Yan Tie Lun (鹽鐵論) · Volume 23

賢良曰古者君子立仁修義以綏其民故邇者習善逺者順之【傳曰水淵深廣則龍魚生之山林茂盛則禽獸歸之禮義修明則君子懐之故禮及身而行修禮及國而政明能以禮扶身則貴名自揚天下順焉令行禁止而王者之事畢矣詩曰有覺徳行四國順之夫此之謂矣】是以孔子仕於魯前仕三月及齊平後仕三月及鄭平務以徳安近而綏逺當此之時魯無敵國之難【去聲】鄰境之患強臣變節而忠順故季桓隳【音灰】其都城大國畏義而合好齊人來歸鄆【音運】讙【音歡】隂之田【孔子世家曰定公以孔子為中都宰一年四方皆則之由中都宰為司空由司空為司冦定公十年春及齊平夏齊大夫黎鉏言於景公曰魯用孔丘其勢危齊乃使使告魯為好防會於夾谷魯定公且以乗車好徃孔子攝相事曰臣聞有文事者必有武備有武事者必有文備古者諸侯出疆必具官以從請具左右司馬定公曰諾具左右司馬防齊侯夾谷為壇位土階三等以會遇之禮相見揖讓而登獻酬之禮畢齊有司趨而進曰請奏四方之樂景公曰諾於是旍旄羽祓矛防劔撥鼓譟而至孔子趨而進歴階而登不盡一等舉而言曰吾兩君為好防夷狄之樂何為於此請命有司有司卻之不去則左右視晏子與景公景公心怍麾而去之有頃齊有司趨而進曰請奏宮中之樂景公曰諾優倡侏儒為戲而前孔子趨而進歴階而登不盡一防曰匹夫而熒惑諸侯者罪當誅請命有司有司加法焉手足異處景公懼而動知義不若歸而恐告其群臣曰魯以君子之道輔其君而子獨以夷狄之道教寡人使得罪於魯君為之奈何有司進對曰君子有過則謝以質小人有過則謝以文君若悼之則謝以實於是齊侯乃歸所侵魯之鄆汶陽隂之田以謝過定公十三年夏孔子言於定公曰臣無藏甲大夫毋百雉之城使仲由為季氏宰將墮三都於是叔孫氏先墮郈季氏將墮費公山不狃叔孫輙率費人襲魯公與三子入於季氏之宮登武子之臺費人攻之弗克入及公側孔子命申句須樂頎下伐之費人北國人追之敗諸姑蔑二子奔齊遂墮費將墮成公斂處父謂孟孫曰墮成齊人必至於北門且成孟氏之保鄣無成是無孟氏也我將弗墮十二月公圍成弗克】故為政而以徳非獨闢害折沖也所欲不求而自得今百姓所以囂囂中外不寧者咎在匈奴內無室宇之守外無田疇之積隨美草甘水而驅牧匈奴不變業而中國以騷動矣風合而云解就之則亡擊之則散未可一世而舉也【韓安國曰利不什不易業功不百不變常是故古之人君謀事必就聖發政必擇語重作事也自三代之盛逺方夷狄不與正朔服色非威不能制非強不能服也以為逺方絶域不收之民不足以煩中國也且匈奴者輕疾悍亟之兵也畜牧為業弧弓射獵逐獸隨草居處無常難得而制也至不及圖去不可追聚若風雨解若收電今使邊鄙久廢耕織之業以支匈奴常事其勢不權臣故曰勿撃為便】

The Virtuous and Good said: In ancient times the gentleman established benevolence and cultivated righteousness to pacify his people, so near places practiced goodness and far places followed it. [The commentary says: where water is deep and wide, dragons and fish are born in it; where mountain forests are luxuriant, birds and beasts turn to them; where ritual and righteousness are cultivated and clear, gentlemen cherish them. So when ritual reaches the person, conduct is cultivated; when ritual reaches the state, government is clear; one who can support his person with ritual has his honored name spread of itself and the world follows, orders are carried out and prohibitions kept, and the work of a true king is finished. The Book of Poetry says: 'Great is the virtuous conduct, and the four quarters follow it.' This is what is meant.] So when Confucius served in Lu, in the first three months of office there was peace with Qi, and in the later three months there was peace with Zheng, as he strove to bring peace to those near and pacify those far with virtue. At that time Lu had no calamity of enemy states or trouble from neighboring borders, powerful ministers changed their conduct and became loyal and compliant, so the Ji family razed its own walled city, great states feared righteousness and joined in friendship, and the people of Qi returned the lands of Yun, Huan and Guiyin. [The Hereditary House of Confucius says: Duke Ding made Confucius steward of Zhongdu, and within a year all four quarters took him as a model. From steward of Zhongdu he became Minister of Works, and from Minister of Works Minister of Justice. In spring of the tenth year of Duke Ding there was peace with Qi. In summer a senior official of Qi, Li Chu, told Duke Jing: Lu is employing Confucius, and the situation endangers Qi. So he sent an envoy to tell Lu to hold a friendly meeting at Jiagu. Duke Ding of Lu was about to go in a plain carriage in friendship. Confucius took on the duties of chief assistant and said: I have heard that one who has civil affairs must have martial preparations, and one who has martial affairs must have civil preparations. In ancient times feudal lords leaving their borders always had officials ready to follow; I ask that the left and right marshals be provided. Duke Ding said: Yes. With the left and right marshals provided, he met the Marquis of Qi at Jiagu, where platforms were set up, with three earth steps, and they met with the ritual of a meeting, bowing and yielding as they ascended. When the ritual of offering and returning cups was finished, an official of Qi hurried forward and said: Please present the music of the four quarters. Duke Jing said: Yes. Then banners, feathers, spears, halberds, swords and shields came with drums and cheering. Confucius hurried forward, went up the steps without completing the last step, raised his sleeve and said: We two rulers are holding a friendly meeting; why is barbarian music being played here? I ask the officials to order it removed. The officials did not leave, so Confucius looked left and right toward Master Yan and Duke Jing. Duke Jing was ashamed in his heart and waved them away. After a while an official of Qi hurried forward and said: Please present the music of the palace. Duke Jing said: Yes. Entertainers, singers and dwarfs came forward performing. Confucius hurried forward, went up the steps without completing the last step, and said: Commoners who bewilder and confuse feudal lords are guilty and should be executed; I ask the officials to order it. The officials applied the law and had them cut apart, hands and feet in different places. Duke Jing was frightened and shaken, knew that his righteousness did not equal it, returned in fear and told his ministers: Lu helps its ruler with the way of the gentleman, while you alone taught me by the way of the barbarians and made me offend the lord of Lu; what shall we do? An official came forward and answered: When a gentleman has a fault he apologizes with substance, and when a petty man has a fault he apologizes with show. If you are grieved, apologize with reality. So the Marquis of Qi returned the lands of Yun, Wenyang and Guiyin that he had taken from Lu, to apologize. In summer of the thirteenth year of Duke Ding, Confucius said to Duke Ding: Ministers should not hide armor, and senior officials should not have walls of a hundred zhi. He had Zhong You serve as steward of the Ji family and was going to demolish the three walled cities. So the Shusun clan first demolished Hou. The Ji clan was going to demolish Bi, but Gongshan Bu Niu and Shusun Zhe led the people of Bi to attack Lu. The Duke and the three families went into the Ji family's palace and climbed the terrace of Wuzi. The people of Bi attacked it and could not win, but reached the Duke's side. Confucius ordered Shen Juxu and Yue Qi to go down and attack them; the people of Bi fled and the people of the state pursued them and defeated them at Gumie; the two men fled to Qi, and so Bi was demolished. When they were about to demolish Cheng, Gongliang Chufu said to Meng Sun: if Cheng is demolished, the men of Qi will surely reach the north gate; moreover Cheng is the Meng clan's bulwark, and without Cheng there is no Meng clan; I will not demolish it. In the twelfth month the Duke besieged Cheng and did not win.] So governing by virtue not only avoids harm and turns back chariots, but what one wants comes of itself without seeking. Now the reason the common people are clamoring and the center and outside are not at peace lies in the Xiongnu: within they have no dwellings to guard and outside they have no fields to store, and they drive their herds after sweet grass and sweet water. The Xiongnu do not change their way of life and China is thus disturbed. They join like wind and dissolve like clouds; approach them and they flee, strike them and they scatter, and they cannot be taken in one age's campaign. [Han Anguo said: unless the profit is tenfold one does not change one's occupation, and unless the merit is a hundredfold one does not change what is constant. Thus the rulers of old, in planning affairs, always went to sages, and in issuing government orders always chose their words, valuing caution in action. Since the glory of the Three Dynasties, the distant barbarians did not share the calendar and colors of dress, not because authority could not control them or strength could not subdue them, but because they considered the people of far and cut-off regions not worth troubling China. Moreover the Xiongnu are light, swift, fierce and urgent soldiers, taking herding as their occupation, hunting with bow and arrow, chasing beasts after grass, living in no fixed place, hard to catch and control. They come before one can plan and leave before one can pursue, gathering like wind and rain and dissolving like gathered lightning. If we now make the border people abandon farming and weaving for long to support the Xiongnu's regular campaigns, the situation is not balanced. This is why I say it is convenient not to strike.]

大夫曰古者明王討暴衛弱定傾扶危衛弱扶危則小國之君説【音悅】討暴定傾則無罪之人附今不征伐則暴害不息不備則是以黎民委敵也春秋貶諸侯之後刺不卒戍【音絮】行役戍【音絮】備自古有之非獨今也

The Grand Secretary said: In ancient times enlightened kings punished the violent and protected the weak, settled the toppling and supported the endangered. By protecting the weak and supporting the endangered, rulers of small states were pleased; by punishing the violent and settling the toppling, the innocent turned to them. Now if one does not campaign, violence and harm do not cease; if one does not guard, one hands the common people over to the enemy. The Spring and Autumn Annals, after demoting the feudal lords, criticized not relieving the garrisons. Military service and garrison defense have existed since ancient times, not only today.

賢良曰匈奴之地廣大而戎馬之足輕利其勢易騷動也利則虎曳【音異】病則鳥折闢【音避】鋒鋭而牧罷【音疲】極少發則不足以更適多發則民不堪其役役煩則力罷【音疲】用多則財乏二者不息則民遺怨此秦之所失民心隕【音允】社稷也【穀梁傳曰財盡則怨力盡則懟主父偃曰怒者逆徳也兵者兇器也爭者末節也古之人君一怒必伏屍流血故聖王重行之夫務戰勝窮武事者未有不悔者也昔秦皇帝任戰勝之威食天下併吞戰國海內為一功齊三代務勝不休欲攻匈奴李斯諫曰不可夫匈奴無城郭之居委積之守遷徙易舉難得而制也輕兵深入糧食必絶踵糧以行重不及事得其地不足以為利也遇其民不可役而守也勝必殺之非民父母也靡敝中國快心匈奴非長防也秦皇帝不聼遂使防恬將兵攻胡闢地千里以河為境地固澤鹹鹵不生五穀然後發天下丁男以守北河暴兵露師十有餘年死者不可勝數終不能逾河而北是豈人眾不足兵革不備哉其勢不可也又使天下蜚芻挽粟起於東腄琅琊負海之郡轉輸河北率三十鍾而致一石男子疾耕不足於糧饟女子紡績不足於帷幕百姓靡敝孤寡老弱不能相養道路死者相望蓋天下始畔秦也故兵法曰興師十萬日費千金夫秦嘗積眾暴兵數十萬人雖有覆軍殺將系虜單于之功亦適足以結怨深讐不足以償天下之費夫上虛府庫下敝百姓甘心於外國非完事也】古者天子封畿千里繇【音遙】役五百里勝聲相聞疾病相恤無過時之師無逾時之役內節於民心而事適其力是以行者勸務而止者安業今山東之戎馬甲士戍【音絮】邊郡者絶殊遼逺身在胡越心懐老母老母垂泣室婦悲恨推其飢渴念其寒苦詩云昔我徃矣楊栁依依今我來思雨雪霏霏行道遲遲載渴載飢我心傷悲莫知我哀故聖人憐其如此閔其久去父母妻子暴露中野居寒苦之地故春使使【去聲】者勞賜舉失職者所以哀逺民而慰撫老母也【漢昭紀曰始元元年赦天下賜民百戶牛酒遣故廷尉王平等五人持節行郡國舉賢良問民所疾苦寃失職者】徳惠甚厚而吏未稱【去聲】奉職承詔以存恤或侵侮士卒與之為市併力兼作使之不以理故也士卒失職而老母妻子感恨也宋伯姬愁思而宋國火魯妾不得意而魯寢災【春秋曰宋災宋伯姬卒左傳曰或呌於宋太廟曰嘻嘻出出鳥鳴於亳社如曰嘻嘻甲午宋大災宋伯姬卒待姆也君子謂宋共姬女而不婦女待人婦義事也穀梁傳曰取卒之日加之災上者見以災卒也其見以災卒奈何伯姬之舍失火左右曰夫人少闢火乎伯姬曰婦人之義傅母不在宵不下堂左右又曰夫人少闢火乎伯姬曰婦人之義保母不在宵不下堂遂逮乎火而死婦人以貞為行者也伯姬之婦道盡矣詳其事賢伯姬也公羊傳曰宋災伯姬卒焉其稱諡何賢也何賢爾宋災伯姬存焉有司復曰火至矣請出伯姬曰不可吾聞之也婦人夜出不見傳母不下堂傳至矣母未至也逮乎火而死傳曰魯監門之女嬰相從績中夜而泣涕其偶曰何為而泣也嬰曰吾聞衛世子不肖所以泣也其偶曰衛世子不肖諸侯之憂也子曷為泣也嬰曰吾聞之異乎子之言也昔者宋之桓司馬得罪於宋君出於魯其馬佚而吾園而食吾園之葵是嵗吾聞園人亡利之半越王勾踐起兵而攻呉諸侯畏其威魯徃獻女吾姊與焉兄徃視之道畏而死越兵威者吳也兄死者我也由是觀之禍與福相反也今衛世子甚不肖好兵吾男弟三人能無憂乎詩曰大夫跋渉我心則憂是非類與乎列女傳曰魯漆室邑之女過時未適人倚柱而嘯傍人聞之心莫不為之慘者鄰婦從之遊曰何嘯之悲也子欲嫁乎吾為子求偶漆室女曰吾豈為不嫁之故而悲哉憂吾君老太子少也】今天下不得其意者非獨西宮之女宋之老母也春秋動眾則書重民也宋人圍長葛譏久役也【春秋曰宋人伐鄭圍長葛穀梁傳曰伐國不言圍邑此其言圍何也久之也伐不逾時戰不逐奔誅不填服苞人民敺牛馬曰侵斬樹木壊宮室曰伐】君子之用心必若是大夫黙然不對

The Virtuous and Good said: The Xiongnu's land is vast and their war horses are light-footed and swift, so their strength is easily set in motion. When advantageous they are like tigers dragging prey, and when ill they are like birds with broken wings, avoiding sharp edges and herding when exhausted. Sending few troops is not enough to relieve each other in turn and take on service, and sending many is more than the people can bear. When service is heavy, strength is worn out; when use is great, wealth runs short; if these two do not stop, the people leave resentment behind. This is why Qin lost the people's hearts and its altars of state fell. [The Guliang Commentary says: when wealth is used up there is resentment, and when strength is used up there is bitterness. Zhufu Yan said: anger is rebellious virtue, weapons are instruments of ill omen, and contention is a trivial matter. When rulers in ancient times were angry once, corpses surely lay and blood flowed, so the sage kings were careful about it. Those who strive for victory in war and exhaust military affairs have never failed to regret it. Formerly the First Emperor of Qin relied on the might of victory, ate up the world like silkworms, swallowed the Warring States and unified all within the seas, his achievement equal to the Three Dynasties, but he strove for victory without stopping and wished to attack the Xiongnu. Li Si remonstrated: It cannot be done. The Xiongnu have no dwellings in walled cities and no stored supplies to guard, they move easily and are hard to catch and control. If light troops go deep, their grain will surely be cut; if they follow with provisions, the heavy loads cannot keep up with affairs. Getting their land is not enough to be profitable, and meeting their people they cannot be put to service and held; if we win, we must kill them, and that is not being parents of the people. To exhaust China and gratify the heart over the Xiongnu is not a long-term plan. The First Emperor did not listen, and so had Meng Tian lead troops to attack the Hu, opening a thousand li of land and making the Yellow River the border. The land was originally salt marsh and did not produce the five grains, but then he drafted the grown men of the world to guard the north bank of the river, exposing his armies in the open for more than ten years, with deaths beyond count, and in the end could not cross the river northward. Was it that there were not enough people or the weapons were not prepared? It was that the circumstances did not allow it. He also had the world fly hay and haul grain, starting from the coastal commanderies of Dongchui and Langye, transporting it north of the river, so that thirty zhong delivered one shi. Men plowing hard could not supply the provisions, women spinning could not supply the tent curtains, the common people were worn out, orphans, widows, the old and weak could not support each other, and those dead on the roads were in sight of one another, and the world began to rebel against Qin. So the art of war says: raising an army of a hundred thousand costs a thousand in gold each day. Qin once gathered several hundred thousand men and exposed them in the field, and though it achieved the merit of overturning armies, killing generals and taking the Shanyu captive, it was just enough to knot resentment and deep hatred and not enough to pay for the world's expense. Above it emptied the treasuries and below it wore out the common people, and to be content with foreign states is not the way to finish things.] In ancient times the Son of Heaven's royal domain was a thousand li, and service ran over five hundred li, so cries of victory were heard by each other and illness was relieved among them; there were no armies kept past their time and no service beyond its season, within regulated by the people's hearts and affairs matched to their strength, so those who went were encouraged in their duties and those who stayed were at ease in their work. Now the war horses and armored men of east of the mountains stationed at the border commanderies are extremely far and distant; their bodies are among the Hu and Yue and their hearts cherish their old mothers; their old mothers weep, their wives at home are sad and bitter, thinking of their hunger and thirst and of their cold and hardship. The Book of Poetry says: 'When I went, the willows were tender; now that I come back, rain and snow fall thickly. The road is slow, I am thirsty and hungry, my heart is wounded and sad, and none knows my grief.' So the sages pitied them thus, grieved that they were long away from parents, wife and children, exposed in the open fields and living in cold, bitter places, so in spring they sent envoys to comfort and reward them and to nominate those who had lost their posts, in order to grieve for the distant people and console their old mothers. [The Annals of Emperor Zhao in the Han says: in the first year of Shiyuan an amnesty was given to the world, a hundred households of the people were given beef and wine, and the former Commandant of Justice Wang Ping and four others, holding credentials, were sent to travel through the commanderies and kingdoms to nominate the virtuous and good and ask about the people's sufferings, grievances and those who lost their posts.] The virtue and kindness are very great, but the officials have not been equal to carrying out their duties and accepting the edict to console, and some insult and abuse the soldiers, trade with them, work them together and in addition make them work contrary to reason. So the soldiers lose their posts and the old mothers, wives and children feel resentment. When the Lady Bo of Song grieved, Song's state caught fire; when a concubine of Lu was dissatisfied, the Lu palace was burned. [The Annals say: Song had a fire, and Lady Bo of Song died. The Zuo Commentary says: someone shouted in the Song ancestral temple: Ha ha, out out! A bird cried at the altar of Bo as if saying 'ha ha'. On the day jiawu Song had a great fire, and Lady Bo of Song died, because she was waiting for her governess. The gentleman said that Lady Gong of Song was a daughter but not a wife: a daughter waits for others, while a wife serves out of righteousness. The Guliang Commentary says: the day of her death is placed above the fire, showing that she died of the fire. Why show that she died of the fire? Bo's lodging caught fire, and her attendants said: Madam, will you not avoid the fire a little? Bo said: By the principle for women, if the governess is not present, one does not go down from the hall at night. The attendants again said: Madam, will you not avoid the fire a little? Bo said: By the principle for women, if the nurse is not present, one does not go down from the hall at night. So she was caught in the fire and died. A woman takes chastity as her conduct, and Lady Bo fulfilled the way of a wife. In detail the matter shows that Lady Bo was worthy. The Gongyang Commentary says: Song had a fire, and Lady Bo died in it. Why is her posthumous title given? Because she was worthy. Why was she worthy? When Song had a fire, Lady Bo was there. The officials again said: The fire has come; please come out. Lady Bo said: No. I have heard that a woman does not leave at night and does not go down from the hall without seeing her governess. The tutor arrived, but the nurse had not. She was caught in the fire and died. The commentary says: a daughter of the gate-watcher of Lu, Ying, was spinning with her companions and wept at midnight. Her companion said: Why do you weep? Ying said: I have heard that the crown prince of Wei is unworthy, so I weep. Her companion said: The crown prince of Wei being unworthy is the worry of the feudal lords; why do you weep? Ying said: What I have heard is different from what you say. Formerly Huan Sima of Song offended the lord of Song and went out to Lu; his horse escaped and trampled my garden and ate the mallows in my garden, and that year I heard the gardeners lost half their profit; when Gou Jian, King of Yue, raised troops to attack Wu, the feudal lords feared his might, and Lu went to present women, and my elder sister was among them; my brother went to see her and died from fear on the road. Yue's troops overawed Wu, but my brother who died was mine. From this it can be seen that disaster and fortune are opposite. Now the crown prince of Wei is very unworthy and likes war; with my three younger brothers, can I be without worry? The Book of Poetry says: 'The senior officials trudge over mountains and rivers, and my heart is worried.' Is this not the same kind? The Biographies of Women says: a girl of Qishi town in Lu, past the age to marry, leaned on a pillar and whistled, and those nearby who heard it were all saddened. A neighbor woman came to her and said: Why is your whistling so sad? Do you want to marry? I will find a match for you. The Qishi girl said: Do you think I grieve because I am not married? I am worried that our ruler is old and the crown prince is young.] Now those in the world who have not found their place are not only the women of the west palace and the old mothers of Song. The Spring and Autumn Annals records whenever the multitude is roused, because it values the people; the men of Song besieging Changge is a criticism of long service. [The Annals say: the men of Song attacked Zheng and besieged Changge. The Guliang Commentary says: in attacking a state one does not say besieging a town; here it says besieging, which means it was long. An attack does not last past a season, a battle does not pursue the fleeing, and punishment does not strike the submissive; to enclose people and drive off oxen and horses is called invading, and to cut down trees and destroy palaces is called attacking.] A gentleman's use of his heart must be like this. The Grand Secretary was silent and did not answer.

丞相【去聲】史曰先王之道軼【音益】人而難復賢良文學之言深逺而難行夫【音扶】稱上聖之髙行【去聲】道至德之美言非當世之所能及也【泰族訓曰事不本於道德者不可以為儀言不合乎先王者不可以為道】願聞方今之急務可復行於政使百姓鹹足於衣食無乏困之憂風雨時五穀熟螟【音冥】螣【音特】不生天下安樂【音洛】盜賊不起流人還【音旋】歸各反其田裡吏皆亷正故以奉職元元各得其理也

The Chancellor's Secretary said: The way of the former kings goes beyond ordinary people and is hard to restore, and the words of the Virtuous and Good and the Literati are deep and far-reaching and hard to practice. To praise the high conduct of the supreme sages and speak of the fine words of perfect virtue is not what can be reached in the present age. [The chapter on the Great Clans says: affairs not rooted in the Way and virtue cannot be taken as a model, and words that do not accord with the former kings cannot be taken as the Way.] I would like to hear the urgent business of the present, which can again be put into practice in government, so that all the common people are supplied with clothing and food and have no worry of want and distress, wind and rain come in season, the five grains ripen, grain-eating and stalk-eating pests are not born, all under Heaven are at peace and happy, thieves and bandits do not arise, the drifting people return and each go back to their fields and villages, the officials are all upright and so carry out their duties, and the common people each obtain their due.

賢良曰孟子曰堯舜之道非逺人也而人不思之耳詩云求之不得寤寐思服有求如關雎好【去聲】德如河廣何不濟不得之有故髙山仰止景行行止雖不能及離【去聲】道不逺也【徐幹曰詩云髙山仰止景行行止好學之謂也倦立而思逺不如速行之必至也矯首而狥飛不如循雌之必獲也孤居而願智不如務學之必達也孔子曰弗學何以行弗思何以得馬雖有逸足而不閒輿則不為良駿人雖有美質而不習道則不為君子】顔淵曰舜獨何人也回何人也夫【音扶】思賢慕能從善不休則成康之俗可致而唐虞之道可及【漢武帝曰昔在唐虞畫象而民不犯日月所燭莫不率俾周之成康刑措不用德及鳥獸教通四海海外肅慎北發渠搜氏羌徠服星辰不孛日月不蝕山川不崩川穀不塞麟鳯在郊藪河洛出圖書】公卿未思也先王之道何逺之有齊桓公以諸侯思王政憂周室匡諸夏之難【去聲】平夷狄之亂存亡接絶信義大行著於天下召陵之會予【上聲】之為主【春秋曰楚屈完來盟於師盟於召陵公羊傳曰其言盟於師盟於召陵何師在召陵也師在召陵則曷為再言盟喜服楚也何言乎喜服楚楚有王者則後服無王者則先叛夷狄也而亟病中國南夷與北夷交中國不絶若線桓公救中國而攘夷狄卒帖荊以此為王者之事也其言來何與桓為主也前此者有事矣後此者有事矣則曷為獨於此焉與桓公為主序績也要略曰齊桓公之時天子卑弱諸侯力征南夷北狄交伐中國中國之不絶如線齊國之地東負海而北鄣河地狹田少而民多智巧桓公憂中國之患苦夷狄之亂欲以存亡繼絶崇天子之位廣文武之業故管子之書生焉人間訓曰三代種德而王齊桓繼絶而霸故樹黍者不獲稷樹怨者無報德】傳曰予【上聲】積也故土積而成山阜水積而成江海行【去聲】積而成君子【雜篇曰丘山積卑而為髙江海合小而為大建本篇曰水積成川則蛟龍生焉土積成山則豫樟生焉學積成聖則富貴尊顯至焉貴德篇曰山致其髙雲雨起焉水致其深蛟龍生焉君子致其道德而福祿歸焉夫有隂徳者必有陽報有隠行者必有昭名】孔子曰吾於河廣知徳之至也而欲得之各反其本復諸古而已【詩序曰河廣宋襄公母歸於衞思而不止故作是詩也】古者行役不逾時春行秋反秋往春來寒暑未變衣服不易固已還矣夫婦不失時人安和如適獄訟平刑罰得則隂陽調風雨時上不苛擾下不煩勞各修其業安其性則螟【音冥】□【音特今文作螣】不生而水旱不起賦斂省而農不失時則百姓足而流人歸其田裡上清靜而不欲則下防而不貪【傳曰太平之時民行役者不逾時男女不失時以偶孝子不失時以養外無曠夫內無怨女上無不慈之父下無不孝之子父子相成夫婦相保天下和平國家安寜人事備乎下天道應乎上故天不變經地不易形日月昭明列宿有常天施地化隂陽和合動以雷電潤以風雨節以山川均其寒暑萬民育生各得其所而制國用故國有所安地有所主又曰夫賢君之治也溫良而和寛容而愛刑清而省喜賞而惡罰移風崇教生而不殺布惠施恩仁不偏與不奪民力役不逾時百姓得耕家有收聚民無凍餒食無腐敗士不造無用雕文不粥於肆斧斤以時入山林國無佚士皆用於世黎庶歡樂衍盈方外逺人歸義重譯執贄故得風雨不烈小雅曰有渰萋萋興雨祁祁以是知太平無飄風雨明矣】若今則繇【音遙】役極逺盡寒苦之地危難之處渉胡越之域今茲往而來嵗還【音旋】父母延頸而西望男女怨曠而相思身在東楚志在西河故一人行而鄉曲恨一人死而萬人悲【賈捐之曰孝武皇帝探平城之事録冐頓以來數為邉害籍兵厲馬因富民以攘服之西連諸國北卻匈奴當此之時防賊並起軍旅數發父戰死於前子鬪傷於後女子乗亭鄣孤兒號於道老母寡婦飲泣巷哭遙設虛祭想魂乎萬里之外是皆廓地泰大征伐不休之故也】詩云王事靡盬不能藝稷黍父母何怙念彼恭人涕零如雨豈不懷歸畏此罪罟吏不奉法以存撫倍公任私各以其權充其嗜慾人愁苦而怨思上不恤理則惡政行而邪氣作邪氣作則螟【音】□【音特今文作螣】生而水旱起【爾雅曰蟲食苖心者曰螟食苖葉者曰□京房易傳曰嬖惡生孽蟲食苖心徳無節蟲食葉顓事有知誅罰絶理厥災水人君無施澤惠利於下則致旱】若此雖禱祀雩祝用事百神無時豈能調隂陽而息盜賊矣【傳曰天地之變隂陽之化物之罕至者也恠之可也畏之非也夫日月之薄蝕怪星之黨見風雨之不時是無世而不甞有也上明政平是雖並至無傷也上闇政險是雖無一無益也】

The Worthy and Good said: Mencius said: The Way of Yao and Shun is not far from people; it is only that people do not think of it. The Book of Songs says: "Seeking and not finding, waking and sleeping I think of it." If one seeks as in 'Guan Ju' and loves virtue as in 'The River Is Wide,' what could one fail to cross or fail to obtain? So 'the high mountain is looked up to, the great road is walked,' and though one cannot reach it, one is not far from the Way [Xu Gan said: The Odes say 'The high mountain is looked up to, the great road is walked,' which speaks of loving learning. To stand weary and think of a far place is not as good as setting out quickly, which will surely arrive; to crane one's neck and chase a flying bird is not as good as following the hen, which will surely be caught; to live alone and wish for wisdom is not as good as striving in study, which will surely succeed. Confucius said: Without learning, how can one act; without thought, how can one obtain. Though a horse has a swift foot, if it is not trained to the carriage it is not a fine steed; though a man has fine qualities, if he does not practice the Way he is not a noble person.]. Yan Yuan said: "Who was Shun, and who am I?" If you think of the worthy and admire the capable and follow the good without rest, then the customs of Cheng and Kang can be attained and the Way of Tang and Yu can be reached [Emperor Wu of Han said: In the past, in the time of Tang and Yu, punishments were drawn in images and the people did not offend, and everywhere the sun and moon shone none failed to follow. In Cheng and Kang of Zhou, punishments were set aside and not used, virtue reached birds and beasts and teaching extended to the four seas; beyond the seas the Sushen, Beifa and Qusou, Di and Qiang came to submit; stars did not go astray, sun and moon did not eclipse, mountains and rivers did not collapse and rivers and valleys were not blocked; qilin and phoenix were in the wilds and marshes, and charts and writings emerged from the Yellow and Luo Rivers.]. It is that the ministers have not yet thought of it; how can the Way of the former kings be far? Duke Huan of Qi, a feudal lord, thought of the kingly government, worried about the house of Zhou, rectified the troubles of the Xia states, quelled the disorder of the barbarians, preserved the perishing and continued the cut-off lines, and his good faith and righteousness were widely practiced and shone through the world. At the meeting at Zhaoling, he was granted the role of chief [The Spring and Autumn Annals says: Qu Wan of Chu came and covenanted with the army, covenanting at Zhaoling. The Gongyang Commentary says: It says covenanting with the army and covenanting at Zhaoling; why? The army was at Zhaoling. Why does it say covenant twice when the army was at Zhaoling? It rejoices in Chu's submission. Why does it rejoice in Chu's submission? When Chu has a true king it submits last, and when there is no true king it rebels first; it is barbarian and often sickens the central states. The southern barbarians and northern barbarians were in contact and the central states were not cut off but only as a thread. Duke Huan rescued the central states and repelled the barbarians and in the end calmed Jing, which is considered the work of a true king. Why does it say 'came'? This is to give Huan the role of chief. There was something before and something after; why only here is Huan given the role of chief? It is to rank his achievement. The 'Essentials' says: In the time of Duke Huan of Qi, the Son of Heaven was lowly and weak, the feudal lords vied by force, the southern barbarians and northern Di attacked the central states in turn, and the central states survived only as a thread. The land of Qi bears the sea to the east and is screened by the river to the north, the land is narrow and fields are few but the people are many in wit and skill. Duke Huan worried about the troubles of the central states and was pained by the disorder of the barbarians, wanting to preserve the perishing and continue the broken, honor the Son of Heaven's position and broaden the work of Wen and Wu, and so the book of Guanzi arose. The 'Among Men' chapter says: The Three Dynasties planted virtue and became kings, and Duke Huan of Qi continued the broken line and became hegemon. So one who plants millet does not reap panicled millet, and one who plants resentment gets no repayment of virtue.]. The commentary says: 'Granting' is accumulation. So earth accumulates and becomes hills and mountains, water accumulates and becomes rivers and seas, and conduct accumulates and becomes a noble person [The 'Miscellaneous' chapter says: Hills and mountains pile up the low to become high, rivers and seas join the small to become great. The 'Establishing the Root' chapter says: When water accumulates into streams, dragons and serpents are born; when earth accumulates into mountains, camphor trees are born; when learning accumulates into sagehood, wealth, honor and prominence arrive. The 'Valuing Virtue' chapter says: When a mountain attains its height, clouds and rain arise; when water attains its depth, dragons are born; when a noble person attains his Way and virtue, blessing and salary return to him. Those with hidden virtue must have visible reward, and those with hidden conduct must have a manifest name.]. Confucius said: "In 'The River Is Wide' I know the utmost of virtue." And to obtain it, one need only each return to the root and go back to antiquity [The Preface to the Odes says: 'The River Is Wide': the mother of Duke Xiang of Song returned to Wei and thought of her home without ceasing, so wrote this poem.]. In ancient times corvée service did not exceed the season: going in spring and returning in autumn, going in autumn and returning in spring, before cold and heat had changed and clothing needed changing, they were already back. Husband and wife did not lose their time, people were at peace and harmonious as if going where they should, lawsuits were fair, punishments were apt, and then yin and yang were in harmony and wind and rain were in season. When those above were not harsh and disturbing, and those below were not troubled and burdened, each cultivated his work and was at peace in his nature, then crop pests did not arise and floods and droughts did not occur. When taxes were light and farmers did not lose their season, the common people were sufficient and wandering people returned to their fields and villages. When those above were pure and quiet and without desire, those below were honest and not greedy [The commentary says: In an age of great peace, people did not serve on corvée beyond the season, men and women did not lose their time to marry, filial sons did not lose their time to support parents, there were no unmarried men outside and no resentful women inside, no unloving fathers above and no unfilial sons below; fathers and sons completed one another, husbands and wives protected one another, the world was peaceful and the state at ease. Human affairs were complete below and the Way of Heaven responded above. So Heaven did not change its constants, Earth did not change its form, the sun and moon shone brightly, and the constellations had their regularity. Heaven bestowed and Earth transformed, yin and yang united, moving by thunder and lightning, moistening by wind and rain, regulated by mountains and rivers, balancing cold and heat; the myriad people were nurtured, each found his place, and state use was regulated. So the state had peace and the land had its master. It also says: The governance of a worthy ruler is warm, good and harmonious, generous and loving, with clear and few punishments, glad to reward and loath to punish, changing customs and honoring teaching, giving life and not killing, spreading kindness and bestowing favor, with benevolence given without partiality, not taking away the people's strength and not extending service beyond the season. The common people could plow, each household had a harvest and storage, the people had no cold or hunger, food did not rot, scholars did not make useless things, ornamented goods were not sold in the market, axes entered the forests in due season, the state had no idle scholars and all were useful in the world, the multitudes were happy and overflowing, and distant people from beyond the region came to righteousness and offered gifts through multiple interpreters. So the wind and rain were not violent. The Lesser Odes say: Dense clouds thick, the rain comes gently. From this one knows clearly that in an age of peace there are no whirlwinds or violent storms.]. But now corvée service is extremely distant, to the coldest and hardest places and the most dangerous and difficult spots, crossing into the lands of the Hu and Yue; going this year and returning next year, parents crane their necks and look west, men and women resent separation and long for one another, bodies in the east of Chu and hearts in the west of the river. So when one person goes, the village laments, and when one person dies, ten thousand grieve [Jia Juanzhi said: Emperor Xiaowu, thinking of the affair at Pingcheng, noted that since Modun the barbarians had often harmed the frontier, so he conscripted soldiers and trained horses, relying on the wealthy people to subdue them, connected with the western states and drove back the Xiongnu in the north. At that time, bandits arose together, armies were often called out, fathers died in battle in front and sons were wounded in fighting behind, women manned the beacon posts, orphans cried on the road, old mothers and widows swallowed tears and wept in the lanes, making empty offerings from afar and calling to souls ten thousand li away. All this was because the territory was too broad and campaigns did not cease.]. The Odes say: "The king's business has no end, we cannot plant our millet; on whom will our parents rely? I think of those respectful men, my tears fall like rain. How could I not long to return? But I fear this net of guilt." If officials do not uphold the law to comfort and care, turn their back on the public and rely on private interest, each using his power to satisfy his own desires, people grow sorrowful and resentful and think of home. If those above do not take pity and set things in order, bad government is practiced and wicked qi arises; when wicked qi arises, pests are born and floods and droughts occur [The Erya says: Insects that eat the heart of the seedlings are called ming, and those that eat the leaves are called teng. The Jing Fang Commentary on the Changes says: When favored evil breeds calamity, insects eat the heart of seedlings; when virtue lacks restraint, insects eat the leaves; when affairs are monopolized by clever men and punishments cut off reason, the calamity is flood; when a ruler does not extend kindness and benefit to those below, it causes drought.]. In such a case, even if one prays, sacrifices, performs rain dances and prayers and serves the hundred spirits at all times, how can one harmonize yin and yang and stop bandits? [The commentary says: Changes of Heaven and Earth and transformations of yin and yang are rare for things to reach; it is fine to find them strange but wrong to fear them. Eclipses of the sun and moon, the appearance of strange stars, wind and rain out of season have never been absent in any age. When the ruler is bright and the government peaceful, these do no harm even if they come together; when the ruler is dim and the government dangerous, even if there were none it would be of no benefit.]

大夫曰盲者口能言白黑而無目以別之儒者口能言治亂無能以行之【主術訓曰問瞽師曰白素何如曰縞然而黒何若曰黮然援白黑而示之則不處焉人之視白黑以目言白黑以口瞽師有以言白黒無以知白黒故言白黒與人同其別白黒與人異】夫【音扶】坐言不行則牧童兼烏獲之力須苞堯舜之徳【烏獲秦武王之力士舉龍文鼎者逢須古本作逢防夏太康時人學射於羿者也荀子淮南子及王褒頌乂作逢門】故使言而近則儒者何患於治亂而盲人何患於白黑哉言之不出恥躬之不逮故卑而言髙能言而不能行者君子恥之矣

The Grand Secretary said: A blind person can say black and white with his mouth, but has no eyes with which to distinguish them; a Confucian can say order and disorder with his mouth, but has no ability to carry it out [The 'Techniques of the Ruler' chapter says: Ask a blind music master: What is white plain silk like? He says: Glistening. What is black like? He says: Dusky. Show him black and white, and he cannot tell them apart. People look at black and white with their eyes and speak of black and white with their mouths. The blind master can speak of black and white but cannot know black and white, so his speaking of black and white is the same as others' but his distinguishing is different from others']. If sitting and talking without acting were enough, then a cowherd would have the strength of Wu Huo and Pang Meng would have the virtue of Yao and Shun [Wu Huo was a strongman of King Wu of Qin who could lift the dragon-patterned tripod. Pang Meng, in the ancient text written Pang Meng, lived in the time of Tai Kang of Xia and learned archery from Yi. Xunzi, the Huainanzi and Wang Bao's eulogy also write Pangmen.]. So if speech that is close to the point were enough, why would Confucians worry about order and disorder, or the blind worry about black and white? Words that do not come out are held back in shame at one's own inability to reach them. So one who holds a low position but speaks lofty words and who can speak but cannot act is what the noble person is ashamed of.

賢良曰能言而不能行者國之寳也能行而不能言者國之用也兼此二者君子也無一者烏獲逢須也【古作逢防】言滿天下徳覆四海周公是也口言之躬行之豈若黙然載施其行而已則執事亦何患何恥之有今道不舉而務小利慕於不急以亂群意君子雖貧勿為可也藥酒病之利也正言治之藥也【孫楚曰夫治膏肓者必進苦口之藥決狐疑者必告逆耳之言如其迷謬未知所投恐俞跗見其已困扁鵲知其無功也】公卿誠能自強自忍食文學之至言去權詭罷利官一歸之於民親以周公之道則天下治而頌聲作儒者安得治亂而患之乎

The Worthy and Good said: One who can speak but cannot act is a treasure of the state; one who can act but cannot speak is a tool of the state; one who combines both is a noble person; one who has neither is a Wu Huo or Pang Meng. One whose words fill the world and whose virtue covers the four seas is the Duke of Zhou. If he says it with his mouth and practices it himself, how is that like silently loading on and carrying out his conduct only? Then what is there for you to worry about or be ashamed of? Now if the Way is not raised and effort goes into petty profit, admiring what is not urgent and confusing the common mind, a noble person would not do it even if he were poor. Medicinal wine is a profit for illness, and upright words are medicine for governing [Sun Chu said: To treat the vital region one must give bitter-tasting medicine, and to settle doubt one must give words that grate on the ear. If one is confused and does not know what to prescribe, I fear that Yu Fu would see him as already beyond help and Bian Que would know it is futile.]. If the ministers can truly strengthen themselves and bear it, adopt the utmost words of the Literati, remove expediency and trickery, dismiss the profit officials, return everything to the people and draw near to the Way of the Duke of Zhou, then the world will be governed and songs of praise will arise; why would Confucians then still worry about order and disorder?