Shuo Yuan (說苑) · Volume 1

晉平公問於師曠曰：“人君之道如何？”對曰：“人君之道清淨無為，務在博愛，趨在任賢；廣開耳目，以察萬方；不固溺於流俗，不拘繫於左右；廓然遠見，踔然獨立；屢省考績，以臨臣下。此人君之操也。”平公曰：“善！”

Duke Ping of Jin asked Shi Kuang: "What is the way of being a ruler?" Shi Kuang replied: "The way of a ruler is quietness and non-action, devoting the mind to broad love and inclining toward employing the worthy. He opens wide his ears and eyes to examine all quarters; he is not drowned in vulgar custom and not bound by those around him; he is broad and sees far, standing alone above the world; he repeatedly examines and assesses achievements in order to oversee his ministers. This is the conduct of a ruler." The Duke said: "Good!"

齊宣王謂尹文曰：“人君之事何如？”尹文對曰：“人君之事，無為而能容下。夫事寡易從，法省易因；故民不以政獲罪也。大道容眾，大德容下；聖人寡為而天下理矣。書曰：‘睿作聖’。詩人曰：‘岐有夷之行，子孫其保之！’”宣王曰：“善！”

King Xuan of Qi said to Yin Wen: "What is the ruler's task?" Yin Wen replied: "The ruler's task is to act without acting and to embrace those below him. When affairs are few they are easy to follow, and when laws are simple they are easy to comply with; so the people are not found guilty on account of the government's orders. The great Way embraces the multitude, and great virtue embraces those below; the sage does little and the world is ordered. The Book of Documents says: 'Wisdom brings about sagehood.' The poet says: 'Mount Qi has a level road; may your descendants hold on to it!'" King Xuan said: "Good!"

成王封伯禽為魯公，召而告之曰：“爾知為人上之道乎？凡處尊位者必以敬，下順德規諫，必開不諱之門，撙節安靜以借之，諫者勿振以威，毋格其言，博採其辭，乃擇可觀。夫有文無武，無以威下，有武無文，民畏不親，文武俱行，威德乃成；既成威德，民親以服，清白上通，巧佞下塞，諫者得進，忠信乃畜。”伯禽再拜受命而辭。

King Cheng enfeoffed Bo Qin as Duke of Lu, and summoned him and told him: "Do you know the way of being in a superior position? All who occupy honored positions must be reverent. Toward those below who remonstrate in accord with virtue, you must open a door that lets people speak frankly, and rely on restraint and calm. Do not overawe those who remonstrate with power, do not reject their words, take up their speech widely, and then choose what is worth looking at. With civil virtue and no martial strength, you cannot awe those below; with martial strength and no civil virtue, the people fear you but are not close to you. When both are carried out together, authority and virtue are achieved; when authority and virtue are achieved, the people are close to you and submit, the air of purity reaches upward, the clever flatterer is blocked, those who remonstrate can come forward, and loyalty and good faith can be stored up." Bo Qin bowed twice, received the charge, and took his leave.

陳靈公行僻而言失，洩冶曰：“陳其亡矣！吾驟諫君，君不吾聽而愈失威儀。夫上之化下，猶風靡草，東風則草靡而西，西風則草靡而東，在風所由而草為之靡，是故人君之動不可不慎也。夫樹曲木者惡得直景，人君不直其行，不敬其言者，未有能保帝王之號，垂顯令之名者也。易曰：‘夫君子居其室，出其言善，則千里之外應之，況其邇者乎？居其室，出其言不善，則千里之外違之，況其邇者乎？言出於身，加於民；行發乎邇，見乎遠。言行君子之樞機，樞機之發，榮辱之主，君子之所以動天地，可不慎乎？’天地動而萬物變化。詩曰：‘慎爾出話，敬爾威儀，無不柔嘉。’此之謂也。今君不是之慎而縱恣焉，不亡必弒。”靈公聞之，以洩冶為妖言而殺之，後果弒於徵舒。

Duke Ling of Chen behaved wickedly and spoke wrongly. Xie Ye said: "Chen is probably going to perish! I have remonstrated with the ruler many times, and the ruler does not listen to me, and his dignity is lost all the more. The influence of those above on those below is like wind bending grass: when the east wind comes the grass falls west, and when the west wind comes the grass falls east; the grass falls in the direction the wind comes from. So the ruler's conduct must be watched with care. If you plant a crooked tree, how can you get a straight shadow? A ruler whose own conduct is not upright and whose words are not careful has never been able to keep the title of king or emperor and pass down a bright and fine name. The Book of Changes says: 'The gentleman, dwelling in his own room, speaks well, and those a thousand li away respond; how much more those nearby! Dwelling in his own room, if he speaks ill, those a thousand li away oppose him; how much more those nearby! Words come out of oneself and act on the people; conduct begins nearby and shows itself far away. Words and conduct are the hinge and trigger of the gentleman; once the hinge and trigger move, they master honor and disgrace. What the gentleman uses to move Heaven and Earth, can he be anything but careful?' When Heaven and Earth move, the myriad things change. The Book of Poetry says: 'Be careful with the words you speak, be reverent in your dignified bearing, and nothing will fail to be gentle and good.' This is what is meant. Now the ruler is not careful in these matters but indulges himself and acts at will; even if he is not ruined, he will surely be killed." Duke Ling heard of it, took Xie Ye's words for ill-omened talk, and killed him; and in the end he died at the hands of Xia Zhengshu.

魯哀公問於孔子曰：“吾聞君子不博，有之乎？”孔子對曰：“有之。”哀公曰：“何為其不博也？”孔子對曰：“為其有二乘。”哀公曰：“有二乘則何為不博也？”孔子對曰：“為行惡道也。”哀公懼焉。有間曰：“若是乎君子之惡惡道之甚也！”孔子對曰：“惡惡道不能甚，則其好善道亦不能甚；好善道不能甚，則百姓之親之也，亦不能甚。”詩云：‘未見君子，憂心惙惙，亦既見止，亦既覯止，我心則說。’詩之好善道之甚也如此。哀公曰：“善哉！吾聞君子成人之美，不成人之惡。微孔子，吾焉聞斯言也哉？”

Duke Ai of Lu asked Confucius: "I have heard that the gentleman does not play the game of bo. Is that so?" Confucius replied: "Yes." The Duke said: "Why does he not play bo?" Confucius replied: "Because it has two sides that ride." The Duke said: "If it has two sides that ride, why not play?" Confucius replied: "Because it is going down a bad road." The Duke was afraid. After a while he said: "The gentleman hates the bad road to such an extent!" Confucius replied: "If one cannot hate the bad road to the utmost, one cannot love the good road to the utmost; if one cannot love the good road to the utmost, the people cannot be close to him to the utmost." The Book of Poetry says: 'Until I saw the gentleman, my heart was troubled and sad; now that I have seen him, now that I have met him, my heart is glad.' The love of the good road to the utmost in the poem is like this. The Duke said: "How good! I have heard that the gentleman helps others to complete their good deeds and does not help them to complete their bad ones. Without Confucius, how could I have heard such words?"

河間獻王曰：“堯存心於天下，加志於窮民，痛萬姓之罹罪，憂眾生之不遂也。有一民飢，則曰此我飢之也；有一人寒，則曰此我寒之也；一民有罪，則曰此我陷之也。仁昭而義立，德博而化廣；故不賞而民勸，不罰而民治。先恕而後教，是堯道也。當舜之時，有苗氏不服，其所以不服者，大山在其南，殿山在其北；左洞庭之波，右彭蠡之川；因此險也，所以不服，禹欲伐之，舜不許，曰：‘諭教猶未竭也，究諭教焉，而有苗氏請服，天下聞之，皆非禹之義，而歸舜之德。’”

Prince Xian of Hejian said: "Yao kept the world in his heart, put his mind on the poor and suffering people, grieved that the myriad people suffered punishment, and worried that the multitude could not grow up well. If one person went hungry, he said, 'It is I who made him hungry'; if one person was cold, he said, 'It is I who made him cold'; if one person was guilty, he said, 'It is I who caused him to fall into it.' Benevolence was made clear and righteousness established, virtue was broad and teaching was wide; so without rewards the people were diligent by themselves, and without punishments the people governed themselves. To forgive first and teach afterward was the Way of Yao. In Shun's time, the Youmiao did not submit. The reason they did not submit was that the great mountains lay on the south, Mount Dian on the north, the waters of Dongting on the left, and the river of Pengli on the right; relying on these barriers, they did not submit. Yu wanted to attack them, but Shun did not allow it, saying: 'Instruction and persuasion have not yet been exhausted.' When he had carried instruction and persuasion to the end, the Youmiao asked to submit. When the world heard of it, all blamed Yu's righteousness and turned toward Shun's virtue."

周公踐天子之位布德施惠，遠而逾明，十二牧，方三人，出舉遠方之民，有飢寒而不得衣食者，有獄訟而失職者，有賢才而不舉者，以入告乎天子，天子於其君之朝也，攝而進之曰：“意朕之政教有不得者與！何其所臨之民有飢寒不得衣食者，有獄訟而失職者，有賢才而不舉者？”其君歸也，乃召其國大夫，告用天子之言，百姓聞之皆喜曰：“此誠天子也！何居之深遠而見我之明也，豈可欺哉！”故牧者所以闢四門，明四目，達四聰也，是以近者親之，遠者安之。詩曰：“柔遠能邇，以定我王”，此之謂矣。

When the Duke of Zhou took the throne of the Son of Heaven, he spread virtue and bestowed kindness, and the further away, the more clearly it showed. The twelve provincial governors, three on each side, went out to inspect the people in distant places: any who were hungry and cold but could not get clothing and food, who had lawsuits but whose officials were confused in their duties, who had worthy talents but were not recommended, they reported back to the Son of Heaven. When their rulers came to court, the Son of Heaven drew them forward and said: "Perhaps there are places my government and teaching have not reached! Why is it that among the people you govern, some are hungry and cold and cannot get clothing and food, some have lawsuits and their officials are confused in their duties, and some have worthy talents who are not recommended?" Those rulers went back and gathered the great officers of their states and told them the Son of Heaven's words. When the people heard, they all rejoiced and said: "This is truly the Son of Heaven! He lives so deep and far away, yet sees us so clearly; how could anyone deceive him!" So the establishment of governors was to open the doors of the four quarters, brighten the eyes of the four quarters, and open the hearing of the four quarters. Therefore those nearby were close to him and those far away were at peace. The Book of Poetry says: "Soothe those far away and make friends of those near, in order to give peace to our king." This is what is meant.

河間獻王曰：“禹稱民無食，則我不能使也；功成而不利於人，則我不能勸也；故疏河以導之，鑿江通於九派，灑五湖而定東海，民亦勞矣，然而不怨者，利歸於民也。”

Prince Xian of Hejian said: "Yu declared: if the people have nothing to eat, I cannot put them to work; if a task is completed but brings no benefit to people, I cannot urge them to it. So he dredged the Yellow River to guide it, cut the Yangzi through to nine branches, and drained the Five Lakes to settle the Eastern Sea. The people were also toiled, yet they did not resent it, because the benefit returned to the people."

禹出見罪人，下車問而泣之，左右曰：“夫罪人不順道，故使然焉，君王何為痛之至於此也？”禹曰：“堯舜之人，皆以堯舜之心為心；今寡人為君也，百姓各自以其心為心，是以痛之。”書曰：“百姓有罪，在予一人。”

When Yu went out and saw a criminal, he got down from his carriage, questioned him, and wept for him. Those at his side said: "The criminal did not follow the right way and so fell to this; why does Your Majesty grieve to such an extent?" Yu said: "In the time of Yao and Shun, people all took the hearts of Yao and Shun as their own hearts. Now that I am ruler, each of the people takes his own heart as his heart, so I grieve." The Book of Documents says: "If the people have guilt, the responsibility is on me alone."

虞人與芮人質其成於文王，入文王之境，則見其人民之讓為士大夫；入其國則見其士大夫讓為公卿；二國者相謂曰：“其人民讓為士大夫，其士大夫讓為公卿，然則此其君亦讓以天下而不居矣。”二國者，未見文王之身，而讓其所爭以為閒田而反。孔子曰：“大哉文王之道乎！其不可加矣！不動而變，無為而成，敬慎恭己而虞芮自平。”故書曰：“惟文王之敬忌。”此之謂也。

The men of Yu and Rui submitted their dispute for settlement to King Wen. Entering the borders of King Wen, they saw that the people there yielded to one another to become scholar-officials; entering the capital, they saw that the scholar-officials yielded to one another to become high ministers. The men of the two states said to one another: "The people yield to become scholar-officials and the scholar-officials yield to become ministers, so their ruler will surely yield the world as well and not hold it for himself." The men of the two states, before they had even seen King Wen himself, gave up the disputed land as vacant fields and returned. Confucius said: "Great is the Way of King Wen! It cannot be added to! He changes without acting, achieves without doing, is reverent and respectful toward himself, and Yu and Rui are naturally settled." So the Book of Documents says: "It lay only in King Wen's reverence and awe." This is what is meant.

成王與唐叔虞燕居，剪梧桐葉以為圭，而授唐叔虞曰：“餘以此封汝。”唐叔虞喜，以告周公，周公以請曰：“天子封虞耶？”成王曰：“餘一與虞戲也。”周公對曰：“臣聞之，天子無戲言，言則史書之，工誦之，士稱之。”於是遂封唐叔虞於晉，周公旦可謂善說矣，一稱而成王益重言，明愛弟之義，有輔王室之固。

King Cheng, at leisure with Tang Shuyu, cut a paulownia leaf into the shape of a jade tablet and handed it to Tang Shuyu, saying: "I enfeoff you with this." Tang Shuyu was happy and went to tell the Duke of Zhou. The Duke of Zhou then asked: "Has the Son of Heaven enfeoffed Yu?" King Cheng said: "I was only joking with Yu." The Duke of Zhou replied: "Your servant has heard that the Son of Heaven has no jesting words. Once spoken, the historian records them, the musicians chant them, and the scholars cite them." So he enfeoffed Tang Shuyu in Jin. Dan, the Duke of Zhou, could be called skilled at persuasion: with one citation, King Cheng valued his own words all the more, the righteousness of love for his brother was made clear, and the support of the royal house was made firm.

當堯之時，舜為司徒，契為司馬，禹為司空，后稷為田疇，夔為樂正，倕為工師，伯夷為秩宗，皋陶為大理，益掌驅禽，堯體力便巧不能為一焉，堯為君而九子為臣，其何故也？堯知九職之事，使九子者各受其事，皆勝其任以成九功，堯遂成厥功以王天下，是故知人者王道也，知事者臣道也，王道知人，臣道知事，毋亂舊法而天下治矣。

In the time of Yao, Shun was Minister of Education, Qi was Minister of War, Yu was Minister of Works, Hou Ji managed the fields, Kui was Music Master, Chui was Master Craftsman, Bo Yi was Master of Ancestral Rites, Gao Yao was Chief Judge, and Yi was in charge of driving off the birds and beasts. In strength and skill Yao could not do any one of these. Yao was ruler and nine men were ministers; why was that? Yao knew the nine kinds of duties and let each of the nine men receive his duty; all were equal to it and accomplished nine achievements, and Yao thereby completed his work and ruled as king of the world. So knowing people is the king's way, and knowing affairs is the minister's way. The king's way lies in knowing people, the minister's way lies in knowing affairs, and if the old laws are not disturbed, the world is ordered.

湯問伊尹曰：“三公九卿，二十七大夫，八十一元士，知之有道乎？”伊尹對曰：“昔者堯見人而知，舜任人然後知，禹以成功舉之。夫三君之舉賢，皆異道而成功，然尚有失者，況無法度而任己，直意用人，必大失矣。故君使臣自貢其能，則萬一之不失矣，王者何？以選賢。夫王者得賢材以自輔，然後治也，雖有堯舜之明，而股肱不備，則主恩不流，化澤不行，故明君在上，慎於擇士，務於求賢，設四佐以自輔，有英俊以治官，尊其爵，重其祿，賢者進以顯榮，罷者退而勞力，是以主無遺憂，下無邪慝，百官能治，臣下樂職，恩流群生，潤澤草木，昔者虞舜左禹右皋陶，不下堂而天下治，此使能之效也。”

Tang asked Yi Yin: "For the three dukes, nine ministers, twenty-seven great officers and eighty-one principal gentlemen, is there a way to know them?" Yi Yin replied: "In the past Yao knew people on seeing them, Shun knew them after employing them, and Yu raised them according to what they accomplished. The three rulers raised the worthy by different roads and all succeeded, yet they still had mistakes; how much more so one who has no standard, relies on himself alone, and employs people at will will certainly err greatly. So if the ruler lets the ministers present their abilities themselves, he will not lose one in ten thousand. What does a king rely on? Selecting the worthy. A king obtains worthy people to assist him and only then can he govern. Even if he has the clear sight of Yao and Shun, if his limbs are not complete, the ruler's kindness cannot spread and the moistening of his teaching cannot go forth. So the enlightened ruler above is careful in selecting scholars, devotes his mind to seeking the worthy, sets up four assistants to help himself, has outstanding men to govern the offices, honors their rank and increases their stipend; the worthy advance and become glorious, and the weak retire and take up labor. So there is no lingering worry above and no wickedness below, the hundred officials can govern and the ministers delight in their duties, kindness flows to the multitude of living things and moistens grass and trees. In the past Shun had Yu on his left and Gao Yao on his right, and without stepping down from the hall the world was ordered; this is the effect of employing capable men."

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？”太公望曰：“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：“君好聽譽而不惡讒也，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；忠臣以誹死於無罪，邪臣以譽賞於無功。其國見於危亡。”武王曰：“善！吾今日聞誹譽之情矣。”

King Wu asked Taigong: "I have raised the worthy but have been 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 getting the reality of true worthies." King Wu said: "Where is the fault?" Taigong Wang said: "The fault lies in the ruler liking only to use small goodness, and not getting true worthies." King Wu said: "What is a ruler like who likes to use small goodness?" Taigong said: "A ruler who likes to hear praise and does not hate slander 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 takes slander as crime; those with merit are not rewarded and those with guilt are not punished; those with many followers are advanced and those with few are dismissed. So the ministers conspire together and conceal the worthy, the hundred officials form cliques and are full of treachery; loyal ministers, because they are slandered, die without crime; wicked ministers, because they are praised, are rewarded without merit. His state then shows signs of danger and ruin." King Wu said: "Good! Today I have heard the truth about slander and praise."

武王問太公曰：“得賢敬士，或不能以為治者，何也？”太公對曰：“不能獨斷，以人言斷者殃也。”武王曰：“何為以人言斷？”太公對曰：“不能定所去，以人言去；不能定所取，以人言取；不能定所為，以人言為；不能定所罰，以人言罰；不能定所賞，以人言賞。賢者不必用，不肖者不必退，而士不必敬。”武王曰：“善，其為國何如？”太公對曰：“其為人惡聞其情，而喜聞人之情；惡聞其惡，而喜聞人之惡；是以不必治也。”武王曰：“善。”

King Wu asked Taigong: "There are those who obtain worthy people and respect scholars, yet some cannot govern because of it; why?" Taigong replied: "One who cannot decide alone but decides on the words of others is brought to ruin." King Wu said: "What is meant by deciding on the words of others?" Taigong replied: "If he cannot decide whom to dismiss, he dismisses on the words of others; if he cannot decide whom to take, he takes on the words of others; if he cannot decide what to do, he acts on the words of others; if he cannot decide whom to punish, he punishes on the words of others; if he cannot decide whom to reward, he rewards on the words of others. The worthy are not necessarily employed, the unworthy are not necessarily dismissed, and scholars are not necessarily respected." King Wu said: "Good. What happens when a state is governed like that?" Taigong replied: "Such a person hates to hear the truth about himself and likes to hear the truth about others; he hates to hear of his own evils and likes to hear of others' evils; so he cannot necessarily govern." King Wu said: "Good."

齊桓公問於甯戚曰：“筦子今年老矣，為棄寡人而就世也，吾恐法令不行，人多失職，百姓疾怨，國多盜賊，吾何如而使奸邪不起，民衣食足乎？”甯戚對曰：“要在得賢而任之。”桓公曰：“得賢奈何？”甯戚對曰：“開其道路，察而用之，尊其位，重其祿，顯其名，則天下之士騷然舉足而至矣。”桓公曰：“既以舉賢士而用之矣，微夫子幸而臨之，則未有布衣屈奇之士踵門而求見寡人者。”甯戚對曰：“是君察之不明，舉之不顯；而用之疑，官之卑，祿之薄也；且夫國之所以不能士者，有五阻焉：主不好士，諂諛在旁，一阻也；言便事者，未嘗見用，二阻也；壅塞掩蔽，必因近習，然後見察，三阻也；訊獄詰窮其辭，以法過之，四阻也；執事適欲，擅國權命，五阻也。去此五阻，則豪俊並興，賢智求處；五阻不去，則上蔽吏民之情，下塞賢士之路；是故明王聖主之治，若夫江海無不受，故長為百川之主；明王聖君無不容，故安樂而長久。因此觀之，則安主利人者，非獨一士也。”桓公曰：“善，吾將著夫五阻以為戒本也。”

Duke Huan of Qi asked Ning Qi: "Guanzi (Guan Zhong) is old this year and will soon leave me behind in death. I fear that the laws cannot be carried out, that many will fail in their duties, that the people will resent it, and that there will be many thieves and bandits in the state. How can I keep treachery from arising and the people sufficiently clothed and fed?" Ning Qi replied: "The key is to obtain worthy people and employ them." Duke Huan said: "How does one obtain worthy people?" Ning Qi replied: "Open the road, examine and employ them, honor their position, increase their stipend, and make their name known, and the scholars of the world will come stirring and on tiptoe." Duke Huan said: "I have already raised worthy scholars. If you, Master, had not fortunately come, no scholar in plain cloth with outstanding ability has yet come to my door asking for an audience." Ning Qi replied: "That is because the ruler's examination is not clear and his raising of them is not conspicuous; in employing them he is doubtful, the offices are low, and the stipends are thin. Moreover, there are five obstructions that keep a state from obtaining scholars: the ruler does not love scholars and flatterers are at his side, which is the first obstruction; those who speak of convenient policies have never been employed, which is the second; blockage and concealment are such that matters are noticed only by going through intimate favorites, which is the third; in trying lawsuits he presses for every last word and then crushes them with penalties, which is the fourth; those in charge follow their private desires and monopolize the authority of the state, which is the fifth. If these five obstructions are removed, heroes will rise together and the wise and worthy will come seeking a place; if the five obstructions are not removed, above, the ruler is blinded to the real situation of officials and people, and below, the road of worthy scholars is blocked. So the governance of an enlightened king and sage ruler is like the rivers and seas that accept everything, and so are lasting masters of the hundred streams; an enlightened king and sage ruler has nothing he does not embrace, so he is at peace and lasting. Seen from this, what secures the ruler and benefits people is not just one scholar." Duke Huan said: "Good, I will write down these five obstructions as the basis for my vigilance."

齊景公問於晏子曰：“寡人慾從夫子而善齊國之政。”對曰：“嬰聞之，國具官而後政可善。”景公作色曰：“齊國雖小，則何為不具官乎？”對曰：“此非臣之所復也。昔先君桓公，身體墮懈，辭會不給，則隰朋侍；左右多過，刑罰不中，則弦章侍；居處肆縱，左右懾畏，則東郭牙侍；田野不修，人民不安，則甯戚侍；軍吏怠，戎士偷，則王子成父侍；德義不中，信行衰微，則筦子侍；先君能以人之長續其短，以人之厚補其薄；是以辭令窮遠而不逆，兵加於有罪而不頓；是故諸侯朝其德而天子致其胙。今君之失多矣，未有一士以聞者也，故曰未具。”景公曰：“善。吾聞高繚與夫子遊，寡人請見之。”晏子曰：“臣聞為地戰者不能成王，為祿仕者不能成政；若高繚與嬰為兄弟久矣，未嘗幹嬰之過，補嬰之闕，特進仕之臣也，何足以補君。”

Duke Jing of Qi asked Master Yan: "I wish to follow you, Master, and make Qi's government good." Yan Zi replied: "I have heard that when a state's offices are complete, only then can government be done well." Duke Jing changed color and said: "Though Qi is small, why do you say the offices are not complete?" He replied: "This is not what I am to answer. In the past, the former ruler Duke Huan, when his body was lazy and slack and his replies in speech could not keep up, had Xi Peng at his side; when there were many faults among his attendants and punishments were not apt, had Xian Zhang at his side; when his daily life was indulgent and his attendants fearful, had Dongguo Ya at his side; when the fields were not in order and the people not at ease, had Ning Qi at his side; when military officers were idle and soldiers careless, had Prince Chengfu at his side; when virtue and righteousness were not apt and good faith was weakening, had Guanzi at his side. The former ruler could use others' strengths to continue his own shortcomings and use others' depth to supplement his own thinness, so his commands reached far without opposition and when his army was brought down on the guilty it was not blunted. So the feudal lords came to court out of respect for his virtue, and the Son of Heaven sent him sacrificial meat. Now Your Lordship has many faults, yet not one scholar comes to let you hear of them, so I say it is not complete." Duke Jing said: "Good. I have heard that Gao Liao is a friend of yours, Master; I ask to see him." Yan Zi said: "I have heard that those who fight for land cannot achieve kingship and those who take office for a salary cannot achieve good government. Gao Liao has been a brother to me for a long time, and has never pointed out my faults or filled in my gaps; he is only a minister seeking advancement and office, and is hardly enough to supplement the ruler."

燕昭王問於郭隗曰：“寡人地狹人寡，齊人削取八城，匈奴驅馳樓煩之下，以孤之不肖，得承宗廟，恐危社稷，存之有道乎？”郭隗曰：“有，然恐王之不能用也。”昭王避席請聞之，郭隗曰：“帝者之臣，其名，臣也，其實，師也；王者之臣，其名，臣也，其實，友也；霸者之臣，其名，臣也，其實，賓也；危國之臣，其名，臣也，其實，虜也。今王將東面，目指氣使以求臣，則廝役之材至矣；南面聽朝，不失揖讓之禮以求臣，則人臣之材至矣；西面等禮相亢，下之以色，不乘勢以求臣，則朋友之材至矣；北面拘指，逡巡而退以求臣，則師傅之材至矣。如此則上可以王，下可以霸，唯王擇焉。”燕王曰：“寡人願學而無師。”郭隗曰：“王誠欲興道，隗請為天下之士開路。”於是燕王常置郭隗上坐南面，居三年，蘇子聞之，從周歸燕；鄒衍聞之，從齊歸燕；樂毅聞之，從趙歸燕；屈景聞之，從楚歸燕。四子畢至，果以弱燕幷強齊；夫燕齊非均權敵戰之國也，所以然者，四子之力也。詩曰：“濟濟多士，文王以寧。”此之謂也。

King Zhao of Yan asked Guo Wei: "My land is narrow and my people are few; the men of Qi have cut away eight of my cities, and the Xiongnu gallop below Loufan. With my own lack of worth I have been able to succeed to the ancestral temple, and I fear for the altars of the state; is there a way to preserve it?" Guo Wei said: "There is, but I fear the king cannot use it." King Zhao left his mat and asked to hear it. Guo Wei said: "The minister of an emperor is a minister in name and a teacher in reality; the minister of a king is a minister in name and a friend in reality; the minister of a hegemon is a minister in name and a guest in reality; the minister of a state in danger is a minister in name and a captive in reality. Now if the king faces east and directs people with his glance and expression when seeking ministers, then people of the caliber of menials will come; if he faces south and holds court without losing the courtesy of bowing and yielding when seeking ministers, then people of the caliber of ministers will come; if he faces west and uses the courtesies of equals, treating them as peers and lowering his countenance, not relying on power when seeking ministers, then people of the caliber of friends will come; if he faces north, folds his hands and directs them, hesitating and drawing back when seeking ministers, then people of the caliber of teachers will come. Thus, at the highest he can be king and at the lowest he can be hegemon; I only ask the king to choose." The King of Yan said: "I am willing to learn but have no teacher." Guo Wei said: "If the king truly wants to raise the Way, I ask to open the road for the scholars of the world." So the King of Yan often placed Guo Wei in the seat of honor, facing south. After three years, Su Zi heard of it and came from Zhou to Yan; Zou Yan heard of it and came from Qi to Yan; Yue Yi heard of it and came from Zhao to Yan; Qu Jing heard of it and came from Chu to Yan. When all four had arrived, they indeed used weak Yan to annex strong Qi. Yan and Qi were not states of equal power that could fight as equals; that it could be done was the strength of these four men. The Book of Poetry says: "The worthy scholars are many and abundant, and King Wen thereby was at peace." This is what is meant.

楚莊王既服鄭伯，敗晉師，將軍子重，三言而不當，莊王歸，過申侯之邑，申侯進飯，日中而王不食，申侯請罪，莊王喟然嘆曰：“吾聞之，其君賢者也，而又有師者王；其君中君也，而又有師者霸；其君下君也，而群臣又莫若君者亡。今我，下君也，而群臣又莫若不穀恐亡，且世不絕聖，國不絕賢；天下有賢而我獨不得，若吾生者，何以食為？”故戰服大國義從諸侯，戚然憂恐聖知不在乎身，自惜不肖，思得賢佐，日中忘飯，可謂明君矣。

After King Zhuang of Chu had made the Earl of Zheng submit and defeated the army of Jin, his general Zichong made three remarks that were all inappropriate. When the King returned, passing through the city of Marquis Shen, Marquis Shen served a meal, but by noon the King still would not eat. Marquis Shen begged pardon, and King Zhuang sighed and said: "I have heard: a ruler who is worthy and also has teachers can become king; a ruler of middle quality who also has teachers can become hegemon; a ruler of lower quality whose ministers do not even equal him will perish. Now I am a ruler of the lower sort, and among my ministers there is none who does not surpass me, so I fear I will perish. Moreover, the world never runs out of sages and a state never runs out of worthy people; there are worthy people in the world and I alone cannot obtain them. Living like this, what is there to eat?" So he who had overcome a great state and made the feudal lords follow him with righteousness yet feared that sagely wisdom was not in himself, grieved over his own unworthiness, and wished to obtain worthy people to assist him, forgot to eat at noon, and may be called an enlightened ruler.

明主者有三懼，一曰處尊位而恐不聞其過，二曰得意而恐驕，三曰聞天下之至言而恐不能行，何以識其然也？越王勾踐與吳人戰，大敗之，兼有九夷，當是時也，南面而立，近臣三，遠臣五，令群臣曰聞吾過而不告者其罪刑，此處尊位而恐不聞其過者也。昔者晉文公與楚人戰，大勝之，燒其軍，火三日不滅，文公退而有憂色，侍者曰：“君大勝楚，今有憂色，何也？”文公曰：“吾聞能以戰勝而安者，其唯聖人乎！若夫詐勝之徒，未嘗不危也，吾是以憂。”此得意而恐驕也。昔齊桓公得筦仲隰朋，辯其言，說其義，正月之朝，令具太牢進之先祖，桓公西面而立，筦仲隰朋東面而立，桓公贊曰：“自吾得聽二子之言，吾目加明，耳加聰，不敢獨擅，願薦之先祖。”此聞天下之至言而恐不能行者也。齊景公出獵，上山見虎，下澤見蛇，歸召晏子而問之曰：“今日寡人出獵，上山則見虎，下澤則見蛇，殆所謂之不祥也。”晏子曰：“國有三不祥，是不與焉，夫有賢而不知，一不祥；知而不用，二不祥；用而不任，三不祥也；所謂不祥乃若此者也。今山上見虎，虎之室也，下澤見蛇，蛇之穴也，如虎之室，如蛇之穴而見之，曷為不祥也。”

An enlightened ruler has three fears: first, that being in an honored position he may not hear of his faults; second, that being successful he may become proud; third, that hearing the best words in the world he may be unable to carry them out. How can this be seen? When Goujian, King of Yue, fought the men of Wu, he greatly defeated them and annexed the Nine Yi. At that time he stood facing south, with three near ministers and five distant ministers, and ordered his ministers: whoever hears of my faults and does not tell me, his crime will be punished. This is fear of not hearing of faults while in an honored position. In the past Duke Wen of Jin fought the men of Chu and won a great victory, and burned the Chu army, and the fire did not go out for three days. Duke Wen withdrew with a worried look. An attendant said: "Your Lordship has greatly defeated Chu, and now has a worried look; why?" Duke Wen said: "I have heard that only a sage can be at peace even after winning a battle. As for those who win by deceit, there is none who is not in danger, and so I am worried." This is fear of becoming proud while successful. In the past Duke Huan of Qi obtained Guan Zhong and Xi Peng, and discerned their words and delighted in their righteousness. At the court audience in the first month he ordered a grand sacrifice of ox, sheep and pig to be prepared and presented to his ancestors. Duke Huan stood facing west, and Guan Zhong and Xi Peng stood facing east. Duke Huan said in praise: "Since I was able to hear the words of you two, my eyes have become clearer and my ears keener, and I dare not take this for myself alone; I wish to present it to my ancestors." This is fear that having heard the best words in the world one may be unable to carry them out. Duke Jing of Qi went out hunting, saw a tiger when he went up the mountain and a snake when he went down to the marsh. When he returned he summoned Yan Zi and asked: "Today I went out hunting, and going up the mountain I saw a tiger, and going down to the marsh I saw a snake; this is probably what is called an ill omen." Yan Zi said: "A state has three ill omens, and these are not among them. Having worthy people and not knowing them is the first ill omen; knowing them and not employing them is the second; employing them and not trusting them is the third. What is called an ill omen is like these. Now seeing a tiger on the mountain is just the tiger's lair; seeing a snake in the marsh is just the snake's den. Seeing them in a tiger's lair and a snake's den, why would it be ill omen?"

楚莊王好獵，大夫諫曰：“晉楚敵國也，楚不謀晉，晉必謀楚，今王無乃耽於樂乎？”王曰：“吾獵將以求士也，其榛藂刺虎豹者，吾是以知其勇也；其攫犀搏兕者，吾是以知其勁有力也；罷田而分所得，吾是以知其仁也。因是道也而得三士焉，楚國以安。”故曰：苟有志則無非事者，此之謂也。湯之時大旱七年，雒坼川竭，煎沙爛石，於是使人持三足鼎，祝山川，教之祝曰：政不節耶？使人疾耶？苞苴行耶？讒夫昌耶？宮室營耶？女謁盛耶？何不雨之極也，蓋言未已而天大雨，故天之應人，如影之隨形，響之效聲者也。詩云：“上下奠瘞，靡神不宗。”言疾旱也。

King Zhuang of Chu liked to hunt. A great officer remonstrated, saying: "Jin and Chu are rival states; if Chu does not plan against Jin, Jin will surely plan against Chu. Now Your Majesty, I fear, is sunk in pleasure." The King said: "I hunt in order to seek scholars. Those who stab tigers and leopards in the thickets, from them I know who is brave; those who seize rhinoceroses and wrestle wild buffalo, from them I know who is strong and powerful; at the end of the hunt, when the catch is divided, from that I know who is benevolent. By this road I have obtained three scholars, and Chu is thereby at peace." So it is said: if one has the will, nothing is not a task; this is what is meant. In the time of Tang there was a great drought for seven years, the Luo River cracked and the rivers dried up, and the sand and stones seemed boiled to pieces. Then he sent men to carry a three-legged cauldron and pray to the mountains and rivers, teaching them the prayer: Is the government without restraint? Are the people employed too harshly? Do bribes and gifts circulate? Do slanderers flourish? Are palaces and buildings constructed too much? Are the women's petitions too powerful? Why has the drought reached the extreme and still no rain? It seems the words were not even finished when great rain fell from heaven. So Heaven responds to people as a shadow follows its form and an echo answers a sound. The Book of Poetry says: "Above and below, offerings and burials, there is no spirit not honored." This speaks of the drought in which one is in haste to ask for rain.

殷太戊時，有桑谷生於庭，昏而生，比旦而拱，史請卜之湯廟，太戊從之，卜者曰：“吾聞之，祥者福之先者也，見祥而為不善，則福不生；殃者禍之先者也，見殃而能為善，則禍不至。”於是乃早朝而晏退，問疾弔喪，三日而桑谷自亡。

In the time of Tai Wu of Yin, a mulberry and a grain plant grew together in the courtyard, sprouting at dusk, and by dawn they were already as thick as two hands could encircle. The historian asked to go to the temple of Tang to divine, and Tai Wu agreed. The diviner said: "I have heard that an auspicious sign leads the way to blessings, and if one sees an auspicious sign and does not do good, the blessings do not arise; an ominous sign leads the way to misfortune, and if one sees an ominous sign and is able to do good, the misfortune does not come." So he held court early and withdrew late, asked after the sick and condoled with the bereaved, and in three days the mulberry and grain withered away on their own.

高宗者，武丁也，高而宗之，故號高宗，成湯之後，先王道缺，刑法違犯，桑谷俱生乎朝，七日而大拱，武丁召其相而問焉，其相曰：“吾雖知之，吾弗得言也。聞諸祖己，桑谷者野草也，而生於朝，意者國亡乎？”武丁恐駭，飭身修行，思先王之政，興滅國，繼絕世；舉逸民，明養老。三年之後，蠻夷重譯而朝者七國，此之謂存亡繼絕之主，是以高而尊之也。

Gaozong was Wu Ding, and was honored so he was called Gaozong. After Cheng Tang, the way of the former kings was lost and the laws were violated; a mulberry and a grain plant grew together in the court, and in seven days they grew as big as two hands could encircle. Wu Ding summoned his chancellor and asked. The chancellor said: "Though I know, I cannot say. I heard from Zu Ji: the mulberry and grain are wild plants, yet they grow in the court; I suppose the state is about to perish?" Wu Ding was frightened, put himself in order and cultivated virtue, reflected on the government of the former kings, raised up the states that had perished, continued the lines that had been cut off, raised up recluses among the people, and made clear the support of the aged. After three years, those from the barbarian lands who came to court through multiple interpreters numbered seven states. This is what is called a ruler who preserves the lost and continues the broken, and so he is honored.

宋大水，魯人吊之曰：“天降淫雨，溪谷滿盈，延及君地，以憂執政，使臣敬吊。”宋人應之曰：“寡人不佞，齋戒不謹，邑封不修，使人不時，天加以殃，又遺君憂，拜命之辱。”君子聞之曰：“宋國其庶幾乎！”問曰：“何謂也？”曰：“昔者夏桀殷紂不任其過，其亡也忽焉；成湯文武知任其過，其興也勃焉；夫過而改之，是猶不過。故曰其庶幾乎！”宋人聞之，夙興夜寐，早朝晏退，弔死問疾，戮力宇內。三年，歲豐政平，向使宋人不聞君子之語，則年穀未豐而國未寧，詩曰：“佛時仔肩，示我顯德行。”此之謂也。

When a great flood came in Song, the men of Lu came to condole, saying: "Heaven has sent down excessive rain, the valleys and streams have overflowed and reached Your Lordship's lands, causing worry to those in government, and so I was sent to respectfully condole." The man of Song replied: "I have no ability, I did not fast carefully, the cities and borders were not put in order, and I employed the people out of season, so Heaven has added misfortune, and has also left you with worry. I bow and receive your honored mission." The gentleman heard of this and said: "Song is probably nearly there!" Someone asked: "What do you mean?" He said: "In the past Jie of Xia and Zhou of Yin did not take responsibility for their faults, and their ruin came quickly; Cheng Tang, King Wen and King Wu knew to take responsibility for their faults and rose quickly. To have a fault and correct it is like having no fault. So I say it is probably nearly there!" The men of Song heard of this, rose early and slept late, held court early and withdrew late, condoled with the dead and visited the sick, and together governed within the borders. After three years the harvests were rich and the government was even. If the men of Song had not heard the gentleman's words, the grain would not have been abundant and the state would not have been at peace. The Book of Poetry says: "Help carry this burden, and show me your shining virtue." This is what is meant.

楚昭王有疾，卜之曰：“河為祟。”大夫請用三牲焉。王曰：“止，古者先王割地制土，祭不過望；江、漢、睢、漳，楚之望也；禍福之至，不是過也。不穀雖不德，河非所獲罪也。”遂不祭焉。仲尼聞之曰：“昭王可謂知天道矣，其不失國，宜哉！”

King Zhao of Chu fell ill, and divination said: "The Yellow River is causing trouble." The great officers asked to sacrifice with the three animals. The King said: "Stop. In ancient times the former kings divided the land and fixed the borders, and sacrifices did not go beyond the distant sacrifices; the Yangzi, Han, Sui and Zhang are Chu's distant sacrifices. Blessings and calamities arrive, but do not go beyond these. Though I lack virtue, the Yellow River is not the one I have offended." So he did not sacrifice. Zhongni heard of this and said: "King Zhao may be said to know the Way of Heaven; that he did not lose his state is as it should be!"

楚昭王之時，有云如飛鳥，夾日而飛三日，昭王患之，使人乘驛東而問諸太史州黎，州黎曰：“將虐於王身，以令尹司馬說焉則可。”令尹司馬聞之，宿齋沐浴，將自以身禱之焉。王曰：“止，楚國之有不穀也，由身之有匈脅也；其有令尹司馬也，由身之有股肱也。匈脅有疾，轉之股肱，庸為去是人也？”

In the time of King Zhao of Chu, there were clouds like flying birds, flying alongside the sun for three days. King Zhao was worried about it, and sent a man by post horse east to ask the Grand Historian Zhou Li. Zhou Li said: "It will harm the King himself; it can be explained away by using the Prime Minister and the Minister of War." The Prime Minister and the Minister of War heard of this, fasted and bathed overnight, and were about to offer themselves in prayer. The King said: "Stop. Chu has me as the body has its chest and ribs; Chu has the Prime Minister and Minister of War as the body has its thighs and arms. If the chest and ribs are ill and one shifts it to the thighs and arms, how is that getting rid of the person?"

邾文公卜徙於繹，史曰：“利於民不利於君。”君曰：“苟利於民，寡人之利也，天生烝民而樹之君，以利之也，民既利矣，孤必與焉！”侍者曰：“命可長也，君胡不為？”君曰：“命在牧民，死之短長，時也；民苟利矣，吉孰大焉。”遂徙於繹。

Duke Wen of Zhu consulted the oracle about moving to Yi. The historian said: "It benefits the people but does not benefit the ruler." The ruler said: "If it benefits the people, that is my benefit. Heaven gave birth to the multitude of people and set up a ruler in order to benefit them. If the people are already benefited, I am surely among them!" An attendant said: "Your life could be prolonged; why does Your Lordship not do that?" The ruler said: "The mission is to shepherd the people. Whether death comes sooner or later is fortune; if the people benefit, what good fortune is greater than that?" So he moved to Yi.

楚莊王見天不見妖，而地不出孽，則禱于山川曰：“天其忘予歟？”此能求過於天，必不逆諫矣，安不忘危，故能終而成霸功焉。

When King Zhuang of Chu saw no strange omens appear in Heaven and no calamities arise on earth, he prayed to the mountains and rivers, saying: "Has Heaven forgotten me?" This was being able to seek his own faults from Heaven, and he surely would not oppose remonstrance, and was at peace without forgetting danger, so he could in the end accomplish the hegemony.

湯曰：“藥食先嚐於卑，然後至於貴；藥言先獻於貴，然後聞於卑。”故藥嘗乎卑，然後至乎貴，教也；藥言獻於貴，然後聞於卑，道也。故使人味食然後食者，其得味也多；使人味言然後聞言者，其得言也少。是以明王之言，必自他聽之，必自他聞之，必自他擇之，必自他取之，必自他聚之，必自他藏之，必自他行之；故道以數取之為明，以數行之為章，以數施之萬物為藏。是故求道者不以目而以心，取道者不以手而以耳。

Tang said: "Medicine and food are first tasted by those of low rank, and then go to the honored; words like medicinal stone are first offered to the honored, and then let the lowly hear them." So letting the lowly taste the medicine first and then the honored is teaching; offering words like medicinal stone to the honored and then letting the lowly hear them is the Way. So one who lets others distinguish flavors first and then eats gets many flavors; one who lets others judge words first and then listens gets few words. Therefore the words of an enlightened king are necessarily heard from others, necessarily learned from others, necessarily chosen from others, necessarily taken from others, necessarily gathered from others, necessarily stored from others, and necessarily carried out from others. So when the Way is taken many times it is clarity, when it is practiced many times it is brightness, and when it is applied to the myriad things many times it is storage. Therefore one who seeks the Way does not use his eyes but his heart, and one who takes the Way does not use his hands but his ears.

楚文王有疾，告大夫曰：“筦饒犯我以義，違我以禮，與處不安，不見不思，然吾有得焉，必以吾時爵之；申侯伯，吾所欲者，勸我為之；吾所樂者，先我行之。與處、則安，不見、則思，然吾有喪焉，必以吾時遺之。”大夫許諾，乃爵筦饒以大夫，贈申侯伯而行之。申侯伯將之鄭，王曰：“必戒之矣，而為人也不仁，而欲得人之政，毋以之魯、衛、宋、鄭。”不聽，遂之鄭，三年而得鄭國之政，五月而鄭人殺之。

King Wen of Chu fell ill and told his great officers: "Guan Rao offends me with righteousness and opposes me with ritual; being with him is not at ease and I do not see him or think of him, yet I have something to gain by him, so I must give him rank while I am still alive. Marquis Bo of Shen, whom I want, urges me to do it; what I enjoy, he does for me ahead of time. Being with him is at ease and when I do not see him I think of him, yet I have something to lose by him, so I must send him away while I am still alive." The great officers agreed, and gave Guan Rao the rank of great officer, and sent off Marquis Bo of Shen with gifts. As Marquis Bo of Shen was about to go to Zheng, the King said: "You must be on your guard. You have no benevolence yet wish to gain control of others' government; do not go to Lu, Wei, Song or Zheng." He did not listen and went to Zheng, gained Zheng's government in three years, and in the fifth month the men of Zheng killed him.

趙簡子與欒激遊，將沈於河，曰：“吾嘗好聲色矣，而欒激致之；吾嘗好宮室臺榭矣，而欒激為之；吾嘗好良馬善御矣，而欒激求之。今吾好士六年矣，而欒激未嘗進一人，是進吾過而黜吾善也。”

Zhao Jianzi was friendly with Luan Ji, and was about to sink him in the river, saying: "Once I was fond of music and women, and Luan Ji sent them; once I was fond of palaces and terraces, and Luan Ji built them; once I was fond of fine horses and good drivers, and Luan Ji sought them. Now I have been fond of scholars for six years, and Luan Ji has never recommended even one person. This is helping my faults grow and discarding my good."

或謂趙簡子曰：“君何不更乎？”簡子曰：“諾。”左右曰：“君未有過，何更？”君曰：“吾謂是諾，未必有過也，吾將求以來諫者也，今我卻之，是卻諫者，諫者必止，我過無日矣。”

Someone said to Zhao Jianzi: "Why does Your Lordship not change?" Jianzi said: "Good." Those at his side said: "Your Lordship has no fault; what is there to change?" Jianzi said: "When I say this 'good,' it does not necessarily mean there is a fault. I shall seek those who come to remonstrate. Now if I rejected him, I would be rejecting those who remonstrate; those who remonstrate would surely stop, and my faults would last only a few days."

韓武子田，獸已聚矣，田車合矣，傳來告曰：“晉公薨。”武子謂欒懷子曰：“子亦知君好田獵也，獸已聚矣，田車合矣，吾可以卒獵而後吊乎？”懷子對曰：“范氏之亡也，多輔而少拂，今臣於君，輔也；畾於君，拂也，君胡不問於畾也？”武子曰：“盈而欲拂我乎？而拂我矣，何必畾哉？”遂輟田。

Han Wuzi went hunting; the game had already been gathered and the hunting chariots assembled when word came: "The Duke of Jin has died." Wuzi said to Luan Huaizi: "You also know that His Lordship likes to hunt; the game has been gathered and the chariots assembled, so may I finish the hunt first and then go to offer condolences?" Huaizi replied: "The Fan clan perished because those who assisted were many and those who opposed were few. Now toward His Lordship I am an assistant, and Lei is an opposer. Why does Your Lordship not ask Lei?" Wuzi said: "Is Ying going to oppose me? You have already opposed me, so why is Lei needed?" So he stopped the hunt.

師經鼓琴，魏文侯起舞，賦曰：“使我言而無見違。”師經援琴而撞文侯不中，中旒潰之，文侯謂左右曰：“為人臣而撞其君，其罪如何？”左右曰：“罪當烹。”提師經下堂一等。師經曰：“臣可一言而死乎？”文侯曰：“可。”師經曰：“昔堯舜之為君也，唯恐言而人不違；桀紂之為君也，唯恐言而人違之。臣撞桀紂，非撞吾君也。”文侯曰：“釋之！是寡人之過也，懸琴於城門以為寡人符，不補旒以為寡人戒。”

Shi Jing was playing the zither and Marquis Wen of Wei rose and danced, chanting: "Let no one oppose what I say." Shi Jing took up the zither and struck at the Marquis, missed him, and hit the beads of his crown, which scattered. Marquis Wen said to his attendants: "A minister who strikes his ruler, what is the penalty?" The attendants said: "The penalty is boiling." They dragged Shi Jing down one step of the hall. Shi Jing said: "May your servant speak one sentence before he dies?" Marquis Wen said: "You may." Shi Jing said: "In the past, when Yao and Shun were rulers, they were only afraid that when they spoke no one would oppose them; when Jie and Zhou were rulers, they were only afraid that when they spoke people would oppose them. What your servant struck was a Jie or a Zhou, not my ruler." Marquis Wen said: "Release him! This is my fault. Hang the zither at the city gate as my token, and do not repair the crown beads, as a warning to me."

齊景公遊於蔞，聞晏子卒，公乘輿素服，驛而驅之，自以為遲，下車而趨，知不若車之速，則又乘，比至於國者四下而趨，行哭而往矣，至伏屍而號曰：“子大夫日夜責寡人，不遺尺寸，寡人猶且淫泆而不收，怨罪重積於百姓。今天降禍於齊國，不加寡人而加夫子，齊國之社稷危矣，百姓將誰告矣？”

Duke Jing of Qi was traveling in Lou when he heard that Yan Zi had died. The Duke rode in a carriage dressed in plain clothes, driving with post horses; still he found it slow, so he got down and ran; knowing he could not match the carriage, he got back on. When he reached the capital he got down and ran four times, weeping as he went. On arriving, he lay on the body and wailed, saying: "You, Master and great officer, reproved me day and night, not letting an inch or a foot of fault pass; and yet I was unrestrained and did not rein myself in, so resentment and blame piled heavily on the people. Now Heaven sends disaster on Qi, but not on me and instead on you, Master; Qi's altars of soil and grain are in danger, and to whom will the people turn to appeal?"

晏子沒十有七年，景公飲諸大夫酒，公射出質，堂上唱善，若出一口，公作色太息，播弓矢。弦章入，公曰：“章，自吾失晏子，於今十有七年，未嘗聞吾過不善，今射出質而唱善者，若出一口。”弦章對曰：“此諸臣之不肖也，知不足知君之善，勇不足以犯君之顏色。然而有一焉，臣聞之：君好之，則臣服之；君嗜之，則臣食之。夫尺蠖食黃，則其身黃，食蒼則其身蒼；君其猶有陷人言乎？”公曰：“善！今日之言，章為君，我為臣。”是時海人入魚，公以五十乘賜弦章歸，魚乘塞塗，撫其御之手，曰：“曩之唱善者，皆欲若魚者也。”昔者晏子辭賞以正君，故過失不掩，今諸臣諂諛以幹利，故出質而唱善如出一口，今所輔於君，未見眾而受若魚，是反晏子之義而順諂諛之慾也，固辭魚不受。君子曰：弦章之廉，乃晏子之遺訓也。夫天之生人也，蓋非以為君也；天之立君也，蓋非以為位也。夫為人君行其私慾而不顧其人，是不承天意忘其位之所以宜事也，如此者，春秋不予能君而夷狄之，鄭伯惡一人而兼棄其師，故有夷狄不君之辭，人主不以此自省，惟既以失實，心奚因知之，故曰：有國者不可以不學春秋，此之謂也。

Seventeen years after Yan Zi died, Duke Jing invited the great officers to drink. The Duke shot an arrow and missed the target, and the hall cheered as if from one mouth. The Duke changed color and sighed long, and put down his bow and arrow. Xian Zhang came in, and the Duke said: "Zhang, since I lost Yan Zi, for seventeen years now I have not heard of my faults and shortcomings. Now I shot and missed the target, and those who cheered did so as if from one mouth." Xian Zhang replied: "This is because the ministers are unworthy: their wisdom is not enough to know Your Lordship's goodness and their courage is not enough to offend Your Lordship's countenance. But there is one more point. I have heard that what the ruler loves, the ministers wear; what the ruler craves, the ministers eat. If the inchworm eats yellow, its body is yellow; if it eats blue-green, its body is blue-green. I fear Your Lordship may still have places where the words of others have led you in." The Duke said: "Good! From today's words, Zhang is the ruler and I am the minister." At that time men from the sea sent in fish, and the Duke gave fifty carriages of it to Xian Zhang to take home. The fish carriages jammed the road, and Xian Zhang pressed the driver's hand and said: "Those who cheered just now are all people who want to be like these fish." In the past Yan Zi declined rewards to set the ruler right, so that his faults were not covered up; now the ministers flatter to seek profit, so when he missed the target they cheered as if from one mouth. Now, to assist the ruler, I have not yet seen the multitude and yet I would accept a reward like these fish; that would be going against Yan Zi's righteousness and following the desire of flatterers. So he firmly declined the fish and did not accept. The gentleman says: Xian Zhang's integrity is a lesson left by Yan Zi. Heaven gave birth to people not for the sake of a ruler; Heaven set up a ruler not for the sake of a position. A ruler who indulges his private desires and disregards those people does not carry out Heaven's will and forgets what his position should do. Of such a one, the Spring and Autumn Annals does not recognize him as capable of being ruler, and treats him as a barbarian. The Earl of Zheng hated one man and abandoned his whole army along with him, so the Annals has wording that treats him as a barbarian and as one not acting like a ruler. If a ruler does not reflect on himself because of this, having already lost the truth, how will his heart know? So it is said: one who holds a state cannot fail to study the Spring and Autumn Annals. This is what is meant.

齊人弒其君，魯襄公援戈而起曰：“孰臣而敢殺其君乎？”師懼曰：“夫齊君治之不能，任之不肖，縱一人之慾以虐萬夫之性，非所以立君也。其身死自取之也；今君不愛萬夫之命而傷一人之死，奚其過也。其臣已無道矣，其君亦不足惜也。”

The men of Qi killed their ruler, and Duke Xiang of Lu picked up a spear and stood up, saying: "Which minister dares to kill his ruler?" Shi Ju said: "The ruler of Qi could not govern, and employed unworthy people, and indulged one man's desires to abuse the nature of the myriad people; this is not what a ruler is established for. His own death was something he brought on himself. Now Your Lordship does not cherish the lives of the myriad people but grieves at one man's death; how excessive. His minister was already without the Way, and his ruler is also not worth regretting."

孔子曰：“文王似元年，武王似春王，周公似正月，文王以王季為友，以太任為母，以太姒為妃，以武王周公為子，以泰顛閎夭為臣，其本美矣。武王正其身以正其國，正其國以正天下，伐無道，刑有罪，一動天下正，其事正矣。春致其時，萬物皆及生，君致其道，萬人皆及治，周公戴己而天下順之，其誠至矣。”

Confucius said: "King Wen is like the 'first year,' King Wu is like 'spring of the king's calendar,' and the Duke of Zhou is like 'the first month.' King Wen took Wang Ji as an older friend, Tai Ren as mother, Tai Si as consort, King Wu and the Duke of Zhou as sons, and Tai Dian and Hong Yao as ministers; his root was fine. King Wu rectified himself to rectify his state, rectified his state to rectify the world, attacked the one without the Way and punished the guilty, and with one move the world was set right; his deeds were upright. When spring arrives at its season, all things have time to grow; when the ruler fulfills his Way, ten thousand people have time to be governed. The Duke of Zhou took responsibility himself and the world followed him; his sincerity reached the utmost."

尊君卑臣者，以勢使之也。夫勢失則權傾，故天子失道，則諸侯尊矣；諸侯失政，則大夫起矣；大夫失官，則庶人興矣。由是觀之，上不失而下得者，未嘗有也。

Making the ruler honored and the minister humble is using power to command them. Once power is lost, authority is overturned. So when the Son of Heaven loses the Way, the feudal lords become honored; when feudal lords lose government, the great officers rise; when great officers lose their offices, commoners arise. Seen from this, it has never been that those above lose nothing while those below gain.

孔子曰：夏道不亡，商德不作；商德不亡，周德不作；周德不亡，春秋不作；春秋作而後君子知周道亡也。故上下相虧也，猶水火之相滅也，人君不可不察而大盛其臣下，此私門盛而公家毀也，人君不察焉，則國家危殆矣。筦子曰：權不兩錯，政不二門。故曰：脛大於股者難以步，指大於臂者難以把，本小末大，不能相使也。

Confucius said: If the Way of Xia had not perished, the virtue of Shang would not have risen; if the virtue of Shang had not perished, the virtue of Zhou would not have risen; if the virtue of Zhou had not perished, the Spring and Autumn Annals would not have been written; and after the Spring and Autumn Annals was written, the gentleman knew that the Way of Zhou had perished. So when above and below diminish each other, it is like water and fire extinguishing each other. A ruler cannot fail to observe this, but greatly strengthening his ministers makes the private houses prosper and the public house ruined. If the ruler does not observe this, the state is in danger. Guanzi said: Authority cannot be placed on two sides, and government cannot come out of two doors. So it is said: one whose calves are larger than his thighs finds it hard to walk, and one whose fingers are larger than his arm finds it hard to grasp. When the root is small and the tip large, they cannot command each other.

司城子罕相宋，謂宋君曰：“國家之危定，百姓之治亂，在君行之賞罰也；賞當則賢人勸，罰得則奸人止；賞罰不當，則賢人不勸，奸人不止，奸邪比周，欺上蔽主，以爭爵祿，不可不慎也。夫賞賜讓與者，人之所好也，君自行之；刑罰殺戮者，人之所惡也，臣請當之。”君曰：“善，子主其惡，寡人行其善，吾知不為諸侯笑矣。”於是宋君行賞賜而與子罕刑罰，國人知刑戮之威，專在子罕也，大臣親也，百姓附之，居期年，子罕逐其君而尊其政，故曰：無弱君無強大夫。老子曰：“魚不可脫於淵，國之利器，不可以借人。”此之謂也。

Zihan, Minister of Works of Song, who served as chancellor, said to the Duke of Song: "The safety or danger of the state and the order or disorder of the people depend on the rewards and punishments the ruler carries out. When rewards are fitting, worthy men are diligent; when punishments are fitting, wicked men stop. When rewards and punishments are not fitting, worthy men are not diligent and wicked men do not stop, and villains band together, deceive the ruler and blind the lord to compete for rank and salary; one must be careful. Bestowing gifts is what people like, so please carry that out yourself; punishments and executions are what people hate, so please let me bear them." The Duke said: "Good. You take charge of what is disliked and I will carry out what is good; I know the feudal lords will not laugh at me." So the Duke of Song carried out the rewards and handed the punishments to Zihan. The people of the state knew that the might of punishment and execution lay with Zihan; the great ministers drew close to him and the common people turned to him. After a year, Zihan drove out his ruler and took over his government alone. Hence it is said: without a weak ruler there is no strong grand officer. Laozi said: "A fish must not leave the deep pool; the sharp instruments of a state must not be lent to others." This is what is meant.

人臣之術，順從而覆命，無所敢專，義不苟合，位不苟尊；必有益於國，必有補於君；故其身尊而子孫保之。故人臣之行有六正六邪，行六正則榮，犯六邪則辱，夫榮辱者，禍福之門也。何謂六正六邪？六正者：一曰萌芽未動，形兆未見，昭然獨見存亡之幾，得失之要，預禁乎不然之前，使主超然立乎顯榮之處，天下稱孝焉，如此者聖臣也。二曰虛心白意，進善信道，勉主以體誼，諭主以長策，將順其美，匡救其惡，功成事立，歸善於君，不敢獨伐其勞，如此者良臣也。三曰卑身賤體，夙興夜寐，進賢不解，數稱於往古之德行事以厲主意，庶幾有益，以安國家社稷宗廟，如此者忠臣也。四曰明察幽，見成敗早，防而救之，引而復之，塞其間，絕其源，轉禍以為福，使君終以無憂，如此者智臣也。五曰守文奉法，任官職事，辭祿讓賜，不受贈遺，衣服端齊，飲食節儉，如此者貞臣也。六曰國家昏亂，所為不道，然而敢犯主之顏面，言君之過失，不辭其誅，身死國安，不悔所行，如此者直臣也，是為六正也。六邪者：一曰安官貪祿，營於私家，不務公事，懷其智，藏其能，主飢於論，渴於策，猶不肯盡節，容容乎與世沈浮上下，左右觀望，如此者具臣也。二曰主所言皆曰善，主所為皆曰可，隱而求主之所好即進之，以快主耳目，偷合苟容與主為樂，不顧其後害，如此者諛臣也。三曰中實頗險，外容貌小謹，巧言令色，又心嫉賢，所欲進則明其美而隱其惡，所欲退則明其過而匿其美，使主妄行過任，賞罰不當，號令不行，如此者奸臣也。四曰智足以飾非，辯足以行說，反言易辭而成文章，內離骨肉之親，外妒亂朝廷，如此者讒臣也。五曰專權擅勢，持招國事以為輕重於私門，成黨以富其家，又復增加威勢，擅矯主命以自顯貴，如此者賊臣也。

The way of a minister is to obey and then report on the fulfillment of orders, with no one daring to act on his own; in righteousness he does not carelessly echo, and in position he does not carelessly seek honor. He must be of benefit to the state and must supplement his ruler. So he himself is honored and his descendants preserve it. Hence the conduct of ministers has six correct ways and six wicked ways; those who practice the six correct are honored, and those who commit the six wicked are disgraced. Honor and disgrace are the gate of fortune and misfortune. What are the six correct and six wicked? The six correct: first, before the sprouts have stirred and the omens have appeared, he alone sees clearly the subtle signs of survival and loss and the crux of gain and failure, and forbids it in advance before it comes, so that the ruler stands aloft in a place of glory and the world calls him filial; such a one is a sage minister. Second, he empties his mind and purifies his intent, offers good and follows the Way, urges the ruler with proper conduct, enlightens him with far-reaching plans, goes along to help complete his virtues, corrects and remedies his faults, and when merit is achieved and the work done, he gives the credit to the ruler and does not dare boast of his own labor; such a one is a good minister. Third, he lowers himself and makes light of his body, rises early and sleeps late, recommends worthy men without slackening, repeatedly cites the virtue and deeds of the past to whet his ruler's resolve, hoping to bring benefit and secure the state, the altars, and the ancestral temple; such a one is a loyal minister. Fourth, he sees clearly what is hidden, sees success and failure early, prevents and remedies, pulls back and restores, plugs the gaps and cuts off the source, turns disaster into fortune, so that in the end the ruler has no worries; such a one is a wise minister. Fifth, he keeps the rules and upholds the law, does his duties in office, declines salary and rewards, does not accept gifts, dresses neatly and properly, and eats frugally; such a one is a steadfast minister. Sixth, when the state is in confusion and what is done does not accord with the Way, he dares to offend the ruler's face and speak of the ruler's faults, does not shrink from being executed, and if he dies and the state is safe, he does not regret what he did; such a one is an upright minister. These are the six correct. The six wicked: first, he is content with his post, greedy for salary, runs his private household, does not attend to public matters, hides his wisdom and conceals his ability, and when the ruler is hungry for counsel and thirsty for plans, he still will not give all his integrity, but goes with the tide of affairs, bobbing up and down and looking left and right; such a one is a mere functionary. Second, he praises whatever the ruler says and approves whatever the ruler does, secretly seeks what the ruler likes and offers it to please his ears and eyes, carelessly caters to him seeking acceptance, and revels with the ruler without regard to later harm; such a one is a flattering minister. Third, in his heart he is truly crooked and malicious, while outwardly he looks cautious and careful, with clever words and an ingratiating face, and inwardly he envies the worthy; those he wants to promote he praises for their merits and hides their faults, those he wants to dismiss he exposes for their faults and hides their merits, causing the ruler to act wrongly and employ people excessively, so that rewards and punishments are not fitting and orders are not carried out; such a one is a treacherous minister. Fourth, his wisdom suffices to cover up faults and his argument suffices to push persuasion, he turns words around and changes phrases to compose texts, inwardly he divides blood relatives, and outwardly he sows envy and disorder at court; such a one is a slanderous minister. Fifth, he monopolizes power and abuses influence, holds and gathers in the affairs of the state, settles weight and measure in his private gate, forms a faction to enrich his own household, adds further to his own authority, and presumes to feign the ruler's command to make himself honored; such a one is a thieving minister.

六曰諂言以邪，墜主不義，朋黨比周，以蔽主明，入則辯言好辭，出則更復異其言語，使白黑無別，是非無間，伺侯可推，而因附然，使主惡佈於境內，聞於四鄰，如此者亡國之臣也，是謂六邪。賢臣處六正之道，不行六邪之術，故上安而下治，生則見樂，死則見思，此人臣之術也。

Sixth, he flatters with wicked words and drops the ruler into unrighteousness, forms cliques to blind the ruler's discernment, going in he uses clever speech and fine words and coming out he changes his own statements, so that black and white have no distinction and right and wrong no gap, and watching for a time when he can be backed he exploits it, so that the ruler's evil is spread within the borders and carried to the neighbors; such a one is a minister who ruins the state. These are the six wicked. The worthy minister stands on the path of the six correct and does not walk the road of the six wicked, so above there is peace and below there is order; while alive he is gladly seen and when dead he is remembered. This is the way of a minister.

湯問伊尹曰：“三公九卿大夫列士，其相去何如？”伊尹對曰：“三公者，知通於大道，應變而不窮，辯於萬物之情，通於天道者也；其言足以調陰陽，正四時，節風雨，如是者舉以為三公，故三公之事，常在於道也。九卿者，不失四時通於溝渠，修堤防，樹五穀，通於地理者也；能通不能通，能利不能利，如此者舉以為九卿，故九卿之事，常在於德也。大夫者，出入與民同眾，取去與民同利，通於人事，行猶舉繩，不傷於言，言之於世，不害於身，通於關梁，實於府庫，如是者舉以為大夫，故大夫之事常在於仁也。列士者，知義而不失其心，事功而不獨專其賞，忠政強諫而無有奸詐，去私立公而言有法度，如是者舉以為列士，故列士之事，常在於義也。故道德仁義定而天下正，凡此四者明王臣而不臣。”湯曰：“何謂臣而不臣？”伊尹對曰：“君之所不名臣者四：諸父、臣而不名，諸兄、臣而不名，先生之臣、臣而不名，盛德之士、臣而不名，是謂大順。”

Tang asked Yi Yin: "The Three Dukes, the Nine Ministers, the grand officers, and the ranked officers, how do they differ?" Yi Yin replied: "The Three Dukes are those whose wisdom penetrates the great Way, who respond to change without being exhausted, who can discern the true state of the myriad things and understand the Way of Heaven; their words suffice to harmonize yin and yang, set the four seasons right, and regulate wind and rain. Such men are raised to be Three Dukes, so the work of the Three Dukes is always in the Way. The Nine Ministers are those who do not err in the four seasons, who understand ditches and channels, repair embankments, plant the five grains, and understand the land; they can open what should be opened and make convenient what should be convenient. Such men are raised to be Nine Ministers, so the work of the Nine Ministers is always in virtue. The grand officers are those who in coming and going are one with the people, in taking and leaving share benefit with the people, who understand human affairs and act as straight as a drawn cord, who do not harm others in speech and whose words in the world do no harm to themselves, so that passes and bridges are open and storehouses are full. Such men are raised to be grand officers, so the work of the grand officers is always in benevolence. The ranked officers are those who know righteousness and do not lose their original mind, who do their work and establish merit without monopolizing the rewards, who are loyal and upright and remonstrate firmly without treachery, who put away the private and establish the public and speak with measure. Such men are raised to be ranked officers, so the work of the ranked officers is always in righteousness. Thus when the Way, virtue, benevolence, and righteousness are settled, the world is set right. These four kinds are those whom an enlightened king takes as ministers but does not call ministers." Tang said: "What does it mean to take them as ministers but not call them ministers?" Yi Yin replied: "There are four kinds the ruler does not address by name as ministers: the father's brothers, who are ministers but not addressed by name; the elder brothers, who are ministers but not addressed by name; the ministers of former teachers, who are ministers but not addressed by name; and men of abundant virtue, who are ministers but not addressed by name. This is called great harmony."

湯問伊尹曰：“古者所以立三公、九卿、大夫、列士者，何也？”伊尹對曰：“三公者，所以參五事也；九卿者，所以參三公也；大夫者，所以參九卿也；列士者，所以參大夫也。故參而有參，是謂事宗；事宗不失，外內若一。”

Tang asked Yi Yin: "Why did the ancients establish the Three Dukes, Nine Ministers, grand officers, and ranked officers?" Yi Yin replied: "The Three Dukes assist with the five affairs; the Nine Ministers assist the Three Dukes; the grand officers assist the Nine Ministers; the ranked officers assist the grand officers. Thus above the assistants there are still assistants, and this is called the source of affairs; when the source of affairs is not lost, inside and outside are like one body."

子貢問孔子曰：“今之人臣孰為賢？”孔子曰：“吾未識也，往者齊有鮑叔，鄭有子皮，賢者也。”子貢曰：“然則齊無筦仲，鄭無子產乎？”子曰：“賜，汝徒知其一，不知其二，汝聞進賢為賢耶？用力為賢耶？”子貢曰：“進賢為賢？”子曰：“然，吾聞鮑叔之進筦仲也，聞子皮之進子產也，未聞筦仲子產有所進也。”魏文侯且置相，召李克而問焉，曰：“寡人將置相，置於季成子與翟觸，我孰置而可？”李克曰：“臣聞之，賤不謀貴，外不謀內，疏不謀親，臣者疏賤，不敢聞命。”文侯曰：“此國事也，願與先生臨事而勿辭。”李克曰：“君不察故也，可知矣，貴視其所舉，富視其所與，貧視其所不取，窮視其所不為，由此觀之，可知矣。”文侯曰：“先生出矣，寡人之相定矣。”李克出，過翟黃，翟黃問曰：“吾聞君問相於先生，未知果孰為相？”李克曰：“季成子為相。”翟黃作色不說曰：“觸失望於先生。”李克曰：“子何遽失望於我，我於子之君也，豈與我比周而求大官哉？君問相於我，臣對曰：‘君不察故也，貴視其所舉，富視其所與，貧視其所不取，窮視其所不為，由此觀之可知也。’君曰：‘出矣，寡人之相定矣。’以是知季臣子為相。”翟黃不說曰：“觸何遽不為相乎？西河之守，觸所任也；計事內史，觸所任也；王欲攻中山，吾進樂羊；無使治之臣，吾進先生；無使傅其子，吾進屈侯附。觸何負於季成子？”李克曰：“不如季成子，季成子食採千鍾，什九居外一居中；是以東得卜子夏，田子方，段幹木，彼其所舉人主之師也，子之所舉，人臣之才也。”翟黃方然而慚曰：“觸失對於先生，請自修，然後學。”言未卒，而左右言季成子立為相矣，於是翟黃默然變色內慚，不敢出，三月也。

Zigong asked Confucius: "Among ministers today, who may be called worthy?" Confucius said: "I do not yet know. In the past, Bao Shu of Qi and Zipi of Zheng were worthy men." Zigong said: "Then Qi had no Guan Zhong and Zheng no Zichan?" Confucius said: "Ci, you know only one and not the other. Have you heard that recommending a worthy man is being worthy, or exerting one's strength is being worthy?" Zigong said: "Recommending a worthy man is being worthy." Confucius said: "Right. I have heard that Bao Shu recommended Guan Zhong and that Zipi recommended Zichan; I have not heard that Guan Zhong or Zichan ever recommended anyone." Marquis Wen of Wei was about to appoint a chancellor and summoned Li Ke to ask him, saying: "I am about to appoint a chancellor, between Jicheng and Di Chu; whom should I appoint?" Li Ke said: "I have heard that the lowly do not plan for the noble, the outsider does not plan for the insider, and the distant does not plan for the close. I am both distant and lowly and dare not accept the command." Marquis Wen said: "This is a matter of state; I hope you will take part in it and not decline." Li Ke said: "It is because Your Lordship has not observed; in fact it can be known: for the noble, look at whom he recommends; for the rich, look at what he gives; for the poor, look at what he will not take; for the destitute, look at what he will not do. From this, it can be known." Marquis Wen said: "Sir, you may go; my chancellor is already decided." Li Ke went out and passed by Di Huang. Di Huang asked: "I heard that His Lordship asked you about a chancellor; I do not know who will be chancellor." Li Ke said: "Jicheng will be chancellor." Di Huang changed color and said unhappily: "Chu has been a disappointment to you." Li Ke said: "Why must you be disappointed in me right away? As for your ruler, am I in a faction with him to seek high office? His Lordship asked me about a chancellor and I answered: 'It is because Your Lordship has not observed. For the noble, look at whom he recommends; for the rich, look at what he gives; for the poor, look at what he will not take; for the destitute, look at what he will not do. From this it can be known.' His Lordship said: 'You may go; my chancellor is decided.' So I knew Jicheng would be chancellor." Di Huang said unhappily: "Why can Chu not be chancellor? The governor of Xihe was appointed by Chu; the inner secretary who calculates affairs was appointed by Chu; when the king wanted to attack Zhongshan, I recommended Yue Yang; when there was no minister to govern, I recommended you; when there was no tutor for his son, I recommended Qu Houfu. How is Chu inferior to Jicheng?" Li Ke said: "You are inferior to Jicheng. Jicheng receives a fief of a thousand zhong, nine tenths of which he spends outside and one tenth inside, and so in the east he obtained Bu Zixia, Tian Zifang, and Duangan Mu. Those he recommended were teachers of rulers, while those you recommended were talents for ministers." Di Huang then felt ashamed and said: "Chu answered you wrongly; allow me to cultivate myself and then study further." Before he had finished speaking, those around had already announced that Jicheng had been made chancellor. Then Di Huang fell silent and changed color, his heart ashamed, and for three months he did not dare go out.

楚令尹死，景公遇成公幹曰：“令尹將焉歸？”成公幹曰：“殆於屈春乎！”景公怒曰：“國人以為歸於我。”成公幹曰：“子資少，屈春資多，子義獲天下之至憂也，而以為友；鳴鶴與芻狗，其知甚少，而子玩之。鴟夷子皮日侍於屈春，損頗為友，二人者之智，足以為令尹，不敢專其智而委之屈春，故曰：政其歸於屈春乎！”

When the chief minister of Chu died, Duke Jing met Chenggong Gan and said: "To whom will the post of chief minister go?" Chenggong Gan said: "Probably to Qu Chun." Duke Jing grew angry and said: "The people of the state thought it would go to me." Chenggong Gan said: "Your standing is slight, and Qu Chun's standing is great. You treat the world's most worrisome matter as righteousness and obtain it, yet take it as a friend; the singing crane and the straw dog, whose wisdom is small, you enjoy playing with. Chiyi Zipi serves Qu Chun every day and Sun Po is his friend; these two have wisdom enough to be chief minister, yet do not dare to keep their wisdom to themselves and hand it to Qu Chun. So I said: the government will probably go to Qu Chun."

田子方渡西河，造翟黃，翟黃乘軒車，載華蓋黃金之勒，約鎮簟席，如此者其駟八十乘，子方望之以為人君也，道狹下抵車而待之，翟黃至而睹其子方也，下車而趨，自投下風，曰：“觸”，田子方曰：“子與！吾曏者望子疑以為人君也，子至而人臣也，將何以至此乎？”翟黃對曰：“此皆君之所以賜臣也，積三十歲故至於此，時以間暇祖之曠野，正逢先生。”子方曰：“何子賜車轝之厚也？”翟黃對曰：“昔者西河無守，臣進吳起；而西河之外，寧鄴無令，臣進西門豹；而魏無趙患，酸棗無令，臣進北門可；而魏無齊憂，魏欲攻中山，臣進樂羊而中山拔；魏無使治之臣，臣進李克而魏國大治。是以進此五大夫者，爵祿倍以故至於此。”子方曰：“可，子勉之矣，魏國之相不去子而之他矣。”翟黃對曰：“君母弟有公孫季成者，進子夏而君師之，進段幹木而君友之，進先生而君敬之，彼其所進，師也，友也，所敬者也，臣之所進者，皆守職守祿之臣也，何以至魏國相乎？”子方曰：“吾聞身賢者賢也，能進賢者亦賢也，子之五舉者盡賢，子勉之矣，子終其次也。”

Tian Zifang crossed the Western River to visit Di Huang. Di Huang was seated in a carriage with a canopy and gold bridle fittings, and on his mat were kneelers and woven bamboo mats; there were eighty such four-horse carriages. Zifang, seeing him, thought he was a ruler, and as the road was narrow he pulled his carriage aside to wait. When Di Huang arrived and saw it was Tian Zifang, he got down from his carriage and hurried over, stood in the downwind side, and called himself 'Chu'. Tian Zifang said: "You! I saw you just now and suspected you were a ruler, yet you turn out to be a minister; by what means did you reach this?" Di Huang replied: "All this was bestowed on me by my ruler, and I accumulated it over thirty years to reach this. In my spare time I went out to the wilds to sacrifice to my ancestors and happened to meet you." Zifang said: "Why did he bestow such generous carriages and horses on you?" Di Huang replied: "Formerly Xihe had no governor, and I recommended Wu Qi, and beyond Xihe there was peace; Ye had no magistrate, and I recommended Ximen Bao, and Wei had no trouble from Zhao; Suanzao had no magistrate, and I recommended Beimen Ke, and Wei had no worry from Qi; Wei wanted to attack Zhongshan, and I recommended Yue Yang, and Zhongshan was taken; Wei had no minister to govern, and I recommended Li Ke, and Wei was greatly governed. Because I recommended these five grand officers, my rank and salary were doubled, so I came to this." Zifang said: "Good. Work hard; the chancellorship of Wei will not leave you for someone else." Di Huang replied: "The ruler's younger brother by the same mother has Gongsun Jicheng, who recommended Zixia whom the ruler took as teacher, recommended Duangan Mu whom the ruler took as friend, and recommended you whom the ruler respects. Those he recommended are teachers, friends, and those respected; the ones I recommended were all ministers keeping their posts and salaries; by what means could I become chancellor of Wei?" Zifang said: "I have heard that one who is himself worthy is worthy, and one who can recommend the worthy is also worthy. All five you recommended were worthy; work hard, you will be next in the end."

齊威王遊於瑤臺，成侯卿來奏事，從車羅綺甚眾，王望之謂左右曰：“來者何為者也？”左右曰：“成侯卿也。”王曰：“國至貧也，何出之盛也？”左右曰：“與人者有以責之也，受人者有以易之也。”王試問其說，成侯卿至，上謁曰：“忌也。”王不應。又曰：“忌也。”王不應。又曰：“忌也。”王曰：“國至貧也，何出之盛也？”成侯卿曰：“赦其死罪，使臣得言其說。”王曰：“諾”。對曰：“忌舉田居子為西河而秦梁弱，忌舉田解子為南城，而楚人抱羅綺而朝，忌舉黔涿子為冥州，而燕人給牲，趙人給盛，忌舉田種首子為即墨，而於齊足究，忌舉北郭刁勃子為大士，而九族益親，民益富，舉此數良人者，王枕而臥耳，何患國之貧哉？”

King Wei of Qi was enjoying himself on Yao Terrace when Marquis Cheng, Qing, came to report, with many carriages and silks in his train. The king, seeing him, said to those around: "What is this one coming for?" Those around said: "It is Marquis Cheng, Qing." The king said: "The state is extremely poor; why is his travel so grand?" Those around said: "The one who gives to others can be held to account, and the one who receives has something to trade." The king tried asking about his explanation. When Marquis Cheng, Qing, arrived, he stepped forward, presented himself, and said: "Ji." The king did not respond. He said again: "Ji." The king did not respond. He said again: "Ji." The king said: "The state is extremely poor; why is your travel so grand?" Marquis Cheng, Qing, said: "Pardon me a capital offense so that I may state my explanation." The king said: "Good." He replied: "I, Ji, recommended Tian Juzi to guard Xihe, and Qin and Liang grew weak; I recommended Tian Jiezi to guard Nancheng, and the people of Chu came to court bearing silks; I recommended Qian Zhuozi to guard Mingzhou, and the people of Yan supplied sacrificial animals and the people of Zhao supplied vessels; I recommended Tian Zhongshouzi to guard Jimo, and as regards Qi he suffices to exhaust the matter; I recommended Beiguo Diaobozi as senior officer, and the nine clans grew closer and the people richer. By employing these good men, Your Majesty can sleep with your head on a pillow; why worry that the state is poor?"

秦穆公使賈人載鹽，徵諸賈人，賈人買百里奚以五羖羊之皮，使將車之秦，秦穆公觀鹽，見百里奚牛肥，曰：“任重道遠以險，而牛何以肥也？”對曰：“臣飲食以時，使之不以暴；有險，先後之以身，是以肥也。”穆公知其君子也，令有司其沐浴為衣冠與坐，公大悅，異日與公孫支論政，公孫支大不寧曰：“君耳目聰明，思慮審察，君其得聖人乎！”公曰：“然，吾悅夫奚之言，彼類聖人也。”公孫支遂歸取鴈以賀曰：“君得社稷之聖臣，敢賀社稷之福。”公不辭，再拜而受，明日，公孫支乃致上卿以讓百里奚曰：“秦國處僻，民陋以愚無知，危亡之本也，臣自知不足以處其上，請以讓之。”公不許，公孫支曰：“君不用賓相而得社稷之聖臣，君之祿也；臣見賢而讓之，臣之祿也。今君既得其祿矣，而使臣失祿可乎？請終致之！”公不許。公孫支曰：“臣不肖而處上位是君失倫也，不肖失倫，臣之過，進賢而退不肖，君之明也，今臣處位，廢君之德而逆臣之行也，臣將逃。”公乃受之。故百里奚為上卿以制之，公孫支為次卿以佐之也。

Duke Mu of Qin had a merchant transport salt, and levied it from the merchant. The merchant bought Baili Xi for five black ram skins and had him drive the cart to Qin. Duke Mu inspected the salt and saw that Baili Xi's ox was fat, and said: "The load is heavy and the road long and dangerous; why is the ox fat?" He replied: "I feed and water it on time and do not work it cruelly; at dangerous places I shield it with my own body in front and behind, so it is fat." Duke Mu knew he was a gentleman, ordered the officials to bathe him and make him cap and robe, sat together with him, and the duke was greatly pleased. Another day he discussed government with Gongsun Zhi, who was very uneasy and said: "Your Lordship's ears and eyes are sharp and your thoughts careful; Your Lordship has perhaps found a sage!" The duke said: "Yes. I am delighted with Xi's words; he is like a sage." Gongsun Zhi then went back, fetched a wild goose, and congratulated him, saying: "Your Lordship has obtained a sage minister of the altars; I dare to congratulate the altars on their good fortune." The duke did not decline and bowed twice to accept. The next day Gongsun Zhi handed over the post of senior minister to Baili Xi, saying: "Qin lies in a remote place; the people are crude and ignorant, which is the root of danger and ruin. I know I am not worthy to be above him and beg to give way to him." The duke did not permit. Gongsun Zhi said: "That Your Lordship, without using a guest-escort, has obtained a sage minister of the altars is Your Lordship's good fortune; that I, seeing a worthy man, give way to him is my good fortune. Now Your Lordship has already obtained good fortune but makes me lose mine; is that acceptable? I beg to hand it over in the end." The duke did not permit. Gongsun Zhi said: "If I, being unworthy, stay in a high post, it is Your Lordship who has disordered the order. Being unworthy and disordering the order is my fault; promoting the worthy and removing the unworthy is Your Lordship's clear sight. Now if I hold the post, I waste Your Lordship's virtue and run against my own conduct; I will flee." Only then did the duke accept. So Baili Xi became senior minister to decide matters, and Gongsun Zhi became second minister to assist.

趙簡主從晉陽之邯鄲，中路而止，引車吏進問何為止，簡主曰：“董安於在後。”吏曰：“此三軍之事也，君奈何以一人留三軍也？”簡主曰：“諾。”驅之百步又止，吏將進諫，董安於適至，簡主曰：“秦道之與晉國交者，吾忘令人塞之。”董安於曰：“此安於之所為後也。”簡主曰：“官之寶璧吾忘令人載之。”對曰：“此安於之所為後也。”簡主可謂內省外知人矣哉！故身佚國安，御史大夫周昌曰：“人主誠能如趙簡主，朝不危矣。”

Lord Jian of Zhao went from Jinyang to Handan and halted halfway. The officer leading the carriage stepped forward and asked why they had halted. Lord Jian said: "Dong Anyu is behind us." The officer said: "This is a matter of the three armies; why should Your Lordship hold up the three armies for one man?" Lord Jian said: "Good." They went on a hundred paces and halted again. As the officer was about to remonstrate, Dong Anyu arrived. Lord Jian said: "The roads of Qin that join Jin, I forgot to have blocked." Dong Anyu said: "This is exactly why Anyu fell behind." Lord Jian said: "The jade disk of the palace, I forgot to have loaded." He replied: "This is also why Anyu fell behind." Lord Jian may be said to have examined himself inwardly and known people outwardly! Thus he himself was at ease and the state was secure. Zhou Chang, Imperial Counselor, said: "If a ruler could truly be like Lord Jian of Zhao, the court would be in no danger."

晏子侍於景公，朝寒請進熱食，對曰：“嬰非君之廚養臣也，敢辭。”公曰：“請進服裘。”對曰：“嬰非田澤之臣也，敢辭。”公曰：“然，夫子於寡人奚為者也？”對曰：“社稷之臣也。”公曰：“何謂社稷之臣？”對曰：“社稷之臣，能立社稷，辨上下之宜，使得其理；制百官之序，使得其宜；作為辭令，可分佈於四方。”自是之後，君不以禮不見晏子也。

Master Yan served Duke Jing. The morning court was cold, and the duke asked that hot food be given. Master Yan replied: "I am not a minister the ruler keeps in the kitchen; I dare to decline." The duke said: "Then please put on a fur robe." He replied: "I am not a minister in charge of fields and marshes; I dare to decline." The duke said: "Then what is the Master to me?" He replied: "A minister of the altars." The duke said: "What is a minister of the altars?" He replied: "A minister of the altars is one who can establish the altars, discern what is fitting above and below so that each has its proper order, set the order of the hundred officials so that each fits its place, and compose words and orders that can be spread to all quarters." From then on the ruler did not summon Master Yan without observing ritual.

齊侯問於晏子曰：“忠臣之事其君何若？”對曰：“有難不死，出亡不送。”君曰：“裂地而封之，疏爵而貴之；吾有難不死，出亡不送，可謂忠乎？”對曰：“言而見用，終身無難，臣何死焉；謀而見從，終身不亡，臣何送焉。若言不見用，有難而死之，是妄死也；諫而不見從，出亡而送，是詐為也。故忠臣者能納善於君而不能與君陷難者也。”

The Marquis of Qi asked Master Yan: "How should a loyal minister serve his ruler?" He replied: "He does not die in danger and does not see him off when he flees." The ruler said: "I divide land and enfeoff him, I open the ranks and make him noble; if I am in danger and he does not die, if I flee and he does not see me off, can he be called loyal?" He replied: "If his words are used, there will be no danger for the whole life, so why would a minister die? If his plans are followed, there will be no fleeing for the whole life, so why would a minister see him off? If his words are not used and he dies in danger, that is a pointless death; if his remonstrance is not followed and he sees him off as he flees, that is deceit. So the loyal minister is one who can bring good to the ruler, and cannot fall into danger together with him."

晏子朝，乘敝車，駕駑馬，景公見之曰：“嘻！夫子之祿寡耶！何乘不任之甚也！”晏子對曰：“賴君之賜，得以壽三族及國交遊皆得生焉，臣得暖衣飽食，敝車駑馬，以奉其身，於臣足矣。”晏子出，公使梁丘據遺之輅車乘馬，三返不受，公不悅，趣召晏子，晏子至，公曰：“夫子不受，寡人亦不乘。”晏子對曰：“君使臣臨百官之吏，節其衣服飲食之養，以先齊國之人，然猶恐其侈靡而不顧其行也；今輅車乘馬，君乘之上，臣亦乘之下，民之無義，侈其衣食而不顧其行者，臣無以禁之。”遂讓不受也。

Master Yan went to court in a broken carriage drawn by a poor horse. Duke Jing saw him and said: "Ah! Is the Master's salary too small? Why do you ride something so utterly unfit?" Master Yan replied: "By Your Lordship's bounty, I am able to support three branches of my clan and the friends of the state so that they all survive; for myself, I have warm clothes and enough to eat, and a broken carriage and a poor horse to carry me are enough for me." After Master Yan left, the Duke sent Liangqiu Ju to give him a state carriage and a team of horses, and sent them three times, but he did not accept. The Duke was displeased and quickly summoned Master Yan. When Master Yan arrived, the Duke said: "If the Master does not accept it, I will not ride either." Master Yan replied: "Your Lordship has me oversee the officials of the hundred offices and regulate their provision of clothing and food, to be a guide to the people of Qi, and I still fear they will be extravagant and heedless of their own conduct. Now, if I ride the state carriage and horses, with Your Lordship riding above and I too riding below, then among the people those who lack righteousness and spend lavishly on clothing and food without regard to conduct, I will have no means to forbid." So he declined and did not accept.

景公飲酒，陳桓子侍，望見晏子而復於公曰：“請浮晏子。”公曰：“何故也？”對曰：“晏子衣緇布之衣，糜鹿之裘，棧軫之車，而駕駑馬以朝，是隱君之賜也。”公曰：“諾。”酌者奉觴而進之曰：“君命浮子。”晏子曰：“何故也？”陳桓子曰：“君賜之卿位以尊其身，寵之百萬以富其家，群臣之爵，莫尊於子，祿莫厚於子；今子衣布衣之衣，糜鹿之裘，棧軫之車而駕駑馬以朝，則是隱君之賜也，故浮子。”晏子避席曰：“請飲而後辭乎？其辭而後飲乎？”公曰：“辭然後飲。”晏子曰：“君賜卿位以顯其身，嬰不敢為顯受也，為行君令也；寵之百萬以富其家，嬰不敢為富受也，為通君賜也；臣聞古之賢臣有受厚賜而不顧其國族，則過之；臨事守職不勝其任，則過之；君之內隸，臣之父兄，若有離散在於野鄙者，此臣之罪也；君之外隸，臣之所職，若有播亡在四方者，此臣之罪也；兵革不完，戰車不修，此臣之罪也。若夫敝車駑馬以朝主者，非臣之罪也，且臣以君之賜，臣父之黨無不乘車者，母之黨無不足以衣食者，妻之黨無凍餒者，國之簡士待臣而後舉火者數百家，如此為隱君之賜乎？彰君之賜乎？”公曰：“善，為我浮桓子也。”

Duke Jing was drinking, with Chen Huanzi in attendance. Seeing Master Yan, he reported to the Duke: "Please have Master Yan punished with a cup of wine." The Duke said: "Why?" He replied: "Master Yan comes to court in a coarse black cloth garment and a fawn-skin coat, in a plain wicker carriage drawn by a poor horse. This is hiding Your Lordship's bounty." The Duke said: "Good." The wine-pourer presented the cup and said: "His Lordship orders that you be punished with a cup of wine." Master Yan said: "Why?" Chen Huanzi said: "His Lordship gave you the rank of minister to honor your person, and bestowed a million in favors to enrich your house; among the ministers none has a rank more honored than yours and none has a larger salary. Now you come to court in a cloth garment and fawn-skin coat, in a plain wicker carriage drawn by a poor horse; this is hiding His Lordship's bounty, so you are punished with wine." Master Yan left his mat and said: "Shall I drink first and then explain, or explain first and then drink?" The Duke said: "Explain first and then drink." Master Yan said: "His Lordship gave me the rank of minister to make my person illustrious; Ying dares not accept it for the sake of illustriousness, but accepts it in order to carry out His Lordship's commands. He bestowed a million in favors to enrich my house; Ying dares not accept it for the sake of riches, but accepts it in order to convey His Lordship's bounty. I have heard that among the worthy ministers of antiquity, those who accepted generous gifts but did not look after their state and clan were at fault; those who held a post and could not perform it were at fault. If among His Lordship's inner servants and my fathers and brothers there are any scattered in the wilds and borderlands, this is my fault; if among His Lordship's outer servants and those under my charge there are any who have fled to the four quarters, this is my fault; if weapons and armor are not complete and war chariots not in order, this is my fault. As for coming to court in a broken carriage drawn by a poor horse to see my lord, it is not my fault. Moreover, by His Lordship's bounty, on my father's side there is none who does not have a carriage, on my mother's side none who lacks food and clothing, on my wife's side none who is cold or hungry, and the poor scholars of the state who wait for me before they light a fire to cook number several hundred households. Given this, am I hiding His Lordship's bounty, or making it illustrious?" The Duke said: "Good. Punish Huanzi with a cup of wine on my behalf."

晏子方食，君之使者至，分食而食之，晏子不飽，使者返言之景公，景公曰：“嘻，夫子之家若是其貧也，寡人不知也，是寡人之過也。”令吏致千家之縣一於晏子，晏子再拜而辭，曰：“嬰之家不貧，以君之賜，澤覆三族，延及交遊，以振百姓，君之賜也厚矣，嬰之家不貧也！嬰聞之，厚取之君而厚施之人，代君為君也，忠臣不為也；厚取之君而藏之，是筐筴存也，仁人不為也；厚取之君而無所施之，身死而財遷，智者不為也。嬰也聞為人臣，進不事上以為忠，退不克下以為廉，八升之布，一豆之食，足矣。”使者三返，遂辭不受也。

Master Yan was eating when the ruler's envoy arrived, and he shared his food with him, so that Master Yan himself did not get enough. The envoy went back and told Duke Jing. Duke Jing said: "Ah, the Master's household is so poor and I did not know; this is my fault." He ordered the officials to give Master Yan a county of a thousand households. Master Yan bowed twice and declined, saying: "Ying's household is not poor. By Your Lordship's bounty, its favor covers three branches of the clan, extends to friends, and is used to relieve the people. Your Lordship's bounty is already generous; Ying's household is not poor! I have heard that to take generously from the ruler and then give generously to others is to act as the ruler in the ruler's place, and a loyal minister does not do it; to take generously from the ruler and then store it away is to keep it in a chest, and a benevolent man does not do it; to take generously from the ruler but have nowhere to give it, so that when one dies the wealth moves elsewhere, a wise man does not do it. I have also heard that a minister, when advancing, does not count serving his superior as loyalty, and when withdrawing, does not count being harsh to those below as integrity. Cloth of eight sheng and a bowl of food are enough." The envoy went back and forth three times, and in the end he declined and did not accept.

陳成子謂鴟夷子皮曰：“何與常也？”對曰：“君死吾不死，君亡吾不亡。”陳成子曰：“然子何以與常？”對曰：“未死去死，未亡去亡，其有何死亡矣！從命利君謂之順，從命病君謂之諛，逆命利君謂之忠，逆命病君謂之亂，君有過不諫諍，將危國殞社稷也，有能盡言於君，用則留之，不用則去之，謂之諫；用則可生，不用則死，謂之諍；有能比和同力，率群下相與強矯君，君雖不安，不能不聽，遂解國之大患，除國之大害，成於尊君安國謂之輔；有能亢君之命，反君之事，竊君之重以安國之危，除主之辱攻伐足以成國之大利，謂之弼。故諫諍輔弼之人，社稷之臣也，明君之所尊禮，而闇君以為己賊；故明君之所賞，闇君之所殺也。明君好問，闇君好獨，明君上賢使能而享其功；闇君畏賢妒能而減其業，罰其忠，而賞其賊，夫是之謂至闇，桀紂之所以亡也。詩云：‘曾是莫聽，大命以傾’，此之謂也。”

Chen Chengzi said to Chiyi Zipi: "How do you attach yourself to Chang?" He replied: "If my lord dies I do not die, if my lord is lost I am not lost." Chen Chengzi said: "Then by what do you attach yourself to Chang?" He replied: "If one leaves death before dying and leaves loss before being lost, where is there death or loss! To obey a command that benefits the ruler is called compliance; to obey a command that harms the ruler is called flattery; to disobey a command that benefits the ruler is called loyalty; to disobey a command that harms the ruler is called disorder. If the ruler has faults and one does not remonstrate, the state will be in danger and the altars of soil and grain will be destroyed. One who can say everything to the ruler, staying if used and leaving if not, is called remonstrating; one who, if used, lives, and if not used, dies, is called admonishing; one who can unite hearts and strength and lead the others to forcibly correct the ruler, so that though the ruler is uneasy he cannot but listen, thereby removing the state's great trouble and great harm and achieving honor for the ruler and peace for the state, is called assisting; one who can resist the ruler's command and turn it around to do what the ruler's business requires, borrowing the ruler's authority to calm the state's danger and remove the sovereign's disgrace, and whose attack is enough to bring about the state's great benefit, is called correcting. So those who remonstrate, admonish, assist and correct are ministers of the altars of soil and grain, honored by an enlightened ruler and regarded by a benighted ruler as his enemies. So what an enlightened ruler rewards, a benighted ruler kills. An enlightened ruler likes to ask, a benighted ruler likes to decide alone; an enlightened ruler honors the worthy and employs the able and enjoys their merit; a benighted ruler fears the worthy and envies the able and diminishes their work, punishing the loyal and rewarding the villainous; this is called extreme benightedness, and is why Jie and Zhou perished. The Book of Songs says: 'Not listening like this, the great mandate is overturned.' This is what is meant."