Chapter 8

趙簡子有臣曰周舍，立於門下三日三夜。簡子使人問之，曰：“子欲見寡人何事？”周舍對曰：“願為諤諤之臣，墨筆操牘，從君之後，司君之過而書之，日有記也，月有成也，歲有效也。”簡子居則與之居，出則與之出。居無幾何，而周舍死。簡子如喪子。後與諸大夫飲於洪波之臺，酒酣，簡子涕泣。諸大夫皆出走，曰：“臣有罪而不自知也。”簡子曰：“大夫皆無罪。昔者吾友周舍有言，曰：‘千羊之皮不若一狐之腋，眾人之唯唯不若直士之諤諤。昔者商紂默默而亡，武王諤諤而昌。’今自周舍之死，吾未嘗聞吾過也。吾亡無日矣。是以寡人泣也。”

Zhao Jianzi had a minister called Zhou She, who stood at the gate for three days and three nights. Jianzi sent someone to ask, "What do you want from me?" Zhou She answered, "I wish to be a minister of blunt speech. I would hold an ink brush and carry tablets, follow behind my lord, watch for his faults and write them down, with daily records, monthly results and yearly effects." When Jianzi was at leisure he stayed at leisure with him, and when he went out he went out with him. Not long afterward Zhou She died. Jianzi was as though he had lost a son. Later he was drinking wine with the high officials on the Hongbo Terrace, and when the wine was flowing, Jianzi wept. All the high officials left, saying, "We have committed a fault and do not know it." Jianzi said, "The high officials have no fault. In the past my friend Zhou She said: 'A thousand sheepskins are not worth one fox's armpit fur, and the assent of a multitude is not worth the blunt speech of one upright man. In ancient times Zhou of Shang perished through silence, and King Wu flourished through blunt speech.' Now since Zhou She died, I have not heard of my faults. It will not be many days before I perish. That is why I weep."

傳曰：齊景公問晏子：“為國何患？”晏子對曰：“患夫社鼠。”景公曰：“何謂社鼠？”晏子曰：“社鼠出竊於外，入托於社，灌之恐壞牆，燻之恐燒木。此鼠之患。今君之左右，出則君以要利，入則托君，不罪乎亂法，君又並覆而有之。此社鼠之患也。”景公曰：“嗚呼，豈其然！”“人有市酒而甚美者，置表甚長，然至酸而不售。問里人其故。里人曰：‘公之狗甚猛，而人有持器而欲往者，狗輒而齧之，是以酒酸不售也。’士欲白萬乘之主，用事者迎而齧之，亦國之惡狗也。左右者為社鼠，用事者為惡狗，此為國之大患也。”《詩》曰：“瞻彼中林，侯薪侯蒸。”言朝廷皆小人也。

The tradition records: Duke Jing of Qi asked Yanzi, "What is the worry in governing a state?" Yanzi answered, "The worry is the altar rats." The duke said, "What are altar rats?" Yanzi said, "Altar rats go out to steal, and when they come in they hide in the altar. If you flood them out, you fear damaging the wall; if you smoke them out, you fear burning the wood. This is the trouble with rats. Now those around you, my lord, go out and use you to seek profit, and come in and rely on you, and they are not guilty of disorderly law, while you cover for them all and keep them. This is the trouble of altar rats." Duke Jing said, "Alas, can it really be so!" "There was a man who sold wine, and his wine was very good, and the sign he set up was very long, but the wine turned sour and still did not sell. He asked his neighbors the reason. A neighbor said, 'Your dog is fierce, and when people take vessels to come and buy, the dog bites them, so the wine turned sour and did not sell.' When a gentleman wishes to explain himself to the ruler of ten thousand chariots, those in power rush up and bite him; they too are the fierce dogs of the state. The ones around the ruler are altar rats and those in power are fierce dogs; this is the great trouble of governing a state." The Book of Songs says: "Look at that forest: it is firewood and kindling." This means the court is full of small men.

昔者司城子罕相宋，謂宋君曰：“夫國家之安危，百姓之治亂，在君之行賞罰。夫爵賞賜與，人之所好也，君自行之。殺戮刑罰，民之所惡也，臣請當之。”君曰：“善。寡人當其美，子受其惡，寡人自知不為諸侯笑矣。”國人知殺戮之刑專在子罕也，大臣親之，百姓畏之。居不期年，子罕遂劫宋君而奪其政。故老子曰：“魚不可脫於淵，國之利器不可以示人。”《詩》曰：“胡為我作，不即我謀？”

In former times Zihan, Minister of Works of Song, served as chancellor of Song and said to the lord of Song, "The safety or danger of the state and the order or disorder of the people lie in how Your Majesty carries out rewards and punishments. Titles and rewards are what people like, so Your Majesty should carry them out yourself. Killing and punishing are what the people hate, so I ask to take them on." The lord said, "Good. I will take on the good and you will take on the bad, and I know I will not be mocked by the other lords." The people of the state knew that the power of killing and punishing lay with Zihan, so the great ministers drew close to him and the common people feared him. Within a year, Zihan seized the lord of Song and took his government. So Laozi said, "A fish must not leave the deep; the sharp tools of a state must not be shown to others." The Book of Songs says: "Why do you start affairs on my behalf, without coming to plan with me?"

衛懿公之時，有臣曰弘演者，受命而使。未食，而狄人攻衛。於是懿公欲興師迎之。其民皆曰：“君之所貴而有祿位者，鶴也。所愛者，宮人也。亦使鶴與宮人戰。餘安能戰！”遂潰而皆去。狄人至，攻懿公於熒澤，殺之。盡食其肉，獨舍其肝。弘演至，報使於肝。辭畢，呼天而號。哀止，曰：“若臣者，獨死可耳。”於是遂自刳，出腹實，內懿公之肝，乃死。桓公聞之，曰：“衛之亡也，以無道也。今有臣若此，不可不存。”於是復立衛於楚丘。如弘演，可謂忠士矣。殺身以捷其君，非徒捷其君，又令衛之宗復立，祭祀不絕，可謂有大功矣。《詩》曰：“四方有羨，我獨居憂。民莫不穀，我獨不敢休。”

In the time of Duke Yi of Wei, there was a minister called Hong Yan, who was sent on a mission. Before he had finished eating, the Di attacked Wei. Duke Yi wished to raise troops and meet them. The people all said, "What our lord values and gives rank and salary to are cranes. What he loves are palace women. Let the cranes and palace women fight. How could we fight!" So they scattered and all left. When the Di arrived, they attacked Duke Yi at Yingze and killed him. They ate all his flesh and left only the liver. When Hong Yan arrived, he reported on his mission to the liver. When he finished his report, he wailed to Heaven. When his grief subsided, he said, "A minister like me can just die alone." He then cut himself open, took out his own entrails, put the duke's liver inside, and died. When Duke Huan heard of it, he said, "Wei perished because it lacked the Way. Now that it has a minister like this, it must not be allowed to vanish." So he reestablished Wei at Chuqiu. Someone like Hong Yan may be called a loyal gentleman. He sacrificed his body to complete his lord, and not only completed his lord but also caused the ancestral line of Wei to be set up again, with sacrifices uninterrupted, which may be called a great merit. The Book of Songs says: "The four quarters have surplus, and I alone dwell in sorrow. None of the people is without goodness, and I alone dare not rest."

孫叔敖遇狐丘丈人。狐丘丈人曰：“僕聞之，有三利必有三患，子知之乎？”孫叔敖蹵然易容曰：“小子不敏，何足以知之。敢問何謂三利？何謂三患？”狐丘丈人曰：“夫爵高者，人妬之。官大者，主惡之。祿厚者，怨歸之。此之謂也。”孫叔敖曰：“不然。吾爵益高，吾志益下。吾官益大，吾心益小。吾祿益厚，吾施益博。可以免於患乎？”狐丘丈人曰：“善哉言乎！堯舜其猶病諸。”《詩》曰：“溫溫恭人，如集於木。惴惴小心，如臨於谷。”

Sunshu Ao met the Old Man of Huqiu. The Old Man of Huqiu said, "I have heard that where there are three benefits there are surely three troubles. Do you know this?" Sunshu Ao suddenly changed his expression and said, "I am not clever, how would I know enough? May I ask what the three benefits are and what the three troubles are?" The Old Man of Huqiu said, "If your rank is high, people are jealous. If your office is great, the ruler hates you. If your salary is generous, resentment turns toward you. That is what I mean." Sunshu Ao said, "Not so. The higher my rank, the lower my aims. The greater my office, the smaller my heart. The more generous my salary, the more widely I give. May I avoid the troubles that way?" The Old Man of Huqiu said, "Good words! Even Yao and Shun feared this." The Book of Songs says: "The gentle and respectful man is like one gathered in a tree; anxious and careful, like one standing at the edge of a valley."

孔子曰：“明王有三懼。一曰處尊位而恐不聞其過，二曰得志而恐驕，三曰聞天下之至道而恐不能行。昔者越王勾踐與吳戰，大敗之，兼有南夷。當是之時，君南面而立，近臣三，遠臣五，令諸大夫曰：‘聞過而不以告我者為上戮。’此處尊位而恐不聞其過也。昔者晉文公與楚戰，大勝之，燒其軍，火三日不息。文公退而有憂色。侍者曰：‘君大勝楚而有憂色，何也？’文公曰：‘吾聞能以戰勝而安者惟聖人。若夫詐勝之徒，未嘗不危，吾是以憂也。’此得志而恐驕也。昔者齊桓公得管仲隰朋，辯其言，說其義，正月之朝，令具太牢，進之先祖。桓公西面而立，管仲隰朋東面而立。桓公曰：‘吾得二子也，吾目加明，吾耳加聰。不敢獨擅，進之先祖。’此聞天下之至道而恐不能行者也。由桓公、晉文、越王、勾踐觀之，三懼者，明君之務也。”《詩》曰：“溫溫恭人，如集於木。惴惴小心，如臨於谷。戰戰兢兢，如履薄冰。”此言文王居人上也。

Confucius said, "An enlightened king has three fears. One is that while in a high position he fears not hearing of his faults. Two is that when he achieves his aims he fears becoming arrogant. Three is that when he hears the supreme Way under Heaven he fears he cannot carry it out. In former times Goujian, King of Yue, fought Wu, thoroughly defeated Wu, and held the southern barbarians as well. At that time the lord stood facing south, with three close ministers and five distant ministers, and he ordered the high officials, 'Anyone who hears of my faults and does not tell me will receive the highest punishment.' This is fearing not hearing of faults while in a high position. In former times Duke Wen of Jin fought Chu and won a great victory, and burned Chu's camp, so that the fire did not go out for three days. Duke Wen withdrew with a worried look. His attendant said, 'My lord has won a great victory over Chu, yet looks worried. Why?' Duke Wen said, 'I have heard that only a sage can be secure through victory. Those who win by deceit are never without danger, and so I am worried.' This is fearing arrogance when one has achieved one's aims. In former times Duke Huan of Qi obtained Guan Zhong and Xi Peng, weighed their words and delighted in their righteousness, and at the court assembly in the first month he ordered a grand sacrifice of ox, sheep and pig to be prepared and offered to his ancestors. Duke Huan stood facing west and Guan Zhong and Xi Peng stood facing east. Duke Huan said, 'Having these two men, my eyes are clearer and my ears sharper. I dare not keep this to myself alone and offer it to my ancestors.' This is fearing that one cannot carry out the supreme Way under Heaven when one hears it. Looking at Duke Huan, Duke Wen of Jin and Goujian, King of Yue, the three fears are the business of an enlightened ruler." The Book of Songs says: "The gentle and respectful man is like one gathered in a tree; anxious and careful, like one standing at the edge of a valley; trembling and cautious, like one treading on thin ice." This describes King Wen placed over others.

楚莊王賜其群臣酒。日暮酒酣，左右皆醉。殿上燭滅，有牽王后衣者。後扢冠纓而絕之，言於王曰：“今燭滅，有牽妾衣者，妾扢其纓而絕之。願趣火視絕纓者。”王曰：“止！”立出令曰：“與寡人飲，不絕纓者，不為樂也。”於是冠纓無完者，不知王后所絕冠纓者誰。於是王遂與群臣歡飲，乃罷。後吳興師攻楚，有人常為應行合戰者，五陷陣卻敵，遂取大軍之首而獻之。王怪而問之曰：“寡人未嘗有異於子，子何為於寡人厚也？”對曰：“臣先殿上絕纓者也。當時宜以肝膽塗地。負日久矣，未有所效。今幸得用於臣之義，尚可為王破吳而強楚。”《詩》曰：“有漼者淵，雚葦渒渒。”言大者無不容也。

King Zhuang of Chu gave wine to his ministers. At dusk, when the wine was flowing, everyone around was drunk. The candles in the hall went out, and someone pulled at the queen's robe. The queen tore off his hat tassel and said to the king, "Now that the candles are out, someone pulled at my robe, and I tore off his tassel. Please quickly light a fire and see who has the broken tassel." The king said, "Stop!" He at once gave an order: "If anyone drinking with me does not break off his tassel, he is not enjoying himself." So no hat tassel was left whole, and no one knew whose tassel the queen had torn. The king then drank merrily with his ministers and only then ended the party. Later Wu raised troops to attack Chu, and one man always went to the front lines; five times he broke into enemy ranks and drove them back, and then took the head of the main army's commander and presented it. The king found it strange and asked, "I have never treated you differently; why are you so generous to me?" He answered, "I am the one whose tassel was torn in the hall that time. I deserved to have my liver and gallbladder smeared on the ground. For a long time I have failed in my duty and had nothing to offer in service. Now, fortunately, I am used for my sense of righteousness, and I can still break Wu and strengthen Chu for the king." The Book of Songs says: "There is a deep pool, and the reeds grow thick." This means that the great accepts everything.

傳曰：伯奇孝而棄於親。隱公慈而殺於弟。叔武賢而殺於兄。比干忠而誅於君。《詩》曰：“子慎無辜。”

The tradition records: Bo Qi was filial but was cast out by his parent. Duke Yin was kind but was killed by his younger brother. Shu Wu was worthy but was killed by his elder brother. Bi Gan was loyal but was executed by his ruler. The Book of Songs says: "You are careful, and I am innocent."

紂殺王子比干，箕子被髪佯狂。陳靈公殺洩冶，鄧元去陳以族從。自此之後，殷並於周，陳亡於楚，以其殺比干、洩冶，而失箕子、鄧元也。燕昭王得郭隗而鄒衍樂毅以齊魏至。於是興兵而攻齊，棲閔王於莒。燕度地計眾，不與齊均也。然所以信意至於此者，由得士也。故無常安之國，無恆治之民，得賢者昌，失賢者亡，自古及今，未有不然者也。明鏡者，所以照形也。修往古者，所以知今也，知惡往古之所以危亡，而不務襲蹈其所以安存，則未有以異乎卻走而求逮前人也。太公知之，故舉微子之後而封比干之墓。夫聖人之於賢者之後，尚如是其厚也，而況當世之存者乎？《詩》曰：“昊天太憮，予慎無辜。”

Zhou killed Prince Bi Gan, and Jizi let down his hair and feigned madness. Duke Ling of Chen killed Xie Ye, and Deng Yuan left Chen and took his clan with him. After that, Yin was annexed by Zhou and Chen was destroyed by Chu, because by killing Bi Gan and Xie Ye they lost Jizi and Deng Yuan. King Zhao of Yan obtained Guo Wei and Zou Yan and Yue Yi came from Qi and Wei. He then raised troops to attack Qi and drove King Min to take refuge in Ju. Yan, measuring land and counting people, was not equal to Qi. But the reason it could extend its aims to this extent was that it obtained gentlemen. So there is no state that is secure forever and no people that are ordered forever; those who obtain the worthy flourish and those who lose the worthy perish, and from ancient times to now it has always been so. A bright mirror is for reflecting one's form. Studying the past is for knowing the present. To know and hate what brought danger and ruin in the past yet not strive to follow what brought safety and survival is no different from running backward while hoping to catch up with the one ahead. Taigong knew this, so he raised the descendants of Weizi and tended the tomb of Bi Gan. The sage was this generous even to the descendants of worthy men; how much more to those still living in his own age? The Book of Songs says: "August Heaven is very awesome; I am careful, and I am innocent."

宋玉因其友見楚襄王，襄王會之無以異，乃讓其友。其友曰：“夫薑桂因地而生，不因地而辛。女因媒而嫁，不因媒而親。子之事王未耳，何怨於我？”宋玉曰：“不然。昔者齊有狡兔，曰東郭鵕（右為兔），蓋一日而走五百里。於是齊有良狗曰韓盧，亦一日而走五百里。使之瞻見指注，雖良狗猶不及眾兔之塵。若攝纓而縱紲之，則狡兔亦不能離也。今子之屬臣也，攝纓縱紲與？瞻見指注與？”其友曰：“僕人有過，僕人有過。”《詩》曰：“將安將樂，棄予如遺。”

Song Yu sought an audience with King Xiang of Chu through a friend, but the king received him without special regard, and he blamed his friend. The friend said, "Ginger and cinnamon grow in the soil but are not spicy because of the soil. A woman marries through a matchmaker but does not become intimate because of the matchmaker. You have simply not yet reached the utmost in serving the king; why blame me?" Song Yu said, "Not so. In former times Qi had a cunning hare called Dongguo Jun, which could run perhaps five hundred li in a day. Qi also had a fine hound called Han Lu, which also ran five hundred li in a day. If you let it look from afar and point out the hare, even the fine hound could not catch the dust of the hares. But if you hold its collar and release the leash, then even a cunning hare cannot get away. Now you, sir, entrusted me: did you hold the collar and release the leash, or did you look from afar and point?" The friend said, "I was at fault, I was at fault." The Book of Songs says: "When we were about to be at peace and joy, you cast me away like something lost."

宋燕相齊見逐，罷歸之舍，召門尉陳饒等二十六人，曰：“諸大夫有能與我赴諸侯者乎？”陳饒等皆伏而不對。宋燕曰：“悲乎哉！何士大夫易得而難用也！”陳饒對曰：“非士大夫易得而難用也，君弗能用也。君不能用，則有不平之心。是失之己而責諸人也。”宋燕曰：“夫失諸己而責諸人者何？”陳饒對曰：“三鬥之稷不足於士，而君雁鶩有餘粟，是君之一過也。果園梨栗，後宮婦人以相提擲，而士不曾得一嘗，是君之二過也。綾紈綺縠，靡麗於堂，而士曾不得以為緣，是君之三過也。且夫財者，君之所輕也。死者，士之所重也。君不能行君之所輕，而欲使士致其所重，譬猶鉛刀畜之，而干將用之，不亦難乎？”宋燕面有慚色，逡巡避席曰：“是燕之過也。”《詩》曰：“或以其酒不以其漿。”

Song Yan served as chancellor of Qi and was expelled. He retired to his lodging and summoned the gate guard Chen Rao and twenty-five others, saying, "Is there any among you gentlemen who can flee with me to the other lords?" Chen Rao and the others all bowed and did not answer. Song Yan said, "How sad! Why is it that gentlemen are easy to obtain but hard to use!" Chen Rao answered, "It is not that gentlemen are easy to obtain but hard to use; it is that you, sir, could not use them. If a ruler cannot use them, they have discontented hearts. This is the fault lying in oneself while blaming others." Song Yan said, "What does it mean that the fault lies in oneself while blaming others?" Chen Rao answered, "Three dou of millet were not enough for the gentlemen, while your geese and ducks had surplus grain: this was your first fault. The pears and chestnuts in your orchards were thrown at one another by women of the rear palace, while the gentlemen never got a taste: this was your second fault. Silks, damasks and gauzes were splendid in your hall, but the gentlemen never got any to use as trim for their clothes: this was your third fault. Moreover wealth is what you consider light, and death is what gentlemen consider heavy. You could not practice what you consider light, yet wished the gentlemen to give up what they consider heavy. It is like raising a lead knife and using it as Ganjiang's sword; is that not hard?" Song Yan looked ashamed, hesitated, left his seat and said, "This is Yan's fault." The Book of Songs says: "Some use his wine, but do not use his sweet drink."

傳曰：善為政者，循情性之宜，順陰陽之序，通本末之理，合無人之際。如是則天氣奉養而生物豐美矣。不知為政者，使情壓性，使陰乘陽，使末逆本，使人詭天，氣鞠而不信，鬰而不宣。如是則災害生，怪異起，群生皆傷，而年穀不熟。是以其動傷德，其靜亡救。故緩者事之，急者弗知，日反理而欲以為治。《詩》曰：“廢為殘疾，莫知其尤。”

The tradition records: Those who are good at governing follow what is fitting for human nature and feelings, accord with the order of yin and yang, penetrate the principle of root and branch, and harmonize the relation of Heaven and humanity. In this way the qi of Heaven nurtures them and living things flourish. Those who do not know how to govern make emotion suppress nature, make yin override yang, make the branch go against the root, and make humans deceive Heaven, so that qi is bent and does not extend, pent up and not released. In this way disasters arise, strange things occur, all beings are harmed, and the harvest does not ripen. Therefore when they act they harm virtue, and when they are still there is no remedy. So they serve slowly, do not understand urgent matters, and daily go against principle while hoping to use it to govern. The Book of Songs says: "Abandoned and made crippled, he does not know his fault."

魏文侯之時，子質仕而獲罪焉，去而北遊，謂簡主曰：“從今已後，吾不復樹德於人矣。”簡主曰：“何以也？”質曰：“吾質樹堂上之士半，吾所樹朝廷之大夫半，吾所樹邊境之人亦半。今堂上之士惡我於君，朝廷之大夫恐我以法，邊境之人劫我以兵，是以不復樹德於人也。”簡主曰：“噫！子之言過矣。夫春樹桃李，夏得陰其下，秋得食其實。春樹蒺藜，夏不可採其葉，秋得其刺焉。由此觀之，在所樹也。今子之所樹，非其人也，故君子先擇而後種也。”《詩》曰：“無將大車，惟塵冥冥。”

In the time of Marquis Wen of Wei, Zizhi took office and was found guilty. He left and traveled north and said to Jianzhu, "From now on I will no longer plant virtue in anyone." Jianzhu said, "Why?" Zizhi said, "Half of the gentlemen in the hall I had planted, half of the high officials in the court I had planted, and half of the people on the frontier I had planted too. Now the gentlemen in the hall hate me before the ruler, the court officials threaten me with the law, and the people on the frontier hold me hostage with arms, so I will no longer plant virtue in anyone." Jianzhu said, "Ah! Your words are wrong. If you plant peach and plum in spring, in summer you get shade under the trees and in autumn you get fruit. If you plant thorns in spring, in summer you cannot pick leaves and in autumn you get thorns. Seen this way, it depends on what is planted. What you planted were not the right people, so the gentleman chooses first and then plants." The Book of Songs says: "Do not push the great cart; you will only get dust all around."

正直者順道而行，順理而言，公平無私，不為安肆志，不為危揚行。昔衛獻公出走，反國及郊，將班邑於從者而後入。太史柳莊曰：“如皆守社稷，則孰負羈縶而從？如皆從，則孰守社稷？君反國而有私也，無乃不可乎？”於是不班也。柳莊正矣。昔者衛大夫史魚病且死，謂其子曰：“我數言蘧伯玉之賢而不能進，彌子瑕不肖而不能退。為人臣生不能進賢而退不肖，死不當治喪正堂，殯我於室足矣。”衛君問其故。其子以父言聞。君造然召伯玉而貴之，而退彌子瑕，徙殯於正堂，成禮而後去。生以身諫，死以尸諫，可謂直矣。《詩》曰：“靜恭爾位，好是正直。”

An upright man walks following the Way, speaks following principle, is impartial and without selfishness, does not indulge his aims for ease and joy, and does not make a show of conduct in danger. In former times Duke Xian of Wei fled, and when he returned to his state and arrived at the outskirts, he was about to distribute fiefs to those who had followed him before entering. The grand historian Liu Zhuang said, "If everyone guarded the altars of the state, who would have followed carrying the bridle and reins? If everyone followed, who would have guarded the altars? If you, my lord, return to the state and show private favor, I fear that would not be right." So he did not distribute. Liu Zhuang was upright. In former times Shi Yu, a grandee of Wei, was dying and said to his son, "I repeatedly said that Qu Boyu was worthy but could not get him promoted, and that Mi Zixia was unworthy but could not get him dismissed. A minister who in life cannot promote the worthy and remove the unworthy should not have his funeral held in the main hall when he dies; it is enough to lay the coffin in the room." The lord of Wei asked the reason. His son told him his father's words. The lord suddenly summoned Boyu and raised him to honor, dismissed Mi Zixia, moved the coffin to the main hall, completed the rites, and left. In life he remonstrated with his person, and in death he remonstrated with his corpse; he may be called upright. The Book of Songs says: "Quietly and respectfully hold your position, and love the upright."

孔子閒居，子貢侍坐，請問為人下之道奈何。孔子曰：“善哉！爾之問也。為人下，其猶土乎。”子貢未達。孔子曰：“夫土者，掘之得甘泉焉，樹之得五穀焉，草木植焉，鳥獸魚鱉遂焉。生前立焉，死則入焉，多功不言，賞世不絶。故曰：能為人下者，其惟上乎？”子貢曰：“賜雖不敏，請事斯語。”《詩》曰：“式禮莫愆。”

Confucius was at leisure, and Zigong was sitting with him. He asked what the way of being one who serves below is like. Confucius said, "Good question! One who serves below is probably like the earth." Zigong did not yet understand. Confucius said, "Dig into the earth and you find sweet springs; plant in it and you get the five grains. Grass and trees are planted in it, and birds, beasts, fish and turtles thrive in it. In life we stand on it, and in death we enter it. It does much without speaking of it, and its gifts continue through generations. So I say: perhaps only the earth can truly be one who serves below." Zigong said, "Although I am not clever, please let me practice this." The Book of Songs says: "Using rites, there is no fault."

傳曰：南假子過程本子，本子為之烹鱺魚。南假子曰：“吾聞君子不食鱺魚。”本子曰：“此乃君子不食也，我何與焉？”假子曰：“夫高比所以廣德也，下比所以狹行也。比於善者，自進之階。比於惡者，自退之原也。且《詩》不云乎：‘高山仰止，景行行止。”吾豈自比君子哉？志慕之而已矣。”

The records say: Nan Jiazi visited Cheng Benzi, and Benzi cooked a li fish for him. Nan Jiazi said: "I have heard that the gentleman does not eat li fish." Benzi said: "That is what gentlemen do not eat; what has it to do with me?" Jiazi said: "Comparing upward serves to broaden virtue, and comparing downward serves to narrow conduct. Comparing with the good is a step by which one advances; comparing with the bad is a source from which one retreats. Moreover, does the Book of Songs not say: 'Lofty mountains are looked up to, the great road is walked'? How would I compare myself to a gentleman? My aim is only to look up to them."

子貢問大臣。子曰：“齊有鮑叔，鄭有子皮。”子貢曰：“否。齊有管仲，鄭有東里子產。”孔子曰：“然。吾聞鮑叔之薦管仲也，子皮之薦子產也，未聞管仲子產有所薦也。”子貢曰：“然則薦賢賢於賢。”曰：“知賢，智也。推賢，仁也。引賢，義也。有此三者，又何加焉？”

Zigong asked about great ministers. Confucius said: "Qi had Bao Shu, and Zheng had Zipi." Zigong said: "No. Qi had Guan Zhong, and Zheng had Zichan of Dongli." Confucius said: "Yes. I have heard that Bao Shu recommended Guan Zhong and Zipi recommended Zichan; I have not heard that Guan Zhong or Zichan recommended anyone." Zigong said: "Then recommending the worthy is greater than being worthy." He said: "To know the worthy is wisdom. To promote the worthy is humaneness. To bring forward the worthy is righteousness. With these three, what more is there to add?"

孔子游於景山之上，子路、子貢、顏淵從。孔子曰：“君子登高必賦。小子願者，何言其願。丘將啟汝。”子路曰：“由願奮長戟，蕩三軍，乳虎在後，仇敵在前，蠡躍蛟奮，進救兩國之患。”孔子曰：“勇士哉！”子貢曰：“兩國構難，壯士列陣，塵埃漲天，賜不持一尺之兵，一斗之養，解兩國之難。用賜者存，不用賜者亡。”孔子曰：“辯士哉！”顏回不願。孔子曰：“回何不願？”顏淵曰：“二子已願，故不敢願。”孔子曰：“不同，意各有事焉。回其願，丘將啟汝。”顏淵曰：“願得小國而相之。主以道制，臣以德化，君臣同心，外內相應。列國諸侯，莫不從義響風，壯者趨而進，老者扶而至。教行乎百姓，德施乎四蠻，莫不釋兵，輻輳乎四門。天下鹹獲永寧，蝖飛蠕動，各樂其性。進賢使能，各任其事。於是君綏於上，臣和於下，垂拱無為，動作中道，從容得禮。言仁義者賞，言戰鬥者死。則由何進而救？賜何難之解？”孔子曰：“聖士哉！大人出，小子匿。起，賢者伏。回與執政，則由賜焉施其能哉！”《詩》曰：“雨雪麃麃，咽晛聿消。”

Confucius was roaming on Mount Jing, with Zilu, Zigong and Yan Yuan following. Confucius said: "A gentleman who climbs high must compose a poem. Young men who have wishes, tell me your wishes, and I will enlighten you." Zilu said: "I wish to raise a long halberd and sweep through three armies, with a nursing tigress behind me and enemies before me, leaping like a beetle and surging like a dragon, to step forward and relieve the troubles of two states." Confucius said: "A brave man!" Zigong said: "When two states are in trouble, warriors are in ranks and dust rises to the sky, I, Si, without holding a foot of weapon or a dou of grain, will resolve the difficulty of both states. Those who use my plan are preserved; those who do not are destroyed." Confucius said: "An eloquent man!" Yan Hui had no wish. Confucius said: "Hui, why do you have no wish?" Yan Yuan said: "The two have already spoken their wishes, so I dare not wish." Confucius said: "It is different; each intends his own business. Hui, still tell your wish, and I will enlighten you." Yan Yuan said: "I wish to obtain a small state and be its chancellor. The ruler constrains with the Way, the minister transforms with virtue, ruler and ministers are of one mind, and inside and outside respond to each other. The lords of all states would follow righteousness and respond to the trend; the young would rush to come and the old would come supported. Teaching would be carried out among the common people and virtue would reach the four barbarians, and none would fail to lay down weapons and gather like spokes at the four gates. The whole world would obtain lasting peace, even the flying insects and crawling creatures would delight in their nature. The worthy would be promoted and the able employed, each in charge of his own work. Then the ruler would be at ease above and the ministers harmonious below, hands folded and doing nothing, every movement in accord with the mean and composed in ritual. Those who speak of humaneness and righteousness would be rewarded, and those who speak of fighting would die. Then where would You step forward to relieve anyone? What difficulty would Si have to resolve?" Confucius said: "A sage scholar! When the great man emerges, the young hide. Get up, worthy men; hide. If Hui took part in government, where would You and Si use their abilities!" The Book of Songs says: "Rain and snow lie thick, but melt when the sun comes out."

昔者孔子鼓瑟，曾子子貢側門而聽。曲終，曾子曰：“嗟乎！夫子瑟聲殆有貪狼之志，邪僻之行，何其不仁趨利之甚？”子貢以為然，不對而入。夫子望見子貢有諫過之色，應難之狀，釋瑟而待之。子貢以曾子之言告。子曰：“嗟乎！夫參，天下賢人也，其習知音矣。郷者丘鼓瑟，有鼠出遊，狸見於屋，循梁微行，造焉而避，厭目曲脊，求而不得。丘以瑟淫其音。參以丘為貪狼邪僻，不亦宜乎！”《詩》曰：“鼓鍾於宮，聲聞於外。”

In the past, Confucius played the zither, and Zengzi and Zigong listened at the side of the door. When the piece was finished, Zengzi said: "Alas! The Master's zither sound probably holds the aim of a greedy wolf and crooked conduct; why is it so very unhumane and profit-seeking?" Zigong thought he was right and, not answering, went in. The Master saw that Zigong had the look of one about to remonstrate over a fault and the manner of answering a reproach, and put down the zither and waited. Zigong told him what Zengzi had said. Confucius said: "Alas! That Shen is a worthy man of the world; he is well versed in knowing sound. Just now when Qiu was playing the zither, a mouse came out to roam, and a wildcat appeared on the roof, creeping along the beam, and when it got there it crouched, eyes narrowed and back arched, seeking and not getting. Qiu let the sound run on the zither. That Shen thought Qiu greedy like a wolf and crooked, is it not fitting!" The Book of Songs says: "A bell is struck inside the palace, and its sound is heard outside."

夫為人父者，必懷慈仁之愛，以畜養其子。撫及其有識也，必嚴居正言，以先導之。及其束髪也，授明師以成其技。十九見志，請賓冠之，足以成其德。血脈澄靜，娉內以定之，信承親授，無有所疑。冠子不詈，髦子不笞，聽其微諫，無令憂之。此為人父之道也。《詩》曰：“父兮我我，母兮鞠我。拊我畜我，長我育我，顧我復我，出入腹我。”

A father must cherish loving and humane affection in order to rear his son. When he has nurtured him until he can understand, he must keep a dignified manner and correct speech in order to lead the way first. When the boy ties up his hair, he hands him to a bright teacher to complete his skills. At nineteen he declares his aim, asks guests to perform the capping ceremony, which is enough to complete his virtue. When his blood is clear and calm, he arranges a betrothal and marriage to settle him, with trust and sincerity taking his parents' passing on of duty without doubt. A son who has been capped is not scolded, a son with hair at his temples is not flogged, and one listens to his gentle remonstrance and does not make him worry. This is the way of a father. The Book of Songs says: "Father, you gave birth to me; mother, you raised me. You nurtured me and reared me, made me grow and brought me up, looked after me and turned me over, and carried me in your arms in and out."

越王勾踐使廉稽獻民於荊王。荊王使者曰：“越，夷狄之國也。臣請欺其使者。”荊王曰：“越王，賢人也，其使者亦賢，子其慎之。”使者出見廉稽，曰：“冠則得以俗見。不冠不得見。”廉稽曰：“夫越亦周室之列封也，不得處於大國，而處江海之陂，與魭鱣魚鱉為伍，文身翦髪而後處焉。今來至上國，必曰冠得俗見，不冠不得見，如此，則上國使適越，亦將劓墨文身翦髪而後得以俗見，可乎？”荊王聞之，披衣出謝。孔子曰：“使於四方，不辱君命，可謂士矣。”

King Goujian of Yue sent Lian Ji to present people to the King of Jing. The King of Jing's envoy said: "Yue is a barbarian state. Allow me to deceive their envoy." The King of Jing said: "The King of Yue is a worthy man and his envoy is also worthy; you had better be careful." The envoy went out to see Lian Ji and said: "If you wear a cap, you may be received according to custom. Without a cap you may not be received." Lian Ji said: "Yue was also enfeoffed by the house of Zhou, but could not be placed in a great state, so it lives on the banks of the rivers and seas, keeps company with fish, turtles and eels, tattoos its body and cuts its hair, and then lives there. Now we have come to the central states, and you say that if one wears a cap one is received by custom and without a cap one is not received. If so, then if an envoy of the central states went to Yue, he would also have to be nose-cut, tattooed, with his body marked and hair cut, and then be received by custom; would that do?" When the King of Jing heard of it, he came out in his robes and apologized. Confucius said: "One who goes on missions to the four quarters and does not disgrace his ruler's command may be called a scholar."

人之所以好富貴安樂，為人所稱譽者，為身也。惡貧賤危辱，為人所謗毀者，亦為身也。然身何貴也？莫貴於氣。人得氣則生，失氣則死。其氣非金帛珠玉也，不可求於人也。非繒布五穀也，不可糴買而得也。在吾身耳，不可不慎也。《詩》曰：“既明且哲，以保其身。”

The reason people love wealth, rank, safety and joy, and being praised by others is for the sake of the self. The reason they hate poverty, lowliness, danger and disgrace, and being slandered by others is also for the sake of the self. But why is the self precious? Nothing is more precious than qi. When a person gets qi he lives, and when he loses qi he dies. That qi is not gold, silk, pearls or jade, and cannot be asked of others. It is not silk, cloth or the five grains, and cannot be bought with purchased grain. It is only in my own body, and must be treated carefully. The Book of Songs says: "Already bright and already wise, to protect his own person."

吳人伐楚，昭王去國，國有屠羊說從行。昭王反國，賞從者。及說，說辭曰：“君失國，臣所失者屠。君反國，臣亦反其屠。臣之祿既厚，又何賞之？”辭不受命。君強之，說曰：“君失國，非臣之罪，故不伏其誅。”君反國，非臣之功，故不受蔶賞。吳師入郢，臣畏寇避患。君反國，說何事焉？”君曰：“不受則見之。”說對曰：“楚國之法，商人慾見於君者，必有大獻重質，然後得見。今臣智不能存國，節不能死君，勇不能待寇，然見之，非國法也。”遂不受命，入於澗中。昭王謂司馬子期曰：“有人於此，居處甚約，論議甚高，為我求之。願為兄弟，請為三公。”司馬子期舍車徒求之，五日五夜，見之，謂曰：“國危不救，非仁也。君命不從，非忠也。惡富貴於上，甘貧苦於下，，意者過也。今君願為兄弟，請為三公，不聽君，何也？”說曰：“三公之位，我知其貴於刀俎之肆矣。萬鍾之祿，我知其富於屠羊之利矣。今見爵祿之利，而忘辭受之禮，非所聞也。”遂辭三公之位，而反乎屠羊肆。君子聞之曰：“甚矣哉！屠羊子之為也。約己持窮而處人之國矣。”說曰：“何謂窮？吾讓之以禮而終其國也。”曰：“在深淵之中而不援彼之危，見昭王德衰於吳，而懷寶絕跡，以病其國，欲獨全己者也。是厚於己而薄於君，狷乎非救世者也。”“何如則可謂救世矣？”曰：“若申伯仲山甫，可謂救世矣。昔者周德大衰，道廢於厲，申伯仲山甫輔相宣王，撥亂世反之正，天下略振，宗廟復興。申伯仲山甫乃並順天下，匡救邪失，喻德教，舉遺士，海內翕然向風。故百姓勃然詠宣王之德。《詩》曰：‘周邦鹹喜，戎有良翰’，又曰：‘邦國若否，仲山甫明之。夙夜匪懈，以事一人。’如是可謂救世矣。”

When the men of Wu attacked Chu, King Zhao left the state, and in the state there was Yue Yang Shuo who followed him in his flight. When King Zhao returned to the state, he rewarded those who had followed him. When it came to Shuo, Shuo declined: "When my lord lost the state, what I lost was my butchering. When my lord returned to the state, I too returned to my butchering. My salary is already generous; what further reward?" He declined and did not accept the order. The ruler pressed him, and Shuo said: "My lord's losing the state was not my crime, so I did not suffer punishment for it. My lord's returning to the state was not my merit, so I do not accept reward. When the army of Wu entered Ying, I feared the bandits and avoided trouble. When my lord returned to the state, what is there for me to say?" The ruler said: "If he will not accept, then receive him." Shuo answered: "By the law of Chu, a merchant who wishes to see the ruler must have a great offering and heavy pledge, and then may see him. Now my wisdom could not preserve the state, my integrity could not die for my ruler, my courage could not face the bandits, yet to be received would not be the law of the state." So he did not accept the order and went into a mountain gorge. King Zhao said to the Minister of War Ziqi: "There is a man here whose way of living is very frugal and whose arguments are very high; seek him out for me. I wish to be brothers with him and ask him to be one of the Three Ducal Ministers." The Minister of War Ziqi left his carriage and followers and went to seek him, and for five days and nights, then saw him and said: "Not to save the state in danger is not humaneness. Not to follow the ruler's command is not loyalty. To hate wealth and rank above and be content with poverty and bitterness below is perhaps a fault. Now the ruler wishes to be brothers with you and asks you to be one of the Three Ducal Ministers; why not obey the ruler?" Shuo said: "I know that the position of the Three Ducal Ministers is more honored than the butcher's block and knife shop. I know that the salary of ten thousand zhong is richer than the profit of butchering sheep. Now to see the profit of rank and salary and forget the rite of declining and accepting is not something I have heard of." So he declined the position of one of the Three Ducal Ministers and went back to his sheep butchering shop. When a gentleman heard of it, he said: "Too extreme! What Master Butcher of Sheep did. He restrained himself and kept to poverty while living in a state of people." Shuo said: "What is called poverty? I used yielding according to ritual and thereby ended up with that state." Someone said: "You were in the deep abyss and did not rescue it from danger; you saw King Zhao's virtue harmed by the decline from Wu, and cherished treasure and cut off all traces, thereby making that state suffer, wishing to preserve yourself alone. This is being generous to oneself and mean to one's ruler, being aloof and not saving the world." "How can one be called saving the world?" He said: "Like Shen Bo and Zhong Shanfu, who can be called saving the world. In the past, when Zhou's virtue greatly declined and the Way was abandoned in the time of King Li, Shen Bo and Zhong Shanfu assisted King Xuan, set the disordered age right, and the world slightly revived and the ancestral temples were restored. Shen Bo and Zhong Shanfu then together followed the world, corrected wrongs and failings, made virtue and teaching known, promoted neglected scholars, and all within the seas turned together toward their influence. So the common people burst out singing of the virtue of King Xuan. The Book of Songs says: 'The states of Zhou are all delighted, and the Rong have fine support,' and also: 'Whether the states are good or bad, Zhong Shanfu makes it clear. From morning to night he is not idle, in order to serve the One Man.' Thus one can be called saving the world."

齊崔杼弒莊公。荊蒯芮使晉而反，其僕曰：“崔杼弒莊公，子將奚如？”荊蒯芮曰：“驅之。將入死而報君。”其僕曰：“君之無道也，四鄰諸侯莫不聞也。以夫子而死之，不亦難乎？”荊蒯芮曰：“善哉而言也。早言我，我能諫。諫而不用，我能去。今既不諫，又不去。吾聞之，食其食，死事其。吾既食亂君之食，又安得治君而死之？”遂驅車而入死。其僕曰：“人有亂君，猶必死之。我有治長，可無死乎？”乃結轡自刎於車上。君子聞之，曰：“荊蒯芮可謂守節死義矣。僕伕則無為死也，猶飲食而遇毒也。”《詩》曰：“夙夜匪懈，以事一人。”荊先生之謂也。《易》曰：“不恆其德，或靜電屏蔽之羞。”僕之謂也。

Cui Zhu of Qi assassinated Duke Zhuang. Jing Kuairui was returning from a mission to Jin, and his servant said: "Cui Zhu has assassinated Duke Zhuang; what will you do?" Jing Kuairui said: "Drive on. I will go in and die to repay my ruler." The servant said: "The ruler's lack of the Way is known to all lords on the four borders. For you to die for him, is that not hard?" Jing Kuairui said: "Good, what you say. Had you told me earlier, I could have remonstrated. If remonstrance had not been used, I could have left. Now I neither remonstrated nor left. I have heard that one who eats a man's food dies for his affairs. I have already eaten the food of a disordered ruler, how could I get a well-governing ruler and die for him?" So he drove in and died. The servant said: "A man with a disordered ruler still dies for him. I have a well-governing superior; can I not die for him?" So he tied the reins to the carriage and cut his own throat. When gentlemen heard of it, they said: "Jing Kuairui can be called one who kept his integrity and died for righteousness. The servant had no principle to die for him, and was like one who eats and drinks and meets poison." The Book of Songs says: "From morning to night he is not idle, in order to serve the One Man." This speaks of Master Jing. The Book of Changes says: "He who does not hold constantly to his virtue may receive shame." This speaks of the servant.

遜而直，上也。切次之。謗諫為下。懦為死。《詩》曰：“柔亦不茹，剛亦不吐。”

To be modest and yielding yet straight is the highest. To be blunt and direct is next. To slander and remonstrate is the lowest. To be timid and weak is death. The Book of Songs says: "The soft he does not swallow, the hard he does not spit out."

宋萬與莊公戰，獲乎莊公。莊公散舍諸宮中，數月，然後歸之，反為大夫於宋。宋萬與閔公博，婦人皆側。萬曰：“甚矣，魯侯之淑，魯侯之美也！天下諸侯宜為君者，惟魯侯耳。”閔公矜此婦人，妬其言，顧曰：“爾虜，焉知魯侯之美惡乎？”宋萬怒，博閔公絕脰。仇牧聞君弒，趨而至，遇之於門，手劍而叱之。萬臂摋仇牧，碎其首，齒著乎門闔。仇牧可謂不畏強禦矣。《詩》曰：“惟仲山甫，柔亦不茹，剛亦不吐。”

Song Wan fought Duke Zhuang and was captured by Duke Zhuang. Duke Zhuang kept him in the palace for several months, then let him go back, and he returned to Song to be a grandee. Song Wan was playing a board game with Duke Min, with women all around. Wan said: "How excellent, the goodness of the Marquis of Lu, how fine the Marquis of Lu! Of all the lords of the world fit to be a ruler, only the Marquis of Lu." Duke Min boasted to these women and, jealous of his words, turned and said: "You, a captive, how would you know the good or bad of the Marquis of Lu?" Song Wan was angry, struck Duke Min in the game and broke his neck. Chou Mu heard that the ruler had been killed and came running, met him at the gate, and rebuked him, sword in hand. Wan struck Chou Mu with his arm and smashed his head, so that his teeth stuck in the door leaf. Chou Mu can be called one who did not fear the strong and mighty. The Book of Songs says: "Only Zhong Shanfu, the soft he does not swallow, the hard he does not spit out."

可於君，不可於父，孝子弗為也。可於父，不可於君，君子亦弗為也。故君不可奪，親亦不可奪也。《詩》曰：“愷悌君子，四方為則。”

What is permissible toward a ruler but not toward a father, the filial son does not do. What is permissible toward a father but not toward a ruler, the gentleman also does not do. So a ruler cannot be overridden, and neither can one's parents. The Book of Songs says: "The joyful and easy gentleman is a model for the four quarters."

黃帝既位，施惠承天，一道修德，惟仁是行，宇內和平，未見鳳凰，惟思其象。夙寢晨興，乃召天老而問之曰：“鳳象何如？”天老對曰：“夫鳳之象，鴻前而麟後，蛇頸而魚尾，龍文而龜身，燕頷而雞啄，戴德負仁，抱中挾義。小音金，大音鼓。延頸奮翼，五彩備明。舉動八風，氣應時雨。食有質，飲有儀。往即文始，來既嘉成。惟鳯為能通天祉，應地靈，律五音，覽九德。天下有道，得鳯象之一，則鳯過。得鳯象之二，四鳯翔之。得鳯象之三，則鳯集之。得鳯象之四，則鳯春秋下之。得鳯祝願之五，則鳯沒身居之。”黃帝曰：“於戲，允哉！朕何敢與焉！”戴黃冕，致齋於中宮。鳯乃蔽日而至。黃帝降於東階，西面，再拜稽首曰：“皇天降祉，敢不承命！”鳯乃止帝東園，集帝梧桐，食帝竹實，沒身不去。《詩》曰：“鳳凰于飛，翽翽其羽，亦集爰止。”

When the Yellow Emperor took the throne, he bestowed kindness in accordance with Heaven, devoted himself to the Way and cultivated virtue, and practiced only humaneness; all within the cosmos was at peace, but he had not yet seen the phoenix and only thought of its form. He retired early and rose at dawn, then summoned Tian Lao and asked: "What is the form of the phoenix like?" Tian Lao answered: "The form of the phoenix has the wild goose in front and the qilin behind, the neck of a snake and the tail of a fish, the markings of a dragon and the body of a tortoise, the jaw of a swallow and the beak of a rooster, bearing virtue on its head and humaneness on its back, and carrying righteousness in its embrace. Its small notes are like gold and its great notes like a drum. It stretches its neck and spreads its wings, with the five colors complete and bright. Its movement stirs the eight winds, and its qi answers the seasonal rain. In eating it has measure, in drinking it has form. When it goes it begins with pattern, and when it comes it completes with excellence. Only the phoenix can penetrate Heaven's blessings, answer Earth's spirits, regulate the five tones and view the nine virtues. When the world has the Way and one gets the first of the phoenix's signs, the phoenix will pass by. With the second sign, the phoenix will fly about. With the third sign, the phoenix will gather. With the fourth sign, the phoenix will come down in spring and autumn. With the fifth sign, the phoenix will dwell for life." The Yellow Emperor said: "Ah, truly! How would I dare to take part!" He put on the yellow crown and fasted in the central palace. The phoenix then came, blotting out the sun. The Yellow Emperor came down the eastern steps, faced west, bowed twice and kowtowed, saying: "August Heaven has sent down blessings; dare I not accept the mandate!" The phoenix then perched in the emperor's eastern garden, gathered in the emperor's parasol trees, ate the emperor's bamboo seeds, and did not leave for life. The Book of Songs says: "The phoenix is flying, its feathers rustling, and it also gathers where it perches."

魏文侯有子曰擊，次曰訴，訴少而立之以為嗣。封擊於中山，三年莫往來。其傅趙蒼唐諫曰：“父忘子，不不可忘父。何不遣使乎？”擊曰：“願之，而未有所使也。”蒼唐曰：“臣請使。”擊曰：“諾。”於是乃問君之所好與所嗜。曰：“君北犬，嗜晨鴈。”遂求北犬晨鴈齎行。蒼唐至，曰：“北蕃中山之君，有北犬晨鴈，使蒼唐再拜獻之。”文侯曰：“嘻！擊知吾好北犬，嗜晨鴈也。”則見使者。文侯曰：“擊無恙乎？”蒼唐唯唯而不對。三問而三不對。文侯曰：“不對何也？”蒼唐曰：“臣聞諸侯不名君。既已賜弊邑，使得小國侯，君問以名，不敢對也。”文侯曰：“中山之君無恙乎？”蒼唐曰：“今者臣之來，拜送於郊。”文侯曰：“中山之君長短若何矣？”蒼唐曰：“問諸侯，比諸侯。諸侯之朝，則側者皆人臣，無所比之。然則所賜衣裘幾能勝之矣。”文侯曰：“中山之君亦何好乎？”對曰：“好《詩》。”文侯曰：“於《詩》何好？”曰：“好《黍離》與《晨風》。”文侯曰：“《黍離》何哉？”對曰：“彼黍離離，彼稷之苗。行邁靡靡，中心搖搖。知我者謂我心憂，不知我者謂我何求。悠悠蒼天，此何人哉！”文侯曰：“怨乎？”曰：“非敢怨也，時思也。”文侯曰：“《晨風》謂何？”對曰：“‘鷸彼晨風，鬰彼北林。未見君子，憂心欽欽。如何如何，忘我實多。’此自以忘我者也。”於是文侯大悅，曰：“欲知其子親其母，欲知其人視其友，欲知其君視其所使。中山君不賢惡能得賢？”遂廢太子訴，召中山君以為嗣。《詩》曰：“鳳凰于飛，翽翽其羽，亦集爰止。藹藹王多吉士，惟君子使，媚於天子。”君子曰：“夫使非直敝車罷馬而已，亦將喻誠信，通氣志，明好惡，然後可使也。”

Marquis Wen of Wei had a son named Ji, and next a son named Su; Su was young but he made him his heir. He enfeoffed Ji at Zhongshan, and for three years there was no contact. His tutor Zhao Cangtang remonstrated: "A father may forget his son, but a son must not forget his father. Why not send an envoy?" Ji said: "I would like to, but there is no one yet to send." Cangtang said: "Allow me to go." Ji said: "Good." He then asked what the ruler loved and what he craved. He said: "My lord loves northern dogs and craves morning geese." So he sought northern dogs and morning geese and took them with him. Cangtang arrived and said: "The lord of Zhongshan in the northern lands has northern dogs and morning geese, and sends Cangtang to present them with two bows." Marquis Wen said: "Ha! Ji knows that I love northern dogs and crave morning geese." He received the envoy. Marquis Wen said: "Is Ji without illness?" Cangtang only assented and did not answer. Asked three times, he did not answer three times. Marquis Wen said: "Why do you not answer?" Cangtang said: "I have heard that a lord does not call his ruler by name. Since you bestowed upon our humble city the status of a small marquis, you ask using his name, and I dare not answer." Marquis Wen said: "Is the lord of Zhongshan without illness?" Cangtang said: "When I came just now, he bowed to see me off in the outskirts." Marquis Wen said: "How tall is the lord of Zhongshan?" Cangtang said: "If you ask about lords, compare him with lords. At a lord's court, those at his side are all ministers, with none to compare. Then the clothes and fur robes you gave would probably just fit." Marquis Wen said: "What does the lord of Zhongshan also like?" He answered: "He likes the Book of Songs." Marquis Wen said: "What does he like in the Songs?" He said: "He likes Millet Ripe and Morning Wind." Marquis Wen said: "What is Millet Ripe?" He answered: "That millet is thick, and the sprouts of the sorghum. I walk slowly, my heart wavering within. Those who know me say my heart is worried; those who do not know me ask what I seek. Distant blue Heaven, who is this man!" Marquis Wen said: "Is he resentful?" He said: "He dares not resent; he thinks of you all the time." Marquis Wen said: "What does Morning Wind say?" He answered: "'The swift-flying morning wind, the lush northern forest. I have not seen my lord, and my worried heart is anxious. What can be done, what can be done, he has forgotten me indeed.' He thinks that you have forgotten him." So Marquis Wen was extremely pleased and said: "If you want to know how a son regards his mother, how a person regards his friends, how a ruler regards the one he sends, then without a worthy lord of Zhongshan how could one get a worthy envoy?" So he deposed the Crown Prince Su and summoned the lord of Zhongshan to be heir. The Book of Songs says: "The phoenix is flying, its feathers rustling, and it also gathers where it perches. Many are the fine gentlemen of the king, and only the gentleman is employed, winning favor from the Son of Heaven." The gentleman said: "Going on a mission is not only a matter of wrecked carriages and tired horses; one must also make clear good faith, communicate qi and aims, and show likes and dislikes, and only then can one be sent."

子賤治單父，其民附。孔子曰：“告丘之所以治之者。”對曰：“不齊時發倉廩，振困窮，補不足。”孔子曰：“是小人附耳，未也。”對曰：“賞有能，招賢才，退不肖。”孔子曰：“是士附耳，未也。”對曰：“所父事者三人，所兄事者五人，所友者十有二人，所師者一人。”孔子曰：“所父事者三人，足以教孝矣。所兄事者五人，足以教弟矣。所友者十有二人，足以祛壅蔽矣。所師者一人，足以慮無失策，舉無敗功矣。昔者堯舜清微其身，以聽觀天下，務來賢人。夫舉賢者，百福之宗也，而神明之主也。惜乎不齊之所為者小也。為之大功，乃與堯舜參矣。”《詩》曰：“愷悌君子，民之父母。”子賤其似之矣。

Zijian governed Shanfu and its people were attached to him. Confucius said: "Tell me how you govern." He answered: "I, Buqi, open the granaries from time to time, relieve the poor and make up for what is lacking." Confucius said: "This only makes petty people attached to you; it is not yet enough." He answered: "I reward the able, recruit talents, and dismiss the unworthy." Confucius said: "This only makes scholars attached to you; it is not yet enough." He answered: "There are three I serve as I would a father, five I serve as I would an elder brother, twelve I treat as friends, and one as my teacher." Confucius said: "Three served as a father are enough to teach filial piety. Five served as an elder brother are enough to teach fraternal respect. Twelve as friends are enough to clear away blockage. One as a teacher is enough that thinking is without misstep and actions are without failure. In the past Yao and Shun made themselves clear and subtle in order to listen and observe the world, and sought above all to bring in worthy men. Promoting the worthy is the source of a hundred blessings and the master of the spirits. It is a pity that what Buqi does is small. If he did great deeds, he would stand alongside Yao and Shun." The Book of Songs says: "The joyful and easy gentleman is the parent of the people." Zijian was probably like this.

度地圖居以立國，崇摁溥利以懷眾，明好惡以正法度，學校庠序以立教，事老養孤以化民，升賢賞功以觀善，懲奸絀失以醜惡，講御習射以防患，禁奸止邪以除害，接賢連友以廣智，宗親族附以益強。《詩》曰：“愷悌君子。”

Measure the land and plan dwellings to found a state; esteem kindness and wide benefit to cherish the multitude; make likes and dislikes clear to correct standards; set up schools and village academies to establish teaching; serve the old and support orphans to transform the people; promote the worthy and reward merit to observe goodness; punish the treacherous and demote the failures to shame the bad; practice driving and archery to guard against trouble; forbid treachery and stop wickedness to remove harm; befriend the worthy and link with friends to broaden wisdom; and keep clan and kin close to add strength. The Book of Songs says: "The joyful and easy gentleman."

齊景公使使於楚，楚王與之上九重之臺，顧使者曰：“齊亦有臺若此者乎？”使者曰：“吾君有治位之堂，土階三等，茅茨不翦，採掾不斵，猶以謂為之者勞，居之者泰。吾君惡有臺若此者乎？”於是楚王蓋悒如也。使者不可謂不辱君命，其能專對矣。

Duke Jing of Qi sent an envoy to Chu, and the King of Chu took him up a nine-story terrace, and turning to the envoy said: "Does Qi also have a terrace like this?" The envoy said: "My lord has a hall for governing at his seat, with earthen steps of three levels, with thatch not trimmed and oak rafters not hewn, and still thinks it exhausts the builders and that those who live there are too comfortable. How could my lord have a terrace like this?" So the King of Chu was probably downcast. The envoy can be said not to have disgraced his ruler's command; he was able to answer independently.

傳曰：予小子使爾繼邵公之後。受命者必以其祖命之。孔子為魯司寇，命之曰：“宋公子弗甫何孫，魯孔丘，命爾為司寇。”孔子曰：“弗甫敦及厥闢將不堪。”公曰：“不妄。”傳曰：諸侯之有德，天子錫之。一錫車馬，再錫衣服，三錫虎賁，四錫樂器，五錫納陛，六錫朱戶，七錫弓矢，八錫鈇鉞，九錫秬鬯，謂之“九錫”也。《詩》曰：“釐爾圭瓚，秬鬯一卣。”

The records say: "I, the young one, have you succeed the line of Duke Shao." Whoever receives an appointment is certainly appointed by reference to his ancestor. When Confucius was Minister of Crime in Lu, he was appointed with the words: "Confucius of Lu, grandson of Fufu He, a son of the Duke of Song, I appoint you Minister of Crime." Confucius said: "Fufu Dun and his ruler will not be able to bear it." The duke said: "It is not false." The records say: when a lord has virtue, the Son of Heaven grants him gifts. First gift, a carriage and horses; second, clothing; third, tiger-guards; fourth, musical instruments; fifth, the entrance steps; sixth, vermilion doors; seventh, bow and arrows; eighth, axes; ninth, black-millet wine; these are called the Nine Bestowals. The Book of Songs says: "I grant you a jade ladle and a jar of black-millet wine."

齊景公謂子貢曰：“先生何師？”對曰：“魯仲尼。”曰：“仲尼賢乎？”曰：“聖人也，豈直賢哉！”景公嘻然而笑曰：“其聖何如？”子貢曰：“不知也。”景公悖然作色。曰：“始言聖人，今言不知，何也？”子貢曰：“臣終身戴天，不知天之高也。終身踐地，不知地之厚也。若臣之事仲尼，譬猶渴操壺杓，就江海而飲之，腹滿而去，又安知江海之深乎？”景公曰：“先生之譽，得無太甚乎？”子貢曰：“臣賜何敢甚言，尚慮不及耳。臣譽仲尼，譬猶兩手捧土而附泰山，其無益亦明矣。使臣不譽仲尼，譬猶兩手杷泰山，無損亦明矣。”景公曰：“善！豈其然？善！豈其然？”《詩》曰：“民民翼翼，不測不克。”

Duke Jing of Qi said to Zigong, "Whom do you take as your teacher?" He answered, "Zhongni of Lu." The duke said, "Is Zhongni worthy?" He said, "He is a sage; how could he be merely worthy!" Duke Jing laughed and said, "How is he a sage?" Zigong said, "I do not know." Duke Jing suddenly changed color and said, "First you say he is a sage, and now you say you do not know. Why?" Zigong said, "All my life I have borne Heaven on my head and do not know how high Heaven is. All my life I have trodden on the earth and do not know how thick the earth is. My serving Zhongni is like a thirsty man taking a jug and ladle to the river or sea to drink; he leaves when his belly is full, and how would he know how deep the river or sea is?" Duke Jing said, "Surely your praise is not too extravagant?" Zigong said, "How would I, Ci, dare to speak extravagantly? I only worry that I cannot do him justice. My praising Zhongni is like heaping soil on Mount Tai with both hands: that it adds nothing is plain. If I did not praise Zhongni, it would be like clawing at Mount Tai with both hands: that it takes away nothing is plain." Duke Jing said, "Good! Can it really be so? Good! Can it really be so?" The Book of Songs says: "Diligent and careful, not to be fathomed, not to be surpassed."

一谷不升謂之兼（左加食），三谷不升謂之饉，四谷不升謂之荒，五穀不升謂之大侵。大侵之禮，君食不兼味，臺榭不飾，道路不除，百官補而不制，鬼神禱而不祠，此大侵之禮也。《詩》曰：“我居御卒荒。”此之謂也。

When one kind of grain does not ripen, it is called a shortfall (qian). When three kinds of grain do not ripen, it is called a famine (jin). When four kinds do not ripen, it is called a dearth (huang). When five kinds do not ripen, it is called a great scarcity (da qin). The rites for a great scarcity: the ruler does not have more than one flavor at his meals, towers and pavilions are not decorated, roads are not cleared, officials fill vacancies but do not make new appointments, ghosts and spirits are prayed to but sacrifices are not offered. These are the rites for a great scarcity. The Book of Songs says: "I dwell in what is finally desolate." This is what it means.

古者天子為諸侯受封，謂之采地。百里諸侯以三十里，七十里諸侯以二十里，五十里諸侯以十五里。其采地不絀，使子孫賢者守其地，世世以祠其始受封之君。《書》曰：“茲予大享於先王，爾祖其從與享之。”

In ancient times, when the Son of Heaven enfeoffed a lord, the land set aside for ritual upkeep was called a caidi. A lord of a hundred li used thirty li, a lord of seventy li used twenty li, and a lord of fifty li used fifteen li. This land was not reduced, so that a worthy descendant could guard that land and, generation after generation, come to sacrifice to the lord who first received the fief. The Book of Documents says: "Now I hold the great sacrifice to the former kings, and your ancestors join in the feast."

梁山崩，晉君召大夫伯宗。道逢輦者，以其輦服其道。伯宗使其右下，欲鞭之。輦者曰：“君趨道豈不遠矣，不如捷而行。”伯宗喜，問其居。曰：“絳人也。”伯宗曰：“子亦有聞乎？”曰：“梁山崩，壅河，顧三日不流，是以召子。”伯宗曰：“如之何？”曰：“天有山，天崩之。天有河，天壅之。伯宗將如之何？”伯宗私問之。曰：“君其率群臣素服而哭之，既而祠焉，河斯流矣。”伯宗問其姓名，弗告。伯宗到，君問伯宗。以其言對。於是君素服率群臣而只有之，既而祠焉，河斯流矣。君問伯宗何以知之，伯宗不言受輦者，詐以自知。孔子聞之曰：“伯宗其無後。攘人之善。”《詩》曰：“天降喪亂，滅我立王。”又曰：“畏天之威，於時保之。”

Mount Liang collapsed, and the lord of Jin summoned the grandee Bo Zong. On the road he met a man pushing a cart, who blocked the road with his cart. Bo Zong had the man on his right get down and wished to whip him. The cart pusher said, "Is your lord's journey not far? You had better take a shortcut." Bo Zong was pleased and asked where he lived. He said, "I am a man of Jiang." Bo Zong said, "Have you heard anything?" He said, "Mount Liang collapsed and blocked the river, which has not flowed for about three days, and that is why you were summoned." Bo Zong said, "What should be done?" He said, "Heaven has the mountain, and Heaven made it collapse. Heaven has the river, and Heaven made it blocked. What can Bo Zong do?" Bo Zong asked in private. He said, "Your lord should lead the ministers in plain mourning dress and weep, and afterward make a sacrifice, and the river will flow." Bo Zong asked his name, but he did not tell. When Bo Zong arrived, the lord asked him. He answered with the man's words. So the lord put on plain mourning dress and led the ministers to weep, and afterward made a sacrifice, and the river flowed. The lord asked Bo Zong how he knew this, and Bo Zong did not say it had come from the cart pusher but falsely claimed that he knew it himself. When Confucius heard of it, he said, "Bo Zong will probably have no descendants. He took another man's goodness for himself." The Book of Songs says: "Heaven sends down death and disorder and destroys the king I established." It also says: "Fear the awe of Heaven, and so preserve it."

晉平公使範昭觀齊國之政。景公錫之宴。晏子在前，範昭趨曰：“願君之倅樽以為壽。”景公顧左右曰：“酌寡人樽獻之客。”範昭已飲，晏子曰：“徹去樽。”範昭不說，起舞，顧太師曰：“子為我奏成周之樂，吾為子舞之。”太師對曰：“盲臣不習。”範昭起出門。景公謂晏子曰：“夫晉，天下大國也，使範昭來觀齊國之政，今子怒大國之使者，將奈何？”晏子曰：“範昭之為人也，非陋而不知禮也，是欲試吾君臣，嬰故不從。”於是景公召太師而問之曰：“範昭使子奏成周之樂，何故不調？”對如晏子。於是範昭歸報平公曰：”齊未可並也。吾試其君，晏子知之。吾犯其樂，太師知之。”孔子聞之曰：“善乎晏子，不出俎豆之間，折沖千里之外。”《詩》曰：“實右序有周，薄言振之，莫不震疊。”

Duke Ping of Jin sent Fan Zhao to observe the government of Qi. Duke Jing gave him a banquet. Yanzi was present, and Fan Zhao quickly stepped forward and said, "I wish to use the lord's secondary goblet to toast your long life." Duke Jing turned to his attendants and said, "Fill my goblet and present it to the guest." After Fan Zhao had drunk, Yanzi said, "Remove the goblet." Fan Zhao was displeased, rose and danced, and turning to the Grand Music Master said, "Will you play the music of Chengzhou for me, and I will dance for you." The Grand Music Master answered, "This blind servant is not familiar with it." Fan Zhao rose and left. Duke Jing said to Yanzi, "Jin is the greatest state under Heaven. It sent Fan Zhao to observe the government of Qi. Now you have angered an envoy of the great state; what will we do?" Yanzi said, "Fan Zhao is not crude or ignorant of ritual; he wished to test my lord and his ministers, which is why I did not go along." Duke Jing then summoned the Grand Music Master and asked, "Fan Zhao asked you to play the music of Chengzhou; why did you not play it?" He answered as Yanzi had. Fan Zhao went back and reported to Duke Ping, saying, "Qi cannot yet be annexed. I tested its lord, and Yanzi knew it. I offended its music, and the Grand Music Master knew it." When Confucius heard of this, he said, "Excellent, Yanzi: without leaving the space between sacrificial vessels, he turned back an enemy a thousand li away." The Book of Songs says: "Truly it helped the Zhou, and so it rose up, and none did not tremble and submit."

三公者何？曰司馬，司空，司徒也。司馬主天，司空主土，司徒主人。故陰陽不知，四時不節，星辰失度，災變非常，則責司馬。山陵崩竭，川穀不流，五穀不植，草木不茂，則責之司空。君臣不正，人道不和，國多盜賊，下怨其上，則責之司徒。故三公典其職，憂其分，舉其辯，明其德，此三公之任也。《詩》曰：“濟濟多士，文王以寧。”又曰：“明陽有周，式序在位。”

What are the Three Dukes? They are the Minister of War, the Minister of Works, and the Minister of the Masses. The Minister of War is in charge of Heaven, the Minister of Works is in charge of the earth, and the Minister of the Masses is in charge of people. So when yin and yang are not in harmony, the four seasons are not regulated, the stars and planets lose their measure, and disasters and changes are unusual, the Minister of War is blamed. When mountains and hills collapse or dry up, valleys do not flow, the five grains are not planted, and grass and trees do not flourish, the Minister of Works is blamed. When ruler and ministers are not upright, the way of human relations is not harmonious, the state has many bandits, and those below resent those above, the Minister of the Masses is blamed. So the Three Dukes are in charge of their duties, are concerned for their allotted shares, raise up and distinguish, and make virtue shine. This is the Three Dukes' responsibility. The Book of Songs says: "Many in number are the gentlemen, and King Wen was therefore at peace." It also says: "Bright is Zhou, ranking its officers in order."

夫觀君之治也，溫良而和，寬容而愛，刑清而省，喜賞而惡罰。移風崇教，生而不殺，布惠施時空，仁不偏與。不奪民力，役不踰時，百姓得耕，家有收聚，民無凍餒，食無腐敗。士不造無用，雕文不粥於肆。斧斤以時入山林。國無佚士，皆用於世。黎庶歡樂衍盈，方外遠人歸義，重譯執贄，故得風雨不烈。《小雅》曰：“有弇悽悽，興雲祁祁。”以是知太平無飄風景雨明矣。

Observe a ruler's governance: gentle, kind and harmonious, tolerant and loving, with punishments clear and few, delighting in rewards and hating punishments. He changes customs by valuing education, gives life and does not kill, spreads kindness and gives at the right time, and his benevolence is not given with partiality. He does not take away the people's strength and does not conscript them beyond the proper season, so the common people can plow, families have stores, the people are not cold or hungry, and food does not spoil. Gentlemen do not make useless things, and carved ornaments are not sold in the market. Axes and hatchets enter the mountain forests in their season. The state has no neglected gentlemen, and all are used by the age. The common people are happy and full, and distant people from beyond the borders turn toward righteousness, coming through interpreters bearing gifts, so that the wind and rain are not violent. The Lesser Odes says: "There are dark clouds, rising dense and thick." From this one knows that in an age of great peace there are no whirlwinds or storms, which is plain.