Shuo Yuan (說苑) · Volume 8

趙簡子使人以明白之乘六，先以一璧，為遺於衛。衛叔文子曰：“見不意，可以生，故此小之所以事大也。今我未以往，而簡子先以來，必有故。”於是斬林除圍，聚斂蓄積，而後遣使者。簡子曰：“吾舉也，為不可知也。今既已知之矣，乃輟圍衛也。”

Zhao Jianzi sent someone with six clearly marked riding horses and, before them, a jade disc, to present to Wei. Wei Shuwenzi said: "One who sees what is unexpected can survive; this is how the small serve the great. Now we have not gone to him, yet Jianzi has come first, so there must be a reason." So he cut down the forests to remove the encirclement, gathered and stored supplies, and then sent envoys. Jianzi said: "My moves were meant to be unknowable. Now that they are known, I will stop besieging Wei."

鄭桓公將欲襲鄶，先問鄶之辨智果敢之士，書其名姓，擇鄶之良臣而與之，為官爵之名而書之，因為設壇於門外而埋之。釁之以猳，若盟狀。鄶君以為內難也，盡殺其良臣。桓公因襲之，遂取鄶。

Duke Huan of Zheng was about to attack Kuai. First he asked about the eloquent, wise and bold men of Kuai and wrote down their names, selected Kuai's best ministers and gave them to others, and wrote them down under the names of offices and ranks, then set up an altar outside the gate and buried the list. He smeared it with a boar's blood, in the manner of swearing a covenant. The ruler of Kuai thought there was treachery within and killed all his best ministers. Duke Huan took advantage of this to attack and in the end took Kuai.

鄭桓公東會封於鄭，暮舍於宋東之逆旅，逆旅之叟從外來，曰：“客將焉之？”曰：“會封於鄭。”逆旅之叟曰：“吾聞之：時難得而易失也。今客之寢安，殆非封也。”鄭桓公聞之，援轡自駕，其僕接淅而載之，行十日夜而至。釐何與之爭封。故以鄭桓公之賢，微逆旅之叟，幾不會封也。

Duke Huan of Zheng went east to receive his enfeoffment in Zheng and stayed overnight at an inn east of Song. The old man of the inn came in from outside and said: "Where is the guest going?" He said: "To receive my enfeoffment in Zheng." The old man of the inn said: "I have heard that opportunity is hard to get and easy to lose. Now the guest sleeps so soundly; this is probably not a true enfeoffment." Duke Huan of Zheng heard this, took the reins and drove himself; his servant scooped up the rice that was being rinsed and loaded it on the cart, and they traveled ten days and ten nights to arrive. Li He contended with him for the fief. So even with Duke Huan of Zheng's worthiness, without the old man of the inn he would almost not have received the fief.

晉文公伐衛，入郭，坐士令食，曰：“今日必得大垣。”公子慮俛而笑之。文公曰：“奚笑？”對曰：“臣之妻歸，臣送之，反見桑者而助之。顧臣之妻則亦有送之者矣。”文公懼，還師而歸，至國，而貉人攻其地。

Duke Wen of Jin was attacking Wei and entered the outer wall. He had the soldiers sit down and ordered a meal, saying: "Today we shall certainly take the great wall." Prince Lu lowered his head and laughed. Duke Wen said: "What are you laughing at?" He answered: "My wife was going to visit her parents' home, and I escorted her; on the way back I saw a woman picking mulberry leaves and helped her. When I looked back at my wife, there was also someone escorting her." Duke Wen became afraid and turned the army back, and by the time he reached the state, the Mo people were attacking his land.

書曰：“不偏不黨，王道蕩蕩。”言至公也。古有行大公者，帝堯是也。貴為天子，富有天下，得舜而傳之，不私於其子孫也。去天下若遺，於天下猶然，況其細於天下乎？非帝堯孰能行之？孔子曰：“巍巍乎！惟天為大，惟堯則之。”易曰：“無首，吉。”此蓋人君之至公也。夫以公與天下，其德大矣。推之於此，刑之於彼，萬姓之所戴，後世之所則也。彼人臣之公，治官事則不營私家，在公門則不言貨利，當公法則不阿親戚，奉公舉賢則不避仇讎，忠於事君，仁於利下，推之以恕道，行之以不黨，伊呂是也。故顯名存於今，是之謂公。詩云：“周道如砥，其直如矢，君子所履，小人所視。”此之謂也。夫公生明，偏生暗，端愨生達，詐偽生塞，誠信生神，夸誕生惑，此六者，君子之所慎也，而禹桀之所以分也。詩云：“疾威上帝，其命多僻。”言不公也。

The Book of Documents says: "Without bias and without faction, the kingly way is broad and level." This speaks of utmost impartiality. In ancient times there were those who practiced great impartiality, and Emperor Yao was one. Honored as Son of Heaven and holding the whole world, he found Shun and passed the throne to him, not giving it privately to his own descendants. He cast off the world like casting off a worn-out shoe (the source text has a rare character here that was lost in transcription; going by the common phrase 'cast off the world like a worn shoe,' it should be 'shoe'). If he was like this toward the world, how much more toward things smaller than the world? Who but Emperor Yao could do it? Confucius said: "How lofty and grand! Only Heaven is great, and only Yao could take it as his model." The Book of Changes says: "Not putting oneself first brings good fortune." This is probably the utmost impartiality of a ruler. Giving the world with impartiality makes the virtue great. Practiced here, it becomes a model there, embraced by the myriad people and taken as an example by later ages. As for the impartiality of ministers: in handling official business, they do not manage private household affairs; at the public gate they do not speak of goods and profit; facing public law, they do not favor relatives; in recommending the worthy on behalf of the public, they do not avoid enemies; they are loyal in serving the ruler and benevolent in bringing benefit to those below; they practice it by the way of reciprocity and carry it out by not forming factions. Yi Yin and Lu Shang were like this. So their brilliant fame survives to this day, and this is called impartiality. The Book of Songs says: "The great road of Zhou is like a whetstone and straight as an arrow; the noble person walks it and the petty person looks on." This is what it means. Impartiality produces clarity, and bias produces darkness; uprightness and honesty produce understanding, and deceit produces obstruction; sincerity and good faith produce spiritual insight, and bragging and wild talk produce confusion. These six things are what the noble person must be careful about, and they are why Yu and Jie were set apart. The Book of Songs says: "The cruel Lord on High, his commands are often crooked." This speaks of partiality.

吳王壽夢有四子，長曰謁，次曰餘祭，次曰夷昧，次曰季札，號曰：延陵季子。最賢，三兄皆知之。於是王壽夢薨，謁以位讓季子，季子終不肯當，謁乃為約曰：“季子賢，使國及季子，則吳可以興。”乃兄弟相繼，飲食必祝曰：“使吾早死，令國及季子。”謁死，餘祭立；餘祭死，夷昧立；夷昧死，次及季子。季子時使行不在。庶兄僚曰：“我亦兄也。”乃自立為吳王。季子使還，復事如故。謁子光曰：“以吾父之意，則國當歸季子，以繼嗣之法，則我適也，當代之君，僚何為也？”乃使專諸刺僚殺之，以位讓季子，季子曰：“爾殺吾君，吾受爾國，則吾與爾為共篡也。爾殺吾兄，吾又殺汝，則是昆弟父子相殺無已時也。”卒去之延陵，終身不入吳。君子以其不殺為仁，以其不取國為義。夫不以國私身，捐千乘而不恨，棄尊位而無忿，可以庶幾矣。

King Shoumeng of Wu had four sons: the eldest was named Ye, the second Yuji, the next Yimei, and the youngest Jizha, called Jizi of Yanling. He was the most worthy, as all three elder brothers knew. When King Shoumeng died, Ye yielded the throne to Jizi, but Jizi never agreed to take it. Ye then arranged that: "Jizi is worthy; if the state passes down to Jizi, Wu can flourish." So the brothers succeeded one another as ruler, and at meals they would pray: "Let me die early so that the state passes to Jizi." Ye died and Yuji was established; Yuji died and Yimei was established; Yimei died, and in order the succession came to Jizi. Jizi was then away on a mission. His half-brother Liao said: "I too am an elder brother," and set himself up as King of Wu. When Jizi returned from his mission, he served him as before. Ye's son Guang said: "According to my father's intention, the state should go to Jizi; according to the law of succession, I am the legitimate son and should succeed as ruler; what is Liao?" He sent Zhuan Zhu to stab and kill Liao, and offered the seat to Jizi. Jizi said: "You killed my ruler, and if I accept your state, then you and I are joint usurpers. You killed my brother, and if I then kill you, brothers, fathers and sons would kill one another without end." In the end he left for Yanling and never entered Wu for the rest of his life. A noble person regards his not killing as benevolence and his not taking the state as righteousness. Not to make the state his private possession, to cast aside a thousand chariots without regret, and to abandon a lofty seat without resentment: this may be counted as coming close.

諸侯之義死社稷，大王委國而去，何也？夫聖人不欲強暴侵陵百姓，故使諸侯死國守其民。大王有至仁之恩，不忍戰百姓，故事勳育戎氏以犬馬珍幣，而伐不止。問其所欲者，土地也。於是屬其群臣耆老，而告之曰：“土地者，所以養人也，不以所以養而害其慈也，吾將去之。”遂居岐山之下。邠人負幼扶老從之，如歸父母。三遷而民五倍其初者，皆興仁義趣上之事。君子守國安民，非特鬥兵罷殺士眾而已。不私其身惟民，足用保民，蓋所以去國之義也，是謂至公耳。

It is the duty of a feudal lord to die for the altars of the state, yet the Great King abandoned his state and left; why? The sage does not wish to violently invade the people, so he lets the feudal lords die for their states and protect their people. The Great King had utmost benevolence and could not bear to make the people fight, so he served the Xunyu barbarians with gifts of dogs, horses, treasures and silks, yet the attacks did not stop. When he asked what they wanted, it was land. So he instructed his ministers and elders, telling them: "Land is what feeds people; do not use what feeds people to harm those you love. I will leave here." He then settled below Mount Qi. The people of Bin carried their children and supported their elders and followed him, as if returning to their parents. After three moves the people numbered five times the original, all because they were moved by benevolence and righteousness and turned toward the one above. The noble person guards the state and keeps the people at peace, and not merely by fighting with weapons, wearing out his soldiers and having them killed. Not to favor his own person but to think only of the people is enough to protect the people, and this is probably the righteousness of leaving a state; this is called utmost impartiality.

辛櫟見魯穆公曰：“周公不如太公之賢也。”穆公曰：“子何以言之？”辛櫟對曰：“周公擇地而封曲阜；太公擇地而封營丘，爵士等，其地不若營丘之美，人民不如營丘之眾。不徒若是，營丘又有天固。”穆公心慚，不能應也。辛櫟趨而出。南宮邊子入，穆公具以辛櫟之言語南宮邊子。南宮邊子曰：“昔周成王之卜居成周也。其命龜曰：‘予一人兼有天下，闢就百姓，敢無中土乎？使予有罪，則四方伐之，無難得也。’周公卜居曲阜，其命龜曰：‘作邑乎山之陽，賢則茂昌，不賢則速亡。’季孫行父之戒其子也，曰：‘吾欲室之俠於兩社之間也。使吾後世有不能事上者，使其替之益速。’如是則曰：‘賢則茂昌，不賢則速亡。’安在擇地而封哉？或示有天固也。辛櫟之言小人也，子無複道也。”

Xin Li called on Duke Mu of Lu and said: "The Duke of Zhou was not as worthy as Taigong." Duke Mu said: "On what basis do you say that?" Xin Li answered: "The Duke of Zhou chose land and was enfeoffed at Qufu; Taigong chose land and was enfeoffed at Yingqiu. The rank and the fief were equal, but the land of Qufu is not as fine as Yingqiu's, and the people are not as numerous as Yingqiu's. Not only that, Yingqiu also has natural defenses." Duke Mu felt ashamed in his heart and could not answer. Xin Li hurried out. Nangong Bianzi came in, and Duke Mu told him all Xin Li's words. Nangong Bianzi said: "In the past King Cheng of Zhou divined about residing at Chengzhou, and he addressed the tortoise: 'I, the one man, have the whole world; opening it up near to the people, dare I be without land at the center? If I have guilt and the four quarters come to attack me, it would not be hard to obtain them.' The Duke of Zhou divined about residing at Qufu, and he addressed the tortoise: 'If a city is founded on the south of the mountain, if one is worthy one will flourish and prosper, and if one is not worthy one will perish quickly.' Ji Sun Xingfu warned his son: 'I want to place the residence between the two altars. If my descendants include those who cannot serve their superiors, let them be deposed all the faster.' Such is the saying: 'If worthy, flourish and prosper; if not worthy, perish quickly.' How does it depend on choosing land for a fief? Perhaps it is to show that there are natural defenses. Xin Li's words are the words of a petty man; do not speak of them again."

秦始皇帝既吞天下，乃召群臣而議曰：“古者五帝禪賢，三王世繼，孰是？將為之。”博士七十人未對。鮑白令之對曰：“天下官，則讓賢是也；天下家，則世繼是也。故五帝以天下為官，三王以天下為家。”秦始皇帝仰天而嘆曰：“吾德出於五帝，吾將官天下，誰可使代我後者。”鮑白令之對曰：“陛下行桀紂之道，欲為五帝之禪，非陛下所能行也。”秦始皇帝大怒曰：“令之前，若何以言我行桀紂之道也。趣說之，不解則死。”令之對曰：“臣請說之，陛下築臺幹云，宮殿五里，建千石之鐘，萬石之■，婦女連百，倡優累千，興作驪山宮室至雍，相繼不絕，所以自奉者，殫天下，竭民力，偏駁自私，不能以及人，陛下所謂自營僅存之主也。何暇比德五帝，欲官天下哉？”始皇闇然無以應之，面有慚色。久之，曰：“令之之言，乃令眾醜我。”遂罷謀，無禪意也。

After the First Emperor of Qin had swallowed up the world, he gathered his ministers to discuss: "In ancient times the Five Emperors abdicated in favor of worthy men, while the Three Kings passed on from father to son for generations; which is right? I will follow it." The seventy erudites did not answer. Baobai Lingzhi answered: "If the world is regarded as an office, yielding to the worthy is right; if the world is regarded as a private household, passing on through generations is right. Therefore the Five Emperors regarded the world as an office, and the Three Kings regarded the world as a private household." The First Emperor of Qin sighed, looking up at Heaven, and said: "My virtue comes from the Five Emperors; I will regard the world as an office, and who could be allowed to take my place after me?" Baobai Lingzhi answered: "Your Majesty is following the way of Jie and Zhou, yet wants to do the abdication of the Five Emperors; this is not what Your Majesty can do." The First Emperor of Qin was greatly angered and said: "Lingzhi, come forward. On what basis do you say I follow the way of Jie and Zhou? Explain quickly; if you cannot explain, you die." Lingzhi answered: "Your servant requests to speak. Your Majesty builds terraces high into the clouds, palaces stretching five li, casts bells of a thousand dan and bell-stands of ten thousand dan (the source text is damaged here; going by the common phrase it should be 'bell-stand'), has women numbering in the hundreds in a row and entertainers piled up by the thousand, builds the palaces of Mount Li all the way to Yong without break; what is used to support yourself exhausts the world and drains the people's strength, one-sided and mixed up, thinking only of yourself and unable to extend to others. Your Majesty is what is called a ruler who manages only himself and merely preserves himself. How can you have leisure to compare your virtue with the Five Emperors and want to regard the world as an office?" The First Emperor was dumbstruck and had no reply, and a look of shame came on his face. After a long time he said: "Lingzhi's words have made the multitude see me as ugly." So he stopped the plan and no longer had any thought of abdication.

齊景公嘗賞賜及後宮，文繡被臺榭，菽粟食鳧鴈。出而見殣，謂晏子曰：“此何為而死？”晏子對曰：“此餧而死。”公曰：“嘻！寡人之無德也，何甚矣！”晏子對曰：“君之德著而彰，何為無德也？”景公曰：“何謂也？”對曰：“君之德及後宮與臺榭，君之玩物，衣以文繡，君之鳧鴈，食以菽粟，君之營內自樂，延及後宮之族，何為其無德也？顧臣願有請於君，由君之意，自樂之心，推而與百姓同之，則何殣之有？君不推此而苟營內好私，使財貨偏有所聚，菽粟幣帛腐於囷府，惠不遍加於百姓，公心不周乎國，則桀紂之所以亡也。夫士民之所以叛，由偏之也。君如察臣嬰之言，推君之盛德，公佈之於天下，則湯武可為也，一殣何足恤哉？”

Duke Jing of Qi once gave rewards to the rear palace, covering terraces and pavilions with embroidered cloth and feeding his wild ducks and geese with beans and millet. Going out, he saw a man who had died of hunger and said to Master Yan: "Why did this man die?" Master Yan answered: "He died of hunger." The Duke said: "Alas! How serious is my lack of virtue!" Master Yan answered: "Your virtue is clear and evident; why do you say you lack virtue?" Duke Jing said: "What do you mean?" He answered: "Your virtue has reached the rear palace and the terraces: your playthings are clothed in embroidery, your ducks and geese are fed with beans and millet, and you manage things inside the palace for your own pleasure, extending even to the clan members of the rear palace; why do you say you lack virtue? I only hope to ask you: from your own intention, your own delight in pleasure, extend it and share it with the people, and then would there still be anyone who dies of hunger? If you do not extend this but only manage private profit within the palace, letting wealth gather in one place while beans, millet, coin and silk rot in the granaries and storehouses, with kindness not reaching the people everywhere and public-mindedness not pervading the state, that is the reason Jie and Zhou perished. The reason scholars and people turn away is partiality. If you take note of my words, extend your great virtue, and announce it to the world with fairness, then even Tang and Wu could be matched; how is a single person who died of hunger worth worrying over?"

楚共王出獵而遺其弓，左右請求之，共王曰：“止，楚人遺弓，楚人得之，又何求焉？”仲尼聞之，曰：“惜乎其不大，亦曰：‘人遺弓，人得之而已，何必楚也！’”仲尼所謂大公也。

King Gong of Chu went hunting and lost his bow, and his attendants asked to look for it. King Gong said: "Stop. A man of Chu lost the bow and a man of Chu will find it; why look for it?" Zhongni heard this and said: "A pity his capacity was not larger; he should have said: 'A person lost the bow and a person will find it; why Chu?'" What Zhongni spoke of is great impartiality.

萬章問曰：“孔子於衛主雍睢，於齊主寺人脊環，有諸？”孟子曰：“否！不然。好事者為之也。於衛主顏讎由，彌子之妻與子路之妻，兄弟也。彌子謂子路曰：‘孔子主我，衛卿可得也。’子路以告。孔子曰：‘有命。’孔子進之以禮，退之以義，得之不得曰有命，而主雍睢與寺人脊環，是無命也。孔子不說於魯衛，將適宋，遭桓司馬，將要而殺之，微服過宋，是孔子嘗阨，主司城貞子，為陳侯周臣。吾聞之，觀近臣以其所為之主，觀遠臣以其所主，如孔子主雍睢與寺人脊環，何以為孔子乎？”

Wan Zhang asked: "When Confucius stayed in Wei he lodged with Yong Ju, and in Qi he lodged with the eunuch Ji Huan; is this so?" Mencius said: "No! It is not so. It was made up by busybodies. In Wei he lodged with Yan Chouyou. Mizi's wife and Zilu's wife were sisters. Mizi said to Zilu: 'If Confucius stays with me, the position of minister in Wei can be obtained.' Zilu told this to Confucius. Confucius said: 'It is fated.' Confucius advanced according to ritual and withdrew according to righteousness, and whether he got it or not he said it was fated; yet if he had lodged with Yong Ju and the eunuch Ji Huan, then there would be no fate. Confucius was unhappy in Lu and Wei, and was about to go to Song, where he met Minister of War Huan, who was about to intercept and kill him, so he changed into commoner's clothing and passed through Song. This was a time when Confucius was in distress, and he lodged with Sicheng Zhenzi and served as a minister of the Marquis Zhou of Chen. I have heard that one observes ministers near the ruler by the host with whom they lodge, and observes ministers coming from afar by those with whom they lodge. If Confucius had lodged with Yong Ju and the eunuch Ji Huan, how could he have been Confucius?"

夫子行說七十諸侯無定處，意欲使天下之民各得其所，而道不行。退而修春秋，採毫毛之善，貶纖介之惡，人事浹，王道備，精和聖制，上通於天而麟至，此天之知夫子也。於是喟然而嘆曰：“天以至明為不可蔽乎？日何為而食也？地以至安為不可危乎？地何為而動？”天地尚有動蔽，是故賢聖說於世而不得行其道，故災異並作也。夫子曰：“不怨天，不尤人，下學而上達，知我者其天乎！”

The Master traveled to persuade seventy feudal lords and had no fixed abode, intending to let the people of the world each find their place, but the Way could not be put into practice. Withdrawing, he edited the Spring and Autumn Annals, taking even hair-fine goodness and condemning even tiny evil; human affairs were covered and the kingly way was complete, subtly in harmony with the institutions of the sage kings, reaching Heaven so that the qilin arrived: this was Heaven knowing the Master. He then sighed deeply and said: "Does Heaven take utmost brightness to be unobstructable? Why does the sun suffer eclipse? Does Earth take utmost stability to be unshakable? Why does the earth move?" If even Heaven and Earth have quakes and obscurations, then the worthy and sage who press their case upon their age and cannot practice their Way will see calamities and strange events arise together. The Master said: "I do not blame Heaven or fault people; below I study human affairs, above I reach Heaven's mandate; the one who knows me is probably Heaven!"

孔子生於亂世，莫之能容也。故言行於君，澤加於民，然後仕。言不行於君，澤不加於民則處。孔子懷天覆之心，挾仁聖之德，憫時俗之汙泥，傷紀綱之廢壞，服重歷遠，周流應聘，乃俟幸施道以子百姓，而當世諸侯莫能任用，是以德積而不肆，大道屈而不伸，海內不蒙其化，群生不被其恩，故喟然而嘆曰：“而有用我者，則吾其為東周乎！”故孔子行說，非欲私身，運德於一城，將欲舒之於天下，而建之於群生者耳。

Confucius was born in a disordered age, and there was no one who could accommodate him. So when his words could be put into practice with the ruler and his kindness could extend to the people, he took office; when his words could not be put into practice with the ruler and his kindness could not extend to the people, he lived in seclusion. Confucius held the heart of Heaven covering all things and carried the virtue of benevolence and sagehood, pitying the contamination of the age and grieving over the ruin of its framework. Bearing a heavy burden over a long road, he traveled around responding to invitations, hoping by good chance to put the Way into practice and treat the people as his children, yet none of the feudal lords of his time could employ him. So virtue accumulated but could not be displayed, the great Way was bent and could not be straightened, within the seas none could receive his teaching, and the many beings could not receive his kindness, and so he sighed deeply and said: "If anyone were to employ me, I would perhaps revive the Eastern Zhou!" So when Confucius traveled to persuade rulers, it was not that he wanted to profit himself privately and circulate his virtue within one city, but that he wanted to spread it across the world and establish it among the many beings.

秦晉戰交敵，秦使人謂晉將軍曰：“三軍之士皆未息，明日請復戰。”臾駢曰：“使者目動而言肆，懼我，將遁矣，迫之河，必敗之。”趙盾曰：“死傷未收而棄之，不惠也。不待期而迫人於險，無勇也，請待。”秦人夜遁。

Qin and Jin fought as opponents, and Qin sent someone to say to the Jin general: "The soldiers of both armies have not yet rested; tomorrow let us fight again." Yu Pian said: "The envoy's eyes dart about and his speech is reckless; he fears us and is about to flee. If we press them against the river, we will surely defeat them." Zhao Dun said: "To abandon the dead and wounded without gathering them is unkind. To press people into danger without waiting for the agreed date is not courageous. Let us wait." The men of Qin fled in the night.

子胥將之吳，辭其友申包胥曰：“後三年，楚不亡，吾不見子矣！”申包胥曰：“子其勉之！吾未可以助子，助子是伐宗廟也；止子是無以為友。雖然，子亡之，我存之，於是乎觀楚一存一亡也。”後三年，吳師伐楚，昭王出走，申包胥不受命西見秦伯曰：“吳無道，兵強人眾，將徵天下，始於楚，寡君出走，居雲夢，使下臣告急。”哀公曰：“諾，吾固將圖之。”申包胥不罷朝，立於秦庭，晝夜哭，七日七夜不絕聲。哀公曰：“有臣如此，可不救乎？”興師救楚，吳人聞之，引兵而還，昭王反，復欲封申包胥，申包胥辭曰：“救亡非為名也，功成受賜，是賣勇也。”辭不受，遂退隱，終身不見。詩云：“凡民有喪，匍匐救之。”

Zixu was about to go to Wu and took leave of his friend Shen Baoxu, saying: "If after three years Chu has not perished, I will not see you again!" Shen Baoxu said: "Do your best! I cannot help you; to help you would be attacking the ancestral temples; to stop you would mean we could no longer be friends. Even so, you make it perish, and I will make it survive; let us see in this matter whether Chu survives or perishes." Three years later, the army of Wu attacked Chu and King Zhao fled. Shen Baoxu, without being commissioned, went west to see the Lord of Qin and said: "Wu is without the Way, with strong soldiers and many people, and is about to subdue the world, beginning with Chu. My ruler has fled and is staying in Yunmeng, and has sent his humble servant to announce the emergency." Duke Ai said: "Good, I was already planning this." Shen Baoxu did not leave court but stood in the court of Qin, weeping day and night, his voice not ceasing for seven days and seven nights. Duke Ai said: "With such a minister, can I fail to rescue him?" He raised troops to rescue Chu. The men of Wu heard of it and led their troops home. King Zhao returned and wanted to enfeoff Shen Baoxu, but Shen Baoxu declined, saying: "Rescuing a perishing state was not for the sake of fame. If I accepted rewards once the work was done, it would be selling my courage." He declined and did not accept, and retired into seclusion, never appearing again for the rest of his life. The Book of Songs says: "Whenever any of the people has a death, crawl to help him."

楚令尹虞丘子復於莊王曰：“臣聞奉公行法，可以得榮，能淺行薄，無望上位，不名仁智，無求顯榮，才之所不著，無當其處。臣為令尹十年矣，國不加治，獄訟不息，處士不升，淫禍不討，久踐高位，妨群賢路，尸祿素餐，貪慾無●，臣之罪當稽於理，臣竊選國俊下里之士孫叔敖，秀羸多能，其性無慾，君舉而授之政，則國可使治而士民可使附。”莊王曰：“子輔寡人，寡人得以長於中國，令行於絕域，遂霸諸侯，非子如何？”虞丘子曰：“久固祿位者，貪也；不進賢達能者，誣也；不讓以位者，不廉也；不能三者，不忠也。為人臣不忠，君王又何以為忠？臣願固辭。”莊王從之，賜虞子采地三百，號曰“國老”，以孫叔敖為令尹。少焉，虞丘子家幹法，孫叔敖執而戮之。虞丘子喜，入見於王曰：“臣言孫叔敖果可使持國政，奉國法而不黨，施刑戮而不骫，可謂公平。”莊王曰：“夫子之賜也已！”

Yu Qiuzi, the chief minister of Chu, reported to King Zhuang: "I have heard that one who upholds the public and follows the law can gain honor; one of shallow talent and thin conduct should not hope for a high position; one who is not called benevolent and wise should not seek prominence; and where talent cannot show, one should not sit in that seat. I have been chief minister for ten years; the state has not been better governed, lawsuits do not cease, scholars in retirement are not promoted, licentious calamities are not punished; for a long time I have trodden on a high position and blocked the way of the many worthies, empty of merit and idly collecting a stipend, with my greed unsatisfied (the source text is damaged here; by sense it should read 'sated'), and my fault should be handed over to the judges for examination. In private I have chosen Sun Shu'ao, an outstanding man of the villages within the state, lean and capable, whose nature has no desires; if you promote him and entrust government to him, he can make the state well governed and bring the scholars and people to submit." King Zhuang said: "You assisted me and I was able to be first among the central states and my orders reached the farthest regions, and I became hegemon of the feudal lords; if not you, who?" Yu Qiuzi said: "To hold on to salary and position for long is greed; not to recommend the wise and capable is deceit; not to give up one's place is lack of integrity; if one can do none of these three, it is disloyalty. A minister who is disloyal, how can the king regard him as loyal? I hope to decline firmly." King Zhuang agreed, bestowed on Master Yu a fief of three hundred, called him 'Elder of the State,' and made Sun Shu'ao chief minister. Before long, someone in Yu Qiuzi's household violated the law, and Sun Shu'ao seized and executed him. Yu Qiuzi was glad and went in to see the king, saying: "What I said about Sun Shu'ao was true: he can be entrusted with the government of the state, upholding the law of the state without forming factions and carrying out punishments without bending; he can be called impartial." King Zhuang said: "This is the Master's gift!"

趙宣子言韓獻子於晉侯曰：“其為人不黨，治眾不亂，臨死不恐。”晉侯以為中軍尉。河曲之役，趙宣子之車幹行，韓獻子戮其僕，人皆曰：“韓獻子必死矣，其主朝升之，而暮戮其僕，誰能待之！”役罷，趙宣子觴大夫，爵三行曰：“二三子可以賀我。”二三子曰：“不知所賀。”宣子曰：“我言韓厥於君，言之而不當，必受其刑。今吾車失次而戮之僕，可謂不黨矣。是吾言當也。”二三子再拜稽首曰：“不惟晉國適享之，乃唐叔是賴之，敢不再拜稽首乎？”

Zhao Xuanzi praised Han Xianzi to the Marquis of Jin: "He is not partisan, he governs the multitude without disorder, and he faces death without fear." The Marquis of Jin made him Commander of the Central Army. In the battle at Hequ, Zhao Xuanzi's chariot disordered the ranks, and Han Xianzi killed his charioteer. People all said: "Han Xianzi is bound to die. His lord promoted him in the morning and in the evening he kills his charioteer; who can put up with that?" When the battle was over, Zhao Xuanzi invited the high officers to drink, and after three rounds of the cup he said: "You gentlemen may congratulate me." They said: "We do not know what to congratulate you for." Xuanzi said: "I praised Han Jue to the ruler, and if I had spoken inappropriately I would surely be punished. Now that my chariot has lost its order, he killed the charioteer; he can be called non-partisan. That means I spoke aptly." The gentlemen bowed twice and touched their heads to the ground, saying: "Not only does Jin have this good fortune, but even Tang Shu relies on it; how dare we not bow twice and touch our heads to the ground?"

晉文公問於咎犯曰：“誰可使為西河守者？”咎犯對曰：“虞子羔可也。”公曰：“非汝之讎也？”對曰：“君問可為守者，非問臣之讎也。”羔見咎犯而謝之曰：“幸赦臣之過，薦之於君，得為西河守。”咎犯曰：“薦子者公也，怨子者私也，吾不以私事害公事，子其去矣，顧吾射子也！”

Duke Wen of Jin asked Jiu Fan: "Who can be sent to be governor of Xihe?" Jiu Fan answered: "Yu Zigao can." The Duke said: "Is he not your enemy?" He answered: "You asked who can be governor, not who is my enemy." Gao saw Jiu Fan and thanked him, saying: "Fortunately you forgave my faults and recommended me to the ruler, and I was able to become governor of Xihe." Jiu Fan said: "Recommending you was public; resenting you is private. I do not let private matters harm public matters. Go on; but when you turn your back, I will shoot you!"

楚文王伐鄧，使王子革王子靈共捃菜，二子出採，見老丈人載畚，乞焉，不與，搏而奪之。王聞之，令皆拘二子，將殺之。大夫辭曰：“取畚信有罪，然殺之非其罪也，君若何殺之？”言卒，丈人造軍而言曰：“鄧為無道，故伐之，今君公之子搏而奪吾畚，無道甚於鄧。”呼天而號，君聞之，群臣恐，君見之曰：“討有罪而橫奪，非所以禁暴也；恃力虐老，非所以教幼也；愛子棄法，非所以保國也；私二子、滅三行，非所以從政也，丈人舍之矣。”謝之軍門之外耳。

When King Wen of Chu attacked Deng, he sent Prince Ge and Prince Ling together to gather vegetables. The two princes went out to gather and saw an old man with a cart carrying a basket; they asked him for it, he refused, and so they beat him and took it by force. The king heard of it and ordered both princes detained and about to be killed. A high officer pleaded: "Seizing the basket was indeed a crime, but killing them is not what they are guilty of; why does Your Majesty kill them?" When he had finished speaking, the old man came into the army camp and said: "Deng is without the Way, so you attack it. Now the ruler's sons beat me and snatched my basket; their lack of the Way is worse than Deng's." He cried out to Heaven, weeping. The ruler heard it, and the ministers were afraid. The ruler received him and said: "To attack the guilty and yet seize violently is not the way to forbid violence; to rely on strength to mistreat an old man is not the way to teach the young; to love sons and abandon the law is not the way to protect the state; to shield two sons privately and ruin three kinds of conduct is not the way to govern. Old man, forgive them." He apologized to him only outside the army gate.

楚令尹子文之族有幹法者，廷理拘之，聞其令尹之族也而釋之。子文召廷理而責之曰：“凡立廷理者將以司犯王令而察觸國法也。夫直士持法，柔而不撓；剛而不折。今棄法而背令而釋犯法者，是為理不端，懷心不公也。豈吾營私之意也，何廷理之駁於法也！吾在上位以率士民，士民或怨，而吾不能免之於法。今吾族犯法甚明，而使廷理因緣吾心而釋之，是吾不公之心，明著於國也。執一國之柄而以私聞，與吾生不以義，不若吾死也。遂致其族人於廷理曰：“不是刑也，吾將死！”廷理懼，遂刑其族人。成王聞之，不及履而至於子文之室曰：“寡人幼少，置理失其人，以違夫子之意。”於是黜廷理而尊子文，使及內政。國人聞之，曰：“若令尹之公也，吾黨何憂乎？”乃相與作歌曰：“子文之族，犯國法程，廷理釋之，子文不聽，恤顧怨萌，方正公平。”

A member of the clan of Ziwen, chief minister of Chu, violated the law, and the Judge seized him; on hearing that he was a relative of the chief minister, he let him go. Ziwen summoned the Judge and reproved him: "Whenever a Judge is established, it is to oversee those who violate the king's orders and the laws of the state. An upright scholar who upholds the law is gentle but does not bend, firm but does not break. Now, to cast away the law, defy orders and release a lawbreaker is to be an improper judge and to harbor partiality in the heart. Is this my intention to seek private gain? How mixed up the Judge is about the law! I stand in a high position leading the scholars and people, and if scholars and people have grievances, I cannot let myself be free from the law either. Now it is very clear that a relative of mine broke the law, yet the Judge catered to my wishes and released him; this makes my lack of impartiality plain throughout the state. Holding the power of a whole state and yet being known for private interest: rather than live in violation of righteousness, it is better that I die." So he sent his relative to the Judge and said: "If you do not punish him, I will die!" The Judge was afraid and in the end punished the relative. King Cheng heard of it and, without time to put on his shoes, went to Ziwen's room and said: "I am young, and I appointed the wrong person as judge, so that I have gone against the Master's intention." He dismissed the Judge and honored Ziwen, allowing him to take part in internal government. When the people of the state heard of it, they said: "With a chief minister as impartial as this, what do we have to worry about?" They then composed a song together: "The kinsman of Ziwen broke the law of the state; the Judge let him go, but Ziwen would not agree; mindful of the sprout of resentment, he was upright and fair."

楚莊王有茅門者法曰：“群臣大夫諸公子入朝，馬蹄蹂溜者斬其輈而戮其御。”太子入朝，馬蹄蹂溜。廷理斬其輈而戮其御。太子大怒，入為王泣曰：“為我誅廷理。”王曰：“法者所以敬宗廟，尊社稷，故能立法從令尊敬社稷者，社稷之臣也，安可以加誅？夫犯法廢令，不尊敬社稷，是臣棄君，下陵上也。臣棄君則主失威，下陵上則上位危，社稷不守，吾何以遺子？”太子乃還走避舍，再拜請死。

King Zhuang of Chu had a law of the Mao Gate: "When ministers, high officers and princes enter court, if a horse's hoof treads on the gutter beneath the eaves, cut off the shaft of the carriage and kill the charioteer." The crown prince entered court, and his horse's hoof trod on the gutter beneath the eaves. The Judge cut off the shaft and killed the charioteer. The crown prince was furious, went in and wept before the king, saying: "Kill the Judge for me." The king said: "The law is for honoring the ancestral temple and the altars of state; so one who can establish the law, follow orders and honor the altars of state is a minister of the altars; how can he be put to death? To violate the law, abolish orders and not honor the altars is a minister abandoning his ruler, and one below overstepping one above. If a minister abandons the ruler, the lord loses authority; if one below overreaches one above, the high position is endangered; the altars cannot be guarded, and what shall I leave to my son?" The crown prince then withdrew, avoided the main chamber, bowed twice and asked to receive death.

楚莊王之時，太子車立於茅門之內，少師慶逐之，太子怒，入謁王曰：“少師慶逐臣之車。王曰：“舍之，老君在前而不踰，少君在後而不豫，是國之寶臣也。”

In the time of King Zhuang of Chu, the crown prince's carriage was stopped within the Mao Gate, and Junior Tutor Qing drove it away. The crown prince grew angry, went in to see the king and said: "Junior Tutor Qing drove my carriage away." The king said: "Let him be. An old ruler ahead who does not overstep his bounds, and a young lord behind who does not curry favor in advance: these are the treasured ministers of the state."

吳王闔廬為伍子胥興師復讎於楚。子胥諫曰：“諸侯不為匹夫興師，且事君猶事父也，虧君之義，復父之讎，臣不為也。”於是止。其後因事而後復其父讎也，如子胥可謂不以公事趨私矣。

King Helü of Wu raised troops to take revenge on Chu for Wu Zixu. Zixu remonstrated: "Feudal lords do not raise troops for a common man; moreover, one serves one's ruler as one serves one's father, and to damage the ruler's righteousness in order to avenge one's father is something a minister does not do." So he stopped. Later, by means of another affair, he avenged his father. A man like Zixu may be called one who does not turn public affairs toward private ends.

孔子為魯司寇，聽獄必師斷，敦敦然皆立，然後君子進曰：“某子以為何若，某子以為云云。”又曰：“某子以為何若，某子曰云雲。”辯矣。然後君子幾當從某子云云乎，以君子之知，豈必待某子之云云，然後知所以斷獄哉？君子之敬讓也，文辭有可與人共之者，君子不獨有也。

When Confucius was Minister of Justice in Lu, in hearing lawsuits he always decided together with others, all standing in earnest, and then the noble person stepped forward and said: "What does Master So-and-so think, and what does Master So-and-so say?" He also said: "What does Master So-and-so think, and what does Master So-and-so say?" Once it was settled, then the noble person said that probably one should follow Master So-and-so in such and such a way. With the noble person's wisdom, must he really wait for Master So-and-so before knowing how to judge the case? This is the noble person's reverence and yielding. When wording can be shared with others, the noble person does not claim it alone.

子羔為衛政，刖人之足。衛之君臣亂，子羔走郭門，郭門閉，刖者守門，曰：“於彼有缺！”子羔曰：“君子不踰。”曰：“於彼有竇。”子羔曰：“君子不遂。”曰：“於此有室。”子羔入，追者罷。子羔將去，謂刖者曰：“吾不能虧損主之法令而親刖子之足，吾在難中，此乃子之報怨時也，何故逃我？”刖者曰：“斷足固我罪也，無可奈何。君之治臣也，傾側法令，先後臣以法，欲臣之免於法也，臣知之。獄決罪定，臨當論刑，君愀然不樂，見於顏色，臣又知之。君豈私臣哉？天生仁人之心，其固然也。此臣之所以脫君也。”孔子聞之，曰：“善為吏者樹德，不善為吏者樹怨。公行之也，其子羔之謂歟？”

Zigao governed in Wei and had a man's foot cut off. When the rulers and ministers of Wei rebelled, Zigao fled to the outer gate; the gate was closed and the man whose foot had been cut off was guarding it. He said: "There is a breach over there!" Zigao said: "The noble person does not climb over." He said: "There is a hole over there." Zigao said: "The noble person does not crawl through." He said: "There is a house here." Zigao went in, and the pursuers stopped. As Zigao was about to leave, he said to the man whose foot had been cut off: "I could not damage the laws of my superior, so I personally cut off your foot. Now that I am in distress, this is the very time for you to take revenge; why did you let me escape?" The man whose foot had been cut off said: "The loss of my foot was my own crime, and nothing could be done. When you were handling my case, you went over the statutes again and again, put the law before and after me, wishing to spare me from it, and I knew it. When the case was decided and the offense fixed, as the sentence was being discussed, you looked sad and unhappy, and it showed on your face, and I knew that too. Could you have been privately shielding me? Heaven gave birth to a benevolent heart, and it is naturally like this. This is the reason I let you get away." Confucius heard it and said: "One who is good at being an official establishes virtue; one who is not good at being an official establishes resentment. To practice it with fairness: is this probably what is said of Zigao?"

司馬法曰：“國雖大，好戰必亡；天下雖安，忘戰必危。”易曰：“君子以除戎器，戒不虞。”夫兵不可玩，玩則無威；兵不可廢，廢則召寇。昔吳王夫差好戰而亡，徐偃王無武亦滅。故明王之制國也，上不玩兵，下不廢武。易曰：“存不忘亡，是以身安而國家可保也。”

The Art of War of Sima says: "Though a state is great, if it loves war it will surely perish; though the world is at peace, if one forgets war it will surely be in danger." The Book of Changes says: "The noble person repairs his weapons and guards against the unexpected." Weapons must not be played with, for playing with them leaves no awe; weapons must not be abandoned, for abandoning them invites bandits and enemies. In the past King Fuchai of Wu loved war and perished, and King Yan of Xu had no military preparation and also perished. So an enlightened king governing the state does not play with weapons above and does not abandon military preparation below. The Book of Changes says: "While surviving, do not forget perishing; thus one is at ease personally and the state can be preserved."

秦昭王中朝而嘆曰：“夫楚劍利、倡優拙。夫劍利則士多慓悍，倡優拙則思慮遠也，吾恐楚之謀秦也。”此謂當吉念兇，而存不忘亡也，卒以成霸焉。

King Zhao of Qin sighed in court and said: "The swords of Chu are sharp, and its entertainers are clumsy. If swords are sharp, the soldiers are mostly fierce; if entertainers are clumsy, their thoughts are deep and far-reaching. I fear Chu is plotting against Qin." This is called thinking of misfortune while living in good fortune, and not forgetting perishing while surviving, and in the end he achieved hegemony because of it.

王孫厲謂楚文王曰：“徐偃王好行仁義之道，漢東諸侯三十二國盡服矣！王若不伐，楚必事徐。”王曰：“若信有道，不可伐也。”對曰：“大之伐小，強之伐弱，猶大魚之吞小魚也，若虎之食豚也，惡有其不得理？”文王興師伐徐，殘之。徐偃王將死，曰：“吾賴於文德而不明武備，好行仁義之道而不知詐人之心，以至於此。”夫古之王者其有備乎？

Wangsun Li said to King Wen of Chu: "King Yan of Xu loves to practice the way of benevolence and righteousness, and the thirty-two feudal lords east of the Han River have all submitted! If Your Majesty does not attack, Chu will surely have to serve Xu." The king said: "If he truly has the Way, he cannot be attacked." He answered: "The large attacks the small and the strong attacks the weak, like a big fish swallowing small fish or a tiger eating a piglet; where is there anything that is not in accord with principle?" King Wen raised troops to attack Xu and shattered it. King Yan of Xu, about to die, said: "I relied on civil virtue without understanding military preparation, and loved to practice benevolence and righteousness without knowing the hearts of those who deceive, and so I came to this." Those in ancient times who became kings probably all had military preparation, did they not?

吳起為苑守，行縣適息，問屈宜臼曰：“王不知起不肖，以為苑守，先生將何以教之？”屈公不對。居一年，王以為令尹，行縣適息。問屈宜臼曰：“起問先生，先生不教。今王不知起不肖，以為令尹，先生試觀起為之也！”屈公曰：“子將奈何？”吳起曰：“將均楚國之爵而平其祿，損其有餘而繼其不足，厲甲兵以時爭於天下。”屈公曰：“吾聞昔善治國家者不變故，不易常。今子將均楚國之爵而平其祿，損其有餘而繼其不足，是變其故而易其常也。且吾聞兵者兇器也，爭者逆德也。今子陰謀逆德，好用兇器，殆人所棄，逆之至也，淫泆之事也，行者不利。且子用魯兵不宜得志於齊而得志焉；子用魏兵不宜得志於秦而得志焉。吾聞之曰：‘非禍人不能成禍。’吾固怪吾主之數逆天道，至今無禍。嘻！且待夫子也。”吳起惕然曰：“尚可更乎？”屈公曰：“不可。”吳起曰：“起之為人謀。”屈公曰：“成刑之徒不可更已！子不如敦處而篤行之，楚國無貴於舉賢。”

Wu Qi was governor of Yuan and, on a tour of the subordinate counties, arrived at Xi and asked Qu Yijiu: "The king does not know that I am unworthy and has used me as governor of Yuan; what will you teach me?" Master Qu did not answer. A year later the king used him as chief minister, and on a tour of the subordinate counties he arrived at Xi. He asked Qu Yijiu: "I asked you, sir, and you did not instruct me. Now the king does not know that I am unworthy and has used me as chief minister; sir, please watch what I will do!" Master Qu said: "What will you do?" Wu Qi said: "I will equalize the ranks of Chu and level its salaries, reduce what is in surplus and supply what is lacking, and sharpen armor and weapons to contend with the world in due season." Master Qu said: "I have heard that those in the past who were good at governing a state did not change the old laws and did not alter the constant rules. Now you will equalize the ranks of Chu and level its salaries, reduce the surplus and supply the lack; this is changing the old laws and altering the constant rules. Moreover, I have heard that weapons are instruments of ill omen and contention is contrary to virtue. Now you are secretly planning what is contrary to virtue and love to use instruments of ill omen; these are probably things that people abandon, the utmost of contrariness, a matter of excess, and doing it will not benefit the doer. And furthermore, you used Lu's troops, which should not have succeeded against Qi, yet succeeded; you used Wei's troops, which should not have succeeded against Qin, yet succeeded. I have heard: 'One who is not a harmer of people cannot construct a calamity.' I have long wondered why my master has repeatedly gone against the Way of Heaven and yet to this day has no calamity. Alas! I shall have to wait for you, sir." Wu Qi said with alarm: "Can it still be changed?" Master Qu said: "No." Wu Qi said: "I plan for others." Master Qu said: "One who has already taken form cannot change again! You would do better to settle yourself sincerely and put it into practice; in the state of Chu nothing is more precious than promoting the worthy."

春秋記國家存亡，以察來世，雖有廣土眾民，堅甲利兵，威猛之將，士卒不親附，不可以戰勝取功。晉侯獲於韓；楚子玉得臣敗於城濮；蔡不待敵而眾潰。故語曰：“文王不能使不附之民；先軫不能戰不教之卒；造父王良不能以弊車不作之馬，趨疾而致遠；羿逄蒙不能以枉矢弱弓，射遠中微；故強弱成敗之要，在乎附士卒，教習之而已。”

The Spring and Autumn Annals records the survival and fall of states in order to examine later ages. Even with vast land, many people, strong armor, sharp weapons and fierce generals, if the soldiers are not attached to their leaders, one cannot win battles and establish merit. The Marquis of Jin was captured at Han; Zi Yu Dechen of Chu was defeated at Chengpu; Cai's troops scattered before the enemy arrived. So a common saying has it: "King Wen could not command people who were not attached to him; Xian Zhen could not use untrained soldiers to fight; Zaofu and Wang Liang could not use a broken carriage and listless horses to run fast and reach far; Yi and Pang Meng could not use a bent arrow and a weak bow to shoot far and hit the tiniest target. So the crux of strength and weakness, success and failure lies only in making soldiers attached and in training and drilling them."

內治未得，不可以正外，本惠未襲，不可以制末，是以春秋先京師而後諸夏，先諸華而後夷狄。及周惠王，以遭亂世，繼先王之體，而強楚稱王，諸侯背叛，欲申先王之命，一統天下。不先廣養京師，以及諸夏，諸夏以及夷狄，內治未得，忿則不料力，權得失，興兵而徵強楚，師大敗，撙辱不行，大為天下笑。幸逢齊桓公以得安尊，故內治未得不可以正外，本惠未襲，不可以制末。

If internal governance is not yet proper, one cannot straighten the outside; if the root's kindness has not yet moistened, one cannot control the tips. For this reason the Spring and Autumn Annals puts the capital first and then the various Xia states, and puts the Chinese first and then the barbarians. In the time of King Hui of Zhou, in a disordered age, he inherited the body of the former kings while strong Chu took the title of king and the feudal lords rebelled; he wanted to restate the orders of the former kings and unify the world. He did not first extensively support the capital and then extend to the various Xia states and from them to the barbarians; with internal governance not yet proper, his anger did not weigh strength or measure gain and loss, and he raised troops to punish strong Chu, and the army was greatly defeated, suffering setback and humiliation and unable to advance, and was greatly laughed at by the world. Fortunately he met Duke Huan of Qi and so could secure his exalted position. So if internal governance is not yet proper, one cannot straighten the outside; if the root's kindness has not yet moistened, one cannot control the tips.

將帥受命者，將帥入，軍吏畢入，皆北面再拜稽首受命。天子南面而授之鉞，東行，西面而揖之，示弗御也。故受命而出忘其國，即戎忘其家，聞枹鼓之聲，唯恐不勝忘其身，故必死。必死不如樂死，樂死不如甘死，甘死不如義死，義死不如視死如歸，此之謂也。故一人必死，十人弗能待也；十人必死，百人弗能待也；百人必死，千人不能待也；千人必死，萬人弗能待也；萬人必死，橫行乎天下，令行禁止，王者之師也。

When a general receives his command, the general enters and all the military officers enter, and all bow twice facing north and touch their heads to the ground to receive the command. The Son of Heaven, facing south, hands him the battle-axe, walks east, and bows to the west, showing that he will no longer rein him in. Therefore, having received the command and gone out, he forgets his own state; arriving in the army, he forgets his own family; hearing the drumsticks and the drum, he fears only that he will not win and forgets his own person, and so he is sure to fight to the death. To be sure to fight to the death is not as good as delighting in death; delighting in death is not as good as being willing to die; being willing to die is not as good as dying for righteousness; dying for righteousness is not as good as regarding death as going home; this is what is meant. So if one man is sure to fight to the death, ten cannot withstand him; if ten are sure to fight to the death, a hundred cannot withstand them; if a hundred, a thousand cannot; if a thousand, ten thousand cannot; if ten thousand are sure to fight to the death, they can march across the world, acting on orders and stopping on prohibitions, and this is the army of a true king.

田單為齊上將軍，興師十萬，將以攻翟，往見魯仲連子。仲連子曰：“將軍之攻翟，必不能下矣！”田將軍曰：“單以五里之城，十里之郭，復齊之國，何為攻翟不能下？”去上車不與言。決攻翟，三月而不能下，齊嬰兒謠之曰：“大冠如箕，長劍拄頤，攻翟不能下，壘於梧丘。”於是田將軍恐駭，往見仲連子曰：“先生何以知單之攻翟不能下也？”仲連子曰：“夫將軍在即墨之時，坐則織蕢，立則杖臿為士卒倡曰：‘宗廟亡矣，魂魄喪矣，歸何黨矣。’故將有死之心，士卒無生之氣。今將軍東有掖邑之封，西有淄上之寶，金銀黃帶，馳騁乎淄澠之間，是以樂生而惡死也。”田將軍明日結髮，徑立矢石之所，乃引枹而鼓之，翟人下之。故將軍者，士之心也，士者將之枝體也，心猶與則枝體不用，田將軍之謂乎！

Tian Dan, as Grand General of Qi, raised an army of a hundred thousand and was about to attack Di, and went to see Master Lu Zhonglian. Zhonglian said: "General, you will surely not be able to take Di!" General Tian said: "With a five-li inner city and a ten-li outer wall I restored Qi; why can I not take Di?" He got into his carriage and left without speaking to him. Resolved to attack Di, he could not take it in three months. A children's song of Qi said: "The big hat is like a winnowing basket, the long sword props up the chin; attacking Di cannot take it, the camp is pitched at Wuqiu." Then General Tian was afraid and alarmed, and went to see Zhonglian, saying: "Sir, how did you know that Dan could not take Di?" Zhonglian said: "When you were at Jimo, sitting down you wove straw baskets and standing you leaned on a spade, and you led the soldiers, saying: 'The ancestral temples are lost, the souls are lost; where shall we go back?' So the general had a heart to fight to the death, and the soldiers had no spirit to cling to life. Now, to the east you have the fief of Yi, to the west the treasures on the Zi, gold, silver and yellow sashes, and you gallop between the Zi and the Sheng, so you delight in living and hate death." The next day General Tian tied up his hair and stood directly where the arrows and stones reached, then picked up the drumsticks and struck the drum, and Di was taken. So a general is the heart of the soldiers, and the soldiers are the general's limbs; if the heart hesitates, the limbs cannot be used; this probably refers to General Tian!

晉智伯伐鄭，齊田恆救之，有登蓋必身立焉，車徒有不進者必令助之。壘合而後敢處，井灶成而後敢食。智伯曰：“吾聞田恆新得國而愛其民，內同其財，外同其勤勞，治軍若此，其得眾也，不可待也。”乃去之耳。

Zhi Bo of Jin attacked Zheng, and Tian Heng of Qi went to the rescue. When climbing into a carriage and raising the canopy, he always stood there himself, and if the carriage-men did not advance, he always gave an order to help them. Only after the camp wall was closed did he dare to settle, and only after the wells and stoves were made did he dare to eat. Zhi Bo said: "I have heard that Tian Heng recently obtained the state and loves his people, sharing material use within and sharing toil without; if he governs the army like this, he has won over his multitudes and cannot be resisted." So he left.

太公兵法曰：“致慈愛之心，立武威之戰，以畢其眾；練其精銳，砥礪其節，以高其氣。分為五選，異其旗章，勿使冒亂；堅其行陣，連其什伍，以禁淫非。”壘陳之次，車騎之處，勒兵之勢，軍之法令，賞罰之數。使士赴火蹈刃，陷陣取將，死不旋踵者，多異於今之將也。

The Art of War of Taigong says: "Cultivate a heart of kindness and love, and establish a battle formation of martial might, to unite your multitude; train your elite, hone their integrity, to raise their spirit. Divide them into five selections and make the banners and insignia different, so they cannot be mixed up or confused; solidify their ranks and formations and link their squads of ten and fives, to prevent excess and depravity." The order of camps and formations, the positions of chariots and cavalry, the posture of commanding the army, the laws within the army, and the number of rewards and punishments. Those who make soldiers go into boiling water and tread on fire, plunge into enemy formations and cut down enemy generals without turning back even in death, are mostly unlike today's generals.

孝昭皇帝時，北軍監御史為奸，穿北門垣以為賈區。胡建守北軍尉，貧無車馬，常步，與走卒起居，所以慰愛走卒甚厚。建欲誅監御史，乃約其走卒曰：“我欲與公有所誅，吾言取之則取之；斬之則斬之。”於是當選士馬日，護軍諸校列坐堂皇上，監御史亦坐。建從走卒趨至堂下拜謁，因上堂，走卒皆上，建跪指監御史曰：“取彼。”走卒前拽下堂。建曰：“斬之。”遂斬監御史，護軍及諸校皆愕驚，不知所以。建亦已有成奏在其懷。遂上奏以聞，曰：“臣聞軍法立武以威眾，誅惡以禁邪。今北軍監御史公穿軍垣以求賈利，買賣以與士市，不立剛武之心，勇猛之意，以率先士大夫，尤失理不公。臣聞黃帝理法曰：‘壘壁已具，行不由路，謂之奸人，奸人者殺。’臣謹以斬之，昧死以聞。”制曰：“司馬法曰：‘國容不入軍，軍容不入國也。’建有何疑焉？”建由是名興，後至渭城令，死。至今渭城有其祠也。

In the time of Emperor Xiaozhao, the Censor Supervisor of the Northern Army did evil, breaking through the wall of the north gate to set up market stalls. Hu Jian, acting as Commandant of the Northern Army, was poor and had no carriage or horse and often went on foot, living with the foot soldiers, and he comforted and cared for the foot soldiers very generously. Jian wanted to execute the supervisor, so he agreed with the foot soldiers: "I want to have someone executed together with you; when I say seize him, seize him; when I say cut him down, cut him down." On the day for selecting and drilling soldiers and horses, the Protector of the Army and the officers sat in rows in the hall, and the censor supervisor was seated too. Jian led the foot soldiers hurrying below the hall to pay respects, then went up into the hall, and all the foot soldiers went up; Jian knelt and pointed at the censor supervisor, saying: "Seize that man." The foot soldiers went forward and dragged him down from the hall. Jian said: "Cut him down." So the censor supervisor was cut down. The Protector of the Army and the officers were all stunned and alarmed and did not know why. Jian also had a written memorial ready in his bosom, and sent it up to inform the emperor, saying: "I have heard that military law establishes martial awe in order to overawe the multitude, and kills wicked men in order to prevent depravity. Now the Censor Supervisor of the Northern Army has openly broken through the army wall to seek the profit of merchants, trading and doing business with soldiers, not establishing a heart of firm martial spirit and bold will to set an example for the scholars and officers, which is especially against reason and unfair. I have heard that the principle of the Yellow Emperor says: 'When the camp walls are already prepared, one who walks not by the proper road is called a wicked man, and a wicked man is killed.' I have respectfully executed him, and at the risk of death inform Your Majesty." The imperial reply said: "The Art of War of Sima says: 'The bearing of the state does not enter the army, and the bearing of the army does not enter the state.' What doubt is there about Jian?" Jian's fame rose because of this, and later he became magistrate of Weicheng and died there. To this day there is still a shrine to him in Weicheng.

魯石公劍，迫則能應，感則能動，●穆無窮，變無形像，復柔委從，如影與響，如尨之守戶，如輪之逐馬，響之應聲，影之像形也，閶不及鞈，呼不及吸，足舉不及集。相離若蟬翼，尚在肱北眉睫之微，曾不可以大息小，以小況大。用兵之道，其猶然乎？此善當敵者也。未及夫折沖於未形之前者，揖讓乎廟堂之上而施惠乎百萬之民，故居則無變動，戰則不血刃，其湯武之兵與！

Shi Gong's sword of Lu could respond when it was approached and could move at the slightest stimulus; (the source text is damaged here; one version reads 'dazzling') it was serene and boundless, its changes had no form, and it was soft, compliant and yielding like a shadow and an echo, like a shaggy dog guarding a door, like a wheel chasing a horse, like an echo answering a sound, like a shadow imitating a body. Opening and closing, there was no time to strike; exhaling, there was no time to inhale; a foot just raised, there was no time to stop it. They were as thin as a cicada's wing from each other, still in places as fine as an arm, the tip of a nose, an eyebrow and eyelash, and one could not use the large to measure the small or the small to compare with the large. The principle of using weapons is probably like this, is it not? This is being good at withstanding the enemy. Still better is to snap off the enemy's thrust before it takes form: bowing and yielding in the temple hall while bestowing kindness on a million people, so that in ordinary times there is no turbulence and in fighting there is no need to stain the blades with blood; that was probably the army of Tang and Wu!

孔子北遊，東上農山，子路、子貢、顏淵從焉。孔子喟然嘆曰：“登高望下，使人心悲，二三子者，各言爾志。丘將聽之。”子路曰：“願得白羽若月，赤羽若日，鐘鼓之音上聞乎天，旌旗翩翻，下蟠於地。由且舉兵而擊之，必也攘地千里，獨由能耳。使夫二子為從焉！”孔子曰：“勇哉士乎！憤憤者乎﹗”子貢曰：“賜也，願齊楚合戰於莽洋之野，兩壘相當，旌旗相望，塵埃相接，接戰構兵，賜願著縞衣白冠，陳說白刃之間，解兩國之患，獨賜能耳。使夫二子者為我從焉！”孔子曰：“辯哉士乎！僊僊者乎！”顏淵獨不言。孔子曰：“回！來！若獨何不願乎？”顏淵曰：“文武之事，二子已言之，回何敢與焉！”孔子曰：“若鄙，心不與焉，第言之！”顏淵曰：“回聞鮑魚蘭芷不同篋而藏，堯舜桀紂不同國而治，二子之言與回言異。回願得明王聖主而相之，使城郭不修，溝池不越，鍛劍戟以為農器，使天下千歲無戰鬥之患，如此則由何憤憤而擊，賜又何僊僊而使乎？”孔子曰：“美哉，德乎！姚姚者乎！”子路舉手問曰：“願聞夫子之意。”孔子曰：“吾所願者，顏氏之計，吾願負衣冠而從顏氏子也。”

Confucius traveled north and climbed Mount Nong to the east, with Zilu, Zigong, and Yan Yuan following. Confucius sighed deeply and said: "Climbing high and looking down fills the heart with sorrow. Each of you tell me your aspirations, and I, Qiu, will listen." Zilu said: "I wish to have white banners like the moon and red banners like the sun, with the sound of bells and drums rising up to Heaven and pennants fluttering and coiling down to the earth. If You were to lead an army to attack, he would certainly open up a thousand li of land; only You could do it. Let those two serve as my attendants!" Confucius said: "A valiant man! A fiery man!" Zigong said: "I, Ci, wish for Qi and Chu to meet in battle on a vast plain, their two camps facing each other, their banners in sight of each other, their dust joined, fighting and clashing. I wish, wearing white robes and a white cap, to speak between the white blades and resolve the troubles of the two states; only I, Ci, could do it. Let those two serve as my attendants!" Confucius said: "An eloquent man! A man light as a feather!" Yan Yuan alone did not speak. Confucius said: "Hui! Come here! Is there something you alone are unwilling to say?" Yan Yuan said: "As for matters of civil and military, the two gentlemen have already spoken; how would Hui dare join in?" Confucius said: "You are being modest and do not agree in your heart; go ahead and speak!" Yan Yuan said: "I have heard that salted fish and orchid and angelica are not stored in the same box, and that Yao and Shun and Jie and Zhou did not govern in the same state. The words of the two gentlemen differ from mine. I wish to find an enlightened king and sage ruler and assist him, so that city walls need not be built, moats need not be crossed, swords and halberds are forged into farm tools, and the world has no worry of war for a thousand years. If so, why must You fiercely go out to attack, and why must Ci lightly go out on missions?" Confucius said: "How fine, what virtue! A man of abundant excellence!" Zilu raised his hand and asked: "I would like to hear the Master's own view." Confucius said: "What I desire is the plan of the Yan family. I am willing to carry my robes and cap and follow young Master Yan."

魯哀公問於仲尼曰：“吾欲小則守，大則攻，其道若何？”仲尼曰：“若朝廷有禮，上下有親，民之眾皆君之畜也，君將誰攻？若朝廷無禮，上下無親，民眾皆君之讎也，君將誰與守？”於是廢澤梁之禁，弛關市之徵，以為民惠也。”

Duke Ai of Lu asked Zhongni: "I want to defend when small and attack when large; what is the principle?" Zhongni said: "If the court has ritual and high and low are close, and most of the people are the ruler's own to nurture, whom will the ruler attack? If the court lacks ritual and high and low are not close, and all the people are the ruler's enemies, with whom will the ruler defend?" So he abolished the bans on lakes and weirs and eased the levies at passes and markets, taking these as favors to the people.

文王曰：“吾欲用兵，誰可伐？密須氏疑於我，可先往伐。”管叔曰：“不可。其君天下之明君也，伐之不義。”太公望曰：“臣聞之先王伐枉不伐順；伐險不伐易；伐過不伐不及。”文王曰：“善。”遂伐密須氏，滅之也。

King Wen said: "I want to use the army; whom may I attack? The Lord of Mixu is suspicious of us, so we may attack him first." Guan Shu said: "Not so. His ruler is a wise ruler of the world, and attacking him is unrighteous." Taigong Wang said: "I have heard that the former kings attacked the crooked and not the compliant, attacked the treacherous and not the gentle, attacked the excessive and not the deficient." King Wen said: "Good." So he attacked the Lord of Mixu and destroyed him.

武王將伐紂。召太公望而問之曰：“吾欲不戰而知勝，不卜而知吉，使非其人，為之有道乎？”太公對曰：“有道。王得眾人之心，以圖不道，則不戰而知勝矣；以賢伐不肖，則不卜而知吉矣。彼害之，我利之。雖非吾民，可得而使也。”武王曰：“善。”乃召周公而問焉，曰：“天下之圖事者，皆以殷為天子，以周為諸侯，以諸侯攻天子，勝之有道乎？”周公對曰：“殷信天子，周信諸侯，則無勝之道矣，何可攻乎？”武王忿然曰：“汝言有說乎？”周公對曰：“臣聞之，攻禮者為賊，攻義者為殘，失其民製為匹夫，王攻其失民者也，何攻天子乎？”武王曰：“善。”乃起眾舉師，與殷戰於牧之野，大敗殷人。上堂見玉，曰：“誰之玉也？”曰：“諸侯之玉。”即取而歸之於諸侯。天下聞之，曰：“武王廉於財矣。”入室見女，曰：“誰之女也？”曰：“諸侯之女也。”即取而歸之於諸侯。天下聞之，曰：“武王廉於色也。”於是發巨橋之粟，散鹿臺之財金錢以與士民，黜其戰車而不乘，弛其甲兵而弗用，縱馬華山，放牛桃林，示不復用。天下聞者，鹹謂武王行義於天下，豈不大哉？

When King Wu was about to attack Zhou, he summoned Taigong Wang and asked him: "I wish to know victory without fighting, to know good fortune without divination, and to employ people who were not originally mine; is there a way to do this?" Taigong answered: "There is. If the king wins the hearts of the people and plans against the one without the Way, he will know victory without fighting; if he uses the worthy to attack the unworthy, he will know good fortune without divination. He harms them; I benefit them. Even if they are not my people, I can win them and employ them." King Wu said: "Good." Then he summoned the Duke of Zhou and asked: "Those throughout the world who plan affairs all regard Yin as the Son of Heaven and Zhou as a feudal lord; is there a way to win when a feudal lord attacks the Son of Heaven?" The Duke of Zhou answered: "If Yin were truly the Son of Heaven and Zhou truly a feudal lord, there would be no principle for victory; how could one attack?" King Wu said angrily: "Do your words have an explanation?" The Duke of Zhou answered: "I have heard that one who attacks ritual is called a bandit, one who attacks righteousness is called a savage, and one who has lost his people and whose institutions are ruined is a mere commoner. What the king attacks is one who has lost his people; how is it attacking the Son of Heaven?" King Wu said: "Good." Thereupon he mobilized his forces and raised his army, fought Yin at Muye, and utterly defeated the Yin people. Ascending the hall he saw jade and said: "Whose jade is this?" They said: "The feudal lords' jade." He took it and returned it to the feudal lords. When the world heard of it, they said: "King Wu is incorruptible about wealth." Entering a chamber, he saw women and said: "Whose women are these?" They said: "The feudal lords' women." He took them and returned them to the feudal lords. When the world heard of it, they said: "King Wu is incorruptible about female beauty." He then distributed the millet of Juqiao and scattered the goods, gold, and money of Lutai among officers and people, discarded the war chariots and no longer rode them, laid down armor and weapons and no longer used them, put the horses out to Mount Hua and the oxen out in Taolin to show they would no longer be used. Those in the world who heard of it all said that King Wu practiced righteousness in the world; was it not great?

文王欲伐崇，先宣言曰：“予聞崇侯虎，蔑侮父兄，不敬長老，聽獄不中，分財不均，百姓力盡，不得衣食，予將來徵之，唯為民乃伐崇，令毋殺人，毋壞室，毋填井，毋伐樹木，毋動六畜，有不如令者死無赦。”崇人聞之，因請降。

When King Wen wanted to attack Chong, he first proclaimed: "I have heard that Marquis Hu of Chong despises and insults his father and elder brothers, does not respect elders, judges lawsuits improperly, distributes goods unevenly, and wears out the people's strength so that they cannot obtain clothing or food. I will come to punish him, and it is only for the sake of the people that I attack Chong. Order: do not kill people, do not destroy houses, do not fill in wells, do not cut down trees, do not touch the six domestic animals; those who do not follow the order will be put to death without pardon." When the people of Chong heard this, they asked to surrender.

楚莊王伐陳，吳救之，雨十日十夜晴。左史倚相曰：“吳必夜至，甲列壘壞，彼必薄我，何不行列鼓出待之。”吳師至楚，見成陳而還。左史倚相曰：“追之。”吳行六十里而無功，王罷卒寢。果擊之，大敗吳師。

When King Zhuang of Chu attacked Chen, Wu came to rescue it, and it rained for ten days and ten nights before it cleared. The Left Scribe Yi Xiang said: "Wu will surely arrive at night, with armor lined up and camps ruined; they will surely press upon us. Why not draw up the ranks, beat the drums, and go out to wait for them?" When the Wu army arrived at Chu and saw that the battle formation was already set, they turned back. The Left Scribe Yi Xiang said: "Pursue them." Wu went sixty li without success, the king was exhausted, and the soldiers fell asleep. Chu attacked them and utterly defeated the Wu army.

齊桓公之時，霖雨十旬。桓公欲伐漅陵，其城之值雨也，未合。管仲隰朋以卒徒造於門，桓公曰：“徒眾何以為？”管仲對曰：“臣聞之，雨則有事。夫漅陵不能雨，臣請攻之。”公曰：“善！”遂興師伐之。既至，大卒間外士在內矣，桓公曰：“其有聖人乎？”乃還旗而去之。

In the time of Duke Huan of Qi, it rained heavily for a hundred days in succession. Duke Huan wanted to attack Chaoling, whose city was in the rain and had not yet been encircled. Guan Zhong and Xi Peng brought soldiers to the gate, and Duke Huan said: "What are you doing leading the troops?" Guan Zhong answered: "I have heard that when it rains there will be trouble. Chaoling cannot withstand the rain, and I request to attack it." The duke said: "Good!" So they raised the army to attack. When they arrived, the main force found that the soldiers outside were already inside, and Duke Huan said: "Is there perhaps a sage there?" So he turned the banners around and left.

宋圍曹，不拔。司馬子魚謂君曰：“文王伐崇，崇軍其城，三旬不降，退而修教，復伐之，因壘而降。今君德無乃有所闕乎？胡不退修德，無闕而後動。”

Song besieged Cao but could not take it. Sima Ziyu said to the ruler: "When King Wen attacked Chong, Chong's army held the city and did not surrender for thirty days; he withdrew to cultivate teaching and transformation, then attacked again, and they surrendered at the old camp. Now, I fear, your virtue may be lacking somewhere. Why not withdraw and cultivate virtue, and when nothing is lacking, then act?"

吳王闔廬與荊人戰於柏舉，大勝之，至於郢郊，五敗荊人。闔廬之臣五人進諫曰：“夫深入遠報，非王之利也，王其返乎？”五將鍥頭，闔廬未之應，五人之頭墜於馬前，闔廬懼，召伍子胥而問焉。子胥曰：“五臣者懼也。夫五敗之人者，其懼甚矣，王姑少進。”遂入郢，南至江，北至方城，方三千里，皆服於楚矣。

King Helu of Wu fought the men of Jing at Boju and greatly defeated them, reaching the outskirts of Ying and defeating the men of Jing five times. Five of Helu's ministers remonstrated: "Going deep into distant lands for revenge is not to the king's benefit; had the king better return?" The five generals cut off their own heads; before Helu had answered, the five heads had already dropped before his horse. Helu was frightened and summoned Wu Zixu to ask him. Zixu said: "The five ministers were afraid. Those who have been defeated five times are extremely terrified, so let the king advance a little further." So he entered Ying, reaching the Yangtze to the south and Fangcheng to the north, an area of three thousand li square, all of it formerly territory that had submitted to Chu.

田成子常與宰我爭，宰我夜伏卒，將以攻田成子，令於卒中曰：“不見旌節毋起。”鴟夷子皮聞之，告田成子。田成子因為旌節以起宰我之卒以攻之，遂殘之也。

Tian Chengzi often contended with Zai Wo. Zai Wo ambushed soldiers at night, intending to use them to attack Tian Chengzi, and gave the order among the soldiers: "Do not act unless you see the signal tally." Chiyi Zipi heard it and told Tian Chengzi. Tian Chengzi then made a signal tally and used it to mobilize Zai Wo's soldiers to attack him, and in the end destroyed him.

齊桓公北伐山戎氏，請兵於魯，魯不與，桓公怒，將攻之，管仲曰：“不可，我已刑北方諸侯矣。今又攻魯，無乃不可乎？魯必事楚，是我一舉而失兩也。”桓公曰：“善！”乃輟攻魯矣。

Duke Huan of Qi attacked the Shanrong in the north and asked Lu for troops, but Lu did not provide them. Duke Huan was angry and was about to attack Lu. Guan Zhong said: "It cannot be done. We have already punished the northern feudal lords. If we now attack Lu, I fear it will not do. Lu will surely go and serve Chu, and we would lose on both ends in one move." Duke Huan said: "Good!" So he stopped the attack on Lu.

聖人之治天下也，先文德而後武力。凡武之興為不服也。文化不改，然後加誅。夫下愚不移，純德之所不能化而後武力加焉。

When sages governed the world, they first used civil virtue and then used force. In all cases force arose because there were those who did not submit. Only when civil virtue and teaching still did not change them were they then punished with execution. Only for the utterly foolish who cannot be changed and whom pure virtue cannot teach was force then applied.

昔堯誅四凶以懲惡，周公殺管蔡以弭亂，子產殺鄧析以威侈，孔子斬少正卯以變眾，佞賊之人而不誅，亂之道也。易曰：“不威小，不懲大，此小人之福也。”

In the past Yao executed the Four Villains to punish evil, the Duke of Zhou killed Guan and Cai to quell disorder, Zichan killed Deng Xi to deter extravagance, and Confucius executed Shaozheng Mao to transform the multitude. To fail to execute flattering robbers is the road of disorder. The Book of Changes says: "Not to awe the small and not to punish the great is the fortune of petty people."

五帝三王教以仁義而天下變也，孔子亦教以仁義而天下不從者，何也？昔明王有紱冕以尊賢，有斧鉞以誅惡，故其賞至重，而刑至深，而天下變。孔子賢顏淵，無以賞之，賤孺悲，無以罰之；故天下不從。是故道非權不立，非勢不行，是道尊然後行。

The Five Emperors and Three Kings taught with humaneness and righteousness and the world changed; Confucius also taught with humaneness and righteousness and the world did not follow. Why? In the past the enlightened kings had ceremonial aprons and caps to honor the worthy and axes to execute the wicked, so their rewards were very weighty and their punishments very deep, and the world changed. Confucius considered Yan Yuan worthy but had nothing to reward him with, considered Ru Bei base but had nothing to punish him with; therefore the world did not follow. Hence the Way cannot stand without authority and cannot be practiced without power; only when the Way is honored can it be put into practice.

孔子為魯司寇，七日而誅少正卯於東觀之下，門人聞之，趨而進，至者不言，其意皆一也。子貢後至，趨而進，曰：“夫少正卯者，魯國之聞人矣！夫子始為政，何以先誅之？”孔子曰：“賜也，非爾所及也。夫王者之誅有五，而盜竊不與焉。一曰心辨而險；二曰言偽而辯；三曰行闢而堅；四曰志愚而博；五曰順非而澤。此五者皆有辨知聰達之名，而非其真也。苟行以偽，則其知足以移眾，強足以獨立，此奸人之雄也，不可不誅。夫有五者之一，則不免於誅。今少正卯兼之，是以先誅之也。昔者湯誅蠋沐，太公誅潘址，管仲誅史附裡，子產誅鄧析，此五子未有不誅也。所謂誅之者，非為其晝則功盜，暮則穿窬也，皆傾覆之徒也！此固君子之所疑，愚者之所惑也。詩云：‘憂心悄悄，慍於群小。’此之謂矣。”

When Confucius was Minister of Crime in Lu, he executed Shaozheng Mao below the East Watchtower within seven days. His disciples heard of it and came in hurrying; those who arrived did not speak, all with the same thought. Zigong arrived later, came in hurrying, and said: "Shaozheng Mao is a famous man of Lu! The Master has only just begun to govern; why execute him first?" Confucius said: "Ci, this is not something you can reach. There are five kinds whom a king executes, and theft is not among them. First, one whose mind is clear but treacherous; second, one whose words are false but eloquent; third, one whose conduct is crooked but firm; fourth, one whose mind is foolish but who is varied and wide-ranging; fifth, one who follows error but makes it sound polished and pleasing. These five all have a reputation for clarity and intelligence, but they are not real. If one acts with falsehood, his wisdom is enough to sway the multitude and his strength enough to stand alone; he is a champion among villains and must be executed. Having one of the five is enough to be executed. Now Shaozheng Mao combines them, so I executed him first. In the past Tang executed Zhumu, Taigong executed Pan Zhi, Guan Zhong executed Shi Fuli, and Zichan executed Deng Xi; none of these five escaped execution. When we say they were executed, it is not because they robbed and stole by day and dug through walls by night; they were all of the kind that overturns things! This is what gentlemen doubt and fools are confused by. The Book of Odes says: 'My anxious heart is troubled, resented by a crowd of petty people.' This is what that means."

齊人王滿生見周公，周公出見之，曰：“先生遠辱，何以教之？”王滿生曰：“言內事者於內，言外事者於外，今言內事乎？言外事乎？”周公導入。王滿生曰：“敬從。”布席，周公不導坐。王滿生曰：“言大事者坐，言小事者倚。今言大事乎？言小事乎？”周公導坐。王滿生坐。周公曰：“先生何以教之？”王滿生曰：“臣聞聖人不言而知，非聖人者雖言不知。今欲言乎？無言乎？”周公俛念，有頃，不對。王滿生借筆牘書之曰：“社稷且危，傅之於膺。”周公仰視見書曰：“唯！唯！謹聞命矣。”明日誅管蔡。

Wang Mansheng of Qi called on the Duke of Zhou, and the Duke of Zhou came out to see him and said: "Master, you have condescended to come from afar; what will you teach me?" Wang Mansheng said: "Those who speak of inner matters are inside, and those who speak of outer matters are outside. Now are we to speak of inner matters or of outer matters?" The Duke of Zhou led him in. Wang Mansheng said: "I respectfully follow." Mats were laid out, but the Duke of Zhou did not guide him to sit. Wang Mansheng said: "Those who speak of great matters sit; those who speak of small matters lean. Now are we to speak of great matters or small?" The Duke of Zhou guided him to sit. Wang Mansheng sat. The Duke of Zhou said: "Master, what will you teach me?" Wang Mansheng said: "I have heard that a sage knows without speaking, while one who is not a sage will not know even if he speaks. Now do you wish me to speak, or not?" The Duke of Zhou lowered his head in thought and after a while did not answer. Wang Mansheng borrowed a brush and wooden tablet and wrote: "The altars of the state are about to be in danger; keep this against your breast." The Duke of Zhou raised his head, saw what was written, and said: "Yes! Yes! I respectfully heed the command." The next day he executed Guan and Cai.

王者知所以臨下而治眾，則群臣畏服矣；知所以聽言受事，則不蔽欺矣；知所以安利萬民，則海內必定矣；知所以忠孝事上，則臣子之行備矣。凡所以劫殺者，不知道術以御其臣下也。凡吏勝其職則事治，事治則利生；不勝其職則事亂，事亂則害成也。

When a king knows how to look down on those below and govern the multitude, the ministers are in awe and submit; when he knows how to listen to words and accept duties, he will not be blinded or deceived; when he knows how to settle and benefit the myriad people, within the seas there will surely be peace; when he knows how to serve those above with loyalty and filial piety, the conduct of his subjects will be complete. In every case, those who are robbed and killed do not know how to use methods of the Way to control their subordinates. In general, when an official is equal to his post, affairs are well governed, and when affairs are well governed, benefit arises; when he is not equal to his post, affairs are confused, and when affairs are confused, harm is done.

百方之事，萬變鋒出：或欲持虛，或欲持實，或好浮游，或好誠必，或行安舒，或為飄疾。從此觀之，天下不可一，聖王臨天下而能一之。

In a hundred kinds of matters, ten thousand changes come out like blades: some want to hold to emptiness, some to the real; some love drifting about, some love trust and sure action; some conduct themselves leisurely, some move swiftly. From this we see that the world cannot be made uniform, yet the sage king, looking over the world, can make it uniform.

意不併銳，事不兩隆；盛於彼者必衰於此，長於左者必短於右。喜夜臥者不能蚤起也。

The mind cannot be keen at both ends, and affairs cannot flourish at both ends; what flourishes there must decline here, and what is long on the left must be short on the right. One who likes to lie down at night cannot rise early.