；公族不親，足以亡；大臣不任，足以亡；國爵不用，足以亡；親佞近讒，足以亡；舉百事不時，足以亡；使民不節，足以亡；刑罰不中，足以亡；內失眾心，足以亡；外嫚大國，足以亡。”

Shi Chou said: "The Spring and Annals record things that arise suddenly and suffice to destroy a state; a ruler must not fail to be careful! Consorts and concubines not being single-minded suffice to destroy; the ducal clan not being close suffices to destroy; great ministers not being employed suffices to destroy; the state's ranks not being used suffices to destroy; being close to flatterers and near to slanderers suffices to destroy; undertaking the hundred affairs out of season suffices to destroy; employing the people without restraint suffices to destroy; punishments not being fitting suffices to destroy; losing the people's hearts within suffices to destroy; slighting great states without suffices to destroy."

夫福生於隱約，而禍生於得意，齊頃公是也。齊頃公、桓公之子孫也，地廣民眾，兵強國富，又得霸者之餘尊，驕蹇怠傲，未嘗肯出會同諸侯，乃興師伐魯，反敗衛師於新築，輕小嫚大之行甚。俄而晉魯往聘，以使者戲，二國怒，歸求黨與助，得衛及曹，四國相輔期戰於鞍，大敗齊師，獲齊頃公，斬逢醜父，於是戄然大恐，賴逢醜父之欺，奔逃得歸。弔死問疾，七年不飲酒，不食肉，外金石絲竹之聲，遠婦女之色，出會與盟，卑下諸侯，國家內得行義，聲問震乎諸侯，所亡之地弗求而自為來，尊寵不武而得之，可謂能詘免變化以致之，故福生於隱約，而禍生於得意，此得失之效也。

Fortune arises from obscurity and hardship, and misfortune arises from success; Duke Qing of Qi is an example. Duke Qing of Qi was a descendant of Duke Huan, with broad land and many people, strong troops and a rich state, and had also received the honor left by a hegemon; he was proud and negligent, and never would go out to meet with the feudal lords. So he raised troops to attack Lu and on the way back defeated the army of Wei at Xinzhu; his contempt for small states and slighting of great states was excessive. Soon Jin and Lu came on a mission, and he made fun of the envoys; the two states were angered, went back, sought allies, and obtained Wei and Cao; the four states aided one another and agreed to fight at An and utterly defeated the army of Qi, captured Duke Qing of Qi, and killed Feng Choufu, whereupon he was terrified and greatly afraid, and thanks to Feng Choufu's deception he escaped and returned. He mourned the dead and comforted the sick, for seven years did not drink wine or eat meat, rejected the sound of metal, stone, silk, and bamboo, kept away from the beauty of women, went out to meet and make covenants, humbled himself before the feudal lords, and within the state was able to practice righteousness, so that his reputation shook the feudal lords; the land he had lost came back without being sought, and honor and favor were gained without force of arms; he may be said to have been able to humble himself and avoid misfortune and by change to bring it about. So fortune arises from obscurity and hardship and misfortune arises from success; this is the proof of gain and loss.

大功之效，在於用賢積道，浸章浸明；衰滅之過，在於得意而怠，浸蹇浸亡，晉文公是其效也。晉文公出亡，修道不休，得至於饗國，饗國之時，上無明天子，下無賢方伯，強楚主會，諸侯背畔，天子失道，出居於鄭。文公於是憫中國之微，任咎犯、先軫、陽處父，畜愛百姓，厲養戎士，四年政治內定，則舉兵而伐衛，執曹伯，還敗強楚，威震天下，明王法率諸侯而朝天子，莫敢不聽，天下曠然平定，周室尊顯，故曰大功之效，在於用賢積道，浸章浸明，文公於是霸功立，期至意得湯武之心，作而忘其眾，一年三用師，且弗休息。遂進而圍許，兵亟弊不能服，罷諸侯而歸，自此而怠政事，為狄泉之盟，不親至，信衰誼缺，如羅不補，威武詘折不信，則諸侯不朝，鄭遂叛，夷狄內侵，衛遷於商止。故曰：衰滅之過，在於得意而怠，浸蹇浸亡。

The proof of great merit lies in employing the worthy and accumulating the Way, gradually becoming clear; the fault of decline and ruin lies in becoming complacent and negligent in success, gradually falling into hardship and then ruin; Duke Wen of Jin is the proof. Duke Wen of Jin went into exile, cultivated the Way without ceasing, and so was able to reach and possess his state. When he had the state, there was no enlightened Son of Heaven above and no worthy regional lord below; strong Chu presided over the covenant, the feudal lords turned away, the Son of Heaven lost the Way and lived in exile at Zheng. Duke Wen then pitied the weakness of the Central States, employed Jiu Fan, Xian Zhen, and Yang Chufu, nourished and cherished the people, encouraged and trained his warriors, and after four years of inner order he raised troops to attack Wei, captured the Earl of Cao, turned back and defeated strong Chu, his might shaking the world; he made the king's law clear and led the feudal lords to court the Son of Heaven, and none dared disobey; the world was broad and settled and the house of Zhou was honored; therefore it is said that the proof of great merit lies in employing the worthy and accumulating the Way, gradually becoming clear. When Duke Wen achieved hegemony, his hopes had risen and he was satisfied, and he had the heart of Tang and Wu; he rose and forgot his people, using troops three times in a year without rest. Then he advanced and besieged Xu; the army was repeatedly exhausted and could not subdue it, so he stopped the feudal lords and returned; from then on he grew negligent of government, and when the covenant at Ditan was made, he did not attend in person; trust waned and goodwill diminished, like a net broken and not mended, his authority bent and was not trusted, and then the feudal lords did not come to court; Zheng then rebelled, the barbarians invaded within, and Wei moved to Shangzhi. So it is said: the fault of decline and ruin lies in becoming complacent and negligent in success, gradually falling into hardship and then ruin.

田子方侍魏文侯坐，太子擊趨而入見，賓客群臣皆起，田子方獨不起，文侯有不說之色，太子亦然，田子方稱曰：“為子起歟？無如禮何！不為子起歟？無如罪何！請為子誦楚恭王之為太子也，將出之雲夢，遇大夫工尹，工尹遂趨避家人之門中，太子下車從之家人之門中曰：‘子大夫何為其若是？吾聞之，敬其父者不兼其子，兼其子者不祥莫大焉，子大夫何為其若是？’工尹曰：‘向吾望見子之面，今而後記子之心，審如此，汝將何之？’”文侯曰：“善。”太子擊前誦恭王之言，誦三遍而請習之。

Tian Zifang was seated in attendance on Marquis Wen of Wei when Crown Prince Ji hurried in to pay his respects; the guests and ministers all rose, but Tian Zifang alone did not rise. Marquis Wen showed displeasure, and so did the Crown Prince. Tian Zifang said: "If I rise for you, what then of ritual! If I do not rise for you, what then of the offense! Let me recite for you what happened when King Gong of Chu was Crown Prince and was about to go to Yunmeng: he met a grand officer, Gongyin, who hurried to hide in a commoner's gate; the Crown Prince got down from his carriage and followed him into the commoner's gate and said: 'Why does the Grand Officer do this? I have heard that one who respects his father does not include his son, and one who includes his son, no ill omen is greater; why does the Grand Officer do this?' Gongyin said: 'Earlier I saw your face, and from now on I will remember your heart; if it is truly like this, where will you go?'" Marquis Wen said: "Good." Crown Prince Ji stepped forward and recited King Gong's words, reciting them three times and asking to become familiar with them.

子贛之承，或在塗，見道側巾幣布擁蒙而衣衰，其名曰丹綽。子贛問焉，曰：“此至承幾何？”嘿然不對。子贛曰：“人問乎己而不應，何也？”屏其擁蒙而言曰：“望而黷人者，仁乎？睹而不識者，智乎？輕侮人者，義乎？”子贛下車曰：“賜不仁，過聞三言，可復聞乎？”曰：“是足於子矣，吾不告子。”於是子贛三偶則式，五偶則下。

Zigong was going to Cheng and was sometimes on the road when he saw a man by the roadside whose head was covered with a cloth and who wore mourning dress; his name was Dan Chuo. Zigong asked him: "How far is it from here to Cheng?" He was silent and did not answer. Zigong said: "When others ask him he does not respond; why?" He lifted the cloth from his head and said: "To look at someone and slight him, is it benevolent? To see someone and not recognize him, is it wise? To insult others lightly, is it righteous?" Zigong got down from the carriage and said: "I, Ci, am not benevolent, and have misheard three sentences; may I hear again?" He said: "This is enough for you; I will not tell you." Then Zigong, upon meeting three carriages, leaned on the rail, and upon meeting five, got down.

孫叔敖為楚令尹，一國吏民皆來賀，有一老父衣麤衣，冠白冠，後來吊，孫叔敖正衣冠而出見之，謂老父曰：“楚王不知臣不肖，使臣受吏民之垢，人盡來賀，子獨後來吊，豈有說乎？”父曰：“有說，身已貴而驕人者民去之；位已高而擅權者君惡之；祿已厚而不知足者患處之。”孫叔敖再拜曰：“敬受命，願聞餘教。”父曰：“位已高而意益下，官益大而心益小，祿已厚而慎不敢取；君謹守此三者足以治楚矣。

Sunshu Ao became prime minister of Chu, and all the officials and people of the state came to congratulate him. An old man in coarse clothes and a white cap came late to offer condolences. Sunshu Ao adjusted his clothes and cap and came out to see him, saying to the old man: "The King of Chu did not know I am unworthy and let me receive the disgrace of the officials and people; everyone came to congratulate me, and you alone came late to offer condolences; do you have a reason?" The old man said: "I have a reason. One who is already noble and is proud toward others, the people leave him; one who is already high in position and monopolizes power, his ruler hates him; one who is already generous in salary and does not know satisfaction, disaster lies in wait for him." Sunshu Ao bowed twice and said: "I respectfully receive your command and wish to hear the rest of your teaching." The old man said: "When one's position is already high, let one's mind be even lower; when one's office is greater, let one's heart be smaller; when one's salary is already generous, be careful and dare not take more; if you keep these three carefully, you will suffice to govern Chu."

魏安釐王十一年，秦昭王謂左右曰：“今時韓魏與秦孰強？”對曰：“不如秦強。”王曰：“今時如耳魏齊與孟嘗芒卯孰賢？”對曰：“不如孟嘗芒卯之賢。”王曰：“以孟嘗芒卯之賢，率強韓魏以攻秦，猶無奈寡人何也？今以無能如耳魏齊而率強韓魏以伐秦，其無奈寡人何，亦明矣！”左右皆曰然，申旗伏瑟而對曰：“王之料天下過矣。當六晉之時，智氏最強，滅範中行氏，又率韓魏之兵以圍趙襄子於晉陽，決晉水以灌晉陽之城，不滿者三板，智伯行水，魏宣子御，韓康子為驂乘，智伯曰：‘吾始不知水可以亡人國也，乃今知之；汾水可以灌安邑，絳水可以灌平陽。’魏宣子肘韓康子，康子履魏宣子之足，肘足接於車上，而智氏分，身死國亡，為天下笑。今秦雖強不過智氏，韓魏雖弱，尚賢其在晉陽之下也，此方其用肘足之時，願王之必勿易也。”於是秦王恐。

In the eleventh year of King Anxi of Wei, King Zhao of Qin said to his attendants: "Now who is stronger, Han and Wei or Qin?" They replied: "They are not as strong as Qin." The king said: "Now who is more worthy, Ru Er and Wei Qi, or Mengchang and Mang Mao?" They replied: "They are not as worthy as Mengchang and Mang Mao." The king said: "With the worth of Mengchang and Mang Mao, leading strong Han and Wei to attack Qin, they still could do nothing to me; now with the incompetent Ru Er and Wei Qi leading strong Han and Wei to attack Qin, that they can do nothing to me is also clear!" His attendants all agreed. Shen Qi, leaning on his zither, replied: "Your Majesty overestimates the world. At the time of the Six Jin, the Zhi clan was strongest, destroyed the Fan and Zhonghang clans, and led the troops of Han and Wei to besiege Zhao Xiangzi at Jinyang, breaking open the Jin River to flood the city of Jinyang until only three boards of wall remained. Zhi Bo inspected the water, with Wei Xuanzi driving the carriage and Han Kangzi as spearman. Zhi Bo said: 'At first I did not know that water could ruin a person's state; now I know; the Fen River can flood Anyi and the Jiang River can flood Pingyang.' Wei Xuanzi nudged Han Kangzi with his elbow and Kangzi stepped on Wei Xuanzi's foot; their elbow and foot touched in the carriage, and the Zhi clan was carved up, its master dead and its state lost, and laughed at by the world. Now Qin, though strong, does not exceed the Zhi clan; Han and Wei, though weak, are still more worthy than they were at the foot of Jinyang's walls; this is exactly the moment of their elbow and foot, and I hope Your Majesty will certainly not be careless." Then the King of Qin was afraid.

魏公子牟東行，穰侯送之曰：“先生將去冉之山東矣，獨無一言以教冉乎？”魏公子牟曰：“微君言之，牟幾忘語君，君知夫官不與勢期，而勢自至乎？勢不與富期，而富自至乎？富不與貴期，而貴自至乎？貴不與驕期，而驕自至乎？驕不與罪期，而罪自至乎？罪不與死期，而死自至乎？”穰侯曰：“善，敬受明教。”

Prince Mou of Wei was heading east, and the Marquis of Rang saw him off, saying: "Master, you are about to leave Ran for east of the mountains; do you have not a single word to teach Ran?" Prince Mou of Wei said: "Had you not said that, I would almost have forgotten to tell you. Do you know that office does not make an appointment with power, yet power comes by itself? Power does not make an appointment with wealth, yet wealth comes by itself? Wealth does not make an appointment with nobility, yet nobility comes by itself? Nobility does not make an appointment with arrogance, yet arrogance comes by itself? Arrogance does not make an appointment with offense, yet offense comes by itself? Offense does not make an appointment with death, yet death comes by itself?" The Marquis of Rang said: "Good; I respectfully receive your clear teaching."

高上尊賢，無以驕人；聰明聖智，無以窮人；資給疾速，無以先人；剛毅勇猛，無以勝人。不知則問，不能則學。雖智必質，然後辯之；雖能必讓，然後為之；故士雖聰明聖智，自守以愚；功被天下，自守以讓；勇力距世，自守以怯；富有天下，自守以廉；此所謂高而不危，滿而不溢者也。

Lofty and honoring the worthy, do not use it to be proud toward others; intelligent, sage, and wise, do not use it to make others suffer hardship; quick and nimble in resources, do not use it to get ahead of others; firm, resolute, and brave, do not use it to overcome others. If you do not know, ask; if you cannot, learn. Even if you have wisdom, you must be plain before you argue; even if you have ability, you must yield before you act. So a scholar, though intelligent, sage, and wise, guards himself with simplicity; though his merit covers the world, he guards himself with modesty; though his courage and strength can withstand a whole age, he guards himself with timidity; though he is rich as the world, he guards himself with integrity; this is what is called being high without danger and full without overflow.

齊桓公為大臣具酒，期以日中，管仲後至，桓公舉觴以飲之，管仲半棄酒。桓公曰：“期而後至，飲而棄酒，於禮可乎？”管仲對曰：“臣聞酒入舌出，舌出者言失，言失者身棄，臣計棄身不如棄酒。”桓公笑曰：“仲父起就坐。楚恭王與晉厲公戰於鄢陵之時，司馬子反渴而求飲，豎穀陽持酒而進之，子反曰：‘退，酒也。’穀陽曰：‘非酒也。’子反又曰：‘退，酒也。’穀陽又曰：‘非酒也。’子反受而飲之，醉而寢。恭王欲復戰，使人召子反，子反辭以心疾，於是恭王駕往入幄，聞酒臭曰：‘今日之戰，所恃者司馬，司馬至醉如此，是亡吾國而不恤吾眾也，吾無以復戢矣！’於是乃誅子反以為戮，還師。”夫穀陽之進酒也，非以妒子反忠，愛之而適足以殺之，故曰：“小忠，大忠之賊也；小利，大利之殘也。好戰之臣，不可不察也！”

Duke Huan of Qi prepared wine for his high ministers and set the time for midday. Guan Zhong arrived late, and the Duke raised a cup and made him drink. Guan Zhong drank half and threw the rest away. The Duke said, "You agreed on a time but came late, and you drank but threw the wine away; is that permissible in ritual?" Guan Zhong replied, "I have heard that when wine goes in, the tongue comes out; when the tongue comes out, speech goes wrong; a man whose speech goes wrong has himself cast aside. I calculated that it is better to cast away the wine than to cast away myself." The Duke smiled and said, "Uncle Zhong, get up and take your seat. When King Gong of Chu and Duke Li of Jin fought at Yanling, the Minister of War, Zifan, was thirsty and asked for a drink. His servant Gu Yang brought wine and offered it. Zifan said, 'Take it away, that is wine.' Gu Yang said, 'It is not wine.' Zifan said again, 'Take it away, that is wine.' Gu Yang again said, 'It is not wine.' Zifan took it and drank it, became drunk and fell asleep. King Gong wanted to fight again and sent for Zifan, but Zifan excused himself on grounds of a heart ailment. So King Gong drove his chariot into the tent, smelled the wine and said, 'In today's battle, what I relied on was the Minister of War. The Minister of War is this drunk; this is destroying my state and not caring for my troops. I have no way to fight again!' So he executed Zifan as a warning and withdrew his army." Gu Yang offered the wine not out of jealousy of Zifan; he was loyal to him and loved him, yet that was enough to kill him. So it is said: "Petty loyalty is the thief of great loyalty; petty profit is the ruin of great profit. A minister who loves war must be examined carefully!"

羞小恥以構大怨，貪小利以亡大眾；春秋有其戒，晉先軫是也。先軫欲要功獲名，則以秦不假道之故，請要秦師，襄公曰：“不可。夫秦伯與吾先君有結，先君一日薨而興師擊之，是孤之負吾先君，敗鄰國之交而失孝子之行也。”先軫曰：“先君薨而不弔贈，是無哀吾喪也；興師徑吾地而不假道，是弱吾孤也；且柩畢尚薄屋，無哀吾喪也。”興師。卜曰：“大國師將至，請擊之。”則聽先軫興兵要之殽，擊之，匹馬只輸（輪）無脫者，大結怨構禍於秦；接刃流血，伏屍暴骸，糜爛國家，十有餘年，卒喪其師眾，禍及大夫，憂累後世，故好戰之臣不可不察也。

To take a small shame as an insult and thereby create a great grudge, to covet small gain and thereby lose the multitude: the Spring and Autumn Annals has a warning for this, namely Xian Zhen of Jin. Xian Zhen wanted to win merit and fame, and because Qin had not lent passage, he asked to intercept the Qin army. Duke Xiang said, "We must not. The Earl of Qin had a friendship with my late lord. To raise an army and attack him the moment my late lord has died would be to betray my late lord, ruin relations with a neighboring state and lose the conduct of a filial son." Xian Zhen said, "When our late lord died, he did not come to offer condolences or send funeral gifts, which shows no sympathy for our mourning; he raised an army and marched straight through our land without asking passage, which bullies our orphan; moreover, the coffin is still in a thin-walled shed, and he does not pity our mourning." They raised an army. The divination said, "The army of a great state is about to arrive; attack." They followed Xian Zhen, raised an army and intercepted at Xiao, attacked them, and not one horse or one wheel (the original note reads: wheel) escaped, and they greatly created a grudge and brought disaster upon Qin. Blades met and blood flowed, corpses lay exposed and bones bared, the state was ruined for more than ten years, and in the end he lost his army and multitude, with calamity reaching the grand masters and sorrow burdening later generations. So a minister who loves war must be examined carefully.

魯哀公問孔子曰：“予聞忘之甚者，徙而忘其妻，有諸乎？”孔子對曰：“此非忘之甚者也，忘之甚者忘其身。”哀公曰：“可得聞與？”對曰：“昔夏桀貴為天子，富有天下，不修禹之道，毀壞闢法，裂絕世祀，荒淫於樂，沈酗於酒，其臣有左師觸龍者，諂諛不止，湯誅桀，左師觸龍者，身死，四支不同壇而居，此忘其身者也。”哀公愀然變色曰：“善！”

Duke Ai of Lu asked Confucius, "I have heard that the most forgetful person, when moving house, forgets his wife. Is there such a thing?" Confucius replied, "That is not the most forgetful. The most forgetful is one who forgets himself." Duke Ai said, "May I hear about it?" He replied, "In the past Jie of Xia was honored as Son of Heaven and possessed all under heaven, but he did not cultivate the Way of Yu, destroyed the laws and standards, split and cut off the generations of sacrifice, was dissolute in music and sunk in drunkenness. His minister, Left Teacher Chu Long, flattered him without ceasing. When Tang executed Jie, Left Teacher Chu Long himself died, and his four limbs did not rest in the same altar. These were people who forgot themselves." Duke Ai's face changed and he said, "Good!"

孔子之周，觀於太廟右陛之前，有金人焉，三緘其口而銘其背曰：“古之慎言人也，戒之哉！戒之哉！無多言，多口多敗；無多事，多事多患。安樂必戒，無行所悔。勿謂何傷，其禍將長；勿謂何害，其禍將大；勿謂何殘，其禍將然；勿謂莫聞，天妖伺人；熒熒不滅，炎炎奈何；涓涓不壅，將成江河；綿綿不絕，將成網羅；青青不伐，將尋斧柯；誠不能慎之，禍之根也；曰是何傷？禍之門也。強梁者不得其死，好勝者必遇其敵；盜怨主人，民害其貴。君子知天下之不可蓋也，故後之下之，使人慕之；執雌持下，莫能與之爭者。人皆趨彼，我獨守此；眾人惑惑，我獨不從；內藏我知，不與人論技；我雖尊高，人莫害我。夫江河長百穀者，以其卑下也；天道無親，常與善人；戒之哉！戒之哉！”孔子顧謂弟子曰：“記之，此言雖鄙，而中事情。詩曰：‘戰戰兢兢，如臨深淵，如履薄冰’。行身如此，豈以口遇禍哉！”

When Confucius went to Zhou, he viewed the front of the right steps of the Grand Temple, where there was a bronze figure whose mouth was sealed with three seals, and on its back was inscribed: "The man of old who was careful with words: be warned! Be warned! Do not speak much; much speech brings much ruin. Do not meddle much; much meddling brings much trouble. In ease and comfort always be warned; do not do what you will regret. Do not say 'what harm is there'; the calamity will last long. Do not say 'what hindrance is there'; the calamity will be great. Do not say 'what injury is there'; the calamity will blaze up. Do not say 'no one hears'; the spirits of Heaven are watching people. A faint fire left unquenched, what will you do when it roars? A tiny stream left unblocked will become a river; threads left unbroken will become a net; green shoots left uncut will need the axe. If one truly cannot be careful, this is the root of calamity; saying 'what harm is there' is the gate of calamity. The violent do not die a natural death; those who love to win must meet their match. Robbers resent the master of the house, and the people harm their nobles. The gentleman knows that the world cannot be covered over, so he puts himself behind and below, which makes people admire him; holding to softness and staying low, there is no one who can contend with him. Everyone heads that way, but I alone hold to this way; the multitude is confused, but I alone do not follow; inside I hide my wisdom and do not compete with people in skill; though I am honored, no one harms me. The rivers and seas become the chiefs of the valleys because they stay low; the Way of Heaven has no partiality and always helps the good. Be warned! Be warned!" Confucius turned to his disciples and said, "Remember this. These words, though plain, strike at the heart of the matter. The Classic of Poetry says: 'Trembling and cautious, as if facing a deep abyss, as if treading on thin ice.' If one conducts oneself like this, how could calamity ever come through the mouth!"

魯哀侯棄國而走齊，齊侯曰：“君何年之少而棄國之蚤？”魯哀侯曰：“臣始為太子之時，人多諫臣，臣受而不用也；人多愛臣，臣愛而不近也，是則內無聞而外無輔也。是猶秋蓬，惡於根本而美於枝葉，秋風一起，根且拔也。”

Marquis Ai of Lu abandoned his state and fled to Qi. The Marquis of Qi said, "Why did you, so young, abandon your state so early?" Marquis Ai of Lu said, "When I first served as crown prince, many people remonstrated with me, and I accepted but did not use their advice; many people loved me, and I loved them but did not draw close. Thus within I had nothing seen or heard, and outside I had no support. It is like the autumn tumbleweed, whose root is ugly while its branches and leaves are beautiful; when the autumn wind rises, the root will be pulled up."

孔子行遊中路聞哭者聲，其音甚悲，孔子曰：“驅之！驅之！前有異人音。”少進，見之，丘吾子也，擁鐮帶索而哭，孔子闢車而下，問曰：“夫子非有喪也？何哭之悲也。”丘吾子對曰：“吾有三失。”孔子曰：“願聞三失。”丘吾子曰：“吾少好學問，周遍天下，還後吾親亡，一失也。事君奢驕，諫不遂，是二失也。厚交友而後絕，三失也。樹欲靜乎風不定，子欲養吾親不待；往而不來者，年也；不可得再見者，親也。請從此辭。”則自刎而死。孔子曰：“弟子記之，此足以為戒也。”於是弟子歸養親者十三人。

Confucius was traveling when he heard on the road the sound of someone weeping, and the sound was very sad. Confucius said, "Drive on! Drive on! Ahead is the voice of an unusual person." After advancing a little, he saw him: it was Qiu Wuzi, holding a sickle and carrying a rope, weeping. Confucius left his carriage and got down and asked, "Sir, have you suffered a bereavement? Why do you weep so sadly?" Qiu Wuzi replied, "I have three losses." Confucius said, "I wish to hear the three losses." Qiu Wuzi said, "When young I loved learning and traveled all over the world; when I returned my parents had died; this is the first loss. In serving my ruler I was extravagant and arrogant, and my remonstrance could not succeed; this is the second loss. I treated my friends generously and later we broke off; this is the third loss. The tree wants to be still but the wind will not stop; the son wants to care for his parents but they are not there to wait for him; what goes and does not return is the years; what cannot be seen again is one's parents. Let me take my leave here." He then killed himself and died. Confucius said, "Disciples, remember this; it is enough to serve as a warning." Thereupon thirteen disciples went home to care for their parents.

孔子論詩至於正月之六章，戄然曰：“不逢時之君子，豈不殆哉？從上依世則廢道，違上離俗則危身；世不與善，己獨由之，則曰非妖則孽也；是以桀殺關龍逢，紂殺王子比干，故賢者不遇時，常恐不終焉。詩曰：‘謂天蓋高，不敢不局；謂地蓋厚，不敢不蹐。’此之謂也。”

When Confucius discussed the Classic of Poetry and came to the sixth stanza of "The First Month," he was alarmed and said, "A gentleman who does not meet his time, is he not in danger? If he follows those above and follows the age, he abandons the Way; if he goes against those above and leaves the customs, he endangers himself. The age does not approve of goodness, and if he walks this road alone, people say that he is either a demon or a monster. For this reason Jie killed Guan Longfeng and Zhou killed Prince Bigan, so worthy men who do not meet their time are often afraid of not coming to a good end. The Classic of Poetry says: 'Though they say Heaven is high, one dares not but stoop; though they say Earth is thick, one dares not but tread lightly.' This is what is meant."

孔子見羅者，其所得者皆黃口也，孔子曰：“黃口盡得，大爵獨不得，何也？”羅者對曰：“黃口從大爵者不得，大爵從黃口者可得。”孔子顧謂弟子曰：“君子慎所從，不得其人則有羅網之患。”

Confucius saw a man setting a net, and all that he caught were yellow-mouthed fledglings. Confucius said, "You caught all the fledglings but not the large birds alone; why?" The man setting the net replied, "A fledgling that follows the large birds cannot be caught, but a large bird that follows the fledglings can be caught." Confucius turned to his disciples and said, "The gentleman must be careful about whom he follows; if he does not get the right people, he will suffer the misfortune of the net."

修身正行，不可以不慎：嗜慾使行虧，讒諛亂正心，眾口使意回，憂患生於所忽，禍起於細微，汙辱難湔灑，敗事不可後追，不深念遠慮，後悔當幾何？夫徼倖者，伐性之斧也；嗜慾者，逐禍之馬也；謾諛者，窮辱之舍也；取虐於人者，趨禍之路也，故曰去徼倖，務忠信，節嗜慾，無取虐於人，則稱為君子，名聲常存。怨生於不報，禍生於多福，安危存於自處，不困在於蚤豫，存亡在於得人，慎終如始，乃能長久。能行此五者，可以全身，己所不欲，勿施於人，是謂要道也。

In cultivating oneself and rectifying one's conduct, one cannot but be careful: appetites and desires make conduct deficient, slander and flattery disturb the upright heart, the voices of the crowd turn one's intentions around, worries arise from what is neglected, calamity rises from the tiniest things, a stain is hard to wash out, a ruined thing cannot be recovered afterward; without deep thought and far-reaching consideration, how much regret there will be! Luck is an axe that fells one's life; appetites and desires are horses that chase after calamity; deceit and flattery are the lodging of distress and shame; taking cruelty from others is the road that rushes toward calamity. So it is said: get rid of luck, devote oneself to loyalty and good faith, restrain appetites and desires, and do not take cruelty from others, and one is called a gentleman and his name will always endure. Resentment arises from not repaying; calamity arises from having too much good fortune; safety and danger lie in how one conducts oneself; not being in distress lies in preparing early; survival and ruin lie in winning people; being careful at the end as at the beginning is how one lasts long. One who can carry out these five can preserve himself. What one does not want for oneself, do not impose on others: this is called the essential Way.

顏回將西遊，問於孔子曰：“何以為身？”孔子曰：“恭敬忠信，可以為身。恭則免於眾，敬則人愛之，忠則人與之，信則人恃之；人所愛，人所與，人所恃，必免於患矣，可以臨國家，何況於身乎？故不比數而比疏，不亦遠乎？不修中而修外，不亦反乎？不先慮事，臨難乃謀，不亦晚乎？”

When Yan Hui was about to travel west, he asked Confucius, "What should I use to establish myself?" Confucius said, "Reverence, respect, loyalty and good faith can establish a person. With reverence one is spared by the people; with respect others love him; with loyalty others draw close to him; with good faith others rely on him. One whom others love, draw close to and rely on will surely be free from calamity, and can face a whole state, how much more his own person? So not being close to what is near but close to what is distant, is that not far? Not cultivating the inner but cultivating the outer, is that not backwards? Not considering matters beforehand but planning only when disaster arrives, is that not too late?"

凡司其身，必慎五本：一曰柔以仁，二曰誠以信，三曰富而貴毋敢以驕人，四曰恭以敬，五曰寬以靜。思此五者，則無兇命，用能治敬，以助天時，兇命不至，而禍不來。友人者，非敬人也，自敬也。貴人者，非貴人也，自貴也。昔者吾嘗見天雨金石與血；吾嘗見四月十日並出，有與天滑；吾嘗見高山之崩，深谷之窒，大都王宮之破，大國之滅；吾嘗見高山之為裂，深淵之沙竭，貴人之車裂；吾嘗見稠林之無木，平原為溪谷，君子為御僕；吾嘗見江河干為坑，正冬採榆葉，仲夏雨雪霜，千乘之君，萬乘之主，死而不葬。是故君子敬以成其名，小人敬以除其刑，奈何無戒而不慎五本哉！

In general, one who governs himself must be careful about five roots: first, gentle and humane; second, sincere and trustworthy; third, though rich and noble, not daring to be arrogant to others; fourth, reverent and respectful; fifth, generous and calm. Keeping these five in mind, there is no ominous fate; with them one can order reverence and assist the seasons of Heaven, so that ominous fate does not arrive and calamity does not come. To love others is not to respect others but to respect oneself. To honor others is not to honor others but to honor oneself. In the past I once saw Heaven send down metal, stone and blood; I once saw ten suns come out together on the tenth of the fourth month, some gliding along together with Heaven; I once saw high mountains collapse and deep valleys fill up, the palaces of great capitals destroyed and great states perish; I once saw high mountains split open, the sand of deep abysses dry up, and nobles torn apart by chariots; I once saw dense forests without trees and plains turned into ravines, and gentlemen serving as charioteers; I once saw rivers dry up into pits, elm leaves gathered in midwinter, frost and snow in midsummer, and rulers of a thousand chariots and lords of ten thousand chariots die without burial. For this reason the gentleman uses reverence to complete his name, and the petty man uses reverence to remove his punishment; how could one not be warned and not be careful about the five roots!

魯有恭士，名曰機泛，行年七十，其恭益甚，冬日行陰，夏日行陽，市次不敢不行參，行必隨，坐必危，一食之間，三起不羞，見衣裘褐之士則為之禮，魯君問曰：“機子年甚長矣，不可釋恭乎？”機泛對曰：“君子好恭以成其名，小人學恭以除其刑，對君之坐，豈不安哉？尚有差跌；一食之上，豈不美哉？尚有哽噎；今若泛所謂幸者也，固未能自必，鴻鵠飛沖天，豈不高哉？矰繳尚得而加之；虎豹為猛，人尚食其肉，席其皮；譽人者少，惡人者多，行年七十，常恐斧質之加於泛者，何釋恭為？”

In Lu there was a scholar of reverence and caution named Ji Fan, seventy years old, whose reverence grew even greater. In winter he walked in the shade and in summer in the sun; when staying in the market he did not dare omit the ceremonial greeting; when walking he always followed behind; when sitting he always sat upright; during a single meal he rose three times without shame, and when he saw scholars wearing coarse clothing he bowed to them. The ruler of Lu asked, "Master Ji, you are very old; can't you put down your reverence?" Ji Fan replied, "The gentleman loves reverence to complete his name; the petty man studies reverence to remove his punishment. Sitting before a ruler, is it not comfortable? Yet one may still stumble and fall. Being served a meal, is it not delicious? Yet one may still choke. Now as for a so-called lucky person like me, I cannot count on myself for certain. The swan flies up to heaven, is it not high? Yet the arrow with its cord can still be added to it. Tigers and leopards are fierce, yet people eat their flesh and make mats from their skins. Few praise others and many dislike others; at seventy years old I constantly fear that the axe and block will be applied to me; why should I put down reverence?"

成回學於子路三年，回恭敬不已，子路問其故何也？回對曰：“臣聞之，行者比於鳥，上畏鷹鸇，下畏網羅；夫人為善者少，為讒者多，若身不死，安知禍罪不施。行年七十，常恐行節之虧，回是以恭敬待大命。”子路稽首曰：“君子哉！”

Cheng Hui studied with Zilu for three years, and Hui's reverence never ceased. Zilu asked the reason. Hui replied, "I have heard that a traveler is like a bird, fearing hawks and falcons above and nets below. People who do good are few and those who slander are many; if one is not dead yet, how can one know that calamity and guilt will not be added to him? At seventy years old, I constantly fear that my conduct and integrity are deficient, so I am reverent and await the great decree." Zilu kowtowed and said, "A gentleman indeed!"

孫卿曰：“夫談說之術，齊莊以立之，端誠以處之，堅強以持之，譬稱以諭之，分別以明之，歡欣憤滿以送之，寶之珍之，貴之神之，如是則說常無不行矣。”夫是之謂能貴其所貴。傳曰：“唯君子為能貴其所貴也。”詩云：“無易由言，無曰苟矣。”鬼谷子曰：“人之不善而能矯之者難矣。說之不行，言之不從者，其辯之不明也；既明而不行者，持之不固也；既固而不行者，未中其心之所善也。辯之明之，持之固之，又中其人之所善，其言神而珍，白而分，能入於人之心，如此而說不行者，天下未嘗聞也。此之謂善說。”子貢曰：“出言陳辭，身之得失，國之安危也。”詩云：“辭之繹矣，民之莫矣。”夫辭者人之所以自通也。主父偃曰：“人而無辭，安所用之。”昔子產修其辭，而趙武致其敬；王孫滿明其言，而楚莊以慚；蘇秦行其說，而六國以安；蒯通陳說，而身得以全。夫辭者乃所以尊君、重身、安國、全性者也。故辭不可不修而說不可不善。

Sun Qing (Xunzi) said: "The method of persuasion is to establish it with order and gravity, to hold it with uprightness and honesty, to maintain it with firmness, to make it clear by metaphor and citation, to illuminate it by distinctions, to send it forth with joy and indignation, to treasure it and cherish it, to value it and make it divine; if one does this, persuasion will never fail." This is called being able to value what one values. The commentary says: "Only the gentleman can value what he values." The Classic of Poetry says: "Do not speak lightly; do not say that carelessness will do." Guiguzi said: "It is hard to correct a person who has something not good. If persuasion does not work and one's words are not followed, it is because the argument is not clear; if it is clear but does not work, it is because the holding is not firm; if it is firm and still does not work, it is because it has not struck what the other person likes in his heart. If you argue it and make it clear, hold it and make it firm, and strike what that person likes, and your words are marvelous and precious, clear and distinct, able to enter into people's hearts, then that persuasion will fail is something the world has never heard of. This is called being good at speaking." Zigong said: "Speaking words and setting out phrasing is the gain and loss of one's own person and the safety and danger of the state." The Classic of Poetry says: "When phrasing is harmonious, the people are settled." Phrasing is what people use to reach out for themselves. Zhufu Yan said: "A person without phrasing, what use is he?" In the past Zichan cultivated his phrasing, and Zhao Wu paid him respect; Wangsun Man clarified his words, and King Zhuang of Chu was ashamed; Su Qin carried out his persuasion, and the six states were thereby settled; Kuai Tong set out his persuasion, and his own person was preserved. Phrasing is used to honor the ruler, value one's person, settle the state and preserve life. So phrasing must be cultivated and persuasion must be done well.

趙使人謂魏王曰：“為我殺範痤，吾請獻七十里之地。”魏王曰：“諾”。使吏捕之，圍而未殺。痤自上屋騎危，謂使者曰：“與其以死痤市，不如以生痤市，有如痤死，趙不與王地，則王奈何？故不若與定割地，然後殺痤。”魏王曰：“善”。痤因上書信陵君曰：“痤故魏之免相也。趙以地殺痤而魏王聽之，有如強秦亦將襲趙之慾，則君且奈何？”信陵君言於王而出之。

Zhao sent someone to say to the King of Wei, "Kill Fan Cuo for me, and I will present you with seventy li of land." The King of Wei said, "Good." He sent officers to seize him, and they surrounded him but had not yet killed him. Cuo climbed up on the roof and sat astride the ridge, saying to the envoy, "Rather than make a deal with a dead Cuo, it is better to make a deal with a living Cuo. If Cuo dies and Zhao does not give the King the land, what will the King do? So it is better to settle the cession of land with them first and then kill Cuo." The King of Wei said, "Good." Cuo then wrote to Lord Xinling, saying, "Cuo was originally a dismissed chancellor of Wei. Zhao is using land to have Cuo killed and the King of Wei is going along with it. If mighty Qin should follow Zhao's wishes in the same way, what would you do?" Lord Xinling spoke to the King and had him released.

吳人入荊，召陳懷公，懷公召國人曰：“欲與荊者左，欲與吳者右。”逄滑當公而進曰：“吳未有福，荊未有禍。”公曰：“國勝君出，非禍而奚？”對曰：“小國有是猶復，而況大國乎？楚雖無德，亦不斬艾其民，吳日弊兵，暴骨如莽，未見德焉？天其或者正訓楚也！禍之適吳，何日之有？”陳侯從之。

The people of Wu entered Jing and summoned Duke Huai of Chen. Duke Huai summoned the people of the state and said, "Those who want to side with Jing, stand on the left; those who want to side with Wu, stand on the right." Pang Hua advanced before the Duke and said, "Wu has no blessing yet, and Jing has no calamity yet." The Duke said, "The state is defeated and its ruler has fled; if that is not calamity, what is?" He replied, "A small state that has suffered this can still recover, how much more a great state? Though Chu has no virtue, it does not butcher its people, while Wu tires its army day after day and its exposed bones are like clumps of grass; I do not see where the virtue lies. Perhaps Heaven is just now admonishing Chu! Calamity will fall on Wu, and how many days will it take?" The Marquis of Chen followed him.

桓公立仲父，致大夫曰：“善吾者入門而右，不善吾者入門而左。”有中門而立者，桓公問焉。對曰：“管子之知，可與謀天下，其強可與取天下。君恃其信乎？內政委焉；外事斷焉。驅民而歸之，是亦可奪也。”桓公曰：“善。”乃謂管仲：“政則卒歸於子矣，政之所不及，唯子是匡。”管仲故築三歸之臺，以自傷於民。

Duke Huan established Uncle Zhong (Guan Zhong), and assembled the grand masters, saying, "Those who think well of me, enter the gate and go right; those who think ill of me, enter the gate and go left." There was one who stood in the middle of the gate, and Duke Huan asked him. He replied, "Master Guan's wisdom is such that one can plan the world with him; his strength is such that one could use it to seize the world. Do you rely on his good faith? You entrust domestic government to him; external affairs are decided by him. If he drives the people to follow him, you too can be seized." Duke Huan said, "Good." He then said to Guan Zhong, "Government is finally entrusted to you; what government cannot reach, you alone will correct." Guan Zhong therefore built the Three Returns Terrace in order to diminish himself in the eyes of the people.

齊宣王出獵於社山，社山父老十三人相與勞王，王曰：“父老苦矣！”謂左右賜父老田不租，父老皆拜，閭丘先生不拜。王曰：“父老以為少耶？”謂左右復賜父老無徭役，父老皆拜，閭丘先生又不拜。王曰：“拜者去，不拜者前。”曰：“寡人今觀父老幸而勞之，故賜父老田不租，父老皆拜，先生獨不拜，寡人自以為少，故賜父老無徭役，父老皆拜，先生又獨不拜，寡人得無有過乎？”閭丘先生對曰：“惟聞大王來遊，所以為勞大王，望得壽於大王，望得富於大王，望得貴於大王。”王曰：“天殺生有時，非寡人所得與也，無以壽先生；倉廩雖實，以備災害，無以富先生；大官無缺，小官卑賤，無以貴先生。”閭丘先生對曰：“此非人臣所敢望也。願大王選良富家子，有修行者以為吏，平其法度，如此臣少可以得壽焉；春秋冬夏，振之以時，無煩擾百姓，如是臣可少得以富焉；願大王出令，令少者敬長，長者敬老，如是臣可少得以貴焉；今大王幸賜臣田不租，然則倉廩將虛也。賜臣無徭役，然則官府無使焉，此固非人臣之所敢望也。”齊王曰：“善。願請先生為相。”

King Xuan of Qi went out hunting at Mount She, and thirteen village elders of Mount She came together to console the king. The king said, "Elders, you have toiled!" He told his attendants to grant the elders land free of tax; the elders all bowed, but Master Lüqiu did not bow. The king said, "Do the elders think it too little?" He told his attendants to grant the elders exemption from labor service; the elders all bowed, and Master Lüqiu again did not bow. The king said, "Those who bowed, withdraw; those who did not bow, come forward." He said, "Now I have seen the elders and fortunately been able to console them, so I granted the elders land free of tax, and they all bowed, but you alone did not bow; I thought it too little, so I granted the elders exemption from labor service, and they all bowed, but you again alone did not bow; surely I have not made a mistake?" Master Lüqiu replied, "I only heard that Your Majesty was traveling, and so came to console Your Majesty, hoping to receive longevity from Your Majesty, hoping to receive wealth from Your Majesty, hoping to receive rank from Your Majesty." The king said, "Heaven's killing and giving life have their times and are not what I can give; I have nothing with which to give you longevity. Though the granaries are full, they are used to guard against disaster; I have nothing with which to give you wealth. The great offices have no vacancies and the small offices are lowly; I have nothing with which to give you rank." Master Lüqiu replied, "These are not things a subject would dare hope for. I wish Your Majesty to select as officials the sons of good and wealthy families who have cultivated conduct, so that the laws are fair; in this way I may somewhat gain longevity. In spring, autumn, winter and summer, distribute relief in due season and do not trouble the people; in this way I may somewhat gain wealth. I wish Your Majesty to issue an order that the young respect the elder, and the elder respect the aged; in this way I may somewhat gain rank. Now if Your Majesty fortunately gives me land free of tax, the granaries will be emptied; if you give me exemption from labor service, the government will have no one to employ. These are in truth not things a subject would dare hope for." The King of Qi said, "Good. I would like to ask you to be chancellor."

孝武皇帝時，汾陰得寶鼎而獻之於甘泉宮，群臣賀，上壽曰：“陛下得周鼎。”侍中虞丘壽王獨曰：“非周鼎。”上聞之，召而問曰：“朕得周鼎，群臣皆以為周鼎而壽王獨以為非，何也？壽王有說則生，無說則死。”對曰：“臣壽王安敢無說？臣聞夫周德始產於後稷，長於公劉，大於大王，成於文武，顯於周公，德澤上洞，天下漏泉，無所不通，上天報應，鼎為周出，故名周鼎。今漢自高祖繼周，亦昭德顯行，布恩施惠，六合和同，至陛下之身愈盛，天瑞並至，徵祥畢見。昔始皇帝親出鼎於彭城而不能得。天昭有德，寶鼎自至，此天之所以予漢，乃漢鼎，非周鼎也！”上曰：“善！”群臣皆稱：“萬歲！”是日賜虞丘壽王黃金十斤。

In the time of Emperor Xiaowu, a precious tripod was found at Fenyin and presented at the Ganquan Palace. The assembled ministers offered congratulations and said as a toast, "Your Majesty has obtained the Zhou tripod." Only the palace attendant Yuqiu Shouwang said, "It is not the Zhou tripod." The emperor heard this and summoned him and asked, "I have obtained the Zhou tripod, and the ministers all consider it the Zhou tripod, but Shouwang alone considers it not; why? If Shouwang has an explanation he will live, and if not he will die." He replied, "How would your servant Shouwang dare to be without an explanation? I have heard that Zhou's virtue began with Houji, grew with Gongliu, flourished with the Great King, was completed with Kings Wen and Wu, and shone brightly with the Duke of Zhou. Its virtuous favor reached upward, and all under heaven, like seeping springs, was reached without exception; Heaven responded, and the tripod appeared for Zhou, so it is called the Zhou tripod. Now the Han, from Emperor Gaozu, succeeded Zhou, likewise displaying virtue and manifesting conduct, bestowing kindness, so that the six directions were in concord; by Your Majesty's own time it has flourished even more, auspicious signs from Heaven have all arrived together, and omens and good signs have all appeared. In the past the First Emperor personally had a tripod raised at Pengcheng and could not obtain it. Heaven shows who has virtue, and the precious tripod came of itself; this is what Heaven gives to Han, so it is a Han tripod and not a Zhou tripod!" The emperor said, "Good!" The ministers all cried, "Ten thousand years!" On this day he gave Yuqiu Shouwang ten catties of gold.

晉獻公之時，東郭民有祖朝者，上書獻公曰：“草茅臣東郭民祖朝，願請聞國家之計。”獻公使使出告之曰：“肉食者已慮之矣。藿食者尚何與焉？”祖朝對曰：“大王獨不聞古之將曰桓司馬者，朝朝其君，舉而宴，御呼車，驂亦呼車，御肘其驂曰：‘子何越云為乎？何為借呼車？’驂謂其御曰：‘當呼者呼，乃吾事也，子當御正子之轡銜耳。子今不正轡銜，使馬卒然驚，妄轢道中行人，必逢大敵，下車免劍，涉血履肝者固吾事也。子寧能闢子之轡，下佐我乎？其禍亦及吾身，與有深憂，吾安得無呼車乎？’今大王曰：‘食肉者已慮之矣，藿食者尚何與焉？’設使食肉者一旦失計於廟堂之上，若臣等藿食者，寧得無肝膽塗地於中原之野與？其禍亦及臣之身。臣與有其憂深。臣安得無與國家之計乎？”獻公召而見之，三日與語，無復憂者，乃立以為師也。

In the time of Duke Xian of Jin, among the people of the Eastern Suburb there was one named Zu Chao, who wrote to Duke Xian saying, "Your thatch-roofed servant Zu Chao, a commoner of the Eastern Suburb, wishes to request to hear the plans of the state." Duke Xian sent an envoy out to tell him, "Those who eat meat have already considered it. What has one who eats bean leaves to do with it?" Zu Chao replied, "Has Your Majesty not heard that in ancient times there was a general called Huan Sima, who went to court in the morning to see his ruler, and as he moved to attend a banquet, the driver called out for the chariot, and the man riding beside him also called out for the chariot. The driver jabbed his elbow at the man beside him and said, 'Why do you overstep your post like this? Why are you calling for the chariot?' The man beside him said to the driver, 'To call out when it is time to call out is my business; you should just keep your reins and bit straight. Now if you do not keep the reins straight and the horses suddenly bolt and trample travelers on the road, you will surely meet a great enemy, and getting down and drawing the sword, treading in blood and stepping on livers, is certainly my business. Could you then put down your reins and come down to help me? That calamity would fall on me too, and I would share your deep worry; how could I not call for the chariot?' Now Your Majesty says: 'Those who eat meat have already considered it; what has one who eats bean leaves to do with it?' If those who eat meat were once to miscalculate in the temple hall, then people like me who eat bean leaves, could we avoid having our livers and gallbladders smeared on the ground on the plains of the central land? That calamity would fall on me as well. I share that deep worry. How could I not take part in the plans of the state?" Duke Xian summoned him and talked with him for three days, with no worries remaining, and appointed him as teacher.

客謂梁王曰：“惠子之言事也善譬，王使無譬，則不能言矣。”王曰：“諾。”明日見，謂惠子曰：“願先生言事則直言耳，無譬也。”惠子曰：“今有人於此而不知彈者，曰：‘彈之狀何若？’應曰：‘彈之狀如彈。’諭乎？”王曰：“未諭也。”“於是更應曰：‘彈之狀如弓而以竹為弦。’則知乎？”王曰：“可知矣。”惠子曰：“夫說者固以其所知，諭其所不知，而使人知之。今王曰無譬則不可矣。”王曰：“善。”

A guest said to the King of Liang, "Master Hui is good at using metaphors when discussing matters; if the King makes him stop using metaphors, he will not be able to speak." The King said, "Good." The next day he met Hui Shi and said, "I hope that when you discuss matters you simply speak plainly and do not use metaphors." Master Hui said, "Suppose there is a man here who does not know what a 'dan' is, and says, 'What shape is a dan?' and one answers, 'The shape of a dan is like a dan.' Is it clear?" The King said, "It is not clear." "Then suppose I change my answer and say, 'The shape of a dan is like a bow, but with a string made of bamboo.' Would he then know?" The King said, "He could know." Master Hui said, "One who persuades originally uses what a person knows to explain what he does not know, so that he comes to know. Now if the King says not to use metaphors, it cannot be done." The King said, "Good."

孟嘗君寄客於齊王，三年而不見用，故客反謂孟嘗君曰：“君之寄臣也，三年而不見用，不知臣之罪也？君之過也？”孟嘗君曰：“寡人聞之，縷因針而入，不因針而急，嫁女因媒而成，不因媒而親。夫子之材必薄矣，尚何怨乎寡人哉？”客曰：“不然，臣聞周氏之嚳，韓氏之盧，天下疾狗也。見菟而指屬，則無失菟矣；望見而放狗也，則累世不能得菟矣！狗非不能，屬之者罪也。”孟嘗君曰：“不然，昔華舟杞梁戰而死，其妻悲之，向城而哭，隅為之崩，城為之，君子誠能刑于內，則物應於外矣。夫土壤且可為忠，況有食谷之君乎？”客曰：“不然，臣見鷦鷯巢於葦苕，著之發毛，建之女工不能為也，可謂完堅矣。大風至，則苕折卵破子死者，何也？其所託者使然也。且夫狐者人之所攻也，鼠者人之所燻也。臣未嘗見稷狐見攻，社鼠見燻也，何則？所託者然也。”於是孟嘗君復屬之齊，齊王使為相。

Lord Mengchang entrusted a guest to the King of Qi, but for three years he was not employed, so the guest returned and said to Lord Mengchang, "You entrusted me, but for three years I was not employed; I do not know whether it is my fault, or yours?" Lord Mengchang said, "I have heard that thread enters because of the needle, but is not urgent because of the needle; a daughter's marriage is accomplished through the matchmaker, but is not made intimate by the matchmaker. Your talent must be shallow, so what do you blame me for?" The guest said, "That is not right. I have heard that Kui of the Zhou family and Lu of the Han family are the fastest dogs in the world. If one sees a rabbit and points to show where it is, the rabbit is never lost; if one only catches sight of it and then releases the dog, one will never get the rabbit for generations! The dog is not unable; it is the fault of the one who points." Lord Mengchang said, "That is not right. In the past Hua Zhou and Qi Liang died in battle, and their wives mourned them, weeping before the city wall, and a corner of the wall collapsed because of it, and the city thereby (the original has an unreadable private-use glyph here). If the gentleman truly can set an example within, then things will respond outside. Even soil can be made loyal, how much more a ruler who eats grain?" The guest said, "That is not right. I have seen the wren build its nest on the reed tips, binding it with hair, so that even a clever woman's handiwork could not make it, and it can be called firm and secure. When a great wind comes, the reed breaks, the eggs crack, and the young die; why? What it relied on made it so. Moreover, foxes are what people attack and rats are what people smoke out. I have never seen the fox in the grain-god's temple attacked or the rat in the earth-god's shrine smoked out; why? What they rely on makes it so." Lord Mengchang then entrusted him to Qi again, and the King of Qi made him chancellor.

陳子說梁王，梁王說而疑之曰：“子何為去陳侯之國而教小國之孤於此乎？”陳子曰：“夫善亦有道，而遇亦有時，昔傅說衣褐帶劍，而築於秕傳之城，武丁夕夢，旦得之，時王也；甯戚飯牛，康衢擊車輻而歌，顧見桓公得之，時霸也；百里奚自賣五羊之皮，為秦人虜，穆公得之，時強也。論若三子之行，未得為孔子駿徒也。今孔子經營天下，南有陳蔡之阨，而北幹景公，二坐而五立，未嘗離也。孔子之時不行，而景公之時怠也。以孔子之聖，不能以時行，說之怠，亦獨能如之何乎？”

Master Chen persuaded the King of Liang, and the King of Liang was pleased but doubted him, saying, "Why did you leave the state of the Marquis of Chen and come to teach the orphan of this small state?" Master Chen said, "Goodness has its way, and meeting has its time. In the past Fu Yue, wearing coarse clothes and carrying a sword, built walls at the city of Bichuan, and Wuding dreamed of him in the night and obtained him in the morning; this is meeting a king. Ning Qi was feeding oxen and sang while tapping the cart spokes on the great road, and Duke Huan turned and saw him and obtained him; this is meeting a hegemon. Baili Xi sold himself for five sheepskins and became a prisoner of the people of Qin, and Duke Mu obtained him; this is meeting a strong state. Judging by the conduct of these three men, they could not even be the outstanding disciples of Confucius. Now Confucius traveled around the world and in the south suffered the hardship between Chen and Cai, and then went north to seek an audience with Duke Jing, sitting twice and standing five times without leaving. Confucius's time did not allow him to proceed, and Duke Jing's time was slack. Even with Confucius's sagehood, he could not proceed in due time and his persuasion was neglected; what then can be done with him alone?"

林既衣韋衣而朝齊景公，齊景公曰：“此君子之服也？小人之服也？”林既逡巡而作色曰：“夫服事何足以端士行乎？昔者荊為長劍危冠，令尹子西出焉；齊短衣而遂偞之冠，管仲隰朋出焉；越文身剪髮，范蠡大夫種出焉；西戎左衽而椎結，由余亦出焉。即如君言，衣狗裘者當犬吠，衣羊裘者當羊鳴，且君衣狐裘而朝，意者得無為變乎？”景公曰：“子真為勇悍矣，今未嘗見子之奇辯也。一鄰之鬥也，千乘之勝也。”林既曰：“不知君之所謂者何也？夫登高臨危而目不眴，而足不陵者，此工匠之勇悍也；入深淵，刺蛟龍，抱黿鼉而出者，此漁夫之勇悍也；入深山，刺虎豹，抱熊羆而出者，此獵夫之勇悍也；不難斷頭，裂腹暴骨，流血中流者，此武士之勇悍也。今臣居廣廷，作色端辯，以犯主君之怒，前雖有乘軒之賞，未為之動也；後雖有斧質之威，未為之恐也；此既之所以為勇悍也。”

Lin Ji appeared before Duke Jing of Qi wearing leather clothes, and Duke Jing said, "Is this a gentleman's dress or a petty man's dress?" Lin Ji drew back with his face changed and said, "How could clothing be enough to rectify a scholar's conduct? In the past Jing used long swords and tall caps, and the Chancellor Zixi came from there; Qi used short clothing and hats with a suiye ornament, and Guan Zhong and Xi Peng came from there; Yue tattooed the body and cut the hair, and Fan Li and the grand master Zhong came from there; the Western Rong wore garments with the lapel to the left and mallet-shaped topknots, and You Yu also came from there. If it were as you say, one who wore dog-fur should bark like a dog and one who wore sheepskin should bleat like a sheep; and since you wear a fox coat to court, I suppose you will not turn into a fox because of it?" Duke Jing said, "You are really fierce, but until now I had not seen your extraordinary eloquence. A single neighbor's quarrel, a victory worthy of a thousand chariots." Lin Ji said, "I do not know what you mean. One who climbs high, faces danger, and yet his eyes do not swim and his feet do not stumble: this is the courage of the craftsman; one who enters the deep, stabs the dragon and comes out holding turtles and crocodiles: this is the courage of the fisherman; one who enters deep mountains, stabs tigers and leopards and comes out holding bears and brown bears: this is the courage of the hunter; one who does not shrink from having his head cut off, his belly split and bones exposed with blood flowing in the middle of the stream: this is the courage of the warrior. Now I stand in the broad court, change my expression and argue correctly, thereby offending the ruler's wrath; even if there were a reward of a carriage before me, I would not be moved by it; even if there were the threat of the axe and block behind me, I would not fear it; this is what counts as courage."

魏文侯與大夫飲酒，使公乘不仁為觴政曰：“飲不釂者浮以大白。”文侯飲而不盡釂，公乘不仁舉曰浮君。君視而不應，侍者曰：“不仁退，君已醉矣。”公乘不仁曰：“周書曰：‘前車覆，後車戒。’蓋言其危，為人臣者不易，為君亦不易。今君已設令，令不行，可乎？”君曰：“善。”舉白而飲，飲畢曰：“以公勝不仁為上客。”

Marquis Wen of Wei drank wine with his grand masters and appointed Gongcheng Buren to manage the rules of drinking, saying, "Those who drink without draining the cup are to be punished with the great white cup." The Marquis drank but did not drain the cup, and Gongcheng Buren raised the wine and said he would punish the ruler. The ruler looked at him but did not respond. An attendant said, "Buren, step back; the ruler is already drunk." Gongcheng Buren said, "The Classic of Documents says: 'When the cart in front overturns, the cart behind takes warning.' This probably speaks of that danger: it is not easy to be a minister and not easy to be a ruler. Now you have already set the order; may the order not be carried out?" The ruler said, "Good." He raised the great white cup and drank, and when he had finished he said, "Make Gongcheng Buren the chief guest."

襄成君始封之日，衣翠衣，帶玉劍，履縞舄，立於游水之上，大夫擁鍾錘，縣令執桴號令，呼：“誰能渡王者於是也？”楚大夫莊辛，過而說之，遂造托而拜謁，起立曰：“臣願把君之手，其可乎？”襄成君忿作色而不言。莊辛遷延沓手而稱曰：“君獨不聞夫鄂君子皙之泛舟於新波之中也？乘青翰之舟，極芘，張翠蓋而犀尾，班麗褂衽，會鐘鼓之音，畢榜枻越人擁楫而歌，歌辭曰：‘濫兮抃草濫予昌枑澤予昌州州●州焉乎秦胥胥縵予乎昭澶秦踰滲惿隨河湖。’鄂君子皙曰：‘吾不知越歌，子試為我楚說之。’於是乃召越譯，乃楚說之曰：‘今夕何夕搴中洲流，今日何日兮，得與王子同舟。蒙羞被好兮，不訾詬恥，心幾頑而不絕兮，知得王子。山有木兮木有枝，心說君兮君不知。’於是鄂君子皙乃修袂，行而擁之，舉繡被而覆之。鄂君子皙，親楚王母弟也。官為令尹，爵為執圭，一榜枻越人猶得交歡盡意焉。今君何以踰於鄂君子皙，臣何以獨不若榜枻之人，願把君之手，其不可何也？”襄成君乃奉手而進之，曰：“吾少之時，亦嘗以色稱於長者矣。未嘗過僇如此之卒也。自今以後，願以壯少之禮謹受命。”

On the day when Lord Xiangcheng was first enfeoffed, he wore kingfisher-colored clothes, carried a jade sword, wore white shoes and stood on the bank of the river; a grand master held the bell mallet, and the district magistrate held the drumstick to give the signal and called out, "Who can ferry the king across here?" Zhuang Xin, a grand master of Chu, was passing by and was pleased, so he stepped forward, entrusted himself and offered his respects, stood up and said, "I wish to hold your hand; may I?" Lord Xiangcheng, indignant, changed his expression and said nothing. Zhuang Xin drew back, folded his hands and said, "Has my lord not heard of Lord Zixi of E, who floated on the Xinbo river? Riding on a blue-green swift boat, with all effort (the original has an unreadable private-use glyph here) shade, spreading a kingfisher canopy and (the original has an unreadable private-use glyph here) rhinoceros tail, with brilliant and beautiful lapels, joined by the sounds of bells and drums; when it ended, the Yue boatman holding the oar sang a song, and the words were in the Yue language (the original keeps the sound without meaning, with a gap in the middle). Lord Zixi of E said, 'I do not know Yue songs; try explaining it for me in Chu speech.' So he summoned a Yue translator, who explained it in Chu speech: 'What night is this night, that we gather by the current in mid-islet? What day is this day, that I may share a boat with a prince? Bearing shame, I receive your kindness, not minding scorn and disgrace; my heart is almost foolish yet does not cease, for I know I have gained the prince. The mountain has trees, the trees have branches; my heart delights in you, but you do not know.' Then Lord Zixi of E (the original has an unreadable private-use glyph here) his long sleeves, went over and embraced him, and raised an embroidered quilt to cover him. Lord Zixi of E was the full brother of the King of Chu by the same mother, held the office of chancellor and the rank of jade-tablet bearer, yet even a Yue boatman was able to share joy and exhaust his feelings with him. Now by what is my lord superior to Lord Zixi of E, and by what am I alone inferior to the boatman, that I wish to hold my lord's hand and it cannot be?" Lord Xiangcheng then offered his hands respectfully and said, "When I was young, I too was once praised by elders for my looks. I have never met with insult so suddenly as this. From now on I wish to accept your commands respectfully with the courtesy due to a man in his prime."

雍門子周以琴見乎孟嘗君。孟嘗君曰：“先生鼓琴亦能令文悲乎？”雍門子周曰：“臣何獨能令足下悲哉？臣之所能令悲者，有先貴而後賤，先富而後貧者也。不若身材高妙，適遭暴亂，無道之主，妄加不道之理焉；不若處勢隱絕，不及四鄰，詘折儐厭，襲於窮巷，無所告愬；不若交歡相愛無怨而生離，遠赴絕國，無復相見之時；不若少失二親，兄弟別離，家室不足，憂蹙盈。當是之時也，固不可以聞飛鳥疾風之聲，窮窮焉固無樂已。凡若是者，臣一為之徽膠援琴而長太息，則流涕霑衿矣。今若足下千乘之君也，居則廣廈邃房，下羅帷，來清風，倡優侏儒處前選進而諂諛；燕則鬥象棋而舞鄭女，激楚之切風，練色以淫目，流聲以虞耳；水遊則連方舟，載羽旗，鼓吹乎不測之淵；野遊則馳騁弋獵乎平原廣囿，格猛獸；入則撞鐘擊鼓乎深宮之中。方此之時，視天地曾不若一指，忘死與生，雖有善琴者，固未能令足下悲也。”孟嘗君曰：“否！否！文固以為不然。”雍門子周曰：“然臣之所為足下悲者一事也。夫聲敵帝而困秦者君也；連五國之約，南面而伐楚者又君也。天下未嘗無事，不從則橫，從成則楚王，橫成則秦帝。楚王秦帝，必報讎於薛矣。夫以秦、楚之強而報讎於弱薛，譽之猶摩蕭斧而伐朝菌也，必不留行矣。天下有識之士無不為足下寒心酸鼻者。千秋萬歲後，廟堂必不血食矣。高臺既以壞，曲池既以漸，墳墓既以下而青廷矣。嬰兒豎子樵採薪蕘者，蹢躅其足而歌其上，眾人見之，無不愀焉，為足下悲之曰：‘夫以孟嘗君尊貴乃可使若此乎？’”於是孟嘗君泫然泣涕，承睫而未殞，雍門子周引琴而鼓之，徐動宮徵，微揮羽角，切終而成曲，孟嘗君涕浪汗增，欷而就之曰：“先生之鼓琴令文立若破國亡邑之人也。”

Yongmen Zizhou presented himself to Lord Mengchang with a zither. Lord Mengchang said, "Master, can your zither playing also make me sad?" Yongmen Zizhou said, "How can I alone make you sad? Those whom I can make sad are those who were first noble and later lowly, first rich and later poor. Or those whose talents are tall and fine yet meet with violence and chaos, a ruler without the Way who heaps on them unreasonable demands; or those who live in hidden and isolated places, unable to keep up with their four neighbors, bent, cast aside and suppressed, piled up in a poor alley with nowhere to tell it; or those who shared joy and loved each other without resentment but are separated while alive, going to a far remote land, with no time when they will see each other again; or those who lost both parents when young, whose brothers are parted and whose household is insufficient, with sorrow filling (the original has an unreadable private-use glyph here). At just such a time one certainly cannot bear to hear the sound of flying birds or swift wind, and being in extreme distress there is certainly no joy. For all such people, once I tune the strings and take up the zither and sigh long, they weep and wet their collars. Now as for you, you are a ruler of a thousand chariots; at home you have broad halls and deep rooms, lower gauze curtains and let in the cool breeze, with actors and dwarfs selecting and presenting before you and flattering; at feasts you play chess and have the women of Zheng dance, with the swift winds of the Jichu music, with trained colors to overwhelm the eyes and flowing sounds to delight the ears; on water excursions you link square boats and carry feathered banners and play music over unfathomable depths; on excursions in the wilds you gallop and hunt in the broad parks of the plain and fight fierce beasts; going inside you strike bells and beat drums in the deep palace. At just such a time, you look upon heaven and earth as less than one finger, forget death and life, and even if there were someone good at the zither, he certainly could not make you sad." Lord Mengchang said, "No! No! I certainly do not think that is so." Yongmen Zizhou said, "But there is one thing for which I do grieve for you. The one who in power rivaled the emperor and hemmed in Qin was you; the one who joined the covenant of the five states and attacked Chu to the south was also you. The world has never been without trouble: if not vertical alliance then horizontal alliance; if the vertical alliance succeeds, Chu becomes king, and if the horizontal alliance succeeds, Qin becomes emperor. If Chu becomes king and Qin becomes emperor, they will certainly take revenge on Xue. Using the strength of Qin and Chu to take revenge on weak Xue is like sharpening a dull axe to chop morning mushrooms, and they will certainly not stay their hand. There is no discerning scholar in the world who does not feel a chill and ache in the nose for you. After a thousand autumns and ten thousand years, your ancestral hall will surely have no blood offerings. The high terrace will be ruined, the winding pond filled with water, the tomb sunk low and the courtyard overgrown with green grass. Babies, children and woodcutters will stamp their feet on top and sing, and all who see it will be sorrowful and say in grief for you: 'With the nobility of Lord Mengchang, could he really have been allowed to come to this?'" Lord Mengchang then wept, tears reaching his lashes without falling. Yongmen Zizhou took up the zither and played, slowly plucking the gong and zhi notes, lightly sweeping the yu and jue notes, and ended the piece with urgent haste. Lord Mengchang's tears flowed ever faster, and sobbing he approached him and said, "Master, with your zither you have made me at once like a man whose state is broken and city lost."

蘧伯玉使至楚，逢公子皙濮水之上，子皙接草而待曰：“敢問上客將何之？”蘧伯玉為之軾車。公子皙曰：“吾聞上士可以托色，中士可以託辭，下士可以托財，三者固可得而託身耶？”蘧伯玉曰：“謹受命。”蘧伯玉見楚王，使事畢，坐談話，從容言至於士。楚王曰：“何國最多士？”蘧伯玉曰：“楚最多士。”楚王大悅。蘧伯玉曰：“楚最多士而楚不能用。”王造然曰：“是何言也？”蘧伯玉曰：“伍子胥生於楚，逃之吳。吳受而相之。發兵攻楚，墮平王之墓。伍子胥生於楚，吳善用之。釁蚡黃生於楚，走之晉，治七十二縣，道不拾遺，民不妄得，城郭不閉，國無盜賊，蚡黃生於楚而晉善用之。今者臣之來，逢公子皙濮水之上，辭言‘上士可以托色，中士可以託辭，下士可以托財，三者固可得而託身耶？’又不知公子皙將何治也。”於是楚王發使一駟，副使二乘，追公子皙濮水之上，子皙還重於楚，蘧伯玉之力也。故詩曰：“誰能烹魚，溉之釜鬵，孰將西歸，懷之好音。”此之謂也。物之相得，固微甚矣。

Qu Boyu went as an envoy to Chu and met Prince Xi on the Pu River. Zixi parted the grass and waited, saying, "May I ask where the honored guest is going?" Qu Boyu leaned on his carriage rail for him. Prince Xi said, "I have heard that the highest scholars can be entrusted with expression, the middling scholars with words, and the lowest scholars with goods; given these three, can one be entrusted with oneself?" Qu Boyu said, "I respectfully accept the command." Qu Boyu went in to see the King of Chu, and when the matters of the mission were done, they sat and talked, speaking at leisure about scholars. The King of Chu said, "Which state has the most scholars?" Qu Boyu said, "Chu has the most scholars." The King of Chu was greatly pleased. Qu Boyu said, "Chu has the most scholars, but Chu cannot use them." The king suddenly changed color and said, "What do you mean?" Qu Boyu said, "Wu Zixu was born in Chu and fled to Wu. Wu received him and employed him as chancellor. He sent troops to attack Chu and destroyed King Ping's tomb. Wu Zixu was born in Chu but Wu used him well. Xin Fenhuang Sheng was born in Chu, ran away to Jin, and governed seventy-two counties, where no one picked up lost items on the road, the people did not take things wrongfully, the city walls were not closed, and the state had no thieves; Fenhuang Sheng was born in Chu and Jin used him well. Now when I came, I met Prince Xi on the Pu River, and he said, 'The highest scholars can be entrusted with expression, the middling scholars with words, the lowest with goods; given these three, can one be entrusted with oneself?' And I do not know what Prince Xi will govern." Then the King of Chu sent out an envoy with one team of four horses and a deputy with two chariots to the Pu River to pursue Prince Xi, and Zixi's return and his being valued in Chu was due to Qu Boyu's effort. So the Classic of Poetry says: "Who can cook fish, I will wash the pot for him; who is going back west, I will cherish his good news." This is what is meant. The mutual fitting of things is originally very subtle.

叔向之弟羊舌虎善樂達，達有罪於晉，晉誅羊舌虎，叔向為之奴。既而祁奚曰：“吾聞小人得位，不爭不義，君子所憂，不救不祥。”乃往見範桓子而說之曰：“聞善為國者，賞不過；刑不濫。賞過則懼及淫人；刑濫則懼及君子。（與不幸而過），寧過而賞淫人，無過而刑君子，故堯之刑也，殛鯀於羽山而用禹；周之刑也，僇管、蔡而相周公，不濫刑也。”桓子乃命吏出叔向，救人之患者，行危苦而不避煩辱，猶不能免。今祁奚論先王之德而叔向得免焉，學豈可已哉？

Shuxiang's younger brother Yangshe Hu was on good terms with Le Da, and Da was guilty in Jin, so Jin executed Yangshe Hu, and Shuxiang became a slave because of it. Before long Qi Xi said, "I have heard that when petty men obtain positions, not to contend is unrighteous; what the gentleman worries about, not to rescue is inauspicious." He went to see Fan Huanzi and persuaded him, saying, "I have heard that one who governs the state well does not reward excessively and does not punish indiscriminately. Excessive rewards risk extending to the licentious; indiscriminate punishments risk extending to gentlemen. (Rather than unfortunately overstepping,) it is better to err by rewarding the licentious than to err by punishing gentlemen. So the punishment of Yao killed Gun at Yushan and employed Yu, and the punishment of Zhou slew Guan and Cai and used the Duke of Zhou as chancellor; this was not indiscriminate punishment." Huanzi then ordered officers to release Shuxiang. To rescue people from calamity, to go into danger and toil without avoiding trouble and disgrace still cannot avoid disaster. Now Qi Xi discussed the virtue of the former kings and Shuxiang was able to escape disaster; can learning ever be stopped?

張祿掌門，見孟嘗君曰：“衣新而不舊，倉庾盈而不虛，為之有道，君亦知之乎？”孟嘗君曰：“衣新而不舊，則是修也。倉庾盈而不虛，則是富也。為之奈何？其說可得聞乎？”張祿曰：“願君貴則舉賢，富則振貧，若是則衣新而不舊，倉庾盈而不虛矣。”孟嘗君以其言為然，說其意，辯其辭，明日使人奉黃金百斤，文織百純，進之張先生。先生辭而不受。後先生復見孟嘗君。孟嘗君曰：“前先生幸教文曰：‘衣新而不舊，倉庾盈而不虛，為之有說，汝亦知之乎？’文竊說教，故使人奉黃金百斤，文織百純，進之先生，以補門內之不贍者，先生曷為辭而不受乎？”張祿曰：“君將掘君之偶錢，發君之庾粟以補士，則衣弊履穿而不贍耳。何暇衣新而不舊，倉瘐盈而不虛乎？”孟嘗君曰：“然則為之奈何？”張祿曰：“夫秦者四塞之國也。遊宦者不得入焉。願君為吾為丈尺之書，寄我與秦王，我往而遇乎，固君之入也。往而不遇乎，雖人求間謀，固不遇臣矣。”孟嘗君曰：“敬聞命矣。”因為之書，寄之秦王，往而大遇。謂秦王曰：“自祿之來入大王之境，田疇益闢，吏民益治，然而大王有一不得者，大王知之乎？”王曰：“不知。”曰：“夫山東有相，所謂孟嘗君者，其人賢人，天下無急則已，有急則能收天下雄俊之士，與之合交連友者，疑獨此耳。然則大王胡不為我友之乎？”秦王曰：“敬受命。”奉千金以遺孟嘗君，孟嘗君輟食察之而寤曰：“此張生之所謂衣新而不舊，倉庾盈而不虛者也。”

Zhang Lu was a gatekeeper. He went to see Lord Mengchang and said: "Clothes that are new and do not turn old, granaries that are full and do not turn empty: there is a method for doing this. Does my lord know it?" Lord Mengchang said: "Clothes that are new and do not turn old means keeping them mended. Granaries that are full and do not turn empty means being rich. What should one do? May I hear the method?" Zhang Lu said: "If, when you are honored, you recommend the worthy, and when you are rich, you relieve the poor, then your clothes will be new and not turn old, and your granaries full and not turn empty." Lord Mengchang thought his words right, liked their meaning and understood their wording. The next day he sent a man to present a hundred jin of gold and a hundred bolts of patterned silk to Master Zhang. The master declined and would not accept. Later he came to see Lord Mengchang again. Lord Mengchang said: "Earlier, Master, you kindly instructed me: 'Clothes that are new and do not turn old, granaries that are full and do not turn empty: there is a method for doing this; do you know it?' In private I liked this teaching, so I sent a man to present a hundred jin of gold and a hundred bolts of patterned silk to make up what is lacking in your household; why do you decline and not accept?" Zhang Lu said: "If my lord were to dig up his strings of coins and open his granaries' grain to supply scholars, they would still not have enough even to supply torn clothes and shoes with holes. How would there be leisure for clothes to be new and not turn old, and granaries to be full and not turn empty?" Lord Mengchang said: "Then what should I do?" Zhang Lu said: "Qin is a state with strongholds on all four sides, and traveling officials cannot enter it. I hope my lord will write me a letter a foot long and commend me to the King of Qin. If I go and am well received, I am of course my lord's man. If I go and am not well received, then even if someone sought to be a spy, he could not catch me." Lord Mengchang said: "I respectfully hear the command." So he wrote the letter and commended him to the King of Qin, and he went and was greatly well received. He said to the King of Qin: "Since I entered Your Majesty's borders, the fields have been opened up more and the officials and people better governed, but there is one thing Your Majesty cannot obtain; does Your Majesty know what it is?" The King said: "I do not know." He said: "East of the mountains there is a chancellor called Lord Mengchang. He is a worthy man; if the world had no emergencies, it would not matter, but when there is an emergency, he can gather the heroic scholars of the world and make friends and allies with them; I think only this man can do so. Then why does Your Majesty not befriend him as I do?" The King of Qin said: "I respectfully accept the command." He presented a thousand jin of gold and sent it to Lord Mengchang. Lord Mengchang stopped eating, looked into it and realized, saying: "This is what Master Zhang meant by clothes that are new and do not turn old, and granaries that are full and do not turn empty."

莊周貧者，往貸粟於魏，文侯曰：“待吾邑粟之來而獻之。”周曰：“乃今者周之來，見道傍牛蹄中有鮒魚焉，大息謂周曰：‘我尚可活也？’周曰：‘須我為汝南見楚王，決江、淮以溉汝。’鮒魚曰：‘今吾命在盆甕之中耳，乃為我見楚王，決江、淮以溉我，汝即求我枯魚之肆矣。’今周以貧故來貸粟，而曰須我邑粟來也而賜臣，即來亦求臣傭肆矣。”文侯於是乃發粟百鍾，送之莊周之室。

Zhuang Zhou was poor and went to borrow grain from Wei. Marquis Wen said: "Wait until the grain from my towns arrives and I will give it to you." Zhou said: "Just as I was coming here, I saw a carp in a hoof-print on the roadside, who sighed and said to me: 'Can I still live?' I said: 'Wait until I go south to see the King of Chu on your behalf and have him cut open the Yangtze and the Huai to irrigate you.' The carp said: 'Now my life is only in a basin or jar, and you want to see the King of Chu for me and have the Yangtze and Huai cut open to irrigate me; you will then look for me in the dried-fish shop.' Now, because I am poor I have come to borrow grain, and you say wait until the grain from your towns arrives to give it to me; even when it arrives, you will look for me in the hired-labor market." Marquis Wen then issued a hundred zhong of grain and sent it to Zhuang Zhou's house.

晉平公問叔向曰：“歲饑民疫，翟人攻我，我將若何？”對曰：“歲飢來年而反矣，疾疫將止矣，翟人不足患也。”公曰：“患有大於此者乎？”對曰：“夫大臣重祿而不極諫，近臣畏罪而不敢言，左右顧寵於小官而君不知。此誠患之大者也。”公曰：“善。”於是令國中曰：“欲有諫者為之隱，左右言及國吏罪。”

Duke Ping of Jin asked Shu Xiang: "The year is a famine, the people have plague, and the Di are attacking me; what shall I do?" He answered: "A famine year turns around the next year, the plague will cease, and the Di are not enough to worry about." The Duke said: "Is there any trouble greater than this?" He answered: "Great ministers who value their salaries and do not strongly remonstrate; close ministers who fear punishment and dare not speak; attendants who look to favor from petty officials while the ruler does not know. These truly are the great troubles." The Duke said: "Good." Then he gave an order throughout the state: "Those who wish to remonstrate will be shielded; attendants who report to state officials are guilty."

趙簡子攻陶，有二人先登，死於城上，簡子欲得之，陶君不與。承盆疽謂陶君曰：“簡子將掘君之墓，以與君之百姓市曰：‘踰邑梯城者將赦之，不者將掘其墓，朽者揚其灰，未朽者辜其屍。’陶君懼，謂效二人之屍以為和。

Zhao Jianzi attacked Tao. Two men were the first to scale the wall and died on the wall, and Jianzi wanted their bodies, but the lord of Tao would not give them. Cheng Penju said to the lord of Tao: "Jianzi will dig up your ancestors' graves to bargain with your people, saying: 'Those who go over the city wall or put up a ladder and climb will be pardoned; those who do not will have their graves dug up, and if decayed their ashes will be scattered, and if not decayed their corpses will be torn apart.'" The lord of Tao was afraid and agreed to present the two men's bodies to make peace.

子貢見太宰嚭，太宰嚭問曰：“孔子何如？”對曰：“臣不足以知之。”太宰曰：“子不知，何以事之？”對曰：“惟不知，故事之，夫子其猶大山林也，百姓各足其材焉。”太宰嚭曰：“子增夫子乎？”對曰：“夫子不可增也。夫賜其猶一累壤也，以一累壤增大山，不益其高，且為不知。”太宰嚭曰：“然則子有所酌也。”對曰：“天下有大樽而子獨不酌焉，不識誰之罪也。”

Zigong saw the Grand Steward Pi. The Grand Steward Pi asked: "What is Confucius like?" He answered: "I am not enough to know him." The Grand Steward said: "If you do not know him, what do you serve him for?" He answered: "Precisely because I do not know him, I serve him. The Master is like a great mountain forest, where the people each take enough timber for their use." The Grand Steward Pi said: "Are you raising the Master higher?" He answered: "The Master cannot be raised higher. I am only like a hairpin's worth of earth; adding a hairpin of earth to a great mountain does not add to its height, and I would not even count as knowing it." The Grand Steward Pi said: "Then you have taken something to drink." He answered: "The world has a great wine vessel and you alone do not take a drink from it; I do not know whose fault that is."

趙簡子問子貢曰：“孔子為人何如？”子貢對曰：“賜不能識也。”簡子不說曰：“夫子事孔子數十年，終業而去之，寡人問子，子曰不能識，何也？”子貢曰：“賜譬渴者之飲江海，知足而已，孔子猶江海也，賜則奚足以識之。”簡子曰：“善哉！子貢之言也。”

Zhao Jianzi asked Zigong: "What kind of man is Confucius?" Zigong answered: "I cannot recognize him." Jianzi was displeased and said: "You served Confucius for decades, finished your studies and left him; I ask you, and you say you cannot recognize him; why?" Zigong said: "I am like a thirsty man drinking from the river or sea, who knows only to be satisfied; Confucius is like the river and sea, so how could I be enough to recognize him?" Jianzi said: "Good! Zigong's words."

齊景公謂子貢曰：“子誰師？”曰：“臣師仲尼？”公曰：“仲尼賢乎？”對曰：“賢。”公曰：“其賢何若？”對曰：“不知也。”公曰：“子知其賢而不知其奚若，可乎？”對曰：“今謂天高，無少長愚智皆知高，高几何？皆曰不知也，是以知仲尼之賢而不知其奚若。”

Duke Jing of Qi said to Zigong: "Whom do you take as your teacher?" He said: "My teacher is Zhongni." The Duke said: "Is Zhongni worthy?" He answered: "Worthy." The Duke said: "What is his worthiness like?" He answered: "I do not know." The Duke said: "You know he is worthy but do not know what he is like; is that all right?" He answered: "Now if one says Heaven is high, all, young or old, foolish or wise, know that it is high; how high? All say they do not know. Likewise I know Zhongni is worthy but do not know what he is like."

趙襄子謂仲尼曰：“先生委質以見人主七十君矣，而無所通，不識世無明君乎？意先生之道，固不通乎？”仲尼不對。異日，襄子見子路曰：“嘗問先生以道，先生不對，知而不對則隱也。隱則安得為仁；若信不知，安得為聖？”子路曰：“建天下之鳴鐘，而撞之以挺，豈能發其聲乎哉？君問先生，無乃猶以挺撞乎？”

Zhao Xiangzi said to Zhongni: "You have presented yourself with a gift of allegiance to seventy rulers and have not found success. I do not know whether there is no enlightened ruler in the world, or whether your Way is simply not workable." Zhongni did not answer. Another day Xiangzi saw Zilu and said: "I once asked the Master about the Way and he did not answer. To know and not answer is concealment. How can concealment be benevolence? If he truly does not know, how can he be a sage?" Zilu said: "When one sets up the great bell of the world, but strikes it with a wooden stick, can it give out its sound? My lord asked the Master; I fear it is still like striking it with a stick."

衛將軍文子問子貢曰：“季文子三窮而三通，何也？”子貢曰：“其窮事賢，其通舉窮，其富分貧，其貴禮賤。窮而事賢則不悔；通而舉窮則忠於朋友，富而分貧則宗族親之；貴而禮賤則百姓戴之。其得之，固道也；失之，命也。”曰：“失而不得者，何也？”曰：“其窮不事賢，其通不舉窮，其富不分貧，其貴不理賤，其得之，命也；其失之，固道也。”

General Wenzi of Wei asked Zigong: "Ji Wenzi was in distress three times and succeeded three times; why?" Zigong said: "When in distress, he served the worthy; when successful, he recommended the distressed; when rich, he shared with the poor; when honored, he treated the lowly with courtesy. By serving the worthy in distress, he had no regret; by recommending the distressed in success, he was loyal to his friends; by sharing with the poor when rich, his clan was close to him; by treating the lowly with courtesy when honored, the common people loved him. When he gained, it was the Way; when he lost, it was fate." He asked: "What about someone who loses and cannot gain; why?" He said: "In distress he does not serve the worthy, in success he does not recommend the distressed, when rich he does not share with the poor, and when honored he ignores the lowly. When he gains, it is fate; when he loses, it was the Way."

子路問於孔子曰：“管仲何如人也？”子曰：“大人也。”子路曰：“昔者管子說襄公，襄公不說，是不辯也；欲立公子糾而不能，是無能也；家殘於齊而無憂色，是不慈也；桎梏而居檻車中無慚色，是無愧也；事所射之君，是不貞也；召忽死之，管仲不死，是無仁也。夫子何以大之？”子曰：“管仲說襄公，襄公不說，管仲非不辯也，襄公不知說也；欲立公子糾而不能，非無能也，不遇時也；家殘於齊而無憂色，非不慈也，知命也；桎梏居檻車而無慚色，非無愧也，自裁也；事所射之君，非不貞也，知權也；召忽死之，管仲不死，非無仁也。召忽者，人臣之材也，不死則三軍之虜也；死之則名聞天下，夫何為不死哉？管仲者，天子之佐，諸侯之相也，死之則不免為溝中之瘠；不死則功複用於天下，夫何為死之哉？由！汝不知也。”

Zilu asked Confucius: "What kind of man was Guan Zhong?" Confucius said: "A great man." Zilu said: "Formerly Master Guan advised Duke Xiang, and Duke Xiang was not pleased; that is not being good at argument. He wanted to establish Prince Jiu and could not; that is lack of ability. His family in Qi was ruined and he showed no sorrow; that is lack of kindness. Wearing fetters and living in a prison cart, he showed no shame; that is lack of shame. He served a ruler he had shot at; that is not loyalty. Shao Hu died for the prince and Guan Zhong did not die; that is lack of benevolence. Why does the Master consider him great?" Confucius said: "When Guan Zhong advised Duke Xiang and Duke Xiang was not pleased, it was not that Guan Zhong was not good at argument; it was that Duke Xiang did not know how to be pleased. He wanted to establish Prince Jiu and could not, not for lack of ability but because he had not met the right time. His family in Qi was ruined and he showed no sorrow, not from lack of kindness but because he knew fate. Wearing fetters and living in a prison cart he showed no shame, not for lack of shame but because he judged for himself. He served a ruler he had shot at, not for lack of loyalty but because he knew how to adapt. Shao Hu died for the prince and Guan Zhong did not die, not for lack of benevolence. Shao Hu had the talent of a minister; had he not died he would have been a captive of the three armies; dying for him made his name known across the world, so why would he not die? Guan Zhong was the aide of a Son of Heaven and the chancellor of feudal lords; dying for the prince would not have kept him from being a thin bone in a ditch; not dying meant his merit could again be used for the world, so why would he die for him? You, You! You do not understand."

晉平公問於師曠曰：“咎犯與趙衰孰賢？”對曰：“陽處父欲臣文公，因咎犯，三年不達，因趙衰，三日而達。智不知其士眾，不智也；知而不言，不忠也；欲言之而不敢，無勇也；言之而不聽，不賢也。”

Duke Ping of Jin asked Music Master Kuang: "Of Jiu Fan and Zhao Cui, who is more worthy?" He answered: "Yang Chufu wanted to be a minister of Duke Wen. Through Jiu Fan, in three years he did not succeed; through Zhao Cui, in three days he succeeded. To be wise and not know the gentlemen of one's own crowd is not wise; to know and not speak is not loyal; to want to speak and not dare is lacking in courage; to speak and not be listened to is not worthy."

趙簡子問於成摶曰：“吾聞夫羊殖者，賢大夫也，是行奚然？”對曰：“臣摶不知也。”簡子曰：“吾聞之子與友親，子而不知，何也？”摶曰：“其為人也數變，其十五年也，廉以不匿其過；其二十也，仁以喜義，其三十也，為晉中軍尉，勇以喜仁，其年五十也，為邊城將，遠者復親。今臣不見五年矣。恐其變，是以不敢知。”簡子曰：“果賢大夫也，每變益上矣。”

Zhao Jianzi asked Cheng Tuan: "I have heard that Yang Zhi is a worthy senior official; what is his conduct like?" He answered: "I, Tuan, do not know." Jianzi said: "I have heard that you are close friends with him, yet you do not know; why?" Tuan said: "His character changes again and again: at fifteen he was upright and did not conceal faults; at twenty he was benevolent and loved righteousness; at thirty he served as commandant of the Jin central army, brave and fond of benevolence; at fifty he served as a general at a border city, making the distant draw close again. Now I have not seen him for five years. I fear he has changed, and so dare not say I know him." Jianzi said: "Indeed a worthy senior official; with every change he rises higher."

春秋之辭有相反者四，既曰：“大夫無遂事。”不得擅生事矣。又曰：“出境可以安社稷，利國家者則專之可也。”既曰：“大夫以君命出，進退在大夫”矣，又曰：“以君命出，聞喪徐行而不反”者，何也？曰：“此義者各止其科，不轉移也。不得擅生事者，謂平生常經也；專之可也者，謂救危除患也；進退在大夫者，謂將帥用兵也；徐行而不反者，謂出使道聞君親之喪也。公子子結擅生事，春秋不非，以為救莊公危也。公子遂擅生事，春秋譏之，以為僖公無危事也。故君有危而不專救，是不忠也。若無危而擅生事，是不臣也。傳曰：‘詩無通詁，易無通吉，春秋無通義。’此之謂也。”

The Spring and Autumn Annals has four sets of wording that seem contradictory. It says: "A senior official has nothing he may do on his own authority," so he cannot start affairs on his own. It also says: "One who goes beyond the border may act on his own if it will secure the altars of state and benefit the country." It says: "A senior official going out on the ruler's command, advance and retreat rest with the senior official," and also says: "One going out on the ruler's command who hears of a death walks slowly and does not return." Why is this? It is said: "These principles each stay within their own category and do not shift. Not starting affairs on one's own refers to the constant rule in ordinary times; acting on one's own is permitted when rescuing from danger and removing disaster; advance and retreat resting with the senior official refers to a general using troops; walking slowly and not returning refers to one who, on a mission and on the road, hears of the death of a lord or parent. Prince Zijie started an affair on his own and the Annals did not blame him, thinking he was rescuing Duke Zhuang from danger; Prince Sui started an affair on his own and the Annals criticized him, thinking Duke Xi had no danger. So if the ruler is in danger and one does not act alone to rescue him, that is disloyalty; if there is no danger and one starts an affair on one's own, that is not keeping the way of a minister. The commentary says: 'The Poetry has no universal gloss, the Changes has no universal auspiciousness, and the Annals has no universal righteousness.' This is what is meant."

趙王遣使者之楚，方鼓瑟而遣之，誡之曰：“必如吾言。”使者曰：“王之鼓瑟，未嘗悲若此也！”王曰：“宮商固方調矣！”使者曰：“調則何不書其柱耶？”王曰：“天有燥溼，弦有緩急，宮商移徙不可知，是以不書。”使者曰：“明君之使人也，任之以事，不制以辭，遇吉則賀之，兇則吊之。今楚、趙相去，千有餘裡，吉凶憂患，不可豫知，猶柱之不可書也。詩云：‘莘莘征夫，每懷靡及。’”

The King of Zhao sent an envoy to Chu, and while sending him off he was playing the zither and warned him: "You must do exactly as I say." The envoy said: "Your Majesty plays the zither and has never been so sad as this!" The King said: "The tones are already being tuned!" The envoy said: "If they are tuned, why not write them down on the bridges?" The King said: "Heaven has dry and damp, strings are loose or tight, and the shifts of the tones cannot be known, so I do not write them." The envoy said: "An enlightened ruler employs a man, entrusts the matter to him, and does not restrict him with words; when he meets good fortune he congratulates him and when he meets ill fortune he condoles with him. Now Chu and Zhao are more than a thousand li apart, and good and ill fortune and worries cannot be known in advance, just as the bridges cannot be written on. The Book of Poetry says: 'The many marchers are always anxious that they will not arrive in time.'"

楚莊王舉兵伐宋，宋告急，晉景公欲發兵救宋，伯宗諫曰：“天方開楚，未可伐也。”乃求壯士，得霍人解揚，字子虎，往命宋毋降，道過鄭，鄭新與楚親，乃執解揚而獻之楚。楚王厚賜，與約，使反其言，令宋趣降，三要，解揚乃許。於是楚乘揚以樓車，令呼宋使降，遂倍楚約而致其晉君命曰：“晉方悉國兵以救宋，宋雖急，慎毋降楚，晉今至矣。”楚莊王大怒，將烹之，解揚曰：“君能制命為義，臣能承命為信，受吾君命以出，雖死無二。”王曰：“汝之許我，已而倍之，其信安在？”解揚曰：“死以許王，欲以成吾君命，臣不恨也。”顧謂楚君曰：“為人臣無忘盡忠而得死者。”楚王諸弟皆諫王赦之。於是莊公卒赦解揚而歸之。晉爵之為上卿。故後世言霍虎。

King Zhuang of Chu raised troops to attack Song. Song reported its emergency, and Duke Jing of Jin wanted to send troops to rescue Song. Bo Zong remonstrated: "Heaven is now opening the way for Chu; it cannot be attacked." So he sought a stout man and found Xie Yang, a man of Huo, styled Zihu, and sent him to order Song not to surrender. On the road he passed through Zheng, which had recently become friendly with Chu, and Zheng seized Xie Yang and presented him to Chu. The King of Chu rewarded him richly and made an agreement with him that he should speak the opposite, ordering Song to surrender quickly. After three attempts to compel him, Xie Yang agreed. Then Chu had Yang climb the siege tower and call out to Song to make them surrender; instead he broke the agreement with Chu and delivered his Jin lord's command, saying: "Jin is now using the whole state's troops to rescue Song. Though Song is in danger, be careful not to surrender to Chu; Jin has arrived." King Zhuang of Chu was furious and was about to boil him. Xie Yang said: "For a lord to be able to establish commands is righteousness; for a minister to be able to receive commands is trustworthiness. I received my lord's command and went on this mission, and even if I die I have no second thought." The King said: "You had already agreed with me and afterward broke it; where is your trustworthiness?" Xie Yang said: "I agreed with the King in order to die, wishing to accomplish my lord's command; I have no resentment." He turned to the King of Chu and said: "Those who are ministers, do not forget the man who died fulfilling his loyalty." The King of Chu's younger brothers all remonstrated with the King to pardon him. So Duke Zhuang finally pardoned Xie Yang and sent him back. Jin gave him the rank of senior minister. So later ages call him Huo Hu.

秦王以五百里地易鄢陵，鄢陵君辭而不受，使唐且謝秦王。秦王曰：“秦破韓滅魏，鄢陵君獨以五十里地存者，吾豈畏其威哉？吾多其義耳。今寡人以十倍之地易之，鄢陵君辭而不受，是輕寡人也。”唐且避席對曰：“非如此也。夫不以利害為趣者，鄢陵君也。夫鄢陵君受地於先君而守之。雖復千里不得當，豈獨五百里哉？”秦王忿然作色，怒曰：“公亦曾見天子之怒乎？”唐且曰：“王臣未曾見也。”秦王曰：“天子一怒，伏屍百萬，流血千里。”唐且曰：“大王亦嘗見夫布衣韋帶之士怒乎？”秦王曰：“布衣韋帶之士怒也，解冠徒跣，以頸顙地耳，何難知者。”唐且曰：“此乃匹夫愚人之怒耳，非布衣韋帶之士怒也。夫專諸刺王僚，彗星襲月，奔星晝出；要離刺王子慶忌，蒼隼擊於臺上；聶政刺韓王之季父，白虹貫日，此三人皆布衣韋帶之士怒矣。與臣將四士，含怒未發，■厲於天。士無怒即已，一怒伏屍二人，流血五步。”即案匕首起視秦王曰：“今將是矣。”秦王變色長跪曰：“先生就坐，寡人喻矣。秦破韓滅魏，鄢陵獨以五十里地存者，徒用先生之故耳。”

The King of Qin offered five hundred li of land in exchange for Yanling. The lord of Yanling declined and would not accept, and sent Tang Ju to decline for him before the King of Qin. The King of Qin said: "Qin has broken Han and destroyed Wei, and Lord Yanling alone survives on fifty li of land; do you think I fear his might? I value his righteousness, that is all. Now I offer ten times the land in exchange, and Lord Yanling declines and will not accept; this is to despise me." Tang Ju left his mat and answered: "It is not so. The one who does not make profit and harm his goal is Lord Yanling. Lord Yanling received this land from his late lord and guards it. Even if he were to have another thousand li, it could not equal it, how much less five hundred li?" The King of Qin was furious and changed color, and said angrily: "Have you ever seen the anger of a Son of Heaven?" Tang Ju said: "The King's subject has never seen it." The King of Qin said: "When a Son of Heaven is angry, fallen corpses number a million and blood flows a thousand li." Tang Ju said: "Has Your Majesty ever seen the anger of a commoner in plain clothes and leather belt?" The King of Qin said: "When a commoner in plain clothes and leather belt is angry, he takes off his cap, goes barefoot, and strikes the ground with his neck and forehead; what is there hard to know?" Tang Ju said: "That is merely the anger of a common fool, not the anger of a commoner in plain clothes and leather belt. When Zhuan Zhu stabbed King Liao, a comet struck the moon; when Yao Li stabbed Prince Qingji, a gray falcon struck on the terrace; when Nie Zheng stabbed the uncle of the King of Han, a white rainbow pierced the sun. These three men were commoners in plain clothes and leather belts who were angry. With me there would be a fourth: my anger is held within and has not yet come out (the base text has a damaged character here), and it reaches Heaven. If a scholar is not angry, so be it; once he is angry, two corpses fall and blood flows five paces." Then he put his hand on his dagger, rose and looked at the King of Qin, and said: "It will be now." The King of Qin changed color, knelt upright and said: "Master, please sit; I understand. Qin broke Han and destroyed Wei, and Yanling alone survives on fifty li of land only because of you, Master."

齊攻魯。子貢見哀公，請求救於吳。公曰：“奚先君寶之用？”子貢曰：“使吳責寶而與我師，是不可恃也。”於是以楊幹麻筋之弓六往。子貢謂吳王曰：“齊為無道，欲使周公之後不血食，且魯賦五百，邾賦三百，不識以此益齊，吳之利與？非與？”吳王懼，乃興師救魯。諸侯曰：“齊伐周公之後，而吳救之。”遂朝於吳。

Qi attacked Lu. Zigong went to see Duke Ai and asked to seek help from Wu. The Duke said: "Why not use the treasures of the former lords?" Zigong said: "If we let Wu demand treasures and then give us troops, this cannot be relied on." So he went carrying six bows made of poplar shafts and hemp sinew. Zigong said to the King of Wu: "Qi is doing an unprincipled thing and wants to leave the descendants of the Duke of Zhou without blood sacrifice. Moreover Lu's levy is five hundred and Zhu's three hundred; I do not know whether using these to add to Qi is to Wu's advantage or not." The King of Wu was afraid and raised troops to rescue Lu. The feudal lords said: "Qi attacks the descendants of the Duke of Zhou and Wu rescues them." So they went to Wu to pay court.

魏文侯封太子擊於中山，三年，使不往來，舍人趙倉唐進稱曰：“為人子，三年不聞父問，不可謂孝。為人父，三年不問子，不可謂慈。君何不遣人使大國乎？”太子曰：“願之久矣。未得可使者。”倉唐曰：“臣願奉使，侯何嗜好？”太子曰：“侯嗜晨鳧，好北犬。”於是乃遣倉唐■北犬，奉晨鳧，獻於文侯。倉唐至，上謁曰：“孽子擊之使者，不敢當大夫之朝，請以燕閒，奉晨鳧，敬獻庖廚，■北犬，敬上涓人。”文侯悅曰：“擊愛我，知吾所嗜，知吾所好。”召倉唐而見之，曰：“擊無恙乎？”倉唐曰：“唯唯。”如是者三，乃曰：“君出太子而封之國君，名之，非禮也。”文侯怵然為之變容。問曰：“子之君無恙乎？”倉唐曰：“臣來時，拜送書於庭。”文侯顧指左右曰：“子之君，長孰與是？”倉唐曰：“禮，擬人必於其倫，諸侯毋偶，無所擬之。”曰：“長大孰與寡人。”倉唐曰：“君賜之外府之裘，則能勝之，賜之斥帶，則不更其造。”文侯曰：“子之君何業？”倉唐曰：“業詩。”文侯曰：“於詩何好？”倉唐曰：“好晨風、黍離。”文侯自讀晨風曰：“■彼晨風，鬱彼北林，未見君子，憂心欽欽，如何如何，忘我實多。”文侯曰：“子之君以我忘之乎？”倉唐曰：“不敢，時思耳。”文侯復讀黍離曰：“彼黍離離，彼稷之苗，行邁靡靡，中心搖搖，知我者謂我心憂，不知我者謂我何求？悠悠蒼天，此何人哉？”文侯曰：“子之君怨乎？”倉唐曰：“不敢，時思耳。”文侯於是遣倉唐賜太子衣一襲，敕倉唐以雞鳴時至。太子起拜，受賜發篋，視衣盡顛倒。太子曰：“趣早駕，君侯召擊也。”倉唐曰：“臣來時不受命。”太子曰：“君侯賜擊衣，不以為寒也，欲召擊，無誰與謀，故敕子以雞鳴時至，詩曰：‘東方未明，顛倒衣裳，顛之倒之，自公召之。’”遂西至謁。

Marquis Wen of Wei enfeoffed his crown prince Ji in Zhongshan, and for three years no envoys passed between them. The retainer Zhao Cangtang came forward and said: "A man who is a son and does not hear his father's inquiries for three years cannot be called filial. A man who is a father and does not ask after his son for three years cannot be called kind. Why does my lord not send someone as envoy to the great state?" The Crown Prince said: "I have wished to for a long time. I have not found a man who can go as envoy." Cangtang said: "I am willing to take the commission and go. What does the Marquis like?" The Crown Prince said: "The Marquis likes morning ducks and likes northern dogs." So he sent Cangtang with the northern dogs (the base text has a damaged character here) and presented morning ducks to offer to Marquis Wen. When Cangtang arrived, he sought an audience and said: "The envoy of the secondary son Ji does not dare to take on an audience with the officials; I ask that during your leisure time at home I may present morning ducks to the kitchen and offer the northern dogs (the base text has a damaged character here) to the keeper of the purse." Marquis Wen was pleased and said: "Ji loves me; he knows what I like and what I favor." He summoned Cangtang for an audience and said: "Is Ji not ill?" Cangtang said: "Yes, yes." He did this three times, and then said: "Releasing the Crown Prince and enfeoffing him as a ruler, and calling him by his personal name, is not in accord with ritual." Marquis Wen was startled and changed color. He asked: "Is your lord not ill?" Cangtang said: "When I came, I bowed to send off the letter in the courtyard." Marquis Wen turned and pointed to his attendants and said: "Your lord's height compares with these people how?" Cangtang said: "By ritual, one compares a person only with his own kind; a feudal lord has no match, so there is no one to compare him with." He said: "Compared with me, how tall?" Cangtang said: "If you grant him a fur from your outer treasury, he can wear it; if you give him a sash, he does not change what he had originally made." Marquis Wen said: "What does your lord study?" Cangtang said: "He studies the Book of Poetry." Marquis Wen said: "What does he like in the poems?" Cangtang said: "He likes Chen Feng and Shu Li." Marquis Wen himself recited Chen Feng: "(the base text has a damaged character here) that swift falcon, flying to the dense northern forest; I have not seen my lord, my anxious heart is troubled; what, what? you have forgotten me indeed too much." Marquis Wen said: "Does your lord think I have forgotten him?" Cangtang said: "He would not dare; he only thinks of you from time to time." Marquis Wen then recited Shu Li: "Those rows of millet, those sprouts of sorghum; I walk slowly, my heart is unsteady; those who know me say my heart is sad, those who do not know me ask what I seek. Far and wide is blue Heaven; who is this person?" Marquis Wen said: "Does your lord resent me?" Cangtang said: "He would not dare; he only thinks of you from time to time." Marquis Wen then sent Cangtang to give the Crown Prince a set of clothes and ordered Cangtang to arrive at cockcrow. The Crown Prince rose and bowed, received the gift and opened the chest, and saw that the garments were all upside down. The Crown Prince said: "Quickly, harness early; the Marquis is summoning me." Cangtang said: "When I came I received no such command." The Crown Prince said: "The Marquis has given me clothes not because I am cold but because he wants to summon me and has no one to plan with, so he ordered you to arrive at cockcrow. The Book of Poetry says: 'The east is not yet bright, he puts on his clothes upside down; upside down and inside out, he is summoned from the Duke.'" Then he went west and arrived for the audience.

文侯大喜，乃置酒而稱曰：“夫遠賢而近所愛，非社稷之長策也。”乃出少子摯，封中山，而復太子擊。故曰：“欲知其子，視其友；欲知其君，視其所使。”趙倉唐一使而文侯為慈父，而擊為孝子。太子乃稱：“詩曰：‘鳳凰于飛，噦噦其羽，亦集爰止，藹藹王多吉士，維君子使，媚於天子。’舍人之謂也。”

Marquis Wen was greatly pleased and set out wine, saying: "To keep the worthy at a distance and be close to those one loves is not a long-term plan for the altars of state." So he released his younger son Zhi, enfeoffed him in Zhongshan, and restored Crown Prince Ji. So it is said: "If you want to know a man's son, look at his friends; if you want to know a man's ruler, look at those he sends." With one mission by Zhao Cangtang, Marquis Wen became a kind father and Ji a filial son. The Crown Prince then said: "The Book of Poetry says: 'The phoenix flies, its wings beating; it too rests where it should rest; the many gentlemen of the courteous king are good; the lord's gentlemen are sent, to please the Son of Heaven.' This speaks of the retainer."

楚莊王欲伐晉，使豚尹觀焉。反曰：“不可伐也。其憂在上；其樂在下。且賢臣在焉，曰沈駒。”明年，又使豚尹觀，反曰：“可矣。初之賢人死矣。諂諛多在君之廬者，其君好樂而無禮；其下危處以怨上。上下離心，興師伐之，其民必反。”莊王從之，果如其言矣。

King Zhuang of Chu wanted to attack Jin and sent Tun Yin to observe. He returned and said: "It cannot be attacked. Their worry is above; their joy is below. And there is a worthy minister there named Shen Ju." The next year he again sent Tun Yin to observe, who returned and said: "It can be done. The earlier worthy man has died. Flatterers are many in the ruler's lodge, their ruler loves music and has no ritual, and his subordinates live in danger and resent those above. High and low are of different hearts; if you raise troops and attack him, his people will surely rebel." King Zhuang followed this, and it turned out just as he said.

梁王贅其群臣而議其過，任座進諫曰：“主君國廣以大，民堅而眾，國中無賢人辯士，奈何？”王曰：“寡人國小以狹，民弱臣少，寡人獨治之，安所用賢人辯士乎？”任座曰：“不然，昔者齊無故起兵攻魯，魯君患之，召其相曰：‘為之奈何？’相對曰：‘夫柳下惠少好學，長而嘉智，主君試召使於齊。’魯君曰：‘吾千乘之主也，身自使於齊，齊不聽。夫柳下惠特布衣韋帶之士也，使之又何益乎？’相對曰：‘臣聞之，乞火不得不望其炮矣。今使柳下惠於齊，縱不解於齊兵，終不愈益攻於魯矣。’魯君乃曰：‘然乎？’相即使人召柳下惠來。入門，袪衣不趨。魯君避席而立，曰：‘寡人所謂飢而求黍稷，渴而穿井者，未嘗能以觀喜見子。今國事急，百姓恐懼，願借子大夫使齊。’柳下惠曰：‘諾。’乃東見齊侯。齊侯曰：‘魯君將懼乎？’柳下惠曰：‘臣君不懼。’齊侯忿然怒曰：‘吾望而魯城，芒若類失亡國，百姓髮屋伐木以救城郭，吾視若魯君類吾國。子曰不懼，何也？’柳下惠曰：‘臣之君所以不懼者，以其先人出周，封於魯，君之先君亦出周，封於齊，相與出周南門，刳羊而約曰：“自後子孫敢有相攻者，令其罪若此刳羊矣。”臣之君固以刳羊不懼矣，不然，百姓非不急也。’齊侯乃解兵三百里。夫柳下惠特布衣韋帶之士，至解齊，釋魯之難，奈何無賢士聖人乎？”

The King of Liang gathered his ministers to discuss his own faults. Ren Zuo remonstrated: "Your state is wide and large and your people are firm and numerous, but there are no worthy men or debaters in the state; what will you do?" The King said: "My state is small and narrow, my people weak and ministers few; I govern alone; what use would worthy men and debaters be?" Ren Zuo said: "That is not right. Formerly Qi raised troops against Lu for no reason. The lord of Lu was worried and summoned his chancellor, saying: 'What shall I do?' The chancellor answered: 'Liuxia Hui was studious when young and was admirable and wise when grown; my lord, try summoning him to go as envoy to Qi.' The lord of Lu said: 'I am the ruler of a thousand-chariot state, and if I go in person to Qi, Qi will not listen. Liuxia Hui is only a commoner in plain clothes and leather belt; what benefit would it be to send him?' The chancellor answered: 'I have heard that when seeking fire, one cannot but hope for that stove's fire. Now if we send Liuxia Hui to Qi, even if he cannot remove Qi's troops, in the end Qi will not attack Lu any more.' The lord of Lu said: 'Is that so?' The chancellor then sent for Liuxia Hui. On entering the gate, he lifted his robe and did not hurry. The lord of Lu left his mat and stood, saying: 'I am what is called one who seeks millet only when hungry and digs a well only when thirsty, and I have never been able to see you with a pleased look. Now the affairs of the state are urgent and the people are afraid; I wish to borrow you, sir, to go as envoy to Qi.' Liuxia Hui said: 'Good.' Then he went east to see the Marquis of Qi. The Marquis of Qi said: 'Is the lord of Lu afraid?' Liuxia Hui said: 'My lord is not afraid.' The Marquis of Qi was furious and said: 'When I look at your city of Lu, it is vast and desolate as if the state were lost, the people tearing down houses and cutting trees to save the walls; I look at your lord of Lu as if he were like my state. You say he is not afraid; why?' Liuxia Hui said: 'The reason my lord is not afraid is that his ancestor came from Zhou and was enfeoffed in Lu, and your late lord's ancestor also came from Zhou and was enfeoffed in Qi; together they left by the southern gate of Zhou, split a sheep and made a covenant, saying: From now on, any descendant who dares to attack the other, may his guilt be like this split sheep. My lord is not afraid because of the split sheep; otherwise the people would not be unalarmed.' The Marquis of Qi then withdrew his troops three hundred li. Liuxia Hui was only a commoner in plain clothes and leather belt, yet he removed Qi's pressure and relieved Lu's difficulty; how could there be no worthy men and sages?"

陸賈從高祖定天下，名為有口辯士，居左右，常使諸侯，及高祖時，中國初定，尉佗平南越，因王之，高祖使陸賈賜尉佗印，為南越王。陸生至，尉佗椎結箕踞見陸生。陸生因說佗曰：“足下中國人，親戚昆弟墳墓在真定。今足下棄反天性，捐冠帶，欲以區區之越，與天子抗衡為敵國，禍且及身矣。且夫秦失其政，諸侯豪傑並起，惟漢王先入關，據咸陽，項籍倍約，自立為西楚霸王，諸侯皆屬，可謂至強。然漢王起巴蜀，鞭笞天下，劫諸侯，遂誅項羽，滅之。五年之間，海內平定，此非人力，天之所建也。天子聞君王王南越，不助天下誅暴逆，將相欲移兵而誅王，天子憐百姓新勞苦，且休之，遣臣授君王印，剖符通使，君王宜郊迎，北面稱臣，乃欲以新造未集之越，屈強於此，漢誠聞之，掘燒君王先人冢墓，夷種宗族，使一偏將將十萬眾臨越，越則殺王以降漢，如反覆手耳。”於是尉佗乃蹶然起坐，謝陸生曰：“居蠻夷中久，殊失禮義。”因問陸生曰：“我孰與蕭何、曹參、韓信賢？”陸生曰：“王似賢。”復問：“我孰與皇帝賢？”陸生曰：“皇帝起豐沛，討暴秦，誅強楚，為天下興利除害，繼五帝三王之業，統理中國，中國之人以億計，地方萬里，居天下之膏腴，人眾車輿，萬物殷富，政由一家，自天地剖判，未嘗有也。今王眾不過數十萬，皆蠻夷，踦■山海之間，譬若漢一郡，何可乃比於漢王？”尉佗大笑曰：“吾不起中國故王此，使我居中國，何遽不若漢。”乃大悅陸生，與留飲數月。曰：“越中無足與語，至生來，令我日聞所不聞。”賜陸生橐中裝，直千金，佗送亦千金。陸生拜尉佗為南越王，令稱臣，奉漢約。歸報，高祖大悅，拜為太中大夫。

Lu Jia followed Emperor Gaozu in pacifying the world and was known as an eloquent debater; he stayed at the emperor's side and often went as envoy to the feudal lords. When Gaozu's time came, China had just been settled, and Wei Tuo had pacified Southern Yue and so called himself king. Gaozu sent Lu Jia to bestow a seal on Wei Tuo and make him King of Southern Yue. When Master Lu arrived, Wei Tuo received him with his hair in a mallet-shaped topknot, sitting sprawled with legs out like a winnowing basket. Master Lu then persuaded Tuo: "You, sir, are a man of China, and your relatives, brothers and ancestors' graves are in Zhending. Now you abandon your nature and go against it, discard cap and sash, and want to rely on the petty state of Yue to stand against the Son of Heaven as an enemy state; disaster will fall on your person. Moreover, when Qin lost its government, the feudal lords and heroes rose together, and only the King of Han entered the pass first and occupied Xianyang. Xiang Ji broke the agreement and set himself up as Hegemon-King of Western Chu, and all the feudal lords submitted to him, so he can be called extremely strong. Yet the King of Han rose from Ba and Shu, whipped the whole world, compelled the feudal lords, and in the end executed Xiang Yu and destroyed him. In five years the whole land within the seas was settled; this was not human strength but set up by Heaven. The Son of Heaven heard that you, the king, called yourself king in Southern Yue and did not help the world to punish the violent and rebellious; the generals and ministers wanted to move troops to kill you, but the Son of Heaven took pity on the people who had only just been through hardship and let them rest for the time being, and sent me to bestow the seal on you, split the tally and exchange envoys. You should come out to the suburbs to welcome me and face north and call yourself a subject; instead you want to rely on a newly made Yue that has not yet gathered, to be stubborn here; if Han truly heard of it, they would dig up and burn the tombs of your ancestors, raze your clan, and send one lesser general with a hundred thousand men to Yue; Yue would kill you and surrender to Han as easily as turning over a hand." Then Wei Tuo suddenly rose, sat properly, and apologized to Master Lu: "I have lived among barbarians for so long that I have especially lost ritual and righteousness." He then asked Master Lu: "Compared to Xiao He, Cao Can and Han Xin, who is more worthy?" Master Lu said: "The king seems more worthy." Again he asked: "Compared to the Emperor, who is more worthy?" Master Lu said: "The Emperor rose from Feng and Pei, punished violent Qin, executed strong Chu, brought benefit and removed harm for the world, continued the work of the Five Emperors and Three Kings, and governs China; the people of China are counted in hundreds of millions, the land is ten thousand li wide, and it lies in the fertile place of the world, with many people and many carriages, all things abundant, and government issues from a single house; since Heaven and Earth were split apart there has never been the like. Now the king's people number not more than several hundred thousand, all barbarians, crowded (the base text has a damaged character here) between the mountains and the sea, like a single commandery of Han; how can you compare yourself with the King of Han?" Wei Tuo laughed loudly and said: "I did not rise in China, so I am king here; if I had lived in China, how would I have been at once not equal to Han?" Then he was extremely pleased with Master Lu and kept him for months drinking together. He said: "In Yue there is no one worth talking to; with your arrival, Master, I hear every day what I had not heard." He gave Master Lu a bag of packing material worth a thousand in gold, and Tuo's parting gifts were also worth a thousand in gold. Master Lu appointed Wei Tuo King of Southern Yue, had him call himself a subject and obey Han's regulations. He returned and reported, and Gaozu was greatly pleased and appointed him Grand Palace Counselor.

晉楚之君相與為好會於宛丘之上。宋使人往之。晉、楚大夫曰：“趣以見天子禮見於吾君，我為見子焉。”使者曰：“冠雖弊，宜加其上；履雖新，宜居其下；周室雖微，諸侯未之能易也。師升宋城，猶不更臣之服也。”揖而去之，諸大夫瞿然，遂以諸侯之禮見之。

The rulers of Jin and Chu were on friendly terms and held a covenant meeting on Wanqiu. Song sent a man there. The senior officials of Jin and Chu said: "Quickly use the ritual for seeing the Son of Heaven to see our rulers, and we will introduce you." The envoy said: "Though a cap may be worn out, it should be put on top; though shoes may be new, they should be placed below. Though the house of Zhou is weak, the feudal lords still cannot change it. Even if an army ascends the city of Song, it still cannot change my dress." He bowed and left. The senior officials stared in surprise, and then received him with the ritual for feudal lords.

越使諸發執一枝梅遺梁王，梁王之臣曰“韓子”，顧謂左右曰：“惡有以一枝梅，以遺列國之君者乎？請為二三日慚之。”出謂諸發曰：“大王有命，客冠則以禮見，不冠則否。”諸發曰：“彼越亦天子之封也。不得冀、兗之州，乃處海垂之際，屏外蕃以為居，而蛟龍又與我爭焉。是以剪髮文身，爛然成章以像龍子者，將避水神也。今大國其命冠則見以禮，不冠則否。假令大國之使，時過弊邑，弊邑之君亦有命矣。曰：‘客必剪髮文身，然後見之。’於大國何如？意而安之，願假冠以見，意如不安，願無變國俗。”梁王聞之，披衣出，以見諸發。令逐韓子。詩曰：“維君子使，媚於天子。”若此之謂也。

Yue sent Zhufa to present a branch of plum to the King of Liang. A minister of the King of Liang named Han Zi turned to his attendants and said: "Where is there anyone who presents a branch of plum to the ruler of a state? Let us humiliate him for two or three days." He went out and said to Zhufa: "The King has an order: if a guest wears a cap, he will be received with ritual; if he does not wear a cap, he will not be received." Zhufa said: "Yue too was enfeoffed by the Son of Heaven. Not obtaining the provinces of Ji and Yan, it dwells at the edge of the sea, withdrawing the outer vassals to live there, while the flood dragons also contend with us. So we cut our hair and tattoo our bodies, in bright patterns to resemble the dragon's sons, in order to avoid the water spirits. Now the great state orders that one who wears a cap will be received with ritual and one who does not will not be received. Suppose the envoy of the great state sometimes passes through our humble state, and the ruler of our humble state also gives an order: 'The guest must cut his hair and tattoo his body, and only then will he be received.' How would that be for the great state? If you feel at ease, I wish to borrow a cap to enter the audience; if you feel uneasy, I wish not to change our country's custom." The King of Liang heard this, and came out wearing his robe to receive Zhufa. He ordered Han Zi driven out. The Book of Poetry says: "The lord's gentlemen are sent, to please the Son of Heaven." This is what is meant.

晏子使吳，吳王謂行人曰：“吾聞晏嬰蓋北方之辯於辭，習於禮者也，命儐者：客見則稱天子。”明日，晏子有事，行人曰：“天子請見。”晏子憱然者三，曰：“臣受命弊邑之君，將使於吳王之所，不佞而迷惑入於天子之朝，敢問吳王惡乎存？”然後吳王曰：“夫差請見。”見以諸侯之禮。

Master Yan went as envoy to Wu. The King of Wu said to the herald: "I have heard that Yan Ying is probably a man of the north, skilled in speech and practiced in ritual. Order the ushers: when the guest enters the audience, announce him as the Son of Heaven." The next day Master Yan had business, and the herald said: "The Son of Heaven requests an audience." Master Yan was alarmed and uneasy three times, and said: "I received the command of the ruler of my humble state and was to go as envoy to the King of Wu. Being untalented and confused, I have entered the court of the Son of Heaven; may I ask where the King of Wu is?" Only then did the King of Wu say: "Fu Chai requests an audience," and received him with the ritual for feudal lords.

晏子使吳，吳王曰：“寡人得寄僻陋蠻夷之鄉，希見教君子之行，請私而毋為罪！”晏子憱然避位矣。王曰：“吾聞齊君蓋賊以慢，野以暴，吾子容焉，何甚也？”晏子逡巡而對曰：“臣聞之，微事不通，麤事不能者必勞；大事不得，小事不為者必貧；大者不能致人，小者不能至人之門者必困，此臣之所以仕也。如臣豈能以道食人者哉？”晏子出。王笑曰：“今日吾譏晏子也，猶裸而訾高橛者。”

Master Yan went as envoy to Wu, and the King of Wu said: "I live in a remote and rustic land of barbarians and rarely see the conduct of gentlemen to be taught; please let me speak in private without it being counted a fault!" Master Yan was alarmed and left his seat. The King said: "I have heard that the ruler of Qi is probably harmful and arrogant, coarse and cruel, and yet you, sir, are able to find a place beside him; how formidable!" Master Yan retreated and answered: "I have heard that those who cannot penetrate subtle matters and cannot manage coarse ones must be toilers; those who cannot obtain great things and do not do small ones must be poor; those whose greatness cannot attract people and whose smallness cannot reach people's doors must be exhausted and distressed; this is why I hold office. Someone like me, how could he support others by the Way?" Master Yan went out. The King laughed and said: "Today my mockery of Master Yan is like a naked man blaming a tall stump for being bare."

景公使晏子使於楚。楚王進橘置削。晏子不剖而幷食之。楚王曰：“橘當去剖。”晏子對曰：“臣聞之，賜人主前者，瓜桃不削，橘柚不剖。今萬乘無教，臣不敢剖，然臣非不知也。”

Duke Jing sent Master Yan as envoy to Chu. The King of Chu presented tangerines and put out a paring knife. Master Yan did not split them but ate them whole. The King of Chu said: "Tangerines should have the skin removed and be split." Master Yan answered: "I have heard that when receiving a gift in the presence of a ruler, melons and peaches are not peeled and tangerines and pomelos are not split. Now since the ruler of ten thousand chariots has given no instruction, I do not dare split them; but it is not that I do not know how."

晏子將使荊，荊王聞之，謂左右曰：“晏子賢人也，今方來，欲辱之，何以也？”左右對曰：“為其來也，臣請縛一人過王而行。”於是荊王與晏子立語。有縛一人，過王而行。王曰：“何為者也？”對曰：“齊人也。”王曰：“何坐？”曰：“坐盜。”王曰：“齊人固盜乎？”晏子反顧之曰：“江南有橘，齊王使人取之而樹之於江北，生不為橘，乃為枳，所以然者何？其土地使之然也。今齊人居齊不盜，來之荊而盜，得無土地使之然乎？”荊王曰：“吾欲傷子而反自中也。”

Master Yan was about to go as envoy to Jing. The King of Jing heard of it and said to his attendants: "Master Yan is a worthy man, and now he is about to come; I want to insult him; what method shall I use?" His attendants answered: "When he comes, I beg to have a man tied up and led past in front of the King." So the King of Jing and Master Yan stood talking. A man tied up another man and passed in front of the King. The King said: "What is this?" He answered: "A man of Qi." The King said: "What crime did he commit?" He said: "The crime of theft." The King said: "Are men of Qi inherently thieves?" Master Yan turned to look at him and said: "South of the river there are tangerines. The King of Qi had them taken and planted north of the river, and what grew was not tangerines but bitter oranges. Why is this so? The soil makes it so. Now men of Qi who live in Qi do not steal, but when they come to Jing they steal; is it not the soil that makes them so?" The King of Jing said: "I wanted to hurt you and instead I have hit myself."

晏子使楚。晏子短，楚人為小門於大門之側而延晏子。晏子不入，曰：“使至狗國者從狗門入。今臣使楚，不當從此門。”儐者更從大門入見楚王。王曰：“齊無人耶？”晏子對曰：“齊之臨淄三百閭，張袂成帷，揮汗成雨。比肩繼踵而在，何為無人？”王曰：“然則何為使子？”晏子對曰：“齊命使各有所主。其賢者使賢主，不肖者使不肖主。嬰最不肖，故宜使楚耳。”

Master Yan went as envoy to Chu. Master Yan was short, and the men of Chu made a small gate beside the great gate to invite him in. Master Yan did not go in and said: "One who goes as envoy to a country of dogs enters by the dog gate. Now I am sent as envoy to Chu, and should not go by this gate." The ushers changed and had him enter by the great gate to see the King of Chu. The King said: "Does Qi have no men?" Master Yan answered: "Linzi in Qi has three hundred wards; spreading our sleeves would make a curtain and flinging off our sweat would make rain; shoulder to shoulder and heel to heel they are there; why would there be no men?" The King said: "Then why did they send you?" Master Yan answered: "Qi appoints envoys each according to what they are in charge of. The worthy are sent to worthy lords, and the unworthy are sent to unworthy lords. I, Ying, am the most unworthy, and so it is fitting that I be sent to Chu."

秦、楚轂兵，秦王使人使楚，楚王使人戲之曰：“子來亦卜之乎？”對曰：“然！”“卜之謂何？”對曰：“吉。”楚人曰：“噫！甚矣！子之國無良龜也。王方殺子以釁鐘，其吉如何？”使者曰：“秦、楚轂兵，吾王使我先窺我死而不還，則吾王知警戒，整齊兵以備楚，是吾所謂吉也。且使死者而無知也，又何釁於鍾，死者而有知也，吾豈錯秦相楚哉？我將使楚之鐘鼓無聲，鐘鼓無聲則將無以整齊其士卒而理君軍。夫殺人之使，絕人之謀，非古之通議也。子大夫試熟計之。”使者以報楚王。楚王赦之。此之謂“造命”。

Qin and Chu were fighting, and the King of Qin sent a man as envoy to Chu. The King of Chu sent a man to tease him: "Did you also divine before you came?" He answered: "Yes!" "What did the divination say?" He answered: "Auspicious." The man of Chu said: "Ah! That is too much! Your state has no good tortoise. The King is about to kill you to anoint the bell with your blood; what is auspicious about that?" The envoy said: "Qin and Chu are at war, and my King sent me first to spy. If I die and do not return, my King will know to be on guard and will put his army in order to defend against Chu; this is what I mean by auspicious. Moreover, if the dead have no consciousness, why anoint a bell? If the dead have consciousness, would I abandon Qin for Chu? I will make Chu's bells and drums without sound, and without the sound of bells and drums, they will have no way to put their soldiers in order and govern their lord's army. To kill another's envoy and cut off another's plans is not a rule accepted in ancient times. Gentlemen, try to consider this carefully." The envoy used this to report to the King of Chu. The King of Chu pardoned him. This is called "creating one's own fate."

楚使使聘於齊，齊王饗之梧宮。使者曰：“大哉梧乎！”王曰：“江海之魚吞舟，大國之樹必巨，使何怪焉！”使者曰：“昔燕攻齊，遵雒路，渡濟橋，焚雍門，擊齊左而虛其右，王歜絕頸而死於杜山；公孫差格死於龍門，飲馬乎淄、澠，定獲乎琅邪，王與太后奔於莒，逃於城陽之山，當此之時，則梧之大何如乎？”王曰：“陳先生對之。”陳子曰：“臣不如刁勃。”王曰：“刁先生應之。”刁勃曰：“使者問梧之年耶？昔者荊平王為無道，加諸申氏，殺子胥父與及兄。子胥被髮乞食於吳。闔廬以為將相。三年，將吳兵復讎乎楚，戰勝乎柏舉，級頭百萬，囊瓦奔鄭，王保於隨。引師入郢，軍雲行乎郢之都。子胥親射宮門，掘平王冢，笞其墳，數其罪。曰：‘吾先人無罪而子殺之。’士卒人加百焉，然後止。當若此時，梧可以為其●矣。”

Chu sent an envoy to Qi on a visit, and the King of Qi entertained him at the Wutong Palace. The envoy said: "How large the wutong trees are!" The King said: "A fish of the rivers and seas can swallow a boat, and the trees of a great state must be enormous; what is there for the envoy to be astonished at?" The envoy said: "Formerly Yan attacked Qi, following the Luo road, crossing the Ji bridge, burning the Yong Gate, striking Qi's left and emptying its right; Wang Chu cut his neck and died at Mount Du; Gongsun Cha fought and died at Longmen; they watered their horses at the Zi and Mian rivers and settled the captives at Langye, and the King and Queen Dowager fled to Ju and to the mountains of Chengyang. At that moment, what was the size of the wutong trees?" The King said: "Master Chen, answer him." Master Chen said: "I am not equal to Diao Bo." The King said: "Master Diao, respond." Diao Bo said: "Does the envoy ask about the age of the wutong? Formerly King Ping of Jing did an unprincipled thing and inflicted it on the Shen clan, killing Zixu's father and brother. Zixu wandered with disheveled hair begging in Wu. Helu used him as general and chancellor. After three years he led Wu's troops to take revenge on Chu, won at Boju, cut off a million heads; Nang Wa fled to Zheng and the King took refuge in Sui. He led the army into Ying, and the army went like clouds through the capital of Ying. Zixu himself shot at the palace gate, dug up the tomb of King Ping and whipped his grave, listing his crimes: 'My ancestors had no fault and you killed them.' Each soldier added a hundred lashes and then they stopped. At that time, the wutong trees could have been used for his (the base text has a damaged character here)."

蔡使師強、王堅使於楚。楚王聞之，曰：“人名多章章者，獨為師強王堅乎？”趣見之，無以次，視其人狀，疑其名而醜其聲，又惡其形。楚王大怒曰：“今蔡無人乎？國可伐也。有人不遣乎？國可伐也。端以此誡寡人乎？國可伐也。”故發二使，見三謀伐者蔡也。

Cai sent Shi Qiang and Wang Jian as envoys to Chu. The King of Chu heard of it and said: "Names are so many and so distinguished; must it be just Shi Qiang and Wang Jian?" He received them in haste, not in proper order, looked at the men's appearance, doubted their names, disliked their voices, and also disliked their looks. The King of Chu was greatly angry and said: "Now Cai has no men? The state can be attacked. Or there are men and they did not send them? The state can be attacked. Or did they specially use these to warn me? The state can be attacked." So two envoys were sent, and it was seen that three plans were made to attack Cai.

趙簡子將襲衛，使史黯往視之，期以一月六日而後反。簡子曰：“何其久也？”黯曰：“謀利而得害，由不察也。今蘧伯玉為相，史■佐焉，孔子為客，子貢使令於君前甚聽。易曰：‘渙其群，元吉。’渙者賢也，群者象也，元者吉之始也。渙其群，元吉者，其佐多賢矣。”簡子按兵而不動耳。

Zhao Jianzi was about to attack Wei and sent Shi An to go and observe, with the agreement that he would return after six days in a month. Jianzi said: "Why so long?" An said: "Seeking benefit and obtaining harm comes from not examining. Now Qu Boyu is chancellor, Shi (the base text has a damaged character here) assists him, Confucius is a guest, and Zigong gives orders before the ruler and is much listened to. The Book of Changes says: 'Dispersing his group, great good fortune.' Dispersal means worthy, group is a symbol, and primal is the beginning of good fortune. 'Dispersing his group, great good fortune' means that his assistants are many and worthy." Jianzi simply held his troops still.

魏文侯使舍人毋擇，獻鵠於齊侯。毋擇行道失之。徒獻空籠，見齊侯曰：“寡君使臣毋擇獻鵠，道飢渴，臣出而飲食之，而鵠飛沖天，遂不復反。念思非無錢以買鵠也，惡有為其君使，輕易其弊者乎？念思非不能拔劍刎頭，腐肉暴骨於中野也，為吾君貴鵠而賤士也。念思非敢走陳、蔡之間也，惡絕兩君之使，故不敢愛身逃死，來獻空籠，唯主君斧質之誅。”齊侯大悅曰：“寡人今者得茲言，三賢於鵠遠矣。寡人有都郊地百里，願獻於大夫以為湯沐邑。”毋擇對曰：“惡有為其君使而輕易其弊，而利諸侯之地乎？”遂出不反。

Marquis Wen of Wei sent his retainer Wu Ze to present a swan to the Marquis of Qi. Wu Ze lost it on the road. He presented only an empty cage, and, seeing the Marquis of Qi, said: "My ruler sent your servant Wu Ze to present a swan. On the road it was hungry and thirsty, so I let it out to eat and drink, and the swan flew into the sky and did not return. I thought: it is not that I lack the money to buy a swan, but I loathe the idea of being sent on a mission for one's ruler and treating the matter lightly and spoiling it. I thought: it is not that I could not draw my sword and cut my throat, leaving my rotting flesh and bare bones in the wilds, but that our ruler values a swan and makes light of a gentleman. I thought: it is not that I dared flee to the borderland between Chen and Cai, but I loathe cutting off the envoy between two rulers; so I dared not spare myself and avoid death, and have come to present the empty cage, and ask only for my lord's axe and block to execute me." The Marquis of Qi was greatly pleased and said: "Now that I have heard these words, you are in three respects far worthier than a swan. I have a hundred li of land in the capital's suburbs and wish to present it to you as a bathing-fief." Wu Ze replied: "How could one who was sent on a mission for his ruler, and treated it lightly and spoiled it, covet the land of a feudal lord?" He then went out and did not return.

聖王之舉事，必先諦之於謀慮，而後考之於蓍龜。白屋之士，皆關其謀；芻蕘之役，鹹盡其心。故萬舉而無遺籌失策。傳曰：“眾人之智，可以測天，兼聽獨斷，惟在一人。”此大謀之術也。謀有二端：上謀知命，其次知事。知命者預見存亡禍福之原，早知盛衰廢興之始，防事之未萌，避難於無形，若此人者，居亂世則不害於其身，在乎太平之世則必得天下之權；彼知事者亦尚矣，見事而知得失成敗之分，而究其所終極，故無敗業廢功。孔子曰：“可與適道，未可與權也。”夫非知命知事者，孰能得權謀之術。夫權謀有正有邪；君子之權謀正，小人之權謀邪。夫正者，其權謀公，故其為百姓盡心也誠；彼邪者，好私尚利，故其為百姓也詐。夫詐則亂，誠則平，是故堯之九臣誠而興於朝，其四臣詐而誅於野。誠者隆至後世；詐者當身而滅。知命知事而能於權謀者，必察誠詐之原而以處身焉，則是亦權謀之術也。夫知者舉事也，滿則慮溢，平則慮險，安則慮危，曲則慮直。由重其豫，惟恐不及，是以百舉而不陷也。

When a sage king undertakes a matter, he must first examine it carefully in planning, and only afterward test it by milfoil and tortoise divination. Scholars of humble cottages all take part in the planning, and woodcutters and laborers all give their utmost thought. Therefore in ten thousand undertakings there are no omissions in the strategy and no errors in the plan. The Commentary says: "The wisdom of the multitude can measure Heaven; hearing from all sides and deciding alone rests with one man." This is the method of great planning. Planning has two kinds: the highest plan knows destiny, and the next knows affairs. One who knows destiny sees in advance the roots of survival and ruin, calamity and fortune, and knows early the beginnings of flourishing and decline, rise and fall; he makes preparation before things sprout and avoids disaster in the formless. A man like this in a disordered age does not harm himself, and in an age of peace will surely hold the power of the realm. One who knows affairs is also noble: seeing a matter, he knows the distinctions of gain and loss, success and failure, and works out where it will finally arrive, so there is no ruined enterprise and no abandoned achievement. Confucius said: "One may go together toward the Way with him, but not yet may one use expedience together with him." Unless one knows destiny and knows affairs, who can obtain the method of expedient planning? Expedient planning has the upright and the crooked: the noble man's expedient planning is upright, the petty man's is crooked. The upright man's planning is public, so what he does for the people is sincere; the crooked man loves the private and honors profit, so what he does for the people is deceitful. Deceit leads to disorder and sincerity leads to peace. Thus Yao's nine ministers were sincere and rose at court, while his four ministers were deceitful and were executed in the wilds. The prosperity of sincerity reaches later generations; the deceitful perish in their own lifetime. Those who know destiny and affairs and can plan expediently surely observe the source of sincerity and deceit in conducting themselves, which is also a method of planning. When a wise man undertakes a matter, when it is full he considers overflow, when it is level he considers danger, when it is secure he considers peril, and when it is crooked he considers straightness. Because he values preparation and fears only that he will be too late, a hundred undertakings do not fall.

楊子曰：“事之可以之貧，可以之富者，其傷行者也；事之可以之生，可以之死者，其傷勇者也。”僕子曰：“楊子智而不知命，故其知多疑，語曰：‘知命者不惑。’晏嬰是也。”

Master Yang said: "Matters through which one can become poor or become rich harm conduct; matters through which one can live or die harm courage." Master Pu said: "Master Yang had wisdom but did not know destiny, so his wisdom was full of doubt. As the common saying goes, 'One who knows destiny is not confused.' Yan Ying was such a man."

趙簡子曰：“晉有澤鳴、犢●，魯有孔丘，吾殺此三人，則天下可圖也。”於是乃召澤鳴、犢●，任之以政而殺之。使人聘孔子於魯。孔子至河，臨水而觀曰：“美哉水！洋洋乎！丘之不濟於此，命也夫！”子路趨進曰：“敢問奚謂也？”孔子曰：“夫澤鳴、犢●，晉國之賢大夫也。趙簡子之未得志也，與之同聞見，及其得志也，殺之而後從政，故丘聞之：刳胎焚夭，則麒麟不至；幹澤而漁，蛟龍不遊；覆巢毀卵，則鳳凰不翔。丘聞之：君子重傷其類者也。”

Zhao Jianzi said: "Jin has Ze Ming and Dou (the base text has a damaged character here), and Lu has Kong Qiu. If I kill these three men, the world can be taken." He then summoned Ze Ming and Dou (the base text has a damaged character here), entrusted government to them, and killed them. He sent men to Lu to invite Confucius. Confucius arrived at the river, looked at the water and said: "How beautiful the water is! How vast! Qiu will not cross here; it is destiny!" Zilu hurried forward and said: "May I ask what you mean?" Confucius said: "Ze Ming and Dou (the base text has a damaged character here) were worthy high officials of Jin. When Zhao Jianzi had not yet attained his ambition, he shared in their reputation; when he attained it, he killed them and then took office. So I have heard: if one cuts open the womb and burns the young, the qilin does not come; if one drains the marsh to catch fish, dragons do not roam; if one overturns nests and breaks eggs, the phoenix does not fly. I have heard that the noble man values not harming his own kind."

孔子與齊景公坐，左右白曰：“周使來言廟燔。”齊景公出問曰：“何廟也？”孔子曰：“是釐王廟也。”景公曰：“何以知之？”孔子曰：“詩云：‘皇皇上帝，其命不忒。’天之與人，必報有德，禍亦如之。夫釐王變文武之制而作玄黃宮室，輿馬奢侈，不可振也。故天殃其廟，是以知之。”景公曰：“天何不殃其身而殃其廟乎？”子曰：“天以文王之故也。若殃其身，文王之祀，無乃絕乎？故殃其廟以章其過也。”左右入報曰：“周釐王廟也。”景公大驚，起拜曰：“善哉！聖人之智，豈不大乎！”

Confucius was sitting with Duke Jing of Qi when his attendants reported: "A messenger from Zhou says that a temple has been burned." Duke Jing went out and asked: "Which temple?" Confucius said: "It is the temple of King Xi." The duke said: "How do you know?" Confucius said: "The Book of Poetry says: 'The bright Lord on High, his decree has no error.' Heaven grants people and surely repays those with virtue, and calamity is likewise. King Xi altered the institutions of King Wen and King Wu and built palaces in black and yellow, with extravagant carriages and horses, and could not be revived. So Heaven sent calamity on his temple, and therefore I know." The duke said: "Why did Heaven not bring calamity on his person but on his temple?" Confucius said: "Because of King Wen. If it had brought calamity on his person, the sacrifices to King Wen might have been cut off. So it brought calamity on his temple to make his fault clear." His attendants came in and reported: "It was the temple of King Xi of Zhou." Duke Jing was greatly startled, rose and bowed, saying: "Good! The wisdom of the sage, is it not great!"

齊桓公與管仲謀伐莒，謀未發而聞於國。桓公怪之，以問管仲。管仲曰：“國必有聖人也。”桓公嘆曰：“歖！日之役者，有執柘杵而上視者，意其是邪！”乃令復役，無得相代。少焉，東郭垂至。管仲曰：“此必是也。”乃令儐者延而進之，分級而立。管仲曰：“子言伐莒者也？”對曰：“然。”管仲曰：“我不言伐莒，子何故言伐莒？”對曰：“臣聞君子善謀，小人善意，臣竊意之也。”管仲曰：“我不言伐莒，子何以意之？”對曰：“臣聞君子有三色：優然喜樂者，鐘鼓之色；愀然清淨者，縗絰之色；勃然充滿者，此兵革之色也。日者，臣望君之在臺上也，勃然充滿，此兵革之色也，君籲而不吟，所言者莒也，君舉臂而指所當者莒也。臣竊慮小諸侯之未服者，其惟莒乎？臣故言之。”君子曰：“凡耳之聞，以聲也。今不聞其聲而以其容與臂，是東郭垂不以耳聽而聞也。桓公、管仲雖善謀，不能隱聖人之聽於無聲，視於無形，東郭垂有之矣。故桓公乃尊祿而禮之。”

Duke Huan of Qi and Guan Zhong planned to attack Ju. The plan had not yet been issued when it was heard in the state. Duke Huan thought it strange and asked Guan Zhong. Guan Zhong said: "There must be a sage in the state." Duke Huan sighed and said: "Ah! Among those who labored during the day, there was one holding a mulberry pestle and looking upward; it was probably he!" He ordered them to work again, with no substitutes allowed. After a while, Dongguo Chui arrived. Guan Zhong said: "This must be him." He ordered the ushers to invite him in and had him stand according to rank. Guan Zhong said: "Are you the one who spoke of attacking Ju?" He replied: "Yes." Guan Zhong said: "I did not speak of attacking Ju; why did you speak of attacking Ju?" He replied: "I have heard that the noble man is good at planning and the petty man is good at guessing; I privately guessed it." Guan Zhong said: "I did not speak of attacking Ju; on what did you base your guess?" He replied: "I have heard that the noble man has three kinds of expression: a relaxed and joyful one is the expression of bells and drums; a sad and quiet one is the expression of mourning garments; and a vigorous and full one is the expression of arms and armor. Earlier, I saw you, my lord, on the terrace, vigorous and full, the expression of arms and armor; you sighed without chanting, and what you spoke of was Ju; you raised your arm and pointed, and what you faced was Ju. I privately considered that the small feudal lord not yet submissive was probably only Ju, and so I said it." The gentleman says: "In general what the ears hear is by sound. Now he did not hear the sound but relied on the countenance and arm; this is Dongguo Chui hearing without using his ears. Even though Duke Huan and Guan Zhong were good at planning, they could not hide from a sage who hears in silence and sees in the formless, and Dongguo Chui was such a man." Therefore Duke Huan then treated him with honored salary and ritual.

晉太史屠餘見晉國之亂，見晉平公之驕而無德義也，以其國法歸周。周威公見而問焉，曰：“天下之國，其孰先亡。”對曰：“晉先亡。”威公問其說。對曰：“臣不敢直言，示晉公以天妖，日月星辰之行多不當，曰：‘是何能然？’示以人事多義，百姓多怨，曰：‘是何傷？’示以鄰國不服，賢良不與，曰：‘是何害？’是不知所以存，所以亡。故臣曰：‘晉先亡。’居三年，晉果亡。威公又見屠餘而問焉。曰：“孰次之。”對曰：“中山次之。”威公問其故。對曰：“天生民，令有辨，有辨，人之義也。所以異於禽獸麋鹿也，君臣上下所以立也。中山之俗，以晝為夜，以夜繼日，男女切踦，固無休息，淫昏康樂，歌謳好悲，其主弗知惡，此亡國之風也。臣故曰：‘中山次之。’居二年，中山果亡。威公又見屠餘而問曰：“孰次之。”屠餘不對。威公固請。屠餘曰：“君次之。”威公懼，求國之長者，得錡疇、田邑而禮之，又得史理、趙巽以為諫臣，去苛令三十九物，以告屠餘。屠餘曰：“其尚終君之身。臣聞國之興也，天遺之賢人，與之極諫之士；國之亡也，天與之亂人與善諛者。”威公薨，九月不得葬。周乃分而為二，故有道者言，不可不重也。

Tu Yu, the Grand Historian of Jin, saw the disorder in Jin and saw that Duke Ping of Jin was proud and without virtue and righteousness, and carried his state's laws and went to Zhou. Duke Wei of Zhou received him and asked: "Among the states of the world, which will perish first?" He replied: "Jin will perish first." Duke Wei asked for his reasoning. He replied: "I did not dare say it directly. I showed the Duke of Jin the portents of Heaven and the many improprieties in the movement of sun, moon and stars, and he said, 'How could this be so?' I showed him that human affairs were much in righteousness and the people full of resentment, and he said, 'What harm is there?' I showed him that neighboring states did not submit and the worthy did not draw near, and he said, 'What hindrance is there in this?' This is not knowing why one survives and why one perishes. So I said, 'Jin will perish first.'" After three years, Jin perished as predicted. Duke Wei again saw Tu Yu and asked him: "Who is next?" He replied: "Zhongshan is next." Duke Wei asked why. He replied: "Heaven gave birth to the people and made them have distinctions; having distinctions is human righteousness. That is why people differ from birds, beasts and deer, and why ruler and subject, high and low, can be established. The custom of Zhongshan is to turn day into night and night follows day, men and women with their feet pressed together, truly without rest, in licentious darkness and ease, singing of what they love in sorrow, and their ruler does not know to dislike it. This is the air of a perishing state. So I said, 'Zhongshan is next.'" After two years, Zhongshan perished as predicted. Duke Wei again saw Tu Yu and asked: "Who is next?" Tu Yu did not answer. Duke Wei insisted on asking. Tu Yu said: "You, my lord, are next." Duke Wei was afraid and sought the elders of the state, and found Qi Chou and Tian Yi and treated them with ritual, and also obtained Shi Li and Zhao Xun as remonstrating ministers, and abolished thirty-nine harsh orders, and told Tu Yu. Tu Yu said: "This may allow you to live out your own lifetime. I have heard that when a state rises, Heaven sends it worthy men and officials who remonstrate with all their strength; when a state perishes, Heaven gives it disorderly men and skilled flatterers." When Duke Wei died, he could not be buried for nine months. Zhou then split into two, so the words of a man who has the Way must not be taken lightly.

齊侯問於晏子曰：“當今之時，諸侯孰危？”對曰：“莒其亡乎？”公曰：“奚故？”對曰：“地侵於齊，貨竭於晉，是以亡也。”

The Marquis of Qi asked Master Yan: "In the present time, which of the feudal lords is in danger?" He replied: "Ju is probably about to perish?" The duke said: "Why?" He replied: "Its land has been taken by Qi and its wealth is exhausted in Jin, so it will perish."

智伯從韓、魏之兵以攻趙，圍晉陽之城而溉之，城不沒者三板。絺疵謂智伯曰：“韓、魏之君必反矣。”智伯曰：“何以知之？”對曰：“夫勝趙而三分其地，今城未沒者三板，臼灶生■，人馬相食，城降有日矣。而韓、魏之君無喜志而有憂色，是非反何也？”明日，智伯謂韓、魏之君曰：“疵言君之反也。”韓、魏之君曰：“必勝趙而三分其地，今城將勝矣。夫二家雖愚，不棄美利而偝約為難不可成之事，其勢可見也。是疵必為趙說君，且使君疑二主之心，而解於攻趙也。今君聽讒臣之言而離二主之交，為君惜之。”智伯出，欲殺絺疵，絺疵逃。韓、魏之君果反。

Zhi Bo, following the troops of Han and Wei, came to attack Zhao and surrounded the city of Jinyang and flooded it with water, and the city was only three boards short of being submerged. Chi Ci (the base text uses a variant character for Chi) said to Zhi Bo: "The rulers of Han and Wei are surely going to rebel." Zhi Bo said: "How do you know?" He replied: "If you conquer Zhao, the three houses will divide its land. Now the city is only three boards short of being submerged, mortars and stoves have grown (the base text has a damaged character here), people and horses are eating one another, and the city will surrender any day. Yet the rulers of Han and Wei have no joyful intent but show worry; what is this if not rebellion?" The next day, Zhi Bo said to the rulers of Han and Wei: "Ci said you will rebel." The rulers of Han and Wei said: "We were sure to defeat Zhao and divide its land among three houses, and now the city is about to be won. Even if the two houses were foolish, they would not abandon fine profit and break the agreement to do something difficult and impossible; the situation is plain to see. This is Ci surely lobbying on behalf of Zhao, and making you doubt the hearts of the two lords so as to slacken the attack on Zhao. Now you listen to a slanderous minister's words and break the friendship of the two lords; we regret this for you." Zhi Bo went out and wanted to kill Chi Ci, but Chi Ci fled. The rulers of Han and Wei indeed rebelled.

魯公索氏將祭而亡其牲。孔子聞之，曰：“公索氏比及三年必亡矣。”後一年而亡。弟子問曰：“昔公索氏亡牲，夫子曰：‘比及三年必亡矣。’今期年而亡。夫子何以知其將亡也。”孔子曰：“祭之為言索也，索也者盡也，乃孝子所以自盡於親也。至祭而亡其牲，則餘所亡者多矣。吾以此知其將亡矣。”

The Gongsuo family of Lu was about to sacrifice and lost their victim. Confucius heard of it and said: "The Gongsuo family will surely perish within three years." Later they perished after one year. A disciple asked: "Earlier when the Gongsuo family lost their victim, the Master said, 'Within three years they will surely perish.' Now they have perished after only one year. How did the Master know they would perish?" Confucius said: "Sacrifice, as a word, means searching; searching is exhausting, and it is how a filial son exhausts his heart toward his parents. When the time came for sacrifice, they lost the victim; then what they had lost was a great deal. That is how I knew they would perish."

蔡侯、宋公、鄭伯朝於晉。蔡侯謂叔向曰：“子亦奚以語我？”對曰：“蔡言地計眾，不若宋鄭。其車馬衣裘侈於二國，諸侯其有圖蔡者乎？”處期年，荊伐蔡而殘之。

The Marquis of Cai, the Duke of Song and the Earl of Zheng went to court in Jin. The Marquis of Cai said to Shuxiang: "What would you say to me as well?" He replied: "In discussing land and counting the people, Cai is not as good as Song and Zheng. Its carriages, horses and furs are more extravagant than those of the two states, and the feudal lords may well be planning to take Cai." After a full year, Jing attacked Cai and ravaged it.

白圭之中山，中山王欲留之，固辭而去。又之齊，齊王亦欲留之，又辭而去，人問其辭。白圭曰：“二國將亡矣。所學者國有五盡，故莫之必忠，則言盡矣；莫之必譽，則名盡矣；莫之必愛，則親盡矣；行者無糧，居者無食，則財盡矣；不能用人又不能自用，則功盡矣；國有此五者，毋幸，必亡。中山與齊皆當此。若使中山之與齊也，聞五盡而更之，則必不亡也，其患在不聞也，雖聞又不信也。然則人主之務，在善聽而已矣。”

Bai Gui went to Zhongshan, and the King of Zhongshan wanted to keep him, but he firmly declined and left. He then went to Qi, and the King of Qi also wanted to keep him, and again he declined and left. Someone asked the reason for his declining. Bai Gui said: "Both states are about to perish. As I have learned, a state has five exhaustions: when there is no one who is certainly loyal, words are exhausted; when there is no one who certainly praises, reputation is exhausted; when there is no one who certainly loves, kinship is exhausted; when travelers have no provisions and residents have no food, wealth is exhausted; when it cannot use others and cannot use itself, achievement is exhausted. If a state has these five, do not hope for luck; it will surely perish. Zhongshan and Qi are both in this state. If Zhongshan and Qi had heard of the five exhaustions and corrected them, they surely would not perish; the trouble is that they did not hear, or even if they heard, they did not believe. Thus the main task of a ruler is only to be good at listening."

下蔡威公閉門而哭，三日三夜，泣盡而繼以血，旁鄰窺牆而問之。曰：“子何故而哭，悲若此乎？”對曰：“吾國且亡。”曰：“何以知也？”應之曰：“吾聞病之將死也，不可為良醫；國之將亡也，不可為計謀；吾數諫吾君，吾君不用，是以知國之將亡也。”於是窺牆者聞其言，則舉宗而去之楚。居數年，楚王果舉兵伐蔡。窺牆者為司馬，將兵而往來，虜甚眾。問曰：“得無有昆弟故人乎？”見威公縛在虜中，問曰：“若何以至於此？”應曰：“吾何以不至於此？且吾聞之也，言之者行之役也，行之者言之主也。汝能行我言，汝為主，我為役，吾亦何以不至於此哉？”窺牆者乃言之於楚王，遂解其縛，與俱之楚。故曰：“能言者未必能行，能行者未必能言。”

Duke Wei of Xiacai shut his door and wept for three days and nights, and when his tears were used up, they were followed by blood. A neighbor peeked through a crack in the wall and asked him: "Why do you weep, so sorrowful?" He replied: "My state will perish." The neighbor said: "How do you know?" He replied: "I have heard that one who is about to die of illness cannot be a good physician, and one whose state is about to perish cannot be a planner; I repeatedly remonstrated with my ruler, and my ruler did not use my advice, so I know the state will perish." The neighbor who had peeked heard his words and led his clan away to Chu. After several years, the King of Chu indeed raised troops and attacked Cai. The man who had peeked became Minister of War and led the army back and forth, taking many captives. He asked: "Are there not perhaps brothers or old friends among them?" Seeing Duke Wei bound among the captives, he asked: "How did you come to this?" He replied: "How could I not come to this? Moreover I have heard that the speaker is the servant of the doer, and the doer is the master of the speaker. You were able to carry out my words; you are the master and I am the servant; how could I not come to this?" The man who had peeked then told the King of Chu, and finally untied his bonds and went with him to Chu. Therefore it is said: "One who can speak is not necessarily able to act, and one who can act is not necessarily able to speak."

管仲有疾，桓公往問之，曰：“仲父若棄寡人，豎刁可使從政乎？”對曰：“不可。豎刁自刑以求入君，其身之忍，將何有於君。”公曰：“然則易牙可乎？”對曰：“易牙解其子以食君，其子之忍，將何有於君，若用之必為諸侯笑。”及桓公歿，豎刁易牙乃作難。桓公死六十日，蟲出於戶而不收。

When Guan Zhong was ill, Duke Huan went to inquire after him and said: "If you, Uncle Zhong, abandon me, can Shu Diao be allowed to take office?" He replied: "No. Shu Diao castrated himself in order to enter the ruler's presence; to himself he was so ruthless, what would he do to the ruler?" The duke said: "Then can Yi Ya?" He replied: "Yi Ya cooked his son to feed the ruler; toward his son he was so ruthless, what would he do to the ruler? If he is used, you will surely be laughed at by the feudal lords." When Duke Huan died, Shu Diao and Yi Ya caused disorder. Duke Huan had been dead for sixty days when maggots came out through the doors, and he still had not been laid in the coffin.

石乞侍坐於屈建。屈建曰：“白公其為亂乎？”石乞曰：“是何言也？白公至於室無營所，下士者三人與己相若，臣者五人，所與同衣者千人。白公之行若此，何故為亂？”屈建曰：“此建之所謂亂也。以君子行，則可於國家行。過禮則國家疑之，且苟不難下其臣，必不難高其君矣。建是以知夫子將為亂也。”處十月，白公果為亂。

Shi Qi was sitting in attendance with Qu Jian. Qu Jian said: "Will Lord Bai start a rebellion?" Shi Qi said: "What are you saying? Lord Bai, when he got to his residence, had no building under way; among the scholars he befriended there are three who resemble himself, five are ministers, and a thousand wear the same clothing as he does. Lord Bai acts like this; why would he rebel?" Qu Jian said: "This is exactly what I call rebellion. If one acts as a noble man would, one can act for the state. If he goes beyond ritual, the state suspects him; and if he does not find it hard to be humble before his subordinates, he surely will not find it hard to be arrogant toward his ruler. For this reason I know that this gentleman will rebel." After ten months, Lord Bai indeed rebelled.

韓昭侯造作高門。屈宜咎曰：“昭侯不出此門。”曰：“何也？”曰：“不時。吾所謂不時者，非時日也。人固有利不利，昭侯嘗利矣，不作高門。往年秦拔宜陽，明年大旱民飢，不以此時恤民之急也，而顧反益奢，此所謂福不重至，禍必重來者也！”高門成，昭侯卒。竟不出此門。

Marquis Zhao of Han built a high gate. Qu Yijiu said: "Marquis Zhao will not get out through this gate." Someone asked: "Why?" He said: "It is not the right time. What I call the right time is not a calendar day. People naturally have fortune and misfortune, and Marquis Zhao had once had good fortune but did not build a high gate. Last year Qin took Yiyang, and this coming year there will be a great drought and the people will starve. He did not use this time to take care of the people's urgent need, but instead became still more extravagant. This is what is meant by 'blessings do not come in succession, but misfortunes surely come one after another.'" The high gate was completed and Marquis Zhao died. In the end he did not get out through this gate.

田子顏自大術至乎平陵城下，見人子問其父，見人父問其子。田子方曰：“其以平陵反乎？吾聞行於內，然後施於外。外顏欲使其眾甚矣。”後果以平陵叛。

Tian Ziyan went from Dashu to the foot of the city wall of Pingling, and when he saw a man's son he asked about his father, and when he saw a man's father he asked about his son. Tian Zifang said: "He is probably going to rebel through Pingling. I have heard that what is practiced inside is then applied outside. Outer Yan's wish to drive his own people has become quite severe." Later he did indeed rebel through Pingling.

晉人已勝智氏，歸而繕甲砥兵。楚王恐，召梁公弘曰：“晉人已勝智氏矣。歸而繕甲兵，其以我為事乎？”梁公曰：“不患，害其在吳乎？夫吳君恤民而同其勞，使其民重上之令，而人輕其死以從上，使如虜之戰，臣登山以望之，見其用百姓之信，必也勿已乎？其備之若何？”不聽，明年，闔廬襲郢。

After the men of Jin had conquered the Zhi clan, they went back to repair armor and sharpen weapons. The King of Chu was afraid and summoned Duke Hong of Liang and said: "The men of Jin have already defeated the Zhi clan. Going back to repair armor and weapons, are they perhaps taking me as their business?" Duke Liang said: "Do not worry; the harm is probably from Wu. The ruler of Wu cares for his people and shares their toil, making his people value the orders from above and take their own deaths lightly in following him, and drives them into battle like captives. I climbed a mountain and looked, and saw him using the trust of the common people; surely he will not stop. How should we prepare against it?" He did not listen, and the next year Helu attacked Ying.

楚莊王欲伐陳，使人視之。使者曰：“陳不可伐也。”莊王曰：“何故？”對曰：“其城郭高，溝壑深，蓄積多，其國寧也。”王曰：“陳可伐也。夫陳，小國也，而蓄積多，蓄積多則賦斂重，賦斂重則民怨上矣。城郭高，溝壑深，則民力罷矣。”興兵伐之，遂取陳。

King Zhuang of Chu wanted to attack Chen and sent a man to observe. The envoy said: "Chen cannot be attacked." King Zhuang said: "Why?" He replied: "Its walls are high, its moats deep, its stores many, and its state is at peace." The king said: "Chen can be attacked. Chen is a small state yet has many stores; many stores mean heavy taxation, and heavy taxation means the people resent those above. Its walls high and moats deep means the people's strength is exhausted." He raised troops and attacked, and in the end took Chen.

石益謂孫伯曰：“吳將亡矣！吾子亦知之乎？”孫伯曰：“晚矣，子之知之也。吾何為不知？”石益曰：“然則子何不以諫？”孫伯曰：“昔桀罪諫者，紂焚聖人，剖王子比干之心。袁氏之婦，絡而失其紀，其妾告之，怒棄之。夫亡者，豈斯人知其過哉？”

Shi Yi said to Sun Bo: "Wu is about to perish! Do you also know it, sir?" Sun Bo said: "Late; you only now know it. Why would I not know it?" Shi Yi said: "Then why do you not take it and remonstrate?" Sun Bo said: "In ancient times Jie punished those who remonstrated, and Zhou burned the sage and cut open the heart of Prince Bi Gan. The wife of the Yuan family, when reeling silk and losing the thread, was told by her concubine, and in anger drove her away. Those who perished, did they know their own faults?"

孝宣皇帝之時，霍氏奢靡，茂陵徐先生曰：“霍氏必亡。夫在人之右而奢，亡之道也。孔子曰：‘奢則不遜。’夫不遜者必侮上，侮上者，逆之道也。出人之右，人必害之。今霍氏秉權，天下之人疾害之者多矣。夫天下害之而又以逆道行之，不亡何待？”乃上書言霍氏奢靡，陛下即愛之，宜以時抑制，無使至於亡。書三上，輒報：“聞。”其後霍氏果滅。董忠等以其功封。人有為徐先生上書者，曰：“臣聞客有過主人者，見灶直●，傍有積薪。客謂主人曰：‘曲其●，遠其積薪，不者將有火患。’主人默然不應，居無幾何，家果失火。鄉聚裡中人哀而救之，火幸息。於是殺牛置酒，燔發灼爛者在上行，餘各用功次坐，而反不錄言曲●者。向使主人聽客之言，不費牛酒，終無火患。今茂陵徐福數上書言霍氏且有變，宜防絕之。向使福說得行，則無裂地出爵之費，而國安平自如。今往事既已，而福獨不得與其功，惟陛下察客徙薪曲●之策，而使居燔發灼爛之右。”書奏，上使人賜徐福帛十匹，拜為郎。

In the time of Emperor Xiaoxuan, the Huo family was extravagant and wasteful. Master Xu of Maoling said: "The Huo family will surely perish. To be above others and extravagant is the road to ruin. Confucius said: 'Extravagance leads to insubordination.' The insubordinate will surely insult those above, and insulting those above is the road to rebellion. One who stands above others will surely be harmed by them. Now the Huo family holds power, and the people of the world who hate and wish to harm them are many. When the world wishes to harm them and they act on top of that by the way of rebellion, what are they waiting for if not ruin?" He then submitted a memorial saying that the Huo family was extravagant and wasteful, and that if Your Majesty loved them, he should restrain them in time and not let them come to ruin. After three memorials, the reply was always: "Noted." Afterward the Huo family indeed was destroyed. Dong Zhong and others were enfeoffed for that merit. Someone submitted a memorial on behalf of Master Xu, saying: "I have heard that a guest passing by a host's house saw that the stove chimney was straight (the base text has a damaged character here), with piled firewood beside it. The guest said to the host, 'Bend that (the base text has a damaged character here) and move the piled firewood away, or there will be a fire.' The host was silent and did not respond. Not long after, the house indeed caught fire. The neighbors gathered, took pity and came to help, and the fire was fortunately put out. Then the host slaughtered an ox and set out wine; those with singed hair and burned heads sat in the places of honor, and the rest sat in order according to their merit, but they did not record the man who had told them to bend the (damaged) chimney. If the host had listened to the guest earlier, he would not have spent the ox and wine and in the end there would have been no fire. Now Xu Fu of Maoling repeatedly submitted memorials saying the Huo family would cause trouble and that precautions should be taken to cut it off. If Fu's words had been carried out earlier, there would have been no expense of dividing land and granting titles, and the state would have remained at peace as before. Now that the past has gone, Fu alone cannot share in the credit; I wish Your Majesty would consider the guest's plan of moving the firewood and bending the (damaged) chimney, and place him above those with singed hair and burned heads." When the memorial was submitted, the Emperor sent someone to give Xu Fu ten bolts of silk and appointed him as a gentleman.

齊桓公將伐山戎、孤竹，使人請助於魯。魯君進群臣而謀，皆曰：“師行數十里，入蠻夷之地，必不反矣。”於是魯許助之而不行。齊已伐山戎、孤竹，而欲移兵於魯。管仲曰：“不可。諸侯未親，今又伐遠而還誅近鄰，鄰國不親，非霸王之道，君之所得山戎之寶器者，中國之所鮮也，不可不進周公之廟乎？”桓公乃分山戎之寶，獻之周公之廟。明年起兵伐莒。魯下令丁男悉發，五尺童子皆至。孔子曰：“聖人轉禍為福，報怨以德。”此之謂也。

Duke Huan of Qi was about to attack the Shanrong and Guzhu, and sent someone to ask Lu for help. The ruler of Lu summoned his ministers to plan, and they all said: "If the army travels dozens of li and enters the lands of the barbarians, it will surely not come back." So Lu agreed to help but did not set out. After Qi had already attacked the Shanrong and Guzhu, it wanted to move its army against Lu. Guan Zhong said: "It cannot be done. The feudal lords are not yet close to us; now if after attacking the distant we return and execute the near neighbor, the neighbors will not be close, and this is not the way of a hegemon. The precious vessels you obtained from the Shanrong are rare in the central states; must you not present them to the temple of the Duke of Zhou?" Duke Huan then divided the treasures of the Shanrong and presented them to the temple of the Duke of Zhou. The next year he raised troops and attacked Ju. Lu ordered all adult men to set out, and even boys of five feet all came. Confucius said: "The sage turns misfortune into fortune and repays resentment with virtue." This is what that means.

中行文子出亡至邊，從者曰：“為此嗇夫者君人也，胡不休焉，且待後車者。”文子曰：“異日吾好音，此子遺吾琴，吾好佩，又遺吾玉，是不非吾過者也，自容於我者也。吾恐其以我求容也，遂不入。”後車入門，文子問嗇夫之所在，執而殺之。仲尼聞之，曰：“中行文子背道失義以亡其國，然後得之，猶活其身，道不可遺也，若此。”

When Zhonghang Wenzi fled into exile and reached the border, his follower said: "The official in charge of this place is an old friend of yours; why not rest and wait for the carriages behind?" Wenzi said: "In the past I loved music and this man gave me a zither; I loved jade pendants and he gave me jade. He is one who did not criticize my faults, and one who sought to be tolerated by me. I fear that he would use me to seek tolerance, so I will not go in." When the carriages behind entered the gate, Wenzi asked where the official was, and seized and killed him. Confucius heard and said: "Zhonghang Wenzi departed from the Way and lost righteousness and lost his state, but afterward obtained this and still preserved his own life; the Way must not be abandoned, as shown in this."

衛靈公襜被以與婦人遊，子貢見公。公曰：“衛其亡乎？”對曰：“昔者夏桀，殷紂不任其過故亡；成湯、文武知任其過故興，衛奚其亡也？”

Duke Ling of Wei, wearing an informal robe, was out amusing himself with women when Zigong saw the duke. The duke said: "Wei will probably perish, will it not?" He replied: "In the past Jie of Xia and Zhou of Yin did not take responsibility for their own faults and so perished; Tang, King Wen and King Wu knew to take responsibility for their own faults and so rose. How could Wei perish?"

智伯請地於魏宣子，宣子不與。任增曰：“何為不與？”宣子曰：“彼無故而請地，吾是以不與。”任增曰：“彼無故而請地者，無故而與之，是重欲無厭也。彼喜，必又請地於諸侯，諸侯不與，必怒而伐之。”宣子曰：“善。”遂與地。智伯喜，又請地於趙，趙不與，智伯怒，圍晉陽。韓、魏合趙而反智氏，智氏遂滅。

Zhi Bo asked Wei Xuanzi for land, and Xuanzi did not give it. Ren Zeng said: "Why not give it?" Xuanzi said: "He asks for land without cause; therefore I do not give it." Ren Zeng said: "He asks for land without cause; if you give it without cause, this only increases his desire without satisfying it. He will be pleased and surely ask the other feudal lords for land, and if they do not give it he will surely be angry and attack." Xuanzi said: "Good." He then gave the land. Zhi Bo was pleased and asked Zhao for land; Zhao did not give it, and Zhi Bo was angry and besieged Jinyang. Han and Wei joined with Zhao and turned against the Zhi clan, and the Zhi clan then perished.

楚莊王與晉戰，勝之，懼諸侯之畏己也，乃築為五仞之臺，臺成而觴諸侯，諸侯請約。莊王曰：“我薄德之人也。”諸侯請為觴。乃仰而曰：“將將之臺，窅窅其謀，我言而不當，諸侯伐之。”於是遠者來朝，近者入賓。

King Zhuang of Chu fought Jin and won, and, fearing the feudal lords would dread him, built a terrace five ren high. When the terrace was completed he invited the feudal lords to drink, and the feudal lords asked for a covenant. King Zhuang said: "I am a man of slight virtue." The feudal lords asked to offer him a toast. He then said, looking up: "The terrace is lofty, the plan is deep; if my words are not fitting, may the feudal lords attack me." Then those far away came to court and those near came in as guests.

吳王夫差破越，又將伐陳。楚大夫皆懼，曰：“昔闔廬能用其眾，故破我於柏舉。今聞夫差又甚焉。”子西曰：“二三子，恤不相睦也，無患吳矣，昔闔廬食不貳味，處不重席，擇不取費。在國，天有災，親戚乏困而供之；在軍，食熟者半而後食。其所嘗者，卒乘必與焉。是以民不罷勞，死知不曠。今夫差，次有臺榭陂池焉；宿有妃嬙嬪御焉。一日之行，所欲必成，玩好必從，珍異是聚，夫差先自敗己，焉能敗我？”

King Fuchai of Wu defeated Yue and was about to attack Chen. The high officials of Chu were all afraid and said: "In the past Helu could use his troops and so defeated us at Boju. Now we hear that Fuchai is even more formidable." Zixi said: "Gentlemen, what you should worry about is that you are not in harmony with each other, not about Wu. In the past Helu did not have two dishes at a meal, did not lay two layers of mats where he sat, and in his choices did not choose what was costly. In the state, when Heaven sent calamity and relatives were in want, he supplied them; in the army, he ate only after food was half cooked. What he tasted, the foot soldiers and charioteers must share. Therefore the people were not wearied by toil and knew that their deaths would not be wasted. Now Fuchai, where he camps, has terraces, pavilions and ponds; where he lodges, has consorts and attendants. In a day's travel, whatever he wants is certainly done, his playthings follow him, and rare and strange things are gathered; Fuchai will first defeat himself; how could he defeat us?"

越破吳，請師於楚以伐晉。楚王與大夫皆懼，將許之。左史倚相曰：“此恐吾攻己，故示我不病。請為長轂千乘，卒三萬，與分吳地也。”莊王聽之，遂取東國。

Yue defeated Wu and asked Chu for troops to attack Jin. The King of Chu and his high officials were afraid and were about to agree. The Left Historian Yi Xiang said: "They fear that we will attack them, so they show us they are not ill. Please prepare a thousand long-hubbed chariots and thirty thousand soldiers and share the land of Wu with them." King Zhuang listened, and in the end obtained the eastern state.

陽虎為難於魯，走之齊，請師於魯，齊侯許之。鮑文子曰：“不可也。陽虎欲齊師破，齊師破，大臣必多死，於是欲奮其詐謀。夫虎有寵於季氏而將殺季孫，以不利魯國而容其求焉。今君富於季氏而大於魯國，茲陽虎所欲傾覆也。魯免其疾，而君又收之，毋乃害乎？”齊君乃執之，免而奔晉。

Yang Hu caused disorder in Lu and fled to Qi, and asked Lu's army from the Marquis of Qi, who agreed. Bao Wenzi said: "This cannot be done. Yang Hu wants the Qi army to be defeated, and if the Qi army is defeated, the great ministers will surely die in large numbers, and he then wants to carry out his deceitful plan. That Hu was favored by the Ji family but was about to kill Ji Sun, and used the inconvenience to the state of Lu to get his request accepted. Now you, my lord, are richer than the Ji family and larger than Lu, which is exactly what Yang Hu wants to overturn. Lu has been freed of its affliction, and if you take him in, I fear there would be harm." The ruler of Qi then seized him, and after being released he fled to Jin.

湯欲伐桀。伊尹曰：“請阻乏貢職以觀其動。”桀怒，起九夷之師以伐之。伊尹曰：“未可。彼尚猶能起九夷之師，是罪在我也。”湯乃謝罪請服，復入貢職。明年，又不供貢職。桀怒，起九夷之師，九夷之師不起。伊尹曰：“可矣。”湯乃興師，伐而殘之。遷桀南巢氏焉。

Tang wanted to attack Jie. Yi Yin said: "Please stop the tribute and observe his response." Jie was angry and mobilized the troops of the Nine Yi to attack. Yi Yin said: "It is not yet time. He can still mobilize the troops of the Nine Yi; the fault is ours." Tang then apologized and asked to submit, and again delivered tribute. The next year, he again did not supply tribute. Jie was angry and mobilized the troops of the Nine Yi, but the troops of the Nine Yi did not rise. Yi Yin said: "Now it is possible." Tang then raised troops, attacked and defeated him. He moved Jie to Nanchao.

武王伐紂，過隧斬岸，過水折舟，過谷發梁，過山焚萊，示民無返志也。至於有戎之隧，大風折■。散宜生諫曰：“此其妖歟？”武王曰：“非也。天落兵也。”風霽而乘以大雨，水平地而嗇。散宜生又諫曰：“此其妖歟？”武王曰：“非也，天灑兵也。”卜而龜熸。散宜生又諫曰：“此其妖歟？”武王曰：“不利以禱祠，利以擊眾，是熸之已。”故武王順天地，犯三妖而禽紂於牧野，其所獨見者精也。

When King Wu attacked Zhou, passing a tunnel he cut away the bank, crossing water he destroyed the boats, passing valleys he tore down the bridges, passing mountains he burned the undergrowth, to show the people that he had no heart to return. When he reached the tunnel of Yourong, a great wind broke (the base text has a damaged character here). Sanyi Sheng remonstrated: "Is this an omen?" King Wu said: "No. Heaven is sending down weapons." The wind stopped, and then they rode on heavy rain, the water leveled with the land and drew back. Sanyi Sheng again remonstrated: "Is this an omen?" King Wu said: "No; Heaven is pouring down weapons." They divined and the tortoise shell scorched dry. Sanyi Sheng again remonstrated: "Is this an omen?" King Wu said: "It is not favorable for prayers and sacrifices but favorable for attacking the multitude; this is what the scorching already means." Therefore King Wu followed Heaven and Earth, defied the three omens, and captured Zhou at Muye; this is the subtlety that he alone saw.

晉文公與荊人戰於城濮，君問於咎犯。咎犯對曰：“服義之君，不足於信；服戰之君，不足於詐，詐之而已矣。”君問於雍季，雍季對曰：“焚林而田，得獸雖多，而明年無復也；幹澤而漁，得魚雖多，而明年無復也。詐猶可以偷利，而後無報。”遂與荊軍戰，大敗之。及賞，先雍季而後咎犯。侍者曰：“城濮之戰，咎犯之謀也！”君曰：“雍季之言，百世之謀也；咎犯之言，一時之權也，寡人既行之矣。”

Duke Wen of Jin fought the men of Jing at Chengpu, and the ruler asked Jiufan. Jiufan replied: "A ruler who practices righteousness is not satisfied with trust; a ruler who practices battle is not satisfied with deceit; it is simply deceit." The ruler asked Yongji, who replied: "If one burns the forest to hunt, though one gets many animals, the next year there will be none; if one drains a marsh to catch fish, though one gets many fish, the next year there will be none. Deceit may steal profit but afterward there is no return." So he fought the Jing army and defeated it utterly. When it came to rewards, he rewarded Yongji first and Jiufan afterward. An attendant said: "The battle of Chengpu was Jiufan's plan!" The ruler said: "Yongji's words are a plan for a hundred generations; Jiufan's words are an expedient for the moment, and I have already carried them out."

城濮之戰，文公謂咎犯曰：“吾卜戰而龜熸。我迎歲，彼背歲。彗星見，彼操其柄，我操其標。吾又夢與荊王搏，彼在上，我在下，吾欲無戰，子以為何如？”咎犯對曰：“十戰龜熸，是荊人也。我迎歲，彼背歲，彼去我從之也。彗星見，彼操其柄，我操其標，以掃則彼利，以擊則我利。君夢與荊王搏，彼在上，君在下，則君見天而荊王伏其罪也。且吾以宋衛為主，齊秦輔我，我合天道，獨以人事固將勝之矣。”文公從之，荊人大敗。

At the battle of Chengpu, Duke Wen said to Jiufan: "I divined about the battle and the tortoise shell scorched dry. I face Jupiter and he has Jupiter at his back. A comet appeared; he holds the handle and I hold the tip. I also dreamed of wrestling with the King of Jing, he above and I below. I wish to avoid battle; what do you think?" Jiufan replied: "If ten battles produced scorched shells, that would be the men of Jing. You face Jupiter and he has it at his back; he leaves, and we follow. A comet appeared; he holds the handle and you hold the tip; if used to sweep, it benefits him, and if used to strike, it benefits you. You dreamed of wrestling with the King of Jing, he above and you below; then you see Heaven and the King of Jing bows to his guilt. Moreover, we take Song and Wei as our main allies, and Qi and Qin assist us; we accord with the way of Heaven, and relying on human affairs alone we will surely win." Duke Wen listened, and the men of Jing were greatly defeated.

越飢，句踐懼。四水進諫曰：“夫飢，越之福也，而吳之禍也。夫吳國甚富而財有餘，其君好名而不思後患。若我卑辭重幣以請糴於吳，吳必與我，與我則吳可取也。”越王從之。吳將與之，子胥諫曰：“不可。夫吳越接地鄰境，道易通，仇讎敵戰之國也。非吳有越，越必有吳矣，夫齊晉不能越三江五湖以亡吳越，不如因而攻之，是吾先王闔廬之所以霸也。且夫飢何哉？亦猶淵也，敗伐之事，誰國無有？君若不攻而輸之糴，則利去而兇至，財匱而民怨，悔無及也。”吳王曰：“吾聞義兵不服仁人，不以餓飢而攻之，雖得十越，吾不為也。”遂與糴，三年，吳亦飢，請糴于越，越王不與而攻之，遂破吳。

Yue suffered famine and Goujian was afraid. Si Shui remonstrated: "Famine is Yue's fortune and Wu's misfortune. The state of Wu is very rich with surplus wealth, and its ruler loves fame and does not consider later trouble. If we use humble words and heavy gifts to ask Wu for grain, Wu will surely give it to us. If it gives to us, Wu can be taken." The King of Yue listened. Wu was about to give, but Zixu remonstrated: "It cannot be done. Wu and Yue are adjacent in land and neighbors on the border, the roads are easy to pass, and they are enemy states that fight each other. If Wu does not possess Yue, Yue will surely possess Wu. Qi and Jin cannot cross the Three Rivers and Five Lakes to destroy Wu or Yue; it is better to attack now, which is why our former king Helu became hegemon. And what is famine? It is also like a deep pool; defeat and attack happen to every state. If you do not attack but send grain, then profit leaves and misfortune comes, wealth is exhausted and the people resent you, and regret will come too late." The King of Wu said: "I have heard that a righteous army does not subdue the humane and does not attack because of hunger; even if I obtained ten Yues, I would not do it." He then gave grain. After three years, Wu also suffered famine and asked Yue for grain; the King of Yue did not give it but attacked, and finally defeated Wu.

趙簡子使成何、涉他與衛靈公盟於鄟澤。靈公未喋盟。成何、涉他捘靈公之手而撙之，靈公怒，欲反趙。王孫商曰：“君欲反趙，不如與百姓同惡之。”公曰：“若何？”對曰：“請命臣令於國曰：‘有姑姊妹女者家一人，質於趙。’百姓必怨，君因反之矣。”君曰：“善。”乃令之三日，遂徵之五日，而令畢國人巷哭。君乃召國大夫而謀曰：“趙為無道，反之可乎？”大夫皆曰：“可。”乃出西門，閉東門，越王聞之，縛涉他而斬之，以謝於衛，成何走燕。子貢曰：“王孫商可謂善謀矣。憎人而能害之；有患而能處之；欲用民而能附之；一舉而三物俱至，可謂善謀矣。”

Zhao Jianzi sent Cheng He and She Ta to make a covenant with Duke Ling of Wei at Zhuanze. Before Duke Ling had smeared his lips with blood for the covenant, Cheng He and She Ta twisted Duke Ling's hand and pressed it down. The duke was angry and wanted to turn against Zhao. Wangsun Shang said: "If you want to turn against Zhao, it is better to share in hating him together with the people." The duke said: "How?" He replied: "Please order me to issue an order in the state: 'In every household with an aunt, sister or daughter, one person shall go to Zhao as hostage.' The people will surely resent it, and if you take advantage of this to turn against him, it will succeed." The ruler said: "Good." He gave the order for three days, finally levying on the fifth day, and when the order was finished the people of the state wept in the lanes. The ruler then summoned the high officials of the state and planned: "Zhao is doing wicked things; may we turn against him?" The high officials all said: "We may." Then he went out by the west gate and closed the east gate. The King of Yue heard of it, bound She Ta and beheaded him to apologize to Wei, and Cheng He fled to Yan. Zigong said: "Wangsun Shang can be called good at planning. He hated someone and was able to harm him; he had trouble and was able to deal with it; he wished to use the people and was able to win their support; in one action he achieved three matters; he can be called good at planning."

楚成王贊諸屬諸侯，使魯君為僕，魯君致大夫而謀曰：“我雖小，亦周之建國也。今成王以我為僕，可乎？”大夫皆曰：“不可。”公儀休曰：“不可不聽楚王，身死國亡，君之臣乃君之有也；為民，君也！”魯君遂為僕。

King Cheng of Chu convened the feudal lords under his rule for a ritual and had the ruler of Lu act as his charioteer. The ruler of Lu called together his high officials and said: "Though we are small, we too are a state established by Zhou. Now King Cheng wants me to be his charioteer; may I do it?" The high officials all said: "No." Gongyi Xiu said: "You cannot fail to obey the King of Chu; if you die and the state perishes, your ministers are still yours; and for the people, it is you!" The ruler of Lu then acted as charioteer.

齊景公以其子妻闔廬，送諸郊。泣曰：“餘死不汝見矣。”高夢子曰：“齊負海而縣山，縱不能全收天下，誰幹我君？愛則勿行！”公曰：“餘有齊國之固，不能以令諸侯，又不能聽，是生亂也。寡人聞之，不能令則莫若從，且夫吳若蜂蠆然，不棄毒於人則不靜，餘恐棄毒於我也。”遂遣之。

Duke Jing of Qi married his daughter to Helu and saw her off to the outskirts. He wept and said: "When I die I will not see you again." Gao Mengzi said: "Qi has the sea at its back and mountains connected to it; even if it cannot take over the whole world, who would invade our ruler? If you love her, do not let her go!" The duke said: "I have the strength of Qi but cannot use it to command the feudal lords, and also cannot obey them; this is what produces disorder. I have heard that if one cannot command, it is better to follow, and moreover Wu is like wasps and scorpions, which do not rest until they have put their poison on someone; I fear it would be put on me." So he sent her.

齊欲妻鄭太子忽，太子忽辭，人問其故，太子曰：“人各有偶，齊大，非吾偶也。詩云：‘自求多福。’在我而已矣。”後戎伐齊，齊請師於鄭。鄭太子忽率師而救齊，大敗戎師，齊又欲妻之。太子固辭，人問其故。對曰：“無事於齊，吾猶不敢。今以君命救齊之急，受室以歸，人其以我為師婚乎？”終辭之。

Qi wanted to marry its daughter to Crown Prince Hu of Zheng, but Crown Prince Hu declined. Someone asked the reason, and the prince said: "Each person has his own match; Qi is great, and is not my match. The Book of Poetry says: 'Seek many blessings for yourself.' It lies in me alone." Later the Rong attacked Qi, and Qi asked Zheng for troops. Crown Prince Hu of Zheng led troops to rescue Qi and utterly defeated the Rong army, and Qi again wanted to marry its daughter to him. The prince firmly declined. Someone asked the reason. He replied: "When Qi had no trouble, I did not dare. Now, by my ruler's order I have relieved Qi's urgency; if I accepted a wife and returned, people would probably think I used the army to seek a marriage." In the end he declined.

孔子問漆雕馬人曰：“子事臧文仲、武仲、孺子容，三大夫者，孰為賢？”漆雕馬人對曰：“臧氏家有龜焉，名曰蔡；文仲立三年為一兆焉；武仲立三年為二兆焉；孺子容立三年為三兆焉，馬人立之矣。若夫三大夫之賢不賢，馬人不識也。”孔子曰：“君子哉！漆雕氏之子，其言人之美也，隱而顯；其言人之過也，微而著。故智不能及，明不能見，得無數卜乎？”

Confucius asked Qidiao Maren: "You served three high officials, Zang Wenzhong, Wuzhong and Ruzi Rong; which was worthy?" Qidiao Maren replied: "The Zang family had a tortoise in their house named Cai. Wenzhong in his three years in office had one divination; Wuzhong in his three years in office had two; Ruzi Rong in his three years in office had three. Maren stood by and watched. As for whether the three high officials were worthy or not, Maren does not know." Confucius said: "A noble man indeed, the son of the Qidiao family! In speaking of others' goodness, he hides it yet makes it conspicuous; in speaking of others' faults, he is subtle yet makes them plain. So where wisdom cannot reach and clarity cannot see, can one avoid divining repeatedly?"

安陵纏以顏色美壯，得幸於楚共王。江乙往見安陵纏，曰：“子之先人豈有矢石之功於王乎？”曰：“無有。”江乙曰：“子之身豈亦有乎？”曰：“無有。”江乙曰：“子之貴何以至於此乎？”曰：“僕不知所以。”江乙曰：“吾聞之，以財事人者，財盡而交疏；以色事人者，華落而愛衰。今子之華，有時而落，子何以長幸無解於王乎？”安陵纏曰：“臣年少愚陋，願委智於先生。”江乙曰：“獨從為殉可耳。”安陵纏曰：“敬聞命矣！”江乙去。居■年，逢安陵纏，謂曰：“前日所諭子者，通於王乎？”曰：“未可也。”居■年。江乙復見安陵纏曰：“子豈諭王乎？”安陵纏曰：“臣未得王之間也。”江乙曰：“子出與王同車，入與王同坐。居三年，言未得王之間，子以吾之說未可耳。”不悅而去。其年，共王獵江渚之野，野火之起若雲蜺，虎狼之嗥若雷霆。有狂兕從南方來，正觸王左驂，王舉旌旄，而使善射者射之，一發，兕死車下，王大喜，拊手而笑，顧謂安陵纏曰：“吾萬歲之後，子將誰與斯樂乎？”安陵纏乃逡巡而卻，泣下霑衿，抱王曰：“萬歲之後，臣將從為殉，安知樂此者誰？”於是共王乃封安陵纏於車下三百戶。故曰：“江乙善謀，安陵纏知時。”

Anling Chan, relying on his fine and robust looks, won the favor of King Gong of Chu. Jiang Yi went to see Anling Chan and said: "Did your ancestors have merit with arrows and stones for the king?" He said: "No." Jiang Yi said: "Do you yourself have any?" He said: "No." Jiang Yi said: "How did your noble rank come to this?" He said: "I do not know why." Jiang Yi said: "I have heard that those who serve others with wealth find the friendship growing distant when the wealth is gone; those who serve others with looks find their affection decreasing when the flower falls. Now your flower may fall some day; how will you long be favored and never slacken toward the king?" Anling Chan said: "I am young and foolish and wish to entrust my wisdom to you." Jiang Yi said: "Just follow him in death as a burial companion and that will do." Anling Chan said: "I respectfully hear the command!" Jiang Yi left. After (the base text has a damaged character here) years he met Anling Chan and said to him: "What I told you the other day, have you said it to the king?" He said: "Not yet." After (the base text has a damaged character here) years Jiang Yi again saw Anling Chan and said: "Have you told the king?" Anling Chan said: "I have not yet found an opening with the king." Jiang Yi said: "You go out in the same carriage as the king and sit with the king inside. In three years you say you have not found an opening with the king; you think my saying is still not workable." He left unhappy. That year, King Gong was hunting in the wilds by the river bank, and a wild fire rose like clouds and rainbows, and the roars of tigers and wolves were like thunder. A mad rhinoceros came from the south and hit the king's left outer horse; the king raised his banner and had one skilled at archery shoot it, and with one arrow the rhinoceros died beneath the chariot. The king was delighted, clapped his hands and laughed, and turned to Anling Chan and said: "After my ten thousand years, with whom will you share such joy?" Anling Chan then withdrew, tears falling and wetting his collar, and, embracing the king, said: "After your ten thousand years, I will follow you in death as a burial companion; how could I know who will enjoy this?" King Gong then enfeoffed Anling Chan with three hundred households under the chariot. Therefore it is said: "Jiang Yi was good at planning; Anling Chan knew the time."

太子商臣怨令尹子上也。楚攻陳，晉救之。夾泜水而軍。陽處父知商臣之怨子上也，因謂子上曰：“少卻，吾涉而從子。”子上卻。因令晉軍曰：“楚遁矣。”使人告商臣曰：“子上受晉賂而去之。”商臣訴之成王，成王遂殺之。

Crown Prince Shangchen resented the prime minister Zishang. Chu attacked Chen and Jin came to the rescue. They camped on opposite sides of the Zhi River. Yang Chufu knew Shangchen resented Zishang, so he said to Zishang: "Withdraw a little, and I will cross the water and follow you." Zishang withdrew. Then he ordered the Jin army: "Chu has fled." He sent someone to tell Shangchen: "Zishang accepted a bribe from Jin and left." Shangchen accused him to King Cheng, who then killed him.

智伯欲襲衛，故遺之乘馬，先之一璧，衛君大悅，酌酒，諸大夫皆喜。南文子獨不喜，有憂色。衛君曰：“大國禮寡人，寡人故酌諸大夫酒，諸大夫皆喜，而子獨不喜，有憂色者，何也？”南文子曰：“無方之禮，無功之賞，禍之先也。我未有往，彼有以來，是以憂也。”於是衛君乃修梁津而擬邊城。智伯聞衛兵在境上，乃還。

Zhi Bo wanted to attack Wei, so he sent it a team of horses, with a jade disc first. The ruler of Wei was greatly pleased and held a feast, and all the high officials were delighted. Only Nan Wenzi was not pleased and showed a look of worry. The ruler of Wei said: "A great state treats me with ritual, and so I hold a feast for the high officials, and all of them are delighted; only you are not delighted and show worry; why?" Nan Wenzi said: "A ritual without cause and a reward without merit are the forerunners of calamity. We have not gone to him, yet he has something that makes him come; that is why I worry." The ruler of Wei then repaired the bridges and fords and made the border towns ready. When Zhi Bo heard that Wei's troops were on the frontier, he turned back.

智伯欲襲衛，乃佯亡其太子顏，使奔衛。南文子曰：“太子顏之為其君子也，甚愛。非有大罪也，而亡之？必有故！然人亡而不受不祥。”使吏逆之，曰：“車過五乘，慎勿內也。”智伯聞之，乃止。

Zhi Bo wanted to attack Wei, so he pretended that his crown prince Yan had fled and made him flee to Wei. Nan Wenzi said: "Crown Prince Yan is the son of his ruler and is much loved. Unless he had a great crime, why would he flee? There must be a reason! But people who flee should not be received as an ill omen." He sent an official to meet him, saying: "If the carriages exceed five, be careful not to admit them." When Zhi Bo heard of it, he stopped.

叔向之殺萇弘也，數見萇弘於周。因佯遺書曰：“萇弘謂叔向曰：‘子起晉國之兵以攻周，吾廢劉氏而立單氏。’”劉氏請之。君曰：“此萇弘也。”乃殺之。

Shuxiang killed Chang Hong, having repeatedly seen Chang Hong in Zhou. He then pretended to lose a letter saying: "Chang Hong said to Shuxiang: 'Rouse the troops of Jin to attack Zhou, and I will remove the Liu clan and set up the Shan clan.'" The Liu clan asked for a ruling. The ruler said: "This is Chang Hong." He then killed him.

楚公子午使於秦，秦囚之，其弟獻三百金於叔向，叔向謂平公曰：“何不城壺丘？秦楚患壺丘之城。若秦恐而歸公子午，以止吾城也，君乃止，難亦未構，楚必德君。”平公曰：“善。”乃城之。秦恐，遂歸公子午使之晉，晉人輟城，楚獻晉賦三百車。

Prince Wu of Chu went on a mission to Qin, and Qin imprisoned him; his younger brother offered three hundred measures of gold to Shuxiang. Shuxiang said to Duke Ping: "Why not build a wall at Huqiu? Qin and Chu both worry about a wall at Huqiu. If Qin becomes afraid and returns Prince Wu in order to stop us from building the wall, you can then halt, no enmity will have formed, and Chu will surely be grateful to you." Duke Ping said: "Good." So he began building the wall. Qin grew afraid and in the end returned Prince Wu and sent him to Jin; the men of Jin stopped building the wall, and Chu presented Jin with three hundred cartloads of tribute.

趙簡子使人以明白之乘六，先以一璧，為遺於衛。衛叔文子曰：“見不意，可以生，故此小之所以事大也。今我未以往，而簡子先以來，必有故。”於是斬林除圍，聚斂蓄積，而後遣使者。簡子曰：“吾舉也，為不可知也。今既已知之矣，乃輟圍衛也。”

Zhao Jianzi sent someone with six clearly marked riding horses and, before them, a jade disc, to present to Wei. Wei Shuwenzi said: "One who sees what is unexpected can survive; this is how the small serve the great. Now we have not gone to him, yet Jianzi has come first, so there must be a reason." So he cut down the forests to remove the encirclement, gathered and stored supplies, and then sent envoys. Jianzi said: "My moves were meant to be unknowable. Now that they are known, I will stop besieging Wei."

鄭桓公將欲襲鄶，先問鄶之辨智果敢之士，書其名姓，擇鄶之良臣而與之，為官爵之名而書之，因為設壇於門外而埋之。釁之以猳，若盟狀。鄶君以為內難也，盡殺其良臣。桓公因襲之，遂取鄶。

Duke Huan of Zheng was about to attack Kuai. First he asked about the eloquent, wise and bold men of Kuai and wrote down their names, selected Kuai's best ministers and gave them to others, and wrote them down under the names of offices and ranks, then set up an altar outside the gate and buried the list. He smeared it with a boar's blood, in the manner of swearing a covenant. The ruler of Kuai thought there was treachery within and killed all his best ministers. Duke Huan took advantage of this to attack and in the end took Kuai.

鄭桓公東會封於鄭，暮舍於宋東之逆旅，逆旅之叟從外來，曰：“客將焉之？”曰：“會封於鄭。”逆旅之叟曰：“吾聞之：時難得而易失也。今客之寢安，殆非封也。”鄭桓公聞之，援轡自駕，其僕接淅而載之，行十日夜而至。釐何與之爭封。故以鄭桓公之賢，微逆旅之叟，幾不會封也。

Duke Huan of Zheng went east to receive his enfeoffment in Zheng and stayed overnight at an inn east of Song. The old man of the inn came in from outside and said: "Where is the guest going?" He said: "To receive my enfeoffment in Zheng." The old man of the inn said: "I have heard that opportunity is hard to get and easy to lose. Now the guest sleeps so soundly; this is probably not a true enfeoffment." Duke Huan of Zheng heard this, took the reins and drove himself; his servant scooped up the rice that was being rinsed and loaded it on the cart, and they traveled ten days and ten nights to arrive. Li He contended with him for the fief. So even with Duke Huan of Zheng's worthiness, without the old man of the inn he would almost not have received the fief.

晉文公伐衛，入郭，坐士令食，曰：“今日必得大垣。”公子慮俛而笑之。文公曰：“奚笑？”對曰：“臣之妻歸，臣送之，反見桑者而助之。顧臣之妻則亦有送之者矣。”文公懼，還師而歸，至國，而貉人攻其地。

Duke Wen of Jin was attacking Wei and entered the outer wall. He had the soldiers sit down and ordered a meal, saying: "Today we shall certainly take the great wall." Prince Lu lowered his head and laughed. Duke Wen said: "What are you laughing at?" He answered: "My wife was going to visit her parents' home, and I escorted her; on the way back I saw a woman picking mulberry leaves and helped her. When I looked back at my wife, there was also someone escorting her." Duke Wen became afraid and turned the army back, and by the time he reached the state, the Mo people were attacking his land.

書曰：“不偏不黨，王道蕩蕩。”言至公也。古有行大公者，帝堯是也。貴為天子，富有天下，得舜而傳之，不私於其子孫也。去天下若遺，於天下猶然，況其細於天下乎？非帝堯孰能行之？孔子曰：“巍巍乎！惟天為大，惟堯則之。”易曰：“無首，吉。”此蓋人君之至公也。夫以公與天下，其德大矣。推之於此，刑之於彼，萬姓之所戴，後世之所則也。彼人臣之公，治官事則不營私家，在公門則不言貨利，當公法則不阿親戚，奉公舉賢則不避仇讎，忠於事君，仁於利下，推之以恕道，行之以不黨，伊呂是也。故顯名存於今，是之謂公。詩云：“周道如砥，其直如矢，君子所履，小人所視。”此之謂也。夫公生明，偏生暗，端愨生達，詐偽生塞，誠信生神，夸誕生惑，此六者，君子之所慎也，而禹桀之所以分也。詩云：“疾威上帝，其命多僻。”言不公也。

The Book of Documents says: "Without bias and without faction, the kingly way is broad and level." This speaks of utmost impartiality. In ancient times there were those who practiced great impartiality, and Emperor Yao was one. Honored as Son of Heaven and holding the whole world, he found Shun and passed the throne to him, not giving it privately to his own descendants. He cast off the world like casting off a worn-out shoe (the source text has a rare character here that was lost in transcription; going by the common phrase 'cast off the world like a worn shoe,' it should be 'shoe'). If he was like this toward the world, how much more toward things smaller than the world? Who but Emperor Yao could do it? Confucius said: "How lofty and grand! Only Heaven is great, and only Yao could take it as his model." The Book of Changes says: "Not putting oneself first brings good fortune." This is probably the utmost impartiality of a ruler. Giving the world with impartiality makes the virtue great. Practiced here, it becomes a model there, embraced by the myriad people and taken as an example by later ages. As for the impartiality of ministers: in handling official business, they do not manage private household affairs; at the public gate they do not speak of goods and profit; facing public law, they do not favor relatives; in recommending the worthy on behalf of the public, they do not avoid enemies; they are loyal in serving the ruler and benevolent in bringing benefit to those below; they practice it by the way of reciprocity and carry it out by not forming factions. Yi Yin and Lu Shang were like this. So their brilliant fame survives to this day, and this is called impartiality. The Book of Songs says: "The great road of Zhou is like a whetstone and straight as an arrow; the noble person walks it and the petty person looks on." This is what it means. Impartiality produces clarity, and bias produces darkness; uprightness and honesty produce understanding, and deceit produces obstruction; sincerity and good faith produce spiritual insight, and bragging and wild talk produce confusion. These six things are what the noble person must be careful about, and they are why Yu and Jie were set apart. The Book of Songs says: "The cruel Lord on High, his commands are often crooked." This speaks of partiality.

吳王壽夢有四子，長曰謁，次曰餘祭，次曰夷昧，次曰季札，號曰：延陵季子。最賢，三兄皆知之。於是王壽夢薨，謁以位讓季子，季子終不肯當，謁乃為約曰：“季子賢，使國及季子，則吳可以興。”乃兄弟相繼，飲食必祝曰：“使吾早死，令國及季子。”謁死，餘祭立；餘祭死，夷昧立；夷昧死，次及季子。季子時使行不在。庶兄僚曰：“我亦兄也。”乃自立為吳王。季子使還，復事如故。謁子光曰：“以吾父之意，則國當歸季子，以繼嗣之法，則我適也，當代之君，僚何為也？”乃使專諸刺僚殺之，以位讓季子，季子曰：“爾殺吾君，吾受爾國，則吾與爾為共篡也。爾殺吾兄，吾又殺汝，則是昆弟父子相殺無已時也。”卒去之延陵，終身不入吳。君子以其不殺為仁，以其不取國為義。夫不以國私身，捐千乘而不恨，棄尊位而無忿，可以庶幾矣。

King Shoumeng of Wu had four sons: the eldest was named Ye, the second Yuji, the next Yimei, and the youngest Jizha, called Jizi of Yanling. He was the most worthy, as all three elder brothers knew. When King Shoumeng died, Ye yielded the throne to Jizi, but Jizi never agreed to take it. Ye then arranged that: "Jizi is worthy; if the state passes down to Jizi, Wu can flourish." So the brothers succeeded one another as ruler, and at meals they would pray: "Let me die early so that the state passes to Jizi." Ye died and Yuji was established; Yuji died and Yimei was established; Yimei died, and in order the succession came to Jizi. Jizi was then away on a mission. His half-brother Liao said: "I too am an elder brother," and set himself up as King of Wu. When Jizi returned from his mission, he served him as before. Ye's son Guang said: "According to my father's intention, the state should go to Jizi; according to the law of succession, I am the legitimate son and should succeed as ruler; what is Liao?" He sent Zhuan Zhu to stab and kill Liao, and offered the seat to Jizi. Jizi said: "You killed my ruler, and if I accept your state, then you and I are joint usurpers. You killed my brother, and if I then kill you, brothers, fathers and sons would kill one another without end." In the end he left for Yanling and never entered Wu for the rest of his life. A noble person regards his not killing as benevolence and his not taking the state as righteousness. Not to make the state his private possession, to cast aside a thousand chariots without regret, and to abandon a lofty seat without resentment: this may be counted as coming close.

諸侯之義死社稷，大王委國而去，何也？夫聖人不欲強暴侵陵百姓，故使諸侯死國守其民。大王有至仁之恩，不忍戰百姓，故事勳育戎氏以犬馬珍幣，而伐不止。問其所欲者，土地也。於是屬其群臣耆老，而告之曰：“土地者，所以養人也，不以所以養而害其慈也，吾將去之。”遂居岐山之下。邠人負幼扶老從之，如歸父母。三遷而民五倍其初者，皆興仁義趣上之事。君子守國安民，非特鬥兵罷殺士眾而已。不私其身惟民，足用保民，蓋所以去國之義也，是謂至公耳。

It is the duty of a feudal lord to die for the altars of the state, yet the Great King abandoned his state and left; why? The sage does not wish to violently invade the people, so he lets the feudal lords die for their states and protect their people. The Great King had utmost benevolence and could not bear to make the people fight, so he served the Xunyu barbarians with gifts of dogs, horses, treasures and silks, yet the attacks did not stop. When he asked what they wanted, it was land. So he instructed his ministers and elders, telling them: "Land is what feeds people; do not use what feeds people to harm those you love. I will leave here." He then settled below Mount Qi. The people of Bin carried their children and supported their elders and followed him, as if returning to their parents. After three moves the people numbered five times the original, all because they were moved by benevolence and righteousness and turned toward the one above. The noble person guards the state and keeps the people at peace, and not merely by fighting with weapons, wearing out his soldiers and having them killed. Not to favor his own person but to think only of the people is enough to protect the people, and this is probably the righteousness of leaving a state; this is called utmost impartiality.

辛櫟見魯穆公曰：“周公不如太公之賢也。”穆公曰：“子何以言之？”辛櫟對曰：“周公擇地而封曲阜；太公擇地而封營丘，爵士等，其地不若營丘之美，人民不如營丘之眾。不徒若是，營丘又有天固。”穆公心慚，不能應也。辛櫟趨而出。南宮邊子入，穆公具以辛櫟之言語南宮邊子。南宮邊子曰：“昔周成王之卜居成周也。其命龜曰：‘予一人兼有天下，闢就百姓，敢無中土乎？使予有罪，則四方伐之，無難得也。’周公卜居曲阜，其命龜曰：‘作邑乎山之陽，賢則茂昌，不賢則速亡。’季孫行父之戒其子也，曰：‘吾欲室之俠於兩社之間也。使吾後世有不能事上者，使其替之益速。’如是則曰：‘賢則茂昌，不賢則速亡。’安在擇地而封哉？或示有天固也。辛櫟之言小人也，子無複道也。”

Xin Li called on Duke Mu of Lu and said: "The Duke of Zhou was not as worthy as Taigong." Duke Mu said: "On what basis do you say that?" Xin Li answered: "The Duke of Zhou chose land and was enfeoffed at Qufu; Taigong chose land and was enfeoffed at Yingqiu. The rank and the fief were equal, but the land of Qufu is not as fine as Yingqiu's, and the people are not as numerous as Yingqiu's. Not only that, Yingqiu also has natural defenses." Duke Mu felt ashamed in his heart and could not answer. Xin Li hurried out. Nangong Bianzi came in, and Duke Mu told him all Xin Li's words. Nangong Bianzi said: "In the past King Cheng of Zhou divined about residing at Chengzhou, and he addressed the tortoise: 'I, the one man, have the whole world; opening it up near to the people, dare I be without land at the center? If I have guilt and the four quarters come to attack me, it would not be hard to obtain them.' The Duke of Zhou divined about residing at Qufu, and he addressed the tortoise: 'If a city is founded on the south of the mountain, if one is worthy one will flourish and prosper, and if one is not worthy one will perish quickly.' Ji Sun Xingfu warned his son: 'I want to place the residence between the two altars. If my descendants include those who cannot serve their superiors, let them be deposed all the faster.' Such is the saying: 'If worthy, flourish and prosper; if not worthy, perish quickly.' How does it depend on choosing land for a fief? Perhaps it is to show that there are natural defenses. Xin Li's words are the words of a petty man; do not speak of them again."

秦始皇帝既吞天下，乃召群臣而議曰：“古者五帝禪賢，三王世繼，孰是？將為之。”博士七十人未對。鮑白令之對曰：“天下官，則讓賢是也；天下家，則世繼是也。故五帝以天下為官，三王以天下為家。”秦始皇帝仰天而嘆曰：“吾德出於五帝，吾將官天下，誰可使代我後者。”鮑白令之對曰：“陛下行桀紂之道，欲為五帝之禪，非陛下所能行也。”秦始皇帝大怒曰：“令之前，若何以言我行桀紂之道也。趣說之，不解則死。”令之對曰：“臣請說之，陛下築臺幹云，宮殿五里，建千石之鐘，萬石之■，婦女連百，倡優累千，興作驪山宮室至雍，相繼不絕，所以自奉者，殫天下，竭民力，偏駁自私，不能以及人，陛下所謂自營僅存之主也。何暇比德五帝，欲官天下哉？”始皇闇然無以應之，面有慚色。久之，曰：“令之之言，乃令眾醜我。”遂罷謀，無禪意也。

After the First Emperor of Qin had swallowed up the world, he gathered his ministers to discuss: "In ancient times the Five Emperors abdicated in favor of worthy men, while the Three Kings passed on from father to son for generations; which is right? I will follow it." The seventy erudites did not answer. Baobai Lingzhi answered: "If the world is regarded as an office, yielding to the worthy is right; if the world is regarded as a private household, passing on through generations is right. Therefore the Five Emperors regarded the world as an office, and the Three Kings regarded the world as a private household." The First Emperor of Qin sighed, looking up at Heaven, and said: "My virtue comes from the Five Emperors; I will regard the world as an office, and who could be allowed to take my place after me?" Baobai Lingzhi answered: "Your Majesty is following the way of Jie and Zhou, yet wants to do the abdication of the Five Emperors; this is not what Your Majesty can do." The First Emperor of Qin was greatly angered and said: "Lingzhi, come forward. On what basis do you say I follow the way of Jie and Zhou? Explain quickly; if you cannot explain, you die." Lingzhi answered: "Your servant requests to speak. Your Majesty builds terraces high into the clouds, palaces stretching five li, casts bells of a thousand dan and bell-stands of ten thousand dan (the source text is damaged here; going by the common phrase it should be 'bell-stand'), has women numbering in the hundreds in a row and entertainers piled up by the thousand, builds the palaces of Mount Li all the way to Yong without break; what is used to support yourself exhausts the world and drains the people's strength, one-sided and mixed up, thinking only of yourself and unable to extend to others. Your Majesty is what is called a ruler who manages only himself and merely preserves himself. How can you have leisure to compare your virtue with the Five Emperors and want to regard the world as an office?" The First Emperor was dumbstruck and had no reply, and a look of shame came on his face. After a long time he said: "Lingzhi's words have made the multitude see me as ugly." So he stopped the plan and no longer had any thought of abdication.

齊景公嘗賞賜及後宮，文繡被臺榭，菽粟食鳧鴈。出而見殣，謂晏子曰：“此何為而死？”晏子對曰：“此餧而死。”公曰：“嘻！寡人之無德也，何甚矣！”晏子對曰：“君之德著而彰，何為無德也？”景公曰：“何謂也？”對曰：“君之德及後宮與臺榭，君之玩物，衣以文繡，君之鳧鴈，食以菽粟，君之營內自樂，延及後宮之族，何為其無德也？顧臣願有請於君，由君之意，自樂之心，推而與百姓同之，則何殣之有？君不推此而苟營內好私，使財貨偏有所聚，菽粟幣帛腐於囷府，惠不遍加於百姓，公心不周乎國，則桀紂之所以亡也。夫士民之所以叛，由偏之也。君如察臣嬰之言，推君之盛德，公佈之於天下，則湯武可為也，一殣何足恤哉？”

Duke Jing of Qi once gave rewards to the rear palace, covering terraces and pavilions with embroidered cloth and feeding his wild ducks and geese with beans and millet. Going out, he saw a man who had died of hunger and said to Master Yan: "Why did this man die?" Master Yan answered: "He died of hunger." The Duke said: "Alas! How serious is my lack of virtue!" Master Yan answered: "Your virtue is clear and evident; why do you say you lack virtue?" Duke Jing said: "What do you mean?" He answered: "Your virtue has reached the rear palace and the terraces: your playthings are clothed in embroidery, your ducks and geese are fed with beans and millet, and you manage things inside the palace for your own pleasure, extending even to the clan members of the rear palace; why do you say you lack virtue? I only hope to ask you: from your own intention, your own delight in pleasure, extend it and share it with the people, and then would there still be anyone who dies of hunger? If you do not extend this but only manage private profit within the palace, letting wealth gather in one place while beans, millet, coin and silk rot in the granaries and storehouses, with kindness not reaching the people everywhere and public-mindedness not pervading the state, that is the reason Jie and Zhou perished. The reason scholars and people turn away is partiality. If you take note of my words, extend your great virtue, and announce it to the world with fairness, then even Tang and Wu could be matched; how is a single person who died of hunger worth worrying over?"

楚共王出獵而遺其弓，左右請求之，共王曰：“止，楚人遺弓，楚人得之，又何求焉？”仲尼聞之，曰：“惜乎其不大，亦曰：‘人遺弓，人得之而已，何必楚也！’”仲尼所謂大公也。

King Gong of Chu went hunting and lost his bow, and his attendants asked to look for it. King Gong said: "Stop. A man of Chu lost the bow and a man of Chu will find it; why look for it?" Zhongni heard this and said: "A pity his capacity was not larger; he should have said: 'A person lost the bow and a person will find it; why Chu?'" What Zhongni spoke of is great impartiality.

萬章問曰：“孔子於衛主雍睢，於齊主寺人脊環，有諸？”孟子曰：“否！不然。好事者為之也。於衛主顏讎由，彌子之妻與子路之妻，兄弟也。彌子謂子路曰：‘孔子主我，衛卿可得也。’子路以告。孔子曰：‘有命。’孔子進之以禮，退之以義，得之不得曰有命，而主雍睢與寺人脊環，是無命也。孔子不說於魯衛，將適宋，遭桓司馬，將要而殺之，微服過宋，是孔子嘗阨，主司城貞子，為陳侯周臣。吾聞之，觀近臣以其所為之主，觀遠臣以其所主，如孔子主雍睢與寺人脊環，何以為孔子乎？”

Wan Zhang asked: "When Confucius stayed in Wei he lodged with Yong Ju, and in Qi he lodged with the eunuch Ji Huan; is this so?" Mencius said: "No! It is not so. It was made up by busybodies. In Wei he lodged with Yan Chouyou. Mizi's wife and Zilu's wife were sisters. Mizi said to Zilu: 'If Confucius stays with me, the position of minister in Wei can be obtained.' Zilu told this to Confucius. Confucius said: 'It is fated.' Confucius advanced according to ritual and withdrew according to righteousness, and whether he got it or not he said it was fated; yet if he had lodged with Yong Ju and the eunuch Ji Huan, then there would be no fate. Confucius was unhappy in Lu and Wei, and was about to go to Song, where he met Minister of War Huan, who was about to intercept and kill him, so he changed into commoner's clothing and passed through Song. This was a time when Confucius was in distress, and he lodged with Sicheng Zhenzi and served as a minister of the Marquis Zhou of Chen. I have heard that one observes ministers near the ruler by the host with whom they lodge, and observes ministers coming from afar by those with whom they lodge. If Confucius had lodged with Yong Ju and the eunuch Ji Huan, how could he have been Confucius?"

夫子行說七十諸侯無定處，意欲使天下之民各得其所，而道不行。退而修春秋，採毫毛之善，貶纖介之惡，人事浹，王道備，精和聖制，上通於天而麟至，此天之知夫子也。於是喟然而嘆曰：“天以至明為不可蔽乎？日何為而食也？地以至安為不可危乎？地何為而動？”天地尚有動蔽，是故賢聖說於世而不得行其道，故災異並作也。夫子曰：“不怨天，不尤人，下學而上達，知我者其天乎！”

The Master traveled to persuade seventy feudal lords and had no fixed abode, intending to let the people of the world each find their place, but the Way could not be put into practice. Withdrawing, he edited the Spring and Autumn Annals, taking even hair-fine goodness and condemning even tiny evil; human affairs were covered and the kingly way was complete, subtly in harmony with the institutions of the sage kings, reaching Heaven so that the qilin arrived: this was Heaven knowing the Master. He then sighed deeply and said: "Does Heaven take utmost brightness to be unobstructable? Why does the sun suffer eclipse? Does Earth take utmost stability to be unshakable? Why does the earth move?" If even Heaven and Earth have quakes and obscurations, then the worthy and sage who press their case upon their age and cannot practice their Way will see calamities and strange events arise together. The Master said: "I do not blame Heaven or fault people; below I study human affairs, above I reach Heaven's mandate; the one who knows me is probably Heaven!"

孔子生於亂世，莫之能容也。故言行於君，澤加於民，然後仕。言不行於君，澤不加於民則處。孔子懷天覆之心，挾仁聖之德，憫時俗之汙泥，傷紀綱之廢壞，服重歷遠，周流應聘，乃俟幸施道以子百姓，而當世諸侯莫能任用，是以德積而不肆，大道屈而不伸，海內不蒙其化，群生不被其恩，故喟然而嘆曰：“而有用我者，則吾其為東周乎！”故孔子行說，非欲私身，運德於一城，將欲舒之於天下，而建之於群生者耳。

Confucius was born in a disordered age, and there was no one who could accommodate him. So when his words could be put into practice with the ruler and his kindness could extend to the people, he took office; when his words could not be put into practice with the ruler and his kindness could not extend to the people, he lived in seclusion. Confucius held the heart of Heaven covering all things and carried the virtue of benevolence and sagehood, pitying the contamination of the age and grieving over the ruin of its framework. Bearing a heavy burden over a long road, he traveled around responding to invitations, hoping by good chance to put the Way into practice and treat the people as his children, yet none of the feudal lords of his time could employ him. So virtue accumulated but could not be displayed, the great Way was bent and could not be straightened, within the seas none could receive his teaching, and the many beings could not receive his kindness, and so he sighed deeply and said: "If anyone were to employ me, I would perhaps revive the Eastern Zhou!" So when Confucius traveled to persuade rulers, it was not that he wanted to profit himself privately and circulate his virtue within one city, but that he wanted to spread it across the world and establish it among the many beings.

秦晉戰交敵，秦使人謂晉將軍曰：“三軍之士皆未息，明日請復戰。”臾駢曰：“使者目動而言肆，懼我，將遁矣，迫之河，必敗之。”趙盾曰：“死傷未收而棄之，不惠也。不待期而迫人於險，無勇也，請待。”秦人夜遁。

Qin and Jin fought as opponents, and Qin sent someone to say to the Jin general: "The soldiers of both armies have not yet rested; tomorrow let us fight again." Yu Pian said: "The envoy's eyes dart about and his speech is reckless; he fears us and is about to flee. If we press them against the river, we will surely defeat them." Zhao Dun said: "To abandon the dead and wounded without gathering them is unkind. To press people into danger without waiting for the agreed date is not courageous. Let us wait." The men of Qin fled in the night.

子胥將之吳，辭其友申包胥曰：“後三年，楚不亡，吾不見子矣！”申包胥曰：“子其勉之！吾未可以助子，助子是伐宗廟也；止子是無以為友。雖然，子亡之，我存之，於是乎觀楚一存一亡也。”後三年，吳師伐楚，昭王出走，申包胥不受命西見秦伯曰：“吳無道，兵強人眾，將徵天下，始於楚，寡君出走，居雲夢，使下臣告急。”哀公曰：“諾，吾固將圖之。”申包胥不罷朝，立於秦庭，晝夜哭，七日七夜不絕聲。哀公曰：“有臣如此，可不救乎？”興師救楚，吳人聞之，引兵而還，昭王反，復欲封申包胥，申包胥辭曰：“救亡非為名也，功成受賜，是賣勇也。”辭不受，遂退隱，終身不見。詩云：“凡民有喪，匍匐救之。”

Zixu was about to go to Wu and took leave of his friend Shen Baoxu, saying: "If after three years Chu has not perished, I will not see you again!" Shen Baoxu said: "Do your best! I cannot help you; to help you would be attacking the ancestral temples; to stop you would mean we could no longer be friends. Even so, you make it perish, and I will make it survive; let us see in this matter whether Chu survives or perishes." Three years later, the army of Wu attacked Chu and King Zhao fled. Shen Baoxu, without being commissioned, went west to see the Lord of Qin and said: "Wu is without the Way, with strong soldiers and many people, and is about to subdue the world, beginning with Chu. My ruler has fled and is staying in Yunmeng, and has sent his humble servant to announce the emergency." Duke Ai said: "Good, I was already planning this." Shen Baoxu did not leave court but stood in the court of Qin, weeping day and night, his voice not ceasing for seven days and seven nights. Duke Ai said: "With such a minister, can I fail to rescue him?" He raised troops to rescue Chu. The men of Wu heard of it and led their troops home. King Zhao returned and wanted to enfeoff Shen Baoxu, but Shen Baoxu declined, saying: "Rescuing a perishing state was not for the sake of fame. If I accepted rewards once the work was done, it would be selling my courage." He declined and did not accept, and retired into seclusion, never appearing again for the rest of his life. The Book of Songs says: "Whenever any of the people has a death, crawl to help him."

楚令尹虞丘子復於莊王曰：“臣聞奉公行法，可以得榮，能淺行薄，無望上位，不名仁智，無求顯榮，才之所不著，無當其處。臣為令尹十年矣，國不加治，獄訟不息，處士不升，淫禍不討，久踐高位，妨群賢路，尸祿素餐，貪慾無●，臣之罪當稽於理，臣竊選國俊下里之士孫叔敖，秀羸多能，其性無慾，君舉而授之政，則國可使治而士民可使附。”莊王曰：“子輔寡人，寡人得以長於中國，令行於絕域，遂霸諸侯，非子如何？”虞丘子曰：“久固祿位者，貪也；不進賢達能者，誣也；不讓以位者，不廉也；不能三者，不忠也。為人臣不忠，君王又何以為忠？臣願固辭。”莊王從之，賜虞子采地三百，號曰“國老”，以孫叔敖為令尹。少焉，虞丘子家幹法，孫叔敖執而戮之。虞丘子喜，入見於王曰：“臣言孫叔敖果可使持國政，奉國法而不黨，施刑戮而不骫，可謂公平。”莊王曰：“夫子之賜也已！”

Yu Qiuzi, the chief minister of Chu, reported to King Zhuang: "I have heard that one who upholds the public and follows the law can gain honor; one of shallow talent and thin conduct should not hope for a high position; one who is not called benevolent and wise should not seek prominence; and where talent cannot show, one should not sit in that seat. I have been chief minister for ten years; the state has not been better governed, lawsuits do not cease, scholars in retirement are not promoted, licentious calamities are not punished; for a long time I have trodden on a high position and blocked the way of the many worthies, empty of merit and idly collecting a stipend, with my greed unsatisfied (the source text is damaged here; by sense it should read 'sated'), and my fault should be handed over to the judges for examination. In private I have chosen Sun Shu'ao, an outstanding man of the villages within the state, lean and capable, whose nature has no desires; if you promote him and entrust government to him, he can make the state well governed and bring the scholars and people to submit." King Zhuang said: "You assisted me and I was able to be first among the central states and my orders reached the farthest regions, and I became hegemon of the feudal lords; if not you, who?" Yu Qiuzi said: "To hold on to salary and position for long is greed; not to recommend the wise and capable is deceit; not to give up one's place is lack of integrity; if one can do none of these three, it is disloyalty. A minister who is disloyal, how can the king regard him as loyal? I hope to decline firmly." King Zhuang agreed, bestowed on Master Yu a fief of three hundred, called him 'Elder of the State,' and made Sun Shu'ao chief minister. Before long, someone in Yu Qiuzi's household violated the law, and Sun Shu'ao seized and executed him. Yu Qiuzi was glad and went in to see the king, saying: "What I said about Sun Shu'ao was true: he can be entrusted with the government of the state, upholding the law of the state without forming factions and carrying out punishments without bending; he can be called impartial." King Zhuang said: "This is the Master's gift!"

趙宣子言韓獻子於晉侯曰：“其為人不黨，治眾不亂，臨死不恐。”晉侯以為中軍尉。河曲之役，趙宣子之車幹行，韓獻子戮其僕，人皆曰：“韓獻子必死矣，其主朝升之，而暮戮其僕，誰能待之！”役罷，趙宣子觴大夫，爵三行曰：“二三子可以賀我。”二三子曰：“不知所賀。”宣子曰：“我言韓厥於君，言之而不當，必受其刑。今吾車失次而戮之僕，可謂不黨矣。是吾言當也。”二三子再拜稽首曰：“不惟晉國適享之，乃唐叔是賴之，敢不再拜稽首乎？”

Zhao Xuanzi praised Han Xianzi to the Marquis of Jin: "He is not partisan, he governs the multitude without disorder, and he faces death without fear." The Marquis of Jin made him Commander of the Central Army. In the battle at Hequ, Zhao Xuanzi's chariot disordered the ranks, and Han Xianzi killed his charioteer. People all said: "Han Xianzi is bound to die. His lord promoted him in the morning and in the evening he kills his charioteer; who can put up with that?" When the battle was over, Zhao Xuanzi invited the high officers to drink, and after three rounds of the cup he said: "You gentlemen may congratulate me." They said: "We do not know what to congratulate you for." Xuanzi said: "I praised Han Jue to the ruler, and if I had spoken inappropriately I would surely be punished. Now that my chariot has lost its order, he killed the charioteer; he can be called non-partisan. That means I spoke aptly." The gentlemen bowed twice and touched their heads to the ground, saying: "Not only does Jin have this good fortune, but even Tang Shu relies on it; how dare we not bow twice and touch our heads to the ground?"

晉文公問於咎犯曰：“誰可使為西河守者？”咎犯對曰：“虞子羔可也。”公曰：“非汝之讎也？”對曰：“君問可為守者，非問臣之讎也。”羔見咎犯而謝之曰：“幸赦臣之過，薦之於君，得為西河守。”咎犯曰：“薦子者公也，怨子者私也，吾不以私事害公事，子其去矣，顧吾射子也！”

Duke Wen of Jin asked Jiu Fan: "Who can be sent to be governor of Xihe?" Jiu Fan answered: "Yu Zigao can." The Duke said: "Is he not your enemy?" He answered: "You asked who can be governor, not who is my enemy." Gao saw Jiu Fan and thanked him, saying: "Fortunately you forgave my faults and recommended me to the ruler, and I was able to become governor of Xihe." Jiu Fan said: "Recommending you was public; resenting you is private. I do not let private matters harm public matters. Go on; but when you turn your back, I will shoot you!"

楚文王伐鄧，使王子革王子靈共捃菜，二子出採，見老丈人載畚，乞焉，不與，搏而奪之。王聞之，令皆拘二子，將殺之。大夫辭曰：“取畚信有罪，然殺之非其罪也，君若何殺之？”言卒，丈人造軍而言曰：“鄧為無道，故伐之，今君公之子搏而奪吾畚，無道甚於鄧。”呼天而號，君聞之，群臣恐，君見之曰：“討有罪而橫奪，非所以禁暴也；恃力虐老，非所以教幼也；愛子棄法，非所以保國也；私二子、滅三行，非所以從政也，丈人舍之矣。”謝之軍門之外耳。

When King Wen of Chu attacked Deng, he sent Prince Ge and Prince Ling together to gather vegetables. The two princes went out to gather and saw an old man with a cart carrying a basket; they asked him for it, he refused, and so they beat him and took it by force. The king heard of it and ordered both princes detained and about to be killed. A high officer pleaded: "Seizing the basket was indeed a crime, but killing them is not what they are guilty of; why does Your Majesty kill them?" When he had finished speaking, the old man came into the army camp and said: "Deng is without the Way, so you attack it. Now the ruler's sons beat me and snatched my basket; their lack of the Way is worse than Deng's." He cried out to Heaven, weeping. The ruler heard it, and the ministers were afraid. The ruler received him and said: "To attack the guilty and yet seize violently is not the way to forbid violence; to rely on strength to mistreat an old man is not the way to teach the young; to love sons and abandon the law is not the way to protect the state; to shield two sons privately and ruin three kinds of conduct is not the way to govern. Old man, forgive them." He apologized to him only outside the army gate.

楚令尹子文之族有幹法者，廷理拘之，聞其令尹之族也而釋之。子文召廷理而責之曰：“凡立廷理者將以司犯王令而察觸國法也。夫直士持法，柔而不撓；剛而不折。今棄法而背令而釋犯法者，是為理不端，懷心不公也。豈吾營私之意也，何廷理之駁於法也！吾在上位以率士民，士民或怨，而吾不能免之於法。今吾族犯法甚明，而使廷理因緣吾心而釋之，是吾不公之心，明著於國也。執一國之柄而以私聞，與吾生不以義，不若吾死也。遂致其族人於廷理曰：“不是刑也，吾將死！”廷理懼，遂刑其族人。成王聞之，不及履而至於子文之室曰：“寡人幼少，置理失其人，以違夫子之意。”於是黜廷理而尊子文，使及內政。國人聞之，曰：“若令尹之公也，吾黨何憂乎？”乃相與作歌曰：“子文之族，犯國法程，廷理釋之，子文不聽，恤顧怨萌，方正公平。”

A member of the clan of Ziwen, chief minister of Chu, violated the law, and the Judge seized him; on hearing that he was a relative of the chief minister, he let him go. Ziwen summoned the Judge and reproved him: "Whenever a Judge is established, it is to oversee those who violate the king's orders and the laws of the state. An upright scholar who upholds the law is gentle but does not bend, firm but does not break. Now, to cast away the law, defy orders and release a lawbreaker is to be an improper judge and to harbor partiality in the heart. Is this my intention to seek private gain? How mixed up the Judge is about the law! I stand in a high position leading the scholars and people, and if scholars and people have grievances, I cannot let myself be free from the law either. Now it is very clear that a relative of mine broke the law, yet the Judge catered to my wishes and released him; this makes my lack of impartiality plain throughout the state. Holding the power of a whole state and yet being known for private interest: rather than live in violation of righteousness, it is better that I die." So he sent his relative to the Judge and said: "If you do not punish him, I will die!" The Judge was afraid and in the end punished the relative. King Cheng heard of it and, without time to put on his shoes, went to Ziwen's room and said: "I am young, and I appointed the wrong person as judge, so that I have gone against the Master's intention." He dismissed the Judge and honored Ziwen, allowing him to take part in internal government. When the people of the state heard of it, they said: "With a chief minister as impartial as this, what do we have to worry about?" They then composed a song together: "The kinsman of Ziwen broke the law of the state; the Judge let him go, but Ziwen would not agree; mindful of the sprout of resentment, he was upright and fair."

楚莊王有茅門者法曰：“群臣大夫諸公子入朝，馬蹄蹂溜者斬其輈而戮其御。”太子入朝，馬蹄蹂溜。廷理斬其輈而戮其御。太子大怒，入為王泣曰：“為我誅廷理。”王曰：“法者所以敬宗廟，尊社稷，故能立法從令尊敬社稷者，社稷之臣也，安可以加誅？夫犯法廢令，不尊敬社稷，是臣棄君，下陵上也。臣棄君則主失威，下陵上則上位危，社稷不守，吾何以遺子？”太子乃還走避舍，再拜請死。

King Zhuang of Chu had a law of the Mao Gate: "When ministers, high officers and princes enter court, if a horse's hoof treads on the gutter beneath the eaves, cut off the shaft of the carriage and kill the charioteer." The crown prince entered court, and his horse's hoof trod on the gutter beneath the eaves. The Judge cut off the shaft and killed the charioteer. The crown prince was furious, went in and wept before the king, saying: "Kill the Judge for me." The king said: "The law is for honoring the ancestral temple and the altars of state; so one who can establish the law, follow orders and honor the altars of state is a minister of the altars; how can he be put to death? To violate the law, abolish orders and not honor the altars is a minister abandoning his ruler, and one below overstepping one above. If a minister abandons the ruler, the lord loses authority; if one below overreaches one above, the high position is endangered; the altars cannot be guarded, and what shall I leave to my son?" The crown prince then withdrew, avoided the main chamber, bowed twice and asked to receive death.

楚莊王之時，太子車立於茅門之內，少師慶逐之，太子怒，入謁王曰：“少師慶逐臣之車。王曰：“舍之，老君在前而不踰，少君在後而不豫，是國之寶臣也。”

In the time of King Zhuang of Chu, the crown prince's carriage was stopped within the Mao Gate, and Junior Tutor Qing drove it away. The crown prince grew angry, went in to see the king and said: "Junior Tutor Qing drove my carriage away." The king said: "Let him be. An old ruler ahead who does not overstep his bounds, and a young lord behind who does not curry favor in advance: these are the treasured ministers of the state."

吳王闔廬為伍子胥興師復讎於楚。子胥諫曰：“諸侯不為匹夫興師，且事君猶事父也，虧君之義，復父之讎，臣不為也。”於是止。其後因事而後復其父讎也，如子胥可謂不以公事趨私矣。

King Helü of Wu raised troops to take revenge on Chu for Wu Zixu. Zixu remonstrated: "Feudal lords do not raise troops for a common man; moreover, one serves one's ruler as one serves one's father, and to damage the ruler's righteousness in order to avenge one's father is something a minister does not do." So he stopped. Later, by means of another affair, he avenged his father. A man like Zixu may be called one who does not turn public affairs toward private ends.

孔子為魯司寇，聽獄必師斷，敦敦然皆立，然後君子進曰：“某子以為何若，某子以為云云。”又曰：“某子以為何若，某子曰云雲。”辯矣。然後君子幾當從某子云云乎，以君子之知，豈必待某子之云云，然後知所以斷獄哉？君子之敬讓也，文辭有可與人共之者，君子不獨有也。

When Confucius was Minister of Justice in Lu, in hearing lawsuits he always decided together with others, all standing in earnest, and then the noble person stepped forward and said: "What does Master So-and-so think, and what does Master So-and-so say?" He also said: "What does Master So-and-so think, and what does Master So-and-so say?" Once it was settled, then the noble person said that probably one should follow Master So-and-so in such and such a way. With the noble person's wisdom, must he really wait for Master So-and-so before knowing how to judge the case? This is the noble person's reverence and yielding. When wording can be shared with others, the noble person does not claim it alone.

子羔為衛政，刖人之足。衛之君臣亂，子羔走郭門，郭門閉，刖者守門，曰：“於彼有缺！”子羔曰：“君子不踰。”曰：“於彼有竇。”子羔曰：“君子不遂。”曰：“於此有室。”子羔入，追者罷。子羔將去，謂刖者曰：“吾不能虧損主之法令而親刖子之足，吾在難中，此乃子之報怨時也，何故逃我？”刖者曰：“斷足固我罪也，無可奈何。君之治臣也，傾側法令，先後臣以法，欲臣之免於法也，臣知之。獄決罪定，臨當論刑，君愀然不樂，見於顏色，臣又知之。君豈私臣哉？天生仁人之心，其固然也。此臣之所以脫君也。”孔子聞之，曰：“善為吏者樹德，不善為吏者樹怨。公行之也，其子羔之謂歟？”

Zigao governed in Wei and had a man's foot cut off. When the rulers and ministers of Wei rebelled, Zigao fled to the outer gate; the gate was closed and the man whose foot had been cut off was guarding it. He said: "There is a breach over there!" Zigao said: "The noble person does not climb over." He said: "There is a hole over there." Zigao said: "The noble person does not crawl through." He said: "There is a house here." Zigao went in, and the pursuers stopped. As Zigao was about to leave, he said to the man whose foot had been cut off: "I could not damage the laws of my superior, so I personally cut off your foot. Now that I am in distress, this is the very time for you to take revenge; why did you let me escape?" The man whose foot had been cut off said: "The loss of my foot was my own crime, and nothing could be done. When you were handling my case, you went over the statutes again and again, put the law before and after me, wishing to spare me from it, and I knew it. When the case was decided and the offense fixed, as the sentence was being discussed, you looked sad and unhappy, and it showed on your face, and I knew that too. Could you have been privately shielding me? Heaven gave birth to a benevolent heart, and it is naturally like this. This is the reason I let you get away." Confucius heard it and said: "One who is good at being an official establishes virtue; one who is not good at being an official establishes resentment. To practice it with fairness: is this probably what is said of Zigao?"

司馬法曰：“國雖大，好戰必亡；天下雖安，忘戰必危。”易曰：“君子以除戎器，戒不虞。”夫兵不可玩，玩則無威；兵不可廢，廢則召寇。昔吳王夫差好戰而亡，徐偃王無武亦滅。故明王之制國也，上不玩兵，下不廢武。易曰：“存不忘亡，是以身安而國家可保也。”

The Art of War of Sima says: "Though a state is great, if it loves war it will surely perish; though the world is at peace, if one forgets war it will surely be in danger." The Book of Changes says: "The noble person repairs his weapons and guards against the unexpected." Weapons must not be played with, for playing with them leaves no awe; weapons must not be abandoned, for abandoning them invites bandits and enemies. In the past King Fuchai of Wu loved war and perished, and King Yan of Xu had no military preparation and also perished. So an enlightened king governing the state does not play with weapons above and does not abandon military preparation below. The Book of Changes says: "While surviving, do not forget perishing; thus one is at ease personally and the state can be preserved."

秦昭王中朝而嘆曰：“夫楚劍利、倡優拙。夫劍利則士多慓悍，倡優拙則思慮遠也，吾恐楚之謀秦也。”此謂當吉念兇，而存不忘亡也，卒以成霸焉。

King Zhao of Qin sighed in court and said: "The swords of Chu are sharp, and its entertainers are clumsy. If swords are sharp, the soldiers are mostly fierce; if entertainers are clumsy, their thoughts are deep and far-reaching. I fear Chu is plotting against Qin." This is called thinking of misfortune while living in good fortune, and not forgetting perishing while surviving, and in the end he achieved hegemony because of it.

王孫厲謂楚文王曰：“徐偃王好行仁義之道，漢東諸侯三十二國盡服矣！王若不伐，楚必事徐。”王曰：“若信有道，不可伐也。”對曰：“大之伐小，強之伐弱，猶大魚之吞小魚也，若虎之食豚也，惡有其不得理？”文王興師伐徐，殘之。徐偃王將死，曰：“吾賴於文德而不明武備，好行仁義之道而不知詐人之心，以至於此。”夫古之王者其有備乎？

Wangsun Li said to King Wen of Chu: "King Yan of Xu loves to practice the way of benevolence and righteousness, and the thirty-two feudal lords east of the Han River have all submitted! If Your Majesty does not attack, Chu will surely have to serve Xu." The king said: "If he truly has the Way, he cannot be attacked." He answered: "The large attacks the small and the strong attacks the weak, like a big fish swallowing small fish or a tiger eating a piglet; where is there anything that is not in accord with principle?" King Wen raised troops to attack Xu and shattered it. King Yan of Xu, about to die, said: "I relied on civil virtue without understanding military preparation, and loved to practice benevolence and righteousness without knowing the hearts of those who deceive, and so I came to this." Those in ancient times who became kings probably all had military preparation, did they not?

吳起為苑守，行縣適息，問屈宜臼曰：“王不知起不肖，以為苑守，先生將何以教之？”屈公不對。居一年，王以為令尹，行縣適息。問屈宜臼曰：“起問先生，先生不教。今王不知起不肖，以為令尹，先生試觀起為之也！”屈公曰：“子將奈何？”吳起曰：“將均楚國之爵而平其祿，損其有餘而繼其不足，厲甲兵以時爭於天下。”屈公曰：“吾聞昔善治國家者不變故，不易常。今子將均楚國之爵而平其祿，損其有餘而繼其不足，是變其故而易其常也。且吾聞兵者兇器也，爭者逆德也。今子陰謀逆德，好用兇器，殆人所棄，逆之至也，淫泆之事也，行者不利。且子用魯兵不宜得志於齊而得志焉；子用魏兵不宜得志於秦而得志焉。吾聞之曰：‘非禍人不能成禍。’吾固怪吾主之數逆天道，至今無禍。嘻！且待夫子也。”吳起惕然曰：“尚可更乎？”屈公曰：“不可。”吳起曰：“起之為人謀。”屈公曰：“成刑之徒不可更已！子不如敦處而篤行之，楚國無貴於舉賢。”

Wu Qi was governor of Yuan and, on a tour of the subordinate counties, arrived at Xi and asked Qu Yijiu: "The king does not know that I am unworthy and has used me as governor of Yuan; what will you teach me?" Master Qu did not answer. A year later the king used him as chief minister, and on a tour of the subordinate counties he arrived at Xi. He asked Qu Yijiu: "I asked you, sir, and you did not instruct me. Now the king does not know that I am unworthy and has used me as chief minister; sir, please watch what I will do!" Master Qu said: "What will you do?" Wu Qi said: "I will equalize the ranks of Chu and level its salaries, reduce what is in surplus and supply what is lacking, and sharpen armor and weapons to contend with the world in due season." Master Qu said: "I have heard that those in the past who were good at governing a state did not change the old laws and did not alter the constant rules. Now you will equalize the ranks of Chu and level its salaries, reduce the surplus and supply the lack; this is changing the old laws and altering the constant rules. Moreover, I have heard that weapons are instruments of ill omen and contention is contrary to virtue. Now you are secretly planning what is contrary to virtue and love to use instruments of ill omen; these are probably things that people abandon, the utmost of contrariness, a matter of excess, and doing it will not benefit the doer. And furthermore, you used Lu's troops, which should not have succeeded against Qi, yet succeeded; you used Wei's troops, which should not have succeeded against Qin, yet succeeded. I have heard: 'One who is not a harmer of people cannot construct a calamity.' I have long wondered why my master has repeatedly gone against the Way of Heaven and yet to this day has no calamity. Alas! I shall have to wait for you, sir." Wu Qi said with alarm: "Can it still be changed?" Master Qu said: "No." Wu Qi said: "I plan for others." Master Qu said: "One who has already taken form cannot change again! You would do better to settle yourself sincerely and put it into practice; in the state of Chu nothing is more precious than promoting the worthy."

春秋記國家存亡，以察來世，雖有廣土眾民，堅甲利兵，威猛之將，士卒不親附，不可以戰勝取功。晉侯獲於韓；楚子玉得臣敗於城濮；蔡不待敵而眾潰。故語曰：“文王不能使不附之民；先軫不能戰不教之卒；造父王良不能以弊車不作之馬，趨疾而致遠；羿逄蒙不能以枉矢弱弓，射遠中微；故強弱成敗之要，在乎附士卒，教習之而已。”

The Spring and Autumn Annals records the survival and fall of states in order to examine later ages. Even with vast land, many people, strong armor, sharp weapons and fierce generals, if the soldiers are not attached to their leaders, one cannot win battles and establish merit. The Marquis of Jin was captured at Han; Zi Yu Dechen of Chu was defeated at Chengpu; Cai's troops scattered before the enemy arrived. So a common saying has it: "King Wen could not command people who were not attached to him; Xian Zhen could not use untrained soldiers to fight; Zaofu and Wang Liang could not use a broken carriage and listless horses to run fast and reach far; Yi and Pang Meng could not use a bent arrow and a weak bow to shoot far and hit the tiniest target. So the crux of strength and weakness, success and failure lies only in making soldiers attached and in training and drilling them."

內治未得，不可以正外，本惠未襲，不可以制末，是以春秋先京師而後諸夏，先諸華而後夷狄。及周惠王，以遭亂世，繼先王之體，而強楚稱王，諸侯背叛，欲申先王之命，一統天下。不先廣養京師，以及諸夏，諸夏以及夷狄，內治未得，忿則不料力，權得失，興兵而徵強楚，師大敗，撙辱不行，大為天下笑。幸逢齊桓公以得安尊，故內治未得不可以正外，本惠未襲，不可以制末。

If internal governance is not yet proper, one cannot straighten the outside; if the root's kindness has not yet moistened, one cannot control the tips. For this reason the Spring and Autumn Annals puts the capital first and then the various Xia states, and puts the Chinese first and then the barbarians. In the time of King Hui of Zhou, in a disordered age, he inherited the body of the former kings while strong Chu took the title of king and the feudal lords rebelled; he wanted to restate the orders of the former kings and unify the world. He did not first extensively support the capital and then extend to the various Xia states and from them to the barbarians; with internal governance not yet proper, his anger did not weigh strength or measure gain and loss, and he raised troops to punish strong Chu, and the army was greatly defeated, suffering setback and humiliation and unable to advance, and was greatly laughed at by the world. Fortunately he met Duke Huan of Qi and so could secure his exalted position. So if internal governance is not yet proper, one cannot straighten the outside; if the root's kindness has not yet moistened, one cannot control the tips.

將帥受命者，將帥入，軍吏畢入，皆北面再拜稽首受命。天子南面而授之鉞，東行，西面而揖之，示弗御也。故受命而出忘其國，即戎忘其家，聞枹鼓之聲，唯恐不勝忘其身，故必死。必死不如樂死，樂死不如甘死，甘死不如義死，義死不如視死如歸，此之謂也。故一人必死，十人弗能待也；十人必死，百人弗能待也；百人必死，千人不能待也；千人必死，萬人弗能待也；萬人必死，橫行乎天下，令行禁止，王者之師也。

When a general receives his command, the general enters and all the military officers enter, and all bow twice facing north and touch their heads to the ground to receive the command. The Son of Heaven, facing south, hands him the battle-axe, walks east, and bows to the west, showing that he will no longer rein him in. Therefore, having received the command and gone out, he forgets his own state; arriving in the army, he forgets his own family; hearing the drumsticks and the drum, he fears only that he will not win and forgets his own person, and so he is sure to fight to the death. To be sure to fight to the death is not as good as delighting in death; delighting in death is not as good as being willing to die; being willing to die is not as good as dying for righteousness; dying for righteousness is not as good as regarding death as going home; this is what is meant. So if one man is sure to fight to the death, ten cannot withstand him; if ten are sure to fight to the death, a hundred cannot withstand them; if a hundred, a thousand cannot; if a thousand, ten thousand cannot; if ten thousand are sure to fight to the death, they can march across the world, acting on orders and stopping on prohibitions, and this is the army of a true king.

田單為齊上將軍，興師十萬，將以攻翟，往見魯仲連子。仲連子曰：“將軍之攻翟，必不能下矣！”田將軍曰：“單以五里之城，十里之郭，復齊之國，何為攻翟不能下？”去上車不與言。決攻翟，三月而不能下，齊嬰兒謠之曰：“大冠如箕，長劍拄頤，攻翟不能下，壘於梧丘。”於是田將軍恐駭，往見仲連子曰：“先生何以知單之攻翟不能下也？”仲連子曰：“夫將軍在即墨之時，坐則織蕢，立則杖臿為士卒倡曰：‘宗廟亡矣，魂魄喪矣，歸何黨矣。’故將有死之心，士卒無生之氣。今將軍東有掖邑之封，西有淄上之寶，金銀黃帶，馳騁乎淄澠之間，是以樂生而惡死也。”田將軍明日結髮，徑立矢石之所，乃引枹而鼓之，翟人下之。故將軍者，士之心也，士者將之枝體也，心猶與則枝體不用，田將軍之謂乎！

Tian Dan, as Grand General of Qi, raised an army of a hundred thousand and was about to attack Di, and went to see Master Lu Zhonglian. Zhonglian said: "General, you will surely not be able to take Di!" General Tian said: "With a five-li inner city and a ten-li outer wall I restored Qi; why can I not take Di?" He got into his carriage and left without speaking to him. Resolved to attack Di, he could not take it in three months. A children's song of Qi said: "The big hat is like a winnowing basket, the long sword props up the chin; attacking Di cannot take it, the camp is pitched at Wuqiu." Then General Tian was afraid and alarmed, and went to see Zhonglian, saying: "Sir, how did you know that Dan could not take Di?" Zhonglian said: "When you were at Jimo, sitting down you wove straw baskets and standing you leaned on a spade, and you led the soldiers, saying: 'The ancestral temples are lost, the souls are lost; where shall we go back?' So the general had a heart to fight to the death, and the soldiers had no spirit to cling to life. Now, to the east you have the fief of Yi, to the west the treasures on the Zi, gold, silver and yellow sashes, and you gallop between the Zi and the Sheng, so you delight in living and hate death." The next day General Tian tied up his hair and stood directly where the arrows and stones reached, then picked up the drumsticks and struck the drum, and Di was taken. So a general is the heart of the soldiers, and the soldiers are the general's limbs; if the heart hesitates, the limbs cannot be used; this probably refers to General Tian!

晉智伯伐鄭，齊田恆救之，有登蓋必身立焉，車徒有不進者必令助之。壘合而後敢處，井灶成而後敢食。智伯曰：“吾聞田恆新得國而愛其民，內同其財，外同其勤勞，治軍若此，其得眾也，不可待也。”乃去之耳。

Zhi Bo of Jin attacked Zheng, and Tian Heng of Qi went to the rescue. When climbing into a carriage and raising the canopy, he always stood there himself, and if the carriage-men did not advance, he always gave an order to help them. Only after the camp wall was closed did he dare to settle, and only after the wells and stoves were made did he dare to eat. Zhi Bo said: "I have heard that Tian Heng recently obtained the state and loves his people, sharing material use within and sharing toil without; if he governs the army like this, he has won over his multitudes and cannot be resisted." So he left.

太公兵法曰：“致慈愛之心，立武威之戰，以畢其眾；練其精銳，砥礪其節，以高其氣。分為五選，異其旗章，勿使冒亂；堅其行陣，連其什伍，以禁淫非。”壘陳之次，車騎之處，勒兵之勢，軍之法令，賞罰之數。使士赴火蹈刃，陷陣取將，死不旋踵者，多異於今之將也。

The Art of War of Taigong says: "Cultivate a heart of kindness and love, and establish a battle formation of martial might, to unite your multitude; train your elite, hone their integrity, to raise their spirit. Divide them into five selections and make the banners and insignia different, so they cannot be mixed up or confused; solidify their ranks and formations and link their squads of ten and fives, to prevent excess and depravity." The order of camps and formations, the positions of chariots and cavalry, the posture of commanding the army, the laws within the army, and the number of rewards and punishments. Those who make soldiers go into boiling water and tread on fire, plunge into enemy formations and cut down enemy generals without turning back even in death, are mostly unlike today's generals.

孝昭皇帝時，北軍監御史為奸，穿北門垣以為賈區。胡建守北軍尉，貧無車馬，常步，與走卒起居，所以慰愛走卒甚厚。建欲誅監御史，乃約其走卒曰：“我欲與公有所誅，吾言取之則取之；斬之則斬之。”於是當選士馬日，護軍諸校列坐堂皇上，監御史亦坐。建從走卒趨至堂下拜謁，因上堂，走卒皆上，建跪指監御史曰：“取彼。”走卒前拽下堂。建曰：“斬之。”遂斬監御史，護軍及諸校皆愕驚，不知所以。建亦已有成奏在其懷。遂上奏以聞，曰：“臣聞軍法立武以威眾，誅惡以禁邪。今北軍監御史公穿軍垣以求賈利，買賣以與士市，不立剛武之心，勇猛之意，以率先士大夫，尤失理不公。臣聞黃帝理法曰：‘壘壁已具，行不由路，謂之奸人，奸人者殺。’臣謹以斬之，昧死以聞。”制曰：“司馬法曰：‘國容不入軍，軍容不入國也。’建有何疑焉？”建由是名興，後至渭城令，死。至今渭城有其祠也。

In the time of Emperor Xiaozhao, the Censor Supervisor of the Northern Army did evil, breaking through the wall of the north gate to set up market stalls. Hu Jian, acting as Commandant of the Northern Army, was poor and had no carriage or horse and often went on foot, living with the foot soldiers, and he comforted and cared for the foot soldiers very generously. Jian wanted to execute the supervisor, so he agreed with the foot soldiers: "I want to have someone executed together with you; when I say seize him, seize him; when I say cut him down, cut him down." On the day for selecting and drilling soldiers and horses, the Protector of the Army and the officers sat in rows in the hall, and the censor supervisor was seated too. Jian led the foot soldiers hurrying below the hall to pay respects, then went up into the hall, and all the foot soldiers went up; Jian knelt and pointed at the censor supervisor, saying: "Seize that man." The foot soldiers went forward and dragged him down from the hall. Jian said: "Cut him down." So the censor supervisor was cut down. The Protector of the Army and the officers were all stunned and alarmed and did not know why. Jian also had a written memorial ready in his bosom, and sent it up to inform the emperor, saying: "I have heard that military law establishes martial awe in order to overawe the multitude, and kills wicked men in order to prevent depravity. Now the Censor Supervisor of the Northern Army has openly broken through the army wall to seek the profit of merchants, trading and doing business with soldiers, not establishing a heart of firm martial spirit and bold will to set an example for the scholars and officers, which is especially against reason and unfair. I have heard that the principle of the Yellow Emperor says: 'When the camp walls are already prepared, one who walks not by the proper road is called a wicked man, and a wicked man is killed.' I have respectfully executed him, and at the risk of death inform Your Majesty." The imperial reply said: "The Art of War of Sima says: 'The bearing of the state does not enter the army, and the bearing of the army does not enter the state.' What doubt is there about Jian?" Jian's fame rose because of this, and later he became magistrate of Weicheng and died there. To this day there is still a shrine to him in Weicheng.

魯石公劍，迫則能應，感則能動，●穆無窮，變無形像，復柔委從，如影與響，如尨之守戶，如輪之逐馬，響之應聲，影之像形也，閶不及鞈，呼不及吸，足舉不及集。相離若蟬翼，尚在肱北眉睫之微，曾不可以大息小，以小況大。用兵之道，其猶然乎？此善當敵者也。未及夫折沖於未形之前者，揖讓乎廟堂之上而施惠乎百萬之民，故居則無變動，戰則不血刃，其湯武之兵與！

Shi Gong's sword of Lu could respond when it was approached and could move at the slightest stimulus; (the source text is damaged here; one version reads 'dazzling') it was serene and boundless, its changes had no form, and it was soft, compliant and yielding like a shadow and an echo, like a shaggy dog guarding a door, like a wheel chasing a horse, like an echo answering a sound, like a shadow imitating a body. Opening and closing, there was no time to strike; exhaling, there was no time to inhale; a foot just raised, there was no time to stop it. They were as thin as a cicada's wing from each other, still in places as fine as an arm, the tip of a nose, an eyebrow and eyelash, and one could not use the large to measure the small or the small to compare with the large. The principle of using weapons is probably like this, is it not? This is being good at withstanding the enemy. Still better is to snap off the enemy's thrust before it takes form: bowing and yielding in the temple hall while bestowing kindness on a million people, so that in ordinary times there is no turbulence and in fighting there is no need to stain the blades with blood; that was probably the army of Tang and Wu!

孔子北遊，東上農山，子路、子貢、顏淵從焉。孔子喟然嘆曰：“登高望下，使人心悲，二三子者，各言爾志。丘將聽之。”子路曰：“願得白羽若月，赤羽若日，鐘鼓之音上聞乎天，旌旗翩翻，下蟠於地。由且舉兵而擊之，必也攘地千里，獨由能耳。使夫二子為從焉！”孔子曰：“勇哉士乎！憤憤者乎﹗”子貢曰：“賜也，願齊楚合戰於莽洋之野，兩壘相當，旌旗相望，塵埃相接，接戰構兵，賜願著縞衣白冠，陳說白刃之間，解兩國之患，獨賜能耳。使夫二子者為我從焉！”孔子曰：“辯哉士乎！僊僊者乎！”顏淵獨不言。孔子曰：“回！來！若獨何不願乎？”顏淵曰：“文武之事，二子已言之，回何敢與焉！”孔子曰：“若鄙，心不與焉，第言之！”顏淵曰：“回聞鮑魚蘭芷不同篋而藏，堯舜桀紂不同國而治，二子之言與回言異。回願得明王聖主而相之，使城郭不修，溝池不越，鍛劍戟以為農器，使天下千歲無戰鬥之患，如此則由何憤憤而擊，賜又何僊僊而使乎？”孔子曰：“美哉，德乎！姚姚者乎！”子路舉手問曰：“願聞夫子之意。”孔子曰：“吾所願者，顏氏之計，吾願負衣冠而從顏氏子也。”

Confucius traveled north and climbed Mount Nong to the east, with Zilu, Zigong, and Yan Yuan following. Confucius sighed deeply and said: "Climbing high and looking down fills the heart with sorrow. Each of you tell me your aspirations, and I, Qiu, will listen." Zilu said: "I wish to have white banners like the moon and red banners like the sun, with the sound of bells and drums rising up to Heaven and pennants fluttering and coiling down to the earth. If You were to lead an army to attack, he would certainly open up a thousand li of land; only You could do it. Let those two serve as my attendants!" Confucius said: "A valiant man! A fiery man!" Zigong said: "I, Ci, wish for Qi and Chu to meet in battle on a vast plain, their two camps facing each other, their banners in sight of each other, their dust joined, fighting and clashing. I wish, wearing white robes and a white cap, to speak between the white blades and resolve the troubles of the two states; only I, Ci, could do it. Let those two serve as my attendants!" Confucius said: "An eloquent man! A man light as a feather!" Yan Yuan alone did not speak. Confucius said: "Hui! Come here! Is there something you alone are unwilling to say?" Yan Yuan said: "As for matters of civil and military, the two gentlemen have already spoken; how would Hui dare join in?" Confucius said: "You are being modest and do not agree in your heart; go ahead and speak!" Yan Yuan said: "I have heard that salted fish and orchid and angelica are not stored in the same box, and that Yao and Shun and Jie and Zhou did not govern in the same state. The words of the two gentlemen differ from mine. I wish to find an enlightened king and sage ruler and assist him, so that city walls need not be built, moats need not be crossed, swords and halberds are forged into farm tools, and the world has no worry of war for a thousand years. If so, why must You fiercely go out to attack, and why must Ci lightly go out on missions?" Confucius said: "How fine, what virtue! A man of abundant excellence!" Zilu raised his hand and asked: "I would like to hear the Master's own view." Confucius said: "What I desire is the plan of the Yan family. I am willing to carry my robes and cap and follow young Master Yan."

魯哀公問於仲尼曰：“吾欲小則守，大則攻，其道若何？”仲尼曰：“若朝廷有禮，上下有親，民之眾皆君之畜也，君將誰攻？若朝廷無禮，上下無親，民眾皆君之讎也，君將誰與守？”於是廢澤梁之禁，弛關市之徵，以為民惠也。”

Duke Ai of Lu asked Zhongni: "I want to defend when small and attack when large; what is the principle?" Zhongni said: "If the court has ritual and high and low are close, and most of the people are the ruler's own to nurture, whom will the ruler attack? If the court lacks ritual and high and low are not close, and all the people are the ruler's enemies, with whom will the ruler defend?" So he abolished the bans on lakes and weirs and eased the levies at passes and markets, taking these as favors to the people.

文王曰：“吾欲用兵，誰可伐？密須氏疑於我，可先往伐。”管叔曰：“不可。其君天下之明君也，伐之不義。”太公望曰：“臣聞之先王伐枉不伐順；伐險不伐易；伐過不伐不及。”文王曰：“善。”遂伐密須氏，滅之也。

King Wen said: "I want to use the army; whom may I attack? The Lord of Mixu is suspicious of us, so we may attack him first." Guan Shu said: "Not so. His ruler is a wise ruler of the world, and attacking him is unrighteous." Taigong Wang said: "I have heard that the former kings attacked the crooked and not the compliant, attacked the treacherous and not the gentle, attacked the excessive and not the deficient." King Wen said: "Good." So he attacked the Lord of Mixu and destroyed him.

武王將伐紂。召太公望而問之曰：“吾欲不戰而知勝，不卜而知吉，使非其人，為之有道乎？”太公對曰：“有道。王得眾人之心，以圖不道，則不戰而知勝矣；以賢伐不肖，則不卜而知吉矣。彼害之，我利之。雖非吾民，可得而使也。”武王曰：“善。”乃召周公而問焉，曰：“天下之圖事者，皆以殷為天子，以周為諸侯，以諸侯攻天子，勝之有道乎？”周公對曰：“殷信天子，周信諸侯，則無勝之道矣，何可攻乎？”武王忿然曰：“汝言有說乎？”周公對曰：“臣聞之，攻禮者為賊，攻義者為殘，失其民製為匹夫，王攻其失民者也，何攻天子乎？”武王曰：“善。”乃起眾舉師，與殷戰於牧之野，大敗殷人。上堂見玉，曰：“誰之玉也？”曰：“諸侯之玉。”即取而歸之於諸侯。天下聞之，曰：“武王廉於財矣。”入室見女，曰：“誰之女也？”曰：“諸侯之女也。”即取而歸之於諸侯。天下聞之，曰：“武王廉於色也。”於是發巨橋之粟，散鹿臺之財金錢以與士民，黜其戰車而不乘，弛其甲兵而弗用，縱馬華山，放牛桃林，示不復用。天下聞者，鹹謂武王行義於天下，豈不大哉？

When King Wu was about to attack Zhou, he summoned Taigong Wang and asked him: "I wish to know victory without fighting, to know good fortune without divination, and to employ people who were not originally mine; is there a way to do this?" Taigong answered: "There is. If the king wins the hearts of the people and plans against the one without the Way, he will know victory without fighting; if he uses the worthy to attack the unworthy, he will know good fortune without divination. He harms them; I benefit them. Even if they are not my people, I can win them and employ them." King Wu said: "Good." Then he summoned the Duke of Zhou and asked: "Those throughout the world who plan affairs all regard Yin as the Son of Heaven and Zhou as a feudal lord; is there a way to win when a feudal lord attacks the Son of Heaven?" The Duke of Zhou answered: "If Yin were truly the Son of Heaven and Zhou truly a feudal lord, there would be no principle for victory; how could one attack?" King Wu said angrily: "Do your words have an explanation?" The Duke of Zhou answered: "I have heard that one who attacks ritual is called a bandit, one who attacks righteousness is called a savage, and one who has lost his people and whose institutions are ruined is a mere commoner. What the king attacks is one who has lost his people; how is it attacking the Son of Heaven?" King Wu said: "Good." Thereupon he mobilized his forces and raised his army, fought Yin at Muye, and utterly defeated the Yin people. Ascending the hall he saw jade and said: "Whose jade is this?" They said: "The feudal lords' jade." He took it and returned it to the feudal lords. When the world heard of it, they said: "King Wu is incorruptible about wealth." Entering a chamber, he saw women and said: "Whose women are these?" They said: "The feudal lords' women." He took them and returned them to the feudal lords. When the world heard of it, they said: "King Wu is incorruptible about female beauty." He then distributed the millet of Juqiao and scattered the goods, gold, and money of Lutai among officers and people, discarded the war chariots and no longer rode them, laid down armor and weapons and no longer used them, put the horses out to Mount Hua and the oxen out in Taolin to show they would no longer be used. Those in the world who heard of it all said that King Wu practiced righteousness in the world; was it not great?

文王欲伐崇，先宣言曰：“予聞崇侯虎，蔑侮父兄，不敬長老，聽獄不中，分財不均，百姓力盡，不得衣食，予將來徵之，唯為民乃伐崇，令毋殺人，毋壞室，毋填井，毋伐樹木，毋動六畜，有不如令者死無赦。”崇人聞之，因請降。

When King Wen wanted to attack Chong, he first proclaimed: "I have heard that Marquis Hu of Chong despises and insults his father and elder brothers, does not respect elders, judges lawsuits improperly, distributes goods unevenly, and wears out the people's strength so that they cannot obtain clothing or food. I will come to punish him, and it is only for the sake of the people that I attack Chong. Order: do not kill people, do not destroy houses, do not fill in wells, do not cut down trees, do not touch the six domestic animals; those who do not follow the order will be put to death without pardon." When the people of Chong heard this, they asked to surrender.

楚莊王伐陳，吳救之，雨十日十夜晴。左史倚相曰：“吳必夜至，甲列壘壞，彼必薄我，何不行列鼓出待之。”吳師至楚，見成陳而還。左史倚相曰：“追之。”吳行六十里而無功，王罷卒寢。果擊之，大敗吳師。

When King Zhuang of Chu attacked Chen, Wu came to rescue it, and it rained for ten days and ten nights before it cleared. The Left Scribe Yi Xiang said: "Wu will surely arrive at night, with armor lined up and camps ruined; they will surely press upon us. Why not draw up the ranks, beat the drums, and go out to wait for them?" When the Wu army arrived at Chu and saw that the battle formation was already set, they turned back. The Left Scribe Yi Xiang said: "Pursue them." Wu went sixty li without success, the king was exhausted, and the soldiers fell asleep. Chu attacked them and utterly defeated the Wu army.

齊桓公之時，霖雨十旬。桓公欲伐漅陵，其城之值雨也，未合。管仲隰朋以卒徒造於門，桓公曰：“徒眾何以為？”管仲對曰：“臣聞之，雨則有事。夫漅陵不能雨，臣請攻之。”公曰：“善！”遂興師伐之。既至，大卒間外士在內矣，桓公曰：“其有聖人乎？”乃還旗而去之。

In the time of Duke Huan of Qi, it rained heavily for a hundred days in succession. Duke Huan wanted to attack Chaoling, whose city was in the rain and had not yet been encircled. Guan Zhong and Xi Peng brought soldiers to the gate, and Duke Huan said: "What are you doing leading the troops?" Guan Zhong answered: "I have heard that when it rains there will be trouble. Chaoling cannot withstand the rain, and I request to attack it." The duke said: "Good!" So they raised the army to attack. When they arrived, the main force found that the soldiers outside were already inside, and Duke Huan said: "Is there perhaps a sage there?" So he turned the banners around and left.

宋圍曹，不拔。司馬子魚謂君曰：“文王伐崇，崇軍其城，三旬不降，退而修教，復伐之，因壘而降。今君德無乃有所闕乎？胡不退修德，無闕而後動。”

Song besieged Cao but could not take it. Sima Ziyu said to the ruler: "When King Wen attacked Chong, Chong's army held the city and did not surrender for thirty days; he withdrew to cultivate teaching and transformation, then attacked again, and they surrendered at the old camp. Now, I fear, your virtue may be lacking somewhere. Why not withdraw and cultivate virtue, and when nothing is lacking, then act?"

吳王闔廬與荊人戰於柏舉，大勝之，至於郢郊，五敗荊人。闔廬之臣五人進諫曰：“夫深入遠報，非王之利也，王其返乎？”五將鍥頭，闔廬未之應，五人之頭墜於馬前，闔廬懼，召伍子胥而問焉。子胥曰：“五臣者懼也。夫五敗之人者，其懼甚矣，王姑少進。”遂入郢，南至江，北至方城，方三千里，皆服於楚矣。

King Helu of Wu fought the men of Jing at Boju and greatly defeated them, reaching the outskirts of Ying and defeating the men of Jing five times. Five of Helu's ministers remonstrated: "Going deep into distant lands for revenge is not to the king's benefit; had the king better return?" The five generals cut off their own heads; before Helu had answered, the five heads had already dropped before his horse. Helu was frightened and summoned Wu Zixu to ask him. Zixu said: "The five ministers were afraid. Those who have been defeated five times are extremely terrified, so let the king advance a little further." So he entered Ying, reaching the Yangtze to the south and Fangcheng to the north, an area of three thousand li square, all of it formerly territory that had submitted to Chu.

田成子常與宰我爭，宰我夜伏卒，將以攻田成子，令於卒中曰：“不見旌節毋起。”鴟夷子皮聞之，告田成子。田成子因為旌節以起宰我之卒以攻之，遂殘之也。

Tian Chengzi often contended with Zai Wo. Zai Wo ambushed soldiers at night, intending to use them to attack Tian Chengzi, and gave the order among the soldiers: "Do not act unless you see the signal tally." Chiyi Zipi heard it and told Tian Chengzi. Tian Chengzi then made a signal tally and used it to mobilize Zai Wo's soldiers to attack him, and in the end destroyed him.

齊桓公北伐山戎氏，請兵於魯，魯不與，桓公怒，將攻之，管仲曰：“不可，我已刑北方諸侯矣。今又攻魯，無乃不可乎？魯必事楚，是我一舉而失兩也。”桓公曰：“善！”乃輟攻魯矣。

Duke Huan of Qi attacked the Shanrong in the north and asked Lu for troops, but Lu did not provide them. Duke Huan was angry and was about to attack Lu. Guan Zhong said: "It cannot be done. We have already punished the northern feudal lords. If we now attack Lu, I fear it will not do. Lu will surely go and serve Chu, and we would lose on both ends in one move." Duke Huan said: "Good!" So he stopped the attack on Lu.

聖人之治天下也，先文德而後武力。凡武之興為不服也。文化不改，然後加誅。夫下愚不移，純德之所不能化而後武力加焉。

When sages governed the world, they first used civil virtue and then used force. In all cases force arose because there were those who did not submit. Only when civil virtue and teaching still did not change them were they then punished with execution. Only for the utterly foolish who cannot be changed and whom pure virtue cannot teach was force then applied.

昔堯誅四凶以懲惡，周公殺管蔡以弭亂，子產殺鄧析以威侈，孔子斬少正卯以變眾，佞賊之人而不誅，亂之道也。易曰：“不威小，不懲大，此小人之福也。”

In the past Yao executed the Four Villains to punish evil, the Duke of Zhou killed Guan and Cai to quell disorder, Zichan killed Deng Xi to deter extravagance, and Confucius executed Shaozheng Mao to transform the multitude. To fail to execute flattering robbers is the road of disorder. The Book of Changes says: "Not to awe the small and not to punish the great is the fortune of petty people."

五帝三王教以仁義而天下變也，孔子亦教以仁義而天下不從者，何也？昔明王有紱冕以尊賢，有斧鉞以誅惡，故其賞至重，而刑至深，而天下變。孔子賢顏淵，無以賞之，賤孺悲，無以罰之；故天下不從。是故道非權不立，非勢不行，是道尊然後行。

The Five Emperors and Three Kings taught with humaneness and righteousness and the world changed; Confucius also taught with humaneness and righteousness and the world did not follow. Why? In the past the enlightened kings had ceremonial aprons and caps to honor the worthy and axes to execute the wicked, so their rewards were very weighty and their punishments very deep, and the world changed. Confucius considered Yan Yuan worthy but had nothing to reward him with, considered Ru Bei base but had nothing to punish him with; therefore the world did not follow. Hence the Way cannot stand without authority and cannot be practiced without power; only when the Way is honored can it be put into practice.

孔子為魯司寇，七日而誅少正卯於東觀之下，門人聞之，趨而進，至者不言，其意皆一也。子貢後至，趨而進，曰：“夫少正卯者，魯國之聞人矣！夫子始為政，何以先誅之？”孔子曰：“賜也，非爾所及也。夫王者之誅有五，而盜竊不與焉。一曰心辨而險；二曰言偽而辯；三曰行闢而堅；四曰志愚而博；五曰順非而澤。此五者皆有辨知聰達之名，而非其真也。苟行以偽，則其知足以移眾，強足以獨立，此奸人之雄也，不可不誅。夫有五者之一，則不免於誅。今少正卯兼之，是以先誅之也。昔者湯誅蠋沐，太公誅潘址，管仲誅史附裡，子產誅鄧析，此五子未有不誅也。所謂誅之者，非為其晝則功盜，暮則穿窬也，皆傾覆之徒也！此固君子之所疑，愚者之所惑也。詩云：‘憂心悄悄，慍於群小。’此之謂矣。”

When Confucius was Minister of Crime in Lu, he executed Shaozheng Mao below the East Watchtower within seven days. His disciples heard of it and came in hurrying; those who arrived did not speak, all with the same thought. Zigong arrived later, came in hurrying, and said: "Shaozheng Mao is a famous man of Lu! The Master has only just begun to govern; why execute him first?" Confucius said: "Ci, this is not something you can reach. There are five kinds whom a king executes, and theft is not among them. First, one whose mind is clear but treacherous; second, one whose words are false but eloquent; third, one whose conduct is crooked but firm; fourth, one whose mind is foolish but who is varied and wide-ranging; fifth, one who follows error but makes it sound polished and pleasing. These five all have a reputation for clarity and intelligence, but they are not real. If one acts with falsehood, his wisdom is enough to sway the multitude and his strength enough to stand alone; he is a champion among villains and must be executed. Having one of the five is enough to be executed. Now Shaozheng Mao combines them, so I executed him first. In the past Tang executed Zhumu, Taigong executed Pan Zhi, Guan Zhong executed Shi Fuli, and Zichan executed Deng Xi; none of these five escaped execution. When we say they were executed, it is not because they robbed and stole by day and dug through walls by night; they were all of the kind that overturns things! This is what gentlemen doubt and fools are confused by. The Book of Odes says: 'My anxious heart is troubled, resented by a crowd of petty people.' This is what that means."

齊人王滿生見周公，周公出見之，曰：“先生遠辱，何以教之？”王滿生曰：“言內事者於內，言外事者於外，今言內事乎？言外事乎？”周公導入。王滿生曰：“敬從。”布席，周公不導坐。王滿生曰：“言大事者坐，言小事者倚。今言大事乎？言小事乎？”周公導坐。王滿生坐。周公曰：“先生何以教之？”王滿生曰：“臣聞聖人不言而知，非聖人者雖言不知。今欲言乎？無言乎？”周公俛念，有頃，不對。王滿生借筆牘書之曰：“社稷且危，傅之於膺。”周公仰視見書曰：“唯！唯！謹聞命矣。”明日誅管蔡。

Wang Mansheng of Qi called on the Duke of Zhou, and the Duke of Zhou came out to see him and said: "Master, you have condescended to come from afar; what will you teach me?" Wang Mansheng said: "Those who speak of inner matters are inside, and those who speak of outer matters are outside. Now are we to speak of inner matters or of outer matters?" The Duke of Zhou led him in. Wang Mansheng said: "I respectfully follow." Mats were laid out, but the Duke of Zhou did not guide him to sit. Wang Mansheng said: "Those who speak of great matters sit; those who speak of small matters lean. Now are we to speak of great matters or small?" The Duke of Zhou guided him to sit. Wang Mansheng sat. The Duke of Zhou said: "Master, what will you teach me?" Wang Mansheng said: "I have heard that a sage knows without speaking, while one who is not a sage will not know even if he speaks. Now do you wish me to speak, or not?" The Duke of Zhou lowered his head in thought and after a while did not answer. Wang Mansheng borrowed a brush and wooden tablet and wrote: "The altars of the state are about to be in danger; keep this against your breast." The Duke of Zhou raised his head, saw what was written, and said: "Yes! Yes! I respectfully heed the command." The next day he executed Guan and Cai.

王者知所以臨下而治眾，則群臣畏服矣；知所以聽言受事，則不蔽欺矣；知所以安利萬民，則海內必定矣；知所以忠孝事上，則臣子之行備矣。凡所以劫殺者，不知道術以御其臣下也。凡吏勝其職則事治，事治則利生；不勝其職則事亂，事亂則害成也。

When a king knows how to look down on those below and govern the multitude, the ministers are in awe and submit; when he knows how to listen to words and accept duties, he will not be blinded or deceived; when he knows how to settle and benefit the myriad people, within the seas there will surely be peace; when he knows how to serve those above with loyalty and filial piety, the conduct of his subjects will be complete. In every case, those who are robbed and killed do not know how to use methods of the Way to control their subordinates. In general, when an official is equal to his post, affairs are well governed, and when affairs are well governed, benefit arises; when he is not equal to his post, affairs are confused, and when affairs are confused, harm is done.

百方之事，萬變鋒出：或欲持虛，或欲持實，或好浮游，或好誠必，或行安舒，或為飄疾。從此觀之，天下不可一，聖王臨天下而能一之。

In a hundred kinds of matters, ten thousand changes come out like blades: some want to hold to emptiness, some to the real; some love drifting about, some love trust and sure action; some conduct themselves leisurely, some move swiftly. From this we see that the world cannot be made uniform, yet the sage king, looking over the world, can make it uniform.

意不併銳，事不兩隆；盛於彼者必衰於此，長於左者必短於右。喜夜臥者不能蚤起也。

The mind cannot be keen at both ends, and affairs cannot flourish at both ends; what flourishes there must decline here, and what is long on the left must be short on the right. One who likes to lie down at night cannot rise early.

鸞設於鑣，和設於軾；馬動而鸞鳴，鸞鳴而和應，行之節也。

The luan bells are set on the bit, and the he bells are set on the crossbar; when the horse moves the luan bells ring, and when the luan bells ring the he bells respond; this is the rhythm of traveling.

不富無以為大，不予無以合親；親疏則害，失眾則敗；不教而誅謂之虐，不戒責成謂之暴也。

Without wealth there is nothing with which to become great, and without giving there is nothing with which to gather kin; when kin and strangers are estranged there is harm, and losing the multitude leads to defeat; to execute without teaching is called cruelty, and to demand results without warning is called violence.

夫水出於山而入於海，稼生於田而藏於廩，聖人見所生則知所歸矣。

Water comes out of the mountains and enters the sea, grain grows in the fields and is stored in granaries; the sage, seeing what is born, knows where it returns.

天道布順，人事取予；多藏不用，是謂怨府，故物不可聚也。

The Way of Heaven spreads out smoothly; human affairs lie in taking and giving. To store much and not use it is called a storehouse of resentment, so goods must not be hoarded.

一圍之木持千鈞之屋，五寸之鍵而制開闔，豈材足任哉？蓋所居要也。

A log one armspan thick holds up a house of a thousand jun, and a five-inch bolt controls opening and closing; is it that the material is enough to bear it? It is because of the strategic position it occupies.

夫小快害義，小慧害道，小辨害治，苟心傷德，大政不險。蛟龍雖神，不能以白日去其倫；飄風雖疾，不能以陰雨揚其塵。邑名勝母，曾子不入；水名盜泉，孔子不飲，醜其聲也。婦人之口可以出走，婦人之喙可以死敗。

Small pleasures harm righteousness, small cleverness harms the Way, small sophistry harms governance, a casual heart harms virtue, and great government does not take dangerous roads. Though the flood-dragon is divine, it cannot leave its kind in broad daylight; though a whirlwind is swift, it cannot raise dust in rain. A city called Shengmu (Victory over Mother) was not entered by Master Zeng; a spring called Dao Quan (Thief Spring) was not drunk from by Confucius; they hated the name. A woman's mouth can make a man leave; a woman's beak can bring a man to death and defeat.

不修其身，求之於人，是謂失倫；不治其內，而修其外，是謂大廢。重載而危之，操策而隨之，非所以為全也。

Not cultivating oneself yet seeking from others is called losing the order; not governing the inside yet adorning the outside is called great ruin. Loading a heavy burden and then making it totter, following with a whip in hand, is not the way to seek completeness.

士橫道而偃，四支不掩，非士之過，有土之羞也。邦君將昌，天遺其道；大夫將昌，天遺其士；庶人將昌，必有良子。

When an officer lies fallen across the road with his limbs uncovered, it is not the officer's fault but the shame of those who hold land. When the ruler of a state is about to prosper, Heaven leaves him the Way; when a grandee is about to prosper, Heaven leaves him officers; when a commoner is about to prosper, he must have a good son.

賢師良友在其側，詩書禮樂陳於前，棄而為不善者，鮮矣。義士不欺心，仁人不害生；謀洩則無功，計不設則事不成；賢士不事所非，不非所事；愚者行間而益固，鄙人飾詐而益野；聲無細而不聞，行無隱而不明；至神無不化也，至賢無不移也。上不信，下不忠，上下不和，雖安必危。求以其道則無不得，為以其時則無不成。

With worthy teachers and good friends at your side and the Odes, Documents, Rites, and Music laid out before you, few abandon these to do what is not good. A righteous man does not deceive his own heart, a humane man does not harm life; if a plan leaks it has no success, and if a scheme is not set up the matter cannot be accomplished. A worthy officer does not do what he denies, and does not deny what he does; a fool goes by side doors and grows more shabby, a vulgar man whitewashes deceit and grows more coarse; no sound is so faint that it is not heard, and no conduct so hidden that it is not manifest; the utmost spirit has nothing it cannot transform, and the utmost worthy has nothing he cannot change. When the above does not trust and the below is not loyal, when above and below are not in harmony, even if there is peace there will certainly be danger. Seeking by the Way, there is nothing one cannot obtain; acting by the season, there is nothing one cannot accomplish.

時不至，不可強生也；事不究，不可強求也。貞良而亡，先人餘殃；猖獗而活，先人餘烈；權取重，澤取長。才賢而任輕，則有名，不肖任大，身死名廢。

When the time has not come, one cannot force growth; when affairs have not run their course, one cannot force them. That the loyal and good perish is the calamity left by their ancestors; that the wild and fierce survive is the surviving fire of their ancestors. In authority, take what is weighty; in favor, take what is lasting. One who is talented and worthy with light responsibility has a name; one who is unworthy with great responsibility dies and his name is ruined.

士不以利移，不為患改，孝敬忠信之事立，雖死而不悔。智而用私，不如愚而用公，故曰巧偽不如拙誠。學問不倦，所以治己也；教誨不厭，所以治人也，所以貴虛無者，得以應變而合時也。冠雖故，必加於首；履雖新，必關於足，上下有分，不可相倍。一心可以事百君，百心不可以事一君，故曰正而心，又少而言。

An officer is not shifted by profit and not changed by hardship; once the matters of filial piety, loyalty, and trustworthiness are established, he does not regret them even at death. Having wisdom but using it for private ends is not as good as being foolish but using it for the public; hence it is said that clever falsehood is not as good as clumsy sincerity. Not tiring of learning is how one governs oneself; not tiring of teaching is how one governs others. Therefore emptiness is valued because it allows one to respond to change and suit the time. Though a cap is old, it must be placed on the head; though shoes are new, they must be worn on the feet; high and low have distinctions and must not violate each other. One heart can serve a hundred rulers, but a hundred hearts cannot serve one ruler; hence it is said: correct that heart, and speak little.

萬物得其本者生，百事得其道者成；道之所在，天下歸之；德之所在，天下貴之；仁之所在，天下愛之；義之所在，天下畏之。屋漏者民去之，水淺者魚逃之，樹高者鳥宿之，德厚者士趨之，有禮者民畏之，忠信者士死之。衣雖弊，行必修；頭雖亂，言必治。時在應之，為在因之；所伐而當其福五之；所伐不當其禍十之。

The myriad things, obtaining their root, can live; the hundred affairs, obtaining their Way, can be accomplished. Where the Way is, the world turns to it; where virtue is, the world values it; where humaneness is, the world loves it; where righteousness is, the world reveres it. When the house leaks, the people leave it; when the water is shallow, the fish flee; when the tree is tall, the birds roost; when virtue is thick, officers hasten to it; when there is ritual, the people revere; the loyal and trustworthy officer dies for him. Though clothes may be ragged, conduct must be orderly; though hair may be tousled, speech must be coherent. The season lies in responding to it, action lies in following it; if the attack is fitting, the blessing is fivefold; if the attack is not fitting, the calamity is tenfold.

必貴以賤為本，必高以下為基。天將與之，必先苦之；天將毀之，必先累之。孝於父母，信於交友，十步之澤，必有香草；十室之邑，必有忠士。草木秋死，松柏獨在；水浮萬物，玉石留止。飢渴得食，誰能不喜？賑窮救急，何患無有？視其所以，觀其所使，斯可知已。乘輿馬不勞致千里，乘船楫不遊絕江海；智莫大於闕疑，行莫大於無悔也。制宅名子，足以觀士。利不兼，賞不倍；忽忽之謀，不可為也，惕惕之心，不可長也。

The noble must take the humble as root, and the high must take the low as foundation. When Heaven is about to give to someone, it must first make him suffer; when Heaven is about to ruin someone, it must first make him toil. Be filial to parents, and be trustworthy to friends. In a marsh of ten paces there must be fragrant herbs; in a town of ten households there must be a loyal officer. Grass and trees die in autumn, but pines and cypresses alone remain; water floats all things, but jade and stone stay and settle. When the hungry and thirsty get food, who would not be glad? In relieving the poor and rescuing from emergencies, why worry about not having enough? Look at what he uses it for; observe whom he employs, and you can know. Riding a carriage and horses, one can reach a thousand li without toil; riding in a boat with oars, one can cross rivers and seas without swimming. In wisdom there is nothing greater than leaving doubt aside; in conduct there is nothing greater than having no regret. Building a house and naming a son are enough to observe an officer. Profit is not gained twice, and reward is not doubled; hasty planning must not be done, and an anxious heart must not be encouraged.

天與不取，反受其咎；時至不迎，反受其殃；天地無親，常與善人。天道有常，不為堯存，不為桀亡；積善之家，必有餘慶；積惡之家，必有餘殃。一噎之故，絕谷不食；一蹶之故，卻足不行。心如天地者明，行如繩墨者章。位高道大者從，事大道小者兇；言疑者無犯，行疑者無從；蠹蝝僕柱梁，蚊虻走牛羊。

When Heaven gives and one does not take it, one instead receives the blame; when the time arrives and one does not welcome it, one instead receives the calamity. Heaven and Earth have no private favorites and constantly give to good people. The Way of Heaven has its constancy; it does not exist because of Yao and does not perish because of Jie. A family that accumulates good surely has surplus blessings; a family that accumulates evil surely has surplus calamities. Because of choking once, to cut off grain and not eat; because of falling once, to withdraw one's feet and not walk: both are mistakes. When the mind is like Heaven and Earth, it is bright; when conduct is like the carpenter's line and ink, it is manifest. When the position is high and the Way great, people follow; when the matter is great and the Way small, there is misfortune. Do not offend those whose words are doubtful, and do not follow those whose conduct is doubtful. Borers and locust larvae can bring down pillars and beams, and gnats and gadflies can make cattle and sheep stampede.

謁問析辭勿應，怪言虛說勿稱；謀先事則昌，事先謀則亡。

When seeking an audience and asking questions, do not answer by analyzing wording; do not cite strange words or empty talk; when planning comes before the matter, one flourishes, and when the matter comes before planning, one perishes.

無以淫泆棄業，無以貧賤自輕，無以所好害身，無以嗜慾妨生，無以奢侈為名，無以貴富驕盈。喜怒不當，是謂不明，暴虐不得，反受其賊，怨生不報，禍生於福。一言而非，四馬不能追；一言不急，四馬不能及。順風而飛，以助氣力；銜葭而翔，以備矰弋。

Do not abandon your work because of licentiousness, do not belittle yourself because of poverty and lowliness, do not harm yourself with what you love, do not hinder life with appetites and desires, do not seek fame by extravagance, and do not be arrogant and full because of nobility and wealth. Joy and anger that are not fitting are called unclear; cruelty that is not carried out brings its own injury. If resentment arises and is not answered, calamity is born out of blessing. When a word is wrongly spoken, four horses cannot bring it back; when a word is not rushed, four horses cannot overtake it. Flying with the wind helps one's strength; flying with a reed in the beak guards against the arrow and line.

鏡以精明，美惡自服；衡平無私，輕重自得；蓬生枲中，不扶自直；白砂入泥，與之皆黑。

A mirror, being bright, shows beauty and ugliness by itself; a scale, being fair and without partiality, finds light and heavy by itself. Mugwort growing among hemp stands up straight without support; white sand falling into mud turns black along with it.

時乎，時乎！間不及謀；至時之極，間不容息；勞而不體，亦將自息；有而不施，亦將自得。

Time, oh time! There is no gap in which to plan; when time has reached its extreme, there is no room for even a breath. Toiling without rest, one will eventually stop of one's own accord; having something and not bestowing it, one will eventually obtain it by oneself.

無不為者，無不能成也；無不欲者，無不能得也。眾正之積，福無不及也；眾邪之積，禍無不逮也。力勝貧，謹勝禍，慎勝害，戒勝災。為善者天報以德，為不善者天報以禍。君子得時如水，小人得時如火。謗道己者，心之罪也；尊賢己者，心之力也。心之得，萬物不足為也；心之失，獨心不能守也。子不孝，非吾子也；交不信，非吾友也。食其口而百節肥，灌其本而枝葉茂；本傷者枝槁，根深者末厚。為善者得道，為惡者失道。惡語不出口，苟言不留耳；務偽不長，喜虛不久。義士不欺心，廉士不妄取；以財為草，以身為寶。慈仁少小，恭敬耆老。犬吠不驚，命曰金城；常避危殆，命曰不悔。富必念貧，壯必念老，年雖幼少，慮之必早。夫有禮者相為死，無禮者亦相為死；貴不與驕期，驕自來；驕不與亡期，亡自至。踒人日夜願一起，盲人不忘視。知者始於悟，終於諧；愚者始於樂，終於哀。高山仰止，景行行止，力雖不能，心必務為。慎終如始，常以為戒；戰戰慄慄，日慎其事。聖人之正，莫如安靜；賢者之治，故與眾異。

If there is nothing one does not do, there is nothing one cannot accomplish; if there is nothing one does not want, there is nothing one cannot obtain. When many upright things accumulate, no blessing fails to arrive; when many crooked things accumulate, no calamity fails to catch up. Strength overcomes poverty, caution overcomes calamity, prudence overcomes harm, and preparedness overcomes disaster. To those who do good, Heaven repays with virtue; to those who do not do good, Heaven repays with calamity. The gentleman when he gets his time is like water, and the petty man when he gets his time is like fire. Slandering and speaking of oneself is the guilt of the heart; revering and regarding oneself as worthy is the strength of the heart. When the heart has gained something, the myriad things are not enough to act on it; when the heart has lost something, even the heart alone cannot hold fast. A son who is not filial is not my son; a friend who is not trustworthy is not my friend. Feed the mouth and the hundred joints are fat; water its root and branches and leaves flourish; where the root is injured the branch withers, and where the root is deep the tip is thick. One who does good gains the Way; one who does evil loses the Way. Let evil words not leave your mouth and casual words not stay in your ears; a fabricated undertaking cannot last, and a love of falsehood cannot endure. A righteous man does not deceive his own heart, and an incorruptible man does not take rashly; regard wealth as grass and regard the person as treasure. Be kind to the young and respectful to the aged. If the dog barks and one is not startled, one is called a city of gold; always avoiding danger is called no regret. When rich, one must think of the poor; when strong, one must think of the old; though young in years, one's planning must be early. Those with ritual die for each other, and those without ritual also die for each other; nobility does not make an appointment with arrogance, arrogance comes by itself; arrogance does not make an appointment with ruin, ruin arrives by itself. A lame man hopes day and night to be able to stand up, and a blind man does not forget to see. The wise begin with awakening and end in harmony; the foolish begin with pleasure and end in sorrow. A high mountain can be gazed up at and a great road can be walked on; though strength may not reach, the heart must strive to act. Be as careful at the end as at the beginning, always taking it as a warning; trembling and fearful, be cautious each day about your own affairs. In the sage's uprightness, nothing is better than stillness; the worthy's governing is inherently different from the multitude's.

好稱人惡，人亦道其惡；好憎人者，亦為人所憎。衣食足，知榮辱；倉廩實，知禮節。江河之溢，不過三日；飄風暴雨，須臾而畢。

One who likes to speak of others' faults will have others speak of his faults; one who likes to hate others is also hated by others. When clothing and food are sufficient, one knows honor and disgrace; when granaries are full, one knows ritual and restraint. The rivers rise and overflow, not beyond three days; a whirlwind and violent rain are over in a moment.

福生于微，禍生於忽；日夜恐懼，唯恐不卒。

Blessings are born from small things, and calamities are born from neglect; fear day and night, and fear only that one cannot finish well.

已雕已琢，還反於樸，物之相反，復歸於本。循流而下，易以至；倍風而馳，易以遠。兵不豫定，無以待敵；計不先慮，無以應卒。中不方，名不章，外不圜，禍之門。直而不能枉，不可與大任；方而不能圜，不可與長存。慎之於身，無曰云云，狂夫之言，聖人擇焉。能忍恥者安，能忍辱者存，唇亡而齒寒，河水崩，其懷在山。毒智者莫甚於酒，留事者莫甚於樂，毀廉者莫甚於色，摧剛者反己於弱。富在知足，貴在求退，先憂事者後樂，先傲事者後憂。福在受諫，存之所由也。恭敬遜讓，精廉無謗，慈仁愛人，必受其賞，諫之不聽，後無與爭，舉事不當，為百姓謗，悔在於妄，患在於先唱。

Having carved and polished, one must return to the uncarved; when things go to the opposite extreme, they return to the root. Going down with the current, it is easy to arrive; galloping with the wind at one's back, it is easy to go far. If weapons are not prepared beforehand, there is nothing with which to face the enemy; if plans are not considered first, there is nothing with which to respond to the sudden. If the inside is not upright, the reputation is not manifest; if the outside is not rounded, it is the gate of calamity. One who is straight but cannot bend should not be given great responsibility; one who is square but cannot be round should not be kept long as a companion. Be careful with yourself and do not say 'this way or that'; even a madman's words are selected by the sage. One who can bear shame is secure; one who can bear disgrace survives. When the lips are gone the teeth are cold; when a river breaks its banks, its embrace is still in the mountains. Nothing poisons wisdom more than wine, nothing delays affairs more than pleasure, nothing ruins integrity more than female beauty, and what breaks the firm and strong in turn drops oneself into weakness. Wealth lies in knowing contentment, and nobility lies in seeking to withdraw. One who first worries over a matter is happy afterward, and one who first is arrogant over a matter grieves afterward. Blessing lies in accepting remonstrance; this is the way by which one survives. One who is respectful and yielding, pure and free of slander, kind and loving to others will surely receive his reward; if remonstrance is not heeded, do not afterward contend with him; if affairs are not handled properly, one is slandered by the people. Regret lies in rash action, and hardship lies in being the first to lead.

蒲且修繳，鳧鴈悲鳴；逄蒙撫弓，虎豹晨嗥。河以委蛇故能遠，山以凌遲故能高，道以優遊故能化，德以純厚故能豪。言人之善，澤於膏沐；言人之惡，痛於矛戟。為善不直，必終其曲；為醜不釋，必終其惡。

When Pu Ju prepared his arrows and lines, the wild ducks and geese cried out sadly; when Pang Meng stroked his bow, tigers and leopards howled at dawn. A river is far because it twists and winds, a mountain is high because it slopes gradually, the Way can transform because it is leisurely, and virtue can be outstanding because it is pure and thick. Speaking of another's good, the grace is richer than ointment; speaking of another's evil, the pain is deeper than a spear or halberd. One who does good but is not upright will surely end in crookedness; one who does ugly and does not let go will surely end in that evil.

一死一生，乃知交情；一貧一富，乃知交態；一貴一賤，交情乃見；一浮一沒，交情乃出。德義在前，用兵在後。初沐者必拭冠，新浴者必振衣。敗軍之將，不可言勇；亡國之臣，不可言智。

Only through one dying and one living does one know friendship; only through one poor and one rich does one know the attitude of friends; only through one noble and one lowly does friendship appear; only through one rising and one sinking does friendship come out. Virtue and righteousness come first, and using the army comes after. One who has just washed his hair must wipe his cap, and one who has just bathed must shake out his clothes. A defeated general cannot speak of courage; a minister of a perished state cannot speak of wisdom.

坎井無黿鼉者，隘也；園中無修林者，小也。小忠，大忠之賊也；小利，大利之殘也。自清絕易，清人絕難；水激則悍，矢激則遠；人激於名，不毀為聲。下士得官以死，上士得官以生。禍福非從地中出，非從天上來，己自生之。

In a shallow well there are no great turtles and crocodiles, because it is narrow; in a garden there are no tall trees, because it is small. Small loyalty is the bane of great loyalty; small profit is the ruin of great profit. It is easy to be lofty and sever ties with people, but hard to make the lofty sever ties with people. Water that is agitated becomes fierce, an arrow that is shot hard goes far; a person stirred by fame, even without ruin, can make a name. A low officer, getting office, dies because of it; a high officer, getting office, lives because of it. Calamity and blessing do not come out of the ground and do not come from the sky; one produces them oneself.

窮鄉多曲學：小辯害大智，巧言使信廢，小惠妨大義。不困在於早慮，不窮在於早豫。欲人勿知，莫若勿為；欲人勿聞，莫若勿言。

Remote villages have many one-sided teachings: small sophistry harms great wisdom, clever words ruin credibility, and small favors hinder great righteousness. Not being in distress lies in planning early; not being exhausted lies in preparing early. If you want people not to know, it is better not to do it; if you want people not to hear, it is better not to say it.

非所言勿言，以避其患；非所為勿為，以避其危；非所取勿取，以避其詭；非所爭勿爭，以避其聲。明者視於冥冥，謀於未形；聰者聽於無聲，慮者戒於未成。世之溷濁而我獨清，眾人皆醉而我獨醒。

Do not say what should not be said, in order to avoid its trouble; do not do what should not be done, in order to avoid its danger; do not take what should not be taken, in order to avoid its deceit; do not contend for what should not be contended for, in order to avoid its reputation. The clear-sighted see in the dark and plan before things take shape; the keen of hearing listen where there is no sound, and the good at foresight take warning before things are accomplished. The age is muddy and I alone am clear; all are drunk and I alone am sober.

乖離之咎，無不生也；毀敗之端，從此興也。江河大潰從蟻穴，山以小阤而大崩，淫亂之漸，其變為興，水火金木轉相勝。卑而正者可增，高而倚者且崩；直如矢者死，直如繩者稱。

There is no blame of estrangement that does not arise; the beginning of ruin starts from here. Great breaches of rivers begin from an ant's hole; a mountain collapses greatly from a small crumbling. At the beginning of licentiousness, its change becomes flourishing, and water, fire, metal, and wood in turn overcome each other. What is low and upright can be raised; what is high and slanting is about to collapse. One who is straight as an arrow dies; one who is straight as an ink line is praised.

禍生於欲得，福生於自禁；聖人以心導耳目，小人以耳目導心。

Calamity arises from wanting to obtain; blessing arises from restraining oneself. The sage leads the ears and eyes with the heart; the petty man leads the heart with the ears and eyes.

為人上者，患在不明；為人下者，患在不忠。人知糞田，莫知糞心，端身正心，全以至今，見亡知存，見霜知冰。廣大在好利，恭敬在事親，因時易以為仁，因道易以達人。營於利者多患，輕諾者寡信。

For one who is above, the trouble is not being clear; for one who is below, the trouble is not being loyal. People know to fertilize their fields but do not know to fertilize their hearts. Correct the body and correct the heart, and preserve this up to the present. Seeing destruction one knows survival; seeing frost one knows ice. Greatness lies in loving benefit, and reverence lies in serving one's parents. Following the time, it is easy to be humane; following the Way, it is easy to reach others. One who seeks profit has many troubles, and one who promises lightly has little credibility.

欲賢者莫如下人，貪財者莫如全身；財不如義高，勢不如德尊。父不能愛無益之子，君不能愛不軌之民；君不能賞無功之臣，臣不能死無德之君。問善御者莫如馬，問善治者莫如民。以卑為尊，以屈為伸，聖人所因，上法於天。

For wanting to be worthy, nothing is better than dwelling below others; for greed for wealth, nothing is better than preserving oneself. Wealth is not as lofty as righteousness, and power is not as honored as virtue. A father cannot love a son who is of no benefit, and a ruler cannot love people who do not keep the rules; a ruler cannot reward a minister without merit, and a minister cannot die for a ruler without virtue. If you ask who is good at driving, no one is clearer than the horse; if you ask who is good at governing, no one is clearer than the people. To take the lowly as honored and the bent as straightened is what the sage follows, taking his model from Heaven above.

君子行德以全其身，小人行貪以亡其身，相勸以禮，相強以仁，得道於身，得譽於人。

The gentleman practices virtue to preserve himself; the petty man practices greed to destroy himself. Encourage each other with ritual, urge each other on with humaneness; in oneself gain the Way, and in others gain reputation.

知命者不怨天，知己者不怨人；人而不愛則不能仁，佞而不巧則不能信；言善毋及身，言惡毋及人；上清而無慾，則下正而民樸。來事可追也，往事不可及。無思慮之心則不達，無談說之辭則不樂。

One who knows destiny does not resent Heaven, and one who knows himself does not resent people. Without love for others one cannot be humane, and being glib without being skillful one cannot be trusted. In speaking of good, do not involve yourself; in speaking of evil, do not involve others. When those above are quiet and without desire, those below are upright and the people simple. Future things can be pursued, and past things cannot be overtaken. A mind without thought cannot penetrate, and without words to discuss there is no joy.

善不可以偽來，惡不可以辭去。近市無賈，在田無野。善不逆旅，非仁義剛武無以定天下。

Good cannot be summoned by pretense, and evil cannot be removed by words. Near a market there are no merchants; in the fields there is no wilderness. A good person does not refuse travelers. Without humaneness, righteousness, and martial strength, there is nothing with which to settle the world.

水倍源則川竭，人倍信則名不達，義勝患則吉，患勝義則滅。五聖之謀，不如逢時；辯智明慧，不如遇世。有鄙心者，不可授便勢；有愚質者，不可予利器。多易多敗，多言多失。

When water turns from its source, the streams dry up; when a person turns from trustworthiness, his reputation cannot reach far. When righteousness overcomes trouble, there is good fortune; when trouble overcomes righteousness, there is ruin. The planning of five sages is not as good as meeting the right time; sharp wisdom is not as good as meeting the right age. One with a base heart should not be given advantageous power; one with a foolish nature should not be given a sharp tool. Those who treat many matters as easy fail often, and those who speak a lot err often.

冠履不同藏，賢不肖不同位。官尊者憂深，祿多者責大。積德無細，積怨無大，多少必報，固其勢也。

A cap and shoes are not stored together, and the worthy and unworthy do not share the same seat. The higher the office, the deeper the worry; the greater the stipend, the greater the responsibility. Do not neglect accumulating virtue because it is small; do not stop accumulating resentment because it is great; more or less will surely be repaid, which is simply the nature of the situation.

梟逢鳩。鳩曰：“子將安之？”梟曰：“我將東徙。”鳩曰：“何故？”梟曰：“鄉人皆惡我鳴，以故東徙。”鳩曰：“子能更鳴可矣，不能更鳴，東徙猶惡子之聲。”

An owl met a dove. The dove said: "Where are you going?" The owl said: "I am going to move east." The dove said: "Why?" The owl said: "The villagers all hate my cry, so I am moving east." The dove said: "If you can change your cry, that will do; if you cannot change your cry, even moving east they will still hate your voice."

聖人之衣也便體以安身，其食也安於腹；適衣節食不聽口目。

The sage's clothes are meant for the convenience of the body in order to keep it at ease, and his food is meant only to settle the stomach; with clothing fitting and food moderate, he does not indulge the mouth and eyes.

曾子曰：“鷹鷲以山為卑，而增巢其上；黿鼉魚鱉以淵為淺，而穿穴其中。卒其所以得者，餌也。君子苟不求利祿，則不害其身。”

Master Zeng said: "Eagles and vultures consider mountains low and so build their nests higher above them; great turtles, crocodiles, fish, and terrapins consider the deep too shallow and so dig burrows inside it. In the end the reason they are caught is the bait. If a gentleman does not seek profit and salary, he will not harm himself."

曾子曰：“狎甚則相簡也，莊甚則不親；是故君子之狎足以交歡，莊足以成禮而已。”

Master Zeng said: "Excessive intimacy leads to mutual disrespect, and excessive solemnity leads to distance; therefore the gentleman's intimacy is only enough to share joy, and his solemnity is only enough to complete ritual."

曾子曰：“入是國也，言信乎群臣，則留可也；忠行乎群臣，則仕可也；澤施乎百姓，則安可也。”

Master Zeng said: "On entering a state, if your words are trusted among the ministers, you may stay; if your loyalty can be practiced among the ministers, you may take office; if your grace can be extended to the people, you may settle."

口者，關也；舌者，機也。出言不當，四馬不能追也。口者，關也；舌者，兵也；出言不當，反自傷也。言出於己，不可止於人；行發於邇，不可止於遠。夫言行者君子之樞機，樞機之發，榮辱之本也，可不慎乎？故蒯子羽曰：“言猶射也。栝既離弦，雖有所悔焉，不可從而追已。”詩曰：“白圭之玷，尚可磨也，斯言之玷，不可為也。”

The mouth is a gate, and the tongue is a crossbow trigger. A word spoken improperly cannot be brought back even by four horses. The mouth is a gate, and the tongue is a weapon; a word spoken improperly instead harms oneself. Words issue from oneself and cannot be stopped at others; conduct issues from nearby and cannot be stopped far away. Words and conduct are the gentleman's pivot, and when the pivot moves it is the root of honor and disgrace; how can one not be careful? So Kuai Ziyu said: "Speaking is like shooting an arrow. Once the notch has left the string, even if one regrets it, one cannot follow and bring it back." The Book of Odes says: "A flaw in a white jade tablet can still be ground away; a flaw in these words cannot be removed."

蠋欲類蠶，■欲類蛇，人見蛇蠋，莫不身灑然；女工脩蠶，漁者持■，不惡何也？欲得錢也。逐魚者濡，逐獸者趨；非樂之也，事之權也。

The caterpillar wants to be like the silkworm, and the eel wants to be like the snake (the base text's character is damaged here; going by the common phrases about the eel resembling the snake and the fisherman holding an eel, it should be 鳝). When people see snakes and caterpillars, none does not shiver; yet women who raise silkworms and fishermen who grasp eels do not mind. Why? They want to get money. One who chases fish gets wet, and one who chases beasts runs; it is not that they like it so, but the exigency of the task.

登高使人慾望，臨淵使人慾窺，何也？處地然也。御者使人恭，射者使人端，何也？其形便也。

Climbing a height makes one want to look far, and standing at the edge of a deep gorge makes one want to peer in. Why? It is the terrain where one stands that makes it so. Driving makes one respectful, and archery makes one upright. Why? The body is suited to being so.

民有五死，聖人能去其三，不能去其二。飢渴死者，可去也；凍寒死者，可去也；罹五兵死者，可去也。壽命死者，不可去也；癰疽死者，不可去也。飢渴死者，中不充也；凍寒死者，外勝中也，罹五兵死者，德不忠也；壽命死者，歲數終也；癰疽死者，血氣窮也。故曰中不止，外淫作；外淫作者，多怨怪；多怨怪者，疾病生。故清靜無為，血氣乃平。

The people have five kinds of death; the sage can remove three of them and cannot remove two. Death from hunger and thirst can be removed; death from cold can be removed; death from encountering weapons can be removed. Death at the end of one's lifespan cannot be removed; death from carbuncles cannot be removed. Death from hunger and thirst is when the inside is not full; death from cold is when the outside overcomes the inside; death from weapons is when virtue is not faithful; death at the end of lifespan is the finishing of the years; death from carbuncles is the exhaustion of blood and qi. Therefore it is said that when the inside is not settled, outward licentiousness breaks out; those in whom outward licentiousness breaks out have many resentments; those with many resentments produce illness. So with purity, stillness, and non-action, blood and qi are even.

百行之本，一言也。一言而適，可以卻敵；一言而得，可以保國。響不能獨為聲，影不能倍曲為直，物必以其類及，故君子慎言出己。負石赴淵，行之難者也，然申屠狄為之，君子不貴之也；盜跖兇貪，名如日月，與舜禹並傳而不息，而君子不貴。

The root of a hundred kinds of conduct is one word. When one word is fitting, it can drive back an enemy; when one word is proper, it can preserve a state. An echo cannot make a sound alone, and a shadow cannot straighten itself against what is bent; a thing necessarily reaches oneself according to its kind, so the gentleman is careful of the words he speaks. To carry a stone and throw oneself into a deep pool is hard conduct, yet Shentu Di did this and the gentleman does not value it; Robber Zhi was savage and greedy, and his fame, like the sun and moon, is transmitted without ceasing together with Shun and Yu, yet the gentleman does not value it.

君子有五恥：朝不坐，燕不議，君子恥之；居其位，無其言，君子恥之；有其言，無其行，君子恥之；既得之又失之，君子恥之；地有餘而民不足，君子恥之。

The gentleman has five shames: not sitting at court and not discussing at leisure; occupying a post and having no words to match; having such words and not having such conduct; having obtained and then lost; having land in surplus while the people are insufficient. The gentleman is ashamed of these.

君子雖窮不處亡國之勢，雖貧不受亂君之祿；尊乎亂世，同乎暴君，君子恥之也。眾人以毀形為恥，君子以毀義為辱；眾人重利，廉士重名。

The gentleman, even in hardship, does not dwell in the circumstances of a perishing state, and even in poverty does not accept a disordered ruler's salary; to be honored in a disordered age, the same as a tyrant, the gentleman is ashamed of. The multitude take bodily damage as shame, while the gentleman takes damage to righteousness as disgrace; the multitude value profit, and the incorruptible value reputation.

明君之制：賞從重，罰從輕；食人以壯為量，事人以老為程。

The system of an enlightened ruler: rewards follow the heavy side and punishments follow the light; the food given to people is measured by their prime, and the work given to people is set by the standard of the aged.

君子之言寡而實，小人之言多而虛；君子之學也，入於耳，藏於心，行之以身；君子之治也，始於不足見，終於不可及也。君子慮福弗及，慮禍百之，君子擇人而取，不擇人而與，君子實如虛，有如無。

The gentleman's words are few and substantial; the petty man's words are many and empty. The gentleman's learning enters the ears, is stored in the heart, and is practiced with the body. The gentleman's governing begins from what is not seen and ends where it cannot be overtaken. The gentleman thinks of blessing for fear of falling short, and thinks of calamity a hundredfold. The gentleman chooses a person and then takes him; if he does not choose, he gives. The gentleman is full but appears empty, has but appears not to have.

君子有其備則無事；君子不以愧食，不以辱得；君子樂得其志，小人樂得其事；君子不以其所不愛，及其所愛也。

When the gentleman is prepared, there is no trouble; the gentleman does not exchange shame for food and does not gain by disgrace; the gentleman delights in attaining his aspiration, and the petty man delights in attaining his business; the gentleman does not extend what he does not love to what he loves.

君子有終身之憂，而無一朝之患，順道而行，循理而言，喜不加易，怒不加難。

The gentleman has lifelong concerns but not a single morning's trouble. He walks by the Way and speaks by principle; his joy is not changed by it, and his anger does not cause difficulty because of it.

君子之過猶日月之蝕也，何害於明？小人可也，猶狗之吠盜，狸之夜見，何益於善？夫智者不妄為，勇者不妄殺。

The gentleman's faults are like an eclipse of the sun and moon; what harm do they do to the light? The petty man can also manage: like a dog barking at thieves and a wildcat seeing at night, what increase to goodness is there? The wise do not act rashly, and the brave do not kill rashly.

君子比義，農夫比谷。事君不得進其言，則辭其爵；不得行其義，則辭其祿。人皆知取之為取也，不知與之為取之。政有招寇，行有招恥，弗為而自至，天下未有。

The gentleman measures by righteousness, and the farmer measures by grain. In serving a ruler, if one cannot present one's words, one resigns the rank; if one cannot practice one's righteousness, one resigns the salary. People all know that taking is taking, but do not know that giving is also taking. When government decrees attract bandits and enemies, and conduct attracts disgrace, that these arrive without one's doing them, there is no such thing in the world.

猛獸狐疑不若蜂蠆之致毒也；高議而不可及，不若卑論之有功也。

A fierce beast that hesitates is not as good as a bee or scorpion that can deliver its poison; lofty and far-reaching arguments that cannot be reached are not as good as humble arguments that have effect.

秦信同姓以王，至其衰也，非易同姓也，而身死國亡。故王者之治天下在於行法，不在於信同姓。

Qin trusted those of the same surname and became king; when it declined, it was not that it had changed the surname, yet the king died and the state perished. Therefore a king's governing the world lies in carrying out law, not in trusting those of the same surname.

高山之巔無美木，傷於多陽也；大樹之下無美草，傷於多陰也。

On the peak of a high mountain there are no fine trees, because they are harmed by too much yang; under a large tree there is no fine grass, because it is harmed by too much yin.

鍾子期死而伯牙絕弦破琴，知世莫可為鼓也；惠施卒而莊子深暝不言，見世莫可與語也。

When Zhong Ziqi died, Bo Ya cut the strings and smashed his zither, knowing there was no one left in the world to play for; when Hui Shi died, Zhuangzi fell deeply silent and did not speak, seeing that there was no one in the world to converse with.

修身者智之府也，愛施者仁之端也，取予者義之符也，恥辱者勇之決也，立名者行之極也。

Cultivating oneself is the storehouse of wisdom, loving and giving is the beginning of humaneness, taking and giving is the tally of righteousness, handling shame and disgrace is the decision of courage, and establishing a name is the utmost of conduct.

進賢受上賞，蔽賢蒙顯戮，古之通義也；爵人於朝，淪人於市，古之通法也。

Recommending the worthy earns the highest reward, and concealing the worthy brings open execution; this is the righteousness practiced in antiquity. Granting rank in court and making people sink in the market is the law practiced in antiquity.

道微而明，淡而有功。非道而得，非時而生，是謂妄成。得而失之，定而復傾。

The Way is subtle yet manifest, plain yet effective. To obtain what is not the Way, to be born out of season, is called false accomplishment. Gaining then losing, settled then overturned again.

福者禍之門也。是者非之尊也。治者亂之先也。事無終始而患不及者，未之聞也。

Blessing is the gate of calamity. Right is what wrong reveres. Order is the forerunner of disorder. That a matter has no end and beginning and yet hardship does not arrive has never been heard of.

枝無忘其根，德無忘其報，見利必念害身，故君子留精神，寄心於三者，吉祥及子孫矣。

A branch does not forget its root, one with virtue does not forget to repay, and on seeing profit one must think of the harm it may do to oneself. So the noble person keeps his spirit on these three things and lodges his mind in these three things, and auspiciousness extends to his descendants.

兩高不可重，兩大不可容，兩勢不可同，兩貴不可雙；夫重容同雙，必爭其功，故君子節嗜慾，各守其足，乃能長久。夫節慾而聽諫，敬賢而勿慢，使能而勿賤；為人君能行此三者，其國必強大而民不去散矣。

Two heights cannot be stacked, two greats cannot be combined, two powers cannot be joined, and two nobles cannot be paired. Where there is stacking, combining, joining and pairing, they will surely fight over the merit. So the noble person restrains his appetites and each keeps to his own sufficiency, and so can last long. One who restrains desire and heeds remonstrance, respects the worthy without neglect, and employs the able without despising them; a ruler who can practice these three will have a state that is strong and a people that does not scatter.

默無過言，愨無過事；木馬不能行，亦不費食；騏驥日馳千里，鞭棰不去其背！

With silence there are no wrong words, and with sincerity there are no wrong deeds. A wooden horse cannot walk, but it also costs nothing in fodder; a fine steed gallops a thousand li a day, and the whip and rod never leave its back!

寸而度之，至丈必差；銖而稱之，至石必過；石稱丈量，徑而寡失；簡絲數米，煩而不察。故大較易為智，曲辯難為慧。

If you measure inch by inch, by the time you reach a zhang there will surely be an error; if you weigh grain by grain, by the time you reach a shi there will surely be an excess. Weighing by the shi and measuring by the zhang is direct and has few mistakes; counting threads one by one and rice grain by grain is tedious and yet not clear. So the large is easier to make into wisdom, while the intricate in argument makes for cleverness.

吞舟之魚，蕩而失水，制於螻蟻者，離其居也；猿猴失木，禽於狐貉者，非其處也。騰蛇遊霧而生，騰龍乘雲而舉，猿得木而挺，魚得水而騖，處地宜也。

A fish big enough to swallow a boat, when it thrashes and leaves the water, is subdued by mole crickets and ants, because it has left its dwelling; a monkey that leaves the trees is caught by foxes and badgers, because it is not where it should be. The flying serpent survives riding the mist, the soaring dragon rises riding the clouds, the ape stretches when it gets trees, and the fish gallops when it gets water; this is because the position it occupies suits it.

君子博學，患其不習；既習之，患其不能行之；既能行之，患其不能以讓也。

The noble person studies broadly and worries that he has not reviewed; having reviewed, he worries that he cannot practice; having been able to practice, he worries that he cannot thereby be humble.

君子不羞學，不羞問。問訊者知之本，念慮者知之道也。此言貴因人知而加知之，不貴獨自用其知而知之。

The noble person is not ashamed to study and not ashamed to ask. Asking is the root of knowing, and pondering is the road of knowing. This means valuing adding to what others already know, and not valuing knowing alone by one's own knowledge.

天地之道：極則反，滿則損。五采曜眼有時而渝，茂木豐草有時而落。物有盛衰，安得自若。

The Way of Heaven and Earth: when it reaches its extreme it returns, and when it is full it diminishes. The five colors dazzle the eye yet sometimes change; flourishing trees and lush grass sometimes fall. Things have their flourishing and their decline; how could one always be the same?

民苦則不仁，勞則詐生，安平則教，危則謀，極則反，滿則損，故君子弗滿弗極也。

When the people are in hardship they are not humane, and when toiling they produce deceit. When at peace and calm they accept teaching, when in danger they produce schemes, when at the extreme they return, and when full they diminish. So the noble person does not make himself full and does not make himself reach the extreme.

賢人君子者，通乎盛衰之時，明乎成敗之端，察乎治亂之紀，審乎人情。知所去就，故雖窮不處亡國之勢，雖貧不受汙君之祿；是以太公七十而不自達，孫叔敖三去相而不自悔；何則？不強合非其人也。太公一合於周而侯七百歲，孫叔敖一合於楚而封十世；大夫種存亡越而霸，句踐賜死於前；李斯積功於秦，而卒被五刑。盡忠憂君，危身安國，其功一也；或以封侯而不絕，或以賜死而被刑；所慕所由異也。故箕子去國而佯狂，范蠡去越而易名，智過去君弟而更姓，皆見遠識微，而仁能去富勢，以避萌生之禍者也。夫暴亂之君，孰能離縶以役其身，而與於患乎哉？故賢者非畏死避害而已也，為殺身無益而明主之暴也。比干死紂而不能正其行，子胥死吳而不能存其國；二子者強諫而死，適足明主之暴耳，未始有益如秋毫之端也。是以賢人閉其智，塞其能，待得其人然後合；故言無不聽，行無見疑，君臣兩與，終身無患。今非得其時，又無其人，直私意不能已，閔世之亂，憂主之危；以無貲之身，涉蔽塞之路；經乎讒人之前，造無量之主，犯不測之罪；傷其天性，豈不惑哉？故文信侯、李斯，天下所謂賢也，為國計揣微射隱，所謂無過策也；戰勝攻取，所謂無強敵也。積功甚大，勢利甚高。賢人不用，讒人用事，自知不用，其仁不能去；制敵積功，不失秋毫；避患去害，不見丘山。積其所欲，以至其所惡，豈不為勢利惑哉？詩云：“人知其一，莫知其它。”此之謂也。

The worthy and noble understand the fortunes of flourishing and decline, grasp the beginnings of success and failure, discern the threads of order and disorder, and judge human feelings, knowing when to leave and when to approach. So even in hardship they do not stay in the situation of a perishing state, and even in poverty they do not accept the stipend of a defiled ruler. Thus Taigong at seventy still did not seek prominence himself, and Sunshu Ao left the chancellorship three times without regretting it. Why? They did not force themselves to join with someone who was not the right person. Once Taigong joined with Zhou, he was enfeoffed for seven hundred years; once Sunshu Ao joined with Chu, he was rewarded for ten generations. Grand Master Zhong preserved the nearly lost state of Yue and accomplished its hegemony, yet Goujian granted him death in his own presence; Li Si accumulated merit in Qin and in the end suffered the five punishments. They exhausted their loyalty in concern for the ruler, risking themselves to bring peace to the state; their merit was the same, but one was enfeoffed without end and another granted death and punished, because what they admired and the way they went differed. So Jizi left the state and feigned madness, Fan Li left Yue and changed his name, and Zhi Guo left the ruler's mansion and changed his surname; all saw far and recognized the slightest omens, and their humaneness could leave wealth and power to avoid disaster just sprouting. As for the tyrannical ruler, who would loosen his bonds to be used by him and share in his troubles? So the worthy do not merely fear death and avoid harm; it is that being killed brings no benefit to themselves and only makes plain the ruler's cruelty. Bigan died for Zhou but could not correct his conduct; Zixu died for Wu but could not preserve that state; these two died by forcibly remonstrating, which was just enough to make plain the ruler's cruelty, and never had a benefit as much as the tip of an autumn hair. So the worthy close their wisdom and block their ability, and wait until they get the right person before joining; so no word is unheeded, no act is doubted, both ruler and minister give to each other, and they have no trouble all their lives. Now if one has not yet found the time, and there is no such person, but out of private feeling one cannot stop, pitying the disorder of the age and worrying about the ruler's danger; carrying a person with no resources to rely on, stepping onto a road that is obscured and blocked; passing before slanderers, going to a ruler beyond measure, offending crimes beyond measure; harming one's own nature, is that not delusion? So Lord Wenxin and Li Si were what the world calls worthy; planning for the state, gauging the minute, hitting the hidden were what is called flawless strategy; conquering and taking were what is called having no strong enemy. Their accumulated merit was very great and their power and profit very high. Yet when the worthy are not used and slanderers handle affairs, they themselves knew they would not be used but their humaneness could not leave; they subdued enemies and accumulated merit without missing an autumn hair; they avoided troubles and removed harms yet could not see a hill or mountain. They accumulated what they wanted until it turned into what they hated; were they not deluded by power and profit? The Odes say: 'People know one thing, but do not know the other.' This is what is meant.

子石登吳山而四望，喟然而嘆息曰：“嗚呼悲哉！世有明於事情，不合於人心者；有合於人心，不明於事情者。”弟子問曰：“何謂也？”子石曰：“昔者吳王夫差不聽伍子胥，盡忠極諫，抉目而辜；太宰嚭、公孫雒，偷合苟容，以順夫差之志而伐吳。二子沈身江湖，頭懸越旗。昔者費仲、惡來革、長鼻決耳，崇侯虎順紂之心，欲以合於意，武王伐紂、四子身死牧之野，頭足異所，比干盡忠剖心而死。今欲明事情，恐有抉目剖心之禍，欲合人心，恐有頭足異所之患。由是觀之，君子道狹耳。誠不逢其明主，狹道之中，又將危險閉塞，無可從出者。”

Zishi climbed Mount Wu and looked out in all directions, then sighed deeply and said: "Alas, how sad! In the world there are those who understand affairs but do not suit people's hearts, and those who suit people's hearts but do not understand affairs." A disciple asked: "What do you mean?" Zishi said: "In the past King Fuchai of Wu did not heed Wu Zixu, who exhausted his loyalty and remonstrated with all his strength; his eyes were gouged out and his corpse displayed. The Grand Steward Pi and Gongsun Luo carelessly accommodated to seek a place to remain, following Fuchai's heart, but caused Wu to be attacked. These two had bodies sunk in rivers and lakes and heads hung on the banners of Yue. Formerly Fei Zhong, E Lai Ge, Chang Bi Jue Er and Chonghou Hu went along with Zhou's heart and wished to suit his will; when King Wu attacked Zhou, the four died at Muye, with heads and feet in different places; Bigan exhausted his loyalty and was cut open and died. Now if I wish to understand affairs I fear the calamity of gouged eyes and a cut-open heart; if I wish to suit people's hearts I fear the trouble of head and feet in different places. From this it seems the noble person's road is narrow. If one truly does not meet an enlightened ruler, then in the narrow road there is further danger and blockage, with no way out."

祁射子見秦惠王，惠王說之，於是唐姑讒之，復見，惠王懷怒以待之。非其說異也，所聽者易也。故以徵為羽，非弦之罪也；以甘為苦，限味之過也。

Qi Shezi met King Hui of Qin, and King Hui liked him. Then Tang Gu slandered him, and when he went to see him again, King Hui awaited him with anger. It was not that what he said was different; the listener had changed. So taking the zhi note for the yu note is not the fault of the string; taking sweet for bitter is the fault of the palate (the source text has a variant reading here that does not make sense, and here the sense follows an error of taste).

彌子瑕愛於衛君，衛國之法：竊駕君車罪刖。彌子瑕之母疾，人聞，夜往告之。彌子瑕擅駕君車而出，君聞之，賢之曰：“孝哉！為母之故犯刖罪哉！”君遊果園，彌子瑕食桃而甘，不盡而奉君，君曰：“愛我而忘其口味。”及彌子瑕色衰而愛弛，得罪於君，君曰：“是故嘗矯吾車，又嘗食我以餘桃。”故子瑕之行未必變初也，前見賢后獲罪者，愛憎之生變也。

Mi Zixia was favored by the ruler of Wei. The law of Wei said: whoever secretly drove the ruler's carriage had the crime of cutting off the feet. Mi Zixia's mother fell ill, and someone heard of it and told him at night. Mi Zixia took the ruler's carriage and drove off without leave, and the ruler heard of it and thought him worthy, saying: "Filial! For his mother's sake he risked the crime of having his feet cut off!" The ruler was strolling in the orchard, and Mi Zixia ate a peach and found it sweet, and before he finished he offered it to the ruler, who said: "He loves me so much that he forgets the taste in his own mouth." When Mi Zixia's looks faded and his favor lessened, he committed an offense before the ruler, who said: "This man once falsely used my command to take my carriage, and also once gave me a half-eaten peach to eat." So Zixia's conduct was not necessarily different from before; that he was first thought worthy and later guilty is because love and hate had changed.

舜耕之時不能利其鄰人，及為天子，天下戴之。故君子窮則善其身，達則利於天下。

When Shun was farming, he could not bring benefit to his neighbors, but when he became Son of Heaven, the world supported him. So when the noble person is in hardship he perfects himself, and when he is prominent he benefits the world.

孔子曰：“自季孫之賜我千鍾而友益親，自南宮項叔之乘我車也，而道加行。故道有時而後重，有勢而後行，微夫二子之賜，丘之道幾於廢也。”

Confucius said: "Since Jisun gave me a thousand zhong of grain, my friends have grown closer; since Nangong Xiangshu let me ride in his carriage, the Way has been more able to be practiced. So the Way is valued only when it has its time, and can be practiced only when it has power. Without the gifts of these two men, Qiu's Way would almost have been abandoned."

太公田不足以償種，漁不足以償網，治天下有餘智。文公種米，曾子架羊，孫叔敖相楚，三年不知軛在衡後，務大者固忘小。智伯廚人亡炙●而知之，韓魏反而不知；邯鄲、子陽園人亡桃而知之，其亡也不知。務小者亦忘大也。”

Taigong's farming did not repay the seed and his fishing did not repay the nets, yet in governing the world his wisdom was more than enough. Duke Wen planted rice, Zengzi drove sheep, and Sunshu Ao, as chancellor of Chu, for three years did not know that the yoke was behind the shaft; one who attends to the great naturally forgets the small. The cook of Zhi Bo lost the roast meat (the source text has a damaged character here) and knew it, yet did not know that Han and Wei were rebelling; Zi Yang of Handan, whose gardener lost a peach, knew it, yet did not know that he himself was about to perish. One who attends to the small also forgets the great.

淳于髡謂孟子曰：“先名實者，為人者也；後名實者，自為者也。夫子在三卿之中，名實未加上下而去之，仁者固如此乎？”孟子曰：“居下位，不以賢事不肖者，伯夷也；五就湯，五就桀者，伊尹也；不惡汙君，不辭小官者，柳下惠也。三子者不同道，其趣一也。一者何也？曰仁也。君子亦仁而已，何必同？”曰：“魯穆公之時，公儀子為政，子思、子庚為臣，魯之削也滋甚。若是乎賢者之無益於國也。”曰：“虞不用百里奚而亡，秦穆公用之而霸，故不用賢則亡，削何可得也。”曰：“昔者王豹處於淇，而河西善謳；綿駒處於高唐，而齊右善歌。華舟杞梁之妻，善哭其夫而變國俗。有諸內必形於外；為其事，無其功，髡未睹也。是故無賢者也，有則髡必識之矣。”曰：“孔子為魯司寇而不用，從祭膰肉不至，不脫冕而行；其不善者以為為肉也，其善者以為為禮也。乃孔子欲以微罪行，不欲為苟去，故君子之所為，眾人固不得識也。”

Chunyu Kun said to Mencius: "Those who put name and reality first are acting for others; those who put them last are acting for themselves. You, Master, were among the three ministers, and before name and reality had been added above or below you left; is a humane person naturally like this?" Mencius said: "One who, in a low position, does not use his worth to serve the unworthy was Bo Yi; one who went five times to Tang and five times to Jie was Yi Yin; one who did not hate a defiled ruler or decline a small office was Liuxia Hui. These three men's ways differed but their direction was one. What is the one? It is humaneness. The noble person too is simply humane; why must they be the same?" He said: "In the time of Duke Mu of Lu, Gongyi Zi held government, and Zisi and Ziqing were ministers, yet Lu was cut down all the more. If so, the worthy are of no benefit to a state." Mencius said: "Yu did not use Baili Xi and perished, while Duke Mu of Qin used him and became hegemon; so not using the worthy leads to destruction, and how could being cut down be avoided?" He said: "In the past Wang Bao lived by the Qi River, and west of the river people became skilled at singing; Mian Ju lived at Gaotang, and in the west of Qi people became skilled at singing. The wives of Hua Zhou and Qi Liang were good at weeping for their husbands and changed the customs of the state. What is within must show outside; to do that kind of work without that kind of effect, I, Kun, have never seen it. Therefore there are no worthy people; if there were, I, Kun, would surely know them." Mencius said: "Confucius was Minister of Crime in Lu but was not used; when he followed the sacrifice and the sacrificial meat did not arrive, he left without taking off his cap. Those who are not good thought it was for the meat, and those who are good thought it was for ritual. Confucius wished to leave with a minor offense and did not want to leave carelessly, so what the noble person does is something the multitude naturally cannot know."

梁相死，惠子欲之梁，渡河而遽墮水中，船人救之。船人曰：“子欲何之而遽也？”曰：“梁無相，吾欲往相之。”船人曰：“子居船橶之間而困，無我則子死矣，子何能相梁乎？”惠子曰：“子居艘楫之間則吾不如子；至於安國家，全社稷，子之比我，濛濛如未視之狗耳。”

The chancellor of Liang died, and Huizi wanted to go to Liang. While crossing a river he hurried and fell into the water, and a boatman rescued him. The boatman said: "Where do you want to go that you hurry so?" He said: "Liang has no chancellor, and I want to go there to be chancellor." The boatman said: "When you are between the oars you are helpless, and without me you would have died; how can you be chancellor of Liang?" Huizi said: "Among the boat and oars, I am no match for you; but as to settling a state and preserving the altars of earth and grain, compared with me you are only like a puppy dim-eyed before its eyes have opened."

西閭過東渡河中流而溺，船人接而出之，問曰：“今者子欲安之？”西閭過曰：“欲東說諸侯王。”船人掩口而笑曰：“子渡河中流而溺，不能自救，安能說諸侯乎？”西閭過曰：“無以子之所能相為傷也。子獨不聞和氏之璧乎？價重千金，然以之間紡，曾不如瓦磚；隨侯之珠，國寶也，然用之彈，曾不如泥丸；騏驥騄駬，倚衡負軛而趨，一日千里，此至疾也，然使捕鼠，曾不如百錢之狸；幹將、鏌■拂鐘不錚，試物不知，揚刃離金斬羽契鐵斧，此至利也，然以之補履，曾不如兩錢之錐。今子持楫乘扁舟，處廣水之中，當陽侯之波，而臨淵流，適子之所能耳。若誠與子東說諸侯王，見一國之王，子之濛濛，無異夫未視之狗耳。”

Xilu Guo crossed the river eastward and fell into the water at midstream; a boatman caught him and pulled him out and asked: "Where do you want to go now?" Xilu Guo said: "I want to go east to persuade the feudal lords and kings." The boatman covered his mouth and laughed, saying: "You fell into the water at midstream and cannot save yourself; how can you persuade the feudal lords?" Xilu Guo said: "Do not use what you can do to harm what I do. Have you not heard of the jade disk of Mr. He? Its value is a thousand gold, but if used for spinning thread, it is not as good as a brick; the pearl of the Marquis of Sui is a national treasure, but if used as a pellet for a slingshot, it is not as good as a clay ball; the fine steeds Qiji and Lu'er, leaning on the shaft and bearing the yoke, run a thousand li a day, which is extremely fast, but if made to catch mice are not as good as a hundred-coin cat; the swords Ganjiang and Moye, when brushed against a bell do not even ring, when tried on things do not feel them, when the blade is raised they split gold, cut feathers and slice an iron axe, which is extremely sharp, but if used for mending shoes are not as good as a two-coin awl. Now you hold the oar and ride a little boat, in the wide water, facing the waves of the water god Yanghou and the currents of the deep, which is just what you are good at. If I were truly to go east with you to persuade the feudal lords and meet the king of a state, your dim-eyed state would be no different from that puppy with its eyes not yet opened."

甘戊使於齊，渡大河。船人曰：“河水間耳，君不能自渡，能為王者之說乎？”甘戊曰：“不然，汝不知也。物各有短長，謹願敦厚，可事主不施用兵；騏驥、騄駬，足及千里，置之宮室，使之捕鼠，曾不如小狸；干將為利，名聞天下，匠以治木，不如斤斧。今持楫而上下隨流，吾不如子；說千乘之君，萬乘之主，子亦不如戊矣。”

Gan Wu was sent as envoy to Qi and crossed the great river. The boatman said: "The river is only a divide, and you cannot cross it yourself; can you persuade a king?" Gan Wu said: "It is not so; you do not understand. Things each have their strengths and weaknesses. One who is careful, honest and sincere can serve a lord but cannot be used for war; the fine steeds Qiji and Lu'er, whose legs reach a thousand li, if put in a palace and made to catch mice are not as good as a little cat; Ganjiang's sword is sharp and its name known in the world, but craftsmen using it to work wood find it no match for an ax. Now holding the oar and following the current up and down, I am no match for you; but in persuading a ruler of a thousand chariots or a lord of ten thousand chariots, you are no match for Wu."

今夫世異則事變，事變則時移，時移則俗易；是以君子先相其土地，而裁其器，觀其俗，而和其風，總眾議而定其教。愚人有學遠射者，參矢而發，已射五步之內，又復參矢而發；世以易矣，不更其儀，譬如愚人之學遠射。目察秋毫之末者，視不能見太山；耳聽清濁之調者，不聞雷霆之聲。何也？唯其意有所移也。百人操觿，不可為固結；千人謗獄，不可為直辭，萬人比非，不可為顯士。

Now when the age is different, affairs change; when affairs change, the times shift; when the times shift, customs change. Therefore the noble person first observes the land and then fashions the vessels, observes the customs and harmonizes the ways, and gathers the discussions of the multitude to fix the teaching. There was a foolish man who studied long-distance archery, clamping the arrow between his fingers when shooting; he had already shot within five paces, and again clamped the arrow between his fingers to shoot; the age has already changed, yet he does not change the method, like the fool studying long-distance archery. An eye that can see the tip of an autumn hair cannot see Mount Tai far away; an ear that can distinguish clear and muddy tones cannot hear the sound of thunder. Why? Only because his attention has shifted. A hundred people holding awls to untie knots cannot make a firm knot; a thousand people slandering a lawsuit cannot make an upright statement; ten thousand people all denying it cannot make a distinguished scholar.

麋鹿成群，虎豹避之；飛鳥成列，鷹鷲不擊；眾人成聚，聖人不犯。騰蛇遊於霧露，乘於風雨而行，非千里不止；然則暮托宿於■鱣之穴，所以然者，何也？用心不一也。夫蚯蚓內無筋骨之強，外無爪牙之利；然下飲黃泉，上墾晞土。所以然者，何也？用心一也。聰者耳聞，明者目見，聰明形則仁愛者，廉恥分矣。故非其道而行之，雖勞不至；非其有而求之，雖強不得；智者不為非其事，廉者不求非其有；是以遠容而名章也。詩云：“不忮不求，何用不臧。”此之謂也。

When elk and deer travel in herds, tigers and leopards avoid them; when birds fly in rows, hawks and eagles do not attack; when the multitude gathers in a crowd, the sage does not offend them. The flying serpent roams in mist and dew and travels on wind and rain and does not stop before a thousand li; yet at dusk it lodges in the burrow of an eel (the source text has a damaged character here, and eel is supplied by the common saying). Why is this so? Because its attention is not single. The earthworm has no strength of sinew and bone within and no sharpness of claw and tooth without; yet it drinks from the Yellow Springs below and digs through dry soil above. Why is this so? Because its attention is single. The keen-eared hear with the ear and the clear-sighted see with the eye; when keenness and clarity show, humaneness and love and the sense of shame part ways. So to go by a way that is not that way, though one toils one will not arrive; to seek what one should not have, though one forces it one will not get it. The wise do not do what is not their business, and the honest do not seek what is not theirs to have; therefore they are accepted from afar and their names are bright. The Odes say: 'Not envious, not covetous; what could be not good?' This is what is meant.

楚昭王召孔子，將使執政而封以書社七百。子西謂楚王曰：“王之臣用兵有如子路者乎？使諸侯有如宰予者乎？長官五官有如子貢者乎？昔文王處酆、武王處鎬之間百乘之地，伐上殺主立為天子，世皆曰聖。王今以孔子之賢而有書社七百里之地，而三子佐之，非楚之利也。”楚王遂止。夫善惡之難分也，聖人獨見疑，而況於賢者乎！是以賢聖罕合，諂諛常興也。故有千歲之亂而無百歲之治，孔子之見疑，豈不痛哉！

King Zhao of Chu summoned Confucius, planning to give him government and enfeoff him with seven hundred shu she. Zixi said to the king of Chu: "Among your ministers is there one who commands troops like Zilu? One who is sent to the feudal lords like Zai Yu? One who manages the five offices like Zigong? Formerly King Wen was at Feng and King Wu at Hao, with no more than a hundred chariots of land, yet they attacked those above, killed the ruler and set themselves up as Sons of Heaven, and the world calls them sages. Now Your Majesty, relying on Confucius's worth and having seven hundred li of shu she land, with the three disciples assisting him, is not a benefit to Chu." The king of Chu then stopped. Good and evil are hard to tell apart, and even a sage is doubted alone, let alone the worthy! So worthy sages rarely come together and flatterers often arise. Therefore there are thousand-year disorders but no hundred-year orders. That Confucius was doubted, is it not painful!

魯哀公問於孔子曰：“有智者壽乎？”孔子曰：“然。人有三死而非命也者，人自取之。夫寢處不時，飲食不節，佚勞過度者，疾共殺之；居下位而上忤其君，嗜慾無厭，而求不止者，刑共殺之；以少犯眾，弱以侮強，忿怒不量力者，兵共殺之。此三者，非命也，人自取之。詩云：‘人而無儀，不死何為？’此之謂也。”

Duke Ai of Lu asked Confucius: "Do the wise live long?" Confucius said: "Yes. There are three kinds of death that are not fate but which people bring on themselves. Those whose rising and resting have no fixed time, whose eating and drinking have no restraint, who overdo ease and toil, are killed together by illness; those in a low position who oppose their ruler above, whose appetites are not satisfied and whose seeking does not stop, are killed together by punishment; those who offend the many with few, insult the strong with the weak, and in anger do not measure their strength, are killed together by weapons. These three are not fate; people bring them on themselves. The Odes say: 'A person without dignity, why does he not die?' This is what is meant."

孔子遭難陳、蔡之境，絕糧，弟子皆有飢色，孔子歌兩柱之間。子路入見曰：“夫子之歌，禮乎？”孔子不應，曲終而曰：“由，君子好樂為無驕也，小人好樂為無懾也，其誰知之？子不我知而從我者乎？”子路不悅，援幹而舞，三終而出。及至七日，孔子修樂不休，子路慍見曰：“夫子之修樂，時乎？”孔子不應，樂終而曰：“由，昔者齊桓霸心生於莒，句踐霸心生於會稽，晉文霸心生於驪氏，故居不幽，則思不遠，身不約則智不廣，庸知而不遇之。”於是興，明日免於厄。子貢執轡曰：“二三子從夫子而遇此難也，其不可忘也！”孔子曰：“惡是何也？語不云乎？三折肱而成良醫。夫陳、蔡之間，丘之幸也。二三子從丘者皆幸人也。吾聞人君不困不成王，列士不困不成行。昔者湯困於呂，文王困於羑里，秦穆公困於殽，齊桓困於長勺，句踐困於會稽，晉文困於驪氏。夫困之為道，從寒之及暖，暖之及寒也，唯賢者獨知而難言之也。易曰：‘困亨貞，大人吉，無咎。有言不信。’聖人所與人難言信也。”

Confucius met trouble in the border of Chen and Cai and ran out of food, and his disciples all looked hungry, while Confucius sang between two pillars. Zilu went in to see him and said: "Master, is it ritually proper for you to sing?" Confucius did not answer, and when the song ended he said: "You, the noble person loves music so as to be without arrogance, the petty person loves music so as to be without fear; who knows this? You do not understand me and yet follow me?" Zilu was displeased, took a shield and danced, and after three rounds went out. On the seventh day, Confucius kept practicing music without stopping, and Zilu came to see him in anger and said: "Master, is this the time to practice music?" Confucius did not answer, and when the music ended he said: "You, formerly Duke Huan of Qi's hegemonic mind arose from Ju, Goujian's hegemonic mind arose from Kuaiji, and Duke Wen of Jin's hegemonic mind arose from the Li family. So if one's situation is not dark, one's thoughts are not far-reaching; if one's person is not restrained, one's wisdom is not broad. How do you know it will not be met?" Then he roused himself, and the next day escaped the hardship. Zigong held the reins and said: "You gentlemen who followed the Master met this trouble; do not forget it!" Confucius said: "Alas, what words are these? Does the common saying not say: after breaking an arm three times one becomes a good physician? Between Chen and Cai was Qiu's good fortune. You gentlemen who followed Qiu are all fortunate. I have heard that a ruler without hardship does not become king, and an eminent scholar without hardship does not form his conduct. Formerly Tang was in hardship at Lü, King Wen at Youli, Duke Mu of Qin at Xiao, Duke Huan of Qi at Changshao, Goujian at Kuaiji, and Duke Wen of Jin at the Li family. Hardship as a way is like going from cold to warm and warm to cold; only the worthy know it alone and find it hard to say. The Changes say: 'Hardship; success, perseverance; for the great man, good fortune, no blame; what is said is not believed.' What the sage gives people is a trust that is hard to put into words."

孔子困於陳、蔡之間，居環堵之內，席三經之席，七日不食，藜羹不糝，弟子皆有飢色，讀詩書治禮不休。子路進諫曰：“凡人為善者天報以福，為不善者天報以禍。今先生積德行，為善久矣。意者尚有遺行乎？奚居隱也！”孔子曰：“由，來，汝不知。坐，吾語汝。子以夫知者為無不知乎？則王子比干何為剖心而死？以諫者為必聽耶？伍子胥何為抉目於吳東門？子以廉者為必用乎？伯夷、叔齊何為餓死於首陽山之下？子以忠者為必用乎？則鮑莊何為而肉枯？荊公子高終身不顯，鮑焦抱木而立枯，介子推登山焚死。故夫君子博學深謀不遇時者眾矣，豈獨丘哉！賢不肖者才也，為不為者人也，遇不遇者時也，死生者命也；有其才不遇其時，雖才不用，苟遇其時，何難之有！故舜耕歷山而逃於河畔，立為天子則其遇堯也。傅說負壤土、釋板築，而立佐天子，則其遇武丁也。伊尹，有莘氏媵臣也，負鼎俎調五味而佐天子，則其遇成湯也。呂望行年五十賣食於棘津，行年七十屠牛朝歌，行年九十為天子師，則其遇文王也。管夷吾束縛膠目，居檻車中，自車中起為仲父，則其遇齊桓公也。百里奚自賣取五羊皮，伯氏牧羊以為卿大夫，則其遇秦穆公也。沈尹名聞天下，以為令尹，而讓孫叔敖，則其遇楚莊王也。伍子胥前多功，後戮死，非其智益衰也，前遇闔廬，後遇夫差也。夫驥厄罷鹽車，非無驥狀也，夫世莫能知也；使驥得王良、造父，驥無千里之足乎？芝蘭生深林，非為無人而不香。故學者非為通也，為窮而不困也，憂而不衰也，此知禍福之始而心不惑也，聖人之深念獨知獨見。舜亦賢聖矣，南面治天下，唯其遇堯也；使舜居桀紂之世，能自免於刑戮固可也，又何官得治乎？夫桀殺關龍逄而紂殺王子比干，當是時，豈關龍逄無知，而比干無惠哉？此桀紂無道之世然也。故君子疾學修身端行，以須其時也。”

Confucius was in hardship between Chen and Cai, living within four bare walls, with a mat woven of three kinds of cord, going seven days without eating, with no grain of rice in his goosefoot soup, and his disciples all looked hungry, yet he did not stop reciting the Odes and Documents and practicing ritual. Zilu came forward and tried to console him, saying: "When people do good, Heaven repays them with blessing; when they do not do good, Heaven repays them with misfortune. Now you, Master, have accumulated virtue and conduct and done good for a long time. Could there be some lapse in your conduct I wonder? Why are you in such obscurity and hardship?" Confucius said: "You, come here, you do not understand. Sit down and I will tell you. Do you think that the wise know everything? Then why was Prince Bigan cut open and killed? Do you think that those who remonstrate are always heard? Then why were Wu Zixu's eyes gouged out at the east gate of Wu? Do you think the honest are always used? Then why did Bo Yi and Shu Qi starve to death at the foot of Mount Shouyang? Do you think the loyal are always used? Then why did Bao Zhuang's flesh wither? Gongzi Gao of Jing was never prominent all his life, Bao Jiao embraced a tree and withered standing, and Jie Zitui climbed the mountain and was burned to death. So many noble persons study broadly and plan deeply but do not meet their time; is it only Qiu! Worthy and unworthy is a matter of talent, doing and not doing a matter of the person, meeting and not meeting a matter of time, death and life a matter of fate; if one has the talent but does not meet the time, then even with talent one will not be used; if one meets the time, what difficulty is there! So Shun farmed at Mount Li and fled to the riverbank, and was set up as Son of Heaven because he met Yao. Fu Yue carried earth and put down the rammers and was raised to assist the Son of Heaven because he met Wu Ding. Yi Yin was a servant who came with the bride from the You Shen clan, carrying the cauldron and chopping board and blending the five flavors to assist the Son of Heaven, because he met Tang of Cheng. Lü Wang at fifty sold food at Jijin, at seventy slaughtered oxen at Zhaoge, and at ninety became the teacher of the Son of Heaven, because he met King Wen. Guan Yiwu was bound and blindfolded, lived in a prisoner's cart, and rose from the cart to become the Second Father, because he met Duke Huan of Qi. Baili Xi sold himself for five sheepskins, herded sheep for Boshi, and became a minister and grand master, because he met Duke Mu of Qin. Shen Yin's fame spread through the world, and he could have become prime minister but yielded it to Sunshu Ao, because he met King Zhuang of Chu. Wu Zixu had much merit earlier and was later killed, not because his wisdom declined, but because earlier he met Helu and later he met Fuchai. A fine steed in hardship and exhausted pulling a salt cart is not without the form of a fine steed, but there is no one in the world who recognizes it; if the fine steed got Wang Liang or Zao Fu, would it lack a thousand li's strength? Orchids grow in deep forests, and do not cease to be fragrant because no one is there. So learning is not to become prominent but to be in hardship without being stuck and in worry without declining; this is knowing the beginnings of misfortune and blessing without the mind being perplexed, the sage's deep and far-reaching thought, known alone and seen alone. Shun was also a worthy sage, facing south and ruling the world, only because he met Yao; if Shun had lived in the age of Jie and Zhou, to be spared punishment and execution himself would have been enough, so how could he have obtained office and governed? Jie killed Guan Longfeng and Zhou killed Prince Bigan; at just that time, was it that Guan Longfeng had no wisdom and Bigan no intelligence? It was the age of Jie and Zhou's lack of the Way that made it so. So the noble person hastens to study, cultivates himself and rectifies his conduct, to await his time."

孔子之宋，匡簡子將殺陽虎，孔子似之。甲士以圍孔子之舍，子路怒，奮戟將下鬥。孔子止之，曰：“何仁義之不免俗也？夫詩、書之不習，禮、樂之不修也，是丘之過也。若似陽虎，則非丘之罪也，命也夫。由，歌予和汝。”子路歌，孔子和之，三終而甲罷。

Confucius went to Song, and Kuang Jianzi was about to kill Yang Hu, whom Confucius resembled. Armored soldiers surrounded Confucius's lodging, and Zilu in anger raised his halberd and was about to go down to fight. Confucius stopped him, saying: "Why can humaneness and righteousness not escape vulgar custom? That the Odes and Documents are not reviewed and ritual and music not practiced is Qiu's fault. As for resembling Yang Hu, that is not Qiu's offense; it is fate. You, sing, and I will harmonize with you." Zilu sang and Confucius harmonized, and after three rounds the armored soldiers withdrew.

孔子曰：“不觀於高岸，何以知顛墜之患；不臨深淵，何以知沒溺之患；不觀於海上，何以知風波之患。失之者其不在此乎？士慎三者，無累於人。”

Confucius said: "If one does not look at a high bank, how does one know the danger of falling; if one does not face a deep abyss, how does one know the danger of sinking and drowning; if one does not look at the sea, how does one know the danger of wind and waves? Those who stumble probably do so over these. If a scholar is careful about these three, he will not burden others."

曾子曰：“響不辭聲，鑑不辭形，君子正一而萬物皆成。夫行非為影也，而影隨之；呼非為響也，而響和之。故君子功先成而名隨之。”

Zengzi said: "An echo does not refuse a sound, a mirror does not refuse a form; when the noble person sets right this one thing, the myriad things are accomplished. One walks not for the shadow, yet the shadow follows; one calls not for the echo, yet the echo answers. So when the noble person's merit is first accomplished, his name follows."

子夏問仲尼曰：“顏淵之為人也，何若？”曰：“回之信，賢於丘也。”曰：“子貢之為人也，何若？”曰：“賜之敏，賢於丘也。”曰：“子路之為人也，何若？”曰：“由之勇，賢於丘也。”曰：“子張之為人也，何若？”曰：“師之莊，賢於丘也。”於是子夏避席而問曰：“然則四者何為事先生？”曰：“坐，吾語汝。回能信而不能反，賜能敏而不能屈，由能勇而不能怯，師能莊而不能同。兼此四子者，丘不為也。夫所謂至聖之士，必見進退之利，屈伸之用者也。”

Zixia asked Zhongni: "What kind of person is Yan Yuan?" He said: "Hui's trustworthiness surpasses Qiu." He asked: "What kind of person is Zigong?" He said: "Ci's quickness surpasses Qiu." He asked: "What kind of person is Zilu?" He said: "You's courage surpasses Qiu." He asked: "What kind of person is Zizhang?" He said: "Shi's solemnity surpasses Qiu." Then Zixia left his seat and asked: "Then why do these four serve the Master?" He said: "Sit down and I will tell you. Hui can be trustworthy but cannot turn around; Ci can be quick but cannot bend; You can be courageous but cannot be timid; Shi can be solemn but cannot be in harmony with others. One who combined these four, Qiu would not be. One who is called a supremely sage scholar must see the benefit of advancing and withdrawing and the use of bending and stretching."

東郭子惠問於子貢曰：“夫子之門何其雜也？”子貢曰：“夫隱括之旁多枉木，良醫之門多疾人，砥礪之旁多頑鈍。夫子修道以俟天下，來者不止，是以雜也。詩云：‘苑彼柳斯，鳴蜩●●；有漼者淵，莞葦淠淠。’言大者之旁，無所不容。”

Dongguo Zihui asked Zigong: "Why is the Master's gate so mixed?" Zigong said: "Beside the straightening frame there are many crooked pieces of wood, in front of a good physician's door there are many sick people, and beside the whetstone there are many dull things. The Master cultivates the Way to wait for the world, and those who come do not stop, so it is mixed. The Odes say: 'Luxuriant are those willows, the cicadas sing 'hui hui' (the source text has damaged characters here, and 'hui hui' is supplied from the line in the Odes, Xiaobian); there is that deep pool, with reeds growing thick.' This says that beside what is great, nothing cannot be accommodated."

昔者南瑕子過程太子，太子為烹鯢魚。南瑕子曰：“吾聞君子不食鯢魚。”程太子曰：“乃君子否？子何事焉？”南瑕子曰：“吾聞君子上比所以廣德也，下比所以狹行也，於惡自退之原也。詩云：‘高山仰止，景行行止。’吾豈敢自以為君子哉？志向之而已。孔子曰：‘見賢思齊焉，見不賢而內自省。’”

In former times Nanxiazi visited Crown Prince Cheng, and the crown prince had a salamander cooked for him. Nanxiazi said: "I have heard that a noble person does not eat salamander." Crown Prince Cheng said: "Are you really a noble person? What business is it of yours?" Nanxiazi said: "I have heard that for the noble person, comparing upward is to broaden virtue and comparing downward is to narrow conduct, and withdrawing oneself from evil is the root. The Odes say: 'The high mountain can be looked up to, the great road can be walked.' How dare I consider myself a noble person? It is only that my aim lies there. Confucius said: 'On seeing the worthy, think of equaling him; on seeing the unworthy, examine yourself within.'"

孔子觀於呂梁，懸水四十仞，環流九十里，魚鱉不能過，黿鼉不敢居；有一丈夫，方將涉之。孔子使人並崖而止之曰：“此懸水四十仞，圜流九十里，魚鱉不敢過，黿鼉不敢居，意者難可濟也！”丈夫不以錯意，遂渡而出。孔子問：“子巧乎？且有道術乎？所以能入而出者何也？”丈夫曰：“始吾入，先以忠信，吾之出也，又從以忠信；忠信錯吾軀于波流，而吾不敢用私。吾所以能入而復出也。”孔子謂弟子曰：“水而尚可以忠信，義久而身親之，況於人乎？”

Confucius was looking at Lüliang, where the waterfall plunged forty ren and the whirlpool circled ninety li, where fish and turtles could not pass and crocodiles dared not dwell; there was a man about to wade across. Confucius sent someone along the cliff to stop him, saying: "This waterfall plunges forty ren and the whirlpool circles ninety li; fish and turtles dare not pass and crocodiles dare not dwell; it would be hard to cross!" The man paid no heed and finally crossed and came out. Confucius asked: "Are you skillful? Or do you have a technique? How is it you could go in and come out again?" The man said: "When I first went in, I used loyalty and trust first; when I came out, I followed again with loyalty and trust. Loyalty and trust placed my body in the waves and I did not dare use any selfishness. This is how I could go in and come out again." Confucius said to his disciples: "If even water can be treated with loyalty and trust, and righteousness for long and drawing close to it oneself, how much more people?"

子路盛服而見孔子。孔子曰：“由，是襜襜者何也？昔者江水出於岷山；其始也，大足以濫觴，及至江之津也，不方舟，不避風，不可渡也，非唯下流眾川之多乎？今若衣服甚盛，顏色充盛，天下誰肯加若者哉？”子路趨而出，改服而入，蓋自如也。孔子曰：“由，記之，吾語若：●於言者，華也，奮於行者，伐也。夫色智而有能者，小人也。故君子知之為知之，不知為不知，言之要也；能之為能，不能為不能，行之至也。言要則知，行要則仁；既知且仁，夫有何加矣哉？由，詩曰：‘湯降不遲，聖教日躋’。此之謂也。”

Zilu went to see Confucius wearing splendid clothes. Confucius said: "You, why does this garment flutter so? Formerly the river came out of Mount Min, and at its source it was only large enough to float a wine cup; but by the time it reached the ford of the river, without joining boats and avoiding wind, one could not cross it; is it not because the tributaries are many downstream? Now your clothes are splendid and your color full; who in the world is willing to add anything more to you?" Zilu hurried out and changed his clothes and came in, probably at ease. Confucius said: "You, remember, I will tell you: one who is hasty in speech (the source text has a damaged character here, and by sense it should be 'boastful' or 'hasty') is flashy; one who is vigorous in action is boastful. One whose face shows wisdom and talent is a petty person. So the noble person, what he knows he says he knows and what he does not know he says he does not know; this is the essential of speech; what he can do he says he can do, and what he cannot do he says he cannot do; this is the utmost of action. If speech has its essentials, one is wise; if action has its essentials, one is humane; being both wise and humane, what more could be added? You, the Odes say: 'Tang was born not slow, and his sage teaching rose daily.' This is what is meant."

子路問孔子曰：“君子亦有憂乎？”孔子曰：“無也。君子之修其行未得，則樂其意；既已得，又樂其知。是以有終生之樂，無一日之憂。小人則不然，其未之得則憂不得，既已得之又恐失之。是以有終身之憂，無一日之樂也。”

Zilu asked Confucius: "Does the noble person also have worries?" Confucius said: "No. When the noble person is cultivating his conduct and has not yet attained it, he is glad in that intention; once he has attained it, he is further glad in that knowing. So he has a lifetime's joy and not a day's worry. The petty person is not so: before attaining, he worries about not attaining; having attained, he fears losing it. So he has a lifetime's worry and not a day's joy."

孔子見榮啟期，衣鹿皮裘，鼓瑟而歌。孔子問曰：“先生何樂也？”對曰：“吾樂甚多。天生萬物唯人為貴，吾既已得為人，是一樂也。人以男為貴，吾既已得為男，是二樂也。人生不免襁褓，吾年已九十五，是三樂也。夫貧者士之常也，死者民之終也，處常待終，當何憂乎？”

Confucius saw Rong Qiqi wearing a deerskin coat, plucking a zither and singing. Confucius asked: "What are you happy about, Master?" He answered: "I have many joys. Of the myriad things Heaven gave birth to, only humans are the most noble, and I have already become a human; this is the first joy. Among people, males are honored, and I have already become a male; this is the second joy. Human life cannot avoid swaddling clothes, and I am already ninety-five; this is the third joy. Poverty is a scholar's norm and death is the end of people; staying in the norm and waiting for the end, what is there to worry about?"

曾子曰：“吾聞夫子之三言，未之能行也。夫子見人之一善而忘其百非，是夫子之易事也。夫子見人有善若已有之，是夫子之不爭也。聞善必躬親行之，然後道之，是夫子之能勞也。夫子之能勞也，夫子之不爭也，夫子之易事也，吾學夫子之三言而未能行。”

Zengzi said: "I heard three sayings of the Master, and I have not yet been able to practice them. When the Master sees one good thing in a person he forgets the person's hundred faults; this is why the Master is easy to serve. When the Master sees goodness in a person he is as if he had it himself; this is why the Master does not compete. When he hears of goodness he must practice it himself before speaking of it; this is why the Master can bear toil. The Master can bear toil, the Master does not compete, the Master is easy to serve; I have learned these three sayings of the Master but cannot yet practice them."

孔子說：“回，若有君子之道四：強於行己，弱於受諫，怵於待祿，慎於持身。”

Confucius said: "Hui, you have four of the noble person's ways: firm in dealing with your own conduct, gentle in accepting remonstrance, cautious in dealing with stipend, and careful in guarding your person."

仲尼曰：“史■有君子之道三：不仕而敬上，不祀而敬鬼，直能曲於人。”

Zhongni said: "Shi Qiu has three of the noble person's ways (the source text has a damaged character here, and 'Qiu' is supplied from the common reference to Shi Yu and Shi Qiu): not serving in office yet respecting those above, not sacrificing yet revering the spirits, and being upright yet able to bend toward others."

孔子曰：“丘死之後，商也日益，賜也日損；商也好與賢己者處，賜也好說不如己者。”

Confucius said: "After Qiu has died, Shang will grow day by day and Ci will diminish day by day; Shang likes to live with those more worthy than himself, while Ci likes to persuade those who are not as good as himself."

孔子將行，無蓋。弟子曰：“子夏有蓋，可以行。”孔子曰：“商之為人也，甚短於財。吾聞與人交者，推其長者，違其短者，故能久長矣。”

Confucius was about to go out and had no carriage canopy. A disciple said: "Zixia has a canopy; you can go." Confucius said: "Shang is a person very short of means. I have heard that in dealing with people, one respects their strengths and avoids their weaknesses, and so one can last long."

子路行，辭於仲尼曰：“敢問新交取親若何？言寡可行若何？長為善士而無犯若何？”仲尼曰：“新交取親，其忠乎！言寡可行，其信乎！長為善士而無犯，其禮乎！”

Zilu was setting out and took leave of Zhongni, saying: "May I ask what to do to gain closeness with those newly befriended? What to do to speak little yet be able to act on it? What to do to remain a good scholar for a long time without giving offense?" Zhongni said: "To gain closeness with the newly befriended is probably loyalty! To speak little yet be able to act is probably trustworthiness! To remain a good scholar for long without giving offense is probably ritual!"

子路將行，辭於仲尼，曰：“贈汝以車乎？以言乎？”子路曰：“請以言！”仲尼曰：“不強不遠，不勞無功，不忠無親，不信無復，不恭無禮。慎此五者，可以長久矣。”

Zilu was about to set out and took leave of Zhongni. Zhongni said: "Shall I give you a carriage? Or shall I give you words?" Zilu said: "Please give me words!" Zhongni said: "Without strengthening yourself, you will not go far; without toil, you will have no merit; without loyalty, you will have no intimacy; without trust, no one will come again; without respect, there will be no ritual. Be careful about these five, and you can last long."

曾子從孔子於齊，齊景公以下卿禮聘曾子，曾子固辭，將行，晏子送之，曰：“吾聞君子贈人以財，不若以言。今夫蘭本三年，湛之以鹿醢，既成則易以匹馬，非蘭本美也。願子詳其所湛。既得所湛，亦求所湛。吾聞君子居必擇處，所以求士也；遊必擇士，所以修道也。吾聞反常移性者欲也，故不可不慎也。”

Zengzi followed Confucius in Qi, and Duke Jing of Qi invited Zengzi with the ritual of a lower minister, but Zengzi firmly declined. As he was about to leave, Master Yan saw him off and said: "I have heard that when a noble person gives to a person, giving wealth is not as good as giving words. Now that orchid root, after three years soaked in deer sauce, once made, fetches a horse, not because the orchid root was originally fine. I hope you will examine what you are soaked in. Having obtained what you are soaked in, also seek what you are soaked in. I have heard that a noble person, in dwelling, must choose a place, in order to seek scholars; in associating, he must choose scholars, in order to cultivate the Way. I have heard that what changes the constant and alters one's nature is desire, so one must be careful."

孔子曰：“中人之情，有餘則侈，不足則儉，無禁則淫，無度則失，縱慾則敗。飲食有量，衣服有節，宮室有度，畜聚有數，車器有限，以防亂之源也。故夫度量不可不明也，善言不可不聽也。”

Confucius said: "The nature of the middling person is that if he has surplus he is extravagant, if he lacks he is frugal, without prohibition he is licentious, without measure he errs, and giving rein to desire he fails. Food and drink have quantities, clothing has restraint, palaces and houses have standards, savings have counts, carriages and implements have limits, to guard against the source of disorder. So measures must be understood and good words must be heeded."

孔子曰：“巧而好度必工，勇而好同必勝，知而好謀必成；愚者反是，夫處重擅寵，專事妒賢，愚者之情也。志驕傲而輕舊怨，是以尊位則必危，任重則必崩，擅寵則必辱。”

Confucius said: "One who is skillful and likes standards will surely be exact; one who is brave and likes harmony will surely prevail; one who is wise and likes planning will surely succeed; the fool is the opposite. To occupy an important position and monopolize favor, to monopolize government and be jealous of the worthy, is the nature of a fool. With a mind of arrogance and making light of old grievances, a high position will surely be in danger, heavy responsibility will surely collapse, and monopolizing favor will surely bring disgrace."

孔子曰：“鞭撲之子，不從父之教；刑戮之民，不從君之政，言疾之難行。故君子不急斷，不意使，以為亂源。”

Confucius said: "A son who has been whipped does not follow his father's teaching; a people who have been punished and executed do not follow the ruler's decrees; this says that haste makes it hard to carry out. So the noble person does not hasten to judge and does not casually employ others, taking these as the source of disorder."

孔子曰：“終日言不遺己之憂，終日行不遺己之患，唯智者有之。故恐懼所以除患也，恭敬所以越難也；終身為之，一言敗之，可不慎乎！”

Confucius said: "To speak all day without leaving oneself a worry, and to act all day without leaving oneself a trouble, only the wise have this. So fear is used to remove trouble, and respect is used to cross difficulty; one does this all one's life, and one word can ruin it; can one not be careful!"

孔子曰：“以富貴為人下者，何人不與？以富貴敬愛人者，何人不親？眾言不逆，可謂知言矣，眾向之，可謂知時矣。”

Confucius said: "One who, relying on wealth and rank, yet places himself beneath others, whom would he not draw close? One who, relying on wealth and rank, yet respects and loves others, whom would he not befriend? One who does not go against what the multitude says may be called knowing words; one who goes where the multitude goes may be called knowing the time."

孔子曰：“夫富而能富人者，欲貧而不可得也；貴而能貴人者，欲賤而不可得也；達而能達人者，欲窮而不可得也。”

Confucius said: "One who is rich and can make others rich could not become poor even if he wished; one who is noble and can make others noble could not become lowly even if he wished; one who is prominent and can make others prominent could not become hard-pressed even if he wished."

仲尼曰：“非其地而樹之，不生也，非其人而語之，弗聽也；得其人，如聚沙而雨之，非其人，如聚聾而鼓之。”

Zhongni said: "To plant on land that is not the right land, it does not grow; to speak to a person who is not the right person, he does not listen. To find the right person is like gathering sand and watering it with rain; with the wrong person, it is like gathering the deaf and beating a drum."

孔子曰：“船非水不可行，水入船中，則其沒也，故曰：君子不可不嚴也，小人不可不閉也！”

Confucius said: "A boat cannot move without water, but when water enters the boat, the boat sinks. So it is said: the noble person must be strict, and the petty person must be shut out!"

孔子曰：“依賢固不困，依富固不窮，馬趼斬而復行者何，以輔足眾也。”

Confucius said: "One who relies on the worthy is originally not in hardship, and one who relies on the wealthy is originally not poor. A horse's hooves crack with calluses and yet it can walk again; why? Because the supporting legs are many."

孔子曰：“不知其子，視其所友；不知其君，視其所使。”又曰：“與善人居，如入蘭芷之室，久而不聞其香，則與之化矣；與惡人居，如入鮑魚之肆，久而不聞其臭，亦與之化矣。故曰：丹之所藏者赤，烏之所藏者黑。君子慎所藏。”

Confucius said: "If you do not know a man's son, look at the friends he makes; if you do not know a man's ruler, look at those he employs." He also said: "Living with good people is like entering a room of orchid and angelica; after a long while you no longer smell its fragrance, for you have already become one with it; living with bad people is like entering a shop of salted fish; after a long while you no longer smell the stench, for you too have become one with it. So it is said: where cinnabar is kept it turns red, where black is kept it turns black. The noble person is careful about where he keeps himself."

子貢問曰：“君子見大水必觀焉，何也？”孔子曰：“夫水者，君子比德焉。遍予而無私，似德；所及者生，似仁；其流卑下句倨，皆循其理，似義；淺者流行，深者不測，似智；其赴百仞之谷不疑，似勇；綿弱而微達，似察；受惡不讓，似包蒙；不清以入，鮮潔以出，似善化；至量必平，似正；盈不求概，似度；其萬折必東，似意。是以君子見大水觀焉爾也。”

Zigong asked: "When the noble person sees a great body of water, he must look at it; why?" Confucius said: "Water: the noble person compares it to virtue. It gives to all without selfishness, like virtue; wherever it reaches there is life, like humaneness; it flows downward, now bending and now straight, following its principle, like righteousness; the shallow flows and the deep cannot be measured, like wisdom; it rushes into a valley a hundred ren deep without hesitation, like courage; it is soft and weak yet reaches the finest places, like discernment; it accepts filth without refusal, like embracing the ignorant; it enters unclean and comes out fresh and clean, like being good at transformation; it is sure to be level at a measuring vessel, like uprightness; when full it does not ask to be scraped level, like having standards; after ten thousand bends it must go east, like having will. So the noble person, on seeing a great body of water, looks at it."

“夫智者何以樂水也？”曰：“泉源潰潰，不釋晝夜，其似力者；循理而行，不遺小間，其似持平者；動而之下，其似有禮者；赴千仞之壑而不疑，其似勇者；障防而清，其似知命者；不清以入，鮮潔以出，其似善化者；眾人取平品類以正，萬物得之則生，失之則死，其似有德者；淑淑淵淵，深不可測，其似聖者。通潤天地之間，國家以成，是知之所以樂水也。詩云：‘思樂泮水，薄採其茆；魯侯戾止，在泮飲酒。’樂水之謂也。”“夫仁者何以樂山也？”曰：“夫山巃嵷●嶵，萬民之所觀仰。草木生焉，眾木立焉，飛禽萃焉，走獸休焉，寶藏殖焉，奇夫息焉，育群物而不倦焉，四方並取而不限焉。出雲風通氣於天地之間，國家以成，是仁者所以樂山也。詩曰：‘太山岩巖，魯侯是瞻。’樂山之謂矣。”

"Why do the wise delight in water?" He said: "The source of a spring wells up and does not stop day or night, like one who has strength; it follows principle in its course and does not leave out the smallest gaps, like one who holds to fairness; once it moves it goes downward, like one who has ritual; it rushes into a gorge a thousand ren deep without hesitation, like one who is courageous; when blocked by a dike it becomes clear, like one who knows fate; it enters unclean and comes out fresh and clean, like one who is good at transformation; the multitude takes it to find level, and categories are thus put right; the myriad things live when they get it and die when they lose it, like one who has virtue; clear and deep, its depth cannot be measured, like a sage. Nourishing between heaven and earth, through which states are accomplished, this is why the wise delight in water. The Odes say: 'Thinking of delighting in that Pan water, I will gather its water-shield; the Marquis of Lu has come, drinking wine in the Pan palace.' This speaks of delighting in water." "Why do the humane delight in mountains?" He said: "The mountain is high, great and steep (the source text has a damaged character here), and is what the myriad people look up to. Plants and trees grow on it, trees stand on it, flying birds gather on it, running beasts rest on it, treasures multiply on it, and extraordinary people rest on it; it nurtures all things without weariness, and all four quarters take from it without limit. It gives rise to clouds and wind and circulates energy between heaven and earth, through which states are accomplished; this is why the humane delight in mountains. The Odes say: 'Mount Tai is lofty, and the Marquis of Lu gazes at it.' This speaks of delighting in mountains."

玉有六美，君子貴之：望之溫潤，近之栗理，聲近徐而聞遠，折而不撓，闕而不荏，廉而不劌，有瑕必示之於外，是以貴之。望之溫潤者，君子比德焉，近於栗理者，君子比智焉；聲近徐而聞遠者，君子比義焉；折而不撓，闕而不荏者，君子比勇焉；廉而不劌者，君子比仁焉；有瑕必見於外者，君子比情焉。

Jade has six fine qualities, which is why the noble person values it: from afar it looks warm and smooth, close up its grain is fine and dense, its sound is slow near and carries far, it breaks but does not bend, it may have a chip but is not soft, it has edges but does not cut people, and its flaws must show on the outside, therefore it is valued. Looking warm and smooth from afar, the noble person compares it to virtue; its fine and dense grain up close, the noble person compares to wisdom; its sound slow near and carrying far, the noble person compares to righteousness; breaking without bending and having a chip without being soft, the noble person compares to courage; having edges without cutting people, the noble person compares to humaneness; and its flaws must show outside, the noble person compares to honesty of feeling.

道吾問之夫子：“多所知，無所知，其身孰善者乎？”對曰：“無知者，死人屬也；雖不死，累人者必眾甚矣。然多所知者好，其用心也多；所知者出於利人即善矣，出於害人即不善也。”道吾曰：“善哉！”

Daowu asked the Master: "Which is better for oneself, knowing much, or knowing nothing at all?" He replied: "The ignorant belong to the category of the dead; even if they do not die, they surely burden many others. But knowing much is good, and the mind one uses is also great; what one knows, if it comes from benefiting others, is good, and if it comes from harming others, is not good." Daowu said: "Well said!"

越石父曰：“不肖人，自賢也；愚者，自多也；佞人者，皆莫能相其心口以出之，又謂人勿言也。譬之猶渴而穿井，臨難而後鑄兵，雖疾從而不及也。”

Yue Shifu said: "The unworthy take themselves to be worthy, and fools take themselves to know a lot. Flatterers cannot examine their own heart and mouth before speaking, and tell others not to speak. It is like digging a well only when thirsty, or casting weapons only when facing danger; even if one is quick, one will still be too late."

夫臨財忘貧，臨生忘死，可以遠罪矣。夫君子愛口，孔雀愛羽，虎豹愛爪，此皆所以治身法也。上交者不失其祿，下交者不離於患，是以君子擇人以交，農人擇田而田。君子樹人，農夫樹田；田者擇種而種之，豐年必得粟；士擇人而樹之，豐時必得祿矣。

To forget poverty when facing wealth and forget death when facing survival is to be able to stay far from crime. The gentleman cherishes his mouth, the peacock cherishes its feathers, and the tiger and leopard cherish their claws; these are all rules for governing oneself. Associating with those above does not lose one's salary, and associating with those below does not leave one free of trouble; so the gentleman chooses whom to associate with, and the farmer chooses the field to cultivate. The gentleman cultivates people as the farmer cultivates fields; the one who farms chooses seed to sow, and in a plentiful year he surely gets grain; the scholar chooses people to cultivate, and in the harvest time he surely gets salary.

天下失道，而後仁義生焉，國家不治，而後孝子生焉，民爭不分，而後慈惠生焉，道逆時反，而後權謀生焉。凡善之生也，皆學之所由。一室之中，必有主道焉，父母之謂也；故君正則百姓治，父母正則子孫孝慈。是以孔子家兒不知罵，曾子家兒不知怒；所以然者，生而善教也。夫仁者好合人，不仁者好離人，故君子居人間則治，小人居人間則亂；君子欲和人，譬猶水火不相能然也，而鼎在其間，水火不亂，乃和百味。是以君子不可不慎擇人在其間！

When the world loses the Way, benevolence and righteousness arise; when the state is not governed, filial sons arise; when the people grab and cannot divide, kindness and generosity arise; when the Way is reversed and the times turn back, scheming and stratagems arise. All that is good comes from what one has studied. In one household there must be a Way of governing it, which means the parents; so when the ruler is upright the people are governed, and when parents are upright their sons and grandsons are filial and kind. Therefore the children in Confucius's house did not know how to scold, and the children in Zengzi's house did not know how to be angry; this was because they were born with the teaching of good. The benevolent like to gather people together, and the unbenevolent like to scatter them, so when a gentleman is among people there is order, and when a petty man is among people there is disorder. When the gentleman wants to harmonize people, it is like water and fire that cannot be reconciled; the cauldron lies between them so that water and fire do not clash, and only then can the hundred flavors be harmonized. Therefore the gentleman cannot fail to choose carefully the person who stands in the middle!

齊景公問晏子曰：“寡人自坐地，二三子皆坐地；吾子獨搴草而坐之，何也？”晏子對曰：“嬰聞之：唯喪與獄坐於地。今不敢以喪獄之事侍於君矣。”

Duke Jing of Qi asked Yan Zi: "I am sitting on the ground myself, and all of you are sitting on the ground; you alone pull up grass to sit on. Why?" Yan Zi replied: "I have heard that only for funerals and lawsuits does one sit on the ground. Now I do not dare to serve Your Lordship in the manner of funerals and lawsuits."

齊高廷問於孔子曰：“廷、不曠山，不直地，衣蓑提執精氣，以問事君之道，願夫子告之。”孔子曰：“貞以幹之，敬以輔之，待人無倦，見君子則舉之，見小人則退之；去爾噁心而忠與之，敏其行，修其禮，千里之外親如兄弟；若行不敏，禮不合，對門不通矣。”

Gao Ting of Qi asked Confucius: "I did not leave the mountains idle, and did not walk straight on level ground; wearing a straw cape and carrying my vital spirit, I have come to ask the way of serving a ruler. I hope the Master will tell me." Confucius said: "Let constancy govern, let reverence assist, be tireless in dealing with people, recommend gentlemen when you see them and dismiss petty men when you see them; get rid of your evil heart and give him loyalty, be quick in action and cultivate ritual, and one a thousand li away will be close as a brother; if you are not quick in action and ritual does not fit, you will not get through even with the neighbor across the gate."

顏淵問於仲尼曰：“成人之行何若？”子曰：“成人之行達乎情性之理，通乎物類之變，知幽明之故，睹遊氣之源，若此而可謂成人。既知天道，行躬以仁義，飭身以禮樂。夫仁義禮樂成人之行也，窮神知化德之盛也。”

Yan Yuan asked Zhongni: "What is the conduct of a complete person?" Confucius said: "The conduct of a complete person comprehends the principle of nature and feeling, understands the changes of the kinds of things, knows the reasons for the hidden and the manifest, and sees the source of floating vapors; one who is like this can be called a complete person. Having already known the Way of Heaven, he practices benevolence and righteousness himself and puts himself in order with ritual and music. Benevolence, righteousness, ritual and music are the conduct of a complete person; to exhaust the marvelous and know the transformations is the greatness of virtue."

易曰：“仰以觀於天文，俯以察於地理”，是故知幽明之故。夫天文地理、人情之效存於心，則聖智之府。是故古者聖王既臨天下，必變四時，定律歷，考天文，揆時變，登靈臺以望氣氛，故堯曰：“諮爾舜，天之歷數在爾躬，允執其中，四海困窮。”書曰：“在璇璣玉衡，以齊七政。”璇璣謂此辰勾陳樞星也。以其魁杓之所指二十八宿為吉凶禍福；天文列舍盈縮之占，各以類為驗。夫占變之道，二而已矣。二者陰陽之數也，故易曰：“一陰一陽之謂道，道也者，物之動莫不由道也。”是故發於一，成於二，備於三，周於四，行於五；是故玄象著明，莫大於日月；察變之動，莫著於五星。天之五星運氣於五行，其初猶發於陰陽，而化極萬一千五百二十。所謂二十八星者：東方曰角亢氐房心尾箕，北方曰鬥牛須女虛危營室東壁，西方曰奎婁胃昂畢觜參，南方曰東井輿鬼柳七星張翼軫。所謂宿者，日月五星之所宿也。其在宿運外內者，以宮名別，其根荄皆發於地而華形於天。所謂五星者，一曰歲星、二曰熒惑、三曰鎮星、四曰太白、五曰辰星。欃槍彗孛，旬始枉矢，蚩尤之旗，皆五星盈縮之所生也。五星之所犯，各以金木水火土為占。春秋冬夏伏見有時，失其常，離其時，則為變異，得其時，居其常，是謂吉祥。古者有主四時者：主春者張，昏而中，可以種穀，上告於天子，下布之民；主夏者大火，昏而中，可以種黍菽，上告於天子，下布之民；主秋者虛，昏而中，可以種麥，上告於天子，下布之民；主冬者昴，昏而中，可以斬伐田獵蓋藏，上告之天子，下布之民。故天子南面視四星之中，知民之緩急，急利不賦籍，不舉力役。書曰：“敬授民時。”詩曰：“物其有矣，維其時矣。”物之所以有而不絕者，以其動之時也。

The Book of Changes says: "Looking up, observe the patterns of the heavens; looking down, examine the patterns of the earth." Thus one knows the reasons for the hidden and the manifest. The verification of the patterns of heaven and earth and of human feelings resides in the heart, and is the storehouse of sagely wisdom. So when the former sage kings had already surveyed the world, they necessarily changed the four seasons, fixed the pitch pipes and calendar, examined the heavenly patterns, measured the changes of the seasons, and ascended the Spirit Terrace to observe the vapors. So Yao said: "Ah, you Shun, the calendrical numbers of Heaven are on you; hold truly to the middle way, and if the four seas are in distress, the blessing from Heaven will end forever." The Book of Documents says: "By the jade armillary sphere and sighting tube, to put in order the Seven Governors." The armillary sphere refers to the North Pole, Gouchen and Shu stars. The twenty-eight lunar lodges pointed to by the head and handle of the Dipper were used for good and ill fortune; the omens of the heavenly patterns and the waxing and waning of the constellations are verified each according to its kind. The principle of divining changes has only two kinds, yin and yang. Two is the number of yin and yang, so the Book of Changes says: "One yin and one yang are called the Way. As for the Way, in the movement of things nothing does not pass through it." So it is issued from one, completed in two, fulfilled in three, made to circuit in four, and advanced in five. Thus among the heavenly images that are bright and prominent, none is greater than the sun and moon; among the movements in which one observes changes, none is more manifest than the five planets. The qi of the five planets of Heaven moves in the five phases; at first it still comes out of yin and yang, and the changes reach their extreme at eleven thousand five hundred and twenty. The twenty-eight lodges are said to be: in the east, called Jiao, Kang, Di, Fang, Xin, Wei and Ji; in the north, called Dou, Niu, Xunu, Xu, Wei, Yingshi and Dongbi; in the west, called Kui, Lou, Wei, Mao, Bi, Zi and Shen; in the south, called Dongjing, Yugui, Liu, Qixing, Zhang, Yi and Zhen. The lodges are where the sun, moon and five planets stay. Those within and outside their courses through the lodges are distinguished by the names of the palaces, and their roots all come out of the earth and flower and take form in heaven. The five planets are: the first called Jupiter, the second Mars, the third Saturn, the fourth Venus, and the fifth Mercury. The Chanchuang, the comet, the Bo star, Xunshi, the Wangshi and the banner of Chiyou are all produced by the waxing and waning of the five planets. What the five planets encroach on is divined according to metal, wood, water, fire and earth. Their hiding and appearing in spring, autumn, winter and summer have fixed times; losing their constancy and leaving their season is anomaly, while obtaining the season and being in their constancy is called auspicious. In ancient times there were those in charge of the four seasons: the one in charge of spring was the star Zhang, which at dusk is at the meridian, when grain can be sown, reported upward to the Son of Heaven and announced downward to the people; the one in charge of summer was Dahuo, which at dusk is at the meridian, when millet and beans can be sown, reported upward to the Son of Heaven and announced downward to the people; the one in charge of autumn was Xu, which at dusk is at the meridian, when wheat can be sown, reported upward to the Son of Heaven and announced downward to the people; the one in charge of winter was Mao, which at dusk is at the meridian, when felling, hunting and storing can be done, reported upward to the Son of Heaven and announced downward to the people. So the Son of Heaven, facing south, observed the four stars at the meridian and knew the people's ease or urgency; if urgent, it was not good to levy taxes or raise labor service. The Book of Documents says: "Respectfully give the people the seasons." The Book of Poetry says: "Things already exist, only because they are in season." The reason things exist and do not cease is that their movement is in season.

易曰：“天垂象，見吉凶，聖人則之。”昔者高宗、成王感於雊雉暴風之變，修身自改而享豐昌之福也；逮秦皇帝即位，彗星四見，蝗蟲蔽天，冬雷夏凍，石隕東郡，大人出臨洮，妖孽並見，熒惑守心，星茀大角，大角以亡；終不能改。二世立，又重其惡；及即位，日月薄蝕，山林淪亡，辰星出於四孟，太白經天而行，無雲而雷，枉矢夜光，熒惑襲月，孽火燒宮，野禽戲庭，都門內崩。天變動於上，群臣昏於朝，百姓亂於下，遂不察，是以亡也。

The Book of Changes says: "Heaven hangs down images that show good and ill fortune, and the sage takes them as his model." In the past, Gaozong and King Cheng were moved by the anomalies of the crowing pheasant and violent wind, cultivated themselves and corrected themselves, and enjoyed the blessing of abundance and prosperity; when the Emperor of Qin took the throne, comets appeared four times, locusts darkened the sky, thunder came in winter and freezing in summer, stones fell in Dongjun, great men appeared at Lintao, and ill omens appeared all at once; Mars guarded the Heart lodge, a comet encroached on Arcturus, and Arcturus was thus lost; he never could correct himself. The Second Emperor was set up and added to the evil; by the time he took the throne, the sun and moon were eclipsed, mountains and forests collapsed, Mercury appeared in the first month of the four seasons, Venus crossed the sky, thunder sounded without clouds, the Wangshi shone at night, Mars attacked the moon, evil fire burned the palace, wild birds played in the courtyard, and the gate of the capital collapsed inward. Heaven moved above, the ministers were confused at court, the people were in disorder below, and in the end he did not reflect, and so was destroyed.

八荒之內有四海，四海之內有九州，天子處中州而制八方耳。兩河間曰冀州，河南曰豫州，河西曰雍州，漢南曰荊州，江南曰揚州，濟南間曰兗州，濟東曰徐州，燕曰幽州，齊曰青州。山川汙澤，陵陸丘阜，五土之宜，聖王就其勢，因其便，不失其性。高者黍，中者稷，下者■，蒲葦菅蒯之用不乏，麻麥黍梁亦不盡，山林禽獸川澤魚鱉滋殖，王者京師四通而致之。

Within the eight wildernesses are the four seas, and within the four seas are the nine provinces; the Son of Heaven resides in the central province and controls the eight directions. The area between the two rivers is called Jizhou, south of the river is Yuzhou, west of the river is Yongzhou, south of the Han is Jingzhou, south of the Yangzi is Yangzhou, the region south of the Ji River is Yanzhou, east of the Ji is Xuzhou, Yan is Youzhou, and Qi is Qingzhou. Mountains and rivers, marshes and pools, hills, plains, mounds and knolls: the five kinds of soil each have what suits them, and the sage kings followed the lay of the land and relied on what was convenient, not losing its nature. The high ground is planted with broomcorn millet, the middle with millet, and the low with rice (the character here in the original is damaged; from the common saying 'high ground millet, middle millet, low rice,' it must be 'rice'); rushes, reeds, and sedges are not lacking for use, hemp, wheat, millet and sorghum are not exhausted, the birds and beasts of mountains and forests and the fish and turtles of rivers and marshes breed and multiply, and the king's capital, open in all directions, draws them in.

周幽王二年，西周三川皆震，伯陽父曰：“周將亡矣。夫天地之氣，不失其序，若過其序，民亂之也。陽伏而不能出，陰迫而不能烝，於是有地震。今三川震，是陽失其所而填陰也；陽溢而壯，陰源必塞，國必亡。夫水土演而民用足也，土無所演，民乏財用，不亡何待？昔伊雒竭而夏亡，河竭而商亡，今周德如二代之季矣；其川源塞，塞必竭，夫國必依山川，山崩川竭，亡之徵也。川竭山必崩，若國亡不過十年，數之紀也，天之所棄不過紀。”是歲也，三川竭，岐山崩，十一年幽王乃滅，周乃東遷。

In the second year of King You of Zhou, the three rivers of Western Zhou all shook. Bo Yangfu said: "Zhou is about to perish. The qi of Heaven and Earth does not lose its order; if it oversteps the order, it is because the people have disturbed it. Yang is hidden and cannot come out, yin is pressed and cannot rise, and so there are earthquakes. Now the three rivers shake because yang has lost its place and presses upon yin; when yang overflows and grows strong, the source of yin is surely blocked, and the state will surely perish. When water and earth are moist, the people's needs are supplied; if earth has no moisture, the people lack wealth for use; if one does not perish, what is one waiting for? In the past the Yi and Luo dried up and Xia perished, the Yellow River dried up and Shang perished; now the virtue of Zhou is like that of the last days of those two dynasties; its river sources are blocked, and what is blocked will surely dry up. A state surely relies on mountains and rivers; when mountains collapse and rivers dry up, it is a sign of destruction. When the rivers dry up the mountains will surely collapse; if the state perishes it will not be beyond ten years, which is one cycle of numbers; what Heaven abandons does not go beyond a cycle." That year, the three rivers dried up and Mount Qi collapsed, and in the eleventh year King You perished, and Zhou then moved east.

五嶽者，何謂也？泰山，東嶽也；霍山，南嶽也；華山，西嶽也；常山，北嶽也；嵩高山，中嶽也。五嶽何以視三公？能大布雲雨焉，能大斂雲雨焉；雲觸石而出，膚寸而合，不崇朝而雨天下，施德博大，故視三公也。

What are the Five Peaks? Mount Tai is the Eastern Peak, Mount Huo is the Southern Peak, Mount Hua is the Western Peak, Mount Chang is the Northern Peak, and Mount Songgao is the Central Peak. Why are the Five Peaks regarded as equal to the three dukes? They can spread clouds and rain over a great area and can gather them in over a great area; clouds touch the rocks and come out, gathering inch by inch, and in less than a morning they rain on the whole world; their bestowal of virtue is broad and vast, so they are regarded as equal to the three dukes.

四瀆者，何謂也？江、河、淮、濟也。四瀆何以視諸侯？能盪滌垢濁焉，能通百川於海焉，能出雲雨千里焉，為施甚大，故視諸侯也。

What are the Four Rivers? The Yangzi, the Yellow River, the Huai and the Ji. Why are the Four Rivers regarded as equal to the feudal lords? They can wash away filth and turbidity, lead the hundred streams to the sea, and produce clouds and rain over a thousand li; their giving is great, so they are regarded as equal to the feudal lords.

山川何以視子男也？能出物焉，能潤澤物焉，能生雲雨；為恩多，然品類以百數，故視子男也。書曰：“禋於六宗，望秋于山川，遍於群神矣。”

Why are mountains and rivers regarded as equal to viscounts and barons? They can produce things, moisten things, and produce clouds and rain; their kindness is abundant, but their kinds are counted by the hundred, so they are regarded as equal to viscounts and barons. The Book of Documents says: "Offer the Yin sacrifice to the Six Honored Ones, the distant sacrifice to mountains and rivers, and extend to the multitude of spirits."

齊景公為露寢之臺，成而不通焉。柏常騫曰：“為臺甚急，臺成，君何為不通焉？”公曰：“然。梟昔者鳴，其聲無不為也，吾惡之甚，是以不通焉。”柏常騫曰：“臣請禳而去之！”公曰：“何具？”對曰：“築新室，為置白茅焉。”公使為室，成，置白茅焉。柏常騫夜用事，明日問公曰：“今昔聞梟聲乎？”公曰：“一鳴而不復聞。”使人往視之，梟當陛布翼伏地而死。公曰：“子之道若此其明也！亦能益寡人壽乎？”對曰：“能。”公曰：“能益幾何？”對曰：“天子九、諸侯七、大夫五。”公曰：“亦有徵兆之見乎？”對曰：“得壽，地且動。”公喜，令百官趣具騫之所求。柏常騫出，遭晏子於塗，拜馬前，辭曰：“騫為君禳梟而殺之，君謂騫曰：子之道若此其明也，亦能益寡人壽乎？騫曰能。今且大祭，為君請壽，故將往。以聞。”晏子曰：“嘻，亦善矣！能為君請壽也。雖然，吾聞之：惟以政與德順乎神，為可以益壽。今徒祭可以益壽乎？然則福名有見乎？”對曰：“得壽地將動。”晏子曰：“騫，昔吾見維星絕，樞星散，地其動。汝以是乎？”柏常騫俯有間，仰而對曰：“然。”晏子曰：“為之無益，不為無損也。薄賦斂，無費民，且令君知之！”

Duke Jing of Qi built the terrace of the Lu sleeping hall, and when it was finished he did not go up there. Bo Changqian said: "The terrace was built in haste; now that it is finished, why does Your Lordship not go up there?" The Duke said: "It is so. The owl formerly hooted, and there was no sound it did not make; I hated it very much, so I do not go up there." Bo Changqian said: "I ask to perform the exorcism to remove it!" The Duke said: "What should be prepared?" He replied: "Build a new house and put white thatch in it." The Duke had a house built, and when it was finished put white thatch in it. Bo Changqian performed the rite at night, and the next day asked the Duke: "Did you hear the owl's cry last night?" The Duke said: "It cried once and I did not hear it again." He sent men to look, and the owl lay dead on the ground facing the steps with its wings spread. The Duke said: "Your Way is as clear as this! Can it also add to my lifespan?" He replied: "It can." The Duke said: "How much can it add?" He replied: "Nine for the Son of Heaven, seven for feudal lords, five for great officers." The Duke said: "Will there be a sign that appears?" He replied: "When the lifespan is obtained, the earth will move." The Duke was pleased and ordered the hundred officials to prepare quickly what Qian requested. Bo Changqian went out and met Yan Zi on the road, bowed before his horse, and took his leave, saying: "Qian performed the exorcism of the owl for the Duke and killed it, and the Duke said to me: 'Your Way is as clear as this; can it also add to my lifespan?' I said it could. Now a great sacrifice will be held to request lifespan for the Duke, so I am going. I tell you this." Yan Zi said: "Ah, that is fine! You can request a lifespan for the Duke. Even so, I have heard that only by following the spirits with government and virtue can one add to a lifespan. Now can sacrifice alone add to a lifespan? Then is there a sign that shows the blessing?" He replied: "When the lifespan is obtained, the earth will move." Yan Zi said: "Qian, I once saw the Wei star cut off and the Shu star scatter, and the earth is probably about to move. Is this what you are relying on?" Bo Changqian lowered his head for a while, then raised it and replied: "Yes." Yan Zi said: "To do it brings no benefit, and not to do it brings no harm. Lighten the levies, do not exhaust the people's strength, and let the Duke know this!"

夫水旱俱天下陰陽所為也。大旱則雩祭而請雨，大水則鳴鼓而劫社。何也？曰：陽者陰之長也，其在鳥則雄為陽，雌為陰，在獸則牡為陽而牝為陰；其在民則夫為陽而婦為陰，其在家則父為陽而子為陰，其在國則君為陽而臣為陰。故陽貴而陰賤，陽尊而陰卑，天之道也。今大旱者，陽氣太盛以厭於陰，陰厭陽固，陽其填也，惟填厭之太甚，使陰不能起也，亦雩際拜請而已，無敢加也。至於大水及日蝕者，皆陰氣太盛而上減陽精，以賤乘貴，以卑陵尊，大逆不義，故鳴鼓而懾之，朱絲縈而劫之。由此觀之，春秋乃正天下之位，徵陰陽之失。直責逆者不避其難，是亦春秋之不畏強禦也。故劫嚴社而不為驚靈，出天王而不為不尊上，辭蒯聵之命不為不聽其父，絕文姜之屬而不為不愛其母，其義之盡耶！其義之盡耶！

Floods and droughts are both made by yin and yang in the world. In great drought the rain sacrifice is held to ask for rain, and in great flood drums are beaten to coerce the god of the soil. Why? It is said: yang is the elder of yin. Among birds, the male is yang and the female is yin; among beasts, the stallion is yang and the mare is yin; among the people, the husband is yang and the wife is yin; in a family, the father is yang and the son is yin; in a state, the ruler is yang and the minister is yin. So yang is noble and yin is humble, yang is honored and yin is lowly; this is the Way of Heaven. Now in great drought, yang energy is too strong and suppresses yin; yin is suppressed and yang holds fast, and yang presses down; it is only that the pressing is too great and keeps yin from rising, and so one only bows and requests at the rain sacrifice and does not dare to add more. As for great floods and solar eclipses, both are cases where yin energy is too strong and diminishes yang's essence upward, so the lowly are overriding the noble and the humble overstepping the honored, which is greatly contrary and unrighteous; so drums are beaten to subdue it and red silk is wound round to coerce it. Seen from this, the Spring and Autumn Annals sets right the places of the world and punishes the errors of yin and yang. It directly blames the one who is contrary without avoiding the difficulty, and this is also the Annals' not fearing the forceful. So to coerce the venerable god of the soil is not startling the spirits, to expel the Heavenly King is not disrespecting those above, to decline Kuaiwei's order is not disobeying one's father, and to cut off ties with Wen Jiang is not failing to love one's mother. How righteousness has reached its limit! How righteousness has reached its limit!

齊大旱之時，景公召群臣問曰：“天不雨久矣，民且有飢色，吾使人卜之，崇在高山廣水，寡人慾少賦斂以祠靈山可乎？”群臣莫對。晏子進曰：“不可，祠此無益也。夫靈山固以石為身，以草木為發；天久不雨，發將焦，身將熱，彼獨不欲雨乎？祠之無益。”景公曰：“不然，吾欲祠河伯可乎？”晏子曰：“不可，祠此無益也。夫河伯以水為國，以魚鱉為民；天久不雨，水泉將下，百川竭，國將亡，民將滅矣，彼獨不用雨乎？祠之何益？”景公曰：“今為之奈何？”晏子曰：“君誠避宮殿暴露，與靈山河伯共憂；其幸而雨乎！”於是景公出野，暴露三日，天果大雨，民盡得種樹。景公曰：“善哉！晏子之言可無用乎？其惟右德也！”

During a great drought in Qi, Duke Jing summoned his ministers and asked: "Heaven has not sent rain for a long time and the people will soon show hunger. I had a man divine, and the one causing trouble is in the high mountains and broad waters. I would like to levy a small amount to sacrifice to the spirit mountain; may I?" The ministers did not answer. Yan Zi stepped forward and said: "No, sacrificing to it will do no good. The spirit mountain has stones for its body and grass and trees for its hair; if Heaven does not send rain for long, its hair will scorch and its body will burn; would it alone not want rain? Sacrificing to it does no good." Duke Jing said: "Not so; I want to sacrifice to the River Earl; may I?" Yan Zi said: "No, sacrificing to him will do no good. The River Earl takes water as his state and fish and turtles as his people; if Heaven does not send rain for long, the springs will sink, the hundred streams will dry up, the state will perish and the people will vanish; would he alone not need rain? What good is sacrificing to him?" Duke Jing said: "What shall we do now?" Yan Zi said: "If Your Lordship will truly leave the palace and be exposed in the open fields, sharing worry with the spirit mountain and the River Earl, perhaps by good fortune it will rain!" So Duke Jing went to the countryside and was exposed for three days, and Heaven indeed sent great rain, and the people were able to plant. Duke Jing said: "Excellent! Can Yan Zi's words be left unused? It all lies in virtue!"

夫天地有德，合則生氣有精矣；陰陽消息，則變化有時矣。時得而治矣，時得而化矣，時失而亂矣；是故人生而不具者五：目無見，不能食，不能行，不能言，不能施化。故三月達眼而後能見，七月生齒而後能食，期年生臏而後能行，三年■合而後能言，十六精通而後能施化。陰窮反陽，陽窮反陰，故陰以陽變，陽以陰變。故男八月而生齒，八歲而毀齒，二八十六而精小通；女七月而生齒，七歲而毀齒，二七十四而精化小通。不肖者精化始至，而生氣感動，觸情縱慾，故反施亂化。故詩云：“乃如之人，懷婚姻也；大無信也，不知命也。”賢者不然，精化填盈後，傷時之不可遇也，不見道端，乃陳情慾以歌。詩曰：“靜女其姝，俟我乎城隅；愛而不見，搔首踟躕。”“瞻彼日月，遙遙我思；道之雲遠，曷雲能來？”急時之辭也，甚焉，故稱日月也。

Heaven and Earth have virtue, and when they meet there is life, breath and essence; yin and yang wax and wane, and change has its times. When the times fit there is order, when the times fit there is teaching and transformation, and when the times go wrong there is disorder. So a person is born incomplete in five ways: the eyes cannot see, he cannot eat, he cannot walk, he cannot speak, and he cannot generate. So at three months the eyes open and then he can see, at seven months teeth grow and then he can eat, at one year the kneecaps form and then he can walk, at three years the fontanelle closes and then he can speak (the character here in the original is damaged; from the common saying 'the fontanelle closes and then he can speak,' it must be 'fontanelle'), and at sixteen the essence flows through and then he can generate. When yin reaches its extreme it returns to yang, and when yang reaches its extreme it returns to yin, so yin changes by yang and yang changes by yin. So a boy grows teeth at eight months and changes them at eight years, and at twice eight, sixteen, the essence begins to flow; a girl grows teeth at seven months and changes them at seven years, and at twice seven, fourteen, the essence begins to transform. In the unworthy, when the essence's transformation has just arrived, the vital energy is stirred, and when desire is stirred and let loose they in turn generate disorder in transformation. So the Book of Poetry says: "A person like this longs for marriage; has no good faith at all and does not know the decree." The worthy are not like this: after the transformation of essence is full and overflowing, they feel grief that the time cannot be met, and do not see the beginning of the Way, and only then set out their feelings in song. The Book of Poetry says: "The quiet girl is so lovely, waiting for me at the corner of the wall; hiding, I cannot see her, and scratching my head I pace." "I gaze at those suns and moons, and think of you from far away; the road is said to be far, how can you come?" These are words urgent for the time, very urgent, so they speak of suns and moons.

度量權衡以黍生之為一分，十分為一寸，十寸為一尺，十尺為一丈。十六黍為一豆，六豆為一銖，二十四銖重一兩，十六兩為一斤，三十斤為一鈞，四鈞重一石。千二百黍為一龠，十龠為一合，十合為一升，十升為一斗，十鬥為一石。

Measures of length, volume and weight arise from millet: one grain of millet is one fen, ten fen make one cun, ten cun make one chi, and ten chi make one zhang. Sixteen grains of millet make one dou, six dou make one zhu, twenty-four zhu weigh one liang, sixteen liang make one jin, thirty jin make one jun, and four jun weigh one shi. One thousand two hundred grains of millet make one yue, ten yue make one ge, ten ge make one sheng, ten sheng make one dou, and ten dou make one shi.

凡六經帝王之所著，莫不致四靈焉；德盛則以為畜，治平則時氣至矣。故麒麟■身、牛尾，圓頂一角，合仁懷義，音中律呂，行步中規，折旋中矩，擇土而踐，位平然後處，不群居，不旅行，紛兮其有質文也，幽閒則循循如也，動則有儀容。黃帝即位，惟聖恩承天，明道一修，惟仁是行，宇內和平，未見鳳凰，維思影像，夙夜晨興，於是乃問天老曰：“鳳儀如何？”天老曰：“夫鳳，鴻前麟後，蛇頸魚尾，鶴植鴛鴦，思麗化枯折所志，龍文龜身，燕喙雞噣，駢翼而中注，首戴德，頂揭義，揹負仁，心信志，食則有質，飲則有儀，往則有文，來則有嘉。晨鳴曰發明，晝鳴曰保長，飛鳴曰上翔，集鳴曰歸昌。翼挾義，衷抱忠，足履正，尾系武，小聲合金，大音合鼓；延頸奮翼，五先備舉，光興八風，氣降時雨，此謂鳳像。夫惟鳳為能究萬物，通天祉，象百狀，達於道。去則有災，見則有福，覽九州，觀八極，備文武，正王國，嚴照四方，仁聖皆伏。故得鳳之像一者鳳過之，得二者鳳下之，得三者春秋下之，得四者四時下之，得五者終身居之。”黃帝曰：“於戲盛哉！”於是乃備黃冕，帶黃紳，齋於中宮，鳳乃蔽日而降。黃帝降至東階，西面啟首曰：“皇天降茲，敢不承命？”於是鳳乃遂集東囿，食帝竹實，棲帝梧樹，終身不去。詩云：“鳳凰鳴矣，於彼高岡；梧桐生矣，於彼朝陽。菶菶萋萋，雍雍喈喈。”此之謂也。靈龜文五色，似玉似金，背陰向陽，上隆象天，下平法地，盤衍象山，四趾轉運應四時，文著象二十八宿。蛇頭龍翅，左精象日，右精象月，千歲之化，下氣上通，能知吉凶存亡之變。寧則信信如也，動則著矣。神龍能為高，能為下，能為大，能為小，能為幽，能為明，能為短，能為長。昭乎其高也，淵乎其下也，薄乎天光，高乎其著也。一有一亡忽微哉，斐然成章，虛無則精以知，動作者靈以化。

Of all that the emperors and kings recorded in the Six Classics, there is none that did not draw the Four Numinous Creatures; when virtue is abundant they are kept as domestic animals, and when order is at peace the seasonal energies arrive. So the qilin has the body of a wolf (the character here in the original is damaged, and one version has a different animal), the tail of an ox, a round crown and a single horn; it joins benevolence and embraces righteousness, its voice accords with the pitch pipes, its stride accords with the compass, its turning accords with the square; it chooses the ground before treading and settles only when the place is level, does not live in herds or walk in company, is bustling and has both substance and pattern, is composed when quiet and has dignity whenever it moves. When the Yellow Emperor took the throne, he thought only of receiving the sage's grace from Heaven, made the Way clear, was single-minded in cultivation, and practiced only benevolence; the realm was at peace, but he had not yet seen the phoenix and only thought of its image; he rose early morning and evening, and then asked Tian Lao: "What is the appearance of the phoenix?" Tian Lao said: "The phoenix has a swan in front and a qilin behind, a snake's neck and fish's tail, a crane's stance and a mandarin duck's bearing, its thought is beautiful and it changes what it aims at; it has a dragon's pattern, a tortoise's body, a swallow's beak and a rooster's mouth, with wings spread in a row and sloping down in the middle. On its head it wears virtue, on its crown it holds up righteousness, on its back it carries benevolence, and in its heart it keeps the aim of good faith. In eating it has substance, in drinking it has dignity, in leaving it has pattern, and in coming it has excellence. Its cry at dawn is called 'making bright,' its cry by day is called 'protecting the long,' its cry as it flies is called 'soaring,' and its cry as it alights is called 'returning to prosperity.' Its wings hold righteousness, its inner heart embraces loyalty, its feet tread on rectitude, and its tail is tied to martial strength. Its soft sound accords with metal, its great sound accords with the drum; stretching its neck and lifting its wings, its five colors of light are first complete and raised up, the light raises the eight winds, the air sends down timely rain; this is called the phoenix's image. Only the phoenix can exhaust the ten thousand things, reach the blessings of Heaven, symbolize the hundred states, and reach the Way. When it leaves there is calamity, when it appears there is blessing; it surveys the nine provinces and looks to the eight extremes, is endowed with civil and martial virtue, and sets right the king's state; its majesty shines on all four quarters, and the benevolent and the sage all submit. So one who obtains one of the images of the phoenix, the phoenix passes by him; one who obtains two, the phoenix descends; one who obtains three, it descends in spring and autumn; one who obtains four, it descends in all four seasons; one who obtains five, it dwells with him for life." The Yellow Emperor said: "Alas, how magnificent!" So he prepared a yellow cap and tied on a yellow sash, fasted in the central palace, and the phoenix then descended, blotting out the sun. The Yellow Emperor went down the east steps and bowed with his head to the west, saying: "August Heaven sends this down; how dare I not accept the command?" So the phoenix gathered in the eastern park, ate the emperor's bamboo seeds, and nested in the emperor's paulownia, and did not leave for the rest of his life. The Book of Poetry says: "The phoenix cries, on that high ridge; the paulownia grows, in the morning sun. Luxuriant and lush, harmonious and sweet." This is what is meant. The numinous tortoise has patterns of five colors, like jade and gold; its back faces yin and its front faces yang; the top is rounded like heaven and the bottom flat in imitation of earth, winding and extending like a mountain, its four feet turning to match the four seasons, its patterns bright like the twenty-eight lodges. It has a snake's head and dragon's wings, its left essence is like the sun and its right essence like the moon; with a thousand years of change, its breath goes down and up and it can know the changes of good and ill fortune, survival and ruin. When at ease it is calm and trusting, and when it moves it shows itself. The divine dragon can make itself high, can make itself low, can make itself large, can make itself small, can make itself dark, can make itself bright, can make itself short and can make itself long. Its height is plain, its depth is abyssal; it approaches the light of heaven, high and manifest. Now present, now absent, subtle and faint, it is beautifully patterned; when empty and without being, the essence comes to know, and when it moves, the numinous comes to transform.

於戲允哉！君子闢神也，觀彼威儀，遊燕幽間，有似鳳也。書曰：“鳥獸鶬鶬，鳳凰來儀。”此之謂也。

Alas, how sincere! The gentleman avoids the spirits and observes their dignified bearing, and in leisurely banquets in quiet places is somewhat like the phoenix. The Book of Documents says: "Birds and beasts dance in rows, and the phoenix comes to take part in the ceremony." This is what is meant.

成王時有三苗貫桑而生，同為一秀，大幾盈車，民得而上之成王，成王問周公：“此何也？”周公曰：“三苗同秀為一，意天下其和而為一乎？”後三年則越裳氏重譯而朝，曰：“道路悠遠，山川阻深，恐一使之不通，故重三譯而來朝也。”周公曰：“德澤不加，則君子不饗其質；政令不施，則君子不臣其人。”譯曰：“吾受命於吾國之黃髮久矣，天之無烈風淫雨，意中國有聖人耶？有則盍朝之！”然後周公敬受其所以來矣。

In the time of King Cheng, three stalks of grain grew through a mulberry tree and together bore a single ear, so large that it almost filled a cart, and the people received it and presented it to King Cheng. King Cheng asked the Duke of Zhou: "What is this?" The Duke of Zhou said: "Three stalks bearing a single ear together; it suggests that the world will become harmonious and become one body." Three years later the Yuechang people came to court through several interpreters, and said: "The road is long, and the mountains and rivers are deep and barred, so we feared that one envoy could not get through, and therefore we came to court through three interpreters." The Duke of Zhou said: "If virtuous kindness is not extended, the gentleman does not partake of their gifts; if orders are not carried out, the gentleman does not take their people as subjects." The interpreter said: "I received instruction from the yellow-haired elders of my country long ago: there are no fierce winds or excessive rains in the sky; it seems there is a sage in the Central Kingdom. If so, why not come to court!" Only then did the Duke of Zhou respectfully accept the gifts they had come with.

周惠王十五年，有神降於莘。王問於內史過曰：“是何故有之乎？”對曰：“有之國將興，其君齋明衷正，精潔惠和，其德足以昭其馨香，其惠足以同其民人，神饗而民聽，民神無怨，故明神降焉，觀其政德而均布福焉。國將亡，其君貪冒淫僻，邪佚荒怠，蕪穢暴虐；其政腥臊，馨香不登，其刑矯誣，百姓攜貳，明神不蠲，而民有遠意，民神痛怨，無所依懷，故神亦往焉，觀其苛慝而降之禍。是以或見神而興，亦有以亡。昔夏之興也，祝融降於崇山；其亡也，回祿信於亭隧。商之興也，檮杌次於丕山；其亡也，夷羊在牧。周之興也，鸑鷟鳴於岐山；其衰也，杜伯射宣王於鎬。是皆明神之紀者也。”王曰：“今是何神耶？”對曰：“昔昭王娶於房曰房後，是有爽德協于丹朱，丹朱憑身以儀之，生穆王焉。是監燭周之子孫而福禍之。夫一神不遠徙遷，若由是觀之，其丹朱耶？”王曰：“其誰受之？”對曰：“在虢。”王曰：“然則何為？”對曰：“臣聞之。道而得神，是謂豐福；淫而得神，是謂貪福。今虢少荒，其亡也。”王曰：“吾其奈何？”對曰：“使太宰以祝史率狸姓，奉犧牲粢盛玉帛往獻焉，無有祈也。”王曰：“虢其幾何？”對曰：“昔堯臨民以五，今其胄見；鬼神之見也，不失其物。若由是觀之，不過五年。”王使太宰己父率傅氏及祝，奉犧牲玉觴往獻焉。內史過從至虢，虢公亦使祝史請土焉，內史過歸告王曰：“虢必亡矣。不禋於神，而求福焉，神必禍之；不親於民，而求用焉，民必違之。精意以享，禋也；慈保庶民，親也。今虢公動匱百姓以盈，其違離民怒神怨，而求利焉，不亦難乎？”十九年，晉取虢也。

In the fifteenth year of King Hui of Zhou, a spirit descended at Shen. The King asked Neishi Guo: "What is the reason this happens?" He replied: "It happens. When a state is about to flourish, its ruler fasts and purifies himself and his heart is upright, he is sincere and clean, kind and harmonious, his virtue is enough to make the fragrance of sacrifice shine, and his kindness is enough to unite his people; the spirits partake and the people listen; the people and the spirits have no resentment, so bright spirits descend, observe his government and virtue, and bestow blessings evenly. When a state is about to perish, its ruler is greedy, rash and wanton, depraved, idle and negligent, filthy and violent; his government stinks and the fragrance of sacrifice cannot rise, his punishments are deceitful and unjust, the people turn away and have divided hearts, the bright spirits do not find it pure, the people have thoughts of distance, the people and spirits are in bitter resentment, and there is nothing to rely on or remember, so the spirits also go there, observe his harshness and wickedness, and send down disaster. So some flourished by seeing spirits, and some perished by it. In the past when Xia flourished, Zhu Rong descended on Mount Chong; when it perished, Hui Lu lodged at Tingsui. When Shang flourished, Taowu stayed at Mount Pi; when it perished, the Yiyang was at Muye. When Zhou flourished, the Yuezhuo sang at Mount Qi; when it declined, Du Bo shot King Xuan at Hao. These are all the principles of the bright spirits." The King said: "What spirit is this now?" He replied: "In the past, King Zhao married a woman from Fang, called the Queen of Fang, who had a faulty virtue that matched Danzhu; Danzhu attached himself to her body to be her mate, and she bore King Mu. This is one who watches over and looks on the descendants of Zhou and gives them blessing or misfortune. A spirit does not move far; if so, it is probably Danzhu." The King said: "Who will receive it?" He replied: "It will be in Guo." The King said: "What should be done?" He replied: "I have heard that gaining the spirits by the Way is called abundant blessing; gaining the spirits through excess is called greed for blessing. Now Guo is somewhat idle and negligent and will perish." The King said: "What should I do?" He replied: "Send the Grand Steward with the invocator and historian, leading the Li clan, to present sacrificial animals, grain, jade and silk, with no prayers." The King said: "How long does Guo have?" He replied: "In the past Yao viewed the people with five, and now his descendants appear; when spirits appear, they do not lose their own kind. If so, it will not be over five years." The King sent the Grand Steward Jifu, leading the Fu clan and the invocator, to present sacrificial animals and jade goblets. Neishi Guo followed to Guo, and the Duke of Guo also sent his invocator to ask for land. Neishi Guo returned and told the King: "Guo will surely perish. He is not reverent in sacrificing to the spirits yet asks them for blessing, and the spirits will surely give him misfortune; he is not close to the people yet seeks to use them, and the people will surely turn against him. A sincere heart in offering is the Yin sacrifice; to love and protect the common people is closeness. Now the Duke of Guo exhausts and impoverishes his people to fill himself, parts from the people, angers the spirits and draws resentment, yet seeks profit; is that not hard?" In the nineteenth year, Jin took Guo.

齊桓公北征孤竹，未至卑耳溪中十里，闟然而止，瞠然而視有頃，奉矢未敢發也。喟然嘆曰：“事其不濟乎！有人長尺，冠冕大人物具焉，左袪衣走馬前者。”管仲曰：“事必濟，此人知道之神也。走馬前者導也，左袪衣者，前有水也。”從左方渡，行十里果有水，曰遼水。表之，從左方渡至踝，從右方渡至膝。已渡，事果濟。桓公拜管仲馬前曰：“仲父之聖至如是，寡人得罪久矣。”管仲曰：“夷吾聞之，聖人先知無形，今已有形乃知之，是夷吾善承教，非聖也。”

Duke Huan of Qi campaigned north against Guzhu, and before he reached Bei'er Creek, ten li short, he suddenly stopped, stared for a while, and held his arrow without daring to shoot. He sighed and said: "The affair will probably not succeed! There is a man only one foot tall, with the appearance of cap and ceremonial robes all complete, holding up the left front of his robe and walking before my horse." Guan Zhong said: "The affair will surely succeed. This man is a spirit who knows the road. Walking before the horse is guiding, and holding up the left front of his robe means there is water ahead." They crossed on the left, and after ten li there was indeed water, called the Liao River. They made a mark: crossing from the left the water came to the ankle, and crossing from the right it came to the knee. After they had crossed, the affair indeed succeeded. Duke Huan bowed to Guan Zhong before his horse and said: "Uncle Zhong's sagacity reaches this; I have been at fault for a long time." Guan Zhong said: "I have heard that a sage knows beforehand what has no form; now that I know only when it has form, this is Yiwu being good at receiving instruction, and is not sagehood."

吳伐越，隳會稽，得骨專車，使使問孔子曰：“骨何者最大？”孔子曰：“禹致群臣會稽山，防風氏後至，禹殺而戮之，其骨節專車，此為大矣。”使者曰：“誰為神？”孔子曰：“山川之靈，足以紀綱天下者，其守為神。社稷為公侯，山川之祀為諸侯，皆屬於王者。”曰：“防風氏何守？”孔子曰：“汪芒氏之君守封嵎之山者也，其神為釐姓，在虞夏為防風氏，商為汪芒氏，於周為長狄氏，今謂之大人。”使者曰：“人長几何？”孔子曰：“僬僥氏三尺，短之至也；長者不過十，數之極也。”使者曰：“善哉！聖人也。”

When Wu attacked Yue and destroyed Kuaiji, they found bones that filled a cart, and sent an envoy to ask Confucius: "Which bone is the largest?" Confucius said: "Yu summoned the ministers at Mount Kuaiji, and Lord Fangfeng came late, and Yu killed him and exposed his corpse; his joints filled a cart, and these are the largest." The envoy said: "Who is a spirit?" Confucius said: "The spirits of mountains and rivers that are enough to serve as the guiding principle of the world, and those who guard the land, are spirits. The altars of soil and grain belong to dukes and marquises, and the sacrifices to mountains and rivers belong to feudal lords; all belong to the king." He said: "What did Fangfeng guard?" Confucius said: "He was the lord of the Wangmang clan, who guarded the mountains of Fengyu; his spirit was of the Li surname; in the times of Yu and Xia he was the Fangfeng clan, in Shang the Wangmang clan, in Zhou the Changdi clan, and now they are called the Great People." The envoy said: "How tall are people?" Confucius said: "The Jiaoyao clan is three chi, the extreme of shortness; the tallest do not exceed ten, the limit of numbers." The envoy said: "Excellent! He is a sage."

仲尼在陳，有隼集於陳侯之廷而死。楛矢貫之，石砮矢長尺而咫。陳侯使問孔子，孔子曰：“隼之來也遠矣，此肅慎氏之矢也。昔武王克商，信道九夷百蠻，使各以其方賄來貢，思無忘職業。於是肅慎氏貢楛矢石砮長尺而咫，先王欲昭其令德之致，故銘其栝曰：肅慎氏貢楛矢，以勞大姬，配虞胡公而封諸陳。分同姓以珍玉，展親也；分別姓以遠方職貢，使無忘服也。故分陳以肅慎氏之矢。”試求之故府，果得焉。

When Zhongni was in Chen, a falcon gathered in the court of the Marquis of Chen and died. A hu-wood arrow pierced it, with a stone arrowhead, and the arrow was one foot and eight inches long. The Marquis of Chen sent someone to ask Confucius. Confucius said: "The falcon came from very far; this is an arrow of the Sushen clan. In the past, when King Wu conquered Shang, he opened the roads to the Nine Yi and the hundred Man, and had them each present tribute from their own locality, so that they would not forget their duties. Then the Sushen clan presented hu-wood arrows with stone heads, one foot and eight inches long. The former king wanted to make manifest what his fine virtue had drawn, and so inscribed on the arrow notch: 'The Sushen clan's tribute of hu-wood arrows,' and used them to console Da Ji, who was betrothed to Duke Hu of Yu and enfeoffed in Chen. He divided precious jade among those of the same surname to show kinship, and divided distant tribute among those of different surnames to make them not forget service. So the Sushen arrows were given to Chen." They tried looking in the old storehouse, and indeed found them.

季桓子穿井得土缶，中有羊，以問孔子，言得狗。孔子曰：“以吾所聞，非狗，乃羊也。木之怪夔罔兩，水之怪龍罔象，土之怪羵羊也，非狗也。”桓子曰：“善哉！”

Ji Huanzi dug a well and obtained an earthen jar with a sheep in it; he took it to ask Confucius, saying he had obtained a dog. Confucius said: "By what I have heard, it is not a dog but a sheep. The strange creatures of trees are the Kui and Wangliang, the strange creatures of water are the dragon and Wangxiang, and the strange creature of earth is the Fenyang; it is not a dog." Huanzi said: "Excellent!"

楚昭王渡江，有物大如鬥，直觸王舟，止於舟中；昭王大怪之，使聘問孔子。孔子曰：“此名萍實。”令剖而食之：“惟霸者能獲之，此吉祥也。”其後齊有飛鳥一足來下，止於殿前，舒翅而跳，齊侯大怪之，又使聘問孔子。孔子曰：“此名商羊，急告民趣治溝渠，天將大雨。”於是如之，天果大雨，諸國皆水，齊獨以安。孔子歸，弟子請問，孔子曰：“異時小兒謠曰：楚王渡江得萍實，大如拳，赤如日，剖而食之，美如蜜。此楚之應也。兒又有兩兩相牽，屈一足而跳，曰：天將大雨，商羊起舞。今齊獲之，亦其應也。夫謠之後，未嘗不有應隨者也，故聖人非獨守道而已也，睹物記也，即得其應矣。”

When King Zhao of Chu was crossing the river, a thing as big as a dou measure came straight against the King's boat and stopped inside it. King Zhao thought it very strange and sent someone to consult Confucius. Confucius said: "This is called ping shi, the duckweed fruit." He had it cut open and eaten: "Only a hegemon can obtain it; this is auspicious." Later in Qi a one-legged bird came down and perched before the hall, spreading its wings and hopping. The Marquis of Qi thought it very strange and again sent someone to consult Confucius. Confucius said: "This is called shang yang. Tell the people quickly to repair their ditches; Heaven is about to send great rain." They did so, and Heaven indeed sent great rain, and all the states were flooded; Qi alone was thereby safe. When Confucius returned, his disciples asked about it. Confucius said: "In the past a children's rhyme said: The King of Chu crossing the river got a duckweed fruit, big as a fist, red as the sun, and when cut open and eaten, sweet as honey. This was Chu's omen. Children also pulled one another in pairs, lifting one foot and hopping, saying: Heaven is about to send great rain, the shang yang dances. Now Qi has obtained it, and it is also its omen. After a rhyme there has never been a time when an omen did not follow. So the sage does not merely keep the Way; when he sees a thing, he remembers it, and thus can obtain its omen."

鄭簡公使公孫成子來聘於晉，平公有疾，韓宣子贊受館客，客問君疾。對曰：“君之疾久矣，上下神只，無不遍諭也，而無除。今夢黃熊入於寢門，不知人鬼耶？亦厲鬼耶？”子產曰：“君子明，子為政，其何厲之有？僑聞之：昔鯀違帝命，殛之於羽山，化為黃熊，以入於羽淵，是為夏郊，三代舉之。夫鬼神之所及，非其族類，則紹其同位，是故天子祠上帝，公侯祠百神，自卿以下不過其族。今周室少卑，晉實繼之，其或者未舉夏郊也？”宣子以告，祀夏郊，董伯為屍，五日瘳。公見子產賜之莒鼎。

Duke Jian of Zheng sent Gongsun Chengzi to Jin on a mission of inquiry. Duke Ping was ill, and Han Xuanzi assisted in receiving the guest at the lodge, and the guest asked after the ruler's illness. He replied: "The ruler's illness has lasted a long time; there is no spirit above or below that has not been told of it, yet it cannot be removed. Now he dreams of a yellow bear entering the sleeping hall gate, and we do not know whether it is a human ghost or a vengeful spirit." Zichan said: "You are discerning, gentleman, and you govern; how could there be a vengeful spirit? I, Qiao, have heard: in the past Gun defied the emperor's command and was executed at Mount Yu, and changed into a yellow bear and entered Yu Deep; this is Xia's suburban sacrifice, which all three dynasties performed. Spirits reach out not to those not of their kind but to those of the same position. So the Son of Heaven sacrifices to the Supreme Lord, dukes and marquises sacrifice to the hundred spirits, and from ministers downward they do not go beyond their own clans. Now the Zhou royal house is somewhat humbled and Jin is in fact continuing it; perhaps the Xia suburban sacrifice has not yet been performed?" Xuanzi reported this, and they performed the Xia suburban sacrifice, with Dong Bo as the impersonator of the dead, and in five days the illness was cured. The Duke received Zichan and gave him the Ju cauldron.

虢公夢在廟，有神－－人面白毛，虎爪執鉞，立在西阿。公懼而走，神曰：“無走！帝今日使晉襲於爾門。”公拜頓首。覺，召史嚚占之。嚚曰：“如君之言，則蓐收也，天之罰神也。天事官成。”公使囚之，且使國人賀夢。舟之僑告其諸侯曰：“虢不久矣，吾乃今知之。君不度，而嘉大國之襲於己也，何瘳？吾聞之曰：大國無道，小國襲焉，曰服；小國傲，大國襲焉，曰誅。民疾君之侈也，是以由於逆命。今嘉其夢，侈必展，是天奪之鑑而益其疾也！民疾其態，天又誑之；大國來誅，出令而逆。宗國既卑，諸侯遠己，外內無親，其誰雲救之？吾不忍俟，將行。”以其族適晉，三年虢乃亡。

The Duke of Guo dreamed he was in the temple, where there was a spirit with a human face, white hair, tiger claws, holding a battle-axe, standing at the west ridgepole. The Duke was frightened and wanted to run, and the spirit said: "Do not run! The Supreme Lord now orders Jin to attack your gate." The Duke bowed with his head to the ground. On waking, he summoned the historian Yin to divine. Yin said: "As Your Lordship says, that is Ru Shou, the punishing spirit of Heaven. The affairs of Heaven and its offices are already settled." The Duke sent people to imprison him, and had the people of the state congratulate him on the dream. Zhou Zhiqiao told his great officers: "Guo will not last long; only now do I understand. The ruler does not take stock but celebrates a great state attacking him; how can he turn things around? I have heard: when a large state is without the Way and a small state attacks it, this is called submission; when a small state is arrogant and a large state attacks it, this is called punishment. The people resent the ruler's extravagance, and so go to the point of defying orders. Now he celebrates that dream, and extravagance will surely expand; this is Heaven taking his mirror and making his illness worse! The people resent his attitude and Heaven again deceives him; a large state comes to punish him, and he issues orders and they are disobeyed. The ancestral state is already humbled and the feudal lords keep away from him; there is no kin inside or outside, and who could say that he can be saved? I cannot bear to wait and will go." He took his clan to Jin, and in three years Guo perished.

晉平公築虒祁之室，石有言者。平公問於師曠曰：“石何故言？”對曰：“石不能言，有神憑焉；不然民聽之濫也。臣聞之，作事不時，怨讟動於民，則有非言之物而言。今宮室崇侈，民力屈盡，百姓疾怨，莫安其性，石言不亦可乎？”

Duke Ping of Jin built the palace at Siqi, and a stone spoke. Duke Ping asked Shi Kuang: "Why does a stone speak?" He replied: "A stone cannot speak; a spirit is attached to it; otherwise the people heard wrongly. I have heard that when affairs are done out of season, resentment and slander stir among the people, and then things that should not speak will speak. Now the palace is tall and extravagant, the people's strength is used up, the people hate and are angry, and there is none who can settle their nature; is it not acceptable that a stone speaks?"

晉平公出畋，見乳虎伏而不動，顧謂師曠曰：“吾聞之也，霸王之主出，則猛獸伏不敢起。今者寡人出，見乳虎伏而不動，此其猛獸乎？”師曠曰：“鵲食●，●食鵔鸃，鵔鸃食豹，豹食駁，駁食虎；夫駁之狀有似駁馬，今者君之出必驂駁馬而出畋乎？”公曰：“然。”師曠曰：“臣聞之，一自誣者窮，再自誣者辱，三自誣者死。今夫虎所以不動者，為駁馬也，固非主君之德義也，君奈何一自誣乎？”平公異日出朝，有鳥環平公不去，平公顧謂師曠曰：“吾聞之也，霸王之主，鳳下之；今者出朝有鳥環寡人，終朝不去，是其鳳鳥乎？”師曠曰：“東方有鳥名諫珂，其為鳥也，文身而朱足，憎鳥而愛狐。今者吾君必衣狐裘，以出朝乎？”平公曰：“然。”師曠曰：“臣已嘗言之矣，一自誣者窮，再自誣者辱，三自誣者死。今鳥為狐裘之故。非吾君之德義也，君奈何而再自誣乎？”平公不悅。異日置酒虒祁之臺，使郎中馬章布蒺藜於階上，令人召師曠；師曠至，履而上堂。平公曰：“安有人臣履而上人主堂者乎？”師曠解履刺足，伏刺膝，仰天而嘆，公起引之曰：“今者與叟戲，叟遽憂乎？”對曰：“憂夫肉自生蟲，而還自食也；木自生蠹，而還自刻也；人自興妖，而還自賊也。五鼎之具不當生藜藿，人主堂廟不當生蒺藜。”平公曰：“今為之奈何？”師曠曰：“妖已在前，無可奈何。入來月八日，修百官，立太子，君將死矣。”至來月八日得旦，謂師曠曰：“叟以今日為期，寡人如何？”師曠不樂謁歸，歸未幾而平公死，乃知師曠神明矣。

Duke Ping of Jin went out hunting and saw a nursing tigress lying down without moving, and turned to Shi Kuang and said: "I have heard that when a lord who is a hegemon comes out, fierce beasts lie down and dare not rise. Now I have come out and see the nursing tigress lying still; is this probably a sign of that?" Shi Kuang said: "The magpie eats the hedgehog (the character here in the original is damaged; from the sequence 'magpie eats hedgehog, hedgehog eats Junyi,' it must be 'hedgehog'), the hedgehog eats the Junyi, the Junyi eats the leopard, the leopard eats the Bo, and the Bo eats the tiger. The Bo's form is somewhat like a piebald horse; now Your Lordship went out hunting surely with a carriage drawn by piebald horses?" The Duke said: "Yes." Shi Kuang said: "I have heard: once to deceive oneself is poverty, twice to deceive oneself is disgrace, three times to deceive oneself is death. The reason the tiger does not move is the piebald horse, and it is not the virtue and righteousness of the lord; why does Your Lordship deceive himself once?" Another day, Duke Ping went out to court, and a bird circled around him and would not leave. Duke Ping turned to Shi Kuang and said: "I have heard that for a lord who is a hegemon, the phoenix descends; now when I go out to court a bird circles me and does not leave all morning; is this probably a phoenix?" Shi Kuang said: "In the east there is a bird named Jianke; this bird has patterns on its body and red feet, and hates birds and loves foxes. Now Your Lordship probably went out to court wearing a fox fur?" Duke Ping said: "Yes." Shi Kuang said: "I have already said: once to deceive oneself is poverty, twice to deceive oneself is disgrace, three times to deceive oneself is death. The bird is because of the fox fur and not because of Your Lordship's virtue and righteousness; why does Your Lordship deceive himself twice?" Duke Ping was displeased. Another day, he held a banquet on the Siqi terrace, and sent the court gentleman Ma Zhang to scatter caltrops on the steps, and sent someone to summon Shi Kuang. When Shi Kuang arrived, he went up into the hall in his shoes. Duke Ping said: "Where does a minister go up into his lord's hall in his shoes?" Shi Kuang took off his shoes and was pricked in the feet, and bent down and was pricked in the knees, and sighed at the sky. The Duke got up and pulled him, saying: "I was just joking with the old man; is the old man so quick to worry?" He replied: "I worry that meat will breed worms itself and instead eat itself; that wood will breed borers itself and instead carve itself; that people will raise up omens themselves and instead harm themselves. In a five-cauldron vessel there should not grow weeds, and in the lord's hall and temple there should not grow caltrops." Duke Ping said: "What shall we do now?" Shi Kuang said: "The omen is already ahead; nothing can be done. On the eighth of next month, put the hundred officials in order and establish the crown prince; Your Lordship will die." When the eighth of the next month came at dawn, he said to Shi Kuang: "The old man set today as the date; what about me?" Shi Kuang was unhappy and took his leave and went back, and not long after he returned Duke Ping died, and only then was it known that Shi Kuang was divinely wise.

趙簡子問翟封荼曰：“吾聞翟雨谷三日，信乎？”曰：“信。”“又聞雨血三日，信乎！”曰：“信。”“又聞馬生牛，牛生馬，信乎？”曰：“信。”簡子曰：“大哉，妖亦足以亡國矣！”對曰：“雨谷三日，虻風之所飄也；雨血三日，鷙鳥擊於上也；馬生牛，牛生馬，雜牧也，此非翟之妖也。”簡子曰：“然則翟之妖奚也？”對曰：“其國數散，其君幼弱，其諸卿貨其大夫，比黨以求祿爵，其百官肆斷而無告，其政令不竟而數化，其士巧貪而有怨，此其妖也。”

Zhao Jianzi asked Zhai Fengtu: "I have heard that in Di it rained grain for three days; is it true?" He said: "True." "I have also heard that it rained blood for three days; is it true?" He said: "True." "I have also heard that horses gave birth to oxen and oxen gave birth to horses; is it true?" He said: "True." Jianzi said: "Great! These omens are enough to destroy a state!" He replied: "The grain rain for three days was whipped up by gadfly winds; the blood rain for three days was raptors fighting above; horses giving birth to oxen and oxen to horses is mixed grazing; these are not omens of Di." Jianzi said: "Then what are the omens of Di?" He replied: "That state has repeatedly been scattered, its ruler is young and weak, the ministers bribe the great officers and form factions to seek salaries and rank, the hundred officials decide recklessly and have nowhere to appeal, orders are not carried through and change repeatedly, and scholars are cunning, greedy and resentful; these are its omens."

哀公射而中稷，其口疾不肉食，祠稷而問善卜之巫官，巫官變曰：“稷負五種，托株而從天下，未至於地而株絕，獵谷之老人張衽以受之，何不告祀之？”公從之，而疾去。

Duke Ai shot and hit the spirit of Ji, the god of grain, and his mouth became sick so that he could not eat meat. He sacrificed to Ji and consulted a shaman-official skilled in divination. The shaman-official changed his expression and said: "Ji bore the five grains on his back and came down from Heaven relying on a tree trunk; before he reached the ground, the trunk broke, and the old grain-gatherer spread the front of his garment to catch him; why did you not tell people to sacrifice?" The Duke followed this, and the illness went away.

扁鵲過趙王，王太子暴疾而死，鵲造宮門曰：“吾聞國中卒有壤土之事，得無有急乎？”中庶子之好方者應之曰：“然，王太子暴疾而死。”扁鵲曰：“人言鄭醫秦越人能活太子。”中庶子難之曰：“吾聞上古之為醫者曰苗父，苗父之為醫也，以菅為席，以芻為狗，北面而祝，發十言耳，諸扶而來者，舉而來者，皆平復如故。子之方能如此乎？”扁鵲曰：“不能。”又曰：“吾聞中古之為醫者曰俞柎，俞柎之為醫也，搦腦髓，束肓莫，炊灼九竅而定經絡，死人復為生人，故曰俞柎。子之方能若是乎？”扁鵲曰：“不能。”中庶子曰：“子之方如此，譬若以管窺天，以錐利地；所窺者甚大，所見者甚少。鈞若子之方，豈足以變駭童子哉？”扁鵲曰：“不然。物故有昧揥而中蛟頭，掩目而別白黑者。太子之疾，所謂屍厥者也，以為不然，入診之，太子股陰當溫，耳中焦焦如有嘯者聲然者，皆可治也。”中庶子入報趙王，趙王跣而趨出門曰：“先生遠辱幸臨寡人，先生幸而有之，則糞土之息，得蒙天履地而長為人矣。先生不有之，則先犬馬填溝壑矣。”言未已，涕泣沾襟。扁鵲遂為診之，先造軒光之鱉，八成之湯，砥針礪石，取三陽五輸；子容搗藥，子明吹耳，陽儀反神，子越扶形，子游矯摩。太子遂得復生。天下聞之，皆曰：“扁鵲能生死人。”鵲辭曰：“予非能生死人也，特使夫當生者活耳，夫死者猶不可藥而生也，悲夫亂君之治，不可藥而息也。詩曰：‘多將熇熇，不可救藥！’甚之之辭也。”

Bian Que passed through the state of Zhao when the King's crown prince suddenly fell ill and died. Bian Que came to the palace gate and said: "I have heard that there has suddenly been earth-moving work in the state; surely there is not some urgent crisis?" One of the palace attendants who liked the arts of medicine answered: "Yes, the crown prince suddenly fell ill and died." Bian Que said: "It is said that Qin Yueren, the physician of Zheng, can bring the prince back to life." The attendant challenged him: "I have heard that in high antiquity the physician was called Miaofu. When Miaofu practiced medicine, he made mats of rush, made dogs of straw, faced north and prayed, and uttered only ten sentences, and those who were helped in or carried in were all restored as before. Can your method do this?" Bian Que said: "No." The attendant said: "I have heard that in middle antiquity the physician was called Yu Fu. When Yu Fu practiced medicine, he pressed on the brain marrow, bound the membranes, steamed and cauterized the nine orifices and calmed the channels, so that the dead became living again, hence he was called Yu Fu. Can your method do this?" Bian Que said: "No." The attendant said: "If your method is like this, it is like looking at the sky through a tube or stabbing the earth with an awl; what you look at is very great and what you see is very little. With a method like yours, how could it be enough to change anything, or even to frighten a child?" Bian Que said: "It is not so. Things truly exist in which one throws in the dark and hits a dragon's head, or covers one's eyes and yet distinguishes black from white. The prince's illness is what is called corpse-like collapse. If you think it is not so, go in and examine him: the inside of the prince's thighs should be warm, and in his ears there should be a ringing as of whistling; all these can be cured." The attendant went in and reported to the King of Zhao, who ran barefoot out of the door and said: "That you, Sir, have condescended to travel far and come to me is a great fortune; if you have a method, then this son of mine, like dung and earth, may continue to live under Heaven and on earth. If you have no method, he will fill a ditch before the dogs and horses." Before he had finished speaking, tears and mucus wet his garment. Bian Que then treated him, first preparing a turtle and eight-part decoction, sharpening needles and stones, and taking the three yang and five transport points; Zirong ground the medicine, Ziming blew into his ears, Yangyi restored his spirit, Ziyue supported his body, and Ziyou corrected the massage. The prince was finally restored to life. The world heard of it and all said: "Bian Que can make the dead live again." Bian Que declined, saying: "I cannot make the dead live again; I only made live those who were meant to live. The dead cannot be made to live with medicine. How sad, the governance of a disordered ruler cannot be stopped with medicine. The Book of Songs says: 'Blazing fiercely, it cannot be cured!' This speaks of excessive words."

孔子晨立堂上，聞哭者聲音甚悲，孔子援琴而鼓之，其音同也。孔子出，而弟子有吒者，問：“誰也？”曰：“回也。”孔子曰：“回何為而吒？”回曰：“今者有哭者其音甚悲，非獨哭死，又哭生離者。”孔子曰：“何以知之？”回曰：“似完山之鳥。”孔子曰：“何如？”回曰：“完山之鳥生四子，羽翼已成乃離四海，哀鳴送之，為是往而不復返也。”孔子使人問哭者，哭者曰：“父死家貧，賣子以葬之，將與其別也。”孔子曰：“善哉，聖人也！”

Confucius stood in the hall in the early morning and heard someone weeping with a very sad voice, so he took a zither and played, and the sound was the same. When Confucius went out, one of his disciples sighed in admiration; he asked: "Who is it?" The reply was: "It is Hui." Confucius said: "Why does Hui sigh?" Hui said: "Now there is someone weeping with a very sad voice, not only weeping over a death but also over a parting while alive." Confucius said: "How do you know?" Hui said: "Like the birds of Wan Mountain." Confucius said: "How so?" Hui said: "The bird of Wan Mountain has four fledglings, and when their wings are grown they leave for the four seas, and the mother sees them off with sad cries, because once gone they will not return." Confucius sent someone to ask the weeper, and the weeper said: "My father died and the family is poor, so I am selling my son to bury him, and am about to part from him." Confucius said: "Good, a sage indeed!"

景公畋於梧丘，夜猶蚤，公姑坐睡而夢有五丈夫，北面幸盧，稱無罪焉。公覺，召晏子而告其所夢，公曰：“我其嘗殺不辜而誅無罪耶？”晏子對曰：“昔者先君靈公畋，五丈夫罟而駭獸，故殺之斷其首而葬之，曰五丈夫之丘。其此耶？”公令人掘而求之，則五頭同穴而存焉。公曰：“嘻，令吏葬之。”國人不知其夢也，曰：“君憫白骨，而況於生者乎？”不遺餘力矣，不釋餘智矣，故曰，人君之為善易矣。

Duke Jing was hunting at Wuqiu; the night was still early, and the Duke sat down and fell asleep, and dreamed of five men facing north toward Xinglu, declaring that they were innocent. The Duke woke and summoned Master Yan to tell him what he had dreamed. The Duke said: "Perhaps I once killed the innocent and executed those without guilt?" Master Yan replied: "Formerly my late lord Duke Ling was hunting, and five men spread nets and frightened the animals, so he had them killed, their heads cut off and buried, and it was called the Mound of the Five Men. Perhaps this is it?" The Duke sent people to dig and search, and the five heads were in the same pit, still there. The Duke said: "Alas, have the officials bury them." The people of the state did not know of the dream and said: "His Lordship pities white bones, how much more the living?" They held back no strength and withheld no wisdom. So it is said: it is easy for a ruler to do good.

子貢問孔子：“死人有知無知也？”孔子曰：“吾欲言死者有知也，恐孝子順孫妨生以送死也；欲言無知，恐不孝子孫棄不葬也。賜欲知死人有知將無知也？死徐自知之，猶未晚也！”

Zigong asked Confucius: "Do the dead have awareness or not?" Confucius said: "If I said the dead have awareness, I fear that filial sons and obedient grandsons would harm the living to send off the dead; if I said they do not, I fear that unfilial descendants would abandon them without burial. Does Ci wish to know whether the dead have awareness or not? After you die, you will know yourself in time, and it will not be too late!"

王子建出守於城父，與成公幹遇於疇中，問曰：“是何也？”成公幹曰：“疇也。”“疇也者，何也？”曰：“所以為麻也。”“麻也者，何也？”曰：“所以為衣也。”成衣幹曰：“昔者莊王伐陳，舍於有蕭氏，謂路室之人曰：巷其不善乎！何溝之不浚也？莊王猶知巷之不善，溝之不浚，今吾子不知疇之為麻，麻之為衣，吾子其不主社稷乎？”王子果不立。

Prince Jian went out to guard Chengfu, and met Chenggong Gan in a field, and asked: "What is this?" Chenggong Gan said: "It is a field." "What is a field?" He said: "It is used for growing hemp." "What is hemp?" He said: "It is used for making clothes." Chenggong Gan said: "Formerly when King Zhuang attacked Chen, he lodged at the house of the Youxiao clan and said to the man in the house by the road: 'The lane is probably bad! Why are the ditches not dredged?' King Zhuang still knew that the lane was bad and the ditches not dredged; now you do not know that a field is for growing hemp and hemp is for making clothes; probably you cannot preside over the altars of soil and grain, can you?" The prince was indeed not installed.

天下有道，則禮樂征伐自天子出。夫功成制禮，治定作樂，禮樂者，行化之大者也。孔子曰：“移風易俗，莫善於樂；安上治民，莫善於禮。是故聖王修禮文，設庠序，陳鐘鼓，天子辟雍，諸侯泮宮，所以行德化。詩云：‘鎬京辟雍，自西自東，自南自北，無思不服。’此之謂也。”

When the world has the Way, rites, music and punitive campaigns come from the Son of Heaven. When achievements are completed, rites are established; when government is settled, music is composed; rites and music are the greatest means of promoting instruction. Confucius said: "For changing customs and altering habits, nothing is better than music; for giving peace to those above and governing the people, nothing is better than ritual. So the sage kings cultivated ritual forms, established schools, set out bells and drums; the Son of Heaven had the Biyong and the feudal lords had the Pangong, to promote the instruction of virtue. The Book of Songs says: 'The Biyong of Haojing: from west and from east, from south and from north, none thought of not submitting.' This is what is meant."

積恩為愛，積愛為仁，積仁為靈，靈臺之所以為靈者，積仁也。神靈者，天地之本，而為萬物之始也。是故文王始接民以仁，而天下莫不仁焉。文，德之至也，德不至則不能文。商者，常也，常者質，質主天；夏者，大也，大者，文也，文主地。故王者一商一夏，再而復者也，正色三而復者也。味尚甘，聲尚宮，一而復者，故三王術如循環，故夏后氏教以忠，而君子忠矣；小人之失野，救野莫如敬，故殷人教以敬，而君子敬矣。小人之失鬼，救鬼莫如文，故周人教以文，而君子文矣。小人之失薄，救薄莫如忠，故聖人之與聖也，如矩之三雜，規之三雜，周則又始，窮則反本也。詩曰：“雕琢其章，金玉其相。”言文質美也。

Kindness accumulates to become love, love accumulates to become benevolence, and benevolence accumulates to become numinous power. The Numinous Terrace is called numinous because it accumulates benevolence. Spiritual power is the root of heaven and earth and the beginning of the myriad things. So King Wen began by treating the people with benevolence, and no one in the world was unbenevolent. Refinement is the utmost of virtue, and if virtue does not reach the utmost it cannot be refined. Shang means constancy, constancy is substance, and substance is governed by Heaven; Xia means greatness, greatness is refinement, and refinement is governed by Earth. So the kings follow one Shang and one Xia, cycling through two rounds and then returning, with the three correct colors returning. In flavors one honors sweetness and in sounds one honors the gong note, cycling once and then returning. So the method of the three kings is like a cycle: the lord of Xia taught with loyalty, and noble men became loyal; the fault of petty men is coarseness, and nothing corrects coarseness better than reverence, so the people of Yin taught with reverence, and noble men became reverent. The fault of petty men is being deluded about spirits, and nothing corrects delusion about spirits better than refinement, so the people of Zhou taught with refinement, and noble men became refined. The fault of petty men is shallowness, and nothing corrects shallowness better than loyalty. So sages and sages are like the square meeting three times and the compass meeting three times: when one round is complete, it begins again, and when exhausted, it returns to the root. The Book of Songs says: "Carve and polish its patterns; gold and jade are its substance." This says that both refinement and substance are fine.

傳曰：“觸情縱慾，謂之禽獸；苟可而行，謂之野人；安故重遷，謂之眾庶；辨然通古今之道謂之士；進賢達能，謂之大夫；敬上愛下，謂之諸侯；天覆地載，謂之天子。是故士服黼，大夫黻，諸侯火，天子山龍；德彌盛者文彌縟，中彌理者文彌章也。”詩曰：“左之左之，君子宜之；右之右之，君子有之。”傳曰：“君子者，無所不宜也，是故■冕厲戒，立於廟堂之上，有司執事無不敬者；斬衰裳，苴絰杖，立於喪次，賓客弔唁無不哀者；被甲攖胄立於桴鼓之間，士卒莫不勇者。故仁者足以懷百姓，勇足以安危國，信足以結諸侯，強足以拒患難，威足以率三軍。故曰為左亦宜，為右亦宜，為君子無不宜者，此之謂也。”

The tradition says: "One who is moved by desire and indulges it is called a beast; one who does whatever is feasible by shortcut is called a savage; one who is content with old ground and values moving about is called a commoner; one who discerns and understands the Way of past and present is called a scholar; one who recommends the worthy and has access to the able is called a grandee; one who respects those above and loves those below is called a feudal lord; one who covers like Heaven and carries like Earth is called the Son of Heaven. Therefore scholars wear the axe pattern, grandees wear the two-back-to-back pattern, feudal lords use the fire pattern, and the Son of Heaven uses mountains and dragons; the greater the virtue, the more elaborate the patterns; the more order within, the more brilliant the patterns." The Book of Songs says: "To the left, to the left, the noble man is suited; to the right, to the right, the noble man has it." The tradition says: "The noble man is always suited. So in ceremonial robe and cap, ordered and prepared (a character is missing in the original; given the common phrase, it should be 'robe'), standing in the temple hall, the officials who manage affairs are all reverent; wearing the heaviest mourning dress and the staff of bamboo, standing at the mourning place, the guests who come to condole are all sorrowful; wearing armor and helmet and standing between the drumstick and the war drum, the soldiers are all brave. So benevolence is enough to soothe the people, courage is enough to calm a endangered state, trustworthiness is enough to ally with the feudal lords, strength is enough to resist calamity, and authority is enough to command the three armies. So it is said: being on the left is suited, being on the right is suited, the noble man is always suited; this is what is meant."

齊景公登射，晏子修禮而待。公曰：“選射之禮，寡人厭之矣。吾欲得天下勇士，與之圖國。”晏子對曰：“君子無禮，是庶人也；庶人無禮，是禽獸也；夫臣勇多則弒其君，子力多則弒其長，然而不敢者，惟禮之謂也。禮者所以御民也，轡者所以御馬也；無禮而能治國家者，嬰未之聞也。”景公曰：“善。”乃飭射更席以為上客，終日問禮。

Duke Jing of Qi held an archery rite, and Master Yan prepared the ritual and waited. The Duke said: "The rite of selecting archers I am tired of. I want to obtain the brave men of the world and plan the state with them." Master Yan replied: "A noble man without ritual is a commoner; a commoner without ritual is a beast. If ministers have great strength, they kill their rulers; if sons have great strength, they kill their elders; yet they do not dare, only because there is ritual. Ritual is what is used to drive the people, as reins are used to drive horses; that one could govern a state without ritual, Ying has never heard." Duke Jing said: "Good." Then he put the archery rite in order, changed the seating and treated him as the chief guest, and asked about ritual all day.

書曰五事：一曰貌。貌者男子之所以恭敬，婦人之所以姣好也；行步中矩，折旋中規，立則磬折，拱則抱鼓，其以入君朝，尊以嚴，其以入宗廟，敬以忠，其以入鄉曲，和以順，其以入州里族黨之中，和以親。詩曰：“溫溫恭人，惟德之基。”孔子曰：“恭近於禮，遠恥辱也。”

The Book of Documents speaks of five matters: the first is called demeanor. Demeanor is what makes a man respectful and a woman graceful; in walking, the steps fit the square, in turning they fit the compass, standing, one is curved like a chime, clasping hands, one is as if embracing a drum; used to enter the ruler's court, it is dignified and solemn; used to enter the ancestral temple, it is reverent and loyal; used to enter the village, it is harmonious and compliant; used to enter among the clans and neighbors, it is harmonious and affectionate. The Book of Songs says: "The gentle, respectful and careful person is only the foundation of virtue." Confucius said: "Respect is close to ritual and keeps one far from shame."

衣服容貌者，所以悅目也；聲音應對者，所以悅耳也；嗜慾好惡者，所以悅心也。君子衣服中，容貌得，則民之目悅矣；言語順，應對給，則民之耳悅矣；就仁去不仁，則民之心悅矣。三者存乎心，暢乎體，形乎動靜，雖不在位，謂之素行。故忠心好善而日新之，獨居樂德，內悅而形。詩曰：“何其處也？必有與也；何其久也？必有以也。”惟有以者，惟能長生久視，而無累於物也。

Clothing and demeanor please the eye, voice and response please the ear, and desires, likes and dislikes please the heart. When the noble man's clothes are fitting and his demeanor suitable, the people's eyes are pleased; when his speech is fluent and his responses quick, the people's ears are pleased; when he turns toward benevolence and removes what is unbenevolent, the people's hearts are pleased. These three exist in the heart, flow through the body and show in movement and stillness, and even if he is not in position, this is called conduct in plain life. So he is loyal-hearted and fond of goodness and is renewed day by day, lives alone delighting in virtue, and is inwardly glad and shows it outwardly. The Book of Songs says: "Why does he stay in peace? He must have those who join him; why does he last long? There must be a reason." Only one with a reason can live long and be cared for long, and not be burdened by things.

知天道者冠鉥，知地道者履蹻，能治煩決亂者佩觿，能射御者佩韘，能正三軍者搢笏；衣必荷規而承矩，負繩而準下。故君子衣服中而容貌得，接其服而象其德，故望玉貌而行能，有所定矣。詩曰：“芃蘭之枝，童子佩觿。”說行能者也。

One who knows the Way of Heaven wears the cap of the Heaven-knower, one who knows the Way of Earth wears sandals of the Earth-knower, one who can govern perplexity and decide confusion wears the awl-shaped pendant, one who can shoot and drive wears the archer's thumb ring, and one who can set the three armies right carries a tablet. Clothing must bear the compass and carry the square, bear the line and ink and take its standard downward. So the noble man's clothing is fitting and his demeanor suitable; those who touch his dress bring to mind his virtue, so when one sees his jade-like appearance, one's conduct and ability can then be settled. The Book of Songs says: "The branch of the orchid, the boy wears the awl pendant." This speaks of conduct and ability.

冠者所以別成人也，修德束躬以自申飭，所以檢其邪心，守其正意也。君子始冠，必祝成禮，加冠以屬其心，故君子成人，必冠帶以行事，棄幼少嬉戲惰慢之心，而衎衎於進德修業之志。是故服不成象，而內心不變，內心修德，外被禮文，所以成顯令之名也。是故皮弁素積，百王不易，既以修德，又以正容。孔子曰：“正其衣冠，尊其瞻視，嚴然人望而畏之，不亦威而不猛乎？”

The cap is used to distinguish adults, to cultivate virtue and restrain one's person so that one admonishes oneself, in order to restrain the wicked heart and hold fast the upright intention. When a noble man first receives the cap, there must be a prayer for the ritual to be accomplished, and the cap is put on to bind his heart. So when a noble man becomes an adult, he must wear cap and sash before acting, abandoning the playful and lazy heart of youth, and be joyfully set on the aim of advancing in virtue and cultivating his work. So if clothing does not form an image, the heart does not change; if the heart cultivates virtue and outwardly puts on ritual refinement, one achieves a bright and fine name. So the skin cap and plain skirt were not changed by a hundred kings, being used both to cultivate virtue and to set the demeanor right. Confucius said: "With cap and clothes set right and gaze dignified, so solemn that people who see him respect and fear him, is that not also having awe without being fierce?"

成王將冠，周公使祝雍祝，王曰：“達而勿多也。”祝雍曰：“使王近於民，遠於佞，嗇於時，惠於財，任賢使能。”於此始成之時，祝辭四加而後退，公冠自以為主，卿為賓，饗之以三獻之禮。公始加玄端與皮弁，皆必朝服玄冕四加，諸侯、太子、庶子冠公為主，其禮與上同。冠於祖廟曰：“令月吉日，加子元服，去爾幼志，順爾成德。”冠禮十九見正而冠，古之通禮也。

When King Cheng was about to be capped, the Duke of Zhou had the invocator Yong pray. The King said: "Reach through, but do not make it many." The invocator Yong said: "May the King be close to the people and far from flatterers, cherish time, be kind with wealth, appoint the worthy and use the able." At this beginning of adulthood, the prayer was said four times and then withdrawn. The Duke capped himself with himself as host, the ministers acted as guests, and he entertained with the ritual of three toasts. The Duke first put on the dark ceremonial robe and the skin cap, and in all cases the court dress and dark ceremonial cap were put on four times. For the feudal lords, crown princes and secondary sons, when they were capped, the Duke acted as host, and the ritual was the same as above. At the capping in the ancestral temple it was said: "A fine month, an auspicious day, we put the principal cap on the son, remove your childish mind, and follow your adult virtue." The capping ritual, held when one has seen the first month in the nineteenth year, is a widely accepted rite of antiquity.

夏，公如齊逆女，何以書？親迎禮也。其禮奈何？曰：諸侯以屨二兩加琮，大夫庶人以屨二兩加束脩二。曰：“某國寡小君，使寡人奉不珍之琮，不珍之屨，禮夫人貞女。”夫人曰：“有幽室數辱之產，未諭於傅母之教，得承執衣裳之事，敢不敬拜？”拜祝，祝答拜。夫人受琮取一兩，屨以履女，正笄衣裳而命之曰：“往矣，善事爾舅姑，以順為宮室，無二爾心，無敢回也。”女拜，乃親引其手，授夫乎戶，夫引手出戶；夫行女從，拜辭父於堂，拜諸母於大門。夫先升與執轡，女乃升輿，轂三轉，然後天下先行。大夫士庶人稱其父曰：“某之父，某之師友，使其執不珍之屨，不珍之束脩，敢不敬禮某氏貞女。”母曰：“有草茅之產，未習於織紝紡績之事，得奉執箕帚之事，敢不敬拜？”

In summer, the Duke went to Qi to welcome a bride; why is it recorded? It is the ritual of personal welcome. What is that ritual? It is said: the feudal lords use two pairs of shoes with a jade cong, and grandees and commoners use two pairs of shoes with two bundles of dried meat. They say: "The small lord of our state, this unworthy one, sends me to offer an unprecious jade cong and unprecious shoes, in respectful courtesy to the lady's virtuous daughter." The lady says: "I was born of one who was often disgraced in a secluded room and have not yet understood the instruction of my governess; if I may take on the duty of holding clothes, how dare I not respectfully bow?" She bows and the invocator bows in return. The lady accepts the cong, takes one pair of shoes and has the girl put them on, sets her hairpin and clothes right and commands her: "Go, serve your parents-in-law well, govern the household with compliance, do not have a double heart, and do not dare to turn back." The girl bows, and then he personally takes her by the hand and gives her to the husband at the door, and the husband leads her out the door by the hand; the husband goes and the girl follows, and in the hall she bows farewell to her father, and at the gate she bows to the various mothers. The husband first climbs into the carriage and holds the reins, and the girl then climbs in, and after the hub has turned three times, the husband goes ahead. Grandees, scholars and commoners address her father, saying: "The father of so-and-so, the teacher and friend of so-and-so, sends me with unprecious shoes and unprecious dried meat, to respectfully pay courtesy to the virtuous daughter of the house of so-and-so." The mother says: "I was born among the grass and thatch and have not yet learned the work of spinning and weaving, but may take on the task of holding the broom and dustpan; how dare I not respectfully bow?"

春秋曰：“壬申，公薨於高寢。”傳曰：“高寢者何？正寢也。曷為或言高寢，或言路寢？曰，諸侯正寢三：一曰高寢，二曰左路寢，三曰右路寢。高寢者，始封君之寢也。二路寢者，繼體之君寢也。其二何？曰，子不居父之寢，故二寢。繼體君世世不可居高祖之寢，故有高寢，名曰高也。路寢其立奈何？高寢立中，路寢左右。”春秋曰：“天王入於成周。”傳曰：“成周者何？東周也。然則天子之寢奈何？曰，亦二承明，繼體守文之君之寢，曰左右之路寢。謂之承明何？曰承乎明堂之後者也。故天子諸侯三寢立而名實正，父子之義章，尊卑之事別，大小之德異矣。”

The Spring and Autumn Annals says: "On the day renshen, the Duke died in the High Bedchamber." The tradition says: "What is the High Bedchamber? It is the proper bedchamber. Why do some say High Bedchamber and some say Lu Bedchamber? It is said: a feudal lord has three proper bedchambers: the first is called the High Bedchamber, the second the Left Lu Bedchamber, and the third the Right Lu Bedchamber. The High Bedchamber is the bedchamber of the first enfeoffed lord. The two Lu Bedchambers are the bedchambers of lords in succession. Why two? It is said: a son does not live in his father's bedchamber, hence two bedchambers. Lords in succession cannot generation after generation live in the bedchamber of the high ancestor, so there is a High Bedchamber, named High. How are the Lu Bedchambers set up? The High Bedchamber stands in the middle, and the Lu Bedchambers on the left and right." The Spring and Autumn Annals says: "The Heavenly King entered Chengzhou." The tradition says: "What is Chengzhou? It is Eastern Zhou. Then what about the Son of Heaven's bedchamber? It is said: there are also two Chengming, the bedchambers of rulers in succession who keep the established order, called the left and right Lu bedchambers. Why are they called Chengming? It is said: they come after the Hall of Light. So the three bedchambers of the Son of Heaven and of feudal lords are set up so that names and realities are correct, the principle of father and son is made evident, matters of high and low are distinguished, and the virtue of the great and small are different."

天子以鬯為贄，鬯者百草之本也，上暢於天，下暢於地，無所不暢，故天子以鬯為贄。諸侯以圭為贄，圭者玉也，薄而不撓，廉而不劌，有瑕於中，必見於外，故諸侯以玉為贄。卿以羔為贄，羔者，羊也，羊群而不黨，故卿以為贄。大夫以鴈為贄，鴈者行列有長幼之禮，故大夫以為贄。士以雉為贄，贄可不可指食，籠狎而服之，故士以雉為贄。庶人以鶩為贄，鶩者鶩鶩也，鶩鶩無它心，故庶人以鶩為贄。贄者，所以質也。

The Son of Heaven uses the sacrificial wine as his gift of audience; the wine is the root of all herbs, reaching upward to Heaven and downward to Earth, with nothing it does not reach, so the Son of Heaven uses it as his gift. Feudal lords use the jade tablet as their gift; the tablet is jade, thin but not bent, with corners but not cutting people, and any flaw within is surely visible outside, so feudal lords use jade as their gift. Ministers use a lamb as their gift; the lamb is a sheep, which flocks but does not form factions, so ministers use it. Grandees use a wild goose as their gift; geese in formation have the ritual of old and young, so grandees use it. Scholars use a pheasant as their gift; the gift cannot be designated for eating, and shut in a cage it becomes familiar and tame, so scholars use the pheasant. Commoners use a duck as their gift; the duck is a domestic bird with no other heart, so commoners use the duck. A gift is used to show sincerity.

諸侯三年一貢士，士一適謂之好德，再適謂之尊賢，三適謂之有功。有功者，天子一賜以輿服弓矢，再賜以鬯，三賜以虎賁百人，號曰命諸侯。命諸侯者，鄰國有臣弒其君，孽弒其宗，雖不請乎天子而徵之可也，已徵而歸其地於天子。諸侯貢士，一不適謂之過，再不適謂之傲，三不適謂之誣。誣者天子黜之，一黜以爵，再黜以地，三黜而地畢。諸侯有不貢士，謂之不率正，不率正者，天子黜之，一黜以爵，再黜以地，三黜而地畢。然後天子比年秩官之無文者而黜之，以諸侯之所貢士伐之。詩云：“濟濟多士，文王以寧。”此之謂也。

Every three years the feudal lords present scholars. If a scholar is suitable once, it is called loving virtue; twice, honoring the worthy; three times, having merit. For those with merit, the Son of Heaven on the first occasion bestows a carriage, clothing, bow and arrows; on the second, sacrificial wine; on the third, a hundred tiger guards, and they are called appointed feudal lords. An appointed feudal lord, if a neighboring state has a minister who kills his ruler or a secondary son who kills the heir of the main line, may go to punish him even without asking the Son of Heaven, and once he has punished, he returns the land to the Son of Heaven. If a feudal lord presents a scholar who is unsuitable once, it is called a fault; twice, arrogance; three times, deceit. For deceit, the Son of Heaven demotes him: the first time his rank, the second time his land, and the third time his land is finished. A feudal lord who does not present scholars is called not following the correct way. For one who does not follow the correct way, the Son of Heaven demotes him: the first time his rank, the second time his land, and the third time his land is finished. Then the Son of Heaven, each year, examines officials who lack refinement and demotes them, replacing them with scholars presented by the feudal lords. The Book of Songs says: "The many scholars, in whom King Wen is at peace." This is what is meant.

古者必有命民，命民能敬長憐孤，取捨好讓，居事力者，命於其君。命然後得乘飭輿駢馬，未得命者不得乘，乘者皆有罰。故其民雖有餘財侈物，而無仁義功德者，則無所用其餘財侈物；故其民皆興仁義而賤財利，賤財利則不爭，不爭則強不凌弱，眾不暴寡。是唐虞所以興象刑，而民莫敢犯法，而亂斯止矣。詩云：“告爾民人，謹爾侯度，用戒不虞。”此之謂也。

In antiquity there were certainly appointed commoners. A commoner who could respect elders, pity orphans, choose modesty in taking and leaving and in likes, and exert himself in household work, received an appointment from his ruler. Only after receiving an appointment could he ride in a prepared carriage and paired horses; those who had not obtained an appointment could not ride, and all who rode were punished. So even if his people had surplus wealth and luxurious goods, but had no benevolence, righteousness or merit, there was nowhere to use such surplus wealth and luxurious goods; so his people all rose to benevolence and righteousness and made light of wealth, and making light of wealth, they did not contend, and not contending, the strong did not bully the weak and the many did not oppress the few. This is why Tang and Yu set up symbolic punishments, yet the people dared not break the law, and disorder was stopped because of it. The Book of Songs says: "I tell you, people: be careful with your lords' regulations, in order to guard against the unexpected." This is what is meant.

天子曰巡狩，諸侯曰述職。巡狩者，巡其所守也；述職者，述其所職也。春省耕，助不給也；秋省斂，助不足也。天子五年一巡狩，歲二月東巡狩，至於東嶽，柴而望祀山川，見諸侯，問百年者，命太師陳詩以觀民風，命市納賈以觀民之所好惡，志淫好僻者，命典禮，考時月定日，同律禮樂制度衣服正之。山川神只有不舉者為不敬，不敬者君黜以爵；宗廟有不順者為不孝，不孝者君削其地；有功澤於民者，然後加地。入其境，土地闢除，敬老尊賢，則有慶，益其地；入其境，土地荒穢，遺老失賢，掊克在位，則有讓，削其地。一不朝者黜其爵，再不朝者黜其地，三不朝者以六師移之。歲五月南巡狩，至於南嶽，如東巡狩之禮；歲八月西巡狩，至於西嶽，如南巡狩之禮；歲十一月北巡狩，至於北嶽，如西巡狩之禮。歸格於祖禰，用特。

For the Son of Heaven it is called an inspection tour, and for the feudal lords it is called a report on duties. An inspection tour is to inspect what he guards, and a report on duties is to present what he oversees. In spring he examines the plowing and sowing and helps supply what is lacking; in autumn he examines the harvest and helps those who have not enough. The Son of Heaven makes an inspection tour once every five years. In the second month of that year he tours east to the Eastern Peak, burns firewood and offers a distant sacrifice to the mountains and rivers, receives the feudal lords, asks after the hundred-year-old elders, orders the grand music master to set out the poems in order to observe the customs of the people, orders the market officials to submit the prices of goods to observe the people's likes and dislikes, and for those whose minds are dissolute and fond of the depraved, orders the ritual officials to examine and set the seasons and months, fix the days, and unify the pitch pipes, rites, music, institutions and clothing to set them right. If the spirits of the mountains and rivers are not sacrificed to, this is disrespect, and a disrespectful ruler has his rank reduced; if the ancestral temples are not in order, this is unfilial, and an unfilial ruler has his land cut; those who have merit and kindness toward the people then have land added. On entering his territory, if the land is cleared and well managed, the aged respected and the worthy honored, there are commendation and reward and his land is increased; on entering his territory, if the land is overgrown, the elderly abandoned, the worthy lost and tax-gatherers in position, there is rebuke and his land is cut. One failure to attend court reduces his rank, two failures reduces his land, and three failures means the six armies replace him. In the fifth month of that year he tours south to the Southern Peak, as with the eastern tour; in the eighth month he tours west to the Western Peak, as with the southern tour; in the eleventh month he tours north to the Northern Peak, as with the western tour. On returning, he reports to the ancestral temples with a single victim.

春秋曰：“正月，公狩於郎。”傳曰：“春曰搜，夏曰苗，秋曰獮，冬曰狩。”苗者奈何？曰苗者毛也，取之不圍澤，不揜群，取禽不麛卵，不殺孕重者。春搜者不殺小麛及孕重者；冬狩皆取之，百姓皆出，不失其馳，不抵禽，不詭遇，逐不出防，此苗獮搜狩之義也。故苗獮搜狩之禮，簡其戎事也；故苗者毛取之，搜者搜索之，狩者守留之。夏不田，何也？曰，天地陰陽盛長之時，猛獸不攫，鷙鳥不搏，蝮蠆不螫，鳥獸蟲蛇且知應天，而況人乎哉？是以古者必有豢牢。其謂之畋何？聖人舉事必返本，五穀者，以奉宗廟，養萬民也，去禽獸害稼穡者，故以田言之，聖人作名號而事義可知也。

The Spring and Autumn Annals says: "In the first month, the Duke hunted at Lang." The tradition says: "The spring hunt is called sou, the summer hunt miao, the autumn hunt xian, and the winter hunt shou." What is miao? It is selecting animals by coat color; when taking, one does not surround the marsh, does not ambush the herd, takes game but not the young or eggs, and does not kill the pregnant or heavy with young. In the spring sou one does not kill fawns or those heavy with young; in the winter shou everything is taken, all the people come out, and one does not lose the rules of driving, does not block the game head on, does not shoot by trickery, and the pursuit does not go beyond the embankments; this is the meaning of miao, xian, sou and shou. So the rituals of miao, xian, sou and shou simplify military matters; so miao is to select by coat color, sou is to search, and shou is to keep and stay. In summer there is no field hunting; why? It is said: in the season when Heaven and Earth, yin and yang are growing, fierce beasts do not seize, raptors do not strike, vipers and scorpions do not sting; birds, beasts, insects and snakes still know to accord with Heaven, how much more people? So in antiquity there were certainly pens for raising animals. Why is it called tian, to farm? When a sage handles affairs he always returns to the root; the five grains are used to supply the ancestral temples and nourish the myriad people, so removing the birds and beasts that harm crops is described by the word for field; when the sage creates names, the meaning of the matter can be known.

天子諸侯無事則歲三田，一為幹豆，二為賓客，三為充君之庖。無事而不田，曰不敬，田不以禮，曰暴天物。天子不合圍，諸侯不揜群；天子殺則下大緌，諸侯殺則下小緌，大夫殺則止佐轝，佐轝止則百姓畋獵。獺祭魚，然後漁人入澤梁；鳩化為鴈，然後設罻羅；草木零落，然後入山林。昆蟲不蟄不以火田，不麛不卵，不殀夭，不覆巢；此皆聖人在上，君子在位，能者在職，大德之發者也。是故皋陶為大理乎，民各服得其實；伯夷主禮，上下皆讓；倕為工師，百工緻功；益主虞，山澤闢成；棄主稷，百穀時茂；契主司徒，百姓親和；龍主賓客，遠人至。十二牧行，而九州莫敢僻違；禹陂九澤，通九道，定九州，各以其職來貢，不失厥宜，方五十里至於荒服，南撫交趾、大發，西析支渠、搜氐羌，北至山戎、肅慎，東至長夷、島夷，四海之內皆戴帝舜之功。於是禹乃興九韶之樂，致異物，鳳凰來翔，天下明德也。

If the Son of Heaven and the feudal lords have no affairs, they hunt three times a year: the first is to dry meat for the ritual dishes, the second is for guests, and the third is to fill the ruler's kitchen. To have no affairs and yet not hunt is called disrespect; to hunt without ritual is called wasting Heaven's creatures. The Son of Heaven does not surround completely, feudal lords do not ambush the herd; when the Son of Heaven has killed, he lowers the great banner, when a feudal lord has killed, he lowers the small banner, and when a grandee has killed, the assistant carriages stop, and when the assistant carriages stop the people hunt. When the otter offers fish, the fishermen enter the marshes and weirs; when doves turn into hawks, then nets are set; when plants and trees fall, then one enters the mountains and forests. Insects that have not hibernated are not burned out for hunting, the young and eggs are not taken, the young are not cut off in infancy, and nests are not overturned. All these arise when a sage is above, noble men are in position, the able are in office, and great virtue emerges. So when Gao Yao was chief judge, the people each trusted and obtained the truth; when Bo Yi presided over ritual, high and low all yielded; when Chui was chief craftsman, the hundred crafts achieved results; when Yi presided over the forests and marshes, the mountains and marshes were opened and developed; when Qi presided over grain, the hundred grains flourished in season; when Xie presided over the minister of education, the people were close and harmonious; when Long presided over guests, distant people came. The twelve governors made their rounds, and none of the nine regions dared to be perverse or defiant; Yu built embankments around the nine marshes, opened the nine ways, settled the nine regions, and each paid tribute according to its tasks, without losing what was fitting. From the five-hundred-li zone to the wild zone, in the south soothing Jiaozhi and Dafa, in the west reaching Xizhi, Qusou, and the Di and Qiang, in the north reaching the Shan Rong and Sushen, in the east reaching the Changyi and Daoyi, all within the four seas upheld the merit of Emperor Shun. Then Yu raised the music of the Nine Shao, summoned strange creatures, phoenixes came and flew, and virtue shone throughout the world.

射者必心平體正，持弓矢審固，然後射者能以中。詩云：“大侯既抗，弓矢斯張；射夫既同，獻爾發功。”此之謂也。弧之為言豫也，豫者豫吾意也。故古者兒生三日，桑弧蓬矢六射天地四方，天地四方者，男子之所有事也，必有意其所有事，然後敢食谷，故曰：“不素飧兮。”此之謂也。

An archer must have a level heart and straight body, hold the bow and arrow carefully and firmly, and only then can he hit the target. The Book of Songs says: "The great target has been raised, the bows and arrows are drawn; the archers have gathered; present your skill in shooting." This is what is meant. The bow means yu, which means anticipating our intentions. So in ancient times when a boy was born, on the third day six arrows of fleabane were shot from a mulberry bow toward Heaven, Earth and the four directions; Heaven, Earth and the four directions are all that a man has to do, and one must first set one's mind on what one has to do, and only then dare to eat grain; so it is said: "Not eating for nothing." This is what is meant.

生而相與交通，故曰留賓。自天子至士，各有次，贈死不及柩屍，吊生不及悲哀，非禮也。故古者吉行五十里，奔喪百里，贈賵及事之謂時；時，禮之大者也。春秋曰：“天王使宰咺來歸惠公、仲子之賵。”賵者何？喪事有賵者，蓋以乘馬束帛輿馬曰賵，貨財曰賻，水被曰襚，口實曰唅，玩好曰贈。知生者賻賵，知死者贈襚；贈襚所以送死也，賻賵所以佐生也。輿馬、束帛、貨財、衣被、玩好，其數奈何？曰，天子乘馬六匹，諸侯四匹，大夫三匹，元士二匹，下士一匹；天子束帛五匹、玄三纁二，各五十尺，諸侯玄三纁二，各三十尺，大夫玄一纁二，各三十尺，元士玄一纁一，各二丈，下士彩縵各一匹，庶人布帛各一匹；天子之賵，乘馬六匹乘車，諸侯四匹乘輿，大夫曰參輿，元士下士不用輿；天子文繡衣各一襲到地，諸侯覆跗，大夫到踝，士到髀；天子唅實以珠，諸侯以玉，大夫以璣，士以貝，庶人以谷實。位尊德厚及親者賻賵唅襚厚，貧富亦有差；二三四五之數，取之天地而制奇偶，度人情而出節文，謂之有因，禮之大宗也。

While alive, people visit and communicate with each other, which is why it is called receiving guests. From the Son of Heaven to scholars, there are gradations. To send gifts to the dead too late for the coffin, or to condole with the living too late for their grief, is not ritual. So in ancient times for auspicious matters one traveled fifty li, for hurrying to a funeral one traveled a hundred li, and giving funeral gifts in time for the event was called timely; timeliness is the greatest in ritual. The Spring and Autumn Annals says: "The Heavenly King sent the steward Xuan to present the funeral gifts for Duke Hui and Zhong Zi." What is a funeral gift? For funerals there are funeral gifts, generally horses and bundles of silk; carriages and horses are called feng, goods and wealth are called fu, clothing and bedding are called sui, what is put in the mouth is called han, and playthings are called zeng. If one knows the living, one sends fu and feng; if one knows the dead, one sends zeng and sui; zeng and sui are for seeing off the dead, and fu and feng are for helping the living. As for carriages, horses, bundles of silk, goods, clothing and bedding, and playthings, what are the numbers? It is said: the Son of Heaven gives six horses, feudal lords four, grandees three, first-rank scholars two, lower scholars one; the Son of Heaven gives five bundles of silk, three black and two crimson, each fifty feet, feudal lords three black and two crimson, each thirty feet, grandees one black and two crimson, each thirty feet, first-rank scholars one black and one crimson, each two zhang, lower scholars one bundle of colored plain silk each, and commoners one bundle each of cloth and silk; for the Son of Heaven's funeral gift, six horses and a carriage, for feudal lords four horses and a carriage, for grandees what is called a three-horse carriage, and first-rank and lower scholars do not use carriages; for the Son of Heaven a set of embroidered garments reaching the ground, for feudal lords covering to the instep, for grandees to the ankle, for scholars to the thigh; for the Son of Heaven the mouth filling is pearls, for feudal lords jade, for grandees small pearls, for scholars shells, and for commoners grain. Those with honored positions, thick virtue and close kinship get thick funeral gifts, and there are also differences of poor and rich; the numbers two, three, four and five are taken from Heaven and Earth to fix odd and even, and the measure of human feeling is made into rites, which is called having a basis, and is the great principle of ritual.

春秋曰：“庚戌天王崩。”傳曰：“天王何以不書葬？天子記崩不記葬，必其時也；諸侯記卒記葬，有天子在，不必其時也。”必其時奈何？天子七日而殯，七月而葬；諸侯五日而殯，五月而葬；大夫三日而殯，三月而葬；士庶人二日而殯，二月而葬。皆何以然？曰，禮不豫凶事，死而後治凶服，衣衰飾，修棺槨，作穿窆宅兆，然後喪文成，外親畢至，葬墳集，孝子忠臣之恩厚備盡矣。故天子七月而葬，同軌畢至；諸侯五月而葬，同會畢至；大夫三月而葬，同朝畢至；士庶人二月而葬，外姻畢至也。

The Spring and Autumn Annals says: "On the day gengxu the Heavenly King died." The tradition says: "Why is the Heavenly King's burial not recorded? For the Son of Heaven, death is recorded and burial is not, because one must follow the proper time; for feudal lords, death is recorded and burial is recorded, since the Son of Heaven exists, one need not follow the proper time." What does following the proper time mean? The Son of Heaven is placed in the coffin on the seventh day and buried in the seventh month; feudal lords on the fifth day and in the fifth month; grandees on the third day and in the third month; scholars and commoners on the second day and in the second month. Why is it all so? It is said: ritual does not prepare for ill-omened affairs in advance; after death one arranges the mourning clothes, dresses and adorns the body, prepares the coffin and outer coffin, digs the grave pit and plot, and only then is the form of mourning complete, the outer relatives all arrive, the burial mound is assembled, and the thick kindness of the filial son and loyal minister is fully carried out. So the Son of Heaven is buried in the seventh month so that those who share the same axle width all arrive; feudal lords are buried in the fifth month so that those who meet together all arrive; grandees are buried in the third month so that those of the same court arrive; scholars and commoners are buried in the second month so that in-laws all arrive.

延陵季子適齊，於其反也，其長子死於嬴博之間，因葬焉。孔子聞之，曰：“延陵季子吳之習於禮者也。”使子貢往而觀之，其穿，深不至泉；其斂，以時服；既葬，封壙墳掩坎，其高可隱也；既封，左袒右旋，其封且號者三。言曰：“骨肉歸復於土，命也。若魂氣則無不之也！無不之也！”而遂行。孔子曰：“延陵季子於禮其合矣。”

Jizi of Yanling went to Qi, and on his return his eldest son died between Ying and Bo, and he was buried there. Confucius heard of it and said: "Jizi of Yanling is a man of Wu well versed in ritual." He sent Zigong to go and watch. The pit he dug was not deep enough to reach the spring water; for the encoffining he used the clothes of the time; after the burial, he heaped up the grave mound and covered the pit, and its height was enough to lean on; after it was sealed, he bared his left arm and circled to the right, and wailed three times facing the mound. He said: "Bones and flesh return to the earth; this is fate. As for the soul-breath, there is nowhere it does not go! Nowhere it does not go!" Then he left. Confucius said: "Jizi of Yanling was in accord with ritual."

子生三年，然後免於父母之懷，故制喪三年，所以報父母之恩也。期年之喪通乎諸侯，三年之喪通乎天子，禮之經也。子夏三年之喪畢，見於孔子，孔子與之琴，使之弦，援琴而弦，衎衎而樂作，而曰：“先生制禮不敢不及也。”孔子曰：“君子也。”閔子騫三年之喪畢，見於孔子，孔子與之琴，使之弦，援琴而弦，切切而悲作，而曰：“先生制禮不敢過也。”孔子曰：“君子也。”子貢問曰：“閔子哀不盡，子曰君子也；子夏哀已盡，子曰君子也。賜也惑，敢問何謂？”孔子曰：“閔子哀未盡，能斷之以禮，故曰君子也；子夏哀已盡，能引而致之，故曰君子也。夫三年之喪，固優者之所屈，劣者之所勉。”

A child, after three years of life, leaves the arms of his parents, so the mourning dress is set at three years, in order to repay the parents' kindness. Mourning of one year extends to the feudal lords, and mourning of three years extends to the Son of Heaven; this is the constant of ritual. After Zixia completed the three-year mourning, he went to see Confucius, and Confucius gave him a zither and had him play the strings; he took the zither and played, joyful and the music rose, and said: "The late kings established ritual, and I dare not fall short." Confucius said: "A noble man." After Min Ziqian completed the three-year mourning, he went to see Confucius, and Confucius gave him a zither and had him play the strings; he took the zither and played, plaintive and sorrow rose, and said: "The late kings established ritual, and I dare not exceed." Confucius said: "A noble man." Zigong asked: "Min Zi's sorrow has not been exhausted and you say he is a noble man; Zixia's sorrow is exhausted and you say he is a noble man. Ci is confused; may I ask what you mean?" Confucius said: "Min Zi's sorrow has not been exhausted yet he could cut it off by ritual, so he is called a noble man; Zixia's sorrow was exhausted yet he could draw it out and reach ritual, so he is called a noble man. The three-year mourning is basically the constraint of the comfortable and the encouragement of those who do not have enough."

齊宣王謂田過曰：“吾聞儒者喪親三年，喪君三年；君與父孰重？”田過對曰：“殆不如父重。”王忿然怒曰：“然則何為去親而事君？”田過對曰：“非君之土地無以處吾親，非君之祿無以養吾親，非君之爵位無以尊顯吾親；受之君，致之親，凡事君所以為親也。”宣王邑邑無以應。

King Xuan of Qi said to Tian Guo: "I have heard that Confucians mourn three years for parents and three years for the ruler; which is weightier, the ruler or the father?" Tian Guo replied: "Probably not as heavy as the father." The King was angry and said: "Then why do they leave their parents to serve the ruler?" Tian Guo replied: "It is not that without the ruler's land there is no place to settle my parents, nor that without the ruler's salary there is nothing to support my parents, nor that without the ruler's rank there is nothing to honor my parents; what is received from the ruler is sent to the parents; all service to the ruler is for the sake of parents." King Xuan was downcast and had no reply.

古者有菑者謂之厲，君一時素服，使有司弔死問疾，憂以巫醫，匍匐以救之，湯粥以方之。善者必先乎鰥寡孤獨，及病不能相養，死無以葬埋，則葬埋之。有親喪者不呼其門，有齊衰大功，五月不服力役之徵，有小功之喪者未葬，不服力役之徵。其有重屍多死者，急則有聚眾，童子擊鼓苣火，入官宮裡用之，各擊鼓苣火，逐官宮裡。家之主人冠立於阼，事畢出乎里門，出乎邑門，至野外；此匍匐救厲之道也。師大敗亦然。

In antiquity a plague was called li; the ruler wore plain clothes for a time, sent officials to condole with the dead and inquire after the sick, used shamans and physicians to relieve distress, crawled to rescue, and prepared remedies with soups and gruels. Good was always extended first to widowers, widows, orphans and the childless, and to those so sick that they could not support one another and those who died with nothing for burial, whom the state buried. Those in mourning for a parent were not called at the door; those in second-grade or third-grade mourning were not conscripted for labor for five months, and those in the fourth-grade mourning not yet buried were not conscripted. When there were many corpses and many dead, in an emergency, the crowd was gathered, boys beat drums and raised torches, entered offices and lanes and were used, each beating drums and raising torches, and driving it away through offices and lanes. The master of the household put on his cap and stood at the eastern steps; when the work was done, they went out of the lane gate, out of the town gate, to the wilds; this is the principle of crawling to rescue from the plague. It is the same when an army is greatly defeated.

齋者思其居處也，思其笑語也，思其所為也；齋三日，乃見其所為齋者。祭之日，將入戶，僾然若有見乎其容；盤旋出戶，喟然若有聞乎嘆息之聲。先人之色，不絕於目；聲音咳唾，不絕於耳；嗜慾好惡，不忘於心；是則孝子之齋也。

One who fasts thinks of his dwelling, thinks of his laughter and speech, thinks of what he did; after fasting for three days, he sees the one for whom he fasts. On the day of the sacrifice, as he is about to enter the door, it is as if he sees his appearance; circling out of the door, he sighs as if hearing the sound of a sigh. The ancestors' countenance does not leave the eyes, their voice and cough do not leave the ears, and their likes and dislikes are not forgotten in the heart; this is the fasting of a filial son.

春祭曰祠，夏祭曰禴，秋祭曰嘗，冬祭曰烝；春薦韭卵，夏薦麥魚；秋薦黍豚，冬薦稻鴈。三歲一祫，五年一禘；祫者，合也；禘者，諦也。祫者大合祭於祖廟也，禘者諦其德而差優劣也。聖主將祭，必潔齋精思，若親之在；方興未登，●●憧憧，專一想親之容貌彷佛，此孝子之誠也。四方之助祭，空而來者滿而反，虛而至者實而還，皆取法則焉。

The spring sacrifice is called ci, the summer sacrifice yue, the autumn sacrifice chang, and the winter sacrifice zheng; in spring one offers chives and eggs, in summer wheat and fish, in autumn millet and piglet, and in winter rice and wild goose. Every three years there is a xia sacrifice, and every five years a di sacrifice; xia means joining, and di means careful examination. The xia is a great joint sacrifice in the ancestral temple, and the di is to examine carefully their virtue and distinguish better and worse. When a sage ruler is about to sacrifice, he must be pure and fast, sincerely think of them, as if the kin were before him; when he has just risen but not yet ascended, his spirit is unsettled and drifts back and forth (two characters are missing in the original), and he concentrates on imagining the appearance of his kin, which is the sincerity of a filial son. Those from the four quarters who come to assist the sacrifice come empty and return full, arrive hollow and return filled, all taking their model from this.

韓褐子濟於河，津人告之曰：“夫人過於此者，未有不快用者也；而子不用乎？”韓褐子曰：“天子祭海內之神，諸侯祭封域之內，大夫祭其親，士祭其祖禰。褐也，未得事河伯也。”津人申楫舟中水而運，津人曰：“向也，役人固已告矣，夫子不聽役人之言也；今舟中水而運，甚殆，治裝衣而下游乎！”韓子曰：“吾不為人之惡我而改吾志，不為我將死而改吾義。”言未已，舟泆然行。韓褐子曰：“詩云：‘莫莫葛藟，施於條枚；愷悌君子，求福不回。’鬼神且不回，況於人乎？”

Han Hezi was crossing the river, and the ferryman told him: "All who pass here hurry to make use of the god; are you not going to?" Han Hezi said: "The Son of Heaven sacrifices to the spirits within the seas, the feudal lords sacrifice within their domains, grandees sacrifice to their kin, and scholars sacrifice to their ancestors. I have not yet been able to serve the Earl of the River." The ferryman poled the boat and water entered the boat and swirled. The ferryman said: "Just now your servant already told you, but the Master did not listen to your servant's words; now water is coming into the boat and swirling and it is very dangerous; straighten your clothes and go to the lower reaches!" Master Han said: "I do not change my aim because others dislike me, and I do not change my righteousness because I am about to die." Before he had finished speaking, the boat suddenly moved freely. Han Hezi said: "The Book of Songs says: 'Dense kudzu and vines spread over the branches; the gentle and affable noble man seeks blessing without crookedness.' If even spirits are not crooked, how much more should people not be?"

孔子曰：“無體之禮，敬也；無服之喪，憂也；無聲之樂，歡也；不言而信，不動而威，不施而仁。志也，鐘鼓之聲怒而擊之則武，憂而擊之則悲，喜而擊之則樂；其志變，其聲亦變。其志誠，通乎金石，而況人乎？”

Confucius said: "Ritual without ceremony is reverence; mourning without mourning dress is sorrow; music without sound is joy; trust without speaking, awe without acting, benevolence without giving; this is aim. The sound of bells and drums: strike them in anger and they sound martial, strike them in sorrow and they sound sad, strike them in joy and they sound happy; when the aim changes, the sound changes. When the aim is sincere, it reaches through metal and stone; how much more to people?"

公孟子高見顓孫子莫曰：“敢問君子之禮何如？”顓孫子莫曰：“去爾外厲，與爾內折，色勝而心自取之，去三者而可矣。”公孟不知以告曾子，曾子愀然逡巡曰：“大哉言乎！夫外厲者必內折，色勝而心自取之必為人役。是故君子德行成而容不知，聞識博而辭不爭，知慮微達而能不愚。”

Gongmeng Zigao saw Zhuansun Zimo and said: "May I ask what the noble man's ritual is like?" Zhuansun Zimo said: "Get rid of your outward severity and your inward diminishment, and of the winning look on the face while taking for oneself in the heart; if you remove these three, it is enough." Gongmeng did not understand and told this to Zengzi. Zengzi looked solemn and hesitated and said: "These words are great indeed! One who is outwardly severe must be diminished inwardly, and one who is winning in appearance and takes for himself in his heart must be used by others. Therefore the noble man's virtue is accomplished yet his appearance does not let others know it, his knowledge and learning are broad yet his words do not contend, his thoughts are subtle and penetrating yet his ability is not foolish."

曾子有疾，孟儀往問之。曾子曰：“鳥之將死，必有悲聲；君子集大辟，必有順辭。禮有三儀，知之乎？”對曰：“不識也。”曾子曰：“坐，吾語汝。君子修禮以立志，則貪慾之心不來；君子思禮以修身，則怠惰慢易之節不至；君子修禮以仁義，則忿爭暴亂之辭遠。若夫置樽俎、列籩豆，此有司之事也，君子雖勿能可也。”

When Zengzi was ill, Meng Yi went to visit him. Zengzi said: "When a bird is about to die, it must have a sad cry; when a noble man faces the great execution, he must have gentle words. Ritual has three forms; do you know them?" He answered: "I do not know them." Zengzi said: "Sit down, and I will tell you. When a noble man cultivates ritual to settle his aim, the greedy heart does not come; when a noble man thinks of ritual to cultivate himself, lazy and careless conduct does not arrive; when a noble man cultivates ritual for use in benevolence and righteousness, angry and violent speech keeps far away. As for setting out wine vessels and cutting boards and arranging bamboo and wooden dishes, that is the officials' business, and the noble man may do without it even if he cannot do it."

孔子曰可也簡。簡者，易野也，易野者，無禮文也。孔子見子桑伯子，子桑伯子不衣冠而處，弟子曰：“夫子何為見此人乎？”曰：“其質美而無文，吾欲說而文之。”孔子去，子桑伯子門人不說，曰：“何為見孔子乎？”曰：“其質美而文繁，吾欲說而去其文。”故曰，文質修者謂之君子，有質而無文謂之易野，子桑伯子易野，欲同人道於牛馬，故仲弓曰太簡。上無明天子，下無賢方伯，天下為無道，臣弒其君，子弒其父，力能討之，討之可也。當孔子之時，上無明天子也，故言雍也可使南面，南面者天子也，雍之所以得稱南面者，問子桑伯子於孔子，孔子曰：“可也簡。”仲弓曰：“居敬而行簡以道民，不亦可乎？居簡而行簡，無乃太簡乎？”子曰：“雍之言然！”仲弓通於化術，孔子明於王道，而無以加仲弓之言。

Confucius said "He is acceptable, he is simple." Simple means plain and unrefined, and plain and unrefined means without ritual form. Confucius went to see Zisang Bozi, who was sitting without clothes or cap. A disciple said: "Master, why do you see this man?" He said: "His substance is fine but he has no form, and I wanted to persuade him to add form." After Confucius left, Zisang Bozi's followers were displeased and said: "Why did he see Confucius?" He said: "His substance is fine but his form is elaborate, and I wanted to persuade him to remove his form." So it is said, one who cultivates both form and substance is called a noble man; one with substance but no form is called plain and unrefined. Zisang Bozi was plain and unrefined and wanted to make the Way of humans the same as that of oxen and horses, so Zhonggong said it was too simple. When there is no enlightened Son of Heaven above and no worthy regional governor below, and the world is without the Way, ministers kill their rulers and sons kill their fathers, if one's strength can punish them, one may punish them. At the time of Confucius there was no enlightened Son of Heaven above, so it was said that Yong could be made to face south, and facing south is the Son of Heaven. The reason Yong could be spoken of as facing south is that he asked Confucius about Zisang Bozi, and Confucius said: "He is acceptable, he is simple." Zhonggong said: "To dwell in reverence and act with simplicity in guiding the people, is that not acceptable? To dwell in simplicity and act with simplicity, would that not be too simple?" Confucius said: "Yong's words are right!" Zhonggong understood the art of instruction and Confucius understood the Way of kingship, and nothing could be added to Zhonggong's words.

孔子至齊郭門之外，遇一嬰兒挈一壺，相與俱行，其視精，其心正，其行端，孔子謂御曰：“趣驅之，趣驅之。”韶樂方作，孔子至彼，聞韶三月不知肉味。故樂非獨以自樂也，又以樂人；非獨以自正也，又以正人矣哉！於此樂者，不圖為樂至於此。黃帝詔伶倫作為音律，伶倫自大夏之西，乃之崑崙之陰，取竹於嶰谷，以生竅厚薄均者，斷兩節間，其長九寸而吹之，以為黃鐘之宮，日含少次，制十二管，以崑崙之下，聽鳳之鳴，以別十二律，其雄鳴為六，雌鳴亦六，以比黃鐘之宮，適合黃鐘之宮，皆可生之，而律之本也。故曰黃鐘微而均，鮮全而不傷，其為宮獨尊，象大聖之德，可以明至賢之功，故奉而薦之於宗廟，以歌迎功德，世世不忘。是故黃鐘生林鐘，林鐘生大呂，大呂生夷則，夷則生太簇，太簇生南呂，南呂生夾鍾，夾鍾生無射，無射生姑洗，姑洗生應鐘，應鐘生蕤賓。三分所生，益之以一分以上生；三分所生，去其一分以下生。黃鐘、大呂、太簇、夾鍾、姑洗、仲呂、蕤賓為上，林鐘、夷則、南呂、無射、應鐘為下。大聖至治之世，天地之氣，合以生風，日至則日行其風以生十二律，故仲冬短至則生黃鐘，季冬生大呂，孟春生太簇，仲春生夾鍾，季春生姑洗，孟夏生仲呂，仲夏生蕤賓，季夏生林鐘，孟秋生夷則，仲秋生南呂，季秋生無射，孟冬生應鐘。天地之風氣正，十二律至也。

Confucius went outside the outer gate of Qi and met an infant carrying a jug, and walked along with him. The child's gaze was sincere, his heart upright, and his walk correct. Confucius said to his driver: "Drive quickly, drive quickly." The Shao music was being played, and when Confucius reached there, he listened to the Shao for three months and did not know the taste of meat. So music is used not only for one's own pleasure but also to make others happy; not only to set oneself right but also to set others right! One who delights in this did not expect that making music would reach this point. The Yellow Emperor ordered Ling Lun to make the pitch pipes; Ling Lun went from west of Daxia to north of Kunlun, took bamboo in the Xie Valley, selected one with even hollow and even thickness, cut a length between two joints, nine inches long, to blow, and made it the gong note of Huangzhong, called Han Shao. Then he made twelve pipes in order, listened to the cries of the phoenix below Kunlun, in order to distinguish the twelve pitches; the male's cries were six and the female's cries were also six, and compared with the gong note of Huangzhong, they exactly fit the gong note of Huangzhong, and all could be generated from it, so it is the root of the pitches. So it is said that Huangzhong is subtle and even, fresh and complete without harm, and as the gong note it alone is honored, symbolizes the virtue of the great sage, and can make clear the merit of the utmost worthy, so it is held up and offered in the ancestral temple, used in songs to welcome merit and virtue, and is not forgotten through the ages. So Huangzhong produces Linzhong, Linzhong produces Dalu, Dalu produces Yize, Yize produces Taicu, Taicu produces Nanlu, Nanlu produces Jiazhong, Jiazhong produces Wuyi, Wuyi produces Guxi, Guxi produces Yingzhong, and Yingzhong produces Ruibin. Dividing what is produced into three parts and adding one part is upward production; dividing what is produced into three parts and removing one part is downward production. Huangzhong, Dalu, Taicu, Jiazhong, Guxi, Zhonglu and Ruibin are the upper ones; Linzhong, Yize, Nanlu, Wuyi and Yingzhong are the lower ones. In the age of the greatest sage and utmost order, the qi of Heaven and Earth unite to produce wind, and when the sun arrives, the sun moves that wind to produce the twelve pitches; so in the midwinter solstice Huangzhong is produced, in late winter Dalu, in early spring Taicu, in mid-spring Jiazhong, in late spring Guxi, in early summer Zhonglu, in midsummer Ruibin, in late summer Linzhong, in early autumn Yize, in mid-autumn Nanlu, in late autumn Wuyi, and in early winter Yingzhong. When the wind-qi of Heaven and Earth is correct, the twelve pitches arrive.

聖人作為■鼓控揭壎箎，比六者德音之音，然後鐘磬竽瑟以和之，然後干鏚旄狄以舞之；此所以祭先王之廟也，此所以獻酢酳之酬也，所以官序貴賤各得其宜也，此可以示後世有尊卑長幼之序也。

The sages made the hand-drum, the large drum, the zhu and yu instruments, the clay ocarina and the bamboo flute (the base text has a damaged character before 'drum'; going by the common phrase 'hand-drum, drum, zhu and yu', it should be the hand-drum). These six are matched as the sounds of virtuous music; then the bells, chime stones, reed organs and zithers answer them, and then shields, axes, yak tails and pheasant feathers dance to them. These are used to sacrifice in the temples of the former kings, to offer and return cups in the wine rites, and to let the order of officials and the noble and lowly each fit their place; they can show later generations the order of the honored and humble, old and young.

鐘聲鏗鏗以立號，號以立橫，橫以立武，君子聽鐘聲則思武臣。石聲磬磬以立辯，辯以致死，君子聽磬聲則思死封疆之臣。絲聲哀哀以立廉，廉以立志，君子聽琴瑟之聲，則思志義之臣。竹聲濫濫以立會，會以聚眾，君子聽竽笙簫管之聲，則思畜聚之臣。鼓鞞之聲歡歡以立動，動以進眾，君子聽鼓鞞之聲，則思將帥之臣。君子之聽音，非聽其鏗鏘而已，彼亦有所合之也。

The sound of bells is ringing and is used to establish commands, commands to establish fullness, and fullness to establish martial spirit; when the gentleman hears the sound of bells he thinks of his martial ministers. The sound of stone chimes is clear and is used to establish discernment, and discernment to give one's life; when the gentleman hears the sound of chime stones he thinks of ministers who died at the border. The sound of strings is sad and is used to establish integrity, and integrity to establish will; when the gentleman hears the sound of zithers he thinks of ministers of will and righteousness. The sound of bamboo is broad and is used to establish assembly, and assembly to gather the multitude; when the gentleman hears the sound of reed organs, mouth organs, flutes and pipes he thinks of ministers who collect and store. The sound of drums is lively and is used to establish stirring, and stirring to advance the multitude; when the gentleman hears the sound of drums he thinks of ministers who are generals and commanders. When the gentleman listens to music, he does not merely listen to the ringing; there is also something that corresponds in it.

樂者，聖人之所樂也，而可以善民心，其感人深，其移風易俗，故先王著其教焉。夫民有血氣心知之性，而無哀樂喜怒之常，應感起物而動，然後心術形焉。是故感激憔悴之音作，而民思憂；嘽奔慢易繁文簡節之音作，而民康樂；粗屬猛奮廣賁之音作，而民剛毅；廉直勁正莊誠之音作，而民肅敬；寬裕肉好順成和動之音作，而民慈愛。流僻邪散狄成滌濫之音作，而民淫亂。是故先王本之情性，稽之度數，制之禮義；含生氣之和，道五常之行，使陽而不散，陰而不密，剛氣不怒，柔氣不懾；四暢交於中，而發作於外，皆安其位，不相奪也。然後立之學等，廣其節奏，省其文彩；以繩德厚，律小大之稱，比終始之序，以象事行，使親疏貴賤，長幼男女之理，皆形見於樂，故曰樂觀其深矣。土弊則草木不長，水煩則魚鱉不大，氣衰則生物不遂，世亂則禮慝而樂淫；是故其聲哀而不莊，樂而不安，慢易以犯節，流漫以忘本，廣則容奸，狹則思欲；感滌盪之氣，滅平和之德，是以君子賤之也。凡奸聲感人而逆氣應之，逆氣成象而淫樂興焉；正聲感人而順氣應之，順氣成象而和樂興焉。唱和有應，回邪曲直，各歸其分，而萬物之理，以類相動也。是故君子反情以和其志，比類以成其行，奸聲亂色，不習於聽，淫樂慝禮，不接心術，惰慢邪辟之氣，不設於身體；使耳目鼻口心智百體，皆由順正以行其義，然後發以聲音，文以琴瑟，動以干鏚，飾以羽旄，從以簫管；奮至德之光，動四氣之和，以著萬物之理。是故清明象天，廣大象地，終始象四時，周旋象風雨；五色成文而不亂，八風從律而不奸，百度得數而有常。小大相成，終始相生，唱和清濁，代相為經，故樂行而倫清，耳目聰明，血氣和平，移風易俗，天下皆寧，故曰樂者樂也。君子樂得其道，小人樂得其欲，以道制欲，則樂而不亂；

Music is what the sages delight in. It can make the people's hearts good, moves people deeply, and shifts habits and changes customs, so the former kings recorded its teaching. People have the nature of blood and breath and the mind's knowing, but have no constant rule of sorrow, joy, pleasure and anger; they move in response to outer things, and only then do the arts of the mind take form. So when sounds that are stirred and haggard arise, the people think and worry; when sounds that are broad, slow and easy, rich in pattern and simple in rhythm arise, the people are at ease and happy; when sounds that are rough, fierce, vigorous, broad and passionate arise, the people are firm and tough; when sounds that are upright, strong and correct, grave and sincere arise, the people are solemn and reverent; when sounds that are generous, rich, smooth and gently moving arise, the people are loving and kind. When sounds that are flowing, perverse, wicked, scattered, hurried and overflowing arise, the people are lewd and disorderly. So the former kings took feelings and nature as the root, examined measures and numbers, and regulated them by ritual and righteousness; they contained the harmony of the breath of life, guided the conduct of the five constant virtues, and made it so that yang does not scatter, yin does not close up tightly, the firm breath does not become angry and the soft breath does not become timid; the four being fully open and meeting within, and produced outwardly, all rest in their places and do not encroach on each other. Then they set up the grades of study, broadened the rhythm, and examined the patterns; used to measure the thickness of virtue, they fixed the names of small and large, ordered the sequence of beginning and end, to represent the conduct of affairs, so that the principles of near and distant, noble and humble, old and young, man and woman all appeared in music; therefore it is said that observing music is very deep. When the soil is exhausted, grass and trees do not grow; when water is troubled, fish and turtles do not grow large; when qi declines, living things cannot grow smoothly; when the age is disordered, ritual is wicked and music lewd. So its sound is sad and not grave, joyful and not steady, lazy and easy and transgressing the rhythm, scattering and spreading out to forget the root; if broad, it admits wickedness, if narrow, it broods on desire; it stirs up the dissolute breath and destroys the harmonious virtue, so the gentleman thinks little of it. Whenever a wicked sound moves people, a rebellious breath responds; when the rebellious breath takes form, lewd music arises. When a proper sound moves people, a compliant breath responds; when the compliant breath takes form, harmonious music arises. Where leading and answering have their echo, the crooked and the straight each go to their proper share, and the principles of the myriad things move each other according to kind. So the gentleman returns to his feelings to harmonize his will, and matches kinds to complete his conduct; wicked sounds and disordered colors are not absorbed in his hearing, lewd music and wicked ritual do not touch his mind, and lazy, slack and perverse breath is not placed in his body. He makes ears, eyes, nose, mouth, mind and knowledge and the hundred parts of the body all follow what is compliant and correct, in order to practice righteousness. Then he gives it voice, adorns it with zithers, stirs it with shields and axes, decorates it with feathers and yak tails, and follows it with flutes and pipes; he rouses the light of supreme virtue and stirs the harmony of the four breaths, in order to make clear the principles of the myriad things. So clarity is like Heaven, breadth like Earth, beginning and end like the four seasons, and turning about like wind and rain. The five colors form patterns without disorder, the eight winds follow the pitch-pipes without deviation, and the hundred kinds of measure obtain their number and have constancy. Small and large complete each other, beginning and end give birth to each other, leading and answering, clear and turbid, in turn make each other constant. So when music is practiced, human order is clear, ears and eyes are keen, blood and breath are balanced, customs are shifted and habits changed, and all under Heaven are at peace. So it is said that music is joy. The gentleman rejoices in obtaining the Way, and the petty man rejoices in obtaining his desires. If one governs desire with the Way, one is joyful and not disordered;

以欲忘道，則惑而不樂，是故君子反情以和其意，廣樂以成其教，故樂行而民向方，可以觀德矣。德者性之端也，樂者德之華也，金石絲竹，樂之器也。詩言其志，歌詠其聲，舞動其容，三者本於心，然後樂器從之；是故情深而文明，氣盛而化神，和順積中而英華髮外，惟樂不可以為偽。樂者，心之動也，聲者，樂之象也，文采節奏，聲之飾也。君子之動本，樂其象也，後治其飾，是故先鼓以警戒，三步以見方，再始以著往，復亂以飭歸；奮疾而不拔，極幽而不隱，獨樂其志，不厭其道，備舉其道，不私其欲。是故情見而義立，樂終而德尊，君子以好善，小人以飭過，故曰生民之道，樂為大焉。

if one forgets the Way because of desire, one is confused and not joyful. So the gentleman returns to his feelings to harmonize his intention, and broadens music to complete his teaching; so when music is practiced, the people turn to the right way, and virtue can be observed. Virtue is the beginning of nature; music is the flower of virtue; metal, stone, strings and bamboo are the instruments of music. Poetry gives voice to the will; song chants its sound; dance moves its bearing. These three are rooted in the heart, and then the instruments follow; so when feeling is deep the form is clear, when breath is full transformation reaches the divine, and when harmony and gentleness are accumulated within, the blossoming glory shows outside; only music cannot be faked. Music is the movement of the heart; sound is the image of music; pattern and rhythm are the adornment of sound. The gentleman stirs the root, rejoices in the image, and then orders the adornment. So he first strikes the drum to warn, in three steps shows the direction, begins again to show the going, and ends the disorder to put the return in order; stirred up and swift but not hasty, reaching the extreme of depth but not obscure; he rejoices alone in his will and does not tire of his Way; he carries out the Way completely and does not make his desire private. So feeling shows and righteousness is established, music ends and virtue is honored; the gentleman thereby loves the good, and the petty man thereby corrects his faults. So it is said that in the way of nourishing the people, music is the greatest.

樂之可密者，琴最宜焉，君子以其可修德，故近之。凡音之起，由人心生也；人心之動，物使之然也；感於物而後動，故形於聲；聲相應故生變，變成方故謂之音。比音而樂之，及干鏚羽旄謂之樂；樂者音之所由生也，其本在人心之感於物。是故其哀心感者，其聲■以殺；其樂心感者，其聲嘽以緩；其喜心感者，其聲發以散；其怒心感者，其聲壯以厲；其敬心感者，其聲直以廉；其愛心感者，其聲和以調。人之善惡非牲也，感於物而後動，是故先王慎所以感之，故禮以定其意，樂以和其性，政以一其行，刑以防其奸；禮樂刑政，其極一也，所以同民心而立治道也。

Among instruments of music, the one that can be most intimate is the zither; the gentleman, because it can cultivate virtue, keeps it close. Every sound that arises is born from the human heart; the heart's movement is made so by things; moved by things and then stirred, it takes form in sound; sounds answering one another give rise to change, and when change forms a pattern it is called tone. Arranging tones and performing them, adding shields, axes, feathers and yak tails, is called music. Music is what tones are born from, and its root lies in the human heart being moved by things. So when a sorrowful heart is moved, its sound is hurried and diminishing (the base text has a damaged character here; going by the common phrase 'hurried and diminishing', it should be 'hurried'); when a joyful heart is moved, its sound is broad and slow; when a pleased heart is moved, its sound is raised and scattered; when an angry heart is moved, its sound is strong and severe; when a reverent heart is moved, its sound is straight and pure; when a loving heart is moved, its sound is gentle and tuned. People's good and bad are not their nature; they are moved by things and then stirred. So the former kings were careful about what moves people, and used ritual to settle their intention, music to harmonize their nature, government to unify their conduct, and punishment to prevent wickedness; ritual, music, punishment and government are in their utmost one, used to unite the people's hearts and establish the way of order.

凡音，生人心者也，情動於中而形於聲，聲成文謂之音。是故治世之音安以樂，其政和；亂世之音怨以怒，其政乖；亡國之音哀以思，其民困。聲音之道，與政通矣。宮為君，商為臣，角為民，徵為事，羽為物；五音亂則無法，無法之音：宮亂則荒，其君驕；商亂則陂，其官壞；角亂則憂，其民怨；徵亂則哀，其事勤；羽亂則危，其財匱；五者皆亂，代相凌謂之慢，如此則國之滅亡無日矣。鄭、衛之音，亂世之音也，比於慢矣；桑間、濮上之音，亡國之音也，其政散，其民流，誣上行私而不可止也。

All tones are born from the human heart. Feeling stirs within and takes form in sound; when sounds form a pattern, it is called tone. So the tones of a well-ordered age are calm and joyful, and its government is harmonious; the tones of a disordered age are resentful and angry, and its government is perverse; the tones of a ruined state are sad and brooding, and its people are distressed. The principle of sound is connected with government. Gong is the ruler, shang the ministers, jue the people, zhi affairs, and yu things; when the five tones are disordered, there is no law. Tones with no law: when gong is disordered, it is wild and the ruler arrogant; when shang is disordered, it is crooked and the officials corrupt; when jue is disordered, it is anxious and the people resentful; when zhi is disordered, it is sad and affairs laborious; when yu is disordered, it is perilous and wealth scarce; when all five are disordered and in turn encroach on each other, it is called neglect, and then the state's ruin is a matter of days. The tones of Zheng and Wei are the tones of a disordered age, close to neglect; the tones of Sangjian and Pushang are the tones of a ruined state, whose government is scattered and disordered, whose people flee, and where deceit prevails above and private conduct cannot be stopped.

凡人之有患禍者，生於淫泆暴慢，淫泆暴慢之本，生於飲酒；故古者慎其飲酒之禮，使耳聽雅音，目視正儀，足行正容，心論正道。故終日飲酒而無過失，近者數日，遠者數月，皆人有德焉以益善，詩云：“既醉以酒，既飽以德。”此之謂也。

All human trouble and disaster arise from licentiousness, violence and arrogance; the root of licentiousness, violence and arrogance arises from drinking wine. So the ancient rites of caution in drinking made the ears hear upright tones, the eyes see correct ceremony, the feet walk with correct bearing, and the mind discuss the correct Way. So one could drink all day without fault, near by days and far by months, and people all had virtue and so grew better. The Book of Poetry says: "Already drunk with wine, already full with virtue." This is what is meant.

凡從外入者，莫深於聲音，變人最極，故聖人因而成之以德曰樂，樂者德之風，詩曰：“威儀抑抑，德音秩秩。”謂禮樂也。故君子以禮正外，以樂正內；內須臾離樂，則邪氣生矣，外須臾離禮，則慢行起矣；故古者天子諸侯聽鐘聲，未嘗離於庭，卿大夫聽琴瑟，未嘗離於前；所以養正心而滅淫氣也。樂之動於內，使人易道而好良；樂之動於外，使人溫恭而文雅；雅頌之聲動人，而正氣應之；和成容好之聲動人，而和氣應之；粗厲猛賁之聲動人，而怒氣應之；鄭衛之聲動人，而淫氣應之。是以君子慎其所以動人也。

Of all that enters from outside, nothing goes deeper than sound, and nothing changes people to a greater extreme; so the sages used virtue to complete it, and called it music. Music is the wind of virtue. The Book of Poetry says: "Dignified is the bearing, orderly the virtuous sound." This speaks of ritual and music. So the gentleman uses ritual to set the outside right and music to set the inside right; if inside he leaves music for even a moment, wicked qi is born; if outside he leaves ritual for even a moment, lax conduct arises. So in ancient times the Son of Heaven and the feudal lords, hearing the sound of bells, never left the courtyard, and ministers and officials hearing the zithers never left their presence; this was used to nourish the correct mind and extinguish lewd qi. When music moves within, it makes people go easily toward the Way and love goodness; when music moves outside, it makes people gentle, respectful and refined. When the sounds of the Ya and Song odes move people, correct qi responds; when harmonious and fair-looking sounds move people, harmonious qi responds; when rough and fierce sounds move people, angry qi responds; when the sounds of Zheng and Wei move people, lewd qi responds. So the gentleman is careful about what moves people.

子路鼓瑟有北鄙之聲，孔子聞之曰：“信矣，由之不才也！”冉有侍，孔子曰：“求來，爾奚不謂由夫先王之制音也？奏中聲，為中節；流入於南，不歸於北。南者生育之鄉，北者殺伐之域；故君子執中以為本，務生以為基，故其音溫和而居中，以象生育之氣也。憂哀悲痛之感不加乎心，暴厲淫荒之動不在乎體，夫然者，乃治存之風，安樂之為也。彼小人則不然，執末以論本，務剛以為基，故其音湫厲而微末，以象殺伐之氣。和節中正之感不加乎心，溫儼恭莊之動不存乎體，夫殺者乃亂亡之風，奔北之為也。昔舜造南風之聲，其興也勃焉，至今王公述無不釋；紂為北鄙之聲，其廢也忽焉，至今王公以為笑。彼舜以匹夫，積正合仁，履中行善，而卒以興，紂以天子，好慢淫荒，剛厲暴賊，而卒以滅。今由也匹夫之徒，布衣之醜也，既無意乎先王之制，而又有亡國之聲，豈能保七尺之身哉？”冉有以告子路，子路曰：“由之罪也！小人不能，耳陷而入於斯。宜矣，夫子之言也！”遂自悔，不食七日而骨立焉，孔子曰：“由之改過矣。”

Zilu played the zither with a sound of the northern borderlands. Confucius heard it and said: "Truly, You has no talent!" Ran You stood in attendance, and Confucius said: "Qiu, come here; why did you not tell You that the former kings set up tones? They played sounds of central harmony as the measure of central harmony; flowing to the south, not turning to the north. The south is the land of birth and nurture, and the north is the realm of killing and attack; so the gentleman holds to the center as his root and takes living as his base, and so his tones are gentle and central, to represent the breath of birth and nurture. Sorrowful and grieving feelings are not placed in his heart, violent, lewd and wild movements are not in his body; thus it is the custom of preserving order and the conduct of peace and joy. The petty man is not like this; he holds to the tip and talks of the root, takes firmness as his base, so his tones are sorrowful, harsh and trifling, representing the breath of killing and attack. Feelings of harmony and measured correctness are not placed in his heart, and gentle, grave, respectful and solemn movements are not found in his body. That killing is the custom of chaos and ruin and the conduct of defeat and flight. Formerly Shun made the sound of the Southern Wind, and his rise was vigorous; to this day kings and dukes who speak of it find nothing not pleasing. Zhou made the sound of the northern borderlands, and his destruction was sudden; to this day kings and dukes take it as a joke. Shun, as a commoner, accumulated uprightness and joined benevolence, walked the middle way and practiced good, and finally rose; Zhou, as a Son of Heaven, liked laxity and wildness, was harsh, fierce and cruel, and finally perished. Now You is of the commoner kind, the same class as plain-clothed men, and neither has his mind on the institutions of the former kings, yet has the sound of a ruined state; how could he keep his seven-foot body?" Ran You told this to Zilu. Zilu said: "It is my fault! A petty man cannot, and my ears have sunk this far. How right the Master's words are!" Then he repented on his own, did not eat for seven days until his bones stuck out, and Confucius said: "You has corrected his fault."

孔子卦得賁，喟然仰而嘆息，意不平。子張進，舉手而問曰：“師聞賁者吉卦，而嘆之乎？”孔子曰：“賁非正色也，是以嘆之。吾思夫質素，白當正白，黑當正黑。夫質又何也？吾亦聞之，丹漆不文，白玉不雕，寶珠不飾，何也？質有餘者，不受飾也。”

Confucius divined and got the hexagram Bi (Adornment); he sighed deeply with his head raised and his heart was uneasy. Zizhang stepped forward, raised his hands and asked: "I have heard, Master, that Bi is an auspicious hexagram; why do you sigh over it?" Confucius said: "Bi is not the proper color, so I sigh. I think of plainness and simplicity: white should be truly white and black truly black. And what then is substance? I have also heard that vermilion lacquer needs no adornment, white jade needs no carving, and precious pearls need no decoration. Why? What has an excess of substance does not accept adornment."

信鬼神者失謀，信日者失時，何以知其然？夫賢聖周知，能不時日而事利；敬法令，貴功勞，不卜筮而身吉；謹仁義，順道理，不禱祠而福。故卜數擇日，潔齋戒，肥犧牲，飾圭璧，精祠祀，而終不能除悖逆之禍，以神明有知而事之，乃欲背道妄行而以祠祀求福，神明必違之矣。天子祭天地、五嶽、四瀆，諸侯祭社稷，大夫祭五祀，士祭門戶，庶人祭其先祖。聖王承天心，制禮分也。凡古之卜日者，將以輔道稽疑，示有所先而不敢自專也；非欲以顛倒之惡而幸安之全。孔子曰：“非其鬼而祭之，諂也。”是以泰山終不享李氏之旅，易稱東鄰殺牛，不如西鄰之禴祭，蓋重禮不貴牲也，敬實而不貴華。誠有其德而推之，則安往而不可。是以聖人見人之文，必考其質。

Those who believe in ghosts and spirits lose their plans; those who believe in day-diviners lose their opportunity. How is this known? The worthy and the sage know all around and can have affairs go smoothly without choosing days; they respect laws and decrees and value achievement, and are fortunate without divining; they carefully keep benevolence and righteousness and follow principle, and have blessing without prayer or sacrifice. So divining by numbers and choosing days, cleansing and fasting, fattening the sacrificial animals, decorating the jade tablets and discs, and sincerely sacrificing can never remove the disaster of rebellion; if one thinks the spirits have knowledge and serves them, yet wants to go against the Way and act wildly and seek blessings by sacrifice, the spirits will certainly turn against him. The Son of Heaven sacrifices to Heaven and Earth, the five sacred mountains and the four great rivers; feudal lords sacrifice to the altars of soil and grain; senior officials sacrifice to the five household spirits; scholar-officials sacrifice to the gate and door; and commoners sacrifice to their own ancestors. The sage kings received the mind of Heaven and set up the distinctions of ritual. In ancient times those who divined days did so to assist the right way and examine doubts, showing that there was something prior and that they did not dare decide on their own; it was not to seek by upside-down evil the safety of a lucky preservation. Confucius said: "To sacrifice to a ghost that is not one's to sacrifice to is flattery." So Mount Tai in the end did not enjoy the Ji family's sacrifice, and the Book of Changes says that the eastern neighbor killing an ox is not as good as the western neighbor's spring sacrifice, valuing ritual over the animal and reverence for substance over show. If one truly has that virtue and extends it, then where could it not work? So the sage, seeing a person's pattern, must examine his substance.

歷山之田者善侵畔，而舜耕焉；雷澤之漁者善爭陂，而舜漁焉；東夷之陶器窳，而舜陶焉。故耕漁與陶非舜之事，而舜為之，以救敗也。民之性皆不勝其欲，去其實而歸之華，是以苦窳之器，爭鬥之患起，爭鬥之患起，則所以偷也。所以然者何也？由離誠就詐，棄樸而取偽也，追逐其末而無所休止。聖人抑其文而抗其質，則天下反矣，詩云：“尸鳩在桑，其子七兮；淑人君子，其儀一兮。”傳曰：“尸鳩之所以養七子者，一心也；君子所以理萬物者，一儀也。以一儀理物，天心也；五者不離，合而為一，謂之天心。在我能因自深結其意於一，故一心可以事百君，百心不可以事一君，是故誠不遠也。夫誠者一也，一者質也；君子雖有外文，必不離內質矣。”

Those who plowed at Mount Li were good at encroaching on field boundaries, and Shun plowed there; those who fished at Leize were good at fighting over ponds, and Shun fished there; the pottery of the eastern barbarians was crude, and Shun made pottery there. So plowing, fishing and pottery were not Shun's duties; Shun did them in order to rescue what was spoiled. The people's nature cannot all overcome desire; they abandon substance and turn to show, so crude vessels and the troubles of strife arise; when the troubles of strife arise, that is why people turn to carelessness. Why is this so? Because they leave sincerity for deceit, discard simplicity and take falsehood, chasing the tips without rest. The sage suppresses pattern and lifts up substance, and the world returns. The Book of Poetry says: "The cuckoo is on the mulberry tree, and its young are seven; the good man, the gentleman, his demeanor is one." The commentary says: "The cuckoo can nurture seven young because it has one mind; the gentleman can govern the myriad things because he has one demeanor. To govern things with one demeanor is the mind of Heaven; when the five are not scattered but joined as one, it is called the mind of Heaven. In me, one can thereby deeply tie the intention to the one, so one mind can serve a hundred rulers, but a hundred minds cannot serve one ruler; so sincerity is not far. Sincerity is the one, and the one is substance; though the gentleman has outer pattern, he must not leave the inner substance."

衛有五丈夫，俱負缶而入井灌韭，終日一區。鄧析過，下車為教之，曰：“為機，重其後，輕其前，命曰橋。終日灌韭，百區不倦。”五丈夫曰：“吾師言曰：有機知之巧，必有機知之敗；我非不知也，不欲為也。子其往矣，我一心溉之，不知改已！”鄧析去，行數十里，顏色不悅懌，自病。弟子曰：“是何人也？而恨我君，請為君殺之。”鄧析曰：“釋之，是所謂真人者也。可令守國。”

In Wei there were five men, each carrying a clay jar down into a well to water leeks, watering one plot in a whole day. Deng Xi passed by, got down from his carriage and taught them: "Make a device, heavy behind and light in front, called a sweep. You can water leeks all day and a hundred plots without tiring." The five men said: "Our teacher said: Where there is cleverness of devices, there must be the ruin of devices; it is not that we do not know, but that we do not wish to do it. Go on your way; we water with one mind and do not know how to change!" Deng Xi left, and after walking several dozen li his face was displeased and he was unhappy within himself. His disciples said: "What kind of people are these, that they make our teacher resent them? Please let us kill them for you." Deng Xi said: "Stop; these are what are called true men. They could be left to guard a state."

禽滑釐問於墨子曰：“錦繡絺紵，將安用之？”墨子曰：“惡，是非吾用務也。古有無文者得之矣，夏禹是也。卑小宮室，損薄飲食，土階三等，衣裳細布；當此之時，黻無所用，而務在於完堅。殷之盤庚，大其先王之室，而改遷於殷，茅茨不剪，采椽不斲，以變天下之視；當此之時，文采之帛，將安所施？夫品庶非有心也，以人主為心，苟上不為，下惡用之？二王者以化身先於天下，故化隆於其時，成名於今世也。且夫錦繡絺紵，亂君之所造也，其本皆興於齊，景公喜奢而忘儉，幸有晏子以儉鐫之，然猶幾不能勝。夫奢安可窮哉？紂為鹿臺糟丘，酒池肉林，宮牆文畫，雕琢刻鏤，錦繡被堂，金玉珍瑋，婦女優倡，鐘鼓管絃，流漫不禁，而天下愈竭，故卒身死國亡，為天下戮，非惟錦繡絺紵之用耶？今當凶年，有欲予子隨侯之珠者，不得賣也，珍寶而以為飾；又欲予子一鍾粟者，得珠者不得粟，得粟者不得珠，子將何擇？”禽滑釐曰：“吾取粟耳，可以救窮。”墨子曰：“誠然，則惡在事夫奢也？長無用，好末淫，非聖人所急也。故食必常飽，然後求美；衣必常暖，然後求麗；居必常安，然後求樂。為可長，行可久，先質而後文，此聖人之務。”禽滑釐曰：“善。”

Qin Guli asked Mozi: "Brocade, embroidery, fine kudzu cloth and ramie: where will they be used?" Mozi said: "Alas, this is not what I put my strength into. In ancient times, one who gained something without ornament was Yu of Xia. His palace was low and small, his food and drink reduced and plain, his earth steps three tiers, and his robes of coarse cloth; at that time embroidered patterns had no use, and the aim was soundness and solidity. Pan Geng of Yin enlarged the dwellings of the former kings and moved the capital to Yin; the thatched roofs were not trimmed and the oak rafters were not shaved, in order to change the world's view; at that time, where were patterned silks to be used? The people do not each have a mind of their own but take the ruler as their mind; if those above do not do it, what use would those below have for it? The two kings used their own personal teaching as the lead for the world, so their teaching flourished in their time and their fame was established to this day. Moreover brocade, embroidery, fine kudzu cloth and ramie were made by disordered rulers; the root of them all arose from Qi. Duke Jing of Qi liked extravagance and forgot thrift, and fortunately had Master Yan to correct him by thrift, yet he almost could not prevail. How could extravagance ever come to an end? Zhou made the Deer Terrace and the mound of dregs, a pool of wine and a forest of meat, the palace walls painted with patterns, carved and engraved, brocade spread over the halls, gold, jade and rarities, women and entertainers, bells, drums, pipes and strings, indulging without prohibition, yet the world grew ever more parched, and so in the end he died and his state perished and he was slain by the world; was this not the use of brocade, embroidery, fine kudzu cloth and ramie? Now in a bad year, if someone wished to give you the Marquis of Sui's pearl but you could not take it to sell, and it could serve only as a decoration; and if he also wished to give you a zhong of grain, then one who gets the pearl cannot get grain and one who gets grain cannot get the pearl; which would you choose?" Qin Guli said: "I would take the grain, which can rescue the poor." Mozi said: "Truly so; then why engage in extravagance? To promote the useless and love the lewd cleverness of the tips is not what the sages urgently need. So one's food must always be enough before one seeks fineness; one's clothing must always be warm before one seeks beauty; one's dwelling must always be safe before one seeks joy. To do what can last, to practice what can endure, with substance first and pattern after: this is the sage's essential task." Qin Guli said: "Good."

秦始皇既兼天下，大侈靡，即位三十五年猶不息，治大馳道，從九原抵雲陽，塹山堙谷直通之。厭先王宮室之小，乃於豐鎬之間，文武之處，營作朝宮，渭南山林苑中作前殿，阿房東西五百步，南北五十丈，上可坐萬人，下可建五丈旗，周為閣道；自殿直抵南山之嶺以為闕，為複道，自阿房渡渭水屬咸陽，以象天極，閣道絕漢，抵營室也。又興驪山之役，錮三泉之底，關中離宮三百所，關外四百所，皆有鐘盤帷帳，婦女倡優。立石闕東海上朐山界中，以為秦東門。於是有方士韓客侯生，齊客盧生，相與謀曰：“當今時不可以居，上樂以刑殺為威，天下畏罪；持祿莫敢盡忠，上不聞過而日驕，下懾伏以慢欺而取容，諫者不用而失道滋甚。吾黨久居，且為所害。”乃相與亡去。始皇聞之大怒，曰：“吾異日厚盧生，尊爵而事之，今乃誹謗我，吾聞諸生多為妖言以亂黔首。”乃使御史悉上諸生，諸生傳相告，犯法者四百六十餘人，皆坑之。盧生不得，而侯生後得，始皇聞之，召而見之，升阿東之臺，臨四通之街，將數而車裂之。始皇望見侯生，大怒曰：“老虜不良，誹謗而主，乃敢復見我！”侯生至，仰臺而言曰：“臣聞知死必勇，陛下肯聽臣一言乎？”始皇曰：“若欲何言？言之！”侯生曰：“臣聞禹立誹謗之木，欲以知過也。今陛下奢侈失本，淫泆趨末，宮室臺閣，連屬增累，珠玉重寶，積襲成山，錦繡文采，滿府有餘，婦女倡優，數鉅萬人，鐘鼓之樂，流漫無窮，酒食珍味，盤錯於前，衣服輕暖，輿馬文飾，所以自奉，麗靡爛熳，不可勝極。黔首匱竭，民力單盡，尚不自知，又急誹謗，嚴威克下，下喑上聾，臣等故去。臣等不惜臣之身，惜陛下國之亡耳。聞古之明王，食足以飽，衣足以暖，宮室足以處，輿馬足以行，故上不見棄於天，下不見棄於黔首。

After the First Emperor of Qin had annexed the whole world, he became greatly extravagant, and in the thirty-fifth year of his reign he still did not stop. He built broad imperial roads running straight from Jiuyuan to Yunyang, cutting through mountains and filling valleys. Finding the palaces of the former kings too small, he built the Court Palace between Feng and Hao on the old site of King Wen and King Wu, and built the front hall in the Shanglin park south of the Wei River. The Epang palace measured five hundred paces east to west and fifty zhang north to south; ten thousand people could sit on its upper level and a banner five zhang high could stand beneath. Covered walkways ran around it, and from the hall they led straight to the ridge of the Southern Mountain, where gate towers were made. He built double-level walkways crossing the Wei River from Epang to Xianyang, to symbolize the Celestial Pole, with the walkway cutting across the Milky Way to reach the constellation Yingshi. He also started work on Mount Li, pouring molten bronze to seal off the three springs below. In the Guanzhong region there were three hundred detached palaces and four hundred beyond the pass, all with bells, drums, curtains and tents, women, and entertainers. On the border of Mount Qu by the East Sea he set up stone gate towers as the eastern gate of Qin. Then two magicians, Master Hou, a guest from Han, and Master Lu, a guest from Qi, plotted together and said: "We cannot stay at this time. His Majesty loves to establish his awe by punishment and killing, and the whole world fears giving offense; those who draw stipend dare not give their loyalty, His Majesty cannot hear of his faults and grows prouder day by day, those below cower and use laxity and deceit to curry favor, remonstrators are not used, and the loss of the Way grows worse. If our group stays long, we will be harmed by him." They fled together. The First Emperor heard of it and was enraged, saying: "I treated Lu generously in the past and served him with honored rank, yet now he slanders me. I have heard that the scholars often spread wild talk to disturb the black-haired people." He sent imperial censors to have all the scholars reported, and the scholars denounced one another; more than four hundred and sixty had broken the law, and all were buried alive. Lu was not caught, but Master Hou was caught later. When the First Emperor heard of it, he summoned him, went up onto the terrace east of Epang overlooking the four crossing streets, and was about to enumerate his crimes and then have him torn apart by chariots. The First Emperor saw Master Hou and said in rage: "You old slave, no good, slandering your lord, and you dare come to see me again!" When Master Hou arrived, he looked up to the terrace and said: "I have heard that one who knows he is about to die is surely brave; will Your Majesty hear a word from me?" The First Emperor said: "What do you want to say? Speak!" Master Hou said: "I have heard that Yu set up the slander tree in order to know his faults. Now Your Majesty is extravagant and has lost the root, and indulges to the point of chasing the branch tips; palaces, terraces and pavilions link and pile up layer upon layer, pearls, jade and heavy treasures are heaped like mountains, brocade and embroidery fill the storehouses with surplus, women and entertainers number in the tens of thousands, the music of bells and drums is unrestrained without end, and wine, food, and rare delicacies are mixed together before you; your clothes are light and warm, your carriages and horses decorated, all to nourish yourself, splendid and lavish without limit. The black-haired people are depleted and dried up, the strength of the people is exhausted, yet you do not know it and are eager to stop slander, suppressing those below with severe awe, so that those below are mute and those above are deaf. This is why we left. We do not regret our own bodies; we regret the ruin of Your Majesty's state. I have heard that the enlightened kings of antiquity had food enough to be full, clothes enough to be warm, palaces enough to live in, and carriages and horses enough to travel, and so above they were not abandoned by Heaven, and below they were not abandoned by the black-haired people.

堯茅茨不剪，采椽不斲，土階三等，而樂終身者，俗以其文采之少，而質素之多也。丹朱傲虐好慢淫，不修理化，遂以不升。今陛下之淫，萬丹朱而十昆吾桀紂，臣恐陛下之十亡也，而曾不一存。”始皇默然久之，曰：“汝何不早言？”侯生曰：“陛下之意，方乘青雲飄搖於文章之觀，自賢自健，上侮五帝，下凌三王，棄素樸，就末技，陛下亡徵見久矣。臣等恐言之無益也，而自取死，故逃而不敢言。今臣必死，故為陛下陳之，雖不能使陛下不亡，欲使陛下自知也。”始皇曰：“吾可以變乎？”侯生曰：“形已成矣，陛下坐而待亡耳！若陛下欲更之，能若堯與禹乎？不然無冀也。陛下之佐又非也，臣恐變之不能存也。”始皇喟然而嘆，遂釋不誅。後三年始皇崩；二世即位，三年而秦亡。

(Master Hou continued:) "Yao's thatched roof was not trimmed, his oak rafters were not carved, and his earthen stairs had three steps, yet he was happy all his life, because there was little ornament and much plainness. Danzhu was arrogant and cruel, fond of laxity and licentiousness, and did not cultivate teaching, and in the end could not advance. Now Your Majesty's licentiousness is ten thousand times that of Danzhu and ten times that of Kunwu, Jie, and Zhou, and I fear Your Majesty has ten parts of ruin and not one part of survival." The First Emperor was silent for a long time and said: "Why did you not say this earlier?" Master Hou said: "Your Majesty's mind is riding the blue clouds and drifting amid the sights of ornament, considering yourself worthy and strong, insulting the Five Emperors above and encroaching upon the Three Kings below, abandoning simplicity and drawing near the skills of the branch tips; the signs of Your Majesty's ruin have shown themselves for a long time. We feared that speaking would do no good and only bring our own death, so we fled and did not dare speak. Now I will certainly die, so I explain this for Your Majesty; though I cannot keep Your Majesty from ruin, I wish Your Majesty to know it yourself." The First Emperor said: "Can I change?" Master Hou said: "The shape is already formed, and Your Majesty is merely sitting and waiting for ruin! If Your Majesty wished to change, could you become like Yao and Yu? Otherwise there is no hope. And Your Majesty's assistants are not right either; I fear that even a change could not preserve you." The First Emperor sighed and set him free without killing him. Three years later the First Emperor died; the Second Emperor took the throne, and in three years Qin was destroyed.

魏文侯問李克曰：“刑罰之源安生？”李克曰：“生於奸邪淫泆之行。凡奸邪之心，飢寒而起，淫泆者，久飢之詭也；雕文刻鏤，害農事者也；錦繡纂組，傷女工者也。農事害，則飢之本也；女工傷，則寒之源也。飢寒並至而能不為奸邪者，未之有也；男女飾美以相矜而能無淫泆者，未嘗有也。故上不禁技巧，則國貧民侈，國貧窮者為奸邪，而富足者為淫泆，則驅民而為邪也；民以為邪，因之法隨，誅之不赦其罪，則是為民設陷也。刑罰之起有原，人主不塞其本，而替其末，傷國之道乎？”文侯曰：“善。”以為法服也。

Marquis Wen of Wei asked Li Ke: "Where does the root of punishment come from?" Li Ke said: "It comes from treacherous and licentious conduct. All treacherous hearts rise from hunger and cold; licentiousness is the depravity after long hunger and distress. Carving patterns and engraving ornaments harm farm work; brocade, embroidery and woven cords harm women's work. When farm work is harmed, it is the root of hunger; when women's work is injured, it is the source of cold. When hunger and cold arrive together and yet people do not become treacherous, there has never been such a case; when men and women adorn their looks to show off to each other and yet there is no licentiousness, that too has never been. So if those above do not forbid cleverness in crafts, the state becomes poor and the people extravagant; when the state is poor, the poor do treachery and the well-off do licentiousness, which is driving the people to do evil. When the people have already done evil, laws and orders follow, and executing without pardoning their crimes is digging pitfalls for the people. Punishment has its root where it arises; if a ruler does not stop up the root but changes the tips, is it not a road that harms the state?" Marquis Wen said: "Good." He took it to heart as a rule.

秦穆公閒，問由余曰：“古者明王聖帝，得國失國當何以也？”由余曰：“臣聞之，當以儉得之，以奢失之。”穆公曰：“願聞奢儉之節。”由余曰：“臣聞堯有天下，飯於土簋，啜於土鈃，其地南至交趾，北至幽都，東西至日所出入，莫不賓服。堯釋天下，舜受之，作為食器，斬木而裁之，銷銅鐵，修其刃，猶漆黑之以為器。諸侯侈國之不服者十有三。舜釋天下而禹受之，作為祭器，漆其外而朱畫其內，繒帛為茵褥，觴勺有彩，為飾彌侈，而國之不服者三十有二。夏后氏以沒，殷周受之，作為大器，而建九傲，食器雕琢，觴勺刻鏤，四壁四帷，茵席雕文，此彌侈矣，而國之不服者五十有二。君好文章，而服者彌侈，故曰儉其道也。”由余出，穆公召內史廖而告之曰：“寡人聞鄰國有聖人，敵國之憂也。今由余聖人也，寡人患之。吾將奈何？”內史廖曰：“夫戎闢而遼遠，未聞中國之聲也，君其遺之女樂以亂其政，而厚為由余請期，以疏其間，彼君臣有間，然後可圖。”君曰：“諾。”乃以女樂三九遺戎王，因為由余請期；戎王果具女樂而好之，設酒聽樂，終年不遷，馬牛羊半死。由余歸諫，諫不聽，遂去，入秦，穆公迎而拜為上卿。問其兵勢與其地利，既已得矣，舉兵而伐之，兼國十二，開地千里。穆公奢主，能聽賢納諫，故霸西戎，西戎淫於樂，誘於利，以亡其國，由離質樸也。

Duke Mu of Qin, at leisure, asked You Yu: "The enlightened kings and sage emperors of antiquity, by what did they gain or lose their states?" You Yu said: "I have heard that they gained it through frugality and lost it through extravagance." Duke Mu said: "I would like to hear the measure of extravagance and frugality." You Yu said: "I have heard that when Yao held the world, he ate from earthen dishes and drank soup from earthenware bowls (the base text writes a variant character for this vessel), and his land reached Jiaozhi in the south, Youdu in the north, and as far as where the sun rises and sets east and west, and none did not submit. When Yao put down the world and Shun received it, he made food vessels by cutting and shaping wood, smelting copper and iron, refining blades, and even lacquering them black to make vessels. Among the lords, thirteen were extravagant and their states did not submit. When Shun put down the world and Yu received it, he made sacrificial vessels lacquered outside and painted red inside, made cushions of silk, and cups and ladles with painted decoration; the ornament was more extravagant, and thirty-two states did not submit. When the House of Xia perished and the Yin and Zhou received the world, they made grand vessels and set up the nine-tasseled banner (the base text writes a variant here; according to the Han Feizi's report of You Yu's words, it is the nine tassels), the food vessels were carved, the cups and ladles engraved, with walls on four sides and curtains on four sides, and mats carved with patterns; this was more extravagant still, and fifty-two states did not submit. When a ruler loves ornament, those who submit become more extravagant, so it is said that frugality is the proper path." After You Yu left, Duke Mu summoned the Grand Scribe Liao and told him: "I have heard that a sage in a neighboring state is a worry to the rival state. Now You Yu is a sage, and I am concerned. What shall I do?" The Grand Scribe Liao said: "The Rong are remote and far away and have never heard the music of the Central States. Your lordship could send them female musicians to disrupt their government, and then, with generous intent, ask on You Yu's behalf for a delay, to distance the gap between their ruler and ministers; once ruler and ministers are at odds, a plan can be made." The ruler said: "Good." He sent the twenty-seven female musicians, three times nine, to the King of the Rong, and asked for a delay for You Yu. The King of the Rong indeed set out the musicians and loved them, held banquets and listened to music, and for a whole year did not move camp, and half of his horses, cattle, and sheep died. You Yu returned and remonstrated, but the remonstrance was not heard, and so he left and entered Qin, where Duke Mu welcomed him and appointed him senior minister. Having asked about the Rong's military strength and the advantages of the terrain and obtained it, he raised troops and attacked, annexed twelve states, and opened a thousand li of land. Duke Mu was an extravagant ruler, but he could listen to the worthy and accept remonstrance, so he became hegemon of the western Rong; the western Rong sank into music and were led astray by profit, and so lost their state, because they left simplicity."

經侯往適魏太子，左帶羽玉具劍，右帶環佩，左光照右，右光照左；坐有頃，太子不視也，又不問也。經侯曰：“魏國亦有寶乎？”太子曰：“有。”經侯曰：“其寶何如？”太子曰：“主信臣忠，百姓上戴。此魏之寶也。”經侯曰：“吾所問者，非是之謂也。乃問其器而已。”太子曰：“有。徒師沼治魏而市無豫賈，郄辛治陽而道不拾遺，芒卯在朝而四鄰賢士無不相因而見。此三大夫乃魏國之大寶。”於是經侯默然不應，左解玉具，右解環佩，委之坐，愆然而起，默然不謝，趨而出，上車驅去。魏太子使騎操劍佩逐與經侯，使告經侯曰：“吾無德所寶，不能為珠玉所守；此寒不可衣，飢不可食，無為遺我賊。”於是經侯杜門不出，傳死。

Lord Jing went to see the Crown Prince of Wei, wearing on the left a jade-fitted sword adorned with feathers and on the right a ring pendant, so that the light of the left shone on the right and the light of the right shone on the left. After he had sat for a while, the Crown Prince did not look at them and did not ask. Lord Jing said: "Does Wei also have treasures?" The Crown Prince said: "It does." Lord Jing said: "What are they like?" The Crown Prince said: "The ruler is sincere and trustworthy, the ministers are loyal, and the hundred clans look up and support them. These are the treasures of Wei." Lord Jing said: "What I asked about is not that; I only asked about objects." The Crown Prince said: "There are. Tu Shizhao governs Wei, and in the market there are no prices raised in advance; Xi Xin governs Yang, and on the road nobody picks up lost things; Mang Mao is at court, and the worthy scholars of the four neighboring states all come in a stream to seek an audience. These three grand masters are the great treasures of Wei." Lord Jing fell silent and did not answer; he took off the jade-fitted sword on the left and the ring pendant on the right, set them on the seat, rose apologetically without speaking in thanks, hurried out, mounted his carriage and drove off. The Crown Prince of Wei sent a horseman to chase after Lord Jing with the sword and pendant, telling him to say: "I have no virtue to be treasure, and cannot be guarded by pearls and jade; these cannot be worn when cold nor eaten when hungry; do not leave things that would harm me." Lord Jing shut his door and did not go out, and soon died.

晉平公為馳逐之車，龍旌象色，掛之以犀象，錯之以羽芝，車成題金千鎰，立之於殿下，令群臣得觀焉。田差三過而不一顧，平公作色大怒，問田差“爾三過而不一顧，何為也？”田差對曰：“臣聞說天子者以天下，說諸侯者以國，說大夫者以官，說士者以事，說農夫者以食，說婦姑者以織。桀以奢亡，紂以淫敗，是以不敢顧也。”平公曰：“善。”乃命左右曰：“去車！”

Duke Ping of Jin had a racing carriage made, with dragon banners and ivory colors, hung with rhinoceros horn and ivory and inlaid with feathered fungus patterns; the carriage was inscribed with a value of a thousand yi of gold. He set it up below the hall for his ministers to view. Tian Cha passed by three times without a single glance. Duke Ping changed color in anger and asked Tian Cha: "You passed three times without a single glance; why?" Tian Cha replied: "I have heard that in speaking to the Son of Heaven, one uses the world; in speaking to a lord, one uses the state; in speaking to a grand master, one uses office; in speaking to a scholar, one uses affairs; in speaking to a farmer, one uses food; in speaking to a wife and mother-in-law, one uses weaving. Jie was ruined through extravagance, and Zhou was lost through license, and so I did not dare look." Duke Ping said: "Good." He ordered his attendants: "Take the carriage away!"

魏文侯御廩災，文侯素服闢正殿五日，群臣皆素服而吊，公子成父獨不弔。文侯復殿，公子成父趨而入賀，曰：“甚大善矣！夫御廩之災也。”文侯作色不悅，曰：“夫御廩者，寡人寶之所藏也，今火災，寡人素服闢正殿，群臣皆素服而吊；至於子，大夫而不弔。今已復辟矣，猶入賀何為？”公子成父曰：“臣聞之，天子藏於四海之內，諸侯藏於境內，大夫藏於其家，士庶人藏於篋櫝。非其所藏者必有天災，必有人患。今幸無人患，乃有天災，不亦善乎！”文侯喟然嘆曰：“善！”

When the Imperial Granary of Marquis Wen of Wei caught fire, Marquis Wen wore plain clothes and avoided the main hall for five days, and his ministers all wore plain clothes and came to condole. Only Prince Chengfu did not condole. When Marquis Wen returned to the main hall, Prince Chengfu hurried in to congratulate him, saying: "How excellent, the fire at the Imperial Granary!" Marquis Wen changed color and said unhappily: "The Imperial Granary is where I store my treasures. Now there has been a fire, and I wore plain clothes and avoided the main hall, and my ministers all wore plain clothes and came to condole; but you, a grand master, did not condole. Now that I have returned to the main hall, what do you come in to congratulate for?" Prince Chengfu said: "I have heard that the Son of Heaven stores within the four seas, lords store within their borders, grand masters store in their houses, and scholars and commoners store in chests and boxes. What is not what one should store will surely bring a heavenly calamity and a human disaster. Now fortunately there is no human disaster, only a heavenly one; is that not excellent!" Marquis Wen sighed and said: "Good!"

齊桓公謂管仲曰：“吾國甚小，而財用甚少，而群臣衣服輿駕甚汰，吾欲禁之，可乎？”管仲曰：“臣聞之，君嘗之，臣食之；君好之，臣服之。今君之食也必桂之漿，衣練紫之衣，狐白之裘。此群臣之所奢汰也。詩云：‘不躬不親，庶民不信。’君欲禁之，胡不自親乎？”桓公曰：“善。”於是更制練帛之衣，大白之冠，朝一年而齊國儉也。

Duke Huan of Qi said to Guan Zhong: "My state is very small and its resources few, yet my ministers' clothes and carriages are very extravagant. I wish to forbid it; may I?" Guan Zhong said: "I have heard that when the ruler tastes, the ministers eat; when the ruler likes, the ministers wear. Now your lordship's food is surely cassia-flower juice, and you wear purple silk that has been refined and a white fox robe. That is why the ministers are extravagant. The Book of Poetry says: 'If one does not act oneself, the people do not trust.' If you wish to forbid it, why not do it yourself?" Duke Huan said: "Good." He then changed to clothes of refined silk and a plain white cap, and after a year of attending court like this, Qi became frugal.

季文子相魯，妾不衣帛，馬不食粟。仲孫它諫曰：“子為魯上卿，妾不衣帛，馬不食粟，人其以子為愛，且不華國也。”文子曰：“然乎？吾觀國人之父母衣麤食蔬，吾是以不敢。且吾聞君子以德華國，不聞以妾與馬。夫德者得於我，又得於彼，故可行；若淫於奢侈，沈於文章，不能自反，何以守國？”仲孫它慚而退。

When Ji Wenzi was chancellor of Lu, his concubines did not wear silk and his horses did not eat grain. Zhongsun Ta remonstrated: "You are the senior minister of Lu, yet your concubines do not wear silk and your horses do not eat grain; others may think you are stingy, and you do not add glory to the state." Wenzi said: "Is that so? When I see the parents of the people of the state wearing coarse clothes and eating vegetables, I do not dare. Moreover I have heard that a gentleman adds glory to the state through virtue; I have not heard of doing it through concubines and horses. Virtue is something I have gained and others gain too, and so it can be put into practice; if one sinks into extravagance and falls into ornament and cannot return by oneself, with what could one guard a state?" Zhongsun Ta withdrew in shame.

趙簡子乘弊車瘦馬，衣羖羊裘，其宰進諫曰：“車新則安，馬肥則往來疾，狐白之裘溫且輕。”簡子曰：“吾非不知也。吾聞之，君子服善則益恭，細人服善則益倨；我以自備，恐有細人之心也。傳曰：周公位尊愈卑，勝敵愈懼，家富愈儉，故周氏八百餘年，此之謂也。”

Zhao Jianzi rode in a worn-out carriage drawn by a thin horse and wore a black ram-skin robe. His steward remonstrated: "A new carriage is stable, a fat horse goes quickly, and a white fox robe is warm and light." Jianzi said: "It is not that I do not know. I have heard that a gentleman who wears fine things becomes more respectful, while a petty man who wears fine things becomes more arrogant. I use this to guard myself, fearing I may have the heart of a petty man. The records say: the Duke of Zhou was more humble the more honored his position, more cautious the more he won over enemies, and more frugal the richer his household; and so the House of Zhou lasted more than eight hundred years. This is what it means."

魯築郎囿，季平子欲速成，叔孫昭子曰：“安用其速成也？以虐其民，其可乎？無囿尚可乎，惡聞嬉戲之遊，罷其所治之民乎？”

When Lu built the Lang hunting park, Ji Pingzi wanted it finished in haste. Shusun Zhaozi said: "Why is there any need to finish it in haste? Is it acceptable to use this to mistreat his people? Even without a park it would probably be fine; how can one bear to wear out the people one governs for the sake of hearing play and amusement?"

衛叔孫文子問於王孫夏曰：“吾先君之廟小，吾欲更之，可乎？”對曰：“古之君子，以儉為禮；今之君子，以汰易之。夫衛國雖貧，豈無文履一奇，以易十稷之繡哉？以為非禮也。”文子乃止。

Shusun Wenzi of Wei asked Wangsun Xia: "The temple of my late ruler is small, and I wish to change it; may I?" He replied: "The gentlemen of antiquity treated frugality as ritual; the gentlemen of today change it with extravagance. Though Wei is poor, does it lack a single patterned shoe to trade for ten bolts of brocade? It is only that they consider this not in accord with ritual." Wenzi then stopped.

晉文公合諸侯而盟曰：“吾聞國之昏，不由聲色，必由奸利好樂，聲色者，淫也；貪奸者，惑也，夫淫惑之國，不亡必殘。自今以來，無以美妾疑妻，無以聲樂妨政，無以姦情害公，無以貨利示下。其有之者，是謂伐其根素，流於華葉；若此者，有患無憂，有寇勿弭。不如言者盟示之。”於是君子聞之曰：“文公其知道乎？其不王者猶無佐也。”

Duke Wen of Jin convened the lords and made a covenant, saying: "I have heard that a state's confusion comes not from sound and beauty, but surely from liking treacherous profit and amusement. Sound and beauty are licentious, greed and treachery are deluding; a state that is licentious and deluded, if not destroyed, will surely be ruined. From now on, do not use a beautiful concubine to cast suspicion on the legitimate wife, do not use music to harm government affairs, do not use illicit affairs to harm public business, and do not use goods and profit to show off to those below. One who does this is called cutting down his own root and plainness, and letting it flow away to flowers and leaves; for one who is so, there is no need to worry for him in time of trouble and no need to put down bandits for him. Whoever does not follow what has been said, let it be publicly shown by the covenant." The gentlemen who heard of it said: "Duke Wen perhaps knew the Way. That he did not become king was still because he lacked assistants."

晏子飲景公酒，日暮，公呼具火，晏子辭曰：“詩曰：‘側牟之俄。’言失德也；‘屢舞傞傞。’言失容也。‘既醉以酒，既飽以德。’‘既醉而出，並受其福。’賓主之禮也。‘醉而不出，是謂伐德。’賓主之罪也。嬰已卜其日，未卜其夜。”公曰：“善。”舉酒而祭之，再拜而出，曰：“豈過我哉？吾托國於晏子也。以其家貧善寡人，不欲淫侈也，而況與寡人謀國乎？”

Yan Zi invited Duke Jing to drink wine, and at dusk the duke called for torches to be prepared. Yan Zi declined, saying: "The Book of Poetry says: 'The hat tilts crooked.' This refers to losing virtue (the base text writes the first words in a variant, which is the line about the tilted cap in the poem); 'repeatedly dancing in a swirl' refers to losing proper bearing. 'Already drunk with wine, already full with virtue.' 'Already drunk and going out, host and guest both receive blessing.' This is the ritual of host and guest. 'Drunk but not going out, this is called harming virtue.' This is the fault of host and guest. I have divined for this day, but I have not divined for this night." The duke said: "Good." He raised his cup to make an offering, bowed twice and went out, and said: "Is it my fault? I have entrusted the state to Yan Zi. Because his own household is poor, he treats me well and does not wish for lavishness; how much more when planning state affairs with me?"

楊王孫病且死，令其子曰：“吾死欲裸葬，以返吾真，必無易吾意。”祁侯聞之，往諫曰：“竊聞王孫令葬必裸而入地，必若所聞，愚以為不可。令死人無知則已矣，若死有知也，是戮屍於地下也，將何以見先人？愚以為不可！”王孫曰：“吾將以矯世也。夫厚葬誠無益於死者，而世以相高，靡財殫幣而腐之於地下，或乃今日入而明日出，此真與暴骸於中野何異？且夫死者終生之化，而物之歸者；歸者得至，而化者得變，是物各返其真。其真冥冥，視之無形，聽之無聲，乃合道之情。夫飾外以誇眾，厚葬以矯真，使歸者不得至，化者不得變，是使物各失其然也。且吾聞之，精神者，天之有也，形骸者，地之有也；精神離形而各歸其真，故謂之鬼。鬼之為言歸也，其屍塊然獨處，豈有知哉？厚裹之以幣帛，多送之以財寶，以奪生者財用。古聖人緣人情，不忍其親，故為之制禮；今則越之，吾是以欲裸葬以矯之也。昔堯之葬者，空木為櫝，葛藟為緘；其穿地也，下不亂泉，上不洩臭。故聖人生易尚，死易葬，不加於無用，不損於無益，謂今費財而厚葬，死者不知，生者不得用，謬哉！可謂重惑矣。”祁侯曰：“善。”遂裸葬也。

Yang Wangsun, gravely ill and about to die, ordered his son: "When I die I wish to be buried naked, to return to my true state; you must not change my intent." The Marquis of Qi heard of it and went to remonstrate: "I have privately heard that Wangsun has ordered that he be buried naked in the earth. If it is really as I have heard, I think it is not acceptable. If the dead have no awareness, so be it; but if the dead have awareness, this is mutilating the corpse beneath the ground; with what will you see your ancestors? I think it cannot be done!" Wangsun said: "I will use it to correct the customs of the world. Lavish burial truly does the dead no good, yet the world uses it to compete with each other in showing off, wasting wealth and exhausting silks to let it rot in the ground; some are buried today and dug up tomorrow, which is truly no different from leaving bones exposed in the open fields. Moreover, death is the change at the end of a person's life and also the return of things; the returning reach their destination and the transforming complete their change, and this is each thing returning to its true state. That truth is dark and obscure; looking at it you see no form, listening to it you hear no sound; only then does one accord with the nature of the Way. To decorate the outside to boast to the crowd, and to bury lavishly to confuse the truth, prevents the returning from arriving and the transforming from changing, and makes things each lose their original state. Moreover I have heard that spirit belongs to Heaven and the form and bones belong to Earth; the spirit leaves the form and each returns to its true state, and so it is called gui. The meaning of gui is 'returning.' The corpse lies there alone as a lump, how could it have awareness? To wrap it thickly in silks and send it off with many treasures is to take away the resources of the living. The sages of antiquity followed human feelings and could not bear to treat their kin so, so they made rites for them; but now it has gone beyond, and so I wish to be buried naked to correct it. In the past, Yao's burial used a hollow log as a box and kudzu vines as ropes; when they dug the earth, below they did not disturb the springs, and above they did not let the foul smell escape. So the sage in life was easy to honor, and in death easy to bury, not applying effort to what is useless and not adding expense to what is no benefit. To say that now wealth is wasted for lavish burial, which the dead do not know and the living cannot use, is absurd! It can be called a double delusion." The Marquis of Qi said: "Good." And so he was buried naked.

魯有儉者，瓦鬲煮食，食之而美，盛之土鈃之器，以進孔子。孔子受之，歡然而悅，如受太牢之饋。弟子曰：“瓦甂，陋器也；煮食，薄膳也。而先生何喜如此乎？”孔子曰：“吾聞好諫者思其君，食美者念其親，吾非以饌為厚也，以其食美而思我親也。”

In Lu there was a frugal man who cooked food in an earthen pot, found it delicious, and offered it, in an earthenware bowl (the base text writes a variant of the character for this vessel), to Confucius. Confucius accepted it and was delighted, as if receiving a gift of the great sacrifice. His disciples said: "An earthen pot is a crude vessel, and the food cooked in it is a thin meal. Why does the Master delight in it to this degree?" Confucius said: "I have heard that one who likes to remonstrate thinks of his lord, and one who eats good food thinks of his parents. I do not think this food is rich; it is because he ate something delicious and thought of his parents, and so I think of mine."

晏子病將死，斷楹內書焉，謂其妻曰：“楹也，語子壯而視之！”及壯發書，書之言曰：“布帛不窮，窮不可飾；牛馬不窮，窮不可服；士不可窮，窮不可任。窮乎？窮乎？窮也！”

When Yan Zi was gravely ill and about to die, he split open a pillar and put a book inside, and told his wife: "Pillar, tell my son to look at it when he is grown!" When his son had grown and opened the book, the words in it said: "Do not use up all the cloth and silk, for if used up they cannot be decorated; do not use up all the oxen and horses, for if used up they cannot be driven; scholars may not be used up, for if used up they cannot be employed. Used up? Used up? It is used up indeed!"

仲尼問老聃曰：“甚矣！道之於今難行也！吾比執道委質以當世之君，而不我受也。道之於今難行也。”老子曰：“夫說者流於聽，言者亂於辭，如此二者，則道不可委矣。”

Zhongni asked Lao Dan: "It is too much! The Way is hard to practice nowadays! Recently I have held to the Way and presented myself with a gift of allegiance to the rulers of the age, and they do not accept me. The Way is hard to practice nowadays." Laozi said: "Those who persuade lose it in what is heard, and those who set up their words become confused in their wording. With these two, the Way cannot be entrusted."

子貢問子石：“子不學詩乎？”子石曰：“吾暇乎哉？父母求吾孝，兄弟求吾悌，朋友求吾信。吾暇乎哉？”子貢曰：“請投吾詩，以學於子。”

Zigong asked Zishi: "Do you not study the Poetry?" Zishi said: "Do I have leisure? My parents ask me for filial piety, my brothers ask me for fraternal duty, and my friends ask me for trustworthiness. Do I have leisure?" Zigong said: "Please let me put aside my Poetry and learn from you."

公明宣學於曾子，三年不讀書。曾子曰：“宣，而居參之門，三年不學，何也？”公明宣曰：“安敢不學？宣見夫子居宮庭，親在，叱吒之聲未嘗至於犬馬，宣說之，學而未能；宣見夫子之應賓客，恭儉而不懈惰，宣說之，學而未能；宣見夫子之居朝廷，嚴臨下而不毀傷，宣說之，學而未能。宣說此三者學而未能，宣安敢不學而居夫子之門乎？”曾子避席謝之曰：“參不及宣，其學而已。”

Gongming Xuan studied with Master Zeng and for three years did not read books. Master Zeng said: "Xuan, you live at Shen's gate and for three years have not studied; why?" Gongming Xuan said: "How dare I not study? I saw that the Master, living in his house with his parents present, never let a scolding voice fall on dog or horse; I liked this, and studied it but have not yet been able to do it. I saw the Master receiving guests, respectful and frugal without laziness; I liked this, and studied it but have not yet been able to do it. I saw the Master at court, dignified toward his subordinates yet without harming them; I liked this, and studied it but have not yet been able to do it. I like these three things and have studied them without yet being able to do them; how dare I not study and yet live at the Master's gate?" Master Zeng left his mat and apologized: "I, Shen, am not equal to Xuan, only in the matter of book learning."

魯人身善織屨，妻善織縞，而徙于越。或謂之曰：“子必窮！”魯人曰：“何也？”曰：“屨為履，縞為冠也，而越人徒跣剪髮，遊不用之國，欲無窮得乎？”

A man of Lu was good at weaving hemp sandals, and his wife was good at weaving plain silk, and they moved to Yue. Someone said to him: "You will surely be poor!" The man of Lu said: "Why?" He said: "Hemp sandals are for wearing and plain silk is for making caps, but the people of Yue go barefoot and cut their hair short; if you travel to a country that does not use these things, can you hope not to be poor?"