Yan Tie Lun (鹽鐵論) · Volume 15

大夫曰橘柚生扵江南而民皆甘之於口味同也好音生扵鄭衞而人皆樂【音洛】之扵耳聲同也越人夷吾戎人由余待譯而後通而並顯齊秦人之心扵善惡同也【說林訓曰佳人不同體美人不同而而皆恱扵目棃橘棗栗不同味而皆調扵口】故曽子倚山而吟山鳥下翔師曠鼔琴百獸率舞未有善而不合誠而不應者也【說山訓曰曽子攀柩車引輴者為之止也老母行歌而動申喜精之至也瓠巴鼓瑟而防魚出聽伯牙鼓琴駟馬仰秣介子歌龍蛇而文君垂泣故玉在山而草木潤淵生珠而岸不枯淳于髠曰昔者瓠巴鼓瑟而潛魚出聴伯牙鼓琴而六馬仰秣魚馬猶知善之為善而況君人者也】意未誠與【平聲】何故言而不見從行而不合也

The Grand Secretary said: Oranges and pomelos grow south of the Yangzi and the people all find them sweet, which is the same in taste. Good music arises from Zheng and Wei and people all enjoy (the original gives the pronunciation 'luo') it, which is the same in the ears. Yiwu of Yue and You Yu of the Rong had to wait for interpreters before communicating, yet both became prominent in Qi and Qin; people's hearts are the same in good and evil [the 'Shuolin Xun' of the Huainanzi says: Fine people do not have the same bodies and beautiful people do not have the same faces, yet all please the eye; pears, oranges, jujubes and chestnuts do not have the same flavors, yet all suit the mouth.]. So when Zengzi leaned on a hill and chanted, mountain birds came down and soared; when Shi Kuang played the zither, the hundred beasts danced in step. There has never been a good that was not matched nor sincerity that did not get an answer [the 'Shuoshan Xun' of the Huainanzi says: When Zengzi grasped the hearse, those pulling the cart stopped for him; when an old mother walked singing she moved Shen Xi; this is the utmost of essence. Hu Ba played the zither and the swimming fish came out to listen, Bo Ya played the zither and the four horses raised their heads from the fodder, Jie Zi sang of the dragon and snake and Lord Wen wept. So when jade is in a mountain the plants and trees are moistened, and when a pearl is born in a deep, the bank does not dry. Chunyu Kun said: In the past Hu Ba played the zither and the hidden fish came out to listen, Bo Ya played the zither and six horses raised their heads from the fodder. Fish and horses still know the good as good, how much more one who rules people?]. Is it that the intent is not sincere (the original gives the pronunciation as the level tone for 'yu')? Why are words not followed and conduct not matched?

文學曰扁鵲不防治不受針藥之疾賢聖不能正不食諫諍之君【傳曰人之將死惡聞酒肉之味邦之將亡惡聞忠臣之氣身死不為醫邦亡不為謀還自遺災也說林訓曰與死者同病難為良醫與亡國同道難與為謀雜言曰比干死紂而不防正其行子胥死吳而不防存其國二子者強諫而死適足明主之暴耳未始有益如秋毫之端也】故桀有闗龍逄而亡夏殷有三仁而商滅【莭士篇曰桀為酒池足以運舟糟丘足以望三里一鼓而牛飲者三千人闗龍逄進諫曰為人君身行禮義愛民節財故國安而身夀也今君用財若無盡用人若恐不防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末之命矣夫論語隂嬉防曰庾子之旦金版刻書出地庭中曰臣族虐王禽宋均曰謂殺龍逄之後庾子旦庭中有此版異也龍同姓稱族王虐殺我必見禽也論語曰微子去之箕子為之奴比干諫而死孔子曰殷有三仁焉】不患無由余夷吾之倫患無桓穆之聽耳【傳曰昔戎將由余使秦秦穆公問以得失之要對曰古有國者未嘗不以恭儉也失國者未嘗不以驕奢也由余因論五帝三王之所以衰布衣之所以亡繆公然之扵是告內史王繆曰鄰國有聖人敵國之憂也由余聖人也將奈之何王繆曰夫戎王居僻陋之地未嘗見中國之聲色也君其遺之女樂以婬其志亂其政其臣下必疎因為由余請緩期使其君臣有間然後可圖繆公曰善乃使王繆以女樂二列遺戎王為由余請期戎王大恱許之扵是張酒聴樂日夜不休終嵗婬縦卒馬多死由余歸數諫不聴去之秦秦公子逆拜之為上卿遂並國十二闢地千里千金書曰管子束縛在魯桓公欲相鮑叔鮑叔曰吾君欲覇王則管夷吾在彼臣弗若也桓公曰夷吾寡人之賊也射我者也不可鮑叔曰夷吾為其君射人者也君若得而用之則彼亦將為君射人桓公不聽強相鮑叔鮑叔固辭讓弗相桓公果聽之扵是使人告魯曰管夷吾寡人之讐也願得之而親加手焉魯君許諾乃使吏鞹其拳膠其目盛之以防夷置之車中至齊境桓公使人以朝車迎之祓以灌火釁以犠猳焉生與之如國命有司除廟筵几而薦之曰自孤之聞夷吾之言也目益明耳益聰孤弗敢専故以吿於先君因顧而命管子曰夷吾佐餘管子還走再拜稽首受令而出管子治齊國舉事有功桓公必先賞鮑叔曰使齊國得管子者鮑叔也桓公可謂知行賞矣楚莊王曰世不絶聖國不絶賢晉平公防扵河而樂曰安得賢士與之樂此也船人盍胥跪而對曰主君亦不好士耳夫珠出扵江海玉出扵崑山無足而至者葢由主君之好也士有足而不至者葢主君無好士之意耳無患乎無士也王符曰夫十步之澤必有香草十室之邑必有忠信是故亂殷有三仁小衞多君子然衰國危君繼踵不絶者豈時無忠信正直之士哉誠苦其道不得行耳仲長統曰物有不求未有無物之嵗也士有不用未有少士之世也】是以孔子東西無所適遇屈原放逐扵楚國【泰族訓曰孔子欲行王道東西南北七十說而無所遇離騷經序曰楚襄王用防言遷屈原扵江南而屈原放在山野復作九章援天引聖以自證明終不見省】故曰直道而事人焉往而不三黜枉道而事人終非以此言而不見從行而不合者也【燕恵王曰昔者栁下恵吏扵魯三黜而不去防謂之曰可以去栁下恵曰苟與人之異惡徃而不黜乎猶且黜乎寧扵故國爾栁下恵不以三黜自累故前業不忘不以去為心故逺近無議】

The Literati said: Bian Que cannot (the original reads 'bu fang') cure a disease in one who will not accept needle or medicine, and sages and worthies cannot set right a ruler who will not accept remonstrance [tradition says: When a person is about to die he hates to smell the taste of wine and meat; when a state is about to perish it hates to hear the breath of loyal ministers. If one is dying and no physician is used, or the state is perishing and no plans are made, one only brings disaster on oneself. The 'Shuolin Xun' of the Huainanzi says: One who has the same illness as the dying is hard to make a good doctor, and one who follows the same road as a ruined state is hard to plan with. The chapter 'Miscellaneous Sayings' says: Bi Gan died for Zhou and could not (the original reads 'bu fang') correct his conduct, and Zixu died for Wu and could not (the original reads 'bu fang') preserve his state. The two men remonstrated strongly and died, which only made clear the ruler's cruelty, and brought not even a tip of an autumn hair's benefit.]. So Jie had Guan Longfeng and Xia perished, Yin had three benevolent men and Shang was destroyed [the chapter 'Gentlemen of Integrity' says: Jie made a pool of wine large enough to sail a boat on and a mound of dregs large enough to see for three li, and at one drumbeat three thousand drank like oxen. Guan Longfeng remonstrated, saying: A ruler should practice ritual and righteousness himself, love the people and be frugal with wealth, and so the state is at peace and he lives long. Now Your Lordship uses wealth as if it were endless and uses people as if afraid they will not die enough (the original reads 'bu fang'); if you do not reform, Heaven's calamity will certainly come down and execution will surely arrive. May Your Lordship reform it. He stood and did not leave the court, and Jie imprisoned him for it. The gentleman heard of it and said: It is fated, alas. The Lunyu apocrypha says: On the morning of the gengzi day, a gold tablet with inscription came out in the courtyard, saying: 'Subject clan, the king is cruel, he will be captured.' Song Jun says: This refers to after the killing of Longfeng; on the morning of gengzi this tablet strangeness appeared in the court. Longfeng was of the same surname as the Dragon, called the clan; the king cruelly killed us and will surely be captured. The Analects says: The Viscount of Wei left him, the Viscount of Ji became his slave, and Bi Gan remonstrated and died. Confucius said: Yin had three benevolent men.]. The trouble is not lack of men like You Yu and Yiwu, but only lack of listening like Duke Huan and Duke Mu [tradition says: In the past the Rong general You Yu was sent to Qin, and Duke Mu of Qin asked him the key points of gain and loss. He answered: In ancient times those who held states never failed to do so through reverence and frugality, and those who lost states never failed to do so through arrogance and extravagance. You Yu then discussed why the Five Emperors and Three Kings declined and why commoners perished. Duke Mu agreed, and told the Interior Historian Wang Mu: When a neighboring state has a sage, it is a worry to the rival state. You Yu is a sage; what shall we do about him? Wang Mu said: The king of the Rong lives in a remote and humble place and has never seen the sounds and colors of the Central States. Your Lordship may send him female musicians to seduce his will and disorder his government, and his ministers will surely become estranged, and meanwhile ask for You Yu a delay in his return, so that the Rong ruler and ministers have a rift, and then they can be dealt with. Duke Mu said: Good. So he sent Wang Mu with two troupes of female musicians to the king of the Rong, asking for You Yu's delay. The king of the Rong was delighted and agreed, and they set out wine and listened to music day and night, indulging all year, and in the end most of the horses died. When You Yu returned, he remonstrated several times without being heeded and left for Qin. The Qin prince welcomed him and made him a senior minister, and thereby annexed twelve states and opened a thousand li of land. The Qianjin Shu says: Guan Zi was bound in Lu, and Duke Huan wanted to make Bao Shu prime minister. Bao Shu said: If my lord wants to be a hegemon or king, there is Guan Yiwu, and I am not equal to him. Duke Huan said: Yiwu is my enemy, the one who shot me; it cannot be. Bao Shu said: Yiwu shot at people for his own ruler; if you obtain him and use him, he too will shoot at people for you. Duke Huan did not listen and forced Bao Shu to be prime minister, but Bao Shu firmly declined and would not. Duke Huan in the end followed him, and so sent a man to tell Lu: Guan Yiwu is my enemy; I wish to have him and lay hands on him myself. The ruler of Lu agreed, and so had officials bind his fists in leather, glue his eyes shut, put him in a leather bag, and place him in a carriage. When he reached the border of Qi, Duke Huan had people meet him with a court carriage, purified him with a torch fire, consecrated him with the blood of a pig, and brought him alive into the state, and ordered the officials to clear the temple and set out mats and tables to present him, saying: Since I heard Yiwu's words, my eyes are brighter and my ears keener; I dare not keep this for myself, so I report to the former rulers. Then he turned and ordered Guan Zi: Yiwu, assist me. Guan Zi turned back, bowed twice with his head to the ground, received the order and went out. Guan Zi governed Qi, and when his undertakings had success, Duke Huan always first rewarded Bao Shu, saying that the one who got Guan Zi for Qi was Bao Shu. Duke Huan may be said to know how to give rewards. King Zhuang of Chu said: The age never lacks sages and the state never lacks the worthy. Duke Ping of Jin was enjoying himself on the Yellow River and said: How can I get worthy scholars to enjoy this with me? The boatman Gai Xu knelt and replied: It is only that Your Lordship does not love scholars. Pearls come from rivers and seas and jade comes from Mount Kunlun; they have no feet and yet arrive, because of Your Lordship's love; scholars have feet and do not come, because Your Lordship has no intent to love scholars. There is no need to worry about lack of scholars. Wang Fu says: In a marsh ten paces across there must be fragrant plants, and in a town of ten households there must be loyalty and good faith. So disordered Yin had three benevolent men and small Wei had many gentlemen, yet failing states and endangered rulers have followed one another without end; was it that the times had no loyal, honest and upright scholars? It was truly only that their Way could not be practiced. Zhongchang Tong says: There are things not sought, but there has never been a year without things; there are scholars not used, but there has never been an age of few scholars.]. So Confucius found nowhere that suited him east or west, and Qu Yuan was banished from the state of Chu [the 'Taizu Xun' of the Huainanzi says: Confucius wanted to practice the kingly way, and went to persuade seventy times north, south, east and west without meeting anyone. The preface to the 'Lisao' says: King Xiang of Chu used slanderous (the original reads 'fang') words and moved Qu Yuan to south of the Yangzi, and Qu Yuan, banished to the mountains and wilds, again wrote the 'Nine Chapters,' invoking Heaven and citing the sages to prove himself, but in the end was not heeded.]. So it is said: One who serves people by the straight Way, where can he go without being dismissed three times; one who serves people by a crooked Way is in the end wrong. Thus words are not followed and conduct does not suit [King Hui of Yan says: In the past Liuxia Hui held office in Lu and was dismissed three times without leaving. Someone (the original reads 'fang') said to him: You can leave. Liuxia Hui said: If I am different from others, where can I go without being dismissed? If I am to be dismissed anyway, better in my old state. Liuxia Hui did not let three dismissals burden him, so his earlier work was not forgotten; he did not take leaving to heart, so there was no criticism far or near.]

大夫曰歌者不期扵利聲而貴在中【去聲】莭論者不期扵麗辭而務在事實【修務篇曰腹劍者期扵銛利而不期扵墨陽莫邪乘馬者期扵千里而不期扵驊騮綠耳鼓琴者期扵鳴亷修營而不期扵濫脅號鍾誦詩書者期扵通道畧物而不期扵洪範商頌】善聲而不知轉未可謂能歌也善言而不知變未可謂防說也持防而非矩執凖而非繩通一孔曉一理而不知權衡以所不覩不信人若蟬之不知雪堅據古人以應當世猶辰參之錯膠柱而調瑟固而難合矣【子產曰髙辛氏有二子長曰閼伯季曰實沈居曠林不相能也日操干戈以相征伐后帝不臧遷閼伯於商丘主辰遷實沈於大夏主參尚書大傳曰書之論事離離若參辰之錯行法言曰吾不睹參辰之相比也宋哀曰辰龍星也參虎星也我不見龍虎俱見也傳曰趙王以趙括為將代防頗藺相如曰王以名使括若膠柱而調瑟耳括徒防讀父書傳不知合變也】孔子所以不用扵世而孟軻見賤扵諸侯也【班固曰周道既衰壊扵幽厲禮樂征伐自諸侯出陵夷二百餘年而孔子興以聖徳遭季世知言之不用而道不行廼嘆曰鳳鳥不至河不出圖吾已矣夫文王既沒文不在茲乎扵是應聘諸侯以答禮行誼入西周南至楚畏匡戹陳奸七十餘君無所遇趙岐曰孟子生有淑質夙防其父防被慈母三遷之教長師孔子之孫子思治儒術之道通五經尤長扵詩書周衰之末戰國縦橫用兵爭強以相侵奪當世取士務上權謀以為上賢先王大道陵遲隳廢異端並起楊朱墨翟放蕩以干時惑眾者非一孟子憫悼堯舜湯文周孔之業將遂湮微正塗壅底仁義荒怠佞偽馳騁紅紫亂朱扵是則慕仲尼周流憂世遂以儒道幹扵諸侯思濟斯民然由不肯枉尺直尋時君鹹謂之迂濶扵事終莫能聽納其說】

The Grand Secretary said: A singer does not aim at sharp sound but values keeping (the original gives the pronunciation as the falling tone) the beat; a debater does not aim at beautiful phrases but strives for facts [the 'Xiuwu Xun' of the Huainanzi says: One who wears a sword aims at its sharpness and not at Moyang or Moye; one who rides a horse aims at a thousand li and not at Hualiu or Lu'er; one who plays the zither aims at clear and modest sound and not at Lanxie or Haozhong; one who recites the Poetry and Documents aims at understanding the Way and surveying things and not at the 'Hongfan' or 'Shang Song'.]. One who is good at sound but does not know how to turn cannot be called a singer; one who is good at words but does not know how to change cannot be called (the original reads 'fang') a speaker. To hold a compass (the original reads 'chi fang') but reject the square, to hold the level but reject the cord, to understand one hole and know one principle but not know the balance, and to disbelieve others for what one has not seen, like a cicada that does not know snow, clinging to the ancients to answer the present age, is like Chen and Shen stars out of step or gluing the bridges to tune a zither, rigid and hard to fit [Zichan says: Gaoxin had two sons, the elder named Yanbo and the younger Shichen, who lived in a wide forest and could not get along, and daily took up shield and spear to attack one another. The High God did not approve, and moved Yanbo to Shangqiu to preside over Chen, and moved Shichen to Daxia to preside over Shen. The Shangshu Dazhuan says: The Documents' discussions of affairs are scattered like the crossing courses of Shen and Chen. The Fayan says: I have not seen Shen and Chen near each other. Song Zhong says: Chen is the dragon star and Shen is the tiger star, and I have not seen dragon and tiger appear together. Tradition says: The King of Zhao made Zhao Kuo general to replace Lian (the original reads 'fang') Po. Lin Xiangru said: The King uses Kuo for his name, like gluing the bridges to tune a zither. Kuo can only (the original reads 'tu fang') read his father's books and does not know how to adapt to change.]. This is why Confucius was not used in his age and Mencius was despised by the feudal lords [Ban Gu says: When the Way of Zhou had declined and was ruined by You and Li, ritual, music and campaigns came from the feudal lords, and after declining gradually for over two hundred years, Confucius arose. With sagely virtue he met a last age, knew his words would not be used and the Way would not be practiced, and sighed: 'The phoenix does not come and the river does not bring forth its chart; it is over for me.' 'Since King Wen is dead, does his culture not rest here?' Then he accepted invitations from the feudal lords to answer with ritual and conduct, entered western Zhou and went south to Chu, feared at Kuang and in distress at Chen, solicited over seventy rulers and met none. Zhao Qi says: Mencius was born with a fine nature, lost his father early (the original reads 'su fang'), received his kind mother's teaching of three moves, and when grown studied under Confucius's grandson Zisi, mastered the way of Confucian learning and the Five Classics, being especially strong in the Poetry and Documents. At the end of Zhou's decline, in the vertical and horizontal Warring States, they used troops to contend for strength and invade and seize from one another, the age chose scholars by devoting itself to power and strategy as the highest worthiness, the great Way of the former kings decayed and was ruined, heterodoxies arose together, and Yang Zhu and Mo Di were licentious and approached the age to confuse the multitude, and not just one. Mencius grieved that the work of Yao, Shun, Tang, Wen, Zhou and Confucius would soon be buried and obscured, the straight road blocked, benevolence and righteousness abandoned, flattery and falsehood galloping, red and purple confusing vermilion, so he admired Confucius, traveled widely in worry for the age, and used the Confucian Way to approach the feudal lords, wishing to rescue the people, but because he would not bend a foot to straighten eight feet, the rulers of the time all said he was impractical and in the end none could accept his words.]

文學曰日月之光而盲者不能見雷電之聲而聾人不能聞【孟子曰夫震雷之起也破竹折木震驚天下而不能使聾者卒有聞日月之明徧照天下而不能使盲者卒有見泰族訓曰聾者耳形具而無能聞也盲者目形存而無能見也】夫【音扶】為不知音者言若語扵瘖【音因】聾何特蟬之不知重【平聲】雪耶【泰族訓曰夫言者所以通己扵人也聞者所以通人扵己也瘖者不言聾者不聞既瘖且聾人道不通故有瘖聾之病者雖破家求醫不顧其費豈獨形骸有瘖聾哉心志亦有之夫指之拘者莫不事申也心之塞也莫之務通也不眀扵類也齊俗訓曰其見不逺者不可與語大其智不閎者不足與論至繆稱訓曰察一曲者不可與言化審一時者不可與言大南華經曰井蛙不可以語扵海者拘扵隘也夏蟲不可以語扵寒者篤扵時也曲士不可以語扵道者束扵教也】夫【音扶】以伊尹之知【去聲】太公之賢而不防開辭扵桀紂非說者非聴者過也【張子曰桀罪諫者紂焚聖人以徴為羽非之罪也以甘為苦非味之過也】是以荊和抱璞而泣血曰安得良工而剖之屈原行吟澤畔曰安得臯陶而察之【雜事篇曰荊人卞和得玉璞而獻之荊厲王使玉尹相之曰石也王以和為謾而斷其左足厲王薨武王即位和復奉玉璞而獻之武王武王使玉尹相之曰石也又以為謾而防其右足武王薨共王即位和乃奉玉璞而哭扵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獨何哭之悲也對曰寳玉而名之曰石貞士而戮之以謾此臣之所以悲也共王曰惜矣吾先王之聴難剖石而易斬人之足夫死者不可生防者不可屬何聴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寳且若彼之難也況進賢人乎賢人與奸臣猶仇讐也扵庸君意不合夫欲使奸臣進其讐扵不合意之君其難萬倍扵和氏之璧又無防兩足之臣以推其難猶防山也千嵗一合若繼踵然後覇王之君興焉其賢而不用不可勝載故有道者之未戮也冝白玉之璞未獻耳陳元曰至音不合眾聽故伯牙絶至寳不同眾好故卞和泣血楚辭曰屈原既放防扵江潭行吟澤畔顔色憔悴形容枯槁漁父見而問之曰子非三閭大夫與何故至扵斯屈原曰舉世皆濁而我獨清眾人皆醉而我獨醒是以見放漁父曰聖人者不凝滯扵物而能與世推移舉世皆濁何不淈其泥而揚其波眾人皆醉何不餔其糟而歠其釃何故懐瑾握瑜而自令見放為屈原曰吾聞之新沐者必彈冠新浴者必振衣安能以身之察察受物之汶汶者乎寧赴湘流葬扵江魚之腹中又安防以皎皎之白而防世俗之塵埃乎漁父莞爾而笑鼓枻而去歌曰滄浪之水清兮可以濯吾纓滄浪之水濁兮可以濯吾足遂去不復與言】夫【音扶】人君莫不欲求賢以自輔任能以治國然牽扵流說惑扵道諛是以賢聖蔽掩而防佞用事以此亡國破家而賢士飢扵巖穴也【君道篇曰武王問太公曰舉賢而以危亡者何也太公曰舉賢而不用是有舉賢之名而不得真賢之實也武王曰其失安在太公曰其失在君好用小善而已不得真賢也武王曰好用小善者何如太公曰君好聴譽而不惡防也以非賢為賢以非善為善以非忠為忠以非信為信其君以譽為功以毀為罪有功者不賞有罪者不罰多黨者進少黨者退是以群臣比周而蔽賢百吏群黨而多奸忠臣以誹死扵無罪邪臣以譽賞扵無功其國見扵危亡武王曰善吾今日聞誹譽之情矣尊賢篇曰桓公問扵管仲曰吾欲使酒腐扵爵肉腐扵俎得無害扵覇乎管仲對曰此極非其貴者耳然亦無害扵覇也桓公曰何如而害覇管仲對曰不知賢害覇知而不用害覇用而不任害覇任而不信害覇信而復使小人參之害覇桓公曰善雜事篇曰闔廬用子胥以興夫差殺之而以亡昭王用樂毅以勝恵王逐之而敗此的的然若黒白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遂也夫失賢者其禍如彼用賢者其福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防使賢者為之與不肖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劉峻曰薫蕕不同器梟鸞不接翼渾敦檮杌踵武扵雲臺之上仲容庭堅耕耘扵岩石之下】昔趙髙無過人之志而居萬人之位是以傾覆秦國而禍殃其宗盡失其瑟何膠柱之調也【雜事篇曰秦趙髙者生而隠宮始皇聞其強力通扵獄法拜申車府令使教胡亥決獄胡亥幸之髙有罪始皇使防毅治之毅當髙法當死始皇以髙敏扵事赦之復其官二世即位趙髙說以嚴法刻刑令有罪者相坐誅滅大臣及宗室更為法律務益刻深易曰負且乘致防至貞吝大傳曰負也者小人之事也乘也者君子之器也小人而乘君子之器盜思奪之矣上慢下暴盜思伐之矣泰族訓曰位髙而道大者從事大而道小者兇人間訓曰天下有三危少徳而多寵一危也才下而位髙二危也身無大功而有厚祿三危也】

The Literati said: The blind cannot see the light of sun and moon, and the deaf cannot hear the sound of thunder [Mencius says: When a thunderclap rises it splits bamboo and breaks trees and shocks the world, but cannot suddenly make the deaf hear; the brightness of the sun and moon shines on the whole world, but cannot suddenly make the blind see. The 'Taizu Xun' of the Huainanzi says: The deaf have the form of ears but cannot hear, the blind have the form of eyes but cannot see.]. 'Fu' at the start of the sentence (the original gives the pronunciation 'fu'): to speak to one who does not know music is like talking to the mute (the original gives the pronunciation 'yin') and deaf; why only a cicada not knowing heavy (the original gives the level tone) snow? [The 'Taizu Xun' of the Huainanzi says: Speech is how one makes oneself reach others, and hearing is how one makes others reach oneself. The mute do not speak and the deaf do not hear, and when one is both mute and deaf the human way is cut off. So those with the illness of being mute or deaf, even if it breaks their families to seek a doctor, do not mind the cost. Is it only the body that can be mute or deaf? The mind can also. When a finger is cramped none does not seek to straighten it, but when the mind is blocked none strives for opening; this is not understanding categories. The 'Qisu Xun' says: One whose view is not far cannot be spoken with about the great, and one whose wisdom is not broad is not enough to discuss the ultimate. The 'Miucheng Xun' says: One who examines one corner cannot be spoken to about transformation, and one who examines one season cannot be spoken to about the great. Zhuangzi says: A frog in a well cannot be spoken to about the sea, because it is confined to its narrow space; a summer insect cannot be spoken to about ice, because it is bound to its season; a narrow scholar cannot be spoken to about the Way, because he is bound by teaching.]. 'Fu' at the start of the sentence (the original gives the pronunciation 'fu'): With the wisdom of Yi Yin and the worthiness of Taigong, they could not open their words to Jie and Zhou, and the fault was not the speaker's, but the listener's [Master Zhang says: Jie punished those who remonstrated and Zhou burned sages; taking the zhi note for the yu note is not the fault of the string (the character here in the original was lost in transcription), and taking sweet for bitter is not the fault of the taste.]. So Bian He, holding his jade uncut, wept blood, saying how can I get a good craftsman to split it; Qu Yuan walked chanting on the marsh bank, saying how can I get Gao Yao to examine it [the chapter 'Miscellaneous Affairs' says: Bian He of Jing obtained an uncut jade and presented it to King Li of Jing, who had his jade-worker examine it and was told it was stone. The King thought He deceived him and cut off his left foot. When King Li died and King Wu took the throne, He again offered the jade. King Wu had the jade-worker examine it and was told it was stone, again thought it a deception and cut off (the original reads 'fang') his right foot. When King Wu died and King Gong took the throne, He held the jade and wept in Mount Jing for three days and three nights, until his tears were exhausted and were followed by blood. King Gong heard of it and sent someone to ask: Many in the world have been punished; why do you alone weep so sadly? He replied: A precious jade named as a stone, a loyal scholar punished as a deceiver, this is why I grieve. King Gong said: A pity! The hearing of my former kings found it hard to split a stone and easy to cut off a man's foot. The dead cannot be revived and the cut off cannot be rejoined; why was the hearing so different? He then had the jade worked and obtained a treasure, and so named it the jade disc of Mr. He. So it is said that pearls and jade are what rulers value. Though He offered a treasure and it was fine, he was not used by the jade-worker. If offering a treasure is so hard, how much more offering a worthy person? The worthy and treacherous ministers are like enemies, and do not fit the mind of a mediocre ruler. To make treacherous ministers advance their enemies to a ruler who does not fit with them is ten thousand times harder than He's jade disc, and there is also no minister who had both feet cut off to push through the difficulty, like climbing a mountain (the original reads 'fang'). Only once in a thousand years do they join as if following heel to heel, and only then do hegemons and kings arise. The worthy who were not used are too many to record. So for those with the Way who have not been put to death, it is surely because their uncut white jade has not yet been offered. Chen Yuan says: The utmost music does not fit the hearing of the many, so Bo Ya broke his strings; the utmost treasure does not accord with the likes of the many, so Bian He wept blood. The Chuci says: After Qu Yuan was banished, he wandered (the original reads 'fang') by the river pool and walked chanting on the marsh bank, his face haggard and his form withered. A fisherman saw him and asked: Are you not the Grand Master of the Three Wards? Why have you come to this? Qu Yuan said: The whole world is muddy and I alone am clear; all men are drunk and I alone am sober; for this I was banished. The fisherman said: The sage does not stagnate in things and can move with the world. If the whole world is muddy, why not stir the mud and raise its waves? If all men are drunk, why not eat their dregs and drink their thin wine? Why hold fine jade in your hand and cause yourself to be banished? Qu Yuan said: I have heard that one who has just washed his hair must flick his cap, and one who has just bathed must shake out his clothes; how can one with a clear body take on the murk of things? I would rather go to the Xiang River and be buried in the belly of river fish, how could I (the original reads 'an fang') let my bright whiteness be covered (the original reads 'fang') by the dust of the vulgar world? The fisherman smiled, tapped his oar and left, singing: When the water of Canglang is clear, I can wash my cap strings; when the water of Canglang is muddy, I can wash my feet. He left and did not speak with him again.]. 'Fu' at the start of the sentence (the original gives the pronunciation 'fu'): No ruler does not wish to seek the worthy to assist him and employ the capable to govern the state, but he is pulled by flowing talk and deluded by the way of flatterers, so sages and worthies are obscured and covered, and treacherous (the original reads 'fang') flatterers take charge, and so states are ruined and families broken, and worthy scholars starve in cliffs and caves [the chapter 'The Way of the Ruler' says: King Wu asked Taigong: I raised the worthy but was brought to danger and ruin because of it; why? Taigong said: To raise the worthy and not employ them is to have the name of raising the worthy without the reality of true worthies. King Wu said: Where is the fault? Taigong said: The fault is that the ruler likes to use only small goodness and does not get true worthies. King Wu said: What is the ruler like who likes to use small goodness? Taigong said: The ruler likes to hear praise and does not hate slander (the original reads 'fang'), takes as worthy what is not worthy, as good what is not good, as loyal what is not loyal, as trustworthy what is not trustworthy. That ruler takes praise as merit and slander as crime, does not reward those with merit or punish those with guilt, advances those with many followers and retires those with few. So the ministers ally and obscure the worthy, the hundred officials form factions and are full of wickedness, loyal ministers die innocent because of slander, and wicked ministers are rewarded without merit because of praise, and the state shows danger and ruin. King Wu said: Good, today I have heard the truth about slander and praise. The chapter 'Honoring the Worthy' says: Duke Huan asked Guan Zhong: I wish to let wine rot in the goblets and meat rot on the stands; would that not harm my hegemony? Guan Zhong replied: This is extremely not what is valued, but also does not harm hegemony. Duke Huan said: What would harm hegemony? Guan Zhong replied: Not knowing the worthy harms hegemony, knowing them and not using them harms hegemony, using them and not trusting them harms hegemony, trusting them and then letting petty men take part harms hegemony. Duke Huan said: Good. The chapter 'Miscellaneous Affairs' says: Helu used Zixu and rose, Fuchai killed him and so perished; King Zhao used Yue Yi and won, King Hui drove him out and was defeated: this is as clear as black and white. Qin did not use Shusun Tong, and the King of Xiang did not use Chen Ping and Han Xin, and both were destroyed, while Han used them and rose greatly: this is not yet fulfilled. One who loses the worthy has such a disaster and one who uses the worthy has such a blessing. No ruler does not seek the worthy to assist him, yet states fall into disorder and ruin because the so-called worthy are not worthy. Now (the original reads 'fang') if one has the worthy handle it and the unworthy discuss it, has the wise plan it and the foolish consult on it, the unworthy are jealous of the worthy and the foolish are jealous of the wise; this is why the worthy are shut out and obscured, and why for a thousand years they do not meet. Liu Jun says: Fragrant and foul plants are not kept in the same vessel, owls and phoenixes do not join wings, Hundun and Taowu follow one another on the Cloud Terrace while Zhongrong and Tingjian plow and hoe below the cliffs.]. In the past Zhao Gao had no ambition beyond ordinary men yet sat in a position over ten thousand people, and so overturned the state of Qin and brought calamity on his clan, losing all his zither; what gluing the bridges to tune it was this! [the chapter 'Miscellaneous Affairs' says: Zhao Gao of Qin was born a eunuch. The First Emperor heard he was strong and versed in penal law, appointed him Master of the Imperial Carriages, and had him teach Huhai to decide cases, and Huhai favored him. When Gao committed a crime, the First Emperor had Meng Yi (the original reads 'fang yi') try him, and Yi sentenced Gao to death. The First Emperor, as Gao was quick in affairs, pardoned him and restored his office. When the Second Emperor took the throne, Zhao Gao persuaded him to strict law and harsh punishment, to make those with guilt implicate each other, to execute great ministers and the imperial clan, and to change the laws, devoting himself to greater cruelty. The Changes say: 'To carry a burden and ride, brings bandits to come; perseverance leads to regret.' The Commentary says: Carrying is the business of petty men, and riding is the vessel of gentlemen. If a petty man rides in a gentleman's vessel, bandits think of seizing it. If those above are slack and those below violent, bandits think of attacking them. The 'Taizu Xun' of the Huainanzi says: One whose position is high and whose Way is great is followed; one whose affairs are large and whose Way is small meets misfortune. The 'Renjian Xun' says: The world has three dangers: little virtue and much favor, the first danger; low talent and high position, the second; no great merit and a generous salary, the third.]

大夫曰所謂文學髙第者智略能明先王之術而資質足以履行其道故居則為人師用則為世法今文學言治則稱堯舜道行【去聲】則稱孔墨授之政則不達懐古道而不能行言直而行之枉道是而情非衣冠有以殊扵鄉曲而實無以異扵凡人諸生所謂中直者遭時率備數適然耳殆非眀舉所謂固未可與論治也

The Grand Secretary said: The so-called top-ranked Literati have the wisdom and strategy to understand the arts of the former kings and the native endowment sufficient to carry out their Way, so at home they are teachers of people and in office they are the model of the age. Now the Literati, when speaking of government, praise Yao and Shun, and when the Way is practiced (the original gives the falling tone) praise Confucius and Mozi; but when given government they do not get through, they embrace the ancient Way and cannot practice it, their words are straight but their conduct crooked, their Way is right but their feelings wrong, and while their caps and robes make them different from the village people, in reality they are no different from ordinary people. What these gentlemen call upright and straight is only being caught (the character here in the original was lost in transcription) in the tide of the times and filling the numbers by chance, and is surely not what a clear-sighted selection calls them, and they cannot yet be discussed with regarding governing.

文學曰天設三光以照記天子立公卿以眀治故曰公卿者四海之表儀神化之丹青也上有輔眀主之事下有遂聖化之事和隂陽調四時安眾庶育群生使百姓輯睦無怨思之色四夷順徳無叛逆之憂此公卿之職而賢者之所務也【泰族訓曰古者法設而不犯刑措而不用非可刑而不刑也百工維時庶績鹹熈禮義修而任賢得也故舉天下之髙以為三公一國之髙以為九卿一縣之髙以為二十七大夫一鄉之髙以為八十一元士故知過萬人者謂之英千人者謂之俊百人者謂之豪十人者謂之傑英俊豪傑各以小大之材處其位得其宜由夲流末以重製輕上唱而民和上動而下隨四海之內一心同歸背貪鄙而向義理其扵化民也若風之揺草木無一而不靡今使愚教智使不肖臨賢雖嚴刑罰民弗從也小不能制大弱不能使強也】若伊尹周召三公之才太顛閎夭九卿之人【伊尹殷湯之臣周公旦召公奭周武王之臣太顛閎夭周文王之臣也】文學不中【去聲】聖主之眀舉今之執政亦未能稱盛徳也

The literati said: Heaven sets up the three luminaries to illuminate and record, and the Son of Heaven sets up dukes and ministers to make government bright. So it is said that the dukes and ministers are the models of the four seas and the vermilion and blue pigment of spiritual transformation: above they have the task of assisting an enlightened ruler, below they have the task of carrying out the sage's transformation, harmonizing yin and yang, regulating the four seasons, pacifying the multitudes, nurturing the many living beings, making the hundred clans harmonious and free of any look of resentment, and the four barbarians obedient to virtue and free of worry about rebellion. This is the duty of dukes and ministers and the work of the worthy [the Huainanzi, Tai Zu Xun, says: in ancient times laws were set up and not violated, punishments were laid aside and not used, not because they could be applied and were not, but because the hundred craftsmen kept to the seasons and all achievements flourished, ritual and righteousness were cultivated and the worthy were employed. So they selected the highest of the world as the Three Dukes, the highest of a state as the Nine Ministers, the highest of a county as the twenty-seven grand masters, and the highest of a township as the eighty-one primary scholars. So one whose knowledge exceeds ten thousand people is called a Ying, one exceeding a thousand a Jun, one exceeding a hundred a Hao, and one exceeding ten a Jie. The Ying, Jun, Hao, and Jie each occupied their positions according to the size of their talent and got what was fitting for them; from root to branch, with the heavy controlling the light, those above sang and the people harmonized, those above moved and those below followed, within the four seas one heart went the same way, turning from greed and baseness toward righteousness and principle. In transforming the people, it was like the wind moving the grasses and trees, with not one that did not bend. If one now makes the foolish teach the wise and sets the unworthy over the worthy, even with severe punishments the people will not follow. The small cannot control the great, and the weak cannot command the strong.]. Men like Yi Yin, Zhou, and Shao had the talent of the Three Dukes; Tai Dian and Hong Yao were men of the Nine Ministers [Yi Yin was a minister of Tang of Yin; the Duke of Zhou Dan and Duke Shao Shi were ministers of King Wu of Zhou; Tai Dian and Hong Yao were ministers of King Wen of Zhou]. The literati do not meet [pronunciation note: zhong is read in the falling tone] the enlightened lord's selection, and the present holders of government cannot be said to have abundant virtue.

大夫不說【音恱】作色不應也

The Grand Secretary was displeased [pronunciation note: shuo is read yue], changed color, and did not answer.

文學曰朝【音潮】無忠臣者政闇大夫無直士者位危【主術訓曰古者天子聽朝公卿正諌博士誦詩瞽箴師誦庶人傳語史書其過宰徹其膳猶以為未足也故堯置敢諫之鼓舜立誹謗之木湯有司直之人武王立戒慎之軺過若豪釐而既已備之也失聖人之扵善也無小而不舉其扵過也無微而不改正諌篇曰晏子復扵景公曰朝居嚴乎公曰朝居嚴則曷害扵治國家哉晏子對曰朝居嚴則下無言下無言則上無聞矣下無言則謂之喑上無聞則謂之聾聾喑則非害治國家如何也且合菽粟之微以滿倉廩合疏縷之緯以成緯幕太山之髙非一石也累卑然後髙也夫治天下者非一士之言固有受而不用惡有距而不入者防韓嬰曰天子有爭臣七人雖無道不失其天下昔殷王紂殘賊百姓絶逆天道至斮朝涉刳孕婦脯侯醢海伯然所以不亡者以其有箕子比干之故微子去之執囚為奴比干諫而死然後周加兵而誅絶之諸侯有爭臣五人雖無道不失其國吳王夫差為無道至驅一市之民以葬闔閭然所以不亡者有伍子胥之故胥以死越王勾踐欲伐之范蠡諫曰子胥之計策未忘扵吳王之腹心也子胥死後三年越乃防攻之大夫有爭臣三人雖無道不失其家季氏為無道僣天子舞八佾旅泰山以雍徹孔子曰是可忍也孰不可忍也然不亡者以冉有季路為宰臣也故曰有諤諤爭臣者其國昌有黙黙諛臣者其國亡詩曰不明爾徳時無背無側爾徳不明以無陪無卿言文王諮嗟痛殷商無輔弼諌諍之臣而亡天下矣晏子曰下無直辭上有隠君民多諱言君有驕行】任座正言君之過文侯改言行【去聲】稱為賢君【魏世家曰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任座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怒而逐任座座起而出次至翟璜文侯問寡人何如君也翟璜對曰君仁君也曰子何以言之對曰臣聞之其君仁者其臣直向任座之言直臣是以知君仁君文侯曰善復召任座入拜為上卿】袁盎面刺綘侯之驕矜卒得其慶【袁盎傳曰袁盎楚人也字父故為群盜徙處安陵髙後時盎嘗為呂祿舍人及孝文帝即位盎兄噲任盎為中郎綘侯為丞相朝罷趨出意得甚上禮之恭嘗目送之盎進曰陛下以丞相何如人上曰社稷臣盎曰絳侯所謂功臣非社稷臣社稷臣主在與在主亡與亡方呂后時諸呂用事擅相王劉氏不絶如帶是時絳侯為太尉主兵柄弗能正呂后崩大臣相與共畔諸呂太尉主兵適防其成功所謂功臣非社稷臣丞相如有驕主色陛下謙讓臣主失禮竊為陛下不取也後朝上益莊丞相益畏已而絳侯望袁盎曰吾與而兄善今兒廷毀我盎遂不謝及絳侯免相之國國人上書告以為反徴系請室宗室諸公莫敢為言唯袁盎明綘侯無罪綘侯得釋盎頗有力綘侯乃大與盎結交】故觸死亡以幹主之過者忠臣也犯嚴顔以匡公卿之失者直士也【孫叔敖曰畏鞭棰之嚴而不敢諌其父非孝子也懼斧鉞之誅而不敢諌其君非忠臣也南華經曰孝子不諛其親忠臣不諂其君正諫篇曰易曰王臣蹇蹇匪躬之故人臣之所以蹇蹇為難而諫其君者非為身也將欲以匡君之過矯君之失也君有過失者危亡之萌也見君之過失而不諌是輕君之危亡也夫輕君之危亡者忠臣不忍為也】鄙人不能巷言面違方今人主谷之【谷祿也】教令張而不施食祿多非其人以妨農商工市井之利未歸扵民民望不塞也且夫【音扶】帝王之道多墮壊而不修詩云濟濟多士意者誠任用其計非苟陳虛言而已

The literati said: When a court [pronunciation note: chao is read chao] has no loyal ministers, its government is dim; when a grand master has no upright scholars, his position is in peril [the Huainanzi, Zhu Shu Xun, says: in ancient times when the Son of Heaven attended court, the dukes and ministers remonstrated rightly, the erudites recited poems, the blind musicians offered admonitions and the teachers recited, commoners passed on words, the scribes recorded his faults, and the steward removed his meals, and still it was thought not enough. So Yao set up the drum for bold remonstrance, Shun set up the slander tree, Tang had the straight-speaking officers, and King Wu set up the cautionary carriage; a fault of a hair's breadth was already guarded against. For a sage, no good is too small to promote, and no fault too slight to correct. The Zheng Jian chapter says: Yan Zi replied to Duke Jing: 'Is the court held severely?' The duke said: 'If the court is held severely, what harm is it to governing the state?' Yan Zi replied: 'If the court is held severely, there are no words from below; if there are no words from below, those above hear nothing. When there are no words below it is called mute, and when those above hear nothing it is called deaf. If deaf and mute, what is it but harm to governing the state? One gathers small beans and millet to fill granaries, gathers sparse thread weft to make a curtain. The height of Mount Tai is not one stone; it accumulates the low and then is high. One who governs the world does not rely on one scholar's word; certainly there are those whom he accepts and does not use, but how could there be those he refuses and does not let in?' Han Ying says: the Son of Heaven has seven remonstrating ministers, and though he lacks the Way he does not lose his realm. In the past King Zhou of Yin harmed the hundred clans and cut off the Way of Heaven, even chopping the legs of those wading across in the morning, cutting open pregnant women, making dried meat of the Marquis of Gui (the base text has a rare character here, lost in transcription) and pickling the Earl of Hai, yet the reason he did not perish was that he had Jizi and Bi Gan. When Weizi left him, he was seized and made a slave, and Bi Gan remonstrated and died, and only then did Zhou send troops and destroy him. A lord has five remonstrating ministers, and though he lacks the Way he does not lose his state. The King of Wu Fuchai was without the Way, even driving the people of one market to bury Helu, yet the reason he did not perish was that he had Wu Zixu. After Xu died, King Goujian of Yue wished to attack him, and Fan Li remonstrated: 'The plans of Zixu have not yet left the heart of the King of Wu.' Three years after Zixu's death, Yue then met (the base text has a corrupt character) and attacked. A grand master has three remonstrating ministers, and though he lacks the Way he does not lose his house. The Ji family was without the Way, usurped the Son of Heaven's privileges, danced the eight rows, sacrificed to Mount Tai, and cleared offerings with the Yong ode. Confucius said: 'If this can be tolerated, what cannot be tolerated?' Yet it did not perish, because Ran You and Ji Lu served as stewards. So it is said that a state with outspoken remonstrating ministers flourishes, and a state with silent flatterers perishes. The Book of Poetry says: 'You do not make your virtue bright; there is no one behind you and none at your side; your virtue is not bright, so there is no attendant and no minister.' This says that King Wen sighed and lamented that Yin lost the world for having no assisting and remonstrating ministers. Yan Zi said: when there are no upright words below, there is a hidden ruler above, and when the people have many tabooed words, the ruler has arrogant conduct.]. Ren Zuo spoke rightly of his lord's faults, and Marquis Wen corrected his words and conduct [pronunciation note: xing is read in the falling tone] and was called a worthy ruler [the Shi Ji, Hereditary House of Wei, says: Marquis Wen of Wei sat with his scholars and grand masters and asked: 'What kind of ruler am I?' The ministers all said: 'A benevolent ruler.' When it came to Ren Zuo, he said: 'My lord is not a benevolent ruler.' The marquis said: 'Why do you say so?' He replied: 'When you attacked Zhongshan, you did not enfeoff your younger brother but enfeoffed your eldest son; from this I know my lord is not benevolent.' Marquis Wen was angry and drove Ren Zuo out, and Zuo rose and left. When it came to Di Huang, Marquis Wen asked what kind of ruler he was. Di Huang replied: 'You are a benevolent ruler.' He said: 'Why do you say so?' He replied: 'I have heard that when a ruler is benevolent his ministers are upright. Ren Zuo's words just now were upright, and so I know my lord is benevolent.' Marquis Wen said: 'Good.' He summoned Ren Zuo back in and appointed him as senior minister.]. Yuan Ang stung the Marquis of Jiang's arrogance to his face and in the end gained his congratulations [the Shi Ji, Biography of Yuan Ang, says: Yuan Ang was from Chu, styled Si (the base text has a rare character here, lost in transcription). His father had been a bandit and moved to Anling. In the time of Empress Dowager Gao, Ang had been a retainer of Lü Lu. When Emperor Xiaowen took the throne, Ang's elder brother Kuai recommended Ang as a palace attendant. The Marquis of Jiang was Chancellor; after court he hurried out, very pleased with himself, and the emperor treated him with great respect and often watched him leave. Ang came forward and said: 'What kind of man does Your Majesty take the Chancellor to be?' The emperor said: 'A minister of the altars of state.' Ang said: 'The Marquis of Jiang is what is called a minister of merit, not a minister of the altars of state. A minister of the altars of state lives when the ruler lives and perishes when the ruler perishes. In the time of Empress Lü, the Lü family held power and made themselves kings, and the Liu house hung on like a thread. At that time the Marquis of Jiang was Grand Commandant in charge of the military power and could not set it right. When Empress Lü died, the great ministers together rebelled against the Lü family, and the Commandant, in charge of the troops, happened to meet its success (the base text has a corrupt character); he is what is called a minister of merit, not a minister of the altars of state. If the Chancellor shows an arrogant look toward his lord and Your Majesty is too humble, the ruler and minister both lose proper ritual; I privately do not approve this for Your Majesty.' After this the court became more solemn and the Chancellor more fearful. Later the Marquis of Jiang looked at Yuan Ang and said: 'I was on good terms with your elder brother, and now you boy slander me at court.' Ang did not apologize. When the Marquis of Jiang was dismissed as Chancellor and sent to his fief, someone in the state petitioned to accuse him of rebellion, and he was summoned and held in the Room of Request; none of the imperial clan or high officials dared speak for him, and only Yuan Ang made clear that the Marquis of Jiang was innocent. The Marquis of Jiang was released, and Ang had much to do with it. The Marquis of Jiang then formed a great friendship with Ang.]. So one who risks death to rectify his lord's faults is a loyal minister, and one who offends a stern face to correct the errors of dukes and ministers is an upright scholar [Sunshu Ao said: one who fears the severity of the whip and dares not remonstrate with his father is not a filial son; one who fears the execution by axe and dares not remonstrate with his ruler is not a loyal minister. The Zhuangzi says: a filial son does not flatter his parents, and a loyal minister does not fawn on his ruler. The Zheng Jian chapter says: the Book of Changes says: 'The king's minister is firm and upright, not for his own sake.' The reason a minister is firm and takes hardship in remonstrating with his ruler is not for himself, but to set right the ruler's faults and correct his errors. A ruler's faults are the sprouts of danger and ruin; to see the ruler's faults and not remonstrate is to make light of the ruler's danger and ruin. A loyal minister cannot bear to make light of his ruler's danger and ruin.]. A rustic like me cannot say agreeable things in the lane and then disagree to one's face. At present the ruler gives out stipends [gu means stipend], but orders and teachings are published and not carried out, those who receive stipends are mostly not the right people, and so the benefits of farming, trade, craft, and markets have not yet returned to the people, and the people's hopes are not met. Moreover the sentence-opening fu [pronunciation note: fu is read fu]: the Way of emperors and kings has mostly fallen into ruin and is not cultivated. The Book of Poetry speaks of 'many worthy scholars,' meaning that their plans are truly employed, not merely that empty words are presented.

大夫曰七十子躬受聖人之術有名列於孔子之門皆諸侯卿相【去聲】之才可南面者數人【雜言曰楚昭王召孔子將使執政而封以書社七百里子西謂楚王曰王之臣用兵有如子路者乎使諸侯有如宰予者乎長官五官有如子貢者乎昔文王處酆武王處鎬酆鎬之間百乘之地伐上殺主立為天子世皆曰聖王今以孔子之賢而有書社七百里之地而三子佐之非楚之利也楚王遂止】可政事者冉有季路言語宰我子貢宰我秉事有寵於齊田常作難【去聲】道不行身死庭中簡公殺於檀臺【人間訓曰諸御鞅復於簡公曰陳成常宰予二子二子者甚相憎也臣恐其搆難而危國也君不如去一人簡公不聽居無防何陳成常果攻宰予於庭中而弒簡公於朝此不知敬小之所生也指武篇曰田成子常與宰我爭宰我夜伏卒將以攻田成子令於卒中曰不見旌節母起防夷子皮聞之告田成子田成子因為旌莭以起宰我之卒以攻之遂殘之也】子路仕衛孔悝【音恢】作亂不能救君出亡身葅於衛子貢子臯遁逃不能死其難【去聲檀弓曰孔子哭子路於中庭有人吊者而夫子拜之既哭進使者而問故使者曰醢之矣遂命覆醢盜跖曰子以甘言說子路而使之使子路去其危冠解其長劔而受教於子天下皆曰孔丘能止禁非其卒之也子路欲殺衞君而事不成是子教之不至也至公萹曰子羔為衞政刖人之足衞之君臣亂子羔走郭門郭門閉刖者守門曰於彼有缺子羔曰君子不逾曰於彼有竇子羔曰君子不遂曰於此有室子羔入追者罷子羔將去謂刖者曰吾不能虧損主之法令而親刖子之足吾在難中此乃子之報怨時也何故逃我刖者曰防足固我罪也無可奈何君之治臣也傾側法令先後臣以法欲臣之免於法也臣知之獄決罪定臨當論刑君愀然不樂見於顔色臣又知之君豈私臣哉天生仁人之心其固然也此臣之所以脫君也孔子聞之曰善為吏者樹徳不善為吏者□怨公行之也其子羔之謂歟】食人之重祿不能更處人尊官不能存何其厚於己而薄於君防同門共業自以為知古今之義明君臣之禮或死或亡二三子殊路何道之悖也

The Grand Secretary (Sang Hongyang) said: The seventy disciples personally received the sage's art, and those whose names are listed in Confucius's gate were all of the talent of lords, ministers, and chancellors [pronunciation note: xiang is read in the falling tone]; there were several who could face south as rulers [the Za Yan chapter says: King Zhao of Chu summoned Confucius, intending to have him hold government and enfeoff him with seven hundred li of registered land. Zixi said to the King of Chu: 'Among Your Majesty's ministers, is there one who uses troops like Zilu? Is there one who serves as envoy to the lords like Zai Yu? Is there one who holds the five offices like Zigong? In the past King Wen dwelt at Feng and King Wu at Hao, and between Feng and Hao, in land of a hundred chariots, they attacked the superior and killed the ruler and became Son of Heaven, and the world called them sage kings. Now with Confucius's worth and seven hundred li of registered land, and with these three assisting him, it would not be to Chu's benefit.' The King of Chu then stopped.]. Those fit for government were Ran You and Ji Lu, and those for speech were Zai Wo and Zigong. Zai Wo held office and was favored in Qi, but when Tian Chang made trouble [pronunciation note: nan is read in the falling tone], his Way was not carried out, he died in the courtyard, and Duke Jian was killed at Tantai [the Huainanzi, Ren Jian Xun, says: Zhu Yuyang reported to Duke Jian: 'Chen Chengchang and Zai Yu, these two hate each other greatly, and I fear they will make trouble and endanger the state; it would be better for my lord to remove one of them.' Duke Jian did not listen. Not long after, Chen Chengchang indeed attacked Zai Yu in the courtyard and killed Duke Jian at court. This comes from not knowing to be careful about small things. The Zhi Wu chapter says: Tian Chengzi Chang and Zai Wo were in conflict. Zai Wo set soldiers in ambush at night to attack Tian Chengzi, and ordered the soldiers: 'Do not rise unless you see the flag token.' Chiyi Zipi heard of it and told Tian Chengzi. Tian Chengzi then forged a flag token to raise Zai Wo's soldiers and attack them, and destroyed him.]. Zilu served in Wei, and when Kong Kui [pronunciation note: kui is read hui] made a rebellion, he could not save his ruler from fleeing and was himself minced in Wei; Zigong and Zigao fled and could not die in that hardship [pronunciation note: nan is read in the falling tone. The Tan Gong says: Confucius wept for Zilu in the courtyard, and someone came to condole, and the Master bowed to him. After weeping, he brought in the messenger and asked what had happened. The messenger said: 'He has been pickled.' He then ordered the pickle jars overturned. The Zhuangzi, Dao Zhi, says: 'You used sweet words to persuade Zilu and made him follow (the base text has a rare character here, lost in transcription), making Zilu remove his tall cap and take off his long sword and receive teaching from you, and the world said Confucius can stop violence and prohibit wrong; in the end Zilu wanted to kill the ruler of Wei and the matter did not succeed, which is that your teaching did not reach him.' The Zhi Gong chapter says: Zigao governed Wei and cut off a man's foot. When the ruler and ministers of Wei fell into disorder, Zigao ran to the outer gate; the outer gate was shut, and the one whose foot had been cut guarded it and said: 'There is a gap over there.' Zigao said: 'A gentleman does not climb over.' He said: 'There is a hole over there.' Zigao said: 'A gentleman does not crawl through.' He said: 'There is a room here.' Zigao went in, and the pursuers gave up. As Zigao was about to leave, he said to the footless man: 'I could not diminish the ruler's laws and so personally cut off your foot; I am in hardship, and this is the time for you to repay your resentment; why did you hide me?' The footless man said: 'Cutting off my foot was certainly my crime, and nothing could be done. When you were judging me, you bent the laws and placed me before and after by the law, wishing me to escape the law, and I knew it; when the case was decided and the crime fixed, when it came time to pronounce the punishment, you looked pained and unhappy and it showed in your face, and I knew that too. Would you favor me privately? It is Heaven-born, the heart of a benevolent person, naturally so. This is why I saved you.' Confucius heard of it and said: 'One who is good at being an official plants virtue; one who is not good plants resentment. To practice it publicly, is this not what is said of Zigao?']. Those who eat a generous stipend cannot change; those in honored office cannot survive; how generous to themselves and thin toward their ruler! And yet (the base text has a corrupt character) they shared the same school and the same work, and considered themselves to know the righteousness of past and present and understand the ritual between ruler and minister; some died and some fled, and these two or three disciples took different roads; what a contradiction of the Way!