Duke Huan
桓無王，其曰王，何也？謹始也。其曰無王，何也？桓弟弒兄、臣弒君，天子不能定，諸侯不能救，百姓不能去，以為無王之道，遂可以至焉爾。元年有王，所以治桓也。
(This passage explains the Spring and Autumn entry "first year, spring, the king's first month.") In the years of Duke Huan the text normally does not write "king," but here it does write "king"; why? To treat a beginning with solemnity. Why is it said that he had "no king"? Duke Huan, as a younger brother, killed his elder brother, and as a subject killed his ruler, and the Son of Heaven could not settle the situation, the feudal lords could not rescue him, and the common people could not remove him, and so people thought it was because there was no law of a Son of Heaven that it could come to this. Writing "king" in the first year is exactly in order to hold Duke Huan to account for his crime.
繼故不言即位，正也。繼故不言即位之為正，何也？曰：先君不以其道終，則子弟不忍即位也。繼故而言即位，則是與聞乎弒也。繼故而言即位，是為與聞乎弒，何也？曰：先君不以其道終，己正即位之道而即位，是無恩於先君也。
(This passage still explains why "accession" is not recorded.) When a former lord has died in calamity and the successor takes his place, the text does not write "acceded to the throne"; this is the regular rule. Why is it said that this is the regular rule? The answer: the former lord did not die a good death, and so his son or younger brother cannot bear to perform the rite of accession. When a former lord has died in calamity and the text nonetheless writes "acceded," it means that the new lord took part in the murder of the lord. Why does writing "acceded" amount to taking part in the murder? The answer: the former lord did not meet a good end, yet he took the seat according to the ordinary rite of succession, and this means he had no kindness or duty toward the former lord.
假不言以，言以非假也。非假而曰假，諱易地也。禮，天子在上，諸侯不得以地相與也。無田則無許可知矣。不言許，不與許也。許田者，魯朝宿之邑也。邴者，鄭伯之所受命而祭泰山之邑也。用見魯之不朝於周，而鄭之不祭泰山也。
(This passage explains the Spring and Autumn entry "the Earl of Zheng used a jade disk to borrow the fields of Xu.") If it were truly a loan, the text would not write "used"; writing "used" shows that this was not a loan. It was originally not a loan, but is written as "borrowed," which is to conceal that the two sides were exchanging land. By ritual, with the Son of Heaven above, the feudal lords may not give and receive land to one another privately. Without the fields there would also be no "Xu"; this can be known. The text does not write "Xu" because it does not approve of giving the fields of Xu away. The fields of Xu were the city where Lu lodged when it came to court the Son of Heaven. Bing was the city that the Earl of Zheng had been commissioned to use for offering sacrifice to Mount Tai. Writing it this way is to show that Lu no longer went to court the Zhou Son of Heaven, and that Zheng no longer sacrificed to Mount Tai.
無事焉，何以書？不遺時也。《春秋》編年，四時具而後為年。
(This passage explains the Spring and Autumn entry "summer, fourth month.") There is nothing at all to record for this season, so why is it written? To avoid omitting a season. The Spring and Autumn is arranged by year, and only when all four seasons are written is it a complete year.
二年春，王正月戊申，宋督弒其君與夷。桓無王，其曰王，何也？正與夷之卒也。及其大夫孔父。孔父先死，其曰及，何也？書尊及卑，《春秋》之義也。孔父之先死，何也？督欲弒君而恐不立，於是乎先殺孔父，孔父閒也。何以知其先殺孔父也？曰：子既死，父不忍稱其名；臣既死，君不忍稱其名，以是知君之累之也。孔氏父字，諡也。或曰：其不稱名，蓋為祖諱也。孔子故宋也。
In the second year, in spring, in the first month of the Zhou calendar, on the day wushen, Du of Song killed his lord Yuyi. In the years of Duke Huan the text normally does not write "king," but here it writes "king"; why? To write Yuyi's death as proper and solemn. The text then writes "and his grand master Kong Fu." Kong Fu died before the lord, so why is the word "and" used? Writing the honored one first and then using "and" to connect the lowly one is the Spring and Autumn's rule of usage. Why did Kong Fu die first? Du wanted to murder the lord but feared the matter would not be established, so he first killed Kong Fu, because Kong Fu was the one who stood in between and protected the lord. How do we know he killed Kong Fu first? The answer: when the son is already dead, the father cannot bear to call the son by name; when the minister is already dead, the lord cannot bear to call the minister by name. From this we know that the lord was implicated and killed along with him. "The Kong clan" is called "Fu"; "Fu" is his courtesy name, which is also his posthumous title. Another view: the text does not use his name in order to avoid the name of an ancestor. Confucius's ancestors were men of Song.
三月，公會齊侯、陳侯、鄭伯於稷，以成宋亂。以者，內為志焉爾。公為志乎成是亂也，此成矣，取不成事之辭而加之焉。於內之惡，而君子無遺焉爾。
In the third month, Duke Huan met with the Marquis of Qi, the Marquis of Chen and the Earl of Zheng at Ji, to bring about the disorder in Song. The use of "in order to" shows that this was something Lu itself wanted to do. Duke Huan was set on bringing about this disorder; the disorder had in fact been accomplished, yet the text attaches to him wording like "bringing the matter about," which should not be used here. As for Lu's own evil, the gentleman lets nothing of it pass.
夏，四月，取郜大鼎於宋。戊申，納於太廟。桓內弒其君，外成人之亂，受賂而退，以事其祖，非禮也。其道以周公為弗受也。郜鼎者，郜之所為也。曰宋，取之宋也，以是為討之鼎也。孔子曰：「名從主人，物從中國。」故曰郜大鼎也。
In summer, in the fourth month, the great tripod of Gao was taken from Song. On the day wushen it was installed in the Grand Temple. Duke Huan had killed his own lord at home, and abroad had brought about another's disorder, and withdrew his troops after receiving a bribe, and used it to sacrifice to his own ancestors; this is not in accord with ritual. By the right way, the Duke of Zhou would not have accepted this thing. The tripod of Gao was originally cast by the state of Gao; the text says "Song" because it was taken from Song, treating the tripod as booty taken by attack. Confucius said: "Names follow the original owner, and objects follow the usage of the Central Plain." So it is called "the great tripod of Gao."
秋，七月，紀侯來朝。朝時，此其月，何也？桓內弒其君，外成人之亂，於是為齊侯、陳侯、鄭伯討。數日以賂，己即是事而朝之。惡之，故謹而月之也。
In autumn, in the seventh month, the Marquis of Ji came to court in Lu. Coming to court is normally recorded by season, but here the month is recorded; why? Duke Huan had killed his own lord at home, and abroad had brought about another's disorder, and so the Marquis of Qi, the Marquis of Chen and the Earl of Zheng were coming to attack him. The Marquis of Ji reckoned the days and came to court, taking advantage of the bribery affair. The text hates him, and so records the month with emphasis.
公及戎盟於唐。冬，公至自唐。桓無會而其致，何也？遠之也。
Duke Huan made a covenant with the Rong at Tang. In winter, Duke Huan returned from Tang. Duke Huan had no covenant worth recording, yet here his return to the state is written; why? Because he had gone too far, and people were anxious on his behalf.
夏，齊侯、衛侯胥命於蒲。胥之為言猶相也。相命而信諭，謹言而退，以是為近古也。是必一人先，其以相言之，何也？不以齊侯命衛侯也。
In summer, the Marquis of Qi and the Marquis of Wei swore to each other at Pu. "Xu" means "mutually." When the two sides had agreed and their good faith was clear, they made their words careful and withdrew, which was seen as close to the practice of high antiquity. One of them must have spoken first, yet the text uses "mutually" to say it; why? It does not want to write it as the Marquis of Qi commanding the Marquis of Wei.
秋，七月壬辰朔，日有食之，既。言日言朔，食正朔也。既者，盡也，有繼之辭也。
In autumn, in the seventh month, on the first day renchen, there was a solar eclipse, and the face of the sun was completely invisible. Recording both the day and "the first day" shows that the eclipse took place exactly on the first day. "Complete" means exhausted, which says that after the eclipse ended there was a continuation: the sun would come out again.
公子翬如齊逆女。逆女，親者也。使大夫，非正也。
Gongzi Hui went to Qi to fetch the new bride. When fetching a new bride, the bridegroom himself should go. Sending a grand master is not in accord with the right way.
九月，齊侯送姜氏於讙。禮送女，父不下堂，母不出祭門，諸母兄弟不出闕門。父戒之曰：「謹慎從爾舅之言。」母戒之曰：「謹慎從爾姑之言。」諸母般申之曰：「謹慎從爾父母之言。」送女逾竟，非禮也。
In the ninth month, the Marquis of Qi escorted Lady Jiang to Huan. By ritual, in sending off a daughter in marriage: the father does not go down from the hall, the mother does not go out past the sacrificial gate, and the concubine mothers and brothers do not go out past the palace gate. The father warns her: "Be careful to obey your father-in-law's words." The mother warns her: "Be careful to obey your mother-in-law's words." The concubine mothers add: "Be careful to obey your parents' words." To escort the daughter right out beyond the border is not in accord with ritual.
公會齊侯於讙。無譏乎，曰：為禮也。齊侯來也，公之逆而會之可也。
Duke Huan met the Marquis of Qi at Huan. Is there nothing here to criticize? The answer: this was in order to complete the ritual. Since the Marquis of Qi had already come, it was acceptable for Duke Huan to go out to greet him and meet him.
夫人姜氏至自齊。其不言翬之以來，何也？公親受之於齊侯也。子貢曰：「冕而親迎，不已重乎？」孔子曰：「合二姓之好，以繼萬世之後，何謂已重乎！」
The wife, Lady Jiang, came from Qi to Lu. Why is it not written that Hui brought her? Because Duke Huan personally received her from the Marquis of Qi. Zigong said: "To wear the ceremonial cap and fetch the bride in person, is this not too grand?" Confucius said: "To join the good bond of two surnames in order to continue the sacrifices for ten thousand generations, how can one say it is too grand!"
四年春，正月，公狩於郎。四時之田，皆為宗廟之事也。春曰田，夏曰苗，秋曰搜，冬曰狩。四時之田用三焉，唯其所先得，一為幹豆，二為賓客，三為充君之庖。
In the fourth year, in spring, in the first month, Duke Huan went on a winter hunt at Lang. The hunts of the four seasons are all for the sake of the ancestral temple sacrifices. The spring hunt is called "tian," the summer hunt "miao," the autumn hunt "sou," and the winter hunt "shou." The catch of the four seasons' hunts is divided into three uses, arranged in the order of what is taken first: the first use is to make dried sacrificial meat, to be placed in bean vessels for offering; the second is to entertain guests; the third is to stock the ruler's kitchen.
五年春，正月甲戌、己丑，陳侯鮑卒。鮑卒何為以二日卒之？《春秋》之義：信以傳信，疑以傳疑。陳侯以甲戌之日出，己丑之日得，不知死之日，故舉二日以包也。
In the fifth year, in spring, in the first month, on the days jiaxu and jichou, Bao, Marquis of Chen, died. Why is Bao's death recorded with two days? The Spring and Autumn's rule is: what is certain is passed down as certain, and what is doubtful is passed down as doubtful. The Marquis of Chen went out on the day jiaxu and his body was found only on jichou, so it is not known on which day he actually died, and so both days are raised to include that period.
天王使任叔之子來聘。任叔之子者，錄父以使子也。故微其君臣而著其父子，不正父在子代仕之辭也。
The Son of Heaven sent the son of Ren Shu to Lu on a mission of inquiry. To call him "the son of Ren Shu" records the father's name, though the son was sent to do the business. So it writes the lord-minister relationship low and brings out the father-son relationship, which is a way of writing that disapproves of a father still living while his son takes over his office.
秋，蔡人、衛人、陳人從王伐鄭。舉從者之辭也。其舉從者之辭，何也？為天王諱伐鄭也。鄭，同姓之國也，在乎冀州，於是不服，為天子病矣。
In autumn, the men of Cai, the men of Wei and the men of Chen followed the Son of Heaven in attacking Zheng. This is wording that picks out those who followed. Why is it written this way? To conceal on the Son of Heaven's behalf that he himself went to attack Zheng. Zheng was a state of the same surname and was in the Jizhou region, and its still not submitting at this time was precisely the Son of Heaven's heart's trouble.
冬，州公如曹。外相如不書，此其書，何也？過我也。
In winter, the Duke of Zhou went to Cao. When feudal lords of other states visit one another, the text does not normally record it; here it is recorded; why? Because he passed through our Lu.
六年春，正月，寔來。寔來者，是來也。何謂是來？謂州公也。其謂之是來，何也？以其畫我，故簡言之也，諸侯不以過相朝也。
In the sixth year, in spring, in the first month, the text only writes "shi lai." "Shi lai" means "this person came." Who came? The Duke of Zhou. Why is it only said "this person came"? Because he merely passed through our Lu, so it is written briefly. A feudal lord cannot treat passing through as paying a court visit.
秋，八月壬午，大閱。大閱者何？閱兵車也。修教明諭，國道也。平而修戎事，非正也。其日以為崇武，故謹而日之，蓋以觀婦人也。
In autumn, in the eighth month, on the day renwu, the Great Review was held. What is the "Great Review"? It is the inspection of the war chariots. To cultivate instruction and make orders clear is the right way of governing a state. To drill the armaments when the world is at peace is not in accord with the right way. The date is recorded because it was regarded as exalting military force, and so the day is noted with emphasis; it is also said to have been for the women to see.
蔡人殺陳佗。陳佗者，陳君也，其曰陳佗，何也？匹夫行，故匹夫稱之也。其匹夫行奈何？陳侯喜獵，淫獵於蔡，與蔡人爭禽。蔡人不知其是陳君也而殺之。何以知其是陳君也？兩下相殺不道；其不地，於蔡也。
The men of Cai killed Chen Tuo. Chen Tuo was in fact the ruler of Chen, yet the text calls him "Chen Tuo"; why? Because he behaved like a commoner, so he is called as a commoner. How did he behave like a commoner? The Marquis of Chen liked hunting, and hunted wildly within the borders of Cai, competing with the men of Cai for game. The men of Cai did not know he was the ruler of Chen, and killed him. How do we know he was the ruler of Chen? When persons of equal rank kill each other, the text does not normally record it; the place is not recorded here because the event took place in Cai.
九月丁卯，子同生。疑故志之，時曰同乎人也。
In the ninth month, on the day dingmao, Gongzi Tong was born. Because there was doubt at the time, it was recorded; people of that time said: this child is the same as ordinary people (it seemed he was Duke Huan's son).
七年春，二月己亥，焚鹹丘。其不言邾鹹丘，何也？疾其以火攻也。
In the seventh year, in spring, in the second month, on the day jihai, Xianqiu was set on fire. Why is it not written "Xianqiu of Zhu"? Because they hated that fire was used in the attack.
夏，谷伯綏來朝。鄧侯吾離來朝。其名，何也？失國也。失國則其以朝言之，何也？嘗以諸侯與之接矣。雖失國，弗損吾異日也。
In summer, Sui, Earl of Gu, came to court, and Wuli, Marquis of Deng, came to court. Why are they called directly by their names? Because they had already lost their own states. Since they had lost their states, why is the word "court" still used? Because in the past they had been dealt with as feudal lords. Even though they have now lost their states, it does not diminish the ritual that our Lu extended to them in the past.
八年春，正月己卯，烝。烝，冬事也，春興之，志不時也。
In the eighth year, in spring, in the first month, on the day jimao, the zheng sacrifice was held. The zheng is originally a winter sacrifice, and holding it in spring is recorded to note that it was out of season.
夏，五月丁丑，烝。烝，冬事也，春、夏興之，黷祀也。志不敬也。
In summer, in the fifth month, on the day dingchou, the zheng sacrifice was held again. The zheng is originally a winter sacrifice, and to hold it in spring and again in summer in a row is to use sacrifice excessively. Recording this is to record his irreverence.
祭公來，遂逆王后於紀。其不言使焉，何也？不正。其以宗廟之大事，即謀於我，故弗與使也。遂，繼事之辭也。其曰「遂逆王后」，故略之也。或曰天子無外，王命之則成矣。
The Duke of Zhai came to Lu and thereupon went to Ji to fetch the queen. Why is it not written "the Heavenly King sent"? Because this was not in accord with the right way. He brought a great matter of the ancestral temple to our Lu to plan, and so the word "sent" is not granted him. "Sui" is wording for taking up another matter next. Writing "thereupon fetched the queen" is to write this matter briefly. Another view: the Son of Heaven has no outside, and once the Son of Heaven gives an order the matter is established.
九年春，紀季姜歸於京師。為之中者歸之也。
In the ninth year, in spring, Jijiang of Ji was married off to the capital. Lu acted as the intermediary and escorted her out.
冬，曹伯使其世子射姑來朝。朝不言使，言使非正也。使世子伉諸侯之禮而來朝，曹伯失正矣！諸侯相見曰朝，以待人父之道待人之子，以內為失正矣！內失正，曹伯失正，世子可以已矣！則是故命也。屍子曰：「夫已，多乎道。」
In winter, the Earl of Cao sent his crown prince Shegu to court in Lu. Coming to court is not normally written with "sent"; writing "sent" is not in accord with the right way. To send the crown prince to court with the ritual of an equal feudal lord, the Earl of Cao had already lost the right way! Only when feudal lords meet each other is it called "court"; to treat another's son with the ritual for another's father, our Lu had also lost the right way! Lu lost the right way, the Earl of Cao lost the right way, and the crown prince could have stopped and not come! That he came means he accepted that disorderly command from his father. Master Shi said: "One who can stop is even closer to the Way."
十年春，王正月庚申，曹伯終生卒。桓無王，其曰王，何也？正終生之卒也。
In the tenth year, in spring, in the first month of the Zhou calendar, on the day gengshen, Zhongsheng, Earl of Cao, died. In the years of Duke Huan the text normally does not write "king," but here it writes "king"; why? To write Zhongsheng's death as proper and solemn.
秋，公會衛侯於桃丘。弗遇。弗遇者，志不相得也。弗，內辭也。
In autumn, Duke Huan was to meet the Marquis of Wei at Taoqiu. They did not meet. "Did not meet" means the intentions of the two sides did not fit. "Fu" is wording said from Lu's side.
冬，十有二月丙午，齊侯、衛侯、鄭伯來戰於郎。來戰者，前定之戰也。內不言戰，言戰則敗也。不言其人，以吾敗也。不言及者，為內諱也。
In winter, in the twelfth month, on the day bingwu, the Marquis of Qi, the Marquis of Wei and the Earl of Zheng came and fought at Lang. To say "came to fight" is a battle agreed beforehand. For Lu's own battles, the text does not write "fought"; if it writes "fought," it means that Lu was defeated. The names of the other side's commanders are not written, because our Lu lost the battle. The word "and" is not used, to conceal on Lu's behalf.
十有一年春，正月，齊人、衛人、鄭人盟於惡曹。
In the eleventh year, in spring, in the first month, the men of Qi, the men of Wei and the men of Zheng made a covenant at Ecao.
九月，宋人執鄭祭仲。宋人者，宋公也，其曰人，何也？貶之也。
In the ninth month, the men of Song seized Zhai Zhong of Zheng. "The men of Song" was in fact the Duke of Song, but the text says "men"; why? To demean him.
突歸於鄭。曰突，賤之也。曰歸，易辭也。祭仲易其事，權在祭仲也。死君難，臣道也，今立惡而黜正，惡祭仲也。
Tu returned to Zheng. To call him "Tu" is to look down on him. The use of "returned" says that the affair came about easily. Zhai Zhong overturned the matter lightly, and the power was in Zhai Zhong's hands. To die for the lord's peril is a minister's duty; now he set up a wicked man and deposed the legitimate heir, and the text hates Zhai Zhong.
鄭忽出奔衛。鄭忽者，世子忽也。其名，失國也。
Hu of Zheng fled to Wei. Hu of Zheng was Crown Prince Hu. He is called directly by name because he had lost his own state.
柔會宋公、陳侯、蔡叔盟於折。柔者何？吾大夫之未命者也。
Rou made a covenant with the Duke of Song, the Marquis of Chen and Shu of Cai at Zhe. Who was Rou? He was a grand master of our Lu who had not yet received his rank by command.
十有二月，及鄭師伐宋；丁未，戰於宋。非與所與伐戰也。不言與鄭戰，恥不和也。於伐與戰，敗也。內諱敗，舉其可道者也。
In the twelfth month, Lu joined the Zheng army in attacking Song; on the day dingwei they fought within Song's borders. One should not fight with those who have joined one's expedition. It does not write "fought with Zheng" because it was ashamed of its own side's disharmony. That they fought while attacking Song shows that Lu was defeated. Lu conceals its own defeat and writes only the side that can still be spoken of.
己巳，及齊侯、宋公、衛侯、燕人。戰齊師、宋師、衛師、燕師。敗績。其言及者，由內及之也。其曰戰者，由外言之也。戰稱人，敗稱師，重眾也。其不地，於紀也。
On the day jisi, Duke Huan fought the Marquis of Qi, the Duke of Song, the Marquis of Wei and the men of Yan. The armies of Qi, Song, Wei and Yan were greatly defeated. The use of "and" is said from Lu's side. The use of "fought" is said from the other side's view. At the fight they are called "men" and when the defeat is written they are called "armies," which shows weight given to the multitude of soldiers. The place is not recorded because the battle took place in Ji.
夏五。鄭伯使其弟御來盟。諸侯之尊，弟兄不得以屬通。其弟雲者，以其來我舉其貴者也。來盟，前定也。不日，前定之盟不日。孔子曰：「聽遠音者，聞其疾而不聞其舒；望遠者，察其貌而不察其形。立乎定、哀，以指隱、桓，隱、桓之日遠矣。『夏五』傳疑也。」
In summer, the text only writes "Five." The Earl of Zheng sent his younger brother Yu to Lu to make a covenant. A feudal lord's rank is honored, and between brothers one cannot use the kin terms. Here it says "his younger brother" because he came to deal with our Lu, so his most honored identity is raised in the telling. To say "came to covenant" means it had been agreed beforehand. The day is not recorded, since a covenant agreed beforehand is not recorded by day. Confucius said: "When one listens to a voice from afar, one hears the urgent but cannot hear the slow; when one looks at a person from afar, one sees the outline but not the shape. Standing in the time of Duke Ding and Duke Ai to point out the affairs of Duke Yin and Duke Huan, the days of Duke Yin and Duke Huan are already far away. The two words 'summer five' pass down the doubtful point as it was."
秋，八月壬申，御廩災。乙亥，嘗。御廩之災不志，此其志何也？以為唯未易災之餘，而嘗可也，志不敬也。天子親耕，以共粢盛；王后親蠶，以共祭服。國非無良農工女也，以為人之所盡，事其祖禰，不若以己所自親者也。何用見其未易災之餘而嘗也？曰甸粟，而內之三宮；三宮米，而藏之御廩。夫嘗必有兼甸之事焉。壬申，御廩災；乙亥，嘗。以為未易災之餘而嘗也。
In autumn, in the eighth month, on the day renshen, the royal granary where sacrificial grain is kept caught fire. On the day yihai the changshi sacrifice was held. The burning of the granary is normally not recorded; here it is recorded; why? Because in their view, even if they had not yet replaced the grain left after the fire, holding the tasting sacrifice would be acceptable. Recording it is to record his irreverence. The Son of Heaven plows in person to supply the sacrificial grain; the queen raises silkworms in person to supply the sacrificial garments. It is not that the state lacks good farmers and good weaving women, but they held that to take what others have produced with their strength and offer it to one's ancestors is never as good as using what one has made with one's own hands. How can one tell that they used grain not yet replaced, left over after the fire? The answer: the millet collected from the Dian region is sent into the Three Palaces; the Three Palaces mill it to rice and store it in the royal granary. For the tasting sacrifice, the whole procedure of preparing grain in the Dian region must still be gone through. The granary caught fire on renshen and the tasting sacrifice was held on yihai, so it is judged that they used grain not yet replaced, left over after the fire.
宋人以齊人、蔡人、衛人、陳人伐鄭。以者，不以者也。民者，君之本也。使人以其死，非正也。
The men of Song led the men of Qi, the men of Cai, the men of Wei and the men of Chen to attack Zheng. The use of "led" shows precisely that they should not have been used in this way. The common people are the root of a ruler. To make others fight desperately for oneself is not in accord with the right way.
十有五年春，二月，天王使家父來求車。古者諸侯時獻於天子，以其國之所有，故有辭讓，而無徵求。求車，非禮也；求金，甚矣！
In the fifteenth year, in spring, in the second month, the Son of Heaven sent Jiafu to demand carriages. In ancient times the feudal lords presented to the Son of Heaven, at the proper times, what their states had, so there was only declining, and no demanding. To come to ask for carriages was already against ritual; to come to ask for money was all the more excessive!
許叔入於許。許叔，許之貴者也，莫宜乎許叔。其曰入，何也？其歸之道，非所以歸也。
Xu Shu entered Xu. Xu Shu was a person of rank in Xu, and no one was more entitled to return than Xu Shu. Yet the text uses the word "entered"; why? Because the way he came back was not the way by which one should return to one's state.
冬，十有一月，公會宋公、衛侯、陳侯、於袲伐鄭。地而後伐，疑辭也，非其疑也。
In winter, in the eleventh month, Duke Huan joined the Duke of Song, the Marquis of Wei and the Marquis of Chen at Yi, and then attacked Zheng. To write the place first and then the attack is wording that shows hesitation; the text holds that they should not have hesitated.
十有六年春，正月，公會宋公、蔡侯、衛侯於曹。
In the sixteenth year, in spring, in the first month, Duke Huan met the Duke of Song, the Marquis of Cai and the Marquis of Wei at Cao.
夏，四月，公會宋公、衛侯、陳侯、蔡侯伐鄭。
In summer, in the fourth month, Duke Huan joined the Duke of Song, the Marquis of Wei, the Marquis of Chen and the Marquis of Cai in attacking Zheng.
秋，七月，公至自伐鄭。桓無會，其致何也？危之也。
In autumn, in the seventh month, Duke Huan returned from the army attacking Zheng. Duke Huan had no covenant worth recording, yet his return to the state is written here; why? Out of anxiety on his behalf.
十有一月，衛侯朔出奔齊。朔之名，惡也，天子召而不往也。
In the eleventh month, Shuo, Marquis of Wei, fled to Qi. Writing Shuo's name directly shows disapproval, because he was summoned by the Son of Heaven and did not go.
十有七年春，正月丙辰，公會齊侯、紀侯盟於黃。
In the seventeenth year, in spring, in the first month, on the day bingchen, Duke Huan made a covenant with the Marquis of Qi and the Marquis of Ji at Huang.
夏，五月丙午，及齊師戰於郎。內諱敗，舉其可道者也。不言其人，以吾敗也。不言及之者，為內諱也。
In summer, in the fifth month, on the day bingwu, Lu fought the Qi army at Lang. Lu conceals its own defeat and writes only the side that can still be spoken of. The names of the other side's commanders are not written, because our Lu lost the battle. It does not say "and the Marquis of Qi," to conceal on Lu's behalf.
秋，八月，蔡季自陳歸於蔡。蔡季，蔡之貴者也。自陳，陳有奉焉爾。
In autumn, in the eighth month, Ji of Cai returned to Cai from Chen. Ji of Cai was a person of rank in Cai. Writing "from Chen" shows that Chen escorted and helped him.
冬，十月朔，日有食之。言朔不言日，食既朔也。
In winter, in the tenth month, on the first day, there was a solar eclipse. Only "first day" is written, without the day cycle name, because the eclipse occurred after the first day had already passed.
十有八年春，王正月，公會齊侯於濼。公與夫人姜氏遂如齊。濼之會，不言及夫人，何也？以夫人之伉，弗稱數也。
In the eighteenth year, in spring, in the first month of the Zhou calendar, Duke Huan met the Marquis of Qi at Luo. Duke Huan and his wife, Lady Jiang, then went to Qi. Why is "and his wife" not written for the meeting at Luo? Because the wife took on the airs of an equal to the ruler, and so she is not counted in.
夏，四月丙子，公薨於齊。其地，於外也。薨稱公，舉上也。
In summer, in the fourth month, on the day bingzi, Duke Huan died in Qi. The place is recorded because he died abroad. Calling him "Duke" at his death raises his rank in the telling.
冬，十有二月，己丑，葬我君桓公。葬我君，接上下也。君弒，賊不討不書葬，此其言葬，何也？不責逾國而討於是也。桓公葬而後舉諡，諡所以成德也，於卒事乎加之矣。知者慮，義者行，仁者守。有此三者備，然後可以會矣。
In winter, in the twelfth month, on the day jichou, our lord Duke Huan was buried. Writing "buried our lord" connects the above and below. When a lord was murdered and the killer was not punished, the text normally does not record the funeral; here the funeral is recorded; why? It does not blame the ministers for going across the border to Qi to punish the criminal. The posthumous name is marked after Duke Huan was buried, because a posthumous name completes his life's name and virtue, and is added only after the funeral is done. One who is wise can plan, one who is righteous can carry out, and one who is benevolent can hold fast. Only when all three are present may he go beyond the borders to meet others.