Kong Cong Zi (孔叢子)

【臣】等謹案孔叢子三卷舊本題曰孔鮒撰所載仲尼而下子上子高子順之言行凡二十一篇又以孔臧所著賦與書上下二篇附綴於末別名曰連叢鮒字子魚孔子八世孫仕陳涉為博士臧高祖功臣孔聚之子嗣爵蓼侯武帝時官太常其書文獻通考作七卷今本三卷不知何人所並晁公武讀書志雲漢志無孔叢子儒家有孔臧十篇雜家有孔甲盤盂書二十六篇其獨治篇鮒或稱孔甲意者孔叢子即孔甲盤盂連叢即孔臧書案漢書藝文志顔師古注謂孔甲黃帝之史或雲夏後孔甲似皆非則孔叢非盤盂又志於儒家孔臧十篇外詩賦家別出孔臧賦二十篇今連叢有賦則亦非儒家之孔臧公武未免附防朱子語類謂孔叢子文氣軟弱不似西漢文字葢其後人集先世遺文而成之者陳振孫書録觧題亦謂按孔光傳孔子八世孫鮒魏相順之子為陳涉博士死陳下則固不得為漢人而其書記鮒之沒則又安得以為鮒撰其説當矣隋書經籍志論語家有孔叢七卷注曰陳勝博士孔鮒撰其序録稱孔叢家語並孔氏所傳仲尼之防則其書出於唐以前然家語出王肅依託隋志既誤以為真則所云孔叢出孔氏所傳者亦未為確證朱子所疑葢非無見即如舜典禋於六宗何謂也子曰所宗者六皆潔祀之也埋少牢於泰昭所以祭時也祖迎於坎壇所以祭寒暑也主於郊宮所以祭日也夜明所以祭月也幽禜所以祭星也雩禜所以祭水旱也禋於六宗此之謂也其説與偽孔傳偽家語並同是亦晚出之明證也其中第十一篇即世所傳小爾雅註疏家往往引之然皆在晉宋以後惟公羊傳疏所引賈逵之説謂俗儒以六兩為鋝正出此書然謂之俗儒則非漢藝文志之小爾雅矣又水經注引孔叢子曰夫子墓塋方一里在魯城北六里泗水上諸孔邱封五十餘所人名昭穆不可復識有碑銘三所獸碣具存云云今本無此文似非完帙然其文與全書不類且不似孔氏子孫語或酈道元誤記抑或傳寫有訛以他書誤題孔叢歟乾隆四十二年八月恭校上

We, your servants, respectfully note: the “Kong Congzi” in three fascicles is, in the old edition, titled as compiled by Kong Fu. The book records the words and deeds from Zhongni down to Zishang, Zigao, and Zishun, in twenty-one chapters in all; and it appends at the end, in two parts, the rhapsodies and letters written by Kong Zang, separately titled “Lian Cong.” Kong Fu, courtesy name Ziyu, was the eighth-generation descendant of Confucius and served as an Erudite under Chen She. Kong Zang was the son of Kong Ju, a meritorious minister of Emperor Gao, inherited the title of Marquis of Liao, and rose to Grand Master of Ceremonies under Emperor Wu. This book is recorded in the Wenxian Tongkao as seven fascicles, and the present text is three fascicles; it is not known who combined them. Chao Gongwu’s Junzhai Dushu Zhi says: the Treatise on Literature in the Book of Han has no “Kong Congzi”; under the Confucian school there are ten chapters by Kong Zang, and under the Miscellaneous school there are twenty-six chapters of the “Panyu” by Kong Jia; in the “Du Zhi” chapter Kong Fu is sometimes also called Kong Jia, so one may guess that “Kong Congzi” is Kong Jia’s “Panyu” and “Lian Cong” is the book of Kong Zang. Note: Yan Shigu’s commentary to the Treatise on Literature in the Book of Han holds that Kong Jia was a historian of the Yellow Emperor, and others say he was the Xia ruler Kong Jia; neither seems to fit, so “Kong Congzi” is not the “Panyu.” Furthermore, beyond the ten chapters of Kong Zang under the Confucian school, the Treatise on Literature also lists separately twenty rhapsodies of Kong Zang under the poetry and rhapsody school; the “Lian Cong” now contains rhapsodies, so it is also not the Confucian book of Kong Zang. Chao Gongwu is rather forced and far-fetched. Zhu Xi’s Classified Conversations holds that the prose spirit of the “Kong Congzi” is weak and does not resemble Western Han writing, and it was probably compiled by later descendants of the Kong family from the surviving writings of their ancestors. Chen Zhensun’s Zhizhai Shulu Jieti also says: according to the Biography of Kong Guang in the Book of Han, Kong Fu, the eighth-generation descendant of Confucius, was the son of Kong Shun, chancellor of Wei, served as Erudite under Chen She, and died at Chen, so he cannot be counted as a man of Han in the first place; and since the book also records the death of Kong Fu, how can it be said that Kong Fu wrote it himself? This is correct. The Treatise on Classics and Writings in the Book of Sui lists, under the Analects school, “Kong Cong” in seven fascicles, with a note saying it was compiled by Kong Fu, Erudite of Chen Sheng. Its preface says that “Kong Cong” and the “Family Sayings” are both books of Zhongni transmitted by the Kong family, so this book came from before the Tang. But the “Family Sayings” was falsely attributed by Wang Su, and since the Sui treatise mistook it for a genuine book, the claim that the so-called “Kong Cong” came from the Kong family’s transmission is also not conclusive proof. Zhu Xi’s doubts are not without grounds. For example, as to what “sacrificing to the Six Honored Ones” in the Canon of Shun means, Confucius said: there are six things that are honored and sacrificed to, all with pure sacrifice. Burying a lesser sacrificial set at Taizhao is the sacrifice to the four seasons; welcoming the ancestors at the pit altar is the sacrifice to cold and heat; setting up a spirit tablet in the suburban palace is the sacrifice to the sun; setting up a spirit tablet at Yeming is the sacrifice to the moon; using the “you ying” for the stars and the “yu ying” for flood and drought. What is called “sacrificing to the Six Honored Ones” refers to these. This account is exactly the same as the false Kong commentary and the false “Family Sayings,” and is also clear proof of its late appearance. The eleventh chapter of the book is the “Xiao Erya” circulating in the world, often quoted by commentators, but all after the Jin and Song dynasties. Only in the subcommentary to the Gongyang Commentary does Jia Kui’s remark, that vulgar Confucians took six liang as a lue, come from this book; since he calls them “vulgar Confucians,” it is not the “Xiao Erya” of the Han treatise. Further, the Commentary on the Water Classic quotes “Kong Congzi” as saying: the Master’s tomb is one li square, six li north of the city of Lu on the bank of the Si River, with over fifty burial mounds of the Kong family, the names and generational order of those buried can no longer be identified, there are three stele inscriptions, and the stone beasts and stone tablets are all still there, and so on. The present text has no such passage and seems not to be the complete text. But that passage is not of a kind with the rest of the book, and does not sound like a descendant of the Kong family; perhaps Li Daoyuan misremembered, or the copying went wrong, and it was another book mistakenly titled “Kong Cong.” Respectfully collated and presented in the eighth month of the forty-second year of Qianlong.

孔叢子捲上漢孔鮒撰嘉言第一【是書之第以孔子子思子上子髙子順之言為之先後】

Kong Congzi, Upper Fascicle, titled as compiled by Kong Fu of the Han. Chapter One, “Fine Sayings.” [The order of chapters in this book follows the words and deeds of Confucius, Zisi, Zishang, Zigao, and Zishun.]

夫子適周見萇言終退萇語劉文公曰吾觀孔仲尼有聖人之表河目而隆顙黃帝之形貌也修肱而龜背長九尺有六寸成湯之容體也然言稱先王躬履謙讓洽聞強記博物不窮抑亦聖人之興者乎劉子曰方今周室衰防而諸侯力爭孔丘布衣聖將安施萇曰堯舜文武之道或弛而墜禮樂崩喪亦正其統紀而已矣既而夫子聞之曰吾豈敢哉亦好禮樂者也

The Master went to the Zhou capital to see Chang Hong (a grandee of Zhou), and after they had talked he withdrew. Chang Hong said to Duke Wen of Liu: “I look at Kong Zhongni and he has the bearing of a sage: his eyes are long and his forehead bones high, the appearance of the Yellow Emperor; his arms are long and his back is shaped like a tortoise, nine chi six cun in height, the build of Cheng Tang. Yet when he opens his mouth he speaks of the former kings, in his own conduct he practices modesty, he is broadly informed and has a strong memory, wide in his knowledge of things without end; could it be that a sage is rising?” Duke Wen of Liu said: “Now the Zhou house is in decline and the feudal lords contend by force; Kong Qiu is only a commoner, so where will his sage virtue be used?” Chang Hong said: “The Way of Yao, Shun, King Wen, and King Wu has in part fallen into neglect, and ritual and music have collapsed and been lost; it is only that he is needed to set right the thread of tradition.” Afterward the Master heard of this and said: “How would I dare to accept that? I am only a man who loves ritual and music.”

陳恵公大城因起凌陽之臺未終而坐法死者數十人又執三監吏夫子適陳聞之見陳侯與俱登臺而觀焉夫子曰美哉斯臺自古聖王之為城臺未有不戮一人而能致功若此者也陳侯黙而退遂竊赦所執吏既而見夫子問曰昔周作靈臺亦戮人乎荅曰文王之興附者六州六州之眾各以子道來故區區之臺未及期日而已成矣何戮之有乎夫以少少之眾能立大大之功惟君爾

Duke Hui of Chen undertook great works to repair the city walls and then built the Lingyang Terrace, and before it was finished dozens had already been put to death for breaking the law, and three supervising officials had been arrested. The Master went to Chen and, hearing of it, went to see the Marquis of Chen, and they climbed the terrace together to look. The Master said: “This terrace is beautiful indeed! Since antiquity the sage kings who built walls and terraces never obtained such a result without killing a single man.” The Marquis of Chen withdrew in silence, and then quietly pardoned the arrested officials. Later he saw the Master and asked: “In the past, when the people of Zhou built the Spirit Terrace, did they also kill people?” The Master replied: “When King Wen rose, six provinces came over to him; the people of the six provinces each came to give service as sons serving a father, and so a mere terrace was completed before the appointed day; how could there have been any need to kill? To accomplish great achievements with very little labor is possible only for someone like you.”

子張曰女子必漸乎二十而後嫁何也孔子曰十五許嫁而後從夫是陽動而隂應男唱而女隨之義也以為繢組紃織絍者女子之所有事也黼黻文章之義婦人之所有大功也必十五以往漸乎二十然後可以通乎此事然後乃能上以孝於舅姑下以事夫養子也宰我使於齊而反見夫子曰梁丘據遇虺毒三旬而後瘳朝齊君齊君防大夫眾賔而慶焉弟子與在賔列大夫眾賔並復獻攻療之方弟子謂之曰夫所以獻方將為病也今梁丘已療矣而諸夫子乃復獻方方將安施意欲梁丘大夫復有虺害當用之乎眾坐黙然無辭弟子此言何如夫子曰汝説非也夫三折肱為良醫梁丘子遇虺毒而獲療猶有與之同疾者必問所以已之之方焉眾人為此故各言其方欲售之以已人之疾也凡言其方者稱其良也且以叅據所以已之之方優劣耳夫子適齊晏子就其館既宴且私焉曰齊其危矣譬若載無轄之車以臨千仭之谷其不顛覆亦難兾也子吾心也子以齊為遊息之館當或可救子幸不吾隱也夫子曰夫死病無可為毉夫政令者人君之銜轡所以制下也今齊君失之已久矣子雖欲挾其輈而扶其輪良弗及也抑猶可以終齊君及子之身過此以徃齊其田氏矣

Zizhang asked: “Why must a woman be nearly twenty before she marries?” Confucius said: “At fifteen she is promised in marriage and then follows her husband; this is the principle that yang moves and yin responds, the man leads and the woman follows. Embroidered ribbons, spinning, weaving, and sewing are a woman’s own duties; the meaning of the embroidered patterns on ceremonial robes is a great accomplishment that a wife should complete. She must go beyond fifteen and be nearly twenty before she can understand these things, and only then can she above show filial respect to her parents-in-law and below serve her husband and raise children.” Zai Wo returned from a mission to Qi and said to the Master: “Liangqiu Ju was poisoned by a viper and recovered only after thirty days. The lord of Qi held a court and the grandees and all the guests congratulated him, and your disciple was among the guests. The grandees and guests also offered one after another their recipes for treating snake poison. Your disciple said to them: ‘Recipes are offered to cure illness. Now Grandee Liangqiu has already recovered, and you gentlemen are offering recipes again; where will the recipes be used? Do you want to wait for Grandee Liangqiu to be poisoned by a snake again?’ Everyone present was silent and had nothing to say. What do you think of your disciple’s remark?” The Master said: “You are wrong. As the saying goes, ‘Having broken his arm three times, one becomes a good doctor.’ Liangqiu was poisoned by a viper and got treatment, and there are others who suffer from the same illness who will surely ask what recipe cured him. So the people each said their own recipes, wanting to bring out recipes to cure others’ illnesses. All who offered recipes said their own was good, which also serves to compare which of the recipes that cured this illness is better.” When the Master went to Qi, Yanzi came to his lodging, and after drinking said privately: “Qi is in danger, like driving a cart without a linchpin near a valley a thousand fathoms deep; it is hard to hope that it will not overturn. You are my heart; if you treat Qi as a lodging for resting, perhaps it can still be saved; I hope you will not hide anything from me.” The Master said: “It is already a fatal illness, and there is no treatment to be done. Government orders are the bit and reins of a ruler, used to control his ministers. Now the lord of Qi has long lost this, and although you wish to hold the shafts and support the wheels, it is truly too late. Perhaps it can still hold out through the days when the lord of Qi and you are alive; after that, Qi will fall into the hands of the Tian clan.”

齊東郭亥欲攻田氏執贄見夫子而訪焉夫子曰子為義也丘不足與計事揖子貢使荅之子貢謂之曰今子士也位卑而圖大位卑則人不附也圖大則人憚之殆非子之任也盍姑已乎夫以一縷之任系千鈞之重上縣之於無極之髙下垂之於不測之深旁人皆哀其絶而造之者不知其危子之謂乎馬方駭鼓而驚之系方絶重而填之馬奔車覆六轡不禁系絶於髙墜入於深其危必矣東郭亥色戰而跪曰吾已矣願子無言既而夫子告子貢曰東郭亥欲為義者也子亦告之以難易則可矣奚至懼之哉

Donguo Hai of Qi wished to attack the Tian clan, and came with a gift to ask the Master for advice. The Master said: “What you are doing is acting righteously, and I am not worthy to plan this matter with you.” He folded his hands and signaled Zigong to answer. Zigong said to him: “Now you are a scholar, of low rank yet plotting a great matter. Of low rank, others will not rally to you; plotting a great matter, others will fear you; I am afraid this is not something you can carry, so why not give it up for now? To bear the weight of a thousand jun with a single silk thread, suspended above from an endless height and hanging below over an unfathomable depth, while others sigh that it will break and the one who does it does not know the danger; is that not you? When a horse is already startled, to beat a drum again to frighten it; when the rope is about to break, to add weight and press on it. The horse bolts and the cart overturns, and even six reins cannot hold it; the rope breaks from the height and falls into the abyss, and danger is certain.” Donguo Hai’s face trembled, and he knelt and said: “I give it up, and I hope you will say no more.” Afterward the Master told Zigong: “Donguo Hai is one who wants to act righteously; it would have been enough to tell him what is easy and what is hard, so why frighten him so?”

宰我問君子尚辭乎孔子曰君子以理為尚博而不要非所察也繁辭富説非所聽也惟知者不失理孔子曰吾於予取其言之近類也於賜取其言之切事也近類則足以喻之切事則足以懼之

Zai Wo asked: “Does the superior person value eloquence?” Confucius said: “The superior person values reason. What is broad but not to the point is not worth examining; what is elaborate and full of speech is not worth hearing. Only the wise do not lose reason.” Confucius said: “As for Zai Yu, I take it that his speech comes close to the kind of the matter; as for Duanmu Ci, I take it that his speech fits the matter. Coming close to the kind is enough to enlighten people, and fitting the matter is enough to make people wary.”

子張問曰聖人受命必受諸天而書云受終於文祖何也孔子曰受命於天者湯武是也受命於人者舜禹是也夫不讀詩書易春秋則不知聖人之心又無以別堯舜之禪湯武之伐也

Zizhang asked: “When a sage receives the mandate, it must be from Heaven, yet the Book of Documents says ‘He received the end at the temple of the cultured ancestor’; why?” Confucius said: “Those who received the mandate from Heaven were Tang and Wu; those who received it from people were Shun and Yu. If one does not read the Songs, Documents, Changes, and Spring and Autumn, one does not understand the sage’s heart and cannot distinguish Yao and Shun’s abdication from Tang and Wu’s conquest.”

子張問曰禮丈夫三十而室昔者舜三十徵庸而書云有鰥在下曰虞舜何謂也曩師聞諸夫子曰聖人在上君子在位則內無怨女外無曠夫堯為天子而有鰥在下何也孔子曰夫男子二十而冠冠而後娶古今通義也舜父頑母嚚莫克圖家室之端焉故逮三十而謂之鰥也詩云娶妻如之何必告父母父母在則宜圖婚若已歿則已之娶必告其廟今舜之鰥乃父母之頑嚚也雖堯為天子其如舜何

Zizhang asked: “Ritual provides that a man establishes a household at thirty. In the past Shun was summoned into service at thirty, yet the Documents says ‘There was a widower below, called Yu Shun’; what does that mean? Earlier I heard the Master say: when a sage is above and superior persons are in office, there are no resentful women at home and no unmarried men outside. Yao was the Son of Heaven, yet below there was still a widower; why?” Confucius said: “A man wears the cap at twenty and marries after capping; this is a principle common to past and present. Shun’s father was stubborn and his mother was wicked, and no one planned a marriage for him, so even at thirty he was called a widower. The Songs says: ‘How does one take a wife? One must tell one’s parents.’ If one’s parents are alive, they should plan the marriage; if they have already died, one must still report to the ancestral temple in taking a wife. Now Shun was called a widower because his parents were stubborn and wicked; even though Yao was Son of Heaven, what could he do about Shun?”

子夏問書大義子曰吾於帝典見堯舜之聖焉於大禹臯陶謨益稷見禹稷臯陶之忠勤功勲焉於洛誥見周公之德焉故帝典可以觀美大禹謨禹貢可以觀事臯陶謨益稷可以觀政洪範可以觀度【謂皇極彛倫之度】泰誓可以觀義五誥可以觀仁甫刑可以觀誡通斯七者則書之大義舉矣

Zixia asked about the great meaning of the Book of Documents. Confucius said: “From the Canon of the Emperor I see the sagacity of Yao and Shun, from the Counsels of Da Yu, Gao Yao, and Yi and Ji I see the loyal diligence and merit of Yu, Ji, and Gao Yao, and from the Announcement of Luo I see the virtue of the Duke of Zhou. So in the Canon of the Emperor one can see beauty, in the Counsels of Da Yu and the Tribute of Yu one can see affairs, in the Counsels of Gao Yao and Yi and Ji one can see government, in the Great Plan one can see measure [meaning the rules of the august ultimate and the constant relations], in the Great Declaration one can see righteousness, in the Five Announcements one can see benevolence, and in the Punishments of Fu one can see warning. Penetrate these seven and the great meaning of the Book of Documents is all there.”

孔子曰書之於事也逺而不濶近而不廹志盡而不怨辭順而不諂吾於髙宗肜日見德有報之疾也苟由其道致其仁則逺方歸志而致其敬焉吾於洪範見君子之不忍言人之惡而質人之美也發乎中而見乎外以成文者其唯洪範乎

Confucius said: “The Book of Documents records events, speaking of the distant without being vague, speaking of the near without being cramped, exhausting feelings and intentions without resentment, with tone and manner gentle without flattery. From the Day of the Supplementary Sacrifice of Gaozong I see that virtue’s reward comes very quickly: if one only follows that Way and carries out that benevolence, distant peoples will turn their hearts and come to pay respect. From the Great Plan I see that the superior person cannot bear to speak of others’ evil, yet can confirm the truth of others’ goodness. What comes from within and shows itself outside and so becomes writing is probably found only in the Great Plan.”

子張問曰堯舜之世一人不刑而天下治何則以教誠而愛深也龍子以為一夫而被以五刑敢問何謂孔子曰不然五刑所以佐教也龍子未可謂能為書也子夏讀書既畢而見於夫子夫子謂曰子何為於書子夏對曰書之論事也昭昭然若日月之代明離離然若星辰之錯行上有堯舜之道下有三王之義凡商之所受書於夫子者志之於心弗敢忘雖退而窮居河濟之間深山之中作壤室編蓬戶常於此彈琴以歌先王之道則可以發憤慷喟忘已貧賤故有人亦樂之無人亦樂之上見堯舜之德下見三王之義忽不知憂患與死也夫子愀然變容曰嘻子殆可與言書矣雖然其亦表之而已未覩其裡也夫闚其門而不入其室惡覩其宗廟之奧百官之美乎

Zizhang asked: “In the age of Yao and Shun, not a single person was punished and the world was well governed, because teaching was sincere and love was deep. But Longzi held that one person was given the five punishments; may I ask how to explain this?” Confucius said: “That is not so. The five punishments are used to assist teaching, and Longzi cannot yet be counted as one who knows how to read the Documents.” Zixia finished reading the Documents and came to see the Master. The Master asked: “What have you done with the Documents?” Zixia replied: “The Documents discuss affairs, clear like the sun and moon alternating in brightness, orderly like stars crossing in their courses. Above is the Way of Yao and Shun, below is the righteousness of the Three Kings. All the Documents that Shang received from the Master I keep in my heart and dare not forget. Even if I withdraw and live in poverty between the Yellow River and the Ji, deep in the mountains, building an earthen hut and weaving a thatched door, and often play the zither there and chant the Way of the former kings, I can still be roused and moved and forget my own poverty and lowliness. So I am happy when people are present and happy when they are not; above I see the virtue of Yao and Shun and below I see the righteousness of the Three Kings, and I am dazed and do not know what worry or death is.” The Master’s expression grew grave and he said: “Ah, you may perhaps discuss the Documents. Even so, you have only seen its outside and have not seen its inside. To glimpse the gate without entering the house, how can one see the depth of the ancestral temple and the splendor of the hundred officials?”

宰我問書云納於大麓烈風雷雨弗迷何謂也孔子曰此言人事之應乎天也堯既得舜歴試諸難已而納之於尊顯之官使大録萬機之政是故隂陽清和五星不悖烈風雨各以其應不有迷錯愆伏明舜之行合於天也

Zai Wo asked: “The Book of Documents says ‘He was sent into the great forest, and fierce winds, thunder, and rain did not confuse him’; what does it mean?” Confucius said: “This says that human affairs correspond with Heaven. After Yao obtained Shun, he tested him with all kinds of difficult tasks, and then placed him in an honored office, letting him oversee the government of ten thousand matters. So yin and yang were clear and harmonious, the five planets were not disordered, and fierce winds, thunder, and rain each responded in season without confusion or excess, showing that Shun’s conduct accorded with Heaven.”

宰我曰敢問禋於六宗何謂也孔子曰所宗者六皆潔祀之也埋少牢於太昭所以祭時也祖迎於坎壇所以祭寒暑也主於郊宮所以祭日也夜明所以祭月也幽禜所以祭星也雩禜所以祭水旱也禋於六宗此之謂也

Zai Wo said: “May I ask what ‘sacrificing to the Six Honored Ones’ means?” Confucius said: “There are six things that are honored and sacrificed to, all with pure sacrifice. Burying a lesser sacrificial set at Taizhao is the sacrifice to the four seasons; welcoming the ancestors at the pit altar is the sacrifice to cold and heat; setting up a spirit tablet in the suburban palace is the sacrifice to the sun; setting up a spirit tablet at Yeming is the sacrifice to the moon; using the “you ying” for the stars and the “yu ying” for flood and drought. What is called ‘sacrificing to the Six Honored Ones’ refers to these.”

書曰茲予大享於先王爾祖其從與享之季桓子問曰此何謂也孔子曰古之王者臣有大功死則必祀之於廟所以殊有績勸忠勤也盤庚舉其事以厲其世臣故稱焉桓子曰天子之臣有大功者則既然矣諸侯之臣有大功者可以如之乎孔子曰勞能定國功加於民大臣死難雖食之公廟可也桓子曰其位次如何孔子曰天子諸侯之臣生則有列於朝死則有位於廟其序一也

The Book of Documents says: ‘Now I hold a great sacrifice to the former kings, and your ancestors shall follow and share in the offering.’ Ji Huanzi asked: “What does this mean?” Confucius said: “In ancient times, when a minister of a king had great merit, after death he was surely made to share in the temple sacrifices, in order to distinguish those with achievement and encourage loyalty and diligence. Pan Geng raised this matter to stir up the hereditary ministers of his time, and so he spoke this way.” Huanzi said: “It is so for the Son of Heaven’s ministers with great merit; may a feudal lord’s minister with great merit be treated likewise?” Confucius said: “If his labors secured the state, his merit and virtue were added to the people, and a great minister died in the nation’s trouble, then even receiving sacrifices in the ducal temple is acceptable.” Huanzi said: “How is the order of places arranged?” Confucius said: “For the ministers of the Son of Heaven and the feudal lords, in life they have ranks at court and in death they have places in the temple, in the same order.”

書曰維髙宗報上甲微【上甲防契後八世湯之先也】定公問曰此何謂也孔子對曰此謂親盡廟毀有功而不及祖有徳而不及宗故於每嵗之大嘗而報祭焉所以昭其功徳也公曰先君僖公功德前行【或作前列】可以與於報乎孔子曰丘聞昔虞夏商周以帝王行此禮者則有矣自此以下未之知也

The Book of Documents says: ‘Gaozong gave the repaying sacrifice to Shang Jiawei.’ [Shang Jiawei was the eighth generation after Xie, an ancestor of Tang. In the received text the word “wei” is miswritten.] Duke Ding asked: “What does this mean?” Confucius replied: “This says that after the kinship has run out and the temple has been demolished, those whose merit does not reach the level of entering the ancestral temple, and whose virtue does not reach that of entering the clan temple, are given a separate repaying sacrifice at the great annual autumn sacrifice, in order to make their merit and virtue manifest.” Duke Ding said: “The late lord Duke Xi’s merit and virtue were in the front rank [one text reads ‘front rank’]; may he take part in the repaying sacrifice?” Confucius said: “I have heard that in the past, among Yu, Xia, Shang, and Zhou, there were those who performed this rite as emperors and kings; below that, I do not know.”

定公問曰周書所謂庸庸祗祗威威顯民何謂也孔子對曰不失其道明之於民之謂也夫能用可用則正治矣敬可敬則尚賢矣畏可畏則服刑恤矣君審此三者以示民而國不興未之有也

Duke Ding asked: “What does the phrase in the Book of Zhou, ‘Use whom should be used, revere whom should be revered, fear what should be feared, so as to make the people clear,’ mean?” Confucius replied: “Not losing that Way, and making it clear to the people, is what it means. If one can employ those who should be employed, government is upright; if one can revere those who should be revered, that is honoring the worthy; if one can fear the punishments that should be feared, one can be careful in using punishments and care for the people’s lives. If a ruler examines these three matters clearly and shows them to the people, and the state does not yet flourish, that has never happened.”

子張問書云奠髙山何謂也孔子曰髙山五嶽定其差秩祀所視焉子張曰其禮如何孔子曰牲幣之物五嶽視三公小名山視子男子張曰仁者何樂於山孔子曰夫山者巋然髙子張曰髙則何樂爾孔子曰夫山草木植焉鳥獸蕃焉財用出焉直而無私焉四方皆伐焉直而無私興吐風雲以通乎天地之間隂陽和合雨露之澤萬物以成百姓鹹饗此仁者之所以樂乎山也孟懿子問書曰欽四鄰何謂也孔子曰王者前有疑後有丞左有輔右有弼謂之四近言前後左右近臣當畏敬之不可以非其人也周文王胥附奔輳先後禦侮謂之四鄰以免乎羑里之害懿子曰夫子亦有四鄰矣孔子曰吾有四友焉自吾得回也門人加親是非胥附乎自吾得賜也逺方之士日至是非奔輳乎自吾得師也前有光後有輝是非先後乎自吾得仲由也惡言不至於門是非禦侮乎

Zizhang asked: “The Book of Documents says ‘He settled the high mountains’; what does that mean?” Confucius said: “The high mountains refers to the Five Peaks, and their grades and ranks were fixed, and sacrifices follow this to be seen.” Zizhang said: “What of the ceremony?” Confucius said: “For the sacrificial animals and offerings, the Five Peaks are compared to the Three Dukes, and the lesser famous mountains are compared to the viscounts and barons.” Zizhang said: “Why do the benevolent delight in mountains?” Confucius said: “A mountain stands towering and lofty.” Zizhang said: “What is there to delight in about height?” Confucius said: “On the mountain, grass and trees grow, birds and beasts multiply, and wealth and resources come from it, upright and without selfishness; people from all quarters come to take timber, upright and without selfishness; it also stirs up and breathes out wind and clouds, penetrating the space between heaven and earth, yin and yang are in harmony, rain and dew moisten, the myriad things thereby are completed and all the people are supported. This is why the benevolent delight in mountains.” Meng Yizi asked: “The Book of Documents says ‘Reverence the four neighbors’; what does that mean?” Confucius said: “A king has before him the Doubt-resolver, behind him the Assistant, on the left the Aide, and on the right the Helper, called the four near ones, meaning the near ministers before and behind, left and right should be revered, and one must not employ the wrong people. King Wen of Zhou had those who drew people to him, those who ran on errands, those who went before and after, and those who warded off insult, called the four neighbors, and by them he escaped the disaster at Youli.” Yizi said: “The Master also has four neighbors.” Confucius said: “I have four friends. Since I got Yan Hui, my disciples have drawn closer; is that not drawing people to me? Since I got Duanmu Ci, scholars from far away come every day; is that not running on errands? Since I got Zhuansun Shi, there is light before me and radiance behind; is that not going before and after? Since I got Zhong You, harsh words do not reach my door; is that not warding off insult?”

孔子見齊景公梁丘據自外而至公曰何遲對曰陳氏戮其小臣臣有辭為是故遲公笑而目孔子曰周書所謂明德慎罰陳子明德也罰人而有辭非不慎矣孔子荅曰昔康叔封衛綂三監之地命為孟侯周公以成王之命作康誥焉稱述文王之徳以成勑誡之文其書曰惟乃丕顯考文王克明徳慎罰克明徳者能顯用有徳舉而任之也慎罰者並心而慮之眾平然後行之致刑錯也此言其所任不失徳所罰不失罪不謂已徳之明也公曰寡人不有過言則安得聞吾子之教也

Confucius was meeting Duke Jing of Qi when Liangqiu Ju came in from outside. Duke Jing said: “Why are you late?” Liangqiu Ju replied: “The Chen clan killed one of his petty ministers, and I had something to say about it, and so I was late.” Duke Jing smiled and looked at Confucius and said: “What the Book of Zhou calls ‘make virtue bright and be careful with punishment,’ Lord Chen can be counted as having made virtue bright; but he punishes someone and the other can still argue his case; is that not being careless?” Confucius replied: “In the past, when Kang Shu was enfeoffed in Wei, ruling over the land of the Three Overseers and receiving the charge to be Meng Hou, the Duke of Zhou used King Cheng’s order to make the ‘Announcement to Kang,’ citing the virtue of King Wen to complete the words of admonition. In that book it says: ‘Your greatly illustrious deceased father King Wen was able to make virtue bright and be careful with punishment.’ ‘Able to make virtue bright’ means able to bring to prominence those who have virtue, raising and employing them; ‘careful with punishment’ means considering with one mind, and only when the multitude think it fair is it carried out, so as to reach the point where punishments are set aside and unused. This says that those he employs do not lose men of virtue and those he punishes do not lose the guilty, and does not mean that one’s own virtue has already become bright.” Duke Jing said: “If I had not said the wrong thing, how could I have heard the teacher’s instruction?”

書曰其在祖甲不義惟王公西赤曰聞諸晏子湯及太甲武丁祖乙天下之大君夫太甲為王居喪行不義同稱君何也孔子曰君子之於人計功而除過太甲即位不明居喪之禮而幹冢宰之政伊尹放之於桐憂思三年追悔前愆起而復位謂之明王以此觀之雖四於三王不亦可乎

The Book of Documents says: ‘As for Zu Jia, he was king by unrighteousness.’ Gongxi Chi said: “I heard from Yanzi that Tang, together with Tai Jia, Wu Ding, and Zu Yi, were great rulers of the world. Tai Jia, when he was king, acted unrighteously during mourning, yet he is called a ruler together with the others; why?” Confucius said: “The superior person, in regard to others, counts their merit and sets aside their faults. When Tai Jia took the throne, he did not understand the rites of mourning and interfered with the governance of the chief minister, and Yi Yin banished him to Tong; he brooded for three years, repented of his earlier faults, rose and restored his rulership, and was called an enlightened king. Seen from this, even if one ranked him fourth along with the Three Kings, would it not be acceptable?”

魯哀公問書稱夔曰於予擊石拊石百獸率舞庶尹允諧何謂也孔子對曰此言善政之化乎物也古之帝王功成作樂其功善者其樂和樂和則天地猶且應之況百獸乎夔為帝舜樂正實能以樂盡治理之情公曰然則政之大本莫尚夔乎孔子曰夫樂所以歌其成功非政之本也眾官之長既咸熙熙然後樂乃和焉公曰吾聞夔一足有異於人信乎孔子曰昔重黎舉防而進又欲求人而佐焉舜曰夫樂天地之精也唯聖人為能和五律均五音知樂之本以通八風夔若能此一而足矣故曰一足非一足也公曰善

Duke Ai of Lu asked: “The Book of Documents has Kui say: ‘Ah! I strike the stone and tap the stone, and all the beasts lead the dance, and the many officials are truly in harmony’; what does that mean?” Confucius replied: “This says that good government can transform all things. When ancient emperors completed their work they made music; if the achievements were good, the music was harmonious; when the music was harmonious, even heaven and earth responded, how much more the beasts? Kui, as music master to Emperor Shun, was truly able to express the whole state of government through music.” Duke Ai said: “Then in the great root of governing, there is none higher than Kui?” Confucius said: “Music is used to praise achievements already completed, and is not the root of government. When the chiefs of all the offices are already joyful and at ease, only then is the music harmonious.” Duke Ai said: “I have heard that Kui had only one foot and was different from other people; is that true?” Confucius said: “In the past Chong and Li recommended Kui for service and wanted to find someone else to assist him. Shun said: ‘Music is the essence of heaven and earth, and only a sage can harmonize the five pitch-pipes and level the five notes, and know the root of music so as to connect the eight winds. If Kui can do this one thing, one is enough.’ So it is said ‘one is enough’ (yi zu), not ‘one foot.’” Duke Ai said: “Good.”

季桓子以粟千鍾餼夫子夫子受之而不辭既而以頒門人之無者子貢進曰季孫以夫子貧故致粟夫子受之而以施人無乃非季孫之意乎子曰何對曰季孫以為恵也子曰然吾得千鍾所以受而不辭者為季孫之恵且以為寵也夫受人財不以成富與季孫之恵於一人豈若恵數百人哉

Ji Huanzi supplied the Master with a thousand zhong of millet, and the Master accepted it without declining, and then distributed it to those among his disciples who had no grain. Zigong came in and said: “Ji Sun sent the millet because the Master is poor, but the Master accepted it and gave it away to others; I fear it is not what Ji Sun intended?” Confucius said: “What do you mean?” Zigong said: “Ji Sun treats it as a favor.” Confucius said: “Yes. I received the thousand zhong and did not decline because it is Ji Sun’s favor, and I also treat it as an honor. But in accepting another’s goods I do not use them to make myself rich; to give Ji Sun’s favor to one person, how can it compare with giving that favor to several hundred?”

秦莊子死孟武伯問於孔子曰古者同寮有服乎荅曰然同寮有相友之義貴賤殊等不為同官聞諸老耼昔者虢叔閎夭太顛散冝生南宮括五臣同寮比德以贊文武及虢叔死四人者為之服朋友之服古之達理者行之也

When Qin Zhuangzi died, Meng Wubo asked Confucius: “In ancient times did colleagues wear mourning for one another?” Confucius replied: “Yes. Colleagues have the principle of acting as friends to one another; if their ranks of noble and lowly differ, they are not counted as of the same office. I heard from Lao Dan: in the past five ministers, Guo Shu, Hong Yao, Tai Dian, Sanyi Sheng, and Nangong Kuo, were colleagues, comparing their virtue to assist King Wen and King Wu; when Guo Shu died, the other four wore friends’ mourning for him. The ancients who understood principle did this.”

公父文伯死室人有從死者其母怒而不哭相室諌之其母曰孔子天下之賢人也不用於魯退而去是子素宗之而不能隨今死而內人從死者二人焉若此於長者薄於婦人厚也既而夫子聞之曰季氏之婦尚賢哉子路愀然對曰夫子亦好人之譽已乎夫子死而不哭是不慈也何善爾子曰怒其子之不能隨賢所以為尚賢者吾何有焉其亦善此而已矣

When Gongfu Wenbo died, some in the household followed him in death, and his mother was angry but did not weep. The chamberlain urged her, and the mother said: “Confucius was a worthy man of the world, not employed by Lu, and he withdrew and left. This child always honored him but could not follow him. Now that he is dead, there are two women inside who followed him in death. Like this, he was thin toward his elders and thick toward women.” Afterward the Master heard of it and said: “The woman of the Ji family still values the worthy!” Zilu’s face turned grave and he replied: “Does the Master also like others to praise him? Her son died and she did not weep; this is lack of kindness, so what is good in it?” Confucius said: “She was vexed that her son could not follow a worthy man, so she is counted as valuing the worthy; what does that have to do with me? She is simply good in this one respect.”

衛出公使人問孔子曰寡人之任臣無大小一一自覩察之猶復失人何故荅曰如君之言此即所以失之也人既難知非言問所及觀察所盡且人君之慮者多多慮則意不精以不精之意察難知之人宜其有失也君未之聞乎昔者舜臣堯官不任士堯一從之左右曰人君用士當自任耳目而取信於人無乃不可乎堯曰吾之舉舜已耳目之矣今舜所舉人吾又耳目之是則耳目人終無已時也君苟付可付則已不勞而賢才不失矣

Duke Chu of Wei sent someone to ask Confucius: “When I employ ministers, I examine each of them personally, great or small, and yet I still employ people wrongly; why?” Confucius replied: “By your own words, that is precisely the cause of losing people. People are by nature hard to know, and cannot be fully known by questioning or by watching. Moreover, a ruler has many things to consider, and when considering is much, the mind is not refined; using an unrefined mind to examine people who are hard to know will certainly produce mistakes. Have you not heard? In the past, when Shun was a minister under Yao, offices were not left to scholars to fill on their own, and Yao followed all of this. Those around him said: ‘A ruler employing people should use his own ears and eyes, yet to place trust in others, I fear that will not work?’ Yao said: ‘In raising Shun, I have already used my ears and eyes; now if I again use my ears and eyes to examine those Shun raises, then using ears and eyes to examine people will never end.’ If a ruler entrusts affairs to those who can be entrusted, he himself is not wearied and worthy talents are not lost.”

子貢問曰昔孫文子以衛侯哭之不哀知其將為亂不敢舍其重器而行盡寘諸戚而善晉大夫二十人或稱其知何如孔子曰人知其為知也吾未知其為知也子貢曰敢問何謂也子曰食其祿者必死其事孫子知衛君之將不君不念伏死以爭而素規去就尸利攜貳非人臣也臣而有不臣之心明君所不赦幸哉孫子之以此免戮也

Zigong asked: “In the past Sun Wenzi, because the Marquis of Wei did not weep sorrowfully, knew that he would cause disorder, and did not dare to set down the weighty vessels and leave, but placed them all in the town of Qi, and befriended twenty grandees of Jin. Some said he was wise; how is that?” Confucius said: “Others know that he can be counted as wise, but I do not know that he can be counted as wise.” Zigong said: “May I ask what you mean?” Confucius said: “One who eats a ruler’s salary must go to his service even at the cost of his life. Sun knew that the ruler of Wei was about to fail to act as a ruler, yet he did not wish to die in remonstrance, and in ordinary times he planned for leaving or staying, occupying his post for gain and cherishing a divided mind, which is not what a minister should have. A subject with a heart that is not a subject’s is something an enlightened ruler does not pardon. That Sun escaped being killed by this was only his luck.”

孔子使宰予使於楚楚昭王以安車象飾因宰予以遺孔子焉宰予曰夫子無以此為也王曰何故對曰臣以其用思其所在觀之有以知其然王曰言之宰予對曰自臣侍從夫子以來竊見其言不離道動不違仁貴義尚徳清素好儉仕而有祿不以為積不合則去退無吝心妻不服防妾不衣帛車器不雕馬不食粟道行則樂其治不行則樂其身此所以為夫子也若夫觀目之麗靡窈窕之音夫子過之弗之視遇之弗之聽也故臣知夫子之無用此車也王曰然則夫子何欲而可對曰方今天下道德寢息其志欲興而行之天下誠有欲治之君能行其道則夫子雖使歩以朝固猶為之何必逺辱君之重貺乎王曰乃今而後知孔子之徳也大矣宰予歸以告孔子孔子曰二三子以予之言何如子貢對曰未盡夫子之美也夫子徳髙則配天深則配海若予之言行事之實也夫子曰夫言貴實使人信之捨實何稱乎是賜之華不若予之實也

Confucius sent Zai Yu on a mission to Chu. King Zhao of Chu had a peaceful carriage decorated with ivory, and had Zai Yu pass it on to Confucius as a gift. Zai Yu said: “The Master will not use this.” The king said: “Why?” Zai Yu replied: “I observe where his thoughts are directed, and have reason to know it will be so.” The king said: “Tell me.” Zai Yu replied: “Since I have attended the Master, I have privately seen that his speech does not leave the Way, his actions do not go against benevolence, he values righteousness and honors virtue, and is plain and fond of frugality. When he holds office and has salary, he does not hoard it; if he does not fit in, he leaves, and in withdrawing he feels no regret. His wife does not wear showy clothes, his concubine does not wear silk, his carriage fittings are not carved, and his horses do not eat millet. When the Way can be practiced, he delights in that governing; when the Way cannot be practiced, he delights in himself. This is why the Master is the Master. As for delightful splendor and the lascivious music of graceful women, the Master does not look when passing by and does not listen when he meets it. So I know that the Master has no use for this carriage.” The king said: “Then what would the Master want in order to be satisfied?” Zai Yu replied: “Now the Way and virtue are at rest throughout the world, and his aim is to raise and put them into practice. If the world truly has a ruler who wishes to govern and can practice his Way, then even if he were asked to walk to court, the Master would surely do it, so why bring shame on your generous gift from afar?” The king said: “Only today do I know how great Confucius’s virtue is.” Zai Yu returned and told Confucius. Confucius said: “What do you think of Zai Yu’s words?” Zigong replied: “It has not said all of the Master’s excellence. The Master’s virtue is as high as Heaven and as deep as the sea; what Zai Yu said is only the truth of his conduct.” The Master said: “Words are valued for being true, so that people can believe them; if one sets aside the truth, what is there to say? Ci’s splendor does not equal Yu’s plainness.”

孔子適齊齊景公讓登夫子降一等景公三辭然後登既坐曰夫子降徳辱臨寡人寡人以為榮也而降階以逺自絶於寡人寡人未知所以為罪孔子荅曰君惠顧外臣君之賜也然以匹夫敵國君非所敢行也雖君私之其若義何

When Confucius went to Qi, Duke Jing of Qi had him go up the steps first, and the Master stepped down one level. Duke Jing declined repeatedly and only then went up. After sitting down he said: “That the Master lowers his virtue and condescends to visit me, I count as an honor; yet you step down and keep yourself far from me, and I do not know where I have been at fault.” Confucius replied: “Your kind regard for an outside minister is your gift. But for a commoner to stand on equal terms with the ruler is not something I dare do. Even if you tolerate it privately, how could I answer to righteousness?”

顔讎善事親子路義之後讎以非罪執於義將厄子路請以金贖焉人將許之既而二三子納金於子路以入衛或謂孔子曰受人之金以贖其私暱義乎子曰義而贖之貧取於友非義而何愛金而令不辜防闢凡人且猶不忍況二三子於由之所親乎詩云如可贖兮人百其身苟出金可以生人雖百倍古人不以為多故二三子其欲由也成其義非汝之所知也

Yan Chou was good at serving his parents, and Zilu thought him righteous. Later Yan Chou, though not guilty, was arrested on a claim of righteousness and was about to meet misfortune; Zilu asked to ransom him with gold, and the other side was about to agree. Then his fellow students gave the gold to Zilu to take to Wei. Someone said to Confucius: “Is it in accord with righteousness to accept others’ gold in order to ransom one’s own kin?” Confucius said: “Ransoming him for the sake of righteousness, and taking from friends when one is poor oneself, what is that if not righteousness? To begrudge gold and let an innocent man fall into punishment is something even ordinary people cannot bear, how much more his fellow students toward someone Zhong You is close to? The Songs says: ‘If he could be ransomed, people would give a hundred bodies for his.’ If giving gold can save a life, even a hundredfold, the ancients did not count it as too much. So the fellow students wished to help Zhong You complete his righteousness, which is not something you can understand.”

孔子讀詩及小雅喟然而嘆曰吾於周南召南見周道之所以盛也於栢舟見匹夫執志之不可易也於淇澳見學之可以為君子也於考槃見遁世之士而不悶也於木見包且之禮行也於緇衣見好賢之心至也於雞鳴見古之君子不忘其敬也於伐檀見賢者之先事後食也於蟋蟀見陶唐儉德之大也於下泉見亂世之思明君也於七月見豳公之所造周也於東山見周公之先公而後私也於狼跋見周公之逺志所以為聖也於鹿鳴見君臣之有禮也於弓見有功之必報也於羔羊見善政之有應也於節南山見忠臣之憂世也於蓼莪見孝子之思養也於四月見孝子之思祭也於裳裳者華見古之賢者世保其祿也於采菽見古之明王所以敬諸侯也

When Confucius read the Songs and came to the Lesser Odes, he sighed deeply and said: “From the Zhou South and Shao South I see why the Way of Zhou flourished; from ‘The Cypress Boat’ I see that a common man’s steadfast resolve cannot be changed; from ‘The Qi Bend’ I see that learning can make a superior person; from ‘Kao Pan’ I see that a recluse is not distressed; from ‘The Quince’ I see that the ritual of repaying gifts is carried out; from ‘The Black Robes’ I see the utmost love of the worthy; from ‘The Cock Crows’ I see that the superior persons of old did not forget reverence; from ‘Cutting Sandalwood’ I see that worthy men first work and then receive food; from ‘The Cricket’ I see the breadth of Tao Tang’s frugal virtue; from ‘The Cold Spring’ I see how in a disordered age people long for an enlightened ruler; from ‘The Seventh Month’ I see how the Duke of Bin built up the foundation of Zhou; from ‘The Eastern Mountain’ I see that the Duke of Zhou put the public before the private; from ‘The Wolf Stumbles’ I see that the Duke of Zhou’s aspirations were lofty and so he became a sage; from ‘The Deer Call’ I see that ruler and subject have ritual; from ‘The Red Bow’ I see that merit is surely repaid; from ‘The Lambskin’ I see that good government has its verification; from ‘The Southern Mountain’ I see a loyal minister’s worry for the age; from ‘The Tall Artemisia’ I see a filial son’s longing to care for his parents; from ‘The Fourth Month’ I see a filial son’s longing to sacrifice; from ‘The Splendid Flowers’ I see that worthy men of old kept their salaries for generations; from ‘Gathering Beans’ I see why the enlightened kings of old revered the feudal lords.”

孔子晝息於室而鼓琴焉閔子自外聞之以告曾子曰向也夫子之音清徹以和淪入至道今也更為幽沉之聲幽則利慾之所為發沉則貪得之所為施夫子何所之感若是乎吾從子入而問焉曾子曰諾二子入問夫子夫子曰然女言是也吾有之向見貓方取鼠欲其得之故為之音也女二人者孰識諸曽子對曰閔子夫子曰可與聽音矣

Confucius was resting in his room in the daytime, playing the zither. Min Ziqian heard it from outside and told Zengzi: “Just now the Master’s zither sound was clear and harmonious, sinking into the utmost Way; now it has turned into a dark and sunken sound. Dark is what is stirred up by desire for gain, and sunken is what is imposed by greed for getting. What has the Master sensed, that it comes to this? Let me go in with you and ask.” Zengzi said: “Good.” The two went in and asked the Master. The Master said: “Yes, you are right, I did have such a thing. Just now I saw a cat about to catch a mouse and hoped it would catch it, so I played that sound. Which of you two heard it?” Zengzi replied: “Min Zi.” The Master said: “He can be one to listen to music with.”

仲弓問古之刑教與今之刑教孔子曰古之刑省今之刑繁其為教古有禮然後有刑是以刑省今無禮以教而齊之以刑刑是以繁書曰伯夷降典折民維刑謂下禮以教之然後維以刑折之也夫無禮則民無恥而正之以刑故民苟免

Zhonggong asked about the teaching by punishment in ancient times and today. Confucius said: “In ancient times punishments were few, and today punishments are many. As for teaching: in ancient times there was first ritual and then punishment, so punishments were few; today ritual is not used to teach and punishment is used to put things in order, so punishments are many. The Book of Documents says ‘Bo Yi sent down the canons, and the people were judged only by punishment,’ meaning that ritual was first sent down to teach and transform, and only afterward was punishment used to bring them into submission. Without ritual the common people have no sense of shame, yet punishment is used to correct them, so the common people merely seek to escape.”

孔子適衛衛將軍文子問曰吾聞魯公父氏不能聽獄信乎孔子荅曰不知其不能也夫公父氏之聽獄有罪者懼無罪者恥文子曰有罪者懼是聴之察刑之當也無罪者恥何乎孔子曰齊之以禮則民恥矣刑以止刑則民懼矣文子曰今齊之以刑刑猶弗勝何禮之齊孔子曰以禮齊民譬之於御則轡也以刑齊民譬之於御則鞭也執轡於此而動於彼御之良也無轡而用防則馬失道矣文子曰以御言之左手執轡右手運防不亦速乎若徒轡無防馬何懼哉孔子曰吾聞古之善御者執轡如組兩驂如舞非防之助也是以先王盛於禮而薄於刑故民從命今也廢禮而尚刑故民彌暴文子曰呉越之俗無禮而亦治何也孔子曰夫呉越之俗男女無別同厠而浴民輕相犯故其刑重而不勝由無禮也中國之教為外內以別男女異器服以殊等類故其民篤而法其刑輕而勝由有禮也

When Confucius went to Wei, General Wenzi of Wei asked: “I have heard that Gongfu of Lu is not able to judge lawsuits; is it true?” Confucius replied: “I do not know that he is unable. When Gongfu judges a lawsuit, the guilty are afraid, and the innocent feel ashamed.” Wenzi said: “For the guilty to be afraid is because the hearing is clear-sighted and punishment is fitting; why do the innocent feel ashamed?” Confucius said: “If one orders by ritual, the people feel shame; if one uses punishment to stop punishment, the people feel fear.” Wenzi said: “Now one uses punishment to order things and punishment is not enough; how can one order by ritual?” Confucius said: “Ordering the people by ritual is like the reins in driving a carriage; ordering the people by punishment is like the whip in driving a carriage. When one holds the reins on this side, the horse moves on that side, and this is good driving. With no reins and using only the whip, the horse loses its way.” Wenzi said: “In terms of driving, holding the reins with the left hand and wielding the whip with the right, is it not faster? If there are only reins and no whip, what does the horse fear?” Confucius said: “I have heard that the ancients who were good at driving held the reins like weaving a braid, and the two outer horses seemed to be dancing, not relying on a whip to help. So the former kings stressed ritual and made little of punishment, and the people obeyed orders; now ritual is abandoned and punishment is honored, and the people instead become more violent.” Wenzi said: “The customs of Wu and Yue have no ritual, yet they too are governed; why?” Confucius said: “In the customs of Wu and Yue, men and women make no distinction, bathe together in the same place, and the people easily offend one another, so punishments are heavy and still not enough, because there is no ritual. In the teaching of the Central Plain, men and women are distinguished by inside and outside, ranks are marked by different implements and clothing, so the people are sincere and law-abiding, and punishments are light and yet sufficient, because there is ritual.”

孔子曰民之所以生者衣服也上不教民民匱其生飢寒切於身而不為非者寡矣故古之於盜惡之而不殺也今不先其教而一殺之是以罰行而善不反刑張而罪不省夫赤子知慕其父母由審故也況為政興其賢者而廢其不賢以化民乎知審此二者則上盜息【上盜猶大盜也】

Confucius said: “What the common people live by is clothing and food. If those above do not teach the people, the people’s livelihood is lacking, and those who, pressed by hunger and cold, still do not do wrong are very few. So in ancient times, toward thieves and robbers they disliked them but did not kill them; now, without first teaching, everyone is killed, so punishments are carried out and yet goodness does not return, the net of law is spread and yet crime does not lessen. An infant knows to cling to its parents because it has examined and become familiar, how much more in government, raising the worthy and discarding the unworthy in order to teach the people? If one understands how to examine these two things, the great robbers above will cease. [“Robbers above” means great robbers.]”

書曰茲殷罰有倫子張問曰何謂也孔子曰不失其理之謂也今諸侯不同徳國君異法折獄無倫以意為限是故知法之難也子張曰古之知法者與今之知法者異乎孔子曰古之知法者能逺【能逺者止其源而以禮義先之】今之知法者不失有罪不失有罪其於怨寡矣能逺則於獄其防深矣寡怨近乎濫防深治乎本書曰惟敬五刑以成三徳言敬刑所以為德也

The Book of Documents says: ‘These Yin punishments have order.’ Zizhang asked: “What does this mean?” Confucius said: “Not losing the thread of order is what it means. Now the feudal lords differ in virtue, rulers differ in laws, cases are decided without order, and boundaries are drawn by private will, so I know that carrying out the law is very hard.” Zizhang said: “Are those who understood law in ancient times different from those who understand law today?” Confucius said: “Those who understood law in ancient times could push the source of calamity far away [being able to push it far away means blocking the source, first guiding with ritual and righteousness]; those who understand law today only seek not to let the guilty escape. Not letting the guilty escape lessens resentment somewhat; being able to push the source of calamity far away means the guard against lawsuits is deep. Less resentment is close to excessive punishment, while a deep guard is close to treating the root. The Documents says ‘Be reverent only about the five punishments, in order to complete the three virtues,’ meaning that being careful in using punishments is precisely how virtue is completed.”

書曰非從惟從孔子曰君子之於人也有不語也無不聽也況聽訟乎必盡其辭矣夫聽訟者或從其情或從其辭辭不可從心斷以情書曰人有小罪非乃惟終自作不典式爾有厥罪小乃不可不殺乃有大罪非終乃惟災適爾既道極厥辜時乃不可殺

The Book of Documents says: ‘Follow when it is not a following.’ Confucius said: “The superior person, in dealing with people, may leave some things unsaid but never fails to listen, how much more in hearing a lawsuit? One must let him say everything. One who hears lawsuits either follows the facts or follows the words; if the words cannot be followed, decide according to the facts with one’s own mind. The Documents says: ‘If someone has a small offense, not an error but one in which from beginning to end he does things that are unlawful, then even if the offense is small he cannot be left unkilled. If someone has a great offense, not one in which he is that way from beginning to end, but where an error or misfortune happened to produce it, and he has already given a complete account of his fault, then at that time he cannot be killed.’”

曾子問聽獄之術孔子曰其大法有三焉治必以寛寛之之術歸於察察之之術歸於義是故聽而不寛是亂也寛而不察是慢也察而不中義是私也私則民怨故善聽者雖不越辭辭不越情情不越義書曰上下比罪無僭亂辭

Zengzi asked about the method of hearing lawsuits. Confucius said: “The great rules are three: governing must be lenient; the method of leniency comes down to clear examination; the method of clear examination comes down to righteousness. So to hear lawsuits without leniency is disorder; to be lenient without clear examination is negligence; to examine clearly without accord with righteousness is selfishness. Selfishness makes the people resentful. So one who is good at hearing lawsuits does not go beyond the words, the words do not go beyond the facts, and the facts do not go beyond righteousness. The Documents says: ‘Compare above and below in fixing guilt, and do not disorder the statements.’”

書曰哀矜折獄仲弓問曰何謂也孔子曰古之聽訟者察貧窮哀孤獨及鰥寡老弱不肖而無告者雖得其情必哀矜之死者不可生斷者不可屬若老而刑之謂之悖弱而刑之謂之尅不赦過謂之逆率過以小罪謂之枳【一作疻猶傷也夫過則冝宥若率以為小罪亦傷乎義】故宥過赦小罪老弱不受刑先王之道也書曰大辟疑赦又曰與其殺不辜寧失不經

The Book of Documents says: ‘Decide cases with compassion.’ Zhonggong asked: “What does this mean?” Confucius said: “Those who heard lawsuits in ancient times looked at the poor, took pity on the orphaned and lonely, and on widowers, widows, the old, the weak, and the unworthy who had no one to tell their troubles to, and even if they obtained the true facts, they must still have compassion for them. The dead cannot be revived and what is cut off cannot be joined again. To apply punishment to the old is called perverse; to apply punishment to the weak is called harsh; not to pardon a mistake is called contrary; to handle a mistake as a minor crime is called ‘zhi’ [one text has ‘zhi’ with another character, meaning injury. A mistake should be forgiven, and if all are treated as minor crimes, righteousness is also injured]. So to forgive mistakes, pardon minor offenses, and not inflict punishment on the old and weak is the Way of the former kings. The Documents says ‘If the death penalty is doubtful, pardon,’ and also ‘Rather than kill the innocent, better to lose the regular rule.’”

書曰若保赤子子張問曰聽訟可以若此乎孔子曰可哉古之聽訟者惡其意不惡其人求所以生之不得其所以生乃刑之君必與眾共焉今之聽訟者不惡其意而惡其人求所以殺是反古之道也

The Book of Documents says: "Be like one protecting an infant." Zizhang asked: "Can hearing lawsuits be like this?" Confucius said: "It can. In ancient times, those who heard lawsuits hated the intent, not the person, and sought reasons to let him live; only when no reason to let him live could be found did they use punishment, and the ruler surely decided together with the people. Now those who hear lawsuits do not hate the intent but hate the person, and seek reasons to kill him; this goes against the Way of the ancients."

孟氏之臣叛武伯問孔子曰如之何荅曰臣人而叛天下所不容也其狀自反子姑待之三旬果自歸孟氏武伯將執之訪於夫子夫子曰無也子之於臣禮意不至是以去子今其自反罪以反除又何執焉子修禮以待之則臣去子將安徃武伯乃止

A retainer of the Meng family rebelled, and Meng Wubo asked Confucius: "What should be done?" Confucius answered: "To be a minister and rebel is not tolerated by the world; as things stand, he will come back of himself, so you may wait." Thirty days later he did indeed return of himself. Meng Wubo wanted to arrest him and consulted the Master. The Master said: "There is no need. In treating your subordinates, ritual propriety did not reach them, and so he left you; now that he has come back himself, his offense has been cleared by his return, so why arrest him? If you cultivate ritual in treating them, where could a subordinate go after leaving you?" Wubo then dropped it.

夫子閒居喟然而嘆子思再拜請曰意子孫不修將忝祖乎羨堯舜之道恨不及乎夫子曰爾孺子安知吾志子思對曰伋於進瞻亟聞夫子之教其父析薪其子弗克負荷是謂不肖伋毎思之所以大恐而不觧也夫子忻然笑曰然乎吾無憂矣世不廢業其克昌乎

The Master was at leisure and sighed. Zisi bowed again and asked: "Are you worried that your descendants will not cultivate themselves and will disgrace their ancestors? Or do you admire the Way of Yao and Shun and regret that you cannot match it?" The Master said: "How would you, a child, know my aims?" Zisi answered: "When I step forward and look up, I have often heard the Master's teaching: if the father has split the firewood and the son cannot carry it, that is called unworthy. I often think of this, and so I am very fearful and dare not be lax." The Master smiled with delight and said: "Is that so? Then I have no worries. If the generations do not abandon this work, it will probably flourish."

子思問於夫子曰為人君者莫不知任賢之逸也而不能用賢何故子曰非不欲也所以官人任能者由於不明也其君以譽為賞以毀為罰賢者不居焉

Zisi asked the Master: "There is no ruler who does not know that employing the worthy brings ease, yet they cannot employ the worthy; why?" Confucius said: "It is not that they do not wish to. The reason they still cannot appoint the able to office is that they themselves are not clear-sighted. If a ruler treats praise as reward and slander as punishment, the worthy will not stay."

子思問於夫子曰伋聞夫子之詔正俗化民之政莫善於禮樂也管子任法以治齊而天下稱仁焉是法與禮樂異用而同功也何必但禮樂哉子曰堯舜之化百世不輟仁義之風逺也管仲任法身死則法息嚴而寡恩也若管仲之知足以定法材非管仲而專任法終必亂成矣

Zisi asked the Master: "I have heard the Master teach that for the government that rectifies customs and transforms the people, nothing is better than ritual and music. Guan Zi governed Qi by law, yet the world called him benevolent. Seen so, law and ritual and music differ in use but are the same in effect; why use only ritual and music?" Confucius said: "The teaching of Yao and Shun was not interrupted for a hundred generations because the wind of benevolence and righteousness carried far. When Guan Zhong used law, the law ended when the man died, because it was harsh and lacked kindness. If one's wisdom is enough to set laws as Guan Zhong's was, that is acceptable; but one whose talents are no match for Guan Zhong and who nonetheless uses only law will in the end certainly bring disorder."

子思問於夫子曰物有形類事有真偽必審之奚由子曰由乎心心之精神是謂聖推數究理不以疑【心誠神通則數不能遁】周其所察聖人難諸

Zisi asked the Master: "Things have forms and kinds, and affairs have true and false, and one must examine them; from where does one begin?" Confucius said: "From the heart. The spirit of the heart is called sageliness. To seek out the principles of number and exhaust the principles of things without doubt [if the heart is sincere and the spirit penetrating, the principles of number cannot escape], and to examine everything one needs to examine, even a sage would find difficult."

趙簡子使聘夫子夫子將至焉及河聞鳴犢與竇犨之見殺也廻輿而旋之衛息鄹遂為操曰周道衰微禮樂陵遲文武既墜吾將焉歸周遊天下靡邦可依鳳鳥不識珎寶梟鴟眷然顧之然心悲巾車命駕將適唐都黃河洋洋攸攸之魚臨津不濟還轅息鄹傷予道窮哀彼無辜翺翔於衛復我舊廬從吾所好其樂只且哀公使以幣如衛迎夫子而卒不能賞用也故夫子作丘陵之歌曰登彼丘陵峛崺其阪【丘陵謂王室也阪指諸侯】仁道在邇求之若逺遂迷不復自嬰屯蹇喟然廻慮題彼泰山【題顧也泰山謂魯也】欝確其髙梁甫廻連枳棘充路陟之無縁將伐無柯患茲蔓延惟以永嘆涕霣潺湲【梁甫泰山之下小山指三桓也】楚王使使奉金幣聘夫子宰予冉有曰夫子之道至是行矣遂請見問夫子曰太公勤身苦志八十而遇文王孰與許由之賢夫子曰許由獨善其身者也太公兼利天下者也然今世無文王之君也雖有太公孰能識之乃歌曰大道隠兮禮為基賢人竄兮將待時天下如一欲何之

Zhao Jianzi sent someone to invite the Master, and the Master was about to go there. Arriving at the Yellow River, he heard that Ming Du and Dou Chou had been killed, turned his carriage back to Wei, rested at Zou, and composed a zither piece and sang: "The Way of Zhou has declined and ritual and music decayed. The works of King Wen and King Wu have fallen; where shall I turn? Traveling the whole world, there is no state I can rely on. The phoenix is not recognized, while treasures are taken for owls. I look back with longing, and my heart is grieved. I told the carriage attendant to prepare the carriage, about to go to the Tang capital. The Yellow River is vast, the fish swim leisurely. Arriving at the ford I did not cross, I turned the shaft and rested at Zou. I grieve that my Way has reached its end, and pity those who are blameless. Roaming in Wei, I return to my old hut. Following what I love, that joy will do." Duke Ai sent someone with silks to Wei to welcome the Master, but in the end could not really employ him, so the Master composed the Song of the Hills: "I climb that hill, the slope winds on and on. [The hill stands for the royal house, the slope for the feudal lords.] The Way of benevolence is near, yet seeking it seems far. So I lost my way and cannot return, and am caught in difficulty myself. Sighing, I turn back to think, and look toward Mount Tai. ['Ti' means to look back. Mount Tai stands for the state of Lu.] It rises thick and tall, and Liangfu winds around and stretches on. Thorns fill the road, and there is no way to climb. I would cut them but have no axe handle, and I worry at their spreading. I can only sigh long, tears flowing. [Liangfu is a small hill under Mount Tai, standing for the Three Huan families.]" The king of Chu sent an envoy with gold and silks to invite the Master, and Zai Yu and Ran You said: "The Master's Way can now be carried out." So they asked for an audience and asked the Master: "Taigong toiled in body and mind and bitterly strained his will, and only at eighty met King Wen; how does he compare with Xu You in worth?" The Master said: "Xu You was one who perfected himself alone; Taigong was one who benefited the whole world. But now there is no ruler like King Wen in the world, and even if there were a Taigong, who would recognize him?" Then he sang: "The great Way has vanished, ritual is the foundation. Worthy men have hidden, awaiting their time. The world is all one, where else shall I go?"

叔孫氏之車子曰鉏商樵於野而獲獸焉眾莫之識以為不祥棄之五父之衢冉有告夫子曰麕身而肉角豈天之妖乎夫子曰今何在吾將觀焉遂徃謂其御髙柴曰若求之言其必麟乎到視之果信言偃問曰飛者宗鳳走者宗麟為其難致也敢問今見其誰應之子曰天子布徳將致太平則麟鳳龜龍先為之祥今宗周將滅天下無主孰為來哉遂泣曰予之於人猶麟之於獸也麟出而死吾道窮矣乃歌曰唐虞世兮麟鳳遊今非其時吾何求麟兮麟兮我心憂

A charioteer of the Shusun family named Chu Shang gathered firewood in the wilds and caught a beast that no one recognized, and, thinking it ill-omened, they threw it away at the Wufu crossroads. Ran You told the Master: "It has the body of a roe deer but grows a fleshy horn; could it be a monster from heaven?" The Master said: "Where is it now? I will go and see." So he went, and said to Gao Chai who drove the carriage: "If it is as Ran Qiu says, it must be a qilin, must it not?" When he got there and looked, it was indeed one. Yan Yan asked: "Among flyers the phoenix is the chief, and among walkers the qilin is the chief, because they are hard to come by. May I ask on whom their appearance now is a sign?" Confucius said: "When the Son of Heaven spreads virtue and is about to bring about great peace, the qilin, phoenix, tortoise and dragon first present auspicious signs for him. Now the Zhou house is about to perish and there is no common ruler under heaven; for whom has it come?" He then wept and said: "I am to people what the qilin is to beasts. The qilin has come out and died, and my Way has come to an end." Then he sang: "In the age of Tang and Yu, the qilin and phoenix roamed. Now it is not that time; what am I seeking? Qilin, O qilin, my heart is sorrowful."

子上雜所習請於子思【孔白字子上子思之子也雜者諸子百家】子思曰先人有訓焉學必由聖所以致其材也厲必由砥所以致其刄也故夫子之教必始於詩書而終於禮樂雜説不與焉又何請子思謂子上曰白乎吾嘗深有思而莫之得也於學則寤焉吾嘗企有望而莫之見也登髙則覩焉是故雖有本性而加之以學則無惑矣

Zishang brought the content of miscellaneous learning to ask Zisi. [Kong Bai, courtesy name Zishang, was Zisi's son. 'Miscellaneous' refers to the various masters and hundred schools.] Zisi said: "My predecessors had an admonition: study must begin with the sages, and only then can talent be accomplished; sharpening must use a whetstone, and only then can an edge be formed. Therefore the Master's teaching surely began with the Odes and Documents and ended with ritual and music, and miscellaneous theories had no part in it. What more is there to ask?" Zisi said to Zishang: "Bai, I once thought deeply and got nowhere, and on studying I awoke; I once stood on tiptoe to look afar and saw nothing, and on climbing to a height I saw. So though one has a nature, with study added one will not be confused."

縣子問子思曰【縣子名魯人】吾聞同聲者相好子之先君見子產時則兄事之而世謂子產仁愛稱夫子聖人是謂聖道事仁愛乎吾未諭其人之孰先後也故質於子子思曰然子之問也昔季孫問子游亦若子之言也子游荅曰以子產之仁愛譬夫子其猶浸水之與膏雨乎康子曰子產死鄭人丈夫舍玦佩婦女舍珠瑱巷災三月竽瑟不作夫子之死也吾未聞魯人之若是也奚故哉子游曰夫浸水之所及也則生其所不及則死故民皆知焉膏雨之所生也廣莫大焉民之受賜也普矣莫識其由來者上徳不徳是以無徳季孫曰善縣子曰其然孟子車尚幼請見子思子思見之甚悅其志命子上侍坐焉禮敬子車甚崇子上不願也客退子上請曰白聞士無介不見女無媒不嫁孟孺子無介而見大人悅而敬之白也未諭敢問子思曰然吾昔從夫子於郯遇程子於塗傾蓋而語終日而別命子路將束帛贈焉以其道同於君子也今孟子車孺子也言稱堯舜性樂仁義世所希有也事之猶可況加敬乎非爾所及也

Xianzi asked Zisi: [Xianzi was named Suo, a man of Lu.] "I have heard that people of the same voice respond to each other and like each other. When your late grandfather met Zichan, he served him as an elder brother; and the world says Zichan was benevolent and calls the Master a sage. Does this mean the Way of the sage serves benevolence? I still do not understand which of the two comes first, so I seek confirmation from you." Zisi said: "Yes, you ask well. In the past Jisun asked Ziyou and put it as you do. Ziyou answered: 'Comparing Zichan's benevolence with the Master is probably like comparing irrigation water with rich rain.' Ji Kangzi said: 'When Zichan died, the men of Zheng put down their jade pendants and the women put down their pearl earrings, and in the lanes there was mourning for three months with no pipes or zithers played. When the Master died, I have not heard that the people of Lu did the same; why?' Ziyou said: 'Where irrigation water reaches, things live, and where it does not reach, they die, so the people all know it; what rich rain produces is vast beyond anything, and the people receive its gift everywhere, yet no one recognizes where it comes from. Supreme virtue does not regard itself as virtue, and so seems to have no virtue.' Jisun said: 'Good.'" Xianzi said: "So that is how it is." Meng Ke was still young and asked to see Zisi. Zisi saw him and was very pleased with his aims, had Zishang sit in attendance, and treated Meng Ke with great courtesy. Zishang was unwilling in his heart. After the guest had left, Zishang asked: "I have heard that a scholar does not go to see someone without an introducer, and a woman does not marry without a matchmaker. Young Meng came to see you without an introducer, and you are pleased with him and respect him; I do not understand, and venture to ask." Zisi said: "Yes. In the past I followed the Master to Tan, and on the road we met Master Cheng, stopped our carriages and talked, and talked all day before parting, and he told Zilu to give him a bundle of silk, because his Way was the same as the gentleman's. Now Meng Zijue is still a youth, and in speech he praises Yao and Shun and by nature delights in benevolence and righteousness, which is rare in the world. Serving him would be fine, let alone treating him with courtesy. This is not something you can reach."

子思在魯使以書如衛問子上子上北面再拜受書伏讀然後與使者晏遂為復書返中庭北面再拜以授使者既受書然後退使者還魯問子思曰吾子堂上南面立授臣書事畢送臣子上中庭拜授臣書而不送何也子思曰拜而不送敬也使而送之賔也

When Zisi was in Lu, he sent a letter to Wei to inquire after Zishang. Zishang, facing north, bowed twice and received the letter, read it prostrate, then feasted with the messenger, and wrote a reply, returned to the central courtyard, faced north, bowed twice and handed it to the messenger. Only after the messenger had received the letter did he withdraw. The messenger returned to Lu and asked Zisi: "You stood facing south in the hall and handed me the letter, and when it was done you saw me off; Zishang bowed in the central courtyard and handed me the letter but did not see me off; why?" Zisi said: "To bow and not see off is respect; to send someone and then see him off is to treat him as a guest."

魯人有同姓死而弗吊者人曰在禮當免不免當吊不弔有司罰之如之何子之無吊也荅曰吾以其疎逺也子思聞之曰無恩之甚也昔者季孫【康子】問於夫子曰百世之宗有絶道乎子曰繼之以姓義無絶也故同姓為宗合族為屬雖國子之尊不廢其親所以崇愛也是以綴之以食序列昭穆萬世婚姻不通忠篤之道然也魯穆公訪於子思曰寡人不得嗣先君之業三年矣未知所以為令名者且欲掩先君之惡以先君之善使談者有述焉為之若何願先生教之也子思荅曰以伋所聞舜禹之於其父非勿欲也以為私情之細不如公義之大故弗敢私之雲耳責以虛飾之教又非伋所得言公曰思之可以利民者子思曰頋有恵百姓之心則莫如一切除非法之事也毀不居之室以賜窮民奪嬖寵之祿以賑困匱無令人有悲怨而後世有聞見抑亦可公曰諾

There was a man of Lu who did not go to condole when someone of the same surname died. Someone said: "By ritual, one should wear the mourning cap but did not, should have condoled but did not, and the officials will punish; how can you not condole?" He answered: "Because he was distant from me." Zisi heard of this and said: "This is kindness thinned to the extreme. In the past Jisun [Ji Kangzi] asked the Master: 'For a lineage of a hundred generations, is there a principle by which it is cut off?' The Master said: 'It continues by surname, and righteousness is not cut off. Therefore those of the same surname are a lineage, the whole clan are kin, and even those as noble as sons of the state do not abandon family feeling, in order to honor love. Hence they are linked by banquet ritual, ordered in the zhao and mu rows, and for ten thousand generations do not intermarry, all this arising from the way of loyal sincerity.'" Duke Mu of Lu asked Zisi: "I have not been able to continue my late ruler's work for three years now, and still do not know how to seek a good name, and I also want to conceal my late ruler's faults and make his good known so that those who discuss him have something to praise; what should I do? I hope you will teach me." Zisi answered: "As I have heard, Shun and Yu, as to their fathers, did not lack the wish to do so, but felt that private sentiment is small and does not compare with public righteousness, and so did not dare do it privately. To reproach me with false and decorated teaching is again not something I can speak of." Duke Mu said: "Think of something that could benefit the people." Zisi said: "If you truly have a heart to be kind to the people, nothing is better than to remove everything that does not accord with the standards: tear down unlived-in houses and give them to the poor, take away the stipends of favorites to relieve the needy, and let there be no one who feels grief and resentment so that later ages hear and see it; that will do." Duke Mu said: "Good."

縣子問子思曰顔回問為邦夫子曰行夏之時若是殷周異正為非乎子思曰夏數得天堯舜之所同也殷周之王征伐革命以應乎天因改正朔若雲天時之改耳故不相因也夫受禪於人者則襲其統受命於天者則革之所以神其事如天道之變然也三統之義夏得其正是以夫子云

Xianzi asked Zisi: "When Yan Hui asked about governing a state, the Master said 'follow the seasons of Xia'. Does this mean that the Yin and Zhou were wrong to change the calendar's start?" Zisi said: "The calendar of Xia got the correct season of Heaven, and Yao and Shun were the same. When Yin and Zhou became kings, they did so by campaigning and revolution in response to Heaven, and so changed the calendar's start, which only means that the season of Heaven had changed, so they did not follow the previous dynasty. Those who receive abdication from others follow the old reckoning; those who receive the mandate from Heaven reform it, so as to make the matter appear divine, like the transformations of Heaven's Way. As to the principle of the three systems, Xia got the right one, and so the Master spoke as he did."

穆公問於子思曰立太子有常乎荅曰有之在周公之典公曰昔文王舎適而立其次防子舎孫而立其弟是何法也子思曰殷人質而尊其尊故立弟周人文而親其親故立子亦各其禮也文質不同其禮則異文王舍適立次權也公曰苟得行權豈唯聖人唯賢與愛立也子思曰聖人不以權教故立制垂法順之為貴若必欲犯何有於異公曰舍賢立聖舍愚立賢何如子思曰唯聖立聖其文王乎不及文王者則各賢其所愛不殊於適何以限之必不能審賢愚之分請父兄群臣卜於祖廟亦權之可也

Duke Mu asked Zisi: "Are there regular rules for setting up the crown prince?" Zisi answered: "There are, in the Duke of Zhou's institutions." Duke Mu said: "In the past King Wen set aside his eldest son and set up the next, and the Viscount of Wei set aside the grandson and set up the younger brother; on what rule was this?" Zisi said: "The Yin were plain and honored what should be honored, so they set up the younger brother; the Zhou were refined and cherished what should be cherished, so they set up the son; each had its own ritual. Refinement and plainness differ, and so ritual differs. King Wen's setting aside the eldest and setting up the next was expediency." Duke Mu said: "If expediency is allowed, then not only sages but anyone worthy and beloved can be set up?" Zisi said: "The sage does not use expediency to teach, so he establishes institutions and hands down rules, and following them is what is valuable. If one must offend against them, why have differences at all?" Duke Mu said: "What about setting aside the worthy to set up the sage, or setting aside the foolish to set up the worthy?" Zisi said: "Only a sage setting up a sage, perhaps like King Wen. Those who do not match King Wen each take whom they love as worthy, which is no different from setting up the eldest, so what is there to limit it? If one truly cannot tell the worthy from the foolish, let the fathers, brothers and ministers divine in the ancestral temple, which is also a workable expedient."

孟軻問牧民何先子思曰先利之曰君子之所以教民亦仁義固所以利之乎子思曰上不仁則下不得其所上不義則樂為亂也此為不利大矣故易曰利者義之和也又曰利用安身以崇徳也此皆利之大者也

Meng Ke asked: "In shepherding the people, what should come first?" Zisi said: "First benefit them." Meng Ke said: "What the gentleman uses to teach the people is also benevolence and righteousness; are benevolence and righteousness originally used to benefit them?" Zisi said: "If those above are not benevolent, those below cannot be settled; if those above are not righteous, those below take pleasure in causing disorder. This is the greatest non-benefit. So the Book of Changes says 'benefit is the harmony of righteousness', and also 'using benefit to settle the body, in order to exalt virtue'. These are the greatest of benefits."

子思居衛言苟變於衛君曰其材可將五百乗君任軍旅率得此人則無敵於天下矣衛君曰吾知其材可將然變也嘗為吏賦於民而食人二雞子以故弗用也子思曰夫聖人之官人猶大匠之用木也取其所長棄其所短故杞梓連抱而有數尺之朽良工不棄何也知其所妨者細也卒成不訾之器今君處戰國之世選爪牙之士而以二卵棄干城之將此不可使聞於鄰國者也衛君再拜曰謹受教矣

Zisi was living in Wei and praised Gou Bian to the lord of Wei: "His talent could command five hundred chariots. If you employ him in the army, and obtain this man, you can be invincible in the world." The lord of Wei said: "I know his talent could lead troops, but Gou Bian once served as a clerk collecting taxes from the people and ate two eggs of theirs, and so I do not employ him." Zisi said: "The sage employs people as a great carpenter uses wood: he takes its strength and discards its weakness. So even if a catalpa or willow of armspan width has a few feet of rot, a good craftsman does not discard it; why? He knows that the harm is only in a small place, and in the end it can make an incalculable vessel. Now you are in the age of the Warring States, selecting men to be claws and teeth, yet because of two eggs you discard a general who could be a shield against the enemy; these words must not be heard by neighboring states." The lord of Wei bowed twice and said: "I respectfully accept your instruction."

子思適齊齊君之嬖臣美鬚眉立乎側齊君指之而笑且言曰假貌可相易寡人不惜此之鬚眉於先生也子思曰非所願也所願者惟君修禮義富百姓而伋得寄帑於君之境內從襁負之列其榮多矣若無此須鬣非伋所病也昔堯身修十尺眉乃八彩實聖舜身修八尺有竒面頷無毛亦聖禹湯文武及周公勤思勞體或折臂望視或禿骭背僂亦聖不以鬚眉美鬣為稱也人之賢聖在徳豈在貌乎且吾性無須眉而天下王侯不以此損其敬由是言之伋徒患徳之不邵美也不病毛鬂之不茂也

Zisi went to Qi, and a favorite minister of the lord of Qi, with beautiful whiskers and eyebrows, stood nearby. The lord of Qi pointed to him and said with a smile: "If appearance could be exchanged, I would not begrudge giving you these whiskers and eyebrows, sir." Zisi said: "This is not what I wish. What I wish is only that you cultivate ritual and righteousness and enrich the people, so that I could put my family in your territory and follow in the line of those carrying children on their backs, and the glory would be great. That I lack such whiskers is not what I find fault with. In the past Yao was ten chi tall and had eight colors in his eyebrows, truly a sage; Shun was over eight chi tall and had no beard on his chin, and was also a sage; Yu, Tang, King Wen, King Wu and the Duke of Zhou thought and toiled hard, and some had a bent arm, some had a squint, some had hairless shins, some had a hunched back, and they were also sages, and none was praised for fine whiskers and brows. A person's worth and sageliness lie in virtue; how could they lie in appearance? Moreover I am by nature without whiskers and eyebrows, and the kings and lords of the world have not on that account reduced their respect for me. Seen so, I only fear my virtue is not lofty and fine enough; I do not worry that my hair and beard are not thick."

子思謂子上曰有可以為公之尊而冨貴人眾不與焉者非唯志乎成其志者非唯無慾乎夫錦繢紛華所服不過溫體三牲太牢所食不過充腹知以身取節者則知足矣苟知足則不累其志矣

Zisi said to Zishang: "Is there not something that can reach the dignity of a duke yet in which the rich and noble multitude take no part? Is it not aspiration? And is what accomplishes that aspiration not freedom from desire? Embroidery and splendor are worn only to warm the body; the three sacrificial animals and grand feast are eaten only to fill the belly. If you know to take restraint from your own body, you know contentment; if you are content, you will not burden your aspiration."

曾子謂子思曰昔者吾從夫子廵守於諸侯夫子未嘗失人臣之禮而猶聖道不行今吾觀子有傲世主之心無乃不容乎子思曰時移世異人有冝也當吾先君周制雖毀君臣固位上下相持若一體然夫欲行其道不執禮以求之則不能入也今天下諸侯方欲力爭競招英雄以自輔翼此乃得士則昌失士則亡之秋也伋於此時不自髙人將下吾不自貴人將賤吾舜禹揖讓湯武用師非故相詭乃各時也

Zengzi said to Zisi: "In the past I followed the Master on his tours among the lords, and the Master never failed in the ritual proper to a minister, yet the sage Way still could not be put into practice. Now I see you have a heart that looks down on the rulers of the age, and I fear you will not be tolerated." Zisi said: "Times move and ages differ, and each person has what suits him. In my late grandfather's time, though the Zhou institutions were ruined, the positions of ruler and minister were still firm, and high and low supported each other like one body. If he wished to carry out his Way and did not seek it by holding to ritual, he could not enter. Now the lords of the world are about to contend by force, vying to recruit heroes to support themselves, and this is precisely a time when whoever gets scholars flourishes and whoever loses them perishes. If I do not raise myself at such a time, others will look down on me; if I do not hold myself in regard, others will regard me as base. Shun and Yu yielding and Tang and Wu using arms were not deliberately opposite, but each according to his time."

子思在齊尹文子生子不類怒而杖之告子思曰此非吾子也吾妻殆不婦吾將黜之子思曰若子之言則堯舜之妃復可疑也此二帝聖者之英而丹朱商均不及匹夫以是推之豈可類乎然舉其多者有此父斯有此子道之常也若夫賢父之有愚子此由天道自然非子之妻之罪也尹文子曰先生止之願無言文留妻矣孟軻問子思曰堯舜文武之道可力而致乎子思曰彼人也我人也稱其言履其行夜思之晝行之滋滋焉汲汲焉如農之赴時商之趨利惡有不至者乎

Zisi was in Qi. A son born to Yin Wenzi did not look like himself; in anger he beat the boy with a staff and told Zisi: "This is not my son; I fear my wife was not faithful and I will divorce her." Zisi said: "By your words, even the consorts of Yao and Shun could be suspected. Those two emperors were the heroes among sages, and Danzhu and Shangjun did not even match ordinary men. From this one infers, how must they resemble? But speaking of the majority, such a father has such a son, which is the usual way. As for a worthy father with a foolish son, this is by the natural course of Heaven and is not your wife's fault." Yin Wenzi said: "Sir, stop; I hope you will say no more; I, Wen, will keep my wife." Meng Ke asked Zisi: "Can the Way of Yao, Shun, King Wen and King Wu be reached by effort?" Zisi said: "He was a person and I am a person. Recite their words, practice their conduct, think of it at night and do it by day, strive and press on like a farmer racing the season or a merchant chasing profit; what could be unreachable?"

子思謂孟軻曰自大而不修其所以大不大矣自異而不修其所以異不異矣故君子髙其行則人莫能階也逺其志則人莫能及也禮接於人人不敢慢辭交於人人不敢侮其唯髙逺乎

Zisi said to Meng Ke: "One who thinks himself great but does not cultivate what makes him great is not great; one who thinks himself different but does not cultivate what makes him different is not different. Therefore the gentleman raises his conduct high so that others cannot climb it step by step, and extends his aim far so that others cannot catch up. He receives people with ritual and people dare not be negligent, and he deals with people with words and people dare not insult him. It is probably because of loftiness and distance."

申詳問曰【子張之子】殷人自契至湯而王周人自棄至武王而王同嚳之後也周人追王太王王季文王而殷人獨否何也子思曰文質之異也周人之所追太王王跡起焉又曰文王受命斷虞芮之訟伐崇邦退犬戎追王太王王季何也子思曰狄人攻太王太王召耆老而問焉曰狄人何來耆老曰欲得菽粟財貨太王曰與之與之至無而狄人不止太王又問耆老曰狄人何欲耆老曰欲土地太王曰與之耆老曰君不為社稷乎太王曰社稷所以為民也不可以所為民者亡民也耆老曰君縱不為社稷不為宗廟乎太王曰宗廟者私也不可以吾私害民遂杖防而去過梁山止乎岐下豳民之束脩奔而從之者三千乘一止而成三千乘之邑此王道之端也成王於是追而王之王季其子也承其業廣其基焉雖同追王不亦可乎

Shen Xiang asked: [Shen Xiang was Zizhang's son.] "The Yin people became kings from Xie to Tang, and the Zhou people became kings from Qi to King Wu, both descendants of Emperor Ku. The Zhou posthumously honored Great King, Wang Ji and King Wen as kings, while the Yin alone did not do so; why?" Zisi said: "It is a difference of refinement and plainness. The Great King whom the Zhou honored was where the traces of royal work arose." He asked further: "King Wen received the mandate, judged the lawsuit between Yu and Rui, attacked the state of Chong and drove back the Quanrong, and honored Great King and Wang Ji as kings; why?" Zisi said: "When the Di attacked Great King, he gathered the elders and asked: 'Why have the Di come?' The elders said: 'They want beans, millet and goods.' Great King said: 'Give them.' When he had given until there was nothing left, the Di still did not stop. Great King asked the elders again: 'What do the Di want?' The elders said: 'They want land.' Great King said: 'Give it to them.' The elders said: 'Does my lord not think of the altars of soil and grain?' Great King said: 'The altars were set up for the people; one must not, because of something set up for the people, let the people perish.' The elders said: 'Even if my lord does not think of the altars, will he not think of the ancestral temple?' Great King said: 'The ancestral temple is private; one must not use my private matter to harm the people.' So he left leaning on his staff, passed Mount Liang, and stopped below Mount Qi. The people of Bin brought dried provisions and rushed to follow him, three thousand chariots' worth, and as soon as he stopped, they made up a city of three thousand chariots. This was the beginning of the Kingly Way. King Cheng therefore posthumously honored him as king. Wang Ji was his son, who continued the work and enlarged the foundation. Even if both were honored as kings alike, is that not acceptable?"

羊客問子思曰古之帝王中分天下使二公治之謂之二伯周自後稷封為王者後子孫據國至太王王季文王此固世為諸侯矣焉得為西伯乎子思曰吾聞諸子夏殷王帝乙之時王季以功九命作伯受珪瓉鬯之賜故文王因之得專征伐此以諸侯為伯猶周召之君為伯也

Yang Ke asked Zisi: "In ancient times the emperors divided the realm down the middle and had two dukes govern it, called the Two Earls. The Zhou were enfeoffed from Hou Ji as descendants of kings, and their descendants held the land, and down to Great King, Wang Ji and King Wen they were by origin feudal lords for generations; how could they be Earl of the West?" Zisi said: "I heard Zixia say: in the time of Diyi, king of Yin, Wang Ji was raised to earl of nine commissions for his merit and received the gift of the jade cup and black millet wine, and so King Wen followed this and could take charge of punitive campaigns. This is making a feudal lord an earl, like the Duke of Zhou and Duke of Shao serving as ruler-earls."

子思年十六適宋宋大夫樂朔與之言學焉朔曰尚書虞夏數四篇善也下此以訖於秦費効堯舜之言耳殊不如也子思荅曰事變有極正自當耳假令周公堯舜不更時異防其書同矣樂朔曰凡書之作欲以喻民也簡易為上而乃故作難知之辭不亦繁乎子思曰書之意兼復深奧訓誥成義古人所以為典雅也曰昔魯委巷亦有似君之言者伋荅之曰道為知者傳苟非其人道不傳矣今君何似之甚也樂朔不悅而退曰孺子辱吾其徒曰魯雖以宋為舊然世有讐焉請攻之遂圍子思宋君聞之不待駕而救子思子思既免曰文王困於羑里作周易祖君屈於陳蔡作春秋吾困於宋可無作乎於是撰中庸之書四十九篇

Zisi went to Song at sixteen. The Song grand master Yue Shuo discussed learning with him. Yue Shuo said: "The Documents' chapters of Yu and Xia are good; from there down to Qin and Fei they only imitate the words of Yao and Shun and are far inferior to them." Zisi answered: "Changes in affairs have their limits, and when the time is right it is natural that it should be so. If the Duke of Zhou, Yao and Shun had not altered the situation of the time, their books would be the same." Yue Shuo said: "The writing of any book is to make the people understand, with simplicity as best, yet you deliberately write hard-to-understand words; is that not too elaborate?" Zisi said: "The meaning of the Documents is complex and profound, and its instructions and announcements bring out principle, which is why the ancients thought them elegant." He added: "In the past in a back lane of Lu there was one who spoke as you do, and I answered: 'The Way is transmitted for the wise; if one is not such a person, the Way is not transmitted.' Now how have you come to resemble him so closely?" Yue Shuo withdrew displeased, saying: "This boy insulted me." His followers said: "Though Lu counts Song as an old state, there have been feuds through generations; let us attack him." So they surrounded Zisi. The lord of Song heard of it and, not waiting to harness his carriage, went to rescue Zisi. After Zisi escaped danger, he said: "King Wen was confined at Youli and composed the Book of Changes, my ancestor was confined between Chen and Cai and composed the Spring and Autumn Annals; confined in Song, can I be without a work?" So he composed the book Zhongyong (Doctrine of the Mean) in forty-nine chapters.

子思遊齊陳莊伯與登泰山而觀見古天子廵狩之銘焉陳子曰我生獨不及帝王封禪之世子思曰子不欲爾今周室卑防諸侯無霸假以齊之眾連鄰國以輔文武子孫之有徳者則齊桓晉文之事不足言也陳子曰非不悅斯道力不堪也子聖人之後吾願有聞焉敢問昔聖帝明王廵狩之禮可得聞乎子思曰凡求聞者為求行之也今子自計必不能行欲聞何為陳子曰吾雖不敏亦樂先王之道於子何病而不我告也子思乃告之曰古者天子將廵狩必先告於祖禰命史告群廟及社稷圻內名山大川告者七日而徧親告用牲史告用幣申命冢宰而後清道而出或以遷廟之主行載於齊車毎舍奠焉及所經五嶽四瀆皆有牲幣歳二月東廵狩至於岱宗柴於上帝望秩于山川所過諸侯各待於境天子先問百年者所在而親問之然後覲方岳之諸侯有功徳者則發爵賜服以順陽義無功者則削黜貶退以順隂義命史採民詩謡以觀其風命市納價察民之所好惡以知其志命典禮正制度均量衡考衣服之等協時月日辰入其疆遺老失賢掊克在位則君免山川社稷有不親舉土荒民遊為無教無教者則君退民僭上為無法無法者則君罪入其疆土地墾闢養老尊賢俊傑在位則君有慶遂南廵五月至於南嶽又西廵八月至於西嶽又北廵十有一月至於北嶽其禮皆如岱宗歸反舍於外次三日齋親告於祖禰用特命有司告群廟社稷及圻內名山大川而後入聽朝此古者明王廵狩之禮也陳子曰諸侯朝於天子盟防霸主則亦告宗廟山川乎子思曰告哉陳子曰王者廵狩不及四嶽諸侯盟防不越鄰國則其禮同乎異乎子思曰天子封圻千里公侯百里伯七十里子男五十里虞夏殷周之常制也其或出此封者則其禮與廵狩朝防無變其不越封境雖行如國陳子曰古之義也吾今而後知不學者淺之為人也

Zisi traveled to Qi and climbed Mount Tai together with Chen Zhuangbo to look around, and saw the inscriptions of the ancient Sons of Heaven's tours of inspection. Master Chen said: "I alone in my life did not live in an age of the emperors' feng and shan sacrifices." Zisi said: "It is only that you yourself do not wish it. Now the Zhou house is weak and the lords have no hegemon; if you used the people of Qi to join with neighboring states and assisted those with virtue among the descendants of King Wen and King Wu, then the affairs of Duke Huan of Qi and Duke Wen of Jin would not be worth mentioning." Master Chen said: "It is not that I do not like this way, but that my strength is not enough. You are a descendant of a sage, and I hope to hear something. May I ask about the rites of the tours of inspection of the sage emperors and enlightened kings of the past; may I hear them?" Zisi said: "All seeking to hear is for the sake of seeking to practice. Now you estimate that you surely cannot practice it; what is the use of hearing?" Master Chen said: "Though I am not quick, I too delight in the Way of the former kings; why do you make it difficult and not tell me?" Only then did Zisi tell him: "In ancient times, when the Son of Heaven was about to make a tour, he first announced it to his ancestors and fathers, and ordered the historians to announce it in the various temples as well as to the altars of soil and grain and to the famous mountains and rivers in the royal domain; the announcing was completed over seven days. The announcement made in person used animals, and that by the historians used silks. After issuing orders to the Chief Steward, the road was cleared and the party set out, or the spirit tablets from the removed temple were carried on a fasting carriage to accompany him, and at every stop an offering was set up. The Five Peaks and Four Rivers passed along the way all received animals and silks. Every year in the second month he toured the east, reaching Daizong, burned firewood to sacrifice to the Lord on High, and sacrificed from afar to the mountains and rivers according to their ranks. The lords of the lands passed through each waited at their borders. The Son of Heaven first asked where the hundred-year-old elders were, visited them in person, and then received the lords of the regional peaks. Those with merit and virtue were given rank and robes, in accord with the yang principle; those without merit were reduced and demoted, in accord with the yin principle. He ordered the historians to collect folk songs to observe customs, ordered the market officials to submit prices and examine the people's likes and dislikes in order to know their aims, and ordered the ritual officials to correct institutions, equalize weights and measures, examine the grades of clothing and harmonize months, days and hours. Entering a state's territory, if the aged were neglected, the worthy lost, or the extortionate were in office, the ruler was dismissed; if mountains, rivers and altars that ought to be sacrificed to in person were not, if the land was untilled and the people wandering, that meant no teaching, and without teaching the ruler was demoted; if the people overstepped those above, that meant no law, and without law the ruler was punished. Entering a state's territory, if the land was opened up, the aged cared for and the worthy respected, and outstanding men in office, the ruler was rewarded. Then he toured south, reaching the Southern Peak in the fifth month; then toured west, reaching the Western Peak in the eighth month; then toured north, reaching the Northern Peak in the eleventh month, with rites all the same as at Daizong. On returning he stayed outside for three days of fasting, personally announced it with a single sacrificial animal to his ancestors and fathers, ordered the officials to announce it in the various temples, at the altars of soil and grain and to the famous mountains and rivers in the royal domain, and only then entered court to hear government. This is the rite of the tours of the enlightened kings of ancient times." Master Chen said: "When the lords have an audience with the Son of Heaven or hold covenants with a hegemon, do they also announce it to ancestral temples and mountains and rivers?" Zisi said: "They must announce it." Master Chen said: "When a king tours he does not go beyond the four peaks, and when lords hold covenants they do not go beyond neighboring states; are the rites the same or different?" Zisi said: "The Son of Heaven's domain is a thousand li, the dukes' and marquises' a hundred li, the earls' seventy li and the viscounts' and barons' fifty li; this was the standing system of Yu, Xia, Yin and Zhou. If one goes out of this domain, the rites are unchanged from those of tours and audiences; if one does not go beyond the domain, then though one travels it is as if in one's own state." Master Chen said: "This is the righteousness of antiquity. From today I know how shallow the vision is of those who do not study."

魯人有公儀僣者【數本皆作潛】砥節礪行樂道好古恬於榮利不事諸侯子思與之友穆公因子思欲以為相謂子思曰公儀子必輔寡人叄分魯國而與之一子其言之子思對曰如君之言則公儀子愈所以不至也君若飢渴待賢納用其謀雖蔬食水飲伋亦願在下風今徒以髙官厚祿釣餌君子無信用之意公儀子之智若魚鳥可也不然則彼將終身不躡乎君之庭矣且臣不佞又不任為君操竿下釣以蕩守節之士也

There was a man of Lu named Gongyi Qian [several editions write 'Qian'] who sharpened his integrity, delighted in the Way and loved the ancient, was indifferent to glory and gain, and did not serve the lords. Zisi was friends with him. Duke Mu wished to use Zisi's connection to make him chancellor, and said to Zisi: "Master Gongyi must assist me; I will divide Lu into three and give him one share; please go and speak to him." Zisi answered: "By your words, Master Gongyi will all the more not come. If you treat the worthy as one who is hungry and thirsty and adopt and carry out his plans, then even eating vegetables and drinking water I would gladly take orders downwind of you. Now you merely use high rank and rich stipend as bait to fish for gentlemen, with no intent to trust him. If Master Gongyi's wisdom were that of a fish or bird, it might work; otherwise, he will not set foot in your courtyard to the end of his life. Moreover I am not talented and am not up to holding the rod and casting the line for you to shake a scholar who keeps his integrity."

閭丘溫見田氏將必危齊欲以其邑叛而適魯穆公聞之謂子思曰子能懷之則寡人割邑如其邑以常宗子思曰伋雖能之義所不為也公曰何子思對曰彼為人臣君將敗弗能扶而叛之逆臣制國弗能以其身死而逃之此罪誅之人也伋縱不能討而又要利以召姦非忍行也

Lüqiu Wen, seeing that the Tian family would surely endanger Qi, wished to take his own city and rebel from Qi to Lu. Duke Mu heard of it and said to Zisi: "If you can win him over, I will cut off a city as large as his original one and give it to you as a regular stipend." Zisi said: "Even if I could, by righteousness I would not." Duke Mu said: "Why?" Zisi answered: "As a minister, when his ruler was about to fail he could not support him but instead rebelled; when a rebellious minister seized control of the state, he could not die for it but fled. He is one who deserves execution. Even though I cannot punish him, to draw in a treacherous man with profit is not something I could bear to do."

穆公問子思曰吾觀龍攔氏子不孝其行何如對曰臣聞明君之為政尊賢以崇德舉善以勸民則四方之內孰敢不化若夫過行是細人所識不治其本而問其過臣不知所以也公曰善

Duke Mu asked Zisi: "I see that the son of the Longlan family is unfilial; what do you make of his conduct?" Zisi answered: "I have heard that when an enlightened ruler governs, he honors the worthy to exalt virtue and raises the good to encourage the people, and then who within the four quarters would not be transformed? As for conduct that is faulty and evil, that is what petty people recognize; to ask about faults without managing the root, I do not know what to say." Duke Mu said: "Good."

穆公謂子思曰子之書所記夫子之言或者以謂子之辭子思曰臣所記臣祖之言或親聞之者有聞之於人者雖非正其辭然猶不失其意焉且君之所疑者何公曰於事無非子思曰無非所以得臣祖之意也就如君言以為臣之辭臣之辭無非則亦所宜貴矣事既不然又何疑焉

Duke Mu said to Zisi: "Some think that the Master's words recorded in your book are your own wording." Zisi said: "What I recorded of my grandfather's words I heard partly with my own ears and partly from others. Though it is not his original wording, it still does not lose his meaning. And what is it that you doubt?" Duke Mu said: "In the matters there is nothing wrong." Zisi said: "That there is nothing wrong is exactly how I got my grandfather's meaning. Even following your words, if you take it as my wording, my wording has nothing wrong, which is just what should be valued. Since it is not so in the matter, what is there to doubt?"

穆公謂子思曰縣子言子之為善不欲人譽已信乎子思對曰非臣之情也臣之修善欲人知之知之而譽臣是臣之為善有勸也此所願而不可得者也若臣之修善而人莫知莫知則必毀臣是臣之為善而受毀也此臣所不願而不可避者也若夫雞鳴為善滋滋以至夜半而曰不欲人之知恐人之譽已臣以謂斯人也者非虛則愚也

Duke Mu said to Zisi: "Xianzi said that when you do good you do not want people to praise you; is that true?" Zisi answered: "This is not my true state. When I cultivate good, I want people to know; if people know and praise me, then my doing good is encouraged, and this is what I wish but cannot get. If I cultivate good and people do not know, then not knowing, they will surely slander me, and my doing good brings me slander instead, which is what I do not wish but cannot avoid. As for those who start doing good at cockcrow and strive diligently until midnight, yet say they do not want people to know and fear people will praise them, I consider such people to be either hypocrites or fools."

胡母豹【魯人】謂子思曰子好大世莫能容子也盍亦隨時乎子思曰大非所病所病不大也凡所以求容於世為行道也毀道以求容容何行焉大不見容命也毀大而求容罪也吾弗改矣

Humu Bao [a man of Lu] said to Zisi: "You like what is grand, and no one in the world can accommodate you; why not follow the customs of the time too?" Zisi said: "Being grand is not the fault; the fault is not being grand. All seeking acceptance in the world is for the sake of carrying out the Way; if one ruins the Way to seek acceptance, what can be carried out once accepted? To be grand and not accepted is fate; to ruin the grand to seek acceptance is a crime. I will not change."

子思居貧其友有饋之粟者受二車焉或獻樽酒束脩子思弗為當也或曰子取人粟而辭吾酒脯是辭少而取多也於義則無名於分則不全而子行之何也子思曰然伋不幸而貧於財至乃睏乏將恐絶先人之祀夫以受粟為周之也酒脯則所以飲宴也方乏於食而乃飲宴非義也吾豈以為分哉度義而行也或者擔其酒脯以歸

Zisi lived in poverty, and a friend sent him millet, which he accepted, two cartloads. Someone offered a cup of wine and a bundle of dried meat, and Zisi did not accept. Someone said: "You take others' millet but decline my wine and dried meat, declining little and accepting much, which has no name in righteousness and is not complete in status either; why do you do this?" Zisi said: "Yes. I am unfortunate in lacking wealth and goods, so that I am in distress and fear cutting off my ancestors' sacrifices. Accepting millet is for relief; wine and dried meat are for feasting. When one is lacking food and goes feasting, it is not righteous. How could I be doing this for the sake of status? I measure by righteousness and so act this way." The man had to carry the wine and dried meat back.

穆公問子思曰吾國可興乎子思曰可公曰為之奈何對曰苟君與大夫慕周公伯禽之治行其政化開公家之恵杜私門之利結恩百姓修禮鄰國其興也勃矣子思曰吾之富貴甚易而由不能夫不取於人謂之富不辱於人謂之貴不取不辱其於富貴庶矣哉

Duke Mu asked Zisi: "Can my state flourish?" Zisi said: "It can." Duke Mu said: "What should I do?" Zisi answered: "If you and your grand masters admire the governance of the Duke of Zhou and Boqin, carry out their government and teaching, open the favors of the public house, block the profits of private gates, bind the people with kindness and cultivate ritual with neighboring states, your flourishing will be swift." Zisi said: "It is very easy for me to be rich and noble, yet I have not done it. Not asking things from others is called wealth, and not being insulted by others is called nobility. Not taking and not being insulted is about right for wealth and nobility."

曾申【參之子】謂子思曰屈己以伸道乎抗志以貧賤乎子思曰道伸吾所願也今天下王侯其孰能哉與屈己以富貴不若抗志以貧賤屈己則制於人抗志則不愧於道

Zeng Shen [son of Zeng Can] said to Zisi: "Should one bend oneself to extend the Way, or hold to one's aim and rest content with poverty and lowliness?" Zisi said: "That the Way can be extended is what I wish. But among the kings and lords of the world today, who can do it? Rather than bend oneself to seek wealth and rank, it is better to hold to one's aim and rest content with poverty and lowliness. If one bends oneself, one is constrained by others; if one holds to one's aim, one is not ashamed before the Way."

子思居衛衛人釣於河得鰥魚焉其大盈車子思曰鰥魚魚之難得者也子果何得之對曰吾始下釣垂一魴之餌鰥過而弗視也更以豚之半體則吞之矣子思喟然曰鰥雖難得貪以死餌士雖懷道貪以死祿矣子思居衛魯穆公卒縣子使乎衛聞喪而服謂子思曰子雖未臣魯父母之國也先君宗廟在焉奈何不服子思曰吾豈愛乎禮不得也縣子曰請聞之荅曰臣而去國君不掃其宗廟則為之服寄公寓乎是國而為國服吾既無列於魯而祭在衛吾何服哉是寄臣而服所寄之君則舊君無服明不二君之義也縣子曰善哉我未之思也

Zisi was living in Wei. A man of Wei was fishing in the river and caught a huan fish so large it filled a cart. Zisi said: "The huan is a hard fish to get; how did you actually catch it?" The man answered: "At first, when I put down the line, I hung a bream as bait, and the huan passed by without even looking; when I switched to half a side of pork, it swallowed it." Zisi sighed and said: "Though the huan is hard to get, it dies because it is greedy for bait; though a scholar holds the Way, he dies because he is greedy for stipend." While Zisi was living in Wei, Duke Mu of Lu died, and Xianzi, sent on a mission to Wei, put on mourning clothes on hearing the news of the death, and said to Zisi: "Although you did not serve in Lu as a minister, it is the land of your parents, and your late ruler's ancestral temple is there; why do you not wear mourning?" Zisi said: "How could I be stingy? It is that ritual does not allow it." Xianzi said: "Please explain." Zisi answered: "A minister who leaves his own state, if the ruler does not sweep his ancestral temple, mourns for him; if he is lodging in another state, he mourns for that state. I no longer hold rank in Lu, yet sacrifice in Wei; what mourning would I wear? A minister lodging in a state wears mourning for the lord of that state, and for his former lord there is no mourning dress, which shows the righteousness of not serving two rulers." Xianzi said: "Good, I had not thought of this."

衛君言計是非而群臣和者如出一口子思曰以吾觀所為君不君臣不臣者也公丘懿子曰何乃若是子思曰人主自臧則眾謀不進事是而臧之猶卻眾謀況和非以長乎夫不察事之是非而悅人之讃已闇莫甚焉不度理之所在而阿諛求容謟莫甚焉君闇臣謟以居百姓之上民弗與也若此不已國無類矣

When the lord of Wei discussed the rights and wrongs of a plan, his ministers echoed as if from a single mouth. Zisi said: "As I see it, what is being done is the ruler not acting as a ruler and the ministers not acting as ministers." Gongqiu Yizi said: "How can it come to that?" Zisi said: "When a ruler thinks himself good, the plans of the multitude cannot come in. When a matter is right and he thinks himself good, he still blocks the multitude's plans, let alone echoing what is wrong and encouraging it. Not examining the right and wrong of a matter yet loving praise from others is the greatest darkness; not weighing where principle lies yet flattering to be accepted is the greatest fawning. With a dark ruler and fawning ministers sitting over the people, the people will not draw close. If this goes on without stopping, the state will have no remnant."

子思謂衛君曰君之國事將日非矣君曰何故對曰有由然焉君出言皆自以為是而卿大夫莫敢矯其非卿大夫出言亦皆自以為是而士庶莫敢矯其非君臣既自賢矣而群下同聲賢之賢之則順而有福矯之則逆而有禍故使如此如此則善安從生詩曰具曰予聖誰知烏之雌雄抑亦似衛之君臣乎

Zisi said to the lord of Wei: "Your state's affairs will worsen day by day." The lord of Wei said: "Why?" Zisi answered: "There is a cause. Whatever you say you consider right, and the ministers and grand masters dare not correct any error in it; whatever the ministers and grand masters say they also consider right, and the scholars and commoners dare not correct any error in it. Ruler and ministers already think themselves worthy, and those below all voice the same praise. To praise is to accord and have good fortune, and to correct is to oppose and have misfortune, and so it has come to this. This being so, where will good come from? The Book of Odes says: 'All say I am a sage; who knows the crow's male from female?' I fear it may be like the ruler and ministers of Wei."

衛君問子思曰寡人之政何如荅曰無非君曰寡人不知其不肖亦望其如此也子思曰希防容媚則君親之中正弼非則君疏之夫能使人富貴貧賤者君也在朝之士孰肯舍所以見親而取其所以見疏者乎是故競求射君之心而莫敢有非君之非者此臣所謂無非也公曰然乎寡人之過也今知改矣荅曰君弗能焉口順而心不懌者臨其事必疣君雖有命臣未敢受也司徒文子改塟其叔父問服於子思子思曰禮父母改塟緦既塟而除不忍無服送至親也非父母無服無服則吊而加麻文子曰喪服既除然後乃塟則其服何服荅曰三年之喪未塟服不變除何有焉期大功之喪服其所除之服以塟既塟而除之其虞也吉服以行事也公叔木謂申詳曰【衛公叔文子之子定公十四年奔魯木或作朱春秋作成】吾於子思親而敬之子思未吾察也申詳以告曰人求親敬於子子何辱焉子思荅曰義也申詳曰請聞之荅曰公叔氏之子愛人之同已慢而不知賢夫其親敬非心見吾所可親敬也以人口而親敬吾則亦以人口而疏慢吾矣申詳曰其不知賢奈何荅曰有龍穆者徒好飾弄辭説觀於坐席相人眉睫以為之意天下之淺人也而公叔子交之橋子良修實而不修名為善不為人之知己不撞不發如大鐘然天下之深人也而公叔子與之同邑而弗能知此其所以為愛同已而不知賢也

The lord of Wei asked Zisi: "How is my government?" Zisi answered: "There is nothing wrong." The lord of Wei said: "I do not know that I am unworthy, and I too hope it is so." Zisi said: "Those who flatter, comply and cajole you draw close, and those who are upright, assist you and point out faults you keep at a distance. It is the ruler who can make people rich or poor, noble or lowly. Which scholar at court would be willing to give up what gets one drawn close in order to take what gets one kept distant? So they vie to guess and please the ruler's mind, and no one dares to say the ruler is wrong. This is what I mean by 'there is nothing wrong'." The lord of Wei said: "Is that so? It is my fault. Now I know I should change." Zisi answered: "You will not be able to. If one complies with the mouth while displeased in the heart, then when it comes to action there will surely be trouble. Even if you give an order, I dare not accept it." Wenzi, the Minister of the Masses, was reburying his uncle and asked Zisi about mourning dress. Zisi said: "By ritual, for the reburial of parents one wears sima mourning, and removes it after the burial, because one cannot bear to have no mourning dress to send off the closest kin. For those who are not parents there is no mourning dress; without mourning dress, one adds hemp at the condolence." Wenzi said: "If the mourning dress has already been removed and only then is the burial held, what should one wear?" Zisi answered: "In the three-year mourning, if the burial has not been done, the mourning dress does not change, so what is there to remove? For the one-year mourning and the greater gong mourning, one goes to the burial in the dress that is due to be removed, and removes it after the burial; at the yu sacrifice one acts in auspicious dress." Gongshu Mu said to Shen Xiang: [Gongshu Mu was the son of Gongshu Wenzi of Wei and fled to Lu in the fourteenth year of Duke Ding. 'Mu' is sometimes written 'Zhu', and the Spring and Autumn Annals has Cheng.] "I am close to Zisi and respect him, yet Zisi has not noticed me." Shen Xiang told this to Zisi and said: "This man seeks closeness and respect from you; why do you need to shame him?" Zisi answered: "It is a matter of righteousness." Shen Xiang said: "Please explain." Zisi answered: "The sons of the Gongshu family like those who are the same as themselves, are lax and do not recognize worth. His closeness and respect are not that in his heart he sees something in me worth drawing close to and respecting; if he is close and respectful because of other people's mouths, he will likewise grow distant and slighting because of other people's mouths." Shen Xiang said: "What do you mean by saying he does not recognize worth?" Zisi answered: "There is a man called Long Mu who only likes to embellish words and show off arguments, watching the eyes and brows of people at the table to guess their minds; he is the shallowest of men under heaven, yet Master Gongshu associates with him. Qiao Ziliang values substance and does not embellish his reputation, does good not to make himself known, and does not sound unless struck, like a great bell; he is the deepest of men under heaven, yet Master Gongshu lives in the same town and cannot recognize him. This is why he loves those who are the same as himself and does not recognize worth."

子思自齊反衛衛君館而問曰【衛敬公】先生魯國之士然不以衛之偏小猶歩玉趾而慰存之願有賜於寡人也子思曰臣覉旅於此而辱君之威尊亟臨蓽門其榮多矣欲報君以財幣則君之府藏已盈而伋又貧欲報君以善言恐未合君志而徒言不聽也顧未有可以報君者唯進賢爾衛君曰賢固寡人之所願也子思曰未審君之願將何以為君曰必用以治政子思曰君弗能也君曰何故荅曰衛國非無賢才之士而君未有善政是賢才不見用故也君曰雖然願聞先生所以為賢者荅曰君將以名取士耶以實取士耶君曰必以實子思曰衛之東境有李音者賢而有實者也君曰其父祖何也荅曰世農夫也衛君乃胡盧大笑曰寡人不好農農夫之子無所用之且世臣之子未悉官之子思曰臣稱李音稱其賢才也周公大聖康叔大賢今魯衛之君未必皆同其祖考李音父祖雖善農則音亦未必與之同也君言世臣之子未悉官之則臣所謂有賢才而不見用果信矣臣之問君固疑君之取士不以實也今君不問李音之所以為賢才而聞其世農夫因笑而不愛則君取士果信名而不由實者也衛君屈而無辭

Zisi returned from Qi to Wei, and the ruler of Wei arranged lodgings and asked him: [Duke Jing of Wei.] "You are a scholar of Lu, yet, not minding that Wei is rather small, you have still deigned to come and pay your respects, and I hope you will give me some instruction." Zisi said: "I am a traveler here, and you have condescended to visit my humble door many times, so the honor has been great. I would like to repay you with wealth, but your storehouses are already full, and Ji is poor; I would like to repay you with good words, but I fear they would not suit your aims, and empty words you would not listen to. Thinking it over, I have nothing to repay you with except to recommend worthy men." The ruler of Wei said: "Worthy men are just what I want." Zisi said: "I do not know what you wish to use them for?" The ruler of Wei said: "Surely to govern." Zisi said: "You cannot do it." The ruler of Wei said: "Why?" Zisi replied: "It is not that Wei lacks men of worth, but that you have not yet got good government; it is because men of worth are not being employed." The ruler of Wei said: "Even so, I wish to hear whom you consider worthy." Zisi replied: "Will you choose officers by name or by substance?" The ruler of Wei said: "By substance, surely." Zisi said: "In the east of Wei there is Li Yin, who is worthy and has substance." The ruler of Wei said: "What were his father and grandfather?" Zisi replied: "Farmers for generations." The ruler of Wei then laughed heartily: "I do not care for farming, and a farmer's son is of no use. Besides, the sons of hereditary ministers have not all been given office." Zisi said: "When I praise Li Yin, I praise his worth. The Duke of Zhou was a great sage and Kang Shu a great worthy, but the rulers of Lu and Wei today are not necessarily like their forebears. Li Yin's father and grandfather were good at farming, but Li Yin is not necessarily like them. You say the sons of hereditary ministers have not all been given office; then what I said, that there are worthy men who are not used, is indeed true. When I asked you, I already suspected that you do not choose officers by substance; now you do not ask why Li Yin is worthy, but laugh and disdain him as soon as you hear he comes from generations of farmers, so you indeed trust names and do not go by substance." The ruler of Wei was in the wrong and had nothing to say.

衛君曰夫道大而難明非吾所能也今欲學術何如子思曰君無然也體道者逸而不窮任術者勞而無功古之篤道君子生不足以喜之利何足以動之死不足以禁之害何足以怨之【禁或作懼怨或作忌】故明於死生之分通於利害之變雖以天下易其脛毛無所槩於志矣是以與聖人居使窮士忘其貧賤使王公簡其富貴君無然也衛君曰善

The ruler of Wei said: "The Way is vast and hard to understand, and it is beyond me. Now I wish to study technique; what do you say?" Zisi said: "Do not do so. Those who embody the Way are at ease and not in want, and those who rely on technique toil and have no achievement. The gentlemen of old who held firmly to the Way were not made glad just by living, so how could profit move them; not stopped by death, so how could harm make them resentful [one version has 'afraid' for 'stopped' and 'avoid' for 'resentful']. So understanding the division of life and death and penetrating the changes of profit and harm, even if offered the whole world in exchange for a single hair on his shin, they would feel no hindrance in their hearts. Thus in the company of a sage, a poor scholar forgets poverty and lowliness, and kings and dukes come to hold wealth and rank lightly. Do not do that." The ruler of Wei said: "Good."

齊王謂子思曰今天下擾擾諸侯無伯吾國大人眾圖帝何如子思曰不可也君不能去君貪利之心王曰何害子思曰夫水之性清而土壤汩之人之性安而嗜慾亂之故能有天下者必無以天下為者也能有名譽者必無以名譽為者也達此則其利心外矣

The King of Qi said to Zisi: "Now the world is in turmoil and the lords have no hegemon. My territory is large and my people many; what about planning to become emperor?" Zisi said: "You cannot. You cannot rid yourself of the heart that craves gain." The King of Qi said: "What harm is there in that?" Zisi said: "The nature of water is clear, and earth stirs it muddy; the nature of people is at peace, and cravings disturb it. So one who can have the world must be one who does not take the world as a matter of importance; one who can have fame must be one who does not take fame as a matter of importance. When one understands this, the heart of profit is set aside."

衛將軍文子之內子死復者曰臯媚女復子思聞之曰此女氏之字非夫氏之名也婦人於夫氏以姓氏稱禮也

When the wife of General Wenzi of Wei died, the one who called back her soul cried: "Ah, Mei Nu, come back!" Zisi heard of it and said: "That is her name in her own family, not her name in her husband's family. A wife is called by her clan name in her husband's family; that is the rite."

費子陽【魯大夫家臣】謂子思曰吾念宗周將滅泣涕不可禁也子思曰然此亦子之善意也夫能以智知可知而不能以智知未可知危之道也今以一人之身憂世之不治而泣涕不禁是憂河水之濁而以泣清之也其為無益莫大焉故防子去殷紀季入齊良知時也唯能不憂世之亂而患身之不治者可與言道矣

Fei Ziyang [a retainer of a grandee of Lu] said to Zisi: "When I think that the Zhou capital is about to perish, I cannot stop my tears." Zisi said: "Yes, that is also your good intention. To use knowledge to know what can be known, but not to use knowledge to know what is not yet knowable, is a dangerous road. Now to worry, with the body of one person, that the world is not ordered, and to shed tears that will not stop, is like worrying that the river is muddy and wanting to clear it with tears; there is nothing more useless. So Weizi left Yin and Ji Ji entered Qi, truly knowing the times. Only one who can be unconcerned about the world's disorder and concerned about his own lack of cultivation can be talked with about the Way."

齊王戮其臣不辜謂子思曰吾知其不辜而適觸吾忿故戮之以為不足傷義也子思曰文王葬枯骨而天下知仁商紂斬朝渉而天下稱暴夫義者不必徧利天下也暴者不必盡虐海內也以其所施而觀其意民乃去就焉今君因心之忿遷戮不辜以為無傷於義此非臣之所敢知也王曰寡人實過乃今聞命請改之

The King of Qi killed an innocent minister and said to Zisi: "I knew he was innocent; it just happened that he touched on my anger, so I killed him, thinking it not enough to harm righteousness." Zisi said: "King Wen reburied dry bones, and the world knew he was benevolent; the tyrant Zhou had the men who waded the river in the morning cut down, and the world called him cruel. One who acts righteously need not distribute benefit to the whole world, and a tyrant need not spread cruelty throughout the seas; by watching what they do one observes their intentions, and the common people then decide whether to come or go. Now you, from the anger in your heart, have shifted your anger and killed an innocent man, thinking it does no harm to righteousness; this is not something I dare to endorse." The King of Qi said: "I was truly wrong, and only today have I heard instruction; please let me correct it."

衛公子交見於子思曰先生聖人之後執清髙之操天下之君子莫不服先生之大名也交雖不敏竊慕下風願師先生之行幸顧恤之子思曰公子不宜也夫清髙之節不以私自累不以利煩意擇天下之至道行天下之正路今公子紹康叔之緒處戰伐之世當務收英雄保其疆土非所以明臧否立規檢修匹夫之行之時也衛公子交饋馬四乗於子思曰交不敢以此求先生之歡而辱先生之潔也先生久降於鄙土蓋為賔主之餼焉子思曰伋寄命以來度身以服衛之衣量腹以食衛之粟矣又且朝夕受酒脯及祭燔之賜衣食已優意氣已定以無行志未敢當車馬之貺禮雖有爵賜人不逾父兄今重違公子之盛防則有失禮之僣焉若何公子曰交已言於君矣荅曰不可為人子者三賜不及車馬公子曰我未之聞也謹受教

Gongzi Jiao of Wei came to see Zisi and said: "Master, you are a descendant of a sage and hold to a lofty and pure integrity; there is no gentleman under heaven who does not admire your great name. Though I, Jiao, am not quick, I privately admire you from below the wind and wish to take your conduct as my teacher; I hope you will take pity on me." Zisi said: "Prince, it is not fitting to do so. Lofty integrity does not burden oneself for private reasons or trouble the mind for profit, but chooses the most correct Way under heaven and walks the most correct road under heaven. Now the Prince carries on the line of Kang Shu and lives in an age of warfare; you should work at gathering heroes and defending your territory, and it is not the time for discussing praise and blame, setting up rules and cultivating the conduct of a common man." Gongzi Jiao of Wei presented Zisi with four horses, saying: "I do not dare to use this to seek your favor and sully your purity; it is only that you have long been lodged in this humble place, so take it as provisions between guest and host." Zisi said: "Since I entrusted my life here, I have dressed in the clothes of Wei according to my body and eaten the grain of Wei according to my stomach, and morning and evening have received gifts of wine, dried meat and sacrificial meat; my clothing and food are already ample and my spirit settled, and because I have no plan to travel, I dare not accept the gift of carriage and horses. Though the rites allow gifts according to rank, they do not exceed what one gives fathers and elder brothers. If I were again to go against the Prince's generous intention, I would be guilty of an overstep against ritual; what is to be done?" The Prince said: "I have already told the ruler." Zisi replied: "It cannot be. A son does not receive carriage and horses even after three rewards." The Prince said: "I had not heard this; I respectfully accept your instruction."

穆公欲相子思子思不願將去魯魯君曰天下之王亦猶寡人也去將安之子思荅曰蓋聞君子猶鳥也疑之則舉今君既疑矣又以已限天下之君臣竊為言之過也

Duke Mu wished to use Zisi as chancellor, but Zisi was unwilling and was about to leave Lu. The ruler of Lu said: "The kings of the world are like me; if you leave, where can you go?" Zisi replied: "I have heard that a gentleman is like a bird: once suspected, he flies away. Now you already suspect me, and again use yourself as the standard for rulers and ministers throughout the world; I privately think this statement excessive."

齊王謂子思曰先生名髙於海內吐言則天下之士莫不屬耳目今寡人慾相梁起起也名少願先談説之也子思曰天下之士所以屬耳目者欲伋之言是非當也今君使伋虛談於起則天下之士必改耳目矣耳目既改又無益於起是兩有喪也故不敢承命齊君曰起之不賢何也子思曰君豈未之知乎厚於財物必薄於徳自然之道也今起以貪成富聞於諸侯而無救施之惠焉以好色聞於齊國而無男女之別焉有一於此猶受其咎而起二之能無累乎王曰寡人之言實過願先生赦焉

The King of Qi said to Zisi: "Master, your name is high within the seas, and when you open your mouth, there is no scholar under heaven who does not prick up his ears and eyes. Now I wish to use Liang Qi as chancellor; Liang Qi's reputation is small, and I hope you will first speak on his behalf." Zisi said: "The reason scholars under heaven prick up their ears and eyes is that they want my words to be right in praise and blame. Now if you have me speak for Liang Qi without grounds, the scholars under heaven will surely change what they see and hear; if they change their ears and eyes, there is no benefit to Liang Qi, and loss on both sides. So I dare not obey." The ruler of Qi said: "Why is Liang Qi unworthy?" Zisi said: "Do you not know? One who is heavy with wealth is surely light in virtue; this is a natural principle. Now Liang Qi became rich through greed and is famous among the lords, yet has no kindness in relieving others; he is known in Qi for loving women, yet makes no distinction between men and women. To have even one of these brings blame, and Liang Qi has both; how can he be free of entanglement?" The King of Qi said: "My words were truly excessive; I hope you will pardon me."

子思見老萊子老萊子聞穆公將相子思老萊子曰若子事君將何以為乎子思曰順吾性情以道輔之無死亡焉老萊子曰不可順子之性也子性剛而傲不肖又且無所死亡非人臣也子思曰不肖故人之所傲也夫事君道行言聽則何所死亡道不行言不聽則亦不能事君所謂無死亡也老萊子曰子不見夫齒乎齒堅剛卒盡相磨舌柔順終以不弊子思曰吾不能為舌故不能事君

Zisi went to see Lao Laizi. Lao Laizi had heard that Duke Mu was about to use Zisi as chancellor, and said: "If you serve a ruler, what will you do?" Zisi said: "I will follow my nature and assist him with the Way, with no loss of life." Lao Laizi said: "You cannot follow your nature. You are firm by nature and look down on the unworthy, and with no loss of life you are not a minister." Zisi said: "The unworthy are exactly what people look down on. In serving a ruler, if the Way can be carried out and words listened to, what is there to lose? If the Way cannot be carried out and words are not listened to, one cannot serve the ruler. That is what I mean by no loss of life." Lao Laizi said: "Have you not seen teeth? Teeth are hard and firm, and in the end grind one another away; the tongue is soft and yielding, and never wears out." Zisi said: "I cannot be a tongue, so I cannot serve a ruler."

淵懿邃頥深也封巨莫莽艾祁大也頒賦鋪敷布也蓋戴燾蒙冒覆也鍾崇府最積灌聚檏叢也閱捜履庀具也攻為話相旬宰營匠治也蠲祓禋屑潔也勿蔑防曼末沒無也隆巢岸峻髙也逼尼附切局鄰傅戚近也邵媚防伐美也賢裒繁優饒夥多也幾蔡模臬法也【蔡取蓍龜義亦法也】爰換變貿交更易也生造奏詣進也索寒探裒鉤掠採略也開徹接通達也固歴彌宿舊尚久也彌愈滋強益也赫斁爽曉昕著讃曙明也皆附襲就因也封畛際限疆略界也承苐班列次也戶悛格扈止也【戶取其闔礙悛取其改皆止之義】幽曀闇昩也最冗自質要也疆窮充竟也而乃爾若汝也控彎挽引也承賛涼助佐也尋由以用也要防集載成也肆赴防疾也造之如適也掇督撫拾也肆子燼餘也拓斥啟闢開也杜實充牣塞也實牣滿也奬率勵勸也勤勉事力也經屑省過也闕缺間隙也迭遞交更也剗沒滅也黔驪黝黒也縞皓素白也彤縕朱也溢沉滅沒也載功物事也

Yuan (渊), Yi (懿), Sui (邃) and Yi (颐) all mean deep. Feng (封), Ju (巨), Mo (莫), Mang (莽), Ai (艾) and Qi (祁) all mean great. Ban (颁), Fu (赋), Pu (铺) and Fu (敷) all mean to spread out. Gai (盖), Dai (戴), Dao (焘), Meng (蒙) and Mao (冒) all mean to cover. Zhong (钟), Chong (崇), Fu (府), Zui (最), Ji (积), Guan (灌), Ju (聚), Pu (朴) and Cong (丛) all mean to accumulate. Yue (阅), Sou (搜), Lü (履) and Pi (庀) all mean to be provided for. Gong (攻), Wei (为), Hua (话), Xiang (相), Xun (旬), Zai (宰), Ying (营) and Jiang (匠) all mean to manage. Juan (蠲), Fu (祓), Yin (禋) and Xie (屑) all mean to cleanse. Wu (勿), Mie (蔑), Man (曼), Mo (末) and Mo (没) all mean none. Long (隆), Chao (巢), An (岸) and Jun (峻) all mean high. Bi (逼), Ni (尼), Fu (附), Qie (切), Ju (局), Lin (邻), Fu (傅) and Qi (戚) all mean near. Shao (邵), Mei (媚) and Fa (伐) all mean beautiful. Xian (贤), Pou (裒), Fan (繁), You (优), Rao (饶) and Huo (伙) all mean many. Ji (几), Cai (蔡), Mo (模) and Nie (臬) all mean a model or law. [Cai takes its sense from the divining stalks and tortoise shell, and is also a law.] Yuan (爰), Huan (换), Bian (变), Mao (贸), Jiao (交) and Geng (更) all mean to change. Sheng (生), Zao (造), Zou (奏) and Yi (诣) all mean to advance. Suo (索), Han (寒), Tan (探), Pou (裒), Gou (钩), Lüe (掠), Cai (采) and Lüe (略) all mean to seek and take. Kai (开), Che (彻) and Jie (接) all mean to get through. Gu (固), Li (历), Mi (弥), Su (宿), Jiu (旧) and Shang (尚) all mean long-lasting. Mi (弥), Yu (愈), Zi (滋) and Qiang (强) all mean to increase. He (赫), Yi (斁), Shuang (爽), Xiao (晓), Xin (昕), Zhuo (着), Zan (赞) and Shu (曙) all mean bright. Jie (皆), Fu (附), Xi (袭) and Jiu (就) all mean to rely on. Feng (封), Zhen (畛), Ji (际), Xian (限), Jiang (疆) and Lüe (略) all mean a boundary. Cheng (承), Di (第), Ban (班) and Lie (列) all mean order. Hu (户), Quan (悛), Ge (格) and Hu (扈) all mean to stop. [Hu takes its sense from closing and blocking, and Quan from correcting; both are stopping.] You (幽), Yi (曀), An (暗) and Mei (昧) all mean dark. Zui (最), Rong (冗), Zi (自) and Zhi (质) all mean concise. Jiang (疆), Qiong (穷) and Chong (充) all mean to exhaust. Er (而), Nai (乃), Er (尔) and Ruo (若) all mean you. Kong (控), Wan (弯) and Wan (挽) all mean to draw. Cheng (承), Zan (赞), Liang (凉) and Zhu (助) all mean to assist. Xun (寻), You (由) and Yi (以) all mean to use. Yao (要), Ji (集) and Zai (载) all mean to accomplish. Si (肆) and Fu (赴) both mean swift. Zao (造), Zhi (之) and Ru (如) all mean to go to. Duo (掇), Du (督) and Fu (抚) all mean to pick up. Si (肆), Zi (子) and Jin (烬) all mean what remains. Tuo (拓), Chi (斥), Qi (启) and Pi (辟) all mean to open up. Du (杜), Shi (实), Chong (充) and Ren (牣) all mean to block up. Shi (实) and Ren (牣) both mean full. Jiang (奖), Shuai (率) and Li (励) all mean to encourage. Qin (勤), Mian (勉) and Shi (事) all mean to exert effort. Jing (经), Xie (屑) and Sheng (省) all mean to pass through. Que (阙), Que (缺) and Jian (间) all mean a gap. Die (迭), Di (递) and Jiao (交) all mean to alternate. Chan (刬) and Mo (没) both mean to destroy. Xuan (玄), Qian (黔), Li (骊) and You (黝) all mean black. Gao (缟), Hao (皓) and Su (素) all mean white. Tong (彤) and Yun (缊) both mean vermilion. Yi (溢), Chen (沉) and Mie (灭) all mean to submerge. Zai (载), Gong (功) and Wu (物) all mean affair.

晏明陽也旰晏晩也筭麗數也□艾老也僉皆同也交校報也舒布展也翥舉也索略求也奚害何也裡度居也周浹匝也充該備也列厥陳也轓輈輿也廢措置也駕乗凌也收戢斂也禁録也掌司主也偏贅屬也麗著思也載略行也沓襲合也抵享當也庚徹通也修舒長也校戰交也謁復白也勑質正也商蔑末也延衍散也末沒終也仳辨別也菲涼薄也復旋還也祖翼送也走叩我也姓命孥子也諧籲和也悛寤覺也憾猜恨也艾盡止也忿也奸犯也汩猾亂也縮續抽也暨防及也苞跋本也肆臬極也睇題視也犯肆突也束縻縛也肆從逐也放投棄也莽蕪草也暴映曬也焮也晞烯幹也廸蹟蹈也衍演廣也袤從長也荷擔也仍再也徇歸也工官也稽考也顛殞也躋陞也戕殘也截也闢除也慁患也譴責也間非也順退也抗禦也靳取也戱也褊狹也惎忌也沮疑也虧損也毀壞也判散也蔽斷也交俱也俘罰也夷傷也枳害也締閉也靡細也辨使也牧臨也甞試也頼羸也若乃也嗟發聲也奏為也振救也庸償也賈價也贍足也曹偶也麗兩也驟數也逞快也越逺也姑且也哿可也釋觧也庸善也薦重也登升也勵勉也赫顯也韙是也丕莊也佞才也暨息也話言也願謹也豐豐也都盛也腆厚也肆緩也競逐也紀基也惎忌教也整願也愸強也薄廹也燀炊也資取也質信也餼饋也慿依也藉藉也際接也閡限也廬寄也萃集也簉倅也尤恠也瞢慚也索空也素故也視此也偟徃也矜惜也狃忲也覬望也何任也御侍也殿慎也選擇也宣示也

Yan (晏) and Ming (明) both mean bright with sun. Gan (旰) and Yan (晏) both mean late. Suan (筭) and Li (丽) both mean number. Ai (艾) and a further character (□, damaged in the base text) both mean old. Qian (佥) and Jie (皆) both mean together. Jiao (交) and Jiao (校) both mean to repay. Shu (舒) and Bu (布) both mean to spread. Zhu (翥) means to rise. Suo (索) and Lüe (略) both mean to seek. Xi (奚) and Hai (害) both mean what. Li (里) and Du (度) both mean to dwell. Zhou (周) and Jia (浃) both mean to go all around. Chong (充) and Gai (该) both mean complete. Lie (列) and Jue (厥) both mean to set out. Fan (轓) and Zhou (辀) both mean a carriage. Fei (废) and Cuo (措) both mean to place. Jia (驾) and Cheng (乘) both mean to surpass. Shou (收) and Ji (戢) both mean to gather in. Jin (禁) means to record. Zhang (掌) and Si (司) both mean to preside over. Pian (偏) and Zhui (赘) both mean attached. Li (丽) and Zhuo (着) both mean to think. Zai (载) and Lüe (略) both mean to go. Ta (沓) and Xi (袭) both mean to join. Di (抵) and Xiang (享) both mean to match. Geng (庚) and Che (彻) both mean to penetrate. Xiu (修) and Shu (舒) both mean long. Jiao (校) and Zhan (战) both mean to meet. Ye (谒) and Fu (复) both mean to report. Chi (敕) and Zhi (质) both mean to correct. Shang (商) and Mie (蔑) both mean the end. Yan (延) and Yan (衍) both mean to scatter. Mo (末) and Mo (没) both mean to finish. Pi (仳) and Bian (辨) both mean to separate. Fei (菲) and Liang (凉) both mean thin. Fu (复) and Xuan (旋) both mean to return. Zu (祖) and Yi (翼) both mean to send off. Zou (走) and Kou (叩) both mean I. Xing (姓), Ming (命) and Nu (孥) all mean child. Xie (谐) and Xu (吁) both mean harmony. Quan (悛) and Wu (寤) both mean to awaken. Han (憾) and Cai (猜) both mean to resent. Ai (艾) and Jin (尽) both mean to stop. Fen (忿) means anger. Jian (奸) means to offend. Gu (汩) and Hua (猾) both mean confusion. Suo (缩) and Xu (续) both mean to draw out. Ji (暨) means to reach. Bao (苞) and Ba (跋) both mean the root. Si (肆) and Nie (臬) both mean the utmost. Di (睇) and Ti (题) both mean to look. Fan (犯) and Si (肆) both mean to rush at. Shu (束) and Mi (縻) both mean to bind. Si (肆) and Cong (从) both mean to chase. Fang (放) and Tou (投) both mean to cast away. Mang (莽) and Wu (芜) both mean grass. Bao (暴) and Ying (映) both mean to dry in the sun. Xin (焮), Xi (晞) and Xi (烯) all mean dry. Di (迪) and Ji (迹) both mean to tread. Yan (衍) and Yan (演) both mean broad. Mao (袤) and Cong (从) both mean long. He (荷) means to carry. Reng (仍) means again. Xun (徇) means to return. Gong (工) means official. Ji (稽) means to examine. Dian (颠) means to fall. Ji (跻) means to rise. Qiang (戕) means to harm. Jie (截) means to cut off. Pi (辟) means to remove. Hun (慁) means trouble. Qian (谴) means to blame. Jian (间) means to fault. Shun (顺) means to withdraw. Kang (抗) means to resist. Jin (靳) means to take. Xi (戏) means to play. Bian (褊) means narrow. Ji (惎) means to dread. Ju (沮) means to doubt. Kui (亏) means to diminish. Hui (毁) means to destroy. Pan (判) means to scatter. Bi (蔽) means to cut off. Jiao (交) means together. Fu (俘) means to punish. Yi (夷) means to wound. Zhi (枳) means to harm. Di (缔) means to close. Mi (靡) means fine. Bian (辨) means to employ. Mu (牧) means to oversee. Chang (尝) means to try. Lai (赖) means to be weak. Ruo (若) means then. Jie (嗟) is an exclamation. Zou (奏) means to do. Zhen (振) means to rescue. Yong (庸) means to repay. Jia (贾) means price. Shan (赡) means sufficient. Cao (曹) means a companion. Li (丽) means a pair. Zhou (骤) means frequent. Cheng (逞) means to be satisfied. Yue (越) means far. Gu (姑) means for now. Ge (哿) means acceptable. Shi (释) means to release. Yong (庸) means good. Jian (荐) means repeated. Deng (登) means to rise. Li (励) means to urge on. He (赫) means manifest. Wei (韪) means right. Pi (丕) means grand. Ning (佞) means talent. Ji (暨) means to rest. Hua (话) means speech. Yuan (愿) means careful. Feng (丰) means abundant. Du (都) means flourishing. Tian (腆) means generous. Si (肆) means slow. Jing (竞) means to pursue. Ji (纪) means foundation. Ji (惎) means to teach with caution. Zheng (整) means to be orderly. Qiang (强) means strong. Bo (薄) means to press. To burn fire is cooking. Zi (资) means to take. Zhi (质) means trust. Xi (饩) means a gift of provisions. Ping (凭) means to rely on. Jie (借) means to borrow. Ji (际) means to meet. He (阂) means to limit. Lu (庐) means to lodge. Cui (萃) means to gather. Zao (簉) means a deputy. You (尤) means to blame. Meng (瞢) means ashamed. Suo (索) means empty. Su (素) means former. Shi (视) means this. Huang (偟) means to go. Jin (矜) means to cherish. Niu (狃) means to be accustomed. Ji (觊) means to hope for. He (何) means to bear. Yu (御) means to attend. Dian (殿) means to be careful. Xuan (选) means to choose. Xuan (宣) means to show.

諸之乎也旃焉也惡乎於何也烏乎吁嗟也吁嗟嗚呼也有所嘆美有所傷痛隨事有義也無念念也無寧寧也無顯顯也不承承也不肖不似也繩之譽之也詰朝明旦也遐不黃耉言夀考也公孫碩膚徳音不瑕道成王大美聲稱逺也鄂不韡韡言韡韡也我從事獨賢勞事獨多也魴鱮甫甫語其大也麀鹿麌麌語其眾也海物維錯錯雜也雜毛曰犛雜防曰繪雜言曰哤

Zhu (诸) is the contracted sound of 'zhi hu'. Zhan (旃) is 'yan'. E hu (恶乎) is 'yu he'. Wu hu (乌乎) is a sigh. A sigh is just 'alas'. Where there is praise and where there is grief, each has its own sense according to the matter. 'Wu nian' (无念) is simply 'nian' (remember); 'wu ning' (无宁) is simply 'ning' (rather); 'wu xian' (无显) is simply 'xian' (manifest); 'bu cheng' (不承) is simply 'cheng' (receive). 'Bu xiao' (不肖) means not resembling. 'Sheng zhi' (绳之) means to praise him. 'Ji zhao' (诘朝) means tomorrow morning. 'Xia bu huang gou' (遐不黄耇) means a long life ending in old age. 'Gongsun shuo fu, de yin bu xia' (公孙硕肤，德音不瑕) means that King Cheng was greatly fine and his fame spread far. 'E bu wei wei' (鄂不韡韡) means bright and shining. 'Wo cong shi du xian' (我从事独贤) means that I alone bear much toil. 'Fang xu fu fu' (鲂鱮甫甫) means that they are large. 'You lu yu yu' (麀鹿麌麌) means that they are many. 'Hai wu wei cuo' (海物维错): cuo means mixed. Mixed hair is called mao, mixed color is called hui, and mixed speech is called pang.

凡無夫無妻通謂之寡寡夫曰焭寡婦曰妾婦之賤者謂之屬婦屬逮也逮婦之名言其防也非分而得謂之幸詰責以辭謂之讓男女不以禮交謂之上曰烝下曰報勞曰通不直失節謂之慙慙愧也面慙曰戁心慙曰恧體慙曰逡

Those with no husband and no wife are generally called gua (widowed). A man with no wife is called qiong, and a woman with no husband is called li. A lowly woman among concubines is called a shu woman; shu means 'attached', taking the name of woman along with it, meaning she is a secondary one. Obtaining what one is not entitled to by right is called xing (luck). Rebuking with words is called rang. Association of men and women not in accord with ritual is called yin (licentiousness): with one above, it is called zheng; with one below, it is called bao; between equals, it is called tong. Being not upright and losing one's integrity is called shame; shame is also kui. Shame on the face is called nan, shame in the heart is called ni, and shame in the body is called qun.

諱死謂之大行死而復生謂之大蘇疾甚謂之阽請天子命曰未可以戚先王請諸侯命曰未可以近先君請大夫命曰未可以從先子空棺謂之櫬有屍謂之柩饋死者謂之賵衣服謂之襚埋柩謂之殔【羊至切】殔坎謂之池壙謂之竁下棺謂之窆填竁謂之封宰冢也壟塋也無主之謂之殤

To avoid speaking of death, one says da xing (the great departure). To come back to life after death is called da su (great revival). A serious illness is called dian. In praying for the Son of Heaven's life, one says 'he cannot yet be joined to the former kings'; in praying for a lord's life, one says 'he cannot yet draw near the former lords'; in praying for a grandee's life, one says 'he cannot yet follow the former masters'. An empty coffin is called chen, and one with a body is called jiu. What is sent to the dead is called feng, and clothing is called sui. A shallow burial of a coffin is called yi [pronounced by the fanqie 'yang-zhi'], the pit for yi is called chi, the grave pit is called cui, lowering the coffin is called bian, and filling the grave pit is called feng. Zai is the same as zhong (a mound), and long is the same as ying (a grave). A ghost with no spirit tablet is called shang.

治絲曰織織繒也麻紵葛曰布布通名也纊綿也絮之細者曰纊繒之精者曰縞縞之麄者曰素葛之精者曰絺麄者曰綌在首謂之元服弁髦太古布冠冠而敝之者也題頭也顛顔顙額也璽謂之印紱謂之綬襜褕謂之童容【亦云蔽膝】布褐而紩之謂之藍縷【紩縫也】袴謂之褰蔽膝謂之袡帶之垂者謂之厲大巾謂之冪覆帳謂之幄幄幕也簀床第也大扇謂之翣杖謂之梃鍵謂之籥【亦作鑰】棊局謂之奕在足謂之履履尊者曰達履謂之金舄而金絇也

Processing silk is called weaving, and what is woven is zeng (silk fabric). Hemp, ramie and kudzu fibers are called cloth, and bu (cloth) is a general term. Kuang is silk wadding, and the fine kind of floss is called kuang. The fine kind of silk is called gao, and the coarse kind of gao is called su. The fine kind of kudzu cloth is called fine kudzu, and the coarse kind is called coarse kudzu. What is worn on the head is called yuan fu. Bian and mao are cloth caps of remote antiquity, thrown away after the capping ceremony. Ti is the head; dian, yan and sang are the forehead. Xi is called a seal, and fu is called a ribbon. Chan yu is called tong rong [also called a knee-covering]. Mended coarse cloth is called lan lü [zhi means to sew]. Trousers are called qian, knee-covering is called yan, and the hanging part of a sash is called li. A large cloth is called mi, a covering for a curtain is called wo, and wo is the same as a tent. Ze is a bedmat. A large fan is called sha, a staff is called ting, and a key is called yue [also written differently]. A chessboard is called yi. What is worn on the feet is called lü (shoes); the shoes of an honored person are called da shoes, also called gold xi, with a gold-ornamented toe-piece.

射有張布謂之侯侯中者謂之鵠鵠中者謂之正正方二尺正中者謂之方六寸棘防也鏚斧也幹瞂盾也戈句子防也【倪結切瞂房越切】刅之削謂之室室謂之鞞珌鞞之飾也矢服謂之弢小船謂之艇艇之小者曰防船頭謂之舳尾謂之艫楫謂之橈車轅上者謂之轅謂之輈軫謂之枕較謂之幹衡扼也扼上者謂之鳥啄累綆繘也縚索也大者謂之索小者謂之繩詘而戾之為防樛而紾之為絏垌地也墉牆謂之陴髙平謂之太原汪池也水之北謂之汭澤之廣謂之衍

The cloth spread in archery rites is called hou, the center of the hou is called gu, the center of the gu is called zheng, and zheng is two feet square; the center of the zheng is called zhi, and zhi is six inches square. Ji is a halberd, and qi is an axe. Gan and fa are shields. [Fa is pronounced by the fanqie 'fang-yue'.] Ge is a hooked halberd. The sheath of a knife is called shi, shi is called bing, and bi is the ornament on a bing. The container for arrows is called tao. A small boat is called ting, and a smaller one within a ting is called cha. The prow of a boat is called zhu, the stern is called lu, and an oar is called rao. The crossbar on a carriage shaft is called heng, the shaft is called zhou, zhen is called zhen (pillow), and jiao is called gan. Heng is the same as e (yoke), and what is on the yoke is called niao zhuo. Lei geng is a rope for drawing water, tao is a cord; a large one is called suo and a small one is called sheng. To curl and twist is called jiu, and to jiu and twist again is called xie. Dong is level ground, and the low wall on top of a city wall is called pi. High and level land is called Taiyuan. Wang is a pond. The north side of a river is called rui. The breadth of a marsh is called yan.

藁謂之稈稈謂之芻生曰糓謂之粒菜謂之蔬禾穗謂之穎截穎謂之銍拔心曰揠拔根曰擢把謂之秉秉四曰筥筥十曰棘實謂之棗桑之實謂之葚柞之實謂之橡

Straw is called gan, and gan is called chu. Grain in its raw state is called gu, and when prepared it is called li. Greens are called shu. The ear of grain is called ying, and cutting off the ear is called zhi. Pulling out the heart is called ya, and pulling out the root is called zhuo. A handful is called bing, four bing make a ju, and ten ju make a zong. The fruit of the thorny jujube is called zao, the fruit of the mulberry is called shen, and the fruit of the oak is called xiang.

去隂就陽者謂之陽烏鳩鴈是也純黒而反哺者謂之烏小而腹下白不反哺者謂之鴉烏白項而群飛者謂之燕烏白脰烏也鴉烏鸒也【鸒斯也亦曰鷝鶋】

Those that leave the shade for the sun are called yang wu (sun crows), such as pigeons and geese. Those that are pure black and feed their parents in return are called wu (crows); small ones with white under the belly that do not feed their parents are called ya (rooks). Among crows, those with white necks that fly in flocks are called yan wu, which are bai dou crows. Ya wu are yu. [Yu si, also called ban ju.]

豕彘也彘豬也其子曰豚豕之大者謂之豜小者謂之豵鳥之所乳謂之巢雞雉所乳謂之窠鹿之所息謂之潛潛槮也積柴水中而魚舍焉

Shi is zhi (pig), zhi is zhu, and its young is called tun. A large pig is called jian, and a small one is called zong. The place where birds nurse their young is called a nest, and the place where chickens and pheasants nurse their young is called ke. The place where deer rest is called qian; qian means sinking brushwood in water to lure fish, piling brushwood in the water for fish to rest in.

跬一舉足也倍跬謂之歩【司馬法六尺為歩倍跬乃其大畧】四尺謂之仞倍仞謂之尋尋舒兩肱也倍尋謂之常五尺謂之墨倍墨謂之丈倍丈謂之端倍端謂之兩倍兩謂之疋疋有謂之束【禮纁五兩以兩為束毎束兩兩卷之二丈防合則成疋凡十卷為五束以應天九地十之數與此制異焉】

Kui is one lifting of the foot. Two kui make a bu (pace). [The Sima Fa takes six feet as a bu, of which two kui is a rough approximation.] Four feet is called a ren, two ren make a xun; xun is the length of the two arms stretched out. Two xun make a chang. Five feet is called a mo, two mo make a zhang, two zhang make a duan, two duan make a liang, two liang make a pi, and a pi is also called a shu. [In ritual: five liang of black silk and pale crimson silk, with a liang as one shu. Each shu is rolled with two liang, and two zhang joined together make a pi. In all ten rolls make five shu, in accord with the numbers nine for heaven and ten for earth, which differs from the system here.]

一手之盛謂之溢兩手謂之掬掬四謂之豆豆四謂之之區區四謂之釡釡二有半謂之藪藪二有半謂之缶缶二謂之鐘鍾二謂之秉秉十六斛

What one hand can hold is called yi, two hands is called ju, four ju is called dou, four dou is called ou, four ou is called fu, two and a half fu is called sou, two and a half sou is called fou, two fou is called zhong, and two zhong is called bing. A bing is sixteen hu.

二十四銖曰兩兩有半曰防倍防曰舉倍舉曰鋝鋝謂之鍰鍰四兩謂之斤斤十謂之衡衡有半謂之秤秤二謂之鈞鈞四謂之石石四謂之鼓

Twenty-four zhu is a liang, a liang and a half is a jie, two jie is a ju, two ju is a lue. A lue is called a huan. Four huan is a jin, ten jin is a heng, a heng and a half is a cheng, two cheng is a jun, four jun is a shi, and four shi is a gu.

公孫龍者平原君之客也好刑名以白馬為非白馬或謂子髙曰【子髙孔穿之字孔箕之子伋之孫】此人小辨而毀太道子盍往正諸子髙曰大道之悖天下之交往也吾何病焉或曰雖然子為天下故往也子髙適趙與龍防平原君家謂之曰僕居魯遂聞下風而髙先生之行也願受業之日乆矣然所不取於先生者獨不取先生以白馬為非白馬爾誠去非白馬之學則穿請為弟子公孫龍曰先生之言悖也龍之學正以白馬非白馬者也今使龍去之則龍無以教矣令龍為無以教而乃學於龍不亦悖乎且夫學於龍者以智與學不逮也今教龍去白馬非白馬是先教也而後師之不可也先生之所教龍者似齊王之問尹文也齊王曰寡人甚好士而齊國無士尹文曰今有人於此事君則忠事親則孝交友則信處鄉則順有此四行者可謂士乎王曰善是真吾所謂士者也尹文曰王得此人肯以為臣乎王曰所願不可得也尹文曰使此人於廣庭大眾之中見侮而不敢闘王將以為臣乎王曰夫士也見侮而不闘是辱則寡人不以為臣矣尹文曰雖見侮而不闘是未失所以為士也然而王不以為臣則鄉所謂士者乃非士乎夫王之令殺人者死傷人者刑民有畏王令故見侮終不敢闘是全王之法也而王不以為臣是罰之也且王以不敢闘為辱必以敢闘為榮是王之所賞吏之所罰也上之所是法之所非也賞罰是非相與曲謬雖古黃帝固所不能治也齊王無以應且白馬非白馬者乃子先君仲尼之所取也龍聞楚王張繁弱之弓載忘歸之矢以射蛟兕於雲夢之囿反而防其弓左右請求之王曰止也楚人遺弓楚人得之又何求乎仲尼聞之曰楚王仁義而未遂亦曰人得之而已矣何必楚乎若是者仲尼異楚人於所謂人也夫是仲尼之異楚人於所謂人而非龍之異白馬於謂馬悖也先生好儒術而非仲尼之所取也欲學而使龍去所以教雖百龍之智固不能當前也子髙莫之應退而告人曰言非而博巧而不理此固吾所不答也異日平原君防眾賔而延子髙平原君曰先生聖人之後也不逺千里來顧臨之慾去夫公孫子白馬之學今是非未分而先生飜然欲髙逝可乎子髙曰理之至精者則自明之豈任穿之退哉平原君曰至精之説可得聞乎答曰其説皆取之經傳不敢以意春秋記六鶂退飛覩之則六察之則鶂鶂猶馬也六猶白也覩之得見其白察之則知其馬色以名別內由外顯謂之白馬名實當矣若以絲麻加之女工為緇素青黃色名雖殊其質則一是以詩有素絲不曰絲素禮有緇布不曰布緇牛武此類甚眾先舉其色後名其質萬物之所同聖賢之所常也君子之謂貴當物理不貴繁辭若尹文之折齊王之所言與其法錯故也穿之所説於公孫子髙其智悅其行也去白馬之説智行固存是則穿未失其所師者也稱此云云沒其理矣是楚王之言楚人亡弓楚人得之先君夫子探其本意欲以示廣其實狹之故曰不如亦曰人得之而已也是則異楚王之所謂楚非異楚王之所謂人也以此為喻乃相擊切矣凡言人者總謂人也亦猶言馬者總謂馬也楚自國也白自色也欲廣其人宜在去楚欲正名色不宜去白忱察此理則公孫之辨破矣平原君曰先生言於理善矣因顧謂眾賔曰公孫子能答此乎燕客史由對曰辭則有焉理則否矣

Gongsun Long was a retainer of Lord Pingyuan, fond of the school of names and forms, and held that "a white horse is not a horse". Someone said to Zigao: [Zigao is the courtesy name of Kong Chuan, son of Kong Ji and great-great-grandson of Kong Ji (Zisi).] "This man uses petty argument to ruin the Great Way; why do you not go and correct him?" Zigao said: "If the Great Way is violated, the whole world will come to debate it; why should I take this as a trouble?" The man said: "Even so, for the sake of the world, you should still go." Zigao went to Zhao and met Gongsun Long at Lord Pingyuan's house, and said to him: "I lived in Lu and heard from afar of your conduct and admired it, and have long wished to study with you. But the one thing I do not approve of in you is 'a white horse is not a horse'. If you truly drop the doctrine of 'a white horse is not a horse', I, Chuan, would beg to be your disciple." Gongsun Long said: "Your words are contradictory. My learning is precisely rooted in 'a white horse is not a horse'; if you now ask me to drop it, I would have nothing left to teach. To make me have nothing to teach and yet still wish to learn from me is also contradictory. Moreover, one who learns from me does so because his wisdom and learning fall short; now to tell me to drop 'a white horse is not a horse' is to teach me first and only then take me as teacher, which will not do. What you teach me is like what the King of Qi asked Yin Wen. The King of Qi said: 'I love scholars very much, yet there are no scholars in Qi.' Yin Wen said: 'Suppose there is a man who is loyal in serving his ruler, filial in serving his parents, trustworthy among friends and compliant in his village; with these four virtues, may he be called a scholar?' The King said: 'Good, this is just what I call a scholar.' Yin Wen said: 'If the King obtained this man, would he be willing to use him as a minister?' The King said: 'I would wish it but cannot get it.' Yin Wen said: 'Suppose this man, in a broad court among a crowd, were insulted and did not dare to fight; would the King still use him as a minister?' The King said: 'For a scholar to be insulted and not fight is a disgrace, and I would not take him as a minister.' Yin Wen said: 'Though he is insulted and does not fight, he has not lost the qualities by which he is a scholar; yet the King does not take him as a minister; then is what was called a scholar just now not a scholar? The King's law is: one who kills is put to death, and one who wounds is punished. The people fear the King's law, and so even when insulted they never dare to fight, and this preserves the King's law; yet the King does not take him as a minister, and so punishes him. Moreover, the King takes not daring to fight as a disgrace, and so must take daring to fight as an honor; what the King rewards is just what the officials punish, and what the ruler approves is just what the law condemns. When rewards and punishments, right and wrong, contradict one another like this, even the ancient Yellow Emperor could not govern.' The King of Qi had nothing to answer. Moreover, 'a white horse is not a horse' was precisely what your ancestor Zhongni approved. I have heard that the King of Chu drew the bow Fanruo and set the arrow Wanggui to it, shot at a dragon and a rhinoceros in the park of Yunmeng, and on returning lost the bow, and those at his side asked to go find it. The King said: 'No need. A man of Chu lost the bow, and a man of Chu will find it; what is there to look for?' Zhongni heard of it and said: 'The King of Chu is benevolent and righteous but has not gone all the way; he should have said that a person will find it, and that would be enough; why say Chu?' In this way Zhongni distinguished the man of Chu from what is called 'person'. To affirm that Zhongni distinguished the man of Chu from persons, and yet deny that I distinguish the white horse from horses, is contradictory. You are fond of Confucian learning, yet deny what Zhongni approved; you wish to study, yet would have me drop what lets me teach. Even with a hundred Long's worth of wisdom, there is no way to face the matter before us." Zigao did not answer, withdrew, and told others: "Words that are not right yet broad, clever yet not reasonable, are just what I do not answer." On another day, Lord Pingyuan gathered his guests and invited Zigao. Lord Pingyuan said: "Master, you are a descendant of a sage and came a thousand li to visit, wishing to strip Master Gongsun of his 'white horse' doctrine. Now right and wrong have not been settled and you are about to fly away; is that all right?" Zigao said: "When principle reaches its utmost refinement, it becomes clear of itself; why should I withdraw?" Lord Pingyuan said: "May I hear your most refined argument?" Zigao replied: "My arguments all come from the classics and commentaries, and I dare not use private views. The Spring and Autumn Annals records 'six yi birds flew backward': seen from afar there were six, and looked at closely they were yi birds. Yi is like horse, and six is like white: from afar one can see the white, and only on close examination does one know it is a horse. To distinguish names by color, showing the inside through the outside, and call it a white horse, is a name that matches the reality. If silk and hemp are given to a woman worker to make black, white, blue and yellow, though the color names differ, the material is one. So in the Songs there is 'plain silk', not 'silk plain'; in ritual there is 'black cloth', not 'cloth black'. A red bull, a black bull, there are many like these: first one names its color and then its material, and this is common to all things and constant among sages. What the gentleman values is accord with the principle of things, not many words. What Yin Wen said to subdue the King of Qi was because the King's law was inconsistent. What Chuan likes in Master Gongsun is his wisdom and his conduct; if the white horse doctrine is dropped, wisdom and conduct remain, and so I would not lose what I am studying under him. To speak as he does buries the principle. The King of Chu's words were 'A man of Chu lost the bow, and a man of Chu will find it'; our late Master probed his original intent, wanting to show breadth, but in fact it narrowed, so he said it would be better to say 'a person will find it'. This distinguishes the 'Chu' in the King of Chu's words, not the 'person'. To take this as a comparison, they just contradict each other. When one says 'person', it is a general term for people, just as saying 'horse' is a general term for horses. Chu is a state name, and white is a color. If one wishes to make 'person' broader, one should drop 'Chu'; if one wishes to correct the naming of colors, one should not drop 'white'. If one examines this principle sincerely, Gongsun's argument is broken." Lord Pingyuan said: "Your words are good in principle." Then he turned to the guests and said: "Can Master Gongsun answer this?" Shi You, a guest from Yan, replied: "There are words, but no principle."

公孫龍又與子髙記論於平原君所辨理至於臧三耳公孫龍言臧之三耳甚辨析子髙弗應俄而辭出明日復見平原君曰疇昔公孫之言信辨也先生實以為何如答曰然幾能臧三耳矣雖然實難僕願得又問於君今為臧三耳甚難而實非也謂臧兩耳甚易而實是也不知君將從易而是者乎亦從難而非者乎平原君弗能應明日謂公孫龍曰公無復與孔子髙辨事也其人理勝於辭公辭勝於理辭勝於理終必受詘

Gongsun Long again debated with Zigao at Lord Pingyuan's, and in arguing the principle came to "Zang has three ears". Gongsun Long expounded the three ears of Zang with great subtlety, and Zigao did not answer, and after a while took leave and went out. The next day, meeting Lord Pingyuan again, Lord Pingyuan said: "Gongsun's words the other day were truly skilled in argument; what do you actually think, Master?" Zigao replied: "Yes, he nearly managed to make Zang have three ears. Even so, it is truly hard. I would like to ask you, my lord: now to hold that Zang has three ears is hard but in fact wrong; to say that Zang has two ears is easy and in fact right. I do not know whether you will follow the easy and right, or the hard and wrong?" Lord Pingyuan could not answer. The next day he said to Gongsun Long: "Do not debate matters with Kong Zigao again. That man's principle exceeds his words, and your words exceed your principle; where words exceed principle, in the end one is sure to be bested."

李寅言曹良於平原君欲仕之平原君以問子髙子髙曰不識也平原君曰良嘗得見於先生矣故敢問子髙曰世人多自稱上用我則國無患夫用智莫若觀其身其身且猶不免於患國用之亦烏得無患乎平原君曰良之有患時不明也居家理治可移於官良能殖貨故欲仕之子髙曰未可知也今有人於此身脩計明而貧者志不存也身不脩防計闇而富者非盜無所得之也

Li Yin praised Cao Liang to Lord Pingyuan, wishing him to be given office. Lord Pingyuan asked Zigao about it, and Zigao said: "I do not know him." Lord Pingyuan said: "Cao Liang has met you, Master, and so I dare ask." Zigao said: "People of the world often say of themselves: if my superior uses me, the state will have no trouble. To use cleverness, it is better first to look at the man himself; if he himself cannot escape trouble, how can the state use him without trouble?" Lord Pingyuan said: "Cao Liang's trouble was because he was not clear-sighted at the time. One who can manage a household can be transferred to office; Cao Liang can increase wealth and goods, so I wish to use him." Zigao said: "That is not yet known. Suppose there were a man here: one who cultivates himself and reckons clearly yet is poor has his aspirations elsewhere; one who does not cultivate himself and reckons dimly yet is wealthy could not have that wealth without stealing."

子髙衣長裾振褒袖方麄翣【翣扇也】見平原君君曰吾子亦儒服乎子髙曰此布衣之服非儒服也儒服非一也平原君曰請吾子言之答曰夫儒者居位行道則有袞冕之服統御師旅則有介冑之服從容徒步則有若穿之服故曰非一也平原君曰儒之為名何取爾子髙曰取包眾美兼六藝動靜不失中道

Zigao, wearing a long skirt and wide sleeves, with a square coarse fan [sha is a fan], went to see Lord Pingyuan. Lord Pingyuan said: "Do you also wear Confucian dress?" Zigao said: "This is the dress of a commoner, not Confucian dress. Confucian dress is not of one kind." Lord Pingyuan said: "Please explain." Zigao replied: "When a Confucian holds office and carries out the Way, he has the robe and cap of state; when he commands armies, he has armor and helmet; when he strolls on foot at ease, he has dress such as I wear now. So I say it is not of one kind." Lord Pingyuan said: "What is the name 'Ru' (Confucian) taken from?" Zigao said: "It is taken from containing many fine qualities and having all six arts, so that in movement and stillness one does not lose the middle way."

子髙遊趙平原君客有鄒文季節者與子髙相善及將還魯諸故人訣既畢文節送行三宿臨別文節流涕交頥子髙徒抗手而已分背就路其徒問曰先生與彼二子善彼有戀戀之心未知後防何期悽愴流涕而先生屬聲髙揖此無乃非親親之謂乎子髙曰始焉謂此二子丈夫爾乃今知其婦人也人生則有四方之志豈鹿豕也哉而常聚乎其徒曰若此二子之泣非邪答曰斯二子良人也有不忍之心若於取斷必不足矣其徒曰凡泣者一無取乎子髙曰有二焉大奸之人以泣自信婦人懦夫以泣著愛

Zigao traveled in Zhao, and among Lord Pingyuan's retainers Zou Wen and Ji Jie were on good terms with Zigao. When he was about to return to Lu and had finished taking leave of all his old friends, Zou Wen and Ji Jie escorted him and stayed three nights. At parting, Wen and Jie wept until the tears flowed to their chins, while Zigao merely raised his hand, and they parted onto their separate roads. His disciples asked: "Master, you were close with those two, and they had hearts clinging to you, not knowing when they would meet again, and wept sadly; yet you bowed with a loud voice; I fear this is not the way of loving one's kin?" Zigao said: "At first I thought these two were men, but only today do I know they are like women. In life one has aspirations for the four quarters; are we deer or pigs, to be always gathered together?" The disciples said: "Is it wrong to weep as these two did?" Zigao replied: "These two are good men with hearts that cannot bear it; but as for decisiveness, they are surely lacking." The disciples said: "Is all weeping worthless?" Zigao said: "There are two kinds: the greatly crafty weep to win trust, and women and cowards weep to show affection."

平原君與子髙飲強子髙酒曰昔有遺諺堯舜千鍾孔子百觚子路嗑嗑尚飲十榼古之聖賢無不能飲也吾子何辭焉子髙曰以穿所聞賢聖以道徳兼人未聞以飲食也平原君曰即如先生所言則此言何生子髙曰生於嗜酒者葢其勸厲奬之辭非實然也平原君欣然曰吾不戱子無所聞此雅言也

Lord Pingyuan was drinking with Zigao and pressed Zigao to drink, saying: "There is an old saying: Yao and Shun a thousand cups, Confucius a hundred goblets, and Zilu, hic, could still drink ten more. None of the sages and worthies of old could not drink; why do you decline?" Zigao said: "From what I, Chuan, have heard, the sages and worthies surpassed others in the Way and virtue; I have not heard that they surpassed others in food and drink." Lord Pingyuan said: "If it is as you say, where did this saying come from?" Zigao said: "It came from those who love wine; it is probably words of encouragement and flattery, not the reality." Lord Pingyuan said happily: "If I had not joked with you, I would not have heard such refined and correct words."

平原君問子髙曰吾聞子之先君親見衛夫人南子又云南遊遇乎阿谷而交辭於漂女信有之乎答曰士之相信聞流言而不信者何哉以其所已行之事占之也昔先君在衞衞君問軍旅焉拒而不告問不已攝駕而去【攝取也】衞君請見猶不能終何夫人之能覿乎古者大饗夫人與焉於時禮儀雖廢猶有行之者意衞君夫人饗夫子則夫子亦弗獲已矣若夫阿谷之言起於近世殆是假其類以行其心者之為也

Lord Pingyuan asked Zigao: "I have heard that your late ancestor personally met Nanzi, wife of the ruler of Wei, and also that on a southern tour he met a washing woman at Agu and spoke with her; did these things really happen?" Zigao replied: "Gentlemen trust each other; if they hear rumor and do not believe it, why? It is because they test it against what he has already done. In the past our ancestor was in Wei, and the ruler of Wei asked about military matters, and he declined to answer; when asked again and again, he took his carriage and left. [She means 'to take'.] The ruler of Wei asked to meet him, and even that he could not finish; how could he go to see the ruler's wife? In ancient times at the great feast the ruler's wife also took part; at that time ritual was in decline but still partly practiced. It means that the ruler of Wei's wife held a feast for the Master, and the Master too had no choice. As for the Agu story, it arose in recent times, and was probably made up by someone who borrowed that kind of event in order to promote his own ideas."

子髙適魏防秦兵將至信陵君懼造子髙之舘而問祈勝之禮焉子髙曰命勇謀之將以禦敵先使之迎於敵所從來之方為壇祈克於五帝衣服隨其方色執事人數從其方之數牲則用其方之牲祝史告於社稷宗廟邦域之內名山大川君親素服誓眾於太廟曰某人不道侵犯大國二三子尚皆同心比力死守將帥稽首再拜受命既誓將帥勒士卒陳於廟之右君立太廟之庭祝史立於社百官各警其事御於君以待命乃大鼓於廟門詔將帥命卒習射三發擊刺三行告廟用兵於敵也五兵備効乃鼔而出以即敵此諸侯應敵之禮也信陵君曰敬受教信陵君問子髙曰古者軍旅賞人必於祖戮人必於社其義何也答曰賞功於祖告分之均示不敢専也戮罪於社告中於土示聽之當也

Zigao went to Wei, and as the army of Qin was about to arrive, Lord Xinling was afraid and came to Zigao's lodging to ask about the rite for praying for victory. Zigao said: "Appoint a general who is brave and has plans to resist the enemy, first send him toward the direction from which the enemy comes, and build an altar to pray to the Five Emperors for victory over the enemy. The clothing follows the color of that direction, the number of attendants follows the number of that direction, and the sacrificial animal follows the animal of that direction. The invocators announce it at the altars of soil and grain, the ancestral temple, and the famous mountains and rivers within the borders. The ruler himself wears plain clothes and in the Grand Temple swears an oath to the host: 'So-and-so is without the Way and has invaded a great state; you must all be united in heart and strength and hold to the death.' The general bows with his head to the ground twice and receives the command. After the oath, the general restrains the troops and draws them up on the right of the temple; the ruler stands in the courtyard of the Grand Temple and the invocator stands at the altar of soil, and the hundred officials each guard their duties and await orders before the ruler. Then at the temple gate the great drum is sounded, the order proclaimed to the general, and the troops told to practice shooting three arrows and striking and stabbing three rows, announcing in the temple that they will soon use arms against the enemy. When all five weapons are ready, the drum is beaten and they set out to meet the enemy. This is the rite of the lords for meeting an enemy." Lord Xinling said: "I respectfully accept your instruction." Lord Xinling asked Zigao: "In ancient times in military service, rewards were always given in the ancestral temple and executions always at the altar of soil; what is the reasoning?" Zigao replied: "To reward merit in the ancestral temple is to report to the ancestors that the distribution is even, to show that one does not dare to decide alone; to execute the guilty at the altar of soil is to report to the earth spirit that punishment was just, to show that one has listened and judged properly."

陳尫【魏人】性多穢訾每得酒食必先撥捐之然後乃食子髙告之曰子無然也似有態者昔君子之於酒食有率甞之義無捐放之道假其可食其上下如擇假令不潔其下滋甚陳尫曰吾知其無益意欲如此子髙曰意不可恣也夫木之性以櫽括自直可以人而不如木乎子不見夫雞耶聚糓如陵跪而啄之若縱子之意則與雞豈有異乎陳尫跪曰吾今而後知過矣請終改之子髙任司馬乂為將於齊與燕戰而敗齊君曰以子賢明故信子也答曰君知穿孰若周公齊君曰周公聖人而子賢者弗如也子髙曰然臣固弗如周公也以臣之知乂孰若周公之知其弟齊君曰兄弟審於他人子髙曰君之言是也夫以周公之聖兄弟相知之審而近失於管蔡明人難知也臣與乂相見觀其材志察其所履齊國之士弗能過也書曰知人則哲惟帝難之穿何慚焉且曹子為魯三與齊戰三敗失地然後以勇敢之節奮三尺之劒要桓公管仲於盟壇卒收其所防夫君子之敗如日月之蝕人各有能乂庸可棄乎今燕以詐破乂是乂不能於詐也臣之稱乂稱其武勇才藝不稱其詐也乂雖敗臣固不失其所稱焉齊君屈辭而不黜司馬乂

Chen Wang [a man of Wei] was by nature fastidious about filth, and whenever he got wine or food he would always first pick off and throw away some of it before eating. Zigao told him: “Do not do this; it looks like putting on an act. In the past a gentleman, with wine and food, had the duty to taste first, and there was no principle of throwing any away. If it can be eaten, superior and inferior alike choose from it; if it is unclean, the one below is all the more so.” Chen Wang said: “I know it is of no use, but my mind wants to do so.” Zigao said: “One's will must not be indulged. The nature of wood can be made straight with a straightening frame; are people worse than wood? Have you not seen chickens? Grain heaped like a hill, and still they peck with a kneeling posture. If you indulge your will, how are you different from a chicken?” Chen Wang knelt and said: “From now on I know I was wrong, and ask to be allowed to reform completely.” Zigao recommended Sima Yi to serve as a general of Qi, and in battle with Yan he was defeated. The ruler of Qi said: “Because you are wise, I trusted you.” Zigao replied: “Does Your Majesty know Chuan [himself] as well as he knew the Duke of Zhou?” The ruler of Qi said: “The Duke of Zhou was a sage and you are a worthy; you cannot compare.” Zigao said: “True, I am certainly not equal to the Duke of Zhou. But compare my knowledge of Sima Yi with the Duke of Zhou's knowledge of his younger brother: is it the same?” The ruler of Qi said: “Brothers know one another more clearly than outsiders.” Zigao said: “Your words are right. With the Duke of Zhou's sagehood and the care of brothers who know one another, he still erred nearby over Guan and Cai, and so we see that people are hard to know. When I met Sima Yi, I observed his talent and will, examined what he practiced, and none of the officers of Qi could surpass him. The Book of Documents says, ‘To know people is wisdom, and even the Lord found it hard’; what is there for Chuan to be ashamed of? Moreover, Cao Gui fought Qi three times for Lu and lost three times, losing land, and afterward, relying on courageous integrity, he rose with a three-foot sword and threatened Duke Huan and Guan Zhong at the altar of the covenant, and in the end recovered the lost land. A gentleman's defeat is like the eclipse of sun and moon. Each person has what he can do; could one cast Sima Yi aside? Now Yan used trickery to defeat Sima Yi, which means Sima Yi is not good at trickery. When I praised Sima Yi, I praised his martial courage and talent, not his trickery. Although Sima Yi was defeated, I have not lost what I praised.” The ruler of Qi had no reply and so did not dismiss Sima Yi.

魏王問人主所以為患【魏安釐王】子髙對曰建大臣而不與謀嬖倖者言用則知士以疎自疑【自疑上之疎已也】嬖臣以遇徼倖者內則射合主心外則挺主之非此最人主之大患也

The King of Wei asked what is the ruler's chief cause of trouble. [King An Xi of Wei.] Zigao replied: “If one sets up great ministers but does not consult them, and the words of favorites are adopted, wise men will be distanced and become suspicious [suspicious of themselves because the ruler keeps them at a distance]; favorite ministers, fortunate in being met with favor, inside cater to the ruler's mind and outside increase the ruler's faults. This is the greatest trouble for a ruler.”

子髙謂魏王曰臣入魏國見君之二計臣焉張叔謀有餘範威智不逮然其功一也王曰叔也有餘威也不逮何同乎答曰駑驥同轅伯樂為之諮嗟玉石相揉和氏為之嘆息故賢愚共貫則能士匿謀真偽相錯則正士結舌叔雖有餘猶威不逮也

Zigao said to the King of Wei: “When I entered Wei, I saw your two ministers of accounts: Zhang Shu has more than enough in planning, and Fan Wei is lacking in wisdom and thought, yet their achievements are the same.” The king said: “Shu has more than enough and Wei lacks; how can they be the same?” Zigao replied: “When a poor horse and a fine horse are yoked to the same shaft, Bo Le sighs over them; when jade and stone are mixed together, Mr. He sighs over them. So when the worthy and the foolish are paid by the same price, capable men hide their plans; when truth and falsehood are mixed, upright men close their mouths. Though Zhang Shu has more than enough, he is no different from Fan Wei's lack.”

魏王問何如可謂大臣子髙答曰大臣則必取眾人之選能犯顔諫爭公正無私者計陳事成主裁其賞事敗臣執其咎主任之而無疑臣當之而弗避君總其美臣行其義然則君不猜於臣臣不隠於君故動無過計舉無敗事是以臣主並各有得也

The King of Wei asked: “What can be called a great minister?” Zigao replied: “A great minister must be taken from one chosen by the multitude, able to defy the ruler's face to admonish and remonstrate, and fair and unselfish. When a plan is set out and the matter succeeds, the ruler decides the reward; when the matter fails, the minister bears the blame. The ruler employs him without suspicion, and the minister takes responsibility without avoiding it. The ruler takes the credit for the good, and the minister carries out the duty. In this way the ruler does not suspect the minister, and the minister does not conceal anything from the ruler, so that in action there are no mistaken plans and in undertakings no failures. So both minister and ruler each get what they need.”

信陵君問曰古之善為國至於無訟其道何由答曰由乎政善也上下勤徳而無私徳無不化俗無不移眾之所譽政之所是也眾之所毀政之所非也譭譽是非與政相應所以無訟也

Lord Xinling asked: “In ancient times, those who governed well reached the point where there were no lawsuits; where does that way come from?” Zigao replied: “From good government. When those above and below are diligent in virtue and have no private ends, virtue transforms everyone and customs change. What the multitude praises is what government affirms; what the multitude blames is what government denies. When praise and blame, right and wrong accord with government, there are no lawsuits.”

齊王行車裂之刑群臣諍之弗聽子髙見於齊王曰聞君行車裂之刑無道之刑也而君行之臣竊以為下吏之過也王曰寡人爾民多犯法為法之輕也子髙曰然此誠君之盛意也夫人含五常之性有喜怒哀樂喜怒哀樂無過其節節過則毀於義民多犯法以法重無所措手足也今天下悠悠士無定處有徳則住無徳則去欲規覇王之業與眾大國為難而行酷刑以懼逺近國內之民將叛四方之士不至此乃亡國之道君之下吏不具以聞徒恐逆主意以為憂不慮不諫之危亡其所矜者小所防者大故曰下吏之過也臣觀之又非徒不諍而已也心知此事之為不可將有非議在後則因曰君忿意實然我諫諍必有龍逢比干之禍是為虛自居於忠正之地而闇推君主使同於桀紂也且夫為人臣見主非而不諍以陷主於危亡罪之大者也人主疾臣之弼已而惡之資臣以箕子比干之忠惑之大者也齊王曰謹聞命遂除車裂之法焉

The King of Qi carried out the punishment of tearing apart by chariots, and the ministers remonstrated, but he did not listen. Zigao went to see the King of Qi and said: “I hear that you are carrying out the punishment of tearing apart by chariots; this is a lawless punishment, and since you are carrying it out, I privately think it is the fault of the lower officials.” The king said: “I do this because the people often break the law, and I felt the law was too light.” Zigao said: “Yes, this truly is your lofty intention. People possess the nature of the five constants and have joy, anger, sorrow, and delight; joy, anger, sorrow, and delight must not exceed measure, and when measure is exceeded, righteousness is destroyed. The people often break the law because the law is too heavy and they do not know where to put hand or foot. Now the world is in flux and scholars have no fixed abode; where there is virtue they stay, and where there is none they leave. If you wish to plan the work of a hegemon and king and stand against the many great states, yet use cruel punishments to terrify near and far, the people of your state will turn away, and scholars from the four quarters will not come, and this is exactly the road to ruin. Your lower officials do not report all this, only afraid of going against the ruler's wishes and counting that as a worry, without considering the danger and ruin of not remonstrating: what they care for is small and what they hinder is great, so I say it is the lower officials' fault. As I see them, they are not only failing to remonstrate. They know in their hearts that this matter should not be done, fear later criticism, and say: ‘The ruler's angry intention truly is so, and if I remonstrate there will certainly be the disaster of Guan Longfeng and Bi Gan.’ This is occupying the place of loyal uprightness in vain, while secretly pushing the ruler to be the same as Jie and Zhou. Moreover, for a minister to see the ruler in the wrong and not remonstrate, plunging the ruler into danger and ruin, is the greatest of sins; for a ruler to hate a minister for aiding him and loathe him, and to give the loyalty of Jizi and Bi Gan to ministers as capital, is the greatest of delusions.” The King of Qi said: “I respectfully hear your command.” And so he abolished the punishment of tearing apart by chariots.

子髙見齊王齊王問誰可臨淄宰稱管穆焉王曰穆容貌陋民不敬答曰夫見敬在徳且臣所稱稱其材也君王聞晏子趙文子乎晏子長不過三尺面貌惡齊國上下莫不宗焉趙文子其身如不勝衣其言如不出口非但體陋辭氣又吶吶然其相晉國晉國以寧諸侯敬服皆有徳故也以穆軀形方之二子猶悉賢之昔臣嘗行臨淄市見屠商焉身脩八尺鬚髯如防面正紅白市之男女未有敬之者無徳故也王曰是所謂祖龍始者也【祖龍始乃屠商姓名】忱如先生之言於是乃以管穆為臨淄宰

Zigao saw the King of Qi. The King of Qi asked who could be magistrate of Linzi, and Zigao recommended Guan Mu. The king said: “Guan Mu is ugly in appearance and the people will not respect him.” Zigao replied: “Respect depends on virtue, and what I recommended was his talent. Has Your Majesty heard of Yanzi and Zhao Wenzi? Yanzi was no more than three feet tall and ugly in appearance, yet there was none in Qi, high or low, who did not honor him. Zhao Wenzi's body seemed unable to hold up his clothes and his words seemed unable to leave his mouth; he not only looked plain, his speech was halting too; yet as chancellor of Jin he brought peace to Jin and the feudal lords revered and submitted to him, all because he had virtue. Compare Guan Mu's bodily form with these two, and he is still better than they. Once I passed through the market at Linzi and saw a butcher-merchant, eight feet tall, with a beard like a halberd, a ruddy and fair upright face, and none of the men and women in the market respected him, because he lacked virtue.” The king said: “That is the one they call Zulong Shi. [Zulong Shi is the butcher-merchant's name.] It is truly as you say, sir.” So he used Guan Mu as magistrate of Linzi.

魏王遣使者奉黃金束帛聘子順為相【孔武后名斌字子順子髙之子】子順謂使者曰若玉信能用吾道吾道固為治世也雖疏食飲水吾猶為之若徒欲制服吾身委以重祿吾猶一夫爾則魏王不少於一夫子度魏王之心以告我使者曰魏國狹小乏於聖賢寡君乆聞下風願委國先生親受教訓如肯降節豈惟魏國君臣是賴其亦社稷之神只實永受慶於是乃之魏魏王郊迎謂子順曰寡人不肖嗣先君之業先生聖人之後道徳懿邵幸見顧臨願圖國政對曰臣覊旅之臣慕君髙義是以戾此君辱貺而問以政事敢不敬受君之明命

The King of Wei sent an envoy bearing yellow gold and bundles of silk to invite Zishun to be chancellor. [Kong Wu was later named Bin, courtesy name Zishun, the son of Zigao.] Zishun said to the envoy: “If His Majesty can truly use my Way, my Way is originally one for governing the world, and I would serve even on coarse rice and clear water. But if he only wants to subdue my person and entrust me with a generous salary, I am only a common man, and the King of Wei does not lack one common man. Please gauge the King of Wei's mind and tell me.” The envoy said: “Wei is small and lacks sages and worthies. My lord has long heard of your fame and wishes to entrust the state to you and receive instruction in person. If you are willing to lower your dignity and come, not only will the ruler and ministers of Wei rely on you, but the spirits of the altars of soil and grain will forever receive blessings.” So Zishun went to Wei. The King of Wei met him in the suburbs and said to Zishun: “I am unworthy and have inherited the work of the former ruler. You are the descendant of a sage, with splendid Way and virtue, and I am fortunate that you have visited; I hope we may plan the state's government together.” Zishun replied: “I am a traveling minister and came here out of admiration for your lofty righteousness. You deign to ask me about government affairs, and how would I dare not respectfully receive your bright command.”

魏王朝群臣問理國之所先季文對曰唯在知人王未之應子順進曰知人則哲帝堯所病故四防在朝鯀任無功夫豈樂然哉人難知故也今文之對不稱吾君之所能行而乃欲強吾君以聖人所難此不可行之説也王曰先生言之對曰當今所急在修仁尚義崇徳敦禮以接鄰國而已昔舜命眾官群臣競譲徳禮之致也苟使朝臣皆有推賢之心主雖不知人則臣位必當若皆以知人為治則人主宜未過堯且其目所不見者亦必漏矣王曰善矣

The King of Wei held court with the ministers and asked what should be done first in governing the state. Ji Wen replied: “Only knowing people.” The king did not respond. Zishun stepped forward and said: “To know people is wisdom, and even Emperor Yao counted this as a difficulty, and so the Four Evils were still at court and Gun was employed without achievement; how could he have wished that? It was because people are hard to know. Now Ji Wen's answer does not speak of what our ruler can do, but wishes to force our ruler to do what even a sage found hard; this is a proposal that cannot be carried out.” The king said: “Please tell me, sir.” Zishun replied: “What is urgent at present is to cultivate benevolence and value righteousness, honor virtue and be sincere in ritual in order to associate with neighboring states, nothing more. In the past Shun appointed officials and the ministers competed in yielding to one another, which was the result of virtue and ritual. If you make the court ministers all have the mind to recommend the worthy, then even if the ruler does not know people, the ministerial positions will certainly be filled fittingly. If everything is governed by knowing people, the ruler would not yet have surpassed Yao, and moreover what his eyes do not see he will certainly omit.” The king said: “Good.”

秦王得西戎利刀以之割玉如割木焉以示東方諸侯魏王問子順曰古亦有之乎對曰周穆王大征西戎西戎獻錕鋘之劒火浣之布其劒長尺有咫鏈鋼赤劒用之切玉如泥焉是則古亦有也王曰火浣之布若何對曰周書火浣布垢必投諸火布則火色垢乃灰色出火振之皜然疑乎雪焉王曰今何以獨無對曰秦貪而多求求欲無厭是故西戎閉而不致此以素防絶之也然則人主貪慾乃異物所以不至不可不慎也

The King of Qin obtained a sharp knife of the western Rong, with which he cut jade as if cutting wood, and showed it to the lords of the east. The King of Wei asked Zishun: “Did they have such things in ancient times?” Zishun replied: “King Mu of Zhou made a great campaign against the western Rong, and the western Rong presented the Kunwu sword and fire-washed cloth. That sword was one foot eight inches long, of refined steel with a red blade, and cut jade as if cutting mud. So the ancients also had them.” The king said: “What of the fire-washed cloth?” Zishun replied: “The Book of Zhou says: when fire-washed cloth gets dirty it must be thrown into the fire, and the cloth takes on the color of fire while the dirt turns to ash; when taken out of the fire and shaken, it is as white as snow.” The king said: “Why is there none now?” Zishun replied: “Qin is greedy and demands much, and its demands have not been satisfied, so the western Rong has closed the passes and not sent them; this is cutting it off through its habits. Thus the ruler's greed is precisely the reason why strange things do not come, and one must be careful.”

魏王曰吾聞道士登華山則長生不死意亦願之對曰古無是道非所也王曰吾聞信之對曰未審君之所聞親聞之於不死者耶聞之於傳聞者耶君聞之於傳聞者也若聞之於不死者今安在在者君學之勿疑不在者君勿學無疑

The King of Wei said: “I have heard that when a Daoist climbs Mount Hua he can live forever without dying, and my heart also desires it.” Zishun replied: “The ancients had no such way, and it is not something that should be studied.” The king said: “I have heard it and believe it.” Zishun replied: “I do not know whether what you heard was heard in person from one who does not die, or from hearsay. If from hearsay, it is a false rumor; if from one who does not die, where is that person now? If he is here, you need not doubt in learning from him; if he is not, you should not learn and need not doubt either.”

李由之母少寡與李音竊相好而生由由有才藝仕於魏王甚愛之或曰李由母奸不知其父不足貴也王以告由且曰吾不以此賤子也雖然古之聖賢亦有似子者乎吾將舉以折毀子者李由對曰今人不通於逺在臣欲言誰爾且孔子少孤則亦不知其父者也孔子母死殯於五父之衢人見之皆以為孤葬問鄹曼父之母得合塟於防此則聖人與臣同者也王笑曰善子順聞之問魏王曰李由安得斯言王曰假以自顯無傷也對曰虛造謗言以誣聖人非無傷也且夫明主之於臣唯徳所在不以小疵妨大行也昔鬭子文生於淫而不害其為令尹今李由可則寵之何患於人之言而使橫生不然之説若欺有知則有知不受若欺凡人則凡人無知必以問臣則臣亦不為君之故誣祖以顯由也如此群臣更知由惡此必聚矣所謂求白潔而益其垢猶抱石以救溺愈不濟矣

Li You's mother was widowed young and had a private affair with Li Yin and gave birth to Li You. Li You had talent and skill and held office in Wei, and the king was very fond of him. Someone said: “Li You's mother was licentious and no one knows who his father was; he is not worth valuing.” The king told this to Li You and added: “I do not think less of you for this. Even so, did the ancient sages and worthies also have cases like yours? I will cite them to silence those who slander you.” Li You replied: “People of today do not comprehend remote antiquity; if I wanted to speak, whom could I name? Moreover, Confucius lost his father young, and so he too did not know his father. When Confucius's mother died, she was laid in the temporary coffin at the Wufu crossroads, and people who saw it all thought it was an orphan's burial; only after asking the mother of Zou Manfu was he able to bury her together with his father at Fang. This is exactly where the sage and I are the same.” The king laughed and said: “Good.” Zishun heard of it and asked the King of Wei: “How could Li You say such a thing?” The king said: “He borrows to make himself illustrious; there is no harm.” Zishun replied: “To fabricate slander and so defame a sage is not harmless. Moreover, an enlightened ruler, with regard to ministers, looks only at where their virtue is, and does not let small flaws hinder great conduct. In the past Douzi Wen was born of licentiousness, and this did not prevent him from being prime minister. If Li You is capable now, favor him, so why worry about others' words and let him produce untrue statements out of nowhere? If you deceive the knowledgeable, the knowledgeable will not accept it; if you deceive ordinary people, ordinary people do not know. If you must ask me about this, I will not slander my ancestors for your sake to exalt Li You. In this way the ministers will come to know Li You's wickedness all the more, and slander will certainly gather. It is what is called seeking whiteness and increasing the dirt, like rescuing a drowning man by hugging a stone, only less effective.”

魏王使相國修好鄰國遂連和於趙趙王既賔之而燕問子順曰今寡人慾來北狄不知其所以然答曰誘之以其所利而與之通市則自至矣王曰寡人慾因而弱之若與交市分我國貨散於夷狄是彊之也可乎答曰夫與之市者將以我無用之貨取其有用之物是故所以弱之之術也王曰何謂我之無用彼之有用答曰衣服之物則有珠玉五防飲食之物則有酒醪五熟【五味也】此即我之所有而彼之所利者也夷狄之貨唯牛馬旃裘弓矢之噐是其所饒而輕以與人者也以吾所有易彼所饒如斯不已則夷狄之用將麋於衣食矣殆可舉棰而驅之豈徒弱之而已乎趙王曰敬受教

The King of Wei sent the chancellor to mend relations with neighbors, and so he joined in alliance with Zhao. When the King of Zhao had already received him as a guest, someone from Yan asked Zishun: “I now want to draw in the northern Di; I do not know how.” Zishun replied: “Lure them with the profit they covet and open markets with them, and they will come by themselves.” The King of Zhao said: “I want to take this chance to weaken them. If I trade with them, scattering our country's goods among the barbarians, that strengthens them; is that all right?” Zishun replied: “Trading with them is exchanging goods useless to us for things useful to them, so this is exactly the way to weaken them.” The king said: “What do you mean by what is useless to me and useful to them?” Zishun replied: “Of clothing there are pearls, jade, and five colors, and of food and drink there are wines and five flavors [five flavors]; these are what we have and what they covet. The barbarians' goods are only oxen, horses, felt furs, bows and arrows, which they have in abundance and give away easily. Exchange what we have for what they have in abundance; if this continues without stopping, the barbarians' tools and supplies will be consumed in clothing and food, and one can nearly lift a stick and drive them off; how can it be only weakening?” The King of Zhao said: “I respectfully accept your instruction.”

枚產【魏人】問子順曰臣匱於財聞猗頓善殖貨欲學之然先生同國也當知其術願以告我答曰然知之猗頓魯之窮士也耕則常飢桑則常寒聞陶朱公富往而問術焉朱公告之曰子欲速富當畜五牸於是乃適西河大畜牛羊於猗氏之南十年之間其滋息不可計貲擬王公馳名天下以興富於猗氏故曰猗頓且夫為富者非唯一術今子徒問猗頓何也枚產曰亦將問之於先生也答曰吾貧而子問以富術縱有其術是不可用之術也昔人有言能得長生者道士聞而欲學之比往言者死矣道士髙蹈而恨夫所欲學學不死也其人已死而猶恨之是不知所以為學也今子欲求殖貨而問術於我我且自貧安能教子以富乎子之此問有似道士之學不死者也

Mei Chan [a man of Wei] asked Zishun: “My wealth is short, and I hear that Yi Dun was good at increasing goods and wealth, and I would like to learn from him. You, sir, are from the same state as him and must know his methods; I hope you will tell me.” Zishun replied: “Yes, I know. Yi Dun was a poor scholar of Lu, who often went hungry farming and was often cold planting mulberries; hearing that Tao Zhu Gong was rich, he went to ask for his method. Zhu Gong told him: ‘If you want to get rich quickly, you should raise five female animals.’ So he went to Xihe and raised cattle and sheep in great numbers south of Yishi, and in ten years they multiplied beyond counting, his assets comparable to those of dukes and kings and famed throughout the world; because he became rich at Yishi, he was called Yi Dun. Moreover, there is not only one method of getting rich; why do you ask only about Yi Dun?” Mei Chan said: “I will also ask you.” Zishun replied: “I am poor and you ask me for the art of getting rich; even if there were such an art, it would be a useless art. In the past someone said he could obtain long life, and a Daoist who heard of it wanted to learn from him; when he got there, the one who had spoken had already died. The Daoist stamped his feet and was full of regret. What he wanted to learn was how not to die, and that the other had already died and he still regretted it shows that he did not know what he should have been learning. Now you want to increase your goods and wealth and ask me for a method; I am poor myself, so how can I teach you to be rich? Your question is a bit like the Daoist learning not to die.”

東里閭【魏人】空腹而好自賢欲自親於子順子順不下或曰夫君子之交於世士亦取其一節而已東閭子疏達亮直大丈夫也求為先生役而先生無意接之斯者無乃非周公之交人乎子順曰此吾所以行周公之行也夫東閭子外質頑拙有似疏直然內懐容媚諂魅非大丈夫之節也若其度骸稱膚面目鬢眉實美於人聖人論士不以為貴者無益於徳故也然東閭子中不應外侮慢世士即所謂愚人而謂人為愚者也持其虛狀以不徳於人此乃周公之所罪何交之有

Dongli Lü [a man of Wei] was empty within yet liked to consider himself worthy, and wanted to get close to Zishun, but Zishun would not lower his standing. Someone said: “When a gentleman associates with the scholars of his age, he need only take one point from each. Mr. Donglü is open, broad-minded, bright, and straight, and a real man; he seeks to serve you, sir, and you have no intention of receiving him; I fear this is not the Duke of Zhou's way of making friends?” Zishun said: “This is exactly why I follow the conduct of the Duke of Zhou. Mr. Donglü looks simple and obtuse on the outside and somewhat resembles openness and straightness, but inside he harbors flattery and wiles, and this is not the integrity of a real man. As for measuring body, weighing flesh, face, whiskers, and brows, he is really better looking than others; sages do not value this when discussing scholars, because it does not benefit virtue. But Mr. Donglü's inside does not match his outside, and he insults the scholars of his age; he is what is called one who is foolish himself yet calls others foolish. To have an empty appearance and not treat people with virtue is exactly what the Duke of Zhou blamed; what is there to befriend?”

宮他【魏人】見子順曰他困貧賤將欲自托富貴之門庶克免乎子順曰夫富而可以托貧貴而可以寄賤者天下寡矣非信義君子明識窮逹則不可今子所欲托者誰也宮他曰將適趙公子子順曰非其人矣雖好養士自奉而已終弗能稱也宮他曰將適燕相國子順曰彼徒兄弟甥舅各濟其私無求賢之志不足歸也宮他曰將適齊田氏子順曰齊大國也其士大夫皆有自多之心不能容子也他曰然則何向而可子順曰吾勿識也宮他曰唯先生知人願告所擇將往庇焉子順曰濟子之慾則宜若郈成子者也昔郈成子自魯聘晉過乎衞右宰谷臣止而觴之陳樂而不作送以寶璧反過而不辭其僕曰日者右宰之觴吾子甚歡也今過而不辭何也成子曰夫止而觴我與我歡也陳樂而不作告我哀也送我以璧寄之我也若由此觀之衞其有亂乎背衞三十里聞喜作難右宰死之還車而臨三舉而歸反命於君乃使人迎其妻子隔宅而居之分祿而食之其子長而反其璧夫子聞之曰智可與徵謀仁可以託孤廉可以寄財者其郈成子之謂乎今子求若人之比庇焉可也宮他曰循先生之言舍先生將安之請從執事子順辭不得已乃言之魏王而升諸朝

Gong Ta [a man of Wei] saw Zishun and said: “I am trapped in poverty and low rank, and would like to entrust myself to a rich and noble house; perhaps I might escape it?” Zishun said: “Those who are rich and can entrust a poor man, and those who are high-ranking and can lodge a lowly one, are rare in the world. Unless he is a man of good faith and righteousness who clearly understands hardship and success, it is not possible. Now to whom do you wish to entrust yourself?” Gong Ta said: “I will go to the Prince of Zhao.” Zishun said: “He is not that kind of person. Although he likes to keep gentlemen, it is only to indulge himself, and in the end it will not suit you.” Gong Ta said: “I will go to the chancellor of Yan.” Zishun said: “That man's brothers, nephews, and uncles each look to their own private benefit, and he has no ambition to seek the worthy; he is not worth joining.” Gong Ta said: “I will go to the Tian family of Qi.” Zishun said: “Qi is a large state; its scholar-officials all think they have plenty and cannot accommodate you.” Gong Ta said: “Then where could I go?” Zishun said: “I do not know.” Gong Ta said: “Only you, sir, know people; I hope you will tell me whom to choose, and I will go to take shelter.” Zishun said: “To satisfy your wish, you should find one like Hou Chengzi. In the past Hou Chengzi went from Lu on a mission to Jin and passed through Wei, where Youzai Guchen kept him for a drink, set out musical instruments but did not play them, and gave him a precious jade disc. On his return trip he passed again but did not take leave. His attendant said: ‘The other day Youzai invited you to drink and was very pleased; now that you pass by, you do not take leave; why?’ Chengzi said: ‘He kept me for drink to show goodwill with me; he laid out music and did not play it to tell me of his sorrow; he gave me the precious disc to deposit it with me. From this it seems that Wei will probably have disorder?’ When he was thirty li past Wei, he heard that Ning Xi had made a rebellion and Youzai was dead; he turned his carriage around and went to weep over him, weeping three times before going back; he reported to his lord, sent for Youzai's wife and children, housed them in a separate compound and gave them a share of his salary to eat; when the son grew up, he returned the disc. When the Master heard this, he said: ‘One with whom one can consult and plan in wisdom, to whom one can entrust an orphan in benevolence, and with whom one can deposit wealth in integrity: that is probably Hou Chengzi?’ Now if you seek someone like this to take shelter with, then it will do.” Gong Ta said: “I will follow your words; leaving you, where else could I go? Please let me follow your service.” Zishun could not refuse, and so told the King of Wei and raised him to the court.

子順相魏改嬖寵之官以事賢才奪無任之祿以賜有功諸防職秩者不悅乃造謗言文諮【魏人】以告且曰夫不害前政而有成孰與變之而起謗哉子順曰民不可與慮始乆矣古之善為政者其初不能無謗子產相鄭三年而後謗止吾先君之相魯三月而後謗止今吾為政日新雖不能及聖賢庸知謗止獨無時乎文諮曰子產之謗嘗亦聞之未識先君之謗何也子順曰先君初相魯魯人謗誦曰麛裘而芾投之無戾芾之麛裘投之無郵及三年政成化既行民又作誦曰袞衣章甫實獲我所章甫袞衣惠我無私文諮喜曰乃知先生亦不異乎聖賢矣

When Zishun was chancellor of Wei, he changed the official positions of favorites to place the worthy, and took the salaries of those with no duties to give to those with merit. Those who lost their rank were displeased and created slander. Wen Zi [a man of Wei] told him this and added: “Which is better: not harming the earlier policy yet achieving something, or making changes that bring slander?” Zishun said: “One cannot plan the beginnings of things with the common people; this has been so for a long time. In ancient times those who were good at governing could not at first avoid slander. When Zichan was chancellor of Zheng, slander stopped after three years; when my former ruler was chancellor of Lu, slander stopped after three months. Now my government renews itself day by day; although I cannot match the sages, how do I know that slander alone will have no time to stop?” Wen Zi said: “I have heard of the slander against Zichan, but I do not know what the slander against the former ruler was like?” Zishun said: “When the former ruler first became chancellor of Lu, the people of Lu slandered in chants: ‘A fawn-skin robe with a knee-cover; cast him away and there is no fault. A knee-cover with a fawn-skin robe; cast him away and there is no blame.’ After three years, when government was accomplished and civilization spread, the people made another chant: ‘The ceremonial robe and the cap, truly I have my place; the cap and the ceremonial robe, kind to me and without selfishness.’” Wen Zi said joyfully: “Only now I know that you too are no different from the sages and worthies.”

魏王謂子順曰吾欲致天下之士奈何子順對曰昔周穆王問祭公謀父曰吾欲得天下賢才對曰去其帝王之色則幾乎得賢才矣今臣亦請君去其尊貴之色而已王曰吾欲得無慾之士為臣何如子順曰人之可使以有欲也故欲多者其所得用亦多欲少者其所得用亦少夫夷齊無慾雖文武不能制君安得而臣之

The King of Wei said to Zishun: “I want to attract the scholars of the world; what should I do?” Zishun replied: “In the past King Mu of Zhou asked Zhai Gong Moufu: ‘I want to get the world's worthy talents.’ He answered: ‘Remove that look of the emperor and king, and you will almost be able to get worthy talents.’ Now I also ask only that you remove your look of noble dignity.” The king said: “I want to get scholars without desires to be my ministers; how would that be?” Zishun said: “People can be put to use because they have desires. So those with many desires can be used in many ways, and those with few desires can be used in few ways. Bo Yi and Shu Qi had no desires, and even King Wen and King Wu could not control them; how could you use them as ministers?”

魏王問相國曰今秦負強以無道陵天下天下莫不患寡人慾割國之半以親諸侯求從事於秦可乎子順對曰以臣觀之殆無益也今天下諸侯畏秦之日乆矣數被其毒無慾復之之志心無所計委國於遊説之士遊説之士挾強秦以為資賣其國以收利義手服從曽不能制如君之謀未獲其利而祗為名適足以速秦之首誅則無以得之不如守常以須其變也王曰秦其遂有天下乎對曰必然焉雖然取不以道得不以道自古以來未有能終之者五國西誅秦子順防之秦未入境而還諸侯留兵於成臯子順謂市丘子曰此師楚為之主今兵罷而不散殆有異意君其備之市丘子曰先生幸而教之願以國寄先生子順許諾遂見楚王曰王約五國而西伐秦事既不集又乆師於市丘謗君者或以君欲攻市丘以償兵費天下之士且以是輕君而重秦又且不義君之為矣王可不卜交乎楚王曰奈何子順曰王出令使五國勿攻市丘五國重王則聽王之令矣不重王則且反王之令而攻市丘以此卜五國交王之輕重必明矣楚王敬諾而五國散

The King of Wei asked the chancellor: “Now Qin relies on its strength and rides over the world with lawlessness, and there is no one in the world who is not troubled by it. I want to cede half my territory to win the feudal lords' favor and seek to oppose Qin together; is that all right?” Zishun replied: “As I see it, it will probably be of no benefit. The feudal lords of the world have feared Qin for a long time and have been poisoned by it again and again, and have no ambition to retaliate; they have no plan in their hearts and entrust their states to persuaders. The persuaders, holding powerful Qin as capital, sell their own state to gain profit, folding hands in submission, and in the end cannot be restrained. A plan like yours has not yet gained any benefit, but has only made a name, which only suffices to hasten Qin's being first to punish you, and then you cannot obtain what you seek. It is better to keep to the constant way and await change.” The king said: “Will Qin in the end hold the world?” Zishun replied: “It must be so. Even so, to take not by the Way and to gain not by the Way has, since ancient times, never ended well.” The five states marched west to punish Qin, and Zishun took part, but returned before entering Qin territory. The feudal lords kept their troops at Chenggao. Zishun said to Lord Shiqiu: “This army has Chu as its chief. Now it has stopped its troops without disbanding them, and probably has some other intention, so you must be on guard.” Lord Shiqiu said: “You were kind enough to instruct me, and I wish to entrust my state to you.” Zishun agreed, and then saw the King of Chu and said: “Your Majesty arranged for five states to attack Qin in the west, and since the affair did not succeed, you have also kept your army at Shiqiu for a long time. Those who slander you may think that you want to attack Shiqiu to make up the cost of the troops. The scholars of the world will then look down on you and look up to Qin, and will also consider your conduct unrighteous. Should Your Majesty not calculate your friendships?” The King of Chu said: “What should be done?” Zishun said: “Let Your Majesty issue an order for the five states not to attack Shiqiu. If the five states value Your Majesty, they will obey the order; if they do not, they will defy the order and attack Shiqiu. By this you can test the weight of the five states' friendship with you, and it will certainly be clear.” The King of Chu respectfully agreed, and the five states then dispersed.

趙閒魏將以求親於秦子順謂趙王曰【趙悼防王】此君之下吏計過也比目之魚所以不見得於人者以偶視而俱走也今秦有兼吞天下之志日夜伺間不忘於側息也趙魏與之隣接而強弱不敵秦所以不敢圖並趙魏者徒以二國並目周旋者也今無故自離以資強秦天下拙謀無過此者故臣曰君之下吏計過也夫連雞不能上捷亦猶二國搆難不能自免於秦也願王熟慮之趙王曰敬受教

Zhao was spying on the generals of Wei, hoping to seek Qin's favor through this. Zishun said to the King of Zhao: [King Daoxiang of Zhao. In the base text the character ‘xiang’ is miswritten as ‘fang.’] “This is a mistake in the plan of your lower officials. The flatfish are not caught by people because they look in pairs and go together. Now Qin has the ambition to swallow the whole world and spies on gaps day and night, not forgetting it even when lying on its side to catch its breath. Zhao and Wei are its neighbors, and in strength and weakness they cannot match it. The reason Qin does not dare plan to annex Zhao and Wei is only that the two states circle as flatfish do. Now, to separate from each other for no reason and so aid mighty Qin is a poorer plan than any in the world. So I say your lower officials' plan is mistaken. Chickens tied together cannot fly up to the perch, and it is likewise when two states make trouble for each other: they cannot save themselves from Qin. I wish Your Majesty would consider carefully.” The King of Zhao said: “I respectfully accept your instruction.”

韓與魏有隙子順謂韓王曰昭釐侯一世之明君也【韓宣恵王乃昭釐侯之子】申不害一世之賢相也韓與魏敵侔之國而釐侯執圭見梁君者非好卑而惡尊慮過而計失也與嚴敵為隣而動有防亡之變獨勁不能支二難故降心以相從屈己以求存也申不害慮事而言忠臣也昭釐侯聽而行之明君也今韓弱於始之韓魏弱於始之魏秦強於始之秦而背先人之舊好以區區之眾居二敵之間非良策也齊楚逺而難恃秦魏呼吸而至舍近而求逺是以虛名自累而不免近敵之困者也為王計者莫如除小忿全大好也呉越之人同舟濟江中流遇風波其相救如左右手者所患同也今不恤所同之患是不如呉越之舟人也韓王曰善

Han and Wei had a rift. Zishun said to the King of Han: “Marquis Zhaoxi was a wise ruler of his age [King Xuanhui of Han was the son of Marquis Zhaoxi], and Shen Buhai was a worthy chancellor of his age. Han and Wei were states of equal strength, yet Marquis Xi took his jade tablet to see the Lord of Liang, not because he liked being low and disliked being high, nor because his thinking was excessive or his plans mistaken. Living beside a powerful enemy, any move would bring the change of destruction; being strong alone cannot withstand two difficulties, so he lowered his mind to follow and humbled himself to survive. Shen Buhai, thinking over the matter and speaking, was a loyal minister; Marquis Zhaoxi, listening and acting, was a wise ruler. Now Han is weaker than the Han of the beginning, Wei is weaker than the Wei of the beginning, and Qin is stronger than the Qin of the beginning, yet you abandon the old friendship of your predecessors and, with your little band, place yourself between two enemies, which is not a good plan. Qi and Chu are far and hard to rely on, while Qin and Wei arrive between one breath and the next. To abandon what is near and seek what is far is to burden oneself with empty fame and not escape the pressure of the near enemy. In planning for Your Majesty, it is better to remove small resentments and preserve great goodness. When people of Wu and Yue cross the river in the same boat and meet wind and waves midstream, they rescue one another like left and right hands, because their trouble is the same. If you do not take heed of the trouble you share, you are no better than the people of Wu and Yue in the same boat.” The King of Han said: “Good.”

秦兵攻趙魏大夫以為於魏便子順曰何謂曰勝趙則吾因而服焉不勝趙則可乗弊而擊之子順曰不然秦自孝公以來戰未嘗屈今皆良將何弊之乗大夫曰縱其勝趙於我何損鄰之不修國之福也子順曰秦貪暴之國也勝趙必復他求吾恐於時受其師也先人有言燕雀處屋子母相哺喣喣然其相樂也自以為安矣灶突炎上棟宇將焚燕雀顔不變不知禍之及己也今子不悟趙破患將及己可以人而同於燕雀乎

Qin troops attacked Zhao, and the high officials of Wei thought it was beneficial to Wei. Zishun said: “How so?” An official said: “If Qin defeats Zhao, we will submit because of it; if Qin does not defeat Zhao, we can attack while it is worn out.” Zishun said: “It is not so. Since Duke Xiao, Qin has never yielded in battle, and now it has all fine generals; what worn-out state is there to take advantage of?” The official said: “Even if it defeats Zhao, what harm does that do us? The neighbor state not being put in order is the good fortune of our state.” Zishun said: “Qin is a greedy and violent state, and having defeated Zhao it will certainly seek elsewhere, and I fear that then we will receive its army. The ancients have a saying: swallows and sparrows living in a house feed one another, mother and child, and delight in one another with chirping, considering themselves safe; the fire in the stove flue burns upward and the rafters are about to burn, yet the swallows and sparrows do not change expression, not knowing that disaster has reached them. Now if you do not wake up to Zhao's being broken and trouble coming to yourselves, can people be the same as swallows and sparrows?”

齊攻趙圍廩丘趙使孔青帥五萬擊之尅齊軍獲屍三萬趙王詔勿歸其屍將以困之子順聘趙問王曰不歸屍其困何也曰其父兄子弟悲苦無已廢其產也子順曰非所以困之也死一也歸屍與不悲苦胡異焉以臣愚計貧齊之術乃宜歸屍王曰何謂對曰使其家逺來迎屍不得事農一費也歸所塟使其送死終事二費也二年之中防卒三萬三費也欲無困貧不能得已王曰善既而齊大夫聞其子順之謀曰君子之謀其利溥哉子順相魏凡九月陳大計輙不用乃喟然嘆曰不見用是吾言之不當也言不當於主而居人之官食人之祿是尸利也尸利素飱吾罪深矣退而以病致事魏王遣使入其館謝曰寡人昧於政事不顯明是非以啟罪於先生今知改矣願先生為百姓故幸起而教之辭曰臣有犬馬之疾不任國事苟得從四民之列子弟供魏國之徵乃君惠也敢辱君命以速刑書人謂子順曰王不用子子其行乎答曰吾將行如之山東則山東之國將並於秦秦為不義義所不入遂窮於家

Qi attacked Zhao and besieged Linqiu. Zhao sent Kong Qing with fifty thousand to attack Qi, defeated the Qi army, and obtained thirty thousand corpses. The King of Zhao ordered the corpses not to be returned, wishing to use this to distress Qi. Zishun was visiting Zhao and asked the king: “If the corpses are not returned, where is the distress?” The king said: “Their fathers, elder brothers, sons, and younger brothers will grieve without end, and their livelihood will be abandoned.” Zishun said: “This is not what distresses them. Death is the same; what difference is there in grief between returning the corpses and not returning them? By my foolish plan, the way to make Qi poor is precisely to return the corpses.” The king said: “How so?” Zishun replied: “Make their families come from afar to fetch the corpses, unable to attend to farming; that is the first cost. When they go back to bury them, letting them complete the rites of seeing off the dead, that is the second cost. In two years, thirty thousand soldiers dead and wounded; that is the third cost. Even if they wanted not to be distressed and poor, they could not.” The king said: “Good.” Later the high officials of Qi heard of Zishun's plan and said: “The plans of a gentleman have truly great benefit.” Zishun served as chancellor of Wei for a total of nine months, and his major plans, when set out, were never adopted, so he sighed deeply and said: “If I am not used, my words are not suitable. If my words are not suitable to the ruler, yet I occupy a man's office and eat a man's salary, this is holding a post for profit. Holding a post and eating without service, my guilt is deep.” So he resigned claiming illness. The King of Wei sent someone to apologize at his lodging: “I am ignorant of government and unable to make right and wrong clear, and so offended you. Now I know to reform, and hope that for the sake of the people you will kindly rise and teach me.” Zishun declined: “I have an illness like that of a dog or horse and cannot undertake affairs of state. If I can be among the ranks of the four classes of people, and my sons and younger brothers supply Wei's levies, that is your kindness. How dare I disgrace your command and thereby hasten the penal code?” Someone said to Zishun: “The king does not use you; should you not leave?” Zishun replied: “I will leave. If I went to Shandong, the states of Shandong would be annexed by Qin; Qin does unrighteous things, and righteousness does not enter there. So I will live in poverty at home.”

秦急攻魏王恐或謂子順曰如之何答曰吾私有計然豈能賢於執政故無言焉魏王聞之駕如孔氏親問焉曰國亡矣如之何對曰夫棄之不如用之之易也死之不如棄之之易也人能棄之弗能用也能死之不能棄也今王亡地數百里亡城數十而患不解是王棄之非用之也秦之強天下無敵魏之弱甚矣而王是以質秦【景閔王為太子時嘗質於秦】此王能死不能棄之也是重過也若能用臣之訃則虧地不足傷國卑體不足苦身患除怨報矣今秦四境之內執政以下固曰與嫪氏乎與呂氏乎門閭之下廊廟之上猶皆如是今王誠能割地賂秦以為嫪毒功卑身尊秦以固嫪毒王是以國贊嫪毒也則嫪毒勝矣於是太后之徳王也深如骨肉王之交最為天下之上矣孰不棄呂氏而從嫪毒天下皆然則王怨必報矣【按此策甚疎必非子順語】

Qin attacked Wei urgently, and the king was afraid. Someone said to Zishun: “What should be done?” Zishun replied: “I privately have a plan, but how could it be better than those who are in charge of government, so I will not say it.” The King of Wei heard of it, drove to the Kong house, and asked in person: “The state is about to perish; what should be done?” Zishun replied: “To abandon it is easier than to use it; to hold on to it to death is easier than to abandon it. People can abandon but cannot use; they can hold on to death but cannot abandon. Now Your Majesty has lost several hundred li of land and several dozen cities, and still the trouble is not resolved, which is that Your Majesty has abandoned it, not used it. Qin's strength is unmatched in the world, and Wei's weakness is already very severe, yet Your Majesty has also given a hostage to Qin because of this [King Jingmin once served as a hostage in Qin when he was crown prince], which is that Your Majesty can hold on to death but cannot abandon. This adds to the error. If you can use my plan, then losing land will not be enough to harm the state, lowering your person will not be enough to afflict the body, the trouble will be removed, and the grudge will be avenged. Now within Qin's four borders, from the officials in charge of government on down, they are all indeed saying: shall we follow Lao or follow Lü? In the lanes below and in the temple above, it is still so. Now if Your Majesty can truly cede land to bribe Qin, treating it as Lao Ai's merit, humble yourself and honor Qin, in order to strengthen Lao Ai. This is Your Majesty using your state to aid Lao Ai, and then Lao Ai will win. Then the Queen Dowager will be grateful to Your Majesty as deeply as for her own flesh and blood, and Your Majesty's friendship with Qin will be the best in the world. Who will not abandon Lü and follow Lao Ai? If the whole world does so, Your Majesty's grievance will certainly be avenged.” [Note: this plan is very loose and certainly not Zishun's own words.]

趙孝成王問曰昔伊尹為臣而放其君其君不怨何行而得乎此也子順答曰伊尹執人臣之節而弼其君以禮亦行此道而已矣王曰方以放君為名而先生稱禮何也子順曰以禮括其君使入於善也曰其説可得聞乎答曰其在商書太甲嗣立而幹冢宰之政伊尹曰惟王舊行不義習與性成予不狎於不順王始即桐邇於先王其訓罔以後人迷王往居憂允思厥祖之明徳是言太甲在防不明乎人子之道而欲知政於是伊尹使之居桐近湯之墓處憂哀之地放之不俾知政三年服竟然後反之即所以奉禮執節事太甲者也率其君以義強其君以孝道未有行此見怨也王曰善哉我未之聞也

King Xiaocheng of Zhao asked: “In the past Yi Yin, as minister, exiled his ruler, and his ruler did not resent it; how was it done to obtain this?” Zishun replied: “Yi Yin held to the integrity of a minister and used ritual to assist his ruler, and he too merely carried out this Way.” The king said: “You first take exiling the ruler as the name of the thing, and then you speak of ritual; why?” Zishun said: “He used ritual to restrain his ruler and make him enter goodness.” The king said: “May I hear that account?” Zishun replied: “It is in the Documents of Shang. Taijia, once enthroned, interfered in the affairs of the chief minister, and Yi Yin said: ‘The king's past conduct was unrighteous, habit and nature have grown together, and I will not draw close to the disobedient. Let the king begin by living at Tong, near the former king, receiving instruction, so as not to mislead later generations.’ The king went to dwell in mourning and truly thought of his grandfather's bright virtue. This means that Taijia, in mourning, did not understand the way of being a son yet wished to preside over government, and so Yi Yin had him live in Tong, near Tang's tomb, in a place of grief and sorrow, exiling him but not letting him take part in governing. After the three-year mourning was complete, he then let him come back. This is how he served Taijia by following ritual and holding to integrity. He led his ruler by righteousness and restrained his ruler by filial piety, and there has been no one who acted this way and was resented.” The king said: “Excellent; I had not heard this.”

魏安釐王問子順曰馬回之為人雖少才文梗梗亮直【一作緶】有大丈夫之節吾欲以為相可乎答曰知臣莫若君何有不可至於亮直之節臣未明也王曰何故答曰聞諸孫卿雲其為人也長目而豕視者必體方而心圓每以其法相人千百不失臣見回非不偉其體幹也然甚疑其目王卒用之三月果以諂得罪

King An Xi of Wei asked Zishun: “Ma Hui, though of little literary talent, is straight and upright [one text reads ‘bian’] and has the integrity of a real man; I want to use him as chancellor; may I?” Zishun replied: “No one knows your servant better than you, my lord; what is there that cannot be? As for the integrity of straightness and uprightness, I do not yet understand it.” The king said: “Why?” Zishun replied: “I have heard from Sun Qing: a person whose eyes are long and who looks like a pig surely has a square body and a round heart. Every time I use this method to read people, in hundreds and thousands of cases I have not been wrong. When I look at Ma Hui, it is not that I do not see that his bodily frame is towering, but I greatly doubt his eyes.” The king used him in the end, and three months later he indeed was found guilty of flattery.

新垣固謂子順曰賢者所在必興化致治今子相魏未聞異政而即自退其有志不得白何去之速也答曰以無異政所以自退也且死病無良毉今秦有吞食天下之心以義事之固不獲安救亡不暇何化之興昔伊摯在夏呂望在商而二國不理豈伊呂之不欲哉勢不可也當如今日山東之國弊而不振三晉割地以求安二週折節而入秦燕齊宋楚已屈服矣以此觀之不出二十年天下盡為秦乎

Xinyuan Gu said to Zishun: “Where worthy men are, they must surely promote teaching and bring about order. Now you have served as chancellor of Wei, and I have not heard of any extraordinary government, and you at once resigned yourself. Your ambition could not be expressed; why did you leave so quickly?” Zishun replied: “It is precisely because there was no extraordinary government that I resigned myself. Moreover, there is no good doctor for a fatal illness. Now Qin has the mind to devour the world, and to serve it with righteousness certainly cannot bring peace; saving the state from ruin is not yet done in time, so what teaching is there to promote? In the past Yi Yin was in Xia and Lü Wang was in Shang, yet the two states could not be governed well; did Yi and Lü not want to? The situation did not permit. As the states of Shandong are broken down and not revived today, the Three Jin cede land to seek peace, the two Zhou bend their integrity and enter Qin, and Yan, Qi, Song, and Chu have already yielded; looking at it this way, within twenty years the whole world will probably belong to Qin.”

季節見於子順子順賜之酒辭問其故對曰今日家之忌日也故不敢飲子順曰飲也【禮忌日不樂而己未有無飲者】禮雖服衰麻見於君及先生與之粱肉無辭所以敬尊長而不敢遂其私也忌日方於有服則輕矣

Ji Jie came to see Zishun, and Zishun gave him wine, which he declined. Asked the reason, he replied: “Today is the anniversary of a death in my family, so I do not dare to drink.” Zishun said: “Drink. [According to ritual, on an anniversary day one only does not make merry; there is no abstaining from wine.] According to ritual, even when wearing mourning dress, on meeting the ruler or one's teacher, one does not decline when offered millet and meat, in order to honor one's superiors and not dare to follow one's private feelings. An anniversary is lighter than wearing mourning dress.”

魏安釐王問天下之髙士子順曰世無其人也抑可以為次其魯仲連乎王曰魯仲連強作之者非體自然也答曰人皆作之作之不止乃成君子文武欲作堯舜而至焉昔我先君夫子欲作文武而至焉作之不變習與體成習與體成則自然矣

King An Xi of Wei asked about the lofty men of the world. Zishun said: “There is no such person in the world. Perhaps one may count as the next best, probably Lu Zhonglian?” The king said: “Lu Zhonglian made himself so with effort, not by recognizing what is natural.” Zishun replied: “All people become what they are through effort; keep doing it without stopping, and one becomes a gentleman. King Wen and King Wu wanted to become like Yao and Shun and attained it; in the past my former ruler, the Master, wanted to become like King Wen and King Wu and attained it. Doing it without changing, the habit grows together with the body; when habit and body grow into one, that is nature.”

虞卿著書名曰春秋魏齊曰子無然也春秋孔聖所以名經也今子之書大抵談説而已亦以為名何答曰經者取其事常也可常則為經矣且不為孔子其無經乎齊問子順子順曰無傷也魯之史記曰春秋經因以為名焉又晏子之書亦曰春秋吾聞泰山之上封禪者七十有二君其見稱述數不盈十所謂貴賤不嫌同名也邯鄲之民以正月之旦獻雀於趙王而綴之以五絲趙王大悅申叔以告子順曰王何以為也對曰正旦放之示有生也子順曰此委巷之鄙事爾非先王之法也且又不令申叔曰敢問何謂不令答曰夫雀者取其名焉則宜受之於上不宜取之於下下人非所得制爵也而王悅此殆非吉祥矣昔虢公祈神神賜之土田是失國而更受田之祥也今以一國之王受民之雀將何悅哉申叔問曰犬馬之名皆因其形色而名焉唯韓盧宋鵲獨否何也子順答曰盧黑色鵲白黑色非色而何魏公子無忌死韓君將親吊焉其子榮之以告子順子順曰必辭之禮鄰國君吊君主之今君不命子則子無所受其君也其子辭韓韓君乃止

Yu Qing wrote a book called the Spring and Autumn. Wei Qi said: “Do not do this. The Spring and Autumn is the name by which the sage Confucius's work is called a classic. Now your book is mostly merely discussion, and you use this name too; why?” Yu Qing replied: “A classic is taken for the quality that its matter can be constantly practiced; that which can be constantly practiced is a classic. And would there be no classic apart from Confucius?” Wei Qi asked Zishun. Zishun said: “There is no harm. The historical record of Lu was called the Spring and Autumn, and the classic took this name from it; moreover Yanzi's book is also called the Spring and Autumn. I have heard that those who performed the feng and shan sacrifices on Mount Tai were seventy-two rulers, and fewer than ten are named. As they say, nobility and lowliness are not troubled by a shared name.” The people of Handan on the first day of the first month presented a sparrow to the King of Zhao, tied with five-colored silk. The King of Zhao was greatly pleased. Shen Shu told Zishun about it, saying: “What does the king do with it?” Zishun said: “Releasing a living creature on New Year's morning shows that there is vitality.” Zishun also said: “This is a vulgar affair of the back alleys, not a rule of the former kings, and moreover it is not good.” Shen Shu said: “May I ask what is meant by not good?” Zishun replied: “The sparrow (que) takes its name from ‘rank’ (jue). So it should be received from above and not sought from below. Those below are not ones who can control ranks, yet the king likes this; it is probably not auspicious. In the past the Duke of Guo prayed to the spirits, and the spirits gave him land, which was a sign of losing the state and receiving land elsewhere. Now a king of one state receives a sparrow from the common people; what is there to rejoice about?” Shen Shu asked: “The names of dogs and horses are all given for their form and color; only the Hanlu and the Song Que are not so; why?” Zishun replied: “Lu is black, and que is white with black; what are those if not colors?” Lord Wuji of Wei died, and the ruler of Han was going to come in person to offer condolences. His son took pride in this and told Zishun. Zishun said: “You must decline. By ritual, when a neighboring ruler comes to offer condolences, the ruler of the state presides. Now the ruler has not commanded you, so you have not received the standing of being the one he addresses as ruler.” His son declined Han's visit, and the ruler of Han then gave it up.

子髙以為趙平原君覇世之士惜其不遇時也其子子順以為衰世之好事公子無伯相之才也申叔問子順曰子之家公有道先生既論之矣今子易之是非焉在答曰言貴盡心亦各有所見也若是非則明智者裁之申叔問子順曰禮為人臣三諫不從可以稱其君之非乎答曰禮所不得也曰叔也昔者逮事有道先生問此義焉而告叔曰得稱其非者所以使天下人君不敢遂其非也子順曰然吾亦聞之是亡考起時之言非禮意也禮受放之臣不説人以無罪先君夫子曰事君欲諫不欲陳言不欲顯君之非也申叔曰然則晏子叔向皆非禮也答曰此二大夫相與私燕言及國事未以為非禮也晏子既陳屨賤而踴貴於其君其君為之省刑然以及叔向叔向聽晏子之私又承其問所宜亦答以其事也

Zigao considered the Lord of Pingyuan of Zhao to be a gentleman of a hegemonic age, and regretted that he did not meet his time. His son Zishun considered him only a fond patron of affairs in a declining age, without the talent of a hegemonic chancellor. Shen Shu asked Zishun: “Your honored father had the Way, and the master has already discussed it. Now you have changed the assessment; where does the right and wrong lie?” Zishun replied: “Words value exhausting the heart, and each has his own view. As for right and wrong, they are settled by the wise.” Shen Shu asked Zishun: “According to ritual, when a minister has remonstrated three times and has not been heeded, may he speak of his ruler's wrong?” Zishun replied: “Ritual does not allow it.” Shen Shu said: “In the past I happened to serve the Master of the Way and asked this question, and he told me: ‘One who can speak of his wrong is so that the rulers of the world dare not complete their wrongs.’” Zishun said: “Yes, I have heard that too. That was a word from when my father rose to prominence and not the original meaning of ritual. According to ritual, a minister who is exiled does not argue to others that he is without guilt. My former ruler, the Master, said: in serving a ruler one remonstrates and does not make statements; in speaking, one does not make known the ruler's wrong.” Shen Shu said: “Then are Yanzi and Shu Xiang both contrary to ritual?” Zishun replied: “These two high officials dined privately with one another and spoke about state affairs, which does not yet count as against ritual. Yanzi had already stated to his ruler that ‘shoes are cheap and crutches are dear,’ and his ruler reduced punishments because of it; those words reached Shu Xiang, and Shu Xiang listened to Yanzi's private talk, and also took up what he asked about how it should be, and answered according to that matter.”

魏王問子順曰寡人聞昔者上天神異后稷而為之下嘉穀周以遂興往中山之地無故有谷非人所為雲天雨之反亡國何故也答曰天雖至神自古及今未聞下谷與人也詩美后稷能大教民種嘉穀以利天下故詩曰誕降嘉種猶書所謂稷降播種農殖嘉穀皆説種之其義一也若中山之谷妖恠之事非所謂天祥也趙王問相於平原君平原君曰鄒文可【趙人】王曰其行如何對曰夫孔子髙天下之髙士也取友以行交遊以道文與之遊稱曰好義王其用之王卒不用後以平原君言問子順且曰先生知之乎答曰先父之所交也何敢不知王曰寡人雖失之在前猶願聞其行於先生也答曰行不苟合雖賤不渝君子人也王遂禮之固以老辭趙王問子順曰寡人聞孔氏之世自正考父以來儒林相繼仲尼重之以大聖自茲以降世業不替天下諸侯鹹資禮焉先生承其緒作二國師從古及今載徳流聲未有若先生之嗣率由前訓將與天地相敝矣答曰若先祖父並稟聖人之性如君王之言也至如臣者學行不敏寄食於趙祿仕於魏幸遇二國之君寛以容之若乃師也未敢承命假令賴君之願後世克祚不忝前人不泯祖業豈徒一家之賜哉亦天下之慶也王曰必然必然

The King of Wei asked Zishun: "I have heard that in ancient times Heaven showed marvels for Houji, sending down fine grain for him, and Zhou rose to prosperity because of it. In the past, in the land of Zhongshan, grain appeared for no reason, which no one had planted, and it was said that Heaven rained it down, yet the state was destroyed instead; why?" Zishun answered: "Although Heaven is utterly divine, from ancient times to now it has never been heard that it sends grain down to people. The Songs praise Houji for his great efforts in teaching the people to plant fine grain to benefit the world, and so the Songs say, 'He sent down the fine seeds,' just as the Documents say, 'Ji came down and sowed, and the farmers planted fine grain'; both speak of planting, and the meaning is the same. As for the grain of Zhongshan, it was a matter of prodigies, not what is called a heavenly good omen." The King of Zhao asked Lord Pingyuan who could be made chancellor. Lord Pingyuan said: "Zou Wen can. (A man of Zhao.)" The king said: "What is his conduct like?" Lord Pingyuan answered: "Kong Zigao is a lofty scholar of the world, and in choosing friends he looks at conduct and in associating he looks at the Way. Zou Wen associated with him, and he praised him as fond of righteousness. Let the king employ him." In the end the king did not employ him. Later he asked Zishun about what Lord Pingyuan had said, and added: "Sir, do you know him?" Zishun answered: "The people my late father associated with, how dare I not know them." The king said: "Although I missed my chance before, I still wish to hear from you about his conduct." Zishun answered: "One who does not act with careless conformity, and does not change even in poverty and lowly station, is a gentleman." The king then treated him with ritual courtesy, but Zou Wen firmly declined on grounds of old age. The King of Zhao asked Zishun: "I have heard that in the line of the Kong family, since Zheng Kaofu, Confucian scholars have followed one after another, and Zhongni added to it as a great sage, and from then on the family enterprise has not failed, and the feudal lords of the world have all drawn on it for ritual and respect. You, sir, continue the lineage and have been teacher to two states, and from ancient times to now none has handed down virtue and fame, continued the line, followed the former teachings, and been about to end together with Heaven and Earth, as you have." Zishun answered: "Those like my late grandfathers all received the nature of sages, just as the king says. As for me, my learning and conduct are not quick, I have lived on food in Zhao and held a salaried post in Wei, and was fortunate to be tolerated and accepted by the rulers of both states. As for being a teacher, I dare not obey. If by your wish later generations could keep their blessings, not shame their predecessors, and not let the ancestral work fade, it would be not only the favor of one family but also the joy of the whole world." The king said: "So it will be, so it will be."

詰墨第十八【墨翟著書誣稱孔晏之事故孔鮒詰辨之】

Jie Mo (Refuting the Mohists), Chapter 18. (Mo Di wrote a book falsely claiming things about Confucius and Yanzi, so Kong Fu refuted and argued against it.)

【墨子稱景公問晏子以孔子而不對又問三皆不對公曰以孔子語寡人者眾矣俱以為賢人今問子而不對何也晏子曰嬰聞孔子之荊知白公謀而奉之以石乞勸下亂上教臣弒君非聖賢之行也】

(Mozi says: Duke Jing of Qi asked Yanzi about Confucius, and Yanzi did not answer; he asked again, and three times he did not answer. Duke Jing said: "Many people tell me about Confucius, and all consider him a worthy. Now when I ask you, you do not answer; why?" Yanzi said: "I, Ying, have heard that when Confucius went to Chu, he knew the plans of Bai Gong, yet handed Shi Qi over to him, urging those below to rebel against those above and teaching ministers to murder their ruler, which is not the conduct of a sage or worthy.")

詰之曰楚昭王之世夫子應聘如荊不用而反周旋乎陳宋齊衞楚昭王卒惠王立十年令尹子西乃召王孫勝以為白公【史雲二年】是時魯哀公十五年也夫子自衞反魯居五年矣白公立一年然後乃謀作亂亂作在哀公十六年秋也夫子已卒十旬矣墨子雖欲謗毀聖人虛造妄言奈此年世不相值何

The refutation says: In the time of King Zhao of Chu, the Master went to Chu in response to an invitation, was not used, and returned, traveling through Chen, Song, Qi and Wei. After King Zhao of Chu died, King Hui had been on the throne ten years when the prime minister Zixi only then summoned Wang Sun Sheng to be Bai Gong (the histories say it was the second year), which was the fifteenth year of Duke Ai of Lu. The Master had already returned from Wei to Lu five years before. Bai Gong had been in office one year before he planned the rebellion, and the rebellion broke out in the autumn of the sixteenth year of Duke Ai, when the Master had already been dead a hundred days. Although Mozi wanted to slander the sage and invent false words, these years do not match, so what can be done?

【墨子曰孔子之齊見景公公悅之封之以尼谿晏子曰不可夫儒浩居而自順立命而怠事崇防遂哀盛用繁禮其道不可以治國其學不可以導家公曰善】

(Mozi says: Confucius went to Qi and saw Duke Jing, and Duke Jing liked him and wanted to enfeoff him with Nixi. Yanzi said: "It will not do. Confucians are arrogant and self-righteous, content with fate and lax in affairs, and honor funeral rites, exhausting their grief, and greatly use elaborate rituals. Their Way cannot be used to govern a state, and their learning cannot be used to guide a household." Duke Jing said: "Good.")

詰之曰即如此言晏子為非儒惡禮不欲崇防遂哀也察傳記晏子之所行未有以異於儒焉又景公問所以為政晏子答以禮雲景公曰禮其可以治乎晏子曰禮於政與天地並此則未有以惡於禮也晏桓子卒晏嬰斬衰枕草苴絰帶杖菅菲食粥居於倚廬遂哀三年此又未有以異於儒也若能以口非之而躬行之晏子所弗為

The refutation says: By this saying, Yanzi would be against Confucians and hate ritual, and would not want to honor funeral rites and exhaust grief. Examining the records, there is nothing in what Yanzi did that differs from the Confucians. Moreover, when Duke Jing asked how to govern, Yanzi answered with ritual. Duke Jing said: "Can ritual govern a state?" Yanzi said: "Ritual in government stands alongside Heaven and Earth." This shows no hatred of ritual. When Yan Huanzi died, Yan Ying wore the coarsest mourning, slept on straw, wore the hemp headband and belt and held the staff, wore straw sandals, ate gruel and lived in the mourning hut, exhausting his grief for three years, which again does not differ from the Confucians. To deny it with the mouth and yet practice it in person is not what Yanzi would do.

【墨子曰孔子怒景公之不封已乃樹防夷子皮于田常之門】

(Mozi says: Confucius was angry that Duke Jing did not enfeoff him, and so planted Tian Yizi Pi in the household of Tian Chang.)

詰之曰夫樹人為信己也記曰孔子適齊惡陳常而終不見【即田常】常病之亦惡孔子交相惡而又任事其然矣記又曰陳常弒其君孔子齋戒沐浴而朝請討之觀其終不樹子皮審矣

The refutation says: To plant a man is to win trust for oneself. The Records say: when Confucius went to Qi, he disliked Chen Chang and never saw him (this is Tian Chang). Chen Chang took this ill, and also disliked Confucius. If they disliked each other, how could they entrust each other with tasks? The reason is just so. The Records also say: when Chen Chang murdered his ruler, Confucius fasted and bathed and went to court, requesting a punitive campaign. Seeing that he never planted Zi Pi, it is clear.

【墨子曰孔子為魯司寇舍公家而奉季孫】

(Mozi says: When Confucius was Minister of Crime of Lu, he abandoned the ducal house and served Ji Sun.)

詰之曰若以季孫為相司宼統焉奉之自法也若附意季孫季孫既受女樂則孔子去之季孫欲殺囚則孔子赦之非苟順之謂也

The refutation says: If Ji Sun was chancellor, the Minister of Crime came under his authority, and serving him was according to law. If it is said he bent his will to flatter Ji Sun: when Ji Sun accepted the female musicians, Confucius left; when Ji Sun wanted to execute a prisoner, Confucius pardoned him. This does not mean careless compliance.

【墨子曰孔子厄於陳蔡之間子路烹豚孔子不問肉之所由來而食之剝人之衣以沽酒孔子不問酒之所由來而飲之】

(Mozi says: When Confucius was in distress between Chen and Cai, Zilu cooked a pig, and Confucius ate the meat without asking where it came from; he stripped another person's clothes to buy wine, and Confucius drank the wine without asking where it came from.)

詰之曰所謂厄者沽酒無處藜藿不粒乏食七日若烹豚飲酒則何言乎厄斯不然矣且子路為人勇於見義縱有豚酒不以義不取之可知也又何問焉

The refutation says: What is called distress is having nowhere to buy wine, not a grain of rice in the goosefoot and bean-leaf soup, and going without food for seven days. If one could cook a pig and drink wine, what distress would there be to speak of? This is not fact. Moreover, Zilu by nature was brave in righteousness, and even if he had a pig and wine he would not have taken them if it was not right; this can be known, so why ask?

【墨子曰孔子諸弟子子貢季路輔孔悝以亂衞陽貨亂魯佛肸以中牟畔漆雕開形殘】

(Mozi says: Among Confucius's disciples, Zigong and Jilu helped Kong Kui cause disorder in Wei, Yang Huo caused disorder in Lu, Bi Xi held Zhongmu in rebellion, and Qidiao Kai had a defective body.)

詰之曰如此言衞之亂子貢季路為之耶斯不待言而了矣陽貨欲見孔子孔子不見何弟子之有佛肸以中牟叛召孔子則有之矣為孔子弟子未之聞也且漆雕開形殘非行己之致何傷於徳哉

The refutation says: By this saying, was the disorder of Wei done by Zigong and Jilu? This is clear without saying. Yang Huo wanted to see Confucius, and Confucius did not see him; where is there any status of disciple? Bi Xi held Zhongmu in rebellion and did summon Confucius, which is so; but that he was a disciple of Confucius has never been heard. Moreover, Qidiao Kai's defective body was not caused by his own conduct, so what harm does it do to his virtue?

【墨子曰孔子相魯齊景公患之謂晏子曰鄰有聖人國之憂也今孔子相魯為之若何晏子對曰君其勿憂彼魯君弱主也孔子聖相也不如陰重孔子欲以相齊則必強諫魯君魯君不聽將適齊君勿受則孔子困矣】

(Mozi says: When Confucius was chancellor of Lu, Duke Jing of Qi was worried and said to Yanzi: "A sage next door is a worry for the state. Now Confucius is chancellor of Lu; what should we do?" Yanzi answered: "My lord need not worry. The ruler of Lu is a weak lord and Confucius is a sage chancellor. It would be better to secretly show regard for Confucius and say you want to make him chancellor of Qi; he will surely press the ruler of Lu with remonstrance; if the ruler of Lu does not listen, he will go to Qi, and my lord should not accept him, and then Confucius will be in distress.")

詰之曰按如此辭則景公晏子畏孔子之聖也上乃雲非聖賢之行上下相反若晏子悖可也否則不然矣【墨子曰孔子見景公公曰先生素不見晏子乎對曰晏子事三君而得順焉是有三心所以不見也公告晏子晏子曰三君皆欲其國安是以嬰得順也聞君子獨立不慙於影今孔子伐樹削跡不自以為辱身窮陳蔡不自以為約始吾望儒貴之今則疑之】

The refutation says: By such wording, Duke Jing and Yanzi feared the sagehood of Confucius. Yet above it says this is not the conduct of a sage or worthy, so above and below contradict. If one says Yanzi was perverse, that could be; otherwise, it is not so. (Mozi says: When Confucius saw Duke Jing, Duke Jing said: "Have you never seen Yanzi, sir?" He answered: "Yanzi served three rulers and was agreeable to all, which means he has three minds, so I do not see him." Duke Jing told Yanzi. Yanzi said: "All three rulers wanted their state to be at peace, and so I could be agreeable. I have heard that a gentleman stands alone and is not ashamed before his own shadow. Now Confucius had a tree cut down over him and his tracks erased, and did not consider it a disgrace; he was reduced to poverty in Chen and Cai, and did not consider himself constrained. At first I looked up to the Confucians and valued them, but now I doubt them.")

詰之曰若是乎孔子晏子交相毀也小人有之君子則否孔子曰靈公汙而晏子事之以潔莊公怯而晏子事之以勇景公侈而晏子事之以儉晏子君子也梁丘據問晏子曰事三君而不同心而俱順焉仁人固多心乎晏子曰一心可以事百君百心不可以事一君故三君之心非一也而嬰之心非三也孔子聞之曰小子記之晏子以一心事三君君子也如此則孔子譽晏子非所謂毀而不見也景公問晏子曰若人之眾則有孔子乎對曰孔子者君子行有節者也晏子又曰盈成匡父之孝子兄之弟弟也其父尚為孔子門人門人且以為貴則其師亦不賤矣是則晏子亦譽孔子可知也夫徳之不修己之罪也不幸而屈於人己之命也伐樹削跡絶糧七日何約乎哉若晏子以此而疑儒則晏子亦不足賢矣

The refutation says: If so, Confucius and Yanzi slandered each other. Petty people are like this, but gentlemen are not. Confucius said: Duke Ling was foul, yet Yanzi served him and remained clean; Duke Zhuang was timid, yet Yanzi served him and remained brave; Duke Jing was extravagant, yet Yanzi served him and remained frugal. Yanzi was a gentleman. Liang Qiu Ju asked Yanzi: "You served three rulers without being of one mind with them, yet were agreeable to all; do the benevolent naturally have many minds?" Yanzi said: "One mind can serve a hundred rulers; a hundred minds cannot serve one ruler. So the minds of the three rulers were not one, but my mind was not three." Confucius heard of it and said: "Remember this, my disciples: Yanzi served three rulers with one mind, and was a gentleman." So Confucius praised Yanzi, which is not what is called slandering and not seeing him. Duke Jing asked Yanzi: "With so many people, is there still a Confucius?" He answered: "Confucius is a gentleman, one whose conduct has restraint." Yanzi also said: Ying Chengkuang was a filial son to his father and a respectful younger brother to his elder, and his father was also a disciple of Confucius; if a disciple was still held in regard, then his teacher was not lowly either. So it can be known that Yanzi also praised Confucius. If virtue is not cultivated, that is one's own fault; if unfortunately one is wronged by others, that is one's own fate. Having a tree cut down, tracks erased and going without food for seven days, what is constraining about it? If Yanzi had doubted the Confucians for this, Yanzi too would not have been worthy enough.

【墨子曰景公祭路寢聞哭聲問梁丘據對曰魯孔子之徒也其母死服防三年哭泣甚哀公曰豈不可哉晏子曰古者聖人非不能也而不為者知其無補於死者而深害生事故也】

(Mozi says: Duke Jing was making sacrifice at the main hall and heard weeping, and asked Liang Qiu Ju. He answered: "It is a disciple of Confucius from Lu, whose mother has died, and he is mourning for three years, weeping very sorrowfully." Duke Jing said: "Is it not permissible?" Yanzi said: "The sages of ancient times were not unable but did not do it, knowing that it brings no benefit to the dead and deeply hinders the affairs of the living.")

詰之曰墨子欲以親死不服三日哭而已於意安者卒自行之空用晏子為引而同乎己適證其非耳且晏子服父禮則無緣非行禮者也

The refutation says: Mozi wished not to wear mourning when a parent dies and to stop weeping after three days, which his own mind was content with, and in the end he practiced it himself; empty citation of Yanzi to bring him in line with himself just proves that he himself is not right. Moreover, since Yanzi observed the mourning rites for his father, there is no reason for him to deny those who perform the rites.

曹明問子魚曰【子魚孔鮒】觀子詰墨者之辭事義相反墨者妄矣假使墨者復起對之乎答曰苟得其理雖百墨吾益明白焉失其正雖一人猶不能當前也墨子之所引者矯晏子晏子之善吾先君先君之善晏子其事庸盡乎曹明曰可得聞諸子魚曰昔齊景公問晏子曰吾欲善治可以覇諸侯乎對曰官未具也臣亟以聞而君未肯然也臣聞孔子聖人然猶居處勌惰廉隅不修則原憲季羔侍氣鬱而疾志意不通則仲由卜商侍徳不盛行不勤則顔閔冉雍侍今君之朝臣萬人立車千乗不善之政加於下民者眾矣未能以聞者臣故曰官未備也此又晏子之善孔子者也子曰晏平仲善與人交乆而敬之此又孔子之貴晏子者也曹明曰吾始謂墨子可疑今則決妄不疑矣

Cao Ming asked Ziyu: (Ziyu is Kong Fu.) "Looking at your words refuting the Mohists, the facts and meanings are contrary, and the Mohists were false. If the Mohists were to rise again, could they answer?" Ziyu answered: "If one gets the principle, even a hundred Mohists make me more sure; if one loses what is right, even one person cannot be faced. What Mozi cited was falsely attributed to Yanzi. Yanzi praised my late ancestor, and my late ancestor praised Yanzi, and could those matters be told in full?" Cao Ming said: "May I hear them?" Ziyu said: "In the past Duke Jing of Qi asked Yanzi: 'I wish to govern well, can I become hegemon over the feudal lords?' He answered: 'The offices are not yet fully staffed. I have repeatedly raised this to you, but you have been unwilling to do so. I have heard that Confucius is a sage, yet when his dwelling is lax and sloppy and his corners are not kept in order, he has Yuan Xian and Ji Gao attend him; when his spirit is depressed and he is ill and his will is blocked, he has Zhong You and Bu Shang attend him; when his virtue is not abundant and his conduct is not diligent, he has Yan Hui, Min Ziqian and Ran Yong attend him. Now your court has ten thousand ministers and a thousand chariots, and many unkind policies are laid on the common people, yet there is no one who can bring them to your attention; this is why I say the offices are not yet fully staffed.' This is again Yanzi praising Confucius. Confucius said: 'Yan Pingzhong is good at associating with people; the longer they know him, the more they respect him.' This is again Confucius valuing Yanzi." Cao Ming said: "At first I thought Mozi was doubtful, but now I am certain he was false, and have no doubt."

子魚生於戰國之世長於兵戎之間然獨樂先王之道講習不倦季則謂子魚曰丈夫不生則已生則有云為於世者也今先生澹泊世務脩無用之業當身不防其榮百姓不獲其利竊為先生不取也子魚曰不如子之言也武者可以進取文者可與守成今天下將擾擾焉終必有所定子修武以助之取吾修文以助之守不亦可乎且吾不才無軍旅之任徒能保其祖業優遊以卒嵗者也

Ziyu was born in the age of the Warring States and grew up among weapons of war, yet alone delighted in the Way of the former kings and taught and practiced it without tiring. Ji Ze said to Ziyu: "A man should either not be born, or if born should accomplish something in the world. Now you, sir, are indifferent to worldly affairs and cultivate a useless occupation; you yourself do not gain glory, and the people do not gain benefit; in private I think you are not worth taking as a model." Ziyu said: "It is not as you say. Martial arts can advance, and civil arts can preserve. Now the world is about to be in turmoil, and in the end something will surely be settled. You cultivate martial arts to help it advance, and I cultivate civil arts to help it be preserved; is that not acceptable too? Moreover, I have no talent and no post in the army, and can only keep the ancestral work and pass the years in leisure."

秦始皇東並子魚謂其徒叔孫通曰子之學可矣盍仕乎對曰臣所學於先生者不用於今不可仕也子魚曰子之材能見時變今為不用之學殆非子情也叔孫通遂辭去以法仕秦

The First Emperor of Qin annexed the states to the east. Ziyu said to his disciple Shusun Tong: "Your learning is already sufficient, why not take office?" Shusun Tong answered: "What I learned from you, sir, cannot be used now, so I cannot take office." Ziyu said: "Your talent is able to see the changes of the times. Now to practice learning that is not used is probably not your true feeling." Shusun Tong then took leave and took office in Qin under its laws.

尹曽謂子魚曰子之讀先王之書將奚以為答曰為治也世治則助之行道世亂則獨治其身治之至也陳餘謂子魚曰秦將防先王之籍而子為書籍之主其危矣子魚曰顧有可懼者必或求天下之書焚之書不出則有禍吾將先藏之以待其求求至無患矣

Yin Zeng said to Ziyu: "You read the books of the former kings; what will you use them for?" Ziyu answered: "For order. When the world is ordered, help it to practice the Way; when the world is in disorder, govern oneself alone, and this is the highest of order." Chen Yu said to Ziyu: "Qin will destroy the canons of the former kings, and you are master of books, so it is dangerous." Ziyu said: "What is truly to be feared is that someone will seek the books of the world in order to burn them. If I do not bring the books out, there will be trouble; I will first hide them away to await being sought, and when they are sought there will be no harm."

子魚居魏與張耳陳餘相善耳餘魏之名士也秦防魏求耳餘懼走防陳勝呉廣起兵於陳欲以誅秦餘謂陳王曰今必欲定天下取王侯者其道莫若師賢而友智孔子之孫今在魏居亂世能正其行修其祖業不為時變其父相魏以聖道輔戰國見利不易操名諸侯世有家法其人通材足以幹天下博知足以慮未形必宗此人天下無敵矣陳王大悅遣使者齎千金加束帛以車三乗聘焉耳又使謂子魚曰天下之事已可見矣今陳王興義兵討不義子宜速來以集其事王又聞子賢欲諮良謀虛意相望也子魚遂往陳王郊迎而執其手議世務子魚以覇王之業勸之王悅其言遂尊以博士為太師諮度焉

Ziyu lived in Wei and was friendly with Zhang Er and Chen Yu. Zhang Er and Chen Yu were famous men of Wei. When Qin destroyed Wei, it searched for Zhang Er and Chen Yu, and the two feared and fled. Later Chen Sheng and Wu Guang raised an army at Chen, wishing to destroy Qin. Chen Yu said to the King of Chen: "Now if you surely wish to pacify the world and obtain the position of king and marquis, there is no way better than taking worthy people as teachers and associating with the wise. The grandson of Confucius is now in Wei, and though living in a disordered age he is able to correct his conduct and cultivate the ancestral work, and has not changed with the changes of the times. His father was chancellor of Wei, and assisted the Warring States with the sage's Way, and did not change his principles even when he saw profit; his name was known among the feudal lords, and for generations the family had its rules. This man's general talent is enough to manage the world, and his broad knowledge is enough to think ahead about things not yet formed. If you honor this man, you will be invincible in the world." The King of Chen was greatly pleased and sent envoys with a thousand pieces of gold and bundles of silk, with three carriages, to invite him. Zhang Er also had someone tell Ziyu: "The affairs of the world can already be seen. Now the King of Chen raises a righteous army to attack the unrighteous, and you should come quickly to accomplish this. The king has also heard of your worthiness and wishes to consult you for good plans, and awaits you with an open mind." Ziyu then went. The King of Chen came to the suburbs to meet him, took his hand and discussed worldly affairs. Ziyu urged him with the work of a hegemon king, and the king liked his words, and so honored him as Erudite and made him Grand Preceptor, and consulted him on measures.

子魚名鮒甲陳人或謂之子鮒或稱孔甲陳勝既立為王其妻之父兄往焉勝以眾賔待之長揖不拜無加其禮其妻之父怒曰估亂僭號而傲長者不能乆矣不辭而去陳王跪謝遂不為顧王心慙焉遂適博士太師之舘而言曰予雖丈夫哉然塞於禮義以啟於姻婭唯先生幸訓誨之使免於戾可乎子魚曰王所問者善也敢固無辭以對乎今以禮言耶則禮無不拜且宗族婚媾又與眾賔異敬者也敬而加親自古以然也王曰雖已失之於前庶欲收之於後也願先生修明其事必遵奉焉對曰昔唐堯內親九族外協萬邦禮以婚為昆弟妻之父母為外舅姑由是明之則拜之可知夫婚親之義非宗賢之類也雖自已臣莫敢不敬昔魏信陵君嘗以此質臣之父臣之父曰於諸母之昆弟妻之諸父則以親配徳年以上雖拜之可也防於己者揖之可也此出於人情而可常者也王曰善哉請問同姓而服不及者其制何耶對曰先王制禮雖國君有合族之道宗人掌其列繼之以姓而無別醊之以食而無殊各隨本屬之隆殺屬近則死為之免屬逺則吊之而已禮之正也是故臣之家哭孔氏之別姓於弗父之廟哭孔氏則於夫子之廟此有據而然也周之道雖百世婚姻不通重先君之同體也王跪曰先生之言厥義博哉寡人雖固敢不盡心

Ziyu's name was Fu, also called Jia; some people of Chen called him Zifu, or Kong Jia. After Chen Sheng was established as king, his wife's father and brothers went to him, and Sheng treated them with the ritual for ordinary guests, making a long bow without kneeling, adding no courtesy. His wife's father grew angry and said: "To take a title in a time of disorder and yet look down on his elders, he cannot last long." He left without taking leave. The King of Chen knelt and apologized, but he did not look back. The king felt ashamed in his heart, and went to the Erudite Grand Preceptor's lodging and said: "Although I am a man, I am blocked by ritual and righteousness, and so have offended my relatives by marriage. I hope you will instruct me, so that I may be free of the fault; may I ask?" Ziyu said: "What the king asks is a good thing, and dare I say that there is no answer? Now according to ritual, there is no ritual without bowing; moreover, kin and in-laws are not treated with equal respect to ordinary guests. Respect plus closeness has been so since ancient times." The king said: "Although I have already lost my chance before, I still wish to repair it afterward. I wish you would make this matter clear, and I will certainly follow it." Ziyu answered: "In the past Yao of Tang was affectionate to the nine clans within and harmonized the ten thousand states without. Ritual treats a wife's father as a brother and treats the wife's parents as maternal uncle and aunt. From this it is clear, and so bowing can be known. The righteousness of marriage ties is not of the same kind as clan seniors; even one's own ministers none dare not to respect. In the past Lord Xinling of Wei once asked my father about this, and my father said: for the brothers of the many mothers and the paternal uncles of the wife, one matches them according to closeness and virtue; when comparing with those above, bowing is also acceptable, and when comparing with those below, a bow with joined hands is enough. This comes from human feeling and can be practiced constantly." The king said: "Good. May I ask about those of the same surname for whom mourning dress does not reach; what are the rules?" Ziyu answered: "When the former kings made ritual, even the ruler of a state had the way of uniting the clan. The clan officials manage the ranks, using the surname to continue without distinction, linking with meal rituals without difference, each following the greater or lesser degree of their own connection: if the connection is close, upon death one wears the plain cap for him, if distant, one only offers condolence. This is the rightness of ritual. So in my household, when we wail for those of other surnames in the Kong clan, it is at the temple of Fu Fu; when we wail for the Kong, it is at the temple of the Master. There is a basis for this. The Way of Zhou is that even after a hundred generations marriage is not permitted among them, which values the shared body of the former lords." The king knelt and said: "Your words, sir, are truly broad in meaning. Though I am crude and ignorant, how dare I not do my utmost."

陳王問太師曰行軍之禮可得備聞乎答曰天下有道禮樂征伐自天子出自天子出必以嵗之孟秋賞軍師武人於朝簡練傑俊任用有功命將選士以誅不義於是孟冬以級授軍司徒執撲北面而誓之誓於社以習其事先期五日太史筮於祖廟擇吉日齋戒告於郊社稷宗廟既筮則獻兆於天子天子使有司以牲特告社告以所徵之事而受命焉舍奠於帝學以受成然後乃類於上帝柴於郊以出以齊車遷廟之主及社主行大司馬職奉之無遷廟主則以幣帛皮圭告於祖禰謂之主命亦載齊車凡行主皮圭幣帛皆每舍奠焉而後就舘主車止於中門之外外門之內廟主居於道左社主居於道右其所經名山大川皆祭告焉及至敵所將戰太史卜戰日卜右御先期三日有司明以敵人罪狀告之史史定誓命戰日將帥陳列車甲卒伍于軍門之前有司讀誥誓使周定三令五申既畢遂禱戰祈克於上帝然後即敵將士戰全已克敵史擇吉日復禡於所徵之地柴於上帝祭社奠祖以告克者不頓兵傷士也戰不克則不告也凡類禡皆用甲丙戊庚壬之剛日有司簡功行賞不稽於時其用命者則加爵受賜於祖奠之前其奔北犯令者則加刑罰戮於社主之前然後鳴金振旅有司徧告捷於時所有事之山川既至舍於國外三日齋以特牛親格於祖禰然後入設奠以反主若主命則卒奠斂主埋之於廟兩階間反社主如初迎之禮舍奠於帝學以訊馘告大享於群吏用備樂饗有功於祖廟舍爵策勲焉謂之飲至天子親征之禮也陳王曰其命將出徵則如之何太師曰古者大將受命而出則忘其國即戎師陣則忘其家故天子命將出徵親潔齋盛服設奠於祖以詔之大將先入軍吏畢從皆北面再拜稽首而受天子當階南面命授之節鉞大將受天子乃東向西面而揖之亦弗御也然後告大社冢宰執蜃宜於社之右南面授大將大將北面稽首再拜而受之承所頒賜于軍吏其出不類其克不禡戰之所在有大山川則祈焉禱克於五帝捷則報之振旅覆命簡異功勤親告廟告社而後適朝禮也王曰將居軍中之禮勝敗之變則如之何太師曰將帥尚左士卒尚右出國先鋒入國後刃介冑在身執鋭在列雖君父不拜若不幸軍敗則驛騎赴告於載櫜韔天子素服哭於庫門之外三日大夫素服哭於社亦如之亡將失城則皆哭七日天子使使迎于軍命將帥無請罪然後將帥結草自縛袒右肩而入葢防禮也王曰行古禮如何太師曰古之禮固為於今也有其人行其禮則可無其人行其禮則民弗與也

The King of Chen asked the Grand Preceptor: "Can I hear in detail the rites of marching an army?" The Grand Preceptor answered: "When the world has the Way, ritual, music and punitive campaigns all come from the Son of Heaven. When they come from the Son of Heaven, then in the first month of autumn each year, he must reward the army officers and martial men at court, select the outstanding talents, employ the meritorious, appoint generals and choose soldiers to punish the unrighteous. Then in the first month of winter he awards the army by rank, the Minister of the Multitude holds the whip and faces north to give the oath to the troops, swearing before the altar of the soil to rehearse the matter. Five days beforehand, the Grand Historian divines in the ancestral temple, chooses an auspicious day, and fasts, and announces it at the suburban altar, the altars of soil and grain, and the ancestral temple. After the divination he presents the omen to the Son of Heaven, who has the officials in charge announce at the altar of the soil with a single sacrificial animal, informing it of the campaign and receiving the mandate. A libation is set out at the Emperor's school to receive the completion, and then the lei sacrifice is made to the High Lord, and a fire of firewood is burned at the suburb, and they go out. The spirit tablets of the temple and of the altar of the soil go along on the fasting carriage, and the Grand Marshal is in charge of holding them. If the tablets of the temple are not moved, then offerings of silk, hide and jade tablets are announced at the ancestral temple of grandfather and father, called 'the tablet of the command,' and are also loaded on the fasting carriage. All the hides, jade and silk used for the tablets going with the army are offered with libation at each place where they stop, and only then do they go to their lodging. The carriage of the tablets stops outside the middle gate and inside the outer gate; the temple tablets are on the left of the road and the altar tablets on the right, and famous mountains and great rivers they pass are all offered sacrifice and told. When they reach the enemy and are about to fight, the Grand Historian divines the day of battle and divines the right-hand man and the charioteer. Three days beforehand, the officials make clear to the scribes the crimes of the enemy, and the scribes draft the oath. On the day of battle, the commanders line up the chariots, armor and troops before the gate of the camp, and the officials read out the proclamation and oath so that it reaches all, with three commands and five repetitions. Afterward they pray to the High Lord to overcome the enemy, and then rush upon the enemy. When the soldiers have fought and been preserved and have overcome the enemy, the scribes choose an auspicious day, and make the ma sacrifice again in the land attacked, burn firewood to the High Lord, offer to the altar of the soil and libation to the ancestors, reporting victory without the army being worn out or soldiers wounded. If the battle is not won they do not announce it. All the lei and ma sacrifices use the hard days of jia, bing, wu, geng and ren. The officials examine merit and give rewards, without delay: those who obeyed orders are given rank and gifts before the ancestral libation, and those who fled or broke orders are punished and executed before the tablet of the altar of the soil. Then the gongs are sounded and the army is withdrawn, and the officials announce the victory throughout to the mountains and rivers concerned at the time. On arriving, they stay outside the state and fast for three days, go in person with a single ox to the ancestral temple of grandfather and father, and only then enter the city and set out libations and send the tablets back. If it was the tablet of the command, after the sacrifice is finished the tablet is gathered up and buried between the two steps of the temple; the altar tablet is sent back in the same manner as when it was first received. A libation is set out at the Emperor's school, the captives and left ears taken are announced, and the many officials are greatly feasted with full music, and those who gave merit are feasted at the ancestral temple, with cups set out to record their achievements, which is called the Drinking on Arrival. This is the ritual of the Son of Heaven's personal campaign." The King of Chen said: "And what of appointing a general to march out?" The Grand Preceptor said: "In ancient times the great general, on receiving the command and going out, forgot his state, and on reaching the battle line, forgot his home. So when the Son of Heaven appointed a general to campaign, he personally purified himself and put on ceremonial dress and set out libations in the ancestral temple to announce it. The great general entered first, and the army officers followed, all facing north, bowing twice and touching their heads to the ground to receive. The Son of Heaven, on the steps facing south, gave him the tally and the battle-axe, and the great general received them. The Son of Heaven then bowed with joined hands to the east and to the west, and did not drive the carriage again. Then he announced it at the great altar of the soil, and the Prime Minister held the clam shell and presented it to the great general on the right of the altar, facing south, and the great general facing north bowed twice with his head to the ground and received it, and passed on what was bestowed to the army officers. At departure no lei sacrifice was made, and at victory over the enemy no ma sacrifice; if there was a great mountain or river at the battleground they would pray to it, praying to the Five Emperors for victory over the enemy, and when victorious would repay them. On withdrawing the army and reporting back, they examined unusual achievements, personally announced it at the temple and the altar of the soil, and then went to court. This is the ritual." The king said: "And what of the ritual of generals in the army, and the changes of victory and defeat?" The Grand Preceptor said: "Commanders honor the left, and soldiers honor the right. On leaving the state the vanguard goes in front, and on entering the state the blades go behind. With armor on the body and standing in the ranks holding sharp weapons, one does not bow even to one's ruler or father. If unfortunately the army is defeated, they send mounted couriers to report, and put the bows into their cases. The Son of Heaven wears plain clothes and weeps for three days outside the Armory gate, and the great officers wear plain clothes and weep at the altar of the soil, likewise. For a general who lost his army or a city, all weep for seven days. The Son of Heaven sends an envoy to the army to receive them, and orders the commanders not to ask for punishment, and then the commanders bind themselves with grass, bare their right shoulders and enter. This is probably the ritual." The king said: "And what of practicing the ancient rites?" The Grand Preceptor said: "The ancient rites were originally also made for today. If there is such a person who can practice such a rite, it is fine; if there is no such person and one practices such a rite, the people will not draw close."

陳人有武臣謂子鮒曰夫聖人者誠髙材美稱也吾謂聖人之知必見未形之前功垂於身後立教而戾夫弗犯吐言而辯士不破也子之先君可謂當之矣然韓子立法其所以異夫子之謂者紛如也予每探其意而校其事持乆歴逺遏奸勸善韓氏未必非孔子未必得也吾今而後乃知聖人無世不有前聖後聖法制固不一也若韓非者亦當世之聖人也子鮒曰子信之為然是固未免凡俗也今世人有言髙者必以極天為稱言下者必以深淵為名是資勢之談而無其實者也好事而未必鑿也必言經以自輔援聖以自賢欲以取信於群愚而度其説也若諸子之書其義皆然吾先君之所自志也請畧説一隅而君子審其信否焉武臣曰諾子鮒曰乃者趙韓共並知氏趙防子之行賞先加具臣而後有功韓非書云夫子善之引以張本然後難之豈有不似哉然實詐也何以明其然昔我先君以春秋哀公十六年四月己丑卒至二十七年荀瑤與韓趙魏伐鄭遇東垣而還是時夫子卒已十一年矣而晉四卿皆在也後悼公十四年知氏乃亡此先後甚逺而韓非公穪之曽無怍意是則世多好事之徒皆非之罪也故吾以是黙口於小道塞耳於諸子乆矣而子立尺表以度天植寸指以測淵蒙大道而不悟信誣説以疑聖殆非所望也武臣義手跪謝施施而退遂告人曰吾自以為學之博矣而可否於孔氏方知學不在多要在精之也陳王問太師曰寡人不得為賢所推而得南面稱孤其幸多矣今既賴二三君子且又欲規乆長之圖何施而可答曰信王之言萬世之福也敢稱古以對昔周代殷乃興防繼絶以為政首今誠法之則六國定不擕抑乆長之本王曰周存二代別有三恪其事云何答曰封夏殷之後以為二代紹虞帝備為三恪恪敬也禮之如賔客也非謂特有二代別有三恪也凡所以立二代者備王道通三綂也王曰三綂者何答曰各自用其正朔二代與周是謂三綂王曰六國之後君吾不能封也逺世之王於我何有吾自舉不及於周又安能純法之乎陳王涉讀國語言申生事顧博士曰始予信聖賢之道乃今知其不誠也先生以為何如答曰王何謂哉王曰晉獻惑聽讒而書又載驪姬夜泣公而以信入其言人之夫婦夜處幽室之中莫能知其私焉雖黔首猶然況國君乎予以是知其不信乃好事者為之辭將欲成其説以誣愚俗也故使予並疑於聖人也博士曰不然也古者人君外朝有國史內朝則有女史舉則左史書之言則右史書之以無諱示後世善以為式惡以為戒廢而不記史失其官故凡若晉侯驪姬床第之私房中之事不得舍焉若夫設教之言驅群俗使人入道而不知其所以者也今此皆書實事累累若貫珠可無疑矣王曰先生真聖人之後風也今幸得聞命寡人無過焉陳王涉使周章為將西入闗以誅秦秦使將章邯拒之陳王以秦國之亂也有輕之之意勢若有餘而不設敵備博士太師諫曰章邯秦之名將周章非其敵也今王使章霈然自得而不設備臣竊惑焉夫雖天之所舍其禍福吉防大者在天小者由人今王不修人利以應天祥若跌而不振悔之無及也王曰寡人之軍先生無累也請先生息慮也又諫曰臣聞兵法無恃敵之不我攻恃我之不可攻也今恃敵而不自恃非良計也王曰先生所言計策深妙予不識也先生休矣已而告人曰儒者可與守成難與進取信哉博士他日復諫曰臣聞國大兵眾無備難恃一人善射百夫決拾章邯梟將卒皆死士也周章若懦使彼席捲來前莫有當其鋒者王曰先生所稱寡人昧昧焉願以人間近事喻之答曰流俗之事臣所不忍也今王命之敢不盡情願王察之也臣昔在梁梁人有陽由者其力扛鼎伎巧過人骨騰肉飛手搏獸國人懼之然無治室之訓禮教不立妻不畏憚浸相洩瀆方乃積怒妻坐於床答焉左手建杖右手製其頭妻亦奮恚因授以背使杖擊之而自撮其隂由乃仆地氣絶而不能興鄰人聞其防防也窺而見之趨而救之妻愈戇忿莫肯舍旃或發其裳然後乃放夫以無敵之伎力而劣於女子之手者何也輕之無備故也今王與秦角強弱非若由之夫妻也而輕秦過甚臣是以懼故區區之心欲王備患之也王曰譬類忱佳然實不同也弗聽周章果敗而無後救邯遂進兵擊陳王師大敗

A military minister of Chen said to Zifu: "Sages are truly men of high talent and fine reputation. I think the wisdom of a sage must be able to see before things have taken shape, his achievements hang over to after his death, those who are violent do not dare offend his teachings, and the debaters cannot refute his words. Your late ancestor can be said to deserve this. But Master Han made laws, and so differs from what the Master said, in a great confusion. Each time I have probed his meaning and compared his work, held over a long time, he restrains wrongdoing and encourages good, and Master Han is not necessarily wrong, and Confucius not necessarily right. From now on I know that sages are not without their ages, and that the sages before and after have different institutions by nature. Someone like Han Fei is also a sage of this age." Zifu said: "You believe it to be so, and have not yet escaped the common. Today people of the world, when speaking of the high, must use 'reaching Heaven' to call it, and when speaking of the low, must name it 'the deep abyss'; this is talk that leans on force and has no substance. Fond of affairs but not necessarily accurate, they must cite the classics to support themselves and cite the sages to ennoble themselves, wishing to gain the trust of the foolish multitude to promote their own theories. The books of the various masters are all like this in meaning, and my late ancestor noted it himself. Let me briefly speak about one corner, and the gentleman may examine whether it is trustworthy." The military minister said: "Good." Zifu said: "In the past Zhao and Han together swallowed up the Zhi clan, and Zhao Xiangzi gave rewards, first to the ministers who merely held positions and only afterward to those with merit. In Han Fei's book it says the Master praised this, and he cited it as a premise and then objected, is this not very similar? In fact it is a deception. What proves it? In the past my late ancestor died on the jichou day of the fourth month in the sixteenth year of Duke Ai in the Spring and Autumn Annals, and in the twenty-seventh year Xun Yao with Han, Zhao and Wei attacked Zheng and met at Dongyuan and returned; at this time the Master had been dead eleven years, and the four ministers of Jin were all still there. Later in the fourteenth year of Duke Dao the Zhi clan was only then destroyed. The gap between before and after is very great, and Han Fei publicly says such things without any sign of shame. This is why the world has so many busybodies, and it is all Han Fei's fault. So for this reason I have long closed my mouth to petty ways and stopped my ears to the many masters. You set up a one-foot gnomon to measure the sky and hold up an inch-long finger to fathom the abyss, covered by the great Way and not awakening, believing slander and doubting the sage, which is probably not what is hoped for." The military minister folded his hands and knelt to apologize, and withdrew slowly, and then told people: "I thought I had learned broadly, but being told by Confucius that it is acceptable or not, I only then knew that learning is not in quantity but must be refined." The King of Chen asked the Grand Preceptor: "I was not carried up by the worthy to take the south-facing seat and call myself the solitary one; I am already fortunate enough. Now that I rely on two or three gentlemen and also wish to plan for the long term, how should I carry it out?" The Grand Preceptor answered: "To trust these words of the king is a blessing for ten thousand generations. I dare to cite answers from ancient times. In the past, when Zhou replaced Yin, it revived the extinguished and continued the severed, and made this the first task of government. If you now truly follow this, the six states will be settled and not waver, and this is the root of long-term order." The king said: "Zhou preserved two former dynasties and also had the three honored ones; what was that about?" The Grand Preceptor answered: "They enfeoffed the descendants of Xia and Yin as the two dynasties, and continued the descendants of Emperor Yu, making three honored ones. 'Honored' means respect, treating them like guests with ritual, and does not mean that there were specially three honored ones besides the two dynasties. All that the two dynasties were set up for was to complete the kingly Way and link the three systems." The king said: "What are the three systems?" The Grand Preceptor answered: "Each uses its own calendar, and the two dynasties together with Zhou are called the three systems." The king said: "The later rulers of the six states I cannot enfeoff. What have kings of distant ages to do with me? My own undertaking does not match Zhou, so how can I follow it purely?" King She of Chen, reading the Discourses of the States about the matter of Shensheng, turned to the Erudite and said: "At first I believed in the way of sages and worthies, and only today do I know it is not sincere. What do you think, sir?" The Grand Preceptor answered: "Why does the king say this?" The king said: "Duke Xian of Jin was deceived by slander, and the Documents also record that Li Ji wept at night, and the duke took her words as true. A man and wife at night are in a secluded room, and no one can know their private matters, even among commoners, how much more among rulers? From this I know it is not trustworthy, and is wording made up by busybodies, wanting to complete their own theory to deceive the foolish and common, and so it makes me also doubt the sages." The Erudite said: "It is not so. In ancient times a ruler had a state historian at the outer court and a female historian at the inner court: when he moved, the left historian wrote it, and when he spoke, the right historian wrote it, to show it to later generations without concealment, the good as a model and the bad as a warning. To abolish it and not record it is for the historian to lose his office. So for matters such as the Marquis of Jin and Li Ji, the intimate affairs of the bed and the matters within the room, one may not drop them. As for words of teaching, they drive the multitude of customs to enter the Way without knowing why. Now these are all records of actual events, strung like pearls, which can be accepted without doubt." The king said: "You truly have the manner of descendants of a sage. Now that I fortunately hear your teaching, I have no fault." King She of Chen sent Zhou Zhang as general to enter the pass in the west and punish Qin. Qin sent the general Zhang Han to resist. The King of Chen, because of the disorder in Qin, felt contempt, and seemed to have strength to spare, but made no preparations against the enemy. The Erudite Grand Preceptor remonstrated: "Zhang Han is a famous general of Qin, and Zhou Zhang is no match for him. Now the king lets Zhou Zhang be self-satisfied and makes no preparations, and I am privately confused. Even what Heaven abandons, in great fortune and misfortune, good and bad luck, the great depends on Heaven and the small on men. Now the king does not cultivate human advantage to answer Heaven's good omens; if you fall and cannot rise, regret will come too late." The king said: "This is my army, sir, do not trouble yourself; please set your mind at rest." He remonstrated again: "I have heard in the art of war: do not rely on the enemy not attacking me, rely on my not being attackable. Now you rely on the enemy and do not rely on yourself, which is not a good plan." The king said: "The plan you speak of is deep and subtle, and I do not understand it; you may rest, sir." Afterward he told people: "Confucians can be kept with to preserve what is already won, but it is hard to advance with them; it is truly so." The Erudite remonstrated again another day: "I have heard that when a state is large and its soldiers many, without preparation it is hard to rely on. One man is good at archery, and a hundred men all prepare their finger guards and thumb rings. Zhang Han is a fierce general, and his soldiers are all men ready to die. If Zhou Zhang is timid, and lets the other side sweep in, no one will be able to withstand the edge." The king said: "What you say, sir, I am dull and do not understand; I wish you would use a recent human matter as an analogy." The Grand Preceptor answered: "Matters of common custom are what I cannot bear to say. Now the king commands me, and how dare I not speak fully; I wish the king would observe it. In the past, when I was in Liang, there was a man in Liang named Yang You, whose strength could carry a bronze cauldron, and whose skills surpassed others, with bones leaping and flesh flying, who fought fierce beasts with bare hands, and the people of the state feared him. But he had no teaching for governing his household, and ritual instruction was not established, and his wife did not fear him, and gradually they became disrespectful to each other. When anger built up, his wife sat on the bed, and he beat her, with his left hand raising the staff and his right hand pressing down her head. His wife also rose in fury, turned her back to him, let the staff beat her, and herself grabbed his groin. Yang You then fell on the ground, his breath cut off, unable to get up. The neighbors heard the commotion, peered in and ran to help, but the wife was only more stubborn and furious and would not let go, and only when someone pulled at her clothes did she let go. With invincible skill and strength he was beaten by the hand of a woman, why? Because he was contemptuous and had made no preparations. Now the king is measuring strength with Qin, not like the husband and wife of Yang You, yet despises Qin too much, and so I am afraid, and so my humble heart wishes the king to guard against the trouble." The king said: "The analogy is indeed good, but in fact it is different." He did not listen. Zhou Zhang was in fact defeated with no reinforcement, and Zhang Han then advanced and attacked Chen, and the king's army was greatly defeated.

博士凡仕六旬老於陳將沒戒其弟子曰魯天下有仁義之國也戰國之世講頌不衰且先君之廟在焉吾謂叔孫通處濁世而清其身學儒術而知權變是今師也宗於有道必有令圖歸必事焉

The Erudite held office in all for sixty days and grew old in the land of Chen. About to die, he warned his disciples: "Lu is a state of benevolence and righteousness in the world, where teaching and recitation did not fade even in the Warring States era, and moreover the temple of my late ancestor is there. I think Shusun Tong, living in a muddy age, was able to keep himself pure, studied Confucian arts yet knew how to adapt, and is the teacher of the present. Take the Way as your guide, and there will surely be good plans. When you return, you must serve him."

家之族一世相承以至九世相魏居大梁【孔子生鯉字伯魚鯉生伋字子思伋生白字子上白生求字子家求生箕字子京箕生穿字子髙穿生子順相魏自叔梁紇至子順凡九世】始有三子焉長子之後承殷綂為宋公中子之後奉夫子祀為褒成侯少子之後彥以將事髙祖有功封蓼侯其子臧嗣焉歴位九卿遷御史大夫辭曰臣世以經學為家轉相承作訓法然今俗儒繁説逺本雜以妖妄難可以教侍中安國【安國孔忠之子】受詔綴集古義臣乞為太常典臣家業與安國紀綱古訓使永垂來嗣孝武皇帝重違其意遂拜太常其禮賜如三公在官數年著書十篇而卒先時嘗為賦二十四篇四篇別不在集似其防時之作也又為書與從弟及戒子皆有義故列之於左

The descendants of the Kong clan passed down generation after generation, and the ninth generation served as chancellor in Wei and lived at Daliang. (Confucius begot Li, styled Boyu; Li begot Ji, styled Zisi; Ji begot Bai, styled Zishang; Bai begot Qiu, styled Zijia; Qiu begot Ji, styled Zijing; Ji begot Chuan, styled Zigao; Chuan begot Zishun, who was chancellor of Wei. From Shuliang He to Zishun was nine generations in all.) At first there were three sons: the descendants of the eldest continued the Yin line as dukes of Song, the descendants of the middle son maintained the Master's sacrifices as Marquis of Baocheng, and the descendants of the youngest, Kong Yan, because he had served the high ancestor Emperor Gao with merit, was enfeoffed as Marquis of Liao, and his son Kong Zang inherited the title. After holding positions up to the Nine Ministers, he was transferred to Imperial Counselor and declined, saying: "My family for generations has made the classics its profession, and passed on and made teachings and rules. But now vulgar Confucians multiply explanations, depart from the source, and mix in strange and false things, hard to use for teaching. The Palace Attendant An Guo (An Guo was the son of Kong Zhong) was commanded to compile and gather ancient meanings, and I request to be made Minister of Ceremonies, to take charge of my family's work, and together with An Guo put in order the ancient teachings, so that they may be handed down to descendants forever." Emperor Xiaowu found it hard to refuse his intention, and so appointed him Minister of Ceremonies, with ritual and gifts equal to those of the Three Dukes. After several years in office, he wrote ten essays and died. Earlier he had composed twenty-four rhapsodies, four of which are separately not in the collection, which seem to be works of that time. He also wrote letters to his cousin and instructions to his sons, all with meaning, and so they are listed below.

帝使亡諸大夫問乎下國下國之君方帥將士於中原車騎駢闐被行岡巒手格猛虎生縛犴昧爽而出見星而還國政不恤惟此為歡乃誇於大夫曰下國鄙固不知帝者之事敢問天子之格虎豈有異術哉大夫未之應因又言曰下國褊陋莫以娯心故乃闢四封以為藪圍境內以為林禽鳥育之驛驛淫淫晝則鳴嚾夜則嘷吟飛禽起而翳日走獸動而審音犯之者其罪死驚之者其刑深虞侯苑令是掌厥禁於是分幕將士營遮榛叢戴星入野列火求蹤見虎自來乃往尋從張罝網羅刃鋒驅檻車聽鼓鍾猛虎顛遽奔走西東怖駭內懷迷冒怔忪耳目防精值網而沖局然自縛或只或雙車徒抃贊鹹稱曰工乃縛以絲組斬其爪牙支輪登較【支與榰同言獲獸多可榰其輈輪登滿較式】髙載歸家孟賁被髮瞠目躁猾紛華故都邑百姓莫不於邁陳列路隅鹹稱萬嵗斯亦畋獵之至樂也大夫曰順君之心樂矣然則樂之至也者與百姓同之謂夫兕虎之生與天地偕山林澤藪又其宅也被有徳之君則不為害今君荒於遊獵莫恤國政驅民入山林格虎於其廷妨害農業殘夭民命國政其必亂民命其必散國亂民散君誰與處以此為至樂所未聞也於是下國之君乃頓首曰臣實不敏習之日乆矣幸今承誨請遂改之

The Emperor sent the Grand Master Wu Zhu to ask after the lower state. The lord of the lower state was leading his officers and soldiers across the Central Plains, with chariots and cavalry crowded together, ranging over the ridges and hills, killing fierce tigers with bare hands and capturing jackals and wolves alive, setting out before dawn and returning only when the stars were seen, not caring for state affairs and taking only this as his delight. So he boasted to the Grand Master: "The lower state is rustic and stubborn, and does not know the affairs of an emperor. May I ask, when the Son of Heaven fights tigers, is there any different art?" Before the Grand Master could reply, he continued: "The lower state is narrow and poor and has nothing to amuse the heart, so I opened up the four borders as a park and enclosed the land within the borders as a forest. Birds and beasts breed in it, in swarms and crowds; by day they cry and clamor, and at night they howl and moan. When the flying birds rise they cover the sun, and when the running beasts stir their sound can be told apart. Those who offend deserve death, and those who startle them deserve heavy punishment. The park wardens and forest officers manage these prohibitions. Then I assign officers and soldiers to camp and screen the thickets, enter the wilds under the stars, and line up fires to seek traces. When a tiger is seen coming by itself, they go and follow it, spreading nets and snares and blades, driving the cages and listening to the drums and bells. The fierce tiger stumbles and runs hard, bolting east and west, with terror within, bewildered and stunned, its ears and eyes losing their sharpness, and when it hits the net it charges, constrained and bound by itself, one at a time or a pair. The charioteers and foot soldiers clap and praise, all calling it skillful. Then they bind it with silk cords, cut off its claws and teeth, prop up the wheels and climb on the rail of the carriage (to prop is the same as to support, meaning that so many beasts are taken that they can prop up the shafts and wheels and fill the rail), and carry them high home. Meng Ben, with loose hair and staring eyes, is restless and wild with excitement. So the people of the towns and cities all rush to see, and line the road and cry 'Ten thousand years!' This is also the greatest delight of the hunt." The Grand Master said: "Following your own heart is a joy. But the height of joy is joy shared with the people. The lives of rhinoceros and tigers exist together with heaven and earth, and the mountain forests and marshes are their dwelling. Meeting a ruler of virtue, they do no harm. Now you are lost in roaming and hunting, do not care for state affairs, drive the people into the mountain forests, and fight tigers in the courtyard, which hinders agriculture and harms the people's lives. State affairs will surely fall into disorder, and the people will surely scatter. When the state is in disorder and the people scattered, with whom will you live? To take this as the greatest joy is something never heard of." Then the lord of the lower state bowed with his head to the ground and said: "I am truly not quick, and have been accustomed to this for a long time. I am fortunate to receive your teaching today, and ask to correct myself from now on."

嗟茲楊柳先生後傷蔚茂炎夏多陰可涼伐之原野樹之中塘溉浸以時日引月長巨本洪枝條修逺夭繞連枝猗那其房或拳局以逮下或擢跡而接穹蒼緑葉累疊鬱茂翳沈防籠交錯應風悲吟鳴鵠集聚百變其音爾乃觀其四布運其所臨南垂大陽北被隂西奄梓園東覆果林規方冒乎半頃清室莫與比深於是朋友同好几筵列行論道飲燕流川浮觴殽核紛雜賦詩斷章合陳厥志考以先王賞恭罰慢事有紀綱洗觶酌樽兕觥並飲不至醉樂不及荒威儀抑抑動合典常退坐分別其樂難忘惟萬物之自然固神妙之不如意此楊樹依我以生未寧一紀我賴以寧暑不御防悽而涼清內蔭我宇外及有生物有可貴云何不銘乃作斯賦以敘斯情

Alas for these willows, born first and withering last. In the heat of summer they are lush and luxuriant, with plenty of shade for cool. Cut from the wilds and planted in the middle of the pond, irrigated in season, growing day by day and month by month. The great trunk, the broad branches, the twigs long and far-reaching, winding and linked branches, lovely and forming chambers. Some curl and hang down, some stretch up to reach the blue sky. The green leaves layer upon layer, thick and shady and deep, covering one another, singing sadly in the wind. The calling swans gather, and their sounds change a hundred ways. Then look at how it spreads in all four directions and the places it shades: to the south the sun hangs, to the north dark shade covers, to the west it shields the catalpa garden, to the east it covers the fruit grove, in a square its cover is nearly half a hectare, and no cool chamber is deeper than it. Then friends of like mind line their mats and tables in rows, discuss the Way and drink at feasts, with cups floating on the flowing stream, mixed dishes and nuts, composing poems and breaking off verses, all together expressing our aims, testing them against the former kings. We reward the respectful and punish the careless, and affairs have their order. We wash the goblets and pour from the vessels, and raise the rhinoceros-horn cups together, drinking but not to drunkenness, enjoying but not to excess. Our dignity is composed, and our movements accord with the canons. Withdrawing to sit apart, the joy is hard to forget. The nature of all things is originally of a wonder that cannot be surpassed. I think of this willow, which grows depending on me and I on it; it has not yet been a dozen years and I rely on it for peace: in the summer no fan is needed, cool and fresh. Within it shades my house, and outside it reaches all living things. Things have their value, how can one fail to inscribe it? And so I write this rhapsody to tell this feeling.

季夏庚子思道靜居爰有飛鴞集我屋隅異物之來吉防之符觀之歡然覽考經書在徳為常棄常為妖尋氣而應天道不逾昔在賈生有志之士忌茲鵩鳥卒用防己諮我令考信道秉真變恠生家謂之天神修徳防邪化及其鄰禍福無門惟人所求聽天任命慎厥所修棲遲養志老氏之疇爵祿之求秪増我憂時去不索時來不逆庶幾中庸仁義之宅何思何慮自今勤劇

In the last month of summer, on the gengzi day, I was reflecting on the Way and living quietly. Then a flying owl came and perched on the corner of my house. A strange thing arriving is a sign of fortune or misfortune. Looking at it my heart was glad, and I checked and examined the classics: in terms of virtue it is the constant, and abandoning the constant is a portent. Seeking the qi and answering it, the Way of Heaven does not overstep. In the past Master Jia was a man of aspiration, and took that owl as taboo, and in the end was harmed by it. Alas for my late father, who believed in the Way and held to sincerity; when a strange transformation was born in the house, he called it a heavenly spirit. Cultivate virtue and guard against deviation, and teaching reaches the neighbors. Fortune and misfortune have no gate, but lie only in what people seek. Listen to Heaven and accept fate, and be careful in what one cultivates. To dwell at ease and nourish one's aims is of the school of Laozi. Seeking rank and salary will only add to my worry. When the time goes, do not demand it; when the time comes, do not go against it. Perhaps the mean is the home of benevolence and righteousness. What more is there to think or worry about, from now on I will work hard and be diligent.

季夏既望暑往涼還逍遙諷誦遂歴東園周旋覽觀憇於南藩覩茲茂蓼結葩吐榮猗那隨風緑葉紫莖爰有蠕蟲厥狀似螟群聚其間食之以生於是悟物託事推況乎人幼長斯蓼莫或知辛膏梁之子豈曰不雲惟非徳非義不以為家安逸無心如禽獸何逸必致驕驕必致亡匪惟辛苦乃丁大殃

In the late summer, after the fifteenth, the heat was departing and coolness returning. Strolling and reciting verses, I passed through the east garden, wandered about looking at things, and rested by the southern fence. I saw the lush smartweed there, in bloom and flower, swaying gracefully in the wind, with green leaves and purple stems. There were also worms there, shaped like borers, gathered in swarms inside it and living by eating it. I was struck by the thing, and drew a comparison to people: from small to grown, living in this smartweed, none of them knows its pungency. Sons of rich and noble families, can it not be said of them? They are neither of virtue nor of righteousness, and do not make a family by it; at ease with no purpose, how are they different from birds and beasts? Ease surely leads to arrogance, and arrogance surely leads to ruin. It is not only hardship, but great calamity that they meet.

臧報侍中相知忿俗儒淫辭冒義有意欲校亂反正由來乆矣然雅達博通不世而出流學守株比肩皆是眾口非非正將焉立每獨念至此夙夜反側誠懼仁弟道非信於世而以獨知為愆也人之所欲天必從舊章潛於壁室正於紛擾之際欻爾而見俗儒結舌古訓復申豈非聖祖之靈慾令仁弟贊明其道以闡其業者哉且曩雖為今學亦多所不信唯聞尚書二十八篇取象二十八宿謂為至然也何圖古文乃有百篇邪如堯典説者以為堯舜同道弟素常以為雜有舜典今果如所論及成王道雷風周公信自在俗儒群驅狗吠雷同不得其髣髴惡能明聖道之真乎知以今讐古之篆推科斗已定五十餘篇併為之傳云其餘錯亂文字摩防不可分了欲垂待後賢誠合先君闕疑之義顧惟世移名制改變文體義類轉益難知以弟博洽溫敏既善推理又習其書而猶尚絶意莫肯垂留三思縱使來世亦有篤古碩儒其若斯何嗚呼惜哉先王遺典缺而不補聖祖之業分半而泯後之君子將焉取法假令顔閔不歿遊夏更生其豈然乎不得已已貴復申之

Zang reported to the Palace Attendant: We understand each other, and have long resented how vulgar scholars use licentious words to offend righteousness, and long had the intention of correcting the confusion and returning to what is right. But refined and broadly learned people do not appear in every age, while the hidebound current schools stand shoulder to shoulder. When so many mouths deny it, where will what is right stand? Each time I think of this alone, I toss and turn day and night, truly afraid that my younger brother's Way will not win trust in the world, and that knowing alone will only bring blame. What people desire, Heaven will surely grant. The old texts lay hidden in the wall chamber and suddenly appeared amid the confusion; vulgar scholars were tongue-tied, and the ancient teachings were made clear again; could it not be that the spirit of our sage ancestor wished my younger brother to help elucidate that Way and open up that undertaking? Moreover, though earlier I worked in the New Text learning, there was much I did not believe, only having heard that the twenty-eight chapters of the Book of Documents modeled the twenty-eight lunar mansions, and thinking that was all; how could I have imagined that the Old Text actually had a hundred chapters? As for the Canon of Yao, commentators held that Yao and Shun shared the same Way, and my younger brother had always thought it contained parts of the Canon of Shun mixed in, and now it is indeed as he argued. And as for King Cheng meeting thunder and wind, with the Duke of Zhou's sincerity manifest, the vulgar scholars rose up barking in unison like dogs, and could not grasp even a likeness of it; how could they understand the truth of the sage's Way? I knew to collate the Old Text in tadpole script with the New Text and trace the tadpole forms, and have already set down over fifty chapters with commentaries. The remaining confused texts are worn and cannot be distinguished, and I wish to leave them for later worthies, which truly accords with our late father's principle of leaving doubtful points open. But I think of how the world has shifted, names and systems have changed, and the style and categories of meaning become ever harder to know. With my younger brother's breadth, gentleness and quickness, you are both good at reasoning and familiar with those books, yet you are still firmly unwilling to leave a place for a second thought. Even if later ages have scholars devoted to antiquity, what could they do about this? Alas, what a pity! The surviving canons of the former kings are left incomplete and unmended, half of the sage ancestor's work is lost and extinguished, and where will later gentlemen take their model from? If Yan Hui and Min Ziqian had not died, and Ziyou and Zixia were born again, would it be like this? There is no choice, no choice; what matters is to make it clear again.

告琳頃來聞汝與諸友書講肄學傳滋滋晝夜衎衎不怠善矣人之進道惟問其志取必以漸勤則得多山霤至柔石為之穿蠍蟲至弱木為之弊夫霤非石之鑿蠍非木之鑽然而能以微脆之形陷堅剛之體豈非積漸之致乎訓曰徒學知之未可多履而行之乃足佳故學者所以飾百行也侍中子國明達淵博雅學絶倫言不及利行不欺名動遵禮法少小長操故雖與群臣並叅侍見待崇禮不供防事獨得掌御唾壺朝廷之士莫不榮之此汝親所見詩不云乎毋念爾祖聿修厥徳又曰操斧伐柯其則不逺逺則尼父近則子國於以立身其庶矣乎

To Lin: I have heard recently that you and your friends discuss and practice learning and pass on the work, diligent day and night, cheerful and untiring; that is good. A person's advance in the Way depends only on his aim. One must seek gradually, and diligence yields much. Dripping water in the mountains is extremely soft, yet stone is pierced by it; the wood-boring insect is extremely weak, yet wood is ruined by it. Dripping water is not a chisel for cutting stone, and the insect is not a drill for boring wood, but they can sink a fragile form into a hard body; is that not the result of gradual accumulation? The teaching says: to learn and know alone is still not much; to carry out and practice is enough to be good. So scholars use learning to refine all their conduct. The Palace Attendant Ziguo is clear-minded, broad and deep, with elegant learning without equal; his speech does not touch on profit, his conduct does not cheat for fame, his movements keep to rites and law, and since youth he has formed his integrity. So though he attends and is received with the other ministers, he is treated with lofty courtesy, is not given miscellaneous tasks, and alone is entrusted with the imperial spittoon, and none among the officials of the court does not regard him as honored. This you have seen with your own eyes. Does the Book of Odes not say: "Do not just think of your ancestors; cultivate their virtue." And also: "Holding an axe to cut an axe handle, the pattern is not far." Far away is Father Ni (Confucius), near is Ziguo; take them as the basis for establishing yourself, and that may be enough.

臧子琳位至諸吏亦博學問琳子黃厥徳不修失侯爵大司徒光以其祖有功德而邑土廢絶分所食邑三百戸封黃弟茂為闗內侯茂子子國生子卯為諸生特善詩禮而傳之子卯生仲驩為博士農守善春秋三傳公羊穀梁訓諸生仲驩生子立善詩書少遊京師與劉歆友善嘗以清論譏貶史丹史丹諸子並用事為是不仕以詩書教於闕里數百人子立生子元以郎校書時歆大用事而子元校書七年官不益故或譏以為不恤於進取唯揚子云善之子元生子建與崔義防相善長相親也義仕王莽為建新大尹數以世利勸子建仕子建答曰吾有布衣之心子有袞冕之志各從所好不亦善乎且昔與子防同志故相友也今子以富貴為榮而吾以貧賤為樂志已乖矣乖而相友非中情也請與子辭遂歸鄉里【崔義當作毅字】光武中興天下未悉從化董憲彭豐等部眾於鄒魯之間郡守上黨鮑府君君長患之是時闕里無故荊棘叢生一旦自闢廣千數百步從舊講堂坦然至里門府君大驚謂子建曰豈卿先君欲令太守行饗禮助太守誅惡耶子建對曰其然府君曰為之奈何對曰庠序之儀廢來乆矣今誠修之民必觀焉且憲豐為盜或聚或散非有堅固部曲也若行饗射之禮內為禽之之備外示以簡易憲等無何依眾觀化可因而縛也府君從之用格憲等子建生仁以文學為議郎博士南海太守生子豐子豐以學行聞三府交命委質司空拜髙第御史建初元嵗大旱天子憂之問群臣政教得失子豐乃上疏曰臣聞為不善而災報得其應也為善而災至遭時運也陛下即位日新視民如傷而不幸耗旱時運之防爾非政教之所致也昔成湯遭旱因自責省故散積減御損膳而大有年意者陛下未為成湯之事焉天子納其言而從之三日雨即降轉拜黃門侍郎典東觀事子豐生子和【史作孔僖字仲和此書葢孔氏子孫所作故不書名】大中大夫鮑彥曰人之性分氣度不同有體貌亢疏色厲矜莊儀容氷栗似若能斷而當事少決不遂其為者或性靜不與俗競氣不勝辭似若無能而涉事不顧臨危不撓者是為似若彊焉而不能勝似若弱焉而不可奪也君子觀之以表推內察容而度心所以得之也若是似類相亂如何取實乎子豐曰夫人者患在不察也人之所綜物才志也慮協於理固以守之此之謂彊知足以通變明足以破偽情足以審疑果足以必志固可以先事而成功矣即所謂寛柔內思不報無道之彊豈待形氣之助乎若乃貌厲內荏髙氣亢戾多意倨跡理不充分業不一定執志不果此謂剛愎非彊者也是故君子欲必其行由是論之彊弱之分不取於氣色明矣必也察志在觀其履事乎非定計於內而敏發於外孰能稱此彊名乎哉

Kong Zang's son Kong Lin rose to the office of Attendant Official and was also learned and fond of asking questions. Kong Lin's son Kong Huang did not cultivate virtue and lost the marquisate. The Grand Minister of Education Kong Guang, because his ancestors had merit and virtue and the fief was cut off, divided off three hundred households of the fief and enfeoffed Kong Huang's younger brother Kong Mao as Marquis Within the Passes. Kong Mao's son Ziguo had a son Zimao, who was a student and was especially skilled in the Odes and the Rites, which he passed on to later generations. Zimao begot Zhongxun, who was an Erudite and governor of Hongnong, skilled in the Three Commentaries of the Spring and Autumn Annals, the Gongyang and the Guliang, and taught students. Zhongxun begot Zili, who was skilled in the Odes and the Documents, traveled in his youth to the capital and was on good terms with Liu Xin, and once used pure discourse to criticize Shi Dan. Shi Dan's sons all held power, so he did not take office and taught several hundred people the Odes and Documents at Queli. Zili begot Ziyuan, who collated books as a gentleman. At that time Liu Xin was very powerful, and Ziyuan collated books for seven years without promotion, so some mocked him for not caring about advancement, and only Yang Ziyun praised him. Ziyuan begot Zijian, who was on good terms with Cui Yi in youth and grew close as adults. Cui Yi served under Wang Mang as governor of Jianxin, and repeatedly urged Zijian with worldly advantage to take office. Zijian replied: "I have the heart of a commoner, and you have the ambition of robes and crowns; each follows what he likes, is that not fine? Moreover, in the past I befriended you because we shared aims in youth; now you take wealth and rank as glory and I take poverty and lowliness as joy, so our aims have parted. To keep company when aims have parted is not heartfelt. Please let me take leave of you." Then he returned to his village. [The character 义 in Cui Yi's name should be read as 毅.] When Emperor Guangwu restored the dynasty, the world was not yet fully pacified, and Dong Xian, Peng Feng and others had their forces between Zou and Lu. The prefect, Lord Bao of Shangdang, was worried. At that time at Queli thorns grew thick without reason, and one day opened of themselves, a broad way of over a thousand paces, running smoothly from the old lecture hall to the village gate. The prefect was astonished and said to Zijian: "Might this be your late ancestor wishing the prefect to hold a banquet ceremony and help the prefect put down evil?" Zijian answered: "So it is." The prefect said: "What should be done?" He answered: "The rites of the local schools have long been abandoned. If you now truly practice them, the people will surely come to watch. Moreover, Dong Xian and Peng Feng are bandits, sometimes gathering and sometimes scattering, with no solid units. If you hold the banquet and archery rites, preparing inside to seize them while showing simplicity outside, Xian and the others, relying on the crowd to come and observe the transformation without reason, can be bound at the opportunity." The prefect followed this, and thereby captured Dong Xian and the others. Zijian begot Kong Ren, who by literary learning served as palace counselor, Erudite, and prefect of Nanhai, and begot Zifeng. Zifeng was known for learning and conduct, was summoned in turn by the Three Offices, and took service under the Minister of Works, and was appointed a top-ranked censor. In the first year of Jianchu there was a great drought, and the Son of Heaven was worried and asked his officials about the successes and failures of government and teaching. Zifeng then submitted a memorial saying: "Your servant has heard that when evil is done and calamity comes in return, one receives what corresponds; when good is done and calamity arrives, one meets the turn of fortune. Your Majesty has newly ascended the throne and renews each day, regards the people as if looking at the wounded, yet unfortunately there is drought; this is merely how fortune runs, not caused by government and teaching. In the past Tang met with drought, and therefore blamed himself and examined his conduct, so he dispersed his stores, reduced the imperial supplies and cut his meals, and there was a great harvest. I think Your Majesty has not yet done what Tang did." The Son of Heaven adopted his words and followed them, and rain fell in three days. He was transferred to be Gentleman of the Yellow Gate, in charge of the Eastern Lodge. Zifeng begot Zihe [the histories write Kong Xi, courtesy name Zhonghe. This book was probably written by descendants of the Kong family, so names are not written]. The Grand Palace Grandee Bao Yan said: "People differ in disposition and bearing: some are lofty and aloof in appearance, stern in color and dignified, with a bearing that is chill like ice, seeming able to decide, yet when facing affairs make few decisions and cannot accomplish what they set out to do; some are of a profoundly quiet nature, who do not contend with the world, whose qi does not overcome their words, seeming incapable, yet in affairs have no regard for themselves and do not bend in danger. These seem strong yet cannot prevail, and seem weak yet cannot be overcome. The gentleman observes, inferring the inside from the outside and judging the heart from the countenance, and so can get it right. If such resemblances confuse one another, how can one grasp the reality?" Zifeng said: "The trouble with people is failing to examine. What people deal with are things, talents and aims. When thought accords with principle and one holds firm, this is called strength. Knowledge enough to cope with change, clarity enough to break falsehood, feeling enough to settle doubt, resolve enough to carry out one's aim, one can succeed before the matter arises. This is what is meant by the strength of being broad and gentle inside and thoughtful, not repaying the unjust; why need it wait for form and qi to help? As for those who look stern but are weak inside, with high spirits and haughty temper, many ideas and arrogance, principle not sufficient, work not settled, and resolve not carried through, this is called stubbornness, not strength. So the gentleman requires his conduct. From this it is clear that the distinction of strong and weak is not taken from air and color. To examine one's aim is to look at how he does things. One who does not settle plans inside and issue them swiftly outside, who can call him strong?"

子豐曰夫物有定名而論有一至是故有可以一言而得其極雖十言不能奪者惟析理即實為得不以濫麗費辭為賢也然而世俗之人聰達者寡隨聲者眾持論無主俯仰為資因貴勢而附從托浮説以為定不求之於本不考之於理故冗長溷殽之言而眾莫能折其中所以為口實而無得也夫論辨者貴其能別是非之理非巧説之謂也當要者訥言得理此乃辨也聽者由弗之察辭氣支離取喻多端幸較以類理不應實而聽者因形飾偽徒贊然之是所謂以巧辭多喻為辨而莫識一言之別實者也人皆欲剖析分理揆度真偽固不知所以精之如自為得其謬惑莫之甚焉是故舉多敗事而寡特之知困於群醜也夫聰者不可亂以淫聲明者不可以邪色而世人不必聰明故有氣勢者益得之半無此二者損得之半也

Zifeng said: "Things have fixed names, and an argument has one ultimate point. So there are those who can reach the ultimate point in one sentence, which even ten sentences cannot overturn; only analyzing the principle of things and grounding it in reality counts, and one does not regard wasteful ornate phrases as worthy. But among ordinary people, the clear-sighted are few and those who follow the sound are many; their arguments lack independent views, they bend up and down for capital, attach themselves to power and influence, rely on floating talk as settled, not seeking it in the root or examining it by principle, so that long, mixed-up talk cannot be settled by the crowd, and becomes a pretext with nothing gained. What is prized in debate is being able to distinguish the principle of right and wrong, not clever speech. At the crucial point, being slow of speech yet grasping the principle is true debate. Listeners still do not examine; the wording is fragmented, the analogies many, and by luck comparison by kind is used, yet the principle does not match reality, and listeners, taken in by the form and ornament, simply sigh in admiration and take it as so. This is what is called taking clever words and many analogies as debate, without recognizing that one sentence can distinguish reality. People all want to analyze and divide principles and gauge true from false, yet at root do not know the method of precise examination, and seem to think they have got it; no delusion is greater than that. So undertakings often fail, while a few outstanding minds are trapped among the crowd of the ugly. The sharp-eared cannot be disturbed by licentious sounds, and the clear-sighted cannot be blinded by depraved colors; but the people of the world are not necessarily sharp and clear, so the powerful have half of it and those without these two have the other half."

子豐善於經學不好諸家書鮑彥與子豐名齊而業殊故謂子豐曰家書多才辭莫過淮南也讀之令人斷氣方自知為陋爾子豐曰試説其最工不可及者彥曰君子有酒小人鼔缶雖不可好亦不可醜此語何如子豐曰不急爾彥曰且效作此語子豐曰君子樂醼小人擊抃雖不足貴亦不可賤君子舞象小人擊壌上化使然又何足賞吾能作數十曲但無益於世故不為爾鮑子於是屈而無辭

Zifeng was skilled in the classics and did not like the books of the various schools. Bao Yan and Zifeng were equal in fame but different in studies, so he said to Zifeng: "Among the books of the family, none exceeds the Huainanzi in richness of talent and diction. Reading it takes one's breath away, and I knew how crude I was." Zifeng said: "Try citing the most skillful and unattainable part." Bao Yan said: "'The gentleman has wine, the petty man beats the earthen jar. Though it cannot be loved, it also cannot be despised.' What do you say to these words?" Zifeng said: "Not so urgent." Bao Yan said: "Try imitating words like these." Zifeng said: "The gentleman enjoys feasting, the petty man claps and beats time. Though not enough to be valued, they also cannot be despised. The gentleman dances the Xiang dance, the petty man plays the toss game. It is the transformation from above that makes it so, so why need there be a reward? I can write dozens of pieces, but they are of no benefit to the world, so I do not." Master Bao then gave in and had no words.

先生名竒字子異其先魯人即褒成君次孺第二子之後也【孔覇字次孺】家於茂陵以世學之門未嘗就逺方師也唯兄君魚少從劉子駿受春秋左氏傳具於講業最明精究其義子駿自以才學不若也其或訪經傳於子駿輙曰幸問孔君魚吾已還從之諮道矣由是大以春秋見稱當世【孔奮字君魚覇之曽孫】王莽之末君魚避地至大河之西依大將竇融為家常為上賔從容以論道為事是時先生年二十一矣每與其兄議學其兄謝服焉及世祖即阼君魚乃仕官至武都太守闗內侯以清儉聞海內先生雅好儒術淡忽榮祿不願從政遂刪撮左氏傳之難者集為義詁發伏闡幽贊明聖祖之道以袪後學者書未畢而早世不永宗人子通痛其不遂惜茲大訓不行於世乃校其篇目各如本第並序答問凡三十一卷將來君子倘肯遊意幸詳録之焉

The master was named Qi and styled Ziyi; his forebears were men of Lu, descendants of the second son of the Lord of Baocheng, Ciru. [Kong Ba's courtesy name was Ciru.] His home was at Maoling, and because it was a family of hereditary learning, he never went far to seek a teacher. Only his elder brother Junziyu in youth followed Liu Zijun to study the Zuo Commentary on the Spring and Annals, and was the clearest in teaching and thoroughly examined its meaning. Zijun himself thought his talent and learning were not equal to his, and when people came to Zijun to ask about the classics and commentaries, he always said: "Fortunately you asked Master Kong Yu; I have already turned to him myself for guidance." Therefore he was greatly praised for the Spring and Autumn Annals in his time. [Kong Fen, courtesy name Junyu, was a great-grandson of Kong Ba.] At the end of Wang Mang's reign, Junyu took refuge west of the Great River and attached himself to the general Dou Rong as a household member, often being treated as a chief guest and calmly taking the discussion of the Way as his business. At this time the master was twenty-one, and each time he discussed learning with his elder brother, his brother yielded to him. When Emperor Shizu took the throne, Junyu began to take office, rising to prefect of Wudu and Marquis Within the Passes, and was known across the seas for purity and frugality. The master loved the Confucian arts, took honor and salary lightly, and did not wish to enter government, and so condensed the difficult places in the Zuo Commentary into the Yigu (Meanings and Glosses), uncovering what was hidden and illuminating what was obscure, helping to elucidate the sage ancestor's Way and dispel the doubts of later students. The book was not finished when he died early, not living long. His clansman Zitong grieved that he had not completed it and regretted that this great teaching could not circulate in the world, so he collated the chapters, each in its original order, together with a preface and questions and answers, thirty-one scrolls in all. If gentlemen in the future are willing to take note, I hope they will record it in detail.

元和二年三月孝章皇帝東巡過魯幸闕里以太牢祠聖師作六代之樂天子升廟西面群臣在庭北面皆再拜天子進爵而後坐乃召諸孔丈夫年二十以上者六十三人臨賜酒飯子和自陳曰臣草莽所蔽才非干時行非絶倫托備先聖嗣世名學家陛下謬加拔擢微臣蘭臺令史防值車駕東巡先禮聖師猥以餘福惠及臣宗誠非碎首所能報謝詔曰治何經對曰為詩書頗涉禮傳詔曰今日之防寧於卿宗有光榮乎對曰非所敢當也臣聞明王聖主莫不尊師而貴道今陛下尊臣祖之靈貴臣祖之道親屈萬乗辱臨敝裡此乃陛下所以崇聖也若夫顧其遺嗣得與群臣同受釐福此乃陛下愛屋及烏惠下之道所以崇徳作聖臣宗弗與於光榮非所敢承天子嘆曰非聖者子孫惡有斯言遂拜子和郎中詔隨車駕賜孔氏男女錢帛子和從還京師遂校書東觀其年十二月為臨晉令其友崔駰以其家卦林占之謂為不吉語子和曰盍辭乎【漢崔篆嘗著易林篆乃駰之祖故曰家】答曰學不為人仕不擇官所以為吉也且卜以決疑不疑何卜吉防由人而由卦林乎徑往之官三年秋八月天子巡后土登龍門子和自請從行在所天子識其狀貌燕見移時賜帛十端還而九月既望寢疾不瘳乃命其二子留塟焉二子長曰長彥年十有二次曰季彥年十嵗父之友西洛人姚進先有道徵不就養志於家長彥季彥常受教焉既除防則苦身勞力以自衣食家有先人遺書兄弟相勉諷誦不倦於時蒲阪令汝南許君然造其宅勸使歸魯奉車二乗辭曰載柩而返則違父遺命舍父而去則心所不忍君然曰以孫就祖於禮為得子無疑答曰若以死有知也祖猶有鄰宗族父獨留此不亦劇乎吾以定矣遂還其車於是甘貧味道研精墳典十餘年間防徒數百故時人為之語曰魯國孔氏好讀經兄弟講誦皆可聽學士來者有聲名不過孔氏那得成長彥頗隨時為今學【其時多為章句學】季彥壹其家業兼修史漢不好諸家之書

In the third month of the second year of Yuanhe, Emperor Xiaozhang toured eastward and passed through Lu, and his carriage came to Queli, where he sacrificed to the Sage Teacher with the grand sacrifice of ox, sheep and pig, and the music of the Six Dynasties was performed. The Son of Heaven ascended to the temple facing west, and the officials in the courtyard faced north, all bowing twice. The Son of Heaven offered the cup and then sat down, and then summoned sixty-three male members of the Kong family aged twenty or older, and personally bestowed wine and food. Zihe presented himself and said: "Your servant was hidden among the weeds, my talent unable to serve the times, my conduct not outstanding, and I have claimed to be a descendant of the former sage, famed for learning through the generations. By Your Majesty's mistaken promotion, your servant became a clerk of the Orchid Terrace. It happened that the imperial carriage was touring eastward, first paying respects to the Sage Teacher, and the surplus blessings have extended to my clan, which is truly beyond what I could repay by smashing my head." The emperor asked in a decree: "What classics do you study?" He answered: "I study the Odes and the Documents, and also have some acquaintance with the Rites and their commentaries." The emperor said: "Does today's gathering bring glory to your clan?" He answered: "I dare not accept that. Your servant has heard that no enlightened king or sage ruler has failed to honor teachers and value the Way. Now Your Majesty honors the spirit of your servant's ancestor and values my ancestor's Way, personally lowering yourself, ruler of ten thousand chariots, to visit my humble village; this is how Your Majesty honors the sage. As for taking thought for his surviving descendants, so that they may share with the officials the blessing of the sacrificial remains, this is Your Majesty's way of loving the crows on the roof of the house you love, and showing kindness to those below, thereby honoring virtue and acting as a sage. My clan has no share in the glory, and I dare not accept it." The Son of Heaven sighed and said: "If he were not a descendant of the sage, how could he speak such words?" So he appointed Zihe a gentleman-attendant, and ordered him to follow the imperial carriage, and bestowed money and silk on the men and women of the Kong family. Zihe followed back to the capital and then collated books at the Eastern Lodge. In the twelfth month of that year he became magistrate of Linjin. His friend Cui Yin used his family's Gualin to divine, and thought it inauspicious, and said to Zihe: "Why not decline?" [Cui Zhuan of the Han once wrote the Yilin. Zhuan was Yin's grandfather, so it is called his family's.] Zihe answered: "Learning is not for others, and in taking office one does not choose the post, so it is auspicious. Moreover, divination is used to resolve doubt; if there is no doubt, what is there to divine? Good and ill fortune come from people; how could they come from the Gualin?" He went straight to take up the post. In the autumn of the third year, in the eighth month, the Son of Heaven toured to offer sacrifice to the Earth and climbed Longmen, and Zihe himself asked to follow to the place of sojourn. The Son of Heaven recognized his features and received him at leisure for a while, bestowing ten bolts of silk. After returning, on the sixteenth day of the ninth month, he lay ill and did not recover, and ordered his two sons to stay where they were and bury him. He had two sons: the elder, Changyan, was twelve, and the younger, Jiyan, was ten. A friend of his father, Yao Jinxian of Xiluo, who had the Way and was summoned but did not go, cultivating his aims at home, often taught Changyan and Jiyan. After the mourning period, they toiled with their bodies to feed and clothe themselves. At home there were books left by their forebears, and the brothers encouraged each other, reciting them without tiring. At that time Xu Junran of Runan, magistrate of Pu'ban, came to their home and urged them to return to Lu, and prepared two carts. They declined, saying: "To return carrying the coffin would go against our father's last command, and to leave our father behind is something our hearts cannot bear." Junran said: "For a grandson to go to his grandfather accords with ritual, so you need not doubt." They answered: "If one thinks the dead have awareness, our grandfather still has neighbors and clan, while our father alone would be left here, which would be too much. We have already decided." So they sent the carts back. They were content in poverty and savored the Way, studied the ancient classics deeply, and over more than ten years had several hundred students. So people of the time made a saying about them: "The Kongs of Lu love to read the classics, and the brothers' lectures and recitations are all worth hearing. Scholars who come have a name, and without the Kongs how could they succeed." Changyan followed the times quite a bit and did the New Text learning [at the time most did learning by chapter and verse], while Jiyan devoted himself to the family work and also studied the Records and the Han History, and did not like the books of the various schools.

華隂張太常問何如斯可謂備徳君子季彥答曰性能沉邃則不可測志不在小則不可度砥礪廉隅則不可越行髙體卑則不可階興事教業與言俱立捨己從善不恥服人交友以義不慕勢利並立相下不倡遊言若此可謂備徳矣張生曰不有孝弟忠信乎答曰別而論之則應此條總而目之則曰孝弟忠信張生聞是言喜而書之

Grand Master of Ceremonies Zhang of Huayin asked: "How can one be called a gentleman complete in virtue?" Jiyan answered: "If one's nature is deep and still, one cannot be fathomed; if one's will is not set on small things, one cannot be measured; if one hones one's integrity, one cannot be overstepped; if one's conduct is high and one's person is humble, one cannot be climbed step by step. In starting affairs and establishing undertakings, they are established together with words; he gives up himself to follow the good and is not ashamed to submit to others; he befriends by righteousness and does not covet power and profit; standing together he defers to others, and does not promote idle talk. In this way one can be called complete in virtue." Scholar Zhang said: "Is there no filial piety, brotherly respect, loyalty and trustworthiness?" Jiyan answered: "If discussed separately, they belong among these items; taken together they are called filial piety, brotherly respect, loyalty and trustworthiness." Scholar Zhang, hearing these words, was pleased and wrote them down.

魯人有同嵗上計而死者欲為之服問於季彥季彥曰有恩好其緦乎昔諸侯大夫同防事於王及以君命同盟覇主其死則有哭臨之禮今之上計並覲天子有交燕之歡同盟綈素上紀先君下録子弟相敦以好相厲以義又數相往來特有私親雖比之朋友不亦可乎崔駰學於太學而糧乏鄧衞尉欲餼焉而未果季彥年九嵗以其父命往見衞尉曰夫言不在多在於當理施不在豐期於救乏崔生臣父之執也不幸而貧公許賑之言既當理矣從來有日嘉貺未至或欲豐之然後乃至乎答曰家物少湏租入當猥送季彥曰公顧盻崔生欲分祿以周其無君之惠也必欲待君租入然後猥致則於崔生為贏非義崔生所不為也且今已乏矣而方湏租入是猶古人慾決江河以救牛蹄之魚之類也鄧公曰諾

A man of Lu who had gone with him to present the annual accounts died, and Jiyan was asked about mourning for him. Jiyan said: "If there was kindness and good feeling, perhaps wear the fine hemp of the lightest mourning? In the past, feudal lords and grandees who served together at the king's court, or who swore covenants with a hegemon on their ruler's order, had the rite of weeping at the other's death. Now those who present accounts together appear before the Son of Heaven, share the joy of banquets, take the oath of covenant on silk, recording the former rulers above and their sons and younger brothers below, encouraging each other with goodwill and spurring each other on with righteousness, and have repeatedly gone back and forth, with a special private closeness; even if compared to friends, would that not be acceptable?" Cui Yin was studying at the Imperial Academy and ran short of food, and Defender Deng wanted to supply him but had not yet done so. Jiyan was nine, and on his father's orders went to see the Defender, and said: "The words need not be many, but fitting; giving need not be generous, but one hopes it can relieve want. Scholar Cui is a close friend of my father, and is unfortunately poor. You promised to give relief, and the words were already fitting. But some days have passed and your fine gift has not arrived; perhaps you wish to make it generous before it comes?" The reply: "There is little in my house; wait until the rents come in and we will send it together." Jiyan said: "You care for Scholar Cui, and wish to share your salary to relieve his want; that is the lord's kindness. To insist on waiting until your rents come in and send everything together is excess for Scholar Cui, not righteous, and what Scholar Cui would not do. Moreover, he is in want now, and to wait for rents is like the ancients wanting to breach the rivers to save the fish in an ox's hoofprint." Lord Deng said: "Good."

梁人取後妻後妻殺夫其子又殺之季彥返魯過梁梁相曰此子後以大逆論禮繼母如母是殺母也季彥曰言如母則與親母不等欲以義督之也昔文姜與弒魯桓春秋去其姜氏傳曰不稱姜氏絶不為親禮也絶不為親即凡人爾且夫手殺重於知情知情猶不得為親則此下手之時母名絶矣方之古義是子宜以非司寇而擅殺當之不得為殺母而論以逆也梁相從之農太守皇甫威明問仲淵曰【即皇甫規仲淵乃季彥族】吾聞孔氏自三父之後能傳祖之業者常在於叔祖今觀連叢所記信如所聞然則伯季之後弗克負荷矣答曰不然也先君所以為業者非惟經傳而已可以學則學可以進則進可以止則止故曰無可無不可也葢惟執行中庸其於得道非末嗣子孫所能及也是以先父各取所能能仕則仕能學則學自伯祖之子孫世仕有位季祖之子孫或學或仕或文或武所綂不一故學不稽古仕無髙官文非俎豆武非戢兵不専故也皇甫曰如髙明之言是故弗克負荷矣答曰伯之子孫今其可仕季之子孫何所能任所以世得聞焉且人之才聖受天有分若如君之論則成王伯禽雖致太平皆當以不聖弗克負荷之罪乎皇甫笑曰善既而或謂仲淵曰以古人推之自可如皇甫之言爾而子矜之何也皇甫雖口與子心實不與也答曰吾其然然此君來言頗欲相侵故激至於此豈曰得道由不獲已也

A man of Liang took a second wife, and the second wife killed her husband, and his son in turn killed the stepmother. Jiyan returned to Lu through Liang. The chancellor of Liang said to him: "This son will later be sentenced for great treason. The rites say: a stepmother is like a mother; this is killing a mother." Jiyan said: "The words 'like a mother' mean she is not equal to a birth mother, and were intended to monitor through righteousness. In the past Wen Jiang took part in the murder of Duke Huan of Lu, and the Spring and Autumn Annals removed her title of Jiang, and the commentary says: 'Not calling her Jiang, cutting off any kinship, is according to the rites.' Cutting off kinship means she became an ordinary person. Moreover, killing by one's own hand is graver than knowing, and if even knowing does not allow kinship, then at the time of the act the name of mother was already cut off. By ancient principle, this son should be judged as 'killing a person without being the judicial officer,' and should not be treated as killing a mother and charged with treason." The chancellor of Liang followed this. The prefect of Hongnong, Huangfu Weiming, asked Zhongyuan: [That is Huangfu Gui. Zhongyuan was a clansman of Jiyan.] "I have heard that among the Kongs, after the three fathers, the one who could pass on the ancestral work was often the uncle's line. Now looking at what is recorded in the Lian Cong, it is indeed as I heard. Then the descendants of the eldest and youngest could not shoulder it." He answered: "Not so. What our late ancestor took as his work was not only the classics and commentaries: one could study if it was fitting to study, advance if it was fitting to advance, and stop if it was fitting to stop, so it is said there is nothing permissible and nothing impermissible. Perhaps only by holding to the Mean, in the matter of attaining the Way, was it not something that later descendants could reach. So my late father each took what he could: those who could serve took office, and those who could study studied. The descendants of the eldest great-uncle held office for generations and had position; the descendants of the youngest great-uncle either studied or served, either wrote or fought, and what they led was not uniform, so their learning did not examine antiquity, their offices had no high ranks, their writing was not about ritual vessels, and their arms were not about laying down weapons, because they did not specialize." Huangfu said: "By your lofty words, that is why they could not shoulder it." He answered: "The descendants of the eldest can now take office, and what could the youngest's descendants undertake, so for generations they could be known. Moreover, a person's talent and sagehood are received from Heaven with allotment. If we follow your reasoning, then King Cheng and Boqin, even if they brought about great peace, should all be charged with the crime of not being sages and unable to shoulder the burden?" Huangfu laughed and said: "Good." Afterward someone said to Zhongyuan: "Judging by the ancients, it naturally could be as Huangfu said, but you held your ground; why? Though Huangfu agreed with you in words, in his heart he did not." He answered: "Perhaps so. But this man's words rather wished to encroach, so I was provoked to this point; how could this count as attaining the Way? I had no choice."

長孫尚書問季彥曰處士聖人之後也豈知聖人之徳惡乎齊答曰徳行邈於世智達秀於人幾於如此矣曰聖人者必能聞於無聲見於無形然後稱聖爾如處士所言大賢則能為之季彥曰君之論宜若未之近也夫有聲故可得而聽有形故可得而見若乃無聲雖師曠側耳將何聞乎無形雖離婁並照將何覩乎書曰惟狂克唸作聖狂人念思道徳猶為聖人聖人大賢之清者也賢人中人之清者也

Minister Zhangsun asked Jiyan: "You, gentleman, are descended from the sage; do you know how the sage's virtue was complete?" Jiyan answered: "Virtue and conduct that surpass the age, wisdom that reaches beyond others, is almost it." Zhangsun said: "A sage must be able to hear in soundlessness and see in formlessness, and only then is he called a sage. As the gentleman describes it, a great worthy could do it." Jiyan said: "Your argument seems not yet close. One can hear only where there is sound, and see only where there is form. As for soundlessness, even if Shi Kuang cocked his ear, what would he listen to? As for formlessness, even if Li Lou shone his sight, what would he see? The Book of Documents says 'Only the mad, by thinking, become sages': a madman who thinks of the Way and virtue can still become a sage. A sage is the purest among great worthies, and a worthy is the purest among middling people."

孔大夫謂季彥曰【大夫乃孔昱字元世】今朝廷以下四海之內皆為章句內學【西漢士論以經術為內學諸子雜説為外學季彥之時方尚辭文乃以章句為內學經術為外學】而君獨治古義治古義則不能不非章句非章句內學則危身之道也獨善固不容於世今古義雖善時世所廢也而獨為之必將有患盍姑已乎答曰君之此言殆非所望也君以為學學知乎學愚乎大夫曰學所以求知也季彥曰君頻日聞吾説古義一言輙再稱善善其使人知也以為章句內學迂誕不通即使人愚也今欲使吾釋善善之知業習迂誕不通之愚學為人謀如此於義何居且吾子立論必析是非以是易非何傷之如主上聰明庸知不欲兩聞其義博覽古今擇善從之以廣其聖乎吾學不要祿貴得其義爾復以此受患猶甘心焉先聖垂訓壁出古文臨淮傳義可謂妙矣而不在科策之例世人固莫識其竒矣斯業之所以不泯賴吾家世世獨修之也今君猥為祿利之故欲廢先君之道此殆非所望也若從君言是為先君之義防於今日將使來世達人見今文俗説因嗤笑前聖吾之力此葢為先人也物極則變此百年之外必當有明慎君子恨不與吾同世者於是大夫悵然曰吾意實不及此也敢謝不敏

Grandee Kong said to Jiyan: [The grandee was Kong Yu, courtesy name Yuanshi.] "Now from the court down, everyone within the four seas does the learning of chapters and verses as inner learning [in the Western Han, scholars' discussions took classical learning as inner learning and the miscellaneous sayings of the schools as outer learning; in Jiyan's time, when ornate composition was in favor, chapter-and-verse was taken as inner learning and classical learning as outer learning]; you alone work on ancient meaning. To work on ancient meaning one must reject chapter-and-verse, and to reject chapter-and-verse inner learning is a road that endangers oneself. Keeping oneself good alone is not tolerated in the world. Now though ancient meaning is good, it is what the age has abandoned, yet you alone do it, and are bound to have trouble; why not put it aside for now?" Jiyan answered: "Your words, it seems, are not what I hoped for. Do you think learning is to learn knowledge, or to learn foolishness?" The grandee said: "Learning is for seeking knowledge." Jiyan said: "For days you have heard me speak on ancient meaning, and at a single sentence you praised it twice, praising it as able to make people know; if you consider chapter-and-verse inner learning to be absurd and impassable, that makes people foolish. Now you wish me to put down the good work that makes people know and practice the foolish learning that is absurd and impassable; to plan for others like this, can it stand in righteousness? Moreover, in your argument you must analyze right and wrong; what harm is there in exchanging right for wrong? The ruler is wise; how do you know he does not wish to hear both sides of its meaning, to read widely of past and present, choose the good and follow it, so as to broaden his sagehood? I do not study for salary; what matters is attaining righteousness. Even if I suffer trouble for it, I am still willing. The former sage handed down teachings, the ancient texts came out of the wall, and the transmission of meaning in Linhuai, one could say, was wonderful, yet it is not among the examination rules, and the world naturally does not recognize its marvel. The reason this work is not extinguished is that my family has cultivated it alone for generations. Now you, for the sake of salary and profit, wish to abandon our late ancestor's Way; this is likely not what I hoped for. If I followed your words, the meaning of our late ancestor would be cut off today, and enlightened people of later ages seeing the vulgar theories of the New Text would sneer at the former sage. I devote my effort to this for the sake of my forebears. When things reach their extreme they change, and beyond this hundred years there will surely be bright and careful gentlemen who regret not living in the same age as me." The grandee then said with regret: "I truly did not think of this, and dare thank you for my dullness."

楊太尉【楊震】問季彥曰吾聞臨晉君異才博聞周合群籍如世不歸大儒何答曰不為祿學故也惡直醜正實繁有徒辨經説義輙見憎疾但以所據者正故眾人不能用爾免害為幸何大儒之能歸乎

Grand Commandant Yang [Yang Zhen] asked Jiyan: "I have heard that Lord Linjin was of unusual talent and wide learning, and thoroughly conversant with all books; why did the world not turn to him as a great scholar?" Jiyan answered: "Because he did not study for salary. Those who hate uprightness and vilify upright people truly have many followers. Debating the classics and explaining meaning, he was always hated; only because what he relied on was right, the crowd could not use him. To avoid harm is already fortune; how could the world still turn to a great scholar?"

季彥見劉公客適有獻魚者公熟視魚嘆曰厚哉天之於人也生五穀以為食育鳥獸以為餚眾座僉曰誠如明公之教季彥曰賤子愚意竊與眾君子不同以為不如明公之教也何者萬物之生各稟天地未必為人人徒以知得而食焉故孝經曰天地之性人為貴貴有知也伏羲始甞草木一日而遇七十二毒然後五穀乃形非天本為人而生也蚊蚋食人蚓蟲食土非天故為蚊蚋生人為蚓蟲生地也知此不然則五穀鳥獸之生本不為人可以無疑矣公良乆曰辨哉眾座黙然

Jiyan visited Lord Liu, and among the company there was someone presenting a fish. Lord Liu looked closely at the fish and sighed, saying: "Heaven is truly generous to people: it grows the five grains as food and raises birds and beasts as meat." All present said: "Truly as the Lord has taught." Jiyan said: "My foolish opinion, privately, differs from that of the gentlemen, and I think it is not as the Lord has taught. Why? The birth of the myriad things is each received from heaven and earth, and not necessarily for the sake of people; people simply obtain and eat them by means of their knowledge and talent. So the Classic of Filial Piety says 'Of the nature of heaven and earth, the human is most noble,' being noble in having knowledge. When Fuxi first tasted plants and trees, he met seventy-two poisons in a day, and only then were the five grains given form; it was not that heaven originally produced them for people. Mosquitoes feed on people, and earthworms feed on soil, but it is not that Heaven deliberately makes people for mosquitoes or earth for earthworms. Knowing this is not so, it can be taken without doubt that the five grains, birds and beasts were not originally produced for people." Lord Liu was silent for a long time and said: "A fine argument." The company was silent.

永初二年季彥如京師省宗人仲淵是年夏河南四縣雨雹如棬杯大者如鬥殺禽畜雉兎折樹木秋苗盡天子責躬省過並令幽隱有道術之士各得假變事亟陳厥故季彥與仲淵説道其意狀曰此陰乗陽也貴臣擅權母后黨盛多致此異然乃漢家大忌時下邳長孫子逸止仲淵第聞是言也心善之因見上説焉上召季彥季彥見於德陽殿陳其事如與仲淵言也曰陛下増修聖德慮此二者而已夫物之相感必以類推其甚者必有山崩地震乖氣相因其事不可盡論往者延平中鄧後稱制而東垣巨屋山大崩聲動安邑即前事之驗者帝黙然左右皆不善其言季彥聞之曰吾豈容媚勢臣而欺天子乎後子逸相魯舉季彥孝防固辭不就防遭兄長彥憂遂止乎家季彥為人謙退愛厚簡而不華終不以榮利變其恬然之志見不義而富貴者視之如僕舉筆則典誥成章吐言必正名務理故每所交遊莫不推先以為楷則也年四十有九延光三年十一月丁丑卒【史稱年四十七】

In the second year of Yongchu, Jiyan went to the capital to visit his clansman Zhongyuan. In the summer of that year hail fell in four counties of Henan, as big as cup mouths, the big ones like dou measures, killing birds, livestock, pheasants and hares, breaking trees, and destroying all the autumn seedlings. The Son of Heaven blamed himself and examined his faults, and ordered scholars in hiding who had the Way to use the portent to hurry and state the cause. Jiyan and Zhongyuan discussed the meaning of the matter, saying: "This is yin overcoming yang. Powerful ministers monopolizing power and the empress dowager's faction flourishing often lead to such calamities, and these are the great taboo of the Han house." At that time Zhangsun Ziyi of Xiapi was staying at Zhongyuan's house, and hearing this, praised it in his heart, and thus presented it to the emperor. The emperor summoned Jiyan, who was received in Deyang Hall, and stated the matter as he had to Zhongyuan, saying: "If Your Majesty adds to and cultivates sagely virtue, and considers these two matters, that will suffice. Things move one another by kind, and in severe cases there will surely be landslides and earthquakes, with perverse qi following in succession, and that matter cannot be fully discussed. In the past, in the Yanping era, when Empress Deng held the regency, the great houses at Dongyuan and the mountain collapsed, the sound shaking Anyi; this was a verification of the earlier matter." The emperor was silent, and those around him did not like his words. Jiyan heard of it and said: "Would I fawn on powerful ministers and deceive the Son of Heaven?" Later Ziyi became chancellor of Lu and recommended Jiyan as filial and incorrupt, but he firmly declined. Later, when his elder brother Changyan died, he stayed at home. Jiyan was modest, retiring and kind, simple and unflowery, and to the end never changed his tranquil aims for the sake of glory or profit. Seeing those rich and noble through unrighteousness, he regarded them as servants. When he lifted his brush, canons and proclamations took form, and his words always rectified names and attended to principle, so everyone who associated with him put him first and took him as a standard. He died at forty-nine, on the dingchou day of the eleventh month of the third year of Yanguang. [The histories say he was forty-seven.]