Chapter 26

晏子之妻布衣紵表。田無宇譏之曰：“出於室何為者也？”晏子曰：“臣家也。”田無宇曰：“位為中卿，食田七十萬，何用是人為畜之？”晏子曰：“棄老取少謂之瞽，貴而忘賤謂之亂，見色而說謂之逆。吾豈以逆辭之瞽之道哉。”

Master Yan's wife wore a cloth robe with a ramie outer layer. Tian Wuyu mocked, saying: "Who is it that came out of the room?" Master Yan said: "She is my family." Tian Wuyu said: "Your rank is a middle minister, your fief is seven hundred thousand; why do you keep this person?" Master Yan said: "To cast off the old and marry the young is called blind; to be honored and forget the lowly is called disorder; to see beauty and be pleased is called perverse. How could I follow the way of perversity, disorder and blindness?"

夫鳳凰之初起也，翾翾十步，藩籬之雀，喔吚而笑之。一詘一信，展羽雲間，藩籬之雀超然自知不及遠矣。士褐衣縕著未嘗完也，糲荅之食未嘗飽也，世俗之士即以為羞耳。及其出則安百議，用則延民命，世俗之士超然自知不及遠矣。《詩》曰：“正是國人，胡不萬年！”

When the phoenix had just taken flight, soaring ten paces, the sparrows in the hedge chirped and laughed at it. With one bend and one stretch, it spread its feathers among the clouds, and the sparrows in the hedge realized, dumbfounded, that they could not match it by far. A gentleman wears coarse cloth and padded rags that have never been whole, and has never eaten his fill of coarse beans and rice, and the gentlemen of the common world consider this shameful. But when he comes forth he settles a hundred debates, and when he is employed he lengthens the people's lives, and the gentlemen of the common world realize, dumbfounded, that they cannot match him by far. The Book of Songs says: "Set these people of the state right; why not for ten thousand years!"

齊王厚送女，欲妻奢牛吐。屠牛吐辭以疾。其友曰：“子終死腥臭之肆而已乎，何謂辭之？”吐應之曰：“其女丑。”其友曰：“子何以知之？”吐曰：“以吾屠知之。”其友曰：“何謂也？”吐曰：“吾肉善，如量而去苦少耳。吾肉不善，雖以他附益之，尚猶賈不售。今厚送子，子丑故耳。”其友後見之，果醜。傳曰：目如擗杏，齒如編蠁。

The King of Qi was giving a generous dowry and wished to marry his daughter to Tu Niutu. Tu Niutu declined on grounds of illness. His friend said: "Are you going to die in a stinking meat shop after all? Why decline?" Tu answered: "That daughter is ugly." His friend said: "How do you know?" Tu said: "I know it from my butchering." His friend said: "What do you mean?" Tu said: "When my meat is good, it is sold by weight and people still think there is too little. When my meat is not good, even if I add other things to it, it still cannot be sold. Now he is giving you a generous dowry; it is simply because the daughter is ugly." The friend later saw her, and indeed she was ugly. The tradition records: Her eyes were like split apricots and her teeth like strung-together chrysalises.

傳曰：孔子過康子，子張子夏從。孔子入坐，二子相與論，終日不決。子夏辭氣甚隘，顏色甚變。子張曰：“子亦聞夫子之議論邪？徐言誾誾，威儀翼翼，後言先默，得之推讓，巍巍乎，蕩蕩乎，道有歸矣！小人之論也，專意自是，言人之非，瞋目搤腕，疾言噴噴，口沸目赤。一幸得勝，疾笑嗌嗌。威儀固陋，辭氣鄙俗，是以君子賤之也。”

The tradition records: Confucius visited Kangzi, with Zizhang and Zixia following. Confucius went in and sat down, and the two argued with each other, and by the end of the day had not settled it. Zixia's tone grew very narrow, and his face changed greatly. Zizhang said: "Have you also heard the Master's discussions? He speaks slowly and with gentle assurance, his bearing is stately, he speaks after others and is silent before, and when he gains the point he yields it; lofty, vast, the Way has found its home! The discussions of petty men concentrate on thinking themselves right and saying others are wrong, glaring and gripping their wrists, with words rushing out hurriedly, their mouths boiling and their eyes red. Once they happen to win, they laugh until they choke. Their bearing is crude, their tone vulgar, and therefore the gentleman looks down on them."

齊桓公逐白鹿，至麥丘，見邦人曰：“爾何謂者也？”對曰：“臣麥丘之邦人。”桓公曰：“叟年幾何？”對曰：“臣年八十有三矣。”桓公曰：“美哉壽也！”與之飲。曰：“叟盍為寡人壽也？”對曰：“野人不知為君王之壽。”桓公曰：“盍以叟之壽祝寡人矣！”邦人奉觴再拜曰：“使吾君固壽，金玉之賤，人民是寶。”桓公曰：“善哉祝乎！寡人聞之矣，至德不孤，善言必再，叟盍復之。”邦人奉觴再拜曰：“使吾君好學而不惡下問。賢者在側，諫者得入。”桓公曰：“善哉客乎！寡人聞之，至德不孤，善言必三，叟盍復之。”邦人奉觴再拜曰：“無使群臣百姓得罪於吾君，亦無使吾君得罪於群臣百姓。”桓公不說曰：“此一言者，非夫前二言之祝，叟其革之矣。”邦人瀾然而涕下，此一言者，夫前二言之上也。臣聞子得於父，可因姑姊妹而謝也，父乃赦之。臣得罪於君，可使左右而謝也，君乃赦之。昔者桀得罪湯，紂得罪於武王，此君得罪於臣也，至今未有為謝者。”桓公曰：“善哉！寡人賴宗廟之福，社稷之靈，使寡人遇叟於此。”扶而載之，自御以歸，薦之於廟而斷政焉。桓公之所以九合諸侯，一匡天下，不以兵車，非獨管仲也，亦遇之於是。《詩》曰：“濟濟多士，文王以寧。”

Duke Huan of Qi was chasing a white deer and came to Maiqiu, where he saw a man of the town and said: "Who are you?" He replied: "I am a man of Maiqiu." Duke Huan said: "Old man, how old are you?" He replied: "I am eighty-three." Duke Huan said: "How fine, long life!" He drank wine with him and said: "Old man, why not offer a blessing of long life for me?" He replied: "A rustic does not know how to bless a ruler with long life." Duke Huan said: "Why not offer me your own long life as a blessing?" The man of the town raised his goblet, bowed twice and said: "May our lord truly live long, may he hold gold and jade lightly, and may he treat the people as his treasure." Duke Huan said: "A fine blessing! I have heard that perfect virtue is not solitary and that a good word must be said twice; old man, why not repeat it?" The man of the town raised his goblet, bowed twice and said: "May our lord love learning and not dislike asking those below. May worthy men be at his side and those who remonstrate be able to enter." Duke Huan said: "A fine guest! I have heard that perfect virtue is not solitary and that a good word must be said three times; old man, why not repeat it?" The man of the town raised his goblet, bowed twice and said: "May the ministers and common people not offend our lord, and may our lord not offend the ministers and common people." Duke Huan was displeased and said: "This one sentence is not a blessing like the previous two; old man, you had better change it." The man of the town wept in streaming tears and said: "This one sentence is above the previous two. I have heard that when a son offends his father, he can have his paternal aunts and sisters apologize for him and the father will forgive him. When a subject offends his ruler, he can have his attendants apologize and the ruler will forgive him. In the past Jie offended Tang and Zhou offended King Wu; this was the ruler offending the subject, and to this day no one has apologized for them." Duke Huan said: "Good! I rely on the blessings of the ancestral temple and the spirits of the altars of state that I have met you here, old man." He helped him up into the carriage, drove back himself, presented him in the temple and let him decide on government. The reason Duke Huan was able to assemble the feudal lords nine times and set the whole world right at one stroke without using war chariots was not only Guan Zhong; he also met this man here. The Book of Songs says: "Many are the worthy gentlemen, and by them King Wen found peace."

鮑叔薦管仲曰：“臣所不如管夷吾者五。寬惠柔愛，臣弗如也。忠信可結於百姓，臣弗如也，制禮約法於四方，臣弗如也。決獄折中，臣弗如也。執枹鼓立於軍門，使士卒勇，臣弗如也。”《詩》曰：“濟濟多士，文王以寧。”

Bao Shu recommended Guan Zhong, saying: "There are five ways in which I am not equal to Guan Yiwu. In generosity, kindness, gentleness and love, I am not equal. In loyalty and good faith that can bind the people, I am not equal. In establishing ritual and restraining the law throughout the four quarters, I am not equal. In deciding lawsuits fairly, I am not equal. In standing at the gate of the army holding the drumstick and drum to make the soldiers brave, I am not equal." The Book of Songs says: "Many are the worthy gentlemen, and by them King Wen found peace."

晉文公重耳亡過曹，裡鳧須眾，因盜重耳資而亡。重耳無糧，餒不能行，子推割股肉以食重耳，然後能行。及重耳反國，國中多不附重耳者。於是裡鳧須造見曰：“臣能安晉國。”文公使人應之曰：“子尚何面目來見寡人慾安晉也！”裡鳧須曰：“君沐邪？”使者曰：“否。”裡鳧須曰：“臣聞沐者其心倒，心倒者其言悖。今君不沐，何言之悖也？”使者以聞。文公見之，裡鳧須仰首曰：“離國久，臣民多過君，君反國而民皆自危。裡鳧須又襲竭君之資，避於深山，而君以餒，介子推割股，天下莫不聞。臣之為賊亦大矣，罪至十族，未足塞責。然君誠赦之罪，與驂乘遊於國中，百姓見之，必知不念舊惡，人自安矣。”於是文公大悅，從其計，使驂乘於國中。百姓見之，皆曰：“夫裡鳧須且不誅而驂乘，吾何懼也！”是以晉國大寧。故《書》云：“文王卑服，即康功田功。”若裡鳧須，罪無赦者也。《詩》曰：“濟濟多士，文王以寧。”

Duke Wen of Jin, Chong'er, went into exile and passed through Cao. Li Fuxu was among the crowd, and so he stole Chong'er's goods and fled. Chong'er had no food and was so hungry he could not walk, and Zitui cut flesh from his thigh to feed Chong'er, after which he could walk. When Chong'er returned to his state, many in the state were not attached to him. Then Li Fuxu came and asked for an audience, saying: "I can bring peace to Jin." Duke Wen sent a man to answer: "What face do you have to come and see me, wishing to bring peace to Jin!" Li Fuxu said: "Is my lord washing his hair?" The messenger said: "No." Li Fuxu said: "I have heard that when someone washes his hair his heart is turned upside down, and one whose heart is turned upside down speaks perversely. Now my lord is not washing his hair; why does he speak so perversely?" The messenger reported this. Duke Wen received him, and Li Fuxu raised his head and said: "You were away from the state for a long time, and many of your subjects have failed you, and now that you have returned, all the people feel themselves in danger. Moreover Li Fuxu plundered your goods entirely and hid in the deep mountains, and my lord was hungry on that account, and Jie Zitui cut his thigh, which the whole world has heard of. I was a great thief, and my crime extends to ten clans, which is not enough to atone. But if my lord pardons my crime and rides in the chariot with me through the state, the people who see it will surely know that you do not hold old grudges, and they will settle of themselves." Duke Wen was extremely pleased, followed his plan and had him ride in the chariot with him through the state. The common people saw it and all said: "Even that Li Fuxu is not executed but rides with him; what have we to fear!" Therefore Jin was greatly at peace. Hence the Book of Documents says: "King Wen wore humble clothes and set himself to the work of settling the people and the work of the fields." As for Li Fuxu, his crime was one that could not be pardoned. The Book of Songs says: "Many are the worthy gentlemen, and by them King Wen found peace."

傳曰：言為王之不易也。大命之至，其太宗、太史、太祝，斯素服執策，北面而吊乎天子曰：“享以祭，永主天命，畏之無疆，厥躬無敢寧。”授天子策二矣，曰：“敬之！夙夜伊，厥躬無怠。萬民望之。”授天子策三矣，曰：“天子南面受於帝位，以治為憂，未以位為樂也。”《詩》曰：“天難諶斯，不易惟王。”

The tradition records: This speaks of the difficulty of being a king. When the great mandate arrives, the Grand Ancestor, the Grand Scribe and the Grand Invocator, dressed in plain robes and holding the tablets, face north and condole with the Son of Heaven, saying: "Receiving the sacrifice, you will rule the mandate of Heaven forever; fear it, for it has no limit, and do not dare to be at ease yourself." When they have handed the Son of Heaven the second tablet, they say: "Be reverent! From morning to night, do not be negligent yourself. The ten thousand people look up to you." When they have handed the Son of Heaven the third tablet, they say: "The Son of Heaven, facing south, receives the throne from the Lord; he takes governing as a concern and does not take the position as a joy." The Book of Songs says: "Heaven is hard to trust; what is not easy is only being king."

君子溫儉以求於仁，恭讓以求於禮，得之自是，不得自是。故君子之於道也，猶農夫之耕，雖不獲年，優之無以易也。大王亶甫有子曰太伯、仲雍、季歷。歷有子曰昌。太伯知大王賢昌而欲季為後也，太伯去之吳。大王將死，謂曰：“我死，汝往讓兩兄，彼不來，汝有義而安。”大王薨，季之吳告伯仲，伯仲從季而歸。群臣欲伯之立季，季又讓。伯謂仲曰：“今群臣欲我立季，季又讓，何以處之？”仲曰：“刑有所謂矣，要於扶微者。可以立季。”季遂立而養文王，果受命而王。孔子曰：“太伯獨見，王季獨知。伯見父志，季知父心。故大王、太伯、王季，可謂見始知終而能承志矣。”《詩》曰：“自太伯王季。惟此王季，因心則友，則友其兄，則篤其慶，載錫之光，受祿無喪，奄有四方。”此之謂也。太伯反吳，吳以為君，至夫差二十八世而滅。

A gentleman seeks benevolence through gentleness and frugality and seeks ritual through reverence and deference; if he obtains it, it is naturally so, and if he does not obtain it, that too is naturally so. Therefore the gentleman toward the Way is like a farmer plowing his field; even if he does not get a good harvest, he is at ease and has nothing to change it with. King Danfu had sons called Taibo, Zhongyong and Jili. Li had a son called Chang. Taibo knew that the King considered Chang worthy and wanted to make Ji his heir, so Taibo left for Wu. When the King was about to die, he said: "When I die, go and yield to your two elder brothers; if they do not come, you have righteousness and will be at peace." When the King passed away, Ji went to Wu and told Bo and Zhong, and Bo and Zhong followed Ji back. The ministers wished to have Bo set up Ji, and Ji yielded again. Bo said to Zhong: "Now the ministers want me to set up Ji, and Ji yields again; how should we handle it?" Zhong said: "The law says that what is essential is to support the weak. We can set up Ji." Ji was then set up and brought up King Wen, who indeed received the mandate and became king. Confucius said: "Taibo alone saw, and Wang Ji alone knew. Bo saw his father's aspiration, and Ji knew his father's heart. So King Da, Taibo and Wang Ji can be said to have seen the beginning and known the end and been able to carry out the aspiration." The Book of Songs says: "From Taibo and Wang Ji. Only this Wang Ji, from his heart was brotherly, brotherly to his elder brother, and generous in that blessing, and so was given glory, and received his emolument without loss, and held the four quarters." This is what it means. Taibo returned to Wu, and Wu took him as ruler; it lasted twenty-eight generations until Fuchai, and then perished.

齊宣王與魏惠王會田於郊。魏王曰：“亦有寶乎？”齊王曰：“無有。”魏王曰：“若寡人之小國也，尚有徑過之珠照車前後十二乘者十枚，奈何以萬乘之國無寶乎？”齊王曰：“寡人之小所以為寶與王異。吾臣有檀子者，使之守南城，則楚人不敢北郷為寇，泗水上有十二諸侯皆起來朝。吾臣有朌子者，使之守高唐，則趙人不敢東漁於河。吾臣有黔夫者，使之守徐州，則燕人祭北門，趙人祭西門，從而歸之者七千餘家。吾臣有種首者，使之備盜賊，而道不拾遺。吾將以照千里之外，豈特十二乘哉！”魏王慚，不懌而去。《詩》曰：“辭之懌矣，民之莫矣。”

King Xuan of Qi and King Hui of Wei met to hunt in the suburbs. The King of Wei said: "Do you also have treasures?" The King of Qi said: "No." The King of Wei said: "Even a small state like mine has ten pearls over an inch in diameter, which light up twelve carriages front and back; how can a state of ten thousand chariots have no treasures?" The King of Qi said: "What I take as treasures differs from the King's. Among my ministers is Tanzi, whom I sent to guard the southern city, and the men of Chu dared not raid northward, and the twelve feudal lords along the Si River all came to court. Among my ministers is Pan Zi, whom I sent to guard Gaotang, and the men of Zhao dared not fish in the river to the east. Among my ministers is Qian Fu, whom I sent to guard Xuzhou, and the men of Yan offered sacrifice at the north gate and the men of Zhao at the west gate, and more than seven thousand households followed and came over. Among my ministers is Zhong Shou, whom I put in charge of preventing bandits, and no one on the roads picked up lost things. With these I shall light up a thousand li; why only twelve carriages!" The King of Wei felt ashamed and left displeased. The Book of Songs says: "When words are pleasing, the people are at peace."

東海有勇士，曰菑丘欣，以勇猛聞於天下。過神淵，曰：“飲馬。”其僕曰：“飲馬於此者，馬必死。”曰：“以欣之言飲之。”其馬果沉。菑丘欣去朝服拔劍而入，三日三夜，殺三蛟一龍而出。雷神隨而擊之，十日十夜，眇其左目。要離聞之，往見之，曰：“欣在乎？”曰：“送有喪者。”往見欣於墓。曰：“聞雷神擊子十日十夜，眇子左目。夫天怨不全日，人怨不旋踵。至今弗報，何也？”叱而去，墓上振憤者不可勝數。要離歸，謂門人曰：“菑丘欣，天下勇士也。今日我辱之人中，是其必來攻我。暮無閉門，寢無閉戶。”菑丘欣果夜來，拔劍拄要離頸，曰：“子有死罪三。辱我以人中，死罪一也。暮無閉門，死罪二也。寢不閉戶，死罪三也。”要離曰：“子待我一言。來謁，不肖一也。拔劍不刺，不肖二也。刃先辭後，不肖三也。能殺我者，是毒藥之死耳。”菑丘欣引劍而去曰：“嘻！所不若者，天下惟此子爾！”傳曰：公子目夷以辭得國，今要離以辭得身。言不可不文，猶若此乎？《詩》曰：“辭之懌矣，民之莫矣。”

In the Eastern Sea there was a brave man called Zi Qiuxin, famed throughout the world for his fierceness. Passing by the Divine Pool, he said: "Water the horse." His servant said: "A horse watered here will surely die." He said: "Water it as Xin says." The horse indeed sank. Zi Qiuxin took off his court robe, drew his sword and went in, and after three days and three nights came out having killed three flood dragons and one dragon. The Thunder God struck at him in turn for ten days and ten nights, and he lost the sight of his left eye. Yao Li heard of it and went to see him, saying: "Is Xin here?" They said: "He has gone to see off a funeral." He met Xin at the graveside and said: "I heard that the Thunder God struck you for ten days and ten nights and you lost the sight of your left eye. Heaven's grievance does not last beyond a day, and a man's grievance does not turn on his heel. To this day you have not avenged it; why?" He scolded him and left, and the onlookers at the grave, roused to anger, were beyond counting. Yao Li returned and said to his disciples: "Zi Qiuxin is a brave man of the world. Today I insulted him among the crowd, and he will surely come to attack me. Do not shut the gate at night, and do not close the door when sleeping." Zi Qiuxin indeed came at night, drew his sword and pressed it to Yao Li's neck, saying: "You have three capital crimes. Insulting me among the crowd is the first. Not shutting the gate at night is the second. Not closing the door when sleeping is the third." Yao Li said: "Wait for one word from me. You came to call: that is unworthy one. You drew your sword and did not stab: that is unworthy two. Your blade came first and your words after: that is unworthy three. Those who can kill me die only by poison." Zi Qiuxin lowered his sword and left, saying: "Ah! The one I cannot match, in all the world, is only this man!" The tradition records: Prince Mu Yi gained his state through words, and now Yao Li gained his life through words. Language must not be unrefined; is it not so? The Book of Songs says: "When words are pleasing, the people are at peace."

傳曰：齊使使獻鴻於楚，鴻渇，使者道飲，鴻攫筥潰失。使者遂之楚，曰：“齊使臣獻鴻，鴻渇，道飲，攫筥潰失。臣欲亡去，為兩君之使不通。欲拔劍而死，人將以吾君賤士貴鴻也。攫筥在此，願以將事。”楚王賢其言，辯其詞，因留而賜之，終身以為上客。故使者必矜文辭，喻誠信，明氣志，解結申屈，然後可使也。《詩》曰：“辭之懌矣，民之莫矣。”

The tradition records: Qi sent an envoy to present a swan to Chu. The swan was thirsty, and on the road the envoy let it drink, and the swan broke its basket and escaped. The envoy then went to Chu and said: "Qi sent me to present a swan; the swan was thirsty and on the road drank, broke its basket and escaped. I thought of fleeing, but I feared the envoy's mission between our two rulers would be lost. I thought of drawing my sword and dying, but people would think my lord held gentlemen cheap and the swan dear. The broken basket is here, and I wish to use it to carry out my commission." The King of Chu thought his words worthy and his speech eloquent, so he kept him and gave him gifts and treated him as a chief guest for life. So an envoy must hold himself with dignity in his words, make good faith clear, show forth his spirit and will, loosen knots and set forth grievances, and only then may he be sent. The Book of Songs says: "When words are pleasing, the people are at peace."

扁鵲過虢侯，世子暴病而死。扁鵲造宮門，曰：“吾聞國中卒有壞土之事，得無有急乎？”曰：“世子暴病而死。”扁鵲曰：“入言鄭醫秦越人能活之。”中庶子好方者出應之，曰：“吾聞上古醫曰茅父，茅父之為醫也，以莞為席，以蒭為狗，北面而祝之，發十言耳，諸扶輿而來者皆平復如故。子之方豈能若是乎？”扁鵲曰：“不能。”又曰：“吾聞中古之為醫者曰踰跗，踰之為醫也，搦腦髓，爪荒莫，吹區九竅，定腦脫，死者復生。子之方豈能若是乎？”扁鵲曰：“不能。”中庶子曰：“茍如子之方，譬如以管窺天，以錐刺地，所窺者大，所見者小，所刺者巨，所中者少。如子之方，豈足以變駭童子哉？”扁鵲曰：“不然。事故有昧投而中蠡（上改為民）頭，掩目別白黑者。夫世子病所謂屍蹶者。以為不然，試入診世子股陰當溫，耳焦焦如有啼者聲。若此者，皆可活也。”中庶子遂入診世子，以病報虢侯。虢侯聞之，足跣而起，至門曰：“先生遠辱，幸臨寡人。先生幸而治之，則糞土之息，得蒙天載地長為人。先生弗治之，則先犬馬填溝壑矣。”言未卒而涕泣沾襟。扁鵲入，砥針礪石，取三陽五輸，子同搗藥，子明灸陽，子游按摩，子儀反神，子越扶形，於是世子復生。天下聞之，皆以扁鵲能起死人也。扁鵲曰：“吾不能起死人，直使夫當生者起耳。”夫死者猶可藥，而況生乎？悲夫！罷君之治，無可藥而息也。《詩》曰：“不可救藥。”言必亡而已矣。

Bian Que passed through the state of the Marquis of Guo, where the heir apparent had suddenly died of illness. Bian Que came to the palace gate and said: "I heard that there was a sudden matter of earthworks in the state; could there be some urgent trouble?" They said: "The heir apparent died suddenly of illness." Bian Que said: "Go in and say that Qin Yueren, the physician of Zheng, can bring him back to life." A palace attendant who loved medical arts came out to answer, saying: "I have heard that the physician of high antiquity was called Maofu. When Maofu practiced medicine, he used rush as a mat and straw as a dog, faced north and prayed, and uttered only ten sentences, and all who were carried in on litters recovered as before. Can your methods be like this?" Bian Que said: "They cannot." He said: "I have heard that the physician of middle antiquity was called Yufu. When Yufu practiced medicine, he pressed the brain marrow, grasped the membranes, breathed into the nine orifices and settled the brain, and the dead were brought back to life. Can your methods be like this?" Bian Que said: "They cannot." The attendant said: "If your methods are like yours, it is like looking at the sky through a tube or pricking the earth with an awl: what you look at is large but what you see is small, what you prick is vast but what you hit is little. With methods like yours, how could you be enough to change a frightened child?" Bian Que said: "Not so. There are things that, thrown in the dark, hit the head of a gnat, and things that, with eyes covered, can tell black from white. The prince's illness is what is called corpse-like fainting. If you think it is not so, try going in and examining the prince: the inside of his thighs should still be warm, and his ears should be ringing as if with the sound of weeping. In such a case, he can all be saved." The attendant went in and examined the prince and reported the illness to the Marquis of Guo. The Marquis of Guo heard it, rose barefoot, went to the door and said: "Master, you have come a long way at your own cost and have honored me with your presence. If you cure him, then this son of mine, a mere dung and dirt, may be covered by Heaven and borne by Earth and grow to manhood. If you do not cure him, I shall fill the ditch before the dogs and horses." Before he finished speaking his tears wet his collar. Bian Que went in, ground his needles and whetted his stone, took the three yang points and the five transport points; Ziton pounded the herbs, Ziming applied moxa to the yang, Ziyou did the massage, Ziyi restored the spirit and Ziyue supported the body, and so the prince came back to life. When the world heard of it, all took Bian Que to be able to raise the dead. Bian Que said: "I cannot raise the dead; I only make those who should live rise up." If even the dead can be treated with medicine, how much more the living? How sad! When a worn-out ruler's governing has no medicine to save it, it simply ceases. The Book of Songs says: "Beyond the reach of medicine." This speaks of one who is certain to perish.

楚丘先生披蓑帶索，往見孟嘗君。孟嘗君曰：“先生老矣，春秋高矣，多遺忘矣，何以教文？”楚丘先生曰：“惡將使我老？惡將使我老？意者將使我投石超距乎？追車赴馬乎？逐麋鹿搏虎豹乎？吾則死矣，何暇老哉？將使我深計遠謀乎？役精神而決嫌疑乎？出正辭而當諸侯乎？吾乃始壯現，何老之有！”孟嘗君赧然，汗出至踵，曰：“文過矣，文過矣！”《詩》曰：“老夫灌灌。”

Master Chu Qiu, wearing a straw cape and carrying a rope, went to see Lord Mengchang. Lord Mengchang said: "Master, you are old and advanced in years, and much is forgotten; how can you teach Wen?" Master Chu Qiu said: "How could you say I am old? How could you say I am old? Perhaps you would have me throw stones and leap long distances? Chase carriages and race horses? Pursue deer and fight tigers and leopards? Then I would be dead, and where would be the leisure to be old? Or would you have me plan deeply and far ahead? Use my spirit to decide doubtful cases? Put forth correct words to answer the feudal lords? I am only just in my prime; where is the old age!" Lord Mengchang blushed, sweat running down to his heels, and said: "Wen was wrong, Wen was wrong!" The Book of Songs says: "The old man is earnest and sincere."

齊景公遊於牛山之上，而北望齊，曰：“美哉國乎！鬰鬰蓁蓁，使古而無死者，則寡人將去而何之！”俯而泣下沾襟。國子高曰：“然！臣賴君之賜，疏食惡肉可得而食也，駑馬柴車可得而乘也，且猶不欲死，而況君乎！”又俯而泣。晏子笑曰：“樂哉，今日嬰之遊也！見怯君一而諛臣二。使古而無死者，則太公至今猶存。吾君方今將被蓑苙而立乎畎畝之中，惟農事之恤，何暇念死乎！”景公慚而舉觴自罰，因罰二臣。

Duke Jing of Qi was touring above Mount Niu, and looking north toward Qi he said: "How beautiful this state is! Lush and verdant! If in ancient times no one had died, where would I be going!" He lowered his head and wept until his collar was wet. Guo Zigao said: "So it is! I rely on my lord's grace to get coarse food and poor meat to eat and a nag and a brushwood cart to ride, and still I do not want to die; how much more my lord!" He again lowered his head and wept. Master Yan laughed and said: "What joy, my excursion today! I see one cowardly ruler and two flattering ministers. If in ancient times no one had died, then Taigong would still be here. Our lord would now be standing in the fields in a straw cape and hat, worrying only about farm work; where would he have leisure to think about death!" Duke Jing was ashamed and raised a goblet to fine himself, and thereby fined his two ministers as well.

秦繆公將田，而喪其馬，求三日而得之於莖山之陽，有鄙夫乃相與食之。繆公曰：“此駁馬之肉，不得酒者死。”繆公乃求酒，徧飲之然後去。明年晉師與繆公戰，晉之右路石者圍繆公而擊之，甲已墮者六札矣。食馬肉者三百餘人，皆曰：“吾君仁而愛人，不可不死。”還擊晉之右路石，免繆公之死。

Duke Mu of Qin was about to go hunting when he lost his horses. After searching for three days he found them south of Mount Jing, where some country people were eating them together. Duke Mu said: "If those who eat the flesh of this piebald horse do not drink wine, they will die." So the Duke sought out wine, gave it to them all to drink, and then left. The next year the army of Jin fought Duke Mu, and the Jin right wing surrounded Duke Mu and struck him, and his armor had already been broken through six layers of plates. The more than three hundred men who had eaten the horse meat all said: "Our lord is benevolent and loves people; we cannot fail to die for him." They struck back at the Jin right wing and saved Duke Mu from death.

傳曰：卞莊好勇，母無恙時，三戰而北，交遊非之，國君辱之。卞莊子受命，顏色不變。乃母死三年，魯興師，卞莊子請從。至見於將軍曰：“前猶與母處，是以戰而北也，辱吾身。今母沒矣，請塞責。”遂走敵而鬬，獲甲首而獻之曰：“請以此塞一北。”又獲甲首而獻之，曰：“請以此塞再北。”將軍止之，曰：“足！”不止，又獲甲首而獻之，曰：“請以此塞三北。”將軍止之，曰：“足！請為兄弟。”卞莊子曰：“三北以養母也，今母歿矣，吾責塞矣。吾聞之，節士不以辱生。”遂奔敵，殺七十人而死。君子聞之曰：“三北已塞責，又滅世斷宗，士節小具矣，而於孝未終也。”《詩》曰：“靡不有初，鮮克有終。”

The tradition records: Bian Zhuang loved bravery. While his mother was alive and well, he fought three times and was defeated each time; his associates criticized him and the ruler shamed him. Zhuangzi of Bian received the orders without changing his expression. After his mother had been dead three years, Lu raised an army, and Zhuangzi of Bian asked to join. When he came before the general he said: "Earlier I was still living with my mother, and so I was defeated in battle, disgracing myself. Now my mother has passed away, and I ask to make up for my fault." Then he rushed at the enemy and fought, took an enemy helmeted head and presented it, saying: "Let this make up for one defeat." He took another helmeted head and presented it, saying: "Let this make up for the second defeat." The general stopped him, saying: "Enough!" He did not stop, and took another helmeted head and presented it, saying: "Let this make up for the third defeat." The general stopped him, saying: "Enough! Let us be brothers." Zhuangzi of Bian said: "I was defeated three times for the sake of supporting my mother. Now my mother has passed away, and my fault has been made up. I have heard that a knight of integrity does not live on after being disgraced." So he rushed at the enemy, killed seventy men, and died. A gentleman who heard of it said: "He made up for his three defeats, but he also cut off his line and ended his ancestral succession. His integrity as a knight was somewhat complete, but in filial piety he did not reach an end." The Book of Songs says: "There is no one without a beginning, but few can bring it to an end."

天子有爭臣七人，雖無道，不失其天下。昔殷王紂殘賤百姓，絕逆天道，至斮朝涉，刳孕婦，脯鬼侯，醢梅伯。然所以不亡者，以其有箕子比干之故。微子去之，箕子執囚為奴，比干諫而死，然後周加兵而誅之。諸侯有爭臣五人，雖無道，不失其國。吳王夫差為無道，至驅一市之民葬闔閭。然所以不亡者，有伍子胥之故也。胥以死，越王勾踐欲伐之。范蠡諫曰：“子胥之計策，尚未忘於吳王之腹心也。”子胥死後三年，越乃能攻之。大夫有爭臣三人，雖無道，不失其家，季氏為無道，僭天子，舞八佾，旅泰山以《雍徹》。孔子曰：“是可忍也，孰不可忍也！”然不亡者，以季路為宰也。故曰：“有諤諤爭臣者其國昌，有默默諛臣者其國亡。”《詩》曰：“不明爾德，以無陪側。爾德不明，以無陪無側。”言文王諮嗟，痛殷商無輔弼諫諍之臣而亡天下矣。

The Son of Heaven has seven remonstrating ministers, and even if he lacks the Way he does not lose the world. Formerly King Zhou of Yin harmed the people and cut off Heaven's Way, going so far as to have the legs of those who waded the river in the morning cut off, to slit open pregnant women, to make the Marquis of Gui into dried meat and Mei Bo into mince. Yet the reason he was not destroyed was that he had Jizi and Bi Gan. When the Viscount of Wei left, Jizi was imprisoned as a slave, and Bi Gan died remonstrating, only then did Zhou send troops and execute him. A feudal lord has five remonstrating ministers, and even if he lacks the Way he does not lose his state. King Fuchai of Wu acted without the Way, going so far as to drive the people of a whole market to bury Helu. Yet the reason he was not destroyed was that he had Wu Zixu. When Xu died, King Goujian of Yue wished to attack. Fan Li remonstrated: "Zixu's plans have not yet been forgotten in the King of Wu's heart." Three years after Zixu's death, Yue was able to attack. A grandee has three remonstrating ministers, and even if he lacks the Way he does not lose his house. The Ji family acted without the Way, usurping the Son of Heaven's rites, performing the eight-row dance and, at the sacrifice to Mount Tai, using the Yong ode for clearing away. Confucius said: "If this can be tolerated, what cannot be tolerated!" Yet they were not destroyed because Jilu served as steward. So it is said: "The state that has outspoken remonstrating ministers flourishes, and the state that has silent flatterers perishes." The Book of Songs says: "You did not make your virtue shine, and so you have no attendants at your side. Because your virtue does not shine, there are no attendants and none beside you." This means that King Wen sighed in grief that Yin and Shang, having no ministers to assist and remonstrate, lost the world.

齊桓公出遊，遇一丈夫襃衣應步，帶著桃殳。桓公怪而問之曰：“是何名？何經所在，何篇所居？何以斥逐，何以避餘？”丈夫曰：“是名戒桃。桃之為言亡也。夫日日慎桃，何患之有。故亡國之社以戒諸侯，庶人之戒在於桃殳。”桓公說其言，與之共載。來年正月庶人皆佩。《詩》曰：“殷監不遠。”

Duke Huan of Qi went out on a tour and met a man wearing a wide robe and walking with measured steps, carrying a peachwood club. Duke Huan found it strange and asked: "What is this called? In which classic, in which chapter? Why are you driving things away, and why do you avoid me?" The man said: "It is called a warning peach. The word for peach (tao) sounds like "flee" or "perish". If one is careful of the peach every day, what trouble can there be? So the altar of a ruined state is used to warn the lords, and the commoners' warning lies in the peachwood club." Duke Huan was pleased with his words and rode in the carriage with him. The next year in the first month all the commoners wore them. The Book of Songs says: "The mirror of Yin is not far off."

齊桓公置酒，令諸大夫曰：“後者飲一經程。”管仲後，當飲一經程。飲其一半，而棄其半。桓公曰：“仲父當飲一經程，而棄之何也？”管仲曰：“臣聞之，酒入口者舌出，舌出者言失，言失者棄身。與其棄身，不寧棄酒乎？”桓公曰：“善！”《詩》曰：“荒愖於酒。”

Duke Huan of Qi laid out wine and commanded the grandees: "Whoever arrives late drinks one full measure." Guan Zhong arrived late and was due to drink one full measure. He drank half and poured out half. Duke Huan said: "Uncle Zhong should drink a full measure; why do you pour it out?" Guan Zhong said: "I have heard that when wine enters the mouth, the tongue comes out; when the tongue comes out, speech goes wrong; when speech goes wrong, the body is thrown away. Rather than throw away the body, would it not be better to throw away the wine?" Duke Huan said: "Good!" The Book of Songs says: "Indulging in wine to excess."

齊景公遣晏子南使楚。楚王聞之，謂左右曰：“齊遣晏子使寡人之國，幾至矣。”左右曰：“晏子，天下之辯士也。與之議國家之邊，則不如也。與之論往古之術，則不如也。王獨可以與晏子坐，使有司束人過王，王問之，使言齊人善盜，故束之。是宜可以困之。”王曰：“善。”晏子至，即與之坐。圖國之急務，辨當世之得失，再舉再窮，王默然無以續語。居有間，束徒以過之。王曰：“何為者也？”有司對曰：“是齊人善盜，束而詣吏。”王欣然大笑曰：“齊乃冠帶之國，辨士之化，固善盜乎？”晏子曰：“然。固取之。王不見夫江南之樹乎？名橘，樹之江北，則化為枳。何則？土地使然爾。夫子處齊之時，冠帶而立，儼有伯夷之廉，今居楚而善盜，意土地化使然爾。王又何怪乎？”《詩》曰：“無言不酬，無德不報。”

Duke Jing of Qi sent Master Yan on a mission south to Chu. The King of Chu heard of it and said to those around him: "Qi has sent Yan Zi on a mission to my state, and he should be arriving about now." Those around him said: "Yan Zi is the world's most skilled debater. Debating the frontiers of states with him, we are no match; debating the methods of the ancient past, we are no match. Only Your Majesty can sit with Yan Zi. Have the officials bind a man and lead him past the King, and when the King asks, have them say he is a man of Qi who is good at theft, hence the binding. This should suit to corner him." The King said: "Good." When Yan Zi arrived, the King sat with him. They planned the urgent affairs of the state and distinguished the gains and losses of the age; time and again he was exhausted, and the King was silent with nothing to follow up. After a while a bound prisoner passed. The King said: "What is he doing?" The official answered: "This is a man of Qi who is good at theft, bound and being sent to the magistrate." The King laughed happily and said: "Qi is a land of capped and belted gentlemen; was the teaching of its debaters originally good at theft?" Yan Zi said: "Yes. That is exactly why I take this. Has the King not seen the tree south of the river? It is called the orange, and when planted north of the river it turns into a trifoliate orange. Why? The soil makes it so. When this gentleman lived in Qi, he stood in cap and belt, solemn with the integrity of Bo Yi; now that he lives in Chu and is good at theft, perhaps it is the soil and its influence that make it so. What is there for the King to wonder at?" The Book of Songs says: "No words go unanswered, no virtue goes unrepaid."

吳延陵季子游於齊，見遺金，呼牧者取之。牧者曰：“何子居之高，視之下貌之君子，而言之野也！吾有君不臣，有友不友，當暑衣裘，吾豈取金者乎？”請問姓字。牧者曰：“子乃皮相之士也，何足語姓字哉！”遂去。延陵季子立而望之，不見乃止。孔子曰：“非禮勿視，非禮勿聽。”

Jizi of Yanling in Wu traveled in Qi and saw gold that had been dropped, and called to a herdsman to pick it up. The herdsman said: "Why is it that you live in a high place, yet your sight is low, your appearance is like a gentleman's, yet your words are coarse! I have a ruler but do not serve him as minister, I have friends but do not make friends of them, and in the heat of summer I wear fur; how could I be a man who takes gold?" He asked for his name and style. The herdsman said: "You are a scholar who looks at outward appearance; what is worth telling you my name and style!" Then he left. Jizi of Yanling stood looking after him until he could no longer see him, and only then stopped. Confucius said: "Do not look at what is against ritual, do not listen to what is against ritual."

顏淵問於孔子曰：“淵願貧如富，賤如貴，無勇而威，與士交通，終身無患難，亦且可乎？”孔子曰：“善哉回也！夫貧而如富，其知足而無慾也。賤而如貴，其讓而有禮也。無勇而威，其恭敬而不失於人也。終身無患難，其擇言而出之也。若回者，其至乎！雖上古聖人，亦如此而已。”

Yan Yuan asked Confucius: "Yuan wishes to be poor yet seem rich, lowly yet seem noble, without courage yet have awe, to associate with scholars, and to be free from trouble all his life. Is that possible?" Confucius said: "Good, Hui! To be poor yet seem rich is to know contentment and have no desires. To be lowly yet seem noble is to be humble and courteous. To have no courage yet have awe is to be respectful and not fail in propriety toward others. To be free from trouble all one's life is to choose one's words before speaking them. One like Hui has probably reached the utmost! Even the sages of high antiquity were just like this."

齊景公出田，十有七日而不反。晏子乘而往。比至，衣冠不正。景公見而怪之曰：“夫子何遽乎？得無有急乎？”晏子對曰：“然，有急。國人皆以君為惡民所禽。臣聞之：魚鱉厭深淵而就幹淺，故得於釣網。禽獸深山而下於都澤，故得於田獵。今君出田十有七日而不反，不亦過乎？”景公曰：“不然。為賓客莫應待邪？則行人子牛在。為宗廟而不血食邪？則祝人太宰在。為獄不中邪？則大理子幾在。為國家有餘不足邪？則巫賢在。寡人有四子，猶有四肢也，而得代焉，不可患焉！”晏子曰：“然，人心有四肢而得代焉則善矣，令四肢無心，十有七日不死乎？”景公曰：“善哉言！”遂援晏子之手，與驂乘而歸。若晏子者，可謂善諫者矣。

Duke Jing of Qi went out hunting and did not return for seventeen days. Yan Zi went in a carriage. When he arrived, his cap and clothes were not in order. Duke Jing saw him and, finding it strange, said: "Master, why are you in such haste? Is there some emergency?" Yan Zi answered: "Yes, an emergency. The people of the state all think the ruler hates the people being captured by him. I have heard that fish and turtles tire of deep pools and go to dry shallows, and so are caught by hooks and nets. Birds and beasts leave the deep mountains and come down to the marshes, and so are taken in hunts. Now my lord goes out hunting for seventeen days without returning; is that not excessive?" Duke Jing said: "It is not so. Is it that there is no one to receive and answer guests? Then there is the envoy Ziniu. Is it that the ancestral temple lacks blood offerings? Then there are the invocator and Grand Steward. Is it that the prisons are not just? Then there is the Grand Judge Ziji. Is it that the state has surplus or shortage? Then there is Wu Xian. I have four men, like having four limbs, and they can act in my stead; there is nothing to worry about!" Yan Zi said: "Yes, it would be fine if a person's heart had four limbs that could act in its place; but if the four limbs had no heart, would it not die in seventeen days?" Duke Jing said: "Good, these words!" So he took Yan Zi's hand and rode back with him in the same carriage. A man like Yan Zi may be called skilled at remonstrance.

楚莊王將舉師伐晉，告士大夫曰：“有敢諫者死無赦。”孫叔敖曰：“臣聞畏鞭棰之嚴而不敢諫其父，非孝子也。懼斧鉞之誅而不敢諫其君，其忠臣也。”於是遂進諫曰：“臣園中有楡，其上有蟬。蟬方奮翼悲鳴，欲飲清露，不知螳蜋之在後，曲其頸，欲攫而食之也。螳蜋方欲食蟬，而不知黃雀在後，舉其頸，欲啄而食之也。黃雀方欲食螳蜋，不知童子挾彈丸在楡下，迎而欲彈之。童子方欲彈黃雀，不知前有深坑，後有掘株也。此皆貪前之利，而不顧後害者也。非獨昆蟲眾庶若此也，人主亦然。君今知貪彼之土，而樂其士卒。”楚國不殆，而晉以寧，孫叔敖之力也。

King Zhuang of Chu was about to raise an army to attack Jin and told his scholars and grandees: "Whoever dares to remonstrate will die and not be pardoned." Sunshu Ao said: "I have heard that one who fears the severity of the whip and does not dare remonstrate with his father is not a filial son. One who fears the execution by axe and does not dare remonstrate with his ruler is not a loyal minister." So he remonstrated: "In my garden there is an elm, and on it is a cicada. The cicada is flapping its wings and singing sadly, wishing to drink clear dew, not knowing that a praying mantis is behind it, bending its neck, wishing to seize and eat it. The mantis is intent on eating the cicada, but does not know that a yellow sparrow is behind it, raising its neck, wishing to peck and eat it. The sparrow is intent on eating the mantis, not knowing that a boy holding a pellet bow is under the elm, facing up and wishing to shoot it. The boy is intent on shooting the sparrow, not knowing that in front of him is a deep pit and behind him is a dug-out stump. All these covet the gain in front and do not heed the harm behind. Not only insects and the common people are like this; rulers are too. Now my lord knows only to covet that land, and delights in those soldiers." Chu was not endangered, and Jin was thereby at peace; this was Sunshu Ao's doing.

晉平公之時，藏寶之臺燒，士大夫聞者，皆趨車馳馬救火。三日三夜，乃勝之。公子晏奉束帛而賀，曰：“甚善矣1”平公勃然作色曰：“珠玉之所藏也，國之重寶也，而天火之。士大夫皆趨車走馬而救之，子獨束帛而賀，何也？有說則生，無說則死。”公子晏曰：“何敢無說！臣聞之，王者藏於天下諸侯藏於百姓，農夫藏於囷庾，商賈藏於篋匱。今百姓乏於外，短褐不蔽形，糟糠不充口，虛耗而賦斂無已，收大半而藏之臺，是以天火之。且臣聞之，昔者桀殘賊海內，賦斂無度，萬民甚苦，是故湯誅之，為天下戮笑。今皇天降災於藏臺，是君之福也，而不自知變悟，亦恐君之為鄰國笑矣。”公曰：“善！自今已往，請藏於百姓之間。”《詩》曰：“稼穡維寶，代食維好。”

In the time of Duke Ping of Jin, the terrace where treasures were stored burned down, and the scholars and grandees who heard of it all drove carriages and galloped horses to put out the fire. After three days and nights it was finally overcome. Prince Yan came carrying bundles of silk to congratulate, and said: "How fine!" Duke Ping suddenly changed color and said: "The place where pearls and jade are stored is the state's great treasure, and heavenly fire has burned it. The scholars and grandees all drove carriages and galloped horses to rescue it, and you alone congratulate with bundles of silk; why? If you have an explanation, you live; if not, you die." Prince Yan said: "How would I dare be without an explanation! I have heard that a king stores in the world, a lord stores among the hundred families, a farmer stores in his granaries, and a merchant stores in his chests. Now the common people are impoverished in the countryside, their short coarse clothes do not cover their bodies, chaff and husks do not fill their mouths, resources are drained while levies do not stop, more than half is taken and stored in the terrace, and so heavenly fire burned it. Moreover I have heard that formerly Jie harmed all within the seas, his levies were without limit, and the myriad people suffered; therefore Tang executed him and he was slain and mocked by the world. Now august Heaven has sent a disaster on the storage terrace; it is your good fortune, my lord, yet if you do not yourself know to change and awaken, I fear you will be mocked by neighboring states." The Duke said: "Good! From now on I ask to store among the hundred families." The Book of Songs says: "Sowing and reaping are the treasure, and food in their place is good."

魏文侯問裡克曰：“吳之所以亡者何也？”裡克對曰：“數戰而數勝。”文侯曰：“數戰數勝，國之福也，其獨亡何也？”裡克對曰：“數戰則民疲，數勝則主驕。驕則恣，恣則極。物疲則怨，怨則極慮。上下俱極，吳之亡猶晚矣。此夫差所以自喪於幹遂。”《詩》曰：“天降喪亂，滅我立王。”

Marquis Wen of Wei asked Li Ke: "Why did Wu perish?" Li Ke answered: "It fought many battles and won many victories." The Marquis said: "Fighting many battles and winning many victories is the state's good fortune; why did it alone perish?" Li Ke answered: "With many battles the people grow weary, and with many victories the ruler grows proud. Pride leads to license, and license goes to the extreme. When things are wearied there is resentment, and resentment exhausts thought. When both high and low are at the extreme, Wu's perishing was even late. This is why Fuchai lost his own life at Gansui." The Book of Songs says: "Heaven sends down death and disorder, and destroys the king we have set up."

楚有士曰申鳴，治園以養父母，孝聞於楚。王召之，申鳴辭不往。其父曰：“王欲用汝，何謂辭之？”申鳴曰：“何舍為孝子，乃為王忠臣乎？”其父曰：“使汝有祿於國，有位於廷，汝樂而我不憂矣。我欲汝之仕也。”申鳴曰：“喏。”遂之朝受命，楚王以為左司馬。其年遇白公之亂，殺令尹子西、司馬子期，申鳴因以兵圍之。白公謂石乞曰：“申鳴，天下之勇士也，今將兵，為之奈何？”石乞曰：“吾聞申鳴孝子也，使人謂申鳴曰：“子與我，則與子分楚國，不與我，則殺乃父。”申鳴流涕而應之曰：“始則父之子，今則君之臣，已不得為孝子矣，安得不為忠臣乎？”援桴鼓之，遂殺白公。其父亦死焉。王歸賞之，申鳴曰：“受君之祿，避君之難，非忠臣也。正君之法，以殺其父，又非孝子也。行不兩全，名不兩立，悲夫！若此而生，亦何以示天下之士哉！”遂自刎而死。《詩》曰：“進退惟谷。”

In Chu there was a scholar named Shen Ming who tended a garden to support his parents, and his filial piety was known in Chu. The King summoned him, but Shen Ming declined and did not go. His father said: "The King wants to use you; why do you decline?" Shen Ming said: "Why give up being a filial son in order to become the King's loyal minister?" His father said: "If you have a salary in the state and a position at court, you will be happy and I will not be worried. I want you to hold office." Shen Ming said: "Yes." So he went to court to receive the command, and the King of Chu made him Left Marshal. That year the rebellion of Lord Bai occurred, killing the Chief Minister Zixi and the Marshal Ziqi, and Shen Ming therefore led troops to surround him. Lord Bai said to Shi Qi: "Shen Ming is a brave warrior of the world, and now he is leading troops; what shall we do?" Shi Qi said: "I have heard that Shen Ming is a filial son. Send someone to say to Shen Ming: 'If you follow me, I will share Chu with you; if you do not follow me, I will kill your father.'" Shen Ming wept and answered: "At first I was my father's son, and now I am my ruler's minister; I can no longer be a filial son, so how can I fail to be a loyal minister?" He took the drumstick and beat the drum, and so killed Lord Bai. His father also died. The King returned and rewarded him, and Shen Ming said: "To receive the ruler's salary and evade the ruler's trouble is not being a loyal minister. To uphold the ruler's law and so kill my father is not being a filial son. Conduct cannot be complete in both, and a name cannot stand in both; how sad! To live like this, how can I show myself to the scholars of the world!" So he cut his own throat and died. The Book of Songs says: "Advance or retreat, there are only valleys."

昔者太公望周公旦受封而見。太公問周公何以治魯。周公曰：“尊尊親親。”太公曰：“魯從此弱矣。”周公問太公曰：“何以治齊？”太公曰：“舉賢尚功。”周公曰：“後世必有劫殺之君矣。”後齊日以大，至於霸，二十四世而田氏代之。魯日以削，三十四世而亡。由此觀之，聖人能知微矣。《詩》曰：“惟此聖人，瞻言百里。”

Formerly Taigong Wang and Dan, Duke of Zhou, were enfeoffed and met each other. Taigong asked the Duke of Zhou how he would govern Lu. The Duke of Zhou said: "Honor the honorable, and be close to relatives." Taigong said: "Lu will weaken from now on." The Duke of Zhou asked Taigong: "How will you govern Qi?" Taigong said: "Promote the worthy and honor merit." The Duke of Zhou said: "In later generations there will surely be rulers who are seized and killed." Afterwards Qi grew greater day by day until it became hegemon, and after twenty-four generations the Tian family took its place. Lu grew weaker day by day, and after thirty-four generations it was destroyed. From this we see that the sages could know the subtle. The Book of Songs says: "Only this sage, looking out, his words reach a hundred li."

《漢書·儒林傳》云：韓嬰燕人也，孝文時為博士，景帝時至常山太傅。嬰推詩人之意而作《外傳》數萬言，其語頗與齊魯間殊，然歸一也。淮南賁生受之。燕趙間言《詩》者由韓生。韓生亦以《易》授人，推《意》而為之傳。燕趙間好，《詩》故其《易》微，惟韓氏自傳之。武帝時，嬰嘗與董仲舒論於上前，其人精悍，此事事分明，仲舒不能難也。後其孫商為博士，孝宣時涿郡韓生其後也。

The Treatise on the Confucians in the Book of Han records: Han Ying was a man of Yan, served as an Erudite in the time of Emperor Wen, and by Emperor Jing's time became Grand Tutor of Changshan. Ying sought out the meaning of the poets and wrote the Outer Commentary, tens of thousands of words, whose wording differed considerably from that of Qi and Lu, but whose destination was the same. Bensheng of Huainan received it. Those between Yan and Zhao who discussed the Songs followed Master Han. Master Han also taught the Changes and sought out its meaning and wrote a commentary on it. Between Yan and Zhao people loved the Songs, so his Changes was weak, and only the Han family handed it down. In the time of Emperor Wu, Ying once debated with Dong Zhongshu before the emperor; he was sharp and sturdy, each point was clear, and Zhongshu could not rebut him. Later his grandson Shang became an Erudite, and in the time of Emperor Xuan, Master Han of Zhuo Commandery was his descendant.