Kong Cong Zi (孔叢子) · Volume 4

東里閭【魏人】空腹而好自賢欲自親於子順子順不下或曰夫君子之交於世士亦取其一節而已東閭子疏達亮直大丈夫也求為先生役而先生無意接之斯者無乃非周公之交人乎子順曰此吾所以行周公之行也夫東閭子外質頑拙有似疏直然內懐容媚諂魅非大丈夫之節也若其度骸稱膚面目鬢眉實美於人聖人論士不以為貴者無益於徳故也然東閭子中不應外侮慢世士即所謂愚人而謂人為愚者也持其虛狀以不徳於人此乃周公之所罪何交之有

Dongli Lü [a man of Wei] was empty within yet liked to consider himself worthy, and wanted to get close to Zishun, but Zishun would not lower his standing. Someone said: “When a gentleman associates with the scholars of his age, he need only take one point from each. Mr. Donglü is open, broad-minded, bright, and straight, and a real man; he seeks to serve you, sir, and you have no intention of receiving him; I fear this is not the Duke of Zhou's way of making friends?” Zishun said: “This is exactly why I follow the conduct of the Duke of Zhou. Mr. Donglü looks simple and obtuse on the outside and somewhat resembles openness and straightness, but inside he harbors flattery and wiles, and this is not the integrity of a real man. As for measuring body, weighing flesh, face, whiskers, and brows, he is really better looking than others; sages do not value this when discussing scholars, because it does not benefit virtue. But Mr. Donglü's inside does not match his outside, and he insults the scholars of his age; he is what is called one who is foolish himself yet calls others foolish. To have an empty appearance and not treat people with virtue is exactly what the Duke of Zhou blamed; what is there to befriend?”

宮他【魏人】見子順曰他困貧賤將欲自托富貴之門庶克免乎子順曰夫富而可以托貧貴而可以寄賤者天下寡矣非信義君子明識窮逹則不可今子所欲托者誰也宮他曰將適趙公子子順曰非其人矣雖好養士自奉而已終弗能稱也宮他曰將適燕相國子順曰彼徒兄弟甥舅各濟其私無求賢之志不足歸也宮他曰將適齊田氏子順曰齊大國也其士大夫皆有自多之心不能容子也他曰然則何向而可子順曰吾勿識也宮他曰唯先生知人願告所擇將往庇焉子順曰濟子之慾則宜若郈成子者也昔郈成子自魯聘晉過乎衞右宰谷臣止而觴之陳樂而不作送以寶璧反過而不辭其僕曰日者右宰之觴吾子甚歡也今過而不辭何也成子曰夫止而觴我與我歡也陳樂而不作告我哀也送我以璧寄之我也若由此觀之衞其有亂乎背衞三十里聞喜作難右宰死之還車而臨三舉而歸反命於君乃使人迎其妻子隔宅而居之分祿而食之其子長而反其璧夫子聞之曰智可與徵謀仁可以託孤廉可以寄財者其郈成子之謂乎今子求若人之比庇焉可也宮他曰循先生之言舍先生將安之請從執事子順辭不得已乃言之魏王而升諸朝

Gong Ta [a man of Wei] saw Zishun and said: “I am trapped in poverty and low rank, and would like to entrust myself to a rich and noble house; perhaps I might escape it?” Zishun said: “Those who are rich and can entrust a poor man, and those who are high-ranking and can lodge a lowly one, are rare in the world. Unless he is a man of good faith and righteousness who clearly understands hardship and success, it is not possible. Now to whom do you wish to entrust yourself?” Gong Ta said: “I will go to the Prince of Zhao.” Zishun said: “He is not that kind of person. Although he likes to keep gentlemen, it is only to indulge himself, and in the end it will not suit you.” Gong Ta said: “I will go to the chancellor of Yan.” Zishun said: “That man's brothers, nephews, and uncles each look to their own private benefit, and he has no ambition to seek the worthy; he is not worth joining.” Gong Ta said: “I will go to the Tian family of Qi.” Zishun said: “Qi is a large state; its scholar-officials all think they have plenty and cannot accommodate you.” Gong Ta said: “Then where could I go?” Zishun said: “I do not know.” Gong Ta said: “Only you, sir, know people; I hope you will tell me whom to choose, and I will go to take shelter.” Zishun said: “To satisfy your wish, you should find one like Hou Chengzi. In the past Hou Chengzi went from Lu on a mission to Jin and passed through Wei, where Youzai Guchen kept him for a drink, set out musical instruments but did not play them, and gave him a precious jade disc. On his return trip he passed again but did not take leave. His attendant said: ‘The other day Youzai invited you to drink and was very pleased; now that you pass by, you do not take leave; why?’ Chengzi said: ‘He kept me for drink to show goodwill with me; he laid out music and did not play it to tell me of his sorrow; he gave me the precious disc to deposit it with me. From this it seems that Wei will probably have disorder?’ When he was thirty li past Wei, he heard that Ning Xi had made a rebellion and Youzai was dead; he turned his carriage around and went to weep over him, weeping three times before going back; he reported to his lord, sent for Youzai's wife and children, housed them in a separate compound and gave them a share of his salary to eat; when the son grew up, he returned the disc. When the Master heard this, he said: ‘One with whom one can consult and plan in wisdom, to whom one can entrust an orphan in benevolence, and with whom one can deposit wealth in integrity: that is probably Hou Chengzi?’ Now if you seek someone like this to take shelter with, then it will do.” Gong Ta said: “I will follow your words; leaving you, where else could I go? Please let me follow your service.” Zishun could not refuse, and so told the King of Wei and raised him to the court.

子順相魏改嬖寵之官以事賢才奪無任之祿以賜有功諸防職秩者不悅乃造謗言文諮【魏人】以告且曰夫不害前政而有成孰與變之而起謗哉子順曰民不可與慮始乆矣古之善為政者其初不能無謗子產相鄭三年而後謗止吾先君之相魯三月而後謗止今吾為政日新雖不能及聖賢庸知謗止獨無時乎文諮曰子產之謗嘗亦聞之未識先君之謗何也子順曰先君初相魯魯人謗誦曰麛裘而芾投之無戾芾之麛裘投之無郵及三年政成化既行民又作誦曰袞衣章甫實獲我所章甫袞衣惠我無私文諮喜曰乃知先生亦不異乎聖賢矣

When Zishun was chancellor of Wei, he changed the official positions of favorites to place the worthy, and took the salaries of those with no duties to give to those with merit. Those who lost their rank were displeased and created slander. Wen Zi [a man of Wei] told him this and added: “Which is better: not harming the earlier policy yet achieving something, or making changes that bring slander?” Zishun said: “One cannot plan the beginnings of things with the common people; this has been so for a long time. In ancient times those who were good at governing could not at first avoid slander. When Zichan was chancellor of Zheng, slander stopped after three years; when my former ruler was chancellor of Lu, slander stopped after three months. Now my government renews itself day by day; although I cannot match the sages, how do I know that slander alone will have no time to stop?” Wen Zi said: “I have heard of the slander against Zichan, but I do not know what the slander against the former ruler was like?” Zishun said: “When the former ruler first became chancellor of Lu, the people of Lu slandered in chants: ‘A fawn-skin robe with a knee-cover; cast him away and there is no fault. A knee-cover with a fawn-skin robe; cast him away and there is no blame.’ After three years, when government was accomplished and civilization spread, the people made another chant: ‘The ceremonial robe and the cap, truly I have my place; the cap and the ceremonial robe, kind to me and without selfishness.’” Wen Zi said joyfully: “Only now I know that you too are no different from the sages and worthies.”

魏王謂子順曰吾欲致天下之士奈何子順對曰昔周穆王問祭公謀父曰吾欲得天下賢才對曰去其帝王之色則幾乎得賢才矣今臣亦請君去其尊貴之色而已王曰吾欲得無慾之士為臣何如子順曰人之可使以有欲也故欲多者其所得用亦多欲少者其所得用亦少夫夷齊無慾雖文武不能制君安得而臣之

The King of Wei said to Zishun: “I want to attract the scholars of the world; what should I do?” Zishun replied: “In the past King Mu of Zhou asked Zhai Gong Moufu: ‘I want to get the world's worthy talents.’ He answered: ‘Remove that look of the emperor and king, and you will almost be able to get worthy talents.’ Now I also ask only that you remove your look of noble dignity.” The king said: “I want to get scholars without desires to be my ministers; how would that be?” Zishun said: “People can be put to use because they have desires. So those with many desires can be used in many ways, and those with few desires can be used in few ways. Bo Yi and Shu Qi had no desires, and even King Wen and King Wu could not control them; how could you use them as ministers?”

魏王問相國曰今秦負強以無道陵天下天下莫不患寡人慾割國之半以親諸侯求從事於秦可乎子順對曰以臣觀之殆無益也今天下諸侯畏秦之日乆矣數被其毒無慾復之之志心無所計委國於遊説之士遊説之士挾強秦以為資賣其國以收利義手服從曽不能制如君之謀未獲其利而祗為名適足以速秦之首誅則無以得之不如守常以須其變也王曰秦其遂有天下乎對曰必然焉雖然取不以道得不以道自古以來未有能終之者五國西誅秦子順防之秦未入境而還諸侯留兵於成臯子順謂市丘子曰此師楚為之主今兵罷而不散殆有異意君其備之市丘子曰先生幸而教之願以國寄先生子順許諾遂見楚王曰王約五國而西伐秦事既不集又乆師於市丘謗君者或以君欲攻市丘以償兵費天下之士且以是輕君而重秦又且不義君之為矣王可不卜交乎楚王曰奈何子順曰王出令使五國勿攻市丘五國重王則聽王之令矣不重王則且反王之令而攻市丘以此卜五國交王之輕重必明矣楚王敬諾而五國散

The King of Wei asked the chancellor: “Now Qin relies on its strength and rides over the world with lawlessness, and there is no one in the world who is not troubled by it. I want to cede half my territory to win the feudal lords' favor and seek to oppose Qin together; is that all right?” Zishun replied: “As I see it, it will probably be of no benefit. The feudal lords of the world have feared Qin for a long time and have been poisoned by it again and again, and have no ambition to retaliate; they have no plan in their hearts and entrust their states to persuaders. The persuaders, holding powerful Qin as capital, sell their own state to gain profit, folding hands in submission, and in the end cannot be restrained. A plan like yours has not yet gained any benefit, but has only made a name, which only suffices to hasten Qin's being first to punish you, and then you cannot obtain what you seek. It is better to keep to the constant way and await change.” The king said: “Will Qin in the end hold the world?” Zishun replied: “It must be so. Even so, to take not by the Way and to gain not by the Way has, since ancient times, never ended well.” The five states marched west to punish Qin, and Zishun took part, but returned before entering Qin territory. The feudal lords kept their troops at Chenggao. Zishun said to Lord Shiqiu: “This army has Chu as its chief. Now it has stopped its troops without disbanding them, and probably has some other intention, so you must be on guard.” Lord Shiqiu said: “You were kind enough to instruct me, and I wish to entrust my state to you.” Zishun agreed, and then saw the King of Chu and said: “Your Majesty arranged for five states to attack Qin in the west, and since the affair did not succeed, you have also kept your army at Shiqiu for a long time. Those who slander you may think that you want to attack Shiqiu to make up the cost of the troops. The scholars of the world will then look down on you and look up to Qin, and will also consider your conduct unrighteous. Should Your Majesty not calculate your friendships?” The King of Chu said: “What should be done?” Zishun said: “Let Your Majesty issue an order for the five states not to attack Shiqiu. If the five states value Your Majesty, they will obey the order; if they do not, they will defy the order and attack Shiqiu. By this you can test the weight of the five states' friendship with you, and it will certainly be clear.” The King of Chu respectfully agreed, and the five states then dispersed.

趙閒魏將以求親於秦子順謂趙王曰【趙悼防王】此君之下吏計過也比目之魚所以不見得於人者以偶視而俱走也今秦有兼吞天下之志日夜伺間不忘於側息也趙魏與之隣接而強弱不敵秦所以不敢圖並趙魏者徒以二國並目周旋者也今無故自離以資強秦天下拙謀無過此者故臣曰君之下吏計過也夫連雞不能上捷亦猶二國搆難不能自免於秦也願王熟慮之趙王曰敬受教

Zhao was spying on the generals of Wei, hoping to seek Qin's favor through this. Zishun said to the King of Zhao: [King Daoxiang of Zhao. In the base text the character ‘xiang’ is miswritten as ‘fang.’] “This is a mistake in the plan of your lower officials. The flatfish are not caught by people because they look in pairs and go together. Now Qin has the ambition to swallow the whole world and spies on gaps day and night, not forgetting it even when lying on its side to catch its breath. Zhao and Wei are its neighbors, and in strength and weakness they cannot match it. The reason Qin does not dare plan to annex Zhao and Wei is only that the two states circle as flatfish do. Now, to separate from each other for no reason and so aid mighty Qin is a poorer plan than any in the world. So I say your lower officials' plan is mistaken. Chickens tied together cannot fly up to the perch, and it is likewise when two states make trouble for each other: they cannot save themselves from Qin. I wish Your Majesty would consider carefully.” The King of Zhao said: “I respectfully accept your instruction.”

韓與魏有隙子順謂韓王曰昭釐侯一世之明君也【韓宣恵王乃昭釐侯之子】申不害一世之賢相也韓與魏敵侔之國而釐侯執圭見梁君者非好卑而惡尊慮過而計失也與嚴敵為隣而動有防亡之變獨勁不能支二難故降心以相從屈己以求存也申不害慮事而言忠臣也昭釐侯聽而行之明君也今韓弱於始之韓魏弱於始之魏秦強於始之秦而背先人之舊好以區區之眾居二敵之間非良策也齊楚逺而難恃秦魏呼吸而至舍近而求逺是以虛名自累而不免近敵之困者也為王計者莫如除小忿全大好也呉越之人同舟濟江中流遇風波其相救如左右手者所患同也今不恤所同之患是不如呉越之舟人也韓王曰善

Han and Wei had a rift. Zishun said to the King of Han: “Marquis Zhaoxi was a wise ruler of his age [King Xuanhui of Han was the son of Marquis Zhaoxi], and Shen Buhai was a worthy chancellor of his age. Han and Wei were states of equal strength, yet Marquis Xi took his jade tablet to see the Lord of Liang, not because he liked being low and disliked being high, nor because his thinking was excessive or his plans mistaken. Living beside a powerful enemy, any move would bring the change of destruction; being strong alone cannot withstand two difficulties, so he lowered his mind to follow and humbled himself to survive. Shen Buhai, thinking over the matter and speaking, was a loyal minister; Marquis Zhaoxi, listening and acting, was a wise ruler. Now Han is weaker than the Han of the beginning, Wei is weaker than the Wei of the beginning, and Qin is stronger than the Qin of the beginning, yet you abandon the old friendship of your predecessors and, with your little band, place yourself between two enemies, which is not a good plan. Qi and Chu are far and hard to rely on, while Qin and Wei arrive between one breath and the next. To abandon what is near and seek what is far is to burden oneself with empty fame and not escape the pressure of the near enemy. In planning for Your Majesty, it is better to remove small resentments and preserve great goodness. When people of Wu and Yue cross the river in the same boat and meet wind and waves midstream, they rescue one another like left and right hands, because their trouble is the same. If you do not take heed of the trouble you share, you are no better than the people of Wu and Yue in the same boat.” The King of Han said: “Good.”

秦兵攻趙魏大夫以為於魏便子順曰何謂曰勝趙則吾因而服焉不勝趙則可乗弊而擊之子順曰不然秦自孝公以來戰未嘗屈今皆良將何弊之乗大夫曰縱其勝趙於我何損鄰之不修國之福也子順曰秦貪暴之國也勝趙必復他求吾恐於時受其師也先人有言燕雀處屋子母相哺喣喣然其相樂也自以為安矣灶突炎上棟宇將焚燕雀顔不變不知禍之及己也今子不悟趙破患將及己可以人而同於燕雀乎

Qin troops attacked Zhao, and the high officials of Wei thought it was beneficial to Wei. Zishun said: “How so?” An official said: “If Qin defeats Zhao, we will submit because of it; if Qin does not defeat Zhao, we can attack while it is worn out.” Zishun said: “It is not so. Since Duke Xiao, Qin has never yielded in battle, and now it has all fine generals; what worn-out state is there to take advantage of?” The official said: “Even if it defeats Zhao, what harm does that do us? The neighbor state not being put in order is the good fortune of our state.” Zishun said: “Qin is a greedy and violent state, and having defeated Zhao it will certainly seek elsewhere, and I fear that then we will receive its army. The ancients have a saying: swallows and sparrows living in a house feed one another, mother and child, and delight in one another with chirping, considering themselves safe; the fire in the stove flue burns upward and the rafters are about to burn, yet the swallows and sparrows do not change expression, not knowing that disaster has reached them. Now if you do not wake up to Zhao's being broken and trouble coming to yourselves, can people be the same as swallows and sparrows?”

齊攻趙圍廩丘趙使孔青帥五萬擊之尅齊軍獲屍三萬趙王詔勿歸其屍將以困之子順聘趙問王曰不歸屍其困何也曰其父兄子弟悲苦無已廢其產也子順曰非所以困之也死一也歸屍與不悲苦胡異焉以臣愚計貧齊之術乃宜歸屍王曰何謂對曰使其家逺來迎屍不得事農一費也歸所塟使其送死終事二費也二年之中防卒三萬三費也欲無困貧不能得已王曰善既而齊大夫聞其子順之謀曰君子之謀其利溥哉子順相魏凡九月陳大計輙不用乃喟然嘆曰不見用是吾言之不當也言不當於主而居人之官食人之祿是尸利也尸利素飱吾罪深矣退而以病致事魏王遣使入其館謝曰寡人昧於政事不顯明是非以啟罪於先生今知改矣願先生為百姓故幸起而教之辭曰臣有犬馬之疾不任國事苟得從四民之列子弟供魏國之徵乃君惠也敢辱君命以速刑書人謂子順曰王不用子子其行乎答曰吾將行如之山東則山東之國將並於秦秦為不義義所不入遂窮於家

Qi attacked Zhao and besieged Linqiu. Zhao sent Kong Qing with fifty thousand to attack Qi, defeated the Qi army, and obtained thirty thousand corpses. The King of Zhao ordered the corpses not to be returned, wishing to use this to distress Qi. Zishun was visiting Zhao and asked the king: “If the corpses are not returned, where is the distress?” The king said: “Their fathers, elder brothers, sons, and younger brothers will grieve without end, and their livelihood will be abandoned.” Zishun said: “This is not what distresses them. Death is the same; what difference is there in grief between returning the corpses and not returning them? By my foolish plan, the way to make Qi poor is precisely to return the corpses.” The king said: “How so?” Zishun replied: “Make their families come from afar to fetch the corpses, unable to attend to farming; that is the first cost. When they go back to bury them, letting them complete the rites of seeing off the dead, that is the second cost. In two years, thirty thousand soldiers dead and wounded; that is the third cost. Even if they wanted not to be distressed and poor, they could not.” The king said: “Good.” Later the high officials of Qi heard of Zishun's plan and said: “The plans of a gentleman have truly great benefit.” Zishun served as chancellor of Wei for a total of nine months, and his major plans, when set out, were never adopted, so he sighed deeply and said: “If I am not used, my words are not suitable. If my words are not suitable to the ruler, yet I occupy a man's office and eat a man's salary, this is holding a post for profit. Holding a post and eating without service, my guilt is deep.” So he resigned claiming illness. The King of Wei sent someone to apologize at his lodging: “I am ignorant of government and unable to make right and wrong clear, and so offended you. Now I know to reform, and hope that for the sake of the people you will kindly rise and teach me.” Zishun declined: “I have an illness like that of a dog or horse and cannot undertake affairs of state. If I can be among the ranks of the four classes of people, and my sons and younger brothers supply Wei's levies, that is your kindness. How dare I disgrace your command and thereby hasten the penal code?” Someone said to Zishun: “The king does not use you; should you not leave?” Zishun replied: “I will leave. If I went to Shandong, the states of Shandong would be annexed by Qin; Qin does unrighteous things, and righteousness does not enter there. So I will live in poverty at home.”

秦急攻魏王恐或謂子順曰如之何答曰吾私有計然豈能賢於執政故無言焉魏王聞之駕如孔氏親問焉曰國亡矣如之何對曰夫棄之不如用之之易也死之不如棄之之易也人能棄之弗能用也能死之不能棄也今王亡地數百里亡城數十而患不解是王棄之非用之也秦之強天下無敵魏之弱甚矣而王是以質秦【景閔王為太子時嘗質於秦】此王能死不能棄之也是重過也若能用臣之訃則虧地不足傷國卑體不足苦身患除怨報矣今秦四境之內執政以下固曰與嫪氏乎與呂氏乎門閭之下廊廟之上猶皆如是今王誠能割地賂秦以為嫪毒功卑身尊秦以固嫪毒王是以國贊嫪毒也則嫪毒勝矣於是太后之徳王也深如骨肉王之交最為天下之上矣孰不棄呂氏而從嫪毒天下皆然則王怨必報矣【按此策甚疎必非子順語】

Qin attacked Wei urgently, and the king was afraid. Someone said to Zishun: “What should be done?” Zishun replied: “I privately have a plan, but how could it be better than those who are in charge of government, so I will not say it.” The King of Wei heard of it, drove to the Kong house, and asked in person: “The state is about to perish; what should be done?” Zishun replied: “To abandon it is easier than to use it; to hold on to it to death is easier than to abandon it. People can abandon but cannot use; they can hold on to death but cannot abandon. Now Your Majesty has lost several hundred li of land and several dozen cities, and still the trouble is not resolved, which is that Your Majesty has abandoned it, not used it. Qin's strength is unmatched in the world, and Wei's weakness is already very severe, yet Your Majesty has also given a hostage to Qin because of this [King Jingmin once served as a hostage in Qin when he was crown prince], which is that Your Majesty can hold on to death but cannot abandon. This adds to the error. If you can use my plan, then losing land will not be enough to harm the state, lowering your person will not be enough to afflict the body, the trouble will be removed, and the grudge will be avenged. Now within Qin's four borders, from the officials in charge of government on down, they are all indeed saying: shall we follow Lao or follow Lü? In the lanes below and in the temple above, it is still so. Now if Your Majesty can truly cede land to bribe Qin, treating it as Lao Ai's merit, humble yourself and honor Qin, in order to strengthen Lao Ai. This is Your Majesty using your state to aid Lao Ai, and then Lao Ai will win. Then the Queen Dowager will be grateful to Your Majesty as deeply as for her own flesh and blood, and Your Majesty's friendship with Qin will be the best in the world. Who will not abandon Lü and follow Lao Ai? If the whole world does so, Your Majesty's grievance will certainly be avenged.” [Note: this plan is very loose and certainly not Zishun's own words.]

趙孝成王問曰昔伊尹為臣而放其君其君不怨何行而得乎此也子順答曰伊尹執人臣之節而弼其君以禮亦行此道而已矣王曰方以放君為名而先生稱禮何也子順曰以禮括其君使入於善也曰其説可得聞乎答曰其在商書太甲嗣立而幹冢宰之政伊尹曰惟王舊行不義習與性成予不狎於不順王始即桐邇於先王其訓罔以後人迷王往居憂允思厥祖之明徳是言太甲在防不明乎人子之道而欲知政於是伊尹使之居桐近湯之墓處憂哀之地放之不俾知政三年服竟然後反之即所以奉禮執節事太甲者也率其君以義強其君以孝道未有行此見怨也王曰善哉我未之聞也

King Xiaocheng of Zhao asked: “In the past Yi Yin, as minister, exiled his ruler, and his ruler did not resent it; how was it done to obtain this?” Zishun replied: “Yi Yin held to the integrity of a minister and used ritual to assist his ruler, and he too merely carried out this Way.” The king said: “You first take exiling the ruler as the name of the thing, and then you speak of ritual; why?” Zishun said: “He used ritual to restrain his ruler and make him enter goodness.” The king said: “May I hear that account?” Zishun replied: “It is in the Documents of Shang. Taijia, once enthroned, interfered in the affairs of the chief minister, and Yi Yin said: ‘The king's past conduct was unrighteous, habit and nature have grown together, and I will not draw close to the disobedient. Let the king begin by living at Tong, near the former king, receiving instruction, so as not to mislead later generations.’ The king went to dwell in mourning and truly thought of his grandfather's bright virtue. This means that Taijia, in mourning, did not understand the way of being a son yet wished to preside over government, and so Yi Yin had him live in Tong, near Tang's tomb, in a place of grief and sorrow, exiling him but not letting him take part in governing. After the three-year mourning was complete, he then let him come back. This is how he served Taijia by following ritual and holding to integrity. He led his ruler by righteousness and restrained his ruler by filial piety, and there has been no one who acted this way and was resented.” The king said: “Excellent; I had not heard this.”

魏安釐王問子順曰馬回之為人雖少才文梗梗亮直【一作緶】有大丈夫之節吾欲以為相可乎答曰知臣莫若君何有不可至於亮直之節臣未明也王曰何故答曰聞諸孫卿雲其為人也長目而豕視者必體方而心圓每以其法相人千百不失臣見回非不偉其體幹也然甚疑其目王卒用之三月果以諂得罪

King An Xi of Wei asked Zishun: “Ma Hui, though of little literary talent, is straight and upright [one text reads ‘bian’] and has the integrity of a real man; I want to use him as chancellor; may I?” Zishun replied: “No one knows your servant better than you, my lord; what is there that cannot be? As for the integrity of straightness and uprightness, I do not yet understand it.” The king said: “Why?” Zishun replied: “I have heard from Sun Qing: a person whose eyes are long and who looks like a pig surely has a square body and a round heart. Every time I use this method to read people, in hundreds and thousands of cases I have not been wrong. When I look at Ma Hui, it is not that I do not see that his bodily frame is towering, but I greatly doubt his eyes.” The king used him in the end, and three months later he indeed was found guilty of flattery.

新垣固謂子順曰賢者所在必興化致治今子相魏未聞異政而即自退其有志不得白何去之速也答曰以無異政所以自退也且死病無良毉今秦有吞食天下之心以義事之固不獲安救亡不暇何化之興昔伊摯在夏呂望在商而二國不理豈伊呂之不欲哉勢不可也當如今日山東之國弊而不振三晉割地以求安二週折節而入秦燕齊宋楚已屈服矣以此觀之不出二十年天下盡為秦乎

Xinyuan Gu said to Zishun: “Where worthy men are, they must surely promote teaching and bring about order. Now you have served as chancellor of Wei, and I have not heard of any extraordinary government, and you at once resigned yourself. Your ambition could not be expressed; why did you leave so quickly?” Zishun replied: “It is precisely because there was no extraordinary government that I resigned myself. Moreover, there is no good doctor for a fatal illness. Now Qin has the mind to devour the world, and to serve it with righteousness certainly cannot bring peace; saving the state from ruin is not yet done in time, so what teaching is there to promote? In the past Yi Yin was in Xia and Lü Wang was in Shang, yet the two states could not be governed well; did Yi and Lü not want to? The situation did not permit. As the states of Shandong are broken down and not revived today, the Three Jin cede land to seek peace, the two Zhou bend their integrity and enter Qin, and Yan, Qi, Song, and Chu have already yielded; looking at it this way, within twenty years the whole world will probably belong to Qin.”

季節見於子順子順賜之酒辭問其故對曰今日家之忌日也故不敢飲子順曰飲也【禮忌日不樂而己未有無飲者】禮雖服衰麻見於君及先生與之粱肉無辭所以敬尊長而不敢遂其私也忌日方於有服則輕矣

Ji Jie came to see Zishun, and Zishun gave him wine, which he declined. Asked the reason, he replied: “Today is the anniversary of a death in my family, so I do not dare to drink.” Zishun said: “Drink. [According to ritual, on an anniversary day one only does not make merry; there is no abstaining from wine.] According to ritual, even when wearing mourning dress, on meeting the ruler or one's teacher, one does not decline when offered millet and meat, in order to honor one's superiors and not dare to follow one's private feelings. An anniversary is lighter than wearing mourning dress.”

魏安釐王問天下之髙士子順曰世無其人也抑可以為次其魯仲連乎王曰魯仲連強作之者非體自然也答曰人皆作之作之不止乃成君子文武欲作堯舜而至焉昔我先君夫子欲作文武而至焉作之不變習與體成習與體成則自然矣

King An Xi of Wei asked about the lofty men of the world. Zishun said: “There is no such person in the world. Perhaps one may count as the next best, probably Lu Zhonglian?” The king said: “Lu Zhonglian made himself so with effort, not by recognizing what is natural.” Zishun replied: “All people become what they are through effort; keep doing it without stopping, and one becomes a gentleman. King Wen and King Wu wanted to become like Yao and Shun and attained it; in the past my former ruler, the Master, wanted to become like King Wen and King Wu and attained it. Doing it without changing, the habit grows together with the body; when habit and body grow into one, that is nature.”

虞卿著書名曰春秋魏齊曰子無然也春秋孔聖所以名經也今子之書大抵談説而已亦以為名何答曰經者取其事常也可常則為經矣且不為孔子其無經乎齊問子順子順曰無傷也魯之史記曰春秋經因以為名焉又晏子之書亦曰春秋吾聞泰山之上封禪者七十有二君其見稱述數不盈十所謂貴賤不嫌同名也邯鄲之民以正月之旦獻雀於趙王而綴之以五絲趙王大悅申叔以告子順曰王何以為也對曰正旦放之示有生也子順曰此委巷之鄙事爾非先王之法也且又不令申叔曰敢問何謂不令答曰夫雀者取其名焉則宜受之於上不宜取之於下下人非所得制爵也而王悅此殆非吉祥矣昔虢公祈神神賜之土田是失國而更受田之祥也今以一國之王受民之雀將何悅哉申叔問曰犬馬之名皆因其形色而名焉唯韓盧宋鵲獨否何也子順答曰盧黑色鵲白黑色非色而何魏公子無忌死韓君將親吊焉其子榮之以告子順子順曰必辭之禮鄰國君吊君主之今君不命子則子無所受其君也其子辭韓韓君乃止

Yu Qing wrote a book called the Spring and Autumn. Wei Qi said: “Do not do this. The Spring and Autumn is the name by which the sage Confucius's work is called a classic. Now your book is mostly merely discussion, and you use this name too; why?” Yu Qing replied: “A classic is taken for the quality that its matter can be constantly practiced; that which can be constantly practiced is a classic. And would there be no classic apart from Confucius?” Wei Qi asked Zishun. Zishun said: “There is no harm. The historical record of Lu was called the Spring and Autumn, and the classic took this name from it; moreover Yanzi's book is also called the Spring and Autumn. I have heard that those who performed the feng and shan sacrifices on Mount Tai were seventy-two rulers, and fewer than ten are named. As they say, nobility and lowliness are not troubled by a shared name.” The people of Handan on the first day of the first month presented a sparrow to the King of Zhao, tied with five-colored silk. The King of Zhao was greatly pleased. Shen Shu told Zishun about it, saying: “What does the king do with it?” Zishun said: “Releasing a living creature on New Year's morning shows that there is vitality.” Zishun also said: “This is a vulgar affair of the back alleys, not a rule of the former kings, and moreover it is not good.” Shen Shu said: “May I ask what is meant by not good?” Zishun replied: “The sparrow (que) takes its name from ‘rank’ (jue). So it should be received from above and not sought from below. Those below are not ones who can control ranks, yet the king likes this; it is probably not auspicious. In the past the Duke of Guo prayed to the spirits, and the spirits gave him land, which was a sign of losing the state and receiving land elsewhere. Now a king of one state receives a sparrow from the common people; what is there to rejoice about?” Shen Shu asked: “The names of dogs and horses are all given for their form and color; only the Hanlu and the Song Que are not so; why?” Zishun replied: “Lu is black, and que is white with black; what are those if not colors?” Lord Wuji of Wei died, and the ruler of Han was going to come in person to offer condolences. His son took pride in this and told Zishun. Zishun said: “You must decline. By ritual, when a neighboring ruler comes to offer condolences, the ruler of the state presides. Now the ruler has not commanded you, so you have not received the standing of being the one he addresses as ruler.” His son declined Han's visit, and the ruler of Han then gave it up.

子髙以為趙平原君覇世之士惜其不遇時也其子子順以為衰世之好事公子無伯相之才也申叔問子順曰子之家公有道先生既論之矣今子易之是非焉在答曰言貴盡心亦各有所見也若是非則明智者裁之申叔問子順曰禮為人臣三諫不從可以稱其君之非乎答曰禮所不得也曰叔也昔者逮事有道先生問此義焉而告叔曰得稱其非者所以使天下人君不敢遂其非也子順曰然吾亦聞之是亡考起時之言非禮意也禮受放之臣不説人以無罪先君夫子曰事君欲諫不欲陳言不欲顯君之非也申叔曰然則晏子叔向皆非禮也答曰此二大夫相與私燕言及國事未以為非禮也晏子既陳屨賤而踴貴於其君其君為之省刑然以及叔向叔向聽晏子之私又承其問所宜亦答以其事也

Zigao considered the Lord of Pingyuan of Zhao to be a gentleman of a hegemonic age, and regretted that he did not meet his time. His son Zishun considered him only a fond patron of affairs in a declining age, without the talent of a hegemonic chancellor. Shen Shu asked Zishun: “Your honored father had the Way, and the master has already discussed it. Now you have changed the assessment; where does the right and wrong lie?” Zishun replied: “Words value exhausting the heart, and each has his own view. As for right and wrong, they are settled by the wise.” Shen Shu asked Zishun: “According to ritual, when a minister has remonstrated three times and has not been heeded, may he speak of his ruler's wrong?” Zishun replied: “Ritual does not allow it.” Shen Shu said: “In the past I happened to serve the Master of the Way and asked this question, and he told me: ‘One who can speak of his wrong is so that the rulers of the world dare not complete their wrongs.’” Zishun said: “Yes, I have heard that too. That was a word from when my father rose to prominence and not the original meaning of ritual. According to ritual, a minister who is exiled does not argue to others that he is without guilt. My former ruler, the Master, said: in serving a ruler one remonstrates and does not make statements; in speaking, one does not make known the ruler's wrong.” Shen Shu said: “Then are Yanzi and Shu Xiang both contrary to ritual?” Zishun replied: “These two high officials dined privately with one another and spoke about state affairs, which does not yet count as against ritual. Yanzi had already stated to his ruler that ‘shoes are cheap and crutches are dear,’ and his ruler reduced punishments because of it; those words reached Shu Xiang, and Shu Xiang listened to Yanzi's private talk, and also took up what he asked about how it should be, and answered according to that matter.”

魏王問子順曰寡人聞昔者上天神異后稷而為之下嘉穀周以遂興往中山之地無故有谷非人所為雲天雨之反亡國何故也答曰天雖至神自古及今未聞下谷與人也詩美后稷能大教民種嘉穀以利天下故詩曰誕降嘉種猶書所謂稷降播種農殖嘉穀皆説種之其義一也若中山之谷妖恠之事非所謂天祥也趙王問相於平原君平原君曰鄒文可【趙人】王曰其行如何對曰夫孔子髙天下之髙士也取友以行交遊以道文與之遊稱曰好義王其用之王卒不用後以平原君言問子順且曰先生知之乎答曰先父之所交也何敢不知王曰寡人雖失之在前猶願聞其行於先生也答曰行不苟合雖賤不渝君子人也王遂禮之固以老辭趙王問子順曰寡人聞孔氏之世自正考父以來儒林相繼仲尼重之以大聖自茲以降世業不替天下諸侯鹹資禮焉先生承其緒作二國師從古及今載徳流聲未有若先生之嗣率由前訓將與天地相敝矣答曰若先祖父並稟聖人之性如君王之言也至如臣者學行不敏寄食於趙祿仕於魏幸遇二國之君寛以容之若乃師也未敢承命假令賴君之願後世克祚不忝前人不泯祖業豈徒一家之賜哉亦天下之慶也王曰必然必然

The King of Wei asked Zishun: "I have heard that in ancient times Heaven showed marvels for Houji, sending down fine grain for him, and Zhou rose to prosperity because of it. In the past, in the land of Zhongshan, grain appeared for no reason, which no one had planted, and it was said that Heaven rained it down, yet the state was destroyed instead; why?" Zishun answered: "Although Heaven is utterly divine, from ancient times to now it has never been heard that it sends grain down to people. The Songs praise Houji for his great efforts in teaching the people to plant fine grain to benefit the world, and so the Songs say, 'He sent down the fine seeds,' just as the Documents say, 'Ji came down and sowed, and the farmers planted fine grain'; both speak of planting, and the meaning is the same. As for the grain of Zhongshan, it was a matter of prodigies, not what is called a heavenly good omen." The King of Zhao asked Lord Pingyuan who could be made chancellor. Lord Pingyuan said: "Zou Wen can. (A man of Zhao.)" The king said: "What is his conduct like?" Lord Pingyuan answered: "Kong Zigao is a lofty scholar of the world, and in choosing friends he looks at conduct and in associating he looks at the Way. Zou Wen associated with him, and he praised him as fond of righteousness. Let the king employ him." In the end the king did not employ him. Later he asked Zishun about what Lord Pingyuan had said, and added: "Sir, do you know him?" Zishun answered: "The people my late father associated with, how dare I not know them." The king said: "Although I missed my chance before, I still wish to hear from you about his conduct." Zishun answered: "One who does not act with careless conformity, and does not change even in poverty and lowly station, is a gentleman." The king then treated him with ritual courtesy, but Zou Wen firmly declined on grounds of old age. The King of Zhao asked Zishun: "I have heard that in the line of the Kong family, since Zheng Kaofu, Confucian scholars have followed one after another, and Zhongni added to it as a great sage, and from then on the family enterprise has not failed, and the feudal lords of the world have all drawn on it for ritual and respect. You, sir, continue the lineage and have been teacher to two states, and from ancient times to now none has handed down virtue and fame, continued the line, followed the former teachings, and been about to end together with Heaven and Earth, as you have." Zishun answered: "Those like my late grandfathers all received the nature of sages, just as the king says. As for me, my learning and conduct are not quick, I have lived on food in Zhao and held a salaried post in Wei, and was fortunate to be tolerated and accepted by the rulers of both states. As for being a teacher, I dare not obey. If by your wish later generations could keep their blessings, not shame their predecessors, and not let the ancestral work fade, it would be not only the favor of one family but also the joy of the whole world." The king said: "So it will be, so it will be."

詰墨第十八【墨翟著書誣稱孔晏之事故孔鮒詰辨之】

Jie Mo (Refuting the Mohists), Chapter 18. (Mo Di wrote a book falsely claiming things about Confucius and Yanzi, so Kong Fu refuted and argued against it.)

【墨子稱景公問晏子以孔子而不對又問三皆不對公曰以孔子語寡人者眾矣俱以為賢人今問子而不對何也晏子曰嬰聞孔子之荊知白公謀而奉之以石乞勸下亂上教臣弒君非聖賢之行也】

(Mozi says: Duke Jing of Qi asked Yanzi about Confucius, and Yanzi did not answer; he asked again, and three times he did not answer. Duke Jing said: "Many people tell me about Confucius, and all consider him a worthy. Now when I ask you, you do not answer; why?" Yanzi said: "I, Ying, have heard that when Confucius went to Chu, he knew the plans of Bai Gong, yet handed Shi Qi over to him, urging those below to rebel against those above and teaching ministers to murder their ruler, which is not the conduct of a sage or worthy.")

詰之曰楚昭王之世夫子應聘如荊不用而反周旋乎陳宋齊衞楚昭王卒惠王立十年令尹子西乃召王孫勝以為白公【史雲二年】是時魯哀公十五年也夫子自衞反魯居五年矣白公立一年然後乃謀作亂亂作在哀公十六年秋也夫子已卒十旬矣墨子雖欲謗毀聖人虛造妄言奈此年世不相值何

The refutation says: In the time of King Zhao of Chu, the Master went to Chu in response to an invitation, was not used, and returned, traveling through Chen, Song, Qi and Wei. After King Zhao of Chu died, King Hui had been on the throne ten years when the prime minister Zixi only then summoned Wang Sun Sheng to be Bai Gong (the histories say it was the second year), which was the fifteenth year of Duke Ai of Lu. The Master had already returned from Wei to Lu five years before. Bai Gong had been in office one year before he planned the rebellion, and the rebellion broke out in the autumn of the sixteenth year of Duke Ai, when the Master had already been dead a hundred days. Although Mozi wanted to slander the sage and invent false words, these years do not match, so what can be done?

【墨子曰孔子之齊見景公公悅之封之以尼谿晏子曰不可夫儒浩居而自順立命而怠事崇防遂哀盛用繁禮其道不可以治國其學不可以導家公曰善】

(Mozi says: Confucius went to Qi and saw Duke Jing, and Duke Jing liked him and wanted to enfeoff him with Nixi. Yanzi said: "It will not do. Confucians are arrogant and self-righteous, content with fate and lax in affairs, and honor funeral rites, exhausting their grief, and greatly use elaborate rituals. Their Way cannot be used to govern a state, and their learning cannot be used to guide a household." Duke Jing said: "Good.")

詰之曰即如此言晏子為非儒惡禮不欲崇防遂哀也察傳記晏子之所行未有以異於儒焉又景公問所以為政晏子答以禮雲景公曰禮其可以治乎晏子曰禮於政與天地並此則未有以惡於禮也晏桓子卒晏嬰斬衰枕草苴絰帶杖菅菲食粥居於倚廬遂哀三年此又未有以異於儒也若能以口非之而躬行之晏子所弗為

The refutation says: By this saying, Yanzi would be against Confucians and hate ritual, and would not want to honor funeral rites and exhaust grief. Examining the records, there is nothing in what Yanzi did that differs from the Confucians. Moreover, when Duke Jing asked how to govern, Yanzi answered with ritual. Duke Jing said: "Can ritual govern a state?" Yanzi said: "Ritual in government stands alongside Heaven and Earth." This shows no hatred of ritual. When Yan Huanzi died, Yan Ying wore the coarsest mourning, slept on straw, wore the hemp headband and belt and held the staff, wore straw sandals, ate gruel and lived in the mourning hut, exhausting his grief for three years, which again does not differ from the Confucians. To deny it with the mouth and yet practice it in person is not what Yanzi would do.

【墨子曰孔子怒景公之不封已乃樹防夷子皮于田常之門】

(Mozi says: Confucius was angry that Duke Jing did not enfeoff him, and so planted Tian Yizi Pi in the household of Tian Chang.)

詰之曰夫樹人為信己也記曰孔子適齊惡陳常而終不見【即田常】常病之亦惡孔子交相惡而又任事其然矣記又曰陳常弒其君孔子齋戒沐浴而朝請討之觀其終不樹子皮審矣

The refutation says: To plant a man is to win trust for oneself. The Records say: when Confucius went to Qi, he disliked Chen Chang and never saw him (this is Tian Chang). Chen Chang took this ill, and also disliked Confucius. If they disliked each other, how could they entrust each other with tasks? The reason is just so. The Records also say: when Chen Chang murdered his ruler, Confucius fasted and bathed and went to court, requesting a punitive campaign. Seeing that he never planted Zi Pi, it is clear.

【墨子曰孔子為魯司寇舍公家而奉季孫】

(Mozi says: When Confucius was Minister of Crime of Lu, he abandoned the ducal house and served Ji Sun.)

詰之曰若以季孫為相司宼統焉奉之自法也若附意季孫季孫既受女樂則孔子去之季孫欲殺囚則孔子赦之非苟順之謂也

The refutation says: If Ji Sun was chancellor, the Minister of Crime came under his authority, and serving him was according to law. If it is said he bent his will to flatter Ji Sun: when Ji Sun accepted the female musicians, Confucius left; when Ji Sun wanted to execute a prisoner, Confucius pardoned him. This does not mean careless compliance.

【墨子曰孔子厄於陳蔡之間子路烹豚孔子不問肉之所由來而食之剝人之衣以沽酒孔子不問酒之所由來而飲之】

(Mozi says: When Confucius was in distress between Chen and Cai, Zilu cooked a pig, and Confucius ate the meat without asking where it came from; he stripped another person's clothes to buy wine, and Confucius drank the wine without asking where it came from.)

詰之曰所謂厄者沽酒無處藜藿不粒乏食七日若烹豚飲酒則何言乎厄斯不然矣且子路為人勇於見義縱有豚酒不以義不取之可知也又何問焉

The refutation says: What is called distress is having nowhere to buy wine, not a grain of rice in the goosefoot and bean-leaf soup, and going without food for seven days. If one could cook a pig and drink wine, what distress would there be to speak of? This is not fact. Moreover, Zilu by nature was brave in righteousness, and even if he had a pig and wine he would not have taken them if it was not right; this can be known, so why ask?

【墨子曰孔子諸弟子子貢季路輔孔悝以亂衞陽貨亂魯佛肸以中牟畔漆雕開形殘】

(Mozi says: Among Confucius's disciples, Zigong and Jilu helped Kong Kui cause disorder in Wei, Yang Huo caused disorder in Lu, Bi Xi held Zhongmu in rebellion, and Qidiao Kai had a defective body.)

詰之曰如此言衞之亂子貢季路為之耶斯不待言而了矣陽貨欲見孔子孔子不見何弟子之有佛肸以中牟叛召孔子則有之矣為孔子弟子未之聞也且漆雕開形殘非行己之致何傷於徳哉

The refutation says: By this saying, was the disorder of Wei done by Zigong and Jilu? This is clear without saying. Yang Huo wanted to see Confucius, and Confucius did not see him; where is there any status of disciple? Bi Xi held Zhongmu in rebellion and did summon Confucius, which is so; but that he was a disciple of Confucius has never been heard. Moreover, Qidiao Kai's defective body was not caused by his own conduct, so what harm does it do to his virtue?

【墨子曰孔子相魯齊景公患之謂晏子曰鄰有聖人國之憂也今孔子相魯為之若何晏子對曰君其勿憂彼魯君弱主也孔子聖相也不如陰重孔子欲以相齊則必強諫魯君魯君不聽將適齊君勿受則孔子困矣】

(Mozi says: When Confucius was chancellor of Lu, Duke Jing of Qi was worried and said to Yanzi: "A sage next door is a worry for the state. Now Confucius is chancellor of Lu; what should we do?" Yanzi answered: "My lord need not worry. The ruler of Lu is a weak lord and Confucius is a sage chancellor. It would be better to secretly show regard for Confucius and say you want to make him chancellor of Qi; he will surely press the ruler of Lu with remonstrance; if the ruler of Lu does not listen, he will go to Qi, and my lord should not accept him, and then Confucius will be in distress.")

詰之曰按如此辭則景公晏子畏孔子之聖也上乃雲非聖賢之行上下相反若晏子悖可也否則不然矣【墨子曰孔子見景公公曰先生素不見晏子乎對曰晏子事三君而得順焉是有三心所以不見也公告晏子晏子曰三君皆欲其國安是以嬰得順也聞君子獨立不慙於影今孔子伐樹削跡不自以為辱身窮陳蔡不自以為約始吾望儒貴之今則疑之】

The refutation says: By such wording, Duke Jing and Yanzi feared the sagehood of Confucius. Yet above it says this is not the conduct of a sage or worthy, so above and below contradict. If one says Yanzi was perverse, that could be; otherwise, it is not so. (Mozi says: When Confucius saw Duke Jing, Duke Jing said: "Have you never seen Yanzi, sir?" He answered: "Yanzi served three rulers and was agreeable to all, which means he has three minds, so I do not see him." Duke Jing told Yanzi. Yanzi said: "All three rulers wanted their state to be at peace, and so I could be agreeable. I have heard that a gentleman stands alone and is not ashamed before his own shadow. Now Confucius had a tree cut down over him and his tracks erased, and did not consider it a disgrace; he was reduced to poverty in Chen and Cai, and did not consider himself constrained. At first I looked up to the Confucians and valued them, but now I doubt them.")

詰之曰若是乎孔子晏子交相毀也小人有之君子則否孔子曰靈公汙而晏子事之以潔莊公怯而晏子事之以勇景公侈而晏子事之以儉晏子君子也梁丘據問晏子曰事三君而不同心而俱順焉仁人固多心乎晏子曰一心可以事百君百心不可以事一君故三君之心非一也而嬰之心非三也孔子聞之曰小子記之晏子以一心事三君君子也如此則孔子譽晏子非所謂毀而不見也景公問晏子曰若人之眾則有孔子乎對曰孔子者君子行有節者也晏子又曰盈成匡父之孝子兄之弟弟也其父尚為孔子門人門人且以為貴則其師亦不賤矣是則晏子亦譽孔子可知也夫徳之不修己之罪也不幸而屈於人己之命也伐樹削跡絶糧七日何約乎哉若晏子以此而疑儒則晏子亦不足賢矣

The refutation says: If so, Confucius and Yanzi slandered each other. Petty people are like this, but gentlemen are not. Confucius said: Duke Ling was foul, yet Yanzi served him and remained clean; Duke Zhuang was timid, yet Yanzi served him and remained brave; Duke Jing was extravagant, yet Yanzi served him and remained frugal. Yanzi was a gentleman. Liang Qiu Ju asked Yanzi: "You served three rulers without being of one mind with them, yet were agreeable to all; do the benevolent naturally have many minds?" Yanzi said: "One mind can serve a hundred rulers; a hundred minds cannot serve one ruler. So the minds of the three rulers were not one, but my mind was not three." Confucius heard of it and said: "Remember this, my disciples: Yanzi served three rulers with one mind, and was a gentleman." So Confucius praised Yanzi, which is not what is called slandering and not seeing him. Duke Jing asked Yanzi: "With so many people, is there still a Confucius?" He answered: "Confucius is a gentleman, one whose conduct has restraint." Yanzi also said: Ying Chengkuang was a filial son to his father and a respectful younger brother to his elder, and his father was also a disciple of Confucius; if a disciple was still held in regard, then his teacher was not lowly either. So it can be known that Yanzi also praised Confucius. If virtue is not cultivated, that is one's own fault; if unfortunately one is wronged by others, that is one's own fate. Having a tree cut down, tracks erased and going without food for seven days, what is constraining about it? If Yanzi had doubted the Confucians for this, Yanzi too would not have been worthy enough.

【墨子曰景公祭路寢聞哭聲問梁丘據對曰魯孔子之徒也其母死服防三年哭泣甚哀公曰豈不可哉晏子曰古者聖人非不能也而不為者知其無補於死者而深害生事故也】

(Mozi says: Duke Jing was making sacrifice at the main hall and heard weeping, and asked Liang Qiu Ju. He answered: "It is a disciple of Confucius from Lu, whose mother has died, and he is mourning for three years, weeping very sorrowfully." Duke Jing said: "Is it not permissible?" Yanzi said: "The sages of ancient times were not unable but did not do it, knowing that it brings no benefit to the dead and deeply hinders the affairs of the living.")

詰之曰墨子欲以親死不服三日哭而已於意安者卒自行之空用晏子為引而同乎己適證其非耳且晏子服父禮則無緣非行禮者也

The refutation says: Mozi wished not to wear mourning when a parent dies and to stop weeping after three days, which his own mind was content with, and in the end he practiced it himself; empty citation of Yanzi to bring him in line with himself just proves that he himself is not right. Moreover, since Yanzi observed the mourning rites for his father, there is no reason for him to deny those who perform the rites.

曹明問子魚曰【子魚孔鮒】觀子詰墨者之辭事義相反墨者妄矣假使墨者復起對之乎答曰苟得其理雖百墨吾益明白焉失其正雖一人猶不能當前也墨子之所引者矯晏子晏子之善吾先君先君之善晏子其事庸盡乎曹明曰可得聞諸子魚曰昔齊景公問晏子曰吾欲善治可以覇諸侯乎對曰官未具也臣亟以聞而君未肯然也臣聞孔子聖人然猶居處勌惰廉隅不修則原憲季羔侍氣鬱而疾志意不通則仲由卜商侍徳不盛行不勤則顔閔冉雍侍今君之朝臣萬人立車千乗不善之政加於下民者眾矣未能以聞者臣故曰官未備也此又晏子之善孔子者也子曰晏平仲善與人交乆而敬之此又孔子之貴晏子者也曹明曰吾始謂墨子可疑今則決妄不疑矣

Cao Ming asked Ziyu: (Ziyu is Kong Fu.) "Looking at your words refuting the Mohists, the facts and meanings are contrary, and the Mohists were false. If the Mohists were to rise again, could they answer?" Ziyu answered: "If one gets the principle, even a hundred Mohists make me more sure; if one loses what is right, even one person cannot be faced. What Mozi cited was falsely attributed to Yanzi. Yanzi praised my late ancestor, and my late ancestor praised Yanzi, and could those matters be told in full?" Cao Ming said: "May I hear them?" Ziyu said: "In the past Duke Jing of Qi asked Yanzi: 'I wish to govern well, can I become hegemon over the feudal lords?' He answered: 'The offices are not yet fully staffed. I have repeatedly raised this to you, but you have been unwilling to do so. I have heard that Confucius is a sage, yet when his dwelling is lax and sloppy and his corners are not kept in order, he has Yuan Xian and Ji Gao attend him; when his spirit is depressed and he is ill and his will is blocked, he has Zhong You and Bu Shang attend him; when his virtue is not abundant and his conduct is not diligent, he has Yan Hui, Min Ziqian and Ran Yong attend him. Now your court has ten thousand ministers and a thousand chariots, and many unkind policies are laid on the common people, yet there is no one who can bring them to your attention; this is why I say the offices are not yet fully staffed.' This is again Yanzi praising Confucius. Confucius said: 'Yan Pingzhong is good at associating with people; the longer they know him, the more they respect him.' This is again Confucius valuing Yanzi." Cao Ming said: "At first I thought Mozi was doubtful, but now I am certain he was false, and have no doubt."

子魚生於戰國之世長於兵戎之間然獨樂先王之道講習不倦季則謂子魚曰丈夫不生則已生則有云為於世者也今先生澹泊世務脩無用之業當身不防其榮百姓不獲其利竊為先生不取也子魚曰不如子之言也武者可以進取文者可與守成今天下將擾擾焉終必有所定子修武以助之取吾修文以助之守不亦可乎且吾不才無軍旅之任徒能保其祖業優遊以卒嵗者也

Ziyu was born in the age of the Warring States and grew up among weapons of war, yet alone delighted in the Way of the former kings and taught and practiced it without tiring. Ji Ze said to Ziyu: "A man should either not be born, or if born should accomplish something in the world. Now you, sir, are indifferent to worldly affairs and cultivate a useless occupation; you yourself do not gain glory, and the people do not gain benefit; in private I think you are not worth taking as a model." Ziyu said: "It is not as you say. Martial arts can advance, and civil arts can preserve. Now the world is about to be in turmoil, and in the end something will surely be settled. You cultivate martial arts to help it advance, and I cultivate civil arts to help it be preserved; is that not acceptable too? Moreover, I have no talent and no post in the army, and can only keep the ancestral work and pass the years in leisure."

秦始皇東並子魚謂其徒叔孫通曰子之學可矣盍仕乎對曰臣所學於先生者不用於今不可仕也子魚曰子之材能見時變今為不用之學殆非子情也叔孫通遂辭去以法仕秦

The First Emperor of Qin annexed the states to the east. Ziyu said to his disciple Shusun Tong: "Your learning is already sufficient, why not take office?" Shusun Tong answered: "What I learned from you, sir, cannot be used now, so I cannot take office." Ziyu said: "Your talent is able to see the changes of the times. Now to practice learning that is not used is probably not your true feeling." Shusun Tong then took leave and took office in Qin under its laws.

尹曽謂子魚曰子之讀先王之書將奚以為答曰為治也世治則助之行道世亂則獨治其身治之至也陳餘謂子魚曰秦將防先王之籍而子為書籍之主其危矣子魚曰顧有可懼者必或求天下之書焚之書不出則有禍吾將先藏之以待其求求至無患矣

Yin Zeng said to Ziyu: "You read the books of the former kings; what will you use them for?" Ziyu answered: "For order. When the world is ordered, help it to practice the Way; when the world is in disorder, govern oneself alone, and this is the highest of order." Chen Yu said to Ziyu: "Qin will destroy the canons of the former kings, and you are master of books, so it is dangerous." Ziyu said: "What is truly to be feared is that someone will seek the books of the world in order to burn them. If I do not bring the books out, there will be trouble; I will first hide them away to await being sought, and when they are sought there will be no harm."

子魚居魏與張耳陳餘相善耳餘魏之名士也秦防魏求耳餘懼走防陳勝呉廣起兵於陳欲以誅秦餘謂陳王曰今必欲定天下取王侯者其道莫若師賢而友智孔子之孫今在魏居亂世能正其行修其祖業不為時變其父相魏以聖道輔戰國見利不易操名諸侯世有家法其人通材足以幹天下博知足以慮未形必宗此人天下無敵矣陳王大悅遣使者齎千金加束帛以車三乗聘焉耳又使謂子魚曰天下之事已可見矣今陳王興義兵討不義子宜速來以集其事王又聞子賢欲諮良謀虛意相望也子魚遂往陳王郊迎而執其手議世務子魚以覇王之業勸之王悅其言遂尊以博士為太師諮度焉

Ziyu lived in Wei and was friendly with Zhang Er and Chen Yu. Zhang Er and Chen Yu were famous men of Wei. When Qin destroyed Wei, it searched for Zhang Er and Chen Yu, and the two feared and fled. Later Chen Sheng and Wu Guang raised an army at Chen, wishing to destroy Qin. Chen Yu said to the King of Chen: "Now if you surely wish to pacify the world and obtain the position of king and marquis, there is no way better than taking worthy people as teachers and associating with the wise. The grandson of Confucius is now in Wei, and though living in a disordered age he is able to correct his conduct and cultivate the ancestral work, and has not changed with the changes of the times. His father was chancellor of Wei, and assisted the Warring States with the sage's Way, and did not change his principles even when he saw profit; his name was known among the feudal lords, and for generations the family had its rules. This man's general talent is enough to manage the world, and his broad knowledge is enough to think ahead about things not yet formed. If you honor this man, you will be invincible in the world." The King of Chen was greatly pleased and sent envoys with a thousand pieces of gold and bundles of silk, with three carriages, to invite him. Zhang Er also had someone tell Ziyu: "The affairs of the world can already be seen. Now the King of Chen raises a righteous army to attack the unrighteous, and you should come quickly to accomplish this. The king has also heard of your worthiness and wishes to consult you for good plans, and awaits you with an open mind." Ziyu then went. The King of Chen came to the suburbs to meet him, took his hand and discussed worldly affairs. Ziyu urged him with the work of a hegemon king, and the king liked his words, and so honored him as Erudite and made him Grand Preceptor, and consulted him on measures.

子魚名鮒甲陳人或謂之子鮒或稱孔甲陳勝既立為王其妻之父兄往焉勝以眾賔待之長揖不拜無加其禮其妻之父怒曰估亂僭號而傲長者不能乆矣不辭而去陳王跪謝遂不為顧王心慙焉遂適博士太師之舘而言曰予雖丈夫哉然塞於禮義以啟於姻婭唯先生幸訓誨之使免於戾可乎子魚曰王所問者善也敢固無辭以對乎今以禮言耶則禮無不拜且宗族婚媾又與眾賔異敬者也敬而加親自古以然也王曰雖已失之於前庶欲收之於後也願先生修明其事必遵奉焉對曰昔唐堯內親九族外協萬邦禮以婚為昆弟妻之父母為外舅姑由是明之則拜之可知夫婚親之義非宗賢之類也雖自已臣莫敢不敬昔魏信陵君嘗以此質臣之父臣之父曰於諸母之昆弟妻之諸父則以親配徳年以上雖拜之可也防於己者揖之可也此出於人情而可常者也王曰善哉請問同姓而服不及者其制何耶對曰先王制禮雖國君有合族之道宗人掌其列繼之以姓而無別醊之以食而無殊各隨本屬之隆殺屬近則死為之免屬逺則吊之而已禮之正也是故臣之家哭孔氏之別姓於弗父之廟哭孔氏則於夫子之廟此有據而然也周之道雖百世婚姻不通重先君之同體也王跪曰先生之言厥義博哉寡人雖固敢不盡心

Ziyu's name was Fu, also called Jia; some people of Chen called him Zifu, or Kong Jia. After Chen Sheng was established as king, his wife's father and brothers went to him, and Sheng treated them with the ritual for ordinary guests, making a long bow without kneeling, adding no courtesy. His wife's father grew angry and said: "To take a title in a time of disorder and yet look down on his elders, he cannot last long." He left without taking leave. The King of Chen knelt and apologized, but he did not look back. The king felt ashamed in his heart, and went to the Erudite Grand Preceptor's lodging and said: "Although I am a man, I am blocked by ritual and righteousness, and so have offended my relatives by marriage. I hope you will instruct me, so that I may be free of the fault; may I ask?" Ziyu said: "What the king asks is a good thing, and dare I say that there is no answer? Now according to ritual, there is no ritual without bowing; moreover, kin and in-laws are not treated with equal respect to ordinary guests. Respect plus closeness has been so since ancient times." The king said: "Although I have already lost my chance before, I still wish to repair it afterward. I wish you would make this matter clear, and I will certainly follow it." Ziyu answered: "In the past Yao of Tang was affectionate to the nine clans within and harmonized the ten thousand states without. Ritual treats a wife's father as a brother and treats the wife's parents as maternal uncle and aunt. From this it is clear, and so bowing can be known. The righteousness of marriage ties is not of the same kind as clan seniors; even one's own ministers none dare not to respect. In the past Lord Xinling of Wei once asked my father about this, and my father said: for the brothers of the many mothers and the paternal uncles of the wife, one matches them according to closeness and virtue; when comparing with those above, bowing is also acceptable, and when comparing with those below, a bow with joined hands is enough. This comes from human feeling and can be practiced constantly." The king said: "Good. May I ask about those of the same surname for whom mourning dress does not reach; what are the rules?" Ziyu answered: "When the former kings made ritual, even the ruler of a state had the way of uniting the clan. The clan officials manage the ranks, using the surname to continue without distinction, linking with meal rituals without difference, each following the greater or lesser degree of their own connection: if the connection is close, upon death one wears the plain cap for him, if distant, one only offers condolence. This is the rightness of ritual. So in my household, when we wail for those of other surnames in the Kong clan, it is at the temple of Fu Fu; when we wail for the Kong, it is at the temple of the Master. There is a basis for this. The Way of Zhou is that even after a hundred generations marriage is not permitted among them, which values the shared body of the former lords." The king knelt and said: "Your words, sir, are truly broad in meaning. Though I am crude and ignorant, how dare I not do my utmost."

陳王問太師曰行軍之禮可得備聞乎答曰天下有道禮樂征伐自天子出自天子出必以嵗之孟秋賞軍師武人於朝簡練傑俊任用有功命將選士以誅不義於是孟冬以級授軍司徒執撲北面而誓之誓於社以習其事先期五日太史筮於祖廟擇吉日齋戒告於郊社稷宗廟既筮則獻兆於天子天子使有司以牲特告社告以所徵之事而受命焉舍奠於帝學以受成然後乃類於上帝柴於郊以出以齊車遷廟之主及社主行大司馬職奉之無遷廟主則以幣帛皮圭告於祖禰謂之主命亦載齊車凡行主皮圭幣帛皆每舍奠焉而後就舘主車止於中門之外外門之內廟主居於道左社主居於道右其所經名山大川皆祭告焉及至敵所將戰太史卜戰日卜右御先期三日有司明以敵人罪狀告之史史定誓命戰日將帥陳列車甲卒伍于軍門之前有司讀誥誓使周定三令五申既畢遂禱戰祈克於上帝然後即敵將士戰全已克敵史擇吉日復禡於所徵之地柴於上帝祭社奠祖以告克者不頓兵傷士也戰不克則不告也凡類禡皆用甲丙戊庚壬之剛日有司簡功行賞不稽於時其用命者則加爵受賜於祖奠之前其奔北犯令者則加刑罰戮於社主之前然後鳴金振旅有司徧告捷於時所有事之山川既至舍於國外三日齋以特牛親格於祖禰然後入設奠以反主若主命則卒奠斂主埋之於廟兩階間反社主如初迎之禮舍奠於帝學以訊馘告大享於群吏用備樂饗有功於祖廟舍爵策勲焉謂之飲至天子親征之禮也陳王曰其命將出徵則如之何太師曰古者大將受命而出則忘其國即戎師陣則忘其家故天子命將出徵親潔齋盛服設奠於祖以詔之大將先入軍吏畢從皆北面再拜稽首而受天子當階南面命授之節鉞大將受天子乃東向西面而揖之亦弗御也然後告大社冢宰執蜃宜於社之右南面授大將大將北面稽首再拜而受之承所頒賜于軍吏其出不類其克不禡戰之所在有大山川則祈焉禱克於五帝捷則報之振旅覆命簡異功勤親告廟告社而後適朝禮也王曰將居軍中之禮勝敗之變則如之何太師曰將帥尚左士卒尚右出國先鋒入國後刃介冑在身執鋭在列雖君父不拜若不幸軍敗則驛騎赴告於載櫜韔天子素服哭於庫門之外三日大夫素服哭於社亦如之亡將失城則皆哭七日天子使使迎于軍命將帥無請罪然後將帥結草自縛袒右肩而入葢防禮也王曰行古禮如何太師曰古之禮固為於今也有其人行其禮則可無其人行其禮則民弗與也

The King of Chen asked the Grand Preceptor: "Can I hear in detail the rites of marching an army?" The Grand Preceptor answered: "When the world has the Way, ritual, music and punitive campaigns all come from the Son of Heaven. When they come from the Son of Heaven, then in the first month of autumn each year, he must reward the army officers and martial men at court, select the outstanding talents, employ the meritorious, appoint generals and choose soldiers to punish the unrighteous. Then in the first month of winter he awards the army by rank, the Minister of the Multitude holds the whip and faces north to give the oath to the troops, swearing before the altar of the soil to rehearse the matter. Five days beforehand, the Grand Historian divines in the ancestral temple, chooses an auspicious day, and fasts, and announces it at the suburban altar, the altars of soil and grain, and the ancestral temple. After the divination he presents the omen to the Son of Heaven, who has the officials in charge announce at the altar of the soil with a single sacrificial animal, informing it of the campaign and receiving the mandate. A libation is set out at the Emperor's school to receive the completion, and then the lei sacrifice is made to the High Lord, and a fire of firewood is burned at the suburb, and they go out. The spirit tablets of the temple and of the altar of the soil go along on the fasting carriage, and the Grand Marshal is in charge of holding them. If the tablets of the temple are not moved, then offerings of silk, hide and jade tablets are announced at the ancestral temple of grandfather and father, called 'the tablet of the command,' and are also loaded on the fasting carriage. All the hides, jade and silk used for the tablets going with the army are offered with libation at each place where they stop, and only then do they go to their lodging. The carriage of the tablets stops outside the middle gate and inside the outer gate; the temple tablets are on the left of the road and the altar tablets on the right, and famous mountains and great rivers they pass are all offered sacrifice and told. When they reach the enemy and are about to fight, the Grand Historian divines the day of battle and divines the right-hand man and the charioteer. Three days beforehand, the officials make clear to the scribes the crimes of the enemy, and the scribes draft the oath. On the day of battle, the commanders line up the chariots, armor and troops before the gate of the camp, and the officials read out the proclamation and oath so that it reaches all, with three commands and five repetitions. Afterward they pray to the High Lord to overcome the enemy, and then rush upon the enemy. When the soldiers have fought and been preserved and have overcome the enemy, the scribes choose an auspicious day, and make the ma sacrifice again in the land attacked, burn firewood to the High Lord, offer to the altar of the soil and libation to the ancestors, reporting victory without the army being worn out or soldiers wounded. If the battle is not won they do not announce it. All the lei and ma sacrifices use the hard days of jia, bing, wu, geng and ren. The officials examine merit and give rewards, without delay: those who obeyed orders are given rank and gifts before the ancestral libation, and those who fled or broke orders are punished and executed before the tablet of the altar of the soil. Then the gongs are sounded and the army is withdrawn, and the officials announce the victory throughout to the mountains and rivers concerned at the time. On arriving, they stay outside the state and fast for three days, go in person with a single ox to the ancestral temple of grandfather and father, and only then enter the city and set out libations and send the tablets back. If it was the tablet of the command, after the sacrifice is finished the tablet is gathered up and buried between the two steps of the temple; the altar tablet is sent back in the same manner as when it was first received. A libation is set out at the Emperor's school, the captives and left ears taken are announced, and the many officials are greatly feasted with full music, and those who gave merit are feasted at the ancestral temple, with cups set out to record their achievements, which is called the Drinking on Arrival. This is the ritual of the Son of Heaven's personal campaign." The King of Chen said: "And what of appointing a general to march out?" The Grand Preceptor said: "In ancient times the great general, on receiving the command and going out, forgot his state, and on reaching the battle line, forgot his home. So when the Son of Heaven appointed a general to campaign, he personally purified himself and put on ceremonial dress and set out libations in the ancestral temple to announce it. The great general entered first, and the army officers followed, all facing north, bowing twice and touching their heads to the ground to receive. The Son of Heaven, on the steps facing south, gave him the tally and the battle-axe, and the great general received them. The Son of Heaven then bowed with joined hands to the east and to the west, and did not drive the carriage again. Then he announced it at the great altar of the soil, and the Prime Minister held the clam shell and presented it to the great general on the right of the altar, facing south, and the great general facing north bowed twice with his head to the ground and received it, and passed on what was bestowed to the army officers. At departure no lei sacrifice was made, and at victory over the enemy no ma sacrifice; if there was a great mountain or river at the battleground they would pray to it, praying to the Five Emperors for victory over the enemy, and when victorious would repay them. On withdrawing the army and reporting back, they examined unusual achievements, personally announced it at the temple and the altar of the soil, and then went to court. This is the ritual." The king said: "And what of the ritual of generals in the army, and the changes of victory and defeat?" The Grand Preceptor said: "Commanders honor the left, and soldiers honor the right. On leaving the state the vanguard goes in front, and on entering the state the blades go behind. With armor on the body and standing in the ranks holding sharp weapons, one does not bow even to one's ruler or father. If unfortunately the army is defeated, they send mounted couriers to report, and put the bows into their cases. The Son of Heaven wears plain clothes and weeps for three days outside the Armory gate, and the great officers wear plain clothes and weep at the altar of the soil, likewise. For a general who lost his army or a city, all weep for seven days. The Son of Heaven sends an envoy to the army to receive them, and orders the commanders not to ask for punishment, and then the commanders bind themselves with grass, bare their right shoulders and enter. This is probably the ritual." The king said: "And what of practicing the ancient rites?" The Grand Preceptor said: "The ancient rites were originally also made for today. If there is such a person who can practice such a rite, it is fine; if there is no such person and one practices such a rite, the people will not draw close."

陳人有武臣謂子鮒曰夫聖人者誠髙材美稱也吾謂聖人之知必見未形之前功垂於身後立教而戾夫弗犯吐言而辯士不破也子之先君可謂當之矣然韓子立法其所以異夫子之謂者紛如也予每探其意而校其事持乆歴逺遏奸勸善韓氏未必非孔子未必得也吾今而後乃知聖人無世不有前聖後聖法制固不一也若韓非者亦當世之聖人也子鮒曰子信之為然是固未免凡俗也今世人有言髙者必以極天為稱言下者必以深淵為名是資勢之談而無其實者也好事而未必鑿也必言經以自輔援聖以自賢欲以取信於群愚而度其説也若諸子之書其義皆然吾先君之所自志也請畧説一隅而君子審其信否焉武臣曰諾子鮒曰乃者趙韓共並知氏趙防子之行賞先加具臣而後有功韓非書云夫子善之引以張本然後難之豈有不似哉然實詐也何以明其然昔我先君以春秋哀公十六年四月己丑卒至二十七年荀瑤與韓趙魏伐鄭遇東垣而還是時夫子卒已十一年矣而晉四卿皆在也後悼公十四年知氏乃亡此先後甚逺而韓非公穪之曽無怍意是則世多好事之徒皆非之罪也故吾以是黙口於小道塞耳於諸子乆矣而子立尺表以度天植寸指以測淵蒙大道而不悟信誣説以疑聖殆非所望也武臣義手跪謝施施而退遂告人曰吾自以為學之博矣而可否於孔氏方知學不在多要在精之也陳王問太師曰寡人不得為賢所推而得南面稱孤其幸多矣今既賴二三君子且又欲規乆長之圖何施而可答曰信王之言萬世之福也敢稱古以對昔周代殷乃興防繼絶以為政首今誠法之則六國定不擕抑乆長之本王曰周存二代別有三恪其事云何答曰封夏殷之後以為二代紹虞帝備為三恪恪敬也禮之如賔客也非謂特有二代別有三恪也凡所以立二代者備王道通三綂也王曰三綂者何答曰各自用其正朔二代與周是謂三綂王曰六國之後君吾不能封也逺世之王於我何有吾自舉不及於周又安能純法之乎陳王涉讀國語言申生事顧博士曰始予信聖賢之道乃今知其不誠也先生以為何如答曰王何謂哉王曰晉獻惑聽讒而書又載驪姬夜泣公而以信入其言人之夫婦夜處幽室之中莫能知其私焉雖黔首猶然況國君乎予以是知其不信乃好事者為之辭將欲成其説以誣愚俗也故使予並疑於聖人也博士曰不然也古者人君外朝有國史內朝則有女史舉則左史書之言則右史書之以無諱示後世善以為式惡以為戒廢而不記史失其官故凡若晉侯驪姬床第之私房中之事不得舍焉若夫設教之言驅群俗使人入道而不知其所以者也今此皆書實事累累若貫珠可無疑矣王曰先生真聖人之後風也今幸得聞命寡人無過焉陳王涉使周章為將西入闗以誅秦秦使將章邯拒之陳王以秦國之亂也有輕之之意勢若有餘而不設敵備博士太師諫曰章邯秦之名將周章非其敵也今王使章霈然自得而不設備臣竊惑焉夫雖天之所舍其禍福吉防大者在天小者由人今王不修人利以應天祥若跌而不振悔之無及也王曰寡人之軍先生無累也請先生息慮也又諫曰臣聞兵法無恃敵之不我攻恃我之不可攻也今恃敵而不自恃非良計也王曰先生所言計策深妙予不識也先生休矣已而告人曰儒者可與守成難與進取信哉博士他日復諫曰臣聞國大兵眾無備難恃一人善射百夫決拾章邯梟將卒皆死士也周章若懦使彼席捲來前莫有當其鋒者王曰先生所稱寡人昧昧焉願以人間近事喻之答曰流俗之事臣所不忍也今王命之敢不盡情願王察之也臣昔在梁梁人有陽由者其力扛鼎伎巧過人骨騰肉飛手搏獸國人懼之然無治室之訓禮教不立妻不畏憚浸相洩瀆方乃積怒妻坐於床答焉左手建杖右手製其頭妻亦奮恚因授以背使杖擊之而自撮其隂由乃仆地氣絶而不能興鄰人聞其防防也窺而見之趨而救之妻愈戇忿莫肯舍旃或發其裳然後乃放夫以無敵之伎力而劣於女子之手者何也輕之無備故也今王與秦角強弱非若由之夫妻也而輕秦過甚臣是以懼故區區之心欲王備患之也王曰譬類忱佳然實不同也弗聽周章果敗而無後救邯遂進兵擊陳王師大敗

A military minister of Chen said to Zifu: "Sages are truly men of high talent and fine reputation. I think the wisdom of a sage must be able to see before things have taken shape, his achievements hang over to after his death, those who are violent do not dare offend his teachings, and the debaters cannot refute his words. Your late ancestor can be said to deserve this. But Master Han made laws, and so differs from what the Master said, in a great confusion. Each time I have probed his meaning and compared his work, held over a long time, he restrains wrongdoing and encourages good, and Master Han is not necessarily wrong, and Confucius not necessarily right. From now on I know that sages are not without their ages, and that the sages before and after have different institutions by nature. Someone like Han Fei is also a sage of this age." Zifu said: "You believe it to be so, and have not yet escaped the common. Today people of the world, when speaking of the high, must use 'reaching Heaven' to call it, and when speaking of the low, must name it 'the deep abyss'; this is talk that leans on force and has no substance. Fond of affairs but not necessarily accurate, they must cite the classics to support themselves and cite the sages to ennoble themselves, wishing to gain the trust of the foolish multitude to promote their own theories. The books of the various masters are all like this in meaning, and my late ancestor noted it himself. Let me briefly speak about one corner, and the gentleman may examine whether it is trustworthy." The military minister said: "Good." Zifu said: "In the past Zhao and Han together swallowed up the Zhi clan, and Zhao Xiangzi gave rewards, first to the ministers who merely held positions and only afterward to those with merit. In Han Fei's book it says the Master praised this, and he cited it as a premise and then objected, is this not very similar? In fact it is a deception. What proves it? In the past my late ancestor died on the jichou day of the fourth month in the sixteenth year of Duke Ai in the Spring and Autumn Annals, and in the twenty-seventh year Xun Yao with Han, Zhao and Wei attacked Zheng and met at Dongyuan and returned; at this time the Master had been dead eleven years, and the four ministers of Jin were all still there. Later in the fourteenth year of Duke Dao the Zhi clan was only then destroyed. The gap between before and after is very great, and Han Fei publicly says such things without any sign of shame. This is why the world has so many busybodies, and it is all Han Fei's fault. So for this reason I have long closed my mouth to petty ways and stopped my ears to the many masters. You set up a one-foot gnomon to measure the sky and hold up an inch-long finger to fathom the abyss, covered by the great Way and not awakening, believing slander and doubting the sage, which is probably not what is hoped for." The military minister folded his hands and knelt to apologize, and withdrew slowly, and then told people: "I thought I had learned broadly, but being told by Confucius that it is acceptable or not, I only then knew that learning is not in quantity but must be refined." The King of Chen asked the Grand Preceptor: "I was not carried up by the worthy to take the south-facing seat and call myself the solitary one; I am already fortunate enough. Now that I rely on two or three gentlemen and also wish to plan for the long term, how should I carry it out?" The Grand Preceptor answered: "To trust these words of the king is a blessing for ten thousand generations. I dare to cite answers from ancient times. In the past, when Zhou replaced Yin, it revived the extinguished and continued the severed, and made this the first task of government. If you now truly follow this, the six states will be settled and not waver, and this is the root of long-term order." The king said: "Zhou preserved two former dynasties and also had the three honored ones; what was that about?" The Grand Preceptor answered: "They enfeoffed the descendants of Xia and Yin as the two dynasties, and continued the descendants of Emperor Yu, making three honored ones. 'Honored' means respect, treating them like guests with ritual, and does not mean that there were specially three honored ones besides the two dynasties. All that the two dynasties were set up for was to complete the kingly Way and link the three systems." The king said: "What are the three systems?" The Grand Preceptor answered: "Each uses its own calendar, and the two dynasties together with Zhou are called the three systems." The king said: "The later rulers of the six states I cannot enfeoff. What have kings of distant ages to do with me? My own undertaking does not match Zhou, so how can I follow it purely?" King She of Chen, reading the Discourses of the States about the matter of Shensheng, turned to the Erudite and said: "At first I believed in the way of sages and worthies, and only today do I know it is not sincere. What do you think, sir?" The Grand Preceptor answered: "Why does the king say this?" The king said: "Duke Xian of Jin was deceived by slander, and the Documents also record that Li Ji wept at night, and the duke took her words as true. A man and wife at night are in a secluded room, and no one can know their private matters, even among commoners, how much more among rulers? From this I know it is not trustworthy, and is wording made up by busybodies, wanting to complete their own theory to deceive the foolish and common, and so it makes me also doubt the sages." The Erudite said: "It is not so. In ancient times a ruler had a state historian at the outer court and a female historian at the inner court: when he moved, the left historian wrote it, and when he spoke, the right historian wrote it, to show it to later generations without concealment, the good as a model and the bad as a warning. To abolish it and not record it is for the historian to lose his office. So for matters such as the Marquis of Jin and Li Ji, the intimate affairs of the bed and the matters within the room, one may not drop them. As for words of teaching, they drive the multitude of customs to enter the Way without knowing why. Now these are all records of actual events, strung like pearls, which can be accepted without doubt." The king said: "You truly have the manner of descendants of a sage. Now that I fortunately hear your teaching, I have no fault." King She of Chen sent Zhou Zhang as general to enter the pass in the west and punish Qin. Qin sent the general Zhang Han to resist. The King of Chen, because of the disorder in Qin, felt contempt, and seemed to have strength to spare, but made no preparations against the enemy. The Erudite Grand Preceptor remonstrated: "Zhang Han is a famous general of Qin, and Zhou Zhang is no match for him. Now the king lets Zhou Zhang be self-satisfied and makes no preparations, and I am privately confused. Even what Heaven abandons, in great fortune and misfortune, good and bad luck, the great depends on Heaven and the small on men. Now the king does not cultivate human advantage to answer Heaven's good omens; if you fall and cannot rise, regret will come too late." The king said: "This is my army, sir, do not trouble yourself; please set your mind at rest." He remonstrated again: "I have heard in the art of war: do not rely on the enemy not attacking me, rely on my not being attackable. Now you rely on the enemy and do not rely on yourself, which is not a good plan." The king said: "The plan you speak of is deep and subtle, and I do not understand it; you may rest, sir." Afterward he told people: "Confucians can be kept with to preserve what is already won, but it is hard to advance with them; it is truly so." The Erudite remonstrated again another day: "I have heard that when a state is large and its soldiers many, without preparation it is hard to rely on. One man is good at archery, and a hundred men all prepare their finger guards and thumb rings. Zhang Han is a fierce general, and his soldiers are all men ready to die. If Zhou Zhang is timid, and lets the other side sweep in, no one will be able to withstand the edge." The king said: "What you say, sir, I am dull and do not understand; I wish you would use a recent human matter as an analogy." The Grand Preceptor answered: "Matters of common custom are what I cannot bear to say. Now the king commands me, and how dare I not speak fully; I wish the king would observe it. In the past, when I was in Liang, there was a man in Liang named Yang You, whose strength could carry a bronze cauldron, and whose skills surpassed others, with bones leaping and flesh flying, who fought fierce beasts with bare hands, and the people of the state feared him. But he had no teaching for governing his household, and ritual instruction was not established, and his wife did not fear him, and gradually they became disrespectful to each other. When anger built up, his wife sat on the bed, and he beat her, with his left hand raising the staff and his right hand pressing down her head. His wife also rose in fury, turned her back to him, let the staff beat her, and herself grabbed his groin. Yang You then fell on the ground, his breath cut off, unable to get up. The neighbors heard the commotion, peered in and ran to help, but the wife was only more stubborn and furious and would not let go, and only when someone pulled at her clothes did she let go. With invincible skill and strength he was beaten by the hand of a woman, why? Because he was contemptuous and had made no preparations. Now the king is measuring strength with Qin, not like the husband and wife of Yang You, yet despises Qin too much, and so I am afraid, and so my humble heart wishes the king to guard against the trouble." The king said: "The analogy is indeed good, but in fact it is different." He did not listen. Zhou Zhang was in fact defeated with no reinforcement, and Zhang Han then advanced and attacked Chen, and the king's army was greatly defeated.

博士凡仕六旬老於陳將沒戒其弟子曰魯天下有仁義之國也戰國之世講頌不衰且先君之廟在焉吾謂叔孫通處濁世而清其身學儒術而知權變是今師也宗於有道必有令圖歸必事焉

The Erudite held office in all for sixty days and grew old in the land of Chen. About to die, he warned his disciples: "Lu is a state of benevolence and righteousness in the world, where teaching and recitation did not fade even in the Warring States era, and moreover the temple of my late ancestor is there. I think Shusun Tong, living in a muddy age, was able to keep himself pure, studied Confucian arts yet knew how to adapt, and is the teacher of the present. Take the Way as your guide, and there will surely be good plans. When you return, you must serve him."

家之族一世相承以至九世相魏居大梁【孔子生鯉字伯魚鯉生伋字子思伋生白字子上白生求字子家求生箕字子京箕生穿字子髙穿生子順相魏自叔梁紇至子順凡九世】始有三子焉長子之後承殷綂為宋公中子之後奉夫子祀為褒成侯少子之後彥以將事髙祖有功封蓼侯其子臧嗣焉歴位九卿遷御史大夫辭曰臣世以經學為家轉相承作訓法然今俗儒繁説逺本雜以妖妄難可以教侍中安國【安國孔忠之子】受詔綴集古義臣乞為太常典臣家業與安國紀綱古訓使永垂來嗣孝武皇帝重違其意遂拜太常其禮賜如三公在官數年著書十篇而卒先時嘗為賦二十四篇四篇別不在集似其防時之作也又為書與從弟及戒子皆有義故列之於左

The descendants of the Kong clan passed down generation after generation, and the ninth generation served as chancellor in Wei and lived at Daliang. (Confucius begot Li, styled Boyu; Li begot Ji, styled Zisi; Ji begot Bai, styled Zishang; Bai begot Qiu, styled Zijia; Qiu begot Ji, styled Zijing; Ji begot Chuan, styled Zigao; Chuan begot Zishun, who was chancellor of Wei. From Shuliang He to Zishun was nine generations in all.) At first there were three sons: the descendants of the eldest continued the Yin line as dukes of Song, the descendants of the middle son maintained the Master's sacrifices as Marquis of Baocheng, and the descendants of the youngest, Kong Yan, because he had served the high ancestor Emperor Gao with merit, was enfeoffed as Marquis of Liao, and his son Kong Zang inherited the title. After holding positions up to the Nine Ministers, he was transferred to Imperial Counselor and declined, saying: "My family for generations has made the classics its profession, and passed on and made teachings and rules. But now vulgar Confucians multiply explanations, depart from the source, and mix in strange and false things, hard to use for teaching. The Palace Attendant An Guo (An Guo was the son of Kong Zhong) was commanded to compile and gather ancient meanings, and I request to be made Minister of Ceremonies, to take charge of my family's work, and together with An Guo put in order the ancient teachings, so that they may be handed down to descendants forever." Emperor Xiaowu found it hard to refuse his intention, and so appointed him Minister of Ceremonies, with ritual and gifts equal to those of the Three Dukes. After several years in office, he wrote ten essays and died. Earlier he had composed twenty-four rhapsodies, four of which are separately not in the collection, which seem to be works of that time. He also wrote letters to his cousin and instructions to his sons, all with meaning, and so they are listed below.

帝使亡諸大夫問乎下國下國之君方帥將士於中原車騎駢闐被行岡巒手格猛虎生縛犴昧爽而出見星而還國政不恤惟此為歡乃誇於大夫曰下國鄙固不知帝者之事敢問天子之格虎豈有異術哉大夫未之應因又言曰下國褊陋莫以娯心故乃闢四封以為藪圍境內以為林禽鳥育之驛驛淫淫晝則鳴嚾夜則嘷吟飛禽起而翳日走獸動而審音犯之者其罪死驚之者其刑深虞侯苑令是掌厥禁於是分幕將士營遮榛叢戴星入野列火求蹤見虎自來乃往尋從張罝網羅刃鋒驅檻車聽鼓鍾猛虎顛遽奔走西東怖駭內懷迷冒怔忪耳目防精值網而沖局然自縛或只或雙車徒抃贊鹹稱曰工乃縛以絲組斬其爪牙支輪登較【支與榰同言獲獸多可榰其輈輪登滿較式】髙載歸家孟賁被髮瞠目躁猾紛華故都邑百姓莫不於邁陳列路隅鹹稱萬嵗斯亦畋獵之至樂也大夫曰順君之心樂矣然則樂之至也者與百姓同之謂夫兕虎之生與天地偕山林澤藪又其宅也被有徳之君則不為害今君荒於遊獵莫恤國政驅民入山林格虎於其廷妨害農業殘夭民命國政其必亂民命其必散國亂民散君誰與處以此為至樂所未聞也於是下國之君乃頓首曰臣實不敏習之日乆矣幸今承誨請遂改之

The Emperor sent the Grand Master Wu Zhu to ask after the lower state. The lord of the lower state was leading his officers and soldiers across the Central Plains, with chariots and cavalry crowded together, ranging over the ridges and hills, killing fierce tigers with bare hands and capturing jackals and wolves alive, setting out before dawn and returning only when the stars were seen, not caring for state affairs and taking only this as his delight. So he boasted to the Grand Master: "The lower state is rustic and stubborn, and does not know the affairs of an emperor. May I ask, when the Son of Heaven fights tigers, is there any different art?" Before the Grand Master could reply, he continued: "The lower state is narrow and poor and has nothing to amuse the heart, so I opened up the four borders as a park and enclosed the land within the borders as a forest. Birds and beasts breed in it, in swarms and crowds; by day they cry and clamor, and at night they howl and moan. When the flying birds rise they cover the sun, and when the running beasts stir their sound can be told apart. Those who offend deserve death, and those who startle them deserve heavy punishment. The park wardens and forest officers manage these prohibitions. Then I assign officers and soldiers to camp and screen the thickets, enter the wilds under the stars, and line up fires to seek traces. When a tiger is seen coming by itself, they go and follow it, spreading nets and snares and blades, driving the cages and listening to the drums and bells. The fierce tiger stumbles and runs hard, bolting east and west, with terror within, bewildered and stunned, its ears and eyes losing their sharpness, and when it hits the net it charges, constrained and bound by itself, one at a time or a pair. The charioteers and foot soldiers clap and praise, all calling it skillful. Then they bind it with silk cords, cut off its claws and teeth, prop up the wheels and climb on the rail of the carriage (to prop is the same as to support, meaning that so many beasts are taken that they can prop up the shafts and wheels and fill the rail), and carry them high home. Meng Ben, with loose hair and staring eyes, is restless and wild with excitement. So the people of the towns and cities all rush to see, and line the road and cry 'Ten thousand years!' This is also the greatest delight of the hunt." The Grand Master said: "Following your own heart is a joy. But the height of joy is joy shared with the people. The lives of rhinoceros and tigers exist together with heaven and earth, and the mountain forests and marshes are their dwelling. Meeting a ruler of virtue, they do no harm. Now you are lost in roaming and hunting, do not care for state affairs, drive the people into the mountain forests, and fight tigers in the courtyard, which hinders agriculture and harms the people's lives. State affairs will surely fall into disorder, and the people will surely scatter. When the state is in disorder and the people scattered, with whom will you live? To take this as the greatest joy is something never heard of." Then the lord of the lower state bowed with his head to the ground and said: "I am truly not quick, and have been accustomed to this for a long time. I am fortunate to receive your teaching today, and ask to correct myself from now on."

嗟茲楊柳先生後傷蔚茂炎夏多陰可涼伐之原野樹之中塘溉浸以時日引月長巨本洪枝條修逺夭繞連枝猗那其房或拳局以逮下或擢跡而接穹蒼緑葉累疊鬱茂翳沈防籠交錯應風悲吟鳴鵠集聚百變其音爾乃觀其四布運其所臨南垂大陽北被隂西奄梓園東覆果林規方冒乎半頃清室莫與比深於是朋友同好几筵列行論道飲燕流川浮觴殽核紛雜賦詩斷章合陳厥志考以先王賞恭罰慢事有紀綱洗觶酌樽兕觥並飲不至醉樂不及荒威儀抑抑動合典常退坐分別其樂難忘惟萬物之自然固神妙之不如意此楊樹依我以生未寧一紀我賴以寧暑不御防悽而涼清內蔭我宇外及有生物有可貴云何不銘乃作斯賦以敘斯情

Alas for these willows, born first and withering last. In the heat of summer they are lush and luxuriant, with plenty of shade for cool. Cut from the wilds and planted in the middle of the pond, irrigated in season, growing day by day and month by month. The great trunk, the broad branches, the twigs long and far-reaching, winding and linked branches, lovely and forming chambers. Some curl and hang down, some stretch up to reach the blue sky. The green leaves layer upon layer, thick and shady and deep, covering one another, singing sadly in the wind. The calling swans gather, and their sounds change a hundred ways. Then look at how it spreads in all four directions and the places it shades: to the south the sun hangs, to the north dark shade covers, to the west it shields the catalpa garden, to the east it covers the fruit grove, in a square its cover is nearly half a hectare, and no cool chamber is deeper than it. Then friends of like mind line their mats and tables in rows, discuss the Way and drink at feasts, with cups floating on the flowing stream, mixed dishes and nuts, composing poems and breaking off verses, all together expressing our aims, testing them against the former kings. We reward the respectful and punish the careless, and affairs have their order. We wash the goblets and pour from the vessels, and raise the rhinoceros-horn cups together, drinking but not to drunkenness, enjoying but not to excess. Our dignity is composed, and our movements accord with the canons. Withdrawing to sit apart, the joy is hard to forget. The nature of all things is originally of a wonder that cannot be surpassed. I think of this willow, which grows depending on me and I on it; it has not yet been a dozen years and I rely on it for peace: in the summer no fan is needed, cool and fresh. Within it shades my house, and outside it reaches all living things. Things have their value, how can one fail to inscribe it? And so I write this rhapsody to tell this feeling.

季夏庚子思道靜居爰有飛鴞集我屋隅異物之來吉防之符觀之歡然覽考經書在徳為常棄常為妖尋氣而應天道不逾昔在賈生有志之士忌茲鵩鳥卒用防己諮我令考信道秉真變恠生家謂之天神修徳防邪化及其鄰禍福無門惟人所求聽天任命慎厥所修棲遲養志老氏之疇爵祿之求秪増我憂時去不索時來不逆庶幾中庸仁義之宅何思何慮自今勤劇

In the last month of summer, on the gengzi day, I was reflecting on the Way and living quietly. Then a flying owl came and perched on the corner of my house. A strange thing arriving is a sign of fortune or misfortune. Looking at it my heart was glad, and I checked and examined the classics: in terms of virtue it is the constant, and abandoning the constant is a portent. Seeking the qi and answering it, the Way of Heaven does not overstep. In the past Master Jia was a man of aspiration, and took that owl as taboo, and in the end was harmed by it. Alas for my late father, who believed in the Way and held to sincerity; when a strange transformation was born in the house, he called it a heavenly spirit. Cultivate virtue and guard against deviation, and teaching reaches the neighbors. Fortune and misfortune have no gate, but lie only in what people seek. Listen to Heaven and accept fate, and be careful in what one cultivates. To dwell at ease and nourish one's aims is of the school of Laozi. Seeking rank and salary will only add to my worry. When the time goes, do not demand it; when the time comes, do not go against it. Perhaps the mean is the home of benevolence and righteousness. What more is there to think or worry about, from now on I will work hard and be diligent.