Xin Xu (新序) · Volume 3

楚惠王食寒葅而得蛭，因遂吞之，腹有疾而不能食。令尹入問曰："王安得此疾也？"王曰："我食寒葅而得蛭，念譴之而不行其罪乎？是法廢而威不立也，非所以使國聞也；譴而行其誅乎？則庖宰食監法皆當死，心又不忍也，故吾恐蛭之見也，因遂吞之？"令尹避席再拜而賀曰："臣聞大道無親，惟德是輔。君有仁德，天之所奉也，病不為傷。"是夕也，惠王之後蛭出，故其久病心腹之積皆愈，天之視聽，不可不察也。

King Hui of Chu was eating cold pickled vegetables and found a leech in them, and so he swallowed it, then fell ill in the belly and could not eat. The chief minister entered and asked: "How did Your Majesty come to be ill like this?" The king said: "I found a leech in my cold pickles. Should I have reproached them and not carried out punishment? Then the law would be abandoned and authority not established, which is not what I would let the state hear. Should I have reproached them and carried out the death penalty? Then the head cook and the food supervisor would by law deserve death, and my heart could not bear it. So I feared the leech would be seen, and swallowed it." The chief minister left his mat, bowed twice and congratulated him, saying: "I have heard that the Great Way has no partiality and only helps the virtuous. You have benevolence, and Heaven upholds you; the illness will not become harm." That night, King Hui passed the leech, and so his long-standing illness in the belly and heart was all cured. The seeing and hearing of Heaven must not go unobserved.

鄭人遊於鄉校，以議執政之善否？然明謂子產曰："何不毀鄉校？"子產曰："胡為？夫人朝夕遊焉，以議執政之善否。其所善者，吾將行之；其所惡者，吾將改之。是吾師也，如之何毀之？吾聞為國忠信以損怨，不聞作威以防怨。譬之若防川也，大決所犯，傷人必多，吾不能救也，不如小決之，使導吾聞而藥之也。"然明曰："蔑也，乃今知吾子之信可事也。小人實不材，若果行，此其鄭國實賴之，豈惟二三臣。"仲尼聞是語也，曰："以是觀人，謂子產不仁，吾不信也。"

The people of Zheng gathered at the village school to discuss whether the government was doing well or badly. Ran Ming said to Zichan: "Why not tear down the village school?" Zichan said: "Why? Those people gather there morning and evening to discuss the government's good and bad. What they approve of I will carry out; what they dislike I will correct. They are my teachers, so how could I tear it down? I have heard that one governs a state by loyalty and good faith to reduce resentment, and have not heard of using intimidation to prevent resentment. It is like holding back water: a great breach does much harm and injures many people, and I could not save them; it is better to make a small breach and let it drain, and I will take what I hear as medicine." Ran Ming said: "Mie sees now that you can truly be served. I am truly untalented, but if it is really put into practice, this state of Zheng will truly rely on it, and not just a few of us ministers." When Confucius heard this, he said: "Judging by this, if someone says Zichan was not humane, I do not believe it."

桓公與管仲，鮑叔，甯戚飲酒。桓公謂鮑叔："姑為寡人祝乎？"鮑叔奉酒而起曰："祝吾君無忘其出而在莒也，使管仲無忘其束縛而從魯，使寧子無忘其飯牛於車下也。"桓公避席再拜曰："寡人與二大夫，皆無忘夫子之言，齊之社稷，必不廢矣。"此言常思困隘之時，必不驕矣。

Duke Huan was drinking with Guan Zhong, Bao Shu and Ning Qi. Duke Huan said to Bao Shu: "Why not offer a toast of good wishes for me?" Bao Shu raised the cup, rose and said: "I wish that our lord not forget the time he fled into exile at Ju, that Guan Zhong not forget the time he was bound and brought from Lu, and that Master Ning not forget the time he fed oxen beneath a cart." Duke Huan left his mat and bowed twice, saying: "The two grandees and I will never forget the Master's words, and the altars of Qi will surely not be abolished." This means that if one always thinks of times of hardship, one surely will not become arrogant.

桓公田，至於麥丘，見麥丘邑人，問之："子何為也？"對曰："麥丘邑人也。"公曰："年幾何？"對曰："八十有三矣。"公曰："美哉壽乎！子其以子壽祝寡人。"麥丘邑人曰："祝主君，使主君萬壽，金玉是賤，人為寶。"桓公曰："善哉！至德不孤，善言必再，吾子其復之。"麥丘邑人曰："祝主君，使主君無羞學，無下問，賢者在傍，諫者得人。"桓公曰："善哉！至德不孤，善言必三，吾子其復之。"麥丘邑人曰："祝主君，使主君無得罪群臣百姓。"桓公拂然作色曰："吾聞之，子得罪於父，臣得罪於君，未嘗聞君得罪於臣者也，此一言者，非夫二言者之匹也，子更之。"麥丘邑人坐拜而起曰："此一言者，夫二言之長也，子得罪於父，可以因姑□叔父而解之，父能赦之。臣得罪於君，可以因便辟左右而謝之，君能赦之。昔桀得罪於湯，紂得罪於武王，此則君之得罪於其臣者也。莫為謝，至今不赦。"公曰："善，賴國家之福，社稷之靈，使寡人得吾子於此。"扶而載之，自御以歸，禮之於朝，封之以麥丘，而斷政焉。

Duke Huan went hunting and came to Maiqiu, where he saw a man of Maiqiu town and asked him: "What are you?" He answered: "A man of Maiqiu town." The duke said: "How old are you?" He answered: "Eighty-three." The duke said: "Splendid, such long life! Offer me good wishes with your long life." The man of Maiqiu said: "I wish my lord ten thousand years of life, that you may think lightly of gold and jade and treat people as treasure." Duke Huan said: "Good! Supreme virtue does not stand alone, and good words must be repeated. Wish me once more." The man of Maiqiu said: "I wish my lord not be ashamed to study, not think it beneath him to ask questions of those below, that worthy men be at your side, and that those who would remonstrate be able to come forward." Duke Huan said: "Good! Supreme virtue does not stand alone, and good words must come a third time. Wish me once more." The man of Maiqiu said: "I wish my lord not offend the ministers and the people." Duke Huan's face changed abruptly and he said: "I have heard that a son offends his father and a minister offends his ruler, but I have never heard of a ruler offending his ministers. This sentence is no match for the other two; change it." The man of Maiqiu sat down, bowed, rose again and said: "This sentence is the most important of the three. When a son offends his father, he can rely on aunts and uncles to mediate, and the father can forgive. When a minister offends his ruler, he can rely on favorites and attendants to apologize, and the ruler can forgive. In the past Jie offended Tang and Zhou offended King Wu; this is a ruler offending his ministers. No one apologized on his behalf, and he has not been forgiven to this day." The duke said: "Good. By the blessings of the state and the spirits of the altars, I have found you here." He helped him into the carriage, drove it himself on the way back, received him with ceremony at court, enfeoffed him with Maiqiu, and let him decide affairs of government.

哀公問孔子曰："寡人生乎深宮之中，長於婦人之手，寡人未嘗知哀也，未嘗知憂也，未嘗知勞也，未嘗知懼也，未嘗知危也。"孔子闢席曰："吾君之問，乃聖君之問也，丘小人也，何足以言之？"哀公曰："否。吾子就席，微吾子，無所聞之矣。"孔子就席曰："君入廟門，升自阼階，仰見榱棟，俯見幾筵，其器存，其人亡，君以此思哀，則哀將安不至矣？君昧爽而櫛冠，平旦而聽朝，一物不應，亂之端也，君以此思憂，則憂將安不至矣？君平旦而聽朝，日昃而退，諸侯之子孫，必有在君之門廷者，君以此思勞，則勞將安不至矣？君出魯之四門，以望魯之四郊，亡國之墟，列必有數矣，君以此思懼，則懼將安不至矣？丘聞之君者舟也，庶人者水也，水則載舟，水則覆舟，君以此思危，則危將安不至矣。夫執國之柄，履民之上，懍乎如腐索御奔馬。易曰：'履虎尾。’詩曰：'如履薄在。’不亦危乎？"哀公再拜曰："寡人雖不敏，請事斯語矣。"

Duke Ai asked Confucius: "I was born in the deep palace and raised by the hands of women. I have never known sorrow, never known worry, never known toil, never known fear, never known danger." Confucius left his mat and said: "My lord's question is the question of a sage ruler. I am a petty man; how am I worthy of speaking on this?" Duke Ai said: "No. Please take your seat; without you, there is nowhere to hear this." Confucius took his seat and said: "When my lord enters the ancestral temple gate and ascends by the eastern steps, he looks up and sees the rafters and beams, looks down and sees the tables and mats; the objects are still there but the people are no longer. If my lord thinks of sorrow through this, where will sorrow not reach? My lord does his hair and puts on his cap before dawn and attends court at daybreak, and if one matter is not answered, it is the beginning of disorder; if my lord thinks of worry through this, where will worry not reach? My lord attends court at daybreak and withdraws only when the sun is slanting west, and there are surely descendants of lords in my lord's gate and courtyard; if my lord thinks of toil through this, where will toil not reach? My lord goes out the four gates of Lu and looks over the four outskirts of Lu, where the ruins of ruined states are surely lined up in several places; if my lord thinks of fear through this, where will fear not reach? I have heard that the ruler is the boat and the common people are the water; the water can bear the boat and the water can overturn the boat. If my lord thinks of danger through this, where will danger not reach? One who holds the reins of state and treads upon the people is as fearful as one driving a galloping horse with a rotten rope. The Book of Changes says: 'Treading on the tail of the tiger.' The Book of Songs says: 'As if treading on thin ice.' Is it not dangerous?" Duke Ai bowed twice and said: "Though I am not quick, I ask to put these words into practice."

昔者，齊桓公出遊於野，見亡國故城郭氏之墟。問於野人曰："是為何墟？"野人曰："是為郭氏之墟。"桓公曰："郭氏者曷為墟？"野人曰："郭氏者善善而惡惡。"桓公曰："善善而惡惡，人之善行也，其所以為墟者，何也？"野人曰："善善而不能行，惡惡而不能去，是以為墟也。"桓公歸，以語管仲，管仲曰："其人為誰？"桓公曰："不知也。"管仲曰："君亦一郭氏也。"於是桓公招野人而賞焉。

In the past, Duke Huan of Qi went out roaming the countryside and saw the ruins of the old walls of Guo, a state that had perished. He asked a countryman: "What ruins are these?" The countryman said: "These are the ruins of the Guo clan." Duke Huan said: "Why did the Guo clan become ruins?" The countryman said: "The Guo clan called good good and called bad bad." Duke Huan said: "To call good good and bad bad is a good practice of people; so why did it become ruins?" The countryman said: "They called good good but could not practice it, and called bad bad but could not remove it, and so they became ruins." Duke Huan went back and told Guan Zhong. Guan Zhong said: "Who was that man?" Duke Huan said: "I do not know." Guan Zhong said: "My lord is also a Guo clan." Then Duke Huan summoned the countryman and rewarded him.

晉文公田於虢，遇一老夫而問曰："虢之為虢久矣，子處此故矣，虢亡其有說乎？"對曰："虢君斷則不能，諫則無與也。不能斷又不能用人，此虢之所以亡。"文公以輟田而歸，遇趙衰而告之。趙衰曰："今其人安在？"君曰："吾不與之來也。"趙衰曰："古之君子，聽其言而用其人，今之君子，聽其言而棄其身，哀哉！晉國之憂也。"文公乃召賞之，於是晉國樂納善言，文公卒以霸。

Duke Wen of Jin was hunting in Guo and met an old man, and asked: "Guo has been Guo for a long time, and you have surely lived here for long; is there an account of why Guo perished?" He answered: "The ruler of Guo could not decide, and when it came to remonstrating, there was no one to offer it to him. Unable to decide and unable to employ men, this is why Guo perished." Duke Wen stopped hunting because of this and went back, and meeting Zhao Cui, told him. Zhao Cui said: "Where is that man now?" The duke said: "I did not bring him with me." Zhao Cui said: "Gentlemen of antiquity listened to a man's words and employed the man; gentlemen of today listen to a man's words and discard the man himself. How sad! This is the misfortune of Jin." So Duke Wen summoned the old man and rewarded him, and thereafter Jin delighted in accepting good words, and Duke Wen finally became hegemon.

晉平公過九原而嘆曰："嗟呼！此地之蘊吾良臣多矣，若使死者起也，吾將誰與歸乎？"叔向對曰："與趙武乎？"平公曰："子黨於子之師也。"對曰："臣聽言趙武之為人也，立若不勝衣，言若不出於口，然其身舉士於白屋下者四十六人，皆得其意，而公家甚賴之。及文子之死也，四十六人皆就賓位，是以無私德也。臣故以為賢也。"平公曰："善。"夫趙武賢臣也，相晉，天下無兵革者九年。春秋曰："晉趙武之力盡得人也。"

Duke Ping of Jin passed Jiuyuan and sighed, saying: "Ah! Many of my good ministers are buried in this place. If the dead could be raised, whom would I go back with?" Shuxiang answered: "With Zhao Wu, perhaps?" Duke Ping said: "You are favoring your teacher." He answered: "I have heard that Zhao Wu, as a man, looked as if he could hardly hold up his clothes when standing, and spoke as if the words did not come from his mouth; yet he himself recommended forty-six scholars from humble homes, each of whom found his proper place, and the public house relied on them greatly. When Wenzi died, all forty-six took the guests' places, and so he had no private favors. This is why I consider him worthy." Duke Ping said: "Good." Zhao Wu was a worthy minister and served as chancellor of Jin, and for nine years the world had no war. The Spring and Autumn Annals says: "Zhao Wu of Jin spent all his strength on gaining the right men."

葉公諸梁問樂王鮒曰："晉大夫趙文子為人何若？"對曰："好學而受規諫。"葉公曰："疑未盡之矣。"對曰："好學！智也；受規諫，仁也。江出汶山，其源若甕口，至楚國，其廣十里，無他故，其下流多也。人而好學受規諫，宜哉其立也。"詩曰："其惟哲人，告之話言，順德之行。"此之謂也。

Lord She, Zhuliang, asked Yue Wangfu: "What kind of man is Zhao Wenzi, grandee of Jin?" He answered: "He loves learning and accepts remonstrance." Lord She said: "I fear that does not say it all." He answered: "Loving learning is wisdom; accepting remonstrance is humaneness. The Yangtze River emerges from Mount Min with a source like the mouth of a jar, but by the time it reaches Chu it is ten li wide; there is no other reason than that its lower reaches have many tributaries. A man who loves learning and accepts remonstrance, is it not fitting that he can establish himself?" The Book of Songs says: "That wise man, when told good words, follows virtue and puts them into practice." This is what it means.

鍾子期夜聞擊磬者而悲且召問之曰："何哉！子之擊磬若此之悲也。"對曰："臣之父殺人而不得生，臣之母得生而為公家隸，臣得生而為公家擊磬。臣不睹臣之母三年於此矣，昨日為舍市而睹之，意欲贖之而無財，身又公家之有也，是以悲也。"鍾子期曰："悲在心也，非在手也，非木非石也，悲於心而木石應之，以至誠故也。"人君苟能至誠動於內。萬民必應而感移，堯舜之誠，感於萬國，動於天地，故荒外從風，鳳麟翔舞，下及微物，鹹得其所。易曰："中孚處魚吉。"此之謂也。

Zhong Ziqi heard a man striking a chime stone sorrowfully at night, and summoned him and asked: "Why! You strike the chime stone so sorrowfully." He answered: "My father killed a man and could not be spared; my mother was spared and became a slave of the public house, and I was spared and strike the chime stone for the public house. I have not seen my mother for three years now; yesterday I saw her at the market lodging, and thought of redeeming her but had no wealth, and I myself belong to the public house, so I am sorrowful." Zhong Ziqi said: "The sorrow is in your heart and not in your hands. It is neither wood nor stone, but the sorrow is in your heart and the wood and stone respond to it, because of utmost sincerity." If a ruler can be utmostly sincere and set it moving within, the ten thousand people will surely respond and be transformed. The sincerity of Yao and Shun moved ten thousand states and shook Heaven and Earth, so the remote wilds followed like the wind, phoenixes and qilin flew and danced, and even the smallest creatures all found their places. The Book of Changes says: "Inner Truth: pigs and fish, auspicious." This is what it means.

勇士一呼，三軍皆闢，士之誠也。昔者，楚熊渠子夜行，見寢石以為伏虎，關弓射之，滅矢飲羽，下視，知石也。卻復射之，矢摧無跡。熊渠子見其誠心而金石為之開，況人心乎？唱而不和，動而不隨，中必有不全者矣。夫不降席而匡天下者，求之己也。孔子曰："其身正，不令而行；其身不正，雖令不從。"先王之所以拱揖指揮，而四海賓者，誠德之至，已形於外。故詩曰："王猶允塞，徐方既來。"此之謂也。

When a brave man gives a single shout, the three armies all retreat; this is the sincerity of a scholar. In the past, Xiong Qu of Chu was walking at night and saw a stone lying there which he took to be a crouching tiger; he drew his bow and shot it, and the arrow sank in and even the fletching was swallowed up. He went down to look and saw it was a stone. He shot again, and the arrow broke and left no mark. Xiong Qu showed his sincerity and metal and stone opened for him; how much more so the human heart? If one sings and none respond, moves and none follow, there must be something incomplete in the middle. To set the world right without leaving one's mat is to seek it within oneself. Confucius said: "If one's own conduct is upright, it is carried out without orders; if one's own conduct is not upright, even if orders are given they are not obeyed." The reason the former kings could fold their hands, bow, and direct the world until the four seas submitted was that their sincere virtue had reached its limit and was already manifest outside. So the Book of Songs says: "The king's plans are sincere and solid, and the land of Xu has already come to submit." This is what it means.

齊有彗星，齊侯使祝禳之。晏子曰："無益也，只取誣焉。天道不□，不貳其君，若之何禳也。且夫天之有彗，以除穢德，君無穢德，又何禳焉？若德之穢也，禳之何益？詩云：'惟此文王，小心翼翼，昭事上帝，聿懷多福，厥德不回，以受方國。’君無違德，方國將至，何患於彗？詩曰：'我無所監，夏後及商，用亂之故，民卒流亡。’若德之回，亂民將流亡。祝史之無能補也。"公說，乃止。

A comet appeared in Qi, and the Marquis of Qi had the invocator perform an exorcism. Yan Zi said: "It is of no use and only invites deception. The Way of Heaven is not doubtful (the original text is damaged at this character), and does not make its ruler double-minded; how can an exorcism work? Moreover, Heaven has the comet in order to sweep away foul virtue; if my lord has no foul virtue, what is there to exorcise? If virtue is foul, what good would an exorcism do? The Book of Songs says: 'Only this King Wen, careful and cautious, served the Lord on High with clear understanding, and so brought many blessings; his virtue was not crooked, and therefore he received the states of the four quarters.' If my lord has no deviant virtue, the states will come; why fear a comet? The Book of Songs also says: 'I have nothing to take as a warning but the Xia and Shang, who through disorder saw their people finally scattered.' If virtue is crooked, disordered people will scatter. The invocators and scribes cannot remedy it." The duke was pleased and stopped.

宋景公時，熒惑在心，公懼，召子韋而問焉"熒惑在心，何也？"子韋曰："熒惑，天罰也；心，宋分野也，禍當君身。雖然，可移於宰相。"公曰："宰相，使治國也，而移死焉，不詳，寡人請自當也。"子韋曰："可移於民！"公曰："民死，將誰君乎？寧獨死耳。"子韋曰："可移於歲。"公曰："歲飢，民餓必死，為人君欲殺其民以自活，其誰以我為君乎？是寡人之命固盡矣。子無復言。"子韋還走，北而再拜曰："臣敢賀君，天之處高而聽卑，君有仁之言三，天必三賞君，今夕星必徙三會，君延壽二十一歲。"公曰："子何以知之？"對曰："君有三善，故三賞，星必三舍，舍行七星，星當一年，三七二十一，故曰延壽二十一年，臣請伏於陛下，以伺之，星不徙，臣請死之。"公曰："可。"是夕也，星果三徙舍，如子韋言。老子曰："能受國之不祥，是謂天下之王也。"

In the time of Duke Jing of Song, Mars lingered in the Heart constellation. The duke was afraid and summoned Zi Wei and asked: "What does Mars in the Heart mean?" Zi Wei said: "Mars is Heaven's punishment; the Heart is the allotted region of Song, and the disaster should fall on you, my lord. Even so, it can be shifted to the chancellor." The duke said: "The chancellor is the one I let govern the state, and shifting death onto him is ill-omened; I ask to bear it myself." Zi Wei said: "It can be shifted to the people!" The duke said: "If the people die, whom would I rule as lord? I would rather die alone." Zi Wei said: "It can be shifted to the harvest." The duke said: "If the harvest fails, the people will starve and surely die. For a ruler to wish to kill his people so that he may live, who would take me as ruler? It is simply that my life was destined to end. Say no more." Zi Wei turned and hurried back, bowed twice facing north, and said: "I venture to congratulate you, my lord. Heaven dwells on high yet hears what is below. My lord has spoken three humane sentences, and Heaven will surely reward you three times. Tonight the star will surely move three times and linger, and you will gain twenty-one years of life." The duke said: "How do you know?" He answered: "My lord has three goodnesses, so there are three rewards; the star will surely move three lodges, each lodge being seven stars' distance, a star standing for a year, so three times seven is twenty-one, and thus I say you will gain twenty-one years of life. I ask to lie prostrate below your steps to wait; if the star does not move, I ask to die." The duke said: "Very well." That night, the star did indeed move three times and linger, as Zi Wei had said. Laozi said: "One who can bear the misfortunes of the state is called king of the world."

宋康王時有爵生鸇於城之陬，使史占之，曰："小而生巨，必霸天下。"康王大喜，於是滅滕伐薛，取淮北之地，乃愈自信，欲霸之前成，故射天笞地，斬社稷而焚之，曰："威嚴伏天地鬼神。"罵國老之諫臣者，為無頭之冠以示有勇，剖傴者之背，鍥朝涉之脛，而國人大駭。齊聞而伐之，民散城不守，王乃逃兒侯之館，遂得病而死，故見祥而為不可，祥反為禍。臣向愚以檻範傳推之，宋史之占非也，此黑祥傳所謂黑青者也，猶魯之有鴝鵒為黑祥也。屬於不謀其咎急也。鸇者，黑色食爵，大於爵害。爵也●擊之物，貪叨之類，爵而生鸇者，是宋君且行急暴擊伐貪叨之行，距諫以生大禍，以自害也。故爵生鸇於城陬者，以亡國也，明禍且害國也，康王不悟，遂以滅亡，此其效也。

In the time of King Kang of Song, a sparrow gave birth to a hawk at the corner of the city wall. He had the historian divine about it, and was told: "A small thing has given birth to a large one, so you will surely become hegemon of the world." King Kang was overjoyed, then destroyed Teng, attacked Xue, and took the lands north of the Huai; he grew even more self-confident, and wishing to succeed before becoming hegemon, he shot at Heaven and flogged the Earth, cut down the altars of the soil and grain and burned them, saying: "My might makes Heaven, Earth, ghosts and spirits submit." He cursed the senior ministers of the state who remonstrated, made headless caps to show his courage, split open the back of a hunchback, and cut off the shins of men wading the river in the morning, so that the people of the state were greatly terrified. Qi heard of it and attacked; the people scattered and the city was not defended, and the king fled to the lodge of Marquis Er, where he finally fell ill and died. So seeing an auspicious omen yet doing what must not be done turns the omen into disaster. I, Liu Xiang, am foolish and infer using the Hongfan Commentary; the divination of the Song historian was not like this. This is what the Commentary on Black Omens calls a black anomaly, just as the mynah in Lu was a black omen. It belongs to the category of not planning against one's own faults and being hasty and violent. The hawk is black and eats sparrows, being larger than a sparrow and harming sparrows; it belongs to the class of strikers and the class of the greedy. A sparrow giving birth to a hawk means that the ruler of Song would carry out hasty, violent, striking and greedy acts, reject remonstrance, bring on a great disaster, and harm himself. So the sparrow giving birth to a hawk at the city corner was because the state was about to perish, signaling that disaster would harm the state. King Kang did not awaken, and finally perished; this is the proof.

魯哀公問子夏曰："必學而後可以安國保民乎？"子夏曰："不學而能安國保民者，未嘗聞也。"哀公曰："然則五帝有師乎？"子夏曰："有。臣聞黃帝學乎大真，顓頊學乎綠圖，帝嚳學乎赤松子，堯學乎尹壽，舜學乎務成跗，禹學乎西王國，湯學乎威子伯，文王學乎鉸時子斯，武王學乎郭叔，周公學乎太公，仲尼學乎老聃。此十一聖人，未遭此師，則功業不著乎天下，名號不傳乎千世。"詩曰："不愆不忘，率由舊章。"此之謂也。夫不學不明古道，而能安國者，未之有也。

Duke Ai of Lu asked Zixia: "Must one study before one can secure the state and protect the people?" Zixia said: "I have never heard of anyone who secured a state and protected the people without studying." Duke Ai said: "Then did the Five Emperors have teachers?" Zixia said: "They did. I have heard that the Yellow Emperor studied under Da Zhen, Zhuanxu under Lu Tu, Emperor Ku under Chisongzi, Yao under Yin Shou, Shun under Wucheng Fu, Yu under Xi Wangguo, Tang under Wei Zibo, King Wen under Jiao Shizisi, King Wu under Guo Shu, the Duke of Zhou under Taigong, and Zhongni under Lao Dan. These eleven sages, had they not met these teachers, would not have had their achievements shine across the world, nor their names passed down for a thousand generations." The Book of Songs says: "Make no error, forget nothing, and follow the old statutes." This is what it means. No one has ever secured a state without studying and understanding the ancient Way.

呂子曰："神農學悉老，黃帝學大真，顓頊學伯夷父，帝嚳學伯招，帝堯學州文父，帝舜學許由，禹學大成執，湯學小臣，文王武王學太公望周公旦，齊桓公學管夷吾隰朋，晉文公學咎犯隨會，秦穆公學百里奚公孫支，楚莊王學孫叔敖沈尹竺，吳王闔閭學伍子胥文之儀，越王勾踐學范蠡大夫種，此皆聖王之所學也。且夫天生人而使其耳可以聞，不學其聞則不若聾；使其目可以見，不學其見則不若盲；使其口可以言，不學其言則不若喑；使其心可以智，不學其智則不若狂，故凡學非能益之也，違天性也，能全天之所生而勿敗之，可謂善學者矣。"

Master Lu said: "Shennong studied under Xi Lao, the Yellow Emperor under Da Zhen, Zhuanxu under Boyi Fu, Emperor Ku under Bo Zhao, Emperor Yao under Zhou Wenfu, Emperor Shun under Xu You, Yu under Da Cheng Zhi, Tang under Xiao Chen, King Wen and King Wu under Taigong Wang and Dan, Duke of Zhou, Duke Huan of Qi under Guan Yiwu and Xi Peng, Duke Wen of Jin under Jiu Fan and Sui Hui, Duke Mu of Qin under Baili Xi and Gongsun Zhi, King Zhuang of Chu under Sunshu Ao and Shen Yin Zhu, King Helu of Wu under Wu Zixu and Wen Zhiyi, and King Goujian of Yue under Fan Li and the grandee Zhong; all these were studied under by sage kings. Moreover, Heaven gives birth to people and makes their ears able to hear; if they do not study what they hear, they are no better than the deaf. It makes their eyes able to see; if they do not study what they see, they are no better than the blind. It makes their mouths able to speak; if they do not study what they say, they are no better than the mute. It makes their hearts able to have wisdom; if they do not study their wisdom, they are no better than madmen. So is all study not an addition to a person, but a going against his nature? One who can preserve what Heaven gave birth to and not spoil it may be called good at studying."

湯見祝網者置四面，其祝曰："從天墜者，從地出者，從四方來者，皆離吾網。"湯曰："嘻！盡之矣，非桀其庸為此？"湯乃解其三面，置其一面，更教之祝曰："昔蛛蝥作網，今之人循序，欲左則左，欲右則右，欲高則高，欲下則下，吾取其犯命者。"漢南之國聞之曰："湯之德及禽獸矣。"四十國歸之。人置四面，未必得鳥，湯去三面，置其一面，以網四十國，非徒網鳥也。

Tang saw a man who prayed while setting up nets on all four sides, saying: "What falls from Heaven, what comes out of the earth, what comes from the four directions, let all fall into my net." Tang said: "Alas! That exhausts everything. Who but Jie would do this?" Tang then removed three sides and set up only one, and taught him another prayer, saying: "In the past the spider made a web, and people today follow it. Wishing to go left, go left; wishing to go right, go right; wishing to go high, go high; wishing to go down, go down; I take only those who defy their fate." When the states south of the Han heard of it, they said: "Tang's virtue reaches even birds and beasts." Forty states submitted. When a man sets nets on four sides, he does not necessarily catch birds; Tang removed three sides and set only one, and with it netted forty states, not only birds.

周文王作靈臺及為池沼，掘地得死人之骨，吏以聞於文王。文王曰："更葬之。"吏曰："此無主矣。"文王曰："有天下者，天下之主也；有一國者，一國之主也。寡人固其主，又安求主？"遂令吏以衣棺更葬之。天下聞之，皆曰："文王賢矣，澤及枯骨，又況於人乎？"或得寶以危國，文王得朽骨，以喻其意，而天下歸心焉。

King Wen of Zhou built the Spirit Terrace and its ponds, and in digging the ground found the bones of a dead man; the officials reported to King Wen. King Wen said: "Rebury them elsewhere." The officials said: "These have no master." King Wen said: "One who holds the world is the master of the world; one who holds a state is the master of a state. I am the master already; where else would I look for one?" So he ordered the officials to rebury them elsewhere with clothes and a coffin. When the world heard of it, all said: "King Wen is worthy; his kindness reaches even dry bones, how much more so living people?" Some who obtained treasure brought harm to their states, but King Wen obtained rotten bones and used them to show his heart, and the world turned its hearts to him.

管仲傅齊公子糾，鮑叔傅公子小白，齊公孫無知殺襄公，公子糾奔魯，小白奔莒。齊人誅無知迎公子糾於魯，公子糾與小白爭入，管仲射小白，中其帶鉤，小白佯死，遂先入，是為齊桓公。公子糾死，管仲奔魯，桓公立國定，使人迎管仲於魯，遂立以為仲父，委國而聽之，九合諸侯，一匡天下，為五伯長。

Guan Zhong assisted Prince Jiu of Qi, and Bao Shu assisted Prince Xiaobai. Gongsun Wuzhi of Qi killed Duke Xiang, Prince Jiu fled to Lu, and Xiaobai fled to Ju. The people of Qi killed Wuzhi and went to Lu to welcome Prince Jiu; Prince Jiu and Xiaobai raced each other into the state, and Guan Zhong shot at Xiaobai and hit his belt hook, and Xiaobai pretended to be dead, and so entered the state first; this was Duke Huan of Qi. Prince Jiu died, and Guan Zhong fled to Lu. When Duke Huan was established and the state was stable, he sent a man to Lu to welcome Guan Zhong, made him Zhongfu, entrusted the affairs of state to him and followed his advice, gathered the lords nine times, set the world right at a stroke, and became the foremost of the Five Hegemons.

裡鳧須，晉公子重耳之守府者也。公子重耳出亡於晉，裡鳧須竊其寶貨而逃。公子重耳返國，立為君，裡鳧須造門願見，文公方沐，其謁者復，文公握髮而應之曰："吾鳧須邪？"曰："然。"謂鳧須曰："若猶有以面目而復見我乎？"謁者謂裡鳧須。鳧須對曰："臣聞之沐者其心覆，心覆者言悖，君意沐邪？何悖也？"謁者覆文公，見之曰："若竊我貨寶而逃，我謂汝猶有面目而見我邪？汝曰：'君何悖也？’是何也？"鳧須曰："然。君反國，國之半不自安也，君寧棄國之半乎？其寧有全晉乎？"文公曰："何謂也？"鳧須曰："得罪於君者，莫大於鳧須矣，君謂赦鳧須，顯出以為右，如鳧須之罪重也，君猶赦之，況有輕於鳧須者乎？"文公曰："聞命矣。"遂赦之，明日出行國，使為右，翕然晉國皆安。語曰："桓公任其賊，而文公用其盜。"故曰："明主任計不任怒，闇主任怒不任計。計勝怒者強，怒勝計者亡。"此之謂也。

Li Fuxu had been the man who guarded the treasury for Chong'er, Prince of Jin. When Prince Chong'er fled from Jin into exile, Li Fuxu stole his treasures and ran away. When Prince Chong'er returned to his state and was installed as ruler, Li Fuxu came to his gate and asked for an audience. Duke Wen was washing his hair at the time. The usher reported, and Duke Wen, holding his hair in his hand, answered: "Is it my Fuxu?" The usher said, "It is." The Duke said, "Tell Fuxu: do you still have the face to come and see me?" The usher passed this on to Li Fuxu. Fuxu replied: "I have heard that when a man is washing his hair his heart is turned upside down, and a man whose heart is turned upside down speaks perversely. Perhaps my lord is washing his hair? Why else would he speak so perversely?" The usher reported this to Duke Wen, who received him and said: "You stole my treasures and fled, and I said, 'Do you still have the face to see me?' You said, 'Why does my lord speak so perversely?' What do you mean?" Fuxu said: "Just so. Since my lord returned to the state, half of the state has felt uneasy. Would my lord rather cast away half of the state, or would he rather possess the whole of Jin?" The Duke said, "What do you mean?" Fuxu said: "No one has offended my lord more gravely than I. If my lord were to announce that he pardons Fuxu, and openly let him ride as his chariot escort, then when even a sin as heavy as Fuxu's is pardoned by my lord, how much more so the sins of those whose offenses are lighter?" Duke Wen said: "I have heard your instruction." And so he pardoned him. The next day, when he toured the capital, he had Fuxu ride as his chariot escort, and at once the whole state of Jin was set at ease. The common saying goes: "Duke Huan employed the man who had tried to kill him; Duke Wen employed the thief who had robbed him." Hence it is said: "A clear-sighted ruler employs strategy and not anger; a dim ruler employs anger and not strategy. When strategy prevails over anger, he grows strong; when anger prevails over strategy, he perishes." This is what it means.

甯戚欲幹齊桓公，窮困無以進，於是為商旅，賃車以適齊，暮宿於郭門之外。桓公郊迎客，夜開門，闢賃車者執火甚盛從者甚眾，甯戚飯牛於車下，望桓公而悲，擊牛角，疾商歌。桓公聞之，執其僕之手曰："異哉！此歌者非常人也。"命後車載之。桓公反至，從者以請。桓公曰："賜之衣冠，將見之。"甯戚見，說桓公以合境內。明日復見，說桓公以為天下，桓公大說，將任之。群臣爭之曰："客衛人，去齊五百里，不遠，不若使人問之，固賢人也，任之未晚也。"桓公曰："不然，問之，恐有小惡，以其小惡，忘人之大美，此人主所以失天下之士也。且人固難全，權用其長者。"逐舉大用之，而授之以為卿。當此舉也，桓公得之矣，所以霸也。

Ning Qi wanted to seek an audience with Duke Huan of Qi, but he was destitute and had no means of gaining admission. So he posed as a merchant, hired a cart to Qi, and at dusk lodged outside the outer city gate. Duke Huan went out to the suburbs to welcome a guest; at night the gate was opened, the men with hired carts were cleared out of the way, and the torches were blazing and the retinue was large. Ning Qi was feeding his ox beneath the cart. Seeing Duke Huan, he grew sorrowful, and beating the ox's horn, he sang a merchant's song in urgent tones. Duke Huan heard it, gripped his driver's hand and said: "Remarkable! The one who sings this is no ordinary man." He ordered that the man be taken up in the rear carriage. When Duke Huan reached the palace, his attendants asked for instructions. Duke Huan said: "Give him robes and a cap; I shall receive him." Ning Qi came to the audience and persuaded Duke Huan with the way of uniting everything within the borders. The next day he came again and persuaded Duke Huan with the way of governing all under Heaven. Duke Huan was greatly pleased and was about to employ him. The ministers argued: "The guest is a man of Wei, which is only five hundred li from Qi, not far. It would be better to send someone to inquire. If he is truly a worthy man, it will not be too late to employ him." Duke Huan said: "No. If we inquire, we may find some small blemish, and forgetting a man's great merit because of a small fault is the very reason rulers lose the gentlemen of the world. Moreover, a man is hard to find flawless in every way; let us simply use his strengths." So he promoted him greatly and appointed him a minister. In this appointment Duke Huan chose the right man, and so he was able to become hegemon.

齊桓公見小臣稷，一日三至不得見也，從者曰："萬乘之主，見布衣之士，一日三至而不得見，亦可以止矣。"桓公曰："不然，士之傲爵祿者，固輕其主；其主傲霸王者，亦輕其士，縱夫子傲爵祿，吾庸敢傲霸王乎？"五往而後得見，天下聞之，皆曰："桓公猶下布衣之士，而況國君乎？"於是相率而朝，靡有不至。桓公所以九合諸侯，一匡天下者，遇士於是也。詩云："有覺德行，四國順之。"桓公其以之矣。

Duke Huan of Qi went to see the minor official Ji, but after going three times in one day, he still could not see him. His attendants said: "A ruler of ten thousand chariots calling on a commoner, and failing to see him after three visits in a day, may well stop." Duke Huan said: "No. A gentleman who looks down on rank and salary naturally thinks little of his ruler; a ruler who looks down on the hegemony and kingship naturally thinks little of his gentlemen. Even if the master looks down on rank and salary, how would I dare look down on hegemony and kingship?" He went five times and only then was able to see him. When the world heard of it, they all said: "Duke Huan humbles himself even before a commoner; how much more so should a mere lord?" So they came to court one after another, and none failed to come. The reason Duke Huan was able to assemble the feudal lords nine times and set the whole world right at one stroke lay in the way he treated gentlemen in this affair. The Book of Songs says: "With upright virtue, the four quarters follow." Duke Huan probably relied on this.

魏文侯過段幹木之閭而軾，其僕曰："君何為軾？"曰："此非段幹木之閭乎？段幹木蓋賢者也，吾安敢不軾？且吾聞段幹木未嘗肯以己易寡人也，吾安敢高之？段幹木光乎德，寡人光乎地；段幹木富乎義，寡人富乎財。地不如德，財不如義。寡人當事之者也。"遂致祿百萬，而時往問之，國人皆喜，相與誦之曰："吾君好正，段幹木之敬；吾思好忠，段幹木之隆。"居無幾何，秦興兵欲攻魏，司馬唐且諫秦君曰："段幹木，賢者也，而魏禮之，天下莫不聞，無乃不可加兵乎？"秦君以為然，乃案兵而輟，不攻魏。文侯可謂善用兵矣。夫君子善用兵也，不見其形，而攻已成，其此之謂也。野人之用兵，鼓聲則似雷，號呼則動天，塵氣充天，流矢如雨。扶傷輿死，履腸涉血，無罪之民，其死者已量於澤矣，而國之存亡，主之死生，猶未可知也，其離仁義亦遠矣。

Marquis Wen of Wei passed by the lane of Duan Ganmu and bowed with his hands on the crossbar of his carriage. His driver said: "Why does my lord bow at the crossbar?" He said: "Is this not the lane of Duan Ganmu? Duan Ganmu is surely a worthy man; how would I dare not to bow? Moreover, I have heard that Duan Ganmu never consented to trade his own self for my favor, so how would I dare to be arrogant toward him? Duan Ganmu shines in virtue, while I shine only in land; Duan Ganmu is rich in righteousness, while I am rich only in wealth. Land is not equal to virtue, and wealth is not equal to righteousness. I am one who ought to serve him." So he sent him a stipend of a million, and often went to inquire after him. The people of the state were delighted and recited to one another: "Our lord loves uprightness, and so honors Duan Ganmu; we wish to love loyalty, and Duan Ganmu is exalted." Not long after, Qin raised troops intending to attack Wei. Sima Tangju remonstrated with the ruler of Qin: "Duan Ganmu is a worthy man, and Wei treats him with ritual propriety; there is no one in the world who has not heard of it. Surely we should not send soldiers against them?" The ruler of Qin thought this right, so he halted his army and did not attack Wei. Marquis Wen can be called skilled in the use of arms. A gentleman skilled in war achieves success in attack without any form being seen; this is what is meant. The rustic's way of war is different: the drums sound like thunder, the shouts shake the heavens, the dust fills the sky, and stray arrows fall like rain. They support the wounded and carry the dead, trample on entrails and tread in blood; the innocent common people die in numbers that could already be measured by marshes full of corpses, yet whether the state survives or perishes, whether the ruler lives or dies, is still unknown. How far that is from benevolence and righteousness!

秦昭王問孫卿曰："儒無益於人國。"孫卿曰："儒者法先王，隆禮義，謹乎臣子，而能致貴其上者也。人主用之，則進在本朝；置而不用，則退編百姓，而敵必為順下矣。雖窮困凍餒，必不以邪道為食，置無錐之地，而明於持社稷之大計，叫呼而莫之能應，然而通呼裁萬物，養百姓之經紀。勢在人上，則王公之才也；在人下，則社稷之臣，國君之寶也。雖隱於窮閭漏屋，人莫不貴之，道誠存也。仲尼為魯司寇，沈猶氏不敢朝飲其羊，公慎氏出其妻，慎潰氏踰境而走，魯之鬻牛馬不豫賈，布正以待之也。居於闕黨，闕黨之子弟，罔罟分有親者取多，孝悌以化之也。儒者在本朝則美政，在下位則美俗，儒之為人下如是矣。"

King Zhao of Qin said to Master Sun: "The Confucian scholars are of no benefit to a person's state." Master Sun replied: "The Confucian scholar takes the former kings as his model, exalts ritual and righteousness, is careful in conduct as a subject, and is able to add honor to his superior. If the ruler employs him, he is advanced to a post at the court; if he is set aside, he withdraws and is counted among the common people, and even facing an enemy he is certain to be a compliant subject. Even in poverty, cold and hunger, he will never beg for food by crooked ways. Though he is placed where he has not even room to stand an awl, he still understands the great plan for upholding the altars of state; though he calls out and no one responds, he is versed in the management of shaping all things and nourishing the people. If his position is above others, he has the talent of a king or duke; if below others, he is a minister of the state and a treasure of the ruler. Even hidden in a narrow lane and a leaking house, none fails to honor him, because the Way truly lies with him. When Zhongni served as Minister of Crime in Lu, Shen You did not dare to water his sheep in the morning to raise their weight, Gongshen repudiated his wife, Shenkui fled across the border, and the sellers of oxen and horses in Lu no longer raised their prices beforehand but set out honest goods and waited. When he lived in Quedang, the young men of Quedang, when dividing the catch from their nets, gave more to those who had parents, for filial piety and brotherly respect had transformed them. When the Confucian scholar is at court, he beautifies government; when in a lower position, he beautifies customs. That is how the Confucian scholar acts as a subordinate."

王曰："然則其為人上何如？"孫卿對曰："其為人也廣大矣。志意定乎內，禮節修乎朝，法則度量正乎官，忠信愛利形乎下，行一不義，殺一無罪而得天下，不為也。若義信乎人矣，通於四海，則天下之外，應之而懷之，是何也？則貴名白而天下治也。故近者歌謳而樂之，遠者竭走而超之，四海之內若一家，通達之屬，莫不從服，夫是之謂人師。詩曰：'自西自東，自南自北，無思不服。’此之謂也。夫其為人下也，如彼為人上也，如此何為其無益人之國乎？"昭王曰："善。"

The king said: "Then how does he act as a superior?" Master Sun replied: "As a superior he is broad and great. His will is settled within, ritual is cultivated at court, laws and standards are rectified in the offices, and loyalty, trust, love and benefit are manifest among the people. He would not do a single unrighteous act or kill a single innocent person even to gain the whole world. When his righteousness and good faith are believed by people and reach to the four seas, then even beyond the world people respond and turn to him. Why is this? It is because his honored name is clearly displayed and the world is well governed. So those near sing his praises and rejoice, those far away exhaust their strength to hurry to him, within the four seas all become like one household, and none that his influence reaches fails to submit. This is called a teacher of men. The Book of Songs says: 'From the west and from the east, from the south and from the north, none thought of not submitting.' This is what it means. As a subordinate he is like that, and as a superior he is like this; how can you say he is of no benefit to a person's state?" King Zhao said: "Good."

田贊衣儒衣而見荊王，荊王曰："先生之衣，何其惡也？"贊對曰："衣又有惡此者。"荊王曰："可得而聞邪？"對曰："甲惡於此。"王曰："何謂也？"對曰："冬日則寒，夏日則熱，衣無惡於甲矣。贊貧，故衣惡也。今大王，萬乘之主也，富厚無敵，而好衣人以甲，臣竊為大王不取也。意者為其義耶？甲兵之事；析人之音，刳人之腹，墮人城郭，系人子女，其名尤甚不榮。意者為其貴邪？苟慮害人，人亦必慮害之；苟慮危人，人亦必慮危之，其實人甚不安之，二者為大王無取焉。"荊王無以應也。昔衛靈公問陣，孔子言俎豆，賤兵而貴禮也。夫儒服先王之服也，而荊王惡之。兵者，國之兇器也，而荊王喜之，所以屈于田贊，而危其國也。故春秋曰："善為國者不師。"此之謂也。

Tian Zan, wearing a Confucian robe, came to see the King of Jing. The King of Jing said: "How shabby your clothes are, sir." Tian Zan replied: "There are clothes shabbier than these." The King said: "May I hear of them?" He replied: "Armor is shabbier than these." The King said: "What do you mean?" He replied: "In winter it is cold and in summer it is hot; no clothing is shabbier than armor. I am poor, and so my clothing is shabby. Now Your Majesty is the ruler of ten thousand chariots, rich and powerful without rival, yet you like to dress people in armor. I privately think Your Majesty should not choose this. Do you think it is for righteousness? The business of armor and weapons is to split people's bones, cut open their bellies, destroy their city walls and bind up their sons and daughters, and its reputation is especially inglorious. Do you think it is for honor? If you plot to harm others, they will surely plot to harm you; if you plot to endanger others, they will surely plot to endanger you; in truth it leaves people very uneasy. Of these two, Your Majesty should choose neither." The King of Jing had no answer. In the past, when Duke Ling of Wei asked about battle formations, Confucius spoke of sacrificial vessels, thus making light of arms and making much of ritual. The Confucian robe is the garment of the former kings, yet the King of Jing disliked it; arms are the baleful instruments of a state, yet the King of Jing loved them, and so he was bested by Tian Zan and brought harm to his state. Hence the Spring and Autumn Annals says: "One who is good at governing a state does not use armies." This is what it means.

哀公問於孔子曰："寡人聞之，東益宅不祥，信有之乎？"孔子曰："不祥有五，而東益不與焉。夫損人而益己，身之不祥也；棄老取幼，家之不祥也；釋賢用不肖，國之不祥也；老者不教，幼者不學，俗之不祥也；聖人伏匿，愚者擅權，天下之不祥也。故不祥有五，而東益不與焉。詩曰：'各敬爾儀，天命不又。’未聞東益之與為命也。"

Duke Ai asked Confucius: "I have heard that enlarging a house toward the east is inauspicious. Is that really so?" Confucius said: "There are five kinds of inauspiciousness, and enlarging toward the east is not among them. To harm others for one's own profit is inauspicious for the person; to cast off the old and marry the young is inauspicious for the family; to set aside the worthy and employ the unworthy is inauspicious for the state; for the old not to teach and the young not to learn is inauspicious for the customs; for sages to hide away and fools to hold power is inauspicious for the whole world. Thus there are five kinds of inauspiciousness, and enlarging toward the east is not among them. The Book of Songs says: 'Each of you, be reverent and careful in your demeanor; the Mandate of Heaven will not come again.' I have never heard that enlarging toward the east has anything to do with the Mandate of Heaven."

顏淵侍魯定公於臺，東野畢御馬於臺下。定公曰："善哉！東野之御。"顏淵曰："善則善矣，雖然，其馬將失。"定公不悅，以告左右曰："吾聞之，君子不讒人，君子亦讒人乎？"顏淵不悅，歷階而去。須臾馬敗聞矣，定公躐席而起曰："趨駕請顏淵。"顏淵至，定公曰："向寡人曰：'善哉，東野畢御也。’吾子曰：'善則善矣，雖然，其馬將失矣。’不識吾子何以知之也？"顏淵曰："臣以政知之。昔者，舜工於使人，造父工於使馬。舜不窮其民，造父不盡其馬，是以舜無失民，造父無失馬。今東野之御也，上馬執轡，御體正矣，周旅灸驟；朝禮畢矣，歷險致遠，而馬力殫矣，然求不已，是以知其失也。"定公曰："善，可少進與？"顏淵曰："獸窮則觸，鳥窮則喙，人窮則軸。自古及今，有窮其下能無危者，未之有也。詩曰：'執轡如組，兩驂如舞。’善御之謂也。"定公曰："善哉！寡人之過也。"

Yan Yuan was attending Duke Ding of Lu on a terrace, while Dongye Bi was driving a team of horses below the terrace. Duke Ding said: "Splendid! Dongye's driving." Yan Yuan said: "It is splendid, but even so, his horses are about to break down." Duke Ding was displeased and told his attendants: "I have heard that a gentleman does not slander others. Does a gentleman slander too?" Yan Yuan was displeased and descended the steps one by one and left. A little later word came that the horses had broken down. Duke Ding rose, stepping over his mat, and said: "Quick, yoke a carriage and summon Yan Yuan." When Yan Yuan arrived, Duke Ding said: "Just now I said, 'Splendid! Dongye Bi's driving.' You said, 'It is splendid, but even so, his horses are about to break down.' I do not know how you could know it." Yan Yuan said: "I know it from the principles of government. In the past, Shun was good at employing people and Zaofu was good at employing horses. Shun did not exhaust his people, and Zaofu did not exhaust his horses; therefore Shun had no people who broke down, and Zaofu had no horses that broke down. Now, in Dongye's driving, mounting the carriage and grasping the reins, his bearing in driving was correct, and his turning and galloping were all in order; when the court ritual was finished he went on through steep and difficult places to a distant place, and the horses' strength was spent, yet he kept demanding more and did not stop. This is how I knew they would break down." Duke Ding said: "Good. May I hear a little more?" Yan Yuan said: "A beast driven to extremity will gore, a bird driven to extremity will peck, and a man driven to extremity will rebel. From ancient times to the present, there has never been one who exhausted his subjects and yet remained free of danger. The Book of Songs says: 'He holds the reins like threads of silk; the two outer horses dance.' This speaks of one who is good at driving." Duke Ding said: "Excellent! It was my fault."

孔子北之山戎氏，有婦人哭於路者，其哭甚哀，孔子立輿而問曰："曷為哭哀至於此也。"婦人對曰："往年虎食我夫，今虎食我子，是以哀也。"孔子曰："嘻，若是，則曷為不去也？"曰："其政平，其吏不苛，吾以是不能去也。"孔子顧子貢曰："弟子記之，夫政之不平而吏苛，乃等於虎狼矣。"詩曰："降喪饑饉，斬伐四國。"夫政不平也，乃斬伐四國，而況二人乎？其不去宜哉？

Confucius traveled north to the land of the Shanrong clan. A woman was weeping on the road, and her weeping was most sorrowful. Confucius stopped his carriage and asked: "Why do you weep so bitterly?" The woman replied: "Last year a tiger ate my husband, and now a tiger has eaten my son; that is why I grieve." Confucius said: "Alas! If so, why do you not leave?" She said: "Here the government is fair and the officials are not harsh; for that reason I cannot leave." Confucius turned to Zigong and said: "Remember this, my disciples: when government is unfair and officials are harsh, they are no different from tigers and wolves." The Book of Songs says: "Sending down death, disorder and famine, they cut down the states of the four quarters." When government is unfair, it cuts down the states of the four quarters; how much more so two people? It was right that she would not leave.

魏文侯問李克曰："吳之所以亡者，何也？"李克對曰："數戰數勝。"文侯曰："數戰數勝，國之福也，其所以亡，何也？"李克曰："數戰則民疲，數勝則主驕。以驕主治疲民，此其所以亡也。"是故好戰窮兵，未有不亡者也。

Marquis Wen of Wei asked Li Ke: "Why did Wu perish?" Li Ke replied: "Because it fought many battles and won many victories." Marquis Wen said: "Fighting many battles and winning many victories is the blessing of a state; so why did it perish?" Li Ke said: "Many battles wear the people out, and many victories make the ruler proud. When a proud ruler governs worn-out people, that is why a state perishes. Thus, those who love war and exhaust their armies never fail to perish."

趙襄子問於王子維曰："吳之所以亡者，何也？"對曰："吳君□而不忍。"襄子曰："宜哉吳之亡也。□則不能賞賢，不忍則不能罰奸。賢者不賞，有罪不罰，不亡何待？"

Zhao Xiangzi asked Wang Zi Wei: "Why did Wu perish?" He replied: "The ruler of Wu was obstinate (a character is missing in the base text) and not able to bear to punish." Xiangzi said: "It was proper that Wu perished. Being obstinate, he could not reward the worthy; being unable to bear punishing, he could not punish the wicked. If the worthy are not rewarded and the guilty are not punished, what else is there to wait for but destruction?"

孔子侍坐於季孫，季孫之宰通曰："君使人假馬，其與之乎？"孔子曰："吾聞取於臣謂之取，不曰假。"季孫悟，告宰通曰："自今以來，君有取謂之取，無曰假。"故孔子正假馬之名，而君臣之義定矣。論語曰："必也正名。"詩曰："無易由言，無曰苟矣。"可不慎乎？

Confucius was sitting in attendance at the home of Ji Sun when Ji Sun's steward announced: "The ruler has sent a man to borrow a horse. Shall we give it to him?" Confucius said: "I have heard that when a ruler takes something from a subject it is called 'taking', not 'borrowing'." Ji Sun understood, and told the steward to announce: "From now on, whatever the ruler takes is to be called 'taking', not 'borrowing'." Thus Confucius rectified the name of borrowing a horse, and the righteousness between ruler and subject was settled. The Analects says: "It is necessary to rectify names." The Book of Songs says: "Do not speak lightly; do not say 'this will do, carelessly'." Can one be anything but careful?

君子曰："天子居闉闕之中，帷帳之內，廣廈之下，旃茵之上，不出襜幄，而知天下者，以有賢左右也。"故獨視不如與眾視之明也，獨聽不如與眾聽之聰也。

A gentleman said: "The Son of Heaven dwells within the curved gate towers outside the city gate, behind the curtains and canopies, beneath spacious halls, upon felt cushions; without leaving his curtained chamber he knows all under Heaven, because he has worthy and capable attendants." Therefore seeing alone is not as clear as seeing together with the multitude, and hearing alone is not as acute as hearing together with the multitude.

晉平公問於叔向曰："國家之患，庸為大？"對曰："大臣重祿而不極諫，近臣畏罰而不敢言，下情不上通，此患之大者也。"公曰："善。"於是令國曰："欲進善言，謁者不通，罪當死。"

Duke Ping of Jin asked Shuxiang: "Of the troubles of a state, which is the greatest?" He replied: "When the great ministers value their salaries and do not remonstrate with all their strength, when the close attendants fear punishment and dare not speak, and when the feelings of those below do not reach those above, this is the greatest of troubles." The Duke said: "Good." So he ordered throughout the state: "If anyone wishes to offer good counsel and the usher does not announce him, the usher's crime is punishable by death."

楚人有善相人，所言無遺策，聞於國。莊王見而問於情，對曰："臣非能相人，能觀人之交也。布衣也，其交皆孝悌，篤謹畏令，如此者其家必日益，身必日安，此所謂吉人也。官事君者也，其交皆誠信，有好善如此者，事君日益，官職日益，此所謂吉士也。主明臣賢，左右多忠，主有失皆敢分爭正諫，如此者國日安，主日尊，天下日富，此所謂吉主也。臣非能相人，能觀人之交也。"莊王曰："善。"於是乃招聘四方之士，夙夜不懈，遂得孫叔敖，將軍子重之屬，以備卿相，遂成霸功。詩曰："濟濟多士，文王以寧。"此之謂也。

There was a man of Chu who was skilled at physiognomy, whose predictions never missed and who was famous throughout the state. King Zhuang summoned him and asked about the facts. He replied: "I am not able to read faces; I am able to observe the company a person keeps. If a commoner's friends are all filial, respectful, sincere and careful, and fear the laws, then that man's household will surely grow richer day by day and his person safer day by day; this is what is called a fortunate man. If an official serving a ruler has friends who are all trustworthy and fond of goodness, then that man will serve his ruler with growing benefit, and his office will rise day by day; this is what is called a fortunate gentleman. When the ruler is enlightened, the ministers worthy, and the attendants mostly loyal, so that all dare to argue and remonstrate directly when the ruler errs, then such a state grows safer day by day, its ruler more honored day by day, and the world richer day by day; this is what is called a fortunate ruler. I am not able to read faces; I am able to observe the company people keep." King Zhuang said: "Good." So he summoned gentlemen from the four quarters, tirelessly from dawn to night, and in the end obtained men such as Sun Shu'ao and General Zizhong to fill the posts of ministers and chancellors, and finally achieved the hegemony. The Book of Songs says: "Many are the worthy gentlemen, and by them King Wen found peace." This is what it means.

齊閔王亡居衛，盡日灸走，謂公玉丹曰；"我已亡矣，而不知其故？吾所以亡者，其何哉？"公玉丹對曰："臣以王為已知之矣，王故尚未之知耶？王之所以亡者，以賢也，以天下之主皆不肖，而惡王之賢也，因相與合兵而攻王，此王之所以亡也。"閔王慨然太息曰："賢固若是之苦邪？"丹又謂閔王曰："古人有辭，天下無憂色者，臣聞其聲，於王見其實，王名稱東帝，實有天下，去國居衛，容貌充盈，顏色發揚，無重國之意。"王曰："甚善。丹知寡人自去國而居衛也，帶三益矣。"遂以自賢，驕盈不遜。閔王亡走衛，衛君避宮舍之，稱臣而供具，閔王不遜，衛人侵之，閔王去走鄒。魯，有驕色，鄒。魯不納，遂走莒，楚使淖齒將兵救齊，因相閔王，淖齒擢閔王之筋，而縣之廟梁，宿昔而殺之，而與燕共分齊地。悲乎！閔王臨大齊之國，地方數千裡，然而兵敗於諸侯，地奪於燕昭，宗廟喪亡，社稷不祀，宮室空虛，身亡逃竄，甚於徒隸，尚不知所以亡，甚可痛也，猶自以為賢，豈不哀哉！公玉丹徒隸之中，而道之諂佞，甚矣！閔王不覺，追而善之，以辱為榮，以憂為樂，其亡晚矣，而卒見殺。

King Min of Qi, fleeing into exile, took refuge in Wei. All day long he hurried about, and said to Gongyu Dan: "I am already ruined, yet I do not know why. What is it that caused my ruin?" Gongyu Dan replied: "I thought the king already knew; can it be that the king still does not? The reason the king was ruined is that he was worthy. Because the rulers of the world were all unworthy and hated the king's worthiness, they joined their armies together to attack the king; this is why the king was ruined." King Min sighed deeply and said: "Is being worthy truly so bitter?" Dan went on: "People of old who gave up the world without a trace of sorrow on their faces, I have heard of by reputation; in the king I see it in reality. The king was titled Eastern Emperor and in fact held the world; now he has left his state and lives in Wei, yet his face is full, his complexion radiant, and he shows no sign of valuing his state." The king said: "Very good. Dan knows that since I left my state and have lived in Wei, my belt has grown three inches longer." So he considered himself worthy, and grew proud and arrogant. When King Min fled to Wei, the ruler of Wei vacated his palace for him to live in, called himself his subject and supplied his utensils; but King Min was arrogant, and the people of Wei pressed in upon him. King Min left for Zou and Lu, and showed arrogance there, and Zou and Lu would not receive him; so he went to Ju. Chu sent Nao Chi at the head of troops to rescue Qi; he thereupon became King Min's chancellor, drew out King Min's sinews and hung him from the beam of the ancestral temple, killed him after a night, and divided the land of Qi with Yan. How sad! King Min faced the great state of Qi, with land of thousands of li square, yet his armies were defeated by the feudal lords, his land was seized by King Zhao of Yan, the ancestral temple was lost, the altars of state went without sacrifice, the palaces were empty, and he himself fled and hid, in worse plight than convicts and slaves, still not knowing why he was ruined. How painful! And he still considered himself worthy; is that not sad? Gongyu Dan, among convicts and slaves, led him on with flattery, which was going too far! King Min did not see through it, but instead praised it, taking shame for glory and sorrow for joy. His ruin had already come late, and in the end he was killed.

先是靖郭君殘賊其百姓，害傷其群臣，國人將背叛共逐之，其御知之，豫裝齎食，及亂作，靖郭君出亡，至於野而飢，其御出所裝食進之。靖郭君曰："何以知之而齎食？"對曰："君之暴虐，其臣下之謀久矣。"靖郭君怒，不食。曰："以吾賢至聞也，何謂暴虐？"其御懼曰："臣言過也，君實賢，唯群臣不肖共害賢。"然後靖郭君悅，然後食。故齊閔王。靖郭君，雖至死亡，終身不諭者也。悲夫！

Before this, Lord Jingguo had oppressed the common people and harmed his ministers, and the people of the state were about to rebel and drive him out together. His driver knew of it and packed provisions in advance. When the disorder broke out and Lord Jingguo fled into exile, he became hungry in the wilds, and the driver brought out the food he had packed and offered it. Lord Jingguo said: "How did you know, that you brought food?" He replied: "My lord's cruelty has been plotted against by your subjects for a long time." Lord Jingguo grew angry and would not eat. He said: "My worthiness has spread far and wide and been heard everywhere; how can you say 'cruelty'?" The driver, frightened, said: "My words were wrong. My lord is truly worthy; it is only that the ministers are unworthy and jointly harmed the worthy." Then Lord Jingguo was pleased, and then he ate. So King Min of Qi and Lord Jingguo, even to the point of death, never awoke to the truth throughout their lives. How sad!

宋昭公出亡於鄙，喟然嘆曰："吾知所以亡矣。吾朝臣千人，發政舉事，無不曰吾君聖者；侍御數百人，被服以立，無不曰吾君麗者。內外不聞吾過，是以至此。"由宋君觀之，人主之所以離國家，失社稷者，諂諛者眾也。故宋昭亡而能悟，蓋得反國雲。

Duke Zhao of Song, fleeing into exile at the border region, sighed deeply and said: "I know why I was ruined. I had a thousand ministers at court, and whenever I issued orders or undertook affairs, none failed to say that my lord was a sage; I had several hundred attendants, and as they stood there in their robes, none failed to say that my lord was handsome. Neither within nor without did I hear of my faults, and so I came to this." Seen from the case of the lord of Song, the reason rulers leave their states and lose their altars of state is that there are many flatterers. Yet Duke Zhao of Song was ruined and still could awaken to the truth, so perhaps he was able to return to his state.

秦二世胡亥之為公子也，昆弟數人，詔置酒饗群臣，召諸子，諸子賜食先罷，胡亥下皆視群臣，陳履狀善者，因行踐敗而去。諸子聞見之者，莫不太息。及二世即位，皆知天下必棄之也。故二世惑於趙高，輕大臣，不顧下民。是以陳勝奮臂於關東，閻樂作亂於望夷。閻樂，趙高之惑也，為咸陽令，軸為逐賊，將吏率入望夷宮，攻射二世，就數二世，欲加刃，二世懼，入將自殺，有一宦者從之，二世謂："何謂至於此也？"宦者曰："知此久矣。"二世曰："子何不早言？"對曰："臣以不言，故得至於此，使臣言，死久矣。"然後二世喟然悔之，遂自殺。

When Hu Hai, who later became the Second Emperor of Qin, was still a prince, he and his several brothers were summoned when an edict ordered a banquet to be set out for the ministers. The princes were given food and then dismissed first. Hu Hai, going down, looked over all the ministers, and seeing shoes of fine appearance set out in rows, he walked over and trampled them to ruin before leaving. All the princes who heard or saw it sighed greatly. When the Second Emperor took the throne, everyone knew that the world would surely abandon him. So the Second Emperor was deluded by Zhao Gao, looked down on his great ministers, and disregarded the common people. For this reason Chen Sheng raised his arm in revolt east of the pass, and Yan Le staged his rebellion at the Wangyi Palace. Yan Le was a man Zhao Gao had deluded; as magistrate of Xianyang he pretended to be chasing bandits, led his officers and troops into the Wangyi Palace, and shot arrows at the Second Emperor. Coming close, he reproached the Second Emperor and wanted to use his blade. The Second Emperor, terrified, went inside to take his own life. A single eunuch followed him. The Second Emperor said: "Why has it come to this?" The eunuch said: "I have known of this for a long time." The Second Emperor said: "Why did you not tell me earlier?" He replied: "It is precisely because I did not speak that I have been able to come to this day. Had I spoken, I would have been dead long ago." Then the Second Emperor sighed deeply with regret, and took his own life.

齊侯問於晏子曰："忠臣之事君，何若？"對曰："有難不死，出亡不送。"君曰："列地而與之，疏爵而貴之，君有難不死，出亡不送，可謂忠乎？"對曰："言而見用，終身無難，臣奚死焉？諫而見從，終身不亡，臣奚送焉？若言而不見用，有難而死，是妄死也；諫不見從，出亡而送，是軸為也。故忠臣也者，能盡善與君，而不能陷於難。

The Marquis of Qi asked Master Yan: "How does a loyal minister serve his ruler?" He replied: "When the ruler is in danger, he does not die for him; when the ruler goes into exile, he does not see him off." The ruler said: "I divide land to give him, and I open the ranks of honor to make him noble; if, when the ruler is in danger, he does not die, and when the ruler goes into exile, he does not see him off, can he be called loyal?" He replied: "If his words are adopted, then throughout life the ruler will have no danger; why should the minister need to die? If his remonstrance is followed, then throughout life the ruler will not go into exile; why should the minister need to see him off? If his words are not adopted and he dies in the ruler's danger, that is a reckless death; if his remonstrance is not followed and he sees the ruler off into exile, that is mere pretense. Therefore a loyal minister is one who can offer all his goodness to the ruler, but cannot be drawn into the ruler's troubles."

宋玉因其友以見於楚襄王，襄王待之無以異。宋玉讓其友。其友曰："夫薑桂因地而生，不因地而辛；婦人因媒而嫁，不因媒而親。子之事王未耳，何怨於我？"宋玉曰："昔者，齊有良兔曰東郭●，蓋一旦而走五百里，於是齊有良狗曰韓盧，亦一旦而走五百里，使之遙見而指屬，則雖韓盧不及眾兔之塵，若躡跡而縱□，則雖東郭●亦不能離。今子之屬臣也，躡跡而縱□與？遙見而指屬與？詩曰：'將安將樂，棄我如遺。’此之謂也。"其友人曰："僕人有過，僕人有過。"

Song Yu relied on a friend's recommendation to have an audience with King Xiang of Chu, but the King treated him no differently from others. Song Yu blamed his friend. The friend said: "Ginger and cassia grow by relying on the soil, yet their pungency does not depend on the soil; a woman marries by relying on a go-between, yet the closeness between husband and wife does not depend on the go-between. You simply have not yet served the King well enough; why do you resent me?" Song Yu said: "In the past Qi had a fine hare named Dongguo Wei (a character is missing in the base text), which could run perhaps five hundred li in a day; and Qi also had a fine hound named Han Lu, which could also run five hundred li in a day. If one lets the hound only see the hares from afar and merely points at them, then even Han Lu cannot catch up with the dust of the hares; but if one follows their tracks and looses the hound (a character is missing in the base text), then even Dongguo Wei cannot get away. Now, in your attention to me, are you following the tracks and loosing the hound, or merely letting him see from afar and pointing with your hand? The Book of Songs says: 'Just when we were to be at ease and happy, you cast me away like something abandoned.' This is what it means." His friend said: "This servant of yours was at fault, this servant was at fault."

宋玉事楚襄王而不見察，意氣不得形於顏色；或謂曰："先生何談說之不揚，計畫之疑也。"宋玉曰："不然。子獨不見夫玄蝯乎？當其居桂林之中，峻葉之上，從容遊戲，超騰往來，龍興而鳥集，悲嘯長吟，當此之時，雖羿逢蒙，不得正目而視也。及其在枳棘之中也，恐懼而掉栗，危視而跡行，眾人皆得意焉。此彼筋非加急而體益短也，處勢不便故也。夫處勢不便，豈何以量功校能哉？詩不云乎？'駕彼四牡，四牡項領。’夫久駕而長，不得行項領，不亦宜乎？易曰：'臀無膚，其行□趄。’此之謂也。"

Song Yu served King Xiang of Chu but was not recognized, and his spirit could not show in his face. Someone said to him: "Sir, why is it that your discourse is not distinguished and your plans are doubted?" Song Yu said: "Not so. Have you not seen the black gibbon? When it lives in the cassia forest, on the high leaves, it plays at its ease, leaping and swinging back and forth, rising like a dragon and gathering like birds, whistling sadly and crying out long; at such a time even Yi and Pang Meng could not look it straight in the eye. But when it is among thorns and brambles, it trembles with fear, looks about in danger and walks warily, and ordinary people can all have their way with it. It is not that its sinews have tightened and its body grown shorter; it is that the position it occupies is not convenient. When one's position is not convenient, how can one measure achievement or compare ability? Does the Book of Songs not say: 'Yoking those four stallions, the four stallions have thick necks'? If they are yoked for a long time without being allowed to move, is it not fitting that their necks are thick? The Book of Changes says: 'No skin on the buttocks, he walks haltingly.' (a character is missing in the base text) This is what it means."

田饒事魯哀公而不見察。田饒謂哀公曰："臣將去君而檻鵠舉矣。"哀公曰："何謂也？"田饒曰："君獨不見夫雞乎？頭戴冠者，文也；足傅距者，武也；敵在前敢鬥者，勇也；見食相呼，仁也；守夜不失時，信也。雞雖有此五者，君猶日瀹而食之，何則？以其所從來近也。夫檻鵠一舉千里，止君園池，食君魚鱉，啄君菽粟，無此五者，君猶貴之，以其所從來遠也。臣請檻鵠舉矣。"哀公曰："止。吾書子之言也。"田饒曰："臣聞食其食者，不毀其器；蔭其樹者，不析其枝。有士不用，何書其言為？"遂去之燕，燕立為相。三年，燕之政太平，國無盜賊。哀公聞之，慨然太息，為之避寢三月，抽損上服，曰："不慎其前，而悔其後，何可復得？"詩曰："逝將去汝，適彼樂土；適彼樂土，爰得我所？"春秋曰："少長於君，則君輕之。"此之謂也。

Tian Rao served Duke Ai of Lu but was not recognized. Tian Rao said to Duke Ai: "I am about to leave my lord and fly high like a swan." Duke Ai said: "What do you mean?" Tian Rao said: "Has my lord not seen the rooster? It wears a crest on its head, which is civility; it has spurs on its feet, which is martial prowess; it dares to fight when the enemy is before it, which is courage; it calls to others when it sees food, which is benevolence; it keeps the night watch without missing the hour, which is trustworthiness. Though the rooster has these five qualities, my lord still cooks and eats it every day. Why? Because it comes from nearby. The swan, in one flight, goes a thousand li, and alights in my lord's garden pond to eat your fish and turtles and peck your beans and millet; it has none of these five qualities, yet my lord still prizes it, because it comes from far away. I beg to fly high like the swan." Duke Ai said: "Stay. I will record your words." Tian Rao said: "I have heard that one who eats from a vessel does not damage the vessel, and one who shelters beneath a tree does not break its branches. If there is a gentleman and he is not employed, what use is it to record his words?" So he left for Yan, and Yan made him chancellor. After three years, the government of Yan was at peace and the state had no bandits. Duke Ai heard of it, sighed deeply, and for this reason avoided the main hall for three months and cut back on his fine clothing, saying: "If one is not careful at the start and regrets it afterward, how can one ever get it back?" The Book of Songs says: "I will leave you and go to that happy land; in that happy land, I shall find my place of rest." The Spring and Autumn Annals says: "One who has grown up in the ruler's house from childhood is looked down on by the ruler." This is what it means.

子張見魯哀公，七日而哀公不禮，托僕伕而去曰："臣聞君好士，故不遠千里之外，犯霜露，冒塵垢，百舍重趼，不敢休息以見君，七日而君不禮，君之好士也，有似葉公子高之好龍也，葉公子高好龍，鉤以寫龍，鑿以寫龍，屋室雕文以寫龍，於是夫龍聞而下之，窺頭於牖，拖尾於堂，葉公見之，棄而還走，失其魂魄，五色無主，是葉公非好龍也，好夫似龍而非龍者也。今臣聞君好士，不遠千里之外以見君，七日不禮，君非好士也，好夫似士而非士者也。詩曰：'中心藏之，何日忘之。’敢托而去。"

Zizhang went to see Duke Ai of Lu, but for seven days Duke Ai did not receive him with proper courtesy. Entrusting a servant with a message, he took his leave and said: "I have heard that my lord loves gentlemen, and so I did not think a thousand li too far; I braved frost and dew and bore dust and dirt, walked a hundred stages until my feet were covered with calluses, and did not dare rest, in order to see my lord; yet for seven days my lord has not received me with courtesy. My lord's love of gentlemen is somewhat like Lord Ye Zigao's love of dragons. Lord Ye Zigao loved dragons: he had dragons drawn on his belt hooks, on his chisels, and carved and painted on his house and rooms. Then the real dragon heard of it and came down, put its head in through the window and trailed its tail across the hall. When Lord Ye saw it, he threw everything down and turned to flee, his soul lost and his face drained of all color. This shows that Lord Ye did not love dragons; he loved what resembled dragons but was not a dragon. Now I have heard that my lord loves gentlemen, and I came from a thousand li away to see my lord, yet for seven days I have not been received with courtesy. My lord does not love gentlemen; he loves what resembles a gentleman but is not a gentleman. The Book of Songs says: 'What is stored in the heart, what day shall it be forgotten?' I dare to take my leave through a messenger."