Bai Hu Tong Yi (白虎通義) · Volume 3

水、木可食，金、火、土不可食何？木者陽，陽者施生，故可食；火者，陰在內，金者陰嗇吝，故不可食。

Water and Wood can be eaten, but Metal, Fire, and Earth cannot; why? Wood is yang, and yang gives life, so it can be eaten; Fire has yin within, and Metal is yin and stingy, so they cannot be eaten.

火、水所以殺人何？水盛氣也，故入而殺人；火陰在內，故殺人壯於水也；金木微氣，故不能自殺人也。火不可入其中者，陰在內也，入則殺人矣。水、土陽在內，故可入其中。金、木微氣也，精密不可得入也。

Why can Fire and Water kill people? Water is an abundant qi, so entering it kills people; Fire has yin within, so it kills people more fiercely than Water; Metal and Wood are subtle qi, so they cannot kill by themselves. Fire cannot be entered because yin is within, and entering it kills. Water and Earth have yang within, so they can be entered. Metal and Wood are subtle qi, fine and dense, and cannot be entered.

水、火不可加人功為用，金、木加人功何？火者盛陽，水者盛陰者也。氣盛不變，故不可加人功為人用。金木者不能自成，故須人加功，以為人用也。

Water and Fire cannot have human work added to them to be put to use, while Metal and Wood can have human work added; why? Fire is abundant yang, and Water is abundant yin. Their qi is abundant and does not change, so human work cannot be added to make them useful. Metal and Wood cannot complete themselves, so they need people to work them in order to be used.

五行之性，火熱水寒，有溫水，無寒火何？明臣可為君，君不可更為臣。五行常在，火乍亡何？水太陰也，刑者故常在。金少陰，木少陽，微氣無變，故亦常在火。太陽精微，人君之象。象尊常藏，猶天子居九重之內，臣下衛之也。藏於木者，依於仁也，木自主金，須人取之乃成，陰卑不能自成也。木所以浮，金所以沉何？子生於母之義。肝所以沉，肺所以浮何？有知者尊其母也。一說木畏金，金之妻庚，受庚之化，木者法其本，柔可曲直，故浮也，肝法其化，直，故沉。五行皆同義。

In the nature of the Five Phases, Fire is hot and Water is cold; there is warm water, but no cold fire. Why? It shows that a minister can become a ruler, but a ruler cannot again become a minister. The Five Phases are always present, yet Fire suddenly vanishes; why? Water is greater yin, the punisher, so it is always present. Metal is lesser yin and Wood is lesser yang; their subtle qi does not change, so they too are always present. Fire is greater yang, subtle and fine, the image of the ruler. The image is honored and always hidden, like the Son of Heaven dwelling within nine layers of palace, guarded by his ministers. It hides in Wood, relying on benevolence. Wood itself governs Metal, and needs people to take it to complete it; yin is lowly and cannot complete itself. Why does Wood float and Metal sink? This is the principle of the child born of the mother. Why does the liver sink and the lung float? A person of knowledge honors his mother. One view says Wood fears Metal; the wife of Metal is Geng, and Metal receives Geng's transformation; Wood takes after its root, and being soft can bend and straighten, so it floats; the liver takes after its transformation, being straight, so it sinks. The Five Phases all follow this principle.

天子所以內明而外昧，人所以外明而內昧何？明天人慾相向而治也。行有五、時有四何？四時為時、五行為節，故木王即謂之春，金王即謂之秋，土尊不任職，君不居部，故時有四也。子不肯禪何法？法四時火不興土而興金也。父死子繼何法？法木終火王也。兄死弟及何法？夏之承春也。善善及子孫何法？法春生待夏復長也。惡惡止其身何法？法秋煞不待冬也。主幼臣攝政何法？法土用事於季孟之間也。子之復讎，何法？法土勝水、水勝火也。子順父、臣順君、妻順夫何法？法地順天也。

Why is the Son of Heaven bright within and dim without, while ordinary people are bright without and dim within? It shows that Heaven and man must be governed in correspondence. Why are there five phases but four seasons? The four seasons serve as time and the Five Phases as its divisions, so when Wood reigns it is called spring, and when Metal reigns it is called autumn; Earth is honored and holds no office, and the ruler does not occupy a department, so there are four seasons. A son who is unwilling to cede the throne takes after what? He takes after the four seasons, where Fire does not raise Earth but raises Metal. A son succeeding his father who has died takes after what? He takes after Wood ending and Fire reigning. A younger brother succeeding his elder brother who has died takes after what? He takes after summer succeeding spring. Rewarding the good extends to descendants; this takes after what? It takes after spring's birth waiting for summer's growth. Punishing the bad stops with the person himself; this takes after what? It takes after autumn's killing, which does not wait for winter. A young ruler with a minister as regent takes after what? It takes after Earth acting between the last and first months of the seasons. A son avenging his father takes after what? It takes after Earth overcoming Water and Water overcoming Fire. A son obeying his father, a minister his ruler, a wife her husband takes after what? It takes after Earth obeying Heaven.

男不離父母何法？法火不離木也。女離父母何法？法水流去金也。娶妻親迎何法？法日入，陽下陰也。君讓臣何法？法月三十日，名其功也。善稱君、過稱己何法？法陰陽共敘共生，陽名生，陰名煞。臣有功歸於君何法？法歸明於日也。臣法君何法？法金正木也。子諫父何法？法火揉直木也。臣諫君不從則去何法？法水潤下、達於上也。君子遠子近孫何法？法木遠火近土也。親屬臣諫不相去何法？法水木枝葉不相離也。父為子隱何法？法木之藏火也。子為父隱何法？法水逃金也。君有眾民何法？法天有眾星也。王者賜先親近、後疏遠何法？法天雨，高者先得之也。□□□□□□□□□□□□□□□□□□□□□□□□□□□□

A son does not leave his parents; this takes after what? It takes after Fire not leaving Wood. A daughter leaves her parents; this takes after what? It takes after water flowing away from Metal. Going in person to receive the bride takes after what? It takes after the sun setting, yang descending to yin. A ruler yielding to his minister takes after what? It takes after the thirtieth day of the month, naming the minister's merit. Attributing goodness to the ruler and fault to oneself takes after what? It takes after yin and yang jointly ordering and generating, yang being named generation and yin killing. A minister's merit being credited to the ruler takes after what? It takes after attributing brightness to the sun. A minister following his ruler takes after what? It takes after Metal straightening Wood. A son remonstrating with his father takes after what? It takes after Fire straightening bent Wood. A minister who leaves when his remonstrance is not heeded takes after what? It takes after Water moistening downward and reaching upward. A gentleman keeping his son at a distance and his grandson close takes after what? It takes after Wood being far from Fire and near to Earth. Relatives and ministers not leaving each other in remonstrance takes after what? It takes after Water and the branches and leaves of Wood not separating. A father concealing for his son takes after what? It takes after Wood hiding Fire. A son concealing for his father takes after what? It takes after Water evading Metal. A ruler having many people takes after what? It takes after Heaven having many stars. A king rewarding first those near and then those far takes after what? It takes after Heaven sending rain, with high places receiving it first. [a character is damaged in the source text]

長幼何法？法四時有孟、仲、季也。朋友何法？法水合流相承也。父母生子養長子何法？法水生木長大也。子養父母何法？法夏養長木，此火養母也。不以父命廢主命何法？法金不畏土而畏火。陽舒陰急何法？法日行遲月行疾也。有分土無分民何法？法四時各有分而所生者通也。若言東，東方天下皆生也。君一娶九女何法？法九州象天之施也。不娶同姓何法？法五行異類乃相生也。子喪父母何法？法木不見水則憔悴也。喪三年何法？法三年一閏，天道終也。父喪子、夫喪妻何法？法一歲物有終始，天氣亦為之變也。年六十閉房何法？法六月陽氣衰也。人有五藏六府何法？法五行六合也。人目何法？法日月明也。日照晝，月照夜，人目所不更照何法？目亦更用事也。王者監二王之後何法？法木須金以正，須水以潤也。明王先賞後罰何法？法四時先生後煞也。

The order of old and young takes after what? It takes after the four seasons having first, middle, and last months. Friends take after what? They take after waters joining and flowing on together. Parents bearing and raising a child takes after what? It takes after Water generating Wood and making it grow. A child supporting his parents takes after what? It takes after summer nurturing Wood, which is Fire nourishing its mother. Not setting aside the ruler's command because of the father's command takes after what? It takes after Metal not fearing Earth but fearing Fire. Yang is slow and yin is quick, taking after what? It takes after the sun moving slowly and the moon moving quickly. Dividing land but not dividing people takes after what? It takes after each of the four seasons having its own share while what is born in them is shared. If one speaks of the east, the whole world in the east grows. A ruler marrying nine women at once takes after what? It takes after the Nine Provinces, an image of Heaven's bestowing. Not marrying one of the same surname takes after what? It takes after the Five Phases, of different kinds, giving birth to each other. A child mourning his parents takes after what? It takes after Wood withering when it cannot see Water. Mourning for three years takes after what? It takes after a leap month every three years, when the Way of Heaven reaches completion. A father mourning a son or a husband mourning a wife takes after what? It takes after things in a year having an end and a beginning, and the qi of Heaven changing for this reason. At sixty closing the bedroom door takes after what? It takes after the yang qi declining in the sixth month. People having five viscera and six bowels takes after what? It takes after the Five Phases and the Six Conjunctions. People's eyes take after what? They take after the brightness of sun and moon. The sun shines by day and the moon by night, and the eyes no longer shine at those times; this takes after what? It takes after the eyes also taking turns in service. A king examining the descendants of the two previous dynasties takes after what? It takes after Wood needing Metal to straighten it and Water to moisten it. A wise king rewarding first and punishing after takes after what? It takes after the four seasons giving birth first and killing after.

國有三軍何？所以戒非常，伐無道，尊宗廟，重社稷，安不忘危也。何以言有三軍也？《論語》曰：“子行三軍，則誰與？”《詩》云：“周王於邁，六師及之。”三軍者何法？法天、地、人也。以為五人為伍，五伍為兩，四兩為卒，五卒為旅，五旅為師，師二千五百人，師為一軍，六師一萬五千人也。《傳》曰：“一人必死，十人不能當；百人必死，千人不能當；千人必死，萬人不能當；萬人必死，橫行天下。”雖有萬人，猶謙讓自以為不足，故復加五千人，因法月數。月者，群陰之長也。十二月足以窮盡陰陽備物成功。二千人亦足以征伐不義，致太平也。《穀梁傳》曰：“天子有六軍，諸侯上國三軍，次國二軍，下國一軍。”諸侯所以一軍者何？諸侯，蕃屏之臣也，任兵革之重，距一方之難，故得有一軍也。

Why does a state have three armies? To guard against extraordinary events, to punish those without the Way, to honor the ancestral temples, to value the altars of soil and grain, and to not forget danger in times of peace. How do we know there are three armies? The Analects says: "If you led three armies, whom would you take with you?" The Book of Odes says: "When the King of Zhou marches out, the six divisions follow him." What do the three armies model? They model Heaven, Earth and Man. Five men make a squad, five squads make a platoon, four platoons make a company, five companies make a battalion, and five battalions make a division; a division is 2,500 men, a division makes one army, and six divisions are 15,000 men. The Commentary says: "If one man is resolved to die, ten cannot withstand him; if a hundred are resolved to die, a thousand cannot withstand them; if a thousand are resolved to die, ten thousand cannot withstand them; if ten thousand are resolved to die, they can roam across the world." Even with ten thousand men, he is modest and considers it not enough, so he adds another five thousand, and thereby models the number of months. The month is the chief of the many yin. Twelve months suffice to exhaust yin and yang and to prepare things and complete the work. Fifteen thousand men are likewise sufficient to punish the unrighteous and bring about peace. The Guliang Commentary says: "The Son of Heaven has six armies, a feudal lord of a great state has three armies, a medium state has two armies, and a lesser state has one army." Why does a feudal lord have at least one army? Feudal lords are ministers who serve as a protective screen, bearing the heavy duty of arms and armor and resisting the calamities of one region, so they can have one army.

王者征伐，所以必皮弁素幘何？伐者凶事，素服，示有悽愴也。伐者質，故衣古服。《禮》曰：“三王共皮弁素幘，服亦皮素幘，又招虞人，亦皮弁。”知伐亦皮。

Why must a true king, when going on a punitive expedition, wear the leather cap and plain headcloth? A punitive expedition is a grim affair, so he wears plain clothing to show sorrow. A campaign is a matter of simplicity, so he wears ancient dress. The Book of Rites says: "The Three Kings all used the leather cap and plain headcloth." His dress is also the leather cap and plain headcloth, and when he summons the forester he also wears the leather cap. From this we know that a punitive expedition also uses the leather cap.

王者將出，辭於禰；還，格祖、禰者，言子辭面之禮，尊親之義也。《王制》曰：“王者將出，類於上帝，宜於社，造於禰。”《尚書》曰：“歸假於藝祖。”出所以告天？至告祖無二元后。廟後告者。示不敢留尊者之命也。告天何。示不敢自專也，非出辭反面之道也，與宗廟異義。還不復告天者，天道質無內外，故不復告也。《尚書》言：“歸假於祖禰。”不見告於天，知不告也。

When a true king is about to set out, he takes leave in the temple of his deceased father; on returning, he goes to the ancestral temple and his father's temple. This is the ritual of a son taking leave face to face and the principle of honoring one's parents. The Wang Zhi says: "When the king is about to set out, he performs the lei sacrifice to the Supreme Lord, the yi sacrifice at the altar of the soil, and announces it at his father's temple." The Book of Documents says: "On returning, he arrived at the temple of the Accomplished Ancestor and made his announcement." He announces to Heaven when he sets out and to the ancestors when he returns; there is no second sovereign. Going to the temple first and announcing afterwards shows that he does not dare detain the order of his elders. Announcing to Heaven shows that he does not dare act on his own authority; it is not the way of taking leave and reporting back, which differs from the principle of the ancestral temple. He does not announce to Heaven again on returning, because the way of Heaven is simple and has no inside or outside, so no further announcement is made. The Book of Documents says: "He returned and reported to the ancestors and fathers." Since no announcement to Heaven is seen, we know it was not made.

王者受命，質家先伐，文家先正何？質家之天命己也，使己誅無道，今誅，得為王，故先伐。文家言天命已成，為王者乃得誅伐王者耳，故先改正朔也。又改正朔者，文代其質也。文者先其文，質者先其質，故《論語》曰：“予小子履，敢昭告於皇天上帝。”此湯伐桀告天，用尤家之法也。《詩》云：“命此文王，於周於京。”此言文王誅伐，故改號為周，易邑為京也，明天著忠臣孝子之義也。湯親北面稱臣而事桀，不忍相誅也。《禮》曰：“湯放桀，武伐紂時也。”

When a true king receives the mandate, the schools of simplicity punish first and the schools of refinement correct the calendar first; why? The school of simplicity holds that the mandate of Heaven is already upon itself, letting itself punish the one without the Way; now that the punishment has been carried out, it can become king, so it punishes first. The school of refinement says that the mandate of Heaven has already been fulfilled, and only after becoming king can one punish those who are kings, so it first reforms the calendar and the first month of the year. Moreover, reforming the calendar means refinement taking the place of the preceding simplicity. The refined put their refinement first, and the simple put their simplicity first, so the Analects says: "I, the little child Lu, dare to announce clearly to the August Heaven and the Supreme Lord." This is Tang announcing to Heaven in his campaign against Jie, using the method of the school of simplicity. The Book of Odes says: "The mandate was given to King Wen, in Zhou and in Jing." This means that King Wen carried out the punishment, so he changed the name to Zhou and changed the city to Jing. It shows that Heaven manifests the righteousness of loyal ministers and filial sons. Tang himself faced north and served Jie as a subject, and could not bear for them to punish each other. The Book of Rites says: "Tang banished Jie and King Wu attacked Zhou; that was the time for it."

王法天誅者，天子自出者，以為王者乃天之所立，而欲謀危社稷，故自出，重天命也。犯王法，使方伯誅之。《尚書》曰：“命予惟恭行天之罰。”此所以言開自出伐有扈也。《王制》曰：“賜之弓矢，乃得專征伐。”犯王誅者也。

The king takes Heaven as his model in punishing: the Son of Heaven goes out in person because he holds that the king is established by Heaven, and when someone plans to endanger the altars of soil and grain, he goes in person, valuing the mandate of Heaven. For those who violate the royal law, he sends a Regional Chief to punish them. The Book of Documents says: "He ordered me to carry out reverently the punishment of Heaven." This refers to Qi going in person to attack Youhu. The Wang Zhi says: "Only when bestowed bow and arrows can one launch punitive campaigns on one's own authority." This refers to those who violate the royal punishment.

大夫將兵出，必不御者，欲盛其威，使士卒一意繫心也。故但聞將軍令，不聞君命也，明進退大夫也。《春秋傳》曰：“此受命於君，如伐齊則還何？大其不伐喪也。”大夫以君命出，進退在大夫也。

When a grand master leads troops out, he must not be controlled from afar, in order to enhance his authority and make the soldiers single-minded, their hearts having something to hold to. So they hear only the general's orders and do not hear the ruler's command, showing that advancing and withdrawing rest with the grand master. The Spring and Autumn Commentary says: "This was a mission received from the ruler; if he set out to attack Qi but came back, why? He is praised for not attacking a state in mourning." A grand master goes out on the ruler's order, but advancing and withdrawing rest with the grand master.

天子遣將軍必於廟何？示不敢自專也。獨於祖廟何？製法度者祖也。《王制》曰：“受命於祖，受成於學。”此言於祖廟命遣之也。

When the Son of Heaven dispatches a general, he must do so in the temple; why? To show that he does not dare act on his own authority. Why only in the ancestral temple? Because the one who established the regulations was the ancestor. The Wang Zhi says: "He receives the commission from the ancestors and receives the completed plan at the school." This means that the commission is given in the ancestral temple.

王法年此受兵何？重不絕人嗣也。師行不必勝，故須其有世嗣。年六十歸兵者何？不忍並鬥人父子也。《王制》曰：“六十不預服戎。”又曰：“八十一子不從政，九十家不從政，父母之喪三年不從政，齊衰、大功三月不從政，廢疾非人不養者一人不從政。”

Why does the royal law take men into military service only at this age? Because it values not cutting off a man's line of descent. A campaign does not necessarily win, so it requires that he have a successor. Why is a man returned from military service at sixty? Because one cannot bear to make father and son fight together. The Wang Zhi says: "At sixty, one does not take part in military affairs." It also says: "At eighty, one son is exempt from public service; at ninety, the whole family is exempt; during mourning for parents, one is exempt for three years; for mourning in the second and third degrees, one is exempt for three months; for a household that has a disabled person who cannot be cared for without help, one person is exempt."

古者師出不逾時者，為怨思也。天道一時生。一時養。人者，天之貴物也。逾時則內有怨女。外有曠夫。《詩》云：“昔我往矣，楊柳依依；今我來思，雨雪霏霏。”《春秋》曰：“宋人取長葛。”《傳》曰：“外取邑不書，此何以書？久也。”

In ancient times a campaign did not exceed one season, out of consideration for resentment and longing. The way of Heaven is that one season gives birth and one season nurtures. Man is the creature that Heaven values. If a campaign goes beyond the season, there will be resentful wives within and lonely husbands without. The Book of Odes says: "When I left, the willows were swaying; now I return, the rain and snow are falling thick." The Spring and Autumn Annals says: "The men of Song took Changge." The Commentary says: "Taking a city abroad is not recorded; why is it recorded here? Because it took a long time."

王者有三年之喪，夷狄有內侵伐之者，重天誅，為宗廟社稷也。《春秋傳》曰：“天王居狄泉。”《傳》曰：“此未三年，其稱天王何？著有天子也。”

When a true king is in the three-year mourning and the barbarians invade from within, he nonetheless punishes them, valuing Heaven's punishment for the sake of the ancestral temple and the altars of soil and grain. The Spring and Autumn Commentary says: "The Heavenly King resided at Digquan." The Commentary says: "This was not yet three years, yet he is called the Heavenly King; why? To make clear that there is a Son of Heaven."

誅不避親戚何？所以尊君卑臣，強幹弱枝，明善惡善惡之義也。《春秋傳》曰：“季子煞其母兄，何善？示誅不避母兄，君臣之義。”《尚書》曰：“肆朕誕以爾東征。”誅弟也。

Why does punishment not avoid relatives? To honor the ruler and humble the minister, to strengthen the trunk and weaken the branches, and to make clear the principle of good and evil. The Spring and Autumn Commentary says: "Jizi killed his mother's brother; what was good in that? It shows that punishment does not avoid a mother's brother, which is the righteousness between ruler and minister." The Book of Documents says: "Therefore I will lead you on the eastern campaign." This is punishing a younger brother.

諸侯有三年之喪，有罪且不誅何？君子恕己，哀孝子之思慕，不忍加刑罰。《春秋傳》曰：“晉士丐帥師侵齊至谷，聞齊侯卒，乃還。”《傳》曰：“大其不伐喪也。”

When a feudal lord is in the three-year mourning, he is for the time being not punished even if he has committed a crime; why? A gentleman extends his own feelings to others and pities the filial son's longing, and cannot bear to impose punishment. The Spring and Autumn Commentary says: "Shi Gai of Jin led troops to invade Qi; on reaching Gu, he heard that the Marquis of Qi had died and turned back." The Commentary says: "He is praised for not attacking a state in mourning."

諸侯之義，非天子之命，不得動眾起兵誅不義者，所以強幹弱枝，尊天子，卑諸侯。《論語》曰：“天下有道，則禮樂、征伐自天子出；天下無道，則禮樂、征伐自諸侯出。”世無聖賢方伯，諸侯有相滅者，力能救者可也。《論語》曰：“陳恆弒其君，孔子沐浴而朝，請討之。”王者侯之子篡弒其君而立，臣下得誅之者，廣討賊之義也。《春秋傳》曰：“臣弒君，臣不討賊，非臣也。”又曰：“蔡世子班弒其君，楚子誅之。”

As for the righteousness of feudal lords, without the Son of Heaven's order they may not mobilize the multitude and raise troops to punish the unrighteous, in order to strengthen the trunk, weaken the branches, honor the Son of Heaven and humble the feudal lords. The Analects says: "When the Way prevails in the world, rites, music and punitive expeditions proceed from the Son of Heaven; when the Way does not prevail in the world, rites, music and punitive expeditions proceed from the feudal lords." When the world has no sage Regional Chief, and feudal lords destroy one another, it is permissible for one whose strength can rescue. The Analects says: "Chen Heng murdered his ruler; Confucius bathed and went to court and asked that he be punished." When the son of a king or a lord usurps and murders his ruler and takes the throne, his subordinates may punish him, which extends the righteousness of punishing traitors. The Spring and Autumn Commentary says: "If a minister murders his ruler and the ministers do not punish the traitor, then they are not ministers." It also says: "Ban, the heir of Cai, murdered his ruler, and the Viscount of Chu executed him."

王者受命而起，諸侯有臣弒君而立，當誅君身死，子不得繼者，以其逆，無所天也。《詩》云：“毋封靡於爾邦，惟王其崇之。”此言追誅大罪也。或盜天子土地，自立為諸侯，絕之而已。

When a true king receives the mandate and rises, if a feudal lord's minister murders the lord and takes his place, he ought to be punished, and the lord having died, the son cannot succeed, because he is rebellious and has nothing to receive from Heaven. The Book of Odes says: "Do not commit great evils in your state, and the king will honor you." This refers to retroactively punishing great crimes. Some seize the Son of Heaven's land and set themselves up as feudal lords; they are simply cut off, nothing more.

父煞其子當誅何？以為天地之性，人為貴，人皆天所生也，托父母氣而生耳。王者以養長而教之，故父不得專也。《春秋傳》曰：“晉侯煞世子申生不出蔡。”

A father who kills his son ought to be punished; why? Because it is held that among the nature of Heaven and Earth, man is the most precious; all men are born of Heaven and merely rely on the energy of their parents to be born. The king nurtures and educates them, so a father cannot decide on his own. The Spring and Autumn Commentary says: "The Marquis of Jin killed his heir Shensheng; it does not record that he fled to Cai."

佞人當誅何？為其亂善行，傾覆國政。《韓詩內傳》曰：“孔子為魯司寇，先誅少正卯。”謂佞道已行，敵國政也。佞道未行，章明遠之而已。《論語》曰：“放鄭聲，遠佞人。”

A glib flatterer ought to be punished; why? Because he disturbs good conduct and overturns the government of the state. The Han Shi Nei Zhuan says: "When Confucius was Minister of Crime of Lu, he first executed Shaozheng Mao." This means that the way of flattery had already been carried out and was harming the government of the state. If the way of flattery has not yet been carried out, one merely makes it known and keeps him at a distance. The Analects says: "Banish the tunes of Zheng and keep glib flatterers at a distance."

子得為父報仇者，臣子於君父，其義一也。忠臣孝子所以不能已，以恩義不可奪也。故曰：父之仇不與共天下，兄弟之仇不與共國，朋友之仇不與同朝，族人之仇不共鄰。故《春秋傳》曰：“子不復仇，非子。”檀弓記。子夏問曰：“居兄弟之仇如之何？仕不與同國，銜君命，遇之不鬥。”父母以義見殺，子不復仇者，為往來不止也。《春秋》曰：“父不受誅，子復仇，可也。”

A son may avenge his father because, toward the lord and the father, the righteousness of a minister and of a son is the same. Loyal ministers and filial sons cannot stop because favor and righteousness cannot be taken from them. Therefore it is said: one does not share the world with the enemy of one's father, does not share the state with the enemy of one's brother, does not share the court with the enemy of one's friend, and does not share the neighborhood with the enemy of one's kin. Hence the Spring and Autumn Commentary says: "A son who does not avenge is not a son." The Tan Gong records that Zixia asked: "How should one deal with the enemy of a brother?" Answer: in office, one does not share a state with him, and if they meet while carrying the ruler's commission, one does not fight. If a parent is killed in accordance with righteousness, the son does not avenge, because the coming and going has no end. The Spring and Autumn Annals says: "If a father was not executed unjustly, the son's revenge is permitted."

誅猶責也。誅其人，責其罪，極其過惡。《春秋》曰：“楚子虔誘蔡侯班，煞之於申。”《傳》曰：“誅君之子不立。”

To execute (zhu) is like to reproach (ze). One executes that person and reproaches him for his crimes, exhausting his faults and evils. The Spring and Autumn Annals says: "Qian, Viscount of Chu, lured Ban, Marquis of Cai, and killed him at Shen." The Commentary says: "The son of an executed ruler is not established."

討者何謂？討猶除也，欲言臣當掃除君之賊。《春秋》曰：“衛人殺州籲於濮。”《傳》曰：“其稱人何？討賊之辭也。”

What does "to suppress" (tao) mean? Tao is like "to eliminate" (chu); it means that a minister should sweep away the traitor against the ruler. The Spring and Autumn Annals says: "The men of Wei killed Zhouxu at Pu." The Commentary says: "Why is he called 'men'? It is the wording for suppressing a traitor."

伐者何謂伐擊也，欲言伐擊之也。《尚書》曰：“武王伐紂。”

What does "to attack" (fa) mean? Fa means "to strike" (ji); it means to strike and attack him. The Book of Documents says: "King Wu attacked Zhou."

徵者何謂也？徵猶正也，欲言其正也，輕重從辭也。誕以爾東征。誅祿甫也。又曰：“甲戌，我惟徵徐戎。”

What does "to campaign" (zheng) mean? Zheng is like "to correct" (zheng); it means to make him correct, with the weight varying according to the wording. "Therefore I will lead you on the eastern campaign" refers to punishing Lu Fu. It also says: "On the day jiaxu, I will campaign against the Xu barbarians."

戰者何謂也？《尚書大傳》曰：“戰者，憚警之也。”《春秋讖》曰：“戰者，延改也。”

What does "to battle" (zhan) mean? The Shang Shu Da Zhuan says: "Battle is to make them fearful and alert." The Chun Qiu Chen says: "Battle is to prolong and reform."

弒者試也，欲言臣子殺其君父不敢卒，候間司事，可稍稍弒之。《易》曰：“臣弒其君，子弒其父，非一朝一夕之故也。”

Regicide (shi) means "to try" (shi); it means that when ministers and sons kill their ruler or father, they do not dare act abruptly, but wait for an opening and watch events, and so can gradually kill him. The Book of Changes says: "A minister killing his ruler, a son killing his father, is not the result of a single morning or evening."

篡者何謂也？篡猶奪也，取也，欲言庶奪嫡，孽奪宗，引奪取其位。《春秋傳》曰：“其言入何？篡詞也。”

What does "to usurp" (cuan) mean? Cuan is like "to seize" (duo); it is to take, and it means that a son of a concubine seizes the place of the primary heir, or a lesser branch seizes the main line, by drawing in and taking his position. The Spring and Autumn Commentary says: "Why does it say 'entered'? It is the wording for usurping."

襲者何謂也？行不假途，掩人不備也。《春秋傳》曰：“其謂之秦何？夷狄之也。曷為夷狄之？秦伯將襲鄭。”入國掩人不備，行不假途，人銜枚，馬韁勒，晝伏夜行，為襲也。諸侯家國，入人家，宜告主人，所以尊敬、防併兼也。《春秋傳》曰：“桓公假途於陳而伐楚。”《禮》曰：“使次介先假途，用束帛。”即如是，諸侯賣王者道，禮無往不反，非謂所賣者也。將入人國，先使大夫執幣假道，主人亦遣大夫迎於郊，為賓主，設禮而待之，是其相尊敬也。防併兼奈何？諸侯之行，必有師旅，恐掩人不備，士卒斂取恆遲，先假途則預備之矣。

What does "to raid" (xi) mean? It is to travel without borrowing passage and to take people unprepared. The Spring and Autumn Commentary says: "Why is he called Qin? Because he is regarded as a barbarian. Why regarded as a barbarian? Because the Earl of Qin was about to raid Zheng." Entering another's state and taking people unprepared, traveling without borrowing passage, with men holding gags in their mouths, horses with reins held tight, hiding by day and moving by night, is a raid. Feudal lords have their own houses and states, and when entering another's, they should notify the host, out of respect and to prevent annexation. The Spring and Autumn Commentary says: "Duke Huan borrowed passage from Chen to attack Chu." The Book of Rites says: "Have the second envoy first borrow passage, using a bundle of silk." If so, then the feudal lords would be selling the king's roads, but in ritual there is no going without returning, and this does not mean what is being sold. When about to enter another's state, one first sends a grand master carrying tokens to borrow passage, and the host also sends a grand master to meet him at the outskirts, they act as guest and host and receive each other with ritual; this is mutual respect. What of preventing annexation? When feudal lords travel they must have troops, and there is fear of taking people unprepared; soldiers are restrained and their movements are often slow, so borrowing passage first provides advance defense.

冬至，所以休兵不舉事。閉開旅不行何，此日陽氣微弱。王者承天理物，故率天下靜，不復行役，扶助微氣成萬物也。故孝經糹曰：“夏至陰氣始動。冬至陽氣始萌。”易曰：先王以至日閉開。旅不行。夏至陰始起。反大熱何。陰氣始起，陽氣推而上。故大熱也。冬至陽始起陰氣推而上。故大寒也。

Why, at the winter solstice, are troops rested, no affairs undertaken, and [a word missing from the source, lost in transcription] closed, and travelers do not walk? Because on this day the yang energy is faint. The king receives Heaven's mandate to govern the myriad things, so he leads the world in stillness, with no further labor or campaigns, helping the faint energy to complete the myriad things. Therefore the Xiao Jing [a word missing from the source] says: "At the summer solstice yin energy begins to stir, and at the winter solstice yang energy begins to sprout." The Book of Changes says: the former kings closed [a word missing from the source] on the solstice day, and travelers did not walk. At the summer solstice yin begins to rise, yet it is very hot; why? When yin energy begins to rise, yang energy is pushed upward, so it is very hot. At the winter solstice yang begins to rise, and yin energy is pushed upward, so it is very cold.

臣所以有諫君之義何？盡忠納誠也。愛之能無勞乎？忠焉能無誨乎？《孝經》曰：“天子有諍臣七人，雖無道，不失其天下；諸侯有諍臣五人，雖無道，不失其國；大夫有諍臣三人，雖無道，不失其家；士有諍友，則身不離於令名；父有諍子，則身不陷於不義。”

Why is there a principle that ministers remonstrate with their ruler? In order to exhaust their loyalty and offer sincerity. If one loves him, can one not work hard for him? If one is loyal to him, can one not instruct him? The Xiao Jing says: "The Son of Heaven has seven remonstrating ministers; even if he is without the Way, he will not lose the world. A feudal lord has five remonstrating ministers; even if he is without the Way, he will not lose his state. A grand master has three remonstrating ministers; even if he is without the Way, he will not lose his house. A gentleman who has a remonstrating friend will not lose his good name; a father who has a remonstrating son will not fall into unrighteousness."

天子置左輔、右弼、前疑、後承，以順。左輔主修政，剌不法。右弼主糾，周言失傾。前疑主糾度，定德經。後承主匡正，常考變天。四弼興道，率主行仁。夫陽變於七，以三成，故建三公，序四諍，列七人，雖無道，不失天下，杖闢賢也。

The Son of Heaven establishes the Left Assistant, the Right Aide, the Front Doubter and the Rear Supporter, in order to bring about compliance. The Left Assistant is in charge of cultivating government and denouncing what is unlawful. The Right Aide is in charge of inspection and correcting, covering the errors and deviations of speech. The Front Doubter is in charge of weighing and measuring, settling the constancy of virtue. The Rear Supporter is in charge of rectifying, constantly examining the changes of Heaven. The four aides raise up the Way and lead the ruler to practice benevolence. Yang transforms at seven above and is completed with three, so the Three Dukes are established, the four remonstrators are arranged in order, and the seven persons are lined up; even if he is without the Way, he will not lose the world, relying on the appointment of worthy men.

諸侯諍，不從得去何？以屈尊申卑，孤惡君也。去曰：“某質性頑鈍。”言愚不任用，請退避賢。如是之是待以禮，臣待放；如不以禮待，遂去。君待之以禮奈何？曰：“予熟思夫子言，未得其道。今子不且留，聖王之制，無塞賢之路，夫子欲何之？”則遣大夫送至於郊。

When a feudal lord's minister remonstrates and is not heeded, he may leave; why? So as to bend the honored and extend the humble and leave the bad ruler isolated. On leaving he says: "I, so-and-so, am dull by nature." This means he is stupid and not fit for employment, and requests to retire to make room for a worthy man. If treated in this way with ritual, the minister waits to be dismissed; if not treated with ritual, he simply leaves. How does a ruler treat him with ritual? He says: "I have been pondering the Master's words and have not yet grasped their Way. Now if you do not stay for the time being, the system of the sage kings does not block the path of the worthy; where will the Master go?" Then he sends a grand master to see him off to the outskirts.

必三諫者何？以為得君臣之義，必得於郊者，忠厚之至也，冀君覺悟能用之。所以必三年，古者臣下有大喪，君子年不呼其門，所以復君恩。今己所言，不合於禮義，君欲罪之，可得也。《援神契》曰：“三諫待放，復三年，盡也。”所以言放者，臣為君諱，若言有罪放之也。

Why must he remonstrate three times? Because it is held that this is how the righteousness between ruler and minister is obtained. Why must he wait at the outskirts? It is the utmost of loyalty and generosity, hoping that the ruler will awaken and still employ him. So it must be three years: in ancient times, when a minister had a great mourning, the gentleman did not call at his door for a whole year, in order to repay the ruler's kindness. Now if what he says does not accord with ritual and righteousness, the ruler may add a penalty, and that too is allowed. The Yuan Shen Qi says: "After three remonstrances he waits to be dismissed, and after another three years he exhausts [two characters missing from the source, lost in transcription]." So it is said "banished"; it is the minister avoiding a taboo on behalf of the ruler, as if saying he had a crime and was banished.

所諫事已行者，遂去不留。凡待放者，冀君用其言耳，事已行，各去無為留之。《易》曰：“介如石，不終日，貞吉。”《論語》曰：“三日不朝，孔子行。”

When the matter remonstrated about has already been carried out, he leaves and does not stay. All those who wait to be dismissed merely hope that the ruler will use their words; once the matter has been carried out, each goes his own way, and there is no principle of staying. The Book of Changes says: "Firm as a stone, he does not wait till the end of the day; correctness brings good fortune." The Analects says: "When the court was not held for three days, Confucius left."

臣待於郊者，君絕其祿者，示不欲去也，道不合耳。祿參三與之，一留與其妻、長子，使終祭宗廟。賜之環則反，賜之則去，明君子重恥也。《王度記》曰：反之以，其不待放者，亦與之物。明有介主無介民也。”《詩》曰：“逝將去汝，適彼樂土。”

When a minister waits at the outskirts and the ruler cuts off his salary, it shows that the ruler does not want him to go and merely that the Way does not agree. His salary is divided into three parts for him, one part kept for his wife and eldest son so that he can finish the sacrifices at the ancestral temple. If given a ring, he returns; if given [an item missing from the source, lost in transcription], he leaves, showing that the gentleman values shame. The Wang Du Ji says: he is made to return with [the item missing from the source]. Those who do not wait for dismissal are also given something. This shows that there are upright rulers and no upright people. The Book of Odes says: "I will leave you and go to that happy land."

或曰：天子之臣，不得言放。天子以天下為家也。親屬諫不待放者，骨肉無相去離之義也。《春秋傳》曰：“司馬皮曰：‘請處乎此，臣請歸。”子皮者，楚公子也，時不待放。

Some say: a minister of the Son of Heaven cannot be said to be "banished." The Son of Heaven takes the whole world as his home. Relatives who remonstrate do not wait for dismissal, because flesh and blood have no principle of leaving one another. The Spring and Autumn Commentary says: "Sima Pi said: 'Please stay here, and I request to go back.'" Zipi was a prince of Chu, and at that time he did not wait to be dismissed.

士不得諫者，士賤，不得豫政事，故不得諫也。謀及之，得固盡其忠耳。《禮?保傅》曰：“大夫進諫，士傳民語。”

An officer cannot remonstrate, because an officer is lowly and cannot take part in government, so he cannot remonstrate. If he is asked for advice, he should simply exhaust his loyalty. The Bao Fu chapter of the Book of Rites says: "Grand masters remonstrate, and officers relay the words of the people."

妻得諫夫者，夫婦榮恥共之。《詩》云：“相鼠有體，人而無禮。人而無禮。胡不遄死？”此妻諫夫之詩也，諫不從不得去之者，本娶妻，非為諫正也，故一與齊，終身不改。此地無去夫之義也。

A wife may remonstrate with her husband, because husband and wife share honor and shame alike. The Book of Odes says: "Look at the rat, it has a body; a man without ritual, why does he not quickly die?" This is a poem of a wife remonstrating with her husband. If she remonstrates and is not heeded she may not leave, because the wife was originally taken not for the sake of remonstrating and correcting, so once she is joined in one body with him she does not change for life. This is the principle that Earth does not leave the husband.

子諫父，不去者，父子一體而分，無相離之法，猶火去木而滅也。《論語》：“事父母，幾諫。”下言：“又敬不違。”臣之諫君何取法？法金正木也。子之諫父，法火以揉木也。臣諫君以義，故折正之也。子諫父以恩，故但揉之也，木無毀傷也。待放去，取法於水火，無金則相離也。

A son remonstrating with his father does not leave, because father and son are one body divided, and there is no rule of leaving one another, as fire goes out when it leaves wood. The Analects says: "In serving parents, remonstrate gently." Below it says: "Still be reverent and do not disobey." What does a minister remonstrating with the ruler model? He models metal straightening wood. A son remonstrating with his father models fire softening wood. A minister remonstrates with his ruler by righteousness, so he bends and straightens him. A son remonstrates with his father by affection, so he only softens him, and the wood is not damaged. Waiting for dismissal and leaving models water and fire: without metal, they leave one another.

諫者何？諫間也，因也，更也，是非相間革更其行也。人懷五常，故有五諫：謂諷諫。順諫，窺諫，指諫，伯諫。諷諫者，智也，患禍之萌，深睹其事，未彰而諷告，此智性也。順諫者，仁也，出詞遜順，不逆君心，仁之性也。窺諫者，禮也，視君顏色，不悅且卻，悅則復前，以禮進退，此禮之性也。指諫者，信也，指質相其事也，此信之性也。伯諫者，義也，惻隱發於中，直言國之害，勵志忘生，為君不避喪身，義之性也。孔子曰：“諫有五，吾從諷之諫。事君，進思盡忠，退思補過，去而不訕，諫而不露。”故《曲禮》曰：“為人臣不顯者。”纖微未見於外，如詩所刺也。若過惡已著，民蒙毒螫，天見災變，事白異露，作詩以刺之，幸其覺悟也。

What is remonstrance (jian)? Jian means "to put a gap between" (jian), "to rely on" (yin), and "to change" (geng); it is to separate right from wrong and to alter his conduct. Man bears the five constants, so there are five kinds of remonstrance: indirect, compliant, observant, pointed and forthright. Indirect remonstrance is wisdom: when calamity is just beginning to sprout, one sees deeply into the matter and hints at it before it becomes evident; this is the nature of wisdom. Compliant remonstrance is benevolence: the words are gentle and humble and do not go against the ruler's heart; this is the nature of benevolence. Observant remonstrance is ritual: one watches the ruler's expression, withdraws for the moment if he is displeased, and steps forward again when he is pleased, advancing and retiring according to ritual; this is the nature of ritual. Pointed remonstrance is trustworthiness: one points to the solid facts to make the matter clear; this is the nature of trustworthiness. Forthright remonstrance is righteousness: compassion rises from within, one speaks plainly of the harm to the state, sets one's will on it and forgets one's life, and does not avoid losing his body for the ruler; this is the nature of righteousness. Confucius said: "There are five kinds of remonstrance, and I follow indirect remonstrance. In serving a ruler, when advancing one thinks of exhausting one's loyalty, and when withdrawing one thinks of making up for faults; one leaves without slandering and remonstrates without making it public." Therefore the Qu Li says: "A minister does not make remonstrance public." Before the slight fault shows on the outside, it is like what poems satirize. If the faults are already conspicuous, the people suffer harm, Heaven shows calamities and changes, and the matter is plain and the portents manifest, then one composes a poem to satirize, hoping he will awaken.

明王所以立諫諍者，皆為重民而求已失也。《禮?保傅》曰：“於是立進善之旌，懸誹謗之木，建招諫之鼓。”王法立史記事者，以為臣下之儀樣，人之所取法則也。動則當應禮，是以必有記過之史，撤膳之宰。《禮?玉藻》曰：“動則左史書之，言則右史書之。”《禮?保傅》曰：“王失度，則史書之，工誦之，三公進讀之，宰夫撤其膳。是以天子不得為非。故史之義，不書則死，宰不撤膳亦死。

The reason wise kings establish remonstrance is that they value the people and seek out their own faults. The Rites, in "Bao Fu", says: "Thus they set up the banner for presenting good counsel, hung the board for criticism, and built the drum for inviting remonstrance." Royal law establishes the historian to record events as a model for ministers, and as something people take as their pattern. Every movement should accord with ritual; therefore there must be a historian who records faults and a steward who removes the meal. The Rites, in "Yu Zao", says: "When the king moves, the Left Historian writes it down; when he speaks, the Right Historian writes it down." The "Bao Fu" says: "When the king loses his measure, the historian writes it down, the musicians recite it, the Three Dukes come forward and read it, and the steward removes his meal. Thus the Son of Heaven cannot do wrong. So the duty of the historian is that if he does not write it, he dies; and if the steward does not remove the meal, he too dies."

所以謂之史何？明王者使為之也。謂之宰何？宰，制也，使製法度也。宰所以撤膳何？陰陽不調，五穀不熟，故王者為不盡味而食之。《禮》曰：“一谷不升，不備雞；二谷不升，不備三牲。人臣之義，當掩惡揚美，所以記君過何，各有所緣也。掩惡者，謂廣德宣禮之臣。

Why is he called a historian (shi)? It shows that the king appoints him to do it. Why is he called a steward (zai)? "Zai" means to regulate (zhi), that is, he is made to set the standards. Why does the steward remove the meal? When yin and yang are out of harmony and the five grains do not ripen, the king eats without fully savoring his food. The Rites says: "If one grain fails to ripen, the chicken [a rare character lost in the source text during transcription] is not prepared; if two grains fail, the three sacrificial animals are not prepared." The duty of a minister is to cover up evil and make good known, so why does he record the ruler's faults? Each has its own ground. Covering up evil refers to ministers who spread virtue and proclaim ritual.

所以為君隱惡何？君至尊，故設輔弼、置諫官，本不當有遺失。故《論語》曰：“陳司敗問昭公知禮乎？孔子曰：‘知禮’。”此為君隱也。

Why does one conceal the ruler's evil? The ruler is the most honored, so assistants and aides are appointed and remonstrating officials installed, and there should in principle be no failing. Hence the Analects says: "The Minister of Justice of Chen asked whether Duke Zhao knew ritual. Confucius said: 'He knew ritual.'" This is concealing for the ruler.

君所以不為臣隱何？以為君之與臣無適無莫，義之與比，賞一善而眾臣勸，罰一惡而眾臣懼。若為卑隱，為不可殆也。故《尚書》曰：“必力賞罰，以定厥功。”

Why does the ruler not conceal for his ministers? It is thought that the ruler has no closeness or favoritism toward ministers, and that righteousness is to be set against them: when one good deed is rewarded, the ministers are encouraged; when one evil is punished, the ministers fear. If he concealed for those below him, it would be dangerous and unacceptable. Hence the Book of Documents says: "He must apply himself to reward and punishment, in order to settle their merit."

諸侯臣對天子，亦為隱乎？然。本諸侯之臣，今來者，為聘問天子無恙，非為告君之惡來也。故《孝經》曰：“將順其美，匡救其惡，故上下治，能相親也。”

Does a minister of a feudal lord also conceal before the Son of Heaven? Yes. He is by origin a minister of the feudal lord, and now comes forward to inquire after the well-being of the Son of Heaven, not to report his own ruler's evil. Hence the Classic of Filial Piety says: "They carry out his good, and correct his evil, so that high and low are well governed and can be close to one another."

君不為臣隱，父獨為子隱何？以為父子一體，而分榮恥相及，故《論語》曰：“父為子隱，子為父隱，直在其中矣。”

The ruler does not conceal for his ministers, but the father alone conceals for his son; why? It is thought that father and son are of one body, so that after separation their honor and shame are tied together. Hence the Analects says: "A father conceals for his son, and a son conceals for his father, and uprightness lies in this."

兄弟相為隱乎？曰：然，與父子同義，故周公誅四國，常以祿甫為主也。

Do brothers conceal for each other? It is said: Yes, by the same principle as father and son. Hence when the Duke of Zhou executed the four states, he always took Lu Fu as the chief offender.

朋友相為隱者，人本接朋結友，為欲立身揚名也。朋友之道有四焉，通財不在其中，近則正之，遠則稱之，樂則思之，患則死之。

Friends conceal for each other because people make friends in order to establish themselves and make a name. The Way of friendship has four rules, and sharing wealth is not among them: when near, correct him; when far, praise him; when happy, think of him; when in hardship, die for him.

夫妻相為隱乎？《傳》曰：“曾去妻，藜蒸不熟。問曰：‘婦有七出，不蒸亦預乎？’曰：‘吾聞之也，絕交令可友，棄妻令可嫁也。黎蒸不熟而已。何問其故？”此為隱之也。

Do husband and wife conceal for each other? The Commentary says: "Zengzi divorced his wife because she did not steam the goosefoot well. He was asked: 'A wife may be sent away on seven grounds; is failing to steam among them?' He said: 'I have heard that when breaking off a friendship, one should leave it so that they can still be friends; when casting off a wife, one should leave it so that she can marry again. It was only that the goosefoot was not well steamed; why ask the reason?'" This is concealing for her.

天所以以親射何？助陽氣達萬物也。春氣微弱，恐物有窒塞，不能自達者。夫射，自內發外，貫堅入剛，象物之生，故以射達之也。

Why does Heaven use the archery in person? To help yang qi penetrate the myriad things. Spring qi is weak, and there is fear that things may be blocked and unable to get through by themselves. Archery shoots from within to the outside, piercing the hard and entering the firm, and resembles the growth of things, so archery is used to help them break through.

《含文嘉》曰：“天子射熊。諸侯射麋，大夫射虎、豹，士射鹿、豕。”

The Han Wen Jia says: "The Son of Heaven shoots at a bear, a feudal lord at a deer-like elk, a Grandee at a tiger or leopard, and an Officer at a deer or boar."