Xin Xu (新序) · Volume 1

昔者，舜自耕稼陶漁而躬孝友，父瞽□頑，母嚚，及弟象傲，皆下愚不移。舜盡孝道，以供養瞽□。瞽□與象，為浚井塗廩之謀，欲以殺舜，舜孝益篤。出田則號泣，年五十猶嬰兒慕，可謂至孝矣。

Long ago, Shun personally plowed the fields, fired pottery, and fished, and himself practiced filial piety and brotherly love. His father Gusou (the original text has a damaged character here) was obstinate, his mother was untruthful in her speech, and his brother Xiang was arrogant; all were base, foolish people who could not be changed. Shun fulfilled his filial duty and supported Gusou. Gusou and Xiang devised plots to have him clean out a well and plaster a granary, wanting to kill Shun, yet Shun's filial devotion only grew deeper. He wept aloud when he went out to the fields, and even at fifty he still clung to his parents like an infant; he can truly be called the most filial of men.

故耕於歷山，歷山之耕者讓畔；陶於河濱，河濱之陶者，器不苦窳；漁於雷澤，雷澤之漁者分均。及立為天子，天下化之，蠻夷率服。北發渠搜，南撫交址，莫不慕義，麟鳳在郊。故孔子曰："孝弟之至，通於神明，光於四座。"舜之謂也。

Therefore when he plowed at Mount Li, the farmers of Mount Li yielded their field boundaries to one another; when he fired pottery on the banks of the Yellow River, the pottery of the riverbank was not shoddy; when he fished at Leize, the fishermen of Leize shared their catch evenly. When he was set up as Son of Heaven, the world was transformed by him and the barbarians all submitted. To the north he reached Qusou, to the south he pacified Jiaozhi; none failed to admire his righteousness, and the qilin and phoenix appeared in the countryside. Hence Confucius said: "When filial piety and brotherly respect reach their utmost, they penetrate to the spirits and shine throughout the four seas." (The original text reads "four seats"; it should be read as "four seas.") This speaks of Shun.

孔子在州里，篤行孝道，居於闕黨，闕黨之子弟畋漁，分有親者多，孝以化之也。是以七十二子，自遠方至，服從其德。魯有沈猶氏者，旦飲羊飽之，以欺市人。公慎氏有妻而淫，慎潰氏奢侈驕佚，魯市之鬻牛馬者善豫賈。孔子將為魯司寇，沈猶氏不敢朝飲其羊，公慎氏出其妻，慎潰氏踰境而徙，魯之鬻馬牛不豫賈，布正以待之也。既為司寇，季孟墮郈費之城，齊人歸所侵魯之地，由積正之所致也。故曰："其身正，不令而行。"

When Confucius lived in his home village, he earnestly practiced filial piety. While he dwelt in Quedang, the young men of Quedang went hunting and fishing, and when they divided the catch, those with parents received more; this was filial piety transforming them. For this reason seventy-two disciples came from far away and submitted to his virtue. In the state of Lu there was a man named Shen You, who in the morning would give his sheep water to fill them, in order to cheat the people in the market. Gongshen had a wife who was licentious, Shenkui was extravagant and wanton, and the dealers in oxen and horses in the Lu market were skilled at raising their prices in advance. When Confucius was about to become Minister of Crime in Lu, Shen You no longer dared to water his sheep in the morning, Gongshen divorced his wife, Shenkui moved away across the border, and the dealers in horses and oxen in Lu stopped inflating prices beforehand and displayed honest goods to await trade. Once he had become Minister of Crime, the Jisun and Mengsun clans tore down the walls of Hou and Fei, and the people of Qi returned the Lu territory they had seized; all this came from the accumulation of uprightness. Hence it is said: "When one's own person is upright, things are carried out without any orders."

孫叔敖為嬰兒之時，出遊，見兩頭蛇，殺而埋之。歸而泣，其母問其故，叔敖對曰："吾聞見兩頭之蛇者死，曏者吾見之，恐去母而死也。"其母曰："蛇今安在？"曰："恐他人又見，殺而埋之矣。"其母曰："吾聞有陰德者，天報之以福，汝不死也。"及長，為楚令尹，未治，而國人信其仁也。

When Sunshu Ao was still a child, he went out to play and saw a two-headed snake, which he killed and buried. He went home and wept. His mother asked the reason, and Sunshu Ao answered: "I have heard that anyone who sees a two-headed snake will die. Just now I saw one, and I am afraid I will die and leave my mother." His mother said: "Where is the snake now?" He said: "I feared someone else might see it, so I killed it and buried it." His mother said: "I have heard that those who store up hidden virtue are repaid by Heaven with blessings; you will not die." When he grew up and became Prime Minister of Chu, before he had even carried out any policy, the people of the state already trusted his benevolence.

禹之興也，以塗山；桀之亡也，以末喜。湯之興也，以有莘；紂之亡也，以妲己。文武之興也，以任姒；幽王之亡也，以褒姒。是以詩正關睢，而春秋褒伯姬也。

Yu rose through the Tushan clan, while Jie fell because of Mo Xi. Tang rose through the Youshen clan, while Zhou fell because of Daji. King Wen and King Wu rose through Tairen and Taisi, while King You fell because of Bao Si. Therefore the Book of Songs begins with "Guanju" to set right the way of husband and wife, and the Spring and Autumn Annals praises Bo Ji.

樊姬，楚國之夫人也，楚莊王罷朝而晏，問其故？莊王曰："今日與賢相語，不知日之晏也。"樊姬曰："賢相為誰？"王曰："為虞丘子。"樊姬掩口而笑。王問其故。曰："妾幸得執巾櫛以侍王，非不欲專貴擅愛也，以為傷王之義，故能進與妾同位者數人矣。今虞丘子為相十數年，未嘗進一賢，知而不進，是不忠也；不知，是不智也。不忠不智，安得為賢？"明日朝，王以樊姬之言告虞子，虞丘子稽首曰："如樊姬之言。"於是辭位，而進孫叔敖相楚，國富兵強，莊王卒以霸，樊姬與有力焉。

Fan Ji was a consort of the state of Chu. King Zhuang of Chu once left court very late, and Fan Ji asked the reason. King Zhuang said: "Today I was talking with a worthy minister and did not realize it had grown late." Fan Ji said: "Who is the worthy minister?" The king said: "Yu Qiuzi." Fan Ji covered her mouth and laughed. The king asked why. She said: "I am fortunate enough to hold the towel and comb in service to Your Majesty. It is not that I do not wish to monopolize your honor and affection, but I thought that doing so would harm Your Majesty's sense of right, so I have recommended several women of the same rank as myself. Now Yu Qiuzi has been prime minister for more than ten years and has never recommended a single worthy man. If he knew of such men and did not recommend them, he is disloyal; if he did not know of them, he is unwise. Disloyal and unwise, how can he be called worthy?" The next day at court, the king told Yu Qiuzi what Fan Ji had said. Yu Qiuzi bowed his head to the ground and said: "It is just as Fan Ji says." He then resigned and recommended Sunshu Ao as prime minister of Chu. The state became rich and the army strong, and King Zhuang at last became hegemon; Fan Ji had a share in this.

衛靈公之時，蘧伯玉賢而不用，彌子瑕不肖而任事。衛大夫史□患之，數以諫靈公而不聽。史□病且死，謂其子曰："我即死，治喪於北堂。吾不能進蘧伯玉而退彌子瑕，是不能正君也，生不能正君者，死不當成禮，置屍於北堂，於我足矣。"

In the time of Duke Ling of Wei, Qu Boyu was worthy but not employed, while Mi Zixia was unworthy yet held power. The Wei grandee Shi Yu (the original text has a damaged character here) was troubled by this and repeatedly remonstrated with Duke Ling, but the duke would not listen. When Shi Yu was gravely ill and about to die, he said to his son: "When I die, hold my funeral in the north hall. I was unable to bring Qu Boyu into office and dismiss Mi Zixia, which means I failed to set my ruler right. One who could not set his ruler right while alive should not have the funeral rites completed in death. Laying my body in the north hall will be enough for me."

史□死，靈公往吊，見喪在北堂，問其故？其子以父言對靈公。靈公蹴然易容，寤然失位曰："夫子生則欲進賢而退不肖，死且不懈，又以尸諫，可謂忠而不衰矣。"於是乃召蘧伯玉，而進之以為卿，退彌子瑕。徙喪正堂，成禮而後返，衛國以治。

After Shi Yu died, Duke Ling came to offer condolences. Seeing that the funeral was set up in the north hall, he asked why. Shi Yu's son told the duke what his father had said. The duke's face changed and he was so startled that he could not stay seated. He said: "The master, while alive, wished to advance the worthy and dismiss the unworthy, and even in death he did not slacken, remonstrating with his own corpse. He can truly be called loyal without fading." He then summoned Qu Boyu, advanced him to the rank of minister, and dismissed Mi Zixia. He moved the funeral to the main hall and returned only after the rites were completed, and Wei was well governed as a result.

晉大夫祁奚老，晉君問曰："庸可使嗣？"祁奚對曰："解狐可。"君曰："非子之讎耶？"對曰："君問可，非問讎也。"晉遂舉解狐。後又問："庸可以為國尉？"祁奚對曰："午可也。"君曰："非子之子耶？"對曰："君問可，非問子也。"君子謂祁奚能舉善矣，稱其讎不為諂，立其子不為比。書曰："不偏不黨，王道蕩蕩。"祁奚之謂也。外舉不避仇讎，內舉不回親戚，可謂至公矣。唯善，故能舉其類。詩曰："唯其有之，是以似之。"祁奚有焉。

The Jin grandee Qi Xi had grown old, and the ruler of Jin asked: "Who can succeed you?" Qi Xi answered: "Xie Hu can." The ruler said: "Is he not your enemy?" He answered: "You asked who can do it, not who is my enemy." Jin thereupon employed Xie Hu. Later the ruler asked again: "Who can serve as Commandant of the State?" Qi Xi answered: "Wu can." The ruler said: "Is he not your son?" He answered: "You asked who can do it, not who is my son." The gentleman considered that Qi Xi was able to recommend good men: praising an enemy was not flattery, and establishing his own son was not forming a faction. The Book of Documents says: "Without partiality and without faction, the kingly way is broad and smooth." This speaks of Qi Xi. Recommending outsiders without avoiding enemies and recommending within without avoiding relatives can be called the utmost impartiality. It is precisely because he himself had goodness that he was able to promote those of his kind. The Book of Songs says: "Because he himself has such virtue, he can raise up those who are like him." Qi Xi was just so.

楚共王有疾，召令尹曰："常侍莞蘇與我處，常忠我以道，正我以義，吾與處不安也，不見不思也。雖然，吾有得也，其功不細，必厚爵之。申侯伯與處，常縱恣吾，吾所樂者，勸吾為之；吾所好者，先吾服之。吾與處歡樂之，不見慼慼。雖然，吾終無得也，其過不細，必前遣之。"令尹曰："諾。"

King Gong of Chu fell ill and summoned his prime minister, saying: "The attendant Guan Su, when he is with me, constantly admonishes me with the Way and corrects me with righteousness. I am uneasy in his company, and when I do not see him I do not miss him. Even so, I benefit from him, and his merit is not small; he must be richly enfeoffed. Shen Houbo, when he is with me, constantly indulges me: what I enjoy, he urges me to do; what I like, he prepares for me ahead of time. I am happy in his company and not saddened when I do not see him. Even so, in the end I gain nothing from him, and his faults are not small; he must be sent away first." The prime minister said: "Yes."

明日，王薨。令尹即拜莞蘇為上卿，而逐申侯伯出之境。曾子曰："鳥之將死，其鳴也哀；人之將死，其言也善。"言反其本性，共王之謂也。孔子曰："朝聞道，夕死可矣。"於以開後嗣，覺來世，猶愈沒世不寤者也。

The next day the king died. The prime minister then appointed Guan Su as chief minister and drove Shen Houbo out of the state. Zengzi said: "When a bird is about to die, its cry is mournful; when a man is about to die, his words are good." This means returning to one's true nature, and King Gong of Chu was like this. Confucius said: "If in the morning one hears the Way, one may die in the evening without regret." This opens the way for descendants and awakens later generations, and is still better than those who never awaken in their whole lives.

昔者，魏武侯謀事而當，群臣莫能逮，朝退而有喜色。吳起進曰："今者有以楚莊王之語聞者乎？"武侯曰："未也，莊王之語奈何？"吳起曰："楚莊王謀事而當，群臣莫能逮，朝退而有憂色。申公巫臣進曰：'君朝有憂色，何也？’楚王曰：'吾聞之，諸侯自擇師者王，自擇友者霸，足己而群臣莫之若者亡。今以不穀之不肖而議於朝，且群臣莫能逮，吾國其幾於亡矣，是以有憂色也。’莊王之所以憂，而君獨有喜色，何也？"武侯逡巡而謝曰："天使夫子振寡人之過也，天使夫子振寡人之過也。"

Long ago, Marquis Wu of Wei made plans that were fitting, and none of his ministers could match him; after leaving court he looked pleased. Wu Qi stepped forward and said: "Has anyone told you today the words of King Zhuang of Chu?" The Marquis said: "No. What did King Zhuang say?" Wu Qi said: "King Zhuang of Chu made plans that were fitting, and none of his ministers could match him; after leaving court he looked troubled. Shengong Wuchen stepped forward and said: 'Your Majesty looked troubled at court. Why?' The King of Chu said: 'I have heard that a feudal lord who chooses his own teachers can become king, one who chooses his own friends can become hegemon, and one who is satisfied with himself while none of his ministers can match him will perish. Now, unworthy as I am, when I deliberate in court none of my ministers can yet match me. My state is probably close to ruin, and that is why I look troubled.' King Zhuang was troubled by this, and yet you alone look pleased. Why?" The Marquis Wu hesitated, drew back, and apologized, saying: "Heaven has sent you, master, to rescue me from my faults; Heaven has sent you, master, to rescue me from my faults."

衛國逐獻公，晉悼公謂師曠曰："衛人出其君，不亦甚乎？"對曰："或者，其君實甚也。夫天生民而立之君，使司牧之，無使失性。良君將賞善而除民患，愛民如子，蓋之如天，容之若地。民奉其君，愛之如父母，仰之如日月，敬之如神明，畏之若雷霆。夫君，神之主也。而民之望也，天之愛民甚矣，豈使一人肆於民上，以縱其淫而棄天地之性乎？必不然矣。若困民之性，乏神之祀，百姓絕望，社稷無主，將焉用之？不去為何？"公曰："善。"

The state of Wei drove out Duke Xian of Wei, and Duke Dao of Jin said to Shi Kuang: "The people of Wei have expelled their ruler; is that not going too far?" Shi Kuang answered: "Perhaps the ruler himself went too far. Heaven brought forth the people and set up rulers, to govern and shepherd them, so that the people would not lose their nature. A good ruler will reward the good, remove the people's troubles, love them as his children, cover them like Heaven and hold them like Earth. The people serve their ruler, loving him like a parent, looking up to him like the sun and moon, revering him like a spirit, and fearing him like thunder. The ruler is the chief officiant for the spirits and also the people's object of hope. Heaven loves the people very deeply; would it allow one man to run wild above them, indulging his desires and casting aside the nature of Heaven and Earth? Certainly not. If he traps the people's nature, neglects the sacrifices to the spirits, drives the people to despair, and leaves the altars of state without a master, what use is he? And why not remove him?" Duke Dao said: "Well said."

趙簡子上羊腸之阪，群臣皆偏袒推車，而虎會獨擔戟行歌，不推車。簡子曰："寡人上阪，群臣皆推車，會獨擔戟行歌不推車，是會為人臣侮其主，為人臣侮其主，其罪何若？"虎會曰："為人臣而侮其主者，死而又死。"簡子曰"何謂死而又死？"虎會曰："身死，妻子又死，若是謂死而又死，君既已聞為人臣而侮其主之罪矣，君亦聞為人君而侮其臣者乎？"簡子曰："為人君而侮其臣者何若？"虎會對曰："為人君而侮其臣者，智者不為謀，辯者不為使，勇者不為鬥。智者不為謀，則社稷危；辯者不為使，則使不通；勇者不為鬥，則邊境侵。"簡子曰："善。"乃罷群臣不推車，為士大夫置酒，與群臣飲，以虎會為上客。

When Zhao Jianzi was climbing the Yangchang slope, all his ministers bared one shoulder and pushed the cart; only Hu Hui carried his halberd on his shoulder, walking and singing, and did not push. Jianzi said: "When I climb the slope, all my ministers push the cart, and you alone carry your halberd, sing, and do not push. This is the case of a man who is a subject yet insults his ruler; what is the punishment for a subject who insults his ruler?" Hu Hui said: "One who is a subject and insults his ruler dies, and then dies again." Jianzi said: "What do you mean by dying and then dying again?" Hu Hui said: "He himself dies, and his wife and children die too; this is called dying and dying again. My lord has now heard the crime of a subject who insults his ruler; has my lord also heard of a ruler who insults his subjects?" Jianzi said: "What of a ruler who insults his subjects?" Hu Hui answered: "For a ruler who insults his subjects, the wise will not plan for him, the eloquent will not go on missions for him, and the brave will not fight for him. If the wise do not plan, the state is in danger; if the eloquent do not go on missions, his commands do not get through; if the brave do not fight, the borders are invaded." Jianzi said: "Well said." He then stopped making his ministers push the cart, set out wine for his officers, drank with his ministers, and treated Hu Hui as his chief guest.

昔者，周舍事趙簡子，立趙簡子之門，三日三夜。簡子使人出問之曰："夫子將何以令我？"周舍曰："願為諤諤之臣，墨筆操牘，隨君之後，司君之過而書之，日有記也，月有效也，歲有得也。"簡子悅之，與處，居無幾何而周舍死，簡子厚葬之。三年之後，與大夫飲，酒酣，簡子泣，諸大夫起而出曰："臣有死罪而不自知也。"簡子曰："大夫反無罪。昔者，吾友周舍有言曰：'百羊之皮，不如一狐之腋。’眾人之唯唯，不如周舍之諤諤。昔紂昏昏而亡，武王諤諤而昌。自周舍之死後，吾未嘗聞吾過也，故人君不聞其非，及聞而不改者亡，吾國其幾於亡矣，是以泣也。"

Long ago, Zhou She served Zhao Jianzi, and stood before Zhao Jianzi's gate for three days and three nights. Jianzi sent a man out to ask: "What will the master use to instruct me?" Zhou She said: "I wish to be a minister who speaks frankly. Holding an ink brush and wooden tablets, I will follow behind my lord, watch for his faults and write them down; each day there will be a record, each month a check, and each year a harvest." Jianzi was pleased with him and lived with him, and before long Zhou She died, and Jianzi buried him with great honor. Three years later, drinking with his grandees, when the wine had warmed them Jianzi wept. The grandees rose and withdrew, saying: "Your servants are guilty of a capital offense without knowing it." Jianzi said: "Grandees, come back; you have no guilt. In the past my friend Zhou She had a saying: 'A hundred sheepskins are not worth the fur under one fox's armpit.' The yes-yes of many men is not worth the plain speech of Zhou She. Long ago Zhou was benighted and perished, while King Wu could listen to frank words and flourished. Since Zhou She died, I have not heard of my own faults. A ruler who cannot hear his own wrongs, or who hears them and does not correct them, will perish. My state is probably close to ruin, and that is why I weep."

魏文侯與士大夫坐，問曰："寡人何如君也？"群臣皆曰："君仁君也。"次至翟黃曰："君非仁君也。"曰："子何以言之？"對曰："君伐中山，不以封君之弟，而以封君之長子。臣以此知君之非仁君。"文侯大怒，而逐翟黃，黃起而出。次至任座，文侯問曰："寡人何如君也？"任座對曰："君仁君也。"曰："子何以言之？"對曰："臣聞之，其君仁，其臣直。向翟黃之言直，臣是以知君仁君也。"文侯曰："善。"復召翟黃，拜為上卿。

Marquis Wen of Wei was sitting with his officers and asked: "What kind of ruler am I?" The ministers all said: "You are a benevolent ruler." When it was Zhai Huang's turn, he said: "You are not a benevolent ruler." Marquis Wen said: "On what grounds do you say so?" He answered: "You attacked Zhongshan and did not enfeoff it to your younger brother but to your eldest son. For this reason I know you are not a benevolent ruler." Marquis Wen was furious and drove Zhai Huang out, and Zhai Huang rose and left. When it was Ren Zuo's turn, Marquis Wen asked: "What kind of ruler am I?" Ren Zuo answered: "You are a benevolent ruler." The marquis said: "On what grounds do you say so?" He answered: "I have heard that when the ruler is benevolent, his ministers are upright. Just now Zhai Huang spoke plainly, and for this reason I know you are a benevolent ruler." Marquis Wen said: "Well said." He summoned Zhai Huang back and appointed him chief minister.

中行寅將亡，乃召其太祝，而欲加罪焉。曰："子為我祝，犧牲不肥澤耶？且齋戒不敬耶？使吾國亡，何哉？"祝簡對曰："昔者吾先君中行穆子皮車十乘，不憂其薄也，憂德義之不足也。今主君有革車百乘，不憂德義之薄也，唯患車之不足也。夫舟車飾則賦歛厚，賦歛厚則民怨詛矣。且君以為祝有益於國乎？則詛亦將為亡矣，一人祝之，一國詛之，一祝不勝萬詛，國亡不亦宜乎？"中行子乃慚。

Zhonghang Yin was about to perish, and he summoned the Grand Invocator, wishing to blame him. He said: "You pray on my behalf; is it that the sacrificial animals were not fat, or that the fasting was not reverent? What is the reason my state is being destroyed?" The invocator Jian answered: "Long ago our former lord Zhonghang Mu had only ten leather-covered carts, and he did not worry that there were few carts; he worried that virtue and righteousness were lacking. Now Your Lordship has a hundred war chariots, and you do not worry that virtue is thin, only that the carts are not enough. When boats and carts are decorated, taxes become heavy; when taxes are heavy, the people resent and curse. Moreover, if you think prayer benefits the state, then cursing will also ruin the state. One man prays and a whole state curses; one prayer cannot outweigh ten thousand curses. Is it not fitting that the state perishes?" Zhonghang Yin was then ashamed.

秦欲伐楚，使使者往觀楚之寶器，楚王聞之，召令尹子西而問焉："秦欲觀楚之寶器，吾和氏之璧，隨侯之珠，可以示諸？"令尹子西對曰："臣不知也。"召昭奚恤問焉，昭奚恤對曰："此欲觀吾國之得失而圖之，國之寶器，在於賢臣，夫珠寶玩好之物，非國所寶之重者。"王遂使昭奚恤應之。

Qin wished to attack Chu and sent an envoy to view the treasures of Chu. The King of Chu heard of this and summoned the prime minister Zixi, asking: "Qin wishes to view the treasures of Chu. My Heshi jade disc and Marquis Sui's pearl, may they be shown to them?" The prime minister Zixi answered: "I do not know." He summoned Zhao Xixu and asked him, and Zhao Xixu answered: "They wish to observe our gains and losses and then plot against us. The treasures of a state lie in its worthy ministers; pearls, jewels, and playthings of that sort are not what a state values as treasure." The king then had Zhao Xixu handle the reply.

昭奚恤發精兵三百人，陳於西門之內。為東面之壇一，為南面之壇四，為西面之壇一。秦使者至，昭奚恤曰："君客也，請就上位東面。"令尹子西南面，太宗子敖次之，葉公子高次之，司馬子反次之，昭奚恤自居西面之壇，稱曰："客欲觀楚國之寶器，楚國之所寶者賢臣也。理百姓，實倉廩，使民各得其所，令尹子西在此。秦圭璧，使諸侯，解忿悁之難，交兩國之歡，使無兵革之憂，太宗子敖在此。守封疆，謹境界，不侵鄰國，鄰國亦不見侵，葉公子高在此。理師旅，整兵戎，以當強敵，提枹鼓，以動百萬之師，所使皆趨湯火，蹈白刃，出萬死，不顧一生之難，司馬子反在此。若懷霸王之餘議，攝治亂之遺風，昭奚恤在此，唯大國之所觀。"秦使者懼然無以對，昭奚恤遂揖而去。秦使者反，言於秦君曰："楚多賢臣，未可謀也。"遂不伐。詩云："濟濟多士，文王以寧。"斯之謂也。

Zhao Xixu sent out three hundred elite soldiers and drew them up inside the west gate. He set up one east-facing platform, four south-facing platforms, and one west-facing platform. When the Qin envoy arrived, Zhao Xixu said: "You are the guest; please take the seat of honor, facing east." The prime minister Zixi faced south, with Taizong Zi'ao next to him, then Ye Gong Zigao, then the Minister of War Zifan, and Zhao Xixu himself took the west-facing platform and declared: "The guest wishes to view the treasures of Chu; what Chu treasures are its worthy ministers. To govern the people, fill the granaries, and let each of the people have their place, the prime minister Zixi is here. To bear the jade tablet and disc on missions to the feudal lords, to dissolve the calamity of anger, to forge the friendship of two states and spare them worry of warfare, Taizong Zi'ao is here. To guard the borders, be careful at the frontiers, not invade neighboring states and not be invaded by them, Ye Gong Zigao is here. To manage the armies, drill the weapons to withstand strong enemies, and raise the drumstick to launch a million-strong host, whose men will rush into boiling water and fire and tread on naked blades, facing ten thousand deaths without regard for their lives, the Minister of War Zifan is here. If you wish to recall the words left by hegemons and kings, and to take up the customs left by times of order and disorder, Zhao Xixu is here; I only ask that the great state look on." The Qin envoy was frightened and had no reply, and Zhao Xixu bowed and left. The Qin envoy returned and told the lord of Qin: "Chu has many worthy ministers and cannot be plotted against." So Qin did not attack. The Book of Songs says: "Many are the worthy gentlemen, and by them King Wen was at peace." This speaks of exactly this.

晉平公欲伐齊，使範昭往觀焉。景公賜之酒，酣，範昭曰："願詣君之樽酌。"公曰："酌寡人之樽，進之於客。"範昭已飲，晏子曰："徹樽更之，樽觶具矣。"範昭佯醉，不悅而起舞，請太師曰："能為我調成周之樂乎？吾為子舞之。"太師曰："冥臣不習。"範昭趨而出。

Duke Ping of Jin wished to attack Qi and sent Fan Zhao to go and observe. Duke Jing of Qi gave him wine, and when he was enjoying himself, Fan Zhao said: "I would like to ladle wine from Your Lordship's wine vessel." Duke Jing said: "Ladle from my vessel and offer it to the guest." Fan Zhao had already drunk it when Yanzi said: "Remove this wine vessel and replace it; the vessels and goblets are all ready." Fan Zhao pretended to be drunk and displeased, rose and danced, and asked the Grand Music Master: "Can you play the music of Chengzhou for me? I will dance to it for you." The Music Master said: "Your benighted servant is not familiar with it." Fan Zhao hurried out.

景公謂晏子曰："晉大國也，使人來，將觀吾政也。今子怒大國之使者，將奈何？"晏子曰："夫範昭之為人，非陋而不識禮也，且欲試吾君臣，故絕之也。"景公謂太師曰："子何不為客調成周之樂乎？"太師對曰："夫成周之樂，天子之樂也，若調之，必人主舞之。今範昭人臣也，而欲舞天子之樂，臣故不為也。"範昭歸以告平公曰："齊未可伐也。臣欲試其君，而晏子識之；臣欲犯其禮，而太師知之。"仲尼聞之曰："夫不出於樽俎之間，而知千里之外。"其晏子之謂也。可謂折沖矣，而太師其與焉。

Duke Jing said to Yanzi: "Jin is a great state; it sent a man who is about to observe our government. Now you have offended the envoy of a great state; what is to be done?" Yanzi said: "Fan Zhao is not a coarse man ignorant of ritual; he wished to test our ruler and ministers, and so I refused him." Duke Jing said to the Music Master: "Why did you not play the music of Chengzhou for the guest?" The Music Master answered: "The music of Chengzhou is the music of the Son of Heaven; if it is played, the ruler himself must dance to it. Now Fan Zhao is a subject, yet wished to dance to the Son of Heaven's music, and so your servant did not play it." Fan Zhao returned and told Duke Ping of Jin: "Qi cannot be attacked. I wished to test its ruler and Yanzi saw through it; I wished to offend against its ritual and the Music Master knew." Confucius heard of this and said: "Without going beyond the space between wine vessel and sacrificial stand, one can know what lies a thousand li away." This speaks of Yanzi. It can be called repelling the enemy at the banquet table, and the Music Master took part in it too.

晉平公畜西河，中流而嘆曰："嗟乎！安得賢士與共此樂乎？"船人固桑進對曰："君言過矣。夫劍產于越，珠產於江漢，玉產於崑山，此三寶者，皆無足而至，今君苟好士，則賢士至矣。"平公曰："固桑，來。吾門下食客三千餘人，朝食不足，暮收市租；暮食不足，朝收市租，吾尚可謂不好士乎？"固桑對曰："今夫檻鵠高飛沖天，然其所恃者六翮耳。夫腹下之毳，背上之毛，增去一把，飛不為高下。不知君之食客，六翮耶？將腹背之毳也？"平公默默而不應焉。

Duke Ping of Jin went boating on the West River (the original text reads "store", which is probably a miswriting of "roam"), and when he reached the middle of the current he sighed and said: "Alas! Where can I find worthy men to share this joy with me?" The boatman Gu Sang stepped forward and answered: "Your Lordship's words are mistaken. Swords are produced in Yue, pearls in the Yangtze and Han rivers, and jade at Mount Kun; these three treasures have no feet, yet they arrive. Now if Your Lordship truly loves gentlemen, worthy men will come." Duke Ping said: "Gu Sang, come here. In my household I have more than three thousand dependents; when the morning meal is insufficient I collect market rents in the evening, and when the evening meal is insufficient I collect market rents in the morning. Can I still be said not to love gentlemen?" Gu Sang answered: "The swan in its cage soars high into the sky, and what it relies on is only its six strong feathers. As for the fine down under its belly and on its back, add or remove a handful, and its flight is neither higher nor lower. I do not know whether Your Lordship's dependents are the six strong feathers, or the down on its belly and back." Duke Ping fell silent and did not answer.

楚威王問於宋玉曰："先生其有遺行耶？何士民眾庶不譽之甚也？"宋玉對曰："唯，然有之，願大王寬其罪，使得畢其辭。客有歌於郢中者，其始曰下里巴人，國中屬而和者數千人，其為陽陵采薇，國中屬而和者數百人；其為陽春白雪，國中屬而和者，數十人而已也；引商刻角，雜以流徵，國中屬而和者，不過數人。是其曲彌高者，其和彌寡。故鳥有鳳而魚有鯨，鳳鳥上擊於九千里，絕畜云，負蒼天，翱翔乎窈冥之上，夫糞田之鴳，豈能與之斷天地之高哉！鯨魚朝發崑崙之墟，暴鬐於碣石，暮宿於孟諸，夫尺澤之鯢，豈能與之量江海之大哉？故非獨鳥有鳳而魚有鯨也，士亦有之。夫聖人之瑰意奇行，超然獨處；世俗之民，又安知臣之所為哉！"

King Wei of Chu asked Song Yu: "Master, you must have some fault in your conduct? Why do the officers, commoners, and common people praise you so little?" Song Yu answered: "Yes, indeed there is. I hope Your Majesty will pardon my offense and let me finish speaking. Suppose a guest sings in Ying. When he begins with 'Xia Li' and 'Ba Ren,' several thousand people in the capital sing along; when he sings 'Yangling' and 'Cai Wei,' several hundred join in; when he sings 'Yang Chun' and 'Bai Xue,' no more than a few dozen join in; and when he draws on the shang note, carves out the jue note, and mixes in the flowing zhi note, only a few people in the capital join in. This is because the higher the tune, the fewer who can answer. So among birds there is the phoenix, and among fish the great whale. The phoenix beats upward nine thousand li, pierces the layered clouds, bears the blue sky on its back, and wheels above the deep darkness; how could the quail in the dung field judge with it the height of heaven and earth? The whale sets out at dawn from the foot of Mount Kunlun, sun-dries its fins at Jieshi, and rests at dusk at Mengzhu; how could the little fish in a pool a foot deep measure with it the vastness of the rivers and seas? So it is not only that birds have the phoenix and fish have the whale; among gentlemen too there are such. The sage's magnificent intentions and extraordinary conduct stand apart alone; how could ordinary people know what I do!"

晉平公閒居，師曠侍坐。平公曰："子生無目眹，甚矣！子之墨墨也。"師曠對曰："天下有五墨墨，而臣不得與一焉。"平公曰："何謂也？"師曠曰："群臣行賂，以釆名譽，百姓侵冤，無所告訴，而君不悟，此一墨墨也。忠臣不用，用臣不忠，下才處高，不肖臨賢，而君不悟，此二墨墨也。奸臣欺軸，空虛府庫，以其少才，覆塞其惡，賢人逐，奸邪貴，而君不悟，此三墨墨也。國貧民罷，上下不和，而好財用兵，嗜慾無厭，諂諛之人，容容在旁，而君不悟，此四墨墨也。至道不明，法令不行，吏民不正，百姓不安，而君不悟，此五墨墨也。國有五墨墨而不危者，未之有也。臣之墨墨，小墨墨耳！何害乎國家哉！"

Duke Ping of Jin was at leisure, and Shi Kuang sat in attendance. Duke Ping said: "You were born without pupils; it is too much! You are truly in dark obscurity." Shi Kuang answered: "There are five kinds of dark obscurity under heaven, and I have none of them." Duke Ping said: "What do you mean?" Shi Kuang said: "When ministers bribe to hunt for reputation, while the people suffer injury and bear grievances with nowhere to appeal, and the ruler does not awaken, this is the first dark obscurity. When loyal ministers are not employed and those employed are not loyal, when inferior talents sit in high positions and the unworthy are placed above the worthy, and the ruler does not awaken, this is the second. When treacherous ministers deceive and conceal, empty the treasuries, and with a little petty talent cover up their own wickedness, when the worthy are driven out and the wicked are honored, and the ruler does not awaken, this is the third. When the state is poor and the people exhausted, high and low are at odds, yet the ruler loves wealth and enjoys using the army, his appetites are never satisfied, and flatterers hover at his side echoing his words, and the ruler does not awaken, this is the fourth. When the supreme Way is not clear, laws and orders are not carried out, officials and people are not upright, and the people are not at peace, and the ruler does not awaken, this is the fifth. There has never been a state with these five kinds of dark obscurity that was not in danger. My own dark obscurity is only a small one! What harm does it do to the state!"

趙文子問於叔向曰："晉六將軍，庸先亡乎？"對曰："其中行氏乎！"文子曰："何故先亡？"對曰："中行氏之為政也，以苛為察，以欺為明，以刻為忠，以計多為善，以聚歛為良。譬之其猶□革者也，大則大矣，裂之道也，當先亡。"

Zhao Wenzi asked Shuxiang: "Of the six generals of Jin, which will perish first?" He answered: "Probably the Zhonghang clan!" Wenzi said: "Why will they perish first?" He answered: "In governing, the Zhonghang clan takes harshness for discernment, deceit for cleverness, stinginess for loyalty, scheming for goodness, and heavy exaction for ability. They are like a man stretching out a hide (the original text has a damaged character here; the sense is stretching a hide): it grows large, yet it is on the road to tearing apart. They should perish first."

楚莊王既討陳靈公之賊，殺夏徵舒，得夏姬而悅之。將近之，申公巫臣諫曰："此女亂陳國，敗其群臣，嬖女不可近也。"莊王從之。令尹又欲取，申公巫臣諫，令尹從之。後襄尹取之，至恭王與晉戰於鄢陵，楚兵敗，襄尹死，其屍不反，數求晉，不與。夏姬請如晉求屍，楚方遣之，申公巫臣將使齊，私說夏姬與謀。及夏姬行，而申公巫臣廢使命，隨夏姬之晉。令尹將徙其族，言於王曰："申公巫臣諫先王以無近夏姬，今身廢使命，與夏姬逃之晉，是欺先王也，請徙其族。"王曰："申公巫臣為先王謀則忠，自為謀則不忠，是厚於先王而自薄也，何罪於先王？"遂不徙。

After King Zhuang of Chu had punished the rebel who killed Duke Ling of Chen, killing Xia Zhengshu, he obtained Xia Ji and was fond of her. As he was about to take her, Shengong Wuchen remonstrated: "This woman threw Chen into disorder and ruined its ministers; a woman who has caused such favoritism should not be taken." King Zhuang listened. The prime minister then wished to marry her, and Shengong Wuchen remonstrated, and the prime minister listened. Later the Xiangyin married her. When King Gong of Chu fought Jin at Yanling, the Chu army was defeated, the Xiangyin died, and his body could not be brought home; Chu repeatedly asked Jin for it, but Jin would not give it. Xia Ji asked to go to Jin to seek the body, and just as Chu was about to send her, Shengong Wuchen, who was about to go on a mission to Qi, secretly persuaded Xia Ji to plan together with him. When Xia Ji left, Shengong Wuchen abandoned his mission and followed Xia Ji to Jin. The prime minister was about to have his clan relocated and said to the king: "Shengong Wuchen remonstrated with the former king not to take Xia Ji, yet now he himself has abandoned his mission and fled with Xia Ji to Jin; this deceives the former king, and I ask that his clan be relocated." The king said: "Wuchen was loyal in planning for the former king, but disloyal in planning for himself. This is treating the former king generously and himself meanly; what offense is that against the former king?" So the clan was not relocated.

昔者，唐虞崇舉九賢，布之於位，而海內大康，要荒來賓，麟鳳在郊。商湯用伊尹，而文武用太公閎夭，成王任周召，而海內大治，越裳重譯，祥瑞並降，遂安千載。皆由任賢之功也。無賢臣，雖五帝三王，不能以興。

Long ago, Yao of Tang and Shun of Yu honored and employed nine worthy men and placed them in office, and the realm within the seas was greatly at peace; the Yaofu and Huangfu regions all came to court, and the qilin and phoenix appeared in the countryside. Tang of Shang employed Yi Yin, King Wen and King Wu employed Taigong and Hong Yao, and King Cheng employed the Duke of Zhou and the Duke of Shao; the realm was greatly well governed, Yuechang came through repeated translations, auspicious omens descended together, and peace lasted a thousand years. All this was the effect of employing worthy men. Without worthy ministers, even the Five Emperors and Three Kings could not have flourished.

齊桓公得管仲，有霸諸侯之榮；失管仲，而有危亂之辱。虞不用百里奚而亡，秦繆公用之而霸。楚不用伍子胥而破，吳闔廬用之而霸。夫差非不用子胥也，又殺之，而國卒以亡。燕昭王用樂毅，推弱燕之兵，破強齊之讎，屠七十城，而惠王廢樂毅，更代以騎劫，兵立破，亡七十城。此父用之，子不用，其事可見也。故闔廬用子胥以興，夫差殺之而以亡；昭王用樂毅以勝，惠王逐之而敗，此的的然若白黑。

Duke Huan of Qi, having obtained Guan Zhong, had the glory of being hegemon over the feudal lords; when he lost Guan Zhong, he had the shame of danger and disorder. The state of Yu did not employ Baili Xi and was destroyed, while Duke Mu of Qin employed him and became hegemon. Chu did not employ Wu Zixu and was ruined, while King Helu of Wu employed him and became hegemon. It was not that Fuchai did not employ Zixu, yet he killed him, and the state in the end perished for that reason. King Zhao of Yan employed Yue Yi, set the weak army of Yan in motion, broke strong Qi, his enemy, and wiped out seventy cities, but King Hui dismissed Yue Yi and replaced him with Qi Jie; the army was immediately broken and the seventy cities lost. Here the father employed him and the son did not; the matter can be seen clearly. So Helu employed Zixu and rose, while Fuchai killed him and perished; King Zhao employed Yue Yi and triumphed, while King Hui drove him out and failed; this is as plain as black and white.

秦不用叔孫通，項王不用陳平。韓信而皆滅，漢用之而大興，此未遠也。夫失賢者，其禍如此。人君莫不求賢以自輔，然而國以亂亡者，所謂賢者不賢也。或使賢者為之，與不賢者議之，使智者圖之，與愚者謀之。不肖嫉賢，愚者嫉智，是賢者之所以隔蔽也，所以千載不合者也。或不肖用賢而不能久也，或久而不能終也；或不肖子廢賢父之忠臣，其禍敗難一二錄也，然其要在於己不明而聽眾口，□愬不行，斯為明也。

Qin did not employ Shusun Tong, and King Xiang did not employ Chen Ping and Han Xin, and both perished, while Han employed them and rose greatly; this was not long ago. The calamity of losing worthy men is like this. There is no ruler who does not seek worthy men to assist him, yet states fall into disorder and ruin because of it, since the so-called worthy men are not really worthy. Or the ruler lets a worthy man do the work but discusses it with the unworthy; or lets the wise plan but consults the foolish. The unworthy envy the worthy and the foolish envy the wise, and this is why worthy men are shut out and obscured, and for a thousand years cannot meet a ruler who suits them. Or an unworthy ruler employs worthy men but cannot keep them long; or keeps them long but cannot see them to a good end; or an unworthy son discards the loyal ministers of his worthy father. The disasters are too many to record one by one, yet the crux lies in the ruler himself being unclear and listening to the crowd. Only when slander and defamation do not work (the original text has a damaged character here) can one be called wise.

魏龐恭與太子質於邯鄲，謂魏王曰："今一人來言市中有虎，王信之乎？"王曰："否。"曰："二人言，王信之乎？"曰："寡人疑矣。"曰："三人言，王信之乎？"曰："寡人信之矣。"龐恭曰："夫市之無虎明矣，三人言而成虎。今邯鄲去魏遠於市，議臣者過三人，願王察之也。"魏王曰："寡人知之矣。"及龐恭自邯鄲反，讒口果至，遂不得見。

Pang Gong of Wei, going to Handan as a hostage with the crown prince, said to the King of Wei: "Now if one man said there was a tiger in the marketplace, would Your Majesty believe it?" The king said: "No." "If two men said so, would Your Majesty believe it?" He said: "I would doubt it." "If three men said so, would Your Majesty believe it?" He said: "I would believe it." Pang Gong said: "It is clear that there is no tiger in the marketplace, yet when three men say so, it becomes a tiger. Now Handan is farther from Wei than the market is, and more than three people will discuss me; I hope Your Majesty will examine this carefully." The King of Wei said: "I understand." When Pang Gong returned from Handan, the slanders did come, and so he was never able to see the king again.

甘茂，下蔡人也。西入秦，數有功，至武王以為左丞相，樗裡子為右丞相。樗裡子及公孫子，皆秦諸公子也，其外家韓也，數攻韓。秦武王謂甘茂曰："寡人慾容車至周室者，其道乎韓之宜陽。"欲使甘茂伐韓取宜陽，以信道至周室。甘茂曰："請約魏以伐韓。"令向壽輔行。甘茂既約魏，魏許，甘茂還至息壤，謂向壽曰："子歸言之王，魏聽臣矣，然願王勿伐也。"向壽歸以告王，王迎甘茂於息壤，問其故，對曰："宜陽，大縣也。名為縣，其實郡也。今王倍數險，行千里攻之難。。。。。。。"

Gan Mao was a man of Xiacai. He went west into Qin and repeatedly rendered merit, and in the time of King Wu of Qin he was made Left Chancellor, with Chu Lizi as Right Chancellor. Chu Lizi and Gongsun Zi were both princes of Qin whose maternal family was Han, and they had repeatedly attacked Han. King Wu of Qin said to Gan Mao: "I wish my carriage to be able to reach the Zhou royal house, and that road passes through Han's Yiyang." He wanted Gan Mao to attack Han and seize Yiyang in order to open the road to the Zhou house. Gan Mao said: "Let me propose an agreement with Wei to attack Han together." He had Xiang Shou accompany him as assistant. Gan Mao had already made the agreement with Wei, and Wei had consented. Gan Mao returned to Xirang and said to Xiang Shou: "Go back and tell the king that Wei has already listened to me, but I hope Your Majesty will not attack." Xiang Shou returned and told the king, and the king met Gan Mao at Xirang and asked the reason. Gan Mao answered: "Yiyang is a large county. It is called a county, but in fact it is a commandery. Now Your Majesty would be carrying on your back many layers of difficult terrain and marching a thousand li to attack it; it will be very difficult." (The original text probably has missing words here.)

昔者，曾參之處，鄭人有與曾參同名姓者殺人，人告其母曰：'曾參殺人。’其母織自若也。頃然一人又來告之，其母曰：'吾子不殺人。’有頃，一人又來告，其母投杼下機，踰牆而走。夫以曾參之賢，與其母信之也，然三人疑之，其母懼焉。今臣之賢也不若曾參，王之信臣也，又不如曾參之母之信曾參也，疑臣者非特三人也，臣恐大王投杼也。

"Long ago, in the place where Zengshen lived, a man of Zheng with the same name and surname as Zengshen killed someone. Someone told his mother: 'Zengshen has killed a man.' His mother went on weaving calmly. After a while another person came and told her, and his mother said: 'My son does not kill people.' After a while a third person came and told her, and his mother threw down her shuttle, left the loom, and fled over the wall. With Zengshen's worthiness and his mother's trust in him, yet when three people made her doubt him, his mother became afraid. Now I am not as worthy as Zengshen, and Your Majesty's trust in me is less than Zengshen's mother's trust in him, and those who doubt me are more than three; I fear Your Majesty will also throw down the shuttle.

魏文侯令樂羊將攻中山，三年而拔之，樂羊反而語功，文侯示之謗書一篋。樂羊再拜稽首曰：'此非臣之功也，主君之力也。’今臣羈旅也，樗裡子，公孫子二人挾韓而議，王必信之，是王欺魏而臣受韓之怨也。"王曰："寡人不聽也。"使伐宜陽，五月而宜陽未拔。樗裡子，公孫子果爭之，武王召甘茂，欲罷兵。甘茂曰："息壤在彼。"王曰："有之。"因悉起兵，使甘茂將擊之，遂拔宜陽。及武王薨，昭王立，樗裡子，公孫子讒之，甘茂遇罪，卒奔齊。故非至明，其庸能毋用讒乎？

"Marquis Wen of Wei sent Yue Yang to lead an army against Zhongshan. After three years he took it, and when Yue Yang returned to discuss his achievements, Marquis Wen showed him a chest full of letters of slander. Yue Yang bowed twice, knocked his head to the ground, and said: 'This is not my merit; it is the strength of my lord.' Now I am a wandering guest, and Chu Lizi and Gongsun Zi, the two of them, will rely on Han to speak against me; Your Majesty will certainly believe them, and thus Your Majesty will have deceived Wei and I will bear the resentment of Han." The king said: "I will not listen." He sent him to attack Yiyang, but after five months Yiyang had not fallen. Chu Lizi and Gongsun Zi did indeed argue against him, and King Wu summoned Gan Mao, wishing to call off the army. Gan Mao said: "Xirang is still there." The king said: "There is such a thing." He then raised the whole army and had Gan Mao lead the attack, and in the end took Yiyang. When King Wu died and King Zhao took the throne, Chu Lizi and Gongsun Zi slandered Gan Mao, he was found guilty, and in the end he fled to Qi. So unless one is extremely wise, how can one avoid heeding slander?

楚王問群臣曰："吾聞北方畏昭奚恤，亦誠何如？"江乙答曰："虎求百獸食之，得一狐。狐曰：'子毋敢食我也，天帝令我長百獸，今子食我，是逆帝命也，以我為不信，吾為子先行，子隨我後，觀百獸見我無不走。’虎以為然，隨而行，獸見之皆走，虎不知獸畏己而走也，以為畏狐也。今王地方五千裡，帶甲百萬，而專任之於昭奚恤也，北方非畏昭奚恤也，其實畏王之甲兵也，猶百獸之畏虎。"故人臣而見畏者，是見君之威也，君不用則威亡矣。

The King of Chu asked his ministers: "I have heard that the north fears Zhao Xixu; what is the truth?" Jiang Yi answered: "A tiger was seeking the beasts to eat and caught a fox. The fox said: 'You dare not eat me; the Lord of Heaven has made me the chief of the beasts. If you eat me now, you defy the Lord's command. If you think I am not honest, I will walk in front of you, and you follow behind me; see whether any of the beasts do not flee when they see me.' The tiger thought this right and followed; the beasts, seeing them, all fled. The tiger did not know that the beasts fled because they feared him, and thought they feared the fox. Now Your Majesty's land is five thousand li square and you have a million armored men, yet you entrust them entirely to Zhao Xixu. The north does not fear Zhao Xixu; in truth it fears Your Majesty's armies, just as the beasts fear the tiger." Thus, when a minister is feared, it is because the ruler's might is seen in him; if the ruler does not employ him, that might is gone.

魯君使宓子賤為單父宰，子賤辭去，因請借善書者二人，使書憲為教品；魯君予之。至單父，使書，子賤從旁引其肘，書醜則怒之，欲好書則又引之，書者患之，請辭而去。歸以告魯君，魯君曰："子賤苦吾擾之。使不得施其善政也。"乃命有司無得擅徵發單父，單父之化大治。故孔子曰："君子哉子賤，魯無君子者，斯安取斯？"美其德也。

The ruler of Lu sent Mi Zijian to be magistrate of Shanfu. When Zijian took his leave, he asked to borrow two men good at writing and had them write out the statutes as the items of his instructions; the ruler of Lu gave them to him. When he reached Shanfu, he had them write, and Zijian would pull at their elbows from the side, then grow angry when the writing came out ugly, and when they tried to write well he pulled their elbows again. The scribes were distressed and asked to take their leave. They went back and reported to the ruler of Lu, who said: "Zijian is troubled that I interfere with him and prevent him from carrying out good government." He then ordered the offices not to levy anything on Shanfu on their own authority, and the teaching and transformation of Shanfu were greatly well ordered. So Confucius said: "A gentleman indeed is Zijian! If Lu had no gentlemen, where could he have gotten such virtue?" This praises his virtue.

楚人有獻魚楚王者曰："今日漁獲，食之不盡，賣之不售，棄之又惜，故來獻也。"左右曰："鄙哉！辭也。"楚王曰："子不知漁者仁人也。蓋聞囷倉粟有餘者，國有餓民；後宮多幽女者，下民多曠夫；餘衍之蓄，聚於府庫者，境內多貧困之民；皆失君人之道。故庖有肥魚，廄有肥馬，民有餓色，是以亡國之君，藏於府庫，寡人聞之久矣，未能行也。漁者知之，其以比喻寡人也，且今行之。"於是乃遣使恤鰥寡而存孤獨，出倉粟，發幣帛而振不足，罷去後宮不御者，出以妻鰥夫。楚民欣欣大悅，鄰國歸之。故漁者一獻餘魚，而楚國賴之，可謂仁智矣。

A man of Chu offered fish to the King of Chu, saying: "Today my fishing brought a haul too big to eat, I could not sell it, and it would be a pity to throw it away, so I have come to present it." The attendants said: "What crude words!" The King of Chu said: "You do not know that the fisherman is a benevolent man. I have heard that where granaries have surplus grain, there are hungry people in the state; where the rear palace has many confined women, among the people there are many men without wives; where surplus savings pile up in the treasuries, within the borders there are many impoverished people; all these lose the principle of being a ruler. So when the kitchen has fat fish and the stables have fat horses, the people's faces show hunger, and therefore rulers who lose their states hoard things in treasuries; I heard of this long ago but have not yet been able to put it into practice. The fisherman knows this and is using it to make an analogy to me, and is letting me practice it now." He then sent envoys to comfort widowers and widows and inquire after orphans and the childless, brought out the stored grain, distributed cash and silk to relieve those in need, dismissed the women of the rear palace who no longer served him, and sent them out to marry widowers. The people of Chu were delighted and neighboring states submitted. So the fisherman once offered surplus fish, and Chu came to rely on him; he can be called benevolent and wise.

昔者，鄒忌以鼓琴見齊宣王，宣王善之。鄒忌曰："夫琴所以象政也。"遂為王言琴之象政狀及霸王之事。宣王大悅，與語三日，遂拜以為相。齊有稷下先生，喜議政事，鄒忌既為齊相，稷下先生淳于髡之屬七十二人，皆輕忌，以謂設以辭，鄒忌不能及。乃相與俱往見鄒忌。

Long ago, Zou Ji was received by King Xuan of Qi because of his zither playing, and King Xuan thought it fine. Zou Ji said: "The zither is used to symbolize government." He then explained to the king how the zither symbolizes government and the affairs of hegemons and kings. King Xuan was greatly pleased, talked with him for three days, and appointed him prime minister. Qi had the Jixia scholars, who liked to discuss affairs of state. After Zou Ji had become prime minister of Qi, the Jixia scholars, seventy-two of them including Chunyu Kun, all looked down on Zou Ji, thinking that when it came to setting out arguments he was no match. They went together to see Zou Ji.

淳于髡之徒禮倨，鄒忌之禮卑。淳于髡等曰："狐白之裘，補之以弊羊皮，何如？"鄒忌曰："敬諾，請不敢雜賢以不肖。"淳于髡等曰："方內而員釭，如何？"鄒忌曰："敬諾，請謹門內，不敢留賓客。"淳于髡等曰："三人共牧一羊，羊不得食，人亦不得息，何如？"鄒忌曰："敬諾，減吏省員，使無擾民也。"淳于髡等三稱，鄒忌三知之如應響。淳于髡等辭屈而去。鄒忌之禮倨，淳于髡等之禮卑。

Chunyu Kun and his group were haughty in manner, while Zou Ji was humble. Chunyu Kun and the others said: "A white fox fur coat patched with scrap sheepskin; how is that?" Zou Ji said: "I respectfully accept your instruction; I shall not dare mix the unworthy among the worthy." Chunyu Kun and the others said: "A square hole with a round axle fitting; how is that?" Zou Ji said: "I respectfully accept your instruction; I shall be careful about those within my gate and not dare keep guests." Chunyu Kun and the others said: "Three men herding one sheep together; the sheep cannot get its grass and the men cannot rest; how is that?" Zou Ji said: "I respectfully accept your instruction; I shall reduce the number of officials so they do not trouble the people." Chunyu Kun and the others spoke three times, and Zou Ji understood three times, like an echo answering. Chunyu Kun and the others were left without words and departed. Zou Ji's manner became haughty, and that of Chunyu Kun and the others became humble.

故所以尚干將莫邪者，貴其立斷也；所以貴騏驥者，為其立至也。必且歷日曠久乎？絲犛猶能挈石，駑馬亦能致遠，是以聰明捷敏，人之美材也。子貢曰："回也，聞一以知十。"美敏捷也。

So the reason Ganjiang and Moye are prized is that they can cut through at once; the reason fine horses like Qiji are prized is that they arrive at once. Must one go through a long stretch of days? A silk thread or a strand of yak hair can lift a stone, and even a poor horse can reach distant places; thus quick intelligence is a fine quality in a person. Zigong said: "Yan Hui, when he hears one thing, can infer ten." This praises quickness.

昔者，燕相得罪於君，將出亡，召門下諸大夫曰："有能從我出者乎？"三問，諸大夫莫對，燕相曰："嘻！亦有士之不足養也。"大夫有進者曰："亦有君之不能養士，安有士之不足養者？凶年饑歲，糟粕不厭，而君之犬馬，有餘谷粟；隆冬烈寒，士短褐不完，四體不蔽，而君之臺觀，帷□錦繡，隨風飄飄而弊。財者，君之所輕；死者，士之所重也。君不能施君之所輕，而求得士之所重，不亦難乎？"燕相遂慚，遁逃不復敢見。

Long ago, the prime minister of Yan offended his ruler and was about to flee into exile. He summoned the grandees of his household and said: "Is there anyone who can go out with me?" He asked three times, and the grandees did not answer. The prime minister of Yan said: "Ah! There are indeed cases where gentlemen are not worth supporting." A grandee stepped forward and said: "There are also cases where a ruler cannot support his gentlemen; how can it be that gentlemen are not worth supporting? In years of famine and hunger, the gentlemen cannot even get enough dregs and bean husks, while Your Lordship's dogs and horses have surplus grain; in the deep cold of winter, the gentlemen's short coarse clothes are not whole, their limbs are not covered, while on Your Lordship's terraces and pavilions the curtains and brocades (the original text has a damaged character here) flutter in the wind until they are ruined. Wealth is what you take lightly, death is what the gentlemen take seriously. You cannot give away what you take lightly, yet wish to obtain what the gentlemen take seriously; is that not also hard?" The prime minister of Yan was then ashamed, fled, and did not dare show himself again.

晉文公出獵，前驅曰："前有大蛇，高如堤，阻道竟之。"文公曰："寡人聞之，諸侯夢惡則修德，大夫夢惡則修官，士夢惡則修身，如是而禍不至矣。今寡人有過，天以戒寡人。"還車而反。前驅曰："臣聞之，喜者無賞，怒者無刑。今禍福已在前矣，不可變，何不逐驅之？"文公曰："不然，夫神不勝道，而妖亦不勝德，禍福未發，猶可化也。"還車反，宿齋三日，請於廟曰："孤少犧不肥，幣不厚，罪一也。孤好弋獵，無度數，罪二也。孤多賦歛，重刑罰，罪三也。請自今以來者，關市無徵，澤梁無賦歛，赦罪人，舊田半稅，新田不稅。"行此令未半旬，守蛇吏夢天帝殺蛇曰："何故當聖君道為，而罪當死。"發夢視蛇臭腐矣。謁之，文公曰："然夫神果不勝道，而妖不勝德，奈何其無究理而任天也，應之以德而已。"

Duke Wen of Jin went out hunting, and the outrider said: "Ahead there is a great snake, as high as an embankment, blocking the road all the way to its end." Duke Wen said: "I have heard that when feudal lords dream of evil things, they cultivate their virtue; when grandees dream of evil things, they set their offices in order; when gentlemen dream of evil things, they cultivate themselves; in this way misfortune does not come. Now I have some fault, and Heaven is using this to warn me." He turned the carriage around and went back. The outrider said: "I have heard that when pleased, one should not reward; when angry, one should not punish. Now misfortune and fortune are already ahead and cannot be changed; why not drive on?" Duke Wen said: "That is not so. Spirits cannot overcome the Way, and ill omens cannot overcome virtue; before misfortune and fortune have broken out, they can still be transformed." He turned around and returned, stayed in seclusion and fasted for three days, and went to the temple to pray, saying: "When I was young, my sacrificial animals were not fat and my offerings of silk were not generous; this is my first offense. I am fond of hunting with arrows and have no restraint; this is my second offense. I have collected many taxes and increased punishments; this is my third offense. I ask that from now on, passes and markets be untaxed, marshes and bridges levy no tolls, criminals be pardoned, old fields pay half tax, and new fields pay none." Before half a ten-day period had passed after this order was carried out, the official guarding the snake dreamed that the Lord of Heaven killed the snake and said: "Why did you block the road of a sage ruler? You deserve death." When he woke and went to look, the snake was already rotting and stinking. He reported this, and Duke Wen said: "Indeed spirits cannot overcome the Way, and ill omens cannot overcome virtue. How can one fail to probe the matter to its end and simply leave it to Heaven? One should respond with virtue, that is all."

梁君出獵，見白雁群，梁君下車，彀弓欲射之。道有行者，梁君謂行者止，行者不止，白雁群駭。梁君怒，欲射行者。其御公孫襲下車撫矢曰："君止。"梁君忿然作色而怒曰："襲不與其君，而顧與他人，何也？"公孫襲對曰："昔齊景公之時，天大旱三年，卜之曰：'必以人祠，乃雨。’景公下堂頓首曰：'凡吾所以求雨者，為吾民也，今必使吾以人祠乃且雨，寡人將自當之。’言未卒而天大雨方千里者，何也？為有德於天而惠於民也。今主君以白雁之故而欲射人，襲謂主君無異於虎狼。"梁君援其手與上車，歸入廟門，呼萬歲，曰："幸哉！今日也他人獵，皆得禽獸，吾獵得善言而歸。"

The ruler of Liang went out hunting and saw a flock of white geese. He got down from his carriage and drew his bow to the full, wishing to shoot them. There was a traveler on the road, and the ruler of Liang called out for the traveler to stop, but the traveler did not stop and the flock of white geese took fright. The ruler of Liang was angry and wished to shoot the traveler. His charioteer Gongsun Xi got down from the carriage and pressed down on the arrow, saying: "My lord, stop." The ruler of Liang, indignant and flushed with anger, said: "Xi, you do not help your own lord but help someone else instead; why?" Gongsun Xi answered: "Long ago, in the time of Duke Jing of Qi, there was a great drought for three years, and divination said: 'A man must be used as a sacrifice before it will rain.' Duke Jing came down from the hall, bowed his head to the ground, and said: 'All that I seek in praying for rain is for the sake of my people; if now I must use a man as sacrifice for it to rain, I will take that on myself.' Before he had finished speaking, rain fell heavily for a thousand li around; why? Because he had virtue toward Heaven and kindness toward the people. Now my lord, for the sake of white geese, wishes to shoot a man; I think my lord is no different from a tiger or wolf." The ruler of Liang took his hand and rode back in the carriage with him, and on returning entered the temple gate, calling out "Long life!" He said: "How fortunate! Today others who hunt bring back birds and beasts, but I hunted and brought back good words."

武王勝殷，得二虜而問焉。曰："而國有妖乎？"一虜答曰："吾國有妖，晝見星而天雨血，比吾國之妖也。"一虜答曰："此則妖也，雖然，非其大者也。吾國之妖，其大者子不聽父，弟不聽兄，君令不行，此妖之大者也。"

After King Wu defeated the Yin, he captured two prisoners and questioned them. He said, "Does your state have omens of disaster?" One prisoner answered, "Our state has omens: stars were seen in the daytime and blood fell from the sky. These are our state's omens." The other answered, "That is indeed an omen, but even so, it is not the greatest. The greatest omens in our state are sons who do not obey their fathers, younger brothers who do not obey their elder brothers, and a ruler's commands that cannot be carried out. These are the greatest omens of all."