Kong Cong Zi (孔叢子) · Volume 3

費子陽【魯大夫家臣】謂子思曰吾念宗周將滅泣涕不可禁也子思曰然此亦子之善意也夫能以智知可知而不能以智知未可知危之道也今以一人之身憂世之不治而泣涕不禁是憂河水之濁而以泣清之也其為無益莫大焉故防子去殷紀季入齊良知時也唯能不憂世之亂而患身之不治者可與言道矣

Fei Ziyang [a retainer of a grandee of Lu] said to Zisi: "When I think that the Zhou capital is about to perish, I cannot stop my tears." Zisi said: "Yes, that is also your good intention. To use knowledge to know what can be known, but not to use knowledge to know what is not yet knowable, is a dangerous road. Now to worry, with the body of one person, that the world is not ordered, and to shed tears that will not stop, is like worrying that the river is muddy and wanting to clear it with tears; there is nothing more useless. So Weizi left Yin and Ji Ji entered Qi, truly knowing the times. Only one who can be unconcerned about the world's disorder and concerned about his own lack of cultivation can be talked with about the Way."

齊王戮其臣不辜謂子思曰吾知其不辜而適觸吾忿故戮之以為不足傷義也子思曰文王葬枯骨而天下知仁商紂斬朝渉而天下稱暴夫義者不必徧利天下也暴者不必盡虐海內也以其所施而觀其意民乃去就焉今君因心之忿遷戮不辜以為無傷於義此非臣之所敢知也王曰寡人實過乃今聞命請改之

The King of Qi killed an innocent minister and said to Zisi: "I knew he was innocent; it just happened that he touched on my anger, so I killed him, thinking it not enough to harm righteousness." Zisi said: "King Wen reburied dry bones, and the world knew he was benevolent; the tyrant Zhou had the men who waded the river in the morning cut down, and the world called him cruel. One who acts righteously need not distribute benefit to the whole world, and a tyrant need not spread cruelty throughout the seas; by watching what they do one observes their intentions, and the common people then decide whether to come or go. Now you, from the anger in your heart, have shifted your anger and killed an innocent man, thinking it does no harm to righteousness; this is not something I dare to endorse." The King of Qi said: "I was truly wrong, and only today have I heard instruction; please let me correct it."

衛公子交見於子思曰先生聖人之後執清髙之操天下之君子莫不服先生之大名也交雖不敏竊慕下風願師先生之行幸顧恤之子思曰公子不宜也夫清髙之節不以私自累不以利煩意擇天下之至道行天下之正路今公子紹康叔之緒處戰伐之世當務收英雄保其疆土非所以明臧否立規檢修匹夫之行之時也衛公子交饋馬四乗於子思曰交不敢以此求先生之歡而辱先生之潔也先生久降於鄙土蓋為賔主之餼焉子思曰伋寄命以來度身以服衛之衣量腹以食衛之粟矣又且朝夕受酒脯及祭燔之賜衣食已優意氣已定以無行志未敢當車馬之貺禮雖有爵賜人不逾父兄今重違公子之盛防則有失禮之僣焉若何公子曰交已言於君矣荅曰不可為人子者三賜不及車馬公子曰我未之聞也謹受教

Gongzi Jiao of Wei came to see Zisi and said: "Master, you are a descendant of a sage and hold to a lofty and pure integrity; there is no gentleman under heaven who does not admire your great name. Though I, Jiao, am not quick, I privately admire you from below the wind and wish to take your conduct as my teacher; I hope you will take pity on me." Zisi said: "Prince, it is not fitting to do so. Lofty integrity does not burden oneself for private reasons or trouble the mind for profit, but chooses the most correct Way under heaven and walks the most correct road under heaven. Now the Prince carries on the line of Kang Shu and lives in an age of warfare; you should work at gathering heroes and defending your territory, and it is not the time for discussing praise and blame, setting up rules and cultivating the conduct of a common man." Gongzi Jiao of Wei presented Zisi with four horses, saying: "I do not dare to use this to seek your favor and sully your purity; it is only that you have long been lodged in this humble place, so take it as provisions between guest and host." Zisi said: "Since I entrusted my life here, I have dressed in the clothes of Wei according to my body and eaten the grain of Wei according to my stomach, and morning and evening have received gifts of wine, dried meat and sacrificial meat; my clothing and food are already ample and my spirit settled, and because I have no plan to travel, I dare not accept the gift of carriage and horses. Though the rites allow gifts according to rank, they do not exceed what one gives fathers and elder brothers. If I were again to go against the Prince's generous intention, I would be guilty of an overstep against ritual; what is to be done?" The Prince said: "I have already told the ruler." Zisi replied: "It cannot be. A son does not receive carriage and horses even after three rewards." The Prince said: "I had not heard this; I respectfully accept your instruction."

穆公欲相子思子思不願將去魯魯君曰天下之王亦猶寡人也去將安之子思荅曰蓋聞君子猶鳥也疑之則舉今君既疑矣又以已限天下之君臣竊為言之過也

Duke Mu wished to use Zisi as chancellor, but Zisi was unwilling and was about to leave Lu. The ruler of Lu said: "The kings of the world are like me; if you leave, where can you go?" Zisi replied: "I have heard that a gentleman is like a bird: once suspected, he flies away. Now you already suspect me, and again use yourself as the standard for rulers and ministers throughout the world; I privately think this statement excessive."

齊王謂子思曰先生名髙於海內吐言則天下之士莫不屬耳目今寡人慾相梁起起也名少願先談説之也子思曰天下之士所以屬耳目者欲伋之言是非當也今君使伋虛談於起則天下之士必改耳目矣耳目既改又無益於起是兩有喪也故不敢承命齊君曰起之不賢何也子思曰君豈未之知乎厚於財物必薄於徳自然之道也今起以貪成富聞於諸侯而無救施之惠焉以好色聞於齊國而無男女之別焉有一於此猶受其咎而起二之能無累乎王曰寡人之言實過願先生赦焉

The King of Qi said to Zisi: "Master, your name is high within the seas, and when you open your mouth, there is no scholar under heaven who does not prick up his ears and eyes. Now I wish to use Liang Qi as chancellor; Liang Qi's reputation is small, and I hope you will first speak on his behalf." Zisi said: "The reason scholars under heaven prick up their ears and eyes is that they want my words to be right in praise and blame. Now if you have me speak for Liang Qi without grounds, the scholars under heaven will surely change what they see and hear; if they change their ears and eyes, there is no benefit to Liang Qi, and loss on both sides. So I dare not obey." The ruler of Qi said: "Why is Liang Qi unworthy?" Zisi said: "Do you not know? One who is heavy with wealth is surely light in virtue; this is a natural principle. Now Liang Qi became rich through greed and is famous among the lords, yet has no kindness in relieving others; he is known in Qi for loving women, yet makes no distinction between men and women. To have even one of these brings blame, and Liang Qi has both; how can he be free of entanglement?" The King of Qi said: "My words were truly excessive; I hope you will pardon me."

子思見老萊子老萊子聞穆公將相子思老萊子曰若子事君將何以為乎子思曰順吾性情以道輔之無死亡焉老萊子曰不可順子之性也子性剛而傲不肖又且無所死亡非人臣也子思曰不肖故人之所傲也夫事君道行言聽則何所死亡道不行言不聽則亦不能事君所謂無死亡也老萊子曰子不見夫齒乎齒堅剛卒盡相磨舌柔順終以不弊子思曰吾不能為舌故不能事君

Zisi went to see Lao Laizi. Lao Laizi had heard that Duke Mu was about to use Zisi as chancellor, and said: "If you serve a ruler, what will you do?" Zisi said: "I will follow my nature and assist him with the Way, with no loss of life." Lao Laizi said: "You cannot follow your nature. You are firm by nature and look down on the unworthy, and with no loss of life you are not a minister." Zisi said: "The unworthy are exactly what people look down on. In serving a ruler, if the Way can be carried out and words listened to, what is there to lose? If the Way cannot be carried out and words are not listened to, one cannot serve the ruler. That is what I mean by no loss of life." Lao Laizi said: "Have you not seen teeth? Teeth are hard and firm, and in the end grind one another away; the tongue is soft and yielding, and never wears out." Zisi said: "I cannot be a tongue, so I cannot serve a ruler."

淵懿邃頥深也封巨莫莽艾祁大也頒賦鋪敷布也蓋戴燾蒙冒覆也鍾崇府最積灌聚檏叢也閱捜履庀具也攻為話相旬宰營匠治也蠲祓禋屑潔也勿蔑防曼末沒無也隆巢岸峻髙也逼尼附切局鄰傅戚近也邵媚防伐美也賢裒繁優饒夥多也幾蔡模臬法也【蔡取蓍龜義亦法也】爰換變貿交更易也生造奏詣進也索寒探裒鉤掠採略也開徹接通達也固歴彌宿舊尚久也彌愈滋強益也赫斁爽曉昕著讃曙明也皆附襲就因也封畛際限疆略界也承苐班列次也戶悛格扈止也【戶取其闔礙悛取其改皆止之義】幽曀闇昩也最冗自質要也疆窮充竟也而乃爾若汝也控彎挽引也承賛涼助佐也尋由以用也要防集載成也肆赴防疾也造之如適也掇督撫拾也肆子燼餘也拓斥啟闢開也杜實充牣塞也實牣滿也奬率勵勸也勤勉事力也經屑省過也闕缺間隙也迭遞交更也剗沒滅也黔驪黝黒也縞皓素白也彤縕朱也溢沉滅沒也載功物事也

Yuan (渊), Yi (懿), Sui (邃) and Yi (颐) all mean deep. Feng (封), Ju (巨), Mo (莫), Mang (莽), Ai (艾) and Qi (祁) all mean great. Ban (颁), Fu (赋), Pu (铺) and Fu (敷) all mean to spread out. Gai (盖), Dai (戴), Dao (焘), Meng (蒙) and Mao (冒) all mean to cover. Zhong (钟), Chong (崇), Fu (府), Zui (最), Ji (积), Guan (灌), Ju (聚), Pu (朴) and Cong (丛) all mean to accumulate. Yue (阅), Sou (搜), Lü (履) and Pi (庀) all mean to be provided for. Gong (攻), Wei (为), Hua (话), Xiang (相), Xun (旬), Zai (宰), Ying (营) and Jiang (匠) all mean to manage. Juan (蠲), Fu (祓), Yin (禋) and Xie (屑) all mean to cleanse. Wu (勿), Mie (蔑), Man (曼), Mo (末) and Mo (没) all mean none. Long (隆), Chao (巢), An (岸) and Jun (峻) all mean high. Bi (逼), Ni (尼), Fu (附), Qie (切), Ju (局), Lin (邻), Fu (傅) and Qi (戚) all mean near. Shao (邵), Mei (媚) and Fa (伐) all mean beautiful. Xian (贤), Pou (裒), Fan (繁), You (优), Rao (饶) and Huo (伙) all mean many. Ji (几), Cai (蔡), Mo (模) and Nie (臬) all mean a model or law. [Cai takes its sense from the divining stalks and tortoise shell, and is also a law.] Yuan (爰), Huan (换), Bian (变), Mao (贸), Jiao (交) and Geng (更) all mean to change. Sheng (生), Zao (造), Zou (奏) and Yi (诣) all mean to advance. Suo (索), Han (寒), Tan (探), Pou (裒), Gou (钩), Lüe (掠), Cai (采) and Lüe (略) all mean to seek and take. Kai (开), Che (彻) and Jie (接) all mean to get through. Gu (固), Li (历), Mi (弥), Su (宿), Jiu (旧) and Shang (尚) all mean long-lasting. Mi (弥), Yu (愈), Zi (滋) and Qiang (强) all mean to increase. He (赫), Yi (斁), Shuang (爽), Xiao (晓), Xin (昕), Zhuo (着), Zan (赞) and Shu (曙) all mean bright. Jie (皆), Fu (附), Xi (袭) and Jiu (就) all mean to rely on. Feng (封), Zhen (畛), Ji (际), Xian (限), Jiang (疆) and Lüe (略) all mean a boundary. Cheng (承), Di (第), Ban (班) and Lie (列) all mean order. Hu (户), Quan (悛), Ge (格) and Hu (扈) all mean to stop. [Hu takes its sense from closing and blocking, and Quan from correcting; both are stopping.] You (幽), Yi (曀), An (暗) and Mei (昧) all mean dark. Zui (最), Rong (冗), Zi (自) and Zhi (质) all mean concise. Jiang (疆), Qiong (穷) and Chong (充) all mean to exhaust. Er (而), Nai (乃), Er (尔) and Ruo (若) all mean you. Kong (控), Wan (弯) and Wan (挽) all mean to draw. Cheng (承), Zan (赞), Liang (凉) and Zhu (助) all mean to assist. Xun (寻), You (由) and Yi (以) all mean to use. Yao (要), Ji (集) and Zai (载) all mean to accomplish. Si (肆) and Fu (赴) both mean swift. Zao (造), Zhi (之) and Ru (如) all mean to go to. Duo (掇), Du (督) and Fu (抚) all mean to pick up. Si (肆), Zi (子) and Jin (烬) all mean what remains. Tuo (拓), Chi (斥), Qi (启) and Pi (辟) all mean to open up. Du (杜), Shi (实), Chong (充) and Ren (牣) all mean to block up. Shi (实) and Ren (牣) both mean full. Jiang (奖), Shuai (率) and Li (励) all mean to encourage. Qin (勤), Mian (勉) and Shi (事) all mean to exert effort. Jing (经), Xie (屑) and Sheng (省) all mean to pass through. Que (阙), Que (缺) and Jian (间) all mean a gap. Die (迭), Di (递) and Jiao (交) all mean to alternate. Chan (刬) and Mo (没) both mean to destroy. Xuan (玄), Qian (黔), Li (骊) and You (黝) all mean black. Gao (缟), Hao (皓) and Su (素) all mean white. Tong (彤) and Yun (缊) both mean vermilion. Yi (溢), Chen (沉) and Mie (灭) all mean to submerge. Zai (载), Gong (功) and Wu (物) all mean affair.

晏明陽也旰晏晩也筭麗數也□艾老也僉皆同也交校報也舒布展也翥舉也索略求也奚害何也裡度居也周浹匝也充該備也列厥陳也轓輈輿也廢措置也駕乗凌也收戢斂也禁録也掌司主也偏贅屬也麗著思也載略行也沓襲合也抵享當也庚徹通也修舒長也校戰交也謁復白也勑質正也商蔑末也延衍散也末沒終也仳辨別也菲涼薄也復旋還也祖翼送也走叩我也姓命孥子也諧籲和也悛寤覺也憾猜恨也艾盡止也忿也奸犯也汩猾亂也縮續抽也暨防及也苞跋本也肆臬極也睇題視也犯肆突也束縻縛也肆從逐也放投棄也莽蕪草也暴映曬也焮也晞烯幹也廸蹟蹈也衍演廣也袤從長也荷擔也仍再也徇歸也工官也稽考也顛殞也躋陞也戕殘也截也闢除也慁患也譴責也間非也順退也抗禦也靳取也戱也褊狹也惎忌也沮疑也虧損也毀壞也判散也蔽斷也交俱也俘罰也夷傷也枳害也締閉也靡細也辨使也牧臨也甞試也頼羸也若乃也嗟發聲也奏為也振救也庸償也賈價也贍足也曹偶也麗兩也驟數也逞快也越逺也姑且也哿可也釋觧也庸善也薦重也登升也勵勉也赫顯也韙是也丕莊也佞才也暨息也話言也願謹也豐豐也都盛也腆厚也肆緩也競逐也紀基也惎忌教也整願也愸強也薄廹也燀炊也資取也質信也餼饋也慿依也藉藉也際接也閡限也廬寄也萃集也簉倅也尤恠也瞢慚也索空也素故也視此也偟徃也矜惜也狃忲也覬望也何任也御侍也殿慎也選擇也宣示也

Yan (晏) and Ming (明) both mean bright with sun. Gan (旰) and Yan (晏) both mean late. Suan (筭) and Li (丽) both mean number. Ai (艾) and a further character (□, damaged in the base text) both mean old. Qian (佥) and Jie (皆) both mean together. Jiao (交) and Jiao (校) both mean to repay. Shu (舒) and Bu (布) both mean to spread. Zhu (翥) means to rise. Suo (索) and Lüe (略) both mean to seek. Xi (奚) and Hai (害) both mean what. Li (里) and Du (度) both mean to dwell. Zhou (周) and Jia (浃) both mean to go all around. Chong (充) and Gai (该) both mean complete. Lie (列) and Jue (厥) both mean to set out. Fan (轓) and Zhou (辀) both mean a carriage. Fei (废) and Cuo (措) both mean to place. Jia (驾) and Cheng (乘) both mean to surpass. Shou (收) and Ji (戢) both mean to gather in. Jin (禁) means to record. Zhang (掌) and Si (司) both mean to preside over. Pian (偏) and Zhui (赘) both mean attached. Li (丽) and Zhuo (着) both mean to think. Zai (载) and Lüe (略) both mean to go. Ta (沓) and Xi (袭) both mean to join. Di (抵) and Xiang (享) both mean to match. Geng (庚) and Che (彻) both mean to penetrate. Xiu (修) and Shu (舒) both mean long. Jiao (校) and Zhan (战) both mean to meet. Ye (谒) and Fu (复) both mean to report. Chi (敕) and Zhi (质) both mean to correct. Shang (商) and Mie (蔑) both mean the end. Yan (延) and Yan (衍) both mean to scatter. Mo (末) and Mo (没) both mean to finish. Pi (仳) and Bian (辨) both mean to separate. Fei (菲) and Liang (凉) both mean thin. Fu (复) and Xuan (旋) both mean to return. Zu (祖) and Yi (翼) both mean to send off. Zou (走) and Kou (叩) both mean I. Xing (姓), Ming (命) and Nu (孥) all mean child. Xie (谐) and Xu (吁) both mean harmony. Quan (悛) and Wu (寤) both mean to awaken. Han (憾) and Cai (猜) both mean to resent. Ai (艾) and Jin (尽) both mean to stop. Fen (忿) means anger. Jian (奸) means to offend. Gu (汩) and Hua (猾) both mean confusion. Suo (缩) and Xu (续) both mean to draw out. Ji (暨) means to reach. Bao (苞) and Ba (跋) both mean the root. Si (肆) and Nie (臬) both mean the utmost. Di (睇) and Ti (题) both mean to look. Fan (犯) and Si (肆) both mean to rush at. Shu (束) and Mi (縻) both mean to bind. Si (肆) and Cong (从) both mean to chase. Fang (放) and Tou (投) both mean to cast away. Mang (莽) and Wu (芜) both mean grass. Bao (暴) and Ying (映) both mean to dry in the sun. Xin (焮), Xi (晞) and Xi (烯) all mean dry. Di (迪) and Ji (迹) both mean to tread. Yan (衍) and Yan (演) both mean broad. Mao (袤) and Cong (从) both mean long. He (荷) means to carry. Reng (仍) means again. Xun (徇) means to return. Gong (工) means official. Ji (稽) means to examine. Dian (颠) means to fall. Ji (跻) means to rise. Qiang (戕) means to harm. Jie (截) means to cut off. Pi (辟) means to remove. Hun (慁) means trouble. Qian (谴) means to blame. Jian (间) means to fault. Shun (顺) means to withdraw. Kang (抗) means to resist. Jin (靳) means to take. Xi (戏) means to play. Bian (褊) means narrow. Ji (惎) means to dread. Ju (沮) means to doubt. Kui (亏) means to diminish. Hui (毁) means to destroy. Pan (判) means to scatter. Bi (蔽) means to cut off. Jiao (交) means together. Fu (俘) means to punish. Yi (夷) means to wound. Zhi (枳) means to harm. Di (缔) means to close. Mi (靡) means fine. Bian (辨) means to employ. Mu (牧) means to oversee. Chang (尝) means to try. Lai (赖) means to be weak. Ruo (若) means then. Jie (嗟) is an exclamation. Zou (奏) means to do. Zhen (振) means to rescue. Yong (庸) means to repay. Jia (贾) means price. Shan (赡) means sufficient. Cao (曹) means a companion. Li (丽) means a pair. Zhou (骤) means frequent. Cheng (逞) means to be satisfied. Yue (越) means far. Gu (姑) means for now. Ge (哿) means acceptable. Shi (释) means to release. Yong (庸) means good. Jian (荐) means repeated. Deng (登) means to rise. Li (励) means to urge on. He (赫) means manifest. Wei (韪) means right. Pi (丕) means grand. Ning (佞) means talent. Ji (暨) means to rest. Hua (话) means speech. Yuan (愿) means careful. Feng (丰) means abundant. Du (都) means flourishing. Tian (腆) means generous. Si (肆) means slow. Jing (竞) means to pursue. Ji (纪) means foundation. Ji (惎) means to teach with caution. Zheng (整) means to be orderly. Qiang (强) means strong. Bo (薄) means to press. To burn fire is cooking. Zi (资) means to take. Zhi (质) means trust. Xi (饩) means a gift of provisions. Ping (凭) means to rely on. Jie (借) means to borrow. Ji (际) means to meet. He (阂) means to limit. Lu (庐) means to lodge. Cui (萃) means to gather. Zao (簉) means a deputy. You (尤) means to blame. Meng (瞢) means ashamed. Suo (索) means empty. Su (素) means former. Shi (视) means this. Huang (偟) means to go. Jin (矜) means to cherish. Niu (狃) means to be accustomed. Ji (觊) means to hope for. He (何) means to bear. Yu (御) means to attend. Dian (殿) means to be careful. Xuan (选) means to choose. Xuan (宣) means to show.

諸之乎也旃焉也惡乎於何也烏乎吁嗟也吁嗟嗚呼也有所嘆美有所傷痛隨事有義也無念念也無寧寧也無顯顯也不承承也不肖不似也繩之譽之也詰朝明旦也遐不黃耉言夀考也公孫碩膚徳音不瑕道成王大美聲稱逺也鄂不韡韡言韡韡也我從事獨賢勞事獨多也魴鱮甫甫語其大也麀鹿麌麌語其眾也海物維錯錯雜也雜毛曰犛雜防曰繪雜言曰哤

Zhu (诸) is the contracted sound of 'zhi hu'. Zhan (旃) is 'yan'. E hu (恶乎) is 'yu he'. Wu hu (乌乎) is a sigh. A sigh is just 'alas'. Where there is praise and where there is grief, each has its own sense according to the matter. 'Wu nian' (无念) is simply 'nian' (remember); 'wu ning' (无宁) is simply 'ning' (rather); 'wu xian' (无显) is simply 'xian' (manifest); 'bu cheng' (不承) is simply 'cheng' (receive). 'Bu xiao' (不肖) means not resembling. 'Sheng zhi' (绳之) means to praise him. 'Ji zhao' (诘朝) means tomorrow morning. 'Xia bu huang gou' (遐不黄耇) means a long life ending in old age. 'Gongsun shuo fu, de yin bu xia' (公孙硕肤，德音不瑕) means that King Cheng was greatly fine and his fame spread far. 'E bu wei wei' (鄂不韡韡) means bright and shining. 'Wo cong shi du xian' (我从事独贤) means that I alone bear much toil. 'Fang xu fu fu' (鲂鱮甫甫) means that they are large. 'You lu yu yu' (麀鹿麌麌) means that they are many. 'Hai wu wei cuo' (海物维错): cuo means mixed. Mixed hair is called mao, mixed color is called hui, and mixed speech is called pang.

凡無夫無妻通謂之寡寡夫曰焭寡婦曰妾婦之賤者謂之屬婦屬逮也逮婦之名言其防也非分而得謂之幸詰責以辭謂之讓男女不以禮交謂之上曰烝下曰報勞曰通不直失節謂之慙慙愧也面慙曰戁心慙曰恧體慙曰逡

Those with no husband and no wife are generally called gua (widowed). A man with no wife is called qiong, and a woman with no husband is called li. A lowly woman among concubines is called a shu woman; shu means 'attached', taking the name of woman along with it, meaning she is a secondary one. Obtaining what one is not entitled to by right is called xing (luck). Rebuking with words is called rang. Association of men and women not in accord with ritual is called yin (licentiousness): with one above, it is called zheng; with one below, it is called bao; between equals, it is called tong. Being not upright and losing one's integrity is called shame; shame is also kui. Shame on the face is called nan, shame in the heart is called ni, and shame in the body is called qun.

諱死謂之大行死而復生謂之大蘇疾甚謂之阽請天子命曰未可以戚先王請諸侯命曰未可以近先君請大夫命曰未可以從先子空棺謂之櫬有屍謂之柩饋死者謂之賵衣服謂之襚埋柩謂之殔【羊至切】殔坎謂之池壙謂之竁下棺謂之窆填竁謂之封宰冢也壟塋也無主之謂之殤

To avoid speaking of death, one says da xing (the great departure). To come back to life after death is called da su (great revival). A serious illness is called dian. In praying for the Son of Heaven's life, one says 'he cannot yet be joined to the former kings'; in praying for a lord's life, one says 'he cannot yet draw near the former lords'; in praying for a grandee's life, one says 'he cannot yet follow the former masters'. An empty coffin is called chen, and one with a body is called jiu. What is sent to the dead is called feng, and clothing is called sui. A shallow burial of a coffin is called yi [pronounced by the fanqie 'yang-zhi'], the pit for yi is called chi, the grave pit is called cui, lowering the coffin is called bian, and filling the grave pit is called feng. Zai is the same as zhong (a mound), and long is the same as ying (a grave). A ghost with no spirit tablet is called shang.

治絲曰織織繒也麻紵葛曰布布通名也纊綿也絮之細者曰纊繒之精者曰縞縞之麄者曰素葛之精者曰絺麄者曰綌在首謂之元服弁髦太古布冠冠而敝之者也題頭也顛顔顙額也璽謂之印紱謂之綬襜褕謂之童容【亦云蔽膝】布褐而紩之謂之藍縷【紩縫也】袴謂之褰蔽膝謂之袡帶之垂者謂之厲大巾謂之冪覆帳謂之幄幄幕也簀床第也大扇謂之翣杖謂之梃鍵謂之籥【亦作鑰】棊局謂之奕在足謂之履履尊者曰達履謂之金舄而金絇也

Processing silk is called weaving, and what is woven is zeng (silk fabric). Hemp, ramie and kudzu fibers are called cloth, and bu (cloth) is a general term. Kuang is silk wadding, and the fine kind of floss is called kuang. The fine kind of silk is called gao, and the coarse kind of gao is called su. The fine kind of kudzu cloth is called fine kudzu, and the coarse kind is called coarse kudzu. What is worn on the head is called yuan fu. Bian and mao are cloth caps of remote antiquity, thrown away after the capping ceremony. Ti is the head; dian, yan and sang are the forehead. Xi is called a seal, and fu is called a ribbon. Chan yu is called tong rong [also called a knee-covering]. Mended coarse cloth is called lan lü [zhi means to sew]. Trousers are called qian, knee-covering is called yan, and the hanging part of a sash is called li. A large cloth is called mi, a covering for a curtain is called wo, and wo is the same as a tent. Ze is a bedmat. A large fan is called sha, a staff is called ting, and a key is called yue [also written differently]. A chessboard is called yi. What is worn on the feet is called lü (shoes); the shoes of an honored person are called da shoes, also called gold xi, with a gold-ornamented toe-piece.

射有張布謂之侯侯中者謂之鵠鵠中者謂之正正方二尺正中者謂之方六寸棘防也鏚斧也幹瞂盾也戈句子防也【倪結切瞂房越切】刅之削謂之室室謂之鞞珌鞞之飾也矢服謂之弢小船謂之艇艇之小者曰防船頭謂之舳尾謂之艫楫謂之橈車轅上者謂之轅謂之輈軫謂之枕較謂之幹衡扼也扼上者謂之鳥啄累綆繘也縚索也大者謂之索小者謂之繩詘而戾之為防樛而紾之為絏垌地也墉牆謂之陴髙平謂之太原汪池也水之北謂之汭澤之廣謂之衍

The cloth spread in archery rites is called hou, the center of the hou is called gu, the center of the gu is called zheng, and zheng is two feet square; the center of the zheng is called zhi, and zhi is six inches square. Ji is a halberd, and qi is an axe. Gan and fa are shields. [Fa is pronounced by the fanqie 'fang-yue'.] Ge is a hooked halberd. The sheath of a knife is called shi, shi is called bing, and bi is the ornament on a bing. The container for arrows is called tao. A small boat is called ting, and a smaller one within a ting is called cha. The prow of a boat is called zhu, the stern is called lu, and an oar is called rao. The crossbar on a carriage shaft is called heng, the shaft is called zhou, zhen is called zhen (pillow), and jiao is called gan. Heng is the same as e (yoke), and what is on the yoke is called niao zhuo. Lei geng is a rope for drawing water, tao is a cord; a large one is called suo and a small one is called sheng. To curl and twist is called jiu, and to jiu and twist again is called xie. Dong is level ground, and the low wall on top of a city wall is called pi. High and level land is called Taiyuan. Wang is a pond. The north side of a river is called rui. The breadth of a marsh is called yan.

藁謂之稈稈謂之芻生曰糓謂之粒菜謂之蔬禾穗謂之穎截穎謂之銍拔心曰揠拔根曰擢把謂之秉秉四曰筥筥十曰棘實謂之棗桑之實謂之葚柞之實謂之橡

Straw is called gan, and gan is called chu. Grain in its raw state is called gu, and when prepared it is called li. Greens are called shu. The ear of grain is called ying, and cutting off the ear is called zhi. Pulling out the heart is called ya, and pulling out the root is called zhuo. A handful is called bing, four bing make a ju, and ten ju make a zong. The fruit of the thorny jujube is called zao, the fruit of the mulberry is called shen, and the fruit of the oak is called xiang.

去隂就陽者謂之陽烏鳩鴈是也純黒而反哺者謂之烏小而腹下白不反哺者謂之鴉烏白項而群飛者謂之燕烏白脰烏也鴉烏鸒也【鸒斯也亦曰鷝鶋】

Those that leave the shade for the sun are called yang wu (sun crows), such as pigeons and geese. Those that are pure black and feed their parents in return are called wu (crows); small ones with white under the belly that do not feed their parents are called ya (rooks). Among crows, those with white necks that fly in flocks are called yan wu, which are bai dou crows. Ya wu are yu. [Yu si, also called ban ju.]

豕彘也彘豬也其子曰豚豕之大者謂之豜小者謂之豵鳥之所乳謂之巢雞雉所乳謂之窠鹿之所息謂之潛潛槮也積柴水中而魚舍焉

Shi is zhi (pig), zhi is zhu, and its young is called tun. A large pig is called jian, and a small one is called zong. The place where birds nurse their young is called a nest, and the place where chickens and pheasants nurse their young is called ke. The place where deer rest is called qian; qian means sinking brushwood in water to lure fish, piling brushwood in the water for fish to rest in.

跬一舉足也倍跬謂之歩【司馬法六尺為歩倍跬乃其大畧】四尺謂之仞倍仞謂之尋尋舒兩肱也倍尋謂之常五尺謂之墨倍墨謂之丈倍丈謂之端倍端謂之兩倍兩謂之疋疋有謂之束【禮纁五兩以兩為束毎束兩兩卷之二丈防合則成疋凡十卷為五束以應天九地十之數與此制異焉】

Kui is one lifting of the foot. Two kui make a bu (pace). [The Sima Fa takes six feet as a bu, of which two kui is a rough approximation.] Four feet is called a ren, two ren make a xun; xun is the length of the two arms stretched out. Two xun make a chang. Five feet is called a mo, two mo make a zhang, two zhang make a duan, two duan make a liang, two liang make a pi, and a pi is also called a shu. [In ritual: five liang of black silk and pale crimson silk, with a liang as one shu. Each shu is rolled with two liang, and two zhang joined together make a pi. In all ten rolls make five shu, in accord with the numbers nine for heaven and ten for earth, which differs from the system here.]

一手之盛謂之溢兩手謂之掬掬四謂之豆豆四謂之之區區四謂之釡釡二有半謂之藪藪二有半謂之缶缶二謂之鐘鍾二謂之秉秉十六斛

What one hand can hold is called yi, two hands is called ju, four ju is called dou, four dou is called ou, four ou is called fu, two and a half fu is called sou, two and a half sou is called fou, two fou is called zhong, and two zhong is called bing. A bing is sixteen hu.

二十四銖曰兩兩有半曰防倍防曰舉倍舉曰鋝鋝謂之鍰鍰四兩謂之斤斤十謂之衡衡有半謂之秤秤二謂之鈞鈞四謂之石石四謂之鼓

Twenty-four zhu is a liang, a liang and a half is a jie, two jie is a ju, two ju is a lue. A lue is called a huan. Four huan is a jin, ten jin is a heng, a heng and a half is a cheng, two cheng is a jun, four jun is a shi, and four shi is a gu.

公孫龍者平原君之客也好刑名以白馬為非白馬或謂子髙曰【子髙孔穿之字孔箕之子伋之孫】此人小辨而毀太道子盍往正諸子髙曰大道之悖天下之交往也吾何病焉或曰雖然子為天下故往也子髙適趙與龍防平原君家謂之曰僕居魯遂聞下風而髙先生之行也願受業之日乆矣然所不取於先生者獨不取先生以白馬為非白馬爾誠去非白馬之學則穿請為弟子公孫龍曰先生之言悖也龍之學正以白馬非白馬者也今使龍去之則龍無以教矣令龍為無以教而乃學於龍不亦悖乎且夫學於龍者以智與學不逮也今教龍去白馬非白馬是先教也而後師之不可也先生之所教龍者似齊王之問尹文也齊王曰寡人甚好士而齊國無士尹文曰今有人於此事君則忠事親則孝交友則信處鄉則順有此四行者可謂士乎王曰善是真吾所謂士者也尹文曰王得此人肯以為臣乎王曰所願不可得也尹文曰使此人於廣庭大眾之中見侮而不敢闘王將以為臣乎王曰夫士也見侮而不闘是辱則寡人不以為臣矣尹文曰雖見侮而不闘是未失所以為士也然而王不以為臣則鄉所謂士者乃非士乎夫王之令殺人者死傷人者刑民有畏王令故見侮終不敢闘是全王之法也而王不以為臣是罰之也且王以不敢闘為辱必以敢闘為榮是王之所賞吏之所罰也上之所是法之所非也賞罰是非相與曲謬雖古黃帝固所不能治也齊王無以應且白馬非白馬者乃子先君仲尼之所取也龍聞楚王張繁弱之弓載忘歸之矢以射蛟兕於雲夢之囿反而防其弓左右請求之王曰止也楚人遺弓楚人得之又何求乎仲尼聞之曰楚王仁義而未遂亦曰人得之而已矣何必楚乎若是者仲尼異楚人於所謂人也夫是仲尼之異楚人於所謂人而非龍之異白馬於謂馬悖也先生好儒術而非仲尼之所取也欲學而使龍去所以教雖百龍之智固不能當前也子髙莫之應退而告人曰言非而博巧而不理此固吾所不答也異日平原君防眾賔而延子髙平原君曰先生聖人之後也不逺千里來顧臨之慾去夫公孫子白馬之學今是非未分而先生飜然欲髙逝可乎子髙曰理之至精者則自明之豈任穿之退哉平原君曰至精之説可得聞乎答曰其説皆取之經傳不敢以意春秋記六鶂退飛覩之則六察之則鶂鶂猶馬也六猶白也覩之得見其白察之則知其馬色以名別內由外顯謂之白馬名實當矣若以絲麻加之女工為緇素青黃色名雖殊其質則一是以詩有素絲不曰絲素禮有緇布不曰布緇牛武此類甚眾先舉其色後名其質萬物之所同聖賢之所常也君子之謂貴當物理不貴繁辭若尹文之折齊王之所言與其法錯故也穿之所説於公孫子髙其智悅其行也去白馬之説智行固存是則穿未失其所師者也稱此云云沒其理矣是楚王之言楚人亡弓楚人得之先君夫子探其本意欲以示廣其實狹之故曰不如亦曰人得之而已也是則異楚王之所謂楚非異楚王之所謂人也以此為喻乃相擊切矣凡言人者總謂人也亦猶言馬者總謂馬也楚自國也白自色也欲廣其人宜在去楚欲正名色不宜去白忱察此理則公孫之辨破矣平原君曰先生言於理善矣因顧謂眾賔曰公孫子能答此乎燕客史由對曰辭則有焉理則否矣

Gongsun Long was a retainer of Lord Pingyuan, fond of the school of names and forms, and held that "a white horse is not a horse". Someone said to Zigao: [Zigao is the courtesy name of Kong Chuan, son of Kong Ji and great-great-grandson of Kong Ji (Zisi).] "This man uses petty argument to ruin the Great Way; why do you not go and correct him?" Zigao said: "If the Great Way is violated, the whole world will come to debate it; why should I take this as a trouble?" The man said: "Even so, for the sake of the world, you should still go." Zigao went to Zhao and met Gongsun Long at Lord Pingyuan's house, and said to him: "I lived in Lu and heard from afar of your conduct and admired it, and have long wished to study with you. But the one thing I do not approve of in you is 'a white horse is not a horse'. If you truly drop the doctrine of 'a white horse is not a horse', I, Chuan, would beg to be your disciple." Gongsun Long said: "Your words are contradictory. My learning is precisely rooted in 'a white horse is not a horse'; if you now ask me to drop it, I would have nothing left to teach. To make me have nothing to teach and yet still wish to learn from me is also contradictory. Moreover, one who learns from me does so because his wisdom and learning fall short; now to tell me to drop 'a white horse is not a horse' is to teach me first and only then take me as teacher, which will not do. What you teach me is like what the King of Qi asked Yin Wen. The King of Qi said: 'I love scholars very much, yet there are no scholars in Qi.' Yin Wen said: 'Suppose there is a man who is loyal in serving his ruler, filial in serving his parents, trustworthy among friends and compliant in his village; with these four virtues, may he be called a scholar?' The King said: 'Good, this is just what I call a scholar.' Yin Wen said: 'If the King obtained this man, would he be willing to use him as a minister?' The King said: 'I would wish it but cannot get it.' Yin Wen said: 'Suppose this man, in a broad court among a crowd, were insulted and did not dare to fight; would the King still use him as a minister?' The King said: 'For a scholar to be insulted and not fight is a disgrace, and I would not take him as a minister.' Yin Wen said: 'Though he is insulted and does not fight, he has not lost the qualities by which he is a scholar; yet the King does not take him as a minister; then is what was called a scholar just now not a scholar? The King's law is: one who kills is put to death, and one who wounds is punished. The people fear the King's law, and so even when insulted they never dare to fight, and this preserves the King's law; yet the King does not take him as a minister, and so punishes him. Moreover, the King takes not daring to fight as a disgrace, and so must take daring to fight as an honor; what the King rewards is just what the officials punish, and what the ruler approves is just what the law condemns. When rewards and punishments, right and wrong, contradict one another like this, even the ancient Yellow Emperor could not govern.' The King of Qi had nothing to answer. Moreover, 'a white horse is not a horse' was precisely what your ancestor Zhongni approved. I have heard that the King of Chu drew the bow Fanruo and set the arrow Wanggui to it, shot at a dragon and a rhinoceros in the park of Yunmeng, and on returning lost the bow, and those at his side asked to go find it. The King said: 'No need. A man of Chu lost the bow, and a man of Chu will find it; what is there to look for?' Zhongni heard of it and said: 'The King of Chu is benevolent and righteous but has not gone all the way; he should have said that a person will find it, and that would be enough; why say Chu?' In this way Zhongni distinguished the man of Chu from what is called 'person'. To affirm that Zhongni distinguished the man of Chu from persons, and yet deny that I distinguish the white horse from horses, is contradictory. You are fond of Confucian learning, yet deny what Zhongni approved; you wish to study, yet would have me drop what lets me teach. Even with a hundred Long's worth of wisdom, there is no way to face the matter before us." Zigao did not answer, withdrew, and told others: "Words that are not right yet broad, clever yet not reasonable, are just what I do not answer." On another day, Lord Pingyuan gathered his guests and invited Zigao. Lord Pingyuan said: "Master, you are a descendant of a sage and came a thousand li to visit, wishing to strip Master Gongsun of his 'white horse' doctrine. Now right and wrong have not been settled and you are about to fly away; is that all right?" Zigao said: "When principle reaches its utmost refinement, it becomes clear of itself; why should I withdraw?" Lord Pingyuan said: "May I hear your most refined argument?" Zigao replied: "My arguments all come from the classics and commentaries, and I dare not use private views. The Spring and Autumn Annals records 'six yi birds flew backward': seen from afar there were six, and looked at closely they were yi birds. Yi is like horse, and six is like white: from afar one can see the white, and only on close examination does one know it is a horse. To distinguish names by color, showing the inside through the outside, and call it a white horse, is a name that matches the reality. If silk and hemp are given to a woman worker to make black, white, blue and yellow, though the color names differ, the material is one. So in the Songs there is 'plain silk', not 'silk plain'; in ritual there is 'black cloth', not 'cloth black'. A red bull, a black bull, there are many like these: first one names its color and then its material, and this is common to all things and constant among sages. What the gentleman values is accord with the principle of things, not many words. What Yin Wen said to subdue the King of Qi was because the King's law was inconsistent. What Chuan likes in Master Gongsun is his wisdom and his conduct; if the white horse doctrine is dropped, wisdom and conduct remain, and so I would not lose what I am studying under him. To speak as he does buries the principle. The King of Chu's words were 'A man of Chu lost the bow, and a man of Chu will find it'; our late Master probed his original intent, wanting to show breadth, but in fact it narrowed, so he said it would be better to say 'a person will find it'. This distinguishes the 'Chu' in the King of Chu's words, not the 'person'. To take this as a comparison, they just contradict each other. When one says 'person', it is a general term for people, just as saying 'horse' is a general term for horses. Chu is a state name, and white is a color. If one wishes to make 'person' broader, one should drop 'Chu'; if one wishes to correct the naming of colors, one should not drop 'white'. If one examines this principle sincerely, Gongsun's argument is broken." Lord Pingyuan said: "Your words are good in principle." Then he turned to the guests and said: "Can Master Gongsun answer this?" Shi You, a guest from Yan, replied: "There are words, but no principle."

公孫龍又與子髙記論於平原君所辨理至於臧三耳公孫龍言臧之三耳甚辨析子髙弗應俄而辭出明日復見平原君曰疇昔公孫之言信辨也先生實以為何如答曰然幾能臧三耳矣雖然實難僕願得又問於君今為臧三耳甚難而實非也謂臧兩耳甚易而實是也不知君將從易而是者乎亦從難而非者乎平原君弗能應明日謂公孫龍曰公無復與孔子髙辨事也其人理勝於辭公辭勝於理辭勝於理終必受詘

Gongsun Long again debated with Zigao at Lord Pingyuan's, and in arguing the principle came to "Zang has three ears". Gongsun Long expounded the three ears of Zang with great subtlety, and Zigao did not answer, and after a while took leave and went out. The next day, meeting Lord Pingyuan again, Lord Pingyuan said: "Gongsun's words the other day were truly skilled in argument; what do you actually think, Master?" Zigao replied: "Yes, he nearly managed to make Zang have three ears. Even so, it is truly hard. I would like to ask you, my lord: now to hold that Zang has three ears is hard but in fact wrong; to say that Zang has two ears is easy and in fact right. I do not know whether you will follow the easy and right, or the hard and wrong?" Lord Pingyuan could not answer. The next day he said to Gongsun Long: "Do not debate matters with Kong Zigao again. That man's principle exceeds his words, and your words exceed your principle; where words exceed principle, in the end one is sure to be bested."

李寅言曹良於平原君欲仕之平原君以問子髙子髙曰不識也平原君曰良嘗得見於先生矣故敢問子髙曰世人多自稱上用我則國無患夫用智莫若觀其身其身且猶不免於患國用之亦烏得無患乎平原君曰良之有患時不明也居家理治可移於官良能殖貨故欲仕之子髙曰未可知也今有人於此身脩計明而貧者志不存也身不脩防計闇而富者非盜無所得之也

Li Yin praised Cao Liang to Lord Pingyuan, wishing him to be given office. Lord Pingyuan asked Zigao about it, and Zigao said: "I do not know him." Lord Pingyuan said: "Cao Liang has met you, Master, and so I dare ask." Zigao said: "People of the world often say of themselves: if my superior uses me, the state will have no trouble. To use cleverness, it is better first to look at the man himself; if he himself cannot escape trouble, how can the state use him without trouble?" Lord Pingyuan said: "Cao Liang's trouble was because he was not clear-sighted at the time. One who can manage a household can be transferred to office; Cao Liang can increase wealth and goods, so I wish to use him." Zigao said: "That is not yet known. Suppose there were a man here: one who cultivates himself and reckons clearly yet is poor has his aspirations elsewhere; one who does not cultivate himself and reckons dimly yet is wealthy could not have that wealth without stealing."

子髙衣長裾振褒袖方麄翣【翣扇也】見平原君君曰吾子亦儒服乎子髙曰此布衣之服非儒服也儒服非一也平原君曰請吾子言之答曰夫儒者居位行道則有袞冕之服統御師旅則有介冑之服從容徒步則有若穿之服故曰非一也平原君曰儒之為名何取爾子髙曰取包眾美兼六藝動靜不失中道

Zigao, wearing a long skirt and wide sleeves, with a square coarse fan [sha is a fan], went to see Lord Pingyuan. Lord Pingyuan said: "Do you also wear Confucian dress?" Zigao said: "This is the dress of a commoner, not Confucian dress. Confucian dress is not of one kind." Lord Pingyuan said: "Please explain." Zigao replied: "When a Confucian holds office and carries out the Way, he has the robe and cap of state; when he commands armies, he has armor and helmet; when he strolls on foot at ease, he has dress such as I wear now. So I say it is not of one kind." Lord Pingyuan said: "What is the name 'Ru' (Confucian) taken from?" Zigao said: "It is taken from containing many fine qualities and having all six arts, so that in movement and stillness one does not lose the middle way."

子髙遊趙平原君客有鄒文季節者與子髙相善及將還魯諸故人訣既畢文節送行三宿臨別文節流涕交頥子髙徒抗手而已分背就路其徒問曰先生與彼二子善彼有戀戀之心未知後防何期悽愴流涕而先生屬聲髙揖此無乃非親親之謂乎子髙曰始焉謂此二子丈夫爾乃今知其婦人也人生則有四方之志豈鹿豕也哉而常聚乎其徒曰若此二子之泣非邪答曰斯二子良人也有不忍之心若於取斷必不足矣其徒曰凡泣者一無取乎子髙曰有二焉大奸之人以泣自信婦人懦夫以泣著愛

Zigao traveled in Zhao, and among Lord Pingyuan's retainers Zou Wen and Ji Jie were on good terms with Zigao. When he was about to return to Lu and had finished taking leave of all his old friends, Zou Wen and Ji Jie escorted him and stayed three nights. At parting, Wen and Jie wept until the tears flowed to their chins, while Zigao merely raised his hand, and they parted onto their separate roads. His disciples asked: "Master, you were close with those two, and they had hearts clinging to you, not knowing when they would meet again, and wept sadly; yet you bowed with a loud voice; I fear this is not the way of loving one's kin?" Zigao said: "At first I thought these two were men, but only today do I know they are like women. In life one has aspirations for the four quarters; are we deer or pigs, to be always gathered together?" The disciples said: "Is it wrong to weep as these two did?" Zigao replied: "These two are good men with hearts that cannot bear it; but as for decisiveness, they are surely lacking." The disciples said: "Is all weeping worthless?" Zigao said: "There are two kinds: the greatly crafty weep to win trust, and women and cowards weep to show affection."

平原君與子髙飲強子髙酒曰昔有遺諺堯舜千鍾孔子百觚子路嗑嗑尚飲十榼古之聖賢無不能飲也吾子何辭焉子髙曰以穿所聞賢聖以道徳兼人未聞以飲食也平原君曰即如先生所言則此言何生子髙曰生於嗜酒者葢其勸厲奬之辭非實然也平原君欣然曰吾不戱子無所聞此雅言也

Lord Pingyuan was drinking with Zigao and pressed Zigao to drink, saying: "There is an old saying: Yao and Shun a thousand cups, Confucius a hundred goblets, and Zilu, hic, could still drink ten more. None of the sages and worthies of old could not drink; why do you decline?" Zigao said: "From what I, Chuan, have heard, the sages and worthies surpassed others in the Way and virtue; I have not heard that they surpassed others in food and drink." Lord Pingyuan said: "If it is as you say, where did this saying come from?" Zigao said: "It came from those who love wine; it is probably words of encouragement and flattery, not the reality." Lord Pingyuan said happily: "If I had not joked with you, I would not have heard such refined and correct words."

平原君問子髙曰吾聞子之先君親見衛夫人南子又云南遊遇乎阿谷而交辭於漂女信有之乎答曰士之相信聞流言而不信者何哉以其所已行之事占之也昔先君在衞衞君問軍旅焉拒而不告問不已攝駕而去【攝取也】衞君請見猶不能終何夫人之能覿乎古者大饗夫人與焉於時禮儀雖廢猶有行之者意衞君夫人饗夫子則夫子亦弗獲已矣若夫阿谷之言起於近世殆是假其類以行其心者之為也

Lord Pingyuan asked Zigao: "I have heard that your late ancestor personally met Nanzi, wife of the ruler of Wei, and also that on a southern tour he met a washing woman at Agu and spoke with her; did these things really happen?" Zigao replied: "Gentlemen trust each other; if they hear rumor and do not believe it, why? It is because they test it against what he has already done. In the past our ancestor was in Wei, and the ruler of Wei asked about military matters, and he declined to answer; when asked again and again, he took his carriage and left. [She means 'to take'.] The ruler of Wei asked to meet him, and even that he could not finish; how could he go to see the ruler's wife? In ancient times at the great feast the ruler's wife also took part; at that time ritual was in decline but still partly practiced. It means that the ruler of Wei's wife held a feast for the Master, and the Master too had no choice. As for the Agu story, it arose in recent times, and was probably made up by someone who borrowed that kind of event in order to promote his own ideas."

子髙適魏防秦兵將至信陵君懼造子髙之舘而問祈勝之禮焉子髙曰命勇謀之將以禦敵先使之迎於敵所從來之方為壇祈克於五帝衣服隨其方色執事人數從其方之數牲則用其方之牲祝史告於社稷宗廟邦域之內名山大川君親素服誓眾於太廟曰某人不道侵犯大國二三子尚皆同心比力死守將帥稽首再拜受命既誓將帥勒士卒陳於廟之右君立太廟之庭祝史立於社百官各警其事御於君以待命乃大鼓於廟門詔將帥命卒習射三發擊刺三行告廟用兵於敵也五兵備効乃鼔而出以即敵此諸侯應敵之禮也信陵君曰敬受教信陵君問子髙曰古者軍旅賞人必於祖戮人必於社其義何也答曰賞功於祖告分之均示不敢専也戮罪於社告中於土示聽之當也

Zigao went to Wei, and as the army of Qin was about to arrive, Lord Xinling was afraid and came to Zigao's lodging to ask about the rite for praying for victory. Zigao said: "Appoint a general who is brave and has plans to resist the enemy, first send him toward the direction from which the enemy comes, and build an altar to pray to the Five Emperors for victory over the enemy. The clothing follows the color of that direction, the number of attendants follows the number of that direction, and the sacrificial animal follows the animal of that direction. The invocators announce it at the altars of soil and grain, the ancestral temple, and the famous mountains and rivers within the borders. The ruler himself wears plain clothes and in the Grand Temple swears an oath to the host: 'So-and-so is without the Way and has invaded a great state; you must all be united in heart and strength and hold to the death.' The general bows with his head to the ground twice and receives the command. After the oath, the general restrains the troops and draws them up on the right of the temple; the ruler stands in the courtyard of the Grand Temple and the invocator stands at the altar of soil, and the hundred officials each guard their duties and await orders before the ruler. Then at the temple gate the great drum is sounded, the order proclaimed to the general, and the troops told to practice shooting three arrows and striking and stabbing three rows, announcing in the temple that they will soon use arms against the enemy. When all five weapons are ready, the drum is beaten and they set out to meet the enemy. This is the rite of the lords for meeting an enemy." Lord Xinling said: "I respectfully accept your instruction." Lord Xinling asked Zigao: "In ancient times in military service, rewards were always given in the ancestral temple and executions always at the altar of soil; what is the reasoning?" Zigao replied: "To reward merit in the ancestral temple is to report to the ancestors that the distribution is even, to show that one does not dare to decide alone; to execute the guilty at the altar of soil is to report to the earth spirit that punishment was just, to show that one has listened and judged properly."

陳尫【魏人】性多穢訾每得酒食必先撥捐之然後乃食子髙告之曰子無然也似有態者昔君子之於酒食有率甞之義無捐放之道假其可食其上下如擇假令不潔其下滋甚陳尫曰吾知其無益意欲如此子髙曰意不可恣也夫木之性以櫽括自直可以人而不如木乎子不見夫雞耶聚糓如陵跪而啄之若縱子之意則與雞豈有異乎陳尫跪曰吾今而後知過矣請終改之子髙任司馬乂為將於齊與燕戰而敗齊君曰以子賢明故信子也答曰君知穿孰若周公齊君曰周公聖人而子賢者弗如也子髙曰然臣固弗如周公也以臣之知乂孰若周公之知其弟齊君曰兄弟審於他人子髙曰君之言是也夫以周公之聖兄弟相知之審而近失於管蔡明人難知也臣與乂相見觀其材志察其所履齊國之士弗能過也書曰知人則哲惟帝難之穿何慚焉且曹子為魯三與齊戰三敗失地然後以勇敢之節奮三尺之劒要桓公管仲於盟壇卒收其所防夫君子之敗如日月之蝕人各有能乂庸可棄乎今燕以詐破乂是乂不能於詐也臣之稱乂稱其武勇才藝不稱其詐也乂雖敗臣固不失其所稱焉齊君屈辭而不黜司馬乂

Chen Wang [a man of Wei] was by nature fastidious about filth, and whenever he got wine or food he would always first pick off and throw away some of it before eating. Zigao told him: “Do not do this; it looks like putting on an act. In the past a gentleman, with wine and food, had the duty to taste first, and there was no principle of throwing any away. If it can be eaten, superior and inferior alike choose from it; if it is unclean, the one below is all the more so.” Chen Wang said: “I know it is of no use, but my mind wants to do so.” Zigao said: “One's will must not be indulged. The nature of wood can be made straight with a straightening frame; are people worse than wood? Have you not seen chickens? Grain heaped like a hill, and still they peck with a kneeling posture. If you indulge your will, how are you different from a chicken?” Chen Wang knelt and said: “From now on I know I was wrong, and ask to be allowed to reform completely.” Zigao recommended Sima Yi to serve as a general of Qi, and in battle with Yan he was defeated. The ruler of Qi said: “Because you are wise, I trusted you.” Zigao replied: “Does Your Majesty know Chuan [himself] as well as he knew the Duke of Zhou?” The ruler of Qi said: “The Duke of Zhou was a sage and you are a worthy; you cannot compare.” Zigao said: “True, I am certainly not equal to the Duke of Zhou. But compare my knowledge of Sima Yi with the Duke of Zhou's knowledge of his younger brother: is it the same?” The ruler of Qi said: “Brothers know one another more clearly than outsiders.” Zigao said: “Your words are right. With the Duke of Zhou's sagehood and the care of brothers who know one another, he still erred nearby over Guan and Cai, and so we see that people are hard to know. When I met Sima Yi, I observed his talent and will, examined what he practiced, and none of the officers of Qi could surpass him. The Book of Documents says, ‘To know people is wisdom, and even the Lord found it hard’; what is there for Chuan to be ashamed of? Moreover, Cao Gui fought Qi three times for Lu and lost three times, losing land, and afterward, relying on courageous integrity, he rose with a three-foot sword and threatened Duke Huan and Guan Zhong at the altar of the covenant, and in the end recovered the lost land. A gentleman's defeat is like the eclipse of sun and moon. Each person has what he can do; could one cast Sima Yi aside? Now Yan used trickery to defeat Sima Yi, which means Sima Yi is not good at trickery. When I praised Sima Yi, I praised his martial courage and talent, not his trickery. Although Sima Yi was defeated, I have not lost what I praised.” The ruler of Qi had no reply and so did not dismiss Sima Yi.

魏王問人主所以為患【魏安釐王】子髙對曰建大臣而不與謀嬖倖者言用則知士以疎自疑【自疑上之疎已也】嬖臣以遇徼倖者內則射合主心外則挺主之非此最人主之大患也

The King of Wei asked what is the ruler's chief cause of trouble. [King An Xi of Wei.] Zigao replied: “If one sets up great ministers but does not consult them, and the words of favorites are adopted, wise men will be distanced and become suspicious [suspicious of themselves because the ruler keeps them at a distance]; favorite ministers, fortunate in being met with favor, inside cater to the ruler's mind and outside increase the ruler's faults. This is the greatest trouble for a ruler.”

子髙謂魏王曰臣入魏國見君之二計臣焉張叔謀有餘範威智不逮然其功一也王曰叔也有餘威也不逮何同乎答曰駑驥同轅伯樂為之諮嗟玉石相揉和氏為之嘆息故賢愚共貫則能士匿謀真偽相錯則正士結舌叔雖有餘猶威不逮也

Zigao said to the King of Wei: “When I entered Wei, I saw your two ministers of accounts: Zhang Shu has more than enough in planning, and Fan Wei is lacking in wisdom and thought, yet their achievements are the same.” The king said: “Shu has more than enough and Wei lacks; how can they be the same?” Zigao replied: “When a poor horse and a fine horse are yoked to the same shaft, Bo Le sighs over them; when jade and stone are mixed together, Mr. He sighs over them. So when the worthy and the foolish are paid by the same price, capable men hide their plans; when truth and falsehood are mixed, upright men close their mouths. Though Zhang Shu has more than enough, he is no different from Fan Wei's lack.”

魏王問何如可謂大臣子髙答曰大臣則必取眾人之選能犯顔諫爭公正無私者計陳事成主裁其賞事敗臣執其咎主任之而無疑臣當之而弗避君總其美臣行其義然則君不猜於臣臣不隠於君故動無過計舉無敗事是以臣主並各有得也

The King of Wei asked: “What can be called a great minister?” Zigao replied: “A great minister must be taken from one chosen by the multitude, able to defy the ruler's face to admonish and remonstrate, and fair and unselfish. When a plan is set out and the matter succeeds, the ruler decides the reward; when the matter fails, the minister bears the blame. The ruler employs him without suspicion, and the minister takes responsibility without avoiding it. The ruler takes the credit for the good, and the minister carries out the duty. In this way the ruler does not suspect the minister, and the minister does not conceal anything from the ruler, so that in action there are no mistaken plans and in undertakings no failures. So both minister and ruler each get what they need.”

信陵君問曰古之善為國至於無訟其道何由答曰由乎政善也上下勤徳而無私徳無不化俗無不移眾之所譽政之所是也眾之所毀政之所非也譭譽是非與政相應所以無訟也

Lord Xinling asked: “In ancient times, those who governed well reached the point where there were no lawsuits; where does that way come from?” Zigao replied: “From good government. When those above and below are diligent in virtue and have no private ends, virtue transforms everyone and customs change. What the multitude praises is what government affirms; what the multitude blames is what government denies. When praise and blame, right and wrong accord with government, there are no lawsuits.”

齊王行車裂之刑群臣諍之弗聽子髙見於齊王曰聞君行車裂之刑無道之刑也而君行之臣竊以為下吏之過也王曰寡人爾民多犯法為法之輕也子髙曰然此誠君之盛意也夫人含五常之性有喜怒哀樂喜怒哀樂無過其節節過則毀於義民多犯法以法重無所措手足也今天下悠悠士無定處有徳則住無徳則去欲規覇王之業與眾大國為難而行酷刑以懼逺近國內之民將叛四方之士不至此乃亡國之道君之下吏不具以聞徒恐逆主意以為憂不慮不諫之危亡其所矜者小所防者大故曰下吏之過也臣觀之又非徒不諍而已也心知此事之為不可將有非議在後則因曰君忿意實然我諫諍必有龍逢比干之禍是為虛自居於忠正之地而闇推君主使同於桀紂也且夫為人臣見主非而不諍以陷主於危亡罪之大者也人主疾臣之弼已而惡之資臣以箕子比干之忠惑之大者也齊王曰謹聞命遂除車裂之法焉

The King of Qi carried out the punishment of tearing apart by chariots, and the ministers remonstrated, but he did not listen. Zigao went to see the King of Qi and said: “I hear that you are carrying out the punishment of tearing apart by chariots; this is a lawless punishment, and since you are carrying it out, I privately think it is the fault of the lower officials.” The king said: “I do this because the people often break the law, and I felt the law was too light.” Zigao said: “Yes, this truly is your lofty intention. People possess the nature of the five constants and have joy, anger, sorrow, and delight; joy, anger, sorrow, and delight must not exceed measure, and when measure is exceeded, righteousness is destroyed. The people often break the law because the law is too heavy and they do not know where to put hand or foot. Now the world is in flux and scholars have no fixed abode; where there is virtue they stay, and where there is none they leave. If you wish to plan the work of a hegemon and king and stand against the many great states, yet use cruel punishments to terrify near and far, the people of your state will turn away, and scholars from the four quarters will not come, and this is exactly the road to ruin. Your lower officials do not report all this, only afraid of going against the ruler's wishes and counting that as a worry, without considering the danger and ruin of not remonstrating: what they care for is small and what they hinder is great, so I say it is the lower officials' fault. As I see them, they are not only failing to remonstrate. They know in their hearts that this matter should not be done, fear later criticism, and say: ‘The ruler's angry intention truly is so, and if I remonstrate there will certainly be the disaster of Guan Longfeng and Bi Gan.’ This is occupying the place of loyal uprightness in vain, while secretly pushing the ruler to be the same as Jie and Zhou. Moreover, for a minister to see the ruler in the wrong and not remonstrate, plunging the ruler into danger and ruin, is the greatest of sins; for a ruler to hate a minister for aiding him and loathe him, and to give the loyalty of Jizi and Bi Gan to ministers as capital, is the greatest of delusions.” The King of Qi said: “I respectfully hear your command.” And so he abolished the punishment of tearing apart by chariots.

子髙見齊王齊王問誰可臨淄宰稱管穆焉王曰穆容貌陋民不敬答曰夫見敬在徳且臣所稱稱其材也君王聞晏子趙文子乎晏子長不過三尺面貌惡齊國上下莫不宗焉趙文子其身如不勝衣其言如不出口非但體陋辭氣又吶吶然其相晉國晉國以寧諸侯敬服皆有徳故也以穆軀形方之二子猶悉賢之昔臣嘗行臨淄市見屠商焉身脩八尺鬚髯如防面正紅白市之男女未有敬之者無徳故也王曰是所謂祖龍始者也【祖龍始乃屠商姓名】忱如先生之言於是乃以管穆為臨淄宰

Zigao saw the King of Qi. The King of Qi asked who could be magistrate of Linzi, and Zigao recommended Guan Mu. The king said: “Guan Mu is ugly in appearance and the people will not respect him.” Zigao replied: “Respect depends on virtue, and what I recommended was his talent. Has Your Majesty heard of Yanzi and Zhao Wenzi? Yanzi was no more than three feet tall and ugly in appearance, yet there was none in Qi, high or low, who did not honor him. Zhao Wenzi's body seemed unable to hold up his clothes and his words seemed unable to leave his mouth; he not only looked plain, his speech was halting too; yet as chancellor of Jin he brought peace to Jin and the feudal lords revered and submitted to him, all because he had virtue. Compare Guan Mu's bodily form with these two, and he is still better than they. Once I passed through the market at Linzi and saw a butcher-merchant, eight feet tall, with a beard like a halberd, a ruddy and fair upright face, and none of the men and women in the market respected him, because he lacked virtue.” The king said: “That is the one they call Zulong Shi. [Zulong Shi is the butcher-merchant's name.] It is truly as you say, sir.” So he used Guan Mu as magistrate of Linzi.

魏王遣使者奉黃金束帛聘子順為相【孔武后名斌字子順子髙之子】子順謂使者曰若玉信能用吾道吾道固為治世也雖疏食飲水吾猶為之若徒欲制服吾身委以重祿吾猶一夫爾則魏王不少於一夫子度魏王之心以告我使者曰魏國狹小乏於聖賢寡君乆聞下風願委國先生親受教訓如肯降節豈惟魏國君臣是賴其亦社稷之神只實永受慶於是乃之魏魏王郊迎謂子順曰寡人不肖嗣先君之業先生聖人之後道徳懿邵幸見顧臨願圖國政對曰臣覊旅之臣慕君髙義是以戾此君辱貺而問以政事敢不敬受君之明命

The King of Wei sent an envoy bearing yellow gold and bundles of silk to invite Zishun to be chancellor. [Kong Wu was later named Bin, courtesy name Zishun, the son of Zigao.] Zishun said to the envoy: “If His Majesty can truly use my Way, my Way is originally one for governing the world, and I would serve even on coarse rice and clear water. But if he only wants to subdue my person and entrust me with a generous salary, I am only a common man, and the King of Wei does not lack one common man. Please gauge the King of Wei's mind and tell me.” The envoy said: “Wei is small and lacks sages and worthies. My lord has long heard of your fame and wishes to entrust the state to you and receive instruction in person. If you are willing to lower your dignity and come, not only will the ruler and ministers of Wei rely on you, but the spirits of the altars of soil and grain will forever receive blessings.” So Zishun went to Wei. The King of Wei met him in the suburbs and said to Zishun: “I am unworthy and have inherited the work of the former ruler. You are the descendant of a sage, with splendid Way and virtue, and I am fortunate that you have visited; I hope we may plan the state's government together.” Zishun replied: “I am a traveling minister and came here out of admiration for your lofty righteousness. You deign to ask me about government affairs, and how would I dare not respectfully receive your bright command.”

魏王朝群臣問理國之所先季文對曰唯在知人王未之應子順進曰知人則哲帝堯所病故四防在朝鯀任無功夫豈樂然哉人難知故也今文之對不稱吾君之所能行而乃欲強吾君以聖人所難此不可行之説也王曰先生言之對曰當今所急在修仁尚義崇徳敦禮以接鄰國而已昔舜命眾官群臣競譲徳禮之致也苟使朝臣皆有推賢之心主雖不知人則臣位必當若皆以知人為治則人主宜未過堯且其目所不見者亦必漏矣王曰善矣

The King of Wei held court with the ministers and asked what should be done first in governing the state. Ji Wen replied: “Only knowing people.” The king did not respond. Zishun stepped forward and said: “To know people is wisdom, and even Emperor Yao counted this as a difficulty, and so the Four Evils were still at court and Gun was employed without achievement; how could he have wished that? It was because people are hard to know. Now Ji Wen's answer does not speak of what our ruler can do, but wishes to force our ruler to do what even a sage found hard; this is a proposal that cannot be carried out.” The king said: “Please tell me, sir.” Zishun replied: “What is urgent at present is to cultivate benevolence and value righteousness, honor virtue and be sincere in ritual in order to associate with neighboring states, nothing more. In the past Shun appointed officials and the ministers competed in yielding to one another, which was the result of virtue and ritual. If you make the court ministers all have the mind to recommend the worthy, then even if the ruler does not know people, the ministerial positions will certainly be filled fittingly. If everything is governed by knowing people, the ruler would not yet have surpassed Yao, and moreover what his eyes do not see he will certainly omit.” The king said: “Good.”

秦王得西戎利刀以之割玉如割木焉以示東方諸侯魏王問子順曰古亦有之乎對曰周穆王大征西戎西戎獻錕鋘之劒火浣之布其劒長尺有咫鏈鋼赤劒用之切玉如泥焉是則古亦有也王曰火浣之布若何對曰周書火浣布垢必投諸火布則火色垢乃灰色出火振之皜然疑乎雪焉王曰今何以獨無對曰秦貪而多求求欲無厭是故西戎閉而不致此以素防絶之也然則人主貪慾乃異物所以不至不可不慎也

The King of Qin obtained a sharp knife of the western Rong, with which he cut jade as if cutting wood, and showed it to the lords of the east. The King of Wei asked Zishun: “Did they have such things in ancient times?” Zishun replied: “King Mu of Zhou made a great campaign against the western Rong, and the western Rong presented the Kunwu sword and fire-washed cloth. That sword was one foot eight inches long, of refined steel with a red blade, and cut jade as if cutting mud. So the ancients also had them.” The king said: “What of the fire-washed cloth?” Zishun replied: “The Book of Zhou says: when fire-washed cloth gets dirty it must be thrown into the fire, and the cloth takes on the color of fire while the dirt turns to ash; when taken out of the fire and shaken, it is as white as snow.” The king said: “Why is there none now?” Zishun replied: “Qin is greedy and demands much, and its demands have not been satisfied, so the western Rong has closed the passes and not sent them; this is cutting it off through its habits. Thus the ruler's greed is precisely the reason why strange things do not come, and one must be careful.”

魏王曰吾聞道士登華山則長生不死意亦願之對曰古無是道非所也王曰吾聞信之對曰未審君之所聞親聞之於不死者耶聞之於傳聞者耶君聞之於傳聞者也若聞之於不死者今安在在者君學之勿疑不在者君勿學無疑

The King of Wei said: “I have heard that when a Daoist climbs Mount Hua he can live forever without dying, and my heart also desires it.” Zishun replied: “The ancients had no such way, and it is not something that should be studied.” The king said: “I have heard it and believe it.” Zishun replied: “I do not know whether what you heard was heard in person from one who does not die, or from hearsay. If from hearsay, it is a false rumor; if from one who does not die, where is that person now? If he is here, you need not doubt in learning from him; if he is not, you should not learn and need not doubt either.”

李由之母少寡與李音竊相好而生由由有才藝仕於魏王甚愛之或曰李由母奸不知其父不足貴也王以告由且曰吾不以此賤子也雖然古之聖賢亦有似子者乎吾將舉以折毀子者李由對曰今人不通於逺在臣欲言誰爾且孔子少孤則亦不知其父者也孔子母死殯於五父之衢人見之皆以為孤葬問鄹曼父之母得合塟於防此則聖人與臣同者也王笑曰善子順聞之問魏王曰李由安得斯言王曰假以自顯無傷也對曰虛造謗言以誣聖人非無傷也且夫明主之於臣唯徳所在不以小疵妨大行也昔鬭子文生於淫而不害其為令尹今李由可則寵之何患於人之言而使橫生不然之説若欺有知則有知不受若欺凡人則凡人無知必以問臣則臣亦不為君之故誣祖以顯由也如此群臣更知由惡此必聚矣所謂求白潔而益其垢猶抱石以救溺愈不濟矣

Li You's mother was widowed young and had a private affair with Li Yin and gave birth to Li You. Li You had talent and skill and held office in Wei, and the king was very fond of him. Someone said: “Li You's mother was licentious and no one knows who his father was; he is not worth valuing.” The king told this to Li You and added: “I do not think less of you for this. Even so, did the ancient sages and worthies also have cases like yours? I will cite them to silence those who slander you.” Li You replied: “People of today do not comprehend remote antiquity; if I wanted to speak, whom could I name? Moreover, Confucius lost his father young, and so he too did not know his father. When Confucius's mother died, she was laid in the temporary coffin at the Wufu crossroads, and people who saw it all thought it was an orphan's burial; only after asking the mother of Zou Manfu was he able to bury her together with his father at Fang. This is exactly where the sage and I are the same.” The king laughed and said: “Good.” Zishun heard of it and asked the King of Wei: “How could Li You say such a thing?” The king said: “He borrows to make himself illustrious; there is no harm.” Zishun replied: “To fabricate slander and so defame a sage is not harmless. Moreover, an enlightened ruler, with regard to ministers, looks only at where their virtue is, and does not let small flaws hinder great conduct. In the past Douzi Wen was born of licentiousness, and this did not prevent him from being prime minister. If Li You is capable now, favor him, so why worry about others' words and let him produce untrue statements out of nowhere? If you deceive the knowledgeable, the knowledgeable will not accept it; if you deceive ordinary people, ordinary people do not know. If you must ask me about this, I will not slander my ancestors for your sake to exalt Li You. In this way the ministers will come to know Li You's wickedness all the more, and slander will certainly gather. It is what is called seeking whiteness and increasing the dirt, like rescuing a drowning man by hugging a stone, only less effective.”

魏王使相國修好鄰國遂連和於趙趙王既賔之而燕問子順曰今寡人慾來北狄不知其所以然答曰誘之以其所利而與之通市則自至矣王曰寡人慾因而弱之若與交市分我國貨散於夷狄是彊之也可乎答曰夫與之市者將以我無用之貨取其有用之物是故所以弱之之術也王曰何謂我之無用彼之有用答曰衣服之物則有珠玉五防飲食之物則有酒醪五熟【五味也】此即我之所有而彼之所利者也夷狄之貨唯牛馬旃裘弓矢之噐是其所饒而輕以與人者也以吾所有易彼所饒如斯不已則夷狄之用將麋於衣食矣殆可舉棰而驅之豈徒弱之而已乎趙王曰敬受教

The King of Wei sent the chancellor to mend relations with neighbors, and so he joined in alliance with Zhao. When the King of Zhao had already received him as a guest, someone from Yan asked Zishun: “I now want to draw in the northern Di; I do not know how.” Zishun replied: “Lure them with the profit they covet and open markets with them, and they will come by themselves.” The King of Zhao said: “I want to take this chance to weaken them. If I trade with them, scattering our country's goods among the barbarians, that strengthens them; is that all right?” Zishun replied: “Trading with them is exchanging goods useless to us for things useful to them, so this is exactly the way to weaken them.” The king said: “What do you mean by what is useless to me and useful to them?” Zishun replied: “Of clothing there are pearls, jade, and five colors, and of food and drink there are wines and five flavors [five flavors]; these are what we have and what they covet. The barbarians' goods are only oxen, horses, felt furs, bows and arrows, which they have in abundance and give away easily. Exchange what we have for what they have in abundance; if this continues without stopping, the barbarians' tools and supplies will be consumed in clothing and food, and one can nearly lift a stick and drive them off; how can it be only weakening?” The King of Zhao said: “I respectfully accept your instruction.”

枚產【魏人】問子順曰臣匱於財聞猗頓善殖貨欲學之然先生同國也當知其術願以告我答曰然知之猗頓魯之窮士也耕則常飢桑則常寒聞陶朱公富往而問術焉朱公告之曰子欲速富當畜五牸於是乃適西河大畜牛羊於猗氏之南十年之間其滋息不可計貲擬王公馳名天下以興富於猗氏故曰猗頓且夫為富者非唯一術今子徒問猗頓何也枚產曰亦將問之於先生也答曰吾貧而子問以富術縱有其術是不可用之術也昔人有言能得長生者道士聞而欲學之比往言者死矣道士髙蹈而恨夫所欲學學不死也其人已死而猶恨之是不知所以為學也今子欲求殖貨而問術於我我且自貧安能教子以富乎子之此問有似道士之學不死者也

Mei Chan [a man of Wei] asked Zishun: “My wealth is short, and I hear that Yi Dun was good at increasing goods and wealth, and I would like to learn from him. You, sir, are from the same state as him and must know his methods; I hope you will tell me.” Zishun replied: “Yes, I know. Yi Dun was a poor scholar of Lu, who often went hungry farming and was often cold planting mulberries; hearing that Tao Zhu Gong was rich, he went to ask for his method. Zhu Gong told him: ‘If you want to get rich quickly, you should raise five female animals.’ So he went to Xihe and raised cattle and sheep in great numbers south of Yishi, and in ten years they multiplied beyond counting, his assets comparable to those of dukes and kings and famed throughout the world; because he became rich at Yishi, he was called Yi Dun. Moreover, there is not only one method of getting rich; why do you ask only about Yi Dun?” Mei Chan said: “I will also ask you.” Zishun replied: “I am poor and you ask me for the art of getting rich; even if there were such an art, it would be a useless art. In the past someone said he could obtain long life, and a Daoist who heard of it wanted to learn from him; when he got there, the one who had spoken had already died. The Daoist stamped his feet and was full of regret. What he wanted to learn was how not to die, and that the other had already died and he still regretted it shows that he did not know what he should have been learning. Now you want to increase your goods and wealth and ask me for a method; I am poor myself, so how can I teach you to be rich? Your question is a bit like the Daoist learning not to die.”