Xin Xu (新序)

昔者，舜自耕稼陶漁而躬孝友，父瞽□頑，母嚚，及弟象傲，皆下愚不移。舜盡孝道，以供養瞽□。瞽□與象，為浚井塗廩之謀，欲以殺舜，舜孝益篤。出田則號泣，年五十猶嬰兒慕，可謂至孝矣。

Long ago, Shun personally plowed the fields, fired pottery, and fished, and himself practiced filial piety and brotherly love. His father Gusou (the original text has a damaged character here) was obstinate, his mother was untruthful in her speech, and his brother Xiang was arrogant; all were base, foolish people who could not be changed. Shun fulfilled his filial duty and supported Gusou. Gusou and Xiang devised plots to have him clean out a well and plaster a granary, wanting to kill Shun, yet Shun's filial devotion only grew deeper. He wept aloud when he went out to the fields, and even at fifty he still clung to his parents like an infant; he can truly be called the most filial of men.

故耕於歷山，歷山之耕者讓畔；陶於河濱，河濱之陶者，器不苦窳；漁於雷澤，雷澤之漁者分均。及立為天子，天下化之，蠻夷率服。北發渠搜，南撫交址，莫不慕義，麟鳳在郊。故孔子曰："孝弟之至，通於神明，光於四座。"舜之謂也。

Therefore when he plowed at Mount Li, the farmers of Mount Li yielded their field boundaries to one another; when he fired pottery on the banks of the Yellow River, the pottery of the riverbank was not shoddy; when he fished at Leize, the fishermen of Leize shared their catch evenly. When he was set up as Son of Heaven, the world was transformed by him and the barbarians all submitted. To the north he reached Qusou, to the south he pacified Jiaozhi; none failed to admire his righteousness, and the qilin and phoenix appeared in the countryside. Hence Confucius said: "When filial piety and brotherly respect reach their utmost, they penetrate to the spirits and shine throughout the four seas." (The original text reads "four seats"; it should be read as "four seas.") This speaks of Shun.

孔子在州里，篤行孝道，居於闕黨，闕黨之子弟畋漁，分有親者多，孝以化之也。是以七十二子，自遠方至，服從其德。魯有沈猶氏者，旦飲羊飽之，以欺市人。公慎氏有妻而淫，慎潰氏奢侈驕佚，魯市之鬻牛馬者善豫賈。孔子將為魯司寇，沈猶氏不敢朝飲其羊，公慎氏出其妻，慎潰氏踰境而徙，魯之鬻馬牛不豫賈，布正以待之也。既為司寇，季孟墮郈費之城，齊人歸所侵魯之地，由積正之所致也。故曰："其身正，不令而行。"

When Confucius lived in his home village, he earnestly practiced filial piety. While he dwelt in Quedang, the young men of Quedang went hunting and fishing, and when they divided the catch, those with parents received more; this was filial piety transforming them. For this reason seventy-two disciples came from far away and submitted to his virtue. In the state of Lu there was a man named Shen You, who in the morning would give his sheep water to fill them, in order to cheat the people in the market. Gongshen had a wife who was licentious, Shenkui was extravagant and wanton, and the dealers in oxen and horses in the Lu market were skilled at raising their prices in advance. When Confucius was about to become Minister of Crime in Lu, Shen You no longer dared to water his sheep in the morning, Gongshen divorced his wife, Shenkui moved away across the border, and the dealers in horses and oxen in Lu stopped inflating prices beforehand and displayed honest goods to await trade. Once he had become Minister of Crime, the Jisun and Mengsun clans tore down the walls of Hou and Fei, and the people of Qi returned the Lu territory they had seized; all this came from the accumulation of uprightness. Hence it is said: "When one's own person is upright, things are carried out without any orders."

孫叔敖為嬰兒之時，出遊，見兩頭蛇，殺而埋之。歸而泣，其母問其故，叔敖對曰："吾聞見兩頭之蛇者死，曏者吾見之，恐去母而死也。"其母曰："蛇今安在？"曰："恐他人又見，殺而埋之矣。"其母曰："吾聞有陰德者，天報之以福，汝不死也。"及長，為楚令尹，未治，而國人信其仁也。

When Sunshu Ao was still a child, he went out to play and saw a two-headed snake, which he killed and buried. He went home and wept. His mother asked the reason, and Sunshu Ao answered: "I have heard that anyone who sees a two-headed snake will die. Just now I saw one, and I am afraid I will die and leave my mother." His mother said: "Where is the snake now?" He said: "I feared someone else might see it, so I killed it and buried it." His mother said: "I have heard that those who store up hidden virtue are repaid by Heaven with blessings; you will not die." When he grew up and became Prime Minister of Chu, before he had even carried out any policy, the people of the state already trusted his benevolence.

禹之興也，以塗山；桀之亡也，以末喜。湯之興也，以有莘；紂之亡也，以妲己。文武之興也，以任姒；幽王之亡也，以褒姒。是以詩正關睢，而春秋褒伯姬也。

Yu rose through the Tushan clan, while Jie fell because of Mo Xi. Tang rose through the Youshen clan, while Zhou fell because of Daji. King Wen and King Wu rose through Tairen and Taisi, while King You fell because of Bao Si. Therefore the Book of Songs begins with "Guanju" to set right the way of husband and wife, and the Spring and Autumn Annals praises Bo Ji.

樊姬，楚國之夫人也，楚莊王罷朝而晏，問其故？莊王曰："今日與賢相語，不知日之晏也。"樊姬曰："賢相為誰？"王曰："為虞丘子。"樊姬掩口而笑。王問其故。曰："妾幸得執巾櫛以侍王，非不欲專貴擅愛也，以為傷王之義，故能進與妾同位者數人矣。今虞丘子為相十數年，未嘗進一賢，知而不進，是不忠也；不知，是不智也。不忠不智，安得為賢？"明日朝，王以樊姬之言告虞子，虞丘子稽首曰："如樊姬之言。"於是辭位，而進孫叔敖相楚，國富兵強，莊王卒以霸，樊姬與有力焉。

Fan Ji was a consort of the state of Chu. King Zhuang of Chu once left court very late, and Fan Ji asked the reason. King Zhuang said: "Today I was talking with a worthy minister and did not realize it had grown late." Fan Ji said: "Who is the worthy minister?" The king said: "Yu Qiuzi." Fan Ji covered her mouth and laughed. The king asked why. She said: "I am fortunate enough to hold the towel and comb in service to Your Majesty. It is not that I do not wish to monopolize your honor and affection, but I thought that doing so would harm Your Majesty's sense of right, so I have recommended several women of the same rank as myself. Now Yu Qiuzi has been prime minister for more than ten years and has never recommended a single worthy man. If he knew of such men and did not recommend them, he is disloyal; if he did not know of them, he is unwise. Disloyal and unwise, how can he be called worthy?" The next day at court, the king told Yu Qiuzi what Fan Ji had said. Yu Qiuzi bowed his head to the ground and said: "It is just as Fan Ji says." He then resigned and recommended Sunshu Ao as prime minister of Chu. The state became rich and the army strong, and King Zhuang at last became hegemon; Fan Ji had a share in this.

衛靈公之時，蘧伯玉賢而不用，彌子瑕不肖而任事。衛大夫史□患之，數以諫靈公而不聽。史□病且死，謂其子曰："我即死，治喪於北堂。吾不能進蘧伯玉而退彌子瑕，是不能正君也，生不能正君者，死不當成禮，置屍於北堂，於我足矣。"

In the time of Duke Ling of Wei, Qu Boyu was worthy but not employed, while Mi Zixia was unworthy yet held power. The Wei grandee Shi Yu (the original text has a damaged character here) was troubled by this and repeatedly remonstrated with Duke Ling, but the duke would not listen. When Shi Yu was gravely ill and about to die, he said to his son: "When I die, hold my funeral in the north hall. I was unable to bring Qu Boyu into office and dismiss Mi Zixia, which means I failed to set my ruler right. One who could not set his ruler right while alive should not have the funeral rites completed in death. Laying my body in the north hall will be enough for me."

史□死，靈公往吊，見喪在北堂，問其故？其子以父言對靈公。靈公蹴然易容，寤然失位曰："夫子生則欲進賢而退不肖，死且不懈，又以尸諫，可謂忠而不衰矣。"於是乃召蘧伯玉，而進之以為卿，退彌子瑕。徙喪正堂，成禮而後返，衛國以治。

After Shi Yu died, Duke Ling came to offer condolences. Seeing that the funeral was set up in the north hall, he asked why. Shi Yu's son told the duke what his father had said. The duke's face changed and he was so startled that he could not stay seated. He said: "The master, while alive, wished to advance the worthy and dismiss the unworthy, and even in death he did not slacken, remonstrating with his own corpse. He can truly be called loyal without fading." He then summoned Qu Boyu, advanced him to the rank of minister, and dismissed Mi Zixia. He moved the funeral to the main hall and returned only after the rites were completed, and Wei was well governed as a result.

晉大夫祁奚老，晉君問曰："庸可使嗣？"祁奚對曰："解狐可。"君曰："非子之讎耶？"對曰："君問可，非問讎也。"晉遂舉解狐。後又問："庸可以為國尉？"祁奚對曰："午可也。"君曰："非子之子耶？"對曰："君問可，非問子也。"君子謂祁奚能舉善矣，稱其讎不為諂，立其子不為比。書曰："不偏不黨，王道蕩蕩。"祁奚之謂也。外舉不避仇讎，內舉不回親戚，可謂至公矣。唯善，故能舉其類。詩曰："唯其有之，是以似之。"祁奚有焉。

The Jin grandee Qi Xi had grown old, and the ruler of Jin asked: "Who can succeed you?" Qi Xi answered: "Xie Hu can." The ruler said: "Is he not your enemy?" He answered: "You asked who can do it, not who is my enemy." Jin thereupon employed Xie Hu. Later the ruler asked again: "Who can serve as Commandant of the State?" Qi Xi answered: "Wu can." The ruler said: "Is he not your son?" He answered: "You asked who can do it, not who is my son." The gentleman considered that Qi Xi was able to recommend good men: praising an enemy was not flattery, and establishing his own son was not forming a faction. The Book of Documents says: "Without partiality and without faction, the kingly way is broad and smooth." This speaks of Qi Xi. Recommending outsiders without avoiding enemies and recommending within without avoiding relatives can be called the utmost impartiality. It is precisely because he himself had goodness that he was able to promote those of his kind. The Book of Songs says: "Because he himself has such virtue, he can raise up those who are like him." Qi Xi was just so.

楚共王有疾，召令尹曰："常侍莞蘇與我處，常忠我以道，正我以義，吾與處不安也，不見不思也。雖然，吾有得也，其功不細，必厚爵之。申侯伯與處，常縱恣吾，吾所樂者，勸吾為之；吾所好者，先吾服之。吾與處歡樂之，不見慼慼。雖然，吾終無得也，其過不細，必前遣之。"令尹曰："諾。"

King Gong of Chu fell ill and summoned his prime minister, saying: "The attendant Guan Su, when he is with me, constantly admonishes me with the Way and corrects me with righteousness. I am uneasy in his company, and when I do not see him I do not miss him. Even so, I benefit from him, and his merit is not small; he must be richly enfeoffed. Shen Houbo, when he is with me, constantly indulges me: what I enjoy, he urges me to do; what I like, he prepares for me ahead of time. I am happy in his company and not saddened when I do not see him. Even so, in the end I gain nothing from him, and his faults are not small; he must be sent away first." The prime minister said: "Yes."

明日，王薨。令尹即拜莞蘇為上卿，而逐申侯伯出之境。曾子曰："鳥之將死，其鳴也哀；人之將死，其言也善。"言反其本性，共王之謂也。孔子曰："朝聞道，夕死可矣。"於以開後嗣，覺來世，猶愈沒世不寤者也。

The next day the king died. The prime minister then appointed Guan Su as chief minister and drove Shen Houbo out of the state. Zengzi said: "When a bird is about to die, its cry is mournful; when a man is about to die, his words are good." This means returning to one's true nature, and King Gong of Chu was like this. Confucius said: "If in the morning one hears the Way, one may die in the evening without regret." This opens the way for descendants and awakens later generations, and is still better than those who never awaken in their whole lives.

昔者，魏武侯謀事而當，群臣莫能逮，朝退而有喜色。吳起進曰："今者有以楚莊王之語聞者乎？"武侯曰："未也，莊王之語奈何？"吳起曰："楚莊王謀事而當，群臣莫能逮，朝退而有憂色。申公巫臣進曰：'君朝有憂色，何也？’楚王曰：'吾聞之，諸侯自擇師者王，自擇友者霸，足己而群臣莫之若者亡。今以不穀之不肖而議於朝，且群臣莫能逮，吾國其幾於亡矣，是以有憂色也。’莊王之所以憂，而君獨有喜色，何也？"武侯逡巡而謝曰："天使夫子振寡人之過也，天使夫子振寡人之過也。"

Long ago, Marquis Wu of Wei made plans that were fitting, and none of his ministers could match him; after leaving court he looked pleased. Wu Qi stepped forward and said: "Has anyone told you today the words of King Zhuang of Chu?" The Marquis said: "No. What did King Zhuang say?" Wu Qi said: "King Zhuang of Chu made plans that were fitting, and none of his ministers could match him; after leaving court he looked troubled. Shengong Wuchen stepped forward and said: 'Your Majesty looked troubled at court. Why?' The King of Chu said: 'I have heard that a feudal lord who chooses his own teachers can become king, one who chooses his own friends can become hegemon, and one who is satisfied with himself while none of his ministers can match him will perish. Now, unworthy as I am, when I deliberate in court none of my ministers can yet match me. My state is probably close to ruin, and that is why I look troubled.' King Zhuang was troubled by this, and yet you alone look pleased. Why?" The Marquis Wu hesitated, drew back, and apologized, saying: "Heaven has sent you, master, to rescue me from my faults; Heaven has sent you, master, to rescue me from my faults."

衛國逐獻公，晉悼公謂師曠曰："衛人出其君，不亦甚乎？"對曰："或者，其君實甚也。夫天生民而立之君，使司牧之，無使失性。良君將賞善而除民患，愛民如子，蓋之如天，容之若地。民奉其君，愛之如父母，仰之如日月，敬之如神明，畏之若雷霆。夫君，神之主也。而民之望也，天之愛民甚矣，豈使一人肆於民上，以縱其淫而棄天地之性乎？必不然矣。若困民之性，乏神之祀，百姓絕望，社稷無主，將焉用之？不去為何？"公曰："善。"

The state of Wei drove out Duke Xian of Wei, and Duke Dao of Jin said to Shi Kuang: "The people of Wei have expelled their ruler; is that not going too far?" Shi Kuang answered: "Perhaps the ruler himself went too far. Heaven brought forth the people and set up rulers, to govern and shepherd them, so that the people would not lose their nature. A good ruler will reward the good, remove the people's troubles, love them as his children, cover them like Heaven and hold them like Earth. The people serve their ruler, loving him like a parent, looking up to him like the sun and moon, revering him like a spirit, and fearing him like thunder. The ruler is the chief officiant for the spirits and also the people's object of hope. Heaven loves the people very deeply; would it allow one man to run wild above them, indulging his desires and casting aside the nature of Heaven and Earth? Certainly not. If he traps the people's nature, neglects the sacrifices to the spirits, drives the people to despair, and leaves the altars of state without a master, what use is he? And why not remove him?" Duke Dao said: "Well said."

趙簡子上羊腸之阪，群臣皆偏袒推車，而虎會獨擔戟行歌，不推車。簡子曰："寡人上阪，群臣皆推車，會獨擔戟行歌不推車，是會為人臣侮其主，為人臣侮其主，其罪何若？"虎會曰："為人臣而侮其主者，死而又死。"簡子曰"何謂死而又死？"虎會曰："身死，妻子又死，若是謂死而又死，君既已聞為人臣而侮其主之罪矣，君亦聞為人君而侮其臣者乎？"簡子曰："為人君而侮其臣者何若？"虎會對曰："為人君而侮其臣者，智者不為謀，辯者不為使，勇者不為鬥。智者不為謀，則社稷危；辯者不為使，則使不通；勇者不為鬥，則邊境侵。"簡子曰："善。"乃罷群臣不推車，為士大夫置酒，與群臣飲，以虎會為上客。

When Zhao Jianzi was climbing the Yangchang slope, all his ministers bared one shoulder and pushed the cart; only Hu Hui carried his halberd on his shoulder, walking and singing, and did not push. Jianzi said: "When I climb the slope, all my ministers push the cart, and you alone carry your halberd, sing, and do not push. This is the case of a man who is a subject yet insults his ruler; what is the punishment for a subject who insults his ruler?" Hu Hui said: "One who is a subject and insults his ruler dies, and then dies again." Jianzi said: "What do you mean by dying and then dying again?" Hu Hui said: "He himself dies, and his wife and children die too; this is called dying and dying again. My lord has now heard the crime of a subject who insults his ruler; has my lord also heard of a ruler who insults his subjects?" Jianzi said: "What of a ruler who insults his subjects?" Hu Hui answered: "For a ruler who insults his subjects, the wise will not plan for him, the eloquent will not go on missions for him, and the brave will not fight for him. If the wise do not plan, the state is in danger; if the eloquent do not go on missions, his commands do not get through; if the brave do not fight, the borders are invaded." Jianzi said: "Well said." He then stopped making his ministers push the cart, set out wine for his officers, drank with his ministers, and treated Hu Hui as his chief guest.

昔者，周舍事趙簡子，立趙簡子之門，三日三夜。簡子使人出問之曰："夫子將何以令我？"周舍曰："願為諤諤之臣，墨筆操牘，隨君之後，司君之過而書之，日有記也，月有效也，歲有得也。"簡子悅之，與處，居無幾何而周舍死，簡子厚葬之。三年之後，與大夫飲，酒酣，簡子泣，諸大夫起而出曰："臣有死罪而不自知也。"簡子曰："大夫反無罪。昔者，吾友周舍有言曰：'百羊之皮，不如一狐之腋。’眾人之唯唯，不如周舍之諤諤。昔紂昏昏而亡，武王諤諤而昌。自周舍之死後，吾未嘗聞吾過也，故人君不聞其非，及聞而不改者亡，吾國其幾於亡矣，是以泣也。"

Long ago, Zhou She served Zhao Jianzi, and stood before Zhao Jianzi's gate for three days and three nights. Jianzi sent a man out to ask: "What will the master use to instruct me?" Zhou She said: "I wish to be a minister who speaks frankly. Holding an ink brush and wooden tablets, I will follow behind my lord, watch for his faults and write them down; each day there will be a record, each month a check, and each year a harvest." Jianzi was pleased with him and lived with him, and before long Zhou She died, and Jianzi buried him with great honor. Three years later, drinking with his grandees, when the wine had warmed them Jianzi wept. The grandees rose and withdrew, saying: "Your servants are guilty of a capital offense without knowing it." Jianzi said: "Grandees, come back; you have no guilt. In the past my friend Zhou She had a saying: 'A hundred sheepskins are not worth the fur under one fox's armpit.' The yes-yes of many men is not worth the plain speech of Zhou She. Long ago Zhou was benighted and perished, while King Wu could listen to frank words and flourished. Since Zhou She died, I have not heard of my own faults. A ruler who cannot hear his own wrongs, or who hears them and does not correct them, will perish. My state is probably close to ruin, and that is why I weep."

魏文侯與士大夫坐，問曰："寡人何如君也？"群臣皆曰："君仁君也。"次至翟黃曰："君非仁君也。"曰："子何以言之？"對曰："君伐中山，不以封君之弟，而以封君之長子。臣以此知君之非仁君。"文侯大怒，而逐翟黃，黃起而出。次至任座，文侯問曰："寡人何如君也？"任座對曰："君仁君也。"曰："子何以言之？"對曰："臣聞之，其君仁，其臣直。向翟黃之言直，臣是以知君仁君也。"文侯曰："善。"復召翟黃，拜為上卿。

Marquis Wen of Wei was sitting with his officers and asked: "What kind of ruler am I?" The ministers all said: "You are a benevolent ruler." When it was Zhai Huang's turn, he said: "You are not a benevolent ruler." Marquis Wen said: "On what grounds do you say so?" He answered: "You attacked Zhongshan and did not enfeoff it to your younger brother but to your eldest son. For this reason I know you are not a benevolent ruler." Marquis Wen was furious and drove Zhai Huang out, and Zhai Huang rose and left. When it was Ren Zuo's turn, Marquis Wen asked: "What kind of ruler am I?" Ren Zuo answered: "You are a benevolent ruler." The marquis said: "On what grounds do you say so?" He answered: "I have heard that when the ruler is benevolent, his ministers are upright. Just now Zhai Huang spoke plainly, and for this reason I know you are a benevolent ruler." Marquis Wen said: "Well said." He summoned Zhai Huang back and appointed him chief minister.

中行寅將亡，乃召其太祝，而欲加罪焉。曰："子為我祝，犧牲不肥澤耶？且齋戒不敬耶？使吾國亡，何哉？"祝簡對曰："昔者吾先君中行穆子皮車十乘，不憂其薄也，憂德義之不足也。今主君有革車百乘，不憂德義之薄也，唯患車之不足也。夫舟車飾則賦歛厚，賦歛厚則民怨詛矣。且君以為祝有益於國乎？則詛亦將為亡矣，一人祝之，一國詛之，一祝不勝萬詛，國亡不亦宜乎？"中行子乃慚。

Zhonghang Yin was about to perish, and he summoned the Grand Invocator, wishing to blame him. He said: "You pray on my behalf; is it that the sacrificial animals were not fat, or that the fasting was not reverent? What is the reason my state is being destroyed?" The invocator Jian answered: "Long ago our former lord Zhonghang Mu had only ten leather-covered carts, and he did not worry that there were few carts; he worried that virtue and righteousness were lacking. Now Your Lordship has a hundred war chariots, and you do not worry that virtue is thin, only that the carts are not enough. When boats and carts are decorated, taxes become heavy; when taxes are heavy, the people resent and curse. Moreover, if you think prayer benefits the state, then cursing will also ruin the state. One man prays and a whole state curses; one prayer cannot outweigh ten thousand curses. Is it not fitting that the state perishes?" Zhonghang Yin was then ashamed.

秦欲伐楚，使使者往觀楚之寶器，楚王聞之，召令尹子西而問焉："秦欲觀楚之寶器，吾和氏之璧，隨侯之珠，可以示諸？"令尹子西對曰："臣不知也。"召昭奚恤問焉，昭奚恤對曰："此欲觀吾國之得失而圖之，國之寶器，在於賢臣，夫珠寶玩好之物，非國所寶之重者。"王遂使昭奚恤應之。

Qin wished to attack Chu and sent an envoy to view the treasures of Chu. The King of Chu heard of this and summoned the prime minister Zixi, asking: "Qin wishes to view the treasures of Chu. My Heshi jade disc and Marquis Sui's pearl, may they be shown to them?" The prime minister Zixi answered: "I do not know." He summoned Zhao Xixu and asked him, and Zhao Xixu answered: "They wish to observe our gains and losses and then plot against us. The treasures of a state lie in its worthy ministers; pearls, jewels, and playthings of that sort are not what a state values as treasure." The king then had Zhao Xixu handle the reply.

昭奚恤發精兵三百人，陳於西門之內。為東面之壇一，為南面之壇四，為西面之壇一。秦使者至，昭奚恤曰："君客也，請就上位東面。"令尹子西南面，太宗子敖次之，葉公子高次之，司馬子反次之，昭奚恤自居西面之壇，稱曰："客欲觀楚國之寶器，楚國之所寶者賢臣也。理百姓，實倉廩，使民各得其所，令尹子西在此。秦圭璧，使諸侯，解忿悁之難，交兩國之歡，使無兵革之憂，太宗子敖在此。守封疆，謹境界，不侵鄰國，鄰國亦不見侵，葉公子高在此。理師旅，整兵戎，以當強敵，提枹鼓，以動百萬之師，所使皆趨湯火，蹈白刃，出萬死，不顧一生之難，司馬子反在此。若懷霸王之餘議，攝治亂之遺風，昭奚恤在此，唯大國之所觀。"秦使者懼然無以對，昭奚恤遂揖而去。秦使者反，言於秦君曰："楚多賢臣，未可謀也。"遂不伐。詩云："濟濟多士，文王以寧。"斯之謂也。

Zhao Xixu sent out three hundred elite soldiers and drew them up inside the west gate. He set up one east-facing platform, four south-facing platforms, and one west-facing platform. When the Qin envoy arrived, Zhao Xixu said: "You are the guest; please take the seat of honor, facing east." The prime minister Zixi faced south, with Taizong Zi'ao next to him, then Ye Gong Zigao, then the Minister of War Zifan, and Zhao Xixu himself took the west-facing platform and declared: "The guest wishes to view the treasures of Chu; what Chu treasures are its worthy ministers. To govern the people, fill the granaries, and let each of the people have their place, the prime minister Zixi is here. To bear the jade tablet and disc on missions to the feudal lords, to dissolve the calamity of anger, to forge the friendship of two states and spare them worry of warfare, Taizong Zi'ao is here. To guard the borders, be careful at the frontiers, not invade neighboring states and not be invaded by them, Ye Gong Zigao is here. To manage the armies, drill the weapons to withstand strong enemies, and raise the drumstick to launch a million-strong host, whose men will rush into boiling water and fire and tread on naked blades, facing ten thousand deaths without regard for their lives, the Minister of War Zifan is here. If you wish to recall the words left by hegemons and kings, and to take up the customs left by times of order and disorder, Zhao Xixu is here; I only ask that the great state look on." The Qin envoy was frightened and had no reply, and Zhao Xixu bowed and left. The Qin envoy returned and told the lord of Qin: "Chu has many worthy ministers and cannot be plotted against." So Qin did not attack. The Book of Songs says: "Many are the worthy gentlemen, and by them King Wen was at peace." This speaks of exactly this.

晉平公欲伐齊，使範昭往觀焉。景公賜之酒，酣，範昭曰："願詣君之樽酌。"公曰："酌寡人之樽，進之於客。"範昭已飲，晏子曰："徹樽更之，樽觶具矣。"範昭佯醉，不悅而起舞，請太師曰："能為我調成周之樂乎？吾為子舞之。"太師曰："冥臣不習。"範昭趨而出。

Duke Ping of Jin wished to attack Qi and sent Fan Zhao to go and observe. Duke Jing of Qi gave him wine, and when he was enjoying himself, Fan Zhao said: "I would like to ladle wine from Your Lordship's wine vessel." Duke Jing said: "Ladle from my vessel and offer it to the guest." Fan Zhao had already drunk it when Yanzi said: "Remove this wine vessel and replace it; the vessels and goblets are all ready." Fan Zhao pretended to be drunk and displeased, rose and danced, and asked the Grand Music Master: "Can you play the music of Chengzhou for me? I will dance to it for you." The Music Master said: "Your benighted servant is not familiar with it." Fan Zhao hurried out.

景公謂晏子曰："晉大國也，使人來，將觀吾政也。今子怒大國之使者，將奈何？"晏子曰："夫範昭之為人，非陋而不識禮也，且欲試吾君臣，故絕之也。"景公謂太師曰："子何不為客調成周之樂乎？"太師對曰："夫成周之樂，天子之樂也，若調之，必人主舞之。今範昭人臣也，而欲舞天子之樂，臣故不為也。"範昭歸以告平公曰："齊未可伐也。臣欲試其君，而晏子識之；臣欲犯其禮，而太師知之。"仲尼聞之曰："夫不出於樽俎之間，而知千里之外。"其晏子之謂也。可謂折沖矣，而太師其與焉。

Duke Jing said to Yanzi: "Jin is a great state; it sent a man who is about to observe our government. Now you have offended the envoy of a great state; what is to be done?" Yanzi said: "Fan Zhao is not a coarse man ignorant of ritual; he wished to test our ruler and ministers, and so I refused him." Duke Jing said to the Music Master: "Why did you not play the music of Chengzhou for the guest?" The Music Master answered: "The music of Chengzhou is the music of the Son of Heaven; if it is played, the ruler himself must dance to it. Now Fan Zhao is a subject, yet wished to dance to the Son of Heaven's music, and so your servant did not play it." Fan Zhao returned and told Duke Ping of Jin: "Qi cannot be attacked. I wished to test its ruler and Yanzi saw through it; I wished to offend against its ritual and the Music Master knew." Confucius heard of this and said: "Without going beyond the space between wine vessel and sacrificial stand, one can know what lies a thousand li away." This speaks of Yanzi. It can be called repelling the enemy at the banquet table, and the Music Master took part in it too.

晉平公畜西河，中流而嘆曰："嗟乎！安得賢士與共此樂乎？"船人固桑進對曰："君言過矣。夫劍產于越，珠產於江漢，玉產於崑山，此三寶者，皆無足而至，今君苟好士，則賢士至矣。"平公曰："固桑，來。吾門下食客三千餘人，朝食不足，暮收市租；暮食不足，朝收市租，吾尚可謂不好士乎？"固桑對曰："今夫檻鵠高飛沖天，然其所恃者六翮耳。夫腹下之毳，背上之毛，增去一把，飛不為高下。不知君之食客，六翮耶？將腹背之毳也？"平公默默而不應焉。

Duke Ping of Jin went boating on the West River (the original text reads "store", which is probably a miswriting of "roam"), and when he reached the middle of the current he sighed and said: "Alas! Where can I find worthy men to share this joy with me?" The boatman Gu Sang stepped forward and answered: "Your Lordship's words are mistaken. Swords are produced in Yue, pearls in the Yangtze and Han rivers, and jade at Mount Kun; these three treasures have no feet, yet they arrive. Now if Your Lordship truly loves gentlemen, worthy men will come." Duke Ping said: "Gu Sang, come here. In my household I have more than three thousand dependents; when the morning meal is insufficient I collect market rents in the evening, and when the evening meal is insufficient I collect market rents in the morning. Can I still be said not to love gentlemen?" Gu Sang answered: "The swan in its cage soars high into the sky, and what it relies on is only its six strong feathers. As for the fine down under its belly and on its back, add or remove a handful, and its flight is neither higher nor lower. I do not know whether Your Lordship's dependents are the six strong feathers, or the down on its belly and back." Duke Ping fell silent and did not answer.

楚威王問於宋玉曰："先生其有遺行耶？何士民眾庶不譽之甚也？"宋玉對曰："唯，然有之，願大王寬其罪，使得畢其辭。客有歌於郢中者，其始曰下里巴人，國中屬而和者數千人，其為陽陵采薇，國中屬而和者數百人；其為陽春白雪，國中屬而和者，數十人而已也；引商刻角，雜以流徵，國中屬而和者，不過數人。是其曲彌高者，其和彌寡。故鳥有鳳而魚有鯨，鳳鳥上擊於九千里，絕畜云，負蒼天，翱翔乎窈冥之上，夫糞田之鴳，豈能與之斷天地之高哉！鯨魚朝發崑崙之墟，暴鬐於碣石，暮宿於孟諸，夫尺澤之鯢，豈能與之量江海之大哉？故非獨鳥有鳳而魚有鯨也，士亦有之。夫聖人之瑰意奇行，超然獨處；世俗之民，又安知臣之所為哉！"

King Wei of Chu asked Song Yu: "Master, you must have some fault in your conduct? Why do the officers, commoners, and common people praise you so little?" Song Yu answered: "Yes, indeed there is. I hope Your Majesty will pardon my offense and let me finish speaking. Suppose a guest sings in Ying. When he begins with 'Xia Li' and 'Ba Ren,' several thousand people in the capital sing along; when he sings 'Yangling' and 'Cai Wei,' several hundred join in; when he sings 'Yang Chun' and 'Bai Xue,' no more than a few dozen join in; and when he draws on the shang note, carves out the jue note, and mixes in the flowing zhi note, only a few people in the capital join in. This is because the higher the tune, the fewer who can answer. So among birds there is the phoenix, and among fish the great whale. The phoenix beats upward nine thousand li, pierces the layered clouds, bears the blue sky on its back, and wheels above the deep darkness; how could the quail in the dung field judge with it the height of heaven and earth? The whale sets out at dawn from the foot of Mount Kunlun, sun-dries its fins at Jieshi, and rests at dusk at Mengzhu; how could the little fish in a pool a foot deep measure with it the vastness of the rivers and seas? So it is not only that birds have the phoenix and fish have the whale; among gentlemen too there are such. The sage's magnificent intentions and extraordinary conduct stand apart alone; how could ordinary people know what I do!"

晉平公閒居，師曠侍坐。平公曰："子生無目眹，甚矣！子之墨墨也。"師曠對曰："天下有五墨墨，而臣不得與一焉。"平公曰："何謂也？"師曠曰："群臣行賂，以釆名譽，百姓侵冤，無所告訴，而君不悟，此一墨墨也。忠臣不用，用臣不忠，下才處高，不肖臨賢，而君不悟，此二墨墨也。奸臣欺軸，空虛府庫，以其少才，覆塞其惡，賢人逐，奸邪貴，而君不悟，此三墨墨也。國貧民罷，上下不和，而好財用兵，嗜慾無厭，諂諛之人，容容在旁，而君不悟，此四墨墨也。至道不明，法令不行，吏民不正，百姓不安，而君不悟，此五墨墨也。國有五墨墨而不危者，未之有也。臣之墨墨，小墨墨耳！何害乎國家哉！"

Duke Ping of Jin was at leisure, and Shi Kuang sat in attendance. Duke Ping said: "You were born without pupils; it is too much! You are truly in dark obscurity." Shi Kuang answered: "There are five kinds of dark obscurity under heaven, and I have none of them." Duke Ping said: "What do you mean?" Shi Kuang said: "When ministers bribe to hunt for reputation, while the people suffer injury and bear grievances with nowhere to appeal, and the ruler does not awaken, this is the first dark obscurity. When loyal ministers are not employed and those employed are not loyal, when inferior talents sit in high positions and the unworthy are placed above the worthy, and the ruler does not awaken, this is the second. When treacherous ministers deceive and conceal, empty the treasuries, and with a little petty talent cover up their own wickedness, when the worthy are driven out and the wicked are honored, and the ruler does not awaken, this is the third. When the state is poor and the people exhausted, high and low are at odds, yet the ruler loves wealth and enjoys using the army, his appetites are never satisfied, and flatterers hover at his side echoing his words, and the ruler does not awaken, this is the fourth. When the supreme Way is not clear, laws and orders are not carried out, officials and people are not upright, and the people are not at peace, and the ruler does not awaken, this is the fifth. There has never been a state with these five kinds of dark obscurity that was not in danger. My own dark obscurity is only a small one! What harm does it do to the state!"

趙文子問於叔向曰："晉六將軍，庸先亡乎？"對曰："其中行氏乎！"文子曰："何故先亡？"對曰："中行氏之為政也，以苛為察，以欺為明，以刻為忠，以計多為善，以聚歛為良。譬之其猶□革者也，大則大矣，裂之道也，當先亡。"

Zhao Wenzi asked Shuxiang: "Of the six generals of Jin, which will perish first?" He answered: "Probably the Zhonghang clan!" Wenzi said: "Why will they perish first?" He answered: "In governing, the Zhonghang clan takes harshness for discernment, deceit for cleverness, stinginess for loyalty, scheming for goodness, and heavy exaction for ability. They are like a man stretching out a hide (the original text has a damaged character here; the sense is stretching a hide): it grows large, yet it is on the road to tearing apart. They should perish first."

楚莊王既討陳靈公之賊，殺夏徵舒，得夏姬而悅之。將近之，申公巫臣諫曰："此女亂陳國，敗其群臣，嬖女不可近也。"莊王從之。令尹又欲取，申公巫臣諫，令尹從之。後襄尹取之，至恭王與晉戰於鄢陵，楚兵敗，襄尹死，其屍不反，數求晉，不與。夏姬請如晉求屍，楚方遣之，申公巫臣將使齊，私說夏姬與謀。及夏姬行，而申公巫臣廢使命，隨夏姬之晉。令尹將徙其族，言於王曰："申公巫臣諫先王以無近夏姬，今身廢使命，與夏姬逃之晉，是欺先王也，請徙其族。"王曰："申公巫臣為先王謀則忠，自為謀則不忠，是厚於先王而自薄也，何罪於先王？"遂不徙。

After King Zhuang of Chu had punished the rebel who killed Duke Ling of Chen, killing Xia Zhengshu, he obtained Xia Ji and was fond of her. As he was about to take her, Shengong Wuchen remonstrated: "This woman threw Chen into disorder and ruined its ministers; a woman who has caused such favoritism should not be taken." King Zhuang listened. The prime minister then wished to marry her, and Shengong Wuchen remonstrated, and the prime minister listened. Later the Xiangyin married her. When King Gong of Chu fought Jin at Yanling, the Chu army was defeated, the Xiangyin died, and his body could not be brought home; Chu repeatedly asked Jin for it, but Jin would not give it. Xia Ji asked to go to Jin to seek the body, and just as Chu was about to send her, Shengong Wuchen, who was about to go on a mission to Qi, secretly persuaded Xia Ji to plan together with him. When Xia Ji left, Shengong Wuchen abandoned his mission and followed Xia Ji to Jin. The prime minister was about to have his clan relocated and said to the king: "Shengong Wuchen remonstrated with the former king not to take Xia Ji, yet now he himself has abandoned his mission and fled with Xia Ji to Jin; this deceives the former king, and I ask that his clan be relocated." The king said: "Wuchen was loyal in planning for the former king, but disloyal in planning for himself. This is treating the former king generously and himself meanly; what offense is that against the former king?" So the clan was not relocated.

昔者，唐虞崇舉九賢，布之於位，而海內大康，要荒來賓，麟鳳在郊。商湯用伊尹，而文武用太公閎夭，成王任周召，而海內大治，越裳重譯，祥瑞並降，遂安千載。皆由任賢之功也。無賢臣，雖五帝三王，不能以興。

Long ago, Yao of Tang and Shun of Yu honored and employed nine worthy men and placed them in office, and the realm within the seas was greatly at peace; the Yaofu and Huangfu regions all came to court, and the qilin and phoenix appeared in the countryside. Tang of Shang employed Yi Yin, King Wen and King Wu employed Taigong and Hong Yao, and King Cheng employed the Duke of Zhou and the Duke of Shao; the realm was greatly well governed, Yuechang came through repeated translations, auspicious omens descended together, and peace lasted a thousand years. All this was the effect of employing worthy men. Without worthy ministers, even the Five Emperors and Three Kings could not have flourished.

齊桓公得管仲，有霸諸侯之榮；失管仲，而有危亂之辱。虞不用百里奚而亡，秦繆公用之而霸。楚不用伍子胥而破，吳闔廬用之而霸。夫差非不用子胥也，又殺之，而國卒以亡。燕昭王用樂毅，推弱燕之兵，破強齊之讎，屠七十城，而惠王廢樂毅，更代以騎劫，兵立破，亡七十城。此父用之，子不用，其事可見也。故闔廬用子胥以興，夫差殺之而以亡；昭王用樂毅以勝，惠王逐之而敗，此的的然若白黑。

Duke Huan of Qi, having obtained Guan Zhong, had the glory of being hegemon over the feudal lords; when he lost Guan Zhong, he had the shame of danger and disorder. The state of Yu did not employ Baili Xi and was destroyed, while Duke Mu of Qin employed him and became hegemon. Chu did not employ Wu Zixu and was ruined, while King Helu of Wu employed him and became hegemon. It was not that Fuchai did not employ Zixu, yet he killed him, and the state in the end perished for that reason. King Zhao of Yan employed Yue Yi, set the weak army of Yan in motion, broke strong Qi, his enemy, and wiped out seventy cities, but King Hui dismissed Yue Yi and replaced him with Qi Jie; the army was immediately broken and the seventy cities lost. Here the father employed him and the son did not; the matter can be seen clearly. So Helu employed Zixu and rose, while Fuchai killed him and perished; King Zhao employed Yue Yi and triumphed, while King Hui drove him out and failed; this is as plain as black and white.

秦不用叔孫通，項王不用陳平。韓信而皆滅，漢用之而大興，此未遠也。夫失賢者，其禍如此。人君莫不求賢以自輔，然而國以亂亡者，所謂賢者不賢也。或使賢者為之，與不賢者議之，使智者圖之，與愚者謀之。不肖嫉賢，愚者嫉智，是賢者之所以隔蔽也，所以千載不合者也。或不肖用賢而不能久也，或久而不能終也；或不肖子廢賢父之忠臣，其禍敗難一二錄也，然其要在於己不明而聽眾口，□愬不行，斯為明也。

Qin did not employ Shusun Tong, and King Xiang did not employ Chen Ping and Han Xin, and both perished, while Han employed them and rose greatly; this was not long ago. The calamity of losing worthy men is like this. There is no ruler who does not seek worthy men to assist him, yet states fall into disorder and ruin because of it, since the so-called worthy men are not really worthy. Or the ruler lets a worthy man do the work but discusses it with the unworthy; or lets the wise plan but consults the foolish. The unworthy envy the worthy and the foolish envy the wise, and this is why worthy men are shut out and obscured, and for a thousand years cannot meet a ruler who suits them. Or an unworthy ruler employs worthy men but cannot keep them long; or keeps them long but cannot see them to a good end; or an unworthy son discards the loyal ministers of his worthy father. The disasters are too many to record one by one, yet the crux lies in the ruler himself being unclear and listening to the crowd. Only when slander and defamation do not work (the original text has a damaged character here) can one be called wise.

魏龐恭與太子質於邯鄲，謂魏王曰："今一人來言市中有虎，王信之乎？"王曰："否。"曰："二人言，王信之乎？"曰："寡人疑矣。"曰："三人言，王信之乎？"曰："寡人信之矣。"龐恭曰："夫市之無虎明矣，三人言而成虎。今邯鄲去魏遠於市，議臣者過三人，願王察之也。"魏王曰："寡人知之矣。"及龐恭自邯鄲反，讒口果至，遂不得見。

Pang Gong of Wei, going to Handan as a hostage with the crown prince, said to the King of Wei: "Now if one man said there was a tiger in the marketplace, would Your Majesty believe it?" The king said: "No." "If two men said so, would Your Majesty believe it?" He said: "I would doubt it." "If three men said so, would Your Majesty believe it?" He said: "I would believe it." Pang Gong said: "It is clear that there is no tiger in the marketplace, yet when three men say so, it becomes a tiger. Now Handan is farther from Wei than the market is, and more than three people will discuss me; I hope Your Majesty will examine this carefully." The King of Wei said: "I understand." When Pang Gong returned from Handan, the slanders did come, and so he was never able to see the king again.

甘茂，下蔡人也。西入秦，數有功，至武王以為左丞相，樗裡子為右丞相。樗裡子及公孫子，皆秦諸公子也，其外家韓也，數攻韓。秦武王謂甘茂曰："寡人慾容車至周室者，其道乎韓之宜陽。"欲使甘茂伐韓取宜陽，以信道至周室。甘茂曰："請約魏以伐韓。"令向壽輔行。甘茂既約魏，魏許，甘茂還至息壤，謂向壽曰："子歸言之王，魏聽臣矣，然願王勿伐也。"向壽歸以告王，王迎甘茂於息壤，問其故，對曰："宜陽，大縣也。名為縣，其實郡也。今王倍數險，行千里攻之難。。。。。。。"

Gan Mao was a man of Xiacai. He went west into Qin and repeatedly rendered merit, and in the time of King Wu of Qin he was made Left Chancellor, with Chu Lizi as Right Chancellor. Chu Lizi and Gongsun Zi were both princes of Qin whose maternal family was Han, and they had repeatedly attacked Han. King Wu of Qin said to Gan Mao: "I wish my carriage to be able to reach the Zhou royal house, and that road passes through Han's Yiyang." He wanted Gan Mao to attack Han and seize Yiyang in order to open the road to the Zhou house. Gan Mao said: "Let me propose an agreement with Wei to attack Han together." He had Xiang Shou accompany him as assistant. Gan Mao had already made the agreement with Wei, and Wei had consented. Gan Mao returned to Xirang and said to Xiang Shou: "Go back and tell the king that Wei has already listened to me, but I hope Your Majesty will not attack." Xiang Shou returned and told the king, and the king met Gan Mao at Xirang and asked the reason. Gan Mao answered: "Yiyang is a large county. It is called a county, but in fact it is a commandery. Now Your Majesty would be carrying on your back many layers of difficult terrain and marching a thousand li to attack it; it will be very difficult." (The original text probably has missing words here.)

昔者，曾參之處，鄭人有與曾參同名姓者殺人，人告其母曰：'曾參殺人。’其母織自若也。頃然一人又來告之，其母曰：'吾子不殺人。’有頃，一人又來告，其母投杼下機，踰牆而走。夫以曾參之賢，與其母信之也，然三人疑之，其母懼焉。今臣之賢也不若曾參，王之信臣也，又不如曾參之母之信曾參也，疑臣者非特三人也，臣恐大王投杼也。

"Long ago, in the place where Zengshen lived, a man of Zheng with the same name and surname as Zengshen killed someone. Someone told his mother: 'Zengshen has killed a man.' His mother went on weaving calmly. After a while another person came and told her, and his mother said: 'My son does not kill people.' After a while a third person came and told her, and his mother threw down her shuttle, left the loom, and fled over the wall. With Zengshen's worthiness and his mother's trust in him, yet when three people made her doubt him, his mother became afraid. Now I am not as worthy as Zengshen, and Your Majesty's trust in me is less than Zengshen's mother's trust in him, and those who doubt me are more than three; I fear Your Majesty will also throw down the shuttle.

魏文侯令樂羊將攻中山，三年而拔之，樂羊反而語功，文侯示之謗書一篋。樂羊再拜稽首曰：'此非臣之功也，主君之力也。’今臣羈旅也，樗裡子，公孫子二人挾韓而議，王必信之，是王欺魏而臣受韓之怨也。"王曰："寡人不聽也。"使伐宜陽，五月而宜陽未拔。樗裡子，公孫子果爭之，武王召甘茂，欲罷兵。甘茂曰："息壤在彼。"王曰："有之。"因悉起兵，使甘茂將擊之，遂拔宜陽。及武王薨，昭王立，樗裡子，公孫子讒之，甘茂遇罪，卒奔齊。故非至明，其庸能毋用讒乎？

"Marquis Wen of Wei sent Yue Yang to lead an army against Zhongshan. After three years he took it, and when Yue Yang returned to discuss his achievements, Marquis Wen showed him a chest full of letters of slander. Yue Yang bowed twice, knocked his head to the ground, and said: 'This is not my merit; it is the strength of my lord.' Now I am a wandering guest, and Chu Lizi and Gongsun Zi, the two of them, will rely on Han to speak against me; Your Majesty will certainly believe them, and thus Your Majesty will have deceived Wei and I will bear the resentment of Han." The king said: "I will not listen." He sent him to attack Yiyang, but after five months Yiyang had not fallen. Chu Lizi and Gongsun Zi did indeed argue against him, and King Wu summoned Gan Mao, wishing to call off the army. Gan Mao said: "Xirang is still there." The king said: "There is such a thing." He then raised the whole army and had Gan Mao lead the attack, and in the end took Yiyang. When King Wu died and King Zhao took the throne, Chu Lizi and Gongsun Zi slandered Gan Mao, he was found guilty, and in the end he fled to Qi. So unless one is extremely wise, how can one avoid heeding slander?

楚王問群臣曰："吾聞北方畏昭奚恤，亦誠何如？"江乙答曰："虎求百獸食之，得一狐。狐曰：'子毋敢食我也，天帝令我長百獸，今子食我，是逆帝命也，以我為不信，吾為子先行，子隨我後，觀百獸見我無不走。’虎以為然，隨而行，獸見之皆走，虎不知獸畏己而走也，以為畏狐也。今王地方五千裡，帶甲百萬，而專任之於昭奚恤也，北方非畏昭奚恤也，其實畏王之甲兵也，猶百獸之畏虎。"故人臣而見畏者，是見君之威也，君不用則威亡矣。

The King of Chu asked his ministers: "I have heard that the north fears Zhao Xixu; what is the truth?" Jiang Yi answered: "A tiger was seeking the beasts to eat and caught a fox. The fox said: 'You dare not eat me; the Lord of Heaven has made me the chief of the beasts. If you eat me now, you defy the Lord's command. If you think I am not honest, I will walk in front of you, and you follow behind me; see whether any of the beasts do not flee when they see me.' The tiger thought this right and followed; the beasts, seeing them, all fled. The tiger did not know that the beasts fled because they feared him, and thought they feared the fox. Now Your Majesty's land is five thousand li square and you have a million armored men, yet you entrust them entirely to Zhao Xixu. The north does not fear Zhao Xixu; in truth it fears Your Majesty's armies, just as the beasts fear the tiger." Thus, when a minister is feared, it is because the ruler's might is seen in him; if the ruler does not employ him, that might is gone.

魯君使宓子賤為單父宰，子賤辭去，因請借善書者二人，使書憲為教品；魯君予之。至單父，使書，子賤從旁引其肘，書醜則怒之，欲好書則又引之，書者患之，請辭而去。歸以告魯君，魯君曰："子賤苦吾擾之。使不得施其善政也。"乃命有司無得擅徵發單父，單父之化大治。故孔子曰："君子哉子賤，魯無君子者，斯安取斯？"美其德也。

The ruler of Lu sent Mi Zijian to be magistrate of Shanfu. When Zijian took his leave, he asked to borrow two men good at writing and had them write out the statutes as the items of his instructions; the ruler of Lu gave them to him. When he reached Shanfu, he had them write, and Zijian would pull at their elbows from the side, then grow angry when the writing came out ugly, and when they tried to write well he pulled their elbows again. The scribes were distressed and asked to take their leave. They went back and reported to the ruler of Lu, who said: "Zijian is troubled that I interfere with him and prevent him from carrying out good government." He then ordered the offices not to levy anything on Shanfu on their own authority, and the teaching and transformation of Shanfu were greatly well ordered. So Confucius said: "A gentleman indeed is Zijian! If Lu had no gentlemen, where could he have gotten such virtue?" This praises his virtue.

楚人有獻魚楚王者曰："今日漁獲，食之不盡，賣之不售，棄之又惜，故來獻也。"左右曰："鄙哉！辭也。"楚王曰："子不知漁者仁人也。蓋聞囷倉粟有餘者，國有餓民；後宮多幽女者，下民多曠夫；餘衍之蓄，聚於府庫者，境內多貧困之民；皆失君人之道。故庖有肥魚，廄有肥馬，民有餓色，是以亡國之君，藏於府庫，寡人聞之久矣，未能行也。漁者知之，其以比喻寡人也，且今行之。"於是乃遣使恤鰥寡而存孤獨，出倉粟，發幣帛而振不足，罷去後宮不御者，出以妻鰥夫。楚民欣欣大悅，鄰國歸之。故漁者一獻餘魚，而楚國賴之，可謂仁智矣。

A man of Chu offered fish to the King of Chu, saying: "Today my fishing brought a haul too big to eat, I could not sell it, and it would be a pity to throw it away, so I have come to present it." The attendants said: "What crude words!" The King of Chu said: "You do not know that the fisherman is a benevolent man. I have heard that where granaries have surplus grain, there are hungry people in the state; where the rear palace has many confined women, among the people there are many men without wives; where surplus savings pile up in the treasuries, within the borders there are many impoverished people; all these lose the principle of being a ruler. So when the kitchen has fat fish and the stables have fat horses, the people's faces show hunger, and therefore rulers who lose their states hoard things in treasuries; I heard of this long ago but have not yet been able to put it into practice. The fisherman knows this and is using it to make an analogy to me, and is letting me practice it now." He then sent envoys to comfort widowers and widows and inquire after orphans and the childless, brought out the stored grain, distributed cash and silk to relieve those in need, dismissed the women of the rear palace who no longer served him, and sent them out to marry widowers. The people of Chu were delighted and neighboring states submitted. So the fisherman once offered surplus fish, and Chu came to rely on him; he can be called benevolent and wise.

昔者，鄒忌以鼓琴見齊宣王，宣王善之。鄒忌曰："夫琴所以象政也。"遂為王言琴之象政狀及霸王之事。宣王大悅，與語三日，遂拜以為相。齊有稷下先生，喜議政事，鄒忌既為齊相，稷下先生淳于髡之屬七十二人，皆輕忌，以謂設以辭，鄒忌不能及。乃相與俱往見鄒忌。

Long ago, Zou Ji was received by King Xuan of Qi because of his zither playing, and King Xuan thought it fine. Zou Ji said: "The zither is used to symbolize government." He then explained to the king how the zither symbolizes government and the affairs of hegemons and kings. King Xuan was greatly pleased, talked with him for three days, and appointed him prime minister. Qi had the Jixia scholars, who liked to discuss affairs of state. After Zou Ji had become prime minister of Qi, the Jixia scholars, seventy-two of them including Chunyu Kun, all looked down on Zou Ji, thinking that when it came to setting out arguments he was no match. They went together to see Zou Ji.

淳于髡之徒禮倨，鄒忌之禮卑。淳于髡等曰："狐白之裘，補之以弊羊皮，何如？"鄒忌曰："敬諾，請不敢雜賢以不肖。"淳于髡等曰："方內而員釭，如何？"鄒忌曰："敬諾，請謹門內，不敢留賓客。"淳于髡等曰："三人共牧一羊，羊不得食，人亦不得息，何如？"鄒忌曰："敬諾，減吏省員，使無擾民也。"淳于髡等三稱，鄒忌三知之如應響。淳于髡等辭屈而去。鄒忌之禮倨，淳于髡等之禮卑。

Chunyu Kun and his group were haughty in manner, while Zou Ji was humble. Chunyu Kun and the others said: "A white fox fur coat patched with scrap sheepskin; how is that?" Zou Ji said: "I respectfully accept your instruction; I shall not dare mix the unworthy among the worthy." Chunyu Kun and the others said: "A square hole with a round axle fitting; how is that?" Zou Ji said: "I respectfully accept your instruction; I shall be careful about those within my gate and not dare keep guests." Chunyu Kun and the others said: "Three men herding one sheep together; the sheep cannot get its grass and the men cannot rest; how is that?" Zou Ji said: "I respectfully accept your instruction; I shall reduce the number of officials so they do not trouble the people." Chunyu Kun and the others spoke three times, and Zou Ji understood three times, like an echo answering. Chunyu Kun and the others were left without words and departed. Zou Ji's manner became haughty, and that of Chunyu Kun and the others became humble.

故所以尚干將莫邪者，貴其立斷也；所以貴騏驥者，為其立至也。必且歷日曠久乎？絲犛猶能挈石，駑馬亦能致遠，是以聰明捷敏，人之美材也。子貢曰："回也，聞一以知十。"美敏捷也。

So the reason Ganjiang and Moye are prized is that they can cut through at once; the reason fine horses like Qiji are prized is that they arrive at once. Must one go through a long stretch of days? A silk thread or a strand of yak hair can lift a stone, and even a poor horse can reach distant places; thus quick intelligence is a fine quality in a person. Zigong said: "Yan Hui, when he hears one thing, can infer ten." This praises quickness.

昔者，燕相得罪於君，將出亡，召門下諸大夫曰："有能從我出者乎？"三問，諸大夫莫對，燕相曰："嘻！亦有士之不足養也。"大夫有進者曰："亦有君之不能養士，安有士之不足養者？凶年饑歲，糟粕不厭，而君之犬馬，有餘谷粟；隆冬烈寒，士短褐不完，四體不蔽，而君之臺觀，帷□錦繡，隨風飄飄而弊。財者，君之所輕；死者，士之所重也。君不能施君之所輕，而求得士之所重，不亦難乎？"燕相遂慚，遁逃不復敢見。

Long ago, the prime minister of Yan offended his ruler and was about to flee into exile. He summoned the grandees of his household and said: "Is there anyone who can go out with me?" He asked three times, and the grandees did not answer. The prime minister of Yan said: "Ah! There are indeed cases where gentlemen are not worth supporting." A grandee stepped forward and said: "There are also cases where a ruler cannot support his gentlemen; how can it be that gentlemen are not worth supporting? In years of famine and hunger, the gentlemen cannot even get enough dregs and bean husks, while Your Lordship's dogs and horses have surplus grain; in the deep cold of winter, the gentlemen's short coarse clothes are not whole, their limbs are not covered, while on Your Lordship's terraces and pavilions the curtains and brocades (the original text has a damaged character here) flutter in the wind until they are ruined. Wealth is what you take lightly, death is what the gentlemen take seriously. You cannot give away what you take lightly, yet wish to obtain what the gentlemen take seriously; is that not also hard?" The prime minister of Yan was then ashamed, fled, and did not dare show himself again.

晉文公出獵，前驅曰："前有大蛇，高如堤，阻道竟之。"文公曰："寡人聞之，諸侯夢惡則修德，大夫夢惡則修官，士夢惡則修身，如是而禍不至矣。今寡人有過，天以戒寡人。"還車而反。前驅曰："臣聞之，喜者無賞，怒者無刑。今禍福已在前矣，不可變，何不逐驅之？"文公曰："不然，夫神不勝道，而妖亦不勝德，禍福未發，猶可化也。"還車反，宿齋三日，請於廟曰："孤少犧不肥，幣不厚，罪一也。孤好弋獵，無度數，罪二也。孤多賦歛，重刑罰，罪三也。請自今以來者，關市無徵，澤梁無賦歛，赦罪人，舊田半稅，新田不稅。"行此令未半旬，守蛇吏夢天帝殺蛇曰："何故當聖君道為，而罪當死。"發夢視蛇臭腐矣。謁之，文公曰："然夫神果不勝道，而妖不勝德，奈何其無究理而任天也，應之以德而已。"

Duke Wen of Jin went out hunting, and the outrider said: "Ahead there is a great snake, as high as an embankment, blocking the road all the way to its end." Duke Wen said: "I have heard that when feudal lords dream of evil things, they cultivate their virtue; when grandees dream of evil things, they set their offices in order; when gentlemen dream of evil things, they cultivate themselves; in this way misfortune does not come. Now I have some fault, and Heaven is using this to warn me." He turned the carriage around and went back. The outrider said: "I have heard that when pleased, one should not reward; when angry, one should not punish. Now misfortune and fortune are already ahead and cannot be changed; why not drive on?" Duke Wen said: "That is not so. Spirits cannot overcome the Way, and ill omens cannot overcome virtue; before misfortune and fortune have broken out, they can still be transformed." He turned around and returned, stayed in seclusion and fasted for three days, and went to the temple to pray, saying: "When I was young, my sacrificial animals were not fat and my offerings of silk were not generous; this is my first offense. I am fond of hunting with arrows and have no restraint; this is my second offense. I have collected many taxes and increased punishments; this is my third offense. I ask that from now on, passes and markets be untaxed, marshes and bridges levy no tolls, criminals be pardoned, old fields pay half tax, and new fields pay none." Before half a ten-day period had passed after this order was carried out, the official guarding the snake dreamed that the Lord of Heaven killed the snake and said: "Why did you block the road of a sage ruler? You deserve death." When he woke and went to look, the snake was already rotting and stinking. He reported this, and Duke Wen said: "Indeed spirits cannot overcome the Way, and ill omens cannot overcome virtue. How can one fail to probe the matter to its end and simply leave it to Heaven? One should respond with virtue, that is all."

梁君出獵，見白雁群，梁君下車，彀弓欲射之。道有行者，梁君謂行者止，行者不止，白雁群駭。梁君怒，欲射行者。其御公孫襲下車撫矢曰："君止。"梁君忿然作色而怒曰："襲不與其君，而顧與他人，何也？"公孫襲對曰："昔齊景公之時，天大旱三年，卜之曰：'必以人祠，乃雨。’景公下堂頓首曰：'凡吾所以求雨者，為吾民也，今必使吾以人祠乃且雨，寡人將自當之。’言未卒而天大雨方千里者，何也？為有德於天而惠於民也。今主君以白雁之故而欲射人，襲謂主君無異於虎狼。"梁君援其手與上車，歸入廟門，呼萬歲，曰："幸哉！今日也他人獵，皆得禽獸，吾獵得善言而歸。"

The ruler of Liang went out hunting and saw a flock of white geese. He got down from his carriage and drew his bow to the full, wishing to shoot them. There was a traveler on the road, and the ruler of Liang called out for the traveler to stop, but the traveler did not stop and the flock of white geese took fright. The ruler of Liang was angry and wished to shoot the traveler. His charioteer Gongsun Xi got down from the carriage and pressed down on the arrow, saying: "My lord, stop." The ruler of Liang, indignant and flushed with anger, said: "Xi, you do not help your own lord but help someone else instead; why?" Gongsun Xi answered: "Long ago, in the time of Duke Jing of Qi, there was a great drought for three years, and divination said: 'A man must be used as a sacrifice before it will rain.' Duke Jing came down from the hall, bowed his head to the ground, and said: 'All that I seek in praying for rain is for the sake of my people; if now I must use a man as sacrifice for it to rain, I will take that on myself.' Before he had finished speaking, rain fell heavily for a thousand li around; why? Because he had virtue toward Heaven and kindness toward the people. Now my lord, for the sake of white geese, wishes to shoot a man; I think my lord is no different from a tiger or wolf." The ruler of Liang took his hand and rode back in the carriage with him, and on returning entered the temple gate, calling out "Long life!" He said: "How fortunate! Today others who hunt bring back birds and beasts, but I hunted and brought back good words."

武王勝殷，得二虜而問焉。曰："而國有妖乎？"一虜答曰："吾國有妖，晝見星而天雨血，比吾國之妖也。"一虜答曰："此則妖也，雖然，非其大者也。吾國之妖，其大者子不聽父，弟不聽兄，君令不行，此妖之大者也。"

After King Wu defeated the Yin, he captured two prisoners and questioned them. He said, "Does your state have omens of disaster?" One prisoner answered, "Our state has omens: stars were seen in the daytime and blood fell from the sky. These are our state's omens." The other answered, "That is indeed an omen, but even so, it is not the greatest. The greatest omens in our state are sons who do not obey their fathers, younger brothers who do not obey their elder brothers, and a ruler's commands that cannot be carried out. These are the greatest omens of all."

晉文公出田逐獸，碭入大澤，迷不知所出，其中有漁者，文公謂曰："我若君也，道安從出，我且厚賜若。"漁者曰："臣願有獻。"公曰："出澤而受之。"於是遂出澤。公令曰："子之所欲以教寡人者，何等也？願受之。"漁者曰："檻鵠保河海之中，厭而欲移徙之小澤，則必有丸繒之憂，黿鼉保深淵，厭而出之淺渚，則必有羅網釣射之憂。今君逐獸，碭入至此。何行之太遠也？"文公曰："善哉！"謂從者記漁者名。漁者曰："君何以名，為君尊天事地，敬社稷，固四國，慈愛萬民，薄賦歛，輕租稅者，臣亦與焉。君不敬社稷，不固四國，外失禮於諸侯，內逆民心，一國流亡，漁者雖得厚賜，不能保也。"遂辭不受。曰："君前歸國；臣亦反吾漁所。"

Duke Wen of Jin went out hunting, chasing game, and fell into a great marsh, where he lost his way and could not find the way out. There was a fisherman in the marsh. Duke Wen said to him, "I am the lord of the state. Which way leads out of here? I will reward you richly." The fisherman said, "I wish to offer you something." Duke Wen said, "You will receive your reward once we are out of the marsh." So they got out of the marsh. The duke gave the order, "What did you wish to teach me? I am willing to hear it." The fisherman said, "Swans and wild geese live among the rivers and seas, but when they tire of it and wish to move to a small pond, they are sure to face the danger of pellets and stringed arrows. Soft-shelled turtles and crocodiles live in deep pools, but when they tire of it and come out to the shallow shoals, they are sure to face the danger of nets, hooks and shots. Now you, my lord, were chasing game and fell into this place. Why did you go so far?" Duke Wen said, "Well said!" and told his attendants to write down the fisherman's name. The fisherman said, "Why must my lord record my name? If you revere Heaven and serve Earth, honor the altars of the state, strengthen the neighboring states on all sides, love the myriad people, and lighten levies and taxes, then I too will benefit among them. If you do not honor the altars, do not strengthen your neighbors, are discourteous to the other lords abroad and go against the people's hearts at home, then once the state is in exile, even if this fisherman had received a rich reward, he could not keep it." With that he declined and would not accept anything. He said, "My lord, return to your state first; I will go back to the place where I fish."

晉文公逐麋而失之，問農夫老古曰："吾麋何在？"老古以足指曰："如是往。"公曰："寡人問子，子以足指，何也？"老古振衣而起曰："一不意人君如此也，虎豹之居也，厭閒而近人，故得；魚鱉之居也，厭深而之淺，故得；諸侯之居也，厭眾而遠遊，故亡其國。詩云：'維鵲有巢，維鳩居之。’君放不歸，人將君之。"於是文公恐，歸遇欒武子。欒武子曰："獵得獸乎？而有悅色！"文公曰："寡人逐麋而失之，得善言，故有悅色。"欒武子曰："其人安在乎？"曰："吾未與來也。"欒武子曰："居上位而不恤其下，驕也；緩令急誅，暴也；取人之善言而棄其身，盜也。"文公曰："善。"還載老古，與俱歸。

Duke Wen of Jin chased an elk and lost it. He asked a farmer, Lao Gu, "Where is my elk?" Lao Gu pointed with his foot and said, "It went this way." The duke said, "I am asking you, and you point with your foot. Why?" Lao Gu shook out his clothes and stood up, saying, "I never expected a ruler to be like this. Tigers and leopards live in quiet seclusion, but when they tire of it and come close to people, they are caught. Fish and turtles live in the depths, but when they tire of it and come to the shallows, they are caught. A feudal lord lives among the multitude, but when he tires of them and roams far away, he loses his state. The Book of Songs says, 'The magpie has a nest, and the dove comes to live in it.' If you let yourself go and do not return, someone else will become your lord." Duke Wen was frightened and went back, and met Luan Wuzi. Luan Wuzi said, "Did you catch any game on the hunt? Yet you look pleased!" The duke said, "I chased an elk and lost it, but I received good words, so I look pleased." Luan Wuzi said, "Where is that man?" The duke said, "I did not bring him with me." Luan Wuzi said, "To sit in a high position and not care for those below is arrogance. To give orders slowly but punish urgently is cruelty. To take a man's good words but discard the man himself is theft." The duke said, "You are right." He went back, took Lao Gu onto his carriage, and returned with him.

扁鵲見齊桓侯，立有間，扁鵲曰："君有疾在腠理，不治，將恐深。"桓侯曰："寡人無疾。"扁鵲出，桓侯曰："醫之好利也，欲治不疾以為功。"居十日，扁鵲復見曰："君之疾在肌膚，不治將深。"桓侯不應。扁鵲出，桓侯不悅。居十日，扁鵲復見曰："君之疾在腸胃，不治將深。"桓侯不應。扁鵲出，桓侯不悅。居十日，扁鵲復見，望桓侯而還走。桓侯使人問之，扁鵲曰："疾在腠理，湯熨之所及也；在肌膚，針石之所及也；在胃腸，大劑之所及也；在骨髓，司命之所無奈何也；今在骨髓，臣是以無請也。"居五日，桓侯體痛，使人索扁鵲，扁鵲已逃之秦國。桓侯遂死，故良醫之治疾也，攻之於腠理。此事皆治之於小者也。夫事之禍福，亦有腠理之地。故聖人蚤從事矣。

Bian Que went to see Marquis Huan of Qi. After standing for a while, Bian Que said, "My lord, you have an illness in the skin's texture. If it is not treated, I fear it will deepen." Marquis Huan said, "I have no illness." When Bian Que left, the marquis said, "Physicians are greedy for profit; they want to treat people with no illness and take the credit." Ten days later Bian Que saw him again and said, "Your illness is now in the muscles and skin. If it is not treated, it will deepen." The marquis did not answer. Bian Que left, and the marquis was displeased. Ten days later Bian Que saw him again and said, "Your illness is now in the intestines and stomach. If it is not treated, it will deepen." The marquis did not answer. Bian Que left, and the marquis was displeased. Ten days later Bian Que saw him again, and on catching sight of the marquis he turned and ran. The marquis sent someone to ask him why. Bian Que said, "When the illness is in the skin's texture, hot compresses can reach it. When it is in the muscles and skin, needles and stone lancets can reach it. When it is in the stomach and intestines, strong medicinal brews can reach it. When it is in the bone marrow, even the Director of Fates can do nothing. Now it is in the bone marrow, and so I no longer make any request." Five days later the marquis felt pain in his body and sent for Bian Que, but Bian Que had already fled to Qin. The marquis then died. Therefore a good physician treats an illness while it is still in the skin's texture. All these matters are managed while they are still small. The fortunes and misfortunes of affairs also have such a stage. So the sage acts early.

莊辛諫楚襄王曰："君王左州侯，右夏侯，從新安君與壽陵君同軒，淫衍侈靡而忘國政，郢其危矣。"王曰："先生老●歟？妄為楚國妖歟？"莊辛對曰："臣非敢為楚妖，誠見之也。君王卒近此四子者，則楚必亡矣！辛請留於趙以觀之。"於是不出十月，王果亡巫山江漢鄢郢之地。於是王乃使召莊辛至於趙。辛至，王曰："嘻！先生來邪！寡人以不用先生言至於此，為之奈何？"莊辛曰："君用辛言則可，不用辛言又將甚乎！此庶人有稱曰：'亡羊而固牢未為遲，見兔而呼狗未為晚。’湯武以百里王，桀紂以天下亡，今楚雖小，絕長繼短，以千里數，豈特百里哉！且君王獨不見夫青蛉乎？六足四翼，蜚翔乎天地之間，求蚊虻而食之，時甘露而飲之，自以為無患，與民無爭也。不知五尺之童子，膠絲竿，加之乎四仞之上，而下為蟲蛾食已。"

Zhuang Xin remonstrated with King Xiang of Chu, saying, "Your Majesty has Marquis Zhou on your left and Marquis Xia on your right, and you ride in the same carriage with Lord Xin'an and Lord Shouling. You indulge in extravagance and forget the affairs of state. Ying, the capital, is in danger." The king said, "Have you grown senile (a character is missing in the source text; the sense is 'muddled and perverse')? Or are you deliberately spreading ominous talk about Chu?" Zhuang Xin answered, "I would not dare to invent ominous talk about Chu; I have truly seen it. If Your Majesty in the end keeps close to these four men, Chu will surely perish! I ask leave to stay in Zhao and watch." Within ten months the king indeed lost the lands of Mount Wu, the Yangtze and Han rivers, and Yan and Ying. Only then did the king send someone to Zhao to summon Zhuang Xin. When Zhuang Xin arrived, the king said, "Ah! You have come, sir! Because I did not follow your words, I have come to this. What should be done?" Zhuang Xin said, "If you follow Xin's words now, it can still be mended; if you do not, it will be worse still! There is a saying among the common people: 'It is not too late to mend the pen after the sheep are lost; it is not too late to call the dogs after you see the hare.' Tang and Wu became kings from a hundred li of land, while Jie and Zhou were destroyed holding all under Heaven. Now Chu, though small, if you cut off the long and add to the short, measures a thousand li square; how could it be only a hundred li! Moreover, has Your Majesty not seen the dragonfly? With six legs and four wings, it flies between heaven and earth, hunting gnats and mosquitoes to eat and drinking sweet dew at the proper times. It believes it has no troubles and no quarrel with anyone. It does not know that a five-foot boy, with a rod of sticky thread, will set it on a line four ren above, and when it comes down it will be eaten by ants and insects."

青蛉猶其小者也，夫爵俛啄白粒，仰棲茂樹，鼓其翼，奮其身，自以為無患，與民無爭也。不知公子王孫，左把彈，右攝丸，定操持，審參連，故晝遊乎茂樹，夕和乎酸鹹。爵猶其小者也，檻鵠嬉遊乎江漢，息留乎大沼，俛啄鰋鯉，仰奮陵衡，修其六翮，而陵清風，麃搖高翔，一舉千里，自以為無患，與民無爭也。不知弋者選其弓弩，修其防翳，加繒繳其頸，投乎百仞之上，引纖繳，揚微波，折清風而殞，故朝遊乎江河，而暮調乎鼎俎，檻鵠猶其小者也，蔡侯之事故是也。蔡侯南遊乎高陵，北經乎巫山，逐麋□●鹿，彉溪子隨，時鳥嬉遊乎高蔡之囿，溢滿無涯，不以國家為事，不知子發受令宣王，厄以淮水，填以巫山，庚子之朝，纓以朱絲，臣而奏之乎宣王也。蔡侯之事猶其小者也，今君王之事，遂以左州侯，右夏侯，從新安君與壽陵君，淫衍侈靡，康樂遊娛，馳騁乎雲夢之中，不以天下與國家為事，不知穰侯方與奏王謀，窴之以黽厄之內，而投之乎黽塞之外。"襄王大懼，形體掉栗曰："謹受令。"乃封莊辛為成陵君，而用計焉。與舉淮北之地十二諸侯。

"The dragonfly is still a small matter. Consider the sparrow. It lowers its head to peck white grain and lifts its head to perch in the leafy trees, flapping its wings and bracing its body, believing it has no troubles and no quarrel with anyone. It does not know that the young nobles and princes hold a slingshot in the left hand and load pellets with the right, steady their aim and fix it for a continuous volley. So by day it plays in the leafy trees, and by evening it is seasoned with sour and salt. The sparrow is still a small matter. The swan plays on the Yangtze and Han and rests in the great marshes. It lowers its head to peck catfish and carp and raises it to soar over the balance of the winds. It tidies its six strong feathers, rides the clear breeze, and flies high and free, a thousand li in one flight, believing it has no troubles and no quarrel with anyone. It does not know that the fowler has chosen his bow and crossbow and prepared his hiding place, and that he lays the stringed arrow over its neck, shooting down from a hundred rens high, drawing in the fine line, raising a slight ripple, cutting off the clear breeze, and it falls. So in the morning it roams the rivers, and by evening it is seasoned in the cauldron and on the chopping board. The swan is still a small matter. The affair of the Marquis of Cai was like this. The Marquis of Cai roamed south to Gaoling and passed north through Mount Wu, chasing elk (a character is missing in the source text), with a Xizi crossbow drawn behind him. From time to time he roamed in the Gaocai park, overflowing without limit, not treating the state as a matter of concern. He did not know that Zifa had received King Xuan's order, blocked him with the Huai River and sealed him in with Mount Wu, and on the morning of the gengzi day, bound him with red silk and presented him to King Xuan as a captive. The affair of the Marquis of Cai was still a small matter. Now Your Majesty has Marquis Zhou on the left and Marquis Xia on the right, rides with Lord Xin'an and Lord Shouling, indulges in extravagance, enjoys pleasure and amusement, and gallops through the Yunmeng marsh, not treating the world and the state as matters of concern. You do not know that the Marquis of Rang is plotting with the King of Qin, to fill you into the Miane pass and cast you out beyond the Mian frontier." King Xiang was greatly afraid and trembled all over, saying, "I respectfully receive your instruction." He then enfeoffed Zhuang Xin as Lord of Chengling and adopted his plans. Together they took back the land north of the Huai, twelve feudal territories.

魏文侯出遊，見路人反裘而負芻。文侯曰："胡為反裘而負芻。"對曰："臣愛其毛。"文侯曰："若不知其裡盡，而毛無所恃耶？"明年；東陽上計錢布十倍，大夫畢賀。文侯曰："此非所以賀我也。譬無異夫路人反裘而負芻也，將愛其毛，不知其裡盡，毛無所恃也。今吾田不加廣，士民不加眾，而錢十倍，必取之士大夫也。吾聞之下不安者，上不可居也，此非所以賀我也。"

Marquis Wen of Wei went out on a tour and saw a man on the road carrying fodder grass on his back while wearing his fur coat inside out. Marquis Wen said, "Why do you wear your fur coat inside out to carry fodder?" He answered, "I cherish the fur." Marquis Wen said, "Do you not know that if the lining wears out, the fur has nothing to cling to?" The next year, Dongyang reported a tenfold increase in coin and cloth revenue, and the high officials all came to congratulate him. Marquis Wen said, "This is not something to congratulate me for. It is like that man on the road who wore his fur inside out to carry fodder: he meant to cherish the fur, but did not know that once the lining is worn out, the fur has nothing to cling to. Now my fields have not been enlarged and my gentlemen and people have not increased, yet the money has grown tenfold, so it must have been taken from the gentlemen and officials. I have heard that when those below are not at peace, those above cannot dwell safely. This is not something to congratulate me for."

楚莊王問於孫叔敖曰："寡人未得所以為國是也。"孫叔敖曰："國之有是，眾非之所惡也。臣恐王之不能定也。"王曰："不定獨在君乎？亦在臣乎？"孫叔敖曰："國君驕士曰：'士非我無逌富貴。’士驕君曰：'國非士無逌安強。’人君或失國而不悟，士或至飢寒而不進，君臣不合，國是無逌定矣。夏桀殷紂，不定國是，而以合其取捨者為是，以不合其取捨者為非，故致亡而不知。"莊王曰："善哉！願相國與諸侯士大夫共定國是，寡人豈敢以褊國驕士民哉！"

King Zhuang of Chu asked Sunshu Ao, "I have not yet obtained anything to serve as the state's standard of right." Sunshu Ao said, "A state does have a 'right,' but it is what the multitude denounces and hates. I fear Your Majesty cannot settle it." The king said, "Does the failure to settle it rest only with the ruler? Or does it rest with the ministers too?" Sunshu Ao said, "A ruler, in his arrogance, says to the gentlemen, 'Without me, gentlemen would have no way to become rich and honored.' A gentleman, in his arrogance, says to the ruler, 'Without gentlemen, a state would have no way to become secure and strong.' Some rulers lose their states and still do not awaken; some gentlemen reach hunger and cold and are still not employed. When ruler and ministers do not agree, the state's standard of right cannot be settled. Jie of Xia and Zhou of Yin did not settle the state's standard; they took whatever suited their own likes and dislikes as right and whatever did not as wrong, and so they brought on their destruction without knowing it." King Zhuang said, "Well said! I wish the chancellor to settle the state's standard together with the lords and officials. How would I dare be arrogant toward my gentlemen and people on account of a narrow state!"

楚莊王蒞政三年，不治，而好隱戲。社稷危，國將亡，士慶問左右群臣曰："王蒞政三年，不治，而好隱戲，社稷危，國將亡，胡不入諫？"左右曰："子其入矣。"士慶入再拜而進曰："隱有大鳥，來止南山之陽，三年不蜚不鳴，不審其故何也？"王曰："子其去矣，寡人知之矣。"士慶曰："臣言亦死，不言亦死，願聞其說。"王曰："此鳥不蜚，以長羽翼；不鳴，以觀群臣之慝，是鳥雖不蜚，蜚必沖天；雖不鳴，鳴必驚人。"士慶稽首曰："所願聞已。"王大悅士慶之問，而拜之以為令尹，授之相印。士慶喜，出門顧左右笑曰："吾王成王也。"中庶子聞之，跪而泣曰："臣尚衣冠御郎十三年矣，前為豪矢，而後為藩蔽。王賜士慶相印而不賜臣，臣死將有日矣。"王曰："寡人居泥塗中，子所與寡人言者，內不及國家，外不及諸侯。如子者，可富而不可貴也。"於是乃出其國寶璧玉以賜之。曰："忠信者，士之行也；言語者，士之道路也。道路不修，士無所行矣。"

King Zhuang of Chu had been in charge of government for three years without governing, and instead loved riddles and games. The altars of the state were in danger and the state was about to perish. Shi Qing asked the ministers around the king, "The king has been in charge of government for three years without governing, and loves riddles and games; the altars are in danger and the state is about to perish. Why do you not go in and remonstrate?" The attendants said, "You go in." Shi Qing went in, bowed twice, stepped forward and said, "In a riddle there is a great bird that came to rest on the south side of the Southern Mountain. For three years it has neither flown nor cried. I do not know the reason. What is it?" The king said, "You may withdraw. I understand." Shi Qing said, "If I speak I die, and if I do not speak I die. I wish to hear the explanation." The king said, "This bird does not fly because it is growing its wings; it does not cry because it is observing the treachery of the ministers. Though this bird does not fly, when it flies it will surely pierce the sky; though it does not cry, when it cries it will surely startle people." Shi Qing knocked his head on the ground and said, "What I wished to hear, I have heard." The king was very pleased with Shi Qing's question and appointed him Chief Minister, giving him the seal of chancellor. Shi Qing was delighted. Going out of the gate, he turned to the attendants and said with a laugh, "Our king is a King Cheng." A palace attendant heard this, knelt and wept, saying, "I have managed the king's robes and cap and served the gentlemen of the palace for thirteen years, as an arrow leading in front and a screen behind. The king gave Shi Qing the seal of chancellor and gave me nothing; I will probably die before long." The king said, "When I was in the mud, what you said to me did not reach the state within or the lords without. A man like you can be made rich but cannot be made noble." He then took out a precious jade disc from the state treasury and gave it to him. He said, "Loyalty and good faith are the conduct of a gentleman; words are the gentleman's road. If the road is not kept in repair, the gentleman has nowhere to walk."

靖郭君欲城薛；而客人多以諫，君告謁者，無為客通事。於是有一齊人曰："臣願一言，過一言，臣請烹。"謁者客。客曰："海大魚。"因返走。靖郭君曰："請少進。"客曰："否。臣不敢以死戲。"靖郭君曰："嘻！寡人毋得已，試複道之。"客曰："君獨不聞海大魚乎？網弗能止，繳不能牽，碭而失水，陸居則螻蟻得意焉。且夫齊，亦君之水也，君已有齊，奚以薛為？君若無齊，城薛猶且無益也。"靖郭君大悅，罷民弗城薛也。

Lord Jingguo wished to build a city wall for Xue. Many guests came to remonstrate, and the lord told the doorkeeper not to announce any guests. Then a man of Qi said, "I wish to say just one phrase. If I say more than one phrase, please boil me." The doorkeeper let the guest in to see him (a rare character in the source text was lost in transcription). The guest said, "A big fish in the sea." Then he turned and ran. Lord Jingguo said, "Please come a little closer." The guest said, "No. I dare not make a game of death." Lord Jingguo said, "Ah! I have no choice; try saying more." The guest said, "Has my lord not heard of the great fish in the sea? A net cannot hold it and a line cannot pull it in, but once it leaves the water and lives on dry land, the mole crickets and ants will have their way with it. Moreover, Qi is your water, my lord. You already have Qi, so what do you need Xue for? If you lose Qi, even a wall built around Xue will do no good." Lord Jingguo was greatly pleased, stopped conscripting the people, and did not build the wall at Xue.

齊有婦人，極醜無雙，號曰："無□女"。其為人也，臼頭深目，長壯大節，昂鼻結喉，肥項少發，折腰出胸，皮膚若漆。行年三十，無所容人，衒嫁不售，流棄莫執，於是乃拂拭短褐，自詣宣王，願一見，謂謁者曰："妾，齊之不售女也，閒君王之聖德，願備後宮之掃除，頓首司馬門外，唯王幸許之。"謁者以聞，宣王方置酒於漸臺，左右聞之，莫不揜口而大笑。曰："此天下強顏女子也。"於是宣王乃召見之，謂曰："昔先王為寡人取妃匹，皆已備有列位矣。寡人今日聽鄭衛之聲嘔吟感傷，揚瞠楚之遺風。今夫人不容鄉里布衣，而欲幹萬乘之王，亦有奇能乎？"無□女對曰："無有。直竊慕大王之美義耳。"王曰："雖然，何喜。"良久曰："竊嘗喜隱。"王曰："隱固寡人之所願也，試一行之。"言未卒，忽然不見矣。宣王大驚，立發隱書而讀之，退而惟之，又不能明。明日，復更召而問之，又不以隱對，但揚目銜齒，舉手拊肘曰："殆哉！殆哉！"如此者四。宣王曰："願遂聞命。"

In Qi there was a woman who was extremely ugly, with no equal, called the "Wuyan Woman" (a character is missing in the source text; it should be "yan"). Her appearance was this: a head like a mortar, deep-set eyes, a tall frame with thick joints, a high nose and a prominent throat, a fat neck and thin hair, a bent waist and jutting chest, and skin like lacquer. She was nearly thirty with no place to belong. She had offered herself in marriage but no one would take her, and cast out and abandoned she was wanted by no one. So she wiped her coarse short coat clean and went by herself to King Xuan, wishing for one audience. She said to the doorkeeper, "I am a woman of Qi who cannot find a husband. I have heard of Your Majesty's sagely virtue and wish to serve as a sweeper in your rear palace. I kowtow outside the Sima gate and only ask that the king graciously permit it." The doorkeeper reported this. King Xuan was holding a drinking party on the Jian Terrace, and when the attendants heard it, none failed to cover their mouths and laugh. They said, "This is the most thick-skinned woman under Heaven." King Xuan then summoned her and said to her, "Long ago the former kings chose consorts for me, and they are all in place with their ranks. Today I listen to the music of Zheng and Wei, moaning and grieving, and I carry on the lingering customs of Chu. Now, madam, you are not tolerated even by the commoners of your village, yet you seek an audience with the king of ten thousand chariots. Do you have some extraordinary talent as well?" The Wuyan Woman answered, "No. I only admire Your Majesty's fine righteousness in private." The king said, "Even so, what do you like?" After a long while she said, "I have privately liked riddles." The king said, "Riddles are just what I enjoy; try one." Before she had finished speaking, she suddenly vanished from sight. King Xuan was greatly startled. He at once opened his book of riddles and read it, then withdrew and pondered, but still could not understand. The next day he summoned her again and questioned her. She again did not answer with a riddle but only opened her eyes wide, bared her teeth, raised her hand and slapped her elbow, saying, "Danger! Danger!" She did this four times. King Xuan said, "I wish at last to hear your instruction."

無□女曰："今大王之君國也，西有衡秦之患，南有強楚之讎，外有二國之難，內聚奸臣，眾人不附。春秋四十，壯男不立，不矜眾子，而矜眾婦，尊所好而忽所恃，一旦山陵崩弛，社稷不定，此一殆也。漸臺五重，黃金白玉，琅玕龍疏，蓑蓑珠璣，莫落連飾，萬民罷極，此二殆也。賢者伏匿於山林，諂諛強於左右，邪偽立於本朝，諫者不得通入，此三殆也。酒漿沉琨，以夜續朝，女樂俳優，從橫大笑，外不修諸侯之禮，內不秉國家之治，此四殆也。故曰：'殆哉！殆哉！’。"於是宣王掩然無聲，意入黃泉，忽然而昂，喟然而嘆曰："痛乎無□君之言，吾今乃一聞寡人之殆，寡人之殆幾不全。"於是立停漸臺，罷女樂，退諂諛，去雕琢，選兵馬，實府庫，四闢公門，招進直言，延及側陋，擇吉日，立太子，進慈母，顯隱女，拜無□君為王后，而國大安者，醜女之力也。

The Wuyan Woman said, "Now Your Majesty governs the state. In the west there is the menace of Qin and its horizontal alliance; in the south there is the enmity of mighty Chu. Abroad there is the disaster of two states, while within you gather treacherous ministers and the multitude is not attached to you. You are nearly forty and have not established a grown son as heir. You do not take pity on your many sons but take pity on your many women. You exalt what you love and neglect what you rely on. If one day the mountains and hills collapse and the altars of the state are unsettled, this is the first danger. The Jian Terrace has five tiers, with yellow gold and white jade, langgan gems and dragon carvings, dangling pearls, and interlaced ornaments, while the myriad people are exhausted to the limit. This is the second danger. Worthy men lie hidden in the mountains and forests while flatterers flourish at your side. Deceit stands in the court and those who would remonstrate cannot get in. This is the third danger. You are sunk in drink, carrying the night on into the morning, with female musicians and jesters laughing wildly. Abroad you do not cultivate the courtesies due the lords, and within you do not hold to the governing of the state. This is the fourth danger. And so I said, 'Danger! Danger!'" King Xuan then fell silent and still, his mind sunk to the Yellow Springs. Suddenly he raised his head and sighed deeply, saying, "How painful are the words of Lady Wuyan! Only now have I heard of my own peril, and my peril was such that I could hardly have been kept safe." He at once stopped work on the Jian Terrace, dismissed the female musicians, drove away the flatterers, and did away with carving and ornament. He selected and drilled troops and filled the treasuries, opened the public gates on all four sides, summoned frank speech, and reached out to the lowly and obscure. He chose an auspicious day, established the crown prince, brought forward the kindly mother, and honored the hidden woman. He made Lady Wuyan his queen, and the state was greatly settled. This was the power of an ugly woman.

梁惠王謂孟子曰："寡人有疾，寡人好色。"孟子曰："王誠好色，於王何有？"王曰："若之何？好色可以王？"孟子曰："大王好色。詩曰：'古公亶父，來朝走馬，率西水滸，至於岐下。爰及姜女，聿來相宇。’大王愛厥妃，出入必與之偕。當是時，內無怨女，外無曠夫。王若好色，與百姓同之，民唯恐王之不好色也。"王曰："寡人有疾，寡人好勇。"孟子曰："王若好勇，於王何有？"王曰："若之何？好勇可以王？"孟子曰："詩曰：'王赫斯怒，爰整其旅，必按徂旅，以篤周佑，以對於天下。"此文王之勇也。文王一怒，而安天下之民。今王亦一怒，而安天下之民，民唯恐王之不好勇也。"

King Hui of Liang said to Mencius, "I have a fault: I love beauty." Mencius said, "If Your Majesty truly loves beauty, what harm is there to your being a true king?" The king said, "How so? Can loving beauty make one a king?" Mencius said, "Great King Tai loved beauty. The Book of Songs says: 'Gu Gong Danfu rode out at dawn, driving his horses, along the western riverbank, to the foot of Mount Qi. There he and the lady Jiang came together to plan a home.' Great King Tai loved his consort and wherever he went, in or out, he was sure to be with her. In those days there were no resentful women within and no bachelors without. If Your Majesty loves beauty and shares it with the people, the people will only fear that you do not love beauty." The king said, "I have a fault: I love courage." Mencius said, "If Your Majesty loves courage, what harm is there to your being a true king?" The king said, "How so? Can loving courage make one a king?" Mencius said, "The Book of Songs says: 'The king flared up in anger, and then he marshaled his army, to stop the enemy hosts that came, to deepen the blessings of Zhou, and to answer the hopes of all under Heaven.' This was King Wen's courage. With a single burst of anger, King Wen brought peace to the people of the world. Now if Your Majesty too, in one burst of anger, brought peace to the people of the world, the people would only fear that you do not love courage."

孫卿與臨武君議兵於趙孝成王前。王曰："請問兵要？"臨武君對曰："上得天時，下得地利，後之發，先之至，此用兵之要術也。"孫卿曰："不然。臣之所聞，古之道，凡戰，用兵之術，在於一民，弓矢不調，羿不能以中徵，六馬不和，造父不能以御遠；士民不親附，湯武不能以勝。故善兵者，務在於善附民而已。"

Sun Qing and Lord Linwu discussed the use of the military before King Xiaocheng of Zhao. The king said, "May I ask what is essential in using troops?" Lord Linwu answered, "Above, obtain the timing of Heaven; below, obtain the advantage of the ground; set out after the enemy yet arrive before him. This is the essential art of using troops." Sun Qing said, "That is not so. According to the way of the ancients as I have heard it, in all warfare, the method of using troops lies in making the people of one mind. If the bow and arrow are not well matched, Yi could not hit the mark. If the six horses are not in harmony, Zaofu could not drive far. If the gentlemen and people are not attached to their ruler, Tang and Wu could not win victory. Therefore one who is good at using troops must be good at winning the people's attachment, and that is all."

臨武君曰："不然，夫兵之所貴者，勢利也；所上者，變軸攻奪也。善用之者，奄忽焉莫知所從出，孫吳用之，無敵於天下。由此觀之，豈必待附民哉！"孫卿曰："不然，臣之所言者，王者之兵，君人之事也。君之所言者，勢利也；所上者，變軸攻奪也。仁人之兵不可軸也，彼可軸者，怠慢者也，落單者也。君臣上下之間，渙然有離德者也。若以桀軸桀，猶有幸焉，若以桀軸堯，譬之若以卵投石，若以指繞沸，若羽蹈烈火，入則焦沒耳，夫又何可軸也。故仁人之兵，鋌則若莫邪之利刃，嬰之者斷，銳則若莫邪之利鋒，當之者潰。圓居而方止，若盤石然，觸之者隴種而退耳。夫又何可軸也？"

Lord Linwu said, "That is not so. What the use of troops values is momentum and advantage; what it esteems is adaptation, attack and seizure. One who is good at it moves so suddenly that no one knows where he came from. Sun Wu and Wu Qi used this and were without equal under Heaven. Seen this way, why must one wait for the people's attachment!" Sun Qing said, "That is not so. What I am speaking of is the army of a true king and the affairs of one who is a ruler of men. What you speak of is momentum and advantage, and what you esteem is adaptation, attack and seizure. The army of a benevolent man cannot be defeated. Those that can be defeated are the negligent and the isolated, those between whom ruler and ministers, above and below, are scattered and estranged. If Jie were used to attack Jie, there might still be some luck in it; but if Jie were used to attack Yao, it would be like throwing an egg at a stone, stirring boiling water with a finger, or treading on a raging fire with feathers: the moment they went in they would be scorched and sunk. How could such an army be defeated? So the army of a benevolent man, when it advances, is like the sharp blade of the Moye sword: whatever meets it is cut. Its keenness is like the point of the Moye: whatever stands against it collapses. When it camps in a circle or halts in a square, it is like a boulder, and whatever meets it falls back in confusion. How could it be defeated?"

故仁人之兵，或將三軍同力，上下一心，臣之於君也，下之於上也，若子之事父也，若弟之事兄也，若手足之捍頭目而覆胸腹也。軸而襲之，與先驚而後擊之一也，夫又何可軸也？且夫暴亂之君，將誰與至哉？彼其所與至者，必其民也，民之親我，驩然如父母，好我芳如椒蘭，反顧其上，如灼黥，如仇讎。人之情，雖桀蹠豈有肯為其所惡，而賊其所好者哉！是指使人之孫子，而賊其父母也。詩曰：'武王載旆，有虔秉鉞，如火烈烈，則莫我敢曷。’此之謂也。"孝成王臨武君曰："善。"

Therefore the army of a benevolent man may command the three armies with united strength and one heart between those above and below. Ministers toward the ruler and inferiors toward superiors are like sons serving a father or younger brothers serving an elder brother, like hands and feet guarding the head and eyes and covering the chest and belly. To attack such an army by surprise is the same as first alarming it and then striking, so how could it be defeated? Moreover, a violent and disorderly ruler, with whom will he come? Those he comes with must be his own people, and the people are attached to me, cheerfully like parents, delighted with me as with the fragrance of pepper and orchid, and when they look back at their own ruler, they see him as a branding iron and as a sworn enemy. In human nature, even Jie and Zhi would not be willing to harm what they love for the sake of what they hate! This would be like ordering a man's grandchildren to harm his parents. The Book of Songs says: 'King Wu carried the banner and reverently held the battle-axe; like a blazing fire in its fierceness, no one dared to stop me.' This is what it means." King Xiaocheng and Lord Linwu said, "Well said."

昔者，秦魏為與國，齊楚約而欲攻魏，魏使人求救於秦，冠蓋相望，秦救不出。魏人有唐且者，年九十餘，謂魏王曰："老臣請西說秦，令兵先臣出，可乎？"魏王曰："敬諾。"遂約車而遣之。且見秦王。秦王曰："丈人罔然乃遠至此，甚苦矣。魏來求數矣，寡人知魏之急矣。"唐且答曰："大王已知魏之急而救不至，是大王籌筴之臣失之也。且夫魏一萬乘之國也。稱東藩，受冠帶，祠春秋者，為秦之強，足以為與也。今齊楚之兵已在魏郊矣，大王之救不至，魏急則割地而約齊楚，王雖欲救之，豈有及哉？是亡一萬乘之魏，而強二敵之齊楚也。竊以為大王籌筴之臣失之矣。"秦王懼然而悟，遽發兵救之，馳攙而往，齊楚聞之，引兵而去，魏氏復故。唐且一說，定強秦之筴，解魏國之患，散齊楚之兵，一舉而折沖消難，辭之功也。孔子曰："言語宰我。子貢。"故詩曰："辭之集矣，民之洽矣；辭之懌矣，民之莫矣。"唐且有辭，魏國賴之，故不可以已。

In former times, Qin and Wei were allied states. Qi and Chu agreed to attack Wei. Wei sent men to Qin to ask for rescue, so many envoys that their caps and carriage canopies could be seen one behind another, but Qin's relief troops did not come out. There was a man of Wei, Tang Ju, more than ninety years old. He said to the King of Wei, "This old minister asks to go west and persuade Qin, so that its army sets out ahead of me. Will that do?" The King of Wei said, "I respectfully agree." He prepared a carriage and sent him off. Tang Ju had an audience with the King of Qin. The King of Qin said, "Venerable sir, you have come this far though weary, and it must have been hard going. Wei has asked for rescue several times already, and I know Wei is in urgent trouble." Tang Ju answered, "If Your Majesty already knows Wei is in urgent trouble yet the relief troops have not arrived, then this old minister thinks Your Majesty has miscalculated. Moreover, Wei is a state of ten thousand chariots. It calls itself an eastern vassal, has accepted cap and sash from Qin, and offers sacrifices in spring and autumn, because Qin is strong enough to be an ally. Now the troops of Qi and Chu are already in Wei's outskirts. If Your Majesty's relief troops do not arrive, Wei in its distress will cede land and ally with Qi and Chu, and even if Your Majesty then wished to rescue it, how could there still be time? This would mean losing one state of ten thousand chariots and strengthening two enemy states, Qi and Chu. I privately think Your Majesty has miscalculated." The King of Qin was alarmed and realized his error, and at once sent troops to the rescue, galloping out. When Qi and Chu heard of it, they withdrew their troops and left, and Wei was restored. With a single persuasion, Tang Ju settled the policy of mighty Qin, lifted the troubles of Wei, and scattered the troops of Qi and Chu, repulsing the enemy and resolving the crisis in one stroke. This was the effect of words. Confucius said, "In speech: Zai Wo and Zigong." Therefore the Book of Songs says: "When words are harmonious, the people are in concord; when words are gracious, the people are at peace." Tang Ju had his words, and the state of Wei relied on him, so they must not be neglected.

燕易王時，國大亂，齊閔王興師伐燕，屠燕國，載其寶器而歸。易王死，及燕國復，太子立為燕王，是為燕昭王。昭王賢，即位卑身厚幣，以招賢者。謂郭隗曰："齊因孤國之亂，而襲破燕。孤極知燕小力少，不足以報，然得賢士與共國，以雪先王之醜，孤之願也。先生視可者得身事之。"隗曰："臣聞古人之君，有以千金求千里馬者，三年不能得，馬已死，買其骨五百金，反以報君。君大怒曰：'所求者生馬，安用死馬捐五百金。’涓人對曰：'死馬且市之五百金，況生馬乎？天下必以王為能市馬，馬今至矣。’於是不期年，千里馬至者二。今王誠欲必致士，請從隗始。隗且見事，況賢於隗者乎？豈遠千里馬哉？"於是昭王為隗築宮而師之。樂毅自魏往，鄒衍自齊往，劇辛自趙往，士爭走燕。燕王弔死問孤，與百姓同甘苦二十八年，燕國殷富，士卒樂軼輕戰。於是遂以樂毅為上將軍，與秦楚三晉合謀以伐齊。樂毅之筴，得賢之功也。

In the time of King Yi of Yan, the state fell into great disorder. King Min of Qi raised an army and attacked Yan, slaughtered its people, and carried the treasured vessels home. King Yi died, and when Yan was restored, the crown prince was set up as King of Yan; this was King Zhao of Yan. King Zhao was a worthy man, and after taking the throne he humbled himself and used generous gifts to attract the worthy. He said to Guo Wei, "Qi took advantage of the disorder in my isolated state to attack and break Yan. I know well that Yan is small and weak and not enough to take revenge, but to obtain worthy gentlemen to govern the state together and wash away the humiliation of the former king is my wish. If you know of a man who would do, I will serve him personally." Guo Wei said, "I have heard that among the rulers of old there was one who sought a thousand-li horse with a thousand pieces of gold and could not get one in three years. A court attendant asked to seek one, and the ruler sent him. He found the horse already dead, spent five hundred pieces of gold on its bones, and came back to report to the ruler. The ruler was furious and said, 'What I wanted was a living horse; what use is a dead horse for five hundred pieces of gold?' The attendant answered, 'If one pays five hundred pieces of gold even for a dead horse, how much more for a living one? The world will surely think Your Majesty can really buy horses, and horses will soon arrive.' Before a year was out, two thousand-li horses had come. Now if Your Majesty truly wishes to attract gentlemen, begin with me, Wei. If even Wei is served, how much more those more worthy than Wei? Would they consider a thousand li too far?" So King Zhao built a residence for Guo Wei and took him as his teacher. Yue Yi came from Wei, Zou Yan came from Qi, and Ju Xin came from Zhao, as gentlemen vied to rush to Yan. The King of Yan mourned the dead and comforted orphans, sharing the people's sweetness and bitterness for twenty-eight years. Yan became prosperous and rich, and its soldiers were glad to be at ease and made light of battle. Then he made Yue Yi senior general and plotted with Qin, Chu and the Three Jin to attack Qi. Yue Yi's strategy was the effect of obtaining worthy men.

樂毅為昭王謀，必待諸侯兵，齊乃可伐也。於是乃使樂毅使諸侯，遂合連四國之兵以伐齊，大破之。閔王亡逃，僅以身脫，匿莒，樂毅追之，遂屠七十餘城，臨淄盡降，唯莒即墨未下，盡復收燕寶器而歸，復易王之辱。樂毅謝罷諸侯之兵，而獨圍莒即墨，時田單為即墨令，患樂毅善用兵，田單不能軸也，欲去之，昭王又賢，不肯聽讒。會昭王死，惠王立，田單使人讒之惠王，惠王使騎劫代樂毅，樂毅之趙不歸。燕騎劫既為將軍，田單大喜，設軸大破燕軍，殺騎劫，盡復收七十餘城。是時齊閔公已死，田單得太子於莒，立為齊襄王。而燕惠王大慚。自悔易樂毅，以致此禍。

Yue Yi advised King Zhao that Qi could be attacked only after waiting for the troops of the other lords. So Yue Yi was sent as envoy to the lords, and he joined the troops of four states to attack Qi and badly defeated it. King Min fled and barely escaped, hiding in Ju. Yue Yi pursued and razed more than seventy cities, and the whole of Linzi surrendered. Only Ju and Jimo were not taken. He took back all of Yan's treasured vessels and returned, washing away the humiliation of King Yi. Yue Yi declined and dismissed the troops of the lords, and alone besieged Ju and Jimo. At that time Tian Dan was magistrate of Jimo. He worried that Yue Yi was skilled at war and that he, Tian Dan, could not defeat him, and he wished to remove him, but King Zhao was worthy and would not listen to slander. It happened that King Zhao died and King Hui took the throne. Tian Dan sent men to slander Yue Yi before King Hui, and King Hui sent Qi Jie to replace Yue Yi, while Yue Yi went to Zhao and did not return. When Qi Jie of Yan had become general, Tian Dan was overjoyed, laid a plan, and badly defeated the Yan army, killing Qi Jie and recovering all seventy-odd cities. By this time King Min of Qi was already dead. Tian Dan found the crown prince in Ju and set him up as King Xiang of Qi. King Hui of Yan was deeply ashamed and regretted having replaced Yue Yi, which had caused this disaster.

惠王乃使人遺樂毅書曰："寡人不佞，不能奉順君志，故君捐國而去，寡人不肖明矣，敢謁其願而君弗肯聽也，故使使者陳愚志，君誠諭之。語曰：'仁不輕絕，智不輕怨’。君於先王，世之所明知也，寡人望有非，則君覆蓋之，不虞君明棄之也；望有過則君教誨之，不虞君明罪之也，寡人之罪，百姓弗聞，君微出明怨，以棄寡人，寡人必有罪矣，然怨君之未盡厚矣。語曰：'厚者不捐人以自益，仁者不危軀以要名。’故覆人之邪者，厚之行也，救人之過者，仁之道也。世有復寡人之邪，救寡人之過，非君惡所望之。今君厚受德於先王之成尊，輕棄寡人以快心，則覆邪救過，難得於君矣。且世有厚薄，故施異；行有得失，故患同。今寡人任不肖之罪，而君有失厚之累，於為君擇無所取。國有封疆，猶家之有垣牆，所以合好覆惡也。室不能相和，出訟鄰家。未為通計也。怨惡未見而明棄之，未為盡厚也。

King Hui then sent a letter to Yue Yi, saying, "I am without talent and could not follow your aims, so you abandoned the state and left. That I am unworthy is clear. I dared to state my wishes but you were unwilling to listen, so I send an envoy to state my foolish intent, and I hope you will truly understand it. As the saying goes, 'The benevolent do not readily break off relations; the wise do not readily make enemies.' Your relation to the former king is known and understood throughout the world. I hoped that where I was in the wrong, you would cover for me, and did not expect you to abandon me openly. I hoped that if I erred, you would instruct me, and did not expect you to blame me openly. The people have not heard of my offense, yet you went out in secret and openly made an enemy of me in order to leave me. I surely must have some fault, but I resent that you have not shown full generosity. As the saying goes, 'A generous person does not abandon others to benefit himself; a benevolent person does not endanger himself to seek a name.' So to cover for another's wrong is generous conduct, and to rescue another's error is the principle of benevolence. If anyone in the world could cover my wrongs and rescue my errors, who but you could I look to? Now you have received generously from the former king the virtue that brought you high rank, and you lightly abandon me to please yourself; then covering wrongs and rescuing errors will be hard to get from you. Moreover, the world has the generous and the thin, so favors differ; conduct has gains and losses, so troubles are the same. Now I bear the guilt of being unworthy, while you bear the burden of lacking generosity, and for you there is nothing to choose in it. A state has its borders as a household has its walls, to keep harmony and cover over what is bad. If one cannot be at peace within the house and goes out to bring suit before the neighbors, that is not a farsighted plan. If resentment has not yet appeared and you abandon me openly, that is not full generosity.

寡人雖不肖，未如殷紂之亂也；君雖未得志，未如商容箕子之累也。然不內盡寡人，明怨於外，恐其適足以傷高義而薄於行也。非然，苟可以成君之高，明君之義，寡人雖惡名，不難受也。本以明寡人之薄，而君不得厚；揚寡人之毀，而君不得榮，是一舉而兩失也。義者不毀人以自益，況傷人以自捐乎？願君無以寡人之不肖，累往事之美。昔者，柳下季為理於魯，三絀而不去，或曰可以去矣。柳下季曰：'苟與人異，惡往而不絀乎？猶且絀也，寧故國耳。’柳下季不以絀自累，故自業不忘，不以去為心，故遠近無議，寡人之罪，國人不知，而議寡人者遍天下，諺曰：'仁不輕絕，知不簡功。’簡功棄大者，仇也；輕絕厚利者，怨也。仇而棄之，怨而累之，宜在遠者，不望之乎君。今寡人無罪，君豈怨之乎？願君捐忿和怒，追順先王，以復教寡人，寡人意君之曰："呈將快心以成而過，不顧先王以明而惡。’使寡人進不得循初，退不得變過，此君所制，唯君圖之。此寡人之愚志，敬以盡謁之。"

Though I am unworthy, I am not yet as disorderly as Zhou of Yin; though you have not obtained your wishes, you are not yet burdened as Shang Rong and Jizi were. Yet you did not give your heart to me within, and made an open enemy of me abroad. I fear this is just enough to harm lofty righteousness and thin your conduct. If it were not so, if it could achieve your loftiness and make your righteousness plain, I would not find it hard to accept even a bad name. But this would only display my thinness while you gain no generosity from it, and spread my disgrace while you gain no glory. This is one act and two losses. A righteous man does not slander others to benefit himself, much less harm others in order to damage himself. I hope you will not, because I am unworthy, burden the beauty of past events. In former times Liuxia Ji was a judge in Lu and was dismissed three times without leaving. Someone said he could leave. Liuxia Ji said, 'If I differ from others, where could I go and not be dismissed? Since I will be dismissed anyway, I would rather stay in my old state.' Liuxia Ji did not burden himself because of dismissal, so his own work was not forgotten, and he did not take leaving to heart, so there was no criticism near or far. My offense is unknown to my people, yet those who criticize me are all over the world. A proverb says, 'The benevolent do not readily break off relations; the wise do not slight merit.' To slight merit and abandon great achievement is enmity; to break off relations lightly and value private gain is resentment. Enmity and abandonment, resentment and burdening, ought to be with distant people, and I do not expect them from you. Now that I have no fault, can you really bear a grudge? I hope you will put down your anger, follow the former king, and come again to instruct me. I suppose you may say, 'I will please myself by making your fault complete, and I will ignore the former king and make plain your evil.' That would leave me unable to advance and follow my earlier course and unable to retreat and correct my mistakes. This is within your power, and I ask only that you consider it. This is my foolish intent, set out respectfully in full."

樂毅使人獻書燕王曰："臣不肖，不能奉承王命，以順左右之心，恐抵斧鉞之罪，以傷先王之明，有害足下之義，故遁逃自負，以不肖之罪，而不敢有辭說。今王數之以罪，恐侍御者不察先王之所以畜臣之理，不白乎臣之所以事先王之心，故不敢不以書對。臣聞賢聖之君，不以祿私親，功多者授之；不以官隨愛，能當者處之。故曰：'察能而授官者，成功之君也；論行而結交者，立名之士也。’臣以所學，觀先王舉措，有高世主之心，故假節於魏，以身得察於燕，先王過舉，擢之賓客之中，立之群臣之上，不謀父兄，以為亞卿，臣自以為奉令承教，可幸無罪，故受命不辭。先王命臣曰：'我有積怨深怒於齊，不量輕弱，欲以齊為事。’臣對曰：'夫齊者霸王之餘業，戰勝之遺事，閒於兵革，習於戰攻，王若欲攻之，必與天下圖之，圖之莫若往結趙，且淮北宋地，楚。魏之願也。趙若許，約楚。魏盡力，四國攻之，齊可大破也。’先王曰：'善。’臣乃受命具符節南使趙，顧反，起兵攻齊。以天下之道，先王之靈，河北之地，隨先王而舉之，齊上之兵，受命而勝之，輕卒銳兵，長驅至齊，齊王遁逃走莒，僅以身免，珠玉貨寶，車甲珍器，皆收入燕。大呂陳於元英，故鼎返於曆室，齊器設於寧臺，薊丘之植，植於汶篁。五伯以來，功業之盛，未有及先王者。先王以為快其志，以臣不捐令，故裂地而封臣，使比小國諸侯。臣聞賢聖之君，功立不廢，故著於春秋；蚤知之士；名成而不毀，故稱於後世。若先王之報怨雪醜，夷萬乘之齊，收八百年之積，及其棄群臣之日，餘令詔後嗣之義法，執政任事，循法令，順庶孽，施及萌隸，皆可以教後世。臣聞善作者不必善成，善始者不必善終。

Yue Yi sent a letter to the King of Yan, saying, "I am unworthy and could not carry out Your Majesty's commands in order to follow the wishes of those around you. I feared offending against the crime of the axe and halberd, thereby harming the former king's discernment and damaging Your Majesty's righteousness, and so I fled and shouldered the blame of being unworthy, without daring to argue. Now Your Majesty reproaches me with charges, and I fear your attendants do not understand why the former king kept me and do not know my heart in serving the former king, so I dare not fail to answer by letter. I have heard that a worthy and sage ruler does not use salaries to favor his relatives; he gives them to those whose merits are many. He does not use office to follow his affections; he places those whose abilities fit. Therefore it is said, 'One who examines ability before granting office is a ruler who succeeds; one who weighs conduct before making friends is a gentleman who makes a name.' By what I have studied, observing the former king's actions, I saw in him a mind higher than the rulers of his day, so I borrowed credentials from Wei and personally came to be examined in Yan. The former king raised me too highly, selecting me from among the guests and setting me above the ministers, without consulting his fathers and elder brothers, and made me a junior minister. I thought that by receiving orders and instruction I might with luck be without fault, so I accepted the appointment without declining. The former king ordered me, saying, 'I have an old grudge and deep anger against Qi, and without measuring my own weakness I wish to make Qi my business.' I answered, 'Qi has the remaining legacy of a hegemon and the lingering affairs of victory, is practiced in arms and skilled in war and attack. If Your Majesty wishes to attack it, you must plan together with the whole world, and nothing is better than to ally first with Zhao. Moreover, the lands north of the Huai and Song are what Chu and Wei desire. If Zhao agrees, bind Chu and Wei to exert their strength, and with four states attacking it, Qi can be badly defeated.' The former king said, 'Good.' I then accepted the order, prepared credentials and went south to Zhao, and on returning raised an army to attack Qi. By the way of the world and the power of the former king's spirit, the land north of the river rose together with the former king, and the troops on Qi's soil, receiving orders, won the battle. Light troops and sharp soldiers drove far into Qi. The King of Qi fled to Ju and barely escaped. Pearls, jade, goods and treasures, chariots, armor and rare vessels were all taken into Yan. The great bell Dalu was displayed in Yuanying, the old cauldrons returned to Lishi, the Qi vessels were set out in the Ning Terrace, and the plants of Ji Hill were planted in the bamboo fields of Wen. Since the Five Hegemons, no achievement has been as great as the former king's. The former king thought his ambition was satisfied, and because I did not abandon his orders, he divided land and enfeoffed me, making me comparable to the lords of small states. I have heard that for a worthy and sage ruler, achievements once established are not discarded, so they are recorded in the Spring and Autumn Annals; a gentleman of foresight, once his name is made it is not ruined, so he is praised by later generations. As for the former king's avenging of grievance and washing away of shame, flattening Qi of ten thousand chariots and taking the accumulation of eight hundred years, when the day came that he left his ministers he left behind the laws and principles to instruct his heirs, so that those who govern and manage affairs, obey the laws, soothe the lesser sons, and extend this to the people can all be taught to later ages. I have heard that one who is good at beginning is not always good at completing, and one who is good at starting is not always good at ending.

昔伍子胥說聽於闔閭，吳為遠跡至郢，夫差不是也，賜之鴟夷，沈之江，故夫差不計先論之可以立功也，沈子胥而不悔，子胥不蚤見王之不同量也，故入江而不化。夫免身而全動，以明先王之跡，臣之上計也；離虧辱之誹，墮先王之明，臣之大恐也。臨不測之罪，以幸為利，義之所不敢出也。臣聞君子絕交無惡言，去臣無惡聲。臣雖不肖，數奉教於君子，臣恐侍御者親交之說，不察疏遠之行，故敢以書謝。"

In former times Wu Zixu's words were heard and used by Helu, and Wu's footprints reached as far as Ying. Fuchai did not think him right, gave him a leather wineskin, and sank him in the river. So Fuchai did not consider that Zixu's earlier counsel could bring achievement, and sank Zixu without regret, and Zixu did not see early that the king's capacity was different, so he entered the river and did not transform. To keep myself from disaster and preserve my achievements, to make plain the former king's deeds, is my best plan. To suffer insulting slander and ruin the former king's discernment is what I fear most. To face a crime beyond measure and treat luck as profit is what righteousness does not dare. I have heard that when a gentleman breaks off a friendship he utters no evil words, and a departing minister makes no evil sound. Though I am unworthy, I have repeatedly received instruction from gentlemen, and I fear that your attendants, who incline to what is close and bound in friendship, will not examine the conduct of the distant, so I dare to decline by letter."

齊人鄒陽客遊於梁，人或讒之於孝王，孝王怒，系而將欲殺之。鄒陽客遊，見讒自冤，乃從獄中上書，其辭曰："臣聞忠無不報，信不見疑。臣常以為然，徒虛言爾。昔者，荊軻慕燕丹之義，白虹貫日，太子畏之；衛先生為秦畫長平之計，太白蝕昂，昭王疑之。夫精變天地，而信不諭兩主，豈不哀哉？今臣盡忠竭誠，畢義願知，左右不明，卒從吏訊，為世所疑，是使荊軻衛先生復起，而燕秦不悟也，願大王熟察之。昔者，玉人獻寶，楚王誅之；李斯竭忠，胡亥極刑。是以箕子狂佯，接輿避世，恐遭此變也。願大王熟察玉人李斯之意，而後楚王胡亥之聽，無使臣為箕子接輿所嘆。

Zou Yang of Qi was a traveling guest in Liang. Someone slandered him to King Xiao, and the king was angry, had him imprisoned and was about to kill him. Zou Yang, a wandering guest slandered and feeling wronged, sent a letter from prison, which said, "I have heard that loyalty is never without reward and good faith is not doubted. I used to think this was so, but it is only empty words. In former times Jing Ke admired the righteousness of Prince Dan of Yan, and a white rainbow pierced the sun, yet the prince feared him. Master Wei planned the Changping strategy for Qin, and Venus ate into the Pleiades, yet King Zhao doubted him. Sincerity moved Heaven and Earth, but good faith could not make two rulers understand. Is this not sad? Now I have given all my loyalty and exhausted my sincerity, and spent my principles hoping to be known, but those around you are not discerning, and I end up before the prison officers for questioning and am doubted by the world. This is as if Jing Ke and Master Wei were raised again and Yan and Qin still did not awaken. I wish Your Majesty would examine this carefully. In former times the jade worker offered his treasure and the King of Chu had him executed; Li Si exhausted his loyalty and Huhai put him to the severest punishment. For this reason Jizi feigned madness and Jieyu avoided the world, fearing such calamity. I wish Your Majesty would examine closely the hearts of the jade worker and Li Si, and put behind you the credulity of the King of Chu and Huhai, so that I will not be sighed over by Jizi and Jieyu.

臣聞比干剖心，子胥鴟夷，臣始不信，乃今知之，願大王熟察之，少加憐焉。諺曰：'有白頭而新，傾蓋而故。’何則？知與不知也。昔者，樊於期逃秦之燕，籍荊軻首以奉丹之事；王奢去齊之魏，臨城自剄，以卻齊而存魏。王奢樊於期，非新於齊秦，而故於燕魏也，所以去二國，死兩君者，行合於志，而慕義無窮也。是以蘇秦不信於天下，為燕尾生，白圭戰亡六城，為魏取中山，何則？誠有以相知也。蘇秦相燕，燕人惡之於燕王，燕王按劍而怒，食之以駃騠；白圭顯於中山，中山人惡之於魏文侯，文侯投以夜光之璧。何則？兩主二臣，剖心析肝相信，豈移於畜辭哉！

I have heard that Bi Gan had his heart cut out and Zixu was wrapped in a leather sack. I did not believe it at first, but now I know it. I wish Your Majesty would examine this carefully and show a little pity. A proverb says, 'Some become new friends at white hair; some become old friends at a chance meeting of carriage canopies.' Why? It lies in knowing or not knowing. In former times Fan Yuqi fled from Qin to Yan and lent his head to Jing Ke to accomplish Prince Dan's plan. Wang She left Qi for Wei and cut his own throat at the city wall to drive back Qi and preserve Wei. Wang She and Fan Yuqi were not new friends to Qi and Qin, nor old friends to Yan and Wei, but they left the two states and died for two rulers because their conduct matched their aims and their admiration for righteousness was without end. For this reason Su Qin was not trusted by the world, yet was Yan's Weisheng; Bai Gui lost six cities in battle, yet won Zhongshan for Wei. Why? They truly had those who knew them. When Su Qin was chancellor of Yan, men of Yan spoke ill of him to the King of Yan, and the king put his hand on his sword in anger and sent him fine horse meat to eat. When Bai Gui became prominent in Zhongshan, men of Zhongshan spoke ill of him to Marquis Wen of Wei, and Marquis Wen threw him a night-shining jade disc. Why? With two rulers and two ministers who cut open their hearts and split their livers to trust one another, how could they be swayed by the words of the crowd!

故女無美惡，居宮見妒；士無賢不肖，入朝見嫉。昔司馬喜臏於宋，卒相中山；範睢拉脅折齒於魏，卒為應侯。此二人者，皆信必然之畫，捐朋黨之私，挾孤獨之交，故不能自免於嫉妒之人也。是以申屠狄蹈流之河，徐衍負石入海，不容於世，義不苟取，比周於朝，以移主上之心。故百里奚乞食於道路，繆公委之以政，甯戚飯牛車下，而桓公任之以國。此二人者，豈借官於朝，假譽於左右，然後二主用之哉！感於心，合於行，堅於膠漆，昆弟不能離，豈惑於眾口哉！

So a woman, whether beautiful or ugly, is envied once she enters the palace; a gentleman, whether worthy or not, is hated once he enters the court. In former times Sima Xi suffered the amputation of his kneecaps in Song and in the end became chancellor of Zhongshan; Fan Ju had his ribs broken and teeth knocked out in Wei and in the end became Marquis of Ying. These two men were firmly confident in their sure plans, gave up the private interests of cliques, and held to the friendship of the solitary, and so could not by themselves escape being envied. For this reason Shentu Di threw himself into the river and Xu Yan carried a stone into the sea, not tolerated by the world, unwilling in righteousness to take anything improperly, and not forming cliques in court to turn the ruler's heart. So Baili Xi begged for food on the road and Duke Mu entrusted the government to him; Ning Qi fed oxen beneath a cart and Duke Huan employed him in the affairs of state. Were these two men employed by the two rulers by relying on posts at court and borrowing the reputation of those around the ruler? Hearts that respond to each other and conduct that fits, firm as glue and lacquer, so that even brothers cannot drive a wedge between them; how could they be misled by the mouths of the crowd!

故偏聽生奸，獨任成亂。昔魯聽季孫之說逐孔子，宋信子冉之計逐墨翟。夫以孔墨之辯，而不能自免於諂諛，而二國以危。何則？眾口鑠金，積毀銷骨，是以秦用戎人由呈而霸中國，齊用越人子臧而強威宣，此二國豈拘於俗，牽於世，系奇偏之辭哉！公聽共觀，垂名當世，故意合，則胡越為兄弟，由呈子臧是也；不合，則骨肉為仇讎，朱象。管蔡是也。今人主如能用齊秦之明，後宋魯之聽，則五伯不足侔，三王易為比也。是以聖王覺悟，捐子之心，能不說于田常之賢，封比干之後，修孕婦之墓，故功業覆於天下。何則？欲善無厭也。夫晉文公親其讎，而強霸諸侯；齊桓公用其仇，而一匡天下，何則？慈仁殷勤，誠加於心，不可以虛辭借也。

Therefore listening to one side breeds treachery, and sole reliance causes disorder. In former times Lu listened to Ji Sun and drove out Confucius, and Song believed Zi Ran's plan and drove out Mo Di. With the eloquence of Confucius and Mo Di, they could not by themselves escape the flatterers, and the two states were endangered because of it. Why? The mouths of the crowd can melt gold, and accumulated slander can destroy bone. For this reason Qin used You Yu, a man of the Rong, and became hegemon over the central states, and Qi used Zi Zang, a man of Yue, and became strong under Kings Wei and Xuan. Were these two states bound by custom, burdened by the world, or tied to biased speech? They listened impartially and looked together, and made their names in their age. So when hearts agree, Hu and Yue become brothers, as with You Yu and Zi Zang; when they do not agree, flesh and blood become enemies, as with Danzhu, Xiang, Guanshu and Caishu. Now if a ruler could use the wisdom of Qi and Qin and put behind him the credulity of Song and Lu, the Five Hegemons would not be worth comparing, and the Three Kings would be easy to match. For this reason sage kings awakened, abandoned the hearts of their sons, and were not pleased with the worth of Tian Chang, enfeoffed the descendants of Bi Gan and repaired the tomb of the pregnant woman, and so their achievement covered the world. Why? They wanted to do good and were never satisfied. Duke Wen of Jin drew near to his enemy and became a strong hegemon over the lords; Duke Huan of Qi used his enemy and set the world right at one stroke. Why? Kindness and earnestness, with sincerity added to the heart, cannot be borrowed by empty words."

至夫秦用商鞅之法，東弱韓魏，立強天下，而卒車裂商君；越用大夫種之謀，擒勁吳，霸中國，卒誅其身，是以孫叔敖三去相而不悔；於陵仲子辭三公，為人灌園。今世主誠能去驕傲之心，懷可報之意，披心腹，見情素，隳肝膽，施德厚，終與之窮通，無愛於士，則桀之狗，可使吠堯；蹠之客，可使刺由。況因萬乘之權，假聖王之資乎？然則荊軻之沈七族，要離燔妻子，豈足為大王道哉！明月之珠，夜光之璧，以闇投入於道路，眾無不按劍相眄者，何則？無因至前也。幡木根柢，輪囷離奇，而為萬乘器者，以左右先為之容也。故無因而至前，雖出隨侯之珠，夜光之璧，只足以結怨而不見德。故有人先遊，則以枯木朽株，樹功而不忘，今使天下布衣窮居之士，身在貧賤，雖蒙堯舜之術，挾伊管之辯，素無根柢之容，而欲竭精神，開忠信，輔人主之治，則人主必襲按劍相眄之跡矣，是使布衣不得當枯木朽株之資也。

As for Qin, it used the laws of Shang Yang, weakened Han and Wei to the east, and at once became the strongest in the world, yet in the end Lord Shang was torn apart by chariots. Yue used the schemes of the grandee Zhong, captured mighty Wu and became hegemon over the Central States, yet in the end Zhong was put to death. Thus Sunshu Ao left the chancellorship three times without regret, and Chen Zhongzi of Yuling declined the post of one of the Three Ducal Ministers to water gardens for others. If a ruler of today could cast off a proud heart, cherish a sincere wish to be repaid in kind, open his chest and belly, show his true feelings, lay bare his liver and gall, bestow generous kindness, share good and bad fortune with his men to the end, and begrudge nothing to scholars, then even the dog of Jie could be made to bark at Yao, and the retainer of Zhi could be made to stab Xu You. How much more so for one who relies on the power of a ruler of ten thousand chariots and draws on the resources of a sage king! In that case, Jing Ke, whose seven clans were drowned for his deed, and Yao Li, who burned his own wife, are hardly worth mentioning to Your Majesty! A bright-moon pearl or a night-gleaming jade disc, if tossed in the dark before a man on the road, will make everyone grip a sword and glare sideways. Why? Because it arrived before them for no reason. A twisted tree root, coiled and strange, can become a vessel fit for a ruler of ten thousand chariots, because those around it first trimmed and adorned it. So when something arrives before a man for no reason, even if one presents the pearl of Marquis Sui or the night-gleaming disc, it only earns resentment and no gratitude. But when someone first speaks well of a man, even a withered tree or rotten stump can accomplish something and not be forgotten. Now suppose scholars in plain clothes who live in poverty, lowly and poor, were to receive the methods of Yao and Shun and hold the eloquence of Yi Yin and Guan Zhong, yet have never had the groundwork of such adornment, and wish to exhaust their spirit, open their loyalty and good faith, and assist a ruler's governance. Then the ruler will surely follow the practice of gripping the sword and glaring sideways. This deprives commoners of the chance to become even a withered tree or rotten stump.

是以聖王制世御俗，獨化於陶鈞之丘，能不牽乎卑亂之言，不惑乎眾多之口，故秦皇帝任中庶子蒙之言，以信荊軻之說，故匕首竊發。周文王校獵涇渭，載呂尚而歸，以王天下。秦信左右而弒，周用烏集而王。何則？以其能越攣拘之語，馳域外之議，獨觀於昭曠之道也。今人主沈於諂諛之辭，牽於帷牆之制，使不羇之士，與牛驥同皁，此鮑焦之所以忿於世，而不留於富貴之樂也。臣聞盛飾以朝者，不以私行義；砥礪名號者，不以利傷行。故里名勝母，而曾子不入；邑號朝歌，墨子回車。今使天下寥廓之士，籠於威重之權，脅於勢位之貴，回面汙行，以事諂諛之人，求親近於左右，則士有伏死崛穴巖藪之中耳，安有盡精神而趨闕下者哉！"書奏孝王，孝王立出之，卒為上客。

Therefore a sage king governing the world and steering its customs transforms things alone upon the potter's wheel, and is not burdened by base and chaotic words or confused by the clamor of the many. Thus the First Emperor of Qin listened to the words of the junior court attendant Meng and so believed Jing Ke's account, and the dagger struck in secret. King Wen of Zhou hunted between the Jing and Wei rivers, brought back Lu Shang in his carriage, and so became king of the world. Qin trusted those around him and was assassinated; Zhou used men gathered like crows and became king. Why? Because he could rise above cramped talk, range over discussions beyond the borders, and alone observe the bright and open Way. Now rulers sink into flattering words and are bound by the restraints of the curtained palace, so that unbridled scholars are made to share a trough with oxen and fine horses. This is why Bao Jiao hated the world and had no longing for the pleasures of wealth and rank. I have heard that one who dresses finely to attend court does not use private interests to practice righteousness, and one who hones his name does not harm his conduct for gain. Therefore when a village was named Victory over Mothers, Zengzi would not enter it; when a town was called Morning Song, Mozi turned his carriage around. Now if the broad-minded scholars of the world are overshadowed by the power of the mighty and pressed by the nobility of rank, and must turn their faces, foul their conduct, and serve flatterers to win favor with those around the ruler, then scholars will only hide away and die in caves and thickets. How could any of them exhaust their spirit and hasten to your palace gate!" When the memorial was presented to King Xiao, he released him at once, and in the end made him a guest.

管仲言齊桓公曰："夫墾田刱邑，闢田殖穀，盡地之利，則臣不若甯戚，請置以為田官。登降揖讓，進退閒習，則臣不若隰朋，請置以為大行。蚤入晏出，犯君顏色，進諫必忠，不重富貴，不避死亡，則臣不若東郭牙，請置以為諫臣。決獄折中，不誣無罪，不殺無辜，則臣不若弦寧，請置以為大理。平原廣囿，車不結軌，士不旋踵，鼓之而三軍之士，視死若歸，則臣不若王子成甫，請署以為大司馬。君如欲治國強兵，則此五子者足矣，如欲霸王，則夷吾在此。"夫管仲能知人，桓公能任賢，所以九合諸侯，一匡天下，不用兵車，管仲之功也。詩曰："濟濟多士，文王以寧。"桓公其似之矣。

Guan Zhong said to Duke Huan of Qi: "To open up fields, found towns, clear land and plant grain, and exploit the full yield of the earth, I am not the equal of Ning Qi; please appoint him Minister of Agriculture. In ascending and descending steps, bowing and yielding, advancing and withdrawing with ease, I am not the equal of Xi Peng; please appoint him Grand Herald. To enter early and leave late, to risk your displeasure, to remonstrate with sure loyalty, to hold wealth and rank lightly and not shun death, I am not the equal of Dongguo Ya; please appoint him remonstrating minister. To judge lawsuits fairly, not to frame the innocent nor kill the blameless, I am not the equal of Xian Ning; please appoint him Minister of Justice. On a level plain or broad pasture, with chariots not crossing each other's tracks and soldiers not turning back, so that at a single drumbeat the three armies face death as if going home, I am not the equal of Prince Chengfu; please appoint him Minister of War. If you wish to govern the state and strengthen the army, these five men are enough. If you wish to become hegemon or king, then Yiwu is here." Guan Zhong knew men, and Duke Huan could employ the worthy; so he gathered the lords nine times and set the whole world right at a stroke without using war chariots, which was the achievement of Guan Zhong. The Book of Songs says: "Many are the worthy gentlemen, and through them King Wen found peace." Duke Huan was probably like this.

有司請事於齊桓公，桓公曰："以告仲父。"有司又請，桓公曰："以告仲父。"若是者三。在側者曰："一則告仲父，二則告仲父，易哉為君。"桓公曰："吾未得仲父則難，已得仲父，曷為其不易也。"故王者勞於求人，佚於得賢。舜舉眾賢在位，垂衣裳，恭己無為，而天下治。湯文用伊。呂，成王用周。邵，而刑措不用，兵偃而不動，用眾賢也。桓公用管仲則小也，故至於霸，而不能以王。故孔子曰："小哉，管仲之器。"蓋善其遇桓公，惜其不能以王也。至明主則不然，所用大矣。詩曰："濟濟多士，文王以寧。"此之謂也。

When an official came to Duke Huan of Qi to ask for instructions, Duke Huan said: "Go and tell Zhongfu." The official asked again, and the duke said: "Go and tell Zhongfu." This happened three times. A man at his side said: "Once it is 'tell Zhongfu,' twice it is 'tell Zhongfu.' Being a ruler is really easy." Duke Huan said: "Before I had Zhongfu, it was hard. Now that I have him, why should it not be easy?" So a true king labors when seeking men and rests once he has found worthy ones. Shun promoted many worthy men to office, let his robes hang down, was reverent and did nothing, and the world was well governed. Tang and King Wen employed Yi Yin and Lu Shang, King Cheng employed the Duke of Zhou and Duke Shao, and punishments were set aside and weapons lay idle; this is what employing many worthy men means. Duke Huan's employment of Guan Zhong was on a smaller scale, so he reached hegemony but could not become king. Hence Confucius said: "How small was the capacity of Guan Zhong!" This probably praised him for meeting Duke Huan and lamented that he could not become king. With an enlightened ruler it is not so, for what he employs is greater. The Book of Songs says: "Many are the worthy gentlemen, and through them King Wen found peace." This is what it means.

公季成謂魏文侯曰："田子方雖賢人，然而非有土之君也，君常與之齊禮，假有賢於子方者；君又何以加之？"文侯曰："如子方者，非成所得議也。子方，仁人也。仁人也者，國之寶也；智士也者，國之器也；博通士也者，國之尊也，故國有仁人，則群臣不爭，國有智士，則無四鄰諸侯之患，國有博通之士，則入主尊固，非成之所議也。"公季成自退於郊三日請罪。

Gong Jicheng said to Marquis Wen of Wei: "Although Tian Zifang is worthy, he is not a lord with land, yet you often treat him with equal ceremony. If someone more worthy than Zifang appeared, what would you place above him?" Marquis Wen said: "A man like Zifang is beyond what Jicheng can discuss. Zifang is a man of humaneness. A humane man is the treasure of a state; a wise scholar is the instrument of a state; a broadly learned scholar is the honor of a state. So when a state has a humane man, the ministers do not quarrel; when a state has a wise scholar, there is no trouble from neighboring lords on all four sides; when a state has a broadly learned scholar, the ruler's honor is secure. This is beyond what Jicheng can discuss." Gong Jicheng withdrew to the outskirts by himself for three days and begged forgiveness.

魏文侯弟曰季成，友曰翟黃，文侯欲相之而未能決，以問李克。克對曰："君若置相，則問樂商與王孫苟端庸賢？"文侯曰："善。"以王孫苟端為不肖，翟黃進之；樂商為賢，季成進之，故相季成。故知人則哲，進賢受上賞，季成以知賢，故文侯以為相。季成，翟黃，皆近臣親屬也，以所進者賢別之，故李克之言是也。

Marquis Wen of Wei had a younger brother named Jicheng and a friend named Di Huang, and wished to appoint one of them chancellor but could not decide, so he asked Li Ke. Li Ke answered: "If you are choosing a chancellor, just ask which is worthier, Yue Shang or Wangsun Gouduan." Marquis Wen said: "Good." Wangsun Gouduan was unworthy and had been recommended by Di Huang; Yue Shang was worthy and had been recommended by Jicheng, so Jicheng was made chancellor. Thus to know men is wisdom, and to recommend the worthy earns the highest reward; because Jicheng knew the worthy, Marquis Wen made him chancellor. Jicheng and Di Huang were both close ministers and relatives, and Li Ke distinguished them by whether the men they recommended were worthy, so Li Ke's words were right.

孟嘗君問於白圭曰："魏文侯名過於桓公，而功不及五伯，何也？"白圭對曰："魏文侯師子夏，友田子方，敬段幹木，此名之所以過於桓公也。卜相則曰：'成與黃庸可？’此功之所以不及王伯也。以私愛妨公舉，在職者不堪其事，故功廢，然而名號顯榮者，三士翊之也，如相三士，則王功成，豈特霸哉！"

Lord Mengchang asked Bai Gui: "Marquis Wen of Wei had a reputation greater than Duke Huan's, yet his achievements fell short of the Five Hegemons. Why?" Bai Gui answered: "Marquis Wen took Zixia as his teacher, Tian Zifang as his friend, and respected Duangan Mu; this is why his reputation exceeded Duke Huan's. But when he divined about a chancellor and asked, 'Jicheng and Di Huang, which will do?', this is why his achievements fell short of the true kings and hegemons. Letting private affection obstruct public selection means those in office cannot bear their duties, so his accomplishments were wasted; yet his name was glorious because three scholars assisted him. If he had made those three scholars his chancellors, the achievement of a true king would have been completed. How could it have stopped at hegemony!"

晉平公問於叔尚曰："昔者齊桓公九合諸侯，一匡天下，不識其君之力乎？其臣之力乎？"叔尚對曰："管仲善制割，隰朋善削縫，賓胥無善純緣，桓公知衣而已。亦其臣之力也。"師曠侍曰："臣請譬之以五味，管仲善斷割之，隰朋善煎熬之，賓胥無善齊和之。羹以熟矣，奉而進之，而君不食，誰能強之，亦君之力也。"

Duke Ping of Jin asked Shuxiang: "In the past Duke Huan of Qi gathered the lords nine times and set the world right at a stroke. I do not know whether it was the strength of the ruler or of the ministers." Shuxiang answered: "Guan Zhong was good at cutting the cloth, Xi Peng was good at trimming and sewing, and Bin Xuwu was good at the edging; Duke Huan only knew how to put on the clothes. So it was also the ministers' strength." Shi Kuang, attending, said: "Allow me to use the five flavors as an analogy. Guan Zhong was good at slicing, Xi Peng was good at boiling, and Bin Xuwu was good at seasoning. When the soup was cooked, it was presented with both hands; but if the ruler did not eat, who could force him? That too was the ruler's strength."

昔者，齊桓公與魯莊公為柯之盟，魯大夫曹劌謂莊公曰："齊之侵魯，至於城下，城壞壓境，君不圖與？"莊公曰："嘻！寡人之生不若死。"曹劌曰："然，則君請當其君，臣請留其臣。"及會，兩君就壇，兩相相揖，曹劌手劍拔刀而進，迫桓公於壇上曰："城壞壓境，君不圖與？"管仲曰："然，則君何求？"曹劌曰："願請汶陽田。"管仲謂桓公曰："君其許之。"桓公許之，曹劌請盟，桓公遂與之盟。已盟，標劍而去。左右曰："要盟可倍，曹劌可讎，請倍盟而討曹劌。"管仲曰："要盟可負，而君不負；曹劌可讎，而君不讎，著信天下矣。"遂不倍。天下諸侯，翕然而歸之，為鄄之會，幽之盟，諸侯莫不至焉。為陽穀之會，貫澤之盟，遠國皆來，南伐強楚，以致菁茅之貫；北伐山戎，為燕開路，三存亡國，一繼絕世，尊事周室，九合諸侯，一匡天下，功次三王，為五伯長，本信起乎柯之盟也。

In the past, Duke Huan of Qi and Duke Zhuang of Lu made a covenant at Ke. Cao Gui, a grandee of Lu, said to Duke Zhuang: "Qi has invaded Lu up to the city wall, the walls are ruined and the borders are under pressure; does my lord not think about it?" Duke Zhuang said: "Alas! For me, living is worse than dying." Cao Gui said: "Then please let my lord confront their ruler, and let me hold their minister." When the meeting took place, the two rulers ascended the altar and the two chancellors bowed to each other; Cao Gui, sword in hand, drew his blade and advanced, and pressed Duke Huan on the altar, saying: "The walls are ruined and the borders are under pressure; does my lord not think about it?" Guan Zhong said: "Then what does your lord want?" Cao Gui said: "I wish to ask for the fields of Wenyang." Guan Zhong said to Duke Huan: "You had better agree." Duke Huan agreed, and Cao Gui asked to conclude the covenant, so Duke Huan made the covenant with him. After the covenant was sworn, Cao Gui put away his sword and left. Those around Duke Huan said: "A covenant made under duress may be broken, and Cao Gui may be treated as an enemy. Please break the covenant and attack Cao Gui." Guan Zhong said: "A covenant made under duress may be broken, but my lord should not break it; Cao Gui may be treated as an enemy, but my lord should not make him one. This is how you establish good faith before the world." So he did not break it. The lords of the world flocked to him, and at the meeting of Juan and the covenant of You, no lord failed to come. At the meeting of Yanggu and the covenant of Guanze, distant states all came; to the south he attacked mighty Chu and obtained the tribute of bundled sedge, to the north he attacked the Mountain Rong and opened a road for Yan, three times he preserved states that had perished and once he restored a severed line of succession, he honored the house of Zhou, gathered the lords nine times and set the world right at a stroke; his merit was second only to the Three Kings, and he became the foremost of the Five Hegemons. His good faith began from the covenant at Ke.

晉文公伐原，與大夫期五日，五日而原不降，文公令去之。軍吏曰："原不過三日，將降矣，君不待之？"君曰："得原失信，吾不為也。"原人聞之曰："有君義若此，不可不降也。"遂降，溫人聞之，亦請降。故曰："伐原而溫降。"此之謂也。於是諸侯歸之，遂侵曹伐衛，為踐土之會，溫之盟後南破強楚，尊事周室，遂成霸功，上次齊桓，本信由伐原也。

Duke Wen of Jin attacked Yuan and agreed with his grandees on a period of five days. After five days Yuan had not surrendered, and Duke Wen ordered withdrawal. A military officer said: "Yuan will surrender within three days at most; will you not wait?" The duke said: "To gain Yuan and lose good faith is something I will not do." When the people of Yuan heard this, they said: "A ruler with righteousness like this, we cannot but surrender." So they surrendered. The people of Wen heard of it and also asked to surrender. Hence it is said: "Attack Yuan and Wen surrenders." This is what it means. Then the lords came over to him, and he invaded Cao and attacked Wei, held the meeting at Jiantu and the covenant at Wen, later broke mighty Chu to the south and honored the house of Zhou, and finally achieved hegemony, ranking above and alongside Duke Huan of Qi. His good faith came from the attack on Yuan.

昔者，趙之中牟叛，趙襄子率師伐之，圍未合而城自壞者十堵，襄子擊金而退。士軍吏曰："君誅中牟之罪，而城自壞，是天助也，君曷為去之？"襄子曰："吾聞之於叔尚曰：'君子不乘人於利，不迫人於險。’使之城而後攻。"中牟聞其義，乃請降。詩曰："王猶允塞，徐方既來。"此之謂也。襄子遂滅知氏，幷代為天下強，本由伐中牟也。

In the past, Zhongmou of Zhao rebelled, and Zhao Xiangzi led an army to attack it. Before the encirclement was even closed, ten sections of the city wall collapsed by themselves, and Xiangzi sounded the gong to withdraw the troops. The soldiers and officers said: "You are punishing the crime of Zhongmou and the city wall collapses of itself; this is Heaven's help. Why does my lord leave?" Xiangzi said: "I heard from Shuxiang: 'A gentleman does not deceive others when it benefits him, and does not press them when they are in danger.' Let them repair the wall and then we will attack." When Zhongmou heard of his righteousness, it asked to surrender. The Book of Songs says: "The king's plans are sincere and solid, and the land of Xu has already come to submit." This is what it means. In the end Xiangzi destroyed the Zhi clan and annexed Dai, becoming one of the strongest in the world, which began with the attack on Zhongmou.

楚莊王伐鄭，克之。鄭伯肉袒，左執茅旌，右執鸞刀，以迎莊王。曰："寡人無良邊陲之臣，以幹天下之禍。是以使君王昧焉，辱到弊邑，君如憐此喪人，錫之不毛之地，唯君王之命。"莊王曰："君之不令臣交易為言，是以使寡人得見君王之玉面也，而微至乎此！"莊王親自手旌，左右麾軍，還舍七里。將軍子重進諫曰："夫南郢之與鄭相去數千裡，諸大夫死者數人，斯役死者數百人，今克而不有，無乃失民力乎？"莊王曰："吾聞之，古者盂不穿，皮不蠹，不出四方，以是君子重禮而賤利也，要其人不要其土，人告徙而不赦，不祥也，吾以不祥立乎天下，菑之及吾身，何日之有矣。"

King Zhuang of Chu attacked Zheng and took the city. The Earl of Zheng, bare to the waist, held a sedge banner in his left hand and a bell-hung knife in his right, and came to meet King Zhuang. He said: "I had no good ministers on my borders, and so I offended Heaven and brought down disaster. Because of this Your Majesty has not spared the toil and has condescended to visit my humble city. If you take pity on this man who has lost his state, grant him barren land where nothing grows, and I will obey only your command." King Zhuang said: "The bad ministers of yours spoke in turn, and so I was able to see the jade face of Your Lordship, and it has come to this by slight degrees!" King Zhuang himself took the banner in hand, directed the army left and right, and withdrew seven li to make camp. General Zizhong remonstrated: "Nanying is several thousand li from Zheng; several grandees have died, hundreds of menials have died, and now that we have taken it you do not keep it. I fear we will lose the people's strength." King Zhuang said: "I have heard that in ancient times bowls were not worn through and leather was not eaten by moths, and rulers did not go beyond the four quarters; so the gentleman values ritual and makes light of profit, and wants a man but not his land. If a man has already pleaded for transfer and I do not pardon him, it is ill-omened. If I stand before the world on an ill omen, how many days until disaster falls on me?"

既而晉人之救鄭者至，請戰，莊王許之，將軍子重進諫曰："晉，強國也，道近力新，楚師疲勢，君請勿許。"莊王曰："不可。強者我避之，弱者我威之，是寡人無以立乎天下也。"遂還師以逐晉寇，莊王援枹而鼓之，晉師大敗，晉人來渡河而南，及敗，奔走欲渡而北，卒爭舟，而以刃擊引，舟中之指可掬也，莊王曰："嘻，吾兩君之不能相也，百姓何罪。"乃退師，以軼晉寇。詩曰："柔亦不茹，剛亦不吐。不侮鰥寡，不畏強禦。"莊王之謂也。

Soon the men of Jin who had come to rescue Zheng arrived and asked for battle, and King Zhuang agreed. General Zizhong remonstrated: "Jin is a strong state, the road was short and its troops are fresh, while the Chu army is exhausted; my lord, please do not agree." King Zhuang said: "No. If I avoid the strong and overawe the weak, then I will have nothing left to stand on before the world." So he turned the army about and pursued the Jin invaders, and King Zhuang himself took up the drumstick and beat the drum, and the Jin army was utterly defeated. When the men of Jin came they had crossed the river southward; when they were routed they fled, wishing to cross northward, and the soldiers fought for boats and chopped off the hands clinging to the gunwales, until the fingers inside the boats could be scooped up by the handful. King Zhuang said: "Alas, the rulers of our two states could not yield to each other; what crime have the common people committed?" So he withdrew his army and let the Jin invaders go. The Book of Songs says: "The soft he does not swallow, the hard he does not spit out. He does not bully the widowed and lonely, nor fear the strong and mighty." This speaks of King Zhuang.

晉人伐楚，三舍不止。大夫曰："請擊之。"莊王曰："先君之時，晉不伐楚，及孤之身，而晉伐楚，是寡人之過也。如何其辱諸大夫也？"大夫曰："先君之時，晉不伐楚，及臣之身，而晉伐楚，是臣之罪也。請擊之。"莊王俛泣而起，拜諸大夫。晉人聞之曰："君臣爭以過為在己，且君下其臣猶如此，所謂上下一心，三軍同力，未可攻也。"乃夜還師。孔子聞之曰："楚莊王霸其有方矣。下士以一言而敵還，以安社稷，其霸不亦宜乎？"詩曰："柔遠能邇，以定我王。"此之謂也。

The men of Jin attacked Chu and withdrew three days' march, yet did not stop. A grandee said: "Please attack." King Zhuang said: "In the time of our former lord, Jin did not attack Chu; now that it has come to me, Jin attacks Chu. This is my fault. How can I bring shame on you, grandees?" The grandee said: "In the time of our former lord, Jin did not attack Chu; now that it has come to me, Jin attacks Chu. This is my crime. Please attack." King Zhuang lowered his head, wept, rose, and bowed to the grandees. When the men of Jin heard of it, they said: "Ruler and ministers vie to take the fault upon themselves, and moreover the ruler humbles himself before his ministers like this; this is what is called high and low being of one mind and the three armies of one strength. We cannot attack." So they withdrew their army by night. When Confucius heard of it, he said: "King Zhuang of Chu's hegemony had a method. With a single phrase he humbled himself before his men and the enemy withdrew, which secured the altars of the state; was it not fitting that he became hegemon?" The Book of Songs says: "Soothe those afar and befriend those near, to keep our king secure." This is what it means.

晉文公將伐鄴，趙衰言所以勝鄴，文公用之而勝鄴，將賞趙衰。趙衰曰："君將賞其末乎？賞其本乎？賞其末則騎乘者存；賞其本則臣聞之郄虎。"公召郄虎曰："衰言所以勝鄴，遂勝，將賞之。曰：'蓋聞之子，子當賞郄虎。’"對曰："言之易，行之難，臣言之者也。"公曰："子無辭。"郄虎不敢固辭，乃受賞。

Duke Wen of Jin was about to attack Ye. Zhao Cui explained the method for defeating Ye; the duke used it and defeated Ye, and was about to reward Zhao Cui. Zhao Cui said: "Will you reward the branch tips, or the root? If you reward the branch tips, then the men who ride horses and chariots are there; if you reward the root, then I heard it from Xi Hu." Duke Wen summoned Xi Hu and said: "Zhao Cui explained the method for defeating Ye, and so we won, and I was about to reward him. He said: 'I probably heard it from you, and you should receive the reward.'" Xi Hu answered: "Speaking is easy, foreseeing is hard. I am only the one who spoke." Duke Wen said: "Do not decline." Xi Hu did not dare refuse firmly, and accepted the reward.

梁大夫有宋就者，嘗為邊縣令，與楚鄰界。梁之邊亭，與楚之邊亭，皆種瓜，各有數。梁之邊亭人，劬力數灌其瓜，瓜美。楚人窳而稀灌其瓜，瓜惡。楚令因以梁瓜之美，怒其亭瓜之惡也。楚亭人心惡梁亭之賢己，因往夜竊搔梁亭之瓜，皆有死焦者矣。梁亭覺之，因請其尉，亦欲竊往報搔楚亭之瓜，尉以請宋就。就曰："惡是何可構怨禍之道也，人惡亦惡，何偏之甚也。若我教子必每暮令人往竊為楚亭夜善灌其瓜，勿令知也。"於是梁亭乃每暮夜竊灌楚亭之瓜，楚亭旦而行瓜，則又皆以灌矣，瓜日以美，楚亭怪而察之，則乃梁亭之為也。楚令聞之大悅，因具以聞楚王，楚王聞之，惄然愧以意自閔也，告吏曰："微搔瓜者，得無有他罪乎？此梁之陰讓也。"乃謝以重幣，而請交於梁王，楚王時則稱說，梁王以為信，故梁楚之歡，由宋就始。語曰："轉敗而為功，因禍而為福。"老子曰："報怨以德。"此之謂也。夫人既不善，胡足效哉！

Among the grandees of Liang there was one named Song Jiu, who once served as magistrate of a border county adjoining Chu. The border post of Liang and the border post of Chu both planted melons, each with its fixed quota. The men of the Liang post worked hard and watered their melons often, so their melons were fine. The men of Chu were lazy and rarely watered, so their melons were poor. The Chu magistrate was angry that the Liang melons were fine and the post's melons were poor. The men of the Chu post, resenting that the Liang post surpassed them, secretly went at night and scratched up the Liang melons, so that they all withered and died. The Liang post noticed this and asked the commandant, wishing also to secretly retaliate by scratching up the Chu melons. The commandant took the matter to Song Jiu. Song Jiu said: "How could we do that? That is the road to enmity and disaster. If others do wrong and I do wrong too, how narrow that would be. If you will follow my instruction, send someone each evening to secretly water the Chu post's melons well at night, and do not let them know." So every night the Liang post secretly watered the Chu melons, and when the Chu post inspected the melon field in the morning, it had already been watered, and the melons grew finer day by day. The men of the Chu post were puzzled and investigated, and found it was the Liang post's doing. The Chu magistrate was greatly pleased when he heard, and reported everything to the King of Chu. Hearing it, the King of Chu was troubled and ashamed, felt pity for himself, and told his officials: "Those who secretly scratched the melons, surely they must have other faults too? This is Liang's secret humility." So he apologized with heavy gifts and asked to form ties with the King of Liang. The King of Chu often spoke of it, and the King of Liang believed him, so the friendship between Liang and Chu began with Song Jiu. The common saying goes: "Turn defeat into success, and make disaster into fortune." Laodan said: "Repay resentment with virtue." This is what it means. If others are already not good, how is it worth imitating them!

梁嘗有疑獄，群臣半以為當罪，半以為無罪，雖梁王亦疑。梁王曰："陶之朱公，以布衣富侔國，是必有奇智。"乃召朱公而問曰："梁有疑獄，獄吏半以為罪，半以為不當罪，雖寡人亦疑，吾子決是奈何？"朱公曰："臣鄙民也，不知當獄，雖然，臣之家有二白璧，其色相如也，其徑相如也，其澤相如也。然其價一者千金，一者五百金。"王曰："徑上色澤相如也，一者千金。一者五百金，何也？"朱公曰："側而視之，一者厚倍，是以千金。"梁王曰："善。"故獄疑則從去，賞疑則從與，梁國大悅。由此觀之，牆薄則前壞，繒薄則前裂，器薄則前毀，酒薄則前酸。夫薄而可以曠日持久者，殆未有也。故有國畜民施政教者，宜厚之而可耳。

Liang once had a doubtful case, in which half the ministers thought the man should be convicted and half thought he was innocent, and even the King of Liang was unsure. The King of Liang said: "Lord Zhu of Tao became as rich as a state from the status of a commoner; he must have extraordinary wisdom." So he summoned Lord Zhu and asked: "Liang has a doubtful case. Half the prison officials think the man is guilty and half think he should not be convicted, and even I am in doubt. How would you decide this matter?" Lord Zhu said: "I am an ignorant commoner and do not know how to judge cases. Even so, in my house I have two white jade discs, alike in color, alike in diameter, alike in luster. Yet one is priced at a thousand in gold and the other at five hundred." The king said: "They are alike in diameter, top color and luster, yet one is a thousand in gold and the other five hundred; why?" Lord Zhu said: "Seen from the side, one is twice as thick, so it is worth a thousand in gold." The King of Liang said: "Good." So in doubtful cases, punishment was lightened, and in doubtful cases of reward, it was granted generously, and the state of Liang was greatly pleased. From this we see that a thin wall collapses first, thin silk tears first, thin vessels break first, and thin wine turns sour first. Anything thin that lasts for a long time is probably unknown. So those who hold a state, nurture the people and carry out governance and teaching should be generous.

楚惠王食寒葅而得蛭，因遂吞之，腹有疾而不能食。令尹入問曰："王安得此疾也？"王曰："我食寒葅而得蛭，念譴之而不行其罪乎？是法廢而威不立也，非所以使國聞也；譴而行其誅乎？則庖宰食監法皆當死，心又不忍也，故吾恐蛭之見也，因遂吞之？"令尹避席再拜而賀曰："臣聞大道無親，惟德是輔。君有仁德，天之所奉也，病不為傷。"是夕也，惠王之後蛭出，故其久病心腹之積皆愈，天之視聽，不可不察也。

King Hui of Chu was eating cold pickled vegetables and found a leech in them, and so he swallowed it, then fell ill in the belly and could not eat. The chief minister entered and asked: "How did Your Majesty come to be ill like this?" The king said: "I found a leech in my cold pickles. Should I have reproached them and not carried out punishment? Then the law would be abandoned and authority not established, which is not what I would let the state hear. Should I have reproached them and carried out the death penalty? Then the head cook and the food supervisor would by law deserve death, and my heart could not bear it. So I feared the leech would be seen, and swallowed it." The chief minister left his mat, bowed twice and congratulated him, saying: "I have heard that the Great Way has no partiality and only helps the virtuous. You have benevolence, and Heaven upholds you; the illness will not become harm." That night, King Hui passed the leech, and so his long-standing illness in the belly and heart was all cured. The seeing and hearing of Heaven must not go unobserved.

鄭人遊於鄉校，以議執政之善否？然明謂子產曰："何不毀鄉校？"子產曰："胡為？夫人朝夕遊焉，以議執政之善否。其所善者，吾將行之；其所惡者，吾將改之。是吾師也，如之何毀之？吾聞為國忠信以損怨，不聞作威以防怨。譬之若防川也，大決所犯，傷人必多，吾不能救也，不如小決之，使導吾聞而藥之也。"然明曰："蔑也，乃今知吾子之信可事也。小人實不材，若果行，此其鄭國實賴之，豈惟二三臣。"仲尼聞是語也，曰："以是觀人，謂子產不仁，吾不信也。"

The people of Zheng gathered at the village school to discuss whether the government was doing well or badly. Ran Ming said to Zichan: "Why not tear down the village school?" Zichan said: "Why? Those people gather there morning and evening to discuss the government's good and bad. What they approve of I will carry out; what they dislike I will correct. They are my teachers, so how could I tear it down? I have heard that one governs a state by loyalty and good faith to reduce resentment, and have not heard of using intimidation to prevent resentment. It is like holding back water: a great breach does much harm and injures many people, and I could not save them; it is better to make a small breach and let it drain, and I will take what I hear as medicine." Ran Ming said: "Mie sees now that you can truly be served. I am truly untalented, but if it is really put into practice, this state of Zheng will truly rely on it, and not just a few of us ministers." When Confucius heard this, he said: "Judging by this, if someone says Zichan was not humane, I do not believe it."

桓公與管仲，鮑叔，甯戚飲酒。桓公謂鮑叔："姑為寡人祝乎？"鮑叔奉酒而起曰："祝吾君無忘其出而在莒也，使管仲無忘其束縛而從魯，使寧子無忘其飯牛於車下也。"桓公避席再拜曰："寡人與二大夫，皆無忘夫子之言，齊之社稷，必不廢矣。"此言常思困隘之時，必不驕矣。

Duke Huan was drinking with Guan Zhong, Bao Shu and Ning Qi. Duke Huan said to Bao Shu: "Why not offer a toast of good wishes for me?" Bao Shu raised the cup, rose and said: "I wish that our lord not forget the time he fled into exile at Ju, that Guan Zhong not forget the time he was bound and brought from Lu, and that Master Ning not forget the time he fed oxen beneath a cart." Duke Huan left his mat and bowed twice, saying: "The two grandees and I will never forget the Master's words, and the altars of Qi will surely not be abolished." This means that if one always thinks of times of hardship, one surely will not become arrogant.

桓公田，至於麥丘，見麥丘邑人，問之："子何為也？"對曰："麥丘邑人也。"公曰："年幾何？"對曰："八十有三矣。"公曰："美哉壽乎！子其以子壽祝寡人。"麥丘邑人曰："祝主君，使主君萬壽，金玉是賤，人為寶。"桓公曰："善哉！至德不孤，善言必再，吾子其復之。"麥丘邑人曰："祝主君，使主君無羞學，無下問，賢者在傍，諫者得人。"桓公曰："善哉！至德不孤，善言必三，吾子其復之。"麥丘邑人曰："祝主君，使主君無得罪群臣百姓。"桓公拂然作色曰："吾聞之，子得罪於父，臣得罪於君，未嘗聞君得罪於臣者也，此一言者，非夫二言者之匹也，子更之。"麥丘邑人坐拜而起曰："此一言者，夫二言之長也，子得罪於父，可以因姑□叔父而解之，父能赦之。臣得罪於君，可以因便辟左右而謝之，君能赦之。昔桀得罪於湯，紂得罪於武王，此則君之得罪於其臣者也。莫為謝，至今不赦。"公曰："善，賴國家之福，社稷之靈，使寡人得吾子於此。"扶而載之，自御以歸，禮之於朝，封之以麥丘，而斷政焉。

Duke Huan went hunting and came to Maiqiu, where he saw a man of Maiqiu town and asked him: "What are you?" He answered: "A man of Maiqiu town." The duke said: "How old are you?" He answered: "Eighty-three." The duke said: "Splendid, such long life! Offer me good wishes with your long life." The man of Maiqiu said: "I wish my lord ten thousand years of life, that you may think lightly of gold and jade and treat people as treasure." Duke Huan said: "Good! Supreme virtue does not stand alone, and good words must be repeated. Wish me once more." The man of Maiqiu said: "I wish my lord not be ashamed to study, not think it beneath him to ask questions of those below, that worthy men be at your side, and that those who would remonstrate be able to come forward." Duke Huan said: "Good! Supreme virtue does not stand alone, and good words must come a third time. Wish me once more." The man of Maiqiu said: "I wish my lord not offend the ministers and the people." Duke Huan's face changed abruptly and he said: "I have heard that a son offends his father and a minister offends his ruler, but I have never heard of a ruler offending his ministers. This sentence is no match for the other two; change it." The man of Maiqiu sat down, bowed, rose again and said: "This sentence is the most important of the three. When a son offends his father, he can rely on aunts and uncles to mediate, and the father can forgive. When a minister offends his ruler, he can rely on favorites and attendants to apologize, and the ruler can forgive. In the past Jie offended Tang and Zhou offended King Wu; this is a ruler offending his ministers. No one apologized on his behalf, and he has not been forgiven to this day." The duke said: "Good. By the blessings of the state and the spirits of the altars, I have found you here." He helped him into the carriage, drove it himself on the way back, received him with ceremony at court, enfeoffed him with Maiqiu, and let him decide affairs of government.

哀公問孔子曰："寡人生乎深宮之中，長於婦人之手，寡人未嘗知哀也，未嘗知憂也，未嘗知勞也，未嘗知懼也，未嘗知危也。"孔子闢席曰："吾君之問，乃聖君之問也，丘小人也，何足以言之？"哀公曰："否。吾子就席，微吾子，無所聞之矣。"孔子就席曰："君入廟門，升自阼階，仰見榱棟，俯見幾筵，其器存，其人亡，君以此思哀，則哀將安不至矣？君昧爽而櫛冠，平旦而聽朝，一物不應，亂之端也，君以此思憂，則憂將安不至矣？君平旦而聽朝，日昃而退，諸侯之子孫，必有在君之門廷者，君以此思勞，則勞將安不至矣？君出魯之四門，以望魯之四郊，亡國之墟，列必有數矣，君以此思懼，則懼將安不至矣？丘聞之君者舟也，庶人者水也，水則載舟，水則覆舟，君以此思危，則危將安不至矣。夫執國之柄，履民之上，懍乎如腐索御奔馬。易曰：'履虎尾。’詩曰：'如履薄在。’不亦危乎？"哀公再拜曰："寡人雖不敏，請事斯語矣。"

Duke Ai asked Confucius: "I was born in the deep palace and raised by the hands of women. I have never known sorrow, never known worry, never known toil, never known fear, never known danger." Confucius left his mat and said: "My lord's question is the question of a sage ruler. I am a petty man; how am I worthy of speaking on this?" Duke Ai said: "No. Please take your seat; without you, there is nowhere to hear this." Confucius took his seat and said: "When my lord enters the ancestral temple gate and ascends by the eastern steps, he looks up and sees the rafters and beams, looks down and sees the tables and mats; the objects are still there but the people are no longer. If my lord thinks of sorrow through this, where will sorrow not reach? My lord does his hair and puts on his cap before dawn and attends court at daybreak, and if one matter is not answered, it is the beginning of disorder; if my lord thinks of worry through this, where will worry not reach? My lord attends court at daybreak and withdraws only when the sun is slanting west, and there are surely descendants of lords in my lord's gate and courtyard; if my lord thinks of toil through this, where will toil not reach? My lord goes out the four gates of Lu and looks over the four outskirts of Lu, where the ruins of ruined states are surely lined up in several places; if my lord thinks of fear through this, where will fear not reach? I have heard that the ruler is the boat and the common people are the water; the water can bear the boat and the water can overturn the boat. If my lord thinks of danger through this, where will danger not reach? One who holds the reins of state and treads upon the people is as fearful as one driving a galloping horse with a rotten rope. The Book of Changes says: 'Treading on the tail of the tiger.' The Book of Songs says: 'As if treading on thin ice.' Is it not dangerous?" Duke Ai bowed twice and said: "Though I am not quick, I ask to put these words into practice."

昔者，齊桓公出遊於野，見亡國故城郭氏之墟。問於野人曰："是為何墟？"野人曰："是為郭氏之墟。"桓公曰："郭氏者曷為墟？"野人曰："郭氏者善善而惡惡。"桓公曰："善善而惡惡，人之善行也，其所以為墟者，何也？"野人曰："善善而不能行，惡惡而不能去，是以為墟也。"桓公歸，以語管仲，管仲曰："其人為誰？"桓公曰："不知也。"管仲曰："君亦一郭氏也。"於是桓公招野人而賞焉。

In the past, Duke Huan of Qi went out roaming the countryside and saw the ruins of the old walls of Guo, a state that had perished. He asked a countryman: "What ruins are these?" The countryman said: "These are the ruins of the Guo clan." Duke Huan said: "Why did the Guo clan become ruins?" The countryman said: "The Guo clan called good good and called bad bad." Duke Huan said: "To call good good and bad bad is a good practice of people; so why did it become ruins?" The countryman said: "They called good good but could not practice it, and called bad bad but could not remove it, and so they became ruins." Duke Huan went back and told Guan Zhong. Guan Zhong said: "Who was that man?" Duke Huan said: "I do not know." Guan Zhong said: "My lord is also a Guo clan." Then Duke Huan summoned the countryman and rewarded him.

晉文公田於虢，遇一老夫而問曰："虢之為虢久矣，子處此故矣，虢亡其有說乎？"對曰："虢君斷則不能，諫則無與也。不能斷又不能用人，此虢之所以亡。"文公以輟田而歸，遇趙衰而告之。趙衰曰："今其人安在？"君曰："吾不與之來也。"趙衰曰："古之君子，聽其言而用其人，今之君子，聽其言而棄其身，哀哉！晉國之憂也。"文公乃召賞之，於是晉國樂納善言，文公卒以霸。

Duke Wen of Jin was hunting in Guo and met an old man, and asked: "Guo has been Guo for a long time, and you have surely lived here for long; is there an account of why Guo perished?" He answered: "The ruler of Guo could not decide, and when it came to remonstrating, there was no one to offer it to him. Unable to decide and unable to employ men, this is why Guo perished." Duke Wen stopped hunting because of this and went back, and meeting Zhao Cui, told him. Zhao Cui said: "Where is that man now?" The duke said: "I did not bring him with me." Zhao Cui said: "Gentlemen of antiquity listened to a man's words and employed the man; gentlemen of today listen to a man's words and discard the man himself. How sad! This is the misfortune of Jin." So Duke Wen summoned the old man and rewarded him, and thereafter Jin delighted in accepting good words, and Duke Wen finally became hegemon.

晉平公過九原而嘆曰："嗟呼！此地之蘊吾良臣多矣，若使死者起也，吾將誰與歸乎？"叔向對曰："與趙武乎？"平公曰："子黨於子之師也。"對曰："臣聽言趙武之為人也，立若不勝衣，言若不出於口，然其身舉士於白屋下者四十六人，皆得其意，而公家甚賴之。及文子之死也，四十六人皆就賓位，是以無私德也。臣故以為賢也。"平公曰："善。"夫趙武賢臣也，相晉，天下無兵革者九年。春秋曰："晉趙武之力盡得人也。"

Duke Ping of Jin passed Jiuyuan and sighed, saying: "Ah! Many of my good ministers are buried in this place. If the dead could be raised, whom would I go back with?" Shuxiang answered: "With Zhao Wu, perhaps?" Duke Ping said: "You are favoring your teacher." He answered: "I have heard that Zhao Wu, as a man, looked as if he could hardly hold up his clothes when standing, and spoke as if the words did not come from his mouth; yet he himself recommended forty-six scholars from humble homes, each of whom found his proper place, and the public house relied on them greatly. When Wenzi died, all forty-six took the guests' places, and so he had no private favors. This is why I consider him worthy." Duke Ping said: "Good." Zhao Wu was a worthy minister and served as chancellor of Jin, and for nine years the world had no war. The Spring and Autumn Annals says: "Zhao Wu of Jin spent all his strength on gaining the right men."

葉公諸梁問樂王鮒曰："晉大夫趙文子為人何若？"對曰："好學而受規諫。"葉公曰："疑未盡之矣。"對曰："好學！智也；受規諫，仁也。江出汶山，其源若甕口，至楚國，其廣十里，無他故，其下流多也。人而好學受規諫，宜哉其立也。"詩曰："其惟哲人，告之話言，順德之行。"此之謂也。

Lord She, Zhuliang, asked Yue Wangfu: "What kind of man is Zhao Wenzi, grandee of Jin?" He answered: "He loves learning and accepts remonstrance." Lord She said: "I fear that does not say it all." He answered: "Loving learning is wisdom; accepting remonstrance is humaneness. The Yangtze River emerges from Mount Min with a source like the mouth of a jar, but by the time it reaches Chu it is ten li wide; there is no other reason than that its lower reaches have many tributaries. A man who loves learning and accepts remonstrance, is it not fitting that he can establish himself?" The Book of Songs says: "That wise man, when told good words, follows virtue and puts them into practice." This is what it means.

鍾子期夜聞擊磬者而悲且召問之曰："何哉！子之擊磬若此之悲也。"對曰："臣之父殺人而不得生，臣之母得生而為公家隸，臣得生而為公家擊磬。臣不睹臣之母三年於此矣，昨日為舍市而睹之，意欲贖之而無財，身又公家之有也，是以悲也。"鍾子期曰："悲在心也，非在手也，非木非石也，悲於心而木石應之，以至誠故也。"人君苟能至誠動於內。萬民必應而感移，堯舜之誠，感於萬國，動於天地，故荒外從風，鳳麟翔舞，下及微物，鹹得其所。易曰："中孚處魚吉。"此之謂也。

Zhong Ziqi heard a man striking a chime stone sorrowfully at night, and summoned him and asked: "Why! You strike the chime stone so sorrowfully." He answered: "My father killed a man and could not be spared; my mother was spared and became a slave of the public house, and I was spared and strike the chime stone for the public house. I have not seen my mother for three years now; yesterday I saw her at the market lodging, and thought of redeeming her but had no wealth, and I myself belong to the public house, so I am sorrowful." Zhong Ziqi said: "The sorrow is in your heart and not in your hands. It is neither wood nor stone, but the sorrow is in your heart and the wood and stone respond to it, because of utmost sincerity." If a ruler can be utmostly sincere and set it moving within, the ten thousand people will surely respond and be transformed. The sincerity of Yao and Shun moved ten thousand states and shook Heaven and Earth, so the remote wilds followed like the wind, phoenixes and qilin flew and danced, and even the smallest creatures all found their places. The Book of Changes says: "Inner Truth: pigs and fish, auspicious." This is what it means.

勇士一呼，三軍皆闢，士之誠也。昔者，楚熊渠子夜行，見寢石以為伏虎，關弓射之，滅矢飲羽，下視，知石也。卻復射之，矢摧無跡。熊渠子見其誠心而金石為之開，況人心乎？唱而不和，動而不隨，中必有不全者矣。夫不降席而匡天下者，求之己也。孔子曰："其身正，不令而行；其身不正，雖令不從。"先王之所以拱揖指揮，而四海賓者，誠德之至，已形於外。故詩曰："王猶允塞，徐方既來。"此之謂也。

When a brave man gives a single shout, the three armies all retreat; this is the sincerity of a scholar. In the past, Xiong Qu of Chu was walking at night and saw a stone lying there which he took to be a crouching tiger; he drew his bow and shot it, and the arrow sank in and even the fletching was swallowed up. He went down to look and saw it was a stone. He shot again, and the arrow broke and left no mark. Xiong Qu showed his sincerity and metal and stone opened for him; how much more so the human heart? If one sings and none respond, moves and none follow, there must be something incomplete in the middle. To set the world right without leaving one's mat is to seek it within oneself. Confucius said: "If one's own conduct is upright, it is carried out without orders; if one's own conduct is not upright, even if orders are given they are not obeyed." The reason the former kings could fold their hands, bow, and direct the world until the four seas submitted was that their sincere virtue had reached its limit and was already manifest outside. So the Book of Songs says: "The king's plans are sincere and solid, and the land of Xu has already come to submit." This is what it means.

齊有彗星，齊侯使祝禳之。晏子曰："無益也，只取誣焉。天道不□，不貳其君，若之何禳也。且夫天之有彗，以除穢德，君無穢德，又何禳焉？若德之穢也，禳之何益？詩云：'惟此文王，小心翼翼，昭事上帝，聿懷多福，厥德不回，以受方國。’君無違德，方國將至，何患於彗？詩曰：'我無所監，夏後及商，用亂之故，民卒流亡。’若德之回，亂民將流亡。祝史之無能補也。"公說，乃止。

A comet appeared in Qi, and the Marquis of Qi had the invocator perform an exorcism. Yan Zi said: "It is of no use and only invites deception. The Way of Heaven is not doubtful (the original text is damaged at this character), and does not make its ruler double-minded; how can an exorcism work? Moreover, Heaven has the comet in order to sweep away foul virtue; if my lord has no foul virtue, what is there to exorcise? If virtue is foul, what good would an exorcism do? The Book of Songs says: 'Only this King Wen, careful and cautious, served the Lord on High with clear understanding, and so brought many blessings; his virtue was not crooked, and therefore he received the states of the four quarters.' If my lord has no deviant virtue, the states will come; why fear a comet? The Book of Songs also says: 'I have nothing to take as a warning but the Xia and Shang, who through disorder saw their people finally scattered.' If virtue is crooked, disordered people will scatter. The invocators and scribes cannot remedy it." The duke was pleased and stopped.

宋景公時，熒惑在心，公懼，召子韋而問焉"熒惑在心，何也？"子韋曰："熒惑，天罰也；心，宋分野也，禍當君身。雖然，可移於宰相。"公曰："宰相，使治國也，而移死焉，不詳，寡人請自當也。"子韋曰："可移於民！"公曰："民死，將誰君乎？寧獨死耳。"子韋曰："可移於歲。"公曰："歲飢，民餓必死，為人君欲殺其民以自活，其誰以我為君乎？是寡人之命固盡矣。子無復言。"子韋還走，北而再拜曰："臣敢賀君，天之處高而聽卑，君有仁之言三，天必三賞君，今夕星必徙三會，君延壽二十一歲。"公曰："子何以知之？"對曰："君有三善，故三賞，星必三舍，舍行七星，星當一年，三七二十一，故曰延壽二十一年，臣請伏於陛下，以伺之，星不徙，臣請死之。"公曰："可。"是夕也，星果三徙舍，如子韋言。老子曰："能受國之不祥，是謂天下之王也。"

In the time of Duke Jing of Song, Mars lingered in the Heart constellation. The duke was afraid and summoned Zi Wei and asked: "What does Mars in the Heart mean?" Zi Wei said: "Mars is Heaven's punishment; the Heart is the allotted region of Song, and the disaster should fall on you, my lord. Even so, it can be shifted to the chancellor." The duke said: "The chancellor is the one I let govern the state, and shifting death onto him is ill-omened; I ask to bear it myself." Zi Wei said: "It can be shifted to the people!" The duke said: "If the people die, whom would I rule as lord? I would rather die alone." Zi Wei said: "It can be shifted to the harvest." The duke said: "If the harvest fails, the people will starve and surely die. For a ruler to wish to kill his people so that he may live, who would take me as ruler? It is simply that my life was destined to end. Say no more." Zi Wei turned and hurried back, bowed twice facing north, and said: "I venture to congratulate you, my lord. Heaven dwells on high yet hears what is below. My lord has spoken three humane sentences, and Heaven will surely reward you three times. Tonight the star will surely move three times and linger, and you will gain twenty-one years of life." The duke said: "How do you know?" He answered: "My lord has three goodnesses, so there are three rewards; the star will surely move three lodges, each lodge being seven stars' distance, a star standing for a year, so three times seven is twenty-one, and thus I say you will gain twenty-one years of life. I ask to lie prostrate below your steps to wait; if the star does not move, I ask to die." The duke said: "Very well." That night, the star did indeed move three times and linger, as Zi Wei had said. Laozi said: "One who can bear the misfortunes of the state is called king of the world."

宋康王時有爵生鸇於城之陬，使史占之，曰："小而生巨，必霸天下。"康王大喜，於是滅滕伐薛，取淮北之地，乃愈自信，欲霸之前成，故射天笞地，斬社稷而焚之，曰："威嚴伏天地鬼神。"罵國老之諫臣者，為無頭之冠以示有勇，剖傴者之背，鍥朝涉之脛，而國人大駭。齊聞而伐之，民散城不守，王乃逃兒侯之館，遂得病而死，故見祥而為不可，祥反為禍。臣向愚以檻範傳推之，宋史之占非也，此黑祥傳所謂黑青者也，猶魯之有鴝鵒為黑祥也。屬於不謀其咎急也。鸇者，黑色食爵，大於爵害。爵也●擊之物，貪叨之類，爵而生鸇者，是宋君且行急暴擊伐貪叨之行，距諫以生大禍，以自害也。故爵生鸇於城陬者，以亡國也，明禍且害國也，康王不悟，遂以滅亡，此其效也。

In the time of King Kang of Song, a sparrow gave birth to a hawk at the corner of the city wall. He had the historian divine about it, and was told: "A small thing has given birth to a large one, so you will surely become hegemon of the world." King Kang was overjoyed, then destroyed Teng, attacked Xue, and took the lands north of the Huai; he grew even more self-confident, and wishing to succeed before becoming hegemon, he shot at Heaven and flogged the Earth, cut down the altars of the soil and grain and burned them, saying: "My might makes Heaven, Earth, ghosts and spirits submit." He cursed the senior ministers of the state who remonstrated, made headless caps to show his courage, split open the back of a hunchback, and cut off the shins of men wading the river in the morning, so that the people of the state were greatly terrified. Qi heard of it and attacked; the people scattered and the city was not defended, and the king fled to the lodge of Marquis Er, where he finally fell ill and died. So seeing an auspicious omen yet doing what must not be done turns the omen into disaster. I, Liu Xiang, am foolish and infer using the Hongfan Commentary; the divination of the Song historian was not like this. This is what the Commentary on Black Omens calls a black anomaly, just as the mynah in Lu was a black omen. It belongs to the category of not planning against one's own faults and being hasty and violent. The hawk is black and eats sparrows, being larger than a sparrow and harming sparrows; it belongs to the class of strikers and the class of the greedy. A sparrow giving birth to a hawk means that the ruler of Song would carry out hasty, violent, striking and greedy acts, reject remonstrance, bring on a great disaster, and harm himself. So the sparrow giving birth to a hawk at the city corner was because the state was about to perish, signaling that disaster would harm the state. King Kang did not awaken, and finally perished; this is the proof.

魯哀公問子夏曰："必學而後可以安國保民乎？"子夏曰："不學而能安國保民者，未嘗聞也。"哀公曰："然則五帝有師乎？"子夏曰："有。臣聞黃帝學乎大真，顓頊學乎綠圖，帝嚳學乎赤松子，堯學乎尹壽，舜學乎務成跗，禹學乎西王國，湯學乎威子伯，文王學乎鉸時子斯，武王學乎郭叔，周公學乎太公，仲尼學乎老聃。此十一聖人，未遭此師，則功業不著乎天下，名號不傳乎千世。"詩曰："不愆不忘，率由舊章。"此之謂也。夫不學不明古道，而能安國者，未之有也。

Duke Ai of Lu asked Zixia: "Must one study before one can secure the state and protect the people?" Zixia said: "I have never heard of anyone who secured a state and protected the people without studying." Duke Ai said: "Then did the Five Emperors have teachers?" Zixia said: "They did. I have heard that the Yellow Emperor studied under Da Zhen, Zhuanxu under Lu Tu, Emperor Ku under Chisongzi, Yao under Yin Shou, Shun under Wucheng Fu, Yu under Xi Wangguo, Tang under Wei Zibo, King Wen under Jiao Shizisi, King Wu under Guo Shu, the Duke of Zhou under Taigong, and Zhongni under Lao Dan. These eleven sages, had they not met these teachers, would not have had their achievements shine across the world, nor their names passed down for a thousand generations." The Book of Songs says: "Make no error, forget nothing, and follow the old statutes." This is what it means. No one has ever secured a state without studying and understanding the ancient Way.

呂子曰："神農學悉老，黃帝學大真，顓頊學伯夷父，帝嚳學伯招，帝堯學州文父，帝舜學許由，禹學大成執，湯學小臣，文王武王學太公望周公旦，齊桓公學管夷吾隰朋，晉文公學咎犯隨會，秦穆公學百里奚公孫支，楚莊王學孫叔敖沈尹竺，吳王闔閭學伍子胥文之儀，越王勾踐學范蠡大夫種，此皆聖王之所學也。且夫天生人而使其耳可以聞，不學其聞則不若聾；使其目可以見，不學其見則不若盲；使其口可以言，不學其言則不若喑；使其心可以智，不學其智則不若狂，故凡學非能益之也，違天性也，能全天之所生而勿敗之，可謂善學者矣。"

Master Lu said: "Shennong studied under Xi Lao, the Yellow Emperor under Da Zhen, Zhuanxu under Boyi Fu, Emperor Ku under Bo Zhao, Emperor Yao under Zhou Wenfu, Emperor Shun under Xu You, Yu under Da Cheng Zhi, Tang under Xiao Chen, King Wen and King Wu under Taigong Wang and Dan, Duke of Zhou, Duke Huan of Qi under Guan Yiwu and Xi Peng, Duke Wen of Jin under Jiu Fan and Sui Hui, Duke Mu of Qin under Baili Xi and Gongsun Zhi, King Zhuang of Chu under Sunshu Ao and Shen Yin Zhu, King Helu of Wu under Wu Zixu and Wen Zhiyi, and King Goujian of Yue under Fan Li and the grandee Zhong; all these were studied under by sage kings. Moreover, Heaven gives birth to people and makes their ears able to hear; if they do not study what they hear, they are no better than the deaf. It makes their eyes able to see; if they do not study what they see, they are no better than the blind. It makes their mouths able to speak; if they do not study what they say, they are no better than the mute. It makes their hearts able to have wisdom; if they do not study their wisdom, they are no better than madmen. So is all study not an addition to a person, but a going against his nature? One who can preserve what Heaven gave birth to and not spoil it may be called good at studying."

湯見祝網者置四面，其祝曰："從天墜者，從地出者，從四方來者，皆離吾網。"湯曰："嘻！盡之矣，非桀其庸為此？"湯乃解其三面，置其一面，更教之祝曰："昔蛛蝥作網，今之人循序，欲左則左，欲右則右，欲高則高，欲下則下，吾取其犯命者。"漢南之國聞之曰："湯之德及禽獸矣。"四十國歸之。人置四面，未必得鳥，湯去三面，置其一面，以網四十國，非徒網鳥也。

Tang saw a man who prayed while setting up nets on all four sides, saying: "What falls from Heaven, what comes out of the earth, what comes from the four directions, let all fall into my net." Tang said: "Alas! That exhausts everything. Who but Jie would do this?" Tang then removed three sides and set up only one, and taught him another prayer, saying: "In the past the spider made a web, and people today follow it. Wishing to go left, go left; wishing to go right, go right; wishing to go high, go high; wishing to go down, go down; I take only those who defy their fate." When the states south of the Han heard of it, they said: "Tang's virtue reaches even birds and beasts." Forty states submitted. When a man sets nets on four sides, he does not necessarily catch birds; Tang removed three sides and set only one, and with it netted forty states, not only birds.

周文王作靈臺及為池沼，掘地得死人之骨，吏以聞於文王。文王曰："更葬之。"吏曰："此無主矣。"文王曰："有天下者，天下之主也；有一國者，一國之主也。寡人固其主，又安求主？"遂令吏以衣棺更葬之。天下聞之，皆曰："文王賢矣，澤及枯骨，又況於人乎？"或得寶以危國，文王得朽骨，以喻其意，而天下歸心焉。

King Wen of Zhou built the Spirit Terrace and its ponds, and in digging the ground found the bones of a dead man; the officials reported to King Wen. King Wen said: "Rebury them elsewhere." The officials said: "These have no master." King Wen said: "One who holds the world is the master of the world; one who holds a state is the master of a state. I am the master already; where else would I look for one?" So he ordered the officials to rebury them elsewhere with clothes and a coffin. When the world heard of it, all said: "King Wen is worthy; his kindness reaches even dry bones, how much more so living people?" Some who obtained treasure brought harm to their states, but King Wen obtained rotten bones and used them to show his heart, and the world turned its hearts to him.

管仲傅齊公子糾，鮑叔傅公子小白，齊公孫無知殺襄公，公子糾奔魯，小白奔莒。齊人誅無知迎公子糾於魯，公子糾與小白爭入，管仲射小白，中其帶鉤，小白佯死，遂先入，是為齊桓公。公子糾死，管仲奔魯，桓公立國定，使人迎管仲於魯，遂立以為仲父，委國而聽之，九合諸侯，一匡天下，為五伯長。

Guan Zhong assisted Prince Jiu of Qi, and Bao Shu assisted Prince Xiaobai. Gongsun Wuzhi of Qi killed Duke Xiang, Prince Jiu fled to Lu, and Xiaobai fled to Ju. The people of Qi killed Wuzhi and went to Lu to welcome Prince Jiu; Prince Jiu and Xiaobai raced each other into the state, and Guan Zhong shot at Xiaobai and hit his belt hook, and Xiaobai pretended to be dead, and so entered the state first; this was Duke Huan of Qi. Prince Jiu died, and Guan Zhong fled to Lu. When Duke Huan was established and the state was stable, he sent a man to Lu to welcome Guan Zhong, made him Zhongfu, entrusted the affairs of state to him and followed his advice, gathered the lords nine times, set the world right at a stroke, and became the foremost of the Five Hegemons.

裡鳧須，晉公子重耳之守府者也。公子重耳出亡於晉，裡鳧須竊其寶貨而逃。公子重耳返國，立為君，裡鳧須造門願見，文公方沐，其謁者復，文公握髮而應之曰："吾鳧須邪？"曰："然。"謂鳧須曰："若猶有以面目而復見我乎？"謁者謂裡鳧須。鳧須對曰："臣聞之沐者其心覆，心覆者言悖，君意沐邪？何悖也？"謁者覆文公，見之曰："若竊我貨寶而逃，我謂汝猶有面目而見我邪？汝曰：'君何悖也？’是何也？"鳧須曰："然。君反國，國之半不自安也，君寧棄國之半乎？其寧有全晉乎？"文公曰："何謂也？"鳧須曰："得罪於君者，莫大於鳧須矣，君謂赦鳧須，顯出以為右，如鳧須之罪重也，君猶赦之，況有輕於鳧須者乎？"文公曰："聞命矣。"遂赦之，明日出行國，使為右，翕然晉國皆安。語曰："桓公任其賊，而文公用其盜。"故曰："明主任計不任怒，闇主任怒不任計。計勝怒者強，怒勝計者亡。"此之謂也。

Li Fuxu had been the man who guarded the treasury for Chong'er, Prince of Jin. When Prince Chong'er fled from Jin into exile, Li Fuxu stole his treasures and ran away. When Prince Chong'er returned to his state and was installed as ruler, Li Fuxu came to his gate and asked for an audience. Duke Wen was washing his hair at the time. The usher reported, and Duke Wen, holding his hair in his hand, answered: "Is it my Fuxu?" The usher said, "It is." The Duke said, "Tell Fuxu: do you still have the face to come and see me?" The usher passed this on to Li Fuxu. Fuxu replied: "I have heard that when a man is washing his hair his heart is turned upside down, and a man whose heart is turned upside down speaks perversely. Perhaps my lord is washing his hair? Why else would he speak so perversely?" The usher reported this to Duke Wen, who received him and said: "You stole my treasures and fled, and I said, 'Do you still have the face to see me?' You said, 'Why does my lord speak so perversely?' What do you mean?" Fuxu said: "Just so. Since my lord returned to the state, half of the state has felt uneasy. Would my lord rather cast away half of the state, or would he rather possess the whole of Jin?" The Duke said, "What do you mean?" Fuxu said: "No one has offended my lord more gravely than I. If my lord were to announce that he pardons Fuxu, and openly let him ride as his chariot escort, then when even a sin as heavy as Fuxu's is pardoned by my lord, how much more so the sins of those whose offenses are lighter?" Duke Wen said: "I have heard your instruction." And so he pardoned him. The next day, when he toured the capital, he had Fuxu ride as his chariot escort, and at once the whole state of Jin was set at ease. The common saying goes: "Duke Huan employed the man who had tried to kill him; Duke Wen employed the thief who had robbed him." Hence it is said: "A clear-sighted ruler employs strategy and not anger; a dim ruler employs anger and not strategy. When strategy prevails over anger, he grows strong; when anger prevails over strategy, he perishes." This is what it means.

甯戚欲幹齊桓公，窮困無以進，於是為商旅，賃車以適齊，暮宿於郭門之外。桓公郊迎客，夜開門，闢賃車者執火甚盛從者甚眾，甯戚飯牛於車下，望桓公而悲，擊牛角，疾商歌。桓公聞之，執其僕之手曰："異哉！此歌者非常人也。"命後車載之。桓公反至，從者以請。桓公曰："賜之衣冠，將見之。"甯戚見，說桓公以合境內。明日復見，說桓公以為天下，桓公大說，將任之。群臣爭之曰："客衛人，去齊五百里，不遠，不若使人問之，固賢人也，任之未晚也。"桓公曰："不然，問之，恐有小惡，以其小惡，忘人之大美，此人主所以失天下之士也。且人固難全，權用其長者。"逐舉大用之，而授之以為卿。當此舉也，桓公得之矣，所以霸也。

Ning Qi wanted to seek an audience with Duke Huan of Qi, but he was destitute and had no means of gaining admission. So he posed as a merchant, hired a cart to Qi, and at dusk lodged outside the outer city gate. Duke Huan went out to the suburbs to welcome a guest; at night the gate was opened, the men with hired carts were cleared out of the way, and the torches were blazing and the retinue was large. Ning Qi was feeding his ox beneath the cart. Seeing Duke Huan, he grew sorrowful, and beating the ox's horn, he sang a merchant's song in urgent tones. Duke Huan heard it, gripped his driver's hand and said: "Remarkable! The one who sings this is no ordinary man." He ordered that the man be taken up in the rear carriage. When Duke Huan reached the palace, his attendants asked for instructions. Duke Huan said: "Give him robes and a cap; I shall receive him." Ning Qi came to the audience and persuaded Duke Huan with the way of uniting everything within the borders. The next day he came again and persuaded Duke Huan with the way of governing all under Heaven. Duke Huan was greatly pleased and was about to employ him. The ministers argued: "The guest is a man of Wei, which is only five hundred li from Qi, not far. It would be better to send someone to inquire. If he is truly a worthy man, it will not be too late to employ him." Duke Huan said: "No. If we inquire, we may find some small blemish, and forgetting a man's great merit because of a small fault is the very reason rulers lose the gentlemen of the world. Moreover, a man is hard to find flawless in every way; let us simply use his strengths." So he promoted him greatly and appointed him a minister. In this appointment Duke Huan chose the right man, and so he was able to become hegemon.

齊桓公見小臣稷，一日三至不得見也，從者曰："萬乘之主，見布衣之士，一日三至而不得見，亦可以止矣。"桓公曰："不然，士之傲爵祿者，固輕其主；其主傲霸王者，亦輕其士，縱夫子傲爵祿，吾庸敢傲霸王乎？"五往而後得見，天下聞之，皆曰："桓公猶下布衣之士，而況國君乎？"於是相率而朝，靡有不至。桓公所以九合諸侯，一匡天下者，遇士於是也。詩云："有覺德行，四國順之。"桓公其以之矣。

Duke Huan of Qi went to see the minor official Ji, but after going three times in one day, he still could not see him. His attendants said: "A ruler of ten thousand chariots calling on a commoner, and failing to see him after three visits in a day, may well stop." Duke Huan said: "No. A gentleman who looks down on rank and salary naturally thinks little of his ruler; a ruler who looks down on the hegemony and kingship naturally thinks little of his gentlemen. Even if the master looks down on rank and salary, how would I dare look down on hegemony and kingship?" He went five times and only then was able to see him. When the world heard of it, they all said: "Duke Huan humbles himself even before a commoner; how much more so should a mere lord?" So they came to court one after another, and none failed to come. The reason Duke Huan was able to assemble the feudal lords nine times and set the whole world right at one stroke lay in the way he treated gentlemen in this affair. The Book of Songs says: "With upright virtue, the four quarters follow." Duke Huan probably relied on this.

魏文侯過段幹木之閭而軾，其僕曰："君何為軾？"曰："此非段幹木之閭乎？段幹木蓋賢者也，吾安敢不軾？且吾聞段幹木未嘗肯以己易寡人也，吾安敢高之？段幹木光乎德，寡人光乎地；段幹木富乎義，寡人富乎財。地不如德，財不如義。寡人當事之者也。"遂致祿百萬，而時往問之，國人皆喜，相與誦之曰："吾君好正，段幹木之敬；吾思好忠，段幹木之隆。"居無幾何，秦興兵欲攻魏，司馬唐且諫秦君曰："段幹木，賢者也，而魏禮之，天下莫不聞，無乃不可加兵乎？"秦君以為然，乃案兵而輟，不攻魏。文侯可謂善用兵矣。夫君子善用兵也，不見其形，而攻已成，其此之謂也。野人之用兵，鼓聲則似雷，號呼則動天，塵氣充天，流矢如雨。扶傷輿死，履腸涉血，無罪之民，其死者已量於澤矣，而國之存亡，主之死生，猶未可知也，其離仁義亦遠矣。

Marquis Wen of Wei passed by the lane of Duan Ganmu and bowed with his hands on the crossbar of his carriage. His driver said: "Why does my lord bow at the crossbar?" He said: "Is this not the lane of Duan Ganmu? Duan Ganmu is surely a worthy man; how would I dare not to bow? Moreover, I have heard that Duan Ganmu never consented to trade his own self for my favor, so how would I dare to be arrogant toward him? Duan Ganmu shines in virtue, while I shine only in land; Duan Ganmu is rich in righteousness, while I am rich only in wealth. Land is not equal to virtue, and wealth is not equal to righteousness. I am one who ought to serve him." So he sent him a stipend of a million, and often went to inquire after him. The people of the state were delighted and recited to one another: "Our lord loves uprightness, and so honors Duan Ganmu; we wish to love loyalty, and Duan Ganmu is exalted." Not long after, Qin raised troops intending to attack Wei. Sima Tangju remonstrated with the ruler of Qin: "Duan Ganmu is a worthy man, and Wei treats him with ritual propriety; there is no one in the world who has not heard of it. Surely we should not send soldiers against them?" The ruler of Qin thought this right, so he halted his army and did not attack Wei. Marquis Wen can be called skilled in the use of arms. A gentleman skilled in war achieves success in attack without any form being seen; this is what is meant. The rustic's way of war is different: the drums sound like thunder, the shouts shake the heavens, the dust fills the sky, and stray arrows fall like rain. They support the wounded and carry the dead, trample on entrails and tread in blood; the innocent common people die in numbers that could already be measured by marshes full of corpses, yet whether the state survives or perishes, whether the ruler lives or dies, is still unknown. How far that is from benevolence and righteousness!

秦昭王問孫卿曰："儒無益於人國。"孫卿曰："儒者法先王，隆禮義，謹乎臣子，而能致貴其上者也。人主用之，則進在本朝；置而不用，則退編百姓，而敵必為順下矣。雖窮困凍餒，必不以邪道為食，置無錐之地，而明於持社稷之大計，叫呼而莫之能應，然而通呼裁萬物，養百姓之經紀。勢在人上，則王公之才也；在人下，則社稷之臣，國君之寶也。雖隱於窮閭漏屋，人莫不貴之，道誠存也。仲尼為魯司寇，沈猶氏不敢朝飲其羊，公慎氏出其妻，慎潰氏踰境而走，魯之鬻牛馬不豫賈，布正以待之也。居於闕黨，闕黨之子弟，罔罟分有親者取多，孝悌以化之也。儒者在本朝則美政，在下位則美俗，儒之為人下如是矣。"

King Zhao of Qin said to Master Sun: "The Confucian scholars are of no benefit to a person's state." Master Sun replied: "The Confucian scholar takes the former kings as his model, exalts ritual and righteousness, is careful in conduct as a subject, and is able to add honor to his superior. If the ruler employs him, he is advanced to a post at the court; if he is set aside, he withdraws and is counted among the common people, and even facing an enemy he is certain to be a compliant subject. Even in poverty, cold and hunger, he will never beg for food by crooked ways. Though he is placed where he has not even room to stand an awl, he still understands the great plan for upholding the altars of state; though he calls out and no one responds, he is versed in the management of shaping all things and nourishing the people. If his position is above others, he has the talent of a king or duke; if below others, he is a minister of the state and a treasure of the ruler. Even hidden in a narrow lane and a leaking house, none fails to honor him, because the Way truly lies with him. When Zhongni served as Minister of Crime in Lu, Shen You did not dare to water his sheep in the morning to raise their weight, Gongshen repudiated his wife, Shenkui fled across the border, and the sellers of oxen and horses in Lu no longer raised their prices beforehand but set out honest goods and waited. When he lived in Quedang, the young men of Quedang, when dividing the catch from their nets, gave more to those who had parents, for filial piety and brotherly respect had transformed them. When the Confucian scholar is at court, he beautifies government; when in a lower position, he beautifies customs. That is how the Confucian scholar acts as a subordinate."

王曰："然則其為人上何如？"孫卿對曰："其為人也廣大矣。志意定乎內，禮節修乎朝，法則度量正乎官，忠信愛利形乎下，行一不義，殺一無罪而得天下，不為也。若義信乎人矣，通於四海，則天下之外，應之而懷之，是何也？則貴名白而天下治也。故近者歌謳而樂之，遠者竭走而超之，四海之內若一家，通達之屬，莫不從服，夫是之謂人師。詩曰：'自西自東，自南自北，無思不服。’此之謂也。夫其為人下也，如彼為人上也，如此何為其無益人之國乎？"昭王曰："善。"

The king said: "Then how does he act as a superior?" Master Sun replied: "As a superior he is broad and great. His will is settled within, ritual is cultivated at court, laws and standards are rectified in the offices, and loyalty, trust, love and benefit are manifest among the people. He would not do a single unrighteous act or kill a single innocent person even to gain the whole world. When his righteousness and good faith are believed by people and reach to the four seas, then even beyond the world people respond and turn to him. Why is this? It is because his honored name is clearly displayed and the world is well governed. So those near sing his praises and rejoice, those far away exhaust their strength to hurry to him, within the four seas all become like one household, and none that his influence reaches fails to submit. This is called a teacher of men. The Book of Songs says: 'From the west and from the east, from the south and from the north, none thought of not submitting.' This is what it means. As a subordinate he is like that, and as a superior he is like this; how can you say he is of no benefit to a person's state?" King Zhao said: "Good."

田贊衣儒衣而見荊王，荊王曰："先生之衣，何其惡也？"贊對曰："衣又有惡此者。"荊王曰："可得而聞邪？"對曰："甲惡於此。"王曰："何謂也？"對曰："冬日則寒，夏日則熱，衣無惡於甲矣。贊貧，故衣惡也。今大王，萬乘之主也，富厚無敵，而好衣人以甲，臣竊為大王不取也。意者為其義耶？甲兵之事；析人之音，刳人之腹，墮人城郭，系人子女，其名尤甚不榮。意者為其貴邪？苟慮害人，人亦必慮害之；苟慮危人，人亦必慮危之，其實人甚不安之，二者為大王無取焉。"荊王無以應也。昔衛靈公問陣，孔子言俎豆，賤兵而貴禮也。夫儒服先王之服也，而荊王惡之。兵者，國之兇器也，而荊王喜之，所以屈于田贊，而危其國也。故春秋曰："善為國者不師。"此之謂也。

Tian Zan, wearing a Confucian robe, came to see the King of Jing. The King of Jing said: "How shabby your clothes are, sir." Tian Zan replied: "There are clothes shabbier than these." The King said: "May I hear of them?" He replied: "Armor is shabbier than these." The King said: "What do you mean?" He replied: "In winter it is cold and in summer it is hot; no clothing is shabbier than armor. I am poor, and so my clothing is shabby. Now Your Majesty is the ruler of ten thousand chariots, rich and powerful without rival, yet you like to dress people in armor. I privately think Your Majesty should not choose this. Do you think it is for righteousness? The business of armor and weapons is to split people's bones, cut open their bellies, destroy their city walls and bind up their sons and daughters, and its reputation is especially inglorious. Do you think it is for honor? If you plot to harm others, they will surely plot to harm you; if you plot to endanger others, they will surely plot to endanger you; in truth it leaves people very uneasy. Of these two, Your Majesty should choose neither." The King of Jing had no answer. In the past, when Duke Ling of Wei asked about battle formations, Confucius spoke of sacrificial vessels, thus making light of arms and making much of ritual. The Confucian robe is the garment of the former kings, yet the King of Jing disliked it; arms are the baleful instruments of a state, yet the King of Jing loved them, and so he was bested by Tian Zan and brought harm to his state. Hence the Spring and Autumn Annals says: "One who is good at governing a state does not use armies." This is what it means.

哀公問於孔子曰："寡人聞之，東益宅不祥，信有之乎？"孔子曰："不祥有五，而東益不與焉。夫損人而益己，身之不祥也；棄老取幼，家之不祥也；釋賢用不肖，國之不祥也；老者不教，幼者不學，俗之不祥也；聖人伏匿，愚者擅權，天下之不祥也。故不祥有五，而東益不與焉。詩曰：'各敬爾儀，天命不又。’未聞東益之與為命也。"

Duke Ai asked Confucius: "I have heard that enlarging a house toward the east is inauspicious. Is that really so?" Confucius said: "There are five kinds of inauspiciousness, and enlarging toward the east is not among them. To harm others for one's own profit is inauspicious for the person; to cast off the old and marry the young is inauspicious for the family; to set aside the worthy and employ the unworthy is inauspicious for the state; for the old not to teach and the young not to learn is inauspicious for the customs; for sages to hide away and fools to hold power is inauspicious for the whole world. Thus there are five kinds of inauspiciousness, and enlarging toward the east is not among them. The Book of Songs says: 'Each of you, be reverent and careful in your demeanor; the Mandate of Heaven will not come again.' I have never heard that enlarging toward the east has anything to do with the Mandate of Heaven."

顏淵侍魯定公於臺，東野畢御馬於臺下。定公曰："善哉！東野之御。"顏淵曰："善則善矣，雖然，其馬將失。"定公不悅，以告左右曰："吾聞之，君子不讒人，君子亦讒人乎？"顏淵不悅，歷階而去。須臾馬敗聞矣，定公躐席而起曰："趨駕請顏淵。"顏淵至，定公曰："向寡人曰：'善哉，東野畢御也。’吾子曰：'善則善矣，雖然，其馬將失矣。’不識吾子何以知之也？"顏淵曰："臣以政知之。昔者，舜工於使人，造父工於使馬。舜不窮其民，造父不盡其馬，是以舜無失民，造父無失馬。今東野之御也，上馬執轡，御體正矣，周旅灸驟；朝禮畢矣，歷險致遠，而馬力殫矣，然求不已，是以知其失也。"定公曰："善，可少進與？"顏淵曰："獸窮則觸，鳥窮則喙，人窮則軸。自古及今，有窮其下能無危者，未之有也。詩曰：'執轡如組，兩驂如舞。’善御之謂也。"定公曰："善哉！寡人之過也。"

Yan Yuan was attending Duke Ding of Lu on a terrace, while Dongye Bi was driving a team of horses below the terrace. Duke Ding said: "Splendid! Dongye's driving." Yan Yuan said: "It is splendid, but even so, his horses are about to break down." Duke Ding was displeased and told his attendants: "I have heard that a gentleman does not slander others. Does a gentleman slander too?" Yan Yuan was displeased and descended the steps one by one and left. A little later word came that the horses had broken down. Duke Ding rose, stepping over his mat, and said: "Quick, yoke a carriage and summon Yan Yuan." When Yan Yuan arrived, Duke Ding said: "Just now I said, 'Splendid! Dongye Bi's driving.' You said, 'It is splendid, but even so, his horses are about to break down.' I do not know how you could know it." Yan Yuan said: "I know it from the principles of government. In the past, Shun was good at employing people and Zaofu was good at employing horses. Shun did not exhaust his people, and Zaofu did not exhaust his horses; therefore Shun had no people who broke down, and Zaofu had no horses that broke down. Now, in Dongye's driving, mounting the carriage and grasping the reins, his bearing in driving was correct, and his turning and galloping were all in order; when the court ritual was finished he went on through steep and difficult places to a distant place, and the horses' strength was spent, yet he kept demanding more and did not stop. This is how I knew they would break down." Duke Ding said: "Good. May I hear a little more?" Yan Yuan said: "A beast driven to extremity will gore, a bird driven to extremity will peck, and a man driven to extremity will rebel. From ancient times to the present, there has never been one who exhausted his subjects and yet remained free of danger. The Book of Songs says: 'He holds the reins like threads of silk; the two outer horses dance.' This speaks of one who is good at driving." Duke Ding said: "Excellent! It was my fault."

孔子北之山戎氏，有婦人哭於路者，其哭甚哀，孔子立輿而問曰："曷為哭哀至於此也。"婦人對曰："往年虎食我夫，今虎食我子，是以哀也。"孔子曰："嘻，若是，則曷為不去也？"曰："其政平，其吏不苛，吾以是不能去也。"孔子顧子貢曰："弟子記之，夫政之不平而吏苛，乃等於虎狼矣。"詩曰："降喪饑饉，斬伐四國。"夫政不平也，乃斬伐四國，而況二人乎？其不去宜哉？

Confucius traveled north to the land of the Shanrong clan. A woman was weeping on the road, and her weeping was most sorrowful. Confucius stopped his carriage and asked: "Why do you weep so bitterly?" The woman replied: "Last year a tiger ate my husband, and now a tiger has eaten my son; that is why I grieve." Confucius said: "Alas! If so, why do you not leave?" She said: "Here the government is fair and the officials are not harsh; for that reason I cannot leave." Confucius turned to Zigong and said: "Remember this, my disciples: when government is unfair and officials are harsh, they are no different from tigers and wolves." The Book of Songs says: "Sending down death, disorder and famine, they cut down the states of the four quarters." When government is unfair, it cuts down the states of the four quarters; how much more so two people? It was right that she would not leave.

魏文侯問李克曰："吳之所以亡者，何也？"李克對曰："數戰數勝。"文侯曰："數戰數勝，國之福也，其所以亡，何也？"李克曰："數戰則民疲，數勝則主驕。以驕主治疲民，此其所以亡也。"是故好戰窮兵，未有不亡者也。

Marquis Wen of Wei asked Li Ke: "Why did Wu perish?" Li Ke replied: "Because it fought many battles and won many victories." Marquis Wen said: "Fighting many battles and winning many victories is the blessing of a state; so why did it perish?" Li Ke said: "Many battles wear the people out, and many victories make the ruler proud. When a proud ruler governs worn-out people, that is why a state perishes. Thus, those who love war and exhaust their armies never fail to perish."

趙襄子問於王子維曰："吳之所以亡者，何也？"對曰："吳君□而不忍。"襄子曰："宜哉吳之亡也。□則不能賞賢，不忍則不能罰奸。賢者不賞，有罪不罰，不亡何待？"

Zhao Xiangzi asked Wang Zi Wei: "Why did Wu perish?" He replied: "The ruler of Wu was obstinate (a character is missing in the base text) and not able to bear to punish." Xiangzi said: "It was proper that Wu perished. Being obstinate, he could not reward the worthy; being unable to bear punishing, he could not punish the wicked. If the worthy are not rewarded and the guilty are not punished, what else is there to wait for but destruction?"

孔子侍坐於季孫，季孫之宰通曰："君使人假馬，其與之乎？"孔子曰："吾聞取於臣謂之取，不曰假。"季孫悟，告宰通曰："自今以來，君有取謂之取，無曰假。"故孔子正假馬之名，而君臣之義定矣。論語曰："必也正名。"詩曰："無易由言，無曰苟矣。"可不慎乎？

Confucius was sitting in attendance at the home of Ji Sun when Ji Sun's steward announced: "The ruler has sent a man to borrow a horse. Shall we give it to him?" Confucius said: "I have heard that when a ruler takes something from a subject it is called 'taking', not 'borrowing'." Ji Sun understood, and told the steward to announce: "From now on, whatever the ruler takes is to be called 'taking', not 'borrowing'." Thus Confucius rectified the name of borrowing a horse, and the righteousness between ruler and subject was settled. The Analects says: "It is necessary to rectify names." The Book of Songs says: "Do not speak lightly; do not say 'this will do, carelessly'." Can one be anything but careful?

君子曰："天子居闉闕之中，帷帳之內，廣廈之下，旃茵之上，不出襜幄，而知天下者，以有賢左右也。"故獨視不如與眾視之明也，獨聽不如與眾聽之聰也。

A gentleman said: "The Son of Heaven dwells within the curved gate towers outside the city gate, behind the curtains and canopies, beneath spacious halls, upon felt cushions; without leaving his curtained chamber he knows all under Heaven, because he has worthy and capable attendants." Therefore seeing alone is not as clear as seeing together with the multitude, and hearing alone is not as acute as hearing together with the multitude.

晉平公問於叔向曰："國家之患，庸為大？"對曰："大臣重祿而不極諫，近臣畏罰而不敢言，下情不上通，此患之大者也。"公曰："善。"於是令國曰："欲進善言，謁者不通，罪當死。"

Duke Ping of Jin asked Shuxiang: "Of the troubles of a state, which is the greatest?" He replied: "When the great ministers value their salaries and do not remonstrate with all their strength, when the close attendants fear punishment and dare not speak, and when the feelings of those below do not reach those above, this is the greatest of troubles." The Duke said: "Good." So he ordered throughout the state: "If anyone wishes to offer good counsel and the usher does not announce him, the usher's crime is punishable by death."

楚人有善相人，所言無遺策，聞於國。莊王見而問於情，對曰："臣非能相人，能觀人之交也。布衣也，其交皆孝悌，篤謹畏令，如此者其家必日益，身必日安，此所謂吉人也。官事君者也，其交皆誠信，有好善如此者，事君日益，官職日益，此所謂吉士也。主明臣賢，左右多忠，主有失皆敢分爭正諫，如此者國日安，主日尊，天下日富，此所謂吉主也。臣非能相人，能觀人之交也。"莊王曰："善。"於是乃招聘四方之士，夙夜不懈，遂得孫叔敖，將軍子重之屬，以備卿相，遂成霸功。詩曰："濟濟多士，文王以寧。"此之謂也。

There was a man of Chu who was skilled at physiognomy, whose predictions never missed and who was famous throughout the state. King Zhuang summoned him and asked about the facts. He replied: "I am not able to read faces; I am able to observe the company a person keeps. If a commoner's friends are all filial, respectful, sincere and careful, and fear the laws, then that man's household will surely grow richer day by day and his person safer day by day; this is what is called a fortunate man. If an official serving a ruler has friends who are all trustworthy and fond of goodness, then that man will serve his ruler with growing benefit, and his office will rise day by day; this is what is called a fortunate gentleman. When the ruler is enlightened, the ministers worthy, and the attendants mostly loyal, so that all dare to argue and remonstrate directly when the ruler errs, then such a state grows safer day by day, its ruler more honored day by day, and the world richer day by day; this is what is called a fortunate ruler. I am not able to read faces; I am able to observe the company people keep." King Zhuang said: "Good." So he summoned gentlemen from the four quarters, tirelessly from dawn to night, and in the end obtained men such as Sun Shu'ao and General Zizhong to fill the posts of ministers and chancellors, and finally achieved the hegemony. The Book of Songs says: "Many are the worthy gentlemen, and by them King Wen found peace." This is what it means.

齊閔王亡居衛，盡日灸走，謂公玉丹曰；"我已亡矣，而不知其故？吾所以亡者，其何哉？"公玉丹對曰："臣以王為已知之矣，王故尚未之知耶？王之所以亡者，以賢也，以天下之主皆不肖，而惡王之賢也，因相與合兵而攻王，此王之所以亡也。"閔王慨然太息曰："賢固若是之苦邪？"丹又謂閔王曰："古人有辭，天下無憂色者，臣聞其聲，於王見其實，王名稱東帝，實有天下，去國居衛，容貌充盈，顏色發揚，無重國之意。"王曰："甚善。丹知寡人自去國而居衛也，帶三益矣。"遂以自賢，驕盈不遜。閔王亡走衛，衛君避宮舍之，稱臣而供具，閔王不遜，衛人侵之，閔王去走鄒。魯，有驕色，鄒。魯不納，遂走莒，楚使淖齒將兵救齊，因相閔王，淖齒擢閔王之筋，而縣之廟梁，宿昔而殺之，而與燕共分齊地。悲乎！閔王臨大齊之國，地方數千裡，然而兵敗於諸侯，地奪於燕昭，宗廟喪亡，社稷不祀，宮室空虛，身亡逃竄，甚於徒隸，尚不知所以亡，甚可痛也，猶自以為賢，豈不哀哉！公玉丹徒隸之中，而道之諂佞，甚矣！閔王不覺，追而善之，以辱為榮，以憂為樂，其亡晚矣，而卒見殺。

King Min of Qi, fleeing into exile, took refuge in Wei. All day long he hurried about, and said to Gongyu Dan: "I am already ruined, yet I do not know why. What is it that caused my ruin?" Gongyu Dan replied: "I thought the king already knew; can it be that the king still does not? The reason the king was ruined is that he was worthy. Because the rulers of the world were all unworthy and hated the king's worthiness, they joined their armies together to attack the king; this is why the king was ruined." King Min sighed deeply and said: "Is being worthy truly so bitter?" Dan went on: "People of old who gave up the world without a trace of sorrow on their faces, I have heard of by reputation; in the king I see it in reality. The king was titled Eastern Emperor and in fact held the world; now he has left his state and lives in Wei, yet his face is full, his complexion radiant, and he shows no sign of valuing his state." The king said: "Very good. Dan knows that since I left my state and have lived in Wei, my belt has grown three inches longer." So he considered himself worthy, and grew proud and arrogant. When King Min fled to Wei, the ruler of Wei vacated his palace for him to live in, called himself his subject and supplied his utensils; but King Min was arrogant, and the people of Wei pressed in upon him. King Min left for Zou and Lu, and showed arrogance there, and Zou and Lu would not receive him; so he went to Ju. Chu sent Nao Chi at the head of troops to rescue Qi; he thereupon became King Min's chancellor, drew out King Min's sinews and hung him from the beam of the ancestral temple, killed him after a night, and divided the land of Qi with Yan. How sad! King Min faced the great state of Qi, with land of thousands of li square, yet his armies were defeated by the feudal lords, his land was seized by King Zhao of Yan, the ancestral temple was lost, the altars of state went without sacrifice, the palaces were empty, and he himself fled and hid, in worse plight than convicts and slaves, still not knowing why he was ruined. How painful! And he still considered himself worthy; is that not sad? Gongyu Dan, among convicts and slaves, led him on with flattery, which was going too far! King Min did not see through it, but instead praised it, taking shame for glory and sorrow for joy. His ruin had already come late, and in the end he was killed.

先是靖郭君殘賊其百姓，害傷其群臣，國人將背叛共逐之，其御知之，豫裝齎食，及亂作，靖郭君出亡，至於野而飢，其御出所裝食進之。靖郭君曰："何以知之而齎食？"對曰："君之暴虐，其臣下之謀久矣。"靖郭君怒，不食。曰："以吾賢至聞也，何謂暴虐？"其御懼曰："臣言過也，君實賢，唯群臣不肖共害賢。"然後靖郭君悅，然後食。故齊閔王。靖郭君，雖至死亡，終身不諭者也。悲夫！

Before this, Lord Jingguo had oppressed the common people and harmed his ministers, and the people of the state were about to rebel and drive him out together. His driver knew of it and packed provisions in advance. When the disorder broke out and Lord Jingguo fled into exile, he became hungry in the wilds, and the driver brought out the food he had packed and offered it. Lord Jingguo said: "How did you know, that you brought food?" He replied: "My lord's cruelty has been plotted against by your subjects for a long time." Lord Jingguo grew angry and would not eat. He said: "My worthiness has spread far and wide and been heard everywhere; how can you say 'cruelty'?" The driver, frightened, said: "My words were wrong. My lord is truly worthy; it is only that the ministers are unworthy and jointly harmed the worthy." Then Lord Jingguo was pleased, and then he ate. So King Min of Qi and Lord Jingguo, even to the point of death, never awoke to the truth throughout their lives. How sad!

宋昭公出亡於鄙，喟然嘆曰："吾知所以亡矣。吾朝臣千人，發政舉事，無不曰吾君聖者；侍御數百人，被服以立，無不曰吾君麗者。內外不聞吾過，是以至此。"由宋君觀之，人主之所以離國家，失社稷者，諂諛者眾也。故宋昭亡而能悟，蓋得反國雲。

Duke Zhao of Song, fleeing into exile at the border region, sighed deeply and said: "I know why I was ruined. I had a thousand ministers at court, and whenever I issued orders or undertook affairs, none failed to say that my lord was a sage; I had several hundred attendants, and as they stood there in their robes, none failed to say that my lord was handsome. Neither within nor without did I hear of my faults, and so I came to this." Seen from the case of the lord of Song, the reason rulers leave their states and lose their altars of state is that there are many flatterers. Yet Duke Zhao of Song was ruined and still could awaken to the truth, so perhaps he was able to return to his state.

秦二世胡亥之為公子也，昆弟數人，詔置酒饗群臣，召諸子，諸子賜食先罷，胡亥下皆視群臣，陳履狀善者，因行踐敗而去。諸子聞見之者，莫不太息。及二世即位，皆知天下必棄之也。故二世惑於趙高，輕大臣，不顧下民。是以陳勝奮臂於關東，閻樂作亂於望夷。閻樂，趙高之惑也，為咸陽令，軸為逐賊，將吏率入望夷宮，攻射二世，就數二世，欲加刃，二世懼，入將自殺，有一宦者從之，二世謂："何謂至於此也？"宦者曰："知此久矣。"二世曰："子何不早言？"對曰："臣以不言，故得至於此，使臣言，死久矣。"然後二世喟然悔之，遂自殺。

When Hu Hai, who later became the Second Emperor of Qin, was still a prince, he and his several brothers were summoned when an edict ordered a banquet to be set out for the ministers. The princes were given food and then dismissed first. Hu Hai, going down, looked over all the ministers, and seeing shoes of fine appearance set out in rows, he walked over and trampled them to ruin before leaving. All the princes who heard or saw it sighed greatly. When the Second Emperor took the throne, everyone knew that the world would surely abandon him. So the Second Emperor was deluded by Zhao Gao, looked down on his great ministers, and disregarded the common people. For this reason Chen Sheng raised his arm in revolt east of the pass, and Yan Le staged his rebellion at the Wangyi Palace. Yan Le was a man Zhao Gao had deluded; as magistrate of Xianyang he pretended to be chasing bandits, led his officers and troops into the Wangyi Palace, and shot arrows at the Second Emperor. Coming close, he reproached the Second Emperor and wanted to use his blade. The Second Emperor, terrified, went inside to take his own life. A single eunuch followed him. The Second Emperor said: "Why has it come to this?" The eunuch said: "I have known of this for a long time." The Second Emperor said: "Why did you not tell me earlier?" He replied: "It is precisely because I did not speak that I have been able to come to this day. Had I spoken, I would have been dead long ago." Then the Second Emperor sighed deeply with regret, and took his own life.

齊侯問於晏子曰："忠臣之事君，何若？"對曰："有難不死，出亡不送。"君曰："列地而與之，疏爵而貴之，君有難不死，出亡不送，可謂忠乎？"對曰："言而見用，終身無難，臣奚死焉？諫而見從，終身不亡，臣奚送焉？若言而不見用，有難而死，是妄死也；諫不見從，出亡而送，是軸為也。故忠臣也者，能盡善與君，而不能陷於難。

The Marquis of Qi asked Master Yan: "How does a loyal minister serve his ruler?" He replied: "When the ruler is in danger, he does not die for him; when the ruler goes into exile, he does not see him off." The ruler said: "I divide land to give him, and I open the ranks of honor to make him noble; if, when the ruler is in danger, he does not die, and when the ruler goes into exile, he does not see him off, can he be called loyal?" He replied: "If his words are adopted, then throughout life the ruler will have no danger; why should the minister need to die? If his remonstrance is followed, then throughout life the ruler will not go into exile; why should the minister need to see him off? If his words are not adopted and he dies in the ruler's danger, that is a reckless death; if his remonstrance is not followed and he sees the ruler off into exile, that is mere pretense. Therefore a loyal minister is one who can offer all his goodness to the ruler, but cannot be drawn into the ruler's troubles."

宋玉因其友以見於楚襄王，襄王待之無以異。宋玉讓其友。其友曰："夫薑桂因地而生，不因地而辛；婦人因媒而嫁，不因媒而親。子之事王未耳，何怨於我？"宋玉曰："昔者，齊有良兔曰東郭●，蓋一旦而走五百里，於是齊有良狗曰韓盧，亦一旦而走五百里，使之遙見而指屬，則雖韓盧不及眾兔之塵，若躡跡而縱□，則雖東郭●亦不能離。今子之屬臣也，躡跡而縱□與？遙見而指屬與？詩曰：'將安將樂，棄我如遺。’此之謂也。"其友人曰："僕人有過，僕人有過。"

Song Yu relied on a friend's recommendation to have an audience with King Xiang of Chu, but the King treated him no differently from others. Song Yu blamed his friend. The friend said: "Ginger and cassia grow by relying on the soil, yet their pungency does not depend on the soil; a woman marries by relying on a go-between, yet the closeness between husband and wife does not depend on the go-between. You simply have not yet served the King well enough; why do you resent me?" Song Yu said: "In the past Qi had a fine hare named Dongguo Wei (a character is missing in the base text), which could run perhaps five hundred li in a day; and Qi also had a fine hound named Han Lu, which could also run five hundred li in a day. If one lets the hound only see the hares from afar and merely points at them, then even Han Lu cannot catch up with the dust of the hares; but if one follows their tracks and looses the hound (a character is missing in the base text), then even Dongguo Wei cannot get away. Now, in your attention to me, are you following the tracks and loosing the hound, or merely letting him see from afar and pointing with your hand? The Book of Songs says: 'Just when we were to be at ease and happy, you cast me away like something abandoned.' This is what it means." His friend said: "This servant of yours was at fault, this servant was at fault."

宋玉事楚襄王而不見察，意氣不得形於顏色；或謂曰："先生何談說之不揚，計畫之疑也。"宋玉曰："不然。子獨不見夫玄蝯乎？當其居桂林之中，峻葉之上，從容遊戲，超騰往來，龍興而鳥集，悲嘯長吟，當此之時，雖羿逢蒙，不得正目而視也。及其在枳棘之中也，恐懼而掉栗，危視而跡行，眾人皆得意焉。此彼筋非加急而體益短也，處勢不便故也。夫處勢不便，豈何以量功校能哉？詩不云乎？'駕彼四牡，四牡項領。’夫久駕而長，不得行項領，不亦宜乎？易曰：'臀無膚，其行□趄。’此之謂也。"

Song Yu served King Xiang of Chu but was not recognized, and his spirit could not show in his face. Someone said to him: "Sir, why is it that your discourse is not distinguished and your plans are doubted?" Song Yu said: "Not so. Have you not seen the black gibbon? When it lives in the cassia forest, on the high leaves, it plays at its ease, leaping and swinging back and forth, rising like a dragon and gathering like birds, whistling sadly and crying out long; at such a time even Yi and Pang Meng could not look it straight in the eye. But when it is among thorns and brambles, it trembles with fear, looks about in danger and walks warily, and ordinary people can all have their way with it. It is not that its sinews have tightened and its body grown shorter; it is that the position it occupies is not convenient. When one's position is not convenient, how can one measure achievement or compare ability? Does the Book of Songs not say: 'Yoking those four stallions, the four stallions have thick necks'? If they are yoked for a long time without being allowed to move, is it not fitting that their necks are thick? The Book of Changes says: 'No skin on the buttocks, he walks haltingly.' (a character is missing in the base text) This is what it means."

田饒事魯哀公而不見察。田饒謂哀公曰："臣將去君而檻鵠舉矣。"哀公曰："何謂也？"田饒曰："君獨不見夫雞乎？頭戴冠者，文也；足傅距者，武也；敵在前敢鬥者，勇也；見食相呼，仁也；守夜不失時，信也。雞雖有此五者，君猶日瀹而食之，何則？以其所從來近也。夫檻鵠一舉千里，止君園池，食君魚鱉，啄君菽粟，無此五者，君猶貴之，以其所從來遠也。臣請檻鵠舉矣。"哀公曰："止。吾書子之言也。"田饒曰："臣聞食其食者，不毀其器；蔭其樹者，不析其枝。有士不用，何書其言為？"遂去之燕，燕立為相。三年，燕之政太平，國無盜賊。哀公聞之，慨然太息，為之避寢三月，抽損上服，曰："不慎其前，而悔其後，何可復得？"詩曰："逝將去汝，適彼樂土；適彼樂土，爰得我所？"春秋曰："少長於君，則君輕之。"此之謂也。

Tian Rao served Duke Ai of Lu but was not recognized. Tian Rao said to Duke Ai: "I am about to leave my lord and fly high like a swan." Duke Ai said: "What do you mean?" Tian Rao said: "Has my lord not seen the rooster? It wears a crest on its head, which is civility; it has spurs on its feet, which is martial prowess; it dares to fight when the enemy is before it, which is courage; it calls to others when it sees food, which is benevolence; it keeps the night watch without missing the hour, which is trustworthiness. Though the rooster has these five qualities, my lord still cooks and eats it every day. Why? Because it comes from nearby. The swan, in one flight, goes a thousand li, and alights in my lord's garden pond to eat your fish and turtles and peck your beans and millet; it has none of these five qualities, yet my lord still prizes it, because it comes from far away. I beg to fly high like the swan." Duke Ai said: "Stay. I will record your words." Tian Rao said: "I have heard that one who eats from a vessel does not damage the vessel, and one who shelters beneath a tree does not break its branches. If there is a gentleman and he is not employed, what use is it to record his words?" So he left for Yan, and Yan made him chancellor. After three years, the government of Yan was at peace and the state had no bandits. Duke Ai heard of it, sighed deeply, and for this reason avoided the main hall for three months and cut back on his fine clothing, saying: "If one is not careful at the start and regrets it afterward, how can one ever get it back?" The Book of Songs says: "I will leave you and go to that happy land; in that happy land, I shall find my place of rest." The Spring and Autumn Annals says: "One who has grown up in the ruler's house from childhood is looked down on by the ruler." This is what it means.

子張見魯哀公，七日而哀公不禮，托僕伕而去曰："臣聞君好士，故不遠千里之外，犯霜露，冒塵垢，百舍重趼，不敢休息以見君，七日而君不禮，君之好士也，有似葉公子高之好龍也，葉公子高好龍，鉤以寫龍，鑿以寫龍，屋室雕文以寫龍，於是夫龍聞而下之，窺頭於牖，拖尾於堂，葉公見之，棄而還走，失其魂魄，五色無主，是葉公非好龍也，好夫似龍而非龍者也。今臣聞君好士，不遠千里之外以見君，七日不禮，君非好士也，好夫似士而非士者也。詩曰：'中心藏之，何日忘之。’敢托而去。"

Zizhang went to see Duke Ai of Lu, but for seven days Duke Ai did not receive him with proper courtesy. Entrusting a servant with a message, he took his leave and said: "I have heard that my lord loves gentlemen, and so I did not think a thousand li too far; I braved frost and dew and bore dust and dirt, walked a hundred stages until my feet were covered with calluses, and did not dare rest, in order to see my lord; yet for seven days my lord has not received me with courtesy. My lord's love of gentlemen is somewhat like Lord Ye Zigao's love of dragons. Lord Ye Zigao loved dragons: he had dragons drawn on his belt hooks, on his chisels, and carved and painted on his house and rooms. Then the real dragon heard of it and came down, put its head in through the window and trailed its tail across the hall. When Lord Ye saw it, he threw everything down and turned to flee, his soul lost and his face drained of all color. This shows that Lord Ye did not love dragons; he loved what resembled dragons but was not a dragon. Now I have heard that my lord loves gentlemen, and I came from a thousand li away to see my lord, yet for seven days I have not been received with courtesy. My lord does not love gentlemen; he loves what resembles a gentleman but is not a gentleman. The Book of Songs says: 'What is stored in the heart, what day shall it be forgotten?' I dare to take my leave through a messenger."

昔者，楚丘先生行年七十，披裘帶索，往見孟嘗君，欲趨不能進。孟嘗君曰："先生老矣，春秋高矣，何以教之？"楚丘先生曰："噫！將我而老乎？噫！將使我追車而赴馬乎？投石而超距乎？逐麋鹿而搏虎豹乎？吾已死矣！何暇老哉！噫！將使我出正辭而當諸侯乎？決嫌疑而定猶豫乎？吾始壯矣，何老之有！"孟嘗君逡巡避席，面有愧色。詩曰："老夫灌灌，小子蹻蹻。"言老夫欲盡其謀，而少者驕而不受也。秦穆公所以敗其師，殷紂所以亡天下也。故書曰："黃髮之言，則無所愆。"詩曰："壽胥與試。"美用老人之言以安國也。

In the past, Master Chu Qiu, seventy years old, wearing a fur coat and tied with a rope, went to see Lord Mengchang. He wanted to hurry forward but could not advance. Lord Mengchang said: "Master, you are old and advanced in years; what can you teach me?" Master Chu Qiu said: "Ah! Do you take me to be old? Ah! Would you have me chase carriages and drive horses? Throw stones and leap long distances? Pursue deer and fight tigers and leopards? Then I am already dead! How could I think of being old! Ah! Would you have me put forth correct words to answer the feudal lords? Decide doubtful cases and settle uncertainties? I am only just in my prime; where is the old age?" Lord Mengchang hesitated and moved off his mat, with a look of shame on his face. The Book of Songs says: "The old man is earnest and sincere, while the young are arrogant and rash." This means that the old man wants to exhaust all his counsel, but the young are proud and do not accept it. This is why Duke Mu of Qin had his army defeated, and why King Zhou of Yin lost the world. Hence the Book of Documents says: "The words of the yellow-haired elders leave no fault." The Book of Songs says: "Let the long-lived all be tried and used." This praises using the words of the old to bring peace to the state.

齊有閭丘邛年十八，道鞍宣王曰："家貧親老，願得小仕。"宣王曰："子年尚稚，未可也。"閭丘邛曰："不然，昔有顓頊行年十二而治天下，秦項橐七歲為聖人師，由此觀之，邛不肖耳，年不稚矣。"宣王曰："未有咫角驂駒而能服重致遠者也，由此觀之，夫士亦華髮墮顛而後可用耳。"閭丘邛曰："不然。夫尺有所短，寸有所長，驊騮綠驥，天下之俊馬也，使之與狸鼬試於釜灶之間，其疾未必能過狸鼬也；黃鵠白鶴，一舉千里，使之與燕服翼，試之堂廡之下，廬室之間，其便未必能過燕服翼也。闢閭巨闕，天下之利器也，擊石不缺，刺石不銼，使之與管槁決目出眯，其便未必能過管槁也，由此觀之，華髮墮顛與邛，何以異哉？"宣王曰："善。子有善言，何見寡人之晚也？"邛對曰："夫雞處讙嗷，則奪鐘鼓之音；雲霞充咽則奪日月之明，讒人在側，是見晚也。詩曰：'聽言則對，□言則退。’庸得進乎？"宣王拊軾曰："寡人有過。"遂載與之俱歸而用焉。故孔子曰："後生可畏，安知來者之不如今？"此之謂也。

In Qi there was Lüqiu Qiong, eighteen years old, who stopped King Xuan of Qi on the road and said: "My family is poor and my parents are old; I wish to obtain a minor post." King Xuan said: "You are still young; it is not yet possible." Lüqiu Qiong said: "Not so. In the past Zhuanxu governed the world at the age of twelve, and Xiang Tuo of Qin became the teacher of a sage at seven. Seen in this light, I may simply be unworthy, but my youth is not the problem." King Xuan said: "There is no colt whose horns have only just begun to grow that can carry a heavy load a long way. Seen in this light, a gentleman too must have his hair turn gray and the top of his head grow bare before he can be used." Lüqiu Qiong said: "Not so. A foot has its shortcomings and an inch has its strengths. Hualiu and Lüji are the finest horses of the world, but set them to race against a weasel between the pots and stoves, and their speed will not necessarily surpass the weasel's; yellow swans and white cranes can fly a thousand li in one flight, but set them to race against swallows and bats beneath the eaves of a hall or within a hut, and their agility will not necessarily surpass the swallows' and bats'. Pilü and Juque are the sharpest blades in the world, which strike stone without chipping and pierce stone without dulling, but set them to compete with a bamboo tube in removing a speck from an eye, and their handiness will not necessarily surpass the bamboo tube's. Seen in this light, what difference is there between gray hair and a bald head, and me?" King Xuan said: "Good. You have fine words; why did you come to see me so late?" Qiong replied: "When a rooster is among the din, it drowns out the sound of bells and drums; when clouds and mists clog the throat of the sky, they rob the sun and moon of their light. Slanderers were at your side, and so I came late. The Book of Songs says: 'Good words are answered; slander is rebuffed.' (a character is missing in the base text) How could I get through?" King Xuan struck the crossbar of his carriage and said: "It was my fault." So he took him in his carriage, returned together, and employed him. Hence Confucius said: "The young are to be held in awe; how do you know that those who come later will not equal those of today?" This is what it means.

荊人卞和得玉璞而獻之荊厲王，使玉尹相之曰："石也。"王以為慢，而斷其左足。厲王薨，武王即位，和復捧玉璞而獻之武王。武王使玉尹相之曰："石也。"又以為慢，而斷其右足。武王薨，共王即位，和乃奉玉璞而哭於荊山中，三日三夜，泣盡，而繼之以血，共王聞之，使人問之曰："天下刑之者眾矣，子刑何哭之悲也？"對曰："寶玉而名之曰石，貞士而戮之以慢，此臣之所以悲也。"共王曰："惜矣，吾先王之聽難，剖石而易，斬人之足！夫死者不可生，斷者不可屬，何聽之殊也？"乃使人理其璞而得寶焉。故名之曰和氏之璧。故曰珠玉者，人主之所貴也，和雖獻寶，而美未為玉尹用也。進寶且若彼之難也，況進賢人乎？賢人與奸臣，猶仇讎也，於庸君意不合。夫欲使奸臣進其讎於不合意之君，其難萬倍於和氏之璧，又無斷兩足之臣以推其難，猶拔山也，千歲一合，若繼踵，然後霸王之君興焉。其賢而不用，不可勝載，故有道者之不戮也，宜白玉之璞未獻耳。

Bian He of Jing found an uncut jade and presented it to King Li of Jing, who had the jade-worker examine it. The jade-worker said: "It is a stone." The King thought he was being deceptive and had Bian He's left foot cut off. When King Li died and King Wu took the throne, Bian He again presented the jade to King Wu. King Wu had the jade-worker examine it, and he said: "It is a stone." Again the King thought he was being deceptive and had his right foot cut off. When King Wu died and King Gong took the throne, Bian He then held the jade in his arms and wept in the Jing mountains for three days and nights, until his tears were spent and then flowed as blood. King Gong heard of it and sent someone to ask: "Many in the world have suffered punishments; why do you weep so sorrowfully over yours?" He replied: "A precious jade is called a stone, and a man of integrity is punished as a deceiver; this is what grieves me." King Gong said: "What a pity! My former kings gave credence to the difficult, when it would have been easy to cut open the stone, and instead they cut off a man's feet! The dead cannot be brought back to life, and what is severed cannot be rejoined. How different would it have been to listen!" So he sent someone to work the uncut jade, and obtained a treasure. Hence it was called the Jade Disc of He. Thus it is said that pearls and jade are what rulers prize, and though Bian He presented a treasure, its beauty was not yet recognized by the jade-worker. Presenting a treasure was already so difficult; how much more difficult presenting a worthy man! A worthy man and a treacherous minister are like enemies, and a worthy man does not share the mind of a mediocre ruler. To expect a treacherous minister to recommend his enemy to a ruler who does not share his mind is ten thousand times harder than the Jade Disc of He, and there is no minister who has had both feet cut off to push forward that hard task; it is like pulling up a mountain, a meeting that comes once in a thousand years, and if such meetings came one upon another, then a ruler fit for the hegemony or kingship would arise. Those who were worthy and yet not employed cannot all be recorded; therefore those who hold the Way are not mutilated, and it must simply be that their white jade has not yet been presented.

桀作瑤臺，罷民力，殫民財，為酒池糟堤，縱靡靡之樂，一鼓而牛飲者三千人，群臣相持歌曰："江水沛沛兮，舟楫敗兮，我王廢兮，趣歸薄兮，薄亦大兮。"又曰："樂兮樂兮，四牡蹻兮，六轡沃兮，去不善而從善，何不樂兮？"伊尹知天命之至，舉觴而告桀曰："君王不聽臣之言，亡無日矣。"桀拍然而作，唾然而笑曰："子何妖言，吾有天下，如天之有日也，日有亡乎？日亡吾亦亡矣。"於是接履而趣，遂適湯，湯立為相。故伊尹去官入殷，殷王而夏亡。

Jie built the Jade Terrace, exhausting the people's strength and draining their wealth. He made a pond of wine and an embankment of dregs, and indulged in decadent music; at one beat of the drum, three thousand men drank like oxen. His ministers, supporting one another, sang: "The river flows in full flood, the boat's oars are broken; our king has cast us off; hasten to Bo, hasten to Bo, for Bo is great." They also sang: "Joy, joy! The four stallions are spirited, the six reins are soft and glossy; leave what is not good and follow what is good; why should we not be happy?" Yi Yin knew that the Mandate of Heaven had come, raised his goblet and said to Jie: "If Your Majesty will not listen to your servant's words, your ruin is only a few days away." Jie rose abruptly, spat and laughed, saying: "What wild talk is this? I possess the world as Heaven has the sun; can the sun perish? When the sun perishes, I shall perish." So Yi Yin picked up his shoes and hurried away, and so went to Tang, who made him chancellor. Therefore Yi Yin left office to enter Yin; Yin became king and Xia was destroyed.

紂為鹿臺，七年而成，其大三里，高千尺，臨望雲雨。作炮烙之刑，戮無辜，奪民力。冤暴施於百姓，慘毒加於大臣，天下叛之，願臣文王。及周師至，令不行於左右。悲乎！當是時，求為匹夫不可得也，紂自取之也。

Zhou built the Deer Terrace, which took seven years to complete, three li in size and a thousand feet high, overlooking the clouds and rain. He devised the punishment of the roasting pillar, killed the innocent and seized the people's strength. Wrongs and cruelty were visited on the common people, and bitter poison on the great ministers; the world rebelled and wished to submit to King Wen. When the Zhou army arrived, his commands could no longer be carried out even among those at his side. How sad! At that time, he could not even have been a commoner if he sought it; Zhou brought it upon himself.

魏王將起中天台，令曰："敢諫者死。"許綰負虆操鍤入曰："聞大王將起中天台，臣願加一力。"王曰："子何力有加？"綰曰："雖無力，能商臺。"王曰："若何？"曰："臣聞天與地相去萬五千裡，今王因而半之，當起七千五百里之臺，高既如是，其趾須方八千里，盡王之地，不足以為臺趾。古者堯舜建諸侯，地方五千裡，王必起此臺，先以兵伐諸侯，盡有其地猶不足，又伐四夷，得方八千里乃足以為臺趾，材木之積，人徒之眾，倉廩之儲，數以萬億度。八千里以外，當盡農畝之地，足以奉給王之臺者，臺具以備，乃可以作。"魏王默然無以應，乃罷起臺。

The King of Wei was about to build the Zhongtian Terrace and issued an order: "Anyone who dares to remonstrate shall be put to death." Xu Wan, carrying a basket of earth on his back and holding a spade, went in and said: "I have heard that Your Majesty will build the Zhongtian Terrace; I wish to add my strength." The King said: "What strength do you have to add?" Xu Wan said: "Though I have no strength, I can discuss the terrace." The King said: "How so?" He said: "I have heard that Heaven and Earth are fifteen thousand li apart. Now Your Majesty takes half of that, so should build a terrace seven thousand five hundred li high. Being so high, the base of the terrace must be eight thousand li square, and all of Your Majesty's land would not suffice for the base. In ancient times, when Yao and Shun enfeoffed the feudal lords, their territory was five thousand li square. If Your Majesty must build this terrace, you will first have to attack the feudal lords with troops, and even possessing all their land would not be enough; then you will have to attack the four barbarian tribes, and only when you have obtained eight thousand li square will there be enough for the base. The timber to be stockpiled, the number of laborers and the grain to be stored must be reckoned in tens of thousands of millions. Beyond eight thousand li, all the farmland would have to be used up before there would be enough to supply Your Majesty's terrace. Only when the terrace's materials are fully prepared can work begin." The King of Wei was silent and had no reply, and so he stopped building the terrace.

衛靈公以天寒鑿池，宛春諫曰："天寒起役，恐傷民。"公曰："天寒乎？"宛春曰："君衣狐裘，坐熊席，隩隅有灶，是以不寒，今民衣弊不補，履決不苴。君則不寒，民則寒矣。"公曰："善。"令罷役。左右諫曰："君鑿池不知天寒，以宛春知而罷役，是德歸宛春，怨歸於君。"公曰："不然。宛春，魯國之匹夫，吾舉之，民未有見焉，今將令民，以此見之。且春也有善，寡人有春之善，非寡人之善與？"靈公論宛春，可謂知君之道矣。

Duke Ling of Wei, because the weather was cold, had a pond dug. Wan Chun remonstrated: "Calling out labor in cold weather may harm the people." The Duke said: "Is it cold?" Wan Chun said: "My lord wears a fox fur, sits on a bear-skin mat, and has a stove in a warm corner, so you do not feel the cold. But now the people's clothes are torn and not mended, and their shoes are split and not sewn. My lord is not cold, but the people are cold." The Duke said: "Good." He ordered the labor stopped. His attendants remonstrated: "My lord dug the pond not knowing it was cold; because Wan Chun made it known, the labor was stopped. In this way, the virtue goes to Wan Chun and the resentment to my lord." The Duke said: "Not so. Wan Chun is a commoner of the state of Lu; I promoted him, but the people have not yet seen it. Now I shall let the people see him through this. Moreover, if Wan Chun has goodness, and I possess Wan Chun's goodness, is it not my own goodness?" Duke Ling's assessment of Wan Chun shows that he can be said to have understood the way of being a ruler.

齊宣王為大室，大蓋百畝，堂上三百戶，以齊國之大，具之三年而未能成，群臣莫敢諫者。香居問宣王曰："荊王釋先王之禮樂而為淫樂，敢問荊邦為有主乎？"王曰："為無主。""敢問荊邦為有臣乎？"王曰："為無臣。"居曰："今主為大室，三年不能成，而群臣莫敢諫者，敢問王為有臣乎？"王曰："為無臣。"香居曰："臣請避矣。"趨而出。王曰："香子留，何諫寡人之晚也？"遽召尚書曰："書之，寡人不肖，為大室，香子止寡人也。"

King Xuan of Qi built a great hall, with a roof covering a hundred mu and three hundred doors on its main floor; even with a state as large as Qi, preparations took three years and it was still not finished, and none of the ministers dared to remonstrate. Xiang Ju asked King Xuan: "If the King of Jing set aside the rites and music of the former kings and indulged in licentious music, may I ask whether the state of Jing could be said to have a ruler?" The King said: "It could be said to have none." "May I ask whether the state of Jing could be said to have ministers?" The King said: "It could be said to have none." Xiang Ju said: "Now our ruler is building a great hall which has not been completed in three years, and none of the ministers dares to remonstrate; may I ask whether Your Majesty can be said to have ministers?" The King said: "Can be said to have none." Xiang Ju said: "Then I beg to withdraw." He hurried out. The King said: "Master Xiang, stay. Why did you remonstrate with me so late?" He immediately summoned the secretary and said: "Record this: I was unworthy and built a great hall, and Master Xiang stopped me."

趙襄子飲酒五日五夜，不廢酒，謂侍者曰："我誠邦士也。夫飲酒五日五夜矣，而殊不病。"優莫曰："君勉之，不及紂二日耳。紂七日七夜，今君五日。"襄子懼，謂優莫曰："然則吾亡乎？"優莫曰："不亡。"襄子曰："不及紂二日耳，不亡何待？"優莫曰："桀紂之亡也遇湯武，今天下盡桀也，而君紂也，桀紂並世，焉能相亡，然亦殆矣。"

Zhao Xiangzi drank for five days and five nights without stopping the wine, and said to his attendants: "I am truly a gentleman of the state! I have drunk five days and five nights and am not the least bit ill." Youmo said: "My lord, make an effort; you are only two days short of Zhou. Zhou did seven days and seven nights, and now you have done five." Xiangzi, frightened, said to Youmo: "Then am I going to perish?" Youmo said: "You will not perish." Xiangzi said: "I am only two days short of Zhou; if I will not perish, what is there to wait for?" Youmo said: "Jie and Zhou were destroyed because they met Tang and Wu. Now all the world is Jie, and my lord is Zhou; with Jie and Zhou living at the same time, how could they destroy one another? Yet even so, it is dangerous."

齊景公飲酒而樂，釋衣冠自鼓缶，謂侍者曰："仁人亦樂是夫？"梁丘子曰："仁人耳目亦猶人也？奚為獨不樂此也。"公曰："速駕迎晏子。"晏子朝服以至。公曰："寡人甚樂此樂也，願與夫子共之，請去禮。"晏子對曰："君之言過矣，齊國五尺之童子，力盡勝嬰而又勝君，所以不敢亂者，畏禮也。上若無禮，無以使其下；下若無禮，無以事其上。夫麋鹿唯無禮，故父子同塵。人之所以貴於禽獸者，以有禮也，詩曰：'人而無禮，胡不遄死？’故禮不可去也。"公曰："寡人無良，左右淫琨寡人，以至於此，請殺之。"晏子曰："左右無罪，君若好禮，左右有禮者至，無禮者去。君若惡禮，亦將如之。"公曰："善。請革衣冠，更受命。"乃廢酒而更尊朝服而坐，觴三行，晏子趨出。

Duke Jing of Qi was drinking merrily; he took off his robe and cap and beat a earthenware drum himself, and said to his attendants: "Do benevolent men also enjoy this kind of pleasure?" Liangqiu Zi said: "Benevolent men's ears and eyes are surely the same as other people's, are they not? Why should they alone not enjoy this?" The Duke said: "Quick, yoke a carriage and fetch Master Yan." Master Yan arrived in court dress. The Duke said: "I am enjoying this pleasure greatly and wish to share it with you, sir; please let us dispense with ritual." Master Yan replied: "My lord's words are mistaken. A boy of five feet in Qi has strength enough to overcome Ying and also my lord, yet he does not dare to rebel because he fears ritual. If those above are without ritual, they have nothing to use to command those below; if those below are without ritual, they have nothing to use to serve those above. Deer and stags, only because they have no ritual, live together as father and son. That people are more valuable than birds and beasts is because they have ritual. The Book of Songs says: 'A man without ritual, why does he not hurry to die?' Therefore ritual cannot be dispensed with." The Duke said: "I have done badly. My attendants led me astray with licentiousness until it came to this; please have them killed." Master Yan said: "Your attendants are not guilty. If my lord loves ritual, those with ritual will come and those without it will leave. If my lord hates ritual, it will be the same the other way." The Duke said: "Good. Please let me change my robe and cap and receive your instruction again." So he cleared away the wine and changed the seating, sat down in court dress, and the goblet went around three times, after which Master Yan hurried out.

魏文侯見箕季其牆壞而不築，文侯曰："何為不築？"對曰："不時，其牆枉而不端。"問曰："何不端？"曰："固然。"從者食其園之桃，箕季禁之。少焉日晏，進糲餐之食，瓜瓠之羹。文侯出，其僕曰："君亦無得於箕季矣。曩者進食，臣竊窺之，糲餐之食，瓜瓠之羹。"文侯曰："吾何無得於季也？吾一見季而得四焉。其牆壞不築，雲待時者，教我無奪農時也。牆枉而不端，對曰固然者，是教我無侵封疆也。從者食園桃，箕季禁之，豈愛桃哉！是教我下無侵上也。食我以糲餐者，季豈不能具五味哉！教我無多歛於百姓，以省飲食之養也。"

Marquis Wen of Wei went to see Ji of the Ji clan, whose wall had collapsed and was not being repaired. Marquis Wen said: "Why do you not repair it?" He replied: "It is not the season. And that wall is crooked and not straight." He asked: "Why is it not straight?" He said: "It was so from the beginning." The Marquis's attendants ate peaches from his orchard, and Ji forbade it. After a while it grew late, and he served coarse rice and a soup of gourd. When Marquis Wen went out, his driver said: "My lord got nothing from Ji. When the meal was served just now, I peeked in privately, and it was coarse rice and gourd soup." Marquis Wen said: "How did I get nothing from Ji? From a single meeting with Ji I obtained four things. That the wall had collapsed and was not repaired, and that he said he was waiting for the season, taught me not to seize the farming season. That the wall was crooked and not straight, and that he answered it was so from the beginning, taught me not to encroach on boundaries. That my attendants ate peaches from his orchard and Ji forbade it: how could that be love of peaches! It taught me that those below must not encroach on those above. That he gave me coarse rice to eat: how could Ji be unable to provide the five flavors! It taught me not to levy heavy taxes on the people, in order to economize on food and drink."

士尹池為荊使於宋，司城子罕止而觴之，南家之牆，擁於前而不直，西家之潦，經其宮而不止。士尹池問其故，司城子罕曰："南家，工人也，為鞔者也，吾將徙之，其父曰：'吾特為鞔，已食三世矣，今徙，是宋邦之束鞔者，不知吾處也，吾將不食，願相國之憂吾不食也。’為是故吾不徙。西家高，吾宮卑，潦之經吾宮也利，為是故不禁也。"士尹池歸荊，適興兵欲攻宋，士尹池諫於王曰："宋不可攻也，其主賢，其相仁。賢者能得民，仁者能用人，攻之無功，為天下笑。"楚釋宋而攻鄭。孔子聞之曰："夫修之於廟堂之上，而折沖於千里之外者，司城子罕之謂也"。

Shi Yinchi was sent by Jing on a mission to Song, and Sicheng Zihan kept him there and invited him to drink. The wall of the southern neighbor jutted out in front and was not straight, and the standing water from the western neighbor flowed past his residence and did not drain away. Shi Yinchi asked the reason, and Sicheng Zihan said: "The southern neighbors are artisans who make leather shoes. I was going to move them, but the father said: 'I only make shoes, and my family has lived off this trade for three generations. If we move now, the people of Song who buy shoes will not know where I live, and I will have nothing to eat. I hope the Chancellor will worry on my behalf that I have nothing to eat.' For this reason I did not move them. The western neighbor is on high ground and my residence is low, so the water running through my residence benefits them, and for this reason I do not stop it." Shi Yinchi returned to Jing just as troops were being raised to attack Song, and he remonstrated with the king: "Song cannot be attacked. Its ruler is worthy and its chancellor is humane. A worthy man can win the people, and a humane man can employ others. Attacking it will bring no merit and the whole world will laugh at you." Chu set Song aside and attacked Zheng instead. Confucius heard of it and said: "One who cultivates himself in the temple hall and yet repels enemies a thousand li away: this speaks of Sicheng Zihan."

魯孟獻子聘於晉，宣子觴之三徙，鍾石之縣，不移而具。獻子曰："富哉冢！"宣子曰："子之家庸與我家富？"獻子曰："吾家甚貧，惟有二士，曰顏回，茲無靈者，使吾邦家安平，百姓和協，惟此二者耳！吾盡於此矣。"客出，宣子曰："彼君子也，以養賢為富。我鄙人也，以鍾石金玉為富。"孔子曰："孟獻子之富，可著於春秋。"

Meng Xianzi of Lu paid a diplomatic visit to Jin, and Xuanzi invited him to drink, changing seats three times, with the bells and chime stones all in place without being moved. Xianzi said: "How rich this house is!" Xuanzi said: "How can your house be as rich as mine?" Xianzi said: "My house is very poor. I have only two scholars, Yan Hui and Zi Wuling, who keep our state and house safe and peaceful and the people in harmony. These two alone, that is all! I have everything right here." After the guest left, Xuanzi said: "He is a gentleman, who counts the nurturing of the worthy as wealth. I am a petty man, who counts bells, chime stones, gold and jade as wealth." Confucius said: "The wealth of Meng Xianzi deserves to be recorded in the Spring and Autumn Annals."

鄒穆公有令食鳧鷹必以秕，無得以粟，於是倉無秕，而求易於民，二石粟而得一石秕，吏以為費，請以粟食之。穆公曰："去，非汝所知也！夫百姓飽牛而耕，暴背而耘，勤而不惰者，豈為鳥獸哉？粟米，人之上食，奈何其以養鳥？且爾知小計，不知大會。周諺曰：'囊漏貯中。’而獨不聞歟？夫君者，民之父母，取食之粟，移之於民，此非吾之粟乎？鳥苟食鄒之秕，不害鄒之粟也，粟之在倉與在民，於我何擇？"鄒民聞之，皆知私積與公家為一體也，此之謂知富邦。

Duke Mu of Zou issued an order that ducks and geese must be fed with husks and not with millet. So the granary had no husks, and they were exchanged from the people, two shi of millet being needed to get one shi of husks. The officials thought it wasteful and asked to feed them millet. Duke Mu said: "Go away, this is not something you understand! The people feed their oxen well to plow, bake their backs in the sun to weed, and work hard without slacking; is it for the sake of birds and beasts? Millet is the finest food of humans, so how can it be used to feed birds? Besides, you know only the small calculation and not the great reckoning. A Zhou proverb says: 'A leaking bag is still in the storehouse.' Have you not heard it? The ruler is the parent of the people; if I take the millet that would be eaten and transfer it to the people, is that not still my millet? If the birds eat Zou's husks, they do not harm Zou's millet. What difference does it make to me whether the millet is in the granary or with the people?" When the people of Zou heard this, they all understood that private stores and the public stores are one body, and this is what it means to know how to enrich a state.

堯治天下，伯成子高立為諸侯焉。堯授舜，舜授禹，伯成子高辭為諸侯而耕，禹往見之，則耕在野，禹趨就下位而問焉，曰："昔者堯治天下，吾子立為諸侯焉，堯授舜，吾子猶存焉。及吾在位，子辭諸侯而耕，何故？"伯成子高曰："昔堯之治天下，舉天下而傳之他人，至無慾也，擇賢而與之其位，至公也。以至無慾至公之行示天下，故不賞而民勸，不罰而民畏，舜亦猶然。今君賞罰而民欲且多私，是君之所懷者私也，百姓知之，貪爭之端，自此始矣。德至此衰，刑自此繁矣，吾不忍見，以是野處也。今君又何求而見我？君行矣，無留吾事。"耕而不顧。書曰："旁施象，刑維明，及禹不能。"春秋曰："五帝不告誓。"信厚也。

When Yao governed the world, Boch'eng Zigao was made a feudal lord. Yao handed over to Shun, and Shun handed over to Yu; Boch'eng Zigao resigned as feudal lord and took up farming. Yu went to see him, and he was plowing in the fields. Yu hurried down to the lower place and asked: "Long ago, when Yao governed the world, you were made a feudal lord; when Yao handed over to Shun, you remained. By the time I took the throne, you resigned as feudal lord and took up plowing. Why?" Boch'eng Zigao said: "Long ago, when Yao governed the world, he lifted up the world and passed it to another, which was the utmost freedom from desire; he chose a worthy man and gave him the throne, which was the utmost impartiality. By showing the world conduct of utmost freedom from desire and utmost impartiality, the people were diligent without rewards and fearful without punishments, and Shun was still the same. Now you reward and punish, yet the people have many desires and much selfishness; this means what the ruler holds in his heart is selfishness, and once the people know it, the beginnings of greedy contention start from here. Virtue declines at this point, and punishments become numerous from here. I cannot bear to see it, and so I stay in the fields. Now what do you seek in coming to see me? Go away, sir, do not stay and hinder my work." He kept on plowing and did not look back. The Book of Documents says: "Punishments were shown by symbols everywhere, and the penalties were clear; by Yu's time even this could not be done." The Spring and Autumn Annals says: "The Five Emperors did not swear oaths." This was because good faith was generous.

桀為酒池，足以鉉舟，糟丘，足以望七里，一鼓而牛飲者三千人。關龍逢進諫曰："為人君，身行禮義，愛民節財，故國安而身壽也。今君用財若無盡，用人恐不能死，不革，天禍必降，而誅必至矣，君其革之。"立而不去朝，桀因囚拘之，君子聞之曰："天之命矣夫。"

Jie made a pond of wine large enough to float a boat, and a mound of dregs from which one could see seven li, and at one beat of the drum three thousand men drank like oxen. Guan Longfeng remonstrated: "A ruler of men should practice ritual and righteousness himself, love the people and economize on wealth, and so the state is secure and he himself lives long. Now you spend wealth as though it had no end, and use people for fear they will not die for you. If you do not correct yourself, Heaven's calamity will surely descend and execution will surely arrive. Please correct yourself." He stood in the court and would not leave, and for this Jie imprisoned him. When a gentleman heard of it, he said: "This is the decree of Heaven."

紂作炮烙之刑，王子比干曰："主暴不諫，非忠臣也；畏死不言，非勇士也。見過則諫，不用則死，忠之至也。"遂進諫，三日不去朝，紂因而殺之。詩曰："昊天太憮，予慎無辜。"無辜而死，不亦哀哉！

When Zhou made the punishment of the roasting pillar, Prince Bi Gan said: "If the lord is cruel and one does not remonstrate, one is not a loyal minister; if one fears death and does not speak, one is not a brave man. To see a fault and remonstrate, and if not heeded to die, is the utmost of loyalty." So he remonstrated, and did not leave the court for three days, and for this Zhou killed him. The Book of Songs says: "Great Heaven is too confused; I am careful, yet I am innocent." To die innocent, is that not sad!

曹公子喜時，字子臧，曹宣公子也。宣公與諸侯伐秦，卒於師，曹人使子臧迎喪，使公子負芻，與太子留守，負芻殺太子而自立，子臧見負芻之當主也，宣公即葬，子臧將亡，國人皆從之，負芻立，是為曹成公，成公懼，告罪，且請子臧，子臧乃返，成公遂為君。其後晉侯會諸侯，執曹成公，歸之京師，將見子臧於周天子而立之。子臧曰："前記有之，聖達節，次守節，下失節，為君非吾節也，雖不能聖，敢失守乎？"遂亡奔宋，曹人數請晉侯謂："子臧返國，吾歸爾君。"於是子臧返國，晉乃言天子歸成公於曹，子臧遂以國致成公，成公為君，子臧不出，曹國乃安，子臧讓千乘之國，可謂賢矣，故春秋賢而褒其後。

Prince Xi of Cao, styled Zizang, was a son of Duke Xuan of Cao. Duke Xuan joined the feudal lords in attacking Qin and died in the army. The people of Cao sent Zizang to receive the funeral, leaving Prince Fuchu and the crown prince to stay behind, and Fuchu killed the crown prince and set himself up. Zizang saw that Fuchu would have to be master, and when Duke Xuan had been buried, Zizang was about to flee into exile, and the people of the state all followed him. Fuchu took the throne; this was Duke Cheng of Cao. Duke Cheng was afraid, confessed his guilt, and begged Zizang to return, and only then did Zizang come back, and Duke Cheng became ruler. Later the Marquis of Jin met with the feudal lords, seized Duke Cheng of Cao, and sent him to the capital, intending to have Zizang presented to the Zhou king and installed. Zizang said: "An earlier record has this: 'The sage comprehends propriety, the next best keeps to propriety, and the lowest loses propriety.' To be ruler is not my propriety. Although I cannot be a sage, how dare I lose my hold on it?" So he fled into exile to Song. The people of Cao repeatedly begged the Marquis of Jin: "If Zizang returns to the state, we will return your ruler to you." Then Zizang returned to the state, and Jin told the Son of Heaven to return Duke Cheng to Cao. Zizang handed the state to Duke Cheng, and Duke Cheng became ruler, and Zizang did not come forward again, and only then was Cao settled. Zizang yielded a state of a thousand chariots and can be called worthy, and so the Spring and Autumn Annals honored him and praised his descendants.

延陵季子者，吳王之子也，嫡同母昆弟四人，長曰遏，次曰餘祭，次曰夷昧，次曰札。札即曰季子，最小而賢，兄弟皆愛之。既除喪，將立季子，季子辭曰："曹宣公之卒也，諸侯與曹人不義曹君，將立子臧，子臧去之，遂不為也，以成曹君，君子曰能守節義。君義嗣也，誰敢幹君？有國非吾節也。札雖不才，願附臧，以無失節。"固立之，棄其室而耕，乃舍之。遏曰："今若是迮而與季子，季子必不受，請無與子而與弟，弟兄迭為君而致諸侯乎季子。"皆曰："諾。"故諸其為君者皆輕死為勇，飲食必祝曰："天若有吾國，必疾有禍於身。"故遏也死，餘祭立；餘祭死，夷昧立；夷昧死，而國宜之季子也，季子使而未還。僚者，長子之庶兄也，自立為吳王，季子使而還，至則君適之。遏之子曰王子光，號曰闔閭。不悅曰："先君所為，不與子而與弟者，凡為季子也，將從先君之命，則國宜之季子也，如不從先君之命而與子，我宜當立者也，僚惡得為君？"於是使專諸刺僚，而致國乎季子。季子曰："爾殺吾君，吾授爾國，是吾與爾為亂也。爾殺我兄，吾又殺爾，是父子兄弟相殺，終身無已也。"去而之延陵，終身不入吳國，故號曰延陵季子。君子以其不受國為義，以其不殺為仁，是以春秋賢季子而尊貴之也。

Jizi of Yanling was a son of the King of Wu. There were four brothers born of the same mother, the eldest named E, the next Yuji, the next Yimei, and the next Zha. Zha was Jizi, the youngest and worthy, and his brothers all loved him. When the mourning had ended, they were about to set up Jizi, and Jizi declined: "When Duke Xuan of Cao died, the feudal lords and the people of Cao thought the ruler of Cao unrighteous and were about to set up Zizang. Zizang left and so did not take the throne, and thereby brought about the Cao ruler's success, and the gentleman said he could keep his propriety. The ruler is the heir of righteousness, so who dares to offend the ruler? To have a state is not my propriety. Although Zha is untalented, I wish to follow Zizang so as not to lose my propriety." They insisted on setting him up, and he abandoned his home to go plowing, and so they let it drop. E said: "If we press Jizi so urgently now, Jizi will surely not accept. Let us not give the throne to our sons but to our brothers, and let brothers take turns being ruler until the feudal throne is delivered to Jizi." All said: "Yes." So those who were rulers all made light of death and acted bravely, and at every meal they prayed: "If Heaven will preserve our state, let it quickly bring disaster upon me." So when E died, Yuji was set up; when Yuji died, Yimei was set up; when Yimei died, the state should have gone to Jizi, but Jizi was away on a mission and had not returned. Liao, a half-brother of the eldest son, set himself up as King of Wu. When Jizi returned from his mission, he arrived and treated him with the rites due a ruler. E's son was called Prince Guang, titled Helu. He was displeased and said: "The reason the former ruler gave the throne not to his sons but to his brothers was all for Jizi. If we are to follow the former ruler's command, then the state should go to Jizi; if we are not to follow the former ruler's command and give it to a son, then I should be set up, so how can Liao be ruler?" So he sent Zhuan Zhu to stab Liao, and handed the state to Jizi. Jizi said: "You killed my ruler, and if I accept the state from you, then I and you are conspiring in disorder. You killed my brother and I would in turn kill you, so fathers, sons and brothers would kill one another with no end for life." He left for Yanling and for his whole life did not enter Wu, and so is called Jizi of Yanling. The gentleman regarded his refusal of the state as righteousness and his refusal to kill as humaneness, and so the Spring and Autumn Annals honored Jizi and esteemed him.

延陵季子將西聘晉，帶寶劍以過徐君，徐君觀劍，不言而色慾之。延陵季子為有上國之使，未獻也，然其心許之矣，使於晉，顧反，則徐君死於楚，於是脫劍致之嗣君。從者止之曰："此吳國之寶，非所以贈也。"延陵季子曰："吾非贈之也，先日吾來，徐君觀吾劍，不言而其色慾之，吾為上國之使，未獻也。雖然，吾心許之矣。今死而不進，是欺心也。愛劍偽心，廉者不為也。"遂脫劍致之嗣君。嗣君曰："先君無命，孤不敢受劍。"於是季子以劍帶徐君墓即去。徐人嘉而歌之曰："延陵季子兮不忘故，脫千金之劍兮帶丘墓。"

Jizi of Yanling was about to go west on a diplomatic mission to Jin, and passed the Lord of Xu while carrying his precious sword. The Lord of Xu looked at the sword and said nothing, but his face showed that he wanted it. Because Jizi of Yanling was on a mission to a great state, he did not offer it, but in his heart he had already promised it. After his mission to Jin, on the way back, the Lord of Xu had already died in Chu, so he took off the sword and handed it to the heir. His attendants stopped him: "This is a treasure of Wu, and not for giving away." Jizi of Yanling said: "I am not giving it away. When I came before, the Lord of Xu looked at my sword and said nothing, but his face showed he wanted it, and because I was an envoy to a great state, I did not offer it. Even so, I had already promised it in my heart. Now that he is dead, if I do not present it, I deceive my own heart. To love the sword and be false to one's heart is something an honest man does not do." So he took off the sword and handed it to the heir. The heir said: "The former lord gave no command, and I dare not accept the sword." So Jizi hung the sword on the tree over the grave of the Lord of Xu and left. The people of Xu praised him in song: "Jizi of Yanling, who did not forget old friends; he took off a sword worth a thousand in gold and hung it on the grave mound."

許悼公疾瘧，飲藥毒而死，太子止自責不嘗藥，不立其位。與其弟緯專哭泣，啜餰粥，嗌不容粒，痛己之不嘗藥，未逾年而死，故春秋義之。

Duke Dao of Xu was sick with malaria and died from poisoning by the medicine he drank. Crown Prince Zhi blamed himself for not having tasted the medicine and did not take the ducal seat. With his younger brother Wei he wept wholeheartedly and drank only thin gruel, his throat unable to take a grain of rice, grieving that he had not tasted the medicine, and before a year had passed he died, and so the Spring and Autumn Annals regarded him as righteous.

衛宣公之子急也，壽也，朔也。急前母子也。壽與朔後母子也，壽之母與朔謀，欲殺太子急而立壽，使人與急乘舟於河中，將沈而殺之，壽知不能止也，因與之同舟，舟人不得殺急。方乘舟時，急傅母恐其死也，閔而作詩，二子乘舟之詩是也。其詩曰："二子乘舟，泛泛其景，顧言思子，中心養養。"於是壽閔其兄之且見害，作憂思之詩，黍離之詩是也。其詩曰："行邁靡靡，中心搖搖，知我者謂我心憂；不知我者，謂我何求？悠悠蒼天，此何人哉？"又使急之齊，將使，盜見載旌，要而殺之，壽止急，急曰："棄父之節，非子道也，不可。"壽又與之偕行，壽之母不能止也，因戒之曰："壽無為前也。"壽又為前，竊急旌以先行，幾及齊矣，盜見而殺之，急至，見壽之死，痛其代己死，涕泣悲哀，遂載其屍還，至境而自殺，兄弟俱死，故君子義此二人，而傷宣公之聽讒也。

The sons of Duke Xuan of Wei were Ji, Shou and Shuo. Ji was the son of the first wife. Shou and Shuo were sons of the later wife. Shou's mother plotted with Shuo, wishing to kill Crown Prince Ji and set up Shou, and sent men to have Ji ride in a boat on the river, intending to sink the boat and kill him. Shou knew he could not stop it, so he rode in the same boat, and the boatman could not kill Ji. While Ji was in the boat, his tutor-nurse, fearing he would die, grieved and composed a poem, namely the poem Two Sons Board a Boat. That poem says: "Two sons board a boat, their shadows drifting and swaying; I look back and think of the sons, and my heart is troubled and unsettled." Then Shou grieved that his brother was about to be harmed and made a poem of anxious longing, namely the poem Millet Ripening. That poem says: "I walk on slowly, my heart wavering; those who know me say my heart is sorrowful, and those who do not know me ask what I seek. Distant blue Heaven, what manner of man is this?" Then Ji was sent to Qi, and robbers were to see the banner he carried, block the road and kill him. Shou tried to stop Ji, but Ji said: "To cast aside my father's command is not the way of a son; I cannot." Shou went along with him again. Shou's mother could not stop him and so warned: "Shou, do not walk in front." Shou again walked in front, and stole Ji's banner and went ahead, and nearly at Qi, the robbers saw him and killed him. When Ji arrived and saw that Shou was dead, he grieved that he had died in his place, wept and mourned, and carried the body back, and at the border killed himself. The brothers both died, and so the gentleman regarded these two as righteous and grieved that Duke Xuan had listened to slander.

魯宣公者，魯文公之子也，文公薨，文公之子赤立，為魯侯。宣公殺子赤而奪之國，立為魯侯。公子肸者，宣公之同母弟也，宣公殺子赤而肸非之，宣公與之祿，則曰："我足矣！何以兄之食為哉？"織履而食，終身不食宣公之食，其仁恩厚矣，其守節固矣，故春秋美而貴之。

Duke Xuan of Lu was a son of Duke Wen of Lu. When Duke Wen died, Duke Wen's son Chi was set up as Marquis of Lu. Duke Xuan killed Zichi and seized the state and was set up as Marquis of Lu. Prince Xi was the full brother of Duke Xuan, and when Duke Xuan killed Zichi, Xi criticized him. When Duke Xuan gave him a salary, he said: "I have enough! What would I do with my brother's food?" He wove sandals to eat, and for his whole life did not eat Duke Xuan's food. His humane kindness was generous and his keeping of integrity firm, and so the Spring and Autumn Annals praised him and held him in esteem.

晉獻公太子之至靈臺，蛇繞左輪，御曰："太子下拜。吾聞國君之子蛇，繞左輪者速得國。"太子遂不行，返乎舍。御人見太子，太子曰："吾聞為人子者，盡和順於君，不行私慾；恭嚴承命，不逆君安。今吾得國，是君失安也，見國之利而忘君安，非子道也；聞得國而拜其孽，非君欲也。廢子道，不孝；逆君欲，不忠。而使我行之，殆欲吾國之危明也。"拔劍將死。御止之曰："夫禨祥妖孽天之道也；恭嚴承命，人之行也。拜祥戒孽，禮也；恭嚴承命，不以身恨君，孝也。今太子見福不拜，失禮；殺身恨君，失孝。從僻心，棄正行，非臣之所聞也。"太子曰："不然，我得國，君之孽也。拜君之孽，不可謂禮。見禨祥而忘君之安，國之賊也，懷賊心以事國，不可謂孝。挾偽意以御天下，懷賊心以事君，邪之大者也，而使我行之，是欲國之危明也。"遂伏劍而死。君子曰："晉太子徒御使之拜蛇，祥猶惡之，至於自殺者，為見疑於欲國也，己之不欲國以安君，亦以明矣。為一愚御過言之故，至於身死，廢子道，絕祭祀，不可謂孝，可謂遠嫌，一節之士也。"

The crown prince of Duke Xian of Jin went to the Spirit Terrace, and a snake coiled around the left wheel of his carriage. The driver said: "Crown Prince, get down and bow. I have heard that when a snake coils around the left wheel of a ruler's son, he soon gains the state." The crown prince then did not go forward but returned to his lodging. The driver came to see the crown prince, and the crown prince said: "I have heard that one who is a son, toward his lord, is wholly harmonious and compliant and does not act on private desire; he receives commands with reverence and does not go against his lord's security. Now if I gain the state, it is because the lord loses his security. To see the benefit of a state and forget the lord's security is not the way of a son; to hear of gaining the state and bow to that omen is not what the lord wishes. To abandon the way of a son is unfilial; to go against the lord's wish is disloyal. That I am being made to do this is probably clear evidence that someone wants my state in danger." He drew his sword and was about to die. The driver stopped him: "Omens of good and ill fortune are the way of Heaven; receiving commands with reverence is the conduct of men. To bow to an auspicious sign and to be wary of an ominous one is rite; to receive commands with reverence and not to resent the lord on one's own account is filial piety. Now the crown prince sees good fortune and does not bow, which is a loss of rite; to kill yourself and resent the lord is a loss of filial piety. To follow a crooked heart and cast away upright conduct is not what I have heard." The crown prince said: "No. If I gain the state, it is the lord's misfortune. To bow to the lord's misfortune cannot be called rite. To see an auspicious sign and forget the lord's security is to be a thief of the state, and to serve the state with a thief's heart cannot be called filial. To hold a false intent to drive the world and to serve the lord with a thief's heart is the greatest of evils, and that I am made to do this is clear evidence that someone wants the state in danger." So he fell on his sword and died. The gentleman said: "The driver of the crown prince of Jin told him to bow to the snake. Even an auspicious sign he disliked, to the point of killing himself, because he was suspected of wanting the state. That he himself did not want the state and wanted to keep the lord secure is already clear. Because of one foolish driver's mistaken words he came to die, abandoned the way of a son and cut off the sacrifices, which cannot be called filial, but he can be called one who kept far from suspicion, a scholar who kept to one principle."

申包胥者，楚人也。吳敗楚兵於柏舉，遂入郢，昭王出亡在隨，申包胥不受命而赴於秦乞師，曰："吳為無道行，封豕長蛇，蠶食天下，從上國始於楚，寡君失社稷，越在草莽，使下臣告急曰：'吳，夷狄也。夷狄之求無厭，滅楚則西與君接境，若鄰於君，疆埸之患也，逮吳之未定，君其圖之，若得君之靈，存撫楚國，世以事君。’"秦伯使辭焉。曰："寡君聞命矣，子其就館，將圖而告子。"對曰："寡君越在草莽，未獲所休，下臣何敢即安。"倚於庭牆立哭，日夜不絕聲，水漿不入口，七日七夜。秦哀公為賦無衣之詩，言兵今出。包胥九頓首而坐，秦哀公曰："楚有臣若此而亡，吾無臣若此，吾亡無日矣。"於是乃出師救楚。申包胥以秦師至楚，秦大夫子滿，子虎帥車五百乘，子滿曰："吾未知吳道。"使楚人先與吳人戰而會之。大敗吳師，吳師既退，昭王復國，而賞始於包胥。包胥曰："輔君安國，非為身也；救急除害，非為名也，功成而受賞，是賣勇也。君既定，又何求焉？"遂逃賞，終身不見。君子曰："申子之不受命赴秦，忠矣，七日七夜不絕聲，厚矣，不受賞，不伐矣。然賞所以勸善也，辭賞，亦非常法。"

Shen Baoxu was a man of Chu. Wu defeated the Chu army at Boju and then entered Ying, and King Zhao fled into exile at Sui. Shen Baoxu, without receiving orders, hurried to Qin to beg for troops, saying: "Wu is acting without the Way, like a huge pig and a long snake, eating away the world like silkworms, beginning with Chu among the great states. My lord has lost his altars of state and is wandering in the wilds, and has sent your servant to report the emergency: 'Wu is a barbarian. Barbarian demands are never satisfied; if Chu is destroyed, they will border you on the west, and if they are your neighbors, they will be a threat on your frontiers. While Wu has not yet settled in, let you consider it. If we can have the benefit of your majesty and spiritual power, to preserve and comfort Chu, we will serve you for generations.'" The Earl of Qin sent a man to decline, saying: "Your lord's command has been heard. Go to your lodging, and we will deliberate and then inform you." He answered: "My lord is wandering in the wilds and has not yet found a place to rest; how would your servant dare to be at ease?" He leaned against the courtyard wall and wept, his voice not ceasing day or night, and no water or broth passing his lips for seven days and seven nights. Duke Ai of Qin recited for him the poem Without Clothes, saying that troops would now go out. Baoxu bowed with his head to the ground nine times and then sat down. Duke Ai of Qin said: "Chu has a minister like this and yet was ruined; I have no minister like this, and my ruin will not be many days off." So he sent out troops to rescue Chu. Shen Baoxu led the Qin army to Chu, and the Qin senior officers Zi Man and Zi Hu led five hundred chariots. Zi Man said: "I do not yet know how Wu fights." He had the men of Chu fight the Wu men first and then joined them. They greatly defeated the Wu army, and when the Wu army had withdrawn and King Zhao had recovered his state, rewards began with Baoxu. Baoxu said: "To help the ruler pacify the state was not for myself; to rescue from urgency and remove harm was not for fame. To accept reward after success is to sell my courage. The ruler is already secure, so what more would I seek?" So he avoided the reward and never appeared again for the rest of his life. The gentleman said: "That Master Shen hurried to Qin without orders was loyalty; that his voice did not cease for seven days and nights was devotion; that he did not accept a reward was not boasting. But rewards are for repaying and encouraging the good, and to decline a reward is also not the constant rule."

齊崔杼者，齊之相也，弒莊公。止太史無書君弒及賊，太史不聽，遂書賊曰："崔杼弒其君。"崔子殺之，其弟又嗣書之，崔子又殺之，死者二人，其弟又嗣復書之，乃舍之。南史氏是其族也，聞太史盡死，執簡以往，將復書之，聞既書矣，乃還。君子曰："古之良史。"

Cui Zhu of Qi was the chancellor of Qi and murdered Duke Zhuang. He forbade the Grand Historian to write that the ruler had been murdered or who the culprit was, but the Grand Historian would not listen and wrote of the culprit: "Cui Zhu murdered his ruler." Master Cui killed him. His younger brother followed and wrote it again, and Master Cui killed him again, and two died. His younger brother followed once more and wrote it a third time, and only then was he let go. Historian Nan was a member of the same clan, and hearing that the Grand Historian had all died, he went with his bamboo slips to write it again, and on hearing that it had already been written, he returned. The gentleman said: "These were the good historians of antiquity."

齊攻魯，求岑鼎，魯公載他鼎往，齊侯不信而反之，以為非也，使人告魯君，柳下惠以為是，因請受之，魯君請於柳下惠，柳下惠對曰："君子欲以為岑鼎也，以免國也，臣亦有國於此，破臣之國，以免君之國，此臣所難也。"魯君乃以真鼎往。柳下惠可謂守信矣，非獨存己之國也，又存魯君之國。信之於人，重矣，猶輿之輗軏也。故孔子曰："大車無輗，小車無軏，其何以行之哉！"此之謂也。

Qi attacked Lu and demanded the Cen cauldron. The Duke of Lu went carrying a different cauldron, but the Marquis of Qi did not believe it and sent it back, thinking it was not the real one, and sent a man to tell the ruler of Lu that only if Liuxia Hui said it was genuine would he accept it. The ruler of Lu asked Liuxia Hui, who answered: "The gentleman wishes to pass this off as the Cen cauldron to escape his state's calamity. I too have a state here, and to destroy my state to save my lord's state is what I find difficult." The ruler of Lu then went with the genuine cauldron. Liuxia Hui can be called one who kept good faith, for he not only preserved his own state but also preserved the Lu ruler's state. Good faith in a person is as important as the linchpin to a carriage. So Confucius said: "A large cart without a yoke-pin, a small cart without a yoke-pin, how can it go?" This is what is meant.

宋人有得玉者，獻諸司城子罕，子罕不受。獻玉者曰："以示玉人，玉人以為寶，故敢獻之。"子罕曰："我以不貪為寶，爾以為寶，若與我者，皆喪寶也，不若人有其寶。"故宋國之長者曰："子罕非無寶也，所寶者異也。今以白金與摶黍以示兒子，兒子必取摶黍矣；以和氏之璧與百金以示鄙人，鄙人必取百金矣，以和氏之璧與道德之至言，以示賢者，賢者必取至言矣。其知彌精，其取彌精；其知彌觕，其取彌觕。子罕之所寶者至矣。"

A man of Song who had found a piece of jade presented it to Sicheng Zihan, but Zihan would not accept it. The man who offered the jade said: "I showed it to a jade-cutter, and the jade-cutter thought it a treasure, so I dared to offer it." Zihan said: "I treat not being greedy as my treasure, and you treat the jade as your treasure; if you give it to me, we will both lose our treasures, so it is better for each to keep his own." So an elder of Song said: "It is not that Zihan has no treasure; what he treasures is different. Now if you show a child white gold and a ball of rolled millet, the child will surely take the millet; if you show a rude person the Bian He jade and a hundred pieces of gold, he will surely take the hundred gold; if you show a worthy man the Bian He jade and the supreme words of the Way and virtue, he will surely take the supreme words. The finer his understanding, the finer what he takes; the coarser his understanding, the coarser what he takes. What Zihan treasured was at the utmost."

昔者，有饋魚於鄭相者，鄭相不受。或謂鄭相曰："子嗜魚，何故不受？"對曰："吾以嗜魚，故不受魚。受魚失祿，無以食魚；不受得祿，終身食魚。"

Long ago, someone sent a fish to the chancellor of Zheng, and the chancellor of Zheng would not accept it. Someone said to the chancellor of Zheng: "You are fond of fish, so why not accept it?" He answered: "It is because I am fond of fish that I do not accept it. If I accept the fish, I lose my salary and will have nothing to buy fish with; if I do not accept it, I keep my salary and will eat fish all my life."

原憲居魯，環堵之室，茨以生蒿，蓬戶甕牖，揉桑以為樞，上漏下溼，匡坐而絃歌。子髖聞之，乘肥馬，衣輕裘，中紺而表素，軒車不容巷，往見原憲。原憲冠桑葉冠，杖藜杖而應門，正冠則纓絕，衽襟則肘見，納履則踵決。子髖曰："嘻，先生何病也？"原憲仰而應之曰："憲聞之無財謂之貧，學而不能行謂之病。憲貧也，非病也。若夫希世而行，此周而交，學以為人，教以為己，仁義之慝，輿馬之飭，憲不忍為也。"子髖逡巡，面有愧色，不辭而去。原憲曳杖拖履，行歌商頌而反，聲滿天地，如出金石，天子不得而臣也，諸侯不得而友也。故養志者忘身，身且不愛，庸能累之。詩曰："我心匪石，不可轉也；我心匪席，不可卷也。"此之謂也。

Yuan Xian lived in Lu in a house of walls only ten feet square, roofed with green wormwood, with a door of woven brushwood, windows made from jar mouths, and door pivots of bent mulberry; it leaked from above and was damp below, yet he sat upright playing the zither and singing. Zigong heard of it, and, riding a fat horse and wearing a light fur coat, dark blue inside and plain white outside, with a carriage too wide for the lane, he went to see Yuan Xian. Yuan Xian, wearing a cap of mulberry leaves and leaning on a staff of goosefoot, answered the door; when he straightened his cap the cap strings broke, when he arranged his robe his elbows showed, and when he put on his shoes his heels split. Zigong said: "Ah, sir, what illness do you have?" Yuan Xian raised his head and answered: "I have heard that to have no wealth is called poverty, and to study and not be able to practice it is called illness. I am poor, not ill. As for bending with the age, forming cliques to make friends, studying to be seen by others and teaching for oneself, the hypocrisy of benevolence and righteousness, and the show of carriages and horses, I cannot bear to do such things." Zigong hesitated and drew back, with a look of shame on his face, and left without taking his leave. Yuan Xian dragged his staff and pulled on his shoes, and returned singing the Odes of Shang, his voice filling heaven and earth as though it came from bronze and stone; the Son of Heaven could not make him a subject, and the feudal lords could not befriend him. So one who nurtures his will forgets his own person, and if he does not even cherish his person, how can anything burden him? The Book of Songs says: "My heart is not a stone, it cannot be rolled about; my heart is not a mat, it cannot be rolled up." This is what is meant.

晏子之晉，見披裘負芻息於途者，以為君子也，使人問焉。曰："曷為而至此？"對曰："齊人累之。吾名越石甫。"晏子曰："嘻。"遽解左驂以贖之，載而與歸，至舍，不辭而入，越石甫怒而請絕，晏子使人應之曰："嬰未嘗得交也，今免子於患，吾於子猶未可邪？"越石甫曰："吾聞君子詘乎不知己，而信乎知己者，吾是以請絕也。"晏子乃出見之曰："向也見客之容，而今見客之意。嬰聞察實者不留聲，觀行者不幾辭，嬰可以辭而無棄乎？"越石甫曰："夫子禮之，敢不敬從。"晏子遂以為上客。俗人之有功則德，德則驕。晏子有功，免人於危，而反詘下之，其去俗亦遠矣，此全功之道也。

When Master Yan went to Jin, he saw a man wearing a fur coat and carrying fodder resting on the road, and thought him a gentleman, so he sent someone to ask. He said: "Why did you come to this?" The man answered: "Men of Qi burdened me. My name is Yue Shifu." Master Yan said: "Ah." He at once unyoked the left outer horse of his team to ransom him, and took him home in his carriage. On arriving at the lodging, he went in without taking his leave, and Yue Shifu in anger asked to cut off relations. Master Yan sent someone to reply: "I never had the chance to befriend you, and now that I have freed you from distress, am I still not to be allowed this with you?" Yue Shifu said: "I have heard that a gentleman is bent before those who do not know him and stands straight before those who know him, and so I ask to part." Master Yan then came out and saw him and said: "Just now I saw the guest's appearance, and now I see the guest's heart. I have heard that one who examines the substance does not stay on the sound, and one who observes conduct does not mind the words. May I take my leave without being cast off?" Yue Shifu said: "If you treat me with ritual propriety, how dare I not respectfully follow." Master Yan then treated him as a chief guest. Ordinary people think that having merit means having virtue, and having virtue means being proud. Master Yan had merit and rescued a man from danger, but instead lowered himself, far from the common way, and this is the principle of preserving merit.

子列子窮容貌，有飢色。客有言於鄭子陽者曰："子列子禦寇，蓋有道之士也，居君之國而窮，君乃為不好士乎？"子陽令官遺之粟數十秉，子列子出見使者，再拜而辭。使者去，子列子入，其妻望而拊心曰："聞為有道者，妻子皆佚樂，今妻皆有飢色矣，君過而遺先生食，先生又辭，豈非命也哉！"子列子笑而謂之曰："君非自知我者也，以人之言而知我，以人之言以遺我粟也，其罪我也，又將以人之言，此吾所以不受也。且受人之養，不死其難，不義也；死其難，是死無道之人，豈義哉！"其後，民果作難，殺子陽。子列子之見微除不義遠矣。且子列子內有飢寒之憂，猶不苟取，見得思義，見利思害，況其在富貴乎？故子列子通乎性命之情，可謂能守節矣。

Master Liezi was in poverty and his face showed hunger. A guest said to Zheng Ziyang: "Master Lie Yukou is probably a man who has the Way, yet he lives in your state in poverty. Is it that you do not like scholars?" Ziyang ordered an official to send him several dozen bushels of millet. Master Liezi came out to see the messenger, bowed twice and declined. After the messenger left, Master Liezi went in, and his wife, gazing at him and pressing her hand to her heart, said: "I have heard that the wives and children of one who has the Way are all at ease and happy. Now your wife and children have the look of hunger, and the lord has come to send you food, and you decline it; is this not fate?" Master Liezi smiled and said to her: "The lord did not know me by himself; he knew me through someone's words, and it was through someone's words that he sent me millet. When he blames me, it will likewise be through someone's words, and this is why I did not accept it. Moreover, to accept another's support and not die in his hour of difficulty is unrighteous, and to die in his hour of difficulty is to die for a man without the Way, so how could that be righteous?" Later the people indeed rose in revolt and killed Ziyang. Master Liezi saw the faint signs and avoided the unrighteous, and so was far from harm. Moreover, even with the worry of hunger and cold within, he would not take carelessly; seeing a gain he thought of righteousness and seeing profit he thought of harm, so how much more so in wealth and rank? So Master Liezi understood the true nature of destiny and may be called one able to keep his principles.

屈原者，名平，楚之同姓大夫。有博通之知，清潔之行，懷王用之。秦欲吞滅諸侯，幷兼天下。屈原為楚東使於齊，以結強黨。秦國患之，使張儀之楚，貨楚貴臣上官大夫靳尚之屬，上及令子闌，司馬子椒；內賂夫人鄭袖，共譖屈原。屈原遂放於外，乃作離騷。張儀因使楚絕齊，許謝地六百里，懷王信左右之奸謀，聽張儀之邪說，遂絕強齊之大輔。楚既絕齊，而秦欺以六里。懷王大怒，舉兵伐秦，大戰者數，秦兵大敗楚師，斬首數萬級。秦使人願以漢中地謝懷王，不聽，願得張儀而甘心焉。張儀曰："以一儀而易漢中地，何愛儀！"請行，遂至楚，楚囚之。上官大夫之屬共言之王，王歸之。是時懷王悔不用屈原之策，以至於此，於是複用屈原。屈原使齊，還聞張儀已去，大為王言張儀之罪，懷王使人追之，不及。後秦嫁女於楚，與懷王歡，為藍田之會，屈原以為秦不可信，願勿會，群臣皆以為可會，懷王遂會，果見囚拘，客死於秦，為天下笑。懷王子頃襄王，亦知群臣諂誤懷王，不察其罪，反聽群讒之口，復放屈原。屈原疾闇王亂俗，汶汶嘿嘿，以是為非，以清為瘻，不忍見於世，將自投於淵，漁父止之。屈原曰："世皆醉，我獨醒；世皆瘻，我獨清。吾獨聞之，新浴者必振衣，新沐者必彈冠。又惡能以其冷冷，更世事之嘿嘿者哉？吾寧投淵而死。"遂自投湘水汨羅之中而死。

Qu Yuan, named Ping, was a senior officer of Chu of the same surname as the royal house. He had broad and penetrating knowledge and pure conduct, and King Huai employed him. Qin wished to swallow up the feudal lords and annex all under Heaven. Qu Yuan went east as Chu's envoy to Qi to form an alliance with a strong ally. The state of Qin was troubled and sent Zhang Yi to Chu, bribing Chu's noble ministers such as the senior officer Shangguan and Jin Shang, and above them the chief minister Zilan and the commander Zijiao; and within the palace he bribed the consort Zheng Xiu, and together they slandered Qu Yuan. Qu Yuan was then banished abroad, and wrote the Li Sao. Zhang Yi then had Chu break relations with Qi, promising six hundred li of land as an apology. King Huai believed the schemes of those about him and listened to Zhang Yi's deceitful talk, and so cut off the great support of powerful Qi. After Chu had broken with Qi, Qin cheated and gave only six li. King Huai was furious and raised troops to attack Qin, and after several great battles the Qin troops greatly defeated the Chu army, beheading tens of thousands. Qin sent men offering to apologize to King Huai with the land of Hanzhong, but he would not listen and wished only to get Zhang Yi to be satisfied. Zhang Yi said: "To exchange one Zhang Yi for the land of Hanzhong, why should I be spared?" He asked to go and so came to Chu, and Chu imprisoned him. Shangguan and the others spoke together to the king, and the king let him go back. At that time King Huai regretted that he had not used Qu Yuan's plan, which had brought things to this, and so employed Qu Yuan again. Qu Yuan went as envoy to Qi, and on returning heard that Zhang Yi had already left, and strongly told the king of Zhang Yi's crimes; King Huai sent men to pursue him but they did not catch up. Later Qin married a daughter to Chu and made friendly relations with King Huai and held a meeting at Lantian. Qu Yuan thought Qin could not be trusted and hoped the king would not go to the meeting, but the ministers all thought he could, so King Huai went to the meeting and was indeed imprisoned, died as a guest in Qin, and was laughed at by the world. King Huai's son, King Qingxiang, also knew that the ministers had misled King Huai by flattery, but did not examine their crimes and instead listened to the mouths of the slanderers and banished Qu Yuan again. Qu Yuan grieved at the benighted ruler and disordered customs, in which all was dim and murky, right was taken for wrong and clear for muddy, and he could not bear to appear in the world and was about to throw himself into the deep, but a fisherman stopped him. Qu Yuan said: "All the world is drunk and I alone am sober; all the world is muddy and I alone am clear. I alone have heard that one who has newly bathed must shake out his clothes, and one who has newly washed his hair must flick his cap. How could I take my own clearness and exchange it for the murkiness of worldly affairs? I would rather throw myself into the deep and die." So he threw himself into the Miluo River of the Xiang and died.

楚昭王有士曰石奢，其為人也，公正而好義，王使為理，於是廷有殺人者，石奢追之，則其父也，遂反於廷曰："殺人者，僕之父也，以父成政，不孝，不行君法，不忠。弛罪廢法而伏其辜，僕之所守也。伏斧鑕命在君。"君曰："追而不及。庸有罪乎？子其治事矣。"石奢曰："不私其父，非孝也；不行君法，非忠也；以死罪生，非廉也。君赦之，上之惠也，臣不敢失法，下之行也。"遂不離鈇鑕。刎頭而死於廷中。君子聞之曰："貞夫法哉！"孔子曰："子為父隱，父為子隱，直在其中矣。"詩曰："彼己之子，邦之司直。"石子之謂也。

King Zhao of Chu had a scholar named Shi She, who was upright and loved righteousness, and the king made him a judge. Then someone in the court committed murder, and Shi She pursued him, and it turned out to be his own father, so he returned to the court and said: "The murderer is your servant's father. To use my father to accomplish my official work is unfilial; not to carry out the ruler's law is disloyal. To let off the crime, abandon the law and bear the guilt myself is what I hold to. I prostrate myself on the axe and block, and my fate is in the ruler's hands." The ruler said: "You pursued him but did not catch him, so what guilt is there? Please go on managing affairs." Shi She said: "Not to favor one's father is not filial; not to carry out the ruler's law is not loyal; to exchange a capital sentence for life is not honorable. That the ruler pardons me is the kindness of one above; that a subject dares not lose the law is the conduct of one below." So he did not leave the chopping block and slit his throat and died in the court. The gentleman heard of it and said: "How firmly he kept to the law!" Confucius said: "A son conceals for his father, and a father conceals for his son, and uprightness lies within this." The Book of Songs says: "That man is the upholder of rightness in the state." This speaks of Master Shi.

晉文公反國，李離為大理，過殺不辜，自系曰："臣之罪當死。"文公令之曰："官有上下，罰有輕重，是下吏之罪也，非子之過也。"李離曰："臣居官為長，不與下讓位；受祿為多，不與下分利。過聽殺無辜，委下畏死，非義也，臣之罪當死矣。"文公曰："子必自以為有罪，則寡人亦有過矣。"李離曰："君量能而授官，臣奉職而任事，臣受印綬之日，君命曰：'必以仁義輔政，寧過於生，無失於殺。’臣受命不稱，壅惠蔽恩，如臣之罪乃當死，君何過之有？且理有法，失生即生，失殺即死，君以臣為能聽微決疑，故任臣以理，今離刻深，不顧仁義，信文墨，不察是非，聽他辭，不精事實，掠服無罪，使百姓怨，天下聞之，必議吾君，諸侯聞之，必輕吾國。積怨於百姓，惡揚於天下，權輕於諸侯，如臣之罪，是當重死。"文公曰："吾聞之也，直而不枉，不可與往；方而不圓，不可與長存，願子以此聽寡人也。"李離曰："吾以所私害公法，殺無罪而生當死，二者非所以教於國也，離不敢受命。"文公曰："子獨不聞管仲之為人臣邪？身辱而君肆，行汙而霸成。"李離曰："臣無管仲之賢，而有辱汙之名，無霸王之功，而有射鉤之累。夫無能以臨官，借汙名以治人，君雖不忍加之於法，臣亦不敢汙官亂治以生，臣聞命矣。"遂伏劍而死。

After Duke Wen of Jin returned to his state, Li Li served as Grand Judge, and mistakenly executed an innocent man, and bound himself and said: "Your servant's crime deserves death." Duke Wen ordered: "Offices have higher and lower ranks and punishments are heavier or lighter; this is the fault of a subordinate official, not your error." Li Li said: "Your servant holds office as head and does not yield his place to those below; he receives a large salary and does not share the profit with those below. If I mistakenly listened and killed an innocent man and then pushed the blame to my subordinates for fear of death, it would be unrighteous. Your servant's crime deserves death." Duke Wen said: "If you must consider yourself guilty, then I too am at fault." Li Li said: "The ruler weighs ability and gives office, and your servant accepts the duty and takes up the task. On the day your servant received the seal and ribbon, the ruler ordered: 'You must assist government with benevolence and righteousness; better to err on the side of letting a man live than on the side of killing a man.' Your servant received the command but was not equal to it and blocked the ruler's kindness. For a crime like your servant's, he deserves to die, so what fault is there in the ruler? Moreover, a judge has the law: if he errs in letting a man live, he himself lives; if he errs in killing a man, he himself dies. The ruler thought your servant could hear the subtle and decide the doubtful, and so gave the post of judge to your servant. Now Li has been harsh and severe, ignoring benevolence and righteousness, trusting documents and not examining right and wrong, listening to others' words and not carefully examining the facts, and by torture has made an innocent man confess, causing the people to resent it. When the world hears of it, they will surely criticize our lord, and when the feudal lords hear of it, they will surely look down on our state. Resentment is piled up among the people, wickedness spread through the world, and authority belittled by the feudal lords; for such a crime as your servant's, the death penalty should be made heavier." Duke Wen said: "I have heard that one who is straight and does not bend cannot go along with others, and one who is square and not round cannot last long with others. I hope you will therefore listen to me." Li Li said: "If I harm public law by what I privately favor, killing the innocent and letting the one who deserves death live, these two things are not how to teach a state, and Li dares not accept your command." Duke Wen said: "Have you not heard how Guan Zhong acted as a minister? He himself was disgraced and his lord let him go, his conduct was stained, and yet his hegemony was achieved." Li Li said: "Your servant has not Guan Zhong's worth yet has a name for disgrace; I have not the merit of a hegemon yet bear the burden of having shot the belt-hook. Without ability to hold office, I would borrow a tainted name to govern others; although the ruler cannot bear to apply the law to me, your servant too dares not stain office and disorder government in order to live. Your servant has heard your command." So he fell on his sword and died.

晉文公反，酌士大夫酒，召咎犯而將之，召艾陵而相之，授田百萬。介子推無爵齒而就位，觴三行，介子推奉觴而起曰："有龍繅繅，將失其所，有蛇從之，周流天下，龍既入深淵，得其安所，蛇脂盡幹，獨不得甘雨，此何謂也？"文公曰："嘻！是寡人之過也。吾為子爵，與待旦之朝也；吾為子田，與河東陽之間。"介子推曰："推聞君子之道，謁而得位，道士不居也；爭而得財，廉士不受也。"文公曰："使我得反國者，子也，吾將以成子之名。"介子推曰："推聞君子之道，為人子而不能成其父者，則不敢當其後；為人臣而不見察於其君者，則不敢立於其朝，然推亦無索於天下矣。"遂去而之介山之上。文公使人求之不得，為之避寢三月，號呼期年。詩曰："逝將去汝，適彼樂郊，誰之永號。"此之謂也。文公待之不肯出，求之不能得，以謂焚其山宜出，及焚其山，遂不出而焚死。

After Duke Wen of Jin returned, he poured wine for the officers, summoned Jiu Fan to use him, and summoned Ai Ling to use him as chancellor, and granted a million fields. Jie Zhitui took his place without rank or seniority. When the cup had gone around three times, Jie Zhitui raised his cup and stood and said: "There was a dragon who coiled about and was about to lose his dwelling, and a snake followed him and traveled all over the world. The dragon has now entered the deep pool and found a secure dwelling, while the snake's fat has all dried up and he alone gets no sweet rain; what does this mean?" Duke Wen said: "Ah! This is my fault. When I give you rank, it will be like the morning that awaits the dawn; when I give you land, it will be between Hedong and Yang." Jie Zhitui said: "I have heard that in the way of the gentleman, if one seeks an audience and gains a position, a scholar of the Way does not hold it; if one contends and gains wealth, an honest scholar does not accept it." Duke Wen said: "The one who enabled me to return to my state is you, and I will make your name." Jie Zhitui said: "I have heard that in the way of the gentleman, one who is a son and cannot make his father successful does not dare to be his heir; one who is a minister and is not recognized by his ruler does not dare stand in his court. But I seek nothing more from the world." So he left and went up Mount Jie. Duke Wen sent men to look for him but could not find him, and for this avoided the main hall for three months and cried out for a whole year. The Book of Songs says: "I will leave you and go to that happy land; who will still wail aloud there?" This is what is meant. Duke Wen waited for him but he would not come out, and sought him but could not find him, and thinking that burning the mountain would bring him out, burned it, and in the end he did not come out and was burned to death.

申徒狄非其世，將自投於河，崔嘉聞而止之曰："吾聞聖人仁士之於天地之間，民之父母也，今為濡足之故，不救溺人，可乎？"申徒狄曰："不然。昔者，桀殺關龍逢，紂殺王子比干而亡天下；吳殺子胥，陳殺洩治而滅其國。故亡國殘家，非無聖智也，不用故也。"遂負石沈於河。君子聞之曰："廉矣乎，如仁與智，吾未見也。"詩曰："天實為之，謂之何哉？"此之謂也。

Shentu Di criticized his age and was about to throw himself into the river. Cui Jia heard of it and stopped him, saying: "I have heard that a sage and humane man, between Heaven and Earth, is a parent of the people. Now because of wetting your feet, to not save the drowning, is that acceptable?" Shentu Di said: "Not so. Long ago, Jie killed Guan Longfeng and Zhou killed Prince Bi Gan and lost the world; Wu killed Zixu and Chen killed Xie Ye and so ruined their states. So the ruin of states and destruction of families is not for lack of sages and wise men, but because they were not employed." So he carried a stone and sank into the river. When the gentleman heard of it, he said: "Honest indeed, but as for benevolence and wisdom, I do not see them." The Book of Songs says: "Heaven truly did this; what can one call it?" This is what is meant.

齊大飢，黔敖為食於路，以待飢者而食之，有飢者蒙袂接履貿貿然來，黔敖左奉食，右執飲曰："嗟！來食！"餓者揚其目而視之曰："予唯不食嗟來之食，以至於此也。"從而謝焉，終不食而死。曾子聞之曰："微與，其嗟也可去，其謝也可食。"

There was a great famine in Qi, and Qian Ao prepared food by the roadside to wait for the hungry and give it to them. A hungry man came, covering his face with his sleeve, dragging his shoes, dazed and unsteady. Qian Ao held the food in his left hand and the drink in his right and said: "Hey! Come and eat!" The starving man raised his eyes and looked at him and said: "It is only because I would not eat food given with a 'Hey!' that I have come to this." Then he apologized, but in the end would not eat and died. Zengzi heard of it and said: "It need not have been so. When the one said 'Hey,' he could have left; when the other apologized, he could have eaten."

東方有士曰袁旌目，將有所適，而飢於道，孤父之盜丘人也見之，下壺餐以與之。袁旌目三餔而能視，仰而問焉。曰："子誰也？"曰："我孤父之盜丘人也。"袁旌目曰："嘻！汝乃盜也，何為而食我？以吾不食也。"兩手●地而歐之，不出，喀喀然，遂伏地而死。縣名為勝母，曾子不入，邑號朝歌，墨子回車。故孔子席不正不坐，割不正不食，不飲盜泉之水，積正也。旌目不食而死，潔之至也。

In the east there was a scholar called Yuan Jingmu, who was about to go somewhere and grew hungry on the road. A robber of Gufu called Qiu saw him and put down a pot of food to give to him. Yuan Jingmu ate three mouthfuls before he could see, and raised his head and asked: "Who are you?" He said: "I am Qiu, the robber of Gufu." Yuan Jingmu said: "Ah! You are a robber, so why did you give me food? I will not eat it." With both hands pressed to the ground he tried to vomit (a character is missing in the source text), but could not bring it up, and retched, and then fell prostrate and died. There was a county called Victory over Mother, and Zengzi would not enter it; there was a town named Morning Song, and Mozi turned his carriage around. So Confucius would not sit if the mat was not straight, would not eat meat that was not cut straight, and would not drink the water of Robber Spring, which is an accumulation of uprightness. That Jingmu would not eat and died was the utmost of purity.

鮑焦衣弊膚見，挈畚將蔬，遇子貢將於道。子貢曰："吾子何以至此也？"焦曰："天下之遺德教者眾矣！吾何以不至於此也。吾聞之，世不己知，而行之不己者，是爽行也；上不己知，而幹之不止者，是毀廉也。行爽廉毀，然且不捨，惑於利者也。"子貢曰："吾聞之，非其世者不生其利，汙其君者，不履其土。今吾子汙其君而履其土，非其而將其蔬，此諸之有哉？"鮑焦曰："嗚呼！吾聞賢者重進而輕退，廉者易醜而輕死。"乃棄其蔬而立，槁死於洛水之上。君子聞之曰："廉夫剛哉！夫山銳則不高，水狹而不深，行特者其德不厚，志與天地疑者，其為人不祥。鮑子可謂不祥矣，其節度深淺，適至而止矣。"詩曰："已焉哉！天實為之，謂之何哉？"。

Bao Jiao's clothes were torn and his skin showed through, and carrying a basket he was about to gather vegetables when he met Zigong on the road. Zigong said: "Why have you come to this?" Bao Jiao said: "There are many in the world who have abandoned virtue and teaching! Why should I not come to this? I have heard that if the age does not know oneself and yet one's conduct does not stop, it goes against one's character; if those above do not know oneself and yet one's seeking advancement does not stop, it ruins one's integrity. To have one's character violated and integrity ruined and yet not give up is the way of those deluded by profit." Zigong said: "I have heard that one who criticizes the age does not live off its profit, and one who despises his ruler does not tread on his soil. Now you despise the ruler yet tread on his soil, criticize the age yet gather its vegetables; where is the reason in that?" Bao Jiao said: "Alas! I have heard that a worthy man takes advancement seriously and retirement lightly, and an honest man is quick to feel shame and makes light of death." So he abandoned the vegetables and stood, and withered to death beside the Luo River. The gentleman heard of it and said: "Honest and unbending! When a mountain is sharp it is not high, and when water is narrow it is not deep; one whose conduct is singular has thin virtue, and one whose will compares itself to Heaven and Earth is inauspicious as a person. Master Bao can be called inauspicious; the measure of his principles, deep or shallow, stopped when it was just right." The Book of Songs says: "It is over! Heaven truly did this; what can one call it?"

公孫杵臼，程嬰者，晉大夫趙朔客也。晉趙穿弒靈公，趙盾時為貴大夫，亡不出境，還不討賊，故春秋責之，以盾為弒君。屠岸賈者，幸於靈公，晉景公時，賈為司寇，欲討靈公之賊，盾已死，欲誅盾之子趙朔，遍告諸將曰："盾雖不知，猶為賊首，賊乃弒君，子孫在朝，何以懲罰？請誅之。"韓厥曰："靈公遇賊，趙盾在外，吾先君以為無罪，故不誅。今請君將妄誅，妄誅謂之亂臣，有大事君不聞，是無君也。"屠岸賈不聽，韓厥告趙朔趣亡，趙朔不肯。曰："子必不絕趙祀，予死不恨。"韓厥許諾，稱疾不出。賈不請而擅與諸將攻趙氏於下宮，殺趙朔，趙同，趙括，趙嬰齊，皆滅其族。趙朔妻成公姊，有遺腹，走公宮匿。公孫杵臼謂程嬰曰："胡不死。"嬰曰："朔之妻有遺腹，若幸而男，吾奉之，即女也，吾徐死耳。"無何而朔妻免生男。屠岸賈聞之，索於宮，朔妻置兒□中，祝曰："趙宗滅乎，若號；即不滅乎，若無聲。"及索，兒竟無聲。已脫，程嬰謂杵臼曰："今一索不得，後必且復之，奈何？"杵臼曰："立孤與死，庸難？"嬰曰："立孤亦難耳！"杵臼曰："趙氏先君遇子厚，子強為其難者，吾為其易者，吾請先死。"而二人謀取他嬰兒，負以文褓匿山中。嬰謂諸將曰："嬰不肖，不能立孤，誰能予吾千金，吾告趙氏孤處。"諸將皆喜，許之，發師隨嬰攻杵臼。杵臼曰："小人哉程嬰！下宮之難不能死，與我謀匿趙氏孤兒，今又賣之。縱不能立孤兒，忍賣之乎？"抱而呼天曰："趙氏孤兒何罪？請活之，獨殺杵臼也。"諸將不許，遂幷殺杵臼與兒。

Gongsun Chujiu and Cheng Ying were retainers of Zhao Shuo, a senior officer of Jin. Zhao Chuan of Jin murdered Duke Ling, and Zhao Dun, then a noble senior officer, went into exile but did not leave the borders, and on returning did not punish the culprit, so the Spring and Autumn Annals blamed him and counted Dun as having murdered the ruler. Tu'an Gu had gained favor with Duke Ling, and in the time of Duke Jing of Jin, Gu served as Minister of Justice and wished to punish the culprits of Duke Ling's murder. Dun had already died, so he wished to execute Dun's son Zhao Shuo, and announced to all the generals: "Although Dun did not know of it, he was still the head of the culprits. The culprit murdered his ruler yet his descendants are in court; how is this to be punished? I ask to execute them." Han Jue said: "When Duke Ling met with the culprit, Zhao Dun was outside, and our former ruler considered him blameless and so did not execute him. Now if you, generals, are going to execute recklessly, reckless execution is called disorderly ministers. To have a great undertaking and not inform the ruler is to have no ruler." Tu'an Gu would not listen. Han Jue told Zhao Shuo to flee quickly, but Zhao Shuo would not. He said: "If you will not let the Zhao sacrifices be cut off, I will die without regret." Han Jue promised, and pleaded illness and did not go out. Gu, without asking, on his own with the generals attacked the Zhao clan at the Lower Palace and killed Zhao Shuo, Zhao Tong, Zhao Kuo and Zhao Yingqi, wiping out all their clans. The wife of Zhao Shuo was an elder sister of Duke Cheng, and she was pregnant with a posthumous child and fled to the ducal palace and hid. Gongsun Chujiu said to Cheng Ying: "Why do you not die?" Cheng Ying said: "Shuo's wife is pregnant with a posthumous child; if by good fortune it is a boy, I will raise him; if it is a girl, I will die slowly." Not long after, Shuo's wife gave birth to a boy. Tu'an Gu heard of it and searched the palace. Shuo's wife placed the child in her trousers (a character is missing in the source text) and prayed: "If the house of Zhao is to be destroyed, then cry; if it is not to be destroyed, then make no sound." When the search came, the child indeed made no sound. After they had escaped, Cheng Ying said to Chujiu: "Now that one search has not found him, they will surely come again; what shall we do?" Chujiu said: "Which is harder, raising the orphan or dying?" Cheng Ying said: "Raising the orphan is harder!" Chujiu said: "The former lord of Zhao treated you generously. You take on the hard task and I will take the easy one; let me die first." The two planned to take another person's infant, carry it in embroidered swaddling clothes and hide it in the mountains. Cheng Ying said to the generals: "I, Ying, am unworthy and cannot raise the orphan; whoever can give me a thousand in gold, I will tell where the orphan of Zhao is." The generals were all pleased and agreed, and sent troops to follow Cheng Ying to attack Chujiu. Chujiu said: "What a petty man Cheng Ying is! When the disaster at the Lower Palace came you could not die, and you planned with me to hide the orphan of Zhao, and now you sell him out. Even if you could not raise the orphan, can you bear to sell him out?" Holding the child he cried out to Heaven: "What crime has the orphan of Zhao committed? Please let him live and kill only Chujiu." The generals would not allow it, and killed Chujiu and the child together.

諸將以為趙氏孤兒已死，皆喜。然趙氏真孤兒乃在，程嬰卒與俱匿山中，居十五年。晉景公病，卜之，大業之胄者為祟，景公問韓厥，韓厥知趙孤存，乃曰："大業之後，在晉絕祀者，其趙氏乎？夫自中行衍皆嬴姓也。中行衍人面鳥嶵，降佐帝大戊及周天子，皆有明德，下及幽厲無道，而叔帶去周適晉，事先君繆侯，至於成公，世有立功，未嘗絕祀。今及吾君，獨滅之趙宗，國人哀之，故見龜筴出現，唯君圖之。"景公問趙尚有後子孫乎？韓厥具以實告。景公乃以韓厥謀立趙氏孤兒，召匿之宮中。諸將入問病，景公因韓厥之眾以脅諸將，而見趙氏孤兒，孤兒名武，諸將不得已乃曰："昔下宮之難，屠岸賈為之，繅以君命，幷命群臣。非然，庸敢作難？微君之病，群臣固將請立趙後，今君有命，群臣願之。"於是乃召趙武，程嬰遍拜諸將，遂俱與程嬰趙氏攻屠岸賈，滅其族。復興趙氏田邑如故。趙武冠為成人，程嬰乃辭大夫，謂趙武曰："昔下宮之難皆能死，我非不能死，思立趙氏後，今子既立為成人，趙宗復故，我將下報趙孟與公孫杵臼。"趙武號泣，固請曰："武願苦筋骨以報子至死，而子忍棄我而死乎？"程嬰曰："不可，彼以我為能成事故，皆先我死，今我不下報之，是以我事為不成也。"遂以殺。趙武服哀三年，為祭邑，春秋祠之，世不絕。君子曰："程嬰公孫杵臼，可謂信交厚士矣。嬰之自殺下報亦過矣。"

The generals all believed the orphan of the Zhao clan was dead and were delighted. But the true orphan of the Zhao clan was still alive, and Cheng Ying in the end hid with him in the mountains, where they lived for fifteen years. Duke Jing of Jin fell ill and had divination done; the descendants of Daye were causing the affliction. Duke Jing asked Han Jue, and Han Jue, who knew the Zhao orphan was still alive, said: "Of the descendants of Daye, those whose sacrifices have been cut off in Jin, is it not the Zhao clan? From Zhongyan on they were all of the Ying surname. Zhongyan had a human face and a bird's beak; his descendants came down to assist Emperor Dawu and the Zhou kings, and all had bright virtue, down to Kings You and Li, who lacked the Way, whereupon Shudai left Zhou for Jin and served the former lord Marquis Miao; down to Duke Cheng, generation after generation they rendered merit and their sacrifices were never cut off. Now, in the time of our lord, the Zhao line alone was wiped out, the people of the state grieve, and so it shows in the tortoise and yarrow; I only ask that my lord consider it." Duke Jing asked whether Zhao had any descendants left, and Han Jue reported everything truthfully. Duke Jing then planned with Han Jue to establish the Zhao orphan, and had him summoned and hidden in the palace. When the generals came in to inquire after his illness, Duke Jing relied on Han Jue's troops to coerce the generals and received the Zhao orphan, whose name was Wu. The generals, having no choice, said: "The calamity at Xiagong long ago was the doing of Tu'an Gu, who falsely claimed the ruler's command and ordered all the ministers along with him. Otherwise, how would we have dared to make trouble? Had it not been for the ruler's illness, the ministers would have asked to establish an heir for Zhao; now that the ruler has commanded it, the ministers are willing." Then they summoned Zhao Wu and Cheng Ying, who bowed to each of the generals, and together with Cheng Ying and the Zhao clan they attacked Tu'an Gu and wiped out his clan. The fields and towns of the Zhao clan were restored as before. When Zhao Wu was capped and became an adult, Cheng Ying took leave of the grandees and said to Zhao Wu: "At the calamity of Xiagong long ago, all could have died; it was not that I could not die, but that I wanted to establish an heir for the Zhao clan. Now you have been established as an adult and the Zhao lineage is restored; I shall go below to report to Zhao Meng and Gongsun Chujiu." Zhao Wu wept aloud and begged firmly: "I wish to toil with sinew and bone to repay you until I die; can you bear to abandon me and die?" Cheng Ying said: "I cannot. They thought I could accomplish the task, and so they all died before me. If I do not die now to report to them, it will mean I think my task was not accomplished." He then killed himself. Zhao Wu mourned for three years, set up a sacrificial estate, and offered sacrifices in spring and autumn, never cut off through the generations. The gentleman said: "Cheng Ying and Gongsun Chujiu can be called gentlemen who were sincere and loyal in friendship and generous of character. Cheng Ying's killing himself to report to them went too far, though."

吳有士曰張胥鄙，譚夫吾，前交而後絕。張胥鄙有罪，拘將死。譚夫吾合徒而取之，出至於道，而後乃知其夫吾也。輟行而辭曰："義不同於子，故前交而後絕。吾聞之君子不以安肆志，不為危易行，今吾從子，是安則肆志，危則易行也。與吾因子而生，不若反拘而死。"闔閭聞之，令吏釋之。張胥鄙曰："吾義不同於譚夫吾，故不受其任矣，今吏以是出我，以譚夫吾故免也，吾庸遽受之乎？"遂觸牆而死。譚夫吾聞之曰："我任而不受，佞也；不知而出之，愚也。佞不可以接士，愚不可以事君，吾行虛矣。人惡以吾力生，吾亦恥以此立於世。"乃絕頸而死。君子曰："譚夫吾其以失士矣，張胥鄙亦為未得也，可謂剛勇矣，未可謂得節也。"

In Wu there were two gentlemen, Zhang Xubi and Tan Fuwu, who had at first been friends and later broke off. Zhang Xubi was found guilty and was detained and about to die. Tan Fuwu gathered a band of followers to seize him by force, and only after they had gone out onto the road did Zhang Xubi realize it was Fuwu. He stopped and declined, saying: "Our sense of right is not the same as yours, and so we were friends at first and then broke off. I have heard that the gentleman does not let his will go loose because of safety, and does not change his conduct because of danger. Now if I follow you, then in safety I would let my will go loose and in danger change my conduct. Rather than live by relying on you, I would sooner return to detention and die." Helu heard of this and ordered the officials to release him. Zhang Xubi said: "My sense of right is not the same as Tan Fuwu's, so I did not accept his taking responsibility. Now the officials are releasing me because of this, which means I am being pardoned on account of Tan Fuwu; how can I accept it?" He then struck his head against a wall and died. When Tan Fuwu heard of it he said: "I took responsibility and was not accepted, which makes me an obsequious flatterer; I released him without knowing him, which makes me a fool. A flatterer cannot associate with gentlemen, and a fool cannot serve a ruler; my conduct has come to nothing. Others hate living by my strength, and I too am ashamed to stand in the world by it." He then cut his own throat and died. The gentleman said: "Tan Fuwu probably lost a gentleman because of this, and Zhang Xubi, too, may be said not to have gained one. They may be called firm and brave, but not said to have kept their integrity."

蘇武者，故右將軍平陵侯蘇建子也。孝武皇帝時，以武為栘中監使匈奴，是時匈奴使者數降漢，故匈奴亦欲降武以取當。單于使貴人故漢人衛律說武，武不從，乃設以貴爵，重祿尊位，終不聽，於是律絕不與飲食，武數日不降。又當盛暑，以旃厚衣幷束之日暴，武心意愈堅，終不屈撓。稱曰："臣事君，由子事父也。子為父死無所恨，守節不移，雖有鈇鉞湯鑊之誅而不懼也，尊官顯位而不榮也。"匈奴亦由此重之。武留十餘歲，竟不降下，可謂守節臣矣。詩云："我心匪石，不可轉也；我心匪席，不可卷也。"蘇武之謂也。匈奴紿言武死，其後漢聞武在，使使者求武，匈奴欲慕義歸武，漢尊武為典屬國，顯異於他臣也。

Su Wu was the son of Su Jian, the former General of the Right and Marquis of Pingling. In the time of Emperor Xiaowu, Su Wu was appointed Supervisor of Yizhong and sent as envoy to the Xiongnu. At that time the Xiongnu envoys repeatedly defected to Han, so the Xiongnu also wished to make Su Wu defect to balance it. The Chanyu sent a noble, Wei Lu, a former Han man, to persuade Su Wu; Su Wu did not comply, and so they offered him noble rank, heavy salary, and high position, but he never listened. Then Wei Lu cut off his food and drink, but Su Wu did not surrender for several days. And in the height of summer, they bound him up in thick felt and clothes and exposed him to the sun, and Su Wu's resolve only grew firmer; he never yielded. He declared: "A minister serves his ruler as a son serves his father. A son dies for his father without resentment and keeps his integrity unmoved; even with the executioner's axe or the boiling cauldron he is not afraid, and high rank and eminent position are not considered glory." The Xiongnu came to respect him for this. Su Wu stayed more than ten years and never surrendered; he can be called a minister who kept his integrity. The Book of Songs says: "My heart is not a stone, it cannot be turned; my heart is not a mat, it cannot be rolled up." This speaks of Su Wu. The Xiongnu deceived Han by saying Su Wu had died, but later Han heard that Su Wu was still alive and sent envoys to seek him, and the Xiongnu, moved by righteousness, wished to send Su Wu back. Han honored Su Wu with the post of Director of Dependent States, distinguishing him above other ministers.

陳恆弒簡公而盟，盟者皆完其家，不盟者殺之。石他人曰："昔之事其君者，皆得其君而事之，今謂他人曰：'舍而君而事我。’他人不能，雖然，不盟則殺父母也，從而盟，是無君臣之禮也。生於亂世，不得正行；劫於暴上，不得道義。故雖盟，不以父母之死，不如退而自殺，以禮其君。"乃自殺。

Chen Heng assassinated Duke Jian and made his officers swear a covenant; those who swore had their families spared, and those who did not were killed. Shi Taren said: "In the past, those who served a ruler all obtained a ruler to serve. Now someone says to others: 'Abandon your ruler and serve me.' They cannot. Even so, if they do not swear, their parents will be killed, and if they swear because of it, they are without the ritual of ruler and minister. Born in a time of disorder, one cannot keep one's conduct upright; coerced by a tyrant, one cannot practice righteousness. So even if I swear, it would not be because of my parents' death; it is better to withdraw and kill myself so as to honor my ruler." Then he killed himself.

陳恆弒君，使勇士六人劫子淵棲，子淵棲曰："子之慾與我，以我為知乎？臣弒君，非知也！以我為仁乎？見利而背君，非仁也！以我為勇乎？劫我以兵，懼而與子，非勇也。使吾無此三者，與何補於子？若吾有此三者，終不從子矣！"乃舍之。

When Chen Heng assassinated his ruler, he sent six brave men to seize Ziyuan Qi. Ziyuan Qi said: "You want me to be with you; do you think I am wise? A minister assassinated his ruler, and I am not wise! Do you think I am benevolent? To see profit and betray my ruler would not be benevolent! Do you think I am brave? If I was seized by soldiers and followed you out of fear, that would not be brave. If I lack these three, what benefit is there in my following you? And if I have these three, in the end I will not follow you!" So they let him go.

宋閔公臣長萬以勇力聞，萬與魯戰，師敗，為魯所獲，囚之宮中，數月歸之宋。與閔公搏，婦人皆在側，公謂萬曰："魯君庸與寡人美？"萬曰："魯君美。天下諸侯，唯魯君耳。宜其為君也。"閔公矜，婦人妒，其言曰："爾魯之囚虜爾，何知？"萬怒，遂搏閔公頰，齒落於口，絕吭而死。仇牧聞君死，趨而至，遇萬於門，衛劍而叱之，萬臂擊仇牧而殺之，齒著於門闔。仇牧可謂不畏強禦矣，趨君之難，顧不旋踵。

Changwan, a minister of Duke Min of Song, was famed for his strength and courage. Wan fought with Lu, the army was defeated, and he was captured by Lu and imprisoned in the palace, then several months later returned to Song. He played a board game with Duke Min, with women all around. The duke said to Wan: "Who is more handsome, the ruler of Lu or I?" Wan said: "The ruler of Lu is handsome. Among the feudal lords of the world, there is only the ruler of Lu. It is fitting that he is a ruler." Duke Min took offense, and the women, jealous, said: "You are only a prisoner of Lu; what do you know?" Wan was angry and struck Duke Min on the cheek, his teeth fell into his mouth, and Wan broke his neck and killed him. Chou Mu heard the ruler was dead and hurried over, met Wan at the gate, and with his sword scolded him; Wan struck Chou Mu dead with his arm and Chou Mu's teeth lodged in the door leaf. Chou Mu can be called one who did not fear the strong, who rushed to his ruler's calamity and did not turn his head back.

崔杼弒莊公，令士大夫盟者，皆脫劍而入，言不疾指不至血者死，所殺十人。次及晏子，晏子奉桮血仰天嘆曰："惡乎崔子，將為無道，殺其君。"盟者皆視之。崔杼謂晏子曰："子與我，我與子分國；子不吾與，吾將殺子。直兵將推之，曲兵將勾之，唯子圖之。"晏子曰："嬰聞回以利而背其君者，非仁也；劫以刃而失其志者，非勇也。"詩云："愷悌君子，求福不回。"嬰可謂不回矣。直兵推之，曲兵鉤之，嬰之不回也。崔子舍之，晏子趨出，授綏而乘，其僕將馳，晏子拊其手曰："虎豹在山林，其命在庖□，馳不益生，緩不益死，按行成節，然後去之。"詩云："彼己之子，捨命不渝。"晏子之謂也。

Cui Zhu assassinated Duke Zhuang and ordered the officers who swore the covenant all to remove their swords and enter; those who spoke without haste or whose fingers did not reach the blood were put to death, and ten were killed this way. When it came to Yanzi's turn, Yanzi held the cup of blood, looked up to heaven, and sighed, saying: "How hateful, Master Cui, about to do a deed without the Way and kill his own ruler." Those who swore all looked on. Cui Zhu said to Yanzi: "If you follow me, I will share the state with you; if you do not follow me, I will kill you. Straight blades will push, curved blades will hook; I only ask that you consider." Yanzi said: "I have heard that to turn and betray one's ruler for profit is not benevolent; to be seized by blades and lose one's will is not brave." The Book of Songs says: "The gentle and easy gentleman seeks blessings without crookedness." I may be said not to be crooked. Straight blades push and curved blades hook, but I am not crooked. Cui Zhu let him go. Yanzi hurried out, took the strap and mounted his carriage; as the driver was about to gallop, Yanzi pressed his hand and said: "Tigers and leopards are in the mountain forest, but their fate lies in the kitchen (the original text has a damaged character here). Galloping adds no more life and going slowly adds no more death; keeping to the order of procession so as to complete one's integrity, and then we leave." The Book of Songs says: "That man, he would give his life without changing." This speaks of Yanzi.

佛肸以中牟叛，置鼎於庭，致士大夫曰："與我者受邑，不吾與者烹。"大夫皆從之。至於田卑，田卑，中牟之邑人也。曰："義死不避斧鉞之罪，義窮不受軒冕之服。無義而生，不仁而富，不如烹。"褰衣將就鼎，佛肸脫屨而生之。趙氏聞其叛也，攻而取之；聞田卑不肯與也，求而賞之。田卑曰："不可也，一人舉而萬夫俛首，智者不為也。賞一人以慚萬夫，義者不取也。我受賞，使中牟之士，懷恥不義。"辭賞徙處曰："以行臨人，不道，吾去矣。"遂南之楚。

Fu Xi rebelled holding Zhongmou, and placed a cauldron in the courtyard, summoning his officers and saying: "Those who follow me will receive towns; those who do not follow me will be boiled." The grandees all followed. When it came to Tian Bei, Tian Bei was a man of Zhongmou. He said: "Dying for righteousness does not shrink from the penalty of the axe; being poor for righteousness does not accept the dress of carriage and cap. To live without righteousness or be rich without benevolence is worse than being boiled." He lifted his clothes and was about to go to the cauldron, but Fu Xi took off his shoes and saved his life. The Zhao clan heard of the rebellion and took Zhongmou; hearing that Tian Bei had refused to follow, they sought to give him a reward. Tian Bei said: "I cannot. When one man is raised and ten thousand men bow their heads, a wise man does not do it. Rewarding one man to shame ten thousand, a righteous man does not accept. If I accept the reward, I will make the gentlemen of Zhongmou carry the shame of unrighteousness." He declined the reward and moved away, saying: "If I look down on others with my conduct but it does not accord with the Way, I will leave." He then went south to Chu.

楚太子建以費無極之譖見逐。建有子曰勝，在外，子西召勝，使治白，號曰白公。勝怨楚逐其父，將弒惠王及子西，欲得易甲，陳士勒兵，以示易甲曰："與我，無患不富貴；不吾與，則此是也。"易甲笑曰："嘗言吾義矣，吾子忘之乎？立得天下，不義，吾不敢也；威吾以兵，不義，吾不從也。今子將弒子之君，而使我從子，非吾前義也。子雖告我以利，威我以兵，吾不忍為也。子行子之威，則吾亦得明吾義也。逆子以兵爭也，應子以聲鄙也，吾聞士立義不爭，行死不鄙，拱而待兵，顏色不變也。"

The Crown Prince Jian of Chu was driven out because of the slander of Fei Wuji. Jian had a son named Sheng, who was abroad. Zixi summoned Sheng and had him govern Bo, and he was called Lord Bo. Sheng resented Chu for driving out his father and was about to kill King Hui and Zixi; he wished to win over Yi Jia, drew up his soldiers and arrayed his troops, and showed them to Yi Jia, saying: "Follow me and you need not fear not being rich and honored; do not follow me and this is what awaits you." Yi Jia laughed and said: "You once said I was righteous; have you forgotten? To gain the world at once, but unrighteously, I do not dare; to be threatened by soldiers, but unrighteously, I will not follow. Now you are about to kill your ruler and want me to follow you, which is not the righteousness I held before. Although you tell me of profit and threaten me with soldiers, I cannot bear to do it. You may carry out your might, and I in turn can make my righteousness plain. To oppose you with soldiers would be to quarrel; to answer you with my voice would be crude. I have heard that a gentleman who establishes righteousness does not quarrel and who goes to his death is not crude; I will fold my hands and wait for the soldiers, my countenance unchanged."

白公勝將弒楚惠王，王出亡，令尹司馬皆死，拔劍而屬之於屈廬曰："子與我，將舍之；子不與我，將殺子。"屈廬曰："詩有之，曰：'莫莫葛藟，肆於條枝，愷悌君子，求福不回。’今子殺子叔父西求福於廬也，可乎？且吾聞知命之士，見利不動，臨危不恐。為人臣者，時生則生，時死則死，是謂人臣之禮。故上知天命，下知臣道，其有可劫乎？子胡不推之？"白公勝乃內其劍。

Lord Sheng of Bo was about to assassinate King Hui of Chu; the king fled, and the prime minister and Minister of War were both killed. He drew his sword and pointed it at Qu Lu, saying: "If you follow me, I will spare you; if you do not follow me, I will kill you." Qu Lu said: "The Book of Songs has a line that says: 'Dense are the kudzu vines, spreading over the branches; the gentle and easy gentleman seeks blessings without crookedness.' Now you have killed your uncle Zixi and come to Lu to seek blessings; is that acceptable? Moreover I have heard that a gentleman who knows his fate is not moved on seeing profit and is not frightened when facing danger. A minister lives when it is the time to live and dies when it is the time to die; this is called the ritual of a minister. Above I know Heaven's mandate and below I know the way of ministers; how could I be coerced? Why do you not put it aside?" Lord Sheng of Bo then sheathed his sword.

白公勝既殺令尹司馬，欲立王子閭以為王。王子閭不肯，劫之以刃，王子閭曰："王孫輔相楚國，匡正王室，而後自庇焉，閭之願也。今子假威以暴王室，殺伐以亂國家，吾雖死，不子從也。"白公勝曰："楚國之重，天下無有。天以與子，子何不受？"王子閭曰："吾聞辭天下者，非輕其利也，以明其德也；不為諸侯者，非惡其位也，以潔其行為。今吾見國而忘主，不仁也；劫白刃而失義，不勇也。子雖告我以利，威我以兵，吾不為也。"白公強之，不可，遂殺之。葉公高率眾誅白公，而反惠王於國。

Lord Sheng of Bo, having already killed the prime minister and Minister of War, wished to set up Prince Lu as king. Prince Lu refused, and he was threatened with blades. Prince Lu said: "For the king's grandson to assist the state of Chu and set right the royal house, and then be sheltered himself, is my wish. Now you borrow might to do violence to the royal house and kill and attack to throw the state into disorder; even if I die, I will not follow you." Lord Sheng of Bo said: "There is nothing in the world as important as Chu. Heaven has given it to you; why do you not accept it?" Prince Lu said: "I have heard that those who decline the world do not do so out of disdain for its profit, but to make their virtue clear; those who do not become feudal lords do not do so out of dislike for the position, but to keep their conduct clean. Now if I saw a state and forgot my lord, I would not be benevolent; if I lost righteousness when threatened by bare blades, I would not be brave. Although you tell me of profit and threaten me with soldiers, I will not do it." Lord Sheng of Bo forced him, but it was no use, and so he killed him. Ye Gong Gao led the people to put Lord Bo to death and escorted King Hui back to the capital.

白公之難，楚人有莊善者，辭其母將往死之，其母曰："棄其親而死其君，可謂義乎？"莊善曰："吾聞事君者，內其祿而外其身，今所以養母者，君之祿也。身安得無死乎！"遂辭而行，比至公門，三廢車中，其僕曰："子懼矣。"曰："懼。""既懼，何不返？"莊善曰："懼者，吾私也；死義，吾公也。聞君子不以私害公。"及公門，刎頸而死。君子曰："好義乎哉！"

In the calamity of Lord Bo, there was a man of Chu named Zhuang Shan, who took leave of his mother and was about to go to his death. His mother said: "To abandon your parent and die for your ruler; can that be called righteous?" Zhuang Shan said: "I have heard that one who serves a ruler receives his salary within and offers his person without. What now supports my mother is the ruler's salary. How could I not die!" He took leave and set off, and when he reached the palace gate, three times he fell from the carriage. The driver said: "You are afraid." He said: "I am." "Since you are afraid, why not turn back?" Zhuang Shan said: "Fear is my private matter; dying for righteousness is my public duty. I have heard that a gentleman does not harm the public with the private." When he reached the palace gate, he cut his throat and died. The gentleman said: "He loved righteousness!"

齊崔杼弒莊公也，有陳不占者，聞君難，將赴之，比去，餐則失匕，上車失軾。御者曰："怯如是，去有益乎？"不占曰："死君，義也；無勇，私也。不以私害公。"遂往，聞戰鬥之聲，恐駭而死。人曰："不占可謂仁者之勇也。"

When Cui Zhu of Qi assassinated Duke Zhuang, there was one Chen Buzhan who, hearing that his ruler was in trouble, was about to rush to his aid. When he set out, at his meal he dropped his spoon and when he mounted the carriage he lost his grip on the crossbar. His driver said: "With cowardice like this, will going do any good?" Buzhan said: "Dying for my ruler is righteousness; lacking courage is a private matter. I will not harm the public with the private." He went on, and hearing the sounds of fighting, died of terror and fright. People said: "Buzhan can be called one who had the courage of the benevolent."

知伯囂之時，有士曰長兒子魚，絕知伯而去之。三年，將東之越，而道聞知伯囂之見殺也，謂御曰："還車反，吾將死之。"御曰："夫子絕知伯而去之三年矣，今反死之，是絕屬無別也。"長兒子魚曰："不然，吾聞仁者無餘愛，忠臣無餘祿。吾聞知伯之死而動吾心，餘祿之加於我者，至今尚存，吾將往依之。"反而死。

In the time of Zhi Boxiao, there was a gentleman named Zhang'er Ziyu who broke off with Zhi Bo and left. After three years, when about to go east to Yue, he heard on the road that Zhi Boxiao had been killed, and said to his driver: "Turn the carriage around and go back; I will die for him." The driver said: "Master, you broke with Zhi Bo and left three years ago; to return now and die for him makes no difference between breaking off and being his retainer." Zhang'er Ziyu said: "That is not so. I have heard that the benevolent have no surplus love and loyal ministers no surplus salary. When I heard Zhi Bo was dead my heart was moved; the surplus salary he bestowed on me is still with me today, and I will go and follow him." He returned and died.

衛懿公有臣曰弘演，遠使未還。狄人攻衛，其民曰："君之所與祿位者，鶴也；所富者，宮人也。君使宮人與鶴戰，呈焉能戰？"遂潰而去。狄人追及懿公於滎澤，殺之，盡食其肉，獨舍其肝。弘演至，報使於肝畢，呼天而號，盡哀而止。曰："臣請為表。"因自刺其腹，內懿公之肝而死。齊桓公聞之曰："衛之亡也以無道，今有臣若此，不可不存。"於是救衛於楚丘。

Duke Yi of Wei had a minister named Hong Yan, who had gone far away on a mission and had not yet returned. The Di attacked Wei, and the people said: "The ruler gave salary and rank to cranes, and enriched his palace women. If the ruler has the palace women and cranes fight, how can we fight?" They then scattered and left. The Di caught up with Duke Yi at Xingze, killed him, ate all his flesh, and left only the liver. When Hong Yan arrived, he reported the completion of his mission to the liver, called out to Heaven and wept aloud, and stopped only after he had exhausted his grief. He said: "Your servant asks to be the outer covering." He then cut open his own belly, put Duke Yi's liver inside, and died. Duke Huan of Qi heard of this and said: "Wei was ruined for lacking the Way, but now that it has a minister like this, it should not be left to perish." He then rescued Wei at Chuqiu.

芊尹文者，荊之歐鹿彘者也。司馬子期獵於雲夢，載旗之長拽地。芊尹文拔劍齊諸軾而斷之，貳車抽弓於韔，援矢於筩，引而未發也。司馬子期伏軾而問曰："吾有罪於夫子乎？"對曰："臣以君旗拽地故也。國君之旗齊於軫，大夫之旗齊於軾。今子荊國有名大夫而減三等，文之斷也，不亦可乎？"子期悅，載之王所，王曰："吾聞有斷子之旗者，其人安在？吾將殺之。"子期以文之言告，王悅，使為江南令，而大治。

Qianyin Wen was a man in Jing who beat deer and boars out of cover. The Minister of War Ziqi was hunting in Yunmeng, and the banner on his carriage was so long it dragged on the ground. Qianyin Wen drew his sword and cut it off level with the crossbar; the attendant carriage drew a bow from its case and took an arrow from its quiver, drew it to the full but did not shoot. The Minister of War Ziqi leaned on the crossbar and asked: "Have I offended you, master?" He answered: "It is because your banner dragged on the ground. The banner of a ruler comes level with the carriage rail, and that of a grandee level with the crossbar. Now you are a famous grandee of Jing, yet you have reduced yourself by three ranks; is it not also acceptable that I cut it?" Ziqi was pleased and took him in his carriage to the king. The king said: "I heard someone cut your banner; where is that man? I will kill him." Ziqi told him what Wen had said, and the king was pleased and made him magistrate of Jiangnan, which became very well governed.

卞莊子好勇，養母，戰而三北，交遊非之，國君辱之，及母死三年，齊與魯戰，卞莊子請從，見於魯將軍曰："初與母處，是以三北，今母死，請塞責而神有所歸。"遂赴敵，役一甲首而獻之。曰："此塞一北。"又入，獲一甲首而獻之。曰："此塞再北。"又入，獲一甲首而獻之。曰："此塞三北。"將軍曰："毋沒爾家，宜止之，請為兄弟。"莊子曰："三北以養母也，是子道也，今士節小具而塞責矣。吾聞之節士不以辱生。"遂反敵殺十人而死。君子曰："三北已塞責，滅世斷宗，於孝未終也。"

Bian Zhuangzi loved courage and supported his mother; in battle he fled three times, his associates criticized him, and the ruler shamed him. After his mother had been dead three years, Qi fought with Lu, and Bian Zhuangzi asked to follow the army. He went to see the Lu general and said: "At first I lived with my mother, and so I fled three times. Now my mother is dead; I ask to make up for my offenses and give the spirits a place to return." He rushed at the enemy, cut off the head of one armored soldier, and presented it, saying: "This makes up for one flight." He went in again, cut off the head of one armored soldier, and presented it, saying: "This makes up for the second flight." He went in again, cut off the head of one armored soldier, and presented it, saying: "This makes up for the third flight." The general said: "Do not let your family be extinguished; you should stop, and let us be brothers." Zhuangzi said: "My three flights were for supporting my mother, which is the way of a son. Now the gentleman's integrity is somewhat fulfilled and my offenses made up. I have heard that a gentleman of integrity does not live bearing disgrace." He returned into the enemy ranks, killed ten men, and died. The gentleman said: "The three flights were already made up; to cut off his line and end the ancestral sacrifices was, with respect to filial piety, not yet a proper conclusion."

齊桓公時，江國，黃國，小國也，在江淮之間。近楚，楚，大國也，數侵伐，欲滅取之；江人黃人患楚。齊桓公方存亡繼絕，救危扶傾；尊周室，攘夷狄，為陽穀之會，貫澤之盟，與諸侯方伐楚。江人。黃人慕桓公之義，來會盟於貫澤。管仲曰："江。黃遠齊而近楚，楚為利之國也，若伐而不能救，無以宗諸侯，不可受也。"桓公不聽，遂與之盟。管仲死，楚人伐江滅黃，桓公不能救，君子閔之。是後桓公信壞德衰，諸侯不附，遂陵遲不能復興。夫仁智之謀，即事有漸，力所不能救，未可以受其質，桓公之過也，管仲可謂善謀矣。詩云："曾是莫聽，大命以傾。"此之謂也。

In the time of Duke Huan of Qi, Jiang and Huang were small states between the Yangtze and Huai rivers. They were close to Chu, and Chu, a great state, repeatedly invaded them, wishing to destroy and seize them; the people of Jiang and Huang were anxious about Chu. Duke Huan of Qi was then preserving the perishing and reviving the cut-off lines, rescuing the endangered and propping up the falling; he honored the Zhou house, repelled the barbarians, held the meeting at Yanggu and the covenant at Guanze, and was about to attack Chu with the feudal lords. The people of Jiang and Huang admired Duke Huan's righteousness and came to Guanze to join the covenant. Guan Zhong said: "Jiang and Huang are far from Qi and close to Chu; Chu regards them as a profitable prey. If they are attacked and we cannot rescue them, we will have nothing by which to be lead of the feudal lords; we should not accept them." Duke Huan did not listen and made a covenant with them. After Guan Zhong died, the people of Chu attacked Jiang and destroyed Huang, Duke Huan could not rescue them, and gentlemen pitied this. After that Duke Huan's credibility was spoiled and his virtue declined, the feudal lords did not draw close, and so he fell into decline and could not recover. In benevolent and wise planning, matters have gradations; if one's strength cannot rescue, one should not accept their hostages. This was Duke Huan's fault, and Guan Zhong can be called good at planning. The Book of Songs says: "Yet he would not listen like this, and so the great mandate was overturned." This speaks of just this.

晉文公時，周襄王有弟太叔之難，出亡居於鄭，不得入，使告難於魯。於晉。於秦。其明年春，秦伯師入河上，將納王。狐偃言於晉文公曰："求諸侯，莫如勤王，且大義也，諸侯信之，繼文之業，而信宣於諸侯，今為可矣。"卜，偃卜之曰："吉。遇黃帝戰於阪泉之兆。"公曰："吾不堪也。"對曰："周禮未改，今之王，古之帝也。"公曰："筮之。"筮之，遇大有之暌，曰："吉。遇公用享於天子之卦，戰克而王亨，吉庸大焉。且是卦也，天為澤以當日，天子降心以迎公，不亦可乎？大有去暌而復，亦其所也。"晉侯辭秦師而下，三月甲辰，次於陽樊，右師圍溫，左師逆王。夏，四月刃巳，王入於王城。取太叔於溫，而殺之於隰城。戊午，晉侯朝王，王享醴，命之侑，予之陽樊，溫原。攢矛之田。晉於是始開南陽之地。其後三年，文公遂再會諸侯以朝天子，天子錫之弓矢秬鬯，以為方伯。晉文公之命是也，卒成霸道，狐偃之善謀也。夫秦。魯皆疑晉有狐偃之善謀以成霸功。故謀得於帷幄，則功施於天下，狐偃之謂也。

In the time of Duke Wen of Jin, King Xiang of Zhou suffered the calamity of his younger brother Taishu, fled into exile and lived in Zheng, unable to enter his state, and sent men to Lu, Jin, and Qin to announce the calamity. In spring of the following year, the army of the Earl of Qin reached the Yellow River, about to receive the king back. Hu Yan said to Duke Wen of Jin: "To win over the feudal lords, nothing is better than aiding the king; it is also a great righteousness, the feudal lords will trust you, you will continue the work of Marquis Wen, and your credibility will spread among the feudal lords. Now is the time." They divined, and Bu Yan divined and said: "Auspicious. It meets the omen of the Yellow Emperor's battle at Banquan." Duke Wen said: "I am not equal to that." He answered: "The rites of Zhou have not changed; the present king is the emperor of old." Duke Wen said: "Divine again with yarrow." They did so and met Da You changing to Kui, and he said: "Auspicious. It meets the hexagram of a duke being feasted by the Son of Heaven. Victory in battle and a king's feast; where is there greater good fortune? Moreover in this hexagram, heaven becomes a marsh facing the sun, the Son of Heaven lowers his heart to welcome the duke; is that not acceptable? Da You leaves Kui and returns, which is also where it stands." The Marquis of Jin declined the Qin army and went down; on the jiachen day of the third month, he camped at Yangfan, the right army surrounded Wen, and the left army escorted the king. In summer, the fourth month, on the dingsi day, the king entered the royal city. At Wen they seized Taishu and killed him at Xicheng. On wuwu, the Marquis of Jin had audience with the king, the king feasted him with sweet wine and ordered that he be urged to take more, and granted him the fields of Yangfan, Wen, Yuan, and Zanmao. Jin then began to open up the lands of Nanyang. Three years after this, Duke Wen again assembled the feudal lords to attend the Son of Heaven, and the Son of Heaven gave him a bow and arrows and black millet wine, and appointed him leader of the regional lords. This was the mandate of Duke Wen of Jin, and he at last accomplished the hegemon's way; it was Hu Yan's good planning. Qin and Lu both had doubts, but Jin had Hu Yan's good planning to achieve the hegemon's merit. Therefore, plans made within the tent bring merit to the whole world; this speaks of Hu Yan.

虞。虢，皆小國也。虞有夏陽之阻塞，虞。虢共守之，晉不能禽也。故晉獻公欲伐虞。虢，荀息曰："君胡不以屈產之乘，與垂棘之璧，假道於虞？"公曰："此晉國之寶也，彼受吾璧，不借吾道，則如之何？"荀息曰："此小國之所以事大國也彼不借吾道，必不敢受吾幣。受吾幣而借吾道，則是我取之中府，置之外府；取之中廄，置之外廄。"公曰："宮之奇存焉，必不使受也。"荀息曰："宮之奇知固知矣，雖然，其為人也，通心而懦，又少長於君。通心則其言之略，懦則不能強諫，少長於君，則君輕之，且夫玩好在耳目之前，而患在一國之後。中知以上，乃能慮之，臣料虞君中知之下也。"公遂借道而伐虢。宮之奇諫曰："晉之使者，其幣重，其辭微，必不便於虞。語曰：'宴亡則齒寒矣。’故虞。虢相救，非相為賜也。今日亡虢；而明日亡虞矣。"公不聽，遂受其幣而借之道，旋歸。四年，反取虞。荀息牽馬抱璧而前曰："臣之謀如何？"獻公曰："璧則猶是，而吾馬之齒加長矣。"晉獻公用荀息之謀而禽虞，虞不用宮之奇而亡，故荀息非霸王之佐，戰國幷兼之臣也，若宮之奇則可謂忠臣之謀也。

Yu and Guo were both small states. Yu had the barrier of Xiayang, and with Yu and Guo defending together, Jin could not take them. So Duke Xian of Jin wished to attack Yu and Guo, and Xun Xi said: "Why does my lord not use the horses of Qu and the jade disc of Chuiji to borrow a road from Yu?" The duke said: "These are the treasures of Jin. If he accepts my jade but does not lend me the road, what then?" Xun Xi said: "This is how a small state serves a great one. If he does not lend us the road, he surely will not dare accept our gifts. If he accepts our gifts and lends us the road, then it is as if I took from my inner treasury and placed it in my outer treasury, took from my inner stable and placed it in my outer stable." The duke said: "Gong Zhiqi is there and will surely not let him accept." Xun Xi said: "Gong Zhiqi is wise, to be sure; even so, he is a man of understanding but weak, and moreover grew up in the ruler's household. Being understanding, his words are brief; being weak, he cannot remonstrate strongly; having grown up in the ruler's household, the ruler takes him lightly. Moreover the playthings are before the eyes and ears, while the calamity lies behind the whole state. Only those of middling wisdom or above can think of it, and I reckon the ruler of Yu is below middling wisdom." The duke then borrowed the road and attacked Guo. Gong Zhiqi remonstrated: "The envoy of Jin brings heavy gifts and humble words, which will surely be unfavorable to Yu. The proverb says: 'When the lips are gone, the teeth are cold.' Yu and Guo rescue each other, not bestow favors on each other. Today Guo is destroyed, tomorrow Yu will be destroyed." The duke did not listen, and so accepted the gifts and lent the road. The army returned. After four years, it turned and took Yu. Xun Xi led the horses and carried the jade disc forward and said: "How was my plan?" Duke Xian said: "The jade is just as it was, but my horses' teeth have grown longer." Duke Xian of Jin used Xun Xi's plan and took Yu, and Yu, not using Gong Zhiqi, perished. So Xun Xi was not an assistant of a hegemon or king, but a minister of the Warring States annexing others; as for Gong Zhiqi, he can be called the planner of a loyal minister.

晉文公。秦穆公共圍鄭，以其無禮而附於楚，鄭大夫佚之狐言於鄭君曰："若使燭之武見秦君，圍必解。"鄭君從之，召燭之武；使之，辭曰："臣之壯也，猶不如人，今老矣，無能為也。"鄭君曰："吾不能蚤用子，今急而求子，是寡人之過也。然鄭亡，子亦有不利焉。"燭之武許諾。夜出見秦君曰："秦晉圍鄭，鄭知亡矣，若亡鄭而有益於君，敢以煩執事。鄭在晉之東，秦在晉之西，越晉而取鄭，君知其難也，焉用亡鄭以陪晉。晉，秦之鄰也，鄰之強，君之憂也。若舍鄭以為東道主，行李之往來，共其資糧，亦無所害。且君立晉君，晉君許君焦瑕，朝得入，夕設版而畫界焉，君之所知也。夫晉何厭之有，既東取鄭，又欲廣其西境，不闕秦將焉取之？闕秦而利晉，願君圖之。"秦君說，引兵而還。晉咎犯請擊之，文公曰："不可，微夫人之力不能弊鄭，因人之力以弊，不仁；失其所與，不知；以亂易整，不武。吾其還矣。"亦去鄭，鄭圍遂解。燭之武可謂善謀，一言而存鄭安秦。鄭君不蚤用善謀，所以削國也，困而覺焉，所以得存。

Duke Wen of Jin and Duke Mu of Qin together besieged Zheng, because it was discourteous and had drawn close to Chu. Yi Zhihu, a grandee of Zheng, said to the ruler of Zheng: "If you send Zhi Zhiwu to see the lord of Qin, the siege will certainly be lifted." The ruler of Zheng listened and summoned Zhi Zhiwu; when sent, he declined, saying: "In my prime I was not as good as others; now I am old and can do nothing." The ruler of Zheng said: "I could not employ you earlier, and now in an emergency I seek you; that is my fault. But if Zheng is destroyed, you too will be harmed." Zhi Zhiwu agreed. He went out at night to see the lord of Qin and said: "Qin and Jin are besieging Zheng, and Zheng knows it will perish. If destroying Zheng benefits you, I would dare trouble your officials with this. Zheng lies east of Jin and Qin lies west of Jin; to cross over Jin and take Zheng, you know the difficulty; why would you need to destroy Zheng just to add to Jin? Jin is Qin's neighbor, and a neighbor's strength is your worry. If you set Zheng aside as a host on your eastern road, so that envoys come and go and are supplied with provisions, there is no harm. Moreover you set up the ruler of Jin and he promised you Jiao and Xia, and in the morning he entered his state and by evening he built walls and drew boundaries; this you know. How could Jin ever be satisfied? Having taken Zheng to the east, it will want to expand its western border; if not by diminishing Qin, where will it take from? Diminishing Qin to profit Jin, I hope you will consider." The lord of Qin was pleased and withdrew his troops. Jiu Fan of Jin requested to attack them, but Duke Wen said: "No. Without that man's strength we could not have worn Zheng down; to rely on a man's strength and then harm him is not benevolent; to lose an ally is not wise; to exchange order for disorder is not martial. We should return." He too left Zheng, and the siege of Zheng was thus lifted. Zhi Zhiwu can be called good at planning, with one speech preserving Zheng and settling Qin. The ruler of Zheng did not employ good planning early, and so weakened his state; he awakened only when in distress, and so was able to survive.

楚靈王即位，欲為霸，五會諸侯，使椒舉如晉求諸侯。椒舉致命曰："寡君使舉曰：君有惠，賜盟於宋。曰：'晉。楚之從，交相見也。’以歲之不易，寡人願結驩於二三君。使舉請間，君苟無四方之虞，則願假寵以請於諸侯。"晉君欲勿許。司馬侯曰："不可。楚王方侈，天其或者欲盈其心，以厚其毒而降之罰，未可知也。其使能終，亦未可知也。唯天所相，不可與爭，況諸侯乎？若適淫虐，楚將棄之，吾誰與爭？"公曰："晉有三不殆，其何敵之有？國險而多馬，齊。楚多難，有是三者，何向而不濟？"對曰："恃馬與險，而虞鄰之難，是三殆也。四嶽三塗，陽城大室，荊山終南，九州之險也，是不一姓，冀之北土，馬之所生也，無興國焉。恃險與馬，不足以為固也，從古以然，是先王務德音以亨神人，不聞其務險與馬也，鄰國之難不可虞也。或多難以固其國，或無難以喪其國，失其守宇，若何虞難？齊有仲孫之難而獲桓公，至今賴之；晉有裡克之難而獲文公，是以為盟主。衛。邢無難，狄亦喪之，故人之難不可虞也。特此三者而不修政德，亡於不暇，有何能濟，君其許之。紂作淫虐，文王惠和，殷是以霣，周是以興，夫豈爭諸侯哉？"乃許楚靈王，遂為申之會，與諸侯伐吳，起章華之臺，為乾溪之役，百姓罷勞怨懟於下，群臣倍畔於上，公子棄疾作亂，靈王亡逃，卒死於野。故曰："晉不頓一戟，而楚人自亡。"司馬侯之謀也。

After King Ling of Chu took the throne, he wished to become hegemon, and met the feudal lords five times; he sent Jiao Ju to Jin to seek the feudal lords. Jiao Ju delivered the message: "Our humble ruler sent me to say: Your Lordship showed kindness and granted a covenant at Song. It said: 'Those who follow Jin and Chu shall visit each other at court.' Because years are not easy, I wish to form friendship with you, two or three lords. He sent me to ask for a moment of leisure. If you have no worries on your four sides, I hope that by your favor you will make this request to the feudal lords." The ruler of Jin wished not to agree. Sima Hou said: "No. The King of Chu is now extravagant; Heaven perhaps wishes to fill his heart to the brim in order to increase his poison and send down punishment; this is not yet known. Whether he will come to a good end is also not yet known. But what Heaven assists, one cannot contend with, to say nothing of the feudal lords. If he is indeed indulging in lewdness and cruelty, Chu will abandon him; who then would we contend with?" The duke said: "Jin has three things that keep it from danger; what enemy do we have? Our state has defensible terrain and many horses, and Qi and Chu have many calamities; with these three, where could we fail?" He answered: "To rely on horses and terrain and to rejoice at a neighbor's troubles, these are three dangers. The Four Peaks, Santu, Yangcheng, Taishi, Mount Jing, and Zhongnan are the fortresses of the Nine Provinces, and they do not belong to a single clan. The northern land of Ji is where horses are born, and no state has risen from it. Relying on terrain and horses is not enough to be secure; it has been so since antiquity. So the former kings devoted themselves to the sound of virtue to serve spirits and men, and I have not heard that they devoted themselves to terrain and horses. A neighbor's troubles should not be rejoiced over. Some states are made firm by many troubles, others lose their state through having none; having lost one's defenses, how can one rejoice at troubles? Qi had the troubles of Zhongsun and thereby gained Duke Huan, and still relies on him to this day; Jin had the troubles of Li Ke and thereby gained Duke Wen, and so became the leader of covenants. Wei and Xing had no troubles, yet the Di made them perish, so another's troubles must not be rejoiced over. Relying on these three things without cultivating government and virtue, one would be destroyed before one could act; what could succeed? My lord should agree. Zhou was lewd and cruel, King Wen was kind and harmonious, and so Yin fell and Zhou rose; how is it a matter of contending with the feudal lords?" He then agreed with King Ling of Chu, who held the meeting at Shen and attacked Wu with the feudal lords, built the Zhanghua Terrace, and carried out the Qianxi campaign; the people were exhausted and toiling, resentment was below, the ministers rebelled above, Prince Qiji made a coup, King Ling fled, and in the end died in the wilds. Hence it is said: "Jin did not spend a single halberd, and the people of Chu destroyed themselves." This was Sima Hou's planning.

楚平王殺伍子胥之父，子胥出亡，挾弓而幹闔閭，闔閭曰："大之甚，勇之甚。"為是而欲興師伐楚。子胥諫曰："不可，臣聞之，君子不為匹夫興師，且事君猶事父也，虧君之義，復父之讎，臣不為也。"於是止。蔡昭公朝於楚，有美裘，楚令尹囊瓦求之，昭公不予，於是拘昭公於郢。數年而後歸之，昭公濟濮水，沈璧曰："諸侯有伐楚者，寡人請為前列。"楚人聞之怒，於是興兵伐蔡，蔡請救於吳，子胥諫曰："蔡非有罪也，楚人無道也，君若有憂中國之心，則若此時可矣。"於是興兵伐楚，遂敗楚人於柏舉而成霸道，子胥之謀也。故春秋美而褒之。

King Ping of Chu killed the father of Wu Zixu, and Zixu fled into exile, carrying his bow, and sought an audience with Helu. Helu said: "Great indeed, brave indeed." For this reason he wished to raise an army to attack Chu. Zixu remonstrated: "No. I have heard that a gentleman does not raise an army for a commoner, and moreover serving a ruler is like serving a father; to diminish the righteousness owed to the ruler in order to avenge my father's enemy is something I will not do." So he stopped. Duke Zhao of Cai went to court in Chu with a fine fur coat, which the Chu prime minister Nang Wa demanded; Duke Zhao refused, and so was detained in Ying. Only after several years was he sent back. When Duke Zhao crossed the Pu River, he sank a jade disc and said: "If any feudal lord attacks Chu, I ask to be in the front rank." The people of Chu heard of this and were angry, and raised an army to attack Cai. Cai asked Wu for rescue, and Zixu remonstrated: "Cai is not guilty; the people of Chu lack the Way. If Your Lordship has a heart for concern for the central states, now is the time." So Wu raised an army and attacked Chu, defeated the people of Chu at Boju, and achieved the hegemon's way; it was Zixu's planning. Therefore the Spring and Autumn Annals praises and commends it.

秦孝公欲用衛鞅之言，更為嚴刑峻法，易古三代之制度，恐大臣不從，於是召衛鞅，甘龍。杜摯三大夫御於君，慮世事之變計，正法之本，使民道。君曰："代位不亡社稷，君之道也；錯法務明主，長臣之行也。今吾欲更法以教民，吾恐天下之議我也。"公孫鞅曰："臣聞疑行無名，疑事無功，君前定變法之慮，行之無疑，殆無顧天下之議，且夫有高人之行者，固負非於世；有獨知之虞者，必見謷於民。語曰：'愚者晤成事，知者見未萌。’民不可與慮始，可與樂成功。郭偃之法曰：'論至德者，不和於俗；成大功者，不謀於眾。’法者所以愛民也，禮者所以便事也。是以聖人苟可以治國，不法其故；苟可以利民，不循其禮。"孝公曰："善。"甘龍曰："不然。臣聞聖人不易民而教，知者不變法而治。因民而教者，不勞而功成，據法而治者，吏習而民安之。今君變法不循故，更禮以教民，臣恐天下之議君，願君熟慮之。"公孫鞅曰："子之所言者，世俗之所知也。常人安於所習，學者溺於所聞，此兩者所以居官而守法也，非所與論於典法之外也。三代不同道而王，五霸不同法而霸。知者作法，而愚者制焉；賢者更禮，不肖者拘焉。拘禮之人，不足與言事；製法之人，不足與論治。君無疑矣。"杜摯曰："利不百不變法，攻不什不易器。臣聞之法古無過，循禮無邪，君其圖之。"公孫鞅曰："前世不同教，何古之法？帝王者不相復，何禮之循？伏犧神農，教而不誅；黃帝堯舜，誅而不怒；及至文武，各當其時而立法因事制禮。禮法兩定，制令各宜，甲兵器備，各便其用。臣故曰治世不一道，便國不必古。故湯武之王也不循古，殷夏之滅也不易禮。然則反古者未可非也，循禮者未足多也，君無疑矣。"孝公曰："善。吾聞窮鄉多怪，曲學多辯。愚者之笑，和者哀焉；狂夫之樂，賢者憂焉。

Duke Xiao of Qin wished to use the words of Wei Yang and establish new strict laws, changing the institutions of the ancient Three Dynasties, but feared the great ministers would not comply, so he summoned the three grandees Wei Yang, Gan Long, and Du Zhi to attend before him, to consider the changes of worldly affairs and plans, to set right the root of law, and to give the people a road. The ruler said: "To succeed to the throne without losing the altars of state is the way of a ruler; to establish laws and make a point of making the ruler clear is the conduct of a senior minister. Now I wish to change the laws to instruct the people, but I fear the world will criticize me." Gongsun Yang said: "I have heard that hesitant action has no reputation and hesitant undertakings have no merit. Since Your Lordship has already settled the plan of changing the laws, carry it out without doubt, and do not worry much about criticism of the world. Moreover those with conduct that surpasses others are bound to bear criticism in the world; those with ideas known to them alone are bound to be slandered by the people. The proverb says: 'The foolish awaken after the thing is done, the wise see it before it sprouts.' The people cannot be consulted at the start, but can be made to enjoy the success. The law of Guo Yan says: 'One who discusses perfect virtue does not accord with custom; one who accomplishes great deeds does not plan with the crowd.' Law is used to love the people, and ritual to make affairs convenient. Therefore if the sage can govern the state, he does not imitate the old; if he can benefit the people, he does not follow its rituals." Duke Xiao said: "Good." Gan Long said: "Not so. I have heard that the sage does not change the people when he instructs them, and the wise do not change the laws when they govern. Instructing by following the people, one succeeds without toil; governing by relying on the laws, officials are practiced and the people at peace. Now if Your Lordship changes the laws and does not follow the old, and alters the rites to instruct the people, I fear the world will criticize you; I hope you will think it over carefully." Gongsun Yang said: "What you say is what the vulgar world knows. Ordinary men are at ease with what they are used to, and scholars are sunk in what they have heard; these two are suited to holding office and keeping the law, not to discussing what lies beyond the statutes. The Three Dynasties had different ways yet became kings; the Five Hegemons had different laws yet became hegemons. The wise make laws and the foolish are bound by them; the worthy alter rites and the unworthy are constrained by them. A man constrained by ritual is not worth discussing affairs with; a man bound by law is not worth discussing government with. My lord, doubt no more." Du Zhi said: "Unless the benefit is a hundredfold, do not change the law; unless the effect is tenfold, do not replace the utensils. I have heard that to imitate antiquity is without fault and to follow ritual is without deviation; my lord should consider it." Gongsun Yang said: "The teaching of earlier ages was different; what antiquity is there to imitate? Emperors and kings do not repeat each other; what rites are there to follow? Fuxi and Shennong taught but did not punish; the Yellow Emperor, Yao, and Shun punished but did not rage; when it came to Wen and Wu, each established laws according to the circumstances of their time and fixed rituals according to the matters at hand. With rites and laws each settled, with regulations and orders each suited, with armor and weapons each convenient to use, I therefore say that governing the world is not by one road, and for the convenience of the state one need not follow antiquity. So Tang and Wu became kings without following antiquity, and Yin and Xia perished without changing the rites. Thus those who go against antiquity cannot be criticized, and those who follow rites are not worth praising; my lord, doubt no more." Duke Xiao said: "Good. I have heard that in remote villages there are many strange things, and in narrow learning there are many arguments. The laughter of fools is the sorrow of the cheerful; the delight of madmen is the worry of the worthy.

拘世之議，人心不疑矣。"於是孝公違龍摯之善謀，遂從衛鞅之過言，法嚴而酷刑深，而必守之以公，當時取強，遂封鞅為商君。及孝公死，國人怨商君，至於車裂之，其患流漸，至始皇赤衣塞路，群盜滿山，卒以亂亡，削刻無恩之所致也。三代積德而王，齊桓繼絕而霸，秦項嚴暴而亡，漢王垂仁而帝，故仁恩，謀之本也。

Being bound by the world's criticism, men's hearts need no longer have doubts." So Duke Xiao went against the good planning of Gan Long and Du Zhi, and in the end listened to the wrong words of Wei Yang; the laws were harsh and punishments cruel and severe, and he insisted that the law be kept by the public, and at the time he gained strength, and enfeoffed Yang as Lord Shang. When Duke Xiao died, the people resented Lord Shang, to the point of tearing him apart with chariots, and the calamity flowed on and spread by degrees until, in the time of the First Emperor, those in red clothes filled the roads and bandits filled the mountains, and in the end it perished through disorder; this was the result of harshness without kindness. The Three Dynasties accumulated virtue and became kings; Duke Huan of Qi continued the lines that had been cut and became hegemon; Qin and Xiang perished through severity and violence; the King of Han extended benevolence and became emperor. Thus benevolence and kindness are the root of planning.

秦惠王時蜀亂，國人相攻擊，告急於秦。秦惠王欲發兵伐蜀，以為道險狹難至，而韓人侵秦。秦惠王欲先伐韓，恐蜀亂；先伐蜀，恐韓襲秦之弊，猶與未決。司馬錯與張子爭論於惠王之前，司馬錯欲伐蜀，張子曰："不如伐韓。"王曰："請聞其說。"對曰："親魏善楚，下兵三川，塞什谷之口，當屯留之道；魏絕南陽，楚臨南鄭，秦攻新城，宜陽，以臨二週之郊，誅周王之罪，侵楚。魏之地。周自知不救，九鼎寶器必出。據九鼎，按圖籍，挾天子以令於天下，天下莫敢不聽，此王業也，今夫蜀西僻之國，而戎狄之倫也，弊兵勞眾，不足以成名，得其地不足以為利，臣聞爭名者於朝，爭利者於市，今三川周室，天下之朝市也，而王不爭焉，顧爭於戎狄，去王遠矣。"司馬錯曰："不然。臣聞之慾富者務廣其地，欲強者務富其民，欲王者務博其德，三資者備而王隨之矣。今王地小民貧，故臣願先從事於易。夫蜀西僻之國，而戎狄之長也，有桀紂之亂，以秦攻之，譬如以豺狼逐群羊也。得其地足以廣國，取其財足以富民繕兵，不傷眾而服焉。服一國而天下不以為暴，利盡西海而諸侯不以為貪，是我一舉而名實附也，又有禁暴正亂之名。今攻韓劫天子，劫天子，惡名也，而未必利也。有不義之名，而攻天下所不欲，危矣。臣請竭其故：周，天下之宗室也；齊，韓之與國也。周自知失九鼎，韓自知亡三川，將二國幷力合謀，以因乎齊，趙，而求解乎楚。魏，以鼎予楚，以地予魏；以鼎予楚，以地予魏，王不能止，此臣所謂危也，不如伐蜀完秦。"惠王曰："善。寡人請聽子。"卒起兵伐蜀，十月取之，遂定蜀，蜀王更號為諸侯，而使陳叔相蜀，蜀既屬秦，秦日益強富厚而制諸侯，司馬錯之謀也。

In the time of King Hui of Qin, Shu fell into disorder and the people of the state attacked each other and reported the emergency to Qin. King Hui of Qin wished to send troops to attack Shu, but thought the road was dangerous and narrow and hard to reach, and the people of Han were invading Qin. King Hui of Qin wished to attack Han first but feared the disorder in Shu; to attack Shu first, he feared Han would strike Qin's weakness; he hesitated and could not decide. Sima Cuo and Zhang Yi argued before King Hui; Sima Cuo wished to attack Shu, while Zhang Yi said: "It would be better to attack Han." The king said: "Please let me hear the reasoning." Zhang Yi answered: "Be friendly with Wei and on good terms with Chu, send troops out to the Three Rivers, block the mouth of the Shigu pass and stop the road of Tunliu; Wei will cut off Nanyang and Chu will approach Nanzheng, while Qin attacks Xincheng and Yiyang to press on the suburbs of the Two Zhou, punish the crimes of the Zhou king, and seize the lands of Chu and Wei. Zhou will know it cannot rescue itself, and the Nine Cauldrons and treasured vessels will surely be handed over. Holding the Nine Cauldrons, following the maps and registers, and seizing the Son of Heaven to give orders to the world, none in the world will dare disobey; this is the work of a king. Now Shu is a remote state in the west, a kind of Rong and Di barbarians; to wear out the troops and tire the people would not be enough to make a name, and the land gained would not be enough to bring profit. I have heard that those who contend for fame do so at court, and those who contend for profit do so in the market; now the Three Rivers and the Zhou house are the court and market of the world, yet Your Majesty does not contend for them but contends with the Rong and Di; this is far from the kingly path." Sima Cuo said: "Not so. I have heard that one who wishes to be rich must expand his land, one who wishes to be strong must make his people rich, and one who wishes to be king must broaden his virtue; when these three resources are in place, kingship follows. Now Your Majesty's land is small and the people poor, so I wish to begin with what is easy. Shu is a remote state in the west and the chief of the Rong and Di, with disorder like that of Jie and Zhou; to attack it with Qin would be like driving a flock of sheep with wolves and jackals. Gaining its land would be enough to enlarge the state, gaining its wealth would be enough to enrich the people and repair the army, and it could be subdued without harming the multitude. Subduing a state without the world thinking one violent, taking all the profit of the western seas without the feudal lords thinking one greedy, this is that in one move both name and substance attach to us, and we also have the name of suppressing violence and setting disorder right. Now to attack Han and seize the Son of Heaven, seizing the Son of Heaven is a bad name and not necessarily profitable. To have the name of unrighteousness and attack what the world does not want us to attack is dangerous. Let me explain why: Zhou is the ancestral house of the world; Qi is an ally of Han. Zhou will know it has lost the Nine Cauldrons, Han will know it has lost the Three Rivers, and the two states will join strength and plan together, relying on Qi and Zhao and seeking release from Chu and Wei. They will give the cauldrons to Chu and the land to Wei; if they give the cauldrons to Chu and the land to Wei, Your Majesty cannot stop it. This is what I call dangerous; it would be better to attack Shu and so preserve Qin." King Hui said: "Good. I ask to listen to you." He raised troops to attack Shu, took it in the tenth month, and thereby pacified Shu; the King of Shu was demoted to the title of a feudal lord, and Chen Zhuang was sent as prime minister of Shu. Once Shu was attached to Qin, Qin grew stronger day by day, rich and abundant, and controlled the feudal lords; this was Sima Cuo's planning.

楚使黃歇於秦，秦昭王使白起攻韓。魏，韓。魏服事秦，秦王方令白起與韓。魏共伐楚。黃歇適至，聞其計，是時秦已使白起攻楚數縣，楚頃襄王東從。黃歇上書於秦昭王，欲使秦遠交楚而攻韓。魏以解楚。其書曰："天下莫強於秦。楚，今聞王欲伐楚，此猶兩虎相與鬥，兩虎相與鬥，而駑犬受其弊也，不如善楚。臣請言其說：臣聞之，物至則反，冬夏是也；致高則危，累棋是也。今大國之地遍天下，有其二垂，此從生民以來，萬乘之地，未嘗有也。今王使盛橋守事於韓，盛橋以其地入秦，是王不用甲不信威，而得百里之地也，王可謂能矣。王又舉甲而攻魏，杜大梁之門，舉河內，攻燕。酸棗。虛。桃。入邢，魏之兵雲翔而不敢救，王之功多矣。王休甲息眾，二年而復之，有取滿。衍。首。垣，以臨仁，平丘，黃，濟陽。甄城，而魏氏服，王又割濮，歷之北，注之齊。秦之要，絕楚。趙之脊，天下五合六聚而不敢相救，王之威亦單矣。

Chu sent Huang Xie to Qin, and King Zhao of Qin sent Bai Qi to attack Han and Wei, and Han and Wei submitted to Qin. The King of Qin was ordering Bai Qi to attack Chu together with Han and Wei. Huang Xie happened to arrive and heard of the plan. At that time Qin had already sent Bai Qi to attack several counties of Chu, and King Qingxiang of Chu had moved east. Huang Xie sent a letter to King Zhao of Qin, wishing to make Qin ally with distant Chu and attack Han and Wei, thereby relieving Chu. The letter said: "Nothing in the world is stronger than Qin and Chu. Now I hear that Your Majesty wishes to attack Chu; this is like two tigers fighting each other, and when two tigers fight each other, poor dogs reap the benefit of their exhaustion; it would be better to treat Chu well. Let me explain: I have heard that when things reach their extreme they turn back, as winter and summer do; and that when they reach a height they are in danger, as stacked chess pieces are. Now the great state's land spans the world and has borders at both extremes; since there have been people, no state of ten thousand chariots has ever had this. Now Your Majesty sent Sheng Qiao to take charge in Han, and Sheng Qiao delivered his land to Qin; this was Your Majesty gaining a hundred li of land without using armor or extending might, and Your Majesty may be called capable. Your Majesty then raised armor and attacked Wei, blocked the gates of Daliang, took Henei, attacked Yan, Suanzao, Xu, and Tao, and entered Xing; the Wei troops flew about like clouds but dared not rescue it, and Your Majesty's merit is great. Your Majesty rested the armored troops and let the multitude recover, and two years later came again, and took Pu, Yan, Shou, and Yuan, approaching Ren, Pingqiu, Huang, Jiyang, and Zhencheng, and the house of Wei submitted. Your Majesty also cut off the land north of Pu and Li, pouring into the strategic points of Qi and Qin, cutting off the spine of Chu and Zhao, and the world, though it combined five times and gathered six times, dared not rescue them; Your Majesty's might also reached its extreme."

王若能恃功守威，挾戰功之心，而肥仁義之地，使無後患，三王不足四，五伯不足六也。王若負人徒之眾，兵革之強，乘毀魏之威，而欲以力臣天下之王，臣恐其有後患也。詩曰：'靡不有動，鮮克有終。’易曰：'狐涉水，濡其尾。’此言始之易終之難也。何以知其然也。智伯見伐趙之利，不知榆次之禍；吳見伐齊之便，而不知幹隧之敗。此二國者，非無大功也，沒利於前，而易患於後也。吳之親越也，從而伐齊，既勝齊人於艾陵，還為越人所禽於三渚之浦。知伯之信韓。魏也，從而伐趙攻晉陽之城，勝有日矣，韓。魏畔之，殺知伯瑤於鑿臺之上。今王妒楚之不毀也，而忘毀楚之強韓。魏也，臣為王慮而不取也。詩曰：'大武遠宅而不涉。’從此觀之，楚國，援也；鄰國，敵也。詩曰：'躍躍毚兔，遇犬獲之。他人有心，予忖度之。’今王中道而信韓。魏之善王也，此吳之親越也。臣聞之，敵不可假，時不可失。臣恐韓。魏卑辭除患，而實欺大國也。何則？王無重世之德於韓。魏，而有累世之怨焉。夫韓。魏父子兄弟，接踵而死於秦者，將十世矣，本國殘，社稷壞，宗廟隳，刳腹絕腸，折顙折頸，身首分離，暴骨草澤，頭顱僵仆，相望於境，系臣束子為群虜者，相及於路，鬼神潢洋無所食，民不聊生，族類離散，流亡為僕妾者，●海內矣，故韓。魏之不亡，秦社稷之憂也。今王齎之與攻楚，不亦過乎！

"If Your Majesty can rely on merit to hold on to your authority, restrain the heart that clings to military success, and enrich the soil of benevolence and righteousness so that there are no lingering troubles, then the Three Kings would not be enough to make a fourth, and the Five Hegemons would not be enough to make a sixth. But if Your Majesty relies on the multitude of your men and the strength of your armor and weapons, and, riding on the prestige of having destroyed Wei, wishes to force the world into submission and become its king, I fear there will be trouble afterward. The Book of Odes says: 'Everything has a beginning, but few come to a good end.' The Book of Changes says: 'The fox crossing the river wets its tail.' This means that beginnings are easy and endings are hard. How do we know this is so? Earl Zhi saw the advantage of attacking Zhao but did not know the disaster at Yuci; Wu saw the convenience of attacking Qi but did not know the defeat at Gansui. These two states did not lack great achievements; they were drowned in earlier gains and made light of later troubles. Wu drew close to Yue and, on that basis, attacked Qi; having already defeated the men of Qi at Ailing, it returned and was captured by the men of Yue on the bank of Sanzhu. Earl Zhi trusted Han and Wei and, on that basis, attacked Zhao and besieged Jinyang; victory was a matter of days, but Han and Wei turned against him and killed Earl Zhi Yao on the Zaotai. Now Your Majesty, resenting that Chu has not been destroyed, forgets that destroying Chu would strengthen Han and Wei. I consider this on Your Majesty's behalf and do not approve of it. The Book of Odes says: 'The great army does not cross to settle far away.' From this we see that Chu is an ally and the neighboring states are the enemy. The Book of Odes says: 'The leaping cunning hare is caught when it meets a hound. Others have hearts, and I can fathom them.' Now Your Majesty, halfway along, believes that Han and Wei are friendly to you; this is Wu drawing close to Yue. I have heard that an enemy must not be treated leniently and that an opportunity must not be lost. I fear that Han and Wei will use humble words to remove their troubles while in truth deceiving the great state. Why? Your Majesty has no virtue to them from generations past, but has resentments from generations past. Fathers, sons and brothers of Han and Wei have died one after another at the hands of Qin for nearly ten generations. Their states were broken, their altars destroyed, their ancestral temples toppled; their bellies were slit and their entrails cut out, their brows and necks were broken, heads were severed from bodies, bones lay exposed in the marshes, skulls lay fallen and could be seen from one another across the borders; bound ministers and tied-up sons became captives in droves, following one another along the roads; the spirits wandered in vast emptiness with nowhere to receive offerings, the people could not make a living, clans were scattered, and those who fled to become servants and concubines filled the realm within the seas (a character is damaged in the source). So if Han and Wei are not destroyed, they are a worry to Qin's altars of soil and grain. Now Your Majesty is helping them to attack Chu; is that not excessive?"

且王攻楚，將惡出兵？王將借路於仇讎之韓。魏乎？出兵之日，而王憂其不反也，是王以兵資於仇讎之韓。魏也。王若不借路於仇讎之韓。魏，必攻隨水右壤，隨水右壤，此皆廣川大水，山林溪谷，不食之地也。王雖有之，不為得地，是王有毀楚之名，而無得地之實也。且王攻楚之日，四國必悉起兵以應王，秦之兵構而不離，韓。魏氏將出兵而攻留。方。與銍。胡陵。碭。蕭。相，故宋必盡。齊人南面，泗北必舉，此皆平原四達膏腴之地也，而使獨攻。王破楚以肥韓。魏於中國而勁齊。韓。魏之強，足以校於秦，齊南以泗水為境，東負海，北倚河而無後患。天下之國，莫強於齊。魏，齊。魏得地保利而詳事下吏，一年之後，為帝未能，其于禁王之為帝有餘矣。夫以王壤土之博，人徒之眾，兵革之強，一舉事而樹怨於楚，出令韓。魏歸帝重於齊，是王失計也。臣為主慮，莫若善楚，秦。楚合為一而以臨韓，韓必拱手，王施之以東山之險，帶以曲河之利，韓必為關內之侯，若是而王以十萬伐鄭，梁氏寒心，許鄢陵。嬰城，而上蔡。召陵不往來也，如此而魏亦關內侯矣。王一善楚而關內兩萬乘之主，注入地於齊，齊右壤可拱手而取也。王之地一極兩海，要約天下，是燕。趙無齊。楚；齊。楚無燕。趙，然後危動燕。趙，直搖齊。楚，此四國者，不待痛而服也。"昭王曰："善。"於是乃止白起，謝韓。魏，發使賂楚，約為與國。黃歇受約歸楚，解楚之禍，全強秦之兵，黃歇之謀也。

"Moreover, when Your Majesty attacks Chu, from where will your troops set out? Will Your Majesty borrow passage from your enemies Han and Wei? On the day the troops leave, Your Majesty will worry that they cannot return; this means Your Majesty is supplying troops to your enemies Han and Wei. If Your Majesty does not borrow passage from Han and Wei, you must attack the right bank of the Sui River. The right bank of the Sui consists of wide streams and great waters, mountain forests, creeks and valleys, land that does not produce grain. Even if Your Majesty held it, it would not count as gaining land. This means Your Majesty would have the name of destroying Chu but not the reality of gaining land. Moreover, on the day Your Majesty attacks Chu, the four states will surely all raise troops to respond to Your Majesty. Qin's troops will be locked in conflict and unable to withdraw, and the houses of Han and Wei will send troops to attack Liu, Fangyu, Zhi, Huling, Dang, Xiao and Xiang, so the old territory of Song will surely be entirely lost. The men of Qi will face south, and the north of the Si River will surely be seized. These are all level plains, open in four directions, with rich and fertile land, and they would be left to be seized by others alone. If Your Majesty breaks Chu, you enrich Han and Wei within the Central States and make Qi strong. The strength of Han and Wei would be enough to rival Qin. Qi would have the Si River as its southern border, the sea to the east, and the river to the north, with no worry from behind. Among the states of the world, none would be stronger than Qi and Wei. Having gained land and secured advantage, Qi and Wei would pretend to serve your subordinate officials; within a year they could not yet make themselves emperor, but they would be more than able to prevent Your Majesty from becoming emperor. With the breadth of Your Majesty's territory, the multitude of your men and the strength of your armor and weapons, to take one action and make an enemy of Chu, and thereby let Han and Wei hand the honor of the imperial title over to Qi, would be Your Majesty's mistake. I consider on my lord's behalf that it would be best to treat Chu kindly. If Qin and Chu unite as one body and press on Han, Han will surely fold its hands in submission. If Your Majesty adds the strength of the Eastern Mountains and holds the advantage of the Winding River, Han will surely become a marquis within the passes. In this way, if Your Majesty then sends a hundred thousand to attack Zheng, the house of Liang will be chilled with fear, Xu and Yanling will hold their walled cities in self-defense, and Shangcai and Zhaoling will no longer communicate; thus Wei too will become a marquis within the passes. Once Your Majesty treats Chu kindly, there will be two lords of ten thousand chariots within the passes, and by pouring your land toward Qi, the right bank of Qi can be taken with folded hands. Your Majesty's land would reach both seas at one end, and by binding the world to covenants, Yan and Zhao would have neither Qi nor Chu, and Qi and Chu would have neither Yan nor Zhao. Then, threatening Yan and Zhao and directly shaking Qi and Chu, these four states would submit without waiting to be hurt." King Zhao said: "Good." So he stopped Bai Qi, declined Han and Wei, sent an envoy to bribe Chu, and made a covenant of alliance. Huang Xie accepted the covenant and returned to Chu, removing Chu's calamity and preserving the troops of mighty Qin; this was Huang Xie's plan.

秦。趙戰於長平，趙不勝，亡一都尉。趙王召樓昌與虞卿曰："軍戰不勝，尉復死，寡人將束甲而赴之。"樓昌曰："無益也，不如發重使而為構。"虞卿曰："昌言構者，以為不構，軍必破也，而制構者在秦，且王之論秦也，欲破王之軍乎？不邪？"王曰："秦不遺餘力矣，必且破趙軍。"虞卿曰："王聽臣發使，出重寶以附楚。魏，楚。魏欲王之重寶，必內吾使，吾使入楚。魏，秦必疑天下，恐天下之合從必一心，如此，則構乃可為也。"趙王不聽，與平陽君為構，發鄭朱入秦，秦內之。趙王召虞卿曰："寡人使平陽君為構秦，秦已內鄭朱矣，虞卿以為如何？"對曰："王不得構，軍必破矣！天下之賀戰勝者皆在秦。鄭朱，貴人也。而入秦，秦王與應侯必顯重以示天下，楚。魏以趙為構，必不救王。秦知天下不救王，則構不可得也。"應侯果顯鄭朱以示天下，賀戰勝者終不肯構，長平大敗，遂圍邯鄲，為天下笑，不從虞卿之謀也。

Qin and Zhao fought at Changping, and Zhao did not win and lost a commandant. The King of Zhao summoned Lou Chang and Yu Qing and said: "The army has not won in battle, and a commandant has also died; I will put on armor and rush to the front myself." Lou Chang said: "It would be of no use; it would be better to send an important envoy to make peace." Yu Qing said: "Lou Chang says to make peace because he thinks that without peace the army will surely be broken, and the control of peace lies with Qin. Moreover, Your Majesty, in your judgment of Qin, does it want to break Your Majesty's army, or not?" The king said: "Qin is sparing no effort and will surely break the Zhao army." Yu Qing said: "If Your Majesty listens to me, send envoys with heavy treasures to draw close to Chu and Wei. Chu and Wei will want Your Majesty's heavy treasures and will surely receive our envoys. When our envoys enter Chu and Wei, Qin will surely become suspicious of the world and fear that the world will form a vertical alliance of one mind; in that case, peace can then be made." The King of Zhao did not listen, and made peace with Lord Pingyang, sending Zheng Zhu into Qin, and Qin received him. The King of Zhao summoned Yu Qing and said: "I sent Lord Pingyang to make peace with Qin, and Qin has already received Zheng Zhu. What does Yu Qing think?" He replied: "Your Majesty will not get peace, and the army will surely be broken! Those in the world who congratulate Qin on its victory are all at Qin. Zheng Zhu is a noble who has entered Qin, and the King of Qin and the Marquis of Ying will surely display him prominently to show to the world. Chu and Wei will think that Zhao has made peace and will surely not rescue Your Majesty. Qin, knowing that the world will not rescue Your Majesty, will make peace unobtainable." The Marquis of Ying did indeed display Zheng Zhu to the world, and those congratulating Qin on victory finally refused to make peace. Zhao was greatly defeated at Changping and then Handan was besieged, and Zhao was laughed at by the world; this was because it did not follow Yu Qing's plan.

秦既解圍邯鄲，而趙王入朝，使趙郝約事於秦，割六縣而構。虞卿謂趙王曰："秦之攻王也，倦而歸乎？亡其力尚能進之，愛王而不攻乎？"王曰："秦之攻我也，不遺餘力矣，必以倦歸也。"虞卿曰："秦以其力攻其所不能取，倦而歸，王又攻其力之所不能取以送之，是助秦自攻也。來年秦復攻王，王無救矣。"王以虞卿之言告趙郝，趙郝曰："虞卿能量秦力之所至乎？誠知秦力之所不能進，此彈丸之地不予，令秦年來復攻於王，王得無割其內而構乎？"王曰："請聽子割矣，子能必來年秦之不復攻乎？"趙郝曰："此非臣之所敢任也。他日三晉之交於秦相若也，今秦善韓。魏而攻王，王之所以事秦者，必不如魏。韓也。今臣之為足下解負親之攻，開關通弊，齊交韓。魏，至來年而獨取攻於秦，王之所以事秦，必在韓。魏之後也，此非臣之所敢任也。"

After Qin had lifted its siege of Handan, the King of Zhao went to court in Qin and sent Zhao Hao to settle matters with Qin, offering six counties to make peace. Yu Qing said to the King of Zhao: "When Qin attacked Your Majesty, did it return because it was exhausted, or was its strength still able to advance, and it spared Your Majesty out of affection and did not attack?" The king said: "When Qin attacked me it spared no effort; it must have returned because it was exhausted." Yu Qing said: "Qin used its strength to attack what it could not take and returned exhausted; if Your Majesty sends it what its strength could not take, that helps Qin attack yourself. Next year, when Qin attacks Your Majesty again, there will be no rescue for you." The king told Yu Qing's words to Zhao Hao, and Zhao Hao said: "Can Yu Qing measure the place Qin's strength reaches? If he truly knows that Qin's strength cannot advance further, then, if we do not give this pellet of land and let Qin attack again next year, could Your Majesty avoid ceding inner territory to make peace?" The king said: "I will listen to you and cede it; can you guarantee that Qin will not attack again next year?" Zhao Hao said: "That is not something I dare to take responsibility for. In the past, the Three Jin and Qin were similarly allied; now Qin treats Han and Wei kindly and attacks Your Majesty, so the way Your Majesty serves Qin must be worse than Wei and Han. Now I would remove, on your behalf, the attack caused by abandoning friendship, open the passes and clear the abuses, and ally with Han and Wei on equal terms; if by next year Qin attacks only you alone, then the way Your Majesty serves Qin will surely be behind Han and Wei; this is not something I dare take responsibility for."

王以告虞卿，虞卿對曰："郝言'不構，來年，秦復攻王，王得無復割其內而構乎’。今構，郝又不能必秦之不復攻也，雖割何益？來年復攻，又割其力之所不能取以構，此自盡之術也，不如無構。秦雖善攻，不能取六縣，趙雖不能守，亦不失六城，秦倦而歸，兵必疲，我以六縣收天下以攻罷秦，是我失之於天下，而取償於秦也。吾國尚利，庸與坐而劃地，自弱以強秦？今郝曰'秦善韓。魏而攻趙者，必王之事秦不如韓。魏也’，是使王歲以六城事秦也，坐以地盡，來年，秦復來割，王將予之乎？不予，是棄前功而挑秦禍也，予之，即無地而給之。語曰：'強者善攻，而弱者不能守’。今坐而聽秦，秦兵不弊而多得地，是強秦而弱趙也，以益強之秦，而割愈弱之趙，其計固不止矣。且王之地有盡，而秦之求無已，以有盡之地，給無已之求，其勢必無趙矣。"計未定，樓緩從秦來，趙王與樓緩計之曰："秦地與無予，庸吉？"緩辭讓曰："此非臣之所能知也。"王曰："雖然，試言公之私。"樓緩對曰："亦聞夫公父文伯母乎，公父文伯仕於魯，病死，女子為自殺於房中者二人，其母聞之，不肯哭也。其相室曰：'焉有子死而不哭者乎？’其母曰：'孔子，賢人也，逐於魯，而是人不隨也。今死而婦人為自殺者二人，若是者必其於長者薄，而於婦人厚也。’故從母言，是為賢母，從妻言，是必不免為妒婦。故其言一也，言者異則人心變矣。今臣新從秦來而言勿予，則非計也：言予之，恐王以臣為秦也，故不敢對。使臣得為大王計，不如予之。"王曰："諾。"

The king told this to Yu Qing, who replied: "Zhao Hao says, 'If we do not make peace, and next year Qin attacks Your Majesty again, can Your Majesty avoid ceding inner territory again to make peace?' Now if we make peace, Zhao Hao also cannot guarantee that Qin will not attack again; even if we cede land, what benefit is there? If next year it attacks again and we again cede what its strength could not take in order to make peace, that is a way to exhaust ourselves; it would be better not to make peace. Although Qin is good at attacking, it could not take six counties; although Zhao cannot defend, it would not lose six cities. Qin returns exhausted and its troops are surely worn out; I would use the six counties to gather the world to attack the worn-out Qin, which means I lose to the world but gain compensation from Qin. Our state would still have the advantage; how could that compare with sitting and carving up land, weakening ourselves to make Qin strong? Now Zhao Hao says, 'Qin treats Han and Wei kindly and attacks Zhao, so it must be that Your Majesty serves Qin worse than Han and Wei'; this means Your Majesty would use six cities every year to serve Qin, and sitting there use up all the land. Next year when Qin comes to demand cession again, will Your Majesty give? If not, you abandon your earlier merit and stir up Qin's calamity; if you give, there will be no land to give. A common saying goes: 'The strong are good at attacking, and the weak cannot defend.' Now to sit and obey Qin means that Qin's troops would not be worn and yet gain much land, which makes Qin strong and Zhao weak. Using an ever stronger Qin to carve up an ever weaker Zhao, the scheme will naturally never stop. Moreover, Your Majesty's land is finite, while Qin's demands do not stop; to supply unceasing demands with finite land, the situation will surely leave no Zhao." The plan was not yet settled when Lou Huan came from Qin, and the King of Zhao discussed with Lou Huan: "Which is more auspicious, giving land to Qin or not giving it?" Lou Huan declined, saying: "This is not something I am able to know." The king said: "Even so, try telling me your private view." Lou Huan replied: "Have you also heard of the mother of Gongfu Wenbo? Gongfu Wenbo held office in Lu and died of illness; two women killed themselves in their rooms for him, and when his mother heard of this, she would not weep. The household steward said: 'How can a son die and the mother not weep?' The mother said: 'Confucius was a worthy man, and he was driven out of Lu, yet this man did not follow him. Now that he has died, two women have killed themselves for him; in that case he must have been cold to his elders and warm to women.' So by the mother's words she was a worthy mother; by the wife's words, she could not escape being called a jealous woman. So the words are the same, but when the speaker differs, people's minds change. Now I have just come from Qin; if I say do not give, it is not a plan; if I say give, I fear Your Majesty will think I am acting for Qin, so I dare not answer. But if I could plan for Your Majesty, it would be best to give." The king said: "Right."

虞卿聞之曰："此飾說也，王慎勿予。"樓緩聞之，往見王，王又以虞卿之言告樓緩，樓緩對曰："不然，虞得其一，不得其二。夫秦。趙構難而天下皆說，何也？曰：'吾且因強而乘弱矣。’今趙兵困於秦，天下之賀戰者，必盡在於秦矣，故不如前割地為和，以疑天下而慰秦之心。不然，天下將因秦之怒，乘趙之弊而瓜分之，趙見亡，何秦之圖乎？故曰虞卿得其一不得其二，願王以此決之，勿復計也。"虞卿聞之，往見王曰："危哉！樓子之所以為秦者，是愈疑天下，而何慰秦之心哉？獨不言示天下弱乎？且臣言勿予，非固勿予而已也。秦索六城於王，而王以六城賂齊。齊，秦之深讎也。得王之六城，幷力而西擊秦，齊之聽王，不待辭之畢也。則是王失之於齊，而取償於秦也。而齊。趙之讎可以報矣，而示天下有能為也。王以此為發聲，兵未窺於境，臣見秦之重賂，而反構於王。從秦為構，韓。魏聞之，必盡重王，重王，必出重寶以先於王，則是王一舉而結三國之親，而與秦易道也。"趙王曰："善。"即發虞卿來見齊王，與之謀秦。虞之謀行而趙霸，此存亡之樞機，樞機之發，間不及旋踵，是故虞卿一言，而秦之震懼趁風馳指而請備，故善謀之臣，其於國豈不重哉？微虞卿，趙以亡矣。

When Yu Qing heard this, he said: "This is a gilded argument; Your Majesty must be careful not to give." Lou Huan, hearing this, went to see the king, and the king told Lou Huan Yu Qing's words again. Lou Huan replied: "That is not right. Yu Qing has grasped the first point but not the second. When Qin and Zhao are locked in conflict, the whole world is delighted; why? They say: 'We will rely on the strong to take advantage of the weak.' Now Zhao's troops are besieged by Qin, and those in the world who congratulate Qin on victory will surely all be at Qin; so it would be better to cede land and make peace first, to make the world suspicious and to soothe Qin's heart. Otherwise, the world will rely on Qin's anger and take advantage of Zhao's exhaustion to carve it up; with Zhao about to perish before our eyes, what could it plan against Qin? So I say Yu Qing has grasped the first but not the second; I hope Your Majesty decide on this and plan no further." When Yu Qing heard this, he went to see the king and said: "Dangerous! What Master Lou does for Qin only makes the world more suspicious; how can that soothe Qin's heart? Will it not show the world our weakness? Moreover, when I say do not give, it is not simply that we should not give. Qin demands six cities from Your Majesty, and Your Majesty should use the six cities to bribe Qi. Qi is Qin's deep enemy. Once Qi has Your Majesty's six cities, it will join strength with us to strike Qin westward, and Qi would obey Your Majesty before the words are finished. This means Your Majesty loses to Qi but gains compensation from Qin. And the enmity between Qi and Zhao can be repaid, while showing the world that we have strength. If Your Majesty makes this the signal, before our troops even probe the border, I will see Qin come with heavy bribes to make peace with Your Majesty in return. Once Qin follows with peace, Han and Wei will hear of it and will surely both value Your Majesty; valuing Your Majesty, they will surely bring heavy treasures and race to offer them first, which means that in one move Your Majesty binds three states in friendship and trades roads with Qin." The King of Zhao said: "Good." He immediately sent Yu Qing to see the King of Qi and plan with him against Qin. Yu Qing's plan was carried out and Zhao became hegemon; this is the pivot of survival and destruction. When the pivot moves, there is no time even to turn one's heels, and so with a single word from Yu Qing, Qin's terror and fear came riding on the wind to request preparation. So are not ministers who are good at planning important to a state? Without Yu Qing, Zhao would have perished for that reason.

魏請為從，趙孝成王，召虞卿謀，過平原君。平原君曰："願卿之論從也。"虞卿入見。王曰："魏請為從。"對曰："魏過。"王曰："寡人固未之許。"對曰："王過。"王曰："魏請從，卿曰魏過；寡人未之許，又曰寡人過，然則從終不可邪？"對曰："臣聞小國之與大國從事也，有利，大國受福；有敗，小國受禍。今魏以小請其禍，而王以大辭其福，臣故曰王過，魏亦過。竊以為從便。"王曰："善。"乃合魏為從。使虞卿久用於趙，趙必霸。會虞卿以魏齊之事，棄侯捐相而歸，不用，趙旋亡。

Wei sought a vertical alliance, and King Xiaocheng of Zhao summoned Yu Qing to plan, passing through Lord Pingyuan. Lord Pingyuan said: "I hope you will speak in favor of the alliance." Yu Qing went in to see the king. The king said: "Wei seeks a vertical alliance." He replied: "Wei is wrong." The king said: "I have not yet agreed." He replied: "Your Majesty is wrong." The king said: "Wei seeks an alliance and you say Wei is wrong; I have not agreed, and you say I am wrong; then is the alliance after all impossible?" He replied: "I have heard that when a small state and a great state share an undertaking, if there is gain, the great state receives the blessing; if there is defeat, the small state suffers the calamity. Now Wei, being small, seeks that calamity, while Your Majesty, being great, declines that blessing; that is why I say Your Majesty is wrong, and Wei is also wrong. I privately think the alliance is advantageous." The king said: "Good." So he formed an alliance with Wei. If Yu Qing had been employed by Zhao for long, Zhao would surely have become hegemon. It happened that, because of the affair of Wei Qi, Yu Qing gave up his marquisate and abandoned the chancellorship and left, and was not employed, and Zhao soon perished.

沛公與項籍，俱受令於楚懷王。曰："先入咸陽者王之。"沛公將從武關入，至南陽守戰，南陽守齮保宛城，堅守不下，沛公引兵圍宛三匝，南陽守欲自殺，其舍人陳恢止之曰："死未晚也。"於是恢乃踰城見沛公曰："臣聞足下約先入咸陽者王之，今足下留兵盡日圍宛，宛，大郡之都也，連城數十，人民眾，蓄積多，其吏民自以為降而死，故皆堅守乘城，足下攻之，死傷者必多，死者未收，傷者未瘳，足下曠日則事留，引兵而去宛，完繕弊甲，砥礪調兵，而隨足下之後，足下前則失咸陽之約，後有強宛之患，竊為足下危之。為足下計者，莫如約宛守降封之，因使止守，引其甲卒，與之西擊，諸城未下者，聞聲爭開門而待，足下通行無所累。"沛公曰："善。"乃以宛守為殷侯，封陳恢千戶，引兵西，無不下者，遂先入咸陽，陳恢之謀也。

The Lord of Pei and Xiang Ji both received orders from King Huai of Chu. He said: "Whoever first enters Xianyang will be king." The Lord of Pei was to enter from Wu Pass and reached Nanyang to fight the defenders; the Governor of Nanyang held Wan city firmly, and it could not be taken. The Lord of Pei led his troops and surrounded Wan in three rings; the Governor of Nanyang wanted to kill himself, but his retainer Chen Hui stopped him, saying: "It is not too late to die." So Chen Hui climbed over the wall and saw the Lord of Pei, saying: "I have heard that you have agreed that whoever first enters Xianyang will be king. Now you keep your troops here all day surrounding Wan. Wan is the capital of a great commandery, with dozens of connected cities, a large population and ample stores; its officials and people think that surrender means death, so they all hold firm and man the walls. If you attack it, your dead and wounded will surely be many; the dead will not be gathered and buried, and the wounded will not heal. If you waste days, affairs will be delayed; if you lead your troops away from Wan, Wan will repair its broken armor, sharpen its weapons and send out troops to follow behind you; ahead of you, you will lose the covenant of Xianyang, and behind you, you will have the trouble of mighty Wan; I privately feel you are in danger. Planning for you, it would be best to promise to enfeoff the Governor of Wan if he surrenders, and then have him stay to guard the city, and lead his armored soldiers to march west with you and attack together; the cities not yet taken will hear the news and vie to open their gates and wait for you, and you will pass through without hindrance." The Lord of Pei said: "Good." So he made the Governor of Wan the Marquis of Yin, enfeoffed Chen Hui with a thousand households, and marched west with his troops, taking every place he attacked, and finally entered Xianyang first; this was Chen Hui's plan.

漢王既用滕公。蕭何之言，擢拜韓信為上將軍，引信上坐，王問曰："丞相數言將軍，將軍何以教寡人計策？"信謝，因問王曰："今東向爭權天下，豈非項王耶？曰然，大王自斷勇仁悍強，庸與項王？"漢王默然良久，曰："不如也！"信再拜賀曰："唯信亦以為大王不如也。然臣嘗事楚，請言項王為人。項王喑惡叱吒，千人皆廢，然不能任屬賢將，此匹夫之勇耳。項王見人恭謹，言語呴呴，人疾病，涕泣分食飲，至使人有功當封爵，印刓綬弊，忍不能與，此所謂婦人之仁。項王雖霸天下而臣諸侯，不居關中，都彭城，又背義帝約，而以親愛王，諸侯不平。諸侯之見項王頡逐義帝江南，亦皆歸逐其主自王善地。項王所過，無不殘滅多怨，百姓不附，特劫於威強服耳。名雖為霸王，實失民心，故曰其強易弱。今大王誠反其道，任天下武勇，何不誅？以天下城邑封功臣，何不服？以義兵從思東歸之士，何不散？且三秦王為秦將，將秦子弟數歲，所殺亡不可勝計，又欺其眾降諸侯至新安，項王軸坑秦降卒二十餘萬人，唯獨邯。欣。翳脫，秦父兄怨此三人，痛入骨髓。今楚強以威王此三人，秦民莫愛，大王之入武關，秋毫無所害，除秦苛法，與秦民約，法三章，且秦民無不欲得大王王秦者，於諸侯約，大王當王關中，民戶知之，大王失職之蜀，民無不恨者，今大王舉而東，三秦可傳檄而定也。"於是漢王喜，自以為得信晚，遂聽信計，部署諸將所擊。八月，漢王東出，秦民歸漢，漢王遂誅三秦，定其地，收諸侯兵討項王，定帝業，韓信之謀也。

The King of Han had already adopted the words of Lord Teng and Xiao He, and promoted Han Xin to be Senior General, leading Han Xin to the seat of honor. The king asked: "The Chancellor has repeatedly praised you, General; what plans will you teach me?" Han Xin declined, and then asked the king: "Now in contending eastward for power over the world, is it not King Xiang?" He said: "It is." "Your Majesty, judge for yourself: in bravery, benevolence, fierceness and strength, how do you compare with King Xiang?" The King of Han was silent for a long time and said: "I am not his equal!" Han Xin bowed twice and congratulated him, saying: "I too think Your Majesty is not his equal. But I once served Chu, so let me describe King Xiang. When King Xiang roars in anger, a thousand men are paralyzed, yet he cannot employ worthy generals under him; that is merely the courage of a common man. When King Xiang meets people he is respectful and courteous, his words are gentle, and when someone is ill he weeps and shares his food and drink; but when it comes to men who have achieved merit and should be enfeoffed, he keeps the seal until its corners wear away and the cord frays, and cannot bear to give it; this is what is called a woman's kindness. Although King Xiang has become hegemon of the world and made the lords submit, he did not settle within the passes but made his capital at Pengcheng; he also broke his covenant with Emperor Yi and made his favorites kings, so the lords were aggrieved. The lords saw King Xiang drive Emperor Yi to the south of the Yangtze, and they too went back to drive out their own lords and make themselves kings in the good lands. Everywhere King Xiang passed he left destruction and much resentment; the common people did not draw close to him, and merely submitted under compulsion of his might. Though he is called Hegemon-King, in truth he has lost the people's hearts, so I say his strength can easily turn to weakness. Now if Your Majesty truly reverses his way, employing the martial and brave of the world, who could you not destroy? Using the cities of the world to enfeoff meritorious ministers, who would not submit? Using a righteous army to follow soldiers who long to return east, who would not scatter before it? Moreover, the three kings of Qin were Qin generals who led the sons and younger men of Qin for years; those they killed or lost cannot be counted, and they also deceived their troops into surrendering to the lords; at Xin'an, King Xiang treacherously buried alive more than two hundred thousand surrendered Qin soldiers, and only Zhang Han, Sima Xin and Dong Yi escaped. The fathers and elder brothers of Qin hate these three to the marrow of their bones. Now Chu, by its might, has forced these three to be made kings, and no one in Qin loves them. When Your Majesty entered Wu Pass, you harmed nothing even by a hair, abolished Qin's harsh laws, and covenanted with the people of Qin for a law of three articles; and among the people of Qin there was none who did not want Your Majesty to be king in Qin. In the covenant among the lords, Your Majesty ought to be king within the passes, and every household knows it. When Your Majesty lost your position and went to Shu, there was no one among the people who did not resent it. Now if Your Majesty raises troops and advances east, the Three Qin can be settled by a mere proclamation." The King of Han was delighted and thought he had gained Han Xin too late, and so followed Han Xin's plan and assigned the generals what to attack. In the eighth month the King of Han went out to the east, the people of Qin turned to Han, and the King of Han then destroyed the Three Qin and pacified that land, gathered the lords' troops to attack King Xiang, and laid the foundation of the imperial enterprise; this was Han Xin's plan.

趙地亂，武臣。張耳。陳餘定趙地，立武臣為趙王，張耳為相，陳餘為將軍。趙王間出，為燕軍所得，燕囚之，欲與三分其地，乃歸王，使者至，燕輒殺之，以固求地。張耳。陳餘患之，有廝養卒謝其舍中人曰："吾為公說燕，與趙王載歸。"舍中人皆笑之曰："使者往十輩死，若何以能得王？"廝養卒曰："非若所知。"乃洗沐往見張耳。陳餘，遣行見燕王，燕王問之，對曰："賤人希見長者，願請一卮酒。"已飲，又問之。復曰："賤人希見長者，願復請一卮酒。"與之酒。卒曰："王知臣何欲？"燕王曰："欲得而王耳。"卒曰："君知張耳。陳餘何人也？"燕王曰："賢人也。"曰："君知其意何欲？"曰："欲得其王耳。"趙卒笑曰："君未知兩人所欲也。夫武臣。張耳。陳餘杖馬策，下趙數十城，此亦各欲南面而王，豈為卿相哉？夫臣與主，豈可同日道哉？顧其勢始定，未敢三分而王。且以少長先立武臣為王，以持趙心，今趙地已服，此兩人亦欲分趙而王，時未可耳。今君囚趙王，此兩人名為求趙王，實欲燕殺之，此兩人分趙自立。夫以一趙尚易燕，況兩賢王左提右挈，執直義而以責不直之弱，燕滅無日矣。"燕王以為然，乃遣趙王，養卒為御而歸，遂得反國，復立為王，趙卒之謀也。

The land of Zhao was in turmoil, and Wu Chen, Zhang Er and Chen Yu pacified it, setting up Wu Chen as King of Zhao, with Zhang Er as chancellor and Chen Yu as general. The King of Zhao slipped out privately and was captured by Yan troops; Yan imprisoned him and wanted to split the land three ways with them before returning the king. When the envoys arrived, Yan killed them, to press its demand for land. Zhang Er and Chen Yu were worried. A kitchen-hand soldier took leave of the people in the lodging and said: "I will persuade Yan on your behalf and bring the King of Zhao back in a cart." The people in the lodging all laughed at him and said: "Ten envoys have gone and all were killed; how can you possibly get the king?" The soldier said: "It is not what you know." So he bathed, went to see Zhang Er and Chen Yu, and was sent ahead to see the King of Yan. The King of Yan questioned him, and he replied: "A lowly man seldom meets his betters; I would like to ask for a cup of wine." When he had drunk it, the king questioned him again. He said again: "A lowly man seldom meets his betters; I would like to ask for another cup of wine." They gave him wine. The soldier said: "Does Your Majesty know what I want?" The King of Yan said: "You want to get your king, that is all." The soldier said: "Does my lord know what kind of men Zhang Er and Chen Yu are?" The King of Yan said: "Worthy men." He said: "Does my lord know what they want in their hearts?" He said: "They want to get their king, that is all." The Zhao soldier laughed and said: "My lord does not yet know what the two men want. Wu Chen, Zhang Er and Chen Yu, leaning on their horsewhips, took dozens of Zhao's cities, and each of them also wants to face south and be king; how could they be satisfied with being ministers? How can a minister and a lord be spoken of on the same day? It is just that the situation was newly settled, and they did not dare divide the land three ways and each be king. Moreover, by age they first set up Wu Chen as king, to stabilize the heart of Zhao. Now that Zhao's land has submitted, these two also want to divide Zhao and be kings, but the time is not yet right. Now my lord imprisons the King of Zhao; these two, in name, ask for the King of Zhao, but in truth want Yan to kill him, so that the two can divide Zhao and set themselves up. With one Zhao they already look down on Yan; how much more with two worthy kings supporting each other left and right, holding up the cause of righteousness to rebuke an unrighteous weak state; Yan will perish within days." The King of Yan thought this was right, so he sent back the King of Zhao, and the kitchen soldier drove the cart home, and in the end the king was able to return to his state and be established as king again; this was the Zhao soldier's plan.

酈食其號酈生，說漢王曰："臣聞之，知天之天者，王事可成；不知天之天者，王事不可成。王者以民為天，而民以食為天。夫敖倉，天下轉輸久矣，臣聞其下乃有藏粟甚多。楚人拔滎陽，不堅守敖倉，乃引而東，令謫過卒分守成皋，此乃天所以資漢。方今楚易取而漢反卻，自奪其便，臣竊以為過矣。且兩雄不俱立，楚。漢久相持不決，百姓騷動，海內搖盪，農夫釋耒，工女下機，天下之心，未有所定也。願陛下急復進兵收取滎陽，據廒倉之粟，塞成皋之險，杜太行之路，距蜚狐之口，守白馬之津，以示諸侯形制之勢，則天下知所歸矣。"漢王曰："善。"乃從其計劃，復守廒倉，卒糧食不盡，以擒項氏。其後吳。楚反，將軍竇嬰，周亞夫復據廒倉，塞成皋如前，以破吳。楚。皆酈生之謀也。

Li Yiji, known as Master Li, persuaded the King of Han, saying: "I have heard that those who know what Heaven is as Heaven can accomplish the king's work, while those who do not know cannot. A king takes the people as his Heaven, and the people take food as their Heaven. The Ao granary has been a transit and shipping point for the world for a long time, and I have heard that a great deal of grain is stored below it. The men of Chu took Xingyang but did not hold the Ao granary firmly; instead they led their army east and had conscripted convicts divide the guarding of Chenggao; this is what Heaven offers to help Han. Now Chu is easy to take and Han has instead withdrawn, giving up its own advantage; I privately think this is excessive. Moreover, two heroes cannot stand together; Chu and Han have been deadlocked for a long time without decision, the people are in uproar, the realm is shaking, farmers put down their plows and weavers leave their looms, and the world's heart is not yet settled. I hope Your Majesty will quickly advance again and take Xingyang, occupy the grain of the Ao granary, block the strategic points of Chenggao, seal off the roads of the Taihang, guard the pass of Feihu and hold the ford of Baima, in order to show the lords the shape of the situation, and then the world will know where to turn." The King of Han said: "Good." So he followed his plan and again held the Ao granary, and his grain never ran out, and finally he captured the House of Xiang. Later, when Wu and Chu rebelled, the generals Dou Ying and Zhou Yafu again occupied the Ao granary and blocked Chenggao as before, and so broke Wu and Chu. All this came from Master Li's plan.

酈生說漢王曰："方今燕。趙已復，唯齊未下，今田橫據千里之齊，田閒據二十萬之軍於歷城，諸田宗強，負海岱阻河齊，南近楚，民多變軸，陛下雖遣數十萬師，未可以歲月下也。臣請奉明詔說齊王，令稱東藩。"於是使酈生食其說齊王，曰："王知天下之所歸乎？"王曰："不知也。"曰："王知天下之所歸，則齊國可得而有也，若不知天下之所歸，則齊國未可保也。"齊王曰："天下何所歸？"曰："歸漢。"王曰："先生何以言之？"曰："漢王與項王，戮力西面擊秦，約先入咸陽者王之。漢王先入咸陽，項王倍約不與而王漢中；項王頡殺義帝，漢王起蜀漢之兵擊三秦，出關而責義帝之處，收天下之兵，立諸侯之後。降城即以侯其將，得賜即以予其士，與天下同其利，豪傑賢人，皆樂為其用。諸侯之兵，四面而至，蜀漢之粟，方船而下。項王有倍約之名，殺義帝之實，於人之功無所記，於人之過無所忘；戰勝而不得其賞，拔城而不得其封；非項氏莫得用事；為人刻印，刓而不能授；攻城得賂，積財而不能賞，天下畔之，賢才怨之，而莫為之用。故天下之事，歸於漢王，可坐而策也。夫漢王發蜀漢，定三秦，涉西河之外，乘上黨之兵，下井陘，誅成安，破北魏，舉三十二城，比送尤之兵，非人之力也。今已據敖倉之粟，塞成皋之險，守白馬之津；杜太行之阪，距蜚狐之口，天下後服者先亡矣。王疾下漢王，齊國社稷，可得而保也；不下漢王，危亡可立而待也。"田橫以為然，即聽酈生，罷歷下兵戰守之備，與酈生日縱酒。此酈生之謀也。及齊人蒯通說韓信曰："足下受詔擊齊，何故止將三軍之眾，不如一豎儒之功？可因齊無備擊之。"韓信從之，酈生為田橫所害，後信通亦不得其所，由不仁也。

Master Li persuaded the King of Han, saying: "Now Yan and Zhao have been recovered, and only Qi has not yet been taken. Tian Heng holds the thousand li of Qi, Tian Jian holds two hundred thousand troops at Licheng, the clans of Tian are strong, backed by the sea and Mount Dai, blocked by the Yellow and Ji rivers, close to Chu in the south, with people full of cunning; even if Your Majesty sent several hundred thousand troops, it could not be taken within years and months. I request to carry your clear edict to persuade the King of Qi to become your eastern vassal." So Li Yiji was sent to persuade the King of Qi, saying: "Does Your Majesty know where the world is turning?" The king said: "I do not know." He said: "If Your Majesty knows where the world is turning, then the state of Qi can be obtained and kept; if you do not know, Qi cannot be preserved." The King of Qi said: "Where is the world turning?" He said: "To Han." The king said: "On what grounds do you say so?" He said: "The King of Han and King Xiang joined forces to strike Qin westward and covenanted that whoever first entered Xianyang would be king. The King of Han first entered Xianyang, but King Xiang broke the covenant and did not give it, and made the King of Han king in Hanzhong; King Xiang drove out and killed Emperor Yi, and the King of Han raised the troops of Shu and Han to attack the Three Qin, came out of the passes to demand where Emperor Yi was, gathered the troops of the world, and established the descendants of the lords. When a city surrendered he gave the marquisate to its general, when he received rewards he gave them to his soldiers, sharing profit with the world, and heroes and worthies were glad to be employed by him. The lords' troops came from all four directions, and the grain of Shu and Han came down the river in boats side by side. King Xiang has the name of breaking a covenant and the reality of killing Emperor Yi; he records no one's merit and forgets no one's fault; those who win a battle get no reward, and those who take a city get no enfeoffment; if one is not a Xiang, he cannot take charge; he carves seals for others but keeps them until they are worn, and cannot bear to hand them over; when he takes a city he gains goods and hoards them without giving rewards; so the world rebels, the worthy resent him, and no one is willing to be used by him. Therefore the affairs of the world return to the King of Han, as one can plan while sitting. The King of Han set out from Shu and Han, pacified the Three Qin, crossed beyond the West River, rode the troops of Shangdang, went down Jingxing, executed Chengan, broke Northern Wei, and took thirty-two cities; this is the army of Chiyou, not the strength of men. Now he already holds the grain of the Ao granary, blocks the strategic points of Chenggao, guards the ford of Baima, seals off the slopes of Taihang, and holds the pass of Feihu; those in the world who submit last will perish first. If Your Majesty quickly surrenders to the King of Han, the altars of Qi can be preserved; if you do not surrender, ruin can be awaited at once." Tian Heng thought this was right and listened to Master Li, dismissed the defensive troops at Lixia, and drank wine freely with Master Li every day. This was Master Li's plan. Then Kuai Tong of Qi persuaded Han Xin, saying: "You received an edict to attack Qi; why stop? Leading the multitude of three armies, will you not match the achievement of one petty Confucian? You can attack while Qi is unprepared." Han Xin followed this, and Master Li was killed by Tian Heng. Later Han Xin and Kuai Tong also did not end well, because they were not benevolent.

漢三年，項羽急圍漢王滎陽，漢王悲憂，與酈生謀撓楚權。酈生曰："昔湯伐桀，封其後於杞。武王伐紂，封其後於宋。今秦無德棄義，侵伐諸侯社稷，滅六國之後，使無立錐之地。陛下誠復立六國後，畢授印已，此君臣百姓，必戴陛下德，莫不向風慕義，願為臣妾。德義已行，陛下南向稱霸，楚必歛衽而朝。"漢王曰："善。趣刻印，先生因行佩之矣。"酈生未行，張良從外求謁，漢王方食，曰："子房前，客有為我計撓楚權者。"具以食其言告之。曰："其於子房意如何？"良曰："誰為陛下畫此計者？陛下事去矣。"漢王曰："何哉？"對曰："臣請借前箸而籌之。"曰："昔湯伐桀，而封其後於杞者，斯能制桀之死命也。陛下能制項籍之死命乎？"曰："未能也。""其不可一也。武王伐紂而封其後於宋者，斯能得紂之頭也。今陛下能得項籍之頭乎？"曰："未能也。""其不可二矣。武王入殷，表商容之閭，軾箕子之門，封比干之墓。今陛下能封聖人之墓，表賢人之閭，軾智者之門乎？"曰："未能也。""其不可三矣。發鉅橋之粟，散鹿臺之錢，以賜貧羸。今陛下能散府庫以賜貧羸乎？"曰："未能也。""其不可四矣。殷事已畢，偃革為軒，倒載干戈，以示天下不復用兵。今陛下能偃革，倒載干戈乎？"曰："未能也。""其不可五也。休馬於華山之陽，以示無所用。今陛下能休馬無所用乎？"曰："未能也。""其不可六也。休牛於桃林之陰，以示不復輸糧。今陛下能休牛不復輸糧乎？"曰："未能也。""其不可七矣。且夫天下游士，捐其親戚，棄墳墓，去故舊，從陛下游者，皆日夜望尺寸之地，今復立韓。魏。燕。趙。齊。楚之後，其王皆復立，遊士各歸事其主，從其親戚；反其故舊墳墓，陛下誰與取天下乎？"曰："未能也。""其不可八也。

In the third year of Han, Xiang Yu besieged the King of Han urgently at Xingyang. The King of Han was sad and worried, and planned with Master Li how to disrupt Chu's power. Master Li said: "In the past, Tang attacked Jie and enfeoffed his descendants in Qi. King Wu attacked Zhou and enfeoffed his descendants in Song. Now Qin has no virtue and has abandoned righteousness, invaded and attacked the altars of the lords, and destroyed the descendants of the Six States so that they have no place to plant an awl. If Your Majesty truly re-establishes the descendants of the Six States and hands out all the seals, those lords, ministers and people will surely be grateful for Your Majesty's virtue, and none will fail to turn toward your example and admire your righteousness, wishing to be your subjects and servants. Once virtue and righteousness have been carried out, Your Majesty can face south and be hegemon, and Chu will surely straighten its robes and come to court." The King of Han said: "Good. Carve the seals quickly, and you, sir, will wear them and go." Before Master Li had left, Zhang Liang came from outside to request an audience. The King of Han was eating and said: "Come forward, Ziye; a guest is planning for me to disrupt Chu's power." He told him all of Li Yiji's words, and said: "What does Ziye think of this?" Zhang Liang said: "Who drew this plan for Your Majesty? Your Majesty's cause is lost." The King of Han said: "Why?" He replied: "I ask to borrow the chopsticks before you to lay out the reasons." He said: "In the past Tang attacked Jie and enfeoffed his descendants in Qi because he could control Jie's life and death. Can Your Majesty control Xiang Ji's life and death?" He said: "Not yet." "This is the first reason it cannot be done. King Wu attacked Zhou and enfeoffed his descendants in Song because he could obtain Zhou's head. Can Your Majesty now obtain Xiang Ji's head?" He said: "Not yet." "This is the second reason it cannot be done. When King Wu entered Yin, he honored the gate of Shang Rong, leaned on the crossbar of his carriage at Jizi's door, and built up the tomb of Bi Gan. Can Your Majesty now build up the tombs of sages, honor the gates of the worthy, and lean on the crossbar at the doors of the wise?" He said: "Not yet." "This is the third reason it cannot be done. He released the grain of Juqiao and scattered the money of Lutai to give to the poor and weak. Can Your Majesty now open the treasuries and give to the poor and weak?" He said: "Not yet." "This is the fourth reason it cannot be done. When the affairs of Yin were finished, he turned war chariots into ordinary carriages and stored the shields and spears upside down, to show the world that arms would no longer be used. Can Your Majesty now lay down war chariots and store shields and spears upside down?" He said: "Not yet." "This is the fifth reason it cannot be done. He let the horses rest on the south side of Mount Hua to show that they would not be used. Can Your Majesty now let horses rest and not be used?" He said: "Not yet." "This is the sixth reason it cannot be done. He let the oxen rest on the north side of Taolin to show that grain would no longer be transported. Can Your Majesty now let oxen rest and no longer transport grain?" He said: "Not yet." "This is the seventh reason it cannot be done. Moreover, the wandering scholars of the world have left their relatives, left their ancestral graves, left their old friends, and followed Your Majesty in wandering, all day and night hoping for even a small piece of land. If you now re-establish the descendants of Han, Wei, Yan, Zhao, Qi and Chu, and those kings are all re-established, the wandering scholars will each go home to serve their lords, follow their relatives, and return to their old friends and ancestral graves; with whom will Your Majesty take the world?" He said: "Not yet." "This is the eighth reason it cannot be done.

且夫楚惟無強，六國復撓而從之，陛下焉得而臣之乎？誠用客之計，陛下之事去矣。"漢王輟食吐哺，罵曰："豎儒幾敗乃公事。"令趣銷印，止不使，遂幷天下之兵，誅項籍，定海內，張子房之謀也。

Moreover, as long as there is none stronger than Chu, if the Six States are again disrupted and follow it, how could Your Majesty make them submit? If you truly use the guest's plan, Your Majesty's cause is lost." The King of Han stopped eating and spat out the food in his mouth, and cursed: "The petty Confucian almost ruined your father's affairs." He ordered the seals destroyed at once, stopped the plan and did not send them. He then combined the world's troops, killed Xiang Ji and pacified the realm within the seas; this was Zhang Ziyang's plan.

漢五年，追擊項王陽夏南，止軍，與淮陰侯韓信，建成侯彭越期會而擊楚軍，至固陵不會，楚擊漢軍，大破之。漢王復入壁，深塹而守之，謂張子房曰："諸侯不約，奈何？"對曰："楚兵且破，而未有分地，其不至固宜，君王能與共天下，今可立致也；則不能，軍未可知也。君王能自陳以東傅海盡與韓信，睢陽以北至穀城盡與彭越，使各自為戰，則楚易敗也。"漢王乃使使者告韓信。彭越曰："幷力擊楚，楚已破，自陳以東傅海與齊王，睢陽以北至穀城與彭相國。"使者至，韓信。彭越皆喜，報曰："請今進兵。"韓信乃從齊行，彭越兵自梁至，諸侯來會，遂破楚軍於垓下，追項王，誅之於淮津，二君之功，張子房之謀也。

In the fifth year of Han, the King of Han pursued King Xiang to the south of Yangxia and halted his troops, and agreed with Han Xin, Marquis of Huaiyin, and Peng Yue, Marquis of Jiancheng, to meet and strike the Chu army; when he reached Guling, they did not come to meet him. Chu struck the Han army and greatly defeated it. The King of Han again entered his camp and dug deep trenches to hold it, and said to Zhang Ziyang: "The lords are not keeping to the agreement; what should I do?" He replied: "Chu's troops are about to be broken, but the land has not yet been divided, so it is natural that they do not come. If Your Majesty can share the world with them, they can be summoned immediately; if not, the outcome of the army cannot be known. If Your Majesty can give Han Xin everything from Chen eastward to the sea, and give Peng Yue everything from Suiyang northward to Gucheng, and let each fight for himself, then Chu will be easily defeated." The King of Han then sent envoys to tell Han Xin and Peng Yue: "Join forces to strike Chu; once Chu is broken, everything from Chen eastward to the sea will go to the King of Qi, and everything from Suiyang north to Gucheng will go to Chancellor Peng." When the envoys arrived, Han Xin and Peng Yue were both delighted and replied: "We ask to advance our troops now." Han Xin then set out from Qi, Peng Yue's troops came from Liang, the lords came to join, and finally they broke the Chu army at Gaixia, pursued King Xiang, and killed him at the Huai ford. The merit of these two lords came from Zhang Ziyang's plan.

漢六年，正月，封功臣，張子房未嘗有戰功，高皇帝曰："鉉籌策帷幄之中，決勝千里之外，子房功也，子房自擇齊三萬戶。"良曰："始臣起下邳，與上會留，此天以臣授陛下。陛下用臣計，幸而時中，臣願封留足矣，不敢當齊三萬戶。"乃封良為留侯。及蕭何等其餘功臣，皆未封。群臣自疑，恐不得封，鹹不自安，有搖動之心。於是高皇帝在雒陽南宮上臺，見群臣往往相與坐沙中語。上曰："此何語？"留侯曰："陛下不知乎？謀反耳。"上曰："天下屬安，何故而反？"留侯曰："陛下起布衣，與此屬定天下，陛下已為天子，而所封皆蕭曹故人，所誅皆平生怨仇。今軍吏計功，以天下不足以遍封，此屬畏陛下不能盡封，又見疑平生過失及誅，故即聚謀反耳。"上乃憂，曰："為將奈何？"留侯曰："上平生所憎，群臣所共知誰最甚者？"上曰："雍齒與我有故，數窘辱我，欲殺之，為其功多，故不忍。"留侯曰："今急，先封雍齒，以示群臣。群臣見雍齒得封，即人人自堅矣。"於是上置酒封雍齒為什方侯，而急詔趣丞相御史定功行封，群臣罷酒，皆喜曰："雍齒且侯，我屬無患矣。"還倍畔之心，銷邪道之謀，使國家安寧，累世無事無患者，張子房之謀也。

In the first month of the sixth year of Han, meritorious ministers were enfeoffed. Zhang Ziyang had never had military merit, and Emperor Gao said: "Planning within the tent and deciding victory a thousand li away was Ziyang's merit. Let Ziyang choose for himself thirty thousand households of Qi." Zhang Liang said: "At first I set out from Xiapi and met Your Majesty at Liu; this was Heaven giving me to Your Majesty. Your Majesty used my plans and, fortunately, they often hit the mark; I only wish to be enfeoffed with Liu, which is enough, and do not dare accept thirty thousand households of Qi." So Zhang Liang was made Marquis of Liu. As for Xiao He and the other meritorious ministers, they had not yet been enfeoffed. The ministers doubted themselves and feared they would not be enfeoffed, and none felt at ease, and they had thoughts of wavering. Then Emperor Gao, on the terrace of the Southern Palace at Luoyang, saw the ministers often sitting in the sand talking to one another. The emperor said: "What are they saying?" The Marquis of Liu said: "Does Your Majesty not know? They are plotting rebellion." The emperor said: "The world has just been settled; why rebel?" The Marquis of Liu said: "Your Majesty rose from commoner status and pacified the world with this group. Now that Your Majesty is Son of Heaven, those you have enfeoffed are all old friends like Xiao and Cao, and those you have executed are all enemies from your whole life. Now the military officials are tallying merits and think the world is not enough to enfeoff everyone; this group fears Your Majesty cannot enfeoff them all, and also fear being suspected for faults of their past lives and being executed, so they gather together to plot rebellion." The emperor was worried and said: "What should be done?" The Marquis of Liu said: "Whom does Your Majesty hate most in your whole life, and whom do the ministers all know it to be?" The emperor said: "Yong Chi has an old grudge against me and has repeatedly embarrassed me; I wanted to kill him, but because his merit is great I could not bear to." The Marquis of Liu said: "Now it is urgent; enfeoff Yong Chi first, to show the ministers. When the ministers see Yong Chi enfeoffed, everyone will feel at ease." So the emperor set out wine and enfeoffed Yong Chi as Marquis of Shifang, and urgently issued an edict hurrying the chancellor and imperial censor to determine merits and carry out the enfeoffments. The ministers, after the wine, were all delighted and said: "Even Yong Chi has been made a marquis; we have nothing to worry about." To win back hearts that had turned against him, eliminate evil schemes, bring peace to the state and leave no trouble for generations; this was Zhang Ziyang's plan.

高皇帝五年，齊人婁敬戍隴西，過雒陽，脫輅挽，見齊人虞將軍曰："臣願見上言便宜事。"虞將軍欲以鮮衣。婁敬曰："臣衣帛，衣帛見；衣褐，衣褐見，不敢易。"虞將軍入言上，上召見，賜食已而問，敬對曰："陛下都雒陽，豈欲與周室比隆哉？"上曰："然。"敬曰："陛下取天下，與周室異。周之先自後稷，堯封之邰，積德累善十餘世，公嬌避桀居邠，大王以狄伐去邠，杖馬策居岐國，人爭歸之，及文王為西伯，斷虞芮訟，始受命，呂望。伯夷自海濱來歸之，武王伐紂，不期而會孟津上八百諸侯，滅殷，成王即位，周公之屬傅相，乃營成周雒邑，以為天下中，諸侯四方，納貢職道里均矣。有德則易以王，無德則易以亡，凡居此者，欲令周務德以致人，不欲恃險阻，令後世驕奢以虐民。及周之衰分為兩，天下莫朝，周不能制，非德薄，形勢弱也。今陛下起豐擊沛，收卒三千人，以之徑往卷蜀漢，定三秦，與項羽大戰七十，小戰四十，使天下民肝腦塗地，父子暴骨中野，不可勝數，哭泣之聲未絕，傷夷者未收，而欲比隆成康周公之時，臣竊以為不侔矣。且夫秦地被山帶河，四塞以為固，卒然有急，百萬之眾可具。因秦之固，資甚美膏腴之地，此謂天府。陛下入關而都，山東雖亂，秦故地可全而有也。夫與人鬥而不搤其亢，拊其背，未全勝也。"

In the fifth year of Emperor Gao, Lou Jing of Qi was stationed at Longxi and, passing through Luoyang, took off the pulling rope of his cart and saw General Yu of Qi, saying: "I wish to see the emperor and speak about something advantageous." General Yu wanted to give him fine clothes. Lou Jing said: "If I am wearing silk, I will see him wearing silk; if I am wearing coarse cloth, I will see him wearing coarse cloth; I dare not change." General Yu went in and told the emperor, who summoned him, gave him food, and then questioned him. Lou Jing replied: "Your Majesty has made your capital at Luoyang; do you want to rival the house of Zhou in prosperity?" The emperor said: "Yes." Lou Jing said: "Your Majesty's seizing of the world differs from the house of Zhou. The ancestors of Zhou descended from Hou Ji, whom Yao enfeoffed at Tai, and they accumulated virtue and piled up goodness for more than ten generations. Gong Liu fled from Jie and lived in Bin; Great King, because the Di attacked, left Bin, leaning on his horsewhip, and lived at Qi, and the people of the state rushed to follow him. When King Wen became Earl of the West, he decided the lawsuit of Yu and Rui, began to receive the mandate, and Lu Wang and Bo Yi came from the seashore to join him. When King Wu attacked Zhou, eight hundred lords met at Mengjin without prior appointment, and Yin was destroyed. When King Cheng took the throne, the Duke of Zhou and others assisted him, and so he built Chengzhou and Luoyi as the center of the world, so that lords from all four directions sent tribute and duties along roads of equal length. With virtue it is easy to be king; without virtue it is easy to perish. All those who settled here wanted Zhou to engage in virtue to attract people, and did not want to rely on natural barriers, lest later generations be arrogant and extravagant and abuse the people. When Zhou declined and split in two, the world no longer came to court and Zhou could not control it; it was not that its virtue was thin but that its situation was weak. Now Your Majesty rose from Feng, attacked Pei, gathered three thousand soldiers, and with them went straight on to sweep up Shu and Han, pacified the Three Qin, fought Xiang Yu in seventy major battles and forty minor ones, so that the people of the world have been ground into the earth, fathers and sons have had their bones exposed in the wilds beyond counting, the sound of weeping has not ceased, the wounded have not been tended, and yet you want to rival the prosperity of the times of Cheng, Kang and the Duke of Zhou; I privately think it is not fitting. Moreover, the land of Qin is girded by mountains and rivers and made strong by four barriers; if there is sudden urgency, a million men can be assembled. Relying on Qin's strength and the rich and fertile land that supplies abundance, this is called the Storehouse of Heaven. If Your Majesty enters the passes and sets your capital there, then even if the land east of the mountains is in turmoil, the old land of Qin can be preserved and held. To fight another without gripping his throat and pressing his back is not yet complete victory."

高皇帝疑，問左右大臣，皆山東人，多勸上都雒陽，東有成皋，西有餚澠，倍河海，向伊洛，其固亦足恃，且週數百年，秦二世而亡，不如都周。留侯張子房曰："雒陽雖有此固，國中小不過數百里，田地狹，四面受敵，此非用武之國。夫關中左餚函，右隴蜀，沃野千里，南有巴蜀之饒，北有故宛之利，阻三面，守一隅，東向制諸侯，諸侯安定，河渭漕輓。天下西給京師；諸侯有變，順流而下，足以委輸，此所謂金城千里，天府之國也。婁敬說是也。"於是高皇帝即日駕，西都關中，由是國家安寧。雖彭越。陳狶。盧綰之謀，九江燕代之兵，及吳楚之難，關東之兵，雖百萬之師，猶不能以為害者，由保仁德之惠，守關中之固也。國以永安，婁敬。張子房之謀也。上曰："本言都秦地者，婁敬也。婁者乃嬌也。"賜姓嬌氏，拜為郎中，號曰奉春君，後卒為建信侯。

Emperor Gao hesitated and asked his ministers around him; they were all from east of the mountains and mostly urged the emperor to make his capital at Luoyang: to the east it had Chenggao, to the west Xiao and Mian, with the river and sea behind it and the Yi and Luo before it; its strength was enough to rely on, and moreover Zhou had lasted several hundred years while Qin had perished in two reigns, so it would be better to make the capital at Zhou's. Zhang Ziyang, Marquis of Liu, said: "Although Luoyang has this strength, the state within is no more than a few hundred li, the land is narrow, and it is attacked from four sides; this is not a place for using arms. Within the passes, on the left there are Xiao and Han, on the right Long and Shu, with fertile plains a thousand li wide; in the south are the riches of Ba and Shu, in the north the advantages of the old Wan; it is shielded on three sides and one holds only a corner, from which to control the lords to the east. When the lords are at peace, goods are shipped by the Yellow and Wei rivers and supplied westward to the capital; if the lords stir, one goes down the stream and can easily send supplies; this is what is called a golden city of a thousand li and a land of the Heavenly Storehouse. Lou Jing's view is right." So Emperor Gao drove his carriage that very day, went west and made his capital within the passes, and from then on the state was at peace. Even with the schemes of Peng Yue, Chen Xi and Lu Wan, the troops of Jiujiang, Yan and Dai, the troubles of Wu and Chu and the troops east of the passes, even a million men could still not become a harm, because the benevolence and virtue were maintained and the strength within the passes was held. The state was therefore at peace for a long time; this was the plan of Lou Jing and Zhang Ziyang. The emperor said: "It was Lou Jing who first proposed making the capital in the land of Qin. Lou is the same as Liu." He bestowed the surname Liu on him, appointed him Gentleman-in-Attendance, and called him Lord Fengchun; later he finally became Marquis of Jianxin.

留侯張子房，於漢已定，性多疾，即導引不食谷，杜門不出。歲餘，上欲廢太子，立戚氏夫人子趙王如意，大臣多爭，未能得堅決者也。呂后恐，不知所為。人或謂呂后曰："留侯善畫計策，上信用之。"呂后乃使建成侯呂澤劫留侯曰："君常為上計，今日欲易太子，君安得高河臥？"留侯曰："始上數在困急之中，幸用臣，今天下安定，以愛幼欲易太子骨肉間。雖臣等百餘人，何益？"呂澤強要曰："為我畫計。"留侯曰："此難以口舌爭也，顧上有所不能致者，天下有四人，園公。綺裡季。夏黃公。角里先生。此四人者年老矣，皆以上慢侮士，故逃匿山中，義不為漢臣，然上高此四人。公誠能無愛金玉璧帛，令太子為書，卑辭以安車迎之，因使辯士固請宜來，來以為客，時時從入朝，令上見之，上見之即必異問之，問之，上知此四人，亦一助也。"於是呂后令呂澤使人奉太子書，卑辭厚禮迎四人。四人至，舍呂澤所。至十二年，上從破黥布軍歸，疾益甚，愈欲易太子，留侯陳不聽，因疾不視事，太傅叔孫通稱說引古，以死爭太子，上佯許之，猶欲易之。及燕，置酒；太子侍，四人者從太子，皆年八十有餘，鬢眉皓白，衣冠甚偉，上怪而問之曰："何為者？"四人前對，各言其姓名，上乃驚曰："吾求公數歲，公避逃我，今公何自從吾兒遊乎？"四人皆對曰："陛下輕士善罵，臣等義不辱，故恐而亡匿，聞太子為人子孝仁。敬愛士，天下莫不延頸，願為太子死者，故來耳。"上曰："煩公幸卒調護太子。"四人為壽已畢，起去，上目送之，召戚夫人指示四人者曰："我欲易之，彼四人輔之，羽翼已成，難動矣。呂氏真而主矣。"戚夫人泣下，上曰："為我楚舞，吾為若楚歌。"歌曰："檻鵠高蜚，一舉千里，羽翮已就，橫絕四海，當可奈何？雖有矰繳，尚安能施？

Zhang Liang, Marquis of Liu, styled Zifang, was sickly by nature after the Han had been pacified, so he practiced breathing and stretching exercises, abstained from grain, and stayed behind closed doors. After a year or more, the Emperor wished to depose the Crown Prince and set up Prince Ruyi of Zhao, the son of Lady Qi. The ministers argued much against it but could not settle the matter firmly. Empress Lü was frightened and did not know what to do. Someone said to Empress Lü: "The Marquis of Liu is good at devising plans, and the Emperor trusts him." So Empress Lü sent Lü Ze, Marquis of Jiancheng, to press the Marquis of Liu, saying: "You have always planned for the Emperor; today he wishes to change the Crown Prince, so how can you lie back at ease?" The Marquis of Liu said: "At first the Emperor was repeatedly in dire straits, and fortunately he used me. Now the world is at peace, and if he wishes to change the Crown Prince out of love for the younger son, it is a matter between flesh and blood. Even a hundred ministers like me, what good would it do?" Lü Ze insisted: "Devise a plan for us." The Marquis of Liu said: "This is hard to contest with words. But there are four men in the world whom the Emperor has been unable to bring to him: Yuan Gong, Qili Ji, Xiahuang Gong and Master Jiaoli. These four are old, and because the Emperor treats scholars with contempt and insult, they have hidden in the mountains and, on principle, will not be Han ministers; yet the Emperor holds these four in high regard. If you will truly not begrudge gold, jade, discs and silks, have the Crown Prince write a letter in humble words and send a comfortable carriage to welcome them, and then send an eloquent man to request them firmly, they ought to come. When they come, treat them as guests, and have them accompany the prince to court from time to time so the Emperor sees them. The Emperor will surely be surprised and ask about them, and once he asks and learns who these four are, that too will be a help." So Empress Lü had Lü Ze send men with the Crown Prince's letter, in humble words and with generous gifts, to welcome the four. The four arrived and stayed at Lü Ze's residence. In the twelfth year, the Emperor returned from defeating the army of Ying Bu, his illness grew worse, and he wished all the more to change the Crown Prince. The Marquis of Liu argued but was not heeded, so he claimed illness and did not attend to affairs. The Grand Tutor Shusun Tong cited ancient precedents and risked death to argue for the Crown Prince; the Emperor pretended to agree but still wished to change him. When a banquet with wine was held, the Crown Prince attended, and the four men followed the Crown Prince, all over eighty, with white beards and eyebrows, and with very imposing dress and caps. The Emperor was surprised and asked: "Who are these?" The four stepped forward to answer, each giving his name. The Emperor was astonished and said: "I sought you for years and you avoided me; why do you now follow my son and travel with him on your own?" All four answered: "Your Majesty looks down on scholars and likes to curse them; we, on principle, will not suffer insult, so out of fear we fled and hid. We have heard that the Crown Prince is filial and humane as a son and respects and loves scholars, and that there is no one in the world who does not crane his neck and wish to die for him, so we came." The Emperor said: "I trouble you to look after the Crown Prince to the end." The four finished offering their toasts, rose and left. The Emperor watched them go, and summoned Lady Qi, pointing at the four and saying: "I wished to change him, but those four assist him, his wings are already formed, and he cannot be shaken. Empress Lü is truly your master now." Lady Qi wept and her tears fell. The Emperor said: "Dance a Chu dance for me, and I will sing a Chu song for you." He sang: "The swan flies high, one soar and a thousand li; its wings have grown full, it crosses the four seas. What can be done? Even if there are arrows with strings, what more can they do?

"歌數闋，戚夫人唏噓流涕，上起去罷酒，竟不易太子者，留侯召四人之謀也。

" He sang it several times, Lady Qi sobbed and wept, and the Emperor rose and left, ending the banquet. In the end the Crown Prince was not changed, which was the plan of the Marquis of Liu in summoning the four men.

漢十一年，九江黥布反，高皇帝疾，欲使太子往擊之，是時園公。綺裡季。夏公黃。角里先生，已侍太子，聞太子將擊黥布，四人相謂曰："凡來者將以存太子，太子將兵事，危矣。"乃說建成侯曰："太子將兵，有功，則位不益；無功，從此受禍矣。且太子所與俱諸將，皆嘗與上定天下梟將也，乃使太子將之，此無異使羊將狼也，皆不肯為用盡力，其無功必矣。臣聞母愛者子抱，今戚夫人日夜侍御，趙王常居抱前，上終不使不肖子居愛子上。明乎其代太子位必矣。君何不急謂呂后承間為上泣，言黥布天下猛將，善用兵，諸將皆陛下故等倫，乃令太子將此屬，無異使羊將狼，莫為用。且使布聞之，即鼓行而西耳。上雖疾，臥護之，諸將不敢不盡力，雖苦，強為妻子計。載輜車，臥而行。"於是呂澤立夜見呂后，呂后承間為上泣而言，如四人意。上曰："吾惟豎子，故不足遣，乃公自行耳。"於是上自將東，群臣居守，皆送至霸上。留侯疾，強起至曲郵見上曰："臣宜從，疾甚，楚人剽疾，願上無與楚人爭鋒。"因說上曰："令太子為將軍，監關中諸侯兵。"上謂子房雖疾，強起臥而傅太子，是時叔孫通已為太子太傅，留侯行少傅事。漢遂誅黥布，太子安寧，國家晏然，此四公子之謀也。

In the eleventh year of Han, Ying Bu of Jiujiang rebelled. Emperor Gaozu was ill and wished to send the Crown Prince to attack him. At this time Yuan Gong, Qili Ji, Xiahuang Gong and Master Jiaoli were already serving the Crown Prince, and hearing that the Crown Prince was to attack Ying Bu, the four said to one another: "We came in order to protect the Crown Prince, and if the Prince leads the army, the matter becomes dangerous." So they persuaded the Marquis of Jiancheng, saying: "If the Crown Prince leads the army and succeeds, his position will not be raised; if he fails, disaster will follow from it. Moreover, the generals who would go with the Crown Prince are all fierce commanders who pacified the world with the Emperor, and to have the Crown Prince lead them is no different from making a sheep lead wolves; none of them will be willing to be used or give their all, so failure is certain. I have heard that 'a son whose mother is loved is held in arms,' and now Lady Qi attends the Emperor day and night, and Prince Ru Yi of Zhao is always in the Emperor's arms; the Emperor will in the end not let an unworthy son stand above a beloved son. It is clear he will replace the Crown Prince. Why does my lord not hurry to speak to Empress Lü, and when there is a chance weep before the Emperor and say that Ying Bu is a fierce general of the world, skilled at using troops, that the generals are all Your Majesty's former peers, and that making the Crown Prince lead this lot is no different from making a sheep lead wolves, and none will work for him. Moreover, if Ying Bu hears of it, he will beat his drums and march west. Though the Emperor is ill, if he lies in a carriage to oversee the troops, the generals will not dare not to give their all. Though it is hard, he should force himself for the sake of wife and son. Let him go forward lying in a baggage carriage." So Lü Ze went to see Empress Lü that very night, and Empress Lü seized the chance to weep before the Emperor and spoke as the four men had intended. The Emperor said: "I knew that this boy was not fit to be sent; your father will go himself." So the Emperor led the army east himself, and the ministers stayed behind to guard, all seeing him off as far as Bashang. The Marquis of Liu, though ill, forced himself to rise and met the Emperor at Quyou, saying: "I ought to follow you, but I am very ill. The men of Chu are swift and fierce; I hope Your Majesty will not contend with them head-on." He then persuaded the Emperor to make the Crown Prince a general to supervise the troops of the lords within the Pass. The Emperor told Zifang that, though ill, he should force himself to rise and serve as tutor to the Crown Prince even while lying down. At this time Shusun Tong was already Grand Tutor to the Crown Prince, and the Marquis of Liu acted in the duties of Junior Tutor. In the end Han killed Ying Bu, the Crown Prince was secure and the state was at peace, thanks to the plan of these four gentlemen.

齊悼王者，孝惠皇帝之兄也。孝惠皇帝二年，悼惠王入朝，孝惠皇與悼惠王燕飲，乃行家人禮，同席。呂太后怒，乃進鴆酒，孝惠皇帝知，欲代飲之，乃止。悼惠王懼不得出城，上車太息，內史參乘怪問其故，悼惠王具以狀語內史，內史曰："王寧亡十城耶？將亡齊國也？"悼惠王曰："得全身而已，何敢愛城哉！"內史曰："魯元公主，太后之女，大王之弟也。大王封國七十餘城，而魯元公主湯沐邑少；大王誠獻十城為魯元公主湯沐邑，內有親親之恩，外有順太后之意，太后必大喜。是亡十城而得六十城也。"悼惠王曰："善。"至邸上，奏獻十城為魯元公主湯沐邑，太后果大悅受邑，厚賜悼惠王而歸之，國遂安，齊內史之謀也。

King Daohui of Qi was the elder brother of Emperor Xiaohui. In the second year of Emperor Xiaohui, King Daohui came to court, and Emperor Xiaohui feasted with King Daohui and observed the family ceremony, sitting on the same mat. Empress Dowager Lü was angry and so presented poisoned wine. Emperor Xiaohui knew of it and wished to drink it in his place, and so it was stopped. King Daohui was afraid and could not leave the city; he got into his carriage and sighed deeply. The Chief Secretary, riding with him, was surprised and asked the reason, and King Daohui told him the whole situation. The Chief Secretary said: "Would Your Majesty rather lose ten cities, or lose the state of Qi?" King Daohui said: "I only wish to preserve my life; how dare I love cities!" The Chief Secretary said: "Princess Luyuan is the Empress Dowager's daughter and Your Majesty's sister. Your fief has over seventy cities, while Princess Luyuan has few for her bathing-fee estate. If Your Majesty truly offers ten cities as Princess Luyuan's bathing-fee estate, then there will be the kindness of kinship within and the intention of obeying the Empress Dowager without, and the Empress Dowager will surely be greatly pleased. This is losing ten cities to gain sixty." King Daohui said: "Good." When he reached his residence in the capital, he submitted a memorial offering ten cities as Princess Luyuan's bathing-fee estate, and the Empress Dowager was indeed greatly pleased and accepted the cities, gave King Daohui generous gifts and let him return, and so the state was secured, thanks to the plan of Qi's Chief Secretary.

孝武皇帝時，大行王恢數言擊匈奴之便，可以除邊境之害，欲絕和親之約，御史大夫韓安國以為兵不可動。孝武皇帝召群臣而問曰："朕飾子女以配單于，幣帛文錦，賂之甚厚，今單于逆命加慢，侵盜無已，邊境數驚，朕甚閔之，今欲舉兵以攻匈奴，如何？"大行臣恢再拜稽首曰："善。陛下不言，臣固謁之。臣聞全代之時，北未嘗不有強胡之故，內連中國之兵也，然尚得養老長幼，樹種以時，倉廩常實，守禦之備具，匈奴不敢輕侵也。今以陛下之威，海內為一家，天子同任，遣子弟乘邊守塞，轉粟挽輸，以為之備，而匈奴侵盜不休者，無他，不痛之患也。臣以為擊之便。"御史大夫臣安國稽首再拜曰："不然。臣聞高皇帝嘗圍於平城，匈奴至而投鞍高於城者數所。平城之危，七日不食，天下嘆之。及解圍反位，無忿怨之色，雖得天下，而不報平城之怨者，非以力不能也。夫聖人以天下為度者也，不以己之私怒，傷天下之公義，故遣嬌敬結為私親，至今為五世利。孝文皇帝嘗一屯天下之精兵於常溪廣武，無尺寸之功。天下黔首，約要之民，無不憂者，孝文皇帝悟兵之不可宿也，乃為和親之約，至今為後世利。臣以為兩主之跡，足以為效，臣故曰勿擊便。"

In the time of Emperor Xiaowu, the Grand Herald Wang Hui repeatedly spoke of the advantages of attacking the Xiongnu, saying that it could remove the harm on the borders, and wished to break off the marriage-alliance treaty; the Imperial Counselor Han Anguo held that the army should not be moved. Emperor Xiaowu summoned the ministers and asked: "I adorned a princess to be matched to the Chanyu, and sent very generous gifts of silk and brocade, yet now the Chanyu defies orders and is insolent, raids and thefts do not stop, the borders are repeatedly alarmed, and I am very pained. Now I wish to raise troops to attack the Xiongnu; what do you think?" The Grand Herald, Your servant Hui, bowed twice and kowtowed, saying: "Good. If Your Majesty had not spoken, I would have reported it. I have heard that in the time of the whole of Dai, the north was never without strong Hu, whose territory connected with the troops of the Central States, yet it could still support the old and young, plant at the right seasons, keep granaries full, and keep defenses ready, and the Xiongnu did not dare invade lightly. Now, by Your Majesty's might, all within the seas are one family, the Son of Heaven has one authority, and sons and younger brothers are sent to mount the frontier and guard the passes, with grain transported and hauled in relays to prepare defenses, yet the Xiongnu's raids do not stop, for no other reason than the harm of not striking them hard. I consider attack advantageous." The Imperial Counselor, Your servant Anguo, kowtowed and bowed twice, saying: "That is wrong. I have heard that Emperor Gao was once besieged at Pingcheng, and the Xiongnu who arrived discarded saddles piled higher than the city wall in several places. The danger at Pingcheng meant seven days without food, and the world sighed. When the siege was lifted and he returned to his seat, he showed no look of anger or resentment. Even though he held the world, he did not avenge the grievance of Pingcheng, not because his strength was unable. A sage takes the world as his measure and does not use private anger to harm the public righteousness of the world, so he sent Liu Jing to make a marriage alliance, and to this day it has been of benefit for five generations. Emperor Xiaowen once stationed the elite troops of the world at Changxi and Guangwu, and achieved not an inch of merit. The common people of the world and the people bound by obligations all grieved. Emperor Xiaowen realized that the army could not be kept in the field long, so he made a marriage alliance treaty, which has been of benefit to later generations to this day. I hold that the records of these two rulers are enough as proof, and this is why I say it is not advantageous to attack."

大行曰："不然。夫明於形者，分則不過於事；察於動者，用則不失於利；審於靜者，恬則免於患。高帝被堅執銳，以除天下之害，蒙矢石，沾風雨，行幾十年，伏屍滿澤，積首若山，死者什七，存者什三，行者垂泣而倪於兵。夫以天下末力，厭事之民，而蒙匈奴飽佚，其勢不便。故結和親之約者，所以休天下之民。高皇帝明於形而以分事，通於動靜之時。蓋五帝不相同樂，三王不相襲禮者，非政相反也，各因世之宜也。教與時變，備與敵化，守一而不易，不足以子民。今匈奴縱意日久矣，侵盜無已，系虜人民，戍卒死傷，中國道路，槥車相望，此仁人之所哀也。臣故曰擊之便。"御史大夫曰："不然，臣聞之，利不什不易業，功不百不變常，是故古之人君，謀事必就聖，發政必擇語，重作事也。自三代之盛，遠方夷狄，不與正朔服色，非威不能制，非強不能服也，以為遠方絕域，不牧之民，不足以煩中國也。且匈奴者，輕疾悍前之兵也，畜牧為業，弧弓射獵，逐獸隨草，居處無常，難得而制也。至不及圖，去不可追；來若風雨，解若收電，今使邊郡久廢耕織之業，以支匈奴常事，其勢不權。臣故曰勿擊為便。"

The Grand Herald said: "That is wrong. One who understands form, in discriminating does not go beyond the matter; one who observes movement, in using it does not lose the benefit; one who scrutinizes stillness, in calm avoids trouble. Emperor Gao put on armor and took up the sharp blade to remove the harm of the world, endured arrows and stones, was drenched in wind and rain, and carried on for decades, so that the corpses filled the marshes and heaped heads were like mountains, seven out of ten died and three survived, and those who walked wept and looked down at the weapons. To rely on the exhausted and war-weary people of the world to bear the Xiongnu's full strength and ease would be disadvantageous in terms of momentum. So he made the marriage-alliance treaty to give the people of the world rest. Emperor Gao understood form and so discriminated matters, and was thoroughly versed in the timing of movement and stillness. Probably the Five Emperors did not borrow each other's music, and the Three Kings did not copy each other's rites, not because their governance was opposite but because each followed the needs of his age. Teaching changes with the times, and defenses change with the enemy; to hold on to one fixed way is not enough to care for the people. Now the Xiongnu have indulged their will for a long time, their raids do not stop, people are captured and bound, garrison soldiers die and are wounded, and on the roads of the Central States the carts carrying coffins are in sight of each other; this is what humane men grieve over. This is why I say attack is advantageous." The Imperial Counselor said: "That is wrong. I have heard that unless the profit is tenfold one does not change one's occupation, and unless the merit is a hundredfold one does not alter the regular order; therefore the rulers of antiquity, in planning, always drew close to the sages and, in issuing orders, always chose their words, valuing the doing of things. From the flourishing of the Three Dynasties, the distant barbarians did not take part in the calendar or colors of dress; not because authority could not control them or strength subdue them, but because they considered the people of distant and cut-off regions, whom one does not herd, not worth troubling the Central States for. Moreover the Xiongnu are swift and fierce troops, whose livelihood is herding, who hunt with bows, chasing beasts and following the grass, with no fixed dwelling and hard to control. When they come there is no time to plan, and when they leave they cannot be pursued; they come like wind and rain and vanish like gathered lightning. To make the border commanderies abandon farming and weaving for long to answer the Xiongnu's routine affairs is not a matter of balancing the situation. So I say that not attacking is the advantage."

大行曰："不然。夫神蛟濟於淵，而鳳鳥乘於風，聖人因於時。昔者，秦繆公都雍郊，地方三百里，知時之變，攻取西戎，闢地千里，幷國十二，隴西北地是也。其後蒙恬為秦侵胡，以河為境，累石為城，積木為寨，匈奴不敢飲馬北河，置烽燧然後敢牧馬。夫匈奴可以力服也，不可以仁畜也。今以中國之大，萬倍之資，遣百分之一以攻匈奴，譬如以千石之弩，射潰疽，必不留行矣。則北發月氏，可得而臣也。臣故曰擊之便。"御史大夫曰："不然。臣聞善戰者，以飽待飢，安行定舍，以待其勞，整治施德，以待其亂，接兵奮眾，深入伐國墮城，故常坐而役敵國，此聖人之兵也。夫沖風之衰也，不能起毛羽；強弩之末力，不能入魯縞。盛之有衰也，猶朝之必暮也，今卷甲而輕舉，深入而長驅，難以為功。夫橫行則中絕，從行則迫脅；徐則後利，疾則糧乏，不至千里，人馬絕飢，勞以遇敵，正遺人獲也。意者有他詭妙，可以擒之，則臣不知，不然未見深入之利也。臣故曰勿擊之便。"

The Grand Herald said: "That is wrong. The divine dragon crosses the abyss, and the phoenix rides the wind; sages follow the times. In the past, Duke Mu of Qin made his capital at the Yong suburb, with a territory of three hundred li on each side, and knowing the change of times, he attacked and took the Western Rong, opened a thousand li of land, and annexed twelve states, which are Longxi and Beidi. Later, Meng Tian invaded the Hu for Qin, made the river the boundary, piled stones to make walls and piled timber to make stockades, and the Xiongnu dared not water their horses at the Northern River, and only after beacons were set up did they dare to herd horses. The Xiongnu can be subdued by force, but cannot be nurtured with humaneness. Now, relying on the greatness of the Central States and a resource ten thousand times as large, if we send one percent to attack the Xiongnu, it would be like shooting a festering boil with a crossbow of a thousand dan; it would certainly not stop. Then we can call the Yuezhi to the north and gain them and have them submit. This is why I say attack is advantageous." The Imperial Counselor said: "That is wrong. I have heard that one good at war uses the full to wait for the hungry, walks steadily and halts calmly to wait for the enemy's weariness, governs and bestows virtue to wait for the enemy's disorder, and engages troops and rouses the masses, penetrates deep to attack states and bring down cities, and so often sits and commands enemy states; this is the army of a sage. A gale that has weakened cannot lift a feather, and the last strength of a strong crossbow cannot pierce Lu silk. Flourishing is followed by decline, just as a morning is followed by a dusk. Now to roll up the armor and move lightly, to penetrate deep and drive far, is hard to bring to success. If marching sideways, the middle will be cut off; if marching in a column, it will be pressured; if slow, we fall behind the advantage; if fast, the provisions run short; in less than a thousand li, men and horses will be cut off and starving, and tired out they will meet the enemy, which only leaves them to be captured. If you think there is some other clever trick by which they can be captured, I do not know it; otherwise, I do not see the advantage of going deep. This is why I say it is not advantageous to attack."

大行曰："不然。夫草木之中霜霧，不可以風過；清水明鏡，不可以形遯也；通方之人，不可以文亂。今臣言擊之者，故非發而深入也，將順因單于之慾，誘而致之邊，吾伏輕卒銳士以待之，險鞍險阻以備之。吾勢以成，或當其左，或當其右；或當其前，或當其後，單于可擒，百必全取。臣以為擊之便。"於是遂從大行之言。孝武皇帝自將師伏兵於馬邑，誘致單于。單于既入塞，道覺之，奔走而去。其後交兵接刃，結怨連禍，相攻擊十年，兵凋民勞，百姓空虛，道殣相望，槥車相屬，寇盜滿山，天下搖動。孝武皇帝后悔之。御史大夫桑弘羊請佃輪臺。詔卻曰："當今之務，務在禁苛暴，止擅賦。今乃遠西佃，非能以慰民也。朕不忍聞。"封丞相號曰富民侯，遂不復言兵事。國家以寧，繼嗣以定，從韓安國之本謀也。

The Grand Herald said: "That is wrong. Frost and mist among the grass and trees cannot be let pass in the wind; clear water and a bright mirror cannot let form hide; one who has mastered strategy cannot be confused with words. Now what I am saying about attacking is not to set out and go deep, but to follow the Chanyu's desire, lure him to the border, while we hide light troops and elite soldiers to wait, and use difficult terrain for defense. Once our position is set, we can face him on his left or on his right, in front or behind, and the Chanyu can be captured; a hundred shots will surely all hit. I consider attack advantageous." So the emperor in the end followed the Grand Herald's words. Emperor Xiaowu himself led the army and set an ambush at Mayi to lure the Chanyu. The Chanyu had already entered the pass, but noticed on the road and fled. After this, blades were crossed, resentment was formed and disasters linked, they attacked each other for ten years, the army was worn out, the people toiled, the common people were drained, those starving on the roads were in sight of one another, the carts with coffins followed one another, bandits filled the mountains, and the world shook. Emperor Xiaowu regretted it. The Imperial Counselor Sang Hongyang asked to establish military farms at Luntai. The edict, however, said: "The task of the present is to be sure to forbid harshness and cruelty and stop arbitrary levies. Now to go so far west to establish military farms is not a way to comfort the people. I cannot bear to hear it." He enfeoffed the chancellor with the title of Marquis who Enriches the People, and then never again spoke of military affairs. The state was therefore at peace and the succession was therefore settled, which came from following Han Anguo's original plan.

孝武皇帝時，中大夫主父偃為策曰："古者諸侯地不過百里，強弱之形易制也。今諸侯或連城數十，地方千里，緩則驕，易為淫亂；急則阻其強而合從，謀以逆京師，今以法割之，即逆節萌起，前日晁錯是也。今諸侯子弟或十數，而適嗣代立，餘雖骨肉，無尺地之封，則仁孝之道不宣，顧陛下令諸侯得推恩，分子弟以地侯之，彼人人喜得所願，上以德施，實封其國，而稍自消弱矣。"於是上從其計，因關馬及弩不得出，絕遊說之路，重附益諸侯之法，急詿誤其君之罪，諸侯王遂以弱，而合從之事絕矣，主父偃之謀也。

In the time of Emperor Xiaowu, the Palace Grandee Zhufu Yan presented a memorial saying: "In antiquity, the lords' lands did not exceed a hundred li, and the situation of strong and weak was easy to control. Now some lords have dozens of connected cities and lands a thousand li square; when relaxed they become arrogant and easily fall into dissipation, and when pressed they rely on their strength to form alliances and plot against the capital. If now we cut them down by law, then rebellious intentions will sprout and rise, as Chao Cuo did the other day. Now some lords have a dozen or so sons, yet only the heir takes the succession, while the rest, though flesh and blood, have not a foot of land to be enfeoffed with, so the way of humaneness and filial piety is not promoted. I hope Your Majesty will let the lords extend grace, dividing their land among their sons as marquisates; each will be glad to obtain what he wishes, and Your Majesty will bestow it as a favor, but in reality his state will be divided and will gradually weaken of itself." So the Emperor followed his plan; the passes forbade horses and crossbows from leaving, the roads of itinerant persuaders were cut off, the laws against those who ally with and add to the lords were made heavier, and the punishments for those who mislead their ruler were made stricter, and the kings and lords were thereby weakened, and the alliances were cut off, which was Zhufu Yan's plan.