The Annals of Lü Buwei: A Complete Translation and Study 0804733546, 9780804733540

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Tke Annals of Lii Buwei 呂氏春秋

I ^ [ e , therefore, w rote his prolegomena, And, being full o f the caprice, inscribed Com mingled souvenirs and prophecies. H e made a singular collation. W a lla c e S te v e n s

The Comedian as the Letter C

Tke Annals of

L ii Buwei 呂氏春秋 A CO M P L E T E TRANSL AT ION AND STUDY BY

J o k n K noL lock a n d Jeffrey Riegel

S t a n f o r d U n i v e r s i t y Press Stanford, California

2000

Stanford University Press Stanford, California © 2000 by the Board o f Trustees o f the Lcland Stanford Junior University Printed in the United States o f America on acid-free, archival-quality paper

Library o f Congress Cataloging-in-Publication Data Lii shih ch5un ch5iu. Chinese and English. The annals o f Lu Buwci / translated, annotated, and with an introduction by John Knoblock and Jeffrey Riegel, p.

cm.

Chinese and English. Includes bibliographical references and index. ISB N 0 - 8 0 4 7 - 3354-6

I. Lii, Pu-wei, d. 235 B.c.

(alk. paper)

II. Knoblock, John.

III. Riegel, Jeffrey.

PL 2663.L8 E5 2 0 0 0 l 8 l ’.I I 2

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9 9 - 0 斗 22 斗 2

Designed by Sandy Drooker and Typeset by Birdtrack Press Original Printing 2000 Last figure below indicates year o f this printing: 09

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IV. Title.

This Book is Dedicated to A lbert E. D ien and D avid Shepherd N iv iso n

言而 不 稱 師 謂 之 畔 ， 敎而不稱師謂之倍 倍 畔 之 人 ，明 君 不 內 ， 朝士大夫遇諸塗不與言 •

—Xunzi^ aDaluew

•

In the last century there have come to light several bronze weapons bearing the name Lii Buwei that were cast during the time he served as Chancellor of Qin. Archaeologists digging in the vicinity of Baoji in western Shaanxi unearthed some of these weapons. Others, such as the dagger-axe shown here, are of uncertain provenance but have long languished in the storerooms of famous museums. One side of the weapon’s short dagger is incised with an inscription that reads: “Manufactured in the fifth year [242 B .c.] by State Chancellor Lü Buwei who officially com­ missioned Chief of Diagrams Zhi and Artisan Yin.” Two other inscriptions on the reverse side of the dag­ gers blade (not shown here), one cast and the other incised, identify the weapon as ''Officially Commissioned” and the “Property of the State.” Reproduced from Sandaijijin wencun (1936) 20.28.2-29.1.

Preface

The Lüshi chunqiu is a work o f unique im portance in Chinese thought. The title literally means the “Spring and A utum n o f Mr. Lü.” “Spring and A utum n55 derives from the name o f the chronicle o f the state o f Lu that Confucius was generally thought to have w ritten or compiled to express his judgm ents o f history. The term really m eant the activities o f the year, and works w ith the tide "'Spring and A utum n55were Annals. The Lüshi chunqiu was w ritten under the direction o f Lii Buwei, w ho began life as a merchant and became regent o f Qin during the minority o f the First Emperor. H e envisaged the w ork as a philosophical manual for the universal rule o f the coming dynasty. The w ork was intended to com prehend every aspect o f philosophical thought that bore on the task o f government, on the education and role o f the ruler, and on the values that the governm ent should practice and teach. H e thus sought to show rulers how to govern well, knights and ministers how to act nobly and serve honorably, and everyone how to real­ ize the endow m ent that Heaven had given them . Lii represented his work as a new philosophical path, the Dao o f Zhuanxu, an ancient god euhemerizcd, by the third century b .c ., into an ancient ruler. Lii was evidentiy proud o f his achievement. A probably apocryphal story claims that he offered a thousand measures o f gold to anyone w ho could add even a single w ord to it. Lii understood that the universe sets absolute conditions within which we m ust operate and that society and individuals can flourish only when they conform to the pattern o f Heaven and Earth. In conceiving the Lüshi chunqiu^ he sought guidance from everyone and everything that had some­ thing to offer. But he did not promiscuously accept whatever was offered. [vii]

viii

PREFACE

Rather he accepted only those things that w ould help him m eet the test he had set for himself: to write a philosophy for a universal state and society recognized as just and right by everyone. H e endeavored to ground his ideas in the m ost difficult and abstruse speculations—cthe teaching that does n o t instruct,/the lesson w ithout words ’’一so that， like the ancient lords o f the Dao, he m ight grasp the true nature o f fate. While his work is often characterized as an ""encyclopedia55that collects, and thus preserves, the thought o f earlier philosophers, m any o f w hom are otherwise unknown, a close study o f the work demonstrates that from begin­ ning to end there is a unity o f conception. The disorganization o f the text, which has been wrongly interpreted as evidence o f its syncretism， is the result o f its incompleteness. Lii finished only the ^Almanacs55section to which he w rote the Postface. The remainder o f the w ork was hurriedly assembled during his exile, and its w riting ended altogether w ith his suicide and the subsequent dispersal o f his retainers. From the fragm ent th at survives, however, the original design can be discerned and the richness o f its philosophical thought amply demonstrates that the belongs in the first rank o f classical Chinese philosophy. In the introductory chapters we provide a biography o f Lii Buwei and a summary o f the m ajor features o f the text. We aim here to provide a complete translation in a convenient form that will serve the needs o f the general reader while providing the scholar w ith the inform ation necessary to understand the decisions we have made in translating the text. The ritual calendar, which is presupposed in the^4/manacs^ is described in Appendix C. To assist the reader in dealing w ith the many people m entioned in the text, we have provided a glossary that identi­ fies every individual and have supplied additional notes that provide detailed inform ation on certain passages, where this seemed advisable. We have also translated the portion o f Gao You5s Preface that describes his work on the text and the fragments o f the Lüshi chunqiu that Jiang Wciqiao collected in the final section o f his Liishi chunqiu huijiao. As navigational tools for the further study o f the text, a list intended to aid the reader in locating indi­ vidual chapters and an appendix on textual parallels are included. While we reject the idea that the Lüshi chunqiu is a syncretic text compiled largely or entirely from preexisting texts belonging to identifiable pre-Q in schcx>ls, we have outlined the views o f Chen Qiyou regarding the schools with which individual chapters are affiliated so that the reader can form an independent judgment.

PREFACE

ix

In order to minimize the annotations, we provide a complete Chinese text o f the original w ith annotations on the readings that we follow. The Chinese text is based on the critical edition o f Chen Qiyou, w ho n o t only studied the w ork o f virtually all previous scholars but contributed many original insights. We have generally adopted his text, but in every case o f em endation we indicate the authority we have followed, and the exact refer­ ence can always be found in the notes in Chen5s edition. We have therefore n o t repeated Chen’s argum ent, on the assum ption that scholars w ho wish to pursue the m atter will naturally prefer to consult the original. The editorial conventions for textual em endation are adapted from those used by John Knoblock in his X unzi volumes and are summarized in the list o f abbrevi­ ations on p. xxi. We encourage readers interested in locating technical terms and other items in the text to avail themselves o f the electronic database compiled by the AcadermaSinic^ in Taiwan (http://w w w .sinic^.edu.tw /fbiis-bin/f^ A t the Academia Sinica site, readers can search the entire text o f the Chen Q iyou edition o f the Lüshi chunqiu we have adopted as the base text for our translation. Since we use Chen Q iyou5s book, chapter, and paragraph divi­ sions, search results can easily be identified w ith passages in our translation. Translating a work the size o f the Lüshi chunqiu—some 120,000 characters， twice the size o f the X «似之 four times that o f the ATwa•财 ， and ten times that o f the Lunyu—posed a difficult challenge. W ithout the help and guidance o f friends, colleagues, and librarians, this study could never have been undertaken, m uch less completed. O ur basic research was carried ou t at the East Asian Library, University o f California, Berkeley, and we arc grateful to the library staff for their unfailing assistance. M uch o f the final production o f the manuscript was done at the D w indle Com puter Research Facility o f the University o f California, Berkeley, and we are grateful to the director and technical staff for the use o f their equipm ent and for providing us w ith technical assistance. O ur research assistants—Xie Zaixin 謝在欣， Yan Luguan 嚴 路 觀 ， Daniel Garcia， and Imre Galambos—helped in the

gathering of the secondary materials, the preparation of the Chinese text, and the compilation of the Bibliography. Other students who generously helped in the preparation of the manuscript are Attilio Andrcini of the University of Venice and Eric Critser of the University of California, Berkeley. Wc arc extremely grateful to Professor Francesca Bray of the University of California, Santa Barbara, for her valuable suggestions on the correct ren­ dering of the many difficult passages in 26/5 and 26/6. To Professor Jane

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PREFACE

Connolly o f the University o f Miami we owe special thanks for having pains­ takingly read and corrected the draft o f the manuscript. We wish to thank Professor Sarah Queen, the Stanford reader, for many perceptive comments. We are also very much indebted to D eborah Rudolph for her careful copyediting o f the entire manuscript. The University o f Miami awarded John Knoblcxrk two Orovitz Summer Fellowships, a sabbatical leave, travel grants, and research support grants. Jeffrey Riegel received from the University o f California, Berkeley, a sab­ batical leave and travel grants. The U niversités Center for Chinese Studies awarded him annual research grants during the several years required to complete this project. We are grateful to both institutions for their support. J.K. & J.R.

Berkeley

J o h n K n o b l o c k , co-author o f this book, died on O ctober 16,1999, in Miami, Florida. John was bom in Ocala, Florida, on August 23,1938, received his Ph.D. from Florida State University in 1962, and joined the faculty o f the University o f Miami that same year. M ost o f his thirty-seven years at the University o f Miami were spent as a m em ber o f the D epartm ent o f Philosophy and, at the time o f his death, he was serving as D epartm ent Chair. John made a significant contribution to the study o f early Chinese philosophy, m ost notably as the author o f the xhitt-vo\um tX unzi:A Trans­ lation and Study ofthe Complete Works. H e did no t live to see the page p rœ fs o f the present book, but his w ork on the book was complete and required no additions or corrections by me. H e is fully this book's co-author: I recog­ nize his voice on almost every page. John was a treasured companion, friend, and colleague. I shall miss him profoundly and feel orphaned and diminished w ithout him. J.R.

Shanghai October 26y 1999 石可破也而不可奪堅 Lüshi chunqiu 12/4. i

. . . the sun shone As it had to on the white legs disappearing into the green Water; and the expensive delicate ship that must have seen Something amazing, a boy falling out of the sky, Had somewhere to get to and sailed calmly on. W. H . A u d e n , Musée des Beaux A rts

Contents

Conventions and Abbreviations Introduction The Career of Lü Buwci The Lüshi chunqiu

i i 27

P A R T I: T H E A L M A N A C S , B O O K S 1 - 1 2 Book 1 1/1 1/2 i/3 1/4 1/5 Book 2 2/1 2/2 2/3 2/4 2/5 Book 3 3/1 3/2 3/3

Meng chun 孟春 “Almanac for the First Month of Spring” Ben sheng 本生 “Making Life the Foundation” Zhong ji 重己 “Stressing the SelP Gui gong 貴公 “Honoring Impartiality^ Qu si 去私 “Dispensing with Selfish Partiality^

59 60 6斗 67 70 73

Zhong chun 仲春 “Almanac for the Second Month of Spring” Gui sheng 貴 生 ‘"Valuing Life” Qing yu 情欲 “On the Desires and Natural Emotions” Dang ran 當染 “On the Proper Kind of Dyeing55 Gong ming 功名 “O f Merit and Fame”

76 77 80 84 87 91

Ji chun 季春 “Almanac for the Third Month of Spring” Jin shu 盡數 “Fulfill the Number55 Xian ji 先己 “Placing the Self First^

94 95 99 102

CONTENTS

Lun ren 論人 “Assessing Others” Yuan dao 圓 道 叮 he Circularity of the Dao”

106 i 〇9 114

Meng xia aAlmanac for the First Month of Summer55 Quan xue 勸學 “An Exhortation to Learning55 Zun shi 尊師 “On Honoring Teachers” Wu tu 题 徒 “False Followers” Yong zhong 用眾 “Employing the Masses”

II5

118 121 125 129 132

Zhong xia f中夏 “Almanac for the Second Month of Summer55 Da yue 大樂 “Great Music” Chi yue 侈樂 “Extravagant Music” Shi yin 適音 “Balanced Tones” Gu yue 古樂 “Music of the Ancients”

133 136 140 142 146 152

Ji xh 季夏 “Almanac for the Third Month of Summer55 Yin lü 音 律 ‘^Notes and Pitch-Standards” Yin chu 音 初 "The Origins of Tunes” Zhi k 制樂 “Governing Pleasure” Ming li 明理 “Elucidating Patterns”

Meng qiu 孟秋 “Almanac for the First Month of Autumn” Dang bing 蕩兵 “Rattling Weapons” Zhen luan 振亂 “Ending Disorder55 Jin se 禁塞 “Restrictions and Impediments” Huai chong 懷寵 ‘To Cherish and to Favor55

153 156 160 163 167 171 172 175 178 181 184 188

Zhong qiu 仲秋 “Almanac for the Second Month of Autumn” Lun wei 論威 “A Discourse on Inspiring Awe” Jian xuan 簡選 “On Choosing and Selecting5’ Jue sheng 決勝 “Assuring Victory55 Ai shi 愛士 “Loving Knights”

202

Ji qiu 季秋 “Almanac for the Third Month of Autumn” Shun min 順民 “Being in Accord with the People”

205 206 209

189 193

196 199

CONTENTS

9/3 9/4 9/5

Zhi shi 知士 “Understanding Scholar-Knights” Shen ji 審己 “Examining the SelP Jing tong 精 通 “On the Communication Between Souls”

Book 10 10/1 10/2 10/3 10/4 io/s

xv

213 215 218 222

Meng dong 孟冬 “Almanac for the First Month of Winter55 Jie sang 節喪 “Moderation in Burials” An si 安死 “Giving the Dead Peacefiil Repose” Yi bao 異寶 “Alternative Treasures” Yi yong 異用 “Alternative Uses”

223 227 230 2 3斗 236

Book 11 240 ii/i Zhong dong 仲冬 “Almanac for the Second Month of Winter^5 241 11/2 Zhi zhong 至忠 “Supreme Loyalty55 244 11/3 Zhong lian 忠 廉 叮 he Loyal and Honest55 247 11/4 Dang wu 當務 “On Being Appropriate to the Circumstances” 250 11/5 Ghang jian 長見 “Farsightedness” 253 Book 12 12/1 Ji dong 季冬 “Almanac for the Third Month of Winter^ 12/2 Shi jie 士節 ‘The Code of the Scholar-Knight” 12/3 Jie li 介立 “Standing Alone” 12/斗 Cheng lian 誠廉 “Sincerity and Purity55 12/5 Bu qin 不侵 “On Being Unassailable” “Xu yi” 序意 “Postface”

257 258 261 263 265 268 272

P A R T I I : T H E E X A M IN A T IO N S , B O O K S 1 3 - 2 0 Book 13 13/1 13/2 13/3 13/斗 13/5 13/6 13/7 Book 14 14/1 14/2

You shi 有始 “The Beginning55 Ying tong 應通 “Resonating with the Identical” Qu you 去尤 “Getting Rid of Prejudice” Ting yan 聽言 “Judging Advice” Jin ting 謹聽 “Carefiilly Listening” Wu ben 務本 “Devotion to the Fundamentals” Yu da 諭大 “Illustrating the Great”

Xiao xing 孝行 “Filial Conduct” Ben wei 本味 “Fundamental Tastes”

277 278 282 286 289 291 295 298 301 102 306

CONTENTS

Xu shi 胥時 “Awaiting the Right Time” Yi shang 義賞 “Proper Rewards” Chang gong 長攻 “Emphasizing Results” Shen ren 慎 人 “Being Mindftd of the Human” Yu he 遇合 “On ‘Encountering5and ‘Coinciding5” Bi ji 必己 “Being Certain of OneselP

311 315 319

323 327

331 336

Shen da 慎 大 “Being Carefld When the State Is Large” Quan xun 權勳 “Weighing Merit55 Xia xian 下賢 “Submitting to the Worthy55 Bao geng 報更 “On Repaying and Recompensing” Shun shuo 順說 “On Making Persuasions Agreeable” Bu guang 不 廣 “On Not Being Negligent55 Gui yin 貴因 “Esteeming the Principle of Relying55 Cha jin 察今 “Examining the Present55

337 342 347 351 356 360 36 斗 367 372

Xian shi 先識 “Foreknowledge” Guan shi 觀世 “Observing the Age” Zhi jie 知接 ^Wisdom Apprehended” Hui guo 悔過 “Regretting Mistakes” Yue cheng 樂成 “Pleasure in Success” Cha wei 察微 “Scrutiny of the Subtle” Qu you 去宥 “Eliminating Bias” Zheng ming 正名 “The Right Use of Names”

373 377 381 3»5 388 393 397 斗 〇〇

斗〇

Shen fen 審分 “On Examining Divisions of Responsibility55 Jun shou 君守 “What the Lord Grasps” Ren shu 任數 “Employing Technique” Wu gong 勿躬 “Never Personally55 Zhi dii 知度 “Knowing the Measure” Shen shi 慎 勢 “Heeding the Circumstances” Buer 不 二 "NoDualit 广 Zhi yi 執一 ‘"Upholding Unity55

4

4〇5 4 〇9 41 4 斗

19

423 428

433 434

438 Shen ying 審應 “Examining Responses” Zhong yan 重言 “On Valuing Speech”

439 444

CONTENTS

Jing yu 精諭 “On Subtle Communication” Li wei 離謂 “Departing from the Import55 Yin ci 淫辭 “Careless Phrases” Bu qu 不屈 ^Not Complying55 Ying yan 應言 “Responding to Words” Ju bei 具備 “On Necessary Conditions and Preparations”

18/3 18/4 i8/j i8/6 18/7 18/8 Book 19 19/1 19/2 19/3 19/4 19/5 19/6 19/7 19/8 Book 20 20/1 20/2 20/3 20/斗 20/5 20/6 20/7 20/8

XVII

448 斗52 斗56 460 464 斗69 473

Li su 離俗 “Departing from Conventional Conduct55 Gao yi 高義 “A Lofty Sense of Honor55 Shang de 上德 “Supreme Virtue” Yong min 用民 “Employing the People” Shi wei 適威 “Moderating Severity55 Wei yu 爲欲 V sin g Desire” Gui xin 貴信 “Prizing Keeping Promises” Ju nan 舉 難 ^ h e Difficulties of Making Promotions”

474 479 484 斗88 492 496 500 5o斗

Shi jun 恃君 “Relying on Rulers” Chang li 長利 “Long-Term Benefits” Zhi fen 知分 “Knowing Crucial Distinctions” Zhao lei 召類 N atural Attractions Between Things” Da yu 達 • “Removing Blockages” Xing Urn 行論 “Proper Conduct and Assessing the Situation” Jiao zi 騎恣 “On Arrogance and Self-Indulgence” Guan biao 觀表 “Observing Signs”

509 510 514 518 522 526 531 536 5斗o

P A R T I I I : T H E D IS C O U R S E S , B O O K S 2 1 - 2 6 B o o k 21 21/1 21/2 21/3 21/4 21/5 21/6

Kai chun 開 春 叮 he Opening of Spring55 Gha xian 察賢 “Inquiring into Worthiness” Qi xian 期賢 “Awaiting Worthy Men” Shen wei 審爲 “Being Attentive to the Purposesof Action” Ai lei 愛類 “Loving One’s Own Kind” Guei zu貴 卒 ""Valuing Surprise”

Book 22 22/1 Shen xing 慎 行 “Being Cautious in One’s Conduct” 22/2 Wu yi 無義“Lacking in MoralPrinciples”

547 548 552 554 556 559 562 565 566 569

CONTENTS

Yi si 疑似 “Confiising Similar Things” Yi xing 壹行 “Unity of Conduct55 Qiu ren 求人 “Seeking Men” Cha chuan 察傳 “Scrutinizing Hearsay55

572 575 578 582 585

Gui zhi 貴直 ^Valuing Straight Talk” Zhi jian 直諫 “Forthright Remonstrance” Zhi hua 知化 “Recognizing How Things Will Change” Guo li 過理 “Beyond Reason” Yong se 壅塞 “Shut Out and Obstructed” Yuan luan 原亂 ‘The Source of Disorder55

Bu gou 不苟 ^Nothing Indecorous” Zan neng 贊能 “Praising Ability5’ Zi zhi 自知 “Recognizing OneselP Dang shang 當賞 “Fitting Rewards” Bo zhi 博志 “Concentrating Aims” Gui dang 貴當 “Prizing What Is Fitting55

Si shun 似順 “Apparent Accord” Bie lei 別類 “Different Types” You du 有度 “Having Standards” Fen zhi 分職 “Distinguishing Proper Functions” Chu fang 處方 “Keeping to One’s Lot in Life” Shen xiao 慎 小 “Being Mindfiil of Small Things”

Shi rong 士 容 “The Comportment of the Scholar-Knight” Wu da 務大 “Devotion to Greatness” Shang nong ccThe Supreme Importance of Agriculture55 Ren di 任地 ccThe Requirements of the Land” Bian tu 辯土 “Discriminating Types of Soil” Shen shi 審時 “Examining the Season”

586

59〇 593 595 598 6〇l 604 605 6〇8

6n 614 616 620 623 624 627 630 632 637 640 643 644 647 650 655 658 662

CONTENTS

A P P E N D IX E S A. The Gao You Preface to the Lüshi chunqiu B. Fragments of the Liishi chunqiu C. The Ritual Calendar D. School Affiliations of Individual Chapters According to Chen Qiyou E, Alphabetical Finding List of Chapters

671 673 683 693 699

REFEREN CE M ATTER

Textual Parallels Additional Notes Bibliography Glossary Index

7〇 S

711 741 763 815

CONVENTIONS AND ABBREVIATIONS

XXII

ABBREVIATIONS

BTSC DDL] HFZ H NZ HS HSW Z LSCQ LY

Beitang shuchao Da Dai Liji Hanfeizi Huainanzi Hanshu Hanshi waizhuan Liishi chunqiu Lunyu Edouard Chavannes, Les Mémoires Historiques de Se-ma Ts^ien

Q SZT SJ sr

rw L j rzcQ ZGC

Qunshu zhiyao Shiji Shuoyuan Taiping yulan Wenxuan Tantielun Tiwen leiju Tanzi chunqiu Zhanguoce Chunqiu Zuozhuan Zhuangzi

In addition, the following editorial conventions are observed in the notes to the Lüshi chunqiu: (X)

{X} [X]

(X>

□

Enclosed graph (usually excrescent) should be deleted from the text. Enclosed graph should be inserted into the text, usually from a different place in the text. Enclosed graph should be inserted into the text on the basis of the reading of a parallel text. Enclosed graph should be inserted into the text on the basis of sense of text or parallelism. N o corroborative evidence is available for emendation. Enclosed graph should be understexxi as the graph that follows. In these instances, GE = graphic error, GV = graphic variant, LC = loan character, SF = short form, TV = text variant, and TA = taboo avoidance. This symbol indicates a lacuna of one character in the text.

Introduction

T H E CA REER OF LÜ BUW EI The Lüshi chunqiu^ or The Annals ofLii Buwei^ was produced under the patronage o f Lii Buwei. Lii was prime m inister o f the state o f Q in on the eve o f the founding o f the Q in dynasty and the unification o f China into the largest and m ost powerful empire in Asia. In Annals^ Lii Buwei aimed to encompass the w orld5s knowledge in a great encyclopedia, compiled in 239 b , c . by a group o f scholars retained by him. So delighted was Lii w ith the finished w ork that he is said to have offered a fabulous prize o f gold to anyone w ho could add or subtract so much as even a single word. TheAnnals ofLii Buwei is an exceptionally rich and complete compendium that recounts in engaging, straightforward, and readable prose the great variety o f beliefs and customs o f its time, reveals the advanced state o f Chinese technical knowledge, and sets forth a philosophy o f governm ent for the centralized control that the Q in empire would subsequently establish. Tcxlay, with m ost o f the works o f classical Chinese philosophy long lost. The Annals ofLii Buwei is indispensable as a summa o f all essential wisdom and as a m icro­ cosm o f the Chinese intellectual world o f the late third century b .c . In the Chinese tradition, a work o f philosophy and the life o f the philos­ opher had only a tenuous connection. A life o f thought was a private life, the concern o f the individual who lived it, and o f no great m om ent to those interested in understanding the ideas he expressed. The work enjoyed a splendid autonom y as a thing apart, a universal construct whose ideas and insights were independent o f any particular place, person, or time. The proper interpretation o f a work consisted in the réanimation o f the spirit o f [I]

its ideas and insights through the application o f their universal principles to specific situations. A w ork w ould be shown to condem n, reprove, or re­ monstrate against some contem porary examples o f ill-conceived policies, stupidity, greed, or evil, or to comm end, encourage, or exhort m en to wellconsidered policies, wisdom , and the good. The private life became a m atter o f general interest only when it entered the political sphere. An audience with a king or im portant minister, a m em o­ rial that was adopted as policy, and appointm ent to office all entitled a philos­ opher to the notice o f history. We know that Mencius m et three kings, that Xun Kuang was appointed to office by the Lord o f Chunshen, and that Shen Buhai and H ui Shi were im portant ministers. The political career o f Lii Buwei was beyond anything that his immediate predecessors m ight have imagined. Lii engineered the succession o f a m inor prince to the throne o f Qin; and when that prince died after a few m onths on the throne, Lii became regent for his young son, the future First Emperor o f Qin. Lii thus occupied a central position in the events leading to the unification o f China by Qin. Lii5s efforts in assembling the vast num ber o f scholars w ho labored to p ro ­ duce \visAnncUs brought the high culture and learning o f the Central States to the frontier area o f Qin. In the West, we w ould regard Lii as a merchantprince, a patron o f culture and literature, an em inent statesman and wise counselor, a kind o f Medici prince w ho influenced n o t merely Florence and Italy, but all o f European civilization. But in China the facts o f Lii5s life, together with the f a a that he was from the despised m erchant class, con­ dem ned Lii in the eyes o f the H an literati. They considered Q in and its unification o f China an unm itigated evil. So Lii was in their eyes a parvenu and a fraud whose schemes had made possible Q in5s evil. H e was a baleful figure, richly deserving o f condem nation and eminently w orthy o f ridicule and calumny. The principal source o f our knowledge o f Lii5s biography, the Shiji o f Sima Qian, w ritten about a century after Lii5s death, exemplifies this tendency. It is, accordingly, a piece o f the H an propaganda campaign to malign the Q in in every possible way, and is not to be taken at face value. The basic facts o f Lii Buwei5s life—his background, beginnings as a merchant, rise to the position o f chief minister, patronage o f learning, and demise—are known reasonably well. We possess several near contemporary sources that enable us to reconstruct his life w ith considerable confidence: (i) the unflattering biography composed by Sima Qian, included in his Shiji^ Records of the Grand Historian^ (2) incidental references to Lii elsewhere in

INTRODUCTION

3

the Shiji^ m ost importantly in the ccBasic Annals o f Q in '5which paint a more objective picture; and (3) anecdotes preserved in the Zhanguoce and Shuoyuan^ two H an dynasty collections edited by Liu Xiang from m uch earlier materials. N one o f these sources is entirely reliable, but a cautious reading o f all the material enables us to construct an account o f Lii5s life that, in the main, is probably close to historical truth. This can be done by intercollating all the materials, by translating those passages that seem to preserve accounts o f genuine events, even when they include obviously in­ vented conversations, and by supplying connecting material reasonably in­ ferred from the narrative.

Lii Buwei and Yiren, Prince Chu o f Qin Lii Buwei, a native o f Puyang in Lesser Wey, the sources tell us, was a :m erchant o f Yangdi w ho traveled about buying cheap and selling dear he had amassed a fortune o f thousands o f measures o f gold. Merchants were n o t held in high esteem and, had Lii n o t become politically prom i­ nent, he w ould never have been accorded a biography in an official history. Part o f the antipathy evident in the Shiji and other sources is due to the traditional aristocratic disdain for merchants and craftsmen, who were often quite wealthy, whereas learned knight-scholars, w ho regarded themselves as gentlemen, were often poor. Lii was evidentiy ambitious and aspired to a higher position than his wealth as a merchant could ever provide. This could happen only by attaching him self to a person o f political importance. For Lii the opportunity came when he m et Prince Yiren o f Qin, w ho came to be know n as Prince Chu, gained his confidence, and successfully contrived to have him adopted by the crown prince o f Q in w ith the promise that Prince Yiren w ould ultimately become king. H is Shiji biography records: In 267, the fortieth year of King Zhaoxiang of Qin, the crown prince died. In 265, the forty-second year, the king made his second son, the Lord of Anguo, crown prince. Though the Lord of Anguo had more than twenty sons, he had established as his primary wife Lady Huayang, who had been a concubine, whom he loved deeply but who had no children. One of the Lord of Anguo5s middle-ranking sons was named Prince [Yiren]. Because his mother, Concubine Xia, was not loved by the Lord of Anguo, Prince [Yiren] had been sent as a hostage to Zhao. But because Qin had several times attacked Zhao, the prince was not treated with much deference.

Further, since he was but one of many grandsons of the Qin royal fam> ily serving as hostages in the courts of the feudal lords, his equipage was poor and his stipend inadequate; therefore he lived in difficult conditions that did not permit him to realize his ambitions. When Lii Buwci was trad­ ing in Handan, he met Prince [Yircn] and, taking pity on his plight, said to himself, ccThis is a rare piece of merchandise that should be saved for later.w (5/ 85.2505-6) We may assume that merchants and new landowners o f the day wished to share in governmental power and acquire the social prestige such service alone provided, and that Lii is representative o f a general development o f his time. Changes in the economic conditions o f China that perm itted vast accumulations o f wealth and the collapse o f the old social order under the relentiess pressure o f Q in conspired to offer the newly rich the prospect o f power and prestige. Handan, situated between the Zhang and Yellow rivers, lay at the crossroads o f trade between Yan to the north and Zheng and Wei to the south. It was one o f the m ost im portant commercial centers o f its day as well as being the capital o f Zhao. Lii fixed his future course on govern­ m ent service, rather than continuing to be a merchant. The rationale for this decision is elaborated on in a conversation Lii is purported to have had w ith his father after seeing Prince Yiren. On returning home, he said to his father, aWhat is the profit on invest­ ment that one can expect from plowing fields? 55 aTen times the investment,55 replied his father. ccAnd the return on investment in pearls and jades is how much ? 55 “A hundredfold.” ccAnd the return on investment from establishing a ruler and securing the state would be how much? 55 “It would be incalculable •” ccNow if I devoted my energies to laboring in the fields, I would hardly get enough to clothe and feed myself; yet if I secure a state and establish its lord, the benefits can be passed on to future generations. I propose to go serve Prince Yiren of Qin who is hostage in Zhao and resides in the city of Jiao.” （ ZGC，no. 109, 7.275) Merchant-princes were ridiculed as unscrupulous, though cunning, igno­ ramuses, so the remark in the Shiji^ that the prince is a arare piece o f m er­ chandise,55is intended to show that Lii5s interests involved no concern for

principles or ideals bu t were m otivated solely by his concern for personal profit. The goals o f “securing a state” and “establishing a lord，’’ however ， undeniably demonstrate Lii5s vision. Although the conversation is undoubt­ edly invented to show his callousness, such goals, we may assume, probably do reflect his actual views. H is biography grudgingly admits that Lii was shrewd， and shows that he was also obviously educated, adept: in the political art o f persuasion, a rhetorician o f considerable skill, and an astute judge o f the political scene. Each o f these aspects o f Lii5s personality and character is evinced in the plan he develops to take advantage o f the rare opportunity he sees in the prince, in the way he convinces the prince to accept his plan, and in the persuasions he uses to advance the princc5s cause. He then went to call on Prince [Yiren] and offered him a persuasion: aI can increase the influence of your gatc.^ Prince [Yiren] laughed, saying, wFor the time being, your lordship should increase the influence of his own gate, and thereafter he can in­ crease mine.55 Lii Buwei responded, ^ o u have not understood me. The influence of my gate is dependent on yours becoming greater.55 Grasping his point. Prince [Yiren] drew closer, sat down, and the two of them engaged in deep conversation. (SJ 85.2506) The conversation w ould have been held in confidence, but the sources provide us w ith a ^reconstruction55o f its purport, naturally varying w ith the source. Lii Buwei, according to the Zhanguoce^ proposed: aPrincc Xi is in line to succeed to the throne. Moreover, his mother resides within the harem while your mother docs not, and you yourself arc a hos­ tage in a foreign country, which places you in an untenable situation. If one day the treaty to which you are hostage should be abrogated, your dead body would be fertilizer for this stated soil. But now if you will heed my plan and let me seek your return to Qin, it will become possible for you to possess the state of Qin. On your behalf, I will make it so that Qin must come and request you.55(ZGC, no. 109, 7 276) According to the Shiji^ the conversation proceeded w ith Lii arguing: ^Thc king of Qin is old and the Lord of Anguo has been made crown prince. I have heard that Anguo dotes on Lady Huayang, who is without

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child. The only person who will be able to establish the Lord of Anguo5s heir is Lady Huayang. Now you have more than twenty older and younger brothers, occupy a middling position among them, do not receive many favors, and have long been a hostage in a foreign court. After the great king dies and Anguo is enthroned as king, you will have no chance to become crown prince in the struggle with your older and younger brothers who are with him morning and cvening.w “That is so，” agreed Prince [Yiren]. “What should be done about it?” Lii Buwei continued: ^ o u arc poor and a stranger here. You have noth­ ing you might present as gifts to relatives or use to bind retainers to you. Though I am poor, I ask your leave to use a thousand measures of gold to travel west on your behalf and, by serving the Lord of Anguo and Lady Huayang, to have you established as their heir.55 Prince [Yiren] therewith bowed his head, saying, aIf things proceed according to your lordship5s plan, I ask that I be permitted to divide the state of Qin and share it with you.55(SJ 85.2506)

Lii Buwei thereafter presented Prince Yiren with five hundred measures of gold to be used to improve his position and support retainers. He set aside an additional five hundred measures for the purchase of exotic trinkets and baubles which he would use as introductory presents in Qin (SJ 85.2507). When he reached Qin, he persuaded the Lord of Yangquan, Lady Huayang^s younger brother, saying: wYour lordship is guilty of an offense for which the penalty is death. Is your lordship aware of that? Everyone dependent on the influence of your lordship^s gate lives in an exalted state and holds an honored position, but not one of those dependent on the influence of Prince Xi has such prestige. Your lordship5s treasuries and storehouses are filled with precious pearls and valuable jades, your stables hold the finest steeds, and your inner apartments are supplied with the most beautiful women. The king is of advanced age and one day soon he will be placed in his burial mound. Then, when Prince Xi is in power, your lordship5s position will be as precarious as a pile of eggs and your life will not last out the day! I have a plan that will make it possible for your lordship to retain his wealth and honor for a million years and be as secure as the four ridges of Mount Tai, making it certain that you will have no cause for anxiety over danger or loss.55 The Lord of Yangquan, leaving his mat in eager anticipation, asked to hear the persuasion. Lii Buwei continued: 叮 he king is advanced in years, Lady Huayang has no son, Prince Xi is in line to succeed to the throne, and Shi Cang

INTRODUCTION

7

moreover will be assisting his cause. One day scx>n the king will be placed in his burial mound. Prince Xi will be enthroned, Shi Cang will be in power, and the threshold of the queen5s palace is certain to sprout weeds of ne­ glect. Prince [Yircn] is worthy and talented, but he has been cast aside to live in Zhao and his mother is not living within the palace. He cranes his neck looking westward, wishing only to return home. If Lady Huayang were sincerely to request that he be placed in line for the throne, then this Prince [Yircn] who now has no country would have one and Lady Huayang, who now has no son, would have one.55 Yangquan responded, uSo be it!55 and went to persuade the Lady Huayang. (ZGC, no. 109, 7.277) The Shiji biography offers another avenue o f approach, through an elder sister. The conversations, however, are reconstructions, perhaps based on later court gossip, since secrecy was necessary to the success o f Lii5s plan. Subsequently， Lü Buwei sought an audience with Lady Huayang’s elder sister and presented all his precious objects to Lady Huayang. He availed himself of the opportunity this provided to speak of the worth and wis­ dom of Prince [Yiren], of how the Prince had bound to him feudal lords and retainers throughout the world, and of how the Prince constandy said that ahe thought of Lady Huayang as Heaven, and day and night tearfully longed for the crown prince and his lady.55Lady Huayang was gready pleased by this. (SJ 85.2507) The Lady was right to be pleased, for the reconstructed conversation alludes to a passage in ûicMamuU on Etiquette 11.8b), which says that the father is as Heaven to his son and the husband, as Heaven to his wife. In consequence, through her elder sister, Lii caused Lady Huayang to be persuaded, saying: W I have heard that in cases where one uses beauty to attend a man, Svhcn beauty fades, love slackens.5Now your ladyship attends the crown prince, who loves you deeply even though you have no son. Should you not use this opportunity, while it is still early, to bind to you one of his sons who is worthy and filial, recommend that son be established as heir, and make him your son? Then while your man is still alive, your honor will be redoubled, and when his hundred years are over and your son has become king, you will still not lose power. This is known as cone comment with benefits lasting a myriad of generations.5If one docs not use the time of profuse flowering to establish the tree, then when the beauty

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has faded and the love slackened, though you may desire to initiate the cone comment,5could you still do so? Now Prince [Yiren] is worthy and realizes that as a middle-ranking son he cannot succeed in being made heir. Further, since his mother is not favored, he will attach himself to you. If you truly take this opportunity to have him selected as heir, your ladyship will enjoy esteem in Qin to the end of your life.55(SJ 85.2507-8)

Having completed the first phase of his design through his several persuasions, Lü now faced two problems: arranging the adoption of Prince Yiren by the crown prince; and cementing the relationship between Prince Yiren and his adoptive parents. The first step was taken by Lady Huayang. Lady Huayang believed that Lii was right. Catching the crown prince at leisure, she would casually mention that Prince [Yiren], who was a hostage in Zhao, was a man of uncommon worth and that all who came from there were filled with praise for him. Sometime thereafter, with tears streaming down her face, she said, aI have had the good fortune to occupy a place in the harem but have not been blessed with a son. I hope Prince [Yiren] will be established as your heir so that I might entrust him with my well-being•” The Lord of Anguo consented to this and had a jade tally carved which he shared with Lady Huayang, pledging that Prince [Yiren] would be made his heir. (SJ 85.2508)

An unforeseen problem complicated the next step, the actual meeting be­ tween Yiren and his adoptive parents, the crown prince and Lady Huayang. Lady Huayang arranged that Zhao be asked to allow Prince Yiren to return home to Qin. For reasons that are understandable, Zhao was disinclined to release the prince whose presence guaranteed treaty relations with Qin. Lii, therefore, had to offer another persuasion. "Tiren is the favored son of Qin. He has no mother within the palace and the queen herself desires to make him her son. Were Qin desirous of butch­ ering Zhao, it would not allow concern for a single son to delay its plans. You are holding fast to a worthless hostage. Suppose that you return the prince and that he is placed in line for the throne: Zhao5s generosity in allowing him to return would beget a debt of gratitude that the prince could never forswear; it would constitute an act of kindness which he could not reject; and it would be a moral obligation that he must always con­ sider. The king of Qin is old, and one day sœ n he will pass away. Then,

though you still hold the prince， it will not be enough to bind Qin to your interests. (ZGC, no. 109, 7.279)

The persuasion evidently succeeded, for Zhao returned the prince to Qin. Lii then tcx>k special steps to assure that the new relationship would prosper. When Yiren returned, for instance, Lii Buwei had him dress in the native costume of Chu for his audience with Lady Huayang. She was delighted with his appearance and thought highly of his intel­ ligence, saying, aI am a native of Chu, and I will make him my son .55 She had his name changed to Chu. (ZGC, no. 109, 7.279)

After this. Prince Chu was apparently returned to Zhao. The Lord of A n ^ o and Lady Huayang sent valuable presents to the prince and asked that Lii Buwei tutor him. Because of this, his name and reputation flourished among the feudal lords. It is significant that Lii was asked to be his tutor, for this implies that Lü himself, far from being a cunning but ignorant merchant， was learned.

Lii Buwei and the Marriage o f Prince Chu The second part of Lü5s Sbiji biography concerns the marriage of Prince Yiren， now known as Prince Chu, to a “dancing girl” in Lü’s household, over Lii5s objection. Interest in this period hinges on two questions: was Lii the real father of the First Emperor, having impregnated the ^dancing girl55 before her marriage to the prince; and did Lii and the girl continue their sexual relations illicitly after she married? Sima Qian makes Lii both the natural father and illicit lover, assertions central to his biography and pri­ marily responsible for Lii5s frequent caricature as an unscrupulous merchant and moral reprobate. We believe that the first assertion is patently false, meant both to libel Lii and to cast aspersions on the First Emperor. The second is equally false, for the ^dancing girl55was not a slave, but the daugh­ ter of a prominent family of Handan. Her family connections would later serve to save her life and that of her son during Qin5s bitter siege of Handan. As the story goes, Lii Buwei had taken one of the most beautiful and skilled dancers among the courtesans of Handan into his household. Prince Chu was drinking with Lii when he saw her, and he was so taken with her that he

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rose, proposed a toast for long life, and asked for her. Lii was filled w ith resentment, but remembering that he had already ruined his family on Prince C hu5s behalf and desiring to whook som ething rare,55he presented the con­ cubine. She bore the future First Em peror in H andan in 259, in the first m onth o f the forty-eighth year o f King Zhaoxiang o f Qin. There was apparendy some obvious, though now unknown, inconsistency between the date o f birth and the theory that Lii was the real father, for the Shiji^ in the view o f some scholars, suggests that the length o f the pregnancy was irregular ， lasting a full year. This is, o f course, absurd and points to the scurrilous falsity o f the rumor. The child was given the personal name Zheng, after the m onth o f his birth, and the family name Zhao, after the place o f his birth (SJ 6.223). After the birth o f the son. Prince C hu established his m other as his wife (SJ 85.2508). Just as Lii5s plan for the advance o f his and the Princess positions ap­ peared to be working perfectly, one o f the m ost im portant events o f the century almost destroyed it: the siege o f the Zhao capital, H andan. In 257, the fiftieth year of his reign, King Zhaoxiang of Qin sent Wang Yi to lay siege to the Zhao capital, Handan. Faced with an urgent situation, Zhao wanted to kill Prince Chu. Prince Chu and Lii Buwei consulted to­ gether and had their jailers presented with six hundred catties of gold to arrange their escape. They fled to the Qin army and consequently were able to effect their return to Qin. Zhao wanted to kill Prince Chu5s wife and son, but since Prince Chu's wife was the daughter of a prominent family, she was able to go into hiding, and in the end both mother and son sur­ vived. (SJ 85.2509) Six years later, in 251, after a long reign o f 56 years, King Zhaoxiang o f Q in died. H aving completed the m ourning period, the Lord o f Anguo, the crown prince, was installed as king on the dzy jihai^ in the tenth m onth o f the year 250, and Lady Huayang was made his queen. In addition, Zhao sent Prince C hu5s wife and son, Zheng, back to Qin. But because the new king o f Q in died on the àzyxinchou^ having formally ruled only three days, Crown Prince Chu now succeeded to the throne and would be known post­ hum ously as King Zhuangxiang. H is adopted m other. Q ueen Huayang, was made Queen D owager H uayang; and his real m other, Concubine Xia, was honored as Queen Dowager Xia. H is stepfather, the Lord o f Anguo, was given the posthum ous title KingXiaowen (SJ 5.219, 85.2509).

IN T R O D U C T I O N

il

The Triumph o f Lü Buwei The third pericxi in Lü5s career now begins. With the accession of Prince Chu, in 250, Lii became the de facto ruler of Qin; unfortunately, the events of this period are only briefly recorded in the historical sources. In 250, the first year of his reign. King Zhuangxiang made Lii Buwei Chan­ cellor and enfeoffed him as Marquis of Wenxin with an income of a hundred in Henan. (V 85.2509; c£ ZGC， no. 109, thousand households in Luoyang， 7.281)

Lii evidently consolidated his power quickly. Popular opinion had it that his control of Qin surpassed even that of the great minister Fan Sui, who had been chancellor during the reign of King Zhaoxiang (ZGC, no.no, 7.283). It should be noted that Lii Buwei5s going from being a successful merchant to regent of more than half of all China was an absolutely unprecedented event. It must have offended the traditional aristocracy of Qin as mightily as it offended conservative scholars of the day. D uring Lii5s period o f prominence, a string o f stunning defeats was dealt the Six States—Han, Wei, Zhao, Chu, Yan, and Q i—whose continued existence stcxxl in the way o f Q in5s unification o f China. These battles paved the way for the final victory that enabled the First Em peror to declare the founding o f the Q in dynasty in 221. In 249, when the Lord o f Eastern Z hou plotted w ith the feudal lords against Qin, Lii orchestrated the first o f three extended campaigns through which Q in not only destroyed Zhou, but effectively ruined the Three Jin —H an, Wei, and Z h ao —cutting off comm unication between them and establishing a com m on border w ith the easternmost state o f Qi. In the first o f these campaigns, trewps personally led by Lii Buwei attacked the last rem nant o f the royal Zhou, destroyed its ruler, annexed the kingdom, and dealt the death blow to the dynasty. Under Lii's guidance, Qin did n o t p u t an end to the Z hou ancestral sacrifices but allowed the princes o f Z hou the small territory o f Yangren in which to conduct their ceremonies (SJ 5.219). The dynasty that had ruled eight hundred years was gone. It was a dramatic blow, like the fall o f Rom e, a blow from which the enemies o f Q in in the cast would no t recover. In the second campaign, undertaken in 248/7 Zhao, Han, and Wei were attacked, many cities seized, and two new provinces created out o f the territory annexed (SJ 5.219). In 244/3, Q in deci­ m ated H an, taking thirteen cities and further weakening Zhao and Wei.

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Reviewing these events, the modern scholar Yang Kuan suggests that Lii5s diplomatic skills are demonstrated in his acœpcrating with Yan in attack­ ing common enemies,55and in his arranging for one of his own retainers to become a minister in Yan (ZGC, no. no, 7.282). Yang further notes that the practice of measuring bravery in terms of the number of heads taken was ended as a result of Lii5s policies. He thus concludes that the military doc­ trines opposing the killing of innocent people and advocating the practice of "'righteous warfare,55 incorporated in the military chapters of the Liishi chunqiu^ derive from the actual military strategy employed by Lii (Yang Kuan， “Lü Buwei,” pp. 32ff). O n the day bingxrn^ in the fifth m onth, 247, w hen King Zhuangxiang had been on the throne for only three years, he died, and Crow n Prince Zheng, w ho was only thirteen, was installed as king (SJ 5.220). Because o f his youth, adm inistration o f the internal affairs o f the country was in the hands o f the great ministers (SJ 6.223). The new king therefore honored Lii Buwei as state counselor and called him cTJncle,55bestowing on him the tide that Duke H u an o f Qi, the first lord-protector, had given his great m inister Guan Z hong (从 85.2510; c£ 79.2416). Lii served the young ruler as ably as he had his father. D uring Lii5s tenure as state counselor, the First Em peror ordered that common people w ho by enterprise had amassed enorm ous riches be granted the same prestige and the same tides as the nobility —one o f many innovative policies that contributed to the wealth o f the state. Two figures illustrate the results o f these policies: W uzhi Luo, a trader in silks and animals with the R ong barbarians, was given the honors o f a feudal lord and allowed to join the ministers in audiences at court; the w idow Q ing, w ho carried on her family's cinnabar business after her husband5s death, was celebrated for her virtue by the Em peror who treated her as his guest and built the Niihuaiqing Terrace in her honor (SJ 129.3260).

The Com position o f the Liishi chunqiu The third century witnessed a great florescence o f patronage o f learning in the feudal courts o f the time. At this time in the courts of the feudal lords there were many scholars who engaged in discriminations, such as the followers of Xun Kuang, who wrote books that were disseminated throughout the whole world. (SJ 85.2510)

IN TR O D U CT IO N

13

In Wei there was the Lord o f Xinling, in C hu the Lord o f Chunshen, in Zhao the Lord o f Pingyuan, and in Qi the Lord o f Mengchang. According to the Shiji^ All of them treated scholars with deference and delighted in entertaining guests who would test each others abilities. Lii Buwci was ashamed that Qin, for all its power, was not the equal of the other states in this; therefore he too recruited scholars, treating them generously so that his retainers came to number three thousand. (SJ 85.2510) The num ber three thousand was the customary way o f indicating extrava­ gant patronage and should n o t be taken literally. Lii Buwei had been in H andan when the court o f the Lord o f Pingyuan was the intellectual center o f China and thus witnessed personally the enorm ous prestige such patron­ age brought. It also m ade evident to Lii, as the Lord o f Pingyuan himself adm itted, that the tongue o f a gifted scholar was c d th e D a o o f th e lo rd . T h e tru e lo rd lives in a v o id , h o ld s fast to th e u n a d o r n e d , a n d a p p e a rs t o u n d e r-

s ta n d n o th in g ; th e re fo re h e is ab le t o e m p lo y th e k n o w le d g e o f th e m an y . H e is k n o w le d g e a b le b u t u n a b le ; th e re fo re h e can e m p lo y th e a b ilities o f th e m any. H e is able to h o ld fast to d o in g n o th in g ; th e re fo re h e is ab le to e m p lo y th e a c tio n s o f th e m any. U n d e r s ta n d in g n o th in g , b e in g ab le a t n o th in g , a n d d o in g n o th in g a re p rin c ip le s to w h ic h a lo r d h o ld s firm 55 (25/4.1). ccT h e tro u b le w ith th e w o r ld 5s ru le rs is th a t th e y a re a s h a m e d o f th e ir ig n o ra n c e a n d s o w o r k a t b e in g self-relian t. T h e y a rc f o n d o f p e rs is tin g in th e ir e rro rs a n d d islik e b e in g c o rre c te d ” (25/1•斗) • “A s t o th e tr u e k in g s o f a n tiq u ity ， / T h e o c c a sio n s w h e n th e y a c te d o n th e ir o w n w e re few ， / A n d th o s e w h e n th e y re lie d o n o th e rs , m an y . R e lia n c e o n o th e rs is th e te c h n iq u e o f th e lo rd ; a c tio n is th e D a o o f th e m in is te r 55 (17/3.2 .D ).

8.

Primary taskfor a ruler is to select his ministers.

aAn enlightened lord is n o t one w ho universally sees all the myriad things o f the w orld, but one w ho is enlightened w ith regard to w hat a ruler should manage. The ruler w ho possesses techniques is n o t one w ho undertakes everything personally ， but one who knows the essentials o f managing his officials. Because he knows the essentials o f m anaging his officials, problems are few and his state is well-ordered55 (17/5.1). aIt is a general principle that when a ruler knows som ething， he does no t w ant to be the first to express it in words. ‘O thers sing the lead, I provide the harm ony; others lead, I follow.5By w hat a m an utters, you know w hat he will contribute; by w hat he advises, you deter­ m ine the title he should bear; and by how he realizes w hat he has advised, you test whether he has lived up to that tide. T hen persuaders will not dare to make wild claims, and rulers will have a means to hold fast to w hat is essential55(18/1.1). ccThe Son o f Heaven, therefore, docs no t try to deal w ith things in their totality, nor to achieve perfection, nor to attain fullness. The total invariably is missing something, the perfected invariably suffers reversal, the full invariably begins to wane. Because the Ancient Kings understood that one persons achieving greatness in two things at once is impossible, they selected a task, and if it was suitable, they dealt with it55(24/5.2). ccThus, it is said: cThe worthy ruler takes pains in seeking men but is at ease in m anaging tasks555 (12/2.1). C C A ruler w ho possesses the Dao, therefore, relies on others and docs not act, assigns duties but does not inform. H e discards conceptualization and imagination, and awaits results in quiescence and emptiness. H e docs not substitute his words for theirs, nor does he usurp their tasks; but he inspects the names and examines the reality, and the officials thereby manage things themselves55 (17/5.3).

ç. Needfor a ruler to trust the expertise ofhis advisors. Therefore, a good ruler Lacks responsibilities and, After that, he lacks tasks. He who has responsibilities may be unprepared; He who has tasks may not fully meet them. Unprepared for responsibilities, not fiilly meeting tasks— This is when officers resort to guesswork; This is the source from which evil comes. Nowadays, even in constructing a chariot, one has to make use o f the ex­ pertise o f several different specialists before it is completed. H o w can gov­ erning a state be as simple as constructing a chariot? A state relies upon a large num ber o f wise and able men. It cannot find security simply by using a single thing o r a single m ethod55(17/2.1.D). aIn antiquity those w ho were m ost adept at ruling, therefore, were painstaking in evaluating m en but lax in exercising control over their offices. They thereby attained the essential element. Those w ho are incapable o f being rulers wear ou t their bodies, waste their spirits, tax their minds, and toil away w ith ear and eye, but tiieir countries are placed in ever greater danger and they stand at ever greater risk o f personal hum iliation because they do n o t recognize w hat is crucial55 (2/4.2.E).

10. Need for a ruler to practice quiescence.

“O ne w ho has obtained the D ao is invariably still. O ne w ho is still lacks knowledge. W hen knowledge becomes the same as lacking knowledge, one can converse about the D ao o f the ruler5’ （ I7/2.I.A). “‘Inventors suffer distress; those w ho rely on them enjoy tranquillity555 (17/2.3). aAs a general principle, a lord should dwell in tranquillity and quiescence and depend on the transform ing influence o f his Power in order to hear w hat is essential. In this way, his bodily frame and inborn nature will gather an ever greater harvest, and his ears and eyes will have ever more energy. The hundred officials will all be careful in their duties, and none will dare be lax or remiss. It is by doing his job that a man satisfies the meaning o f his tide55 (17/4.3).

11. The attack on Q in praaices.

A lthough m any o f the Liishi chunqiu attacks on Q in practices have dem ents in com m on w ith the thinking o f Ru and w ith other schools, the particular form ulation in the Liishi chunqiu is directed against the schcx)l o f Shang Yang, which was dom inant in Qin. The

IN T R O D U C T IO N

5i

harshness o f Shang Yan^s governm ent, military practices, and penal sanc­ tions is nowhere to be seen in the Liishi chunqiu. ^Jie and Z hou Xin used the way o f repelling things to attract things. Their penalties were heavy and their punishm ents severe, but w hat did it accomplish?55 (3/5.3). aSevere punishm ents and generous rewards belong to ages whose governm ent is in decline55(19/3.1). Thus, Qin, in resorting to severe punishm ent, showed that it “lacked the proper D ao” when it merely “multiplied severity•” The more severe such rulers5 punishm ents become, athc less the people can be em ­ ployed. The rulers o f perished states have frequently magnified the severity o f governing their people. Therefore, while it is true that one cannot do w ithout severity, in itself severity is insufficient if it is the sole technique on which one relies55(1 9 /4 .7 ). 12.

Just warfare.

W e a p o n ry a n d u se o f th e m ilita ry is a n issu e o n w h ic h

th e re is a n u n c o m m o n ly w id e ra n g e o f o p in io n a m o n g th e early p h ilo s o p h e rs . I n th e v ie w o f xhtLaozi^ w e a p o n s a re ill-o m e n e d (par. 31) a n d in v ite d is a s te r (par. 57, p ar. 76). M e n c iu s c o n te n d s th a t th o s e sk illed in w a rfa re s h o u ld su ffe r th e m o s t sev ere p u n is h m e n ts , th a t a lack o f a rm s is n o d is a ste r fo r th e state, a n d th a t th e e m p ire is n o t k e p t in aw e o f g o v e rn m e n ta l a u th o rity b y fo rc e o f a rm s (Mencius 4A .15,2B .1). M o D i, w h o c o n d e m n s all o ffen siv e w a rfa re , is k n o w n t o h a v e d e fe n d e d S o n g a g a in st a n a tta c k b y C h u a n d to h av e d e v e lo p e d e q u ip m e n t a n d s tra te g ie s fo r th e d e fe n se o f cities a n d states. G o n g s u n L o n g a n d H u i S h i b o th advcx:ated pacifism . B u t L ii B u w ei stresses th e “rig h te o u s u s e o f a rm s ” a n d th e p ra c tic e o f “ju s t w arfare.” T h e g e n u in e ly r ig h te o u s u s e o f w e a p o n s en ta ils '" p u n is h in g ty ra n n ic a l lo r d s 55 a n d urelievin g s u ffe rin g p e o p le s ” （ 7 /2 .4 .B ). “ O n ly th e u se o f w e a p o n s in a r ig h te o u s cau se c a n b e c o n s id e re d p ro p e r. I f w e a p o n s arc ra ise d in a rig h te o u s cau se, th e n b o th aggressiv e a n d d efen siv e w arfare are p r o p e r 55 (7 /4 .2 ). W h e n arm ies arc p ro p e rly u s e d , th e ir c o m in g m e a n s th a t th e p e o p le w ill b e re sc u e d fro m d e a th (7/5.3). uO n c m u s t h av e m o ra l r ig h t o n o n e 5s sid e , o n e m u s t b e w ise, a n d o n e m u s t h av e c o u ra g e 55 (8/4.1). W arfare is in e v ita b le b eca u se it arises fro m o u r in b o r n n a tu re , so w e m u s t lo o k t o re s tra in a g g re ssio n th r o u g h m o rality . “A s a g e n e ra l ru le, w e a p o n s in s p ire fear, a n d th e y in s p ire fear b eca u se th e y arc p o w e rfu l. T h a t th e p e o p le b e c o m e fearfu l w h e n c o n f r o n te d w ith p o w e r is d u e to th e ir essen tial n a tu re as h u m a n s . O u r esse n tia l n a tu re is w h a t w e receiv e fro m H e a v e n . I t is n o t s o m e th in g a m a n can co n triv e , a so ld ie r o v e rtu rn , o r an artisan c h a n g e 55 (7/2.1.B). T h e g o a l o f th e pacifists is im p ra c tic a l. ^ F ig h tin g a n d c o n flic t

IN T R O D U C T IO N

52

o rig in a te d lo n g a g o , so th e y c a n b e n e ith e r fo r b id d e n n o r h a lte d . T h u s , th e sag e-k in g s o f a n tiq u ity h e ld t o th e d o c trin e o f th e rig h te o u s u s e o f w e a p o n s , a n d n o n e th o u g h t o f a b o lis h in g w e a p o n s 55(7/2.1). cT h e re a s o n w e a p o n s cann o t b e a b o lis h e d is a n a lo g o u s to th e re a s o n w h y w a te r a n d fire c a n n o t b e a b o lish e d 55 (7 /2 .3 )— ev en th o u g h s o m e p e o p le g e t b u r n e d a n d o th e rs d ro w n .

13. Respect for civil arts. T h e m a n y d isc u ssio n s o f th e te a c h e rs o f th e sages re c o rd e d in th e Lüshi chunqiu m a k es e v id e n t a p r o f o u n d re s p e c t f o r c u ltu re , c iv iliM tio n , a n d le a rn in g . a K in g W u w o n th e w o r ld t h r o u g h m a r ­ tia l a rts b u t h e ld o n t o it th r o u g h civil arts. H e tu r n e d h is s p e a r p o in t d o w n a n d u n s tr u n g h is b o w t o s h o w th e w o r ld th a t n o t u s in g w e a p o n s w as th e m e a n s b y w h ic h h e w o u ld k e e p it55 (23/6.1). L ii B u w e i h im s e lf e n d e d th e cru e l p ra c tic e s o f Q in w a rfa re , a n d h is w o r k ad v o c a te s ^ rig h te o u s w arfare.55 T h e Lüshi chunqiu s ta n d s a p a r t f ro m th e m ilita ry tre a tise s th a t d e a l w ith s tra te g y a n d ta c tic s, b u t d o e s n o t ag re e w ith th e id e alistic v ie w s o f fig u res s u c h as X u n K u a n g a n d M e n c iu s , w h o b e lie v e d th a t th e a rm ie s o f th e sag ek in g s h a d n o n e e d t o fig h t a t all.

14- Emphasis on agriculture. The last o f the ^Discourses55 o f the Lüshi chunqiu contains a num ber o f works dealing w ith agriculture, technical manuals as well as treatises on the importance o f agriculture to prosperity o f the state and the livelihcx>d o f the people. A work attributed to H ouji is quoted to explain that the reason effort is devoted to plowing and weaving is because athey arc considered the fundam ental instructions55 (2 6 /3 .2 ). O f all the m ethods used by the sage-kings o f antiquity to guide their people, athe first in importance was devotion to farming. The people were made to farm n o t only so that the earth w ould yield benefits, but also to ennoble their goals55 (26/3.1).

iS.

Facilitating trade and commerce. To attract merchants and traders,

goods and commcxlitics, to enter the markets and thereby facilitate the peopled business, the Lüshi chunqiu calls for modifying the state policies regarding frontier gates and markets. When various kinds of traders come from the four quarters, When merchants arrive from distant regions, Resources and goods will not be deficient. Superiors will not want for the commodities they need; The hundred tasks of life will proceed accordingly. (8/1.6)

IN T R O D U C T IO N

i6.

Encouraging economy and conserpation.

53

T h e d o c trin e o f “k e e p in g life

in ta c t55 refers to tw o d iffe re n t k in d s o f p ractices: th e s e lf-p re se rv a tio n t o b e p u r s u e d o n ly b y th e sag es a n d e m p e ro rs ; a n d p re s e rv in g th e liv e lih o o d o f th e o r d in a ry p e o p le th r o u g h m a in ta in in g th e b alan ce o f th e n a tu ra l w o rld . T h e m u ltitu d e o f re g u la tio n s c o n c e rn in g th e u se o f fo rests a n d m a rsh e s w as in te n d e d t o p reserv e w ild a n im a ls a n d n a tu ra l re so u rc e s. T h e m o d e ra tio n o f d e sire s, especially a m o n g th e aristo cracy , serv ed th e m u ltip le p u rp o s e s o f k e e p in g in d iv id u a l lives in ta c t, re d u c in g th e la b o rs o f o r d in a ry p e o p le , a n d c o n s e rv in g reso u rces. S u c h m o d e r a tio n w as esp ecially n e e d e d t o ch ec k th e e x tra v a g a n t b u ria l p ra c tic e s o f th e ag e. ccT h e b u ria ls o f th e F o r m e r K in g s w e re in v a ria b ly m o d e s t, in v a ria b ly fit in , a n d w e re in v a ria b ly in d is tin g u is h ­ ab le. W h a t d o e s it m e a n t o say t h a t th e y cfit in 5 a n d w e re " in d is tin g u is h ­ able?555I f o n e is b u rie d in th e hills o r fo re sts, th e b u ria l site s h o u ld fit in w ith th e hills a n d fo re sts; i f o n e is b u r ie d in slo p e s a n d valleys, it s h o u ld b e in d istin g u is h a b le fro m th e slo p e s a n d valleys. T h e s e p ractices are w h a t w e call "loving o th e rs.5T h o s e w h o lo v e o th e rs a re n u m e ro u s , b u t th o s e w h o k n o w th e r ig h t w a y to lo v e o th e rs are few 55 (1 0 /3 .4 ).

17.

Li£ihtenin£f of taxes and duties.

T h e c o n s ta n t w a rfa re o f th e la te W a r­

r in g S ta te s p e rio d re s u lte d in a g r e a t e sc a la tio n o f d e m a n d s b y th e s ta te o n its su b je c ts. a D u k e W en p re s e n te d g ifts, p r o m o te d th e d o w n c a s t, g av e a id to th e im p o v e rish e d , rescu ed th o s e in tro u b le , ex p elled th e w ick ed , lig h te n e d tax es, p a r d o n e d crim in a ls, w as m o d e ra te in th e u se o f re so u rc e s, e m p lo y e d th e p e o p le o n ly in th e r ig h t se a so n , d e fe a te d th e C h u a rm y a t C h e n g p u , s e c u re d th e p o s itio n o f K in g X ia n g o f Z h o u , b ro k e C h u 5s sieg e o f th e S o n g c a p ita l, ex p elled th e C h u so ld ie rs fr o m th e Q i to w n o f G u , b r o u g h t to s u b ­ m is s io n all th o s e w ith o u t a n d w ith in ; a fte r th e se th in g s h a d b e e n d o n e th e d is o rd e rs in Jin cam e to a n e n d 55 (2 3 /6 .2 .A ). W h e n K in g Z h u a n g o f C h u c o n te m p la te d a tta c k in g th e s ta te o f C h e n , h e s e n t o u t a sp y w h o r e tu r n e d w ith th e w a rn in g th a t C h e n 5s su p p lie s w e re so a b u n d a n t a n d its d efen ses so g o o d th a t it c o u ld n o t b e a tta c k e d , b u t N in g G u o a d v ised th e k in g o th e r ­ w ise: a C h e n , b e in g a sm all s ta te , can b e a tta c k e d . Its su p p lie s are p le n tifu l b ec a u se its taxes are h e a v y — so its p e o p le re s e n t th e ir su p e rio rs . Its w alls are h ig h a n d its m o a ts d e e p —s o its p e o p le are p h y sically e x h a u ste d . I f y o u raise a n a rm y a n d atta c k , C h e n can b e ta k en .55 K in g Z h u a n g h e e d e d h is c o u n s e l a n d th u s to o k C h e n (25/1.2). I n t

h

e

L ü re c o m m e n d s th a t th e re b e a

a rc c k o n in g o f th e a m o u n t o f th e re g u la r tr ib u te d u e th e g o v e r n m e n t, fixed b y re g u la tio n as a p p r o p r ia te to th e d is ta n c e a n d q u a lity o f th e la n d a n d

5 斗

IN T R O D U C T IO N

determ ined by the requirements o f the suburban sacrifices and the ancestral tem ples, w ith n o place allow ed for private considerations 55 (9/1.4).

18• Emphasis on filial piety and loyalty • L ii places a n a lm o s t R u im p o r ­ ta n c e o n th e v irtu e s o f filial p ie ty a n d loyalty, m e a s u re d n o t b y u n c ritic a l p e rs o n a l d e v o tio n b u t b y alleg ia n ce t o h ig h id eals. a O f th e te a c h in g s o f th e F o rm e r K in g s, n o n e w as m o r e g lo rio u s th a n filial p ie ty a n d n o n e m o r e e m in e n t th a n loyalty. L o y a lty a n d filial p ie ty a re w h a t ru le rs a n d p a re n ts h o p e fo r m o s t. E m in e n c e a n d g lo ry are w h a t so n s a n d m in iste rs m o s t d esire. D e s p ite th is , ru le rs a n d p a re n ts d o n o t g e t w h a t th e y h o p e fo r, a n d s o n s o r m in is te rs c a n n o t g e t w h a t th e y desire.55R u le rs fail t o e m p lo y loyal m in is te rs a n d p a re n ts t o raise filial s o n s b e c a u se th e ir id eals a rc n o t g r o u n d e d in a p r o p e r u n d e r s ta n d in g o f re a s o n a n d m o ra lity , a n d ^ th e ir n o t k n o w in g reas o n a n d m o ra lity is b o r n o f th e ir lack o f le a rn in g 5’ （ 斗/2 .I.A ). “ I f th e ru le r is filial, h is n a m e w ill b e illu s trio u s , th o s e b e lo w w ill o b e y h im , a n d th e w o r ld w ill s in g h is p raises. I f a m in is te r is filial, h e w ill serv e h is lo r d loyally, m a n ag e h is official d u tie s h o n e s tly ， a n d c o n f r o n t d ifficu lties e v e n th o u g h th e y m ig h t le a d t o h is d e a th . I f k n ig h ts a n d c o m m o n e rs a re filial, th e y w ill te n d to a g ric u ltu re d ilig en tly , b e sta lw a rt in d e fe n d in g a n d d o in g b a ttle , a n d n ev er r u n fro m d e fe a t. F ilial p ie ty is th e r o o t f u n d a m e n ta l t o w h ic h th e T h re e A u g u s t O n e s a n d th e F iv e S o v e re ig n s d e v o te d th e m se lv e s; it is th e g u id in g th re a d tiia t ru n s th r o u g h th e m y ria d u n d e r ta k in g s 55 (14/1.1). T h e Liishi chunqiu is o n e o f th e g re a t m o n u m e n ts o f C h in e se th in k in g , a w o rk o f o rig in a lity a n d c o h e s io n ， in s p ire d b y ä v is io n o f a u n iv e rsa l e m p ire , ru le d b y p rin c ip le s th a t a s s u re d h a r m o n y b e tw e e n m a n a n d n a tu re a n d p r o ­ te c te d life—h u m a n a n d a n im al, th a t e x to lled le a rn in g a n d c u ltu re , p r o m o te d b e n e v o le n c e a n d k in d n e ss, a n d th a t w e re m o tiv a te d b y re a s o n a n d m o rality . T h e w o rk tak es in to a c c o u n t ev ery p h ilo s o p h ic a l tr e n d o f its day, s o m e ­ tim e s a d a p tin g a n d s o m e tim e s c o m b in in g id eas th a t p re v io u s ly h a d n o t b e e n asso c ia te d , s o m e tim e s re je c tin g a n d s o m e tim e s re fu tin g p o s itio n s th a t w e re in c o n flic t w ith its basic v isio n . D e s p ite th e e v id e n t failu re to e x ec u te th e g ra n d c o n c e p tio n o f th e w o r k 5s o rig in a l d e s ig n , th e co h esiv e n ess o f its t h o u g h t is u n m is ta k a b le to th e carefu l read er. B ecau se L ii a im e d a t c o m p re ­ h e n siv e n e ss, h is w o r k p reserv es a n u m b e r o f p h ilo s o p h ic a l sy stem s th a t w o u ld b e o th e rw is e u n k n o w n o r scarcely k n o w n — th e schcx>ls o f M a s te r Ji a n d M a s te r H u a , a n d th e s c h œ l in s p ire d b y Yi Y in, n o w m u c h b e tte r k n o w n since th e d isc o v e ry o f o rig in a l te x ts a t M a w a n g d u i. B u t w e s h o u ld n o t allo w

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the textes usefulness in reconstructing controversies o f the third century b .c . to blind us to its ow n sometimes highly original philosophical positions. Lii Buwei aimed to create an independent sch œ l. This he proclaims in his “Postface” when he declares that he is transm itting the instructions that Zhuanxu received from the Yellow Sovereign, thereby putting his philoso­ phy in direct opposition to M o D i5s ccWay o f Yu,55M encius5s ccWay o f Yao and Shun,55and Xun Kuang^s ccWay o f the Later Kings.55H e encourages us to take the long view, to keep our vision and our tliinking clear and free o f bias.

Tke Annals of Lii Buwei 呂氏春秋

PART I TH E ALM ANACS BO O K S 1 -1 2

Book 1

The purpose of the aAlmanacswis to correlate the activities of man with those of nature through the symbolic rituals performed by the Son of Heaven as the Asses­ sor of Heaven and Earth. Spring is the season of renewal and rebirth, preserving and nurturing of life is its fundamental task; it is therefore crucial that the indi­ vidual and the government understand its task. The only way this task can be ac­ complished is by exhibiting the same impartiality Heaven and Earth evince. Performing unseasonal acts or issuing unseasonal commands that would inter­ fere with Nature^ springtime work of germination and birth must be forbidden. Works that will take the people from their duties of sowing, plowing, and planting must not be undertaken. The remains of winters death, like bleached bones and decaying bodies exposed by the spring thaw, should be disposed of immediately. Spring is the time of the Wood process while summer is the time of Fire. Under the influence of the Power of Wood, laws should be magnanimous and benevolent, for if stricter summer ordinances, based on Fire, should be implemented, heat and dryness will interfere with germination, impede birth and alarm the people. Au­ tumn is the time of Metal. Metal is associated with death, while spring is benevo­ lent and humane. If autumnal ordinances are implemented, then the qi M* ethers will be so disrupted that the people will suffer illness. Metal produces water, to which it is opposed, resulting therefore in severe storms and the luxuriant growth of weeds that will stunt the development of the crops and may contaminate the grains. Spring is Yang while winter is Yin, so if Yin ordinances arc implemented, Yin will supplant Yang, and floods and other calamities will result that will inter­ fere with harvesting the early crops. The theme of individual “life” is the topic of chapters 2 and 3. “Making Life the Foundationwstresses that only the individual can guarantee whether he will live long by deriving benefits from material things and rejecting what is harmful. This means not overindulging the senses, avoiding carriages and other conveniences that decrease exercise, abstaining from rich foods, and above all eschewing the [59]

6

T H E

〇

A L M A N A C S

twin scductxcsscs, beautiful women and lascivious music. A real Son of Heaven is true to the meaning of his title only if he can nurture life according to these prin­ ciples. Because the rich and noble find it difficult to avoid such excess it is prefer­ able, for the sake of living long, to be poor and lowly. ""Stressing the SclP opens by reminding rulers that life is a treasure that must be protected because it is so easily lost and because the benefits it alone provides are without equal. Rulers should treasure their lives by acting in accord with the natural principles of life rather than in contravention of them. These natural principles of life express themselves in the spontaneous moderation we exercise when fulfilling our desires. A rulers destruc­ tion is not something outside of his control and thus if there arc signs that it is imminent, he should not merely study these signs, as diviners do, but realize that the course he is following is mistaken. The fundamental principles of fairness and impartiality upon which govcmment should rest is the topic of chapters 斗 and 5. “Honoring Impartiality^ advocates that the ruler make decisions on the basis of impartiality and public-spiritcdness rather than personal preferences, asserting that the world docs not belong to the king, but to everyone in the world. Thus, the ruler is obligated to see that the interests of all arc served. aDispensing with Selfish Partiality55 argues that a king who allows such family considerations as requiring an heir to interfere with adher­ ence to these absolute standards is to be condemned. Rules and standards must come before personal preferences.

一曰孟春 CHAPTER 1 A L M A N A C F O R T H E F IR S T M O N T H O F S P R IN G i / i .i

孟 春 之 月 ：日 在 營 室 ，昏 參 中 ，旦 尾 中 。 A . D u r in g th e first m o n th o f s p r in g th e s u n is lo c a te d in E n c a m p m e n t. A t d u s k th e c o n s te lla tio n T ria d c u lm in a te s , a n d a t d a w n th e c o n s te lla tio n T ail c u lm in a te s.

其 曰 甲 乙 。其 帝 太 皞 。其 神 句 芒 。其 蟲 鱗 。其 音 角 。律 中 太 蔟 。其 數 八 。 其 味 酸 。其 臭 羶 。其 祀 戶 。祭 先 脾 。 B. T h e c o rre la te s o f th is m o n t h arc th e d a y s * a n d ， , th e S o v e re ig n T a ih a o , his a ssistin g s p irit G o u m a n g , c re a tu re s th a t arc scaly, th e m u sic a l

note jue^ th e p itc h -s ta n d a rd n a m e d G re a t B u d d in g , th e n u m b e r e ig h t, ta stes th a t are so u r, sm ells th a t are ra n k , a n d th e o ffe rin g a t th e d o o r. A t sacrifice, th e s p le e n is g iv e n th e p re e m in e n t p o s itio n .

BOOK 1

東 風 解 凍 ，蟄 蟲 始 振 ，魚 上 冰 ，獺 祭 魚 ，候 臈 北 。

C. The east w ind melts the ice, dorm ant creatures first begin to stir, fish push up against the ice, otters sacrifice fish, and m igrating geese head north. 天 子 居 青 陽 左 個 ，乘 鷺 輅 ，駕 蒼 龍 ，載 青 旅 ，衣 青 衣 ，服 青 玉 ，食 麥 與 羊 。其 器 疏 以 達 。

D. The Son o f Heaven resides in the left: apartm ent o f the Green Yang Brightness side o f the Hall o f Light. H e rides in a chariot w ith luan phoenix bells, pulled by gray-green dragon-horses and bearing green streamers. H e is clothed in green robes and wears green jade ornaments. H e eats millet accompanied by m utton. H is vessels are carved w ith openwork and are thus porous. 1/1.2 是 月 也 ，以 立 春 。先 立 春 三 日 ，太 史 謁 之 天 子 曰 ： 「某 日 立 春 ，盛德在 木 。』天 子 乃 齋 。立 春 之 日 ，天 子 親 率 三 公 九 卿 諸 侯 大 夫 以 迎 春 於 東 郊 。 還 ，乃 賞 公 卿 諸 侯 大 夫 於 朝 。命 相 布 德 和 1令 ，行 慶 施 惠 ，下 及 兆 民 。慶賜 遂 行 ，無 有 不 當 。迺 命 太 史 ，守 典 奉 法 ，司 天 日 月 星 辰 之 行 ，宿 離 不 忒 ，無 失 經 紀 ，以 初 爲 常 。 I. Wang Niansun, Fan Gcngyan; read as

In this m onth cxcurs the period ''Establishing Spring.55Three days before the ceremony marking the Establishing Spring, the grand historiographer informs the Son o f Heaven, saying: ccO n such-and-such a day begins Estab­ lishing Spring. The Power that is flourishing is Wood.55The Son o f Heaven then begins his fast. O n the day beginning “Establishing Spring，” the Son o f Heaven personally leads the Three Dukes, the N ine M inisters, the feudal lords, and the grand officers in welcoming spring at the eastern suburban altar. O n returning, he rewards the dukes, ministers, feudal lords, and grand officers in the court. H e mandâtes that his assistants should make known the moral authority o f his governm ent, propagate his ordinances o f instruc­ tion, execute celebratory comm em orations, and bestow favors so that they reach down even to the millions o f his subjects. Commendations and rewards are openly distributed so that everyone has w hat he should. H e thereupon mandates that the grand historiographer preserve the [Six Governmental] Statutes, respectfully attend to the [Eight Bureaucratic] Laws, and preside over the movements o f the sun, m oon, planets and constellations, so that where they rest and w hat they pass through involve no transgression and so

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that there be no omission in the records o f their movements in order that the commencement o f the year be constant. 1/ 1.3 是 月 也 ，天 子 乃 以 元 日 祈 穀 于 上 帝 。乃 擇 元 辰 ，天 子 親 載 耒 耜 ，措之參 ( 于 0 £ > 乘2保 介 之 御 間 ，率 三 公 九 卿 諸 侯 大 夫 躬 耕 帝 籍 田 ，天 子 三 推 ，三 公 五 推 ，卿 諸 侯 大 夫 九 推 。反 ，執 爵 于 太 寢 ，三 公 九 卿 諸 侯 大 夫 皆 御 ，命 曰 ：「勞 酒 j

。

2. XuWciyu.

In this m onth, on the first day, the Son o f Heaven prays to the Supreme Sovereign for a good harvest. After the auspicious hour has been seleaed, the Son o f Heaven personally carries a plow handle and plowshare, arranging them between the man-at-arms and the driver w ho accompany him in his chariot. H e leads the Three Dukes, N ine M inisters, feudal lords, and grand officers personally to plow in the Divine Sovereign^ revenue field. The Son o f Heaven pushes the plow three times, the Three Dukes each push the plow five times, and the ministers, feudal lords, and grand officers each push the plow nine times. W hen they return, the Son o f Heaven grasps the pledge-cup in the Great Chamber, w ith the Three Dukes, N ine M inisters, feudal lords, and grand officers in attendance. The ceremony is called Wine Served for Labors. 1/ 1.4 是 月 也 ，天 氣 下 降 ，地 氣 上 騰 ，天 地 和 同 ，草 木 繁 動 。王 布 農 事 ：命田 舍 東 郊 ，皆 修 封 疆 ，審 端 徑 術 ，善 相 丘 陵 阪 險 原 隰 ，土 地 所 宜 ，五 穀 所 殖 ，以 敎 道 民 ，心 躬 親 之 。田 事 既 飭 ，先 定 準 直 ，農 乃 不 惑 。

In this m onth, Celestial ethers descend, Terrestrial ethers ascend, Heaven and Earth harmoniously unite, And grasses and trees begin to sprout and grow. The king distributes the tasks o f agriculture and commands that field inspectors lodge at the eastern suburban altar. They are to insure that everyone keeps boundaries and borders in good repair and that care is taken as to the straightness o f the small pathways between fields. They are skillfully to survey the m ounds, slopes, ravines, plains, and marshes to determ ine which

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have soil and landforms suitable to grow each o f the five grains. In all this they m ust instruct the people and personally participate in the work. When before tasks in the fields arc announced. The boundaries have all been fixed. The farmers will harbor no suspicions. I/I.5 是 月 也 ，命 樂 正 入 學 習 舞 。乃 修 祭 典 ，命 祀 山 林 川 澤 ，犧 牲 無 用 牝 。禁 止 伐 木 ，無 覆 巢 ，無 殺 孩 蟲 胎 夭 飛 鳥 ，無 麋 無 卵 ，無 聚 大 眾 ，無 置 城 郭 ，搶 骼 霾 鹺 。

In this m onth he commands the rectifier o f music to enter the school to rehearse the dances. Then the Son o f Heaven puts in order the statutes regulating sacrifice, commands that in making offerings to the m ountains and forests， streams and marshes no female animals be used as victims. H e issues orders to prevent the felling o f trees; to prohibit the overturning o f nests; to forbid the killing o f very young creatures, creatures still in the w om b, just-bom creatures, fledgling birds, fawns, and eggs; to forbid the conscripting o f large groups; to prohibit setting up inner and outer city walls; and to cover up bleached bones and bury decaying bodies. 1/ 1.6 是 月 也 ，不 可 以 稱 兵 ，稱 兵 必 有 天 殃 。兵 戎 不 起 ，不 可 以 從 我 始 。無變 天 之 道 ，無 絕 地 之 理 ，無 亂 人 之 紀 。

In this m onth. It is not appropriate to assemble military forces, For when they arc assembled, natural calamities are certain to occur. When armed forces arc not to be raised. It is not appropriate for us to originate warfare. Do not transgress the Dao of Heaven; Do not contravene the pattern of order in Earth; Do not disrupt the guiding principles of men. 1/ 1.7 孟 春 行 夏 令 ，則 風 雨 不 時 ，草 木 早 槁 ，國 乃 有 恐 。行 秋 令 ，則 民 大 疫 ，疾 風 暴 雨 數 至 ，藜 莠 蓬 蒿 並 興 。行 冬 令 ，則 水 潦 爲 敗 ，霜 雪 大 摯 ，首 種 不 入 。

I f in the first m onth o f spring the ordinances for sum m er arc put into

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effect, th e n w in d s a n d ra in s w ill n o t b e se a so n a b le , g rasses a n d tre e s w ill w ith e r early, a n d th e s ta te w ill th e re u p o n b e c o m e ala rm e d . I f th e o rd in a n c e s f o r a u tu m n are p u t in to effect, th e p e o p le w ill su ffer a g r e a t p la g u e , sev ere w in d s a n d v io le n t rain s w ill fre q u e n tiy o ccu r, a n d b ria rs , d a rn e l, b ra m b le s , a n d a rte m isia w e e d s w ill flo u ris h to g e th e r w ith th e c ro p s. I f th e o rd in a n c e s f o r w in te r are p u t in to effect, flo o d s a n d h eav y ra in s w ill cau se r u in , fro s t a n d s n o w w ill d o g re a t d a m a g e , a n d th e first-so w n c ro p s w ill n o t m a tu r e so th a t th e y can b e h a rv e ste d .

二曰本生 CHAPTER 2 M A K IN G L IF E T H E F O U N D A T IO N

1/2.1 始 生 之 者 ，天 也 ；養 成 之 者 ，人 也 。能 養 天 之 所 生 而 勿 櫻 之 謂 天 子 。天 子 之 動 也 ，以 全 天 爲 故 者 也 。此 官 之 所 自 立 也 。立 官 者 以 全 生 也 。今世之惑 主 ，多 官 而 反 以 害 生 ，則 失 所 爲 立 之 矣 。譬 之 若 修 兵 者 ，以 備 寇 也 ，今修兵 而 反 以 自 攻 ，則 亦 失 所 爲 修 之 矣 。 H e a v e n is w h a t first e n g e n d e rs life in th in g s ; M a n is w h a t fulfills th a t life b y n u r tu r in g it. T h e p e r s o n w h o is c a p a b le o f n u r tu r in g th e life th a t H e a v e n has c re a te d w ith o u t d o in g v io len ce to it is called th e S o n o f H e a v e n . T h e p u rp o s e o f all th e S o n o f H e a v e n 5s activ ity is to k e e p in ta c t th e life H e a v e n o rig in a lly e n g e n d e re d . T h is is th e o rig in o f th e offices o f g o v e r n ­ m e n t. T h e p u rp o s e o f e s ta b lis h in g th e m w as to k eep life in ta c t. T h e d e lu d e d lo rd s o f th e p re s e n t ag e h av e m u ltip lie d th e offices o f g o v e r n m e n t a n d are u s in g th e m to h a rm life — th is is m iss in g th e p u rp o s e f o r e s ta b lis h in g th e m . C o n s id e r th e ex a m p le o f tr a in in g so ld ie rs: so ld ie rs are tr a in e d t o p re p a re a g a in st b a n d its ; b u t i f th e s o ld ie rs w h o h av e b e e n tr a in e d a tta c k eac h o th e r, th e n th e o rig in a l re a s o n fo r th e ir tr a in in g h as b e e n lo st.

1/2.2 夫 水 之 性 清 ，土 者 桕 之 ，故 不 得 清 。人 之 性 壽 ，物 者 桕 之 ，故 不 得 壽 。物 也 者 ，所 以 養 性 也 ，非 所 以 性 養 也 。今 世 之 人 ，惑 者 多 以 性 養 物 ，則 不 知 輕 重 也 。不 知 輕 重 ，則 重 者 爲 輕 ，輕 者 爲 重 矣 。若 此 ，則 每 動 無 不 敗 。以 此 爲 君 悖 ，以 此 爲 臣 亂 ，以 此 爲 子 狂 。三 者 國 有 一 焉 ，無 幸 必 亡 。

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A lthough the true nature o f w ater is to be clear, dirt will disturb this nature, and this is why it does n o t stay dear. A lthough it is the true nature o f m an to live to an old age, material things disturb this nature, and this is w hy people do n o t achieve longevity. M aterial things should be used to nurture our natures; we should n o t use our own natures to nurture them . T hat tcxlay m ost deluded m en use their ow n natures to nurture material things shows that they do n o t understand insignificance and importance. W hen the difference between insignificance and importance is n o t understood, the im portant becomes insignificant and the insignificant im portant. W hen this situation prevails, every action ends in failure. O n account o f this, lords become perverse, ministers rebellious, and sons unrestrained. A state that has even one o f these three, unless it has good luck, is certain to perish. 1/2.3 今 有 聲 於 此 ，耳 聽 之 必 慊 ，已 聽 之 則 使 人 聾 ，必 弗 聽 。有 色 於 此 ，目視 之 必 慊 ，已 視 之 則 使 人 盲 ，必 弗 視 。有 味 於 此 ，口 食 之 必 慊 ，已 食之則使人 瘠 ，必 弗 食 。是 故 聖 人 之 於 聲 色 滋 味 也 ，利 於 性 則 取 之 ，害 於 性 則 舍 之 ，此 全 性 之 道 也 。世 之 貴 富 者 ，其 於 聲 色 滋 味 也 多 惑 者 ，日 夜 求 ，幸而得之則遁 焉 。遁 焉 ，性 惡 得 不 傷 ？

Were particular sounds certain to satisfy the ear but cause deafness when heard, m en surely w ould n o t listen to them. Were particular colors certain to please the eye but blind those w ho gaze at them , m en surely w ould not look at them . Were particular flavors certain to satisfy the m outh but caused those w ho tasted them to be struck dum b, men surely would no t taste them. For these reasons, the sages selected those sounds, colors, and flavors that w ould benefit o ur natures, and they rejected w hat m ight harm them . This is the D ao that keeps our natures intact. The great majority o f honored and wealthy people o f today are deluded in regard to sounds, colors, and rich flavors. They seek these things every day and every night. I f by good for­ tune they obtain them , they abandon themselves to them . If they abandon themselves to these things, how can their natures not be damaged? 1 /2 • 斗

萬 人 操 弓 共 射 一 招 ，招 無 不 中 。萬 物 章 章 ，以 害 一 生 ，生 無 不 傷 ；以便 一 生 ，生 無 不 長 。故 聖 人 之 制 萬 物 也 ，以 全 其 天 也 。天 全 則 神 和 矣 ，目明 矣 ，耳 聰 矣 ，鼻 臭 矣 ，口 敏 矣 ，三 百 六 十 節 皆 通 利 矣 。若 此 人 者 ：不言而

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信 ，不 謀 而 當 ，不 慮 而 得 ；精 通 乎 天 地 ，神 覆 乎 宇 宙 ；其 於 物 無 不 受 也 ，無 不 裹 也 ，若 天 地 然 ；上 爲 天 子 而 不 驕 ，下 爲 匹 夫 而 不 惽 ；此 之 謂 全 德 之 人 。

W hen a myriad o f m en take up their bows and aim their arrows at a single target, then o f course the target will be hit in its bull5s-eyc. When the myriad things splendid and beautiful. Are used to injure a single life. Life cannot but be harmed. But when used to benefit a single life, Life cannot but be prolonged. T h u s , in re g u la tin g th e m y ria d m a te ria l th in g s th e sages u s e d th e m t o k e e p in ta c t th e e n d o w m e n t H e a v e n g av e th e m . W h e n a personas n a tu ra l e n d o w ­ m e n t is k e p t in ta c t, th e s p irit is h a r m o n io u s , th e eyes d e a r, th e ears a c u te , th e n o s e k e e n , th e m o u th p e rc e p tiv e , a n d th e 360 jo in ts o f th e b o d y m o v e sm o o th ly . S u c h a p e rs o n is tr u s te d w ith o u t sp e a k in g , acts ex actly as n e e d e d w ith o u t d e v isin g sch em e s, a n d su ccee d s w ith o u t p la n n in g a h e a d . H is v ita l essen ce c irc u lates th r o u g h H e a v e n a n d E a r th , a n d h is s p irit c o v ers th e c o s ­ m o s . O f m a te ria l th in g s , th e re are n o n e h e d o c s n o t a c c e p t a n d n o n e h e d o c s n o t e n c o m p a s s — in th is h e is like H e a v e n a n d E a rth . I f h e rises t o th e p o s itio n o f S o n o f H e a v e n h e is n o t a r r o g a n t. I f h e falls t o th e level o f a n o rd in a ry s u b je c t h e is n o t re se n tfiil. S u c h a m a n m a y b e sa id t o k e e p h is in n e r p o w e r in ta c t.

1/2.5 貴 富 而 不 知 道 ，適 足 以 爲 患 ，不 如 貧 賤 。貧 賤 之 致 物 也 難 ，雖 欲 過之奚 由 ？出 則 以 車 ，入 則 以 輦 ，務 以 自 佚 ，命 之 曰 （ 招 L C > 撓1蹶 之 機 。肥肉厚 酒 ，務 以 自 彊 ，命 之 曰 爛 腸 之 食 。靡 曼 皓 齒 ，鄭 、衛 之 音 ，務 以 自 樂 ，命之 曰 伐 性 之 斧 。三 患 者 ，貴 富 之 所 致 也 。故 古 之 人 有 不 肯 貴 富 者 矣 ，由重生故 也 ，非 夸 以 名 也 ，爲 其 實 也 。則 此 論 之 不 可 不 察 也 。 I. Chen Qiyou.

If one is honored and wealthy but does not know the Dao [of nurturing life], this is tantam ount to creating calamity. It w ould be better to be poor and hum ble, for it is difficult to acquire material things when one is poor and humble. In this case, though one5s desires m ight lead one to excess, how could they be fulfilled? ccGoing out, one uses a chariot; returning home, one uses a sedan chair5—people love these for the com fort they provide, b ut they should be called ^mechanisms that make one lamc.^ aFat m eat and rich wine55—people are devoted to them for the strength they give one, but

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th e y s h o u ld b e called ccf o o d s th a t r o t th e in te s tin e s ^ ^ L a n g u id lim b s a n d g le a m in g te e th 55a n d ath e tu n e s o f Z h e n g a n d W ey55—p e o p le a re d e v o te d to th e s e f o r th e p le a su re th e y g iv e , b u t th e y s h o u ld b e called waxes th a t h a c k a t o n e 5s in b o r n n a tu re .55 T h e s e th r e e calam itie s are b r o u g h t a b o u t b y h o n o r a n d w ealth . S o m e m e n o f a n tiq u ity th e re fo re w e re u n w illin g to acc ep t h o n o r a n d w e a lth b e c a u se th e y h e ld life t o b e m o r e im p o r ta n t. T h e y d id n o t p r e ­ te n d t o b e th is w a y f o r th e sak e o f a c q u irin g a r e p u ta tio n , th e y a ctu ally h e ld th e se view s. T h u s , th e s e th e se s c a n n o t b u t b e e x a m in e d .

三曰重己 CHAPTER 3 S T R E S S IN G T H E S E L F

1/3.1 倕 至 巧 也 ，人 不 愛 倕 之 指 ，而 愛 己 之 指 ，有 之 利 故 也 。人 不 愛 崑 山 之 玉 、江 漢 之 珠 ，而 愛 己 一 蒼 璧 小 璣 ，有 之 利 故 也 。今 吾 生 之 爲 我 有 ，而利我 亦 大 矣 。論 其 貴 賤 ，爵 爲 天 子 ，不 足 以 比 焉 ；論 其 輕 重 ，富 有 天 下 ，不可以 易 之 ；論 其 安 危 ，一 曙 失 之 ，終 身 不 復 得 。此 三 者 ，有 道 者 之 所 慎 也 。 A . C h u i w as th e m o s t skillfiil o f c ra ftsm e n . Yet a m a n lo v es h is o w n fin g ers m o re th a n h e w o u ld C h u i5s b eca u se a m a n b en efits fro m w h a t h e h im s e lf po ssesses. A m a n loves h is o w n a z u re bi ja d e in s ig n ia a n d irre g u la r p earls m o re th a n th e ja d e o f M o u n t K u n o r th e p earls o f th e H a n a n d Y angzi R iv e rs b eca u se h e b e n e fits fr o m w h a t h e h im s e lf p o ssesses. N o w m y life is s o m e th in g th a t I p o sse ss, a n d th e b e n e fits I e n jo y f ro m it a rc in d e e d s u ­ p re m e . W ere I to assess its n o b ility — ev en th e ra n k o f S o n o f H e a v e n w o u ld b e in su ffic ie n t t o m a tc h it. W ere I to assess its v a lu e —I w o u ld n o t e x ch a n g e it ev en fo r th e w e a lth o f th e w h o le w o rld . W ere I to assess th e rela tiv e s e c u ­ rity it affo rd s m e — it is su c h th a t w e re I to lo se it in a sin g le m o r n in g , I c o u ld n e v e r a g a in re g a in it. T h e s e th r e e q u a litie s o f life are w h a t o n e w h o p o ssesses th e D a o is esp ecially a tte n tiv e to .

有 慎 之 而 反 害 之 者 ，不 達 乎 性 命 之 情 也 。不 達 乎 性 命 之 情 ，慎 之 何 益 ？是師 者 之 愛 子 也 ，不 免 乎 枕 之 以 糠 ；是 聾 者 之 養 嬰 兒 也 ，方 雷 而 窺 之 于 堂 ；有 殊弗知慎 者。 B, A lth o u g h s o m e p e o p le try t o ta k e care o f life, th e y n o n e th e le s s d o h a rm to life b ecau se th e y d o n o t c o m p re h e n d th e essen tial q u alities o f in b o rn

nature and natural endowm ents. I f they do n o t com prehend the essential qualities o f inborn nature and natural endowm ents, w hat is gained by being attentive? It is like the blind teachers love for his son that does not prevent him from giving the child a pillow o f grain husks on which to sleep or like the deaf m an5s effort to com fort his young child by taking him o u t o f the house when it is thundering. Each m an has a defect tJiat makes him unable to recognize w hat one should take care about. 夫 弗 知 慎 者 ，是 死 生 存 亡 可 不 可 ，未 始 有 別 也 。未 始 有 別 者 ，其所謂是未嘗 是 ，其 所 謂 非 未 嘗 非 ，是 其 所 謂 非 ，非 其 所 謂 是 ，此 之 謂 大 惑 。若 此 人 者 ，天 之 所 禍 也 。以 此 治 身 ，必 死 必 殃 ；以 此 治 國 ，必 殘 必 亡 。

C. Those w ho do n o t recognize w hat one should be careful about have n ot begun to make the distinction between those things that lead to death and those that preserve life, w hat assures survival and w hat leads to destruc­ tion, and w hat is permissible and w hat impermissible. N o t having begun to make these distinctions, w hat they call "'right55is never right and w hat they call "Svrong55is never wrong. R ight they call "'wrong55and w rong they call ^right.55This is called agreat delusion.55Such people are cursed by Heaven. Trying to govern one5s ow n self this way invariably leads to death and ruin­ ation. Trying to govern a country in this way invariably leads to its destruc­ tion and annihilation. 夫 死 殃 殘 亡 ，非 自 至 也 ，惑 召 之 也 。壽 長 至 常 亦 然 。故 有 道 者 ，不 察 所 召 ，而 察 其 召 之 者 ，則 其 至 不 可 禁 矣 。此 論 不 可 不 熟 。

D. D eath and ruination, destruction and annihilation, do n o t just hap­ pen. Delusion invites them . This is also true in regard to longevity. Thus, if those w ho possess the D ä 〇do n o t examine w hat does the “inviting，” but rather w hat is ccinvited,55the coming o f death and ruination cannot be pre­ vented. This thesis cannot but be thoroughly considered. 1/ 3 .2

使 烏 獲 疾 引 牛 尾 ，尾 絕 力 動 ，而 牛 不 可 行 ，逆 也 。使 五 尺 豎 子 引 其 棬 ， 而 牛 恣 所 以 之 ，順 也 。世 之 人 主 貴 人 ，無 賢 不 肖 ，莫 不 欲 長 生 久 視 ，而曰 逆 其 生 ，欲 之 何 益 ？凡 生 之 長 也 ，順 之 也 ；使 生 不 順 者 ，欲 也 ；故聖人必先 適欲。

Were the strongm an W uhuo to pull the tail o f an ox so hard that the tail broke off and he exhausted all his strength, he w ould n o t be able to move the ox because he w ould be contravening the natural direction o f the ox. But were a lad a mere five cubits tall to pull the ox by its nose ring, the ox

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w ould follow where he led because he w ould be according w ith the natural d irea io n o f the ox. The rulers and em inent m en o f the present age, whether w orthy o r not, all desire to prolong life and to see many days, yet each day they contravene the natural course o f their lives; how will w hat they do increase w hat they desire? As a general principle, the prolongation o f life results from one5s following its natural course and w hat causes one n o t to follow the natural course o f life is desire. Thus, the sage is certain to give priority to making his desires suitable. 1/3.3 室 大 則 多 陰 ，臺 高 則 多 陽 ，多 陰 則 蹶 ，多 陽 則 痿 ，此 陰 陽 不 適 之 患 也 。 是 故 先 王 不 處 大 室 ，不 爲 高 臺 ，味 不 眾 珍 ，衣 不 輝 熱 。焊 熱 則 理 塞 ，理塞 則 氣 不 達 ；味 眾 珍 則 胃 充 ，胃 充 則 中 大 鞔 ；中 大 鞔 而 氣 不 達 ，以 此 長 生 可 得乎？

A. I f the house is large, there is an excess o f Yin; if the tow er is high, there is an excess o f Yang. Excess o f Yin causes lameness; excess o f Yang causes paralysis. These are the harmful results o f no t m oderating the Yin and Yang. This was why the Early Kings did n o t reside in large houses nor build lofty towers. Flavors were n o t concentrated, and clothes were not heavy and hot. I f clothes are heavy and hot, the veins will be stopped up. If the veins are stopped up, the ethers will n o t circulate. If flavors are concentrated, then the stomach is stuffed. If the stomach is stuffed, one’s innards will become greatiy distended. I f one5s innards are greatiy distended, the ethers will n o t circulate. In these circumstances, how can one succeed in one’s endeavor to prolong life? 昔 先 聖 王 之 爲 苑 囿 園 池 也 ，足 以 觀 望 勞 形 而 已 矣 ；其 爲 宮 室 臺 榭 也 ，足以 辟 燥 溼 而 已 矣 ；其 爲 輿 馬 衣 裘 也 ，足 以 逸 身 煖 骸 而 已 矣 ；其 爲 飮 食 酏 醴 也 ， 足 以 適 味 充 虛 而 已 矣 ；其 爲 聲 色 音 樂 也 ，足 以 安 性 自 娛 而 已 矣 。五 者 ，聖 王 之 所 以 養 性 也 ，非 好 儉 而 惡 費 也 ，節 乎 性 也 。

B. In the past, the ancient sage-kings made animal parks and preserves, gardens and ponds sufficiently large to observe the sights and to exercise their bodies, but no more. They made palaces and chambers, towers and archery pavilions sufficient to protect themselves from dampness and heat, but no more. They made horse-drawn carriages, clothing, and furs sufficient to give their bodies ease and to keep them warm and dry, but no more. They made food and drink, millet spirits and sweet wine sufficient to m od­ erate the flavors and fill the emptiness, but no more. They made spectacles

a n d m u s ic su fficie n t to g iv e re p o s e t o th e ir in b o r n n a tu re s a n d t o a m u se , b u t n o m o re . T h e sag e-k in g s u s e d th e s e five w ay s t o n u r tu r e th e ir in b o r n n a tu re . T h e y d id n o t a c t in th is w a y b e c a u se th e y lo v e d fru g a lity a n d h a te d w a s te , b u t b eca u se th e y w a n te d t o m o d e ra te th e ir in b o r n n a tu re .

四曰貴公 CH APTER 4 H O N O R I N G IM P A R T IA L IT Y

1/4.1 昔 先 聖 王 之 治 天 下 也 ，必 先 公 ，公 則 天 下 平 矣 。平 得 於 公 。嘗試觀於上 志 ，（ 有 G E > 其 得 天 下 ，〔 失天下〕 1者 眾 矣 ，其 得 之 以 公 ，其 失 之 （ 必)2以 偏 。凡 主 之 立 也 ，生 於 公 。故 《鴻範》 曰 ： 『無 偏 無 黨 ，王 道 蕩 蕩 ；無偏無 頗 ，遵 王 之 義 ；無 或 作 好 ，遵 王 之 道 ；無 或 作 惡 ，遵 王 之 路 。 j I. Chen Qiyou.

2. Sun Shuchcng.

I n th e p a st, w h e n th e a n c ie n t sag e-k in g s g o v e rn e d th e w o rld , th e y in v a ri­ ab ly m a d e im p a rtia lity th e ir first p rio rity , b e c a u se i f th e y a c te d im p a rtia lly , th e w o r ld w o u ld b e a t p eace. T h is p e a c e w as a tta in e d b y a c tin g w ith im p a r­ tiality. W h e n w e e x a m in e th e re c o rd s o f h ig h a n tiq u ity w e fin d a m u ltitu d e o f ex am p les o f th e w o r ld s b e in g w o n a n d lo st. In v a ria b ly , th o s e w h o w o n th e w o r ld d id so th r o u g h im p a rtia lity , a n d th o s e w h o lo s t it d id so th r o u g h p artiality . A s a g e n e ra l p rin c ip le , th e e s ta b lis h m e n t o f a ru le r d e v e lo p s o u t o f h is im p artiality . T h u s th e Hongfan says:

Be neither partial nor partisan; The way of the king is all encompassing. Be neither partial nor biased; Adhere to the king’s rules. Be not on good terms just with some; Cleave to the king^s way. Be not on bad terms just with some; Keep to the king's road.

1/4.2 天 下 非 一 人 之 天 下 也 ，天 下 之 天 下 也 。陰 陽 之 和 ，不 長 一 類 ；甘露時 雨 ，不 私 一 物 ；萬 民 之 主 ，不 阿 一 人 。

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A. The w orld does n o t belong to one person; it belongs to the whole world. The harm ony o f the Yin and Yang forces docs n o t favor grow th in only one species o f thing, the sweet dews and seasonable rains are n o t par­ tial to one thing, and so the ruler o f the myriad people does n o t show favor­ itism tow ard a single individual. 伯 禽 將 行 ，請 所 以 治 魯 ，周 公 曰 ： 「利 而 勿 利 也 。 j

B. W hen Boqin was about to leave, he inquired w hat principles he should employ in governing Lu. The Duke o f Zhou said, ^Benefit, but do not benefit•” ( 荆 T A > 楚 人 有 遺 弓 者 ，而 不 肯 索 ，曰 ： 「（荆 丁人> 楚 人 遺 之 ， （荆 TA> 楚 人 得 之 ，又 何 索 焉 ？』孔 子 聞 之 曰 ： 『去 其 「（荆 T A > 楚 」而 可 矣 。 j 老 聃 聞 之 曰 ： 「去 其 「人 」而 可 矣 。』故 老 聃 則 至 公 矣 。

C. A m an o f C hu w ho had lost his bow and was unwilling to search for it, said: aA m an o f C hu lost it and a man o f Chu will find it, so why should I search for it?” W hen Confucius learned o f this, he said, aO m it cC hu5and the com m ent will be proper•” W hen Lao D an learned o f this, he said, aO m it ca m an5 and it will be proper.55Thus, it was Lao D an w ho attained perfect impartiality. 天 地 大 矣 ，生 而 弗 子 ，成 而 弗 有 ，萬 物 皆 被 其 澤 、得 其 利 ，而 莫知其所由 始 ，此 三 皇 、五 帝 之 德 也 。

D. Heaven and Earth arc so great that while they give life they do not raise anything as their ow n, and while they bring things to completion they do not possess them. The myriad things all receive their blessings and obtain their benefits, but no one knows whence they first arose. So it is w ith the Power o f the Three August Ones and the Five Sovereigns. 1/4.3 管 仲 有 病 ，桓 公 往 問 之 ，曰 ： M中 父 之 病 矣 ，漬 甚 ，國 人 弗 諱 ，寡人將 誰 屬 國 ？』管 仲 對 曰 ： 「昔 者 臣 盡 力 竭 智 ，猶 未 足 以 知 之 也 ，今 病 在 於 朝 夕 之 中 ，臣奚能言 ? 《 I 桓 公 曰 ： 「此 大 事 也 ，願 仲 父 之 敎 寡 人 也 。』管仲敬 諾 ，曰 ： 「公 誰 欲 相 ？』公 曰 ： 「鮑 叔 牙 可 乎 ？j 管 仲 對 曰 ： 「不 可 。夷 吾 善 鮑 叔 牙 ，鮑 叔 牙 之 爲 人 也 ：清 廉 潔 直 ，視 不 己 若 者 ，不 比 於 人 ：一聞 人 之 過 ，終 身 不 忘 。』 「勿 已 ，則 隰 朋 其 可 乎 ？』 「隰 朋 之 爲 人 也 ：上志而 下 求 ，醜 不 若 黃 帝 ，而 哀 不 己 若 者 ；其 於 國 也 ，有 不 聞 也 ；其 於 物 也 ，有 不 知 也 ：其 於 人 也 ，有 不 見 也 。勿 已 乎 ，則 隰 朋 可 也 。 j

A. W hen Guan Z hong was ill, Duke H uan w ent to inquire after him, saying, aUncle, your illness has worsened and has become so grave that the people o f our nation cannot observe the taboo against m entioning it. The U nw orthy O ne m ust know to w hom he should entrust the state.55 Guan Z hong responded, '"Earlier, if I had exhausted all my strength and depleted all my knowledge, I still w ould not know w ho it should be. N ow that I am sick, clying between m orning and evening,5 how can I offer any such advice?” Duke H uan said, "This is such a m om entous m atter; I hope. Uncle, that you will offer the U nw orthy O ne some instruction.55 Guan Z hong respectfully consented, saying, uW hom does your grace w ant to make his prim e minister?55 The duke replied, ccW ould Bao Shuya be suitable?55 Guan Zhong said, ccN o, he w ould not be suitable. I am well acquainted w ith Bao Shuya. H e is the kind o f m an w ho is pure, incorruptible, honest, and upright. H e will n o t associate w ith anyone he sees is n o t the equal o f himself. I f he hears o f another^ transgressions， he docs n o t forget it to the end o f his life.55 d congeals, obstruct­ ing his veins. H is nine orifices are em ptied, and even the smallest parts o f his body fail to function properly. Patriarch Peng him self w ould be inca-

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pable o f doing anything in this situation. A m ong material things, the ordinary ruler desires w hat cannot be obtained and seeks w hat cannot be supplied, so he utterly fails w ith w hat is fundam ental to life. 民 人 怨 謗 ，又 樹 大 讎 ；意 氣 易 動 ，蹢 然 不 固 ；矜 勢 好 智 ，胸 中 欺 詐 ；德義 之 緩 ，邪 利 之 急 。身 以 困 窮 ，雖 後 悔 之 ，尙 將 奚 及 ？巧 佞 之 近 ，（ 端 TA > 正 直 之 遠 ，國 家 大 危 ，悔 前 之 過 ，猶 不 可 反 。聞 言 而 驚 ，不 得 所 由 。百病怒 起 ，亂 難 時 至 。以 此 君 人 ，爲 身 大 憂 。耳 不 樂 聲 ，目 不 樂 色 ，口 不 甘 味 ， 與死無擇。

B. The people resent and revile him and even set him up as their greatest adversary. H is inclinations and m œ d s are easily influenced, so he is u n ­ settled and lacking in steadfastness. H e brags about the pow er o f his position and is enam ored o f his cleverness， so he harbors in his breast false and deceptive schemes. Dilatory w ith regard to virtue and morality, he is quick w hen it comes to depravity and gain. W hen he is personally beset w ith adversity and hardship, though he truly regrets these things afterwards, what will it all am ount to? Close to the crafty and far from the upright, w hen the ry is faced w ith great peril, he regrets his previous transgressions but t turn away from them . W hen warned, he is terrified but is unable to heed the warning. The hundred illnesses arise w ith angry fierceness; rebel­ lion and troubles regularly arrive. O n account o f this, such a lord o f m en causes himself considerable grief. W hen his ears do no t enjoy music, his eyes find no pleasure in beauty, and his m outh finds no taste sweet, there is nothing that distinguishes him from the dead. 2/ 3.3 古 人 得 道 者 ，生 以 壽 長 ，聲 色 滋 味 ，能 久 樂 之 ，奚 故 ？論 早 定 也 。論早 定 則 知 早 嗇 ，知 早 嗇 則 精 不 竭 。

A. But w hat then enabled the ancients w ho attained the D ao to live to an advanced old age and yet enjoy sounds, colors, and flavors for such a long time? They first determ ined the assessment o f things. W hen the as­ sessment o f things is determ ined first, their awareness o f things is used sparingly from the first. If awareness is used sparingly, the vital essence is n ot exhausted. 秋 早 寒 則 冬 必 煖 矣 ，春 多 雨 則 夏 必 旱 矣 ，天 地 不 能 兩 ，而況 於人 類 乎 ？人與天 地 也 同 ，萬 物 之 形 雖 異 ，其 情 一 體 也 。故 古 之 治 身 與 天 下 者 ，必 法 天 地 也 。

B. If autum n brings early cold, winter is certain to be unseasonably warm.

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I f spring brings excessive rain, sum m er is certain to be to o dry. Heaven and Earth are incapable o f operating according to two principles; how m uch less then can humans! H um ans arc the same as Heaven and E arth in this regard. T hough the external shapes o f the myriad things are diverse, their essential natures have a single structure. Thus, the ancients, in governing both themselves and the world, were sure to model themselves after Heaven and Earth. 尊 酌 者 眾 則 速 盡 。萬 物 之 酌 大 貴 之 生 者 眾 矣 ，故 大 貴 之 生 常 速 盡 。非徒萬 物 酌 之 也 ，又 損 其 生 以 資 天 下 之 人 ，而 終 不 自 知 。功 雖 成 乎 外 ，而 生 虧乎 內 。耳 不 可 以 聽 ，目 不 可 以 視 ，口 不 可 以 食 ，胸 中 大 擾 ，妄 言 想 見 ，臨死 之 上 ，顚 倒 驚 懼 ，不 知 所 爲 ，用 心 如 此 ，豈 不 悲 哉 ！

C. A winecup from which many drink is quickly emptied. The myriad things that drink from the life o f the m ost honored person are legion. Thus, the greatiy honored life is always quickly emptied. It is n o t only because the myriad things partake o f it, but also because the ordinary ruler diminishes his ow n life to supply the m en o f the world, and in the end he is unaware that he has done this. A lthough he may have achieved great things w ithout, w ithin, his life has been depleted. Thus, his ears cannot hear, his eyes can­ n o t see, and his m outh cannot eat. W ithin his bosom there is profound agitation; his speech is delirious and his m ind hallucinates. N ear death, he tosses and turns w ith terror and apprehension, n o t know ing why he has come to this. To have used one's m ind in such a fashion, is this n o t som e­ thing to be pitied indeed! 2/ 3.4 世 人 之 事 君 者 ，皆 以 孫 叔 敖 之 遇 ( 荆 T A > 楚 莊 王 爲 幸 ，自有道者論之則 不 然 ，此 ( 荆 T A > 楚 國 之 幸 。（ 荆 T A > 楚 莊 王 好 周 遊 田 獵 ，馳 騁 弋 射 ，歡樂 無 遺 ，盡 傳 其 境 內 之 勞 與 諸 侯 之 憂 於 孫 叔 敖 ，孫 叔 敖 日 夜 不 息 ，不 得 以 便 生 爲 故 ，故 使 莊 王 功 跡 著 乎 竹 帛 ，傳 乎 後 世 。

Those o f the present age w ho serve lords all consider Sunshu Ao5s chance encounter w ith King Zhuang o f C hu to be his good fortune. W hen those w ho themselves possess the D ao assess the encounter, they find this no t to be so, but it was fortunate for Chu. King Zhuang o f C hu was fond o f travel­ ing everywhere hunting, and he galloped to and fro, shooting game. There were no delights or pleasures that he forwent. H e delegated all the w ork concerning matters within his borders and deputed to Sunshu Ao the aggra­ vations o f dealing w ith the feudal lords. Sunshu Ao rested neither day nor

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night, nor did he concern him self w ith benefiting his ow n life. Thus, he caused the achievements and legacy o f King Zhuang o f C hu to be recorded on bam boo and silk and to be transm itted to posterity.

四曰當染

CHA PTER 4 O N T H E P R O P E R K IN D O F D Y E IN G 2/4.1

墨 子 見 染 素 絲 者 而 歎 曰 ： 『染 於 蒼 則 蒼 ，染 於 黃 則 黃 ，所 以 入 者 變 ，其 色 亦 變 ，五 入 而 以 爲 五 色 矣 。』故 染 不 可 不 慎 也 。

W hile watching a dyer o f silk at work, M aster M o sighed aloud and said, ccW hat is dyed in azure becomes azure, and w hat is dyed in yellow becomes yellow. W hen the dye into which som ething is clipped is changed, so too docs the resultant color change. W hen it is dipped into five different dyes, it takes on all five colors.” O ne cannot be careless, therefore， in using dyes.

2/4.2 非 獨 染 絲 然 也 ，（國 Y 〈帝 王 >2亦 有 染 。舜 染 於 許 由 、伯 陽 ，禹 染 於 皋 陶 、伯 益 ，湯 染 於 伊 尹 、仲 虺 ，武 王 染 於 太 公 望 、周 公 旦 ，此 四 王 者 所 染 當 ，故 王 天 下 ，立 爲 天 子 ，功 名 蔽 天 地 ，舉 天 下 之 仁 義 顯 人 必 稱 此 四 王 者。 I. Moved to 2/4.2.C.

2. Moved from2/4 E.

A. It is n o t only to the dyeing o f silk that this applies, for Sovereigns and Kings as well can be influenced as if by dyes. Shun came under the influence o f Xu You and Bo Yang; Yu came under the influence o f Gaoyao and Boyi; Tang came under the influence o f Yi Yin and Z hong H ui; and King Wu came under the influence o f the Grand Duke Wang and Duke Dan o f Zhou. W hat influenced each o f these four kings was the proper kind o f ttdyew; therefore, they ruled as universal kings and were established as Sons o f Heaven, and their fame and accomplishment overshadowed the glory o f Heaven and Earth. W henever men preem inent for their hum anity and morality are recommended, the examples o f these four kings are certain to be cited.

夏 桀 染 於 干 辛 、岐 踵 戎 ，殷 紂 染 於 崇 侯 、惡 來 ，周 厲 王 染 於 虢 公 長 父 榮 夷 ( 終 G E > 公 3 ，幽 王 染 於 虢 公 鼓 、祭 公 敦 ，此 四 王 者 所 染 不 當 ，故 國 殘 身 死 ， 爲 天 下 僇 ，舉 天 下 之 不 義 辱 人 必 稱 此 四 王 者 。 3- This name is dcfccrivc. Here we have followed the alternate text tradition cited by Bi Yuan in his commentary to th e M o zi parallel.

B. Jie o f the Xia dynasty came under the influence o f G an Xin and Q izhong the R ong barbarian; Z hou Xin o f the Yin dynasty came under the influence o f the M arquis o f Chong and Wulai; King Li o f the Z hou dynasty came under the influence o f the Zhangfu, the duke o f G uo, and Yizhong o f Rong; and King You o f the Z hou dynasty came under the influence o f Duke G u o f G uo and Duke D un o f Zhai. W hat influenced each o f these four kings was an im proper kind o f ccdye55; therefore, their states were destroyed, they lost their ow n lives, and they are held in contem pt by the whole world. W henever m en are scorned for gross immorality and u tter disgrace, the examples o f these four kings are certain to be cited. 〔 非 獨 帝 王 也 ，〕 4〈國 >5〈亦 ( 有 ) 染 >6 。齊 桓 公 染 於 管 仲 、鮑 叔 ，晉 文 公 染 於 咎 犯 、（ 郤 G E > 郭 偃 ，荆 T A > 楚 莊 王 染 於 孫 叔 敖 、沈 尹 蒸 ，吳王闔廬染於 伍 員 、文 之 儀 ，越 王 句 踐 染 於 范 蠡 、大 夫 種 ，此 五 君 者 所 染 當 ，故 霸 諸 侯 ， 功 名 傳 於 後 世 。〔 舉 天 下 之 □ □ 口 □ ，必 稱 此 五 君 者 。 〕 7 4. Reconstructed on the basis of parallelism. 6. Moved from2/4.2.E.

5. Moved from2/4.2.A.

7. Reconstructed on the basis of parallelism.

C. It is n o t only to sovereigns and kings that this applies, for states as well can be influenced as if by dyes. Duke H uan o f Q i came under the influ­ ence o f Guan Zhong and Bao Shu; Duke Wen o f Jin came under the influence o f Jiufan and G uo Yan; King Zhuang o f C hu came under the influence o f Sunshu Ao and M agistrate Zheng o f Yin; King H elu o f W u came under the influence o f Wu Yun and Wen Zhiyi; and King Goujian o f Yue came under the influence o f Fan Li and Grand Officer Zhong. W hat influenced each o f these five lords was the proper kind o f ce cited. 范 吉 射 染 於 張 柳 朔 、王 生 ，中 行 寅 染 於 黃 籍 秦 、高 彊 ，吳 王 夫 差 染 於 王 孫

( 雄 G E > 雒 8 、太 宰 嚭 ，智 伯 瑤 染 於 智 國 、張 武 ，中 山 尙 染 於 魏 義 、樞 長 ， 宋 康 王 染 於 唐 鞅 、田 不 禋 ，此 六 君 者 所 染 不 當 ，故 國 皆 殘 亡 ，身 或 死 辱 ， 宗 廟 不 血 食 ，絕 其 後 類 ，君 臣 離 散 ，民 人 流 亡 ，舉 天 下 之 貪 暴 可 羞 人 必 稱 此六君者。 8. Bi Yuan.

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D. Fan Jiyi came under the influence o f Zhang Liushuo and Wang Sheng; Z honghang Yin under that o f H uang Jiqin and Gao Jiang; King Fuchai o f W u came under the influence o f Prince Luo and G rand Steward Pi; Earl Yao o f Zhi came under the influence o f Zhi G uo and Z hang W u; Shang o f Zhongshan came under the influence o f Wei Yi and Yan Zhang; King Kang o f Song came under the influence o f Tang Yang and Tian Buyin. W hat in­ fluenced each o f these six lords was an im proper kind o f udyc55; therefore their states were annihilated, some o f them died while others were disgraced, their ancestral temples no longer enjoyed sacrifices o f blood and f œ d , their lines were cut short, these lords and their ministers were alienated and scat­ tered abroad, and their people fled to escape destruction. W henever men arc held up for extreme greed, violent cruelty, and despicable conduct, the examples o f these six lords are certain to be cited. 凡 爲 君 非 爲 君 而 因 榮 也 ，非 爲 君 而 因 安 也 ，以 爲 行 理 也 。行 理 生 於 當 染 ， 故 古 之 善 爲 君 者 ，勞 於 論 人 ，而 佚 於 官 事 ，得 其 經 也 。不 能 爲 君 者 ，傷形 費 神 ，愁 心 勞 耳 目 ，國 愈 危 ，身 愈 辱 ，不 知 要 故 也 。不 知 要 故 則 所 染 不 當 ， 所 染 不 當 ，理 奚 由 至 ？六 君 者 是 已 。六 君 者 ，非 不 重 其 國 、愛 其 身 也 ，所 染 不 當 也 。存 亡 故 不 獨 是 也 。（帝 王 ）( 亦 然 ）

E. As a general principle, one serves as a lord not for the glory o f it or for the com fort it affords, but because serving allows one to p u t into practice the principles o f order. The principles o f order are p u t into practice as the outcom e o f the proper kind o f influences. In antiquity those w ho were m ost adept at ruling ，therefore, were “painstaking in evaluating m en but lax in exercising control over their offices.55 They attained thereby the essential clement. Those w ho are incapable o f being rulers wear o u t their bodies, waste their spirit, tax their m inds, and toil away w ith ear and eye, but their countries are placed in ever greater danger and they stand ever greater risk o f personal hum iliation because they do not recognize w hat is crucial. And they are unaware o f the crucial elements because they have been influenced by the w rong things. Having been influenced by the w rong things, how could they ever attain the principles o f order? So it was w ith these six lords. It was n ot that they did n o t value their countries or love themselves; it was that w hat influenced each o f them was an im proper kind o f ccdye.55Survival and destruction are not caused solely by this.

9〇

T H E

A L M A N A C S

2/4.3 非 獨 國 有 染 也 。{士 亦 有 染 }9 。孔 子 學 於 老 聃 、孟 蘇 夔 、靖 叔 。魯惠公使 宰 讓 請 郊 廟 之 禮 於 天 子 ，（ 桓 G E > 平 1()王 使 史 角 往 ，惠 公 止 之 ，其 後 在於 魯 ，墨 子 學 焉 。此 二 士 者 ，無 爵 位 以 顯 人 ，無 賞 祿 以 利 人 ，舉 天 下 之 顯 榮 者 必 稱 此 二 士 也 。皆 死 久 矣 ，從 屬 彌 眾 ，弟 子 彌 豐 ，充 滿 天 下 ，王公大人 從 而 顯 之 ，有 愛 子 弟 者 隨 而 學 焉 ，無 時 乏 絕 。子 貢 、子 夏 、曾 子 學 於 孔 子 ， 田 子 方 學 於 子 貢 ，段 干 木 學 於 子 夏 ，吳 起 學 於 曾 子 。禽 滑 漦 學 於 墨 子 ，許 犯 學 於 禽 滑 漦 ，田 繫 學 於 許 犯 。孔 、墨 之 後 學 顯 榮 於 天 下 者 眾 矣 ，不可勝 數 ，皆 所 染 者 得 當 也 。 9. Restored fromth c M o zi parallel.

10. Liang Yusheng.

It is n o t only the state that is subject to influences, for scholar-knights as well arc subject to influences. Confucius studied under Lao Dan, M eng Sukui, and Jingshu. Duke H ui o f Lu sent Intendant Rang to inquire o f the Son o f Heaven the proper rites for sacrifices at the suburban altar and in the ancestral temple. King H uan sent Shi Q ue away, and Duke H ui detained him; his posterity thus lived in Lu, and M o Di studied under them . These two scholar-knights did no t hold exalted positions by which they could bring eminence to others, nor did they have generous stipends that they could use to benefit others. Yet whenever men are held up for eminence and glory, the examples o f these two scholar-knights are certain to be cited. Though both died long ago, their followers are still growing in num ber and their disciples have flourished so abundantly that they fill the whole world. Kings, dukes, and great m en follow their teachings and make them illus­ trious. They send their beloved sons and younger brothers to become their students. T here has never been a tim e w hen their doctrines were n o t transmitted. Z igong ，Zixia， and Zcngzi studied under Conflicius. Tian Zifang studied under Zigong, D uangan M u under Zixia, and Wu Qi under Zcngzi. Q in Guli studied under M o Di; Xu Fan under Q in Guli, and Tian Xi under Xu Fan. The heirs o f the learning o f Confucius and M ozi w ho have attained eminence and glory in the eyes o f the w orld are m ultitudinous. The num ­ ber is so great as to be uncountable, for everything that influenced them attained the proper standard.

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五曰功名

CHA PTER 5 O F M E R IT A N D F A M E 2/5.1 由 其 道 ，功 名 之 不 可 得 逃 ，猶 表 之 與 影 ，若 呼 之 與 響 。善釣 者出 魚 乎 十 仞 之 下 ，餌 香 也 ；善 弋 者 下 鳥 乎 百 仞 之 上 ，弓 良 也 ；善 爲 君 者 ，蠻夷反舌殊 俗 異 習 皆 服 之 ，德 厚 也 。水 泉 深 則 魚 鱉 歸 之 ，樹 木 盛 則 飛 鳥 歸 之 ，庶草茂 則 禽 獸 歸 之 ，人 主 賢 則 豪 桀 歸 之 。故 聖 王 不 務 歸 之 者 ，而 務 其 所 以 歸 。

W hen one follows the D ao, m erit and fame cannot be avoided, just as the gnom on and its shadow or the shout and its echo. A skilled fisherman can bring up fish from a depth o f ten yards because his bait is fragrant. A skilled marksman can bring dow n a bird from a height o f a hundred yards because his bow is excellent. A skilled lord can cause the backward-tongued M an and Yi barbarians, for all their extraordinary customs and exotic prac­ tices, to offer submission because his inner pow er is substantial. I f water is deep, fish and tortoises will be attracted to it. If trees are luxuriant, flying birds will be attracted to them . If grasses are thick, birds and beasts will be attracted to them . I f the ruler o f men is w or­ thy, the brave and heroic will be attracted to him. T hus， the sage king devotes his attention, n o t to the m en w ho are attracted to him, but to w hat causes them to be attracted. 2 /5 .2

彊 令 之 笑 不 樂 ，張 令 之 哭 不 悲 。彊 令 之 爲 道 也 ，可 以 成 小 ，而不可以成 大0

A m an can be compelled to laugh but not to fed joy, and to wail but not to feel sadness. A m an can be compelled to practice the Dao; but w hat he accomplishes can only be trivial, never great. 2/ 5.3 缶 醯 黃 ，蚋 聚 之 ，有 酸 。徒 水 則 必 不 可 。以 貍 致 鼠 ，以 冰 致 蠅 ，雖工不 能 。以 茹 魚 去 蠅 ，蠅 愈 至 ，不 可 禁 ，以 致 之 之 道 去 之 也 。桀 、紂以去之之道 致 之 也 ，罰 雖 重 ，刑 雖 嚴 ，何 益 ？

ccGnats congregate around a jar o f yellowed vinegar because o f its sour­ ness.55I f the jar merely contained water, this certainly w ould n o t happen. If one tried to use a raccoon-dog to attract rodents, or ice to attract flies, how ­ ever hard one worked at it, he could not succeed. If one used decaying fish to repel flies, even m ore flies w ould come and nothing could be done to stop them. This is using the way o f attracting things to repel them . Jie and Z hou Xin used the way o f repelling things to attract them . T heir penalties were heavy and their punishm ents severe, but w hat did it accomplish?

2/5.4 大 寒 既 致 ，民 煖 是 利 ；大 熱 在 上 ，民 清 是 走 。是 故 民 無 常 處 ，見 利 之 聚 ，無 之 去 。欲 爲 天 子 ，民 之 所 走 ，不 可 不 察 。今 之 世 ，至 寒 矣 ，至熱 矣 ，而 民 無 走 者 ，取 則 行 鈞 也 。欲 爲 天 子 ，所 以 示 民 ，不 可 不 異 也 。行不 異 ，亂 雖 信 ( 今 GE > 令 1 ，民 猶 無 走 。民 無 走 ，則 王 者 廢 矣 ，暴 君 幸 矣 ，民 絕 望 矣 。故 當 今 之 世 ，有 仁 人 在 焉 ，不 可 而 不 此 務 ，有 賢 主 不 可 而 不 此 事 。 I. Chen Changqi.

W hen cold weather becomes severe, people find it to their benefit to be in warm places; when great heat is at its height, people run to where it is cool. This is the reason the people do n o t stay perm anently in one place. W hen they perceive benefit, they congregate about it; and w hen it is gone, they leave. I f one desires to be made Son o f Heaven, one m ust not fail to examine w hat attracts the people. T hough the present age is one o f severe cold and great heat, the people go nowhere, because anywhere they m ight choose w ould offer the same prospects. I f one desires to be made Son o f Heaven, w hat one displays to the people m ust present an alternative to this. I f no alternative is offered, then, given the anarchy o f our times, the people will not come though given direct orders. If the people will not come, then any prospect for a universal kingship is destroyed, the tyranni­ cal lord is fortunate, and the people lose all hope. Thus, if in the present age there were to be a hum ane man, he w ould have to devote all his energies to this task, and if there were to be a w orthy ruler, he m ust make this his task.

2/5.5 賢 不 肖 不 可 以 不 相 分 ，若 命 之 不 可 易 ，若 美 惡 之 不 可 移 。桀 、紂貴爲天 子 ，富 有 天 下 ，能 盡 害 天 下 之 民 ，而 不 能 得 賢 名 之 。關 龍 逢 、王 子 比 干 能 以 要 領 之 死 ，爭 其 上 之 過 ，而 不 能 與 之 賢 名 。名 固 不 可 以 相 分 ，必 由 其 理 。

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The w orthy and the unw orthy cannot but be distinguished from each other, just as one5s allotted fate cannot be altered and one5s beauty or ugli­ ness cannot be modified. Jie and Z hou Xin had the nobility o f being Sons o f Heaven, the wealth o f possessing the whole world, and the pow er to harm everyone; nonetheless, they could not obtain reputations for w orthi­ ness. Guan Longpeng and Prince Bigan had the capacity to endure crael deaths for rem onstrating against the excesses o f their superiors, yet they could not present them w ith reputations for worthiness. O ne5s reputation assuredly cannot be granted by som eone else, for it m ust follow from ratio­ nal principles.

Book 3

The last month of spring is harmonious with tasks involving earth; the director of public works, the chief official of the ^Earthly Offices,55should therefore repair any damage done during winter so as to protect against the coming rains and floexis and the harm they can do to agriculture. Because growth has begun, the ruler must take particular care with regard to instruments of death, ensuring that these baleful objects arc removed through the city gates. The renewal and nurturing of life is the fundamental charaaeristic of spring. Accordingly chapter 2 discusses techniques for nurturing life, to attain the full number of years allotted by Heaven (traditionally three score and ten years). The Dao of nurturing life entails obtaining proper food and drink, which allows the seminal essences and ethers to circulate freely through the body and thereby pre­ vent disease. We arc given a fixed amount of ethers; if we worry, scurry about, become frantic, engage in excess, these ethers arc exhausted and death results. The underlying concern of chapter 2 is not, however, merely a matter of personal pres­ ervation, for as chapter 3 argues, power over the world cannot be seized unless one first gains control over oneself. The medical background of theories about seminal essences and ethers is to be found in the medical texts discovered at Mawangdui in 1974. Chapter 4 shifts the focus to the necessity of starting with onc5s self and, only when the self has been mastered, dealing with the world. Since the Dao of ruling is narrow, the supremely important first step is to wrevert into oneself,55 which entails self-restraint and rejection of worldly wisdom and falseness. The funda­ mental error consists in asceking the goal in others55without having first reverted into oneself. Attempting to define the macrocosm of Heaven and Earth and the microcosm of mankind and its government, chapter 5 discusses the Dao of Heaven and Earth, the movements of the sun, moon, planets, and stars, the drifting of clouds and the water cycle, and how all of these are to be symbolically related to the succession of life and death in the myriad things, to the uses of the four limbs and nine orifices of [94]

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the human body, and to the functions of the five notes of the scale. From these phenomena and their interrelations one can infer the essentials of governance.

一曰季春

CH A PTER 1 A L M A N A C F O R T H E T H I R D M O N T H O F S P R IN G 3 /i.i 季 春 之 月 ： 日 在 胃 ，昏 七 星 中 ，旦 牽 牛 中 。

A. D uring the third m onth o f spring, the sun is in Stomach. At dusk the constellation Seven Stars culminates and at dawn the constellation H erdboy culminates. 其 曰 甲 乙 。其 帝 太 皞 。其 神 句 芒 。其 蟲 鱗 。其 音 角 。律 中 姑 洗 。其 數 八 。其 味 酸 。其 臭 羶 。其 祀 戶 。祭 先 脾 。

B. The correlates o f this m onth are the àzys jia andjy/, the Sovereign Taihao, his assisting spirit Goum ang, creatures that are scaly, the musical note the pitch-standard nam ed M aid Purity, the num ber eight, tastes that are sour, smells that are rank, and the offering at the door. A t sacrifice, the spleen is given the preem inent position. 桐 始 華 。田 鼠 化 爲 絮 。虹 始 見 。萍 始 生 。

C. The paulownia trees begin to bloom , the mole is transform ed into a quail, rainbows begin to appear, and the duckweed starts to grow. 天 子 居 青 陽 右 個 ，乘 鸞 輅 ，駕 蒼 龍 ，載 青 旅 ，衣 青 衣 ，服 青 玉 。食 麥 與 羊 。 其器疏以達。

D. The Son o f Heaven resides in the right apartm ent o f the Green Yang Brightness side o f the Hall o f Light. H e rides in a chariot w ith Umn phoenix bells, pulled by gray-green dragon-horses and bearing green streamers. H e is clothed in green robes and wears green jade ornaments. H e eats millet accompanied by m utton. His vessels are carved w ith openwork and are thus porous. 3/ 1.2

是 月 也 ，天 子 乃 薦 鞠 衣 于 先 帝 。命 舟 牧 覆 舟 ，五 覆 五 反 ，乃吿 舟備具于 天 子 焉 ，天 子 焉 始 乘 舟 。薦 鮪 于 寢 廟 ，乃 爲 麥 祈 實 。

In this m onth, the Son o f Heaven offers robes o f mulberry-leaf yellow to the Founding Sovereign. H e orders that the caretaker o f boats turn the boats over to inspect them. The caretaker, after having turned the boat over five times and turned it back five times, reports to the Son o f Heaven that the boat is fiilly prepared• 丁he Son o f Heaven therew ith takes the first boat ride o f the year. H e offers a long-snouted sturgeon to the ancestors in the apartm ent at the back o f the ancestral rms, praying for the wheat to ripen.

3

/

1 . 3

是 月 也 ，生 氣 方 盛 ，陽 氣 發 泄 ，（ 生 G E > 牙 G E > 身 L C > 伸 1者 畢 出 ，萌 者 盡 達 ，不 可 以 內 。天 子 布 德 行 惠 ，命 有 司 ，發 倉 茆 ，賜 貧 窮 ，振 乏 絕 ， 開 府 庫 ，出 幣 帛 ，周 天 下 ，勉 諸 侯 ，聘 名 士 ，禮 賢 者 . I. Chen Qiyou; emended text based on an old collation reading 3 1for 4 ..

In this m onth, the ethers o f life just begin to flourish, The Yang ether rises up and flows out. All the sprouts issue forth. And the buds completely open up. One should not keep things enclosed within.

The Son o f Heaven displays his moral power and performs acts o f generosity. H e commands that the several d ireao rs open up the square granaries and the vaults excavated in the earth, to bestow their contents on the poor and destitute and to relieve those w ho are alone and cutoff; that they unlock the treasuries and armories， to bring o u t their valuable silks and cloths therein, distributing them as presents for the whole world, thereby to encourage the feudal lords, to extend invitations to famous scholar-knights, and to treat w ith ritual courtesy men w ho are worthy. 3/1.4 是 月 也 ，命 司 空 曰 ： 「時 雨 將 降 ，下 水 上 騰 ；循 行 國 邑 ，周 視 原 野 ；修 利 隄 防 ，導 達 溝 潰 ，開 通 道 路 ，無 有 障 塞 ；田 獵 蓽 弋 ，罝 罘 羅 網 ，餒 獸之 藥 ，無 出 九 門 。 j

In this m onth, he issues a m andate to the director o f works, saying: cT h e seasonable rains are about to fall， so the groundw ater will be rising. Make tours o f inspection through the capital and walled cities, com prehen­ sively examining the plains and fields. Put dams and dikes in gocxl repair; clear o u t the ditches and channels; open up to com m unication the thor-

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oughfares and roadways, allowing no obstacle or obstruction to remain. Allow o u t o f the N ine Gates no one w ith barbs and hand nets for hunting, o r rabbit snares and nets, or gauze netting for birds, or poisoned focxi to feed to animals.55 3/1.5 是 月 也 ，命 野 虞 ，無 伐 桑 柘 。鳴 鳩 拂 其 羽 ，載 任 降 于 桑 。具 扶 曲 箴 筐 ， 后 妃 齋 戒 ，親 東 鄕 躬 桑 ，禁 婦 女 無 觀 。省 婦 使 ，勸 蠶 事 ，蠶 事 既 登 ，分繭稱 絲 效 功 ，以 共 郊 廟 之 服 ，無 有 敢 墮 。

In this m onth, the Son o f Heaven orders that foresters not allow the mulberry and silkworm oak to be felled. The rock pigeons flap their wings and the hoopoes alight on the mulberries. Stands for the small silkworm baskets are made ready. After fasting and keeping vigil, the queen and prin­ ciple concubines go in person to the eastern district to inspect the mulberry trees. There is a prohibition against wives and younger wom en moving idly about. They reduce the wom en5s chores in order to encourage w ork w ith the silkworms. W hen the w ork on the silkworms has been finished, the cocoons arc divided am ong the wom en, the silk the wom en have reeled is weighed, and their accomplishments assessed. Since they supply the silk for the robes used in the suburban and ancestral sacrifices, no one dares be idle. 3/1.6 是 月 也 ，命 工 師 ，令 百 工 ，審 五 庫 之 量 ，金 鐵 、皮 革 筋 、角 齒 、羽箭 幹 、脂 膠 丹 漆 ，無 或 不 良 。百 工 咸 理 ，監 工 日 號 ，無 悖 於 時 ；無 或 作 爲 淫 巧 ，以 蕩 上 心 。

In this m onth, the Son o f Heaven mandates that the leader o f the crafts­ m en should order the hundred craftsmen to examine carefully the am ount o f goods in the Five Storehouses: the bronze and iron goods; the articles made from skins, hides, and sinews; those made from horn and ivory; those made from feathers, arrow bam boo, and stem w ood; and those made from fat, grease, cinnabar, and lacquer. They are to remove any that are no longer gcxxl. The hundred craftsmen are to work collectively to put things in order, their overseers each day instructing: aD o nothing that is ou t o f keeping w ith the season. Create no object that, by its artifice and your uncanny skill, unsettles the minds o f your superiors.55

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3/1.7 是 月 之 末 ，擇 吉 日 ，大 合 樂 ，天 子 乃 率 三 公 九 卿 諸 侯 大 夫 親 往 視 之 。

At the end o f this m onth, an auspicious day is selected for the great assembled musical event. The Son o f Heaven, leading the Three Dukes, the N ine Ministers, the feudal lords, and the grand officers, goes in person to attend it. 3/1.8 是 月 也 ，乃 合 縈 牛 騰 馬 游 牝 于 牧 ，犧 牲 駒 犢 ，舉 書 其 數 。國 人 儺 ，九門 磔 禳 ，以 畢 春 氣 。

In this m onth, breeding bulls and stallions are allowed to roam the pas­ tures w ith the cows and mares. The calves and foals to be used as sacrificial animals are selected, and their num ber recorded. The people o f the state perform the Rites o f Exorcism, and at each o f the nine gates sacrificial ani­ mals are torn apart and offerings made [to drive off evil emanations], in order to complete the ethers o f spring. 3/1.9 行 之 是 令 ，而 甘 雨 至 三 旬 。季 春 行 冬 令 ，則 寒 氣 時 發 ，草 木 皆 肅 ，國有 大 恐 。行 夏 令 ，則 民 多 疾 疫 ，時 雨 不 降 ，山 陵 不 收 。行 秋 令 ，則 天 多 沈 陰 ， 淫 雨 早 降 ，兵 革 並 起 。

W hen these m onthly ordinances have been carried out, w ithin three decades o f days, the sweet rains arrive. I f in the last m onth o f spring the ordinances for w inter are put into effect, the cold ethers will frequentiy rise up, all the grasses and trees will wither, and the state will be beset w ith great fear. I f the ordinances for sum m er are adopted, the people will endure frequent diseases and plagues, seasonal rains will no t fall， and the m ountains and hills will yield no harvest. If the ordinances for autum n are implemented, the heavens will frequently be heavy w ith m oisture and clouds， excessive rains will come too early, and everywhere weapons and armaments will be raised.

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二曰盡數

CH A PTER 2 F U L F IL L T H E N U M B E R 3/ 2.1

天 生 陰 陽 寒 暑 燥 溼 ，四 時 之 化 ，萬 物 之 變 ，莫 不 爲 利 ，莫 不 爲 害 。聖人 察 陰 陽 之 宜 ，辨 萬 物 之 利 以 便 生 ，故 精 神 安 乎 形 ，而 年 壽 得 長 焉 。長 也 者 ， 非 短 而 續 之 也 ，畢 其 數 也 。畢 數 之 務 ，在 乎 去 害 。何 謂 去 害 ？大 甘 、大 酸 、 大 苦 、大 辛 、大 鹹 ，五 者 充 形 則 生 害 矣 。大 喜 、大 怒 、大 憂 、大 恐 、大 哀 ， 五 者 接 神 則 生 害 矣 。大 寒 、大 熱 、大 燥 、大 溼 、大 風 、大 霖 、大 霧 ，七者動 精 則 生 害 矣 。故 凡 養 生 ，莫 若 知 本 ，知 本 則 疾 無 由 至 矣 。

N ature produced the Yin and Yang principles, cold and heat, w et and dry, the transformations o f the four seasons, and the metam orphoses o f the myriad things. Each o f these can produce benefit, or it can cause harm. The sage scrutinizes w hat is appropriate to the Yin and Yang and discriminates w hat is beneficial in the myriad things in order to enhance life. Thus, the vital essence and the spirit being secure within the bodily frame, the persons life span is extended. This extension is not a m atter o f lengthening a short life, but o f fulfilling an allotted span. The task o f fulfilling an allotted span entails warding off harmful things. W hat is m eant by ccw arding off harmful things ”？Excessive sweetness ，sourness ，bittem ess ，acridness， or saltiness— if these five fill up the bodily frame, then life is harmed. Extremes o f joy, anger, anxiety，fear， or grief—if these five become part o f the spirit, then life is harmed. Excessive cold, heat, dryness, wetness, w ind, excessive and con­ tinuous rains, or fog—if these seven influence the vital essence, then life is harmed. Thus, as a general principle for nurturing life, nothing is preferable to knowing the root cause. If the root cause is known^ sickness will never arise. 3/ 2 .2

精 氣 之 集 也 ，必 有 入 也 。集 於 羽 鳥 與 爲 飛 揚 ，集 於 走 獸 與 爲 流 行 ，集於 珠 玉 與 爲 精 朗 ，集 於 樹 木 與 爲 茂 長 ，集 於 聖 人 與 爲 奠 明 。精 氣 之 來 也 ，因 輕 而 揚 之 ，因 走 而 行 之 ，因 美 而 良 之 ，因 長 而 養 之 ，因 智 而 明 之 。

For the ethers to collect there m ust be som ething which they enter. When the ethers collca in feathered birds, They can fly and hover. When the ethers collect in fcx)tcd animals.

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They can support their weight and walk. When the ethers collect in pearls and jades, They become faultless and glowing. When the ethers collect in trees and shrubs, They flourish and grow. When the ethers collect in the sage, He becomes exceedingly brilliant. Thus is the appearance o f the ethers: W hen they avail themselves o f w hat is light, they make it fly. W hen they avail themselves o f w hat has feet, they make it walk. W hen they avail themselves o f w hat has beauty, they make it excellent. W hen they avail themselves o f w hat grows, they make it flourish. W hen they avail themselves o f w hat has awareness, they make it brilliantly intelligent. 3/2.3 流 水 不 腐 ，戶 樞 不 螻 ，動 也 。形 氣 亦 然 ，形 不 動 則 精 不 流 ，精 不 流則 氣 鬱 。鬱 處 頭 則 爲 腫 爲 風 ，處 耳 則 爲 振 爲 聾 ，處 目 則 爲 鸱 爲 盲 ，處 鼻 則 爲 鼽 爲 室 ’ 處腹則爲張爲狩’ 處足則爲凄爲厥。

Flowing waters do not stagnate and door hinges do not get mole crickets, because they move. The ethers and bodily frame are also like this. I f the bodily frame docs no t move, the vital essence docs not circulate; and if it does n o t circulate, the ethers will coagulate. If they coagulate in the head, they will produce fevers and delirium; if in the ear, they will make one hard o f hearing or deaf; if in the eye, they will produce cataracts and blindness; if in the nose, they will prcxluce head colds and nasal blockages; if in the stom ­ ach, they will prcxluce bloating and spasms; if in the feet, they will produce lameness and paralysis. 3/2.4

輕 水 所 多 禿 與 瘿 人 ，重 水 所 多 m 與 蹵 人 ，甘 水 所 多 好 與 美 人 ，辛水所多 疽 與 痤 人 ，苦 水 所 多 跬 與 偃 人 。

In regions where the water is brackish, the people frequentiy are bald and have swellings on the neck. W here it is filled w ith sediment, the people frequently are swollen footed and lame. W here it is sweet, the people are usually handsome and beautiful. W here it is alkaline, the people usually have ulcers and boils. W here it is bitter, the people frequently arc swaybacked and hunchbacked.

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3/2.5 凡 食 無 彊 厚 ，（ 味 無 以 ) 烈 味 重 酒 ，是 ( 以 G E > 之 謂 (之 V 疾 首 。食能以 時 ，身 必 無 災 。凡 食 之 道 ，無 飢 無 飽 ，是 之 謂 五 藏 之 葆 。口 必 甘 味 ，和精 端 容 ，將 之 以 神 氣 。百 節 虞 歡 ，咸 進 受 氣 。飮 必 小 咽 ，端 直 無 戾 。 I.

Tao Hongqing.

As a general rule. Do not consume rich and fatty foods, Nor heavily spiced foods nor strong wines— These arc said to cause the start of illness. When one can eat at regular intervals, The body will be certain not to suffer calamitous sickness. As a general rule, The Dao of eating entails Neither going hungry nor engaging in gluttony— This is called “comforting the Five Viscera.”

The mouth must find the taste sweet. Keep the vital essence in harmony and the demeanor correct; Guide them with the spirit and the ethers; Make the hundred parts of the body relaxed and comfortable, So that they receive the nourishment of the ethers. When drinking, be certain to take small swallows; Hold yourself upright; avoid abrupt movements. 3/ 2.6 今 世 上 卜 筮 禱 祠 ，故 疾 病 愈 來 。譬 之 若 射 者 ，射 而 不 中 ，反 修 于 招 ，何 益 於 中 ？夫 以 湯 止 沸 ，沸 愈 不 止 ，去 其 火 則 止 矣 。故 巫 醫 毒 藥 ，逐 除 治 之 ， 故 古 之 人 賤 之 也 ，爲 其 末 也 。

The reason disease and illness become ever worse is that superiors o f the present generation divine and pray. Consider the case o f archery. If when an archer shoots and misses the bull5s-eye, he resets the target, how will he improve his ability to hit the target? If you use hot water to keep a pot from boiling over, n o t only will the boiling not stop, the pot will boil more vigorously. But pu t the fire o u t and the boiling will stop. Sorcerers and their purgative drugs treat sicknesses by expelling baleftil influences. This is why the ancients held them in contempt. They treated the symptoms but not the causes o f illness.

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三曰先己

CHA PTER 3 P L A C IN G T H E S E L F F IR S T 3/3.1 湯 問 於 伊 尹 曰 ： 「欲 取 天 下 若 何 ？』伊 尹 對 曰 ： 「欲 取 天 下 ，天下不可 取 。可 取 ，身 將 先 取 。」凡 事 之 本 ，必 先 治 身 ，嗇 其 大 寶 。用 其 新 ，棄其 陳 ，腠 理 遂 通 。精 氣 日 新 ，邪 氣 盡 去 ，及 其 天 年 。此 之 謂 眞 人 。

Tang interrogated Yi Yin: aI desire to seize control o f the world. H o w shall I proceed?” Yi Yin replied， ‘T h o u g h you may desire to seize control o f the world, the world cannot be taken. Before it can, you m ust first gain control over your ow n person.” As a general principle, the foundation o f all undertakings rests in the necessity o f first governing your person and being sparing o f your agreat treasure.55 Use the new and expel the stale, so that the circulation w ithin your veins remains free-flowing. T hen the vital essence and the ethers will be renewed each day, and evil ethers will be completely expelled, and you will reach your natural life span. I f you attain this, you will be called a ^True Man.” 3/3.2 昔 者 先 聖 王 ，成 其 身 而 天 下 成 ，治 其 身 而 天 下 治 。故 善 響 者 不 於 響 於 聲 ，善 影 者 不 於 影 於 形 ，爲 天 下 者 不 於 天 下 於 身 。 《詩 > 曰：1■淑 人 君 子 ， 其 儀 不 忒 。其 儀 不 忒 ，正 是 四 國 。』言 正 諸 身 也 。

A. In the past, the first sage-kings perfected their persons, and the w orld was made complete. They governed themselves, and the world became wellordered. Thus, just as one w ho is good at prcxlucing echoes works n o t on the echo but on his voice, and one w ho is gcxxi at producing shadows works not on the shadow but on the shape that casts the shadow, one w ho exercises control over the world works no t on the w orld but on his person. An O de says: The good man, the gentleman, His demeanor docs not err.

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His demeanor docs not err, He sets the example for the states of the four quarters. [ÄW ， “Caofeng，”“Shijiu，”Mao 152]

This means he sets the example o f rectitude in his ow n person. 故 反 其 道 而 身 善 矣 ；行 義 則 人 善 矣 ；樂 備 君 道 ，而 百 官 已 治 矣 ，萬民已利 矣 。三 者 之 成 也 ，在 於 無 爲 。無 爲 之 道 曰 勝 天 ，義 曰 利 身 ，君 曰 勿 身 。勿 身 督 聽 ，利 身 平 靜 ，勝 天 順 性 。順 性 則 聰 明 壽 長 ，平 靜 則 業 進 樂 鄕 ，督聽 則 姦 塞 不 ( 皇 5 ? > 徨1。 I. YuYuc, Chen Qiyou.

B. Thus, when the ruler reverts to the proper Dao, his person becomes goexi. I f his conduct accords w ith his code o f duty, then other m en will approve o f him. W hen he joyfully perfects the Way o f the lord, all the hundred offices become orderly and the myriad people are benefited. The suecessful com pletion o f these three principles depends upon n o t acting on behalf o f some purpose. The D ao o f not acting on behalf o f some purpose is said to comply w ith natural endowm ent. A code o f duty that does not entail acting on behalf o f some purpose is said to benefit the person. The lord w ho does n o t act on behalf o f some purpose is said to do nothing himself. Not doing anything himsdf， he listens neutrally. Benefiting his own person, he is imperturbable and serene. Complying with his natural endowment, he accords with his essential nature.

If he accords with his essential nature, His hearing will be sharp, his vision dear, and his old age prolonged. If he is imperturbable and serene, Tasks will be advanced and the people will happily turn to him. If he listens neutrally, The evil will be arrested and prcxiuce no misgivings. 故 上 失 其 道 則 邊 侵 於 敵 ，內 失 其 行 ，名 聲 墮 於 外 。是 故 百 仞 之 松 ，本傷於 下 ，而 末 槁 於 上 ：商 、周 之 國 ，謀 失 於 胸 ，令 困 於 彼 。故 心 得 而 聽 得 ，聽得 而 事 得 ，事 得 而 功 名 得 。

C. Thus, if a superior neglects the proper Dao, his enemies will encroach upon his borders. If w ithin his dom ain he neglects his proper activities, then his reputation will be diminished in other realms. This is why when

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the roots o f a pine that is a hundred yards tall are damaged, its branches will wither. The counselors o f the states o f the Shang and Z hou erred w ithin their breasts, so they had difficulty com m anding others. Thus, when the succeed. When attairs succeed, a m eritorious reputation is acquired. 五 帝 先 道 而 後 德 ，故 德 莫 盛 焉 ；三 王 先 (敎 G E > 德 而 後 (殺 G E > 事 ，故(事

G E > 功 莫 (功 G E > 大2焉 ；五 伯 先 事 而 後 兵 ，故 兵 莫 彊 焉 。 2. YuYuc, Sun Shuchcng; on basis ofB TSC y TFTL^ andT W L J quotations.

D. The Five Sovereigns put the Way first and Power second; thns^ no Power exceeded theirs. The Three Kings put Power first and official under­ takings second; therefore, no undertaking accomplished m ore than theirs. The Five Lords-Protcctor p u t accomplishments first and military m ight sec­ ond; thus, no army was stronger than theirs. 當 今 之 世 ，巧 謀 並 行 ，詐 術 遞 用 ，攻 戰 不 休 ，亡 國 辱 主 愈 眾 ，所 事 者 末 也 。

E. In the present age, devious strategies are everywhere carried o u t and deceptive methcxls are constantly used. Offensive wars do no t cease and ruined states and disgraced rulers grow ever m ore num erous, because they are concerned w ith effects and no t w ith causes. 3/ 3.3 夏后〔 相 G E > 啓3與 有 扈 戰 於 甘 澤 而 不 勝 ，六 卿 請 復 之 ，夏 后 (相 GE> 啓 曰 ： T不 可 。吾 地 不 淺 ，吾 民 不 寡 ，戰 而 不 勝 ，是 吾 德 薄 而 敎 不 善 也 。 j 於 是 乎 處 不 重 席 ，食 不 貳 味 ，琴 瑟 不 張 ，鍾 鼓 不 修 ，子 女 不 飭 ，親 親 長 長 ， 尊 賢 使 能 ，期 年 而 有 扈 氏 服 。故 欲 勝 人 者 必 先 自 勝 ，欲 論 人 者 必 先 自 論 ， 欲知人者必先自知。 3. Bi Yuan.

Boqi, the Xia sovereign, did battle w ith the Youhu at Ganze but was not victorious. The six ministers entreated him to attack again, but Boqi re­ plied, ccIt w ould n ot be proper. M y lands arc o f no t inconsequential size, my subjects are n ot few; if I have fought and not been victorious, it is bcY moral power is slight and my teaching unappealing for lack o f s.55Thereafter, in his residence he rested upon a single m at and ate foods w ith simple seasonings. The lutes and zithers were no t strung, the bells and drums were not arrayed, and the wom en did no t adorn them ­ selves. H e treated his relatives w ith the kindness due relatives, and his elders with the respect due the old. H e honored the w orthy and employed the able. After one year, the ruling clan o f Youhu offered their submission.

Hence, a ruler w ho wishes to conquer others m ust first conquer himself; one w ho wishes to judge others m ust first judge himself; one w ho wishes to know others m ust first know himself. 3/ 3.4 《詩 > 曰 ：『執 害 如 組 。』孔 子 曰 ：『審 此 言 也 可 以 爲 天 下 。』子 貢 曰 ： W可其躁也？』孔 子 曰 ： 『非 謂 其 躁 也 ，謂 其 爲 之 於 此 ，而 成 文 於 彼 也 ，聖

人 組 修 其 身 ，而 成 文 於 天 下 矣 。』故 子 華 子 曰 ：「丘 陵 成 而 穴 者 安 矣 ，大水 深 淵 成 而 魚 鱉 安 矣 ，松 柏 成 而 塗 之 人 已 蔭 矣 。 j

An O de says: He holds the reins as if he were plaiting silk cords. [从 1， “Beifcng，” “Jianxi，” Mao 38] Confucius said, ^Examine these words carefully, for they can be used to govern the w orld•” Zigong exclaimed, “H ow urgent his movements are!” Confucius replied, "The poem docs no t describe the urgency o f his movements. It describes how he works on w hat is close at hand and the pattern is completed farther away. The sage cultivates himself and his grand design is completed in the world.55 Hence, our M aster H uazi said, aW here hills and m ounds are abundant, those w ho live in their caves are secure. W here waters in chasms and gorges are abundant, fish and turtles are secure. W here pines and poplars are abun­ dant, the wayfarer is shaded.55 3/ 3.5 孔 子 見 魯 哀 公 ，哀 公 曰 ： 「有 語 寡 人 曰 ： 「爲 國 家 者 ，爲 之 堂 上 而 已 矣 。」寡 人 以 爲 迂 言 也 。』孔 子 曰 ： 「此 非 迂 言 也 。丘 聞 之 ： 「得之於身者 得 之 人 ，失 之 於 身 者 失 之 人 。」不 出 於 門 戶 而 天 下 治 者 ，其唯知反於己身 者 乎 ！j

W hen Confucius had an audience w ith Duke Ai o f Lu, the duke said, aA m an told me that cthose w ho govern the state should do no more than perform their duties from the head o f the hall.51 consider this a bizarre doctrine.” Confucius responded, ccIt is not a bizarre doctrine. I was taught that "he w ho attains it in himself attains it in others, whereas he w ho loses it in himself loses it in othcrs.î T hough he docs not go ou t o f his gate, the world

is well-ordered—this I fear can be done only by one w ho understands revert­ ing to his ow n person.55

四曰論人

CH A PTER 4 A S S E S S IN G O T H E R S 3/+.I 主 道 約 ，君 守 近 。太 上 反 諸 己 ，其 次 求 諸 人 。其 索 之 彌 遠 者 ，其推之彌 疏 ；其 求 之 彌 疆 者 ，失 之 彌 遠 。

The D ao o f ruling is simple. The lord w ho safeguards it will find it near at hand. The supremely im portant first step is to find w hat you seek in yourself. The next step is to seek it in others. The farther away you search for it, the m ore you push it away. The m ore energy you expend in seeking it, the m ore it eludes you.

3/4.2 何 謂 反 諸 己 也 ？適 耳 目 ，節 嗜 欲 ，釋 智 謀 ，去 巧 故 ，而 游 意 乎 無 窮 之 次 ，事 心 乎 自 然 之 塗 ，若 此 則 無 以 害 其 天 矣 。無 以 害 其 天 則 知 精 ，知精則 知 神 ，知 神 之 謂 得 一 。

A. W hat does it mean to “seek it in yourselP? It means to m oderate the cars and eyes, restrict appetites and desires, reject ^wisdom55 and uplans,w and abjure the “clever55and “established，” so that you can let your thoughts roam through the abode o f the limitless and allow your heart to follow the path o f spontaneity. I f you become like this, then nothing can harm your natural endowm ent. If nothing can harm your natural endow m ent, you know the vital essence. I f you understand the vital essence, you know the spirit. To “know the spirit5’ means to “attain the one.” 凡 彼 萬 形 ，得 一 後 成 。故 知 〔 知 〕 1一 ，則 應 物 變 化 ，闊 大 淵 深 ，不 可 測 也 。 德 行 昭 美 ，比 於 日 月 ，不 可 ( 息 S F > 媳 2也 。豪 士 時 之 ，遠 方 來 賓 ，不可塞 也 。意 氣 宣 通 ，無 所 束 縛 ，不 可 ( 收 G E > 牧 3也 。故 知 知 一 ，則 復 歸 於 樸 ， 嗜 欲 易 足 ，取 養 節 薄 ，不 可 得 也 。離 世 自 樂 ，中 情 潔 白 ，不 可 ( 量 G E > S 4 也 。威 不 能 懼 ，嚴 不 能 恐 ，不 可 服 也 。故 知 知 一 ，則 ( 可 )5動 作 當 務 ，與時 周 旋 ，不 可 極 也 。舉 錯 以 數 ，取 與 遵 理 ，不 可 惑 也 。言 無 遺 者 ，集 〔 於〕 6肌

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虜 ，不可革6也 。讒 人 困 窮 ，賢 者 遂 興 ，不 可 匿 也 。故 知 知 一 ，則 若 天 地 然 ， 則 何 事 之 不 勝 ，何 物 之 不 應 ？譬 之 若 御 者 ，反 諸 己 ，則 車 輕 馬 利 ，致遠復 食 而 不 倦 。昔 上 世 之 亡 主 ，以 罪 爲 在 人 ，故 日 殺 僇 而 不 止 ，以 至 於 亡 而 不 悟 。三 代 之 興 王 ，以 罪 爲 在 己 ，故 日 功 而 不 衰 ，以 至 於 王 。 I. Wang Niansun, XuWciyu, Chen Qiyou. 4.

Chen Changqi, rhyme.

2. Chen Qiyou.

5. Chen Changqi, Chen Qiyou.

3. Bi Yuan, rhyme. 6. XuWciyu, Chen Qiyou.

B. As a general principle, the myriad forms come to completion only after they have attained the one. Thus, if you understand aknowing the O ne，” Your responses to the metamorphoses and transformations of things Will be so broad and so profound That they cannot be fathomed. Your Power will be so dazzlingly beautiful That, like the sun and moon. It cannot be extinguished. Brave scholar-knights will regularly arrive. Coming from such distant quarters to serve you That they cannot be stopped. Your ambitions and vital energies will be broadcast so widely. With nothing to restrain them, That they cannot be shepherded. Thus, if you understand aknowing the O n e f you will be able to return to the state o f original simplicity, Where appetites and desires are so easily satisfied, What you need to nurture yourself is so moderate and meager That you cannot be controlled by others. You will renounce the world and enjoy yourself, Your innermost feelings will be so pure and unblemished. That you cannot be corrupted. Majesty will be so unable to intimidate you. And severity to make you tremble. That you cannot be made to submit. Therefore, if you understand ^knowing the One,55then Your actions and initiatives will be suitable, According with the cycle of the seasons. You cannot be surpassed. Promoting and dismissing according to method,

Taking and giving according to rational principles, You will not be confused. Your words lacking anything that is careless, Being as closely knit as muscle and skin. You will not be deceived. Slanderers, reduced to poverty and unemployed, The worthy, given free reign and flourishing, They will not be hidden from you. Thus, if you understand aknow the One,55 you will be like Heaven and E arth —how could there be any task to which you w ould n o t be equal, or anything to which you could not respond? You will be like the driver whose carriage, when he reverts to himself, becomes so light and his horses so keen， that he traverses great distances w ithout hunger or fatigue. In the past, the doom ed rulers o f previous ages blamed others when there was crime. Thus, each day they executed m ore and never stopped, so that to the very end, even as they themselves perished, they never grasped the reason. The ascendant kings o f the Three Dynasties blamed themselves when there was crime. Thus, each day they accomplished m ore and suf­ fered no reversals, so that in the end they become universal kings.

3/4-3 何 謂 求 諸 人 ？人 同 類 而 智 殊 ，賢 不 肖 異 ，皆 巧 言 辯 辭 ，以 自 防 禦 ，此不 肖 主 之 所 以 亂 也 。凡 論 人 ，通 則 觀 其 所 禮 ，貴 則 觀 其 所 進 ，富 則 觀 其 所 養 ， 聽 則 觀 其 所 行 ，止 則 觀 其 所 好 ，習 則 觀 其 所 言 ，窮 則 觀 其 所 不 受 ，賤則觀 其 所 不 爲 ，喜 之 以 驗 其 守 ，樂 之 以 驗 其 僻 ，怒 之 以 驗 其 節 ，懼 之 以 驗 其 特 ， 哀 之 以 驗 其 人 ，苦 之 以 驗 其 志 ，八 觀 六 驗 ，此 賢 主 之 所 以 論 人 也 。論 人 者 ， 又 必 以 六 戚 四 隱 。何 謂 六 戚 ？父 母 兄 弟 妻 子 。何 爲 四 隱 ？交 友 故舊 邑 里 門 (郭 G E > 郎 S F > 廊7 。內 則 用 六 戚 四 隱 ，外 則 用 八 觀 六 驗 ，人之情僞貪鄙美 惡 無 所 失 矣 ，譬 之 若 逃 雨 ，汙 無 之 而 非 是 。此 先 聖 王 之 所 以 知 人 也 。

7. Sun Yirang. W hat is meant by "'seeking it in others?55 T hough men belong to the same species they differ in regard to their wisdom. The worthy and unworthy are different even though both use artifices o f speech, discriminations, and propositions to defend themselves against their opponents. This is how incom petent rulers are bewildered. As ä general rule， there arc eight examinations and six tests for evaluating men. The eight examinations are: when they are successful, examine w hom they treat w ith ritual courtesy; when they are noble, examine w hom they

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recom mend; when they are rich, examine w hom they support; when they hear advice, examine how they implement it; when they are in retirem ent, examine w hat gives them pleasure; when they are well versed in a matter, examine w hat they teach; when they are poor, examine w hat they will not tolerate; and when they are lowly, examine w hat they will no t do. The six tests are: make them d a ted in order to test their self-control; make them happy in order to test their tendency to wantonness; make them angry in order to test their self-restraint; make them apprehensive in order to test their unique features; make them sad in order to test their em pathy for others; and oppress them in order to test their resolve. These eight examinations and six tests are how a w orthy ruler assesses the qualities o f men. In assessing other men, one m ust also employ the six family relations and the four confidential relationships. W hat are the six family relations? They are father, mother, older brother, younger brother, wife, and son. W hat are the four confidential relationships? Friends, old acquaintances, fellow villagers， and colleagues. W hen the family is involved, use the six family relations and the four confidential relationships. W hen the outside w orld is involved, use the eight examinations and the six tests. Then one will never err about whether a man is being truthful o r deceitful, greedy or honest, good or evil—error will be precluded. Running through the rain w ithout getting wet is utterly impossible. This is how the sage-king comes to under­ stand men.

五曰圜 道

CH A PTER 5 T H E C IR C U L A R IT Y O F T H E D A O

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天 道 圜 ，地 道 方 ，聖 王 法 之 ，所 以 立 上 下 。何 以 說 天 道 之 園 也 ？精氣一 上 一 下 ，圜 周 復 雜 ，無 所 稽 留 ，故 曰 天 道 圜 。何 以 說 地 道 之 方 也 ？萬物殊 類 殊 形 ，皆 有 分 職 ，不 能 相 爲 ，故 曰 地 道 方 。主 執 圜 ，臣 處 方 ，方 圜 不 易 ， 其國乃昌。

The Dao o f Heaven is circular and the D ao o f Earth is square. The sage-king models himself after them to establish the high and the low.

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W hat is the explanation o f the circularity o f Heaven? The vital essence and ethers alternately rise and fall, revolving in a complex cycle that is never interrupted or impeded. Thus, we say the D ao o f Heaven is circular. W hat is the explanation for the squareness o f the Dao o f Earth? Though the myriad things are distinct in category and forms, each has its ow n place and function, and these cannot be interchanged. Thus, we say the D ao o f Earth is square. The ruler holds to the circular; The ministers take their places in the square. When the square and the circular are not interchanged. The state flourishes.

3/5.2 曰 夜 一 周 ，園 道 也 。月 躔 二 十 八 宿 ，轸 與 角 屬 ，圜 道 也 。精 行 四 時 ，一 上 一 下 各 與 遇 ，圜 道 也 。物 動 則 萌 ，萌 而 生 ，生 而 長 ，長 而 大 ，大 而 成 ，成 乃 衰 ，衰 乃 殺 ，殺 乃 藏 ，圜 道 也 。雲 氣 西 行 ，云 云 然 冬 夏 不 綴 ；水 泉 東 流 ， 日 夜 不 休 ；上 不 竭 ，下 不 滿 ；小 爲 大 ，重 爲 輕 ；園 道 也 。

A. The complete cycle o f day following night is an example o f the circu­ larity o f the Dao. T hat am ong the 28 lodges o f the zodiac through which the mcxDn travels. Chariot Platform and H o rn arc connected is an example o f the circularity o f the Dao. The circulation o f the vital essences during the four seasons, one rising, the other falling, each joining w ith the other, is an example o f the circularity o f the Dao. W hen things are stirred, they sprout; having sprouted, they grow; growing, they develop; developing, they reach their full size; reaching their full size, they complete their m aturation; fully m atured, they begin to wither; w ithering they die; and dying leads to their lying hidden—all this is an example o f the circularity o f the Dao. Clouds and vapors move to the west in great abundance, stopping neither in w inter n o r in summer; rivers and streams flow to the east resting neither day nor night; their source never drying up and their m ouths never filling up; the small becoming large, and the heavy becom ing light—all these arc examples o f the circularity o f the Dao. 黃 帝 曰 ： 「帝 無 常 處 也 ，有 處 者 乃 無 處 也 。』以 言 不 刑 蹇 1 ，園 道 也 。人之 窮 九 ，一 有 所 居 則 八 虛 ，八 虛 甚 久 則 身 斃 。故 唯 而 聽 ，唯 止 ；聽 而 視 ，聽 止 。以 言 說 一 ，一 不 欲 留 ，留 運 爲 敗 ，圜 道 也 ，一 也 齊 至 貴 ，莫 知 其 原 ，莫 知 其 端 ，莫 知 其 始 ，莫 知 其 終 ，而 萬 物 以 爲 宗 。聖 王 法 之 ，以 (令 G E > 全 1

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其 性 ，以 定 其 ( 正 G E > 生2 ，以 出 號 令 。令 出 於 主 口 ，官 職 受 而 行 之 ，日夜 不 休 ，宣 通 下 究 ，谶 於 民 心 ，遂 於 四 方 ，還 周 復 歸 ，至 於 主 所 ，園 道 也 。 令 圜 則 可 不 可 善 不 善 無 所 壅 矣 。無 所 壅 者 ，主 道 通 也 。故 令 者 ，人主之所 以 爲 命 也 ，賢 不 肖 安 危 之 所 定 也 。 I. Chen Qiyou: 蹇 LC勉.

2. Following old collation.

B. The Yellow Sovereign said: C C A Sovereign has no constant position. By taking a position, he w ould lose that position.55 This passage advocates ccno t obstructing the bcxly.55This is an example o f the circularity o f the Dao. It is characteristic o f the nine orifices o f the body that when a person concentrates on one o f them , the other eight m ust stay empty. I f they stay empty too long, the body will atrophy. Thus, if you start to listen while talking， you will have to stop talking; if you start to look at som ething while listening, you will have to stop listening. This passage describes “concentrating on the One.” The O ne had no desire to be detained. If detained, the circularity o f its m otion would be destroyed— this is an example o f the circularity o f the Dao. The O ne is the m ost valued o f all things. N o one knows its source. N o one knows its first manifestations. N o one knows where it starts or where it ends. Yet the myriad things take it to be their progenitor. The sage-king imitates it to keep his nature intact， to fix his life span, and to issue orders. W hen orders issue from the rulers m outh, officers receive and enact them. Day and night they do no t rest, com m unicating them to the lowest reaches o f the bureaucracy, im buing the peopled hearts w ith them , and extending them to the four quarters o f the world, until they come full circle and return to the ruler—such is the circularity o f the Dao. I f orders come full circle, then, they make the im proper proper and the bad good; nothing impedes them. N othing impedes them because the way o f the ruler penetrates ev­ erywhere. Thus, the ruler devotes his life to his orders, for they determine his w orth as well as his security. 人 之 有 形 體 四 枝 ，其 能 使 之 也 ，爲 其 感 而 必 知 也 ，感 而 不 知 ，則形體四枝 不 使 矣 。人 臣 亦 然 ，號 令 不 感 ，則 不 得 而 使 矣 。有 之 而 不 使 ，不 若 無 有 。 主 也 者 ，使 非 有 者 也 ，舜 、禹 、湯 、武 皆 然 。

C. A man has a body w ith four limbs. H is ability to control them rests on his always being aware o f when they arc stimulated. I f he were unaware o f stimulation, he could n o t control his body and limbs. The role o f minis­ ters is like that o f the four limbs. I f the rulers orders do n o t stimulate them , he will n ot be able to control them . To have ministers w ho cannot be con­ trolled is worse than having no ministers at all. A trae ruler controls w hat docs n o t belong to his ow n person. This was true o f Shun, Yu, Tang, and Wu. 3/5.3 先 王 之 立 ( 高 )3官 也 ，必 使 之 方 。方 則 分 定 ，分 定 則 下 不 相 隱 。堯 、舜 ， 賢 主 也 ，皆 以 賢 者 爲 後 ，不 肯 與 其 子 孫 ，猶 若 立 官 必 使 之 方 。 3. Jiang Wciqiao, Chen Qiyou; following BTSC.

A. W hen the Founding Kings established their bureaucracy, they invari­ ably established it according to the square. I f things are square, then the divisions have been fixed. I f the divisions have been fixed, then subordi­ nates will n o t conceal things from their rulers. Yao and Shun, w ho were the worthiest o f rulers, both made other w orthy m en their successors, being unwilling to give their positions to their ow n descendants. This is exactly the same principle as establishing offices and invariably establishing them according to the square. 今 世 之 人 主 ，皆 欲 世 勿 失 矣 ，而 與 其 子 孫 ，立 官 不 能 使 之 方 ，以 私 欲 亂 之 也 ，何 哉 ？其 所 欲 者 之 遠 ，而 所 知 者 之 近 也 。

B. Rulers o f the present age all desire that their posterity should no t lose their positions， so they bequeath them to their descendants. Because o f this, they cannot establish their offices according to the square, and their selfish desires create chaos in their states. Why is this? Because those they need are distant and those they know are near at hand. 今 五 音 之 無 不 應 也 ，其 分 審 也 。宮 徵 商 羽 角 ，各 處 其 處 ，音 皆 調 均 ，不可 以 相 違 ，此 所 以 無 不 ( 受 G E > 侵 4也 ，賢 主 之 立 官 ，有 似 於 此 。百官各處其 職 、治 其 事 以 待 主 ，主 無 不 安 矣 。以 此 治 國 ，國 無 不 利 矣 ；以 此 備 患 ，患無 由至矣。 4 . Chen Qiyou.

C. N o t one o f the five tones o f the pentatonic scale fails to respond when its division has been carefully determined. The£[〇n£[^ zhi^ shanß^ yu^ znàjue notes each occupy a unique place in the scale. T heir sounds can all

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be blended and harm onized but cannot intrude on one another; in this way they do n ot encroach on each other. The way the w orthy ruler establishes the offices o f his governm ent resembles this. Each o f the 100 offices has particular responsibilities and tends to particular duties in serving the ruler. W hen this principle is used to serve the ruler, he never fails to be at ease; when it is used to govern the state, it never fails to benefit; when it is used to prepare against calamities, they never occur.

Book 4

The aAlmanacwof the first month of summer lists natural phenomena that mark the beginning of summer. Since in this month the Yin ethers arc roused in the depths of the earth, creatures belonging to the Yang croak and earthworms emerge from the earth. The aAlmanacwprohibits anything that might take the farmers from their hoeing and weeding, interfere with the cultivation of crops, or damage the crops. If the ordinances of autumn, which arc bom of the process Metal and associ­ ated with killing, are implemented in the first month of summer, the time when the Yang reaches its apogee, the process Water, which is produced by the prexess Metal, will come in great floods, killing the grains and wiping out the harvest. The border regions will be troubled by roving bands of brigands and robbers, causing the people to seek safety within the walls of cities and towns. If the ordinances of winter, the season of confinement and imprisonment, are implemented, grasses and shrubs will wither early and floods will undermine city walls, giving evidence of the errors of uscasonablcncss and misplaced praaices. This is the month when everything grows larger and taller, so if the ordinances appropriate to spring arc implemented, rousing insects from their torpidity, locusts will become a plague. Spring is the time of the ether Wood, which magnifies the winds. If the ordinances of spring are implemented, there will be violent storms that damage plants, pre­ venting them from prcxiucing seeds. Education, the topic of chapters 2 and 3, belongs to the summer season, be­ cause the purpose of education—apcrfccting the person55—is analogous to ensuring that crops grow to their fiill maturity, the principal activity of summer. Teaching is the most important of our moral duties, and learning is the fulfillment of wisdom. Chapter 3 supplements this argument， listing the various teachers whom sagely rulers of the past honored, and pointing out that the failure of their descendants to honor their teachers was responsible for the collapse of the historical dynasties. Confucius and Mo Di both accepted as students men whose social background was undistinguished or who were personally suspect. [114]

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Chapter 4 aFalsc Followers^ develops the theme, common in the L üshi chunqiu^ that learning must be grounded in human nature, men must be exhorted to study, study cannot be pursued without steadfastness and constancy, and one cannot learn without following one’s teacher exactly. These ideas are fixrther developed in chapter 5, which has the alternate title， “On Being a Good Learner.”

一曰孟夏

CH A PTER 1 A L M A N A C F O R T H E F IR S T M O N T H O F S U M M E R 4/1.1

孟 夏 之 月 ：日 在 畢 ，昏 翼 中 ，旦 婺 女 中 。

Ä. D uring the first m onth o f sum m er the sun is located in N et. At dusk the constellation Wings culminates, and at dawn the constellation Serving M aid culminates. 其 曰 丙 丁 。其 帝 炎 帝 。其 神 祝 融 。其 蟲 羽 。其 音 徵 。律 中 仲 呂 。其 數 七 。

( 其 性 禮 。其 事 視 。）i 其 味 苦 。其 臭 焦 。其 祀 竃 。祭 先 肺 。 I. Mao Panlin, Chen Qiyou; excrescent addition fromL ijiy ^Yucling"parallel, confirmed by absence of Gao Youcommentary.

B. The correlates o f this m onth arc the days bing and din£f^ the Sovereign Yan, his assisting spirit Zhurong, creatures that are feathered, the musical note zhi^ the pitch-standard Regulator o f the M ean, the num ber seven (the clement o f hum an nature ritual propriety, the faculty vision), acrid tastes, burning smells, and the offering at the furnace. A t sacrifice, the lungs are given the preem inent position. 螻 蟈 鳴 。丘 蚓 出 。王 菩 生 。苦 菜 秀 。

C. The small green frogs croak, the earthworm s come out, the royal vine develops, and the sow-thistle flowers. 天 子 居 明 堂 左 個 ，乘 朱 輅 ，駕 赤 騮 ，載 赤 旃 ，衣 赤 衣 ，服 赤 玉 ，食 菽 與 雞 。 其器高以桷 。

D. The Son o f Heaven resides in the left: apartm ent o f the Hall o f Light. H e rides in a chariot o f cinnabar-red, pulled by vermilion horses w ith black tails and bearing vermilion streamers. H e is clothed in vermilion robes and wears vermilion jade ornaments. H e cats beans accompanied by fowl. His vessels are tall and large.

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/ 1 .2

是 月 也 ，以 立 夏 。先 立 夏 三 日 ，太 史 謁 之 天 子 曰 ： 「某 日 立 夏 ，盛德在 火 。j 天 子 乃 齋 。立 夏 之 日 ，天 子 親 率 三 公 九 卿 大 夫 以 迎 夏 於 南 郊 ，還 ，乃 行 賞 ，封 侯 慶 賜 ，無 不 欣 說 。乃 命 樂 師 習 合 禮 樂 。命 太 尉 ，贊 傑 俊 ，遂賢 良 ，舉 長 大 。行 爵 出 祿 ，必 當 其 位 。

In this m onth occurs Establishing Summer. Three days before the cer­ emony marking Establishing Summer, the grand historiographer informs the Son o f Heaven, saying: ccO n such-and-such a day begins Establishing Summer. The Power that is flourishing is Fire.55The Son o f Heaven then begins his fast. O n the day beginning Establishing Summer, the Son o f Heaven personally leads the Three Dukes, the N ine M inisters, the feudal lords, and the grand officers in welcoming sum m er at the southern subur­ ban altar. O n returning, rewards are distributed, fiefs are given out, con­ gratulations and gifts are offered, and everyone is joyful and pleased. H e then mandates that the music master should supervise the rehearsal for and the combined performance o f ritual ceremonies and music works, that the grand pacifier make know n outstanding and remarkable persons, and rec­ om m end the unusually w orthy and good and those o f exceptional stature and size. The conferral o f rank and the dispensation o f em olum ent m ust coincide w ith the position held. 4/1.3 是 月 也 ，繼 長 增 高 ，無 有 壞 隳 。無 起 土 功 ，無 發 大 眾 ，無 伐 大 樹 。

In this m onth, things should be encouraged to continue to grow taller and to mature. D o nothing that will cause spoilage or injury. D o not initiate projects involving constructions o f earth. D o not send forth large bodies o f troops. D o not fell large trees. 4 /1.4 是 月 也 ，天 子 始 綈 。命 野 虞 ，出 行 田 原 ，勞 農 勸 民 ，無 或 失 時 。命司 徒 ，循 行 縣 鄙 ，命 農 勉 作 ，無 伏 于 都 。

In this m onth, the Son o f Heaven begins to dress in thin hemp clothes. H e mandates that the foresters go ou t into the fields and plains to encour­ age the farmers and exhort the people; they should n o t allow anything to miss the season. H e m andates that the director o f education make a tour o f

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inspection through the counties and border district towns, charging the farmers to exert all efforts and n o t to evade them by hiding in the cities. 4/1.5

是 月 也 ，驅 獸 無 害 五 穀 。無 大 田 獵 。農 乃 升 麥 。天 子 乃 以 彘 嘗 麥 ，先薦 寢廟。

In this m onth, to prevent injury to the five grains, wild animals are chased away; but there should not be any great hunting expeditions. The farmers then present the new wheat, which the Son o f Heaven samples w ith pork, hav­ ing first offered a portion in the apartment at the back o f the ancestral temple. 4/1.6 是 月 也 ，聚 蓄 百 藥 。糜 草 死 。麥 秋 至 。斷 薄 刑 ，決 小 罪 ，出 輕 繫 。蠶事 既 畢 ，后 妃 獻 繭 。乃 收 繭 稅 ，以 桑 爲 均 ，貴 賤 少 長 如 一 ，以 給 郊 廟 之 祭 服 。

In this m onth, they collca and store the hundred medicinal herbs. Deli­ cate grasses die, and the wheat matures. They decide cases involving light punishments and determine sentences for m inor infractions, and they release those incarcerated for slight offenses. W hen w ork w ith the silkworms has been completed, the queen and principal concubines present their cocœ ns. Then the tithe on cocoons is collected in proportion to the num ber o f m ul­ berry trees. The tithe is one and the same for noble and mean, young and old, in order that materials m ight be provided for the robes used in sacri­ fices at the suburban altars and in the ancestral temple. 4 /1 .7

是 月 也 ，天 子 飮 酎 ，用 禮 樂 。

In this m onth, the Son o f Heaven drinks new spirits that have been made to ferment by older spirits, and he observes the ritual ceremonies and musical performances. 4/1.8 行 之 是 令 ，而 甘 雨 至 三 旬 。孟 夏 行 秋 令 ，則 苦 雨 數 來 ，五 穀 不 滋 ，四鄙 入 保 。行 冬 令 ，則 草 木 早 枯 ，後 乃 大 水 ，敗 其 城 郭 。行 春 令 ，則 蟲 蝗 爲 敗 ， 暴 風 來 格 ，秀 草 不 實 。

W ith the im plem entation o f these ordinances, t±ie sweet rains arrive in each o f the three decades o f days. If the ordinances o f autum n are imple­ m ented in the first m onth o f summer, pitiless rains will repeatedly occur, the Five Foods will not mature, and the inhabitants o f the four border regions will have to enter fortified areas to seek protection from bandits. If the ordinances o f w inter are implemented, then the grasses and shrabs will wither early and afterwards there will be great floods that will underm ine the inner and outer city walls. I f the ordinances o f spring are implemented, then locusts will become a plague, violent winds will come in attack, and flowering plants will n o t bear seeds.

二曰勸學

CHA PTER 2 A N E X H O R T A T IO N T O L E A R N IN G 4 /2.1

先 王 之 敎 ，莫 榮 於 孝 ，莫 顯 於 忠 。忠 孝 ，人 君 人 親 之 所 甚 欲 也 。顯 榮 ， 人 子 人 臣 之 所 甚 願 也 。然 而 人 君 人 親 不 得 其 所 欲 ，人 子 人 臣 不 得 其 所 願 ， 此 生 於 不 知 理 義 。不 知 理 義 ，生 於 不 學 。

A. O f the teachings o f the Form er Kings, none was m ore glorious than filial piety and none m ore em inent than loyalty. Loyalty and filial piety are w hat rulers and parents hope for most. Eminence and glory are w hat sons and ministers m ost desire. Despite this, rulers and parents do n o t get w hat they hope for， and sons or ministers cannot get w hat they desire• 丁his develops from their not knowing reason and morality. Their no t knowing reason and morality is born o f their lack o f learning. 學 者 師 達 而 有 材 ，吾 未 知 其 不 爲 聖 人 。聖 人 之 所 在 ，則 天 下 理 焉 。在右則 右 重 ，在 左 則 左 重 ，是 故 古 之 聖 王 未 有 不 尊 師 者 也 。尊 師 則 不 論 其 貴 賤 貧 富 矣 。若 此 則 名 號 顯 矣 ，德 行 彰 矣 。

B. A student whose teacher is widely learned and w ho him self has tal­ en t—I have never know n o f such a personas n o t becoming a sage. W here there is a sage, the world is provided w ith principles o f rational order. If he is at the right, then the right becomes im portant; if he is at the left, then the left becomes im portant. For these reasons, all o f the sage-kings o f antiquity

honored teachers. W hen the sages honored teachers, they did n o t assess w hether they were o f noble or base origins, poor or rich. In this way, the reputations o f the sage-kings became em inent and their virtuous acts were made well-known. 故 師 之 敎 也 ，不 爭 輕 重 尊 卑 貧 富 ，而 爭 於 道 。其 人 苟 可 ，其 事 無 不 可 ，所 求 盡 得 ，所 欲 盡 成 ，此 生 於 得 聖 人 。聖 人 生 於 疾 學 。不 疾 學 而 能 爲 魁 士 名 人 者 ，未 之 嘗 有 也 。

C. Thus in offering instruction, teachers did not question w hether a student was o f slight im portance or great, honored or lowly, rich or poor, rather they questioned w hether the student could achieve the Dao. I f the man himself is acceptable, instruction cannot but succeed. Whatever he seeks, he obtains, and whatever he desires is accomplished. This results from his becoming a sage, and becoming a sage is the product o f intense study. There has never been a case o f som eone w ho did n o t study intensely and yet was able to become an em inent scholar-knight and famous man. 疾 學 在 於 尊 師 ，師 尊 則 言 信 矣 ，道 論 矣 。故 往 敎 者 不 化 ，召 師 者 不 化 ，自 卑 者 不 聽 ，卑 師 者 不 聽 。師 操 不 化 不 聽 之 術 而 以 彊 敎 之 ，欲 道 之 行 ，身之 尊 也 、不 亦 遠 乎 ？學 者 處 不 化 不 聽 之 勢 ，而 以 自 行 〔 之〕 1 ，欲 名 之 顯 、身之 安 也 ，是 懷 腐 而 欲 香 也 ，是 入 水 而 惡 濡 也 。 I. Xu Wciyu; parallelism.

D. Intense study depends on honoring teachers. W hen teachers are honored, their doctrines are accepted on faith and their way is advocated. Therefore, a teacher w ho instructs in response to a summons does not transform the person w ho sum m oned him, and the person w ho sum m ons the teacher is n o t transformed by his teachings. Those who debase them ­ selves are n o t heeded, and those w ho debase teachers do not heed their teachings. I f the teacher upholds m ethods that do no t transform and are not heeded, yet insists that others be instructed in them , is this not far indeed from his desire to have his Dao practiced and his person honored! If the student lives in a situation where he can neither be transformed nor heed instruc­ tions, but docs whatever suits him, then his hope o f making his name em i­ nent and his person secure is like ""holding som ething rotten but wanting to smell perfum e55or ahating to get w et and yet going in the water.55

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4/2.2

凡 說 者 ，（ 兌 S F > 銳 2之 也 ，非 ( 說

之

也

。今 世 之 說 者 ，多弗能

( 兌 S F > 銳 ，而 反 ( 說 G V > 悅 之 。夫 弗 能 ( 兌 S F > 銳 而 反 ( 說 G V > 悅 ，是拯 溺 而 睡 之 以 石 也 ，是 救 病 而 飮 之 以 董 也 。使 世 益 亂 ；不 肖 主 重 惑 者 ，從此 生矣。 2. Chen Qiyou.

3- Gao Heng.

A. As a general principle, those w ho offer persuasions should be shaq>ly critical and n o t merely try to please their listeners. In the present age, those w ho offer persuasions, frequentiy being incapable o f being sharply critical, try instead merely to please people. To be incapable o f being sharply critical and try instead to please is like trying 鹽2而 欲 學 之 功 也 ，從 師 淺 而 欲 學 之 深 也 。草木 雞 狗 牛 馬 ，不 可 譙 詬 遇 之 ，譙 詬 遇 之 ，則 亦 譙 詬 報 人 ，又 況 乎 達 師 與 道 術 之 言 乎 ？故 不 能 學 者 ：遇 師 則 不 中 ，用 心 則 不 專 ，好 之 則 不 深 ，就 業 則 不 疾 ，辯 論 則 不 審 ，敎 人 則 不 精 ；（ 於 師 慍 G E > 慍 於師 3 ，懷 於 俗 ，羈 ( 神 GV> 申4於 世 ；矜 勢 好 尤 ，故 湛 於 巧 智 ，昏 於 小 利 ，惑 於 嗜 欲 ；問 事 則 前 後 相 悖 ，以 章 則 有 異 心 ，以 簡 則 有 相 反 ；離 則 不 能 合 ，合 則 弗 能 離 ，事至則不能 受 ，此 不 能 學 者 之 患 也 。 2. Gao You.

3*Wang Niansun, Chen Qiyou.

4. Chen Qiyou.

Those Unable to Learn : Those w ho study w ith an inefFective teacher yet desire to achieve distinc­ tion in learning; those who study with a shallow teacher, yet desire profundity in learning. O ne cannot scold and shame grasses and trees, chickens and dogs, or oxen and horses upon meeting them . I f one does txy to scold and shame them , they will repay in kind. H ow m uch less may one act so tow ard an accomplished teacher and his teachings about the arts o f the Dao. Thus, one w ho cannot learn is disloyal in his treatm ent o f his teacher. W hen he uses his m ind, he does n o t concentrate. W hen his m ind displays some inclination tow ard learning, he does n o t pursue it deeply. W hen he tries to follow through in his studies, he does n o t exert all his energy. W hen he makes discriminations and assessments, he is no t conscientious. W hen he attem pts to imitate others, he lacks adroitness. H e is resentful o f his teacher, embraces vulgar practices, and is fettered by his age. H e brags about his pow er and is addicted to excess. Hence, he is steeped in deception and wiliness, blinded by petty advantage, and deluded by appetite and desire. If he inquires into things, beginnings and ends are confused. If som ething is explained flilly， he interprets the meaning wrongly. If something is explained elliptically, he interprets it backwards. H e can neither synthesize distinct elements into a unified whole nor dissect a unified whole into its parts. H ow ever hard he may w ork at the problem , he cannot resolve it. These are the calamities that befall those w ho cannot learn.

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五曰用眾

CH A PTER 5 E M P L O Y IN G T H E M A SS E S 4/5.1 善 學 者 若 齊 王 之 食 雞 也 ，必 食 其 跖 數 千 而 後 足 ，雖 不 足 ，猶 若 有 跖 。

O ne adept at learning is like the king o f Qi w ho, w hen eating chicken, was satisfied only after he had eaten a thousand feet: if he were still unsatis­ fied, there would always be another chicken foot to eat. 4/5.2 物 固 莫 不 有 長 ，莫 不 有 短 。人 亦 然 。故 善 學 者 ，假 人 之 長 以 補 其 短 。故 假人者遂有天下。

Assuredly， just as each thing has strengths and shortcom ings， so too is it w ith men. Thus, the adept student borrows from the strengths o f others to overcome his shortcomings. Those w ho borrow from others, therefore will ultimately possess the world. 4/5.3 無 醜 不 能 ，無 惡 不 知 。醜 不 能 、惡 不 知 病 矣 ，不 醜 不 能 、不 惡 不 知 尙 矣 。雖 桀 、紂 猶 有 可 畏 可 取 者 ，而 況 於 賢 者 乎 ？

D o n o t revile the incapable nor loathe the ignorant. Reviling the inca­ pable and loathing the ignorant is a kind o f sickness. N either reviling the incapable nor loathing the ignorant is to be honored. Even Jie and Zhou Xin possessed some qualities that could inspire awe and others that could be emulated. H o w m uch m ore is this the case w ith the worthy! 4/5.4 故 學 士 曰 ： 「辯 議 不 可 （ 不 Y 爲 。』辯 議 而 苟 可 爲 ，是 敎 也 。敎 ，大 議 也 。辯 議 而 不 可 爲 ，是 被 褐 而 出 ，衣 錦 而 入 。 I. Chen Changqi.

Thus, a learned scholar-knight said: ccYou should not engage in discrimi­ nations and dclibcrationsr But, in teaching, you may engage in discrimina­ tions and learned debates. Teaching is a great deliberation. To engage in

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discriminations and deliberations when one should not is a case o f ccwearing coarse garments when going o u t and wearing em broidered silks at hom e•” 4/5-5 戎 人 生 乎 戎 、長 乎 戎 而 戎 言 ，不 知 其 所 受 之 ；楚 人 生 乎 楚 ，長 乎 楚而楚 言 ，不 知 其 所 受 之 。今 使 楚 人 長 乎 戎 ，戎 人 長 乎 楚 ，則 楚 人 戎 言 ，戎人楚 言 矣 。由 是 觀 之 ，吾 未 知 亡 國 之 主 不 可 以 爲 賢 主 也 ，其 所 生 長 者 不 可 耳 。 故所生長不可不察也。

A R ong m an w ho is b om and raised am ong the Rong barbarians speaks the R ong language, although he is unaware o f how he learned it. A m an o f C hu w ho is bom and raised in C hu speaks the Chu language, although he is unaware o f how he learned it. N ow if a m an o f Chu were to grow up am ong Rong, or a R ong m an were to grow up in Chu, then the C hu m an w ould speak the R ong language and the R ong m an, the Chu language. From this perspective, one cannot know w ith certainty w hether a ruler w ho had brought about the ruination o f his state m ight not have become a w orthy ruler had he been bom in different circumstances. Thus, one cannot fail to examine carefully the circumstances in which someone was bom and raised. 4/5.6 天 下 無 粹 白 之 狐 ，而 有 粹 白 之 裘 ，取 之 眾 白 也 。夫 取 於 眾 ，此 三 皇 、五 帝 之 所 以 大 立 功 名 也 。凡 君 之 所 以 立 ，出 乎 眾 也 。

A. In the w orld there are no completely white foxes, yet there are com ­ pletely white fox fur coats. These are made by selecting the w hite parts from a large num ber o f pelts. N ow the principle o f uselcaing from a m ul­ titude55 was used by the Three August Ones and the Five Sovereigns to establish their enduring accomplishments and reputations in a grand manner. As a general principle, everything that a lord establishes derives from the m ultitude. 立 已 定 而 舍 其 眾 ，是 得 其 末 而 失 其 本 。得 其 末 而 失 其 本 ，不 聞 安 居 。故以 眾 勇 無 畏 乎 孟 賁 矣 ，以 眾 力 無 畏 乎 烏 獲 矣 ，以 眾 視 無 畏 乎 離 婁 矣 ，以眾 知 無 畏 乎 堯 、舜 矣 。夫 以 眾 者 ，此 君 人 之 大 寶 也 。

B. To try establishing oneself securely while ignoring the m ultitude is to “obtain the twig but lose the root.” I have never heard that “obtaining the twig but losing the root0 allowed one to live in peace. Thus, if a m an

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uses the courage o f the m ultitude, he need n o t be in awe o f M eng Ben. If he uses the strength o f the m ultitude, he need n o t be in awe o f W u H uo. If he uses the vision o f the m ultitude, he need no t be in awe o f Lilou. A nd if he uses the wisdom o f the m ultitude, he need n o t be in awe o f Yao and Shun. Such use o f the m ultitude is the greatest treasure o f the ruler. 田 駢 謂 齊 王 曰 ： f 孟 賁 庶 乎 患 術 ，而 邊 境 弗 患 。』楚 、魏 之 王 ，辭 言 不 說 ， 而 境 內 已 修 備 矣 ，兵 士 已 修 用 矣 ；得 之 眾 也 。

C. Tian Pian said to the king o f Qi: “Even a strongm an like M eng Ben had cause to worry, but the borders o f Q i have no cause for alarm.55 The kings o f C hu and Wei did not take pleasure in propositions and theories, but w ithin their borders preparations had already been made and the soldiers drilled. This came about because o f relying on the m ultitude.

Book 5

In this month, the influence of the Yang ether reaches its culmination, and the Yin ether first begins to stir. Many of the various measures undertaken in this month arc to protect against premature diminution or excessive increase of the trium­ phant Yang ether or untimely invigoration of the Yin ether. Thus, one docs not light fires in the southern regions, for they might overcharge the force of the Yang; but it is acceptable to climb towers and pavilions to observe sights in the distance since the Yang is about to begin its decline. Other measures are purely practical: prematurely harvested indigo will not produce blue dye and cloth bleached in the midsummer sun will be damaged. Still others are intended to encourage goexi health, by avoiding activities that might be dangerous in the summer heat. Winter is the season of cold and ice and of closing and storing. If its ordinances are put into effect, hail and cold will damage the crops, and roads and highways will become impassable. Spring is when the process Wood rules. If its ordinances arc implemented, the grains will ripen late, insects will consume the crops, famine will result. If the ordinances of autumn are adopted, then pestilence will result from the premature ripening of fruit and falling of leaves. Chapters 2 through 5are concerned with music. Although in the prc-Qin pcricxi, it was the Ru philosophers, particularly Xun Kuang, who most stressed the impor­ tance of music, discussions of music in the Zuo zhuany some long antedating Confucius, indicate that music was held to be of cosmic significance. There was an office of music in the courts of the king and the feudal lords which was associated with the ancestral cult and various court ceremonies. It was headed by learned music masters who could discourse on music in abstract, philosophical terms. Chapter 2 discusses the relation of music to human nature. What is inborn is done naturally and spontaneously and requires no cultivation. Music is bom of man's nature, so the condemnation of music by scholars such as the Mohists is misguided. Nonetheless, music can be damaging to one's inborn nature.

[1 3 2 ]

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Chapter 3, “Extravagant Music,” discusses musical instruments; chapter 斗，“Balanced Tones，” discusses musical tones; and chapter 5, “Music of the Ancients,” the dances which were often part of ancient Chinese music performances. Instruments induce mexieration or extravagance; tones rectify or corrupt character.

一曰仲夏

CHA PTER 1 ALM ANAC FO R T H E SEC O N D M O N T H OF SU M M ER 5/1.1 仲 夏 之 月 ：日 在 東 并 ，昏 亢 中 ，旦 危 中 。

A. D uring the second m onth o f sum m er the sun is located in the con­ stellation Eastern Well. A t dusk the constellation Neck culminates, and at dawn the constellation R œ fto p culminates. 其 曰 丙 丁 。其 帝 炎 帝 。其 神 祝 融 。其 蟲 羽 。其 音 徵 。律 中 蕤 賓 。其 數 七 。其 味 苦 。其 臭 焦 。其 祀 灶 。祭 先 肺 。

B. The correlates o f this m onth are the days bin£f and ding^ the Sovereign Yan, his assisting spirit Zhurong, creatures that are feathered, the musical note zbi^ the pitch-standard named Luxuriant, the num ber seven, acrid tastes, burning smells, and the offering at the furnace. At sacrifice, the lungs arc given the preem inent position. 小 暑 至 。螳 蜋 生 。鷄 始 鳴 。反 舌 無 聲 。

C. Slight heat arrives, the praying mantis is produced, the shrikes begin to cry, and the mocking bird ceases to sing. 天 子 居 明 堂 太 廟 ，乘 朱 輅 ，駕 赤 騮 ，載 赤 旃 ，衣 朱 衣 ，服 赤 玉 ，食 菽 與 雞 。 其 器 高 以 桷 。（ 養壯狡Y 1. Chen Qiyou. Parallel passages in the ttAlmanacswfor the second months of spring, autumn, and winter indicate that this is a fragment of a sentence that probably began paragraph 5/1.2.

D. The Son o f Heaven resides in the Great Temple apartm ent o f the Hall o f Light. H e rides in a chariot o f cinnabar-red, drawn by vermilion horses w ith black tails and bearing vermilion streamers. H e is clothed in vermilion robes and wears vermilion jade ornaments. H e eats beans accom­ panied by fowl. H is vessels are tall and large.

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A L M A N A C S

5/ 1.2

是 月 也 ，〈 養壯狡〉，命 樂 師 ，修 鞀 鞞 鼓 ，均 琴 瑟 管 蕭 ，執 干 戚 戈 羽 ，調 竽 笙 壎 篪 ，飭 鍾 磬 柷 敔 。命 有 司 ，爲 民 祈 祀 山 川 百 原 ，大 雩 帝 ，用 盛 樂 。 乃 命 百 縣 ，雩 祭 祀 百 辟 卿 士 有 益 於 民 者 ，以 祈 穀 實 。農 乃 登 黍 。

In this m onth, he nurtures the strong and handsome. H e mandates that the music master put the hand, small, and large drums in good repair, should adjust the lutes and zithers， the double-reed flutes, and the panpipes, construct the shields, poleaxes, lances, and plumes, tune the large reed organs, the reed organs, ocarinas, and seven-holed bam boo flutes, and p u t the bells, musical stones, sounding boxes and the tiger-box in order. H e mandates that the several directors offer prayers on behalf o f the people at sacrifices to the spirits o f the m ountains, streams, and all the hundred springs; perform the great sum m er sacrifice for rain to the Sovereigns; and make use o f ritual ceremonies and musical performances. H e then orders that in all the hun­ dred prefectures sacrifices be perform ed for all the hundred leaders and he­ reditary officers w ho have benefited his subjects, praying for the grain harvest. The farmers thereupon present their panicled millet. 5/1.3 是 月 也 ，天 子 以 雛 嘗 黍 ，羞 以 含 桃 ，先 薦 寢 廟 。令 民 無 刈 藍 以 染 ，無燒 炭 ，無 暴 布 。門 閭 無 閉 ，關 市 無 索 。挺 重 囚 ，益 其 食 。游 牝 別 其 群 ，則繁騰 駒 ，班 馬 ( 正 5 ? > 政 2。 2. Wang Niansun, Chen Qiyou.

In this m onth, the Son o f Heaven tastes the millet accompanied by young fowl, w ith cherries, having first offered a portion in the apartm ent at the back o f the ancestral temple. H e commands his subjeas n o t to harvest the indigo plants to be used for dyeing, n o t to bum wexxi for charcoal, and not to bleach cloth in the sun. The city gates should not be shut, nor should duties be levied at the barrier gates and marketplaces. Leniency should be shown tow ard prisoners charged w ith serious crimes, and their food allow­ ance increased. Pregnant mares should be separated out into their own herd, and fiery stallions should be tied up, and the regulations concerning horses should be published. 5/1.4

是 月 也 ，日 長 至 。陰 陽 爭 ，死 生 分 。

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A. In this m onth, the longest day occurs, the Yin and Yang forces con­ tend, and the realms o f the dead and living are separated. ( 君 子 齋 戒 ，處 必 搶 ，身 欲 靜 無 躁 ，止 聲 色 ，無 或 進 ，薄 滋 味 ，無 致 和 ，退 嗜 慾 ，定 心 氣 ，百 官 靜 ，事 無 刑 ，以 定 晏 陰 之 所 成 。） 3 3. The discussion of the gentleman is entirely out of keeping with the aAlmanacswand is an interpolation of 斗3 characters displaced firom elsewhere in the text.

B. A gentleman fasts and observes vigils, makes sure to stay deep inside his house, and keeps his body utterly still. H e refrains from music and sex, eschews association w ith his wife, maintains a sparse diet， and avoids use o f piquant condiments. H e settles the vital energies o f his m ind, maintains quietude w ithin his various bodily organs, and engages in no rash under­ taking. H e does all these things in order to assure the completion o f the first traces o f the Yin. 鹿 角 解 。蟬 始 鳴 。半 夏 生 ，木 堇 榮 。

C. Deer shed their horns, cicadas begin to sing, the m idsum m er herbs begin to grow, and the tree hibiscus blooms. 5/1.5

是 月 也 ，無 用 火 南 方 。可 以 居 高 明 ，可 以 遠 眺 望 ，可 以 登 山 陵 ，可以處 臺榭 。

In this m onth, fires should n o t be lighted in the southern regions. It is permissible to reside in high and sacred places, to observe the sights in the distance, to climb up m ounds and m ountains, and to occupy towers and lofty pavilions. /

5 1 .6

仲 夏 行 冬 令 ，則 雹 霰 傷 穀 ，道 路 不 通 ，暴 兵 來 至 。行 春 令 ，則 五 穀 晚 熟 ，百 塍 時 起 ，其 國 乃 饑 。行 秋 令 ，則 草 木 零 落 ，果 實 早 成 ，民 殃 於 疫 。

I f in the second m onth o f sum m er the ordinances for w inter are put into effect, hail and cold will damage the crops, the roads and highways w ould n o t be passable, and predatory armies will arrive. If the ordinances for spring are implemented, the Five Foods will ripen late, all kinds o f locusts will continually appear, and the state will thereby be reduced to famine. If the ordinances for autum n arc adopted, the grasses and trees will drop their leaves, their fruits will ripen prematurely, and the people will be afflicted w ith pestilence.

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二曰大樂

CH A PTER 2 G R E A T M U S IC 5/2.1

( 音 P 樂 之 所 由 來 者 遠 矣 ，生 於 度 量 ，本 於 太 一 。太 一 出 兩 儀 ，兩儀出陰 陽 。陰 陽 變 化 ，一 上 一 下 ，合 而 成 章 。渾 渾 沌 沌 ，離 則 復 合 ，合 則 復 離 ， 是 謂 天 常 。天 地 車 輪 ，終 則 復 始 ，極 則 復 反 ，莫 不 咸 當 。日 月 星 辰 ，或疾 或 徐 ，（日月不同 )2 ，以 盡 其 行 。四 時 代 興 ，或 暑 或 寒 ，或 短 或 長 。〔 陰陽變 化 ，或 上 或 下 〕 3，或 柔 或 剛 。萬 物 所 出 ，造 於 太 一 ，化 於 陰 陽 。萌 芽 始 震 ， 凝 濘 以 形 ，形 體 有 (處 G E > 虛4 ，莫 不 有 聲 。聲 出 於 和 ，和 出 於 適 。（ 和適)5 先 王 定 樂 ，由 此 而 生 。 1. Chen Qiyou; confirmed b y Q S Z T quotation. 2. Chen Qiyou; delete, interrupts the pattem of the poem. 3. Chen Qiyou observes that the double rhyme breaks the pattern of the poem. It appears that two four-character lines arc missing. This follows Chen^ reconstruction of the two lines. 4. Chen Qiyou. 5. Bi Yuan.

The origins of music Lie in the distant past: Born of measurement. Founded by Grand One, Grand One brought forth the Dyadic Couple; The Dyadic Couple brought forth Yin and Yang. Yin and Yang metamorphize and transform. The one rising, the other falling. Joined together in a perfect pattern. Spinning and pulsing. If dispersed, they rejoin, And joined, disperse again. This is called the “Invariable Principle of Nature.” Heaven and Earth turn like the wheel of a carriage. Reaching the end, it begins again; Reaching its limit, it reverts again. Everything fitting the overall scheme. Sun, mcx)n, planets, and constellations: Some move fast, others slow. In the completion of their movements. The four seasons alternately arise, Some hot, others cold; In some, the days are short; in others, long;

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Yin and Yang mctamorphizc and transform, Sometimes rising, sometimes falling, Sometimes are soft, the other times hard. The myriad things that emerged Were created by Grand One And transformed by Yin and Yang.

When the youngest sprouts were first stimulated. They were given shape through coagulation. Shapes and forms had their hollow places. So none was without its sound. Sound was produced by harmonious union. Harmonious union by agreement; When the First Kings fixed their music. They started from these principles. 5/2.2 天 下 太 平 ，萬 物 安 寧 ，皆 化 其 上 ，樂 乃 可 成 。成 樂 有 具 ，必 節 嗜 慾 。嗜 慾 不 (辟

S F > 僻6 ，樂 乃 可 務 。務 樂 有 術 ，必 由 平 出 。平 出 於 公 ，公出於道

。故 惟 得 道 之 人 ，其 可 與 言 樂 乎 ！ ô.YuYuc.

A.

When the world was in Great Tranquillity, The myriad things were peaceful and secure. When all were in agreement with the proper standard. Music could be perfect. The technique for perfecting music Lies in limiting appetites and desires. When appetites and desires are not licentious, Music can be developed. The method for developing music Must be emergence out of equilibrium. Equilibrium emerges from impartiality, Impartiality from the Dao.

Thus, only a man w ho has attained the D ao can discourse on music! 亡 國 戮 民 ，非 無 樂 也 ，其 樂 不 樂 。溺 者 非 不 笑 也 ，罪 人 非 不 歌 也 ，狂者非 不 ( 武 L C > 舞 7也 。亂 世 之 樂 ，有 似 於 此 。君 臣 失 位 ，父 子 失 處 ，夫 婦 失 宜 ， 民 人 呻 吟 ，其 以 爲 樂 也 ，若 之 何 哉 ？

7.

Jiang Wciqiao.

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B. It is n ot that doom ed states and disgraced peoples lack music, but rather that their music does not convey joy. It is n o t a that cca drow ning m an docs not laugh，’’ “a condem ned m an does n o t sing,” or “a crazy man does n ot dance.55The music o f a disordered age is like these. W hen ruler and minister fail to keep their proper places, father and son fail in their proper duties, and husband and wife fail to maintain their proper relationship, the people groan and sigh; but can this be considered to be music? 5/2.3 凡 樂 ，天 地 之 和 ，陰 陽 之 調 也 。始 生 人 者 天 也 ，人 無 事 焉 。天 使人有 欲 ，人 弗 得 不 求 。天 使 人 有 惡 ，人 弗 得 不 辟 。欲 與 惡 所 受 於 天 也 ，人不得 興 焉 ，不 可 變 ，不 可 易 。世 之 學 者 ，有 非 樂 者 矣 ，安 由 出 哉 ？

As a general principle, music is the harm ony between Heaven and Earth, and the perfect blend o f Yin and Yang. W hat is present in a person from birth is the result o f nature and requires no effort for a person to master. W hat nature causes a m an to desire, he cannot but seek after. W hat it causes a m an to hate, he cannot but seek to avoid. Both his desires and aversions are received from nature, and the person plays no part in creating them , nor can he mexlify or alter them . Yet some scholars o f the present age condem n music. W hat is the reason for this? 5/2.4 大 樂 ，君 臣 父 子 長 少 之 所 歡 欣 而 說 也 。歡 欣 生 於 平 ，平 生 於 道 。道也 者 ，視 之 不 見 ，聽 之 不 聞 ，不 可 爲 狀 。有 知 不 見 之 見 、不 聞 之 聞 ，無狀之狀 者 ，則 幾 於 知 之 矣 。道 也 者 ，至 精 也 ，不 可 爲 形 ，不 可 爲 名 ，彊 爲 之 〔 名〕8 謂之太一。

8. Bi Yuan, Xu Wciyu, Chen Qiyou. A. Great music brings delight, enjoyment, and pleasure to ruler and subject, father and son, and old and young alike. Delight and enjoym ent are born o f equilibrium, and equilibrium is bom o f the Dao. It is the nature o f the Dao that when we look for it, it is invisible, and when wc listen for it, it is inaudible, for it cannot be given material form. W hoever is aware o f the visible in the invisible, the audible in the inaudible, and the form o f the formless almost knows it. The Dao is the supreme instance o f the seminal essence, for it cannot be given shape or name. ^Forced to give it a name, I w ould call it "Grand One.555

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故 一 也 者 制 令 ，兩 也 者 從 聽 。先 聖 擇 兩 法 一 ，是 以 知 萬 物 之 情 。故能以一 聽 政 者 ，樂 君 臣 ，和 遠 近 ，說 黔 首 ，合 宗 親 。能 以 一 治 其 身 者 ，免 於 災 ， 終 其 壽 ，全 其 天 。能 以 一 治 其 國 者 ，姦 邪 去 ，賢 者 至 ，（ 成 大 化 G E > 大化 成9。能 以 一 治 天 下 者 ，寒 暑 適 ，風 雨 時 ，爲 聖 人 。故 知 一 則 明 ，明兩則 狂0

9. Wang Niansun, Chen Qiyou. B. Accordingly, The One orders and commands; The dual follows and listens. The First Sages, rejecting the dual, took the One as their model To understand the true nature of the myriad of things. Thus, a man capable o f employing the O ne to decide governmental matters Brings joy to ruler and subject, Harmony to the distant and near. Pleasure to the black-headed people, Concord to relatives. A m an capable o f employing the O ne to govern his ow n person Avoids calamity, Lives out the full span of his life, Keeps his natural endowment intact. A m an capable o f employing the O ne to govern his state Expels the evil and treacherous, Causes the worthy to come. Achieves the “great transformation•” A man capable o f employing the O ne to govern the w orld Keeps cold and heat balanced, Wind and rain seasonal, And he becomes a sage. Thus, He who understands the One is enlightened, But he who glorifies the dual is demented.

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三曰侈樂

CHA PTER 3 EXTRAVAGANT M U S IC 5/3-1 人 莫 不 以 其 生 生 ，而 不 知 其 所 以 生 。人 莫 不 以 其 知 知 ，而 不 知 其 所 以 知 。知 其 所 以 知 之 謂 「知 道 』 。不 知 其 所 以 知 之 謂 『棄 寶 』 。棄 寶 者 必 離 其 咎 。世 之 人 主 ，多 以 珠 玉 戈 劍 爲 寶 ，〔 寶 P 愈 多 而 民 愈 怨 ，國 ( 人 )2愈 危 ， 身 愈 ( 危 )2累 ，則 失 寶 之 情 矣 。 1. Chen Changqi, Tao Hongqing, Jiang Wciqiao; on basis o fT W L J , 2. Chen Changqi, Yu Yue, Fan Gengyan, parallelism.

TFTL

quotations.

A. All men use their lives to live, yet they do not know w hat makes them live. All men use their faculty o f understanding to know, yet they do no t understand what makes them know. To understand how one comes to know is called "'knowing the Dao.55N o t to understand how one comes to know is called ^discarding the treasure.55Anyone w ho discards the treasure is certain to meet w ith disaster. M any rulers o f the present age regard pearls, jade, lances, and swords as treasures. The m ore they possess o f these, the m ore their people resent them , the m ore their state is endangered, and the m ore uneasy is the person o f the ruler. As a consequence, he will miss the true nature o f “treasure.” 亂 世 之 樂 與 此 同 。爲 木 革 之 聲 則 若 雷 ，爲 金 石 之 聲 則 若 霆 ，爲 絲 竹 歌 舞 之 聲 則 若 譟 。以 此 駭 心 氣 、動 耳 目 、搖 蕩 生 則 可 矣 ，以 此 爲 樂 則 不 樂 。故樂 愈 侈 ，而 民 愈 鬱 ，國 愈 亂 ，主 愈 卑 ，則 亦 失 樂 之 情 矣 。

B. The music o f a disordered age corresponds to this. I f its tones are made by instruments o f w ood and skin, their sound is like the sound o f rum bling thunder. If its tones are made by instruments o f metal and stone, their sound is like the sound o f claps o f thunder. If its tones are made by instruments o f string and bam boo or by singers and dancers, their sound is like the loud shouting o f a crowd. I f these sounds are employed to shock the mental energies, startle the ears and eyes, and agitate the inborn nature, it is permissible. If they are used to create music, there will be no pleasure from it. Thus, the more extravagant is the music, the gloomier are the people, the more disordered the state, and the m ore debased its ruler. As a conse­ quence, he will also miss the true nature o f music.

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I斗 I

5/ 3.2 凡 古 聖 王 之 所 爲 貴 樂 者 ，爲 其 樂 也 。夏 桀 、殷 紂 作 爲 侈 樂 ，大鼓鐘磬管 蕭 之 音 ，以 鉅 爲 美 ，以 眾 爲 觀 ，俶 詭 殊 瑰 ，耳 所 未 嘗 聞 ，目 所 未 嘗 見 ，務以 相 過 ，不 用 度 量 。宋 之 衰 也 ，作 爲 千 鍾 。齊 之 衰 也 ，作 爲 大 呂 。楚 之 衰 也 ， 作 爲 巫 音 。侈 則 侈 矣 ，自 有 道 者 觀 之 ，則 失 樂 之 情 。失 樂 之 情 ，其 樂 不 樂 。 樂 不 樂 者 ，其 民 必 怨 ，其 生 必 傷 。其 生 之 與 樂 也 ，若 冰 之 於 炎 日 ，反以自 兵 。此 生 乎 不 知 樂 之 情 ，而 以 侈 爲 務 故 也 。

As a general rule, what the ancient sage-kings esteemed in music was the pleasure it created. But Jie of the Xia and Zhou Xin of the Yin created extravagant music. In the sounds of gigantic drums, bells, lithophones, flutes and pipes, they regarded the large to be beautiful and the many to be won­ derful. They first created strange and exotic things that ears had never before heard and eyes never before seen. They strove after ever greater effect, em­ ploying neither rule nor measure. When Song was in decline, the Thousand Bell set was cast; when Qi was in decline， the Great Regulator bell was cast; when Chu was in decline, the aShamanka Tones55were created. Extravagance produced flirther extravagance. When those who themselves possess the Dao examine such music, they see that it is missing the true nature of mu­ sic. ^Missing the true nature of music55means that their music did not pro­ duce pleasure. When music does not produce pleasure, subjects are certain to be resentful, and this is certain to produce injury. The relationship be­ tween their lives and their music is like that of ice to the blazing sun: in­ stead of using it properly, they use it to attack themselves. This is the result of not knowing the true nature of music and thus striving for extravagance. 5/ 3.3 樂 之 有 情 ，譬 之 若 肌 虜 形 體 之 有 情 性 也 ，有 情 性 則 必 有 性 養 矣 。寒溫勞 逸 饑 飽 ，此 六 者 非 適 也 。凡 養 也 者 ，（ 瞻 G V > 詹 3非 適 而 以 之 適 者 也 。能以 久 處 其 適 ，則 生 長 矣 。生 也 者 ，其 身 固 靜 ，（ 或 G E > 感4而 後 知 ，（ 或 G E> 感4使 之 也 。遂 而 不 返 ，制 乎 嗜 欲 ，制 乎 嗜 欲 ( 無 窮 ) 5則 必 失 其 天 矣 。且夫嗜 欲 無 窮 ，則 必 有 貪 鄙 悖 亂 之 心 ，淫 佚 姦 詐 之 事 矣 。故 彊 者 劫 弱 ，眾 者 暴 寡 ， 勇 者 凌 怯 ，壯 者 傲 幼 ，從 此 生 矣 。 3. Chen Qiyou

4. This follows Bi Yuan and Xu Wciyu, rather than Chen Qiyou.

5. Wang Niansun, Tao Hongqing.

Music possessing a true nature is analogous to the coqx>rcal body^s pos­ sessing an inborn and essential nature. Where there is such an inborn and

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essential nature, it is imperative that it be nurtured. Cold and heat, work and ease, hunger and satiation—these six are not of themselves in balance. As a general principle, nurturing involves overseeing which of the six is not in balance and then to put it into balance. If over the long term one can maintain balance, then life will be prolonged. It is characteristic of living that the body of itself is absolutely quiescent; only after there has been some stimulus is there awareness, awareness that has been occasioned by the stim­ ulus. If this continues and if there is no reversal, then one comes to be governed by onc5s appetites and desires. If one is governed by one5s appe­ tites and desires, one is certain to lose one5s natural endowment. Moreover, if onc5s appetites and desires know no limit, then it is inevitable that greed, pettiness， sedition and rebellion will come to characterize one’s thought and that wantonness, debauchery, profligacy, and wickedness will come to characterize one5s undertakings. Thus, the strong will plunder the weak, the many tyrannize the few, the bold violate the timid, and the vigorous bully the frail. All of these are the product of this.

四曰適音

CHAPTER 4 BALANCED T O N E S 5/4.1 耳 之 情 欲 聲 ，心 不 樂 ，五 音 在 前 弗 聽 。目 之 情 欲 色 ，心 弗 樂 ，五色在前 弗 視 。鼻 之 情 欲 芬 香 ，心 弗 樂 ，芬 香 在 前 弗 嗅 。口 之 情 欲 滋 味 ，心 弗 樂 ，五 味 在 前 弗 食 。欲 之 者 ，耳 目 鼻 口 也 ；樂 之 弗 樂 者 ，心 也 。心 必 和 平 然 後 樂 ， 心 ( 必 V 樂 然 後 耳 目 鼻 口 有 以 欲 之 ，故 樂 之 務 在 於 和 心 ，和 心 在 於 行 適 。 I. Chen Qiyou; excrescent, dittography.

It is the essential nature of the ear to desire sounds; but if the mind finds no pleasure in them, the ears will not listen even to the Five Tones. It is the essential nature of the eye to desire colors; but if the mind finds no pleasure in them, the eye will not gaze even on the Five Colors. It is the essential nature of the nose to desire perfumed fragrances; but if the mind finds no pleasure in them, the nose will not smell them. It is the essential nature of

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the mouth to desire rich flavors; but if the mind finds no pleasure in them, the mouth will not taste even the Five Tastes. The locus of the desire is the ears, eyes, nose, or mouth, but the locus of pleasure or displeasure is the mind. Only when the mind has first attained harmony and equilibrium does it find pleasure in such things. Only after the mind has found pleasure in them do the ears, eyes, nose, and mouth come to possess the means to attain their desires. Thus, the task of finding pleasure in things consists in making the mind harmonious; and making the mind harmonious consists in effecting balance between things. 5/4.2 夫 樂 有 適 ，心 亦 有 適 。人 之 情 ，欲 壽 而 惡 夭 ，欲 安 而 惡 危 ，欲 榮 而 惡 辱 ，欲 逸 而 惡 勞 。四 欲 得 ，四 惡 除 ，則 心 適 矣 。四 欲 之 得 也 ，在 於 勝 理 。勝 理 以 治 身 則 生 全 ( 以 ) 2 ，生 全 則 壽 長 矣 。勝 理 以 治 國 則 法 立 ，法立則天下服 矣 。故 適 心 之 務 在 於 勝 理 。 2. Chen Changqi, YuYuc, FanGcngyan.

Just as in pleasures there arc balances to be kept, so are there balances to be kept in the mind. It belongs to the essential nature of man that he desires longevity and hates the prospect of dying young, desires security and hates danger, desires glory and hates disgrace, desires ease and hates toil. When these four desires arc attained and the four aversions eliminated, the mind is kept in balance. Success in attaining the four desires consists in complying with the ordering principle of things. If one governs his person by comply­ ing with the ordering principle of things, life will be kept intact. When life is kept intact, the span of life will be prolonged. If one governs the state by complying with the ordering principle of things, the model for law will be established. When the model for law is established, the whole world sub­ mits. Thus, the task of keeping the mind in balance consists in complying with the ordering principle of things. 5/ 4.3 夫 音 亦 有 適 。太 鉅 則 志 蕩 ，以 蕩 聽 鉅 則 耳 不 容 ，不 容 則 橫 塞 ，橫塞則 振 。太 小 則 志 嫌 ，以 嫌 聽 小 則 耳 不 充 ，不 充 則 不 詹 ，不 詹 則 窕 。太清 則志 危 ，以 危 聽 清 則 耳 谿 極 ，谿 極 則 不 鑒 ，不 鑒 則 竭 。太 濁 則 志 下 ，以下聽濁則 耳 不 收 ，不 收 則 不 特 ，不 特 則 怒 。故 太 鉅 、太 小 、太 清 、太 濁 皆 非 適 也 。

In musical tones as well there are balances that should be kept. If they

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are too grand and large, the inner mind is unsettled. If while unsettled one listens to the large, the ear will be unable to accommodate it. If the ear cannot accommodate the sounds, it will become filled and blocked. If it is filled and blocked， it will be aroused. If a tone is too small， the mind will feel cheated. If while feeling cheated one listens to the small, then the car will not be filled. If the ear is not filled, then it will be dissatisfied. If it is dissatisfied, then it will dismiss the sounds. If musical tones are too dear, the inner mind will fed threatened. If while feeling threatened one listens to the clear, then the ear will be pained. If the ear is pained, then it will be unable to hear distinctly. If it is unable to not hear distinctly, it will be strained. If musical tones are too muddy, the inner mind will be depressed. If while depressed one listens to the muddy, the ear will be unable to gather it all in. If the ear is unable to gather it all in, it will be unable to determine its distinctive character. If it is unable to determine its distinctive character, it will become frustrated. Thus, musical tones that are too grandiose, too small， too clear， or too muddy are all not kept in balance. 5/ 4 .4 何 謂 適 ？衷 音 之 適 也 。何 謂 衷 ？大 不 出 鈞 ，重 不 過 石 ，小 大 輕 重 之 衷 也 。黃 鐘 之 宮 ，音 之 本 也 ，清 濁 之 衷 也 。衷 也 者 適 也 ，以 適 聽 適 則 和 矣 。樂 無 太 ，平 和 者 是 也 。

A. What docs cckept in balance55mean? It means that the sounds are kept at the Mean. What is meant by akcpt at the Mean?55 The amplitude of its pitch should not exceed that produced by the string of the seven-foot tuner. The weight of the bell should not exceed the 120-catty stone. This defines how amplitude of its pitch and weight of the bell are kept in check. The notc£[〇 ng[ of ^Yellow Bell55is the standard for tones and the basis for determining clarity and muddiness. Whatever is consistent with this standard is ukept in balance.55If one listens to what is kept in balance while one5s self has been kept in balance, the result will be harmony. When musi­ cal instruments commit no excess, this is the correct standard of balance and harmony. 故 治 世 之 音 安 以 樂 ，其 政 平 也 ；亂 世 之 音 怨 以 怒 ，其 政 乖 也 ；亡國之音悲 以 哀 ，其 政 險 也 。凡 音 樂 通 乎 政 ，而 ( 移 ) 風 ( 平 G E > 乎3俗 者 也 ，俗定而音

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樂 化 之 矣 。故 有 道 之 世 ，觀 其 音 而 知 其 俗 矣 ，〔 觀其俗而知其政矣〕 4 ，觀其 政 而 知 其 主 矣 。故 先 王 必 託 於 音 樂 以 論 其 敎 。 3. WangNiansun, Sun Shuchcng. 4. Wang Niansun, Sun Shuchcng, Jiang Wciqiao, XuWciyu, Chen Qiyou; fromQ S Z T parallel.

B. Thus, the tones of an orderly age are peaceful and joyous because its policies are stable. The tones of a chaotic age are resentful and angry be­ cause its policies are perverse. The tones of a dœ m ed state are sad and mournful because its policies are dangerous. It is a general principle that music is influenced by government and affected by customs. When cus­ toms arc fixed, music adjusts itself to them. Thus, in an age that possesses the Dao one has only to observe its music to know its customs, to observe its customs to know its government, and observe its government to know its ruler. The First Kings were, therefore, certain to rely on music as a means of professing their teachings. 〈清 廟 > 之 瑟 ，朱 弦 而 疏 越 ，一 唱 而 三 歎 ，有 ( 進 G E > 遺 5乎 音 者 矣 。大饗 之 禮 ，上 玄 尊 而 俎 生 魚 ，大 羹 不 和 ，有 ( 進 G E > 遺 5乎 味 者 也 。故先王之制 禮 樂 也 ，非 特 以 歡 耳 目 、極 口 腹 之 欲 也 ，將 以 敎 民 、平 好 惡 、行 理 義 也 。 5. Chen Qiyou; following reading of the aYucji.w

C. In the performances of the aPure Temple55ode, the zithers have ver­ milion strings and penetrating sound holes, and one singer intones while three others hum in harmony, because the significance transcends the sounds themselves. In the ceremonies of the Grand Xiang sacrifice, the dark liquid is offered up in the goblet, raw fish is placed on the offering table, and the grand broth is not seasoned, because the significance of the sacrifice transcends the flavors themselves. Thus, when the First Kings instituted ritual practices and music, they did so not solely to please the ear and eye or to satisfy the desires of the mouth and belly; rather, they intended thereby to instruct the people in how to maintain equilibrium between their likes and dislikes and how to conduct themselves with reason and morality.

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五曰古樂

CHAPTER 5 M U S IC OF T H E A N C IE N T S 5/5.1 樂 所 由 來 者 尙 也 ，必 不 可 廢 。有 節 有 侈 ，有 正 有 淫 矣 。賢 者 以 昌 ，不肖 者以亡。

Since music originated in high antiquity, of necessity it would be utterly wrong to discard it. Music can induce self-limiting or extravagance; it can rectify or corrupt. The worthy have flourished on account o f it; The incompetent have failed because o f it.

5/5.2 昔 古 朱 襄 氏 之 治 天 下 也 ，多 風 而 陽 氣 畜 積 ，萬 物 散 解 ，果 實 不 成 ，故士 達 作 爲 五 弦 瑟 ，以 來 陰 氣 ，以 定 群 生 。

In the past, when the ancient Zhuxiang clan ruled the world, there was an excess of wind that caused the Yang ether to gather and accumulate, the myriad things to disperse and scatter, and the fruits and nuts not to ripen. Knight Da therefore invented a five-string zither with which to attract the Yin ether and arrange the survival of the various living things. 5/5.3 昔 葛 天 氏 之 樂 ，三 人 操 牛 尾 投 足 以 歌 八 闋 ：一 曰 《載 民 》 ，二 曰 〈玄 鳥》 ，三 曰 《遂 草 木 〉 ，四 曰 〈奮 五 穀 > ，五曰 ，六 曰 《建帝 功》 ，七 曰 《 依地德》 ，八 曰 《總 ( 禽 獸 T V > 萬物 1之極》 。 I. Following Chen. Qiyou; XuWciyu prefers the alternate reading.

In the past, in the music performances of the Getian clan three men waved ox-tails and stomped their feet while singing the Eight Stanzas, which were named “Supporting the People,” “The Dusky Bird，” “Cultivating Grasses and Trees，’’ “Invigorating the Five Grains，” “Strictly Observing Heaven’s Norms，” “Discerning the Accomplishments of the Sovereigns,” “Relying on Earth’s Power，” and “Summarizing the Ultimate Development of the Myriad Things.55

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5/ 5.4 昔 ( 陶 唐 G E > 陰康 2氏 之 始 ，陰 多 滯 伏 而 湛 積 ，水 道 壅 塞 ，不 行 其 原 ，民 氣 鬱 閼 而 滯 著 ，筋 骨 瑟 縮 不 達 ，故 作 爲 舞 以 宣 導 之 。 2. Sun Yirang, Bi Yuan, Chen Qiyou.

In the past, at the inception of the Yinkang clan, the Yin had coagulated in great amounts and accumulated excessively. The watercourses were blocked and obstructed, and water could not flow out from springs. The ethers of the people became thick and clogged up, and their muscles and bones tight and constricted. They therefore invented a dance with which to spread and guide the Yin. 5/5.5 昔 黃 帝 令 伶 倫 作 爲 律 。伶 倫 自 大 夏 之 西 ，乃 之 ( 阮 腧 G E > 崑崙 3之 陰 ，取 竹 於 蠏 谿 之 谷 ，以 生 空 竅 厚 鈞 者 ，斷 兩 節 間 、其 長 三 寸 九 分 而 吹 之 ，以爲 黃 鐘 之 宮 ，吹 曰 ：「舍 少 j 。次 制 十 二 筒 ，以 之 ( 阮 喻 G E > 崑崙 3之 下 ，聽鳳 皇 之 鳴 ，以 別 十 二 律 。其 雄 鳴 爲 六 ，雌 鳴 亦 六 ，以 比 黃 鍾 之 宮 ，適 合 。黃 鍾 之 宮 ，皆 可 以 生 之 ，故 曰 黃 鍾 之 宮 ，律 呂 之 本 。 3. Wang Niansun.

A. In the past, the Yellow Sovereign commanded Ling Lun to create pitch-standards. Ling Lun, having passed through the western regions of Daxia, then went to the shady northern slopes of the Kunlun Mountains. He seleaed bambex) from the valley of Xiexi which had hollows and walls of uniform thickness. Cutting it between two nodes to a length of 3.9 inches, he blew on it and fixed its sound as the notc£f〇 n£f for the Yellow Bell pitchstandard. The sound it made was stya^-rhya^f. He then made the twelve bamboo tubes, one after the other. Carrying these to the foot of the Kunlun Mountains he heard the calls of the male and female phoenixes, which he used to divide the twelve pitch-standards; six corresponding to the calls of male, and six to the female. These he harmonized with the fundamental notegong of Yellow Bell. The nox^gong of Yellow Bell can be used to gener­ ate all the other notes. Hence, it is said that the wox^gong of Yellow Bell is the rt of the male and the female pitch-standards. 黃 帝 又 命 伶 倫 與 榮 將 鑄 十 二 鐘 ，以 和 五 音 ，以 施 〈英韶》 ，以 仲 春 之 月 ， 乙 卯 之 日 ，日 在 奎 ，始 奏 之 ，命 之 曰 《咸池》 。

B. The Yellow Sovereign subsequently commanded that Ling Lun, to­ gether with Rong Jiang, cast twelve bells with which to harmonize the five

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basic notes and perform the "Tingshao55 music. In the second month of spring, on the dzyyimao^ when the sun was in the lunar mansion Legs, they first played them. The Yellow Sovereign named the music ccXianchi.55 5/5.6 帝顓 頊生自（ 若 L C > 弱4水 ，實 處 空 桑 ，乃 登 爲 帝 。惟 天 之 合 ，正風乃 行 ，其 音 若 熙 熙 淒 淒 鏘 鏘 。帝 顓 頊 好 其 音 ，乃 令 飛 龍 作 〔 樂〕 s效 八 風 之 音 ，命 之 曰 《承雲》 ，以 祭 上 帝 。乃 令 鼉 先 爲 樂 倡 ，鼉 乃 偃 寢 ，以 其 尾 鼓 其 腹 ，其 音 ( 英 英 L C > 蓬蓬6。 4. Jiang Wciqiao, TPYL quotation.

5. XuWciyu, Chen Qiyou.

6. Chen Qiyou.

The Sovereign Zhuanxu was born at Ruo River and lived at Kongsang. Then he ascended to become a Sovereign who was truly a match for Heaven. When the winds true to the eight directions circulated, they made sounds like hya-hya^ tsied-tsied^ and tsyang-tsyang. The Sovereign Zhuanxu, being fond of these sounds, ordered Fcilong to compose music in imitation of the Eight Winds, naming them ^Supporting the Clouds55and using them in the worship of the Supreme Sovereign. He then ordered the water-lizard to lead them as singing master, so the water-lizard reclined and, using his tail to beat his belly, made the sound bung-bunß. 5/ 5.7 帝 嚳 命 咸 黑 作 爲 《( 聲 ^ > 唐 1 ^ > 康 7歌 > _ 《九招》 、 〈六列> 、 < 六 英》 。有 倕 作 爲 鼙 鼓 鐘 磬 ( 吹 )8( 苓

G V > 答9管 壎 篪 ( 鞀 椎鍾， 。帝 嚳 乃 令 人

拃 ( 或 ， 鼓 鼙 ，擊 鐘 磬 ，吹 ( 苓 G V > 答9〈 管

，展 ( 管 ) 12〔 壎〕 13篪

，〈 椎紹鍾 >14

。因 令 鳳 鳥 、天 翟 舞 之 。帝 嚳 大 喜 ，乃 以 康 帝 德 。 7. Chen Qiyou.

8. YuYuc.

9. Wang Yinzhi, Zhang Binglin.

10. Chen Qiyou; deleted here, inserted later (n. 13). 12. Text scrambled, reconstruct to earlier order.

11. Chen Qiyou.

13. Inserted to preserve earlier reading.

14. Inserted fromnote 9, reordered.

The Sovereign Ku ordered Xianhei to compose the ""Kang55songs, which included the “Nine Shao，” “Six Lie,” and “Six Ying•” Chui then made hand drums, drums, bells, stone chimes, mouth organs, pipes, cx:arinas, and bam­ boo flutes. Thereupon, the Sovereign Ku ordered men to clap the drums and hand drums, strike the bells and chimes, blow the mouth organs and pipes, sound the ocarinas and bamboo flutes, and hammer the peddler's drum and the zhon£f vessel. On the basis of this, he commanded that the ttMale and Female Phoenixes55and the aSky Pheasant55be danced. The Sov-

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ereign Ku was overjoyed and therewith used these to celebrate the Power of the Supreme Sovereign. 5/5-8 帝 堯 立 ，乃 命 ( 質 G E > 夔 15爲 樂 。（ 質 G E > 夔 15乃 效 山 林 谿 谷 之 音 以 歌 ， 乃 以 麋 辂 置 缶 而 鼓 之 ，乃 拊 石 擊 石 ，以 象 上 帝 玉 磬 之 音 ，以 致 舞 百 獸 。瞽 叟 乃 拌 五 弦 之 瑟 ，（ 作 )16以 爲 十 五 弦 之 瑟 。命 之 曰 《大章》 ，以 祭 上 帝 。 15. Gao You.

i6. XuWciyu.

When the Sovereign Yao ascended the throne he commanded Kui to create musical performances. Kui thereupon made songs in imitation of the sounds of the forests and valleys, he covered earthenware tubs with fresh hides and beat on them， and he slapped stones and hit rocks to imitate the sounds of the jade stone chimes of the Supreme Sovereign, with which he made the hundred wild beasts dance. Gusou, the Blind Old Man, took apart the five-string zither and made a fifteen-string zither， named “Great Emblem，’’ which was to be used in the worship of the Supreme Sovereign. 5/ 5.9 舜 立 ，（ 命 T V > 仰 17延 乃 拌 瞽 叟 之 所 爲 瑟 ，益 之 八 弦 ，以爲 二 十 三 弦 之 瑟 。帝 舜 乃 令 ( 質〇 £ > 夔 18修 《九招》 、 { 六列》 、 《六英》 ，以 明 帝 德 。 17. Chen Qiyou.

18. Gao You.

When Shun ascended, Yang Yan took apart the zither made by Gusou and augmented it with eight strings, making a twenty-thrcc-string zither. The Sovereign Shun then ordered Kui to perform ^Nine Summonings,55 “Six Orderings,” and “Six Flowers，” through which he illuminated the Power of the Sovereign. 5/5.10 禹 立 ，勤 勞 天 下 ，日 夜 不 懈 ，通 大 川 ，決 壅 塞 ，鑿 龍 門 ，（ 降 )19通谬 水 以 導 河 ，疏 三 江 五 湖 ，注 之 東 海 ，以 利 黔 首 。於 是 命 皋 陶 作 爲 《夏籥 》 九 成 ，以 昭 其 功 。 19- Chen Qiyou; excrescent.

When Yu ascended the throne he toiled and labored on behalf of the world. He rested neither day nor night, opening up the great streams, cut­ ting through obstructions and blockages, boring out the Dragon Gate, and

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circulating the flowing waters by guiding them to the Yellow River. He dredged the Three Rivers and the Five Lakes and made their waters flow to the Eastern Sea, to benefit the black-headed people. At this, Yu commanded Gaoyao to compose all nine movements of the ccXia Flute55in order to cel­ ebrate his achievement. 5/ 5.11

殷 湯 即 位 ，夏 爲 無 道 ，暴 虐 萬 民 ，侵 削 諸 侯 ，不 用 軌 度 ，天 下 患 之 。湯 於 是 率 六 州 以 討 桀 罪 ，功 名 大 成 ，黔 首 安 寧 。湯 乃 命 伊 尹 作 爲 《大護》 ， 歌 《晨露》 ，修 《九招》 、 《六列》 ，〔《六 英 》 〕 20 ，以 見 其 善 。 20. Sun Shuchcng; TFTL quotation.

When Tang of the Yin dynasty ascended the throne, the Xia dynasty, having lost the Dao, cruelly oppressed the myriad people, appropriated lands from tiie feudal lords, and did not observe accepted practices and rules. The entire world was troubled. Tang thereupon led the armies of six provinces to punish the crimes of Jie. His achievements and fame having been grandly completed, the black-headed people were secure and tranquil, so Tang com­ manded Yi Yin to compose ccGreat Hunt,55to sing ccMoming Dew,55and to perform "^Nine Summonings,55aSix Orderings,55[and uSix Flowers55] thereby to display his goodness. /

5 5 .1 2

周 文 王 處 岐 ，諸 侯 去 殷 (三 G E > 之21淫 而 翼 文 王 。散 宜 生 曰 ： 「殷可伐 也 。』文 王 弗 許 。周 公 旦 乃 作 詩 曰 ： 「文 王 在 上 ，於 昭 于 天 ，周 雖 舊 邦 ，其 命 維 新 』 ，以 繩 文 王 之 德 。 2i. Chen Qiyou.

When King Wen of the Zhou lived in Qi, the feudal lords fled from the sins of the Yin dynasty and congregated about him. Master Sanyi said, aIt would be proper to attack Yin,55but King Wen would not agree to it. Dan, Duke of Zhou, then composed a song: King Wen rests on high. Oh, he shines in Heaven. Although Zhou is an old state, Its mandate is new [Shi, ttDa Ya,w^Wenwang,"Mao 235]

Thus did he praise the Power of King Wen.

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5/5.13 武 王 即 位 ，以 六 師 伐 殷 ，六 師 未 至 ，以 銳 兵 克 之 於 牧 野 。歸 ，乃薦俘 馘 于 京 太 室 ，乃 命 周 公 (爲 作 G E > 作爲 2 2 《大武》 。 22.

Sun Shuchcng.

When King Wu ascended the throne, he attacked the Yin with the Six Armies. Before the Six Armies had reached the Yin capital, he used his crack troops to vanquish the enemy at Muye. When he returned, he displayed the heads of the captives in the Great Chamber in the capital. Then he com­ manded the Duke of Zhou to compose the ccGrand Martial.55 5

/

5 . 1 4

成 王 立 ，殷 民 反 ，王 命 周 公 ( 踐 L C > 戢 ( 伐 严 之 。商 人 服 象 ，爲虐于東 夷 ，周 公 遂 以 師 逐 之 ，至 于 江 南 ，乃 爲 《三象 > ，以 嘉 其 德 。 Z3. Chen Qiyou.

When King Cheng was established, the Yin populace revolted. The king ordered the Duke of Zhou to crush the rebellion. The men of Shang had trained elephants, with which they maltreated the Eastern Yi. The Duke of Zhou consequently chased them with his armies to the area south of the Yangzi where he composed the ^Three Elephants55in order to commemo­ rate his Power. 5

/

5 .1 5

故 樂 之 所 由 來 者 尙 矣 ，非 獨 爲 一 世 之 所 造 也 。

Thus it is that amusic comes from high antiquity55and is not merely the product of a single age.

Book 6

This aAlmanacwis distinctive because the Five Processes theory requires that there be five, not four, seasons; thus, at the end of summer, a special fifth season is created, corresponding to the process Soil and to the Center. In spring the process Wood is king. Wcxxlen things tend to fall, so if the ordi­ nances of spring are implemented in summer, the frequent rains that result from the manifestation of the Yang will cause seed grain to scatter or fall prematurely. The people will become ill with coughs, because the rising ethers cause shortness of breath; and they will go elsewhere, because the Yang of spring promotes scatter­ ing. Autumn is subjea to the Metal ether, so if its ordinances are adopted, high places will floexi and crops will be killed before they ripen. The process Fire is opposed to the process Water; thus, women will frequently miscarry. In winter the Yin closes everything tightly and its ether is murderous, so if its ordinances arc put into effect, the cold winds will be cruel, and the people, dreading them, will seek protection. Chapter 2 elaborates on the relation between pitch-standards and the theory of the cosmic ethers. Winds are generated by the combination of the ethers of Heaven and Earth. These winds in turn cause the bell and pitch-pipe whose pitch corre­ sponded to that month to resonate. When all the pitch-standards resonate in the appropriate month, the winds and ethers indicate that Heaven and Earth are in proper balance. Chapter 3 recounts the legends concerning the emergence of distinctive musical styles in the various regions of China. Chapter 4 argues that perfect music is possible only where there is perfect order. Where order is general, music—and the pleasure it gives—is abundant; where order is lacking, music and pleasure are correspondingly meager. Chapter 5 is related to a text excavated at Mawangdui and assigned the title 天文氣象雜占（see Anon.， “Xi Han boshu”). The first part of this text consists of six registers of illustration, complete with identifications

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and written prognostications based on cloud forms, the mcx)n, the sun, comets, rainbows, and the Big Dipper. The second part consists o f three registers o f text, without illustrations.

一曰季夏 CHAPTER 1 ALM ANAC F O R T H E T H IR D M O N T H OF S U M M E R 6 /i.i 季 夏 之 月 ：日 在 柳 ，昏 心 中 ，旦 奎 中 。

A. During the third month of summer the sun is lcxated in Willow. At dusk the constellation Heart culminates, and at dawn the constellation Legs culminates. 其 曰 丙 丁 。其 帝 炎 帝 。其 神 祝 融 。其 蟲 羽 。其 音 徵 。律 中 林 鐘 。其 數 七 。 其 味 苦 。其 臭 焦 。其 祀 竃 。祭 先 肺 。

B. The correlates for this month arc the days binß and the Sovereign Yan, his assisting spirit Zhurong, creatures that are feathered， the musical note zhi^ the pitch-standard named Forest Bell, the number seven, acrid tastes, burning smells, and the offering is at the furnace. At sacrifice, the lungs are given the preeminent position. 涼 風 始 至 。蟋 蟀 居 宇 。鹰 乃 學 習 。腐 草 化 爲 姘 。

C. Gende winds begin to blow. Crickets take up residence in wails, young hawks learn the ways of their species, decaying grasses are transmuted into fireflies. 天 子 居 明 堂 右 個 ，乘 朱 輅 ，駕 赤 騮 ，載 赤 旃 ，衣 朱 衣 ，服 赤 玉 ，食 菽 與 雞 。 其器高以桷 。

D. The Son of Heaven resides in the right apartment of the Bright Hall. He rides in a chariot of cinnabar-red, drawn by vermilion horses with black tails and bearing vermilion streamers. He is clothed in vermilion robes and wears vermilion jade ornaments. He eats beans accompanied by fowl. His vessels arc tall and large.

6/1.2

是 月 也 ，令 漁 師 伐 蚊 取 鼉 ，升 龜 取 鼂 。乃 命 虞 人 入 材 葦 。

In this month, he orders that the master of the fish dismember the alli­ gator, seize the gavial, present the tortoise, and seize the great turtle. He then mandates that the wardens of the meres present usable rushes. 6/ 1.3 是 月 也 ，令 四 監 大 夫 合 百 縣 之 秩 芻 ，以 養 犧 牲 。令 民 無 不 咸 出 其 力 ，以 供 皇 天 上 帝 、名 山 大 川 、四 方 之 神 ，以 祀 宗 廟 社 稷 之 靈 ，爲 民 祈 福 。

In this month, he orders that the four supervisory grand officers collect the fodder from the hundred prefectures that is due the court in order to provide fcx>d for the various sacrificial victims. He orders that the people not stint in their efforts, to contribute to sacrifices on behalf of the people praying for the blessings of August Heaven and the Supreme Sovereign; the spirits of the famous mountains, the great rivers, and the four directions; and of the magical powers of the ancestral temples and the altars of soil and grain. 6/1.4 是 月 也 ，命 婦 官 染 采 ，黼 黻 文 章 ，必 以 法 故 ，無 或 差 忒 ，黃 黑 蒼 赤 ，莫 不 質 良 ，勿 敢 僞 詐 ，以 給 郊 廟 祭 祀 之 服 ，以 爲 旗 章 ，以 別 貴 賤 等 級 之 度 。

In this month, he mandates that bureaus concerned with women5s work be certain that in dyeing, gathering dyestuffs, and embroidering the ax fig­ ure in white and black, the notched stripe in azure and black, the stripe design in azure and crimson, and the blazonry in white and crimson. The model o f antiquity is observed. N othing is done in error or by mistake; . In the yellow, black, azure, and vermilion. N othing lacks high quality, N one presume to use anything fake or imitation.

All of this is done in order to provide proper robes for the sacrifices at the suburban altars and ancestral temples, to make flags and emblems, and to provide the sumptuary standards that Distinguish noble and mean, and differentiate rank and merit.

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6/ 1.5 是 月 也 ，樹 木 方 盛 ，乃 命 虞 人 入 山 行 木 ，無 或 斬 伐 。不 可 以 興 土 功 ，不 可 以 合 諸 侯 ，不 可 以 起 兵 動 眾 。無 舉 大 事 ，以 搖 蕩 於 氣 。無 發 令 而 干 時 ， 以 妨 神 農 之 事 。水 潦 盛 昌 ，命 神 農 ，將 巡 功 。舉 大 事 則 有 天 殃 。

In this m onth, shrubs and trees flourish. Thus, the Son o f Heaven m an­ dates that the foresters enter the m ountains and make a tour o f inspection to see that the trees have n o t been felled or trim m ed. It is not permissible to undertake any construction involving earth. N or to assemble the feudal lords. N or to raise armies or cause agitation among the populace. 參

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D o not initiate the great undertaking. Disturbing the nurturing ethers. D o not issue any order that anticipates the proper season. Interfering with the affairs o f the Divine Farmer

When the abundant waters overflow the roads. The Divine Farmer is ordered To patrol and inspect the results. If great undertakings arc initiated, they will be cursed by Heaven.

6/1.6 是 月 也 ，土 潤 溽 ( 暑 V ，大 雨 時 行 ，燒 薙 行 水 ，利 以 殺 草 ，如 以 熱 湯 ，可 以 糞 田 疇 ，可 以 美 土 疆 。 I.

YuYuc, Sun Shuchcng, Chen Qiyou.

In this m onth, the soil is steaming wet, and great rains arrive regularly. They burn the cut grasses on the ground, flooding it w ith water that kills the plants as effectively as boiling water. The grass can then be used as a green m anure for the fields and pastures and as a fertilizer to enrich the ground that has been marked off for cultivation.

6/1.7 行 之 是 令 ，是 月 甘 雨 三 至 ，三 旬 二 日 。季 夏 行 春 令 ，則 穀 實 解 落 ，國多 風 欸 ，人 乃 遷 徙 。行 秋 令 ，則 邱 隰 水 潦 ，禾 稼 不 熟 ，乃 多 女 災 。行 冬 令 ，則 寒 氣 不 時 ，鹰 隼 早 鷲 ，四 鄙 入 保 。

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I f such orders are put into efFea during this m onth, the sweet rains will arrive on tw o days during each o f the three decades o f days. I f during the last m onth o f sum m er the ordinances for spring are p u t into effect, the fruit o f the grains will scatter or fall prematurely, the state will suffer generally from colds and coughs, and the people will proceed to other places. If the ordinances for autum n are adopted, even high ground will be covered by the flcxxling waters, the grain will no t ripen, and thus many w om en will miscarry. I f the ordinances for w inter are implemented, there will be unsea­ sonably cold weather, hawks and falcons will prem aturely attack their prey, and along the four borders people will run to their places o f shelter. 6/1.8 中 央 土 : 其 日 戊 己 。其 帝 黃 帝 。其 神 后 土 。其 蟲 倮 。其 音 宮 。律中 黃 鐘 之 宮 。其 數 五 。其 味 甘 。其 臭 香 。其 祀 中 霤 。祭 先 心 。天 子 居 太 廟 太 室 ，乘 大 輅 ，駕 黃 騮 ，載 黃 旅 ，衣 黃 衣 ，服 黃 玉 ，食 稷 與 牛 。其 器 園 以 搶 。

The Central Region Occupied by Soil: The correlates o f this season are the days wu and//, the Yellow Sovereign, his assisting spirit H o u tu , creatures w ith skins, the musical note ß 〇nß^ the pitch-standard nam ed Yellow Bell which sets the standard for the note gong^ the num ber five, tastes that are sweet, smells that are flagrant, and the offering at the middle court. A t sacrifice, the heart is given the preem inent position. The Son o f Heaven occupies the Great Cham ber o f the Great Temple in the Bright Hall. H e rides in the great carriage, drawn by yellow horses with black tails and bearing yellow streamers. H e is clothed in yellow robes and wears yellow jade ornam ents. H e eats panicled millet accompanied by beef. His vessels are round and covered.

二曰音律

CH A PTER 2 N O T E S A N D P IT C H -S T A N D A R D S 6/2.1 黃 鐘 生 林 鐘 ，林 鐘 生 太 蔟 ，太 蔟 生 南 呂 ，南 呂 生 姑 洗 ，姑 洗 生 應 鐘 ，應 鐘 生 蕤 賓 ，蕤 賓 生 大 呂 ，大 呂 生 夷 則 ，夷 則 生 夾 鐘 ，夾 鐘 生 無 射 ，無射生 仲 呂 。三 分 所 生 ，益 之 一 分 以 上 生 ；三 分 所 生 ，去 其 一 分 以 下 生 。黃 鐘 、大

呂 、太 蔟 、夾 鐘 、姑 洗 、仲 呂 、蕤 賓 爲 上 ，林 鐘 、夷 則 、南 呂 、無 射 、應鐘 爲下。

Yellow Bell generates Forest Bell. Forest Bell generates Great Budding. G reat Budding generates Southern Regulator. Southern Regulator gener­ ates M aid Purity. M aid Purity generates Resonating Bell. Resonating Bell generates Luxuriant. Luxuriant generates Great Regulator. Great Regulator generates Equalizing Rule. Equalizing Rule generates Compressed Bell. Com pressed Bell generates Tireless. Tireless generates M ean Regulator. A ugm enting a tone by one-third produces the superior generation; dim in­ ishing a tone by one-third produces the inferior generation. The superior generation is formed by the pitch-standards Yellow Bell, Great Regulator, G reat Budding, Mean Regulator, and Luxuriant. The inferior generation is form ed by the pitch-standards Forest Bell, Equalizing Rule, Southern Regu­ lator, Tireless, and Resonating Bell.

6/2.2 大 聖 至 ( 理 T A > 治 之 世 ，天 地 之 氣 ，合 而 生 風 ，日 至 則 月 鐘 其 風 ，以生 十 二 律 。仲 冬 日 短 至 ，則 生 黃 鐘 。季 冬 生 大 呂 。孟 春 生 太 蔟 。仲 春 生 夾 鐘 。 季 春 生 姑 洗 。孟 夏 生 仲 呂 。仲 夏 日 長 至 ，則 生 蕤 賓 。季 夏 生 林 鐘 。孟秋生 夷 則 。仲 秋 生 南 呂 。季 秋 生 無 射 。孟 冬 生 應 鐘 。天 地 之 風 氣 正 ，則十 二 律 定矣。

In the age o f the great sages and perfect order, the ethers o f Heaven and Earth com bined to generate the winds. A t the sum m er solstice， the m oon gathered the m onthly winds in order to generate the twelve pitch-standards. In the second m onth o f winter, the shortest day, the winter solstice, the pitch-standard Yellow Bell was generated. The third m onth o f winter gen­ erated Great Regulator. The first m onth o f spring generated Great Bud­ ding. The second m onth o f spring generated Compressed Bell. The third m onth o f spring generated M aid Purity. The first m onth o f sum m er gener­ ated M ean Regulator. In the second m onth o f sum m er on the longest day, the sum m er solstice, was generated Luxuriant. The third m onth o f summer generated Forest Bell. The first m onth o f autum n generated Equalizing Rule. The middle m onth o f autum n generated Southern Regulator. The third m onth o f autum n generated Tireless. The first m onth o f winter generated Resonating Bell. Since the winds and ethers o f Heaven and Earth were correct the twelve pitch-standards were fixed.

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6/2.3

黃 鐘 之 月 ，土 事 無 作 ，慎 無 發 蓋 ，以 固 天 閉 地 ，陽 氣 且 泄 。

A. In the m onth o f Yellow Bell, D o not start earthen constructions; Take care not to open the scaled. Thus, keep Heaven sealed and Earth shut. For the Yang ether is about to seep out. 大 呂 之 月 ，數 將 幾 終 ，歲 且 更 起 ，〔 專〕 1而 農 民 ，無 有 所 使 。 1. TanJiefli, Chen Qiyou; following reading of ^Yucling^parallel.

B. In the m onth o f Great Regulator, The full term o f the year is nearly completed, A new year will soon begin. Devote yourself to your farmers That they be given no other task. 太 蔟 之 月 ，陽 氣 始 生 ，草 木 繁 動 ，令 農 發 土 ，無 或 失 (時 G E > 貢2。 2. Chen Qiyou; rhyme.

C. In the m onth o f Great Budding, The Yang ether is first generated. Grasses and trees multiply and propagate. Order the farmers to open the soil; Let not its tribute be lost. 夾 鐘 之 月 ，寬 裕 和 平 ，行 德 去 刑 ，無 或 作 事 ，以 害 群 生 。

D. In the m onth o f Compressed Bell, Be lenient, generous, harmonious, tranquil; Practice kindness, discard punishment. D o not undertake any project That may harm the living. 姑 洗 之 月 ，達 道 通 路 ，溝 潰 修 利 ，申 之 此 令 ，嘉 氣 趣 至 。

E. In the m onth o f M aid Purity, Extend the roads and open the paths; Put ditches and channels in good repair. To those who follow these orders, Lucky ethers will come quickly.

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仲 呂 之 月 ，無 聚 大 眾 ，巡 勸 農 事 ，草 木 方 長 ，無 攜 民 (心 S F > 志3。 3. Chen Changqi, Wang Niansun, Chen Qiyou; rhyme.

R In the m onth o f M ean Regulator, Gather not great multitudes. But lead and exhort them in their fanning. Grasses and trees are about to mature. D o not cause the people to be distracted. 蕤 賓 之 月 ，陽 氣 在 上 ，安 壯 養 (俠 G E > 佼 4 ，本 朝 不 靜 ，草 木 早 槁 。 4. Bi Yuan, Wang Niansun, MouTing, Chen Qiyou; rhyme.

G. In the m onth o f Luxuriant, When the Yang ether is at its peak. Comfort the strong, nurture the brave. If your court is disquieted. Grasses and trees will wither early. 林 鐘 之 月 ，草 木 盛 滿 ，陰 將 始 刑 ，無 發 大 事 ，以 將 陽 氣 。

H . In the m onth o f Forest Bell, Grasses and trees arc ripe and fiill; The Yin is about to start punishing. D o not begin the great undertaking To nourish the Yang ether. 夷 則 之 月 ，修 法 (飭 G V > 飾 刑 ，選 士 厲 兵 ，詰 誅 不 義 ，以 懷 遠 方 。

I. In the m onth o f Equalizing Rule, Revise the laws and order punishments; Select the knights and sharpen weapons. Inquire about and punish the unrighteous, To embrace those in distant quarters. 南 呂 之 月 ，蟄 蟲 入 穴 ，趣 農 收 聚 ，無 敢 懈 怠 ，以 多 爲 務 。

J. In the m onth o f Southern Regulator, When hibernating species enter their holes, Urge farmers to collect and gather. Let them not be lazy or lax. But work at getting even more.

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無 射 之 月 ，疾 斷 有 罪 ，當 法 勿 赦 ，無 留 獄 訟 ，以 亟 以 故 。

K. In the m onth o f Tireless, Judge the guilty decisively; Pardon not those who offend the law. Delay not in sentencing; Make quickness your rule. 應 鐘 之 月 ，陰 陽 不 通 ，閉 而 爲 冬 ，修 別 喪 紀 ，審 民 所 終 。

L. In the m onth o f Resonating Bell, The Yin and Yang have no intercourse; They arc sealed off for the winter. Repair and refine the rules for mourning. Taking care that all funerary arrangements arc proper.

三曰音初

CH A PTER 3 T H E O R IG IN S O F T U N E S 6/ 3.1 夏 后 氏 孔 甲 田 于 東 陽 莨 山 ，天 大 風 晦 盲 ，孔 甲 迷 惑 ，入 于 民 室 ，主人方 乳 ，或 曰 ： 「后 來 是 良 日 也 ，之 子 是 必 大 吉 。』或 曰 ： 「不 勝 也 ，之子是必 有 殃 。』后 乃 取 其 子 以 歸 ，曰 ： 「以 爲 余 子 ，誰 敢 殃 之 ？』子 長 成 人 ，幕動 坼 撩 ，斧 斫 ( 斬 G E > ， 1其 足 ，遂 爲 守 門 者 。孔 甲 曰 ： 「嗚 呼 ！有 疾 ，命矣 夫 ！』乃 作 爲 《 破斧》之 歌 。實 始 〔 作〕 2爲 東 音 。 I.

Chen Qiyou.

2. XuWciyu, Chen Qiyou; parallelism.

Once when Kongjia, ä sovereign o f the house o f Xia, was hunting at M ount Fu in Dongyang, there was a great wind and the sky darkened. Kongjia, lost and confused, entered the house o f a commoner. A t that very m om ent the wom an o f the house was giving birth. Someone said, ccW hen the sovereign comes, it is a lucky day. Your son is certain to enjoy extraordi­ narily gcxxl fortune.55A nother person said, ccH e is not equal to it. Your son is certain to suffer some catastrophe.55The sovereign thereupon seized the child and returned home w ith him, saying, aI f I make him my son, w ho will dare harm him?55W hen the boy grew to maturity, it happened that a tent shifted, causing its supporting post to split, and a falling ax chopped off his

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foot. The boy was fit only to become a gatekeeper. Kongjia cried, uAlas! Suffering affliction is a m atter o f fate after all!55H e then composed the song entitled, "'Grinding an Ax.55This marked the beginning o f the tunes in the eastern style.

6/3.2 禹 行 功 ，見 塗 山 之 女 ，禹 未 之 遇 而 巡 省 南 土 。塗山氏之女乃令其妾待禹 于 塗 山 之 陽 ，女 乃 作 歌 ，歌 曰 「 候 人 兮 猗 』 ，實 始 作 爲 南 音 。周公及召公取 風 焉 ，以 爲 〈周南》 、 《召南》 。

While inspecting his w ork for controlling the flexxis, Yu saw a girl at M ount Tu; but before he could formally propose to her, he left to make a to u r o f inspeaion o f the southern lands. The girl ordered a slave to spy on Yu at the southern slopes o f M ount Tu. The girl then com posed a song that went, ""Spying on a man, ah!55This marked the beginning o f the tunes in the southern style. The Dukes o f Z hou and o f Shao selected from these tunes the airs that came to be known as “Z hou nan” and “Shao nan.”

6/3.3 周 昭 王 親 將 征 (荆

G V > 楚 ，辛 餘 靡 長 且 多 力 ，爲 王 右 。還 反 涉 漢 ，梁

敗 ，王 及 蔡 公 坛 於 漢 中 。辛 餘 靡 振 王 北 濟 ，又 反 振 蔡 公 。周 公 乃 侯 之 于 西 翟 ，（ 實 G E > 賞 3爲 長 公 。殷 整 甲 徙 宅 西 河 ，猶 思 故 處 ，實 始 作 爲 西 音 ，長 公 繼 是 音 以 處 西 山 ，秦 繆 公 取 風 焉 ，實 始 作 爲 秦 音 。 3. Chen Qiyou; based on Gao You commentary.

King Zhao o f Z hou personally led an attack o f chastisement against Chu. Xin Yumi, w ho was both tall and very strong, was on the kin^s right. O n the way back, while they were crossing the H an River, the bridge col­ lapsed. Both the king and the Duke o f Cai were tossed into the river. Pulling the king, Xin Yumi crossed to the north bank. Then he w ent back to pull out the Duke o f Cai. The Duke o f Z hou then enfeoffed Xin Yumi as a marquis in the region o f the West Di barbarians and thus he became senior duke am ong the feudal lords. W hen Zhengjia o f the Yin dynasty moved to West o f the River, he still missed his old home, and as a result created tunes in the western style. The senior duke continued to write these tunes when he resided in the western m ountains. W hen Duke M u o f Q in collected these airs, it marked the beginning o f the tunes o f Qin.

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6/ 3.4 有 娀 氏 有 二 佚 女 ，爲 （ 之 )4九 成 之 臺 〔 以處之〕 5 ，飮 食 必 以 鼓 。帝 令 燕 往 視 之 ，鳴 若 謚 隘 。二 女 愛 而 爭 搏 之 ，覆 以 玉 筐 ，少 ( 選 L C > 眨 6 ，發 而 視 之 ， 燕 遺 二 卵 ，北 飛 ，遂 不 反 ，二 女 作 歌 一 終 ，曰 「燕 燕 往 飛 』 ，實 始 作 爲 北 音0 4. Sun Shuchcng, Chen Qiyou; quotations inYWLJ and TFTL.

5. Chen Qiyou.

6. Chen Qiyou. The head o f the Song barbarians had two lovely daughters and built the Terrace o f N ine Tiers for them to live in. They had to have music played whenever they ate or drank. The Supreme Sovereign ordered ä swallow to spy on them. Its cry sounded like ujik-rikr Loving this, the two girls struggled to catch the swallow. Putting it in a jade canister, they w ould take it o u t to look at it for a short time. The swallow, having laid two eggs, flew off to the north, never to return. The two girls w rote a song, with a refrain that went, CCSwallow, swallow, flew away.55This marked the beginning o f the tunes in the northern style. 6/ 3.5 凡 音 者 ，產 乎 人 心 者 也 。感 於 心 則 蕩 乎 音 ，音 成 於 外 而 化 乎 內 。是故聞 其 聲 而 知 其 風 ，察 其 風 而 知 其 志 ，觀 其 志 而 知 其 德 。盛 衰 、賢 不 肖 、君子小 人 皆 形 於 樂 ，不 可 隱 匿 ，故 曰 樂 之 爲 觀 也 深 矣 。土 弊 則 草 木 不 長 ，水煩則 魚 鱉 不 大 ，世 濁 則 禮 煩 而 樂 淫 。鄭 衛 之 聲 ，桑 間 之 音 ，此 亂 國 之 所 好 ，衰 德 之 所 說 。流 辟 跳 越 滔 濫 之 音 出 ，則 滔 蕩 之 氣 、邪 慢 之 心 感 矣 ；感則百姦眾 辟 從 此 產 矣 。故 君 子 反 道 以 修 德 ，正 德 以 出 樂 ，和 樂 以 成 順 。樂 和 而民鄕 方矣。

As a general rule, tunes are products o f the heart and m ind o f man. W hen feelings are aroused in the heart, they are expressed in melody. Melcxly that takes shape w ithout is a transform ation o f w hat is within •丁his explains how one knows the customs o f a people from hearing their music. By exam­ ining their customs, one knows their intentions. By observing their inten­ tions, one knows their Powers. W hether a person is ascending or declining, w orthy or unworthy, a gentieman or a petty man is given visible form in music and cannot be hidden. H ence, it is said, ccW hat is visible in music is profound indeed!55 Just as when the soil is poor, trees and grasses will not grow tall, and when water is stirred up, fish and turtles will n o t grow large, when the age is befouled, its rituals are in disarray and its music debauched. The music o f

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Zheng and Wey and the tunes o f Sangjian are w hat chaotic states prefer, w hat pleases rulers whose Power is in decline. W hen drifting, frivolous, and reckless tunes develop, wild ethers and depraved thoughts become contami­ nating influences. W hen they become contam inating influences, a hundred evils and a host o f perversities are produced thereby. Hence, the gentleman reverts to the Dao to cultivate his Power; he corrects his Power in order to give expression to his music; and he makes his music harm onious in order to become perfectiy in accord w ith nature. People will face toward the source o f harm onious music.

四曰制樂

CH A PTER 4 G O V E R N IN G P L E A S U R E

6/4.1 欲 觀 至 樂 ，必 於 至 治 。其 治 厚 者 其 樂 治 厚 ，其 治 薄 者 其 樂 治 薄 ，亂世則 慢 以 樂 矣 。今 窒 閉 戶 牖 ，動 天 地 ，一 室 也 。

A. I f one wishes to observe perfect music, then one m ust go where there is perfect order. In ages when order is abundant, pleasures are ample. In ages when order is scant, pleasures are meager. I f the age is chaotic, then its music becomes languid. Now, even though the doors and windows are sealed, from w ithin a single rm Heaven and E arth can be stirred. 故 成 湯 之 時 ，有 穀 生 於 庭 ，昏 而 生 ，比 旦 而 大 拱 ，其 吏 請 卜 其 故 。湯退卜 者 曰 ： 「吾 聞 祥 者 福 之 先 者 也 ，見 祥 而 爲 不 善 則 福 不 至 ；妖 者 禍 之 先 者 也 ， 見 妖 而 爲 善 則 禍 不 至 。』於 是 早 朝 晏 退 ，問 疾 弔 喪 ，（ 務 ) { 赦 過 賬 窮 }1，鎭 撫 百 姓 ，三 日 而 穀 亡 。故 禍 兮 福 之 所 倚 ，福 兮 禍 之 所 伏 ，聖 人 所 獨 見 ，眾 人焉知其極。 I. Chen Qiyou; H S W Z parallel.

B. In the time o f Tang the Successful, a \sang\ßu plant grew in the court­ yard. It sprouted at dusk and by dawn it was as big around as clasped hands. H is officers requested that there be a divination to determine the cause. Tang withdrew and the diviner said, aI have heard that auspicious signs precede gocxl fortune; but if upon seeing such signs, one commits evil, then no gcxxl fortune will come o f them . Inauspicious signs precede disas­ ters; but, if upon seeing such signs, one performs good deeds, then disaster

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will n o t come.55In consequence o f this interpretation, Tang w ent to court early and retired late, he inquired after the sick and commiserated w ith m ourners, pardoned crimes and gave alms to the poor, and protected and tended to the lives o f the H undred Clans. After three days, the sanggu plant disappeared. Disaster is w hat good fortune depends on; gcxxi fortune is where disaster hides. The sage alone perceives this truth; ordinary m en rec­ ognize this outcom e only after it has occurred.

6/4.2 周 文 王 立 國 八 年 ，歲 六 月 ，文 王 寢 疾 五 日 而 地 動 ，東 西 南 北 ，不出國 郊 ，百 吏 皆 請 曰 ：r 臣 聞 地 之 動 ，爲 人 主 也 。今 王 寢 疾 五 日 而 地 動 ，四面不 出 周 郊 ，群 臣 皆 恐 ，曰 「請 移 之 。」』 文 王 曰 ：「若 何 其 移 之 也 ？j 對 曰 ： 『興 事 動 眾 ，以 增 國 城 ，其 可 以 移 之 乎 。』文 王 曰 ：「不 可 。夫天之見 妖 也 ，以 罰 有 罪 也 。我 必 有 罪 ，故 天 以 此 罰 我 也 。今 故 興 事 動 眾 以 增 國 城 ， 是 重 吾 罪 也 。不 可 。』〔 對 曰 ： 「行 重 善 以 移 之 。〕 2〈 其 可 以 免 乎 ！>3』文王 曰 ： 「昌 也 請 改 行 重 善 以 移 之 ，（ 其 可 以 免 乎 。） 3』於 是 謹 其 禮 秩 皮 革 ，以 交 諸 侯 ；飭 其 辭 令 ，〔 多其 〕 4幣 帛 ，以 禮 豪 士 ；頒 其 爵 列 等 級 田 疇 ，以 賞 {有 功 P ，{遂 與 P 群 臣 {行 此 P 無 幾 何 ，疾 乃 止 。文 王 即 位 八 年 而 地 動 ，已動之 後 四 十 三 年 ，凡 文 王 立 國 五 十 一 年 而 終 ，此 文 王 之 所 以 止 殃 翦 妖 也 。 2. Chen Qiyou; the present text conflates the secondproposal of the ministers with KingWcn^reply. 3. Chen Qiyou; moved fromKing Wcn^ reply to ministers statement.

4. Chen Qiyou.

5. Chen Qiyou; restoredfromH S W Z parallel.

In the sixth m onth o f the eighth year o f his reign, King Wen o f the Z hou dynasty was taken to his bed w ith illness. After five days, there was an earthquake that did not extend in any direction beyond the outskirts o f the capital. His various officers all entreated him, saying, “We, your servants, have heard that the quaking o f the earth occurs because o f the ruler o f men. N ow five days after your majesty has taken to his bed because o f illness, there has been an earthquake. In none o f the four directions has it extended beyond the capital. Because all o f your assembled ministers arc afraid, wc entreat you to take steps to avert further disaster.55 King Wen asked, ccW hat steps do you suggest that I take to avert it?55 They replied, in itia te projects and encourage the m ultitude to enlarge the city walls. Surely this could avert it!55 King Wen said, ""No, I cannot perm it that. Heaven exhibits inauspi­ cious signs when it intends to punish the guilty. I m ust certainly be guilty o f something, and that is why Heaven has done this—to punish me. Now,

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were I to initiate projects and encourage the m ultitude to enlarge the city walls, that would simply m ultiply my guilt. N o, I cannot perm it it!55 They replied， “Alter your conduct and multiply your good deeds in order to avert it. Surely this could evade such consequences.55 King Wen replied, aI, Chang, am requested to alter my conduct and m ultiply my gcxxl deeds in order to avert it.55 After this, paying carefiil attention to ritual precedence, he presented the feudal lords with gifts o f skins and fiirs as tokens o f friendship. Observing utter refinement in his form ulations and commands, he increased the gifts o f jade insignia and silk to be presented to his m ost eminent scholar-knights in accord w ith protocol. Prom ulgating his various titles and the distinc­ tions am ong the various ranks, he had fields measured ou t as rewards for those w ith m eritorious accomplishments. W hen he and his ministers had done this, it was n o t long before the king^s illness was cured. W hen King Wen had been on the throne for eight years the earth quaked; after this happened, he ruled for another 43 years. King Wen had ruled his state a total o f 51 years when he died. This is how King Wen halted further calamity and drove off inauspicious signs. 6/4.3 宋 景 公 之 時 ，熒 惑 在 心 ，公 懼 ，召 子 韋 而 問 焉 ，曰 ： 「熒 惑 在 心 ，何 也 ？』子 韋 曰 ： 「熒 惑 者 ，天 罰 也 ；心 者 ，宋 之 分 野 也 ；禍 當 於 君 。雖 然 ， 可 移 於 宰 相 。』公 曰 ： 『宰 相 所 與 治 國 家 也 ，而 移 死 焉 ，不 祥 。』子 韋 曰 ： r 可 移 於 民 。』公 曰 ： 1■民 死 ，寡 人 將 誰 爲 君 乎 ？寧 獨 死 。』子 韋 曰 ： r 可 移 於 歲 。』公 曰 ： 「歲 害 則 ( 民 )6饑 ，民 饑 必 死 。爲 人 君 而 {欲}7殺其民以自 活 也 ，其 誰 以 我 爲 君 乎 ？是 寡 人 之 命 固 盡 已 ，子 無 復 言 矣 。』子 韋 還 走 ， 北 面 載 拜 曰 ： 「臣 敢 賀 君 。天 之 處 高 而 聽 卑 。君 有 至 德 之 言 三 ，天必三賞 君 。今 夕 熒 惑 其 徙 三 舍 ，君 延 年 二 十 一 歲 。』公 曰 ： 『子 何 以 知 之 ？j 對 曰 ： 「有 三 善 言 ，必 有 三 賞 。熒 惑 有 三 徙 舍 ，舍 行 七 星 ，星 一 徙 當 一 年 ， 三 七 二 十 一 ，臣 故 曰 君 延 年 二 十 一 歲 矣 。臣 請 伏 於 陛 下 以 伺 ( 候 )8之 。熒惑 不 徙 ，臣 請 死 。』公 曰 ： 『可 。j 是 夕 熒 惑 果 徙 三 舍 。 6. Chen Qiyou.

7. Sun Shuchcng; H N Z z n d X inxu parallels.

8. Wang Niansun; excrescent.

D uring the reign o f Duke Jing o f Song, when Mars, the Dazzling Dcluder, rested in the zodiacal constellation H eart, the duke, becoming fearful, sum m oned Prince Wei and questioned him: ccW hat does it mean when the Dazzling Dcludcr rests in Heart?55 Prince Wei replied， “Dazzling D d u d er is Heaven’s executioner. H eart is

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the portion o f the heavens that corresponds to Song. Some catastrophe awaits your lordship. Nonetheless, it is possible to shift the blame to your intendant minister.” The duke replied, ccBut it is the intendant m inister to w hom I have en­ trusted the governing o f the state. If by shifting the blame I bring about his death, it w ould be unlucky.55 Prince Wei said, aWell then, you can shift it to the people.55 The duke replied, ccIf the people die, then over w hom w ould the U n ­ w orthy O ne be lord? Better it w ould be that I alone die.55 Prince Wei said, “Well then， you it to the harvest•” The duke replied, aIf the harvest h , the people will suffer famine and will certainly die. I am my people's lord; but if I m urder my people to assure my ow n survival, w ho will consider me a real lord? This means that the fated life span assigned the U nw orthy O ne is exhausted. But you, sir, repeat this to no one.55 Prince Wei turned to go. T hen facing north, he bowed twice and said, cT o u r servant dares congratulate his lord. T hough Heaven occupies a lofty position, it listens to those dow n below. Your lordship has said three things o f supreme virtue. Heaven is certain thrice to reward your lordship. This very night Dazzling Deluder should move through three constellations, and my lord’s lifetime should be extended by 2i years•” The duke asked, aH ow , sir, do you know th a t?55 Prince Wei replied, aIf you say three good things, you m ust be thrice rewarded. Thus, Dazzling Deluder m ust move through three lcxlgcs. Each constellation is composed o f seven stars, w ith each star corresponding to one year. Three sevens are 21. This is why your servant says that your lordship’s life will be extended by 21 years. Your servant requests permission to lie prostrate at the foot o f the stairs to observe it. I f Dazzling Deluder docs n o t move, your subject requests deaths The duke consented and on that night Dazzling Deluder did, in fact, move through three constellations.

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五曰明理

CHA PTER 5 E L U C ID A T IN G P A T T E R N S 6/5.1

五 帝 三 王 之 於 樂 盡 之 矣 。亂 國 之 主 ，未 嘗 知 樂 者 ，是 常 主 也 。夫有天賞 得 爲 主 ，而 未 嘗 得 主 之 實 ，此 之 謂 大 悲 。是 正 坐 於 夕 室 也 ，其 所 謂 正 ，乃 不正矣。

The Five Sovereigns and the Three Kings enjoyed every kind o f music. Rulers o f disordered states never know anything o f music because they are commonplace rulers. To have received from Heaven the reward o f being made ruler, but never to have experienced the fruits o f being a ruler, may be described as utterly pathetic. Such a person asits correcdy upright in a slanted room,” so w hat he thinks is straight is n o t straight at all.

6/5.2 凡 生 非 一 氣 之 化 也 ，長 非 一 物 之 任 也 ，成 非 一 形 之 功 也 。故 眾 正 之 所 積 ，其 福 無 不 及 也 ；眾 邪 之 所 積 ，其 禍 無 不 逮 也 。其 風 雨 則 不 適 ，其甘雨 則 不 降 ，其 霜 雪 則 不 時 ，〔 其〕 1寒 暑 則 不 當 ，陰 陽 失 次 ，四 時 易 節 ，人民(淫

L C > 孕 2爍 不 固 ，禽 獸 胎 消 不 殖 ，草 木 庳 小 不 滋 ，五 穀 萎 敗 不 成 ，其以爲樂 也 ，若 之 何 哉 ？故 至 亂 之 化 ，君 臣 相 賊 ，長 少 相 殺 ，父 子 相 忍 ，弟 兄 相 誣 ， 知 交 相 倒 ，夫 妻 相 （冒 S F > 媢 3 ，日 以 相 危 ，失 人 之 紀 ，心 若 禽 獸 ，長邪苟 利 ，不 知 義 理 。 I. YuYuc; parallelism.

2. Chen Qiyou.

3. Yang Shuda.

As a general principle, life is not the result o f the transform ation o f a single ether, grow th does not occur from just one thing carrying o u t its tasks, and m aturation is n o t the accomplishment o f just one material form. Thus, where all that is upright collects, blessings cannot but come; where all that is evil gathers, disasters cannot but arrive. Storms will be unseason­ able, the sweet dew will no t fall, frost and snow will be untimely, and cold and heat will be excessive. The Yin and Yang will lose their order, and the four seasons will exchange their positions. The people will suffer miscarriages and impotence. Wild birds and beasts will be barren and infertile. The grasses and trees will have stunted buds and will not propagate. The Five Fcx>ds will w ither and n o t ripen.

H o w could a situation such as this produce music? Thus, in the trans­ form ation o f extreme disorder, lord and minister rob one another, old and young m urder one another, father and son forsake each other, younger and older brothers dupe one another, acquaintances and friends deceive one another, and husband and wife cheat one another. As they become more suspicious w ith each day, they unloosen the ties that bind m en together. In their hearts they become like wild beasts. They dwell in evil and seek profit at any cost, for they lack awareness o f morality and reason. 6/5.3 其 雲 狀 ：有 若 犬 、若 馬 、若 白 鵠 、若 眾 車 ；有 其 狀 若 人 ，蒼 衣 赤 首 ，不 動 ，其 名 曰 天 衡 ；有 其 狀 若 懸 釜 而 赤 ，其 名 曰 雲 旖 ；有 其 狀 若 眾 馬 以 鬥 ，其 名 曰 滑 馬 ；有其狀若眾 植 ( 華 GE/TV> 萑 S F > 藿4以 長 ，黃 上 白 下 ，其名蚩尤 之旗。

4. Sun Shucheng. The Shapes o f Clouds: A. There are some shaped like dogs, others like horses, some like white geese, and others like assembled chariots. There is another that will not move, shaped like a m an w ith a cerulean cloak and a vermilion head. Its name is Heaven’s Steelyard. A nother is shaped like ä dangling red pennant. Its name is Cloudy Pennant. There is another shaped like a herd o f horses that are fighting. Its name is Shining Horses. A nother is shaped like a d um p o f tree m ushroom s, w ith a long tail, yellow at the top and white below. Its name is Chiyou’s Banner. 其 日 有 鬥 蝕 ，有 倍 儒 ，有 暈 珥 ，有 不 光 ，有 不 ( 及 T V > 反 5景 ，有 眾 日 並 出 ， 有 晝 盲 ，有 霄 ( 見 GE > * 6。 5. TanJicfu.

6. Chen Qiyou.

The Sun: B. There are eclipses in which it is to m apart and eaten. There are occasions when it is surrounded by vapors on its side and top. There are vapors that surround it like a halo and dangle from either side like earrings. There are occasions when it does not shine, when it docs not cause shadows, when it does not turn back, when many suns come out at once, and when it dis­ appears in the daytime or appears at night. 其 月 有 薄 蝕 ，有 暉 珥 ，有 偏 盲 ，有 四 月 並 出 ，有 二 月 並 見 ，有 小 月 承 大 月 ， 有 大 月 承 小 月 ，有 月 蝕 星 ，有 出 而 無 光 。

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The Moon: C. There are occasions when it is eclipsed, when vapors surround it like a halo or dangle from its side like earrings, when it partially disappears, when four moons come ou t at once, when two m oons appear at once, when a small m oon connects to a large m oon, when a large m œ n connects to a small m oon, when the m oon eclipses a star, when the mn appears but docs n o t shine. 其 星 有 熒 惑 ，有 彗 星 ，有 天 掊 ，有 天 攙 ，有 天 竹 ，有 天 英 ，有 天 干 ，有賊 星 ，有 鬥 星 ，有 賓 星 。

The Celestial Bodies: D. There are the Dazzling D eludcr Com et, brcx>m stars, Celestial Club, Celestial M agnolia, Celestial Bambcx), Celestial Flower, Celestial Shield, assassin stars, fighting stars, and alien stars. 其 氣 有 上 不 靥 天 ，下 不 屬 地 ，有 豐 上 殺 下 ，有 若 水 之 波 ，有 若 山 之 楫 ，春 則 黃 ，夏 則 黑 ，秋 則 蒼 ，冬 則 赤 。

The Ethers: E. There are those that ascend but do n o t touch the sky, those that descend but do n o t touch the ground, those that thicken at the top and di­ minish at the bottom , those that are like the waves in a river or like the trees on a m ountain, and those that turn yellow in spring, or black in summer, or green in autum n, or red in winter. 其 妖 孽 有 生 如 帶 ，有 鬼 投 其 陴 ，有 菟 生 雉 ，雉 亦 生 鵁 ，有 螟 集 其 國 ，其音 匈 匈 ，國 有 游 蛇 西 東 ，馬 牛 乃 言 ，犬 彘 乃 連 ，有 狼 入 於 國 ，有 人 自 天 降 ，市 有 舞 鸱 ，國 有 行 飛 ，馬 有 生 角 ，雄 雞 五 足 ，有 豕 生 而 彌 ，雞 卵 多 (假 GE> 毈 7 ，有 社 遷 處 ，有 豕 生 狗 。 7.

Bi Yuan.

Inauspicious Signs and Evil Happenitigs: R There are oddities o f nature resembling the shape o f belts; ghosts jum ping over the parapets, rabbits giving birth to pheasants or pheasants giving birth to quails, caterpillars gathering in one5s state and that Make a commotion that sounds like hyonghyong\ Capitals with floating snakes moving east and west, Horses and oxen speaking, Dogs and pigs copulating, Wolves entering a capital, Men descending from the sky,

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Owls dancing in the marketplace. Insects marching through the capital, Horses sprouting horns, Roosters with five legs, Pigs born crying like infants. Chickens frequentiy laying infertile eggs, Earth altars moving, Pigs giving birth to dogs. 國 有 此 物 ，其 主 不 知 驚 惶 亟 革 ，上 帝 降 禍 ，凶 災 必 亟 。其 殘 亡 死 喪 ，殄絕 無 類 ，流 散 循 饑 無 日 矣 。此 皆 亂 國 之 所 生 也 ，不 能 勝 數 ，盡 (荆 T A > 楚 、越 之 竹 ，猶 不 能 書 。

G. I f these anomalies appear in a state, but the ruler is no t sufficientiy alarmed to change his ways quickly, then the Supreme Sovereign will send dow n misfortune, w ith catastrophes and disasters quickly following. The lord will cruelly perish and there will be no reprieve. The populace will flee, overwhelmed by starvation in less than a day. These things, all the products o f a disordered state, will be beyond counting. Even if all the bam boo in Chu and Yue were used, all the anomalies could n o t be recorded. 故 子 華 子 曰 ： 「夫 亂 世 之 民 ，長 短 頡 牾 ，百 疾 ，民 多 疾 癘 ，道 多 褓 襁 ，盲禿 偃 娃 ，萬 怪 皆 生 。』故 亂 世 之 主 ，烏 聞 至 樂 ？不 聞 至 樂 ，其 樂 不 樂 。

H . Thus, M aster Huazi said: Am ong the people o f a disordered age there are no rules, everything is confused, and hence, all m anner o f illness arises. The people suffer num erous illnesses and afflictions. O n the roads are abandoned infants, the blind, the bald, hunchbacks, and swaybacks. A myriad o f prodigies appears. Thus, how can the rulers o f a disordered age have heard perfect music? Never having heard perfect music, their ow n music produces no pleasure.

Book 7

Book 7 introduces the autumn season. The ether o f process Metal is cold, so naked beings must wear fur clothing. The most noble o f the hairy creatures is the tiger. The note shang is metallic and is placed in the western position. Sounds made by instruments o f bamboo and reeds arc harmonious with the pitch-standard Equaliz­ ing Rule. aCooling Breeze55is the cosmic wind produced by the ocarina. This cosmic wind is associated with the eighth hexagram, Kun, which symbolizes Earth, the feminine, the inferior, and the moon. The western direction is associated with the summation and completion o f the myriad things, displayed in all their brilliance; hence, the apartments on the west side o f the Hall o f Light are named General Manifestation Hall. White is the color o f the process Metal, so all the Son o f Heaven5s vestments and sumptuary tokens in this season are white. Winter is ruled by the process Water and is the season o f the Dark Warrior; if its ordinances arc put into effect, the Yin ether will triumph prematurely, resulting in the destruction o f the harvest by insects with scaly armament. With the Powers o f Water and Metal combined, armies will make raids, producing great damage. In spring the Yang is strong and fierce; if its ordinances arc put into effect, they will cause desiccation and drought. The crops will begin to grow again but will not attain maturity or bear fruit and seed. Summer is ruled by the process Fire; if its ordinances arc put into efFca, there will be frequent wildfires and conflagrations. With both the Metal ether and the Fire ether, cold and heat will contend against each other without mcxicrating influences, causing the people to suffer disease, pestilence, and fever. Chapter 2 advances the thesis that weapons are inherently morally neutral, but there is the “righteous use o f weapons,” so the thesis that “weapons should be abolishecT must be rejected aRighteouswmeans “employed in the cause o f justice,” that is, “punishing tyrannical lords” and “relieving suffering peoples.” The chapter further argues that weapons arise out o f the inborn nature o f mankind. Chapter 3 concerns rescuing the age from the chaos into which it has descended. [ 171]

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The way to accomplish this is to employ weapons and armies in just wars, which will destroy those who lack the Dao and liberate the people from bitter oppression. This, argues this chapter, necessarily entails aattackwand achastiscmcnt,>; but some learned men condemn taking the offense and thus keep the people from being rescued. Chapter 4 continues the attack on the M ohist position that aattackÄand achastisement55 are wrong by demonstrating that the M ohist strategy o f engaging in “defense” and in “relief operations” can protect those who lack the Dao, can rescue the immoral, and does not effectively protect those who possess the Dao or rescue those who arc moral. Chapter 5 discusses the techniques o f governing. To “cherish” means to use weapons on behalf o f justice by executing the violent and oppressive, so that the people will enjoy peace and security. To ^^favor55means to promote the worthy and employ the able, giving the orphaned and widowed aid and comfort, and treating the elderly with respect. The basis o f government implied in this chapter is awe­ inspiring authority, which is maintained by the threat o f death, and profit, which encourages the people.

一曰孟秋

CH A PTER 1 A L M A N A C F O R T H E F IR S T M O N T H O F A U T U M N 7/1.1 孟 秋 之 月 ： 日 在 翼 ，昏 斗 中 ，旦 畢 中 。

A. In the first m onth o f autum n the sun is located in Wings. At dusk the constellation D ipper culminates, and at dawn the constellation N et culminates. 其 曰 庚 辛 。其 帝 少 皞 。其 神 蓐 收 。其 蟲 毛 。其 音 商 。律 中 夷 則 。其 數 九 。其 味 辛 。其 臭 腥 。其 祀 門 。祭 先 肝 。

B. The correlates o f this m onth are the days kang andern, the Sovereign Shaohao, his assisting spirit Rushou, creatures that are hairy, the musical note shanß^ the pitch-standard named Equalizing Rule, the num ber nine, tastes that are bitter, rank smells, and the offering at the gate. A t sacrifices, the liver is given the preem inent position. 涼 風 至 。白 露 降 。寒 蟬 鳴 。鹰 乃 祭 鳥 。始 用 刑 戮 。

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C. C o o lin g breezes begin to blow , w h ite dew descends, and the cicada o f the cold chirps. Y oung hawks n o w sacrifice birds. Punishm ents and ex­ ecu tion s are used for the first tim e. 天 子 居 總 章 左 個 ，乘 戎 路 ，駕 白 駱 ，載 白 旃 ，衣 白 衣 ，服 白 玉 ，食 ( 麻 SF> 麽 〇傺 〕 1與 犬 。其 器 廉 以 深 。 1. Chen Qiyou.

D . T he S on o f H eaven resides in the left apartm ent o f the G eneral M ani­ festation suite o n the w est side o f the H all o f L ight. H e rides in a war chariot, drawn by w h ite horses w ith black m anes and bearing w h ite stream ers. H e is cloth ed in w h ite robes and wears w h ite jade ornam ents. H e eats sorghum accom panied by d o g flesh. H is vessels are angular and deep. 7 / 1 .2

是 月 也 ，以 立 秋 。先 立 秋 三 日 ，大 史 謁 之 天 子 ，曰： 『某 日 立 秋 ，盛德 在 金 』 。天 子 乃 齋 。立 秋 之 日 ，天 子 親 率 三 公 九 卿 諸 侯 大 夫 以 迎 秋 於 西 郊 。 還 ，乃 賞 軍 率 武 人 於 朝 。 In this m onth occurs E stablishing A utum n. Three days before the cer­ em on y m arking E stablishing A utum n, the grand historiographer inform s the S on o f H eaven, saying: ttO n such-and-such a day begins E stablishing A utum n. T he Pow er that is flourishing is M e ta ll T he Son o f H eaven then begins his purification. O n the day b egin n in g E stablishing A utum n, the S on o f H eaven personally leads the T hree D ukes, the N in e M inisters, the feudal lords, and the grand officers in w elcom in g autum n at the w estern suburban altar. O n returning, he rewards the com m anding generals and m ilitary officers in cerem onies at court. 天 子 乃 命 將 帥 ，選 士 厲 兵 ，簡 練 桀 俊 ；專 任 有 功 ，以 征 不 義 ；詰 誅 暴 慢 ， 以 明 好 惡 ；（巡 G E > 順2彼 遠 方 。 2. TanJicfu; H N Z anddueling" parallels.

T he Son o f H eaven then m andates that his generals and com m anders sh ould select m en and sharpen w eapon s, ch oose and drill th ose o f distin c­ tion and m erit, and give their entire trust on ly to m en o f achievem ent, thereby correcting every im m orality. H e orders the interrogation and pun­ ishm ent o f the oppressive and in solen t, thereby m aking it plainly evident w h o sh ould be cherished and w h o desp ised , and rendering ob ed ien t those in distant quarters.

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7/1.3 是 月 也 ，命 有 司 ，修 法 制 ；繕 囹 圄 ，具 桎 梏 ，禁 止 姦 ，慎 罪 邪 ，務搏(執 S F > 摯 3 。命 理 ，瞻 傷 察 創 ，視 折 審 斷 ；決 獄 訟 ，必 正 平 ；戮 有 罪 ，嚴斷 刑 。天 地 始 肅 ，不 可 以 贏 。 3. Chen Qiyou.

In this m on th , the S on o f H eaven orders his bureau directors to revise the law s and ordinances, pu t the prisons and stockades in g o o d repair, pro­ vide m anacles and fetters, forbid and halt villainy, be w ary o f crim e and w ickedness, and endeavor to capture crim inals. H e m andates tiiat jailers exam ine w ou n d s, inspect sores, and lo o k for broken m em bers, inspecting them particularly for dislocation s.

The resolution of civil and criminal cases Must be correct and just. Punish those who have committed crimes. Sternly deciding the penalty. As Heaven and Earth now begin their severity, It would be improper to be indulgent.

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是 月 也 ，農 乃 升 穀 。天 子 嘗 新 ，先 薦 寢 廟 。命 百 官 ，始 收 斂 。完 隄 防 ， 謹 壅 塞 ，以 備 水 潦 。修 宮 室 ，拊 牆 垣 ，補 城 郭 。 In this m on th , the farmers present their grain. T he S on o f H eaven tastes the new grain, having first offered som e in the apartm ent at th e back o f the ancestral tem ple. H e m andates that the hundred bureaus begin to gather and store the collections from the farmers, finish constructing em bankm ents and dikes, carefully inspect dams and barricades in preparation against flocxlin g w aters, pu t in g o o d repair all buildings and h ou ses, strengthen w alls and enclosures, and repair inner and outer city w alls. 7/1.5 是 月 也 ，無 以 封 侯 、立 大 官 ，無 割 土 地 、行 重 幣 、出 大 使 。 In this m on th , there sh ould be neither investiture o f feudal lords nor any appointm ent to im portant offices. There should be neither partitioning o f lands and fields, nor any im portant presentation o f cerem onial g ifts, nor any dispatching o f im portant diplom atic m issions.

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7/1.6 行 之 是 令 ，而 涼 風 至 三 旬 。孟 秋 行 冬 令 ，則 陰 氣 大 勝 ，介 蟲 敗 穀 ，戎兵 乃 來 。行 春 令 ，則 其 國 乃 旱 ，陽 氣 復 還 ，五 穀 不 實 。行 夏 令 ，則 多 火 災 ，寒 熱 不 節 ，民 多 瘡 疾 。 I f such orders are pu t in to effect during this m on th ， the co o l breezes w ill arrive in each o f the three decades o f days. If， in the first m on th o f autum n, th e ordinances for w inter are pu t in to effect, the Yin ether w ill greatly prevail， scaly insects w ill destroy the harvest， and aggressive arm ies w ill be b ou n d to com e. I f the ordinances for spring are pu t in to effect, the state w ill suffer drought, the Yang ether w ill return again, and the Five F oods w ill n o t fruit. I f the ordinances for sum m er are p u t in to effect, there w ill be frequent calam ities from fires, the cold and heat w ill kn ow n o lim it, and the p eop le w ill suffer m any fevers and afflictions.

二曰蕩兵 CH APTER 2 R A T T L IN G W E A P O N S 7 / 2 .1

古 聖 王 有 義 兵 而 無 有 偃 兵 。兵 之 所 自 來 者 上 矣 ，與 始 有 民 倶 。 A . T he ancient sage-kings held to th e doctrine o f the righteous use o f w eap on s, and n on e th ou gh t o f abolish in g them . W eapons originated in h igh antiquity, appearing at the sam e tim e as m ankind. 凡 兵 也 者 ，威 也 ；威 也 者 ，力 也 。民 之 有 威 力 ，性 也 性 者 所 受 於 天 也 ，非 人 之 所 能 爲 也 ，武 者 不 能 革 ，而 工 者 不 能 移 。 B. A s a general rule, w eapons inspire fear, and they inspire fear because th ey arc pow erful. T hat the people becom e fearful w h en confronted w ith pow er is due to their essential nature as hum ans. T heir essential nature is w hat th ey receive from H eaven. It is n o t som eth in g a m an can contrive, a sold ier overturn, or an artisan change. 兵 所 自 來 者 久 矣 。黃 、炎 ( 故 G V > 固 1用 水 火 矣 ，共 工 氏 固 ( 次 S F > 恣2作難 矣 ，五 帝 固 相 與 爭 矣 。遞 興 〔 遞〕 3廢 ，勝 者 用 事 。人 曰 『蚩 尤 作 兵 』 ，蚩尤 非 作 兵 也 ，利 其 械 矣 。未 有 蚩 尤 之 時 ，民 固 剝 林 木 以 戰 矣 ，勝 者 爲 長 。長

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則〔 治 之 〕。〔 長 〕猶 不 足 〔 以〕 4治 之 ，故 立 君 。君 又 不 足 以 治 之 ，故 立 天 子 。 天 子 之 立 也 出 於 君 ，君 之 立 也 出 於 長 ，長 之 立 也 出 於 爭 。爭 鬥 之 所 自 來 者 久 矣 ，不 可 禁 ，不 可 止 ，故 古 之 賢 王 有 義 兵 而 無 有 偃 兵 。 I. Bi Yuan.

2. YuXingwu.

3. Sun Shuchcng, XuWeiyu; TPTL quotation.

4. Chen Qiyou; parallelism.

C.

W eapons originated lo n g ago. T he Y ellow Sovereign and the Yan

Sovereign used w ater and fire. T he G o n g g o n g lacked restraint and created troubles. T he Five Sovereigns fou gh t their respective battles. Som etim es rising, som etim es falling, the victor exercised authority. T h ou gh m en say that C hiyou invented w eapon s, he did n o t invent them ; rather, he m erely im proved the im plem ents o f war. Even before the tim e o f C h iyou , people fou gh t w ith tree branches from w hich the bark had been peeled, and the v ia o r becam e chieftain and governed them . C hieftains proved unequal to the tasks o f govern in g—this is w h y the p o sitio n o f lord was established. Lords also proved unequal to the tasks o f governing—this is w hy the position o f Son o f H eaven w as established. T he p o sitio n o f S on o f H eaven devel­ op ed o u t o f that o f lord; that o f lord in turn develop ed o u t o f that o f chief; and that o f ch ief develop ed from fighting. F igh tin g and con flict originated lo n g ago, so they can be neither forbidden nor halted. T hus, the sage-kings o f antiquity held to the doctrine o f the righteous use o f w eapon s, and n on e th ou gh t o f abolish in g w eapons. 7/2.2

家 無 怒 笞 ，則 豎 子 嬰 兒 之 有 過 也 立 見 ；國 無 刑 罰 ，則 〔 臣 下 〕百 姓 之 悟 〔 逆〕 5相 侵 也 立 見 ；天 下 無 誅 伐 ，則 諸 侯 之 相 暴 也 立 見 。故 怒 笞 不 可 偃 於 家 ，刑 罰 不 可 偃 於 國 ，誅 伐 不 可 偃 於 天 下 ，有 巧 有 拙 而 已 矣 。故古之聖王 有義兵而無有偃兵。 5. Chen Qiyou; implied in Gao You5 s commentary.

W hen a fam ily lacks a painful w h ip , youngsters and children com m it offenses in an instant. W hen a state lacks punishm ents and penalties, m in is­ ters and m inor officials becom e aware that they can contravene the law, and the com m on p eople com m it offenses against on e another. W hen the w orld lacks cam paigns o f chastisem ent, the feudal lords com m it violen ce against on e another. T hus, just as a painful w hip cannot be abolished in the hom e, punishm ent cannot be abolished in the state and cam paigns o f chastise­ m ent cannot be abolished in the em pire. There are m erely differences in h ow the skilled and the unskilled use them . T hus, the sage-kings o f antiq-

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u ity held to the doctrine o f the righ teou s use o f w eapons but n on e th ou gh t o f abolish in g w eapons.

7/2.3

夫 有 以 鎧 死 者 ，欲 禁 天 下 之 食 ，悖 ；有 以 乘 舟 死 者 ，欲 禁 天 下 之 船 ， 悖 ；有 以 用 兵 喪 其 國 者 ，欲 偃 天 下 之 兵 ，悖 ( 夫 G E > 矣6 。兵 〔 之〕 7不可偃 也 ，譬 之 若 水 火 然 ，善 用 之 則 爲 福 ，不 能 用 之 則 爲 禍 ；若 用 藥 者 然 ，得良 藥 則 活 人 ，得 惡 藥 則 殺 人 。義 兵 之 爲 天 下 良 藥 也 亦 大 矣 。 6.

XuWciyu; ßSZT，

quotations.

7. Sun Shucheng, XuWciyu; Q SZT, B TSC quotations.

Just as it w ou ld be perverse to forbid all fo o d because som eon e died from rancid fo o d , or to forbid all boats because som eon e died from riding in a boat, so to o w ou ld it be perverse to abolish all w eapons sim ply because som eon e lo st his state u sin g w eapons. T he reason w eapons cannot be abol­ ish ed is analogous to the reason w h y w ater and fire cannot be abolished. I f a person uses them skillfully, he enjoys gcxxl fortune; if he uses them inca­ pably, he suffers calamity. It is just th e sam e as u sin g herbal m edicines: if you prcKurc a gcxxl herb, you can help another to survive; but if you procure a p oison ou s herb, you m ay kill som eon e. R ighteous w eapons are the w o rld s g o o d herb, but they are even m ore im portant. 7 /2 .4

且 兵 之 所 自 來 者 遠 矣 ，未 嘗 少 選 不 用 ，貴 賤 長 少 賢 者 不 肖 〔 者〕 8相 與 同 ， 有 巨 有 微 而 已 矣 。察 兵 之 微 ：在 心 而 未 發 ，兵 也 ；疾 視 ，兵 也 ；作 色 ，兵 也 ；傲 言 ，兵 也 ；援 推 ，兵 也 ；連 反 ，兵 也 ；（侈 G E > 俪 9 鬥 ，兵 也 ；三軍 攻 戰 ，兵 也 。此 八 者 皆 兵 也 ，微 巨 之 爭 也 。今 世 之 以 偃 兵 疾 說 者 ，終身用 兵 而 不 自 知 悖 ，故 說 雖 彊 ，談 雖 辨 ，文 學 雖 博 ，猶 不 見 聽 。故 古 之 聖 王 有 義兵而無有偃兵。 8. Tao Hongqing.

A.

9. Wang Niansun, Sun Qiangming, XuWciyu.

Furtherm ore, since w eapons first originated lo n g ago, n o on e has

ever, for an instant, put them aside. N o b le and base, o ld and you n g, w orthy and unw orthy are all the sam e in this regard; the on ly difference lies in the crudity or subtlety o f their use o f them . L et us exam ine exam ples o f w eapons that the subtle use: w hat lies in the heart but is n o t expressed is a w eapon; an angry glare is a w eapon; a change in facial expression is a w eapon; a proud w ord is a w eapon; pu lling and pu sh ing w ith the arms is a w eapon; linking and overturning w ith the legs is a w eapon; group figh tin g is a w eapon; the

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Three A rm ies 5 attacking is a w eapon. T hese eigh t arc all w eapons. T h ey arc h ow the subtle conten d w ith the crude. N o w th ose o f the present age w h o anxiously advocate the ab olition o f w eapons are perverse in that th ey d o n o t know that they live full lives on ly because they them selves use w eapons. T hus, th ou gh their persuasions are forceful, their talk discrim inating, and their cultivation and learning broad, they d o n o t gain a receptive audience. H en ce, the sage-kings o f antiquity held to the doctrine o f the righteous use o f w eapons, and non e th ou gh t o f abolish in g w eapons. 兵 誠 義 ，以 誅 暴 君 而 振 苦 民 ，民 之 說 〔 之〕 1()也 ，若 孝 子 之 見 慈 親 也 ，若饑者 之 見 美 食 也 ；民 之 號 呼 而 走 之 ，若 彊 弩 之 射 於 深 谿 也 ，若 積 大 水 而 失 其 壅 隄 也 。中 主 猶 若 不 能 有 其 民 ，而 況 於 暴 君 乎 ？ io. Wang Niansun, Sun Shuchcng, JiangWciqiao;

B.

parallel.

T he truly righteous em ploym ent o f w eapons involves u sin g them to

punish tyrannical lords and relieve suflfering peoples. T his pleases the people, just as seein g his beloved parents deligh ts a filial son or seein g w onderful focxl pleases a starving m an. T he p eop le sh ou t and run to the righteous army, like a b olt from a pow erful crossbow sh ot in to a deep gorge or like the w ater rushing from a great reservoir w here the dike has failed. I f the allegiance o f his people cannot be held by a m idd ling ruler, h ow m uch less could it be held by an evil one!

三曰振亂 CH APTER 3 E N D IN G D IS O R D E R

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當 今 之 世 ，濁 甚 矣 ，黔 首 之 苦 ，不 可 以 加 矣 。天 子 既 絕 ，賢 者 廢 伏 ，世 主 恣 行 ，與 民 相 離 ，黔 首 無 所 吿 想 。世 有 賢 主 秀 士 ，宜 察 此 論 也 ，則其兵 爲 義 矣 。天 下 之 民 ，且 死 者 也 而 生 ，且 辱 者 也 而 榮 ，且 苦 者 也 而 逸 。世主 恣 行 ，則 中 人 將 逃 其 君 、去 其 親 ，又 況 於 不 肖 者 乎 ？故 義 兵 至 ，則世主不 能 有 其 民 矣 ，人 親 不 能 禁 其 子 矣 。 T he present age is m ired in the extrem e. T he bitter lo t o f the black-headed people could n o t possibly be increased. T he p o sitio n o f the S on o f H eaven has been abolished, and w orthies have been cast d ow n . Rulers o f today arc unrestrained and alienated from their people. T he black-headed people have

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n o on e to w h om to m ake their com plaints. W orthy rulers and accom plished scholar-knights o f today o u g h t to exam ine this assessm ent, for then their w eapons w ou ld be raised to fight the righteous cause. T hen everyone in the w orld w h o w as about to die cou ld live, w h o lived in disgrace could enjoy new glory, and w h o suflfered a bitter life cou ld find relief. Since rulers o f texlay arc unrestrained, and ordinary m en flee their rulers and abandon their relatives, h o w m uch m ore w ill this be the case w ith the unw orthy! T hus, sh ou ld a righteous army arrive, contem porary rulers w ill prove incapable o f h old in g o n to their ow n p eop le, and parents incapable o f restraining their sons. 7 / 3-2

凡 爲 天 下 之 民 長 也 ，慮 莫 如 長 有 道 而 息 無 道 ，賞 有 義 而 罰 不 義 。今之 世 ，學 者 多 非 乎 攻 伐 。非 攻 伐 而 取 救 守 ，取 救 守 則 鄕 之 所 謂 長 有 道 而 息 無 道 、賞 有 義 而 罰 不 義 之 術 不 行 矣 。天 下 之 ( 長 民 G E > 民長1，其利害在察此 論也。 I. Tao Hongqing.

A.

A s a general principle, n o p olicy for leaders o f th e w orld5s peoples is

m ore effective than p rom otin g th ose w h o possess th e D ao but dism issing th ose w h o lack it, and rew arding the m oral but p u nishing the im m oral. Learned m en o f the present age condem n offen sive warfare. T hey condem n offensive warfare w h ile adopting the policy o f defensive warfare. W hen such m en adop t the p olicy o f defensive warfare, then the p olicies o f "'prom oting th ose w h o have the D ao but dism issing th ose w h o lack it 55 and o f “rewardin g th e m oral and p u nishing the im m oral55 are n o t b ein g practiced. Leaders o f the w orld ’s peoples w ill find w hat w ill benefit or harm them by exam inin g this assessm ent closely. 攻 伐 之 與 救 守 一 實 也 ，而 取 舍 人 異 ，以 辨 說 去 之 ，終 無 所 定 論 。固 不 知 ， 悖 也 ；知 而 欺 心 ，誣 也 。誣 悖 之 士 ，雖 辨 無 用 矣 。是 非 其 所 取 而 取 其 所 非 也 ，是 利 之 而 反 害 之 也 ，安 之 而 反 危 之 也 。爲 天 下 之 長 患 ，致 黔 首 之 大 害 者 ，若 說 爲 深 。夫 以 利 天 下 之 民 爲 心 者 ，不 可 以 不 熟 察 此 論 也 。〈 故凡鬥 爭 者 ，是 非 以 定 之 用 也 。今多不先定其是非而( 先 ) 2疾 鬥 爭 ，此 惑 之 大 者 也 。 >3 2. Chen Qiyou; excrescent, dittography. 3. Since Bi Yuan, it has been generally recognized that this fragment of 31 graphs from 10/3.4 is misplaced. This follows Chen Qiyou who associates the fragment with this chapter.

B.

A ttacking and defen din g are on e and the sam e reality even th ou gh

p eople differ as to w hich they adopt and w hich they reject. I f on e uses

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discrim inations and persuasions to dism iss on e o f them , in the end there w ill be n o final, definitive assessm ent o f either. I f o n e obstin ately fails to recognize th is, on e is b ein g perverse. I f on e know s it but pretends other­ w ise, on e is being deceptive. A scholar-knight w h o is perverse and deceptive m ight offer discrim inations, but they w ill n o t be adop ted—for he condem ns w hat he adopts, adopts w hat he condem ns, harm s th ose he is supposed to benefit, and endangers th ose he is supposed to protect. T he m ost enduring tragedy is to cause the black-headed p eople to suffer som e calam ity; it is profoundly true that fo llo w in g such persuasions causes enduring tragedy. N o w th ose w h o take it to be their heartfelt m ission to benefit all the people o f the w orld cannot but exam ine this thesis thoroughly. T h us, as a general principle in m atters o f con flict and figh tin g, m atters o f right and w ron g are determ ined beforehand. N o w , how ever, in these m atters right and w rong arc frequentiy n o t settled ahead o f tim e, increasing the severity o f c o n flia and fighting. T his is the greatest o f delusions.

7/3.3 夫 攻 伐 之 事 ，未 有 不 攻 無 道 而 罰 不 義 也 。攻 無 道 而 ( 伐 G E > 罰 4 不 義 ， 則 福 莫 大 焉 ，黔 首 利 莫 厚 焉 。禁 之 者 ，是 息 有 道 而 伐 有 義 也 ，是 窮 湯 、武 之 事 而 遂 桀 、紂 之 過 也 。 4 . Chen Changqi, XuWciyu; confirmed byvariant texts.

A . N o w , instances o f aggressive warfare sh ou ld never fail to involve attacking th ose w h o lack the D ao and punishing the im m oral. T here is n o blessing that is greater than th is, n o benefit to the black-headed people that is m ore substantial. To prohib it aggressive warfare is equivalent to dism iss­ in g th ose w h o possess the D ao and chastising th ose w h o are m oral, for it w ou ld un d o the g o o d deeds o f Tang and W u and perpetuate the transgres­ sion s o f Jic and Z h ou X in. 凡人之所以惡爲無道〔 行〕 5不 義 者 ，爲 其 罰 也 ；所 以 蘄 〔 爲〕 0有 道 行 有 義 者 ， 爲 其 賞 也 。今 無 道 不 義 存 ，存 者 賞 之 也 ；而 有 道 行 義 窮 ，窮 者 罰 之 也 。賞 不 善 而 罰 善 ，欲 民 之 治 也 ，不 亦 難 乎 ？故 亂 天 下 害 黔 首 者 ，若 論 爲 大 。 5. Chen Qiyou

6. Wang Niansun.

B. As a general rule, people express their hatred for th ose w h o lack the D ao and behave im m orally by pu nishing them , and they seek th ose w h o possess the D ao and behave m orally by rew arding them . Today th ose w h o lack the D ao and are im m oral are allow ed to survive; this is to reward them .

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B ut th ose w h o possess the D ao and behave m orally are undone; this is to punish them . Is it n o t contradictory to desire that the p eop le be orderly but to reward th e evil and punish the good? R eason in g like this is w hat brings the greatest disorder to th e w orld and does the m ost harm to the black­ headed p eop le.

四曰禁塞 CH APTER 4 R E S T R I C T IO N S A N D I M P E D I M E N T S 7/4.1 夫 救 守 之 心 ，未 有 不 守 無 道 而 救 不 義 也 。守 無 道 而 救 不 義 ，則 禍 莫 大 焉 ，爲 天 下 之 民 害 莫 深 焉 。 N o w , those w h o intend to rescue and safeguard always end up safeguard­ in g th ose w h o lack the D ao and rescuing those w h o are im m oral. N o m isfor­ tune is graver than protecting th ose w h o lack the D ao and saving th ose w h o are im m oral, and for the p eop le o f the w orld n o injury is m ore profound.

7/4.2 凡 救 守 者 ，太 上 以 說 ，其 次 以 兵 。以 說 則 承 從 多 群 ，日 夜 思 之 ，事心任 精 ，起 則 誦 之 ，臥 則 夢 之 ，自 今 單 脣 乾 肺 ，費 神 傷 魂 。 A . A s a general rule, th ose w h o advocate rescuing and protecting place the use o f persuasion first and forem ost and on ly afterwards d o they resort to w eapons. T h ose w h o use persuasion have hosts o f follow ers and adher­ ents. D ay and n igh t they ponder their persuasions, u sin g their m inds and taxing their vital essence, reciting them w h ile awake and dream ing about them w h ile asleep, and during all this tim e parching their lips and desiccat­ in g their kidneys, w astin g their spirits and dam aging their souls. 上 稱 三 皇 五 帝 之 業 以 愉 其 意 ，下 稱 五 伯 名 士 之 謀 以 信 其 事 ，早 朝 晏 罷 ，以 吿 制 兵 者 ，行 說 語 眾 ，以 明 其 道 。道 畢 說 單 而 不 行 ，則 必 反 之 兵 矣 。反之 於 兵 ，則 必 鬥 爭 ，之 情 ，必 且 殺 人 ，是 殺 無 罪 之 民 以 興 無 道 與 不 義 者 也 。 無 道 與 不 義 者 存 ，是 長 天 下 之 害 ，而 止 天 下 之 利 ，雖 欲 幸 而 勝 ，禍 且 始 長 。 B. O n the on e hand they cite the deeds o f the T hree A ugust O nes and the Five Sovereigns to illustrate their ow n ideas, and on the other hand

they cite the plans o f the Five Lords-Protector and the fam ous scholar-knights to lend credence to their ow n schem es. T hey ag o to court early and retire late 55in order to make their reports to th ose w h o control the w eapons. T hey circulate num erous persuasions and discourses in order to elucidate their D ao. B ut w hen their D ao is spent and their persuasions exhausted and still they have n o t succeeded, they invariably resort to w eapons. I f they resort to w eapons, it is inevitable that they w ill con ten d and figh t， and it is essential to the nature o f these activities that m en are certain to be killed. T his m eans that they w ill kill in n ocen t p eop le in order to preserve th ose w h o lack the D ao and are im m oral. For th ose w h o lack the D ao and arc im m oral to sur­ vive is to prom ote w hat harms the w orld and repress w hat benefits the w orld. A lthou gh they h op e to enjoy gocxl fortune and victory, it is the scale o f disaster that grow s. 〈先王之法》 曰 ： 「爲 善 者 賞 ，爲 不 善 者 罰 。』古 之 道 也 ，不 可 易 。 C. The Model of the First Kings says: cT h e gcxxi are to be rewarded and th e evil are to be pu nished .55T his is the w ay o f the ancients and it cannot be changed. 今 不 別 其 義 與 不 義 ，而 疾 取 救 守 ，不 義 莫 大 焉 ，害 天 下 之 民 者 莫 甚 焉 。故 取 攻 伐 ( 者 ) 不 可 ，非 攻 伐 不 可 ，取 救 守 不 可 ，非 救 守 不 可 ，（ 取 V 惟義兵爲 可 。兵 苟 義 ，攻 伐 亦 可 ，救 守 亦 可 。兵 不 義 ，攻 伐 不 可 ，救 守 不 可 。 I. Tao Hongqing, Chen Qiyou.

D . N o w , there is n o greater act o f im m orality and n o greater harm to the peoples o f the w orld than failing to d istin guish betw een the m oral and the im m oral， and rather hurriedly ad op tin g the p olicy o f indiscrim inate defense by “rescuing 55 and “p rotectin g•” T hus， it is logically inadm issible either to adopt a p olicy o f aggressive warfare or to condem n it, to adopt a p olicy o f defensive warfare or to condem n it. It is on ly the use o f w eapons in ä righteous cause that can be considered proper. I f w eapons are raised in a righteous cause, then b oth aggressive and defensive warfare are proper. I f the cause is n o t righ teou s, then neither is proper. 使 夏 桀 、殷 紂 無 道 至 於 此 者 ，幸 也 ；使 吳 夫 差 、智 伯 瑤 侵 奪 至 於 此 者 ，幸 也 ；使 晉 厲 、陳 靈 、宋 康 不 善 至 於 此 者 ，幸 也 。若 令 桀 紂 知 必 國 亡 身 死 ， 殄 無 後 類 ，吾 未 知 其 ( 厲 ) 2爲 無 道 之 至 於 此 也 ；吳 王 夫 差 、智伯瑤 知 必 國 爲 丘 墟 ，身 爲 刑 戮 ，吾 未 知 其 爲 不 善 無 道 侵 奪 之 至 於 此 也 ；晉 厲 知 必 死 於 匠 麗 氏 ，陳 靈 知 必 死 於 夏 徵 舒 ，宋 康 知 必 死 於 溫 ，吾 未 知 其 爲 不 善 之 至 於 此 也 0 2. YuYuc; parallelism.

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It w ou ld be fortunate if w e could bring back Jie o f the Xia dynasty,

Z h ou X in o f th e Yin dynasty, and others w h o lacked the D ao. It w ou ld be fortunate if w e cou ld bring before us K ing Fuchai o f W u, Earl Yao o f Z hi, and other aggressors. It w o u ld be fortunate if w e cou ld bring before us D uke Li o f Jin, D uke L ing o f C hen, K ing K ang o f S on g, and others w h o w ere evil. I f w e cou ld cause Jie and Z h ou X in to realize th e inevitab ility o f th e end o f their states and th e inevitability o f their o w n deaths, as w ell as their being alone and w ith o u t successors, I w on der w hether th ey w ou ld persist in acting w ith o u t the D ao. I f K ing Fuchai o f W u and Earl Yao o f Z hi had know n that inevitably their states w ou ld becom e w astes and they w ou ld be punished, I w on d er w hether they w ou ld have con tin u ed to be evil, im ­ m oral aggressors. I f D uke Li o f Jin had know n that he w o u ld inevitably die at the hom e o f Jiangli, if D uke L ing o f C hen had know n that he w ou ld certainly die at the h om e o f Xia Z hengshu, and if K ing K ang o f S on g had know n that he w o u ld inevitably die at W en, I w on der w h eth er th ey w ou ld have con tin u ed to d o evil. 此 七 君 者 ，大 爲 無 道 不 義 ：所 殘 殺 無 罪 之 民 者 ，不 可 爲 萬 數 ；壯 佼 老 幼 胎 殯 之 死 者 ，大 實 平 原 ；廣 堙 深 谿 大 谷 ，赴 巨 水 ，積 灰 ，塡 溝 洫 險 阻 ，犯流 矢 ，蹈 白 刃 ，加 之 以 凍 餓 饑 寒 之 患 。 E T hese seven rulers surpassed all other m en in acting w ith o u t the D ao and in being im m oral. T he in n ocen t people they slaughtered and m urdered w ere so num erous, they cannot be cou n ted even by the tens o f thousands. T he corpses o f the strong and feeble, the o ld and you n g, and th e m iscarried and stillborn filled the flat plains and dam m ed up the deep gorges and great valleys. T h ose w h o drow ned in large flood s or huge conflagrations filled ditches and ravines. Yet others faced flying arrows or w alked on bare blades. A nd to these w e sh ou ld add the sufferings o f th ose w h o froze or starved. 以 至 於 今 之 世 ，爲 之 愈 甚 ，故 暴 骸 骨 無 量 數 ，爲 京 丘 若 山 陵 。世 有 興 主 仁 士 ，深 意 念 此 ，亦 可 以 痛 心 矣 ，亦 可 以 悲 哀 矣 。察 此 其 所 自 生 ，生於有道 者 之 廢 ，而 無 道 者 之 恣 行 。 G. T hus d o w e com e to our ow n age w herein even these excesses are far surpassed. E xposed skeletons to o num erous to cou n t form a m ound as m assive as a m ountain. W ere an ascendant ruler or hum ane knight to co n ­ tem plate this deeply, it surely w ou ld pain his heart and cause him g rief and sadness. W ere he to exam ine w hat brought this about, he w ou ld conclude that it was because o f the dem ise o f th ose w h o possess the D ao and the licen tiou sn ess o f th ose w h o lack the D ao.

夫 無 道 者 之 恣 行 ，幸 矣 。故 世 之 患 ，不 在 救 守 ，而 在 於 不 肖 者 之 幸 也 。救 守 之 說 出 ，則 不 肖 者 益 幸 也 ，賢 者 益 疑 矣 。故 大 亂 天 下 者 ，在 於 不 論 其 義 而疾取救守。 H . B ut th ose w h o lack the D ao have been lucky in con d u ctin g them selves licentiously. T hus, the m isfortune o f th e w orld d oes n o t lie in the defensive strategy o f “rescuing5’ and “safeguarding，” but in the unw orthy having been lucky. Yet if persuasions advocate defensive warfare, the u n ­ w orthy arc all the m ore fortunate and th e w orth y all the m ore hesitant. T hus, the m ost profound disorder to the w orld depends o n the practice o f hurriedly em bracing the p olicy o f defense w ith o u t assessing the rightness o f the cause.

五曰懷寵 CH APTER 5 T O C H E R IS H A N D T O F A V O R

7/5-1 凡 君 子 之 說 也 ，非 苟 辨 也 ；士 之 議 也 ，非 苟 語 也 。必 中 理 然 後 說 ，必當 義 然 後 議 。故 說 ( 義 S F > 議 1而 王 公 大 人 益 好 理 矣 ，士 民 黔 首 益 行 義 矣 。義 理 之 道 彰 ，則 暴 虐 姦 詐 侵 奪 之 術 息 也 。 I. Tao Hongqing, Chen Changqi.

As a general rule, the persuasions o f a gentlem an are n o t careless d is­ crim inations; the deliberations o f a scholar-knight are n o t careless discourse. A gentlem an w ill offer on ly persuasions that agree entirely w ith rational principles; a scholar-knight w ill offer on ly deliberations that coin cid e per­ fectly w ith m oral principles. T hus, w hen they persuade and deliberate, kings, dukes, and great m en becom e increasingly fon d o f rational principles; and all the scholar-knights and black-headed p eop le increasingly act morally. W hen the w ay o f reason and m orality is prom inentiy displayed, the tech­ niques o f the violen t, deceptive, and th ievin g cease. 7 / 5.2

暴 虐 姦 詐 之 與 義 理 反 也 ，其 勢 不 倶 勝 ，不 兩 立 。故 〔 義〕 2兵 入 於 敵 之 境 ， 則〔 士〕 3民 知 所 庇 矣 ，黔 首 知 不 死 矣 。至 於 國 邑 之 郊 ，不 虐 五 穀 ，不掘墳 墓 ，不 伐 樹 木 ，不 燒 積 聚 ，不 焚 室 屋 ，不 取 六 畜 。得 民 虜 奉 而 ( 題 )4歸 之 ，

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18 5

以 彰 好 惡 ；信 與 民 期 ，以 奪 敵 資 。若 此 而 猶 有 ( 憂 G E > 复 5 ? > 愎5恨冒疾遂 過 不 聽 者 ，雖 行 武 焉 亦 可 矣 。 2. Xu Wciyu.

3. TanJicfu.

4 . Chen Changqi.

5. Wang Yinzhi.

V iolen ce and d ecep tion are the o p p osites o f reason and m orality. T hese tw o con d ition s cannot both prevail and cannot coexist. H en ce, w hen a righ­ teou s arm y enters the borders o f an enem y, all the knights there know they are g o in g to be protected , and the black-headed p eop le know they w ill n o t die. W hen it reaches the outskirts o f the capital, the army d oes n o t destroy th e F ive F ood s, plunder graves, cut d ow n trees, bu m stores and supplies, torch h ou ses, or confiscate livestock. T he righ teou s army, by w h om it takes prisoner or sends h om e, gives concrete shape to w hat it likes and despises. It is con sisten t w ith the peopled expectations that the army should seize the en em a s gcx>ds. I f it acts thusly w h en there are instances w here th ose w h o are recalcitrant and envious con tin u e w ith their m isdeeds and arc d isob ed i­ en t, then th o u g h on e resorts to m ilitary m igh t, it is entirely proper.

7/5-3 先 發 聲 出 號 曰 ： 『兵 之 來 也 ，以 救 民 之 死 。子 之 在 上 無 道 ，（ 据 GV> ® 6 傲 荒 怠 ，貪 戾 虐 眾 ，恣 睢 自 用 也 。辟 遠 聖 制 ，警 醜 先 王 ，（ 排 G V > 誹 7訾 舊 典 ，上 不 順 天 ，下 不 惠 民 。徵 斂 無 期 ，求 索 無 厭 ，罪 殺 不 辜 ，慶 賞 不 當 。若 此 者 ，天 之 所 誅 也 ，人 之 所 讎 也 ，不 當 爲 君 。今 兵 之 來 也 ，將 以 誅 不 當 爲 君 者 也 ，以 除 民 之 讎 而 順 天 之 道 也 。民 有 逆 天 之 道 ，衛 人 之 讎 者 ，身死家 戮 不 赦 。有 能 以 家 聽 者 ，祿 之 以 家 ；以 里 聽 者 ，祿 之 以 里 ；以 鄕 聽 者 ，祿 之 以 鄕 ；以 邑 聽 者 ，祿 之 以 邑 ；以 國 聽 者 ，祿 之 以 國 。 j 6. Bi Yuan, Fan Gcngyan, Jiang Wciqiao, Chen Qiyou.

7. Chen Qiyou.

A . T he heralds sh ou t o u t and proclaim : cT h e soldiers have com e to save the lives o f the p eop le. You, sirs, on high , lack the D ao.

You arc arrogant and decadent, Predatory and oppressive, Licentious and selfish. You have cast o u t the in stitu tion s o f the sages, slandered the First K ings, and reviled the old statutes.

Above you disobey Heaven; Below you mistreat the people. You tax w ith o u t lim it and make further exactions w ith ou t tiring. You pu n­ ish and m urder the in n ocen t and congratulate and reward the undeserving.

Such people are pu nished by H eaven, op p osed by others, and are unfit to rule. T hus, n ow our army has com e to execute the m an w h o is unfit to rule, to elim inate the enem y o f the p eo p le—all in com pliance w ith the D ao o f H eaven. T h ose p eop le w h o d isob ey the D ao o f H eaven and give aid to the enem y o f the people w ill be killed and their fam ilies executed w ith ou t mercy. T hose w h o bring about a household^ subm ission w ill be rewarded a hou se­ hold . T h ose w h o bring about a lane5s com pliance w ill be rewarded a lane. T h ose w h o bring about a villagers subm ission w ill be rewarded a village. T hose w h o bring about a tow n 5s com pliance w ill be rewarded a tow n . T hose w h o bring about a capital^ subm ission w ill be rewarded w ith a capital.55 故 克 其 國 不 及 其 民 ，獨 誅 所 誅 而 已 矣 。舉 其 秀 士 而 封 侯 之 ，選 其 賢 良 而 尊 顯 之 ，求 其 孤 寡 而 振 恤 之 ，見 其 長 老 而 敬 禮 之 。皆 益 其 祿 ，加 其 級 。論其 罪 人 而 救 出 之 ；分 府 庫 之 金 ，散 倉 糜 之 粟 ，以 鎭 撫 其 眾 ，不 私 其 財 ；問其 叢 社 大 祠 ，民 之 所 不 欲 廢 者 而 復 興 之 ，（曲 G E > 典 8加 其 祀 禮 。是以賢者榮 其 名 ，而 長 老 說 其 禮 ，民 懷 其 德 。 8. Chen Qiyou.

B. T hus, in conqu ering a state, d o n o t harm the p eop le. E xecute on ly th ose w h o deserve execution. P rom ote the accom plished scholar-knights and en feo ff them . Select the m ost w orthy and able o f their p eop le and give them h igh and em in en t position s. Seek o u t the orphaned and w id ow ed and give them aid and com fort. G ive audience to the senior and elderly and treat them w ith reverence and respect. In all instances increase em olum ents and elevate ranks. D eterm in e w h o has been judged a crim inal and let these go. D ivid e the precious m etals in the storehouses and distribute the grain in the granaries in order to pacify the m ultitudes, keeping for you rself non e o f their w ealth. Inquire about the altars planted w ith luxuriant trees and great shrines that the p eople d o n o t w ish to abandon, and restore them , thus regularizing the sacrificial offerings and augm enting the rites. Because o f these actions, the w orthy w ill glorify your nam e, the elders w ill be pleased w ith your sense o f ritual propriety, and the people w ill cherish your acts o f virtuous kindness.

7/5.4 今 有 人 於 此 ，能 生 死 一 人 ，則 天 下 必 爭 事 之 矣 。義兵之生(一 G E > 死9人 亦 多 矣 ，人 孰 不 說 ？故 義 兵 至 ，則 鄰 國 之 民 歸 之 若 流 水 ，誅 國 之 民 望 之 若 父 母 ，行 地 滋 遠 ，得 民 滋 眾 ，兵 不 接 刃 而 民 服 若 化 。 9. Tao Hongqing.

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N o w , w ere there a m an w h o w as capable o f givin g life to even o n e per­ son w h o w as to d ie, the w h o le w orld w ou ld surely struggle to serve him . R igh teou s soldiers w h o have held pow er o f life and death over m en are indeed num erous—w hich o f those m en is displeased? H ence, w hen righteous soldiers com e, the p eop le o f n eigh b orin g states arush to them like flo o d in g w aters .55 T he p eople o f the state b ein g chastised, ^regard them as th ey d o their parents.55T he territory they cover is ever m ore extensive, and the people th ey w in ever m ore num erous. B efore th e soldiers cross blades, the p eople su bm it as if transform ed.

Book 8

This month contains the autumnal equinox, which is signaled by the arrival of the wild geese and the departure of the swallows. In response to the impending winter, the various birds begin to store away food. The Yang ether declines and the old year decays; therefore, care is taken to provide for the aged among the population. If during the second month of autumn, the ordinances for spring arc put into effect, the spring Yang force, being strong and fierce, will cause the rains not to descend and will make plants begin to grow again. With Metal and Wood in conflict, there will arise the specter of armies which will alarm the populace. If those of summer arc adopted, then the summer ethers, being completely Yang, will reanimate insects as they arc about to hibernate and renew growth in the Five Foods. If those of winter arc put into effect, fierce and savage cold will bring frequent catastrophic winds and revive the slackening thunder. Chapter 2 argues that the relations between lord and minister, superior and inferior have their basis in moral principles. The notion of the righteous use of force, advanced in opposition to the Mohists, seems in particular to be based on the arguments of the Sim a fa quoted in Gao You's commentary: uWhcn there is reason to execute a person, even though a man is killed, it is proper to do so.w Chapter 3 contends that there is no substitute for well-trained and talented troops equipped with sharp weapons. The ignorant thesis that untrained people can defeat professionally trained and well-equipped armies must be rejected. But so must the theory of ^responding to changing circumstances,55 which seems to have been particularly associated with military theorists of the Yin-Yang school. Chapter 4 is concerned with what guarantees victory in battle: having moral right on one's side, being wise, and having courage. Courage is ^physiologically"5 based on an abundance of vital ethers. The ancient Chinese made a connection between the inhalation and exhalation of the vital breath and the vital ethers of nature. According to L iji (47 8a), Confucius defined the vital breath in man as fullness of spirit. King Goujian of Wu once saluted a frog in order to inspire his [188]

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warriors, claiming that he did so because it had “spirit•” His warriors concluded that if the king were willing to salute a mere frog which had spirit, he would do much more for a man who exhibited a fighting spirit through his bravery. Within a year, ten and more men begged to offer their heads to the king. (HFZ 9.554) Chapter 5 has the alternate title, ta k in g Care Against Adversity,55but its theme is better expressed in the present tide, “Loving Knights.”

一曰仲秋

CHAPTER 1 ALM ANAC F O R T H E S E C O N D M O N T H OF A U T U M N 8/1.1 仲 秋 之 月 ： 日 在 角 ，昏 牽 牛 中 ，旦 觜 嵩 中 。

A. During the second month of autumn the sun is located in Horn. At dusk the constellation Herdboy culminates, and at dawn the constellation Turtle culminates. 其 曰 庚 辛 。其 帝 少 皞 。其 神 蓐 收 。其 蟲 毛 。其 音 商 。律 中 南 呂 。其 數 九 。 其 味 辛 。其 臭 腥 。其 祀 門 。祭 先 肝 。

B. The correlates of this month are: the daysß m ß andern, the Sovereign Shaohao, his assisting spirit Rushou, creatures that are hairy, the musical nox^shsmg^ the pitch-standard named Southern Regulator, the number nine, tastes that are bitter, rank smells, and the offering at the gate. At sacrifice, the liver is given the preeminent position. 涼 風 生 。候 鳥 來 。玄 鳥 歸 。群 鳥 養 羞 。

C. Cooling breezes arise, the wild geese arrive, the swallows return, and the various flocks of birds store up provisions. 天 子 居 總 章 太 廟 ，乘 戎 路 ，駕 白 駱 ，載 白 旃 ，衣 白 衣 ，服 白 玉 ，食 ( 麻 SF> 麼 〔 =榇 〕1與 犬 ，其 器 廉 以 深 。 I. Chen Qiyou.

D. The Son of Heaven resides in the Great Temple in the General Mani­ festation suite on the west side of Hall of Light. He rides in a war chariot, drawn by white horses with black manes and bearing white streamers. He

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is clothed in white robes and wears white jade ornaments. He eats sorghum accompanied by dog flesh. His vessels are angular and deep. 8/1.2 是月也,養衰老， 授 几 杖 ，行 麋 粥 飮 食 。

A. In this month, they nurture the decaying and aged, providing them stcx)ls and canes, and distribute congee for food. 乃 命 司 服 ，具 飭 衣 裳 ，文 繡 有 常 ，制 有 小 大 ，度 有 短 長 ，衣 服 有 量 ，必 循 其 故 ，冠 帶 有 常 。命 有 司 ，申 嚴 百 刑 ，斬 殺 必 當 ，無 或 枉 橈 ，（枉 橈 GE> 決 獄 2 不 當 ，反 受 其 殃 。 2. TanJicfu; H N Z parallel.

B. The Son of Heaven then mandates that the director of robes should Make ready the ornamented upper and lower garments; Keep constant the patterns of embroideries, Observing regulations for their size. Measuring their size and length, Limiting the clothing's dimensions, To accord with the old examples; And keep constant caps and girdles.

He orders the various directors to apply the hundred punishments rigor­ ously so that Beheadings and other executions are always appropriate, With neither excess nor deficiency. Any sentencing and imprisonment that is inappropriate Will in turn bring about its own censure. 8/1.3 是 月 也 ，乃 命 宰 祝 ，巡 行 犧 牲 ：視 全 具 ；案 芻 豢 ；瞻 肥 瘠 ，察 物 色 ，必 比 類 ；量 小 大 ，視 長 短 ，皆 中 度 。五 者 備 當 ，上 帝 其 享 。天 子 乃 儺 ，禦佐 疾 ，以 通 秋 氣 。以 犬 嘗 (麻 S F > 麼 〔 =檫 〕 3 ，先 祭 寢 廟 。 3. Chen Qiyou.

In this month, the Son of Heaven orders his officers concerned with slaughter and sacrifice to make the rounds among the sacrificial victims, examining them for wholeness and completeness, inspecting their fodder and grain, and assessing their weight, appraising their coats and general coloration, ascertaining whether they are characteristic of their kind, gaug-

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ing their size and examining their height, that both fit the required stan­ dards perfectiy. When the five characteristics are exactiy as they should be, the Supreme Sovereign will accept them. The Son of Heaven then per­ forms the ceremonies to ward off pestilence and avert any occurrence of plague, to assure the proper circulation of the autumnal ethers. He tastes sorghum along with do^s flesh, having first offered some in the apartment at the back of the ancestral temple. 8/1.4 是 月 也 ，可 以 築 城 郭 ，建 都 邑 ，穿 寶 茆 ，修 囷 倉 。乃 命 有 司 ，趣民收 斂 ，務 蓄 菜 ，多 積 聚 。乃 勸 種 麥 ，無 或 失 時 ，行 罪 無 疑 。

In this month, it is permissible to raise city and suburban walls, to found new cities and towns, to excavate underground passages and grain pits, and to repair square and round granaries. The Son of Heaven orders the several direaors to hasten the people's gathering of the harvest, making them devote their attention to accumulating large stores of vegetables and other provisions. He then urges the people to sow the wheat; They should not miss the proper time. Anyone who offends in this regard is to be punished without hesitation. 8/1.5 是 月 也 ，日 夜 分 。雷 乃 始 收 ( 聲 )4 。蟄 蟲 (俯 G V > 拊 5 戶 。殺 氣 浸 盛 ，陽 氣 曰 衰 。水 始 涸 。日 夜 分 ，則 一 度 量 ，平 權 衡 ，正 鈞 石 ，齊 斗 甬 。 4 . Wang Niansim.

5*Tan Jicfii.

In this month, day and night are equal in length. The thunder now begins to restrain its sounds. Insects stop up the entrances to their burrows. The killing ethers begin to increase in strength. The influence of the Yang ether diminishes day by day, and the waters begin to dry up. When day and night are equal in length, unify the weights and measures, balance the steel­ yard and its weights, rectify the stone weights, and adjust the dry measures for the peck and bushel. 8/1.6 是 月 也 ，易 關 市 ，來 商 旅 ，入 貨 賄 ，以 便 民 事 。四 方 來 雜 ，遠 鄕 皆 至 ，則 財 物 不 匮 ，上 無 乏 用 ，百 事 乃 遂 。凡 舉 事 無 逆 天 數 ，必 順 其 時 ，乃 因 其 類 。

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In this month, mcxlify the charges at the frontier gates and in the markets, causing merchants and traders to come and goods and commodities to enter the markets thereby facilitating the peopled business. When various kinds of traders come from the four quarters, When merchants arrive from distant regions, Resources and gcxxls will not be deficient. Superiors will not want for the commodities they need. The hundred tasks of life will proceed accordingly.

As a general principle, when initiating undertakings, Do not contravene Heaven’s law, The use of things must accord with the season; Rely on the qualities natural to their kind. 8/1.7 行 之 是 令 ，白 露 降 三 旬 。仲 秋 行 春 令 ，則 秋 雨 不 降 ，草 木 生 榮 ，國乃有 大 恐 。行 夏 令 ，則 其 國 旱 ，蟄 蟲 不 藏 ，五 穀 復 生 。行 冬 令 ，則 風 災 數 起 ， 收 雷 先 行 ，草 木 早 死 。

If such orders are put into effect during this month, the white dew will descend in each of the three decades of days. If in the second month of autumn the ordinances for spring are put into effect, the autumnal rains will not fall, the grasses and trees will blossom, and the state will therewith be thrown into a great consternation. If the ordinances for summer arc put into efFea, the state will suffer drought, insects will not retire to their bur­ rows, and the Five Fcxxls will begin to grow again. If the ordinances for winter are put into effect, calamities arising from winds will occur repeat­ edly, restrained thunder will occur before its proper time, and the grasses and trees will die prematurely.

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二曰論威

CHAPTER 2 A D IS C O U R S E O N IN S P IR IN G AWE 8/2.1 義 也 者 ，萬 事 之 紀 也 ，君 臣 上 下 親 疏 之 所 由 起 也 ，治亂安危過勝之所在 也 。過 勝 之 〔 道 〕1 ，勿 求 於 他 ，必 反 於 己 。 I. Chen Qiyou.

Moral principles provide guidelines for every task. They give rise to the distinction between ruler and subject, high and low, near and far, and in them lies the difference between order and disorder, security and danger, error and viaory. The Dao of error and victory should not be sought in others; rather, one must turn inward. 8/2.2 人 情 欲 生 而 惡 死 ，欲 榮 而 惡 辱 。死 生 榮 辱 之 道 一 ，則三軍之士可使一心 矣0

It is the essential nature of men to desire life and hate death, to desire glory and hate disgrace. If the Dao of death and life, glory and disgrace is one, then the knights of the Three Armies will be of one mind. 8/2.3 凡 軍 欲 其 眾 也 ，心 欲 其 一 也 ，三 軍 一 心 則 令 可 使 無 敵 矣 。令 能 無 敵 者 ， 其 兵 之 於 天 下 也 亦 無 敵 矣 。古 之 至 兵 ，民 之 重 令 也 。重 乎 天 下 ，貴 乎 天 子 。 其 藏 於 民 心 ，捷 於 肌 虜 也 ，深 痛 執 固 ，不 可 搖 蕩 ，物 莫 之 能 動 。若此則敵 胡 足 勝 矣 ？故 曰 其 令 彊 者 其 敵 弱 ，其 令 ( 信 L C > 伸 2者 其 敵 訕 。先 勝 之 於 此 ， 則必勝之於彼矣。 2. Tao Hongqing, Li Baoquan, Ma Xulun, Chen Qiyou.

As a general principle, it is desirable that armies be large and of one mind. If the Three Armies are of one mind, then commands can be enforced without opposition. When commands have no opposition, their soldiers will meet no opposition in the world. In the supreme armies of antiquity, the people valued commands. What is valued by the world is honored by the Son of Heaven. What is stored in the hearts of the people penetrates into their muscles and flesh. Their deeply felt resolve cannot be shaken and

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therefore nothing can frighten them. How, then, could any enemy vanquish them? Thus it is said: When orders are strong, enemies are weak. When orders arc faith­ fully carried out, enemies withdraw. If one first conquers those nearby, one is certain to be victorious over those far away. 8/2.4 凡 兵 ，天 下 之 凶 器 也 ；勇 ，天 下 之 凶 德 也 。舉 凶 器 ，行 凶 德 ，猶不得已 也 。舉 凶 器 必 殺 ，殺 ，所 以 生 之 也 ；行 凶 德 必 威 ，威 ，所 以 懾 之 也 。敵懾 民 生 ，此 義 兵 之 所 以 隆 也 。故 古 之 至 兵 ，才 民 未 合 ，而 威 已 諭 矣 ，敵已服 矣 ，豈 必 用 抱 鼓 干 戈 哉 ？故 善 諭 威 者 ，於 其 未 發 也 ，於 其 未 通 也 ，眘 眘 乎 冥 冥 ，莫 知 其 情 ，此 之 謂 至 威 之 誠 。

As a general principle, arms are the most baleful of tcx>ls in the world and bravery is the most baleful of virtues in the world. One should lift a baleful tool or act with a baleful virtue only if compelled to do so. If one lifts a baleful tool, then one must kill in order to allow others ro survive. If one acts with baleful virtue, then one must overawe in order to frighten others. When the enemy is frightened, the people survive. This is what makes righteous soldiers so impressive. Thus, in the supreme armies of antiquity the soldiery never joined in battle, yet its awesomeness displayed itself and the enemy submitted of its own accord. What need did they have for mallets and drums, shields and halberds? Hence, expertise in displaying awesomcness lies in neither concretely exhibiting it nor directly communicating it. So mysterious is its dark obscurity, no one knows its true nature. This describes the true nature of supreme awesomencss. 8/2.5 凡 兵 欲 急 疾 捷 先 。欲 急 疾 捷 先 之 道 ，在 於 知 緩 徐 遲 後 而 急 疾 捷 先 之 分 也 。急 疾 捷 先 ，此 所 以 決 義 兵 之 勝 也 。而 不 可 久 處 ，知 其 不 可 久 處 ，則知 所 兔 起 鳧 舉 死 婚 之 地 矣 。雖 有 江 河 之 險 則 凌 之 ，雖 有 大 山 之 塞 則 陷 之 ，幷 氣 專 精 ，心 無 有 慮 ，目 無 有 視 ，耳 無 有 聞 ，一 諸 武 而 已 矣 。冉 叔 誓 必 死 於 田 侯 ，而 齊 國 皆 懼 ；豫 讓 必 死 於 襄 子 ，而 趙 氏 皆 恐 ；成 荆 致 死 於 韓 主 ，而 周 人 皆 畏 ；又 況 乎 萬 乘 之 國 ，而 有 所 誠 必 乎 ，則 何 敵 之 有 矣 ？刃未接而欲

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已 得 矣 。敵 人 之 悼 懼 憚 恐 ，單 蕩 精 神 盡 矣 ，咸 若 狂 魄 ，形 性 相 離 ，行不知 所 之 ，走 不 知 所 往 ，雖 有 險 阻 要 塞 ，鍤 兵 利 械 ，心 無 敢 據 ，意 無 敢 處 ，此 夏 桀 之 所 以 死 於 南 巢 也 。今 以 木 擊 木 則 拌 ，以 水 投 水 則 散 ，以 冰 投 冰 則 沈 ， 以 塗 投 塗 則 陷 ，此 疾 徐 先 後 之 勢 也 。

As a general rule, one wants soldiers to advance rapidly. The D ao o f rapid advance consists in understanding the true functions o f advancing quickly and retreating slowly. Rapid advance gives righteous soldiers victory. I f they realize that they cannot long m aintain their ground, they will know how to run like a hare or waddle like a duck away from the places o f death. W here they are endangered by rivers, they will leap across them. W here they are blocked by m ountain passes, they will knock through them. They focus their vital ethers and concentrate their vital essence. Their minds do not lay plans, their eyes do not see, their ears do no t hear, for they concentrate entirely on the battle and are aware o f nothing else. W hen Ran Shu swore he w ould die fighting the marquis o f Tian, everyone in Q i was filled w ith fright. W hen Yu Rang decided he would fight Viscount Xiang to the death, the whole house o f Zhao trembled. W hen Cheng Jing was prepared to fight the ruler o f H an to the death, the entire army o f Z hou was fearful. H ow m uch m ore w ould this be the case w ith a state o f 10,000 chariots that is truly determined! H ow could anyone oppose thtm> Before the first blade is crossed, they obtain what they seek. The opposing forces tremble with fright, their w orried spirits exhausted. They all fly about like the soul o f a crazy m an, their bcxlily frames and inborn natures becoming separated from one another. They do not know where to go, nor where to flee. T hough there be dangerous defiles and narrow passes, sharp weapons and barbed arms, they dare n o t consider staying, dare no t have any intention o f remaining. This is just w hat caused Jie o f the Xia dynasty to die at Nanchao. Use wcxxl to hit w ood and the latter will splinter. Throw water against water and the latter will splatter. T hrow ice at ice and the h tte r will shatter. Throw m ud at m ud and the latter will sink. These are the advantages inherent in being fast and in being first. 8/2.6 夫 兵 有 大 要 ，知 謀 物 之 不 謀 之 不 禁 也 則 得 之 矣 ，專 諸 是 也 ，獨手舉 劍至 而 已 矣 ，吳 王 壹 成 。又 況 乎 義 兵 ，多 者 數 萬 ，少 者 數 千 ，密 其 躅 路 ，開敵 之 塗 ，則 士 豈 特 與 專 諸 議 哉 ？

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The essential consideration in using soldiers is this: If one knows how to plan for contingencies that the enemy has neither considered nor made preparations to prevent, then one can succeed. Zhuan Z hu did this. H e was but one man with raised sword in hand, yet w ith but a single move he made H elii king o f Wu. H ow m uch easier it is when one has righteous soldiers num bering at least in several thousands or to many tens o f thousands! If his ow n trail was kept secret while the path o f his enemy was discovered, would n o t a knight deserve comparison w ith m ore than Zhuan Zhu?

三曰簡選

CH A PTER 3 O N C H O O S IN G A N D S E L E C T IN G 8/3.1 世有言曰： 「 驅 市 人 而 戰 之 ，可 以 勝 人 之 厚 祿 敎 卒 ；老 弱 罷 民 ，可以勝 人 之 精 士 練 材 ；離 散 係 ( 系 G E > 縈 1 ，可 以 勝 人 之 行 陳 整 齊 ；鋤 檯 白 梃 ，可 以 勝 人 之 長 姚 利 兵 』 。此 不 通 乎 兵 者 之 論 。今 有 利 劍 於 此 ，以 刺 則 不 中 ， 以 擊 則 不 及 ，與 惡 劍 無 擇 ，爲 是 鬥 因 用 惡 劍 則 不 可 。簡 選 精 良 ，兵 械 話 利 ， 發 之 則 不 時 ，縱 之 則 不 當 ，與 惡 卒 無 擇 ，爲 是 戰 因 用 惡 卒 則 不 可 。王子慶 忌 、陳 年 猶 欲 劍 之 利 也 。簡 選 精 良 ，兵 械 鈷 利 ，令 能 將 將 之 ，古 者 有以王 者 、有 以 霸 者 矣 ，湯 、武 、齊 、桓 、晉 文 、吳 闔 廬 是 矣 。 I. Bi Yuan, Xu W ciyu, C h en Q iyou.

A contemporary doctrine contends: I f you force people in the marketplace to go to war, you will be able to conquer the well-paid generals and trained troops o f others. The old, weak, and w orn out can conquer the finest knights and drilled soldiers o f others. A dispirited m ob o f captives can overcome those w ho fight in ranks and move in regular formations. Hoes, harrows and bare clubs can overcome the long spears and sharp weapons o f others. Anyone w ho advances this thesis is unacquainted w ith military theory. N ow if a sharp sword could not stab the target or strike the enemy, there would be no basis for preferring it over a poorly made sword. N one­ theless, when facing an adversary, it is unacceptable to use poorly made swords. One should choose the finest and m ost capable troops and equip

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them w ith weapons and arms that are sharp and keen. But if one sends such troops to attack at the w rong tim e or follows up an attack when it is inap­ propriate, there w ould be no basis for selecting these crack troops over bad soldiers. Nonetheless, w hen going into battle using bad troops is unaccep­ table. Prince Qingji and Chen N ian still desired the sharpest o f swords. Carefully selecting the finest and m ost capable troops, equipping them w ith weapons and arms that are sharp and keen, having them led by the m ost capable generals—some o f the ancients became kings by doing this and others became lords-protector. Kings Tang and Wu are examples o f the form er; Duke H uan o f Qi, Duke Wen o f Jin, and King H elii o f W u are examples o f the latter. 8/3.2 殷 湯 良 車 七 十 乘 ，（ 必) 死 〔 士〕 2六 千 人 ，以 戊 子 戰 於 鄺 ，遂 禽 推 移 、大 犧 ，登 自 鳴 條 ，乃 入 巢 門 ，遂 有 夏 。桀 既 奔 走 ，於 是 行 大 仁 慈 ，以 恤 黔 首 ； 反 桀 之 事 ，遂 其 賢 良 ，順 民 所 喜 ；遠 近 歸 之 ，故 王 天 下 。 2. Jiang W ciqiao; TPTL q u o ta tio n .

Tang o f the Yin dynasty had 70 chariots and 6,000 knights willing to die for him. O n the cyclical day wuzi he fought at Cheng, proceeded to capture Tuiyi and Daxi, advanced from M ingtiao, entered Chaom en, and finally took possession o f the Xiä dom ains, forcing Jie to flee. W ith this accomplished， he perform ed acts o f great benevolence and compassion out o f pity for the black-headed people, and revoked the policies o f Jie. H e acted in conformity with w orthy and good men, and assented to what pleased the people, and in consequence o f those far and near turning to him, he became a universal king. 8/3.3 武 王 虎 賁 三 千 人 ，簡 車 三 百 乘 ，以 要 甲 子 之 事 於 牧 野 而 紂 爲 禽 。顯賢者 之 位 ，進 殷 之 遺 老 ，而 問 民 之 所 欲 ，行 賞 及 禽 獸 ，行 罰 不 辟 天 子 ，親殷如 周 ，視 人 如 己 ，天 下 美 其 德 ，萬 民 說 其 義 ，故 立 爲 天 子 。

King Wu had 3,000 fierce tiger-braves and 300 select chariots. W ith these he concluded the affairs o f the cyclical dzy jiazi at Muye, and in con­ sequence Z hou Xin was captured. H e gave positions o f eminence to w or­ thy m en, advanced those elders w hom the Yin dynasty had ignored, and inquired into w hat the people desired. H is rewards extended even to the wild beasts, just as his punishm ents did no t spare the Son o f Heaven. H e

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treated the people o f Yin w ith the same affection he showed his ow n house o f Zhou. H e regarded others as equal to himself. The w orld praised his virtue, while the myriad peoples delighted in his righteousness. Thus he was established as Son o f Heaven. 8/3-4 齊 桓 公 良 車 三 百 乘 ，敎 卒 萬 人 ，以 爲 兵 首 ，橫 行 海 內 ，天 下 莫 之 能 禁 ， 南 至 石 梁 ，西 至 酆 郭 ，北 至 令 支 。中 山 亡 邢 ，狄 人 滅 衛 ，桓 公 更 立 邢 于 夷 儀 ，更 立 衛 于 楚 丘 。

Duke H uan o f Qi had 300 excellent chariots and 10,000 trained soldiers that he made vanguard o f his army. H e strcxie across all the lands w ithin the seas, and no one in the w orld was capable o f stopping him. In the south he reached Shiliang, in the west Fenghao, and in the north Lingzhi. W hen the state o f Zhongshan had vanquished Xing and the D i barbarians had de­ stroyed Wey, Duke H uan reestablished Xing at Yiyi and Wey at Chuqiu. 8/3.5 晉 文 公 造 五 兩 之 士 五 乘 ，銳 卒 千 人 ，先 以 接 敵 ，諸 侯 莫 之 能 難 ，反鄭之 埤

，東 衛 之 畝 ，尊 天 子 於 衡 雍 。

Duke Wen o f Jin organized groups o f five chariots o f knights w ho pos­ sessed the five skills and had them lead as a vanguard 1,000 zealous foot soldiers against the enemy. N one o f the feudal lords could impede his progress. H e toppled the parapets o f Zheng, pushed eastward the lands o f Wey, and paid honor to the Son o f Heaven at Hengyong. 8/3.6 吳 闔 廬 選 多 力 者 五 百 人 ，利 趾 者 三 千 人 ，以 爲 前 陳 ，與 ( 荆 T A > 楚 戰 ， 五 戰 五 勝 ，遂 有 郢 。東 征 至 于 庳 廬 ，西 伐 至 於 巴 、蜀 ，北 迫 齊 、晉 ，令行 中國。

King H elu o f Wu selected five hundred exceedingly strong m en and 3,000 able marchers and made them his forward formation. W hen he fought Chu, in five battles he w on five victories, and subsequentiy took possession o f Ying, C hu5s capital. In the east his campaign o f chastisement reached as far as the state o f Bilu, in the west his attacks reached Ba and Shu and in the north he pressed Q i and Jin; his orders were carried o u t in all the Central States.

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8/3-7 故 凡 兵 勢 險 阻 ，欲 其 便 也 ；兵 甲 器 械 ，欲 其 利 也 ；選 練 角 材 ，欲其精 也 ；統 率 士 民 ，欲 其 敎 也 。此 四 者 ，義 兵 之 助 也 。時 變 之 應 也 ，不可爲而 不 足 專 恃 。此 勝 之 一 策 也 。

As a general principle, one wants military positions and m ountain passes to be advantageous, weaponry and armaments to be convenient, trained and honed fighters whose spirit is the very best, and the m ultitude o f knights and people under one's com m and to be disciplined. These four are aids to righteous armies. ^Responding to changing circumstances55 cannot work and so should n o t be relied on exclusively, for it involves but one element o f the strategy for victory.

四曰決勝

CH A PTER 4 A S S U R IN G V IC T O R Y

8/4.1 夫 兵 有 本 幹 ：必 義 ，必 智 ，必 勇 。義 則 敵 孤 獨 ，敵 孤 獨 則 上 下 虛 ，民解 落 ；孤 獨 則 父 兄 怨 ，賢 者 誹 ，亂 內 作 。智 則 知 時 化 ，知 時 化 則 知 虛 實 盛 衰 之 變 ，知 先 後 遠 近 縱 舍 之 數 。勇 則 能 決 斷 ，能 決 斷 則 能 若 雷 電 飄 風 暴 雨 ， 能 若 崩 山 破 潰 ，別 辨 貫 墜 ；若 鷲 鳥 之 擊 也 ，搏 攫 則 殪 ，中 木 則 碎 。此以 〔 義〕 1智 〔 勇〕 1得 也 。 I. C h en Q iy o u , im plied by context.

In military matters there are fundamental and secondary principles: one m ust have moral right on onc5s side; one m ust be wise; and one m ust have courage. I f one is in the right, the enemy will be isolated. If the enemy is isolated, then upper and lower ranks will lose their will to fight, chariots w ill. . . ,2 and the people will scatter. W hen the enemy is isolated, elders will be resentful, the w orthy will be critical, and turm oil will arise within. If one is wise, seasonal changes will be understcx)d. If seasonal changes are understood, the metamorphosis from empty to full and from ascent to decline and the techniques o f “first and last,” “far and near,” “letting go and keeping” will be understood. If one has courage, then one is capable o f making deci­ sions. I f one is capable o f making decisions, one5s ability is like thunder and lightning, whirling winds, and violent rains, or like a collapsing m ountain,

a stream sm ashing through a dike, natural m utations and transm ogrifications, and violen t collapses or falls. O ne becom es like a bird o f prey in attack, and w hat on e seizes dies. I f on e strikes a tree, it splinters. T his is accom plished through having m oral right o n o n e5s sid e, being w ise, and having courage. 2. C h en Q iy o u observes th a t th e text is defective here an d is m issing th ree characters.

8/ 4 .2

夫 民 無 常 勇 ，亦 無 常 怯 。有 氣 則 實 ，實 則 勇 ；無 氣 則 虛 ，虛 則 怯 。怯勇 虛 實 ，其 由 甚 微 ，不 可 不 知 。勇 則 戰 ，怯 則 北 。戰 而 勝 者 ，戰 其 勇 者 也 ；戰 而 北 者 ，戰 其 怯 者 也 。怯 勇 無 常 ，鯈 忽 往 來 ，而 莫 知 其 方 ，惟聖人獨見其 所 由 然 。故 商 、周 以 興 ，桀 、紂 以 亡 。巧 拙 之 所 以 相 過 ，以 益 民 氣與奪民 氣 ，以 能 鬥 眾 與 不 能 鬥 眾 。軍 雖 大 ，卒 雖 多 ，無 益 於 勝 。軍 大 卒 多 而 不 能 鬥 ，眾 不 若 其 寡 也 。夫 眾 之 爲 福 也 大 ，其 爲 禍 也 亦 大 。譬 之 若 漁 深 淵 ，其 得 魚 也 大 ，其 爲 害 也 亦 大 。善 用 兵 者 ，諸 邊 之 內 ，莫 不 與 鬥 ，雖廝 輿白 徒 ，方 數 百 里 ，皆 來 會 戰 ，勢 使 之 然 也 。（ 幸 G E > 勢3也 者 ，審 於 ( 戰 期 GE> 民氣4而 有 以 羈 誘 之 也 。 3. S ong H ao y u an , Tan Jicfu, C h en Q iyou.

4 . C h en Q iyou.

People are neither con sisten tly courageous nor con sisten tly cowardly. I f they possess qi vital energy, they are full; if fu ll, th ey have courage. I f they lack qi vital energy, th ey arc em pty; if em pty, they are cowardly. C ourage and cow ardice, em ptiness and fu lln ess—their cause is very subtle and m ust be u n d erstœ d . I f the p eop le are courageous, they w ill fight; but if they are cow ardly, they w ill desert. W hen p eople fight in battle and are victoriou s, it is because th ose figh tin g are surely brave; but w hen in batde they desert it is because th ey are cow ards. Since courage and cow ardice are inconstant, com in g and g o in g unpredictably, the principles behind them is n o t understoexi. T he sage alone grasps their operation. T hus, the Shang and Z hou cam e to flourish through them and Jie and Z h ou X in perished through them . W hat distin guish es the clever from the inept is that the clever expand the figh tin g spirit o f the people and are able to form them in to an army w hile the inept deplete the peopled spirit and are incapable o f form ing them in to an army. H ow ever great the army and how ever num erous the fo o t soldiers, they d o n ot increase the prospects for victory. A large army and num erous fo o t soldiers that cannot fight are less valuable than a sm aller army. H ere the m any d o n o t equal the few . H avin g large forces can be a great blessing, but it can also be a great m isfortune. T he situ ation is analogous to fishing in a

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deep gorge: the chance o f catching a fish there is greater, but the danger o f b ein g hurt is also greater. I f a ruler is adept at u sin g trcx>ps, all w ith in the borders w ill participate in t±ie fight. From an area o f several hundred /i, even slaves, com m oners, and th ose w ith o u t rank dressed in w h ite garm ents w ill com e to join the battle. It is his pow erful influence that m akes them act so. Rulers w h o have such influence consider in detail th e peopled vital ethers in order to exhort and entice others.

8/4.3 凡 兵 ，貴 其 因 也 。因 也 者 ，因 敵 之 險 以 爲 己 固 ，因 敵 之 謀 以 爲 己 事 。能 審 因 而 加 ，（ 勝 則 G E > 則勝 5不 可 窮 矣 。勝 不 可 窮 之 謂 神 ，神 則 能 不 可 勝 也 。夫 兵 ，貴 不 可 勝 。不 可 勝 在 己 ，可 勝 在 彼 。聖 人 必 在 己 者 ，不 必在彼 者 ，故 執 不 可 勝 之 術 以 遇 ( 不 G E > 可 6勝 之 敵 ，若 此 則 兵 無 失 矣 。凡兵之 勝 ，敵 之 失 也 。勝 失 之 兵 ，必 隱 必 微 ，必 積 必 搏 。隱 則 勝 閫 矣 ，微 則勝顯 矣 ，積 則 勝 散 矣 ，搏 則 勝 離 矣 。〔 譬〕 7諸 搏 擭 (柢 G V > 抵8噬 之 獸 ，其用齒角 爪 牙 也 ，必 託 於 卑 微 隱 蔽 ，此 所 以 成 勝 。 5. Yu Yuc.

6. Tao H o n g q in g .

7. S hen Z u m ian .

8. W ang N iansun.

A s a general principle, in m ilitary m atters， prize “relying on.” “R elying o n 55 m eans relying o n the threat p osed by the enem y to give o n e se lf deter­ m ination and o n the strategies o f the enem y to define o n e5s ow n tasks. I f o n e is capable o f becom in g com p letely fam iliar w ith the techniques o f ccrelyin g o n 55 and o f extend ing them , o n e can never be defeated. E ndless vic­ tory is descriptive o f the divine, and w hat is divine is invincible. N o w in m ilitary m atters, on e prizes n o t victory, but invincibility. T he basis o f invincibility lies w ith in oneself. B ein g conquered lies w ith others. T he sage can be certain o f w hat lies w ith in him , but he cannot be certain o f w hat lies w ith in others. H en ce, if on e hold s fast to the techniques o f invin­ cib ility w hen encountering an enem y w h o can be conquered, o n e5s armies w ill be w ith o u t error. A s a general principle, an army is victoriou s because the enem y makes errors. To gain victory because o f the en em as errors requires secrecy, subtiety, concen tration, and unity. T he secret conquer the op en , the subtle the o b v i­ ou s, the concentrated the dispersed, the un ited the d ivid ed —like w ild ani­ m als that use their fangs, horns, claw s, and tusks to snatch, seize, gore, and gnaw their victim s, yet m ust rely on lyin g low , and being subtle, secret and h id d en —for this is h o w they bring about their victories.

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五曰愛士

CH A PTER 5 L O V IN G K N IG H T S 8/5.1 衣 ，人 以 其 寒 也 ；食 ，人 以 其 饑 也 。饑 寒 ，人 之 大 害 也 。救 之 ，〔 大〕 1義 也 。人 之 困 窮 ，甚 如 饑 寒 ，故 賢 主 必 憐 人 之 困 也 ，必 哀 人 之 窮 也 。如此則 名 號 顯 矣 ，國 士 得 矣 。 I. Sun S huchcng; j25Z T q u o ta tio n .

O ne clothes a man because he is cold and feeds him because he is h u n ­ gry. H unger and cold are the greatest hardships suffered by m ankind; to relieve its suflfering is the greatest moral duty. But when a man is distressed and exhausted his situation is worse than when he is hungry and cold. A w orthy ruler, therefore, will invariably have compassion on those w ho are distressed and grieve for those w ho are exhausted. Such a person will have an em inent reputation and win over the scholar-knights o f his state. 8/5.2 昔 者 秦 繆 公 乘 馬 而 車 爲 敗 ，右 服 失 而 埜 人 取 之 。繆 公 自 往 求 之 ，見埜 人 方 將 食 之 於 岐 山 之 陽 。繆 公 歎 曰 ： 「食 駿 馬 之 肉 而 不 還 飮 酒 ，余恐其傷女 也 ！』於 是 遍 飮 而 去 。處 一 年 ，爲 韓 原 之 戰 ，晉 人 已 環 繆 公 之 車 矣 ，晉梁 由 靡 已 扣 繆 公 之 左 鰺 矣 ，晉 惠 公 之 右 路 石 奮 投 而 擊 繆 公 之 甲 ，中之者已六 札 矣 。埜 人 之 嘗 食 馬 肉 於 岐 山 之 陽 者 三 百 有 餘 人 ，畢 力 爲 繆 公 疾 鬥 於 車 下 ， 遂 大 克 晉 ，反 獲 惠 公 以 歸 。此 《 詩》 之 所 謂 曰 「君 君 子 則 正 ，以 行 其 德 ； 君 賤 人 則 寬 ，以 盡 其 力 』者 也 。人 主 其 胡 可 以 無 務 行 德 愛 人 乎 ？行德愛人 則 民 親 其 上 ，民 親 其 上 則 皆 樂 爲 其 君 死 矣 。

In the past, Duke M u o f Q in was riding in a horse-drawn chariot that had a mishap. The right team o f horses got loose and was caught by some rustics. Duke M u himself w ent to find them. H e saw the rustics about to eat the horses on the southern slope o f M ount Qi. The duke exclaimed, ccIf you eat the flesh o f a piebald horse but do not follow it w ith a drink o f liquor, I fear it will hurt you.55 So, passing around some liquor, he left. A year later was the battle o f Hanyuan. The army o f Jin had surrounded Duke M u，s chariot. Liang Youmi had already seized the left horse o f Duke M u5s team . Lu Shi, the spearman to the right o f Duke H ui o f Jin, was beating the

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arm or o f Duke M u w ith such fierce blows that he had already pierced through six layers. A t that m om ent, m ore than 300 o f the rustics w ho had eaten the horsem eat on the southern slope o f M ount Q i intervened, exert­ ing their last ounce o f strength for Duke M u, fighting fiercely at the side o f his chariot. In consequence, the duke w on a great victory over Jin. C on­ trary to initial expeaations, he captured Duke H ui and returned hom e with him. This is w hat the Ode means when it says: When ruling gentlemen be correct, And they will then act with kindness. When ruling commoners be lenient, And they will then exhaust their strength. H o w can a ruler n o t strive to perform acts o f kindness and love others? W hen he perform s acts o f kindness and loves others, the people are close to their superior. W hen th e p eop le are close to their superior, they w ill all be happy to d ie for their lord.

8/5.3 趙 簡 子 有 兩 白 騾 而 甚 愛 之 。陽 城 胥 渠 處 廣 門 之 官 ，夜 款 門 而 謁 曰 ：「主 君 之 臣 胥 渠 有 疾 ，醫 敎 之 曰 ：「得 白 騾 之 肝 病 則 止 ，不 得 則 死 。」《 I 謁者入 通 。董 安 于 御 於 側 ，慍 曰 ：「譆

！胥 渠 也 ，期 吾 君 騾 ，請 即 刑 焉 。』簡 子 曰 ：

『夫 殺 人 以 活 畜 ，不 亦 不 仁 乎 ？殺 畜 以 活 人 ，不 亦 仁 乎 ？』於 是 召 庖 人 殺 白 騾 ，取 肝 以 與 陽 城 胥 渠 。處 無 幾 何 ，趙 興 兵 而 攻 翟 。廣 門 之 官 ，左七百 人 ，右 七 百 人 ，皆 先 登 而 獲 甲 首 。人 主 其 胡 可 以 不 好 士 ？

Viscount Jian o f Zhao ow ned a pair o f white mules that he loved very much. Yangcheng Xuqu occupied a m inor office in the Guangm en bureau. O ne night he knocked on the door and told the herald, c 令 7 吳 、越 之 國 ，相與倶 殘 ，士 大 夫 履 肝 肺 ，同 日 而 死 ，孤 與 吳 王 接 頸 交 臂 而 債 ，此 孤 之 大 願 也 。 若 此 而 不 可 得 也 ，內 量 吾 國 不 足 以 傷 吳 ，外 事 之 諸 侯 不 能 害 之 ，則孤將棄 國 家 ，釋 群 臣 ，服 劍 臂 刃 ，變 容 貌 ，易 名 姓 ，執 箕 帚 而 臣 事 之 ，以與吳王 爭 一 旦 之 死 。孤 雖 知 要 領 不 屬 ，首 足 異 處 ，四 枝 布 裂 ，爲 天 下 戮 ，孤之志 必 將 出 焉 。』於 是 異 日 果 與 吳 戰 於 五 湖 ，吳 師 大 敗 ，遂 大 圍 王 宮 ，城門不 守 ，禽 夫 差 ，戮 吳 相 ，殘 吳 二 年 而 霸 ，此 先 順 民 心 也 。 6. Bi Yuan.

7. YuYuc, Chen Changqi.

The king o f Yue was bitter over his hum iliation at Kuaiji. H e wished to w in the deep affection o f the people, that he m ight bring certain death to the state o f Wu. H e w ould n o t allow himself to rest on pillows and mats, nor his m outh to delight in rich flavors, nor his eye to gaze upon slender beauties, nor his ear to listen to bells and drums. For three years he inflicted suffering on his body, toiled hard, parched his lips, and desiccated his lungs. W ithin the court he established bonds o f aflfection w ith his ministerial coq>s, and below nurtured the H undred Clans in order to attract their hearts. If there were sweet o r rich fcxxl, but not enough to share, he w ould no t pre­ sume eat it himself. H e let his liquor flow into the Jiang River to share it w ith the people. H e ate w hat he himself had plowed, and his wife wore w hat she herself had woven. H e forbade exotic flavors, lined robes, and colors w ith blended hues. W hen he made seasonal excursions and traveled the roads, he was accompanied by carriages bringing provisions w ith which he tended to the ailments and sicknesses o f the oqphaned, widowed, old, and weak. Invariably he personally would feed those who were troubled and distressed and those whose expressions were fretful and unsatisfied. W hen all this had been done, he assembled his grand officers, announcing, aI wish once and for all to seek Hcaven5s justice in my dispute w ith Wu. If I ordered the states o f Wu and Yuc to slaughter one another, if knights and

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grandees could trample on livers and lungs and die the same day, and if I could wrestle w ith the king o f W u alone, our necks touching and our shoulders locked together, then my greatest wish would be satisfied. If it cannot be this way, if the resources o f my ow n state are insufficient to inflict harm on Wu, and if my service to the feudal lords is incapable o f making them harm Wu, then I will cast aside my state and household, disband my assembled subjects， put on a sword and strap a blade to my arm, alter my appearance and change my name, and carrying a dustpan and brcx>m go and w ork for the king o f W u as a servant so that in that capacity I can do battle w ith him and suffer the death o f a single m orning. A lthough I know that my waist and neck will not be joined, my head and feet will be in differ­ ent places, my four limbs will be torn apart, and I will be disgraced by the world, this U nw orthy One is determ ined to go forth.55 Later, on another day, he did in the end do battle w ith Wu at Five Lakes. The army o f W u suffered a great defeat, and the king o f Yue consequently surrounded the palace o f the king o f Wu. The gates to the city could not be defended; he captured Fuchai and executed the ministers o f Wu. Two years after he massacred Wu, King Goujian became lord-protector. This is be­ cause he gave priority to being in agreement w ith the hearts o f the people. 9/2.5 齊 莊 子 請 攻 越 ，問 於 和 子 。和 子 曰 ： 「先 君 有 遺 令 曰 ：「無 攻 越 ，越猛 虎 也 。」 《 I 莊 子 曰 ： 「雖 猛 虎 也 ，而 今 已 死 矣 。』和 子 曰 以 吿 鴉 子 。鶚 子 曰 ：「已 死 矣 以 爲 生 。』故 凡 舉 事 ，必 先 審 民 心 然 後 可 舉 。

Viscount Zhuang o f Q i requested that he be allowed to attack the ruler o f Yue. H e inquired about this o f his son Viscount H e, w ho replied: ccO ur form er lord left the order that we were not to attack the ruler o f Yue, for he is as fierce as a tiger.55 Viscount Zhuang replied， “Although he was once a fierce tiger, he is now practically dead.55 Viscount H e reported this to Viscount Xiao w ho remarked, wH e may be practically dead, but the people still believe him to be very much alive.55 Hence, in all undertakings one m ust first determine the wishes o f the people and only then act.

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三曰知士

CHA PTER 3 U N D E R S T A N D IN G S C H O L A R -K N IG H T S 9/3.1 今 有 千 里 之 馬 於 此 ，非 得 良 工 ，猶 若 弗 取 。良 工 之 與 〈千 里 ^ 馬 也 ，相 得 則 然 後 成 。（ 譬 之 若 抱 與 鼓 。） 2夫 士 亦 有 千 里 ，高 節 死 義 ，此 士 之 千 里 也 。能 使 士 ( 待 G E > 得 3千 里 者 ，其 惟 賢 者 也 。 I. XuWeiyu, Jiang Weiqiao, Chen Qiyou; T W L J quotation.

2. Chen Qiyou; excrescent gloss.

3. Tao Hongqing.

Suppose one could get a ^thousand-// horse.55 Yet if it did n o t have a good trainer one m ight as well n o t choose it， for only when a good trainer is coupled w ith a thousand-/^ horse is the horse5s potential realized. There are also “thousand-" schohr-knights.” Ä m an o f high principles w ho will die to carry o u t his moral duty is a thousand-// scholar-knight. Surely it is only a w orthy w ho can obtain a thousand-/^ scholar-knight. 9/3.2 靜 郭 君 善 劑 貌 辨 。劑 貌 辨 之 爲 人 也 多 訾 ，門 人 弗 說 。士 尉 以 証 靜 郭 君 ， 靜 郭 君 弗 聽 ，士 尉 辭 而 去 。孟 嘗 君 竊 以 諫 靜 郭 君 。靜 郭 君 大 怒 曰 ：「剷 而 類 ！揆 吾 家 ，苟 可 以 慊 劑 貌 辨 者 ，吾 無 辭 爲 也 。』於 是 舍 之 上 舍 ，令長子 御 ，朝 暮 進 食 。數 年 ，威 王 薨 ，宣 王 立 ，靜 郭 君 之 交 大 不 善 於 宣 王 ，辭而之 薛 ，與 劑 貌 辨 倶 留 ，留 無 幾 何 ，劑 貌 辨 辭 而 行 ，請 見 宣 王 。靜 郭 君 曰 ：「王 之 不 說 嬰 也 甚 。公 往 ，必 得 死 焉 。』劑 貌 辨 曰 ：「固 非 求 生 也 。請 必 行 。 j 靜 郭 君 不 能 止 。劑 貌 辨 行 ，至 於 齊 ，宣 王 聞 之 ，藏 怒 以 待 之 。劑 貌 辨 見 ，宣 王 曰 ：『子 靜 郭 君 之 所 聽 愛 也 ？』劑 貌 辨 答 曰 ：「愛 則 有 之 ，聽 則 無 有 。王 方 爲 太 子 之 時 ，辨 謂 靜 郭 君 曰 ：「太 子 之 {相 }4不 仁 、過 (順 G V > 頤 (涿 GV> 豕 5視 ，若 是 者 倍 反 ，不 若 革 太 子 ，更 立 衛 姬 嬰 兒 校 師 。」靜 郭 君 泫 而 曰 ： 「不 可 ，吾 不 忍 爲 也 。」且 靜 郭 君 聽 辨 而 爲 之 也 ，必 無 今 日 之 患 也 ，此爲 一 也 。至 於 薛 ，昭 陽 請 以 數 倍 之 地 易 薛 ，辨 又 曰 ：「必 聽 之 。」靜 郭 君 曰 ： 「受 薛 於 先 王 ，雖 惡 於 後 王 ，吾 獨 謂 先 王 何 乎 ？且 先 王 之 廟 在 薛 ，吾豈可 以 先 王 之 廟 予 楚 乎 ？」又 不 肯 聽 辨 。此 爲 二 也 。a 宣 王 太 息 ，動 於 顏 色 ， 曰 ：「靜 郭 君 之 於 寡 人 一 至 此 乎 ！寡 人 少 ，殊 不 知 此 。客 肯 爲 寡 人 (少 GE> 前6來 靜 郭 君 乎 ？』劑 貌 辨 答 曰 ：「敬 諾 。』靜 郭 君 來 ，衣 威 王 之 服 ，冠其 冠 ，帶 其 劍 。宣 王 自 迎 靜 郭 君 於 郊 ，望 之 而 泣 。靜 郭 君 至 ，因 請 相 之 。靜郭 君 辭 。不 得 已 而 受 。十 日 ，謝 病 ，彊 辭 ，三 日 而 聽 。當 是 時 也 ，靜 郭君可

T H E

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A L M A N A C S

謂 能 自 知 人 矣 。能 自 知 人 ，故 非 之 弗 爲 阻 。此 劑 貌 辨 之 所 以 外 生 樂 ，趨患 難故也。 4- Chen Qiyou; Z G C parallel.

5. TanJicfu, Chen Qiyou; Z G C parallel.

6. Chen Qiyou.

The Lord o f Jingguo was extremely fond o f Ji Maobian. Because Ji Maobian was the kind o f person w ho frequendy criticized retainers, they were displeased w ith him. Shi Wei rem onstrated w ith the Lord o f Jingguo about it, but the Lord o f Jingguo w ould n o t listen to him; so Shi Wei resigned and departed. W hen his son, the Lord o f M engchang, privately rem onstrated w ith the Lord o f Jingguo about it, the Lord o f Jingguo became absolutely furious: CCI should destroy you and your kind! I f I could please Ji M aobian by break­ ing apart my whole household, I would no t hesitate to do so.55Thereafter, he placed Ji M aobian in the best lodgings, ordered his eldest son to wait upon him, and sent him food at dawn and dusk. Several years later, when King Wei o f Qi died and King Xuan ascended the throne, the Lord o f Jingguo retired to Xue because he was no t on gcxxl terms w ith King Xuan. H e lived together w ith Ji M aobian. After the tw o o f them had been in Xue for a while, Ji M aobian asked leave to go and request an audience w ith King Xuan. The Lord o f Jingguo said, "The kin^s displeasure w ith me is quite pro­ found. I f your grace does go you are sure to meet your death.55 Ji M aobian replied, aM y purpose is n o t to seek to have my life spared, I beg you, you m ust let me go.55The Lord o f Jingguo was unable to stop him. W hen King Xuan heard that Ji M aobian had reached the capital, he re­ ceived him, keeping his anger in check. At the audience w ith Ji M aobian, King Xuan began: uAre you, sir, the one heeded and loved by the Lord o f Jingguo?” Ji M aobian replied, uIt is true that I have his love, but not true that he heeds me. O ne example o f his not heeding me occurred when your majesty had just become crown prince. I said to the Lord o f Jingguo, T h e crown princess physiognomy suggests a lack o f humanity. H e has a prom inent jaw and the stare o f a pig, which are indicative o f a perverse and contrary nature. It would be best to remove him as crown prince and replace him with Jiaoshi, the child o f the lady from Wei.5 But the Lord o f Jingguo, weeping, said, T h a t would be w rong and I could not bear to do it.5If the Lord o f Jingguo had heeded me and done w hat I advised, he certainly would not have the problems he has today.

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C C A second example occurred w hen we arrived in Xue. Zhao Yang o f Chu offered a parcel o f land several times larger than Xue in exchange for Xue. I advised the Lord o f Jingguo, T o u m ust accept the offer.5But the Lord o f Jingguo said, CI was granted Xue by the late king; and though I am despised by his successor, w hat w ould I say to tlie late king if I were to give up the land he bestowed on me. Beyond that, the tem ple o f the late king is in Xue. H o w could I give the late king^s tem ple to Chu?5Again he was unwilling to heed me •” King Xuan was overcome w ith em otion and showed it in his expression. ^Has the Lord o f Jingguo always been this way tow ard the U nw orthy One? I, the U nw orthy O ne, was young and completely unaware o f it. W ould my guest be willing on behalf o f the U nw orthy O ne to ask the Lord o f Jingguo to come to me?” Ji M aobian replied, "^With the utm ost respect, I agree.55 The Lord o f Jingguo came dressed in the robes o f King Wei, wearing the k in ^s hat w ith his sword tied about his waist. King Xuan w ent person­ ally to welcome the Lord o f Jingguo in the suburbs. As soon as he saw him, he began to weep. W hen the Lord o f Jingguo arrived before him, the king asked him to be his prime minister. The Lord o f Jingguo at first declined, but because in the end there was no choice, he did accept. After serving ten days, he resigned emphatically, pleading illness, and after three days the king agreed. A t this time, the Lord o f Jingguo could properly be said to have the ability to understand others on his own. Being capable o f understanding others, the Lord o f Jingguo would not reject someone merely because others opposed that person. This is why Ji M aobian ignored his own life and hap­ piness and welcomed enduring hardships for him.

四曰審己

CHA PTER 4 E X A M IN IN G T H E S E L F

9

/

4 .1

T H E

216

A L M A N A C S

山 而 欲 海 也 ，高 下 使 之 然 也 。稼 生 於 野 而 藏 於 倉 ，稼 非 有 欲 也 ，人 ( 皆 )2以 之 也 。（ 故子路搶 雉而復釋之。 ）3 I. Chen Qiyou.

2. Chen Qiyou.

3. YuYuc, Tao Hongqing, Chen Qiyou.

As a general principle, there m ust be a reason why a thing is as it is. If you do n ot understand that reason, then w hether w hat you do is appropri­ ate to the circumstances or not, the end result is the same: you are certain to encounter problems. The way in which the ancient kings, famous scholarknights, and accomplished teachers surpassed the ordinary people o f their age was in knowing the reasons. Rivers do n o t flow o u t o f m ountains and rush to the sea because they have an aversion to m ountains and love the sea. Differences in height cause this to be so. Grain grows in the fields and is stored in granaries not because o f anything the grain desires, but because people take it there. ( . . . ) 9/4.2 子 列 子 ( 常 G V > 嘗4射 中 矣 ，請 之 於 關 尹 子 。關 尹 子 曰 ： 。 子}5知子之 所 以 中 乎 ？』答 曰 ：「弗 知 也 。』關 尹 子 曰 ：「未 可 。』退 而 習 之 三 年 ，又 請 。關 尹 子 曰 ： 「子 知 子 之 所 以 中 乎 ？』子 列 子 曰 ：『知 之 矣 。』關 尹 子 曰 ： 「可 矣 ，守 而 勿 失 。』非 獨 射 也 ，國 之 存 也 ，國 之 亡 也 ，身 之 賢 也 ，身之 不 肖 也 ，亦 皆 有 以 。聖 人 不 察 存 亡 賢 不 肖 ，而 察 其 所 以 也 。〈 故子路搶 雉而 復 釋 之 。 >6 4. TanJicfli, Chen Qiyou.

5. Sun Shuchcng; L iezi parallel.

6. YuYuc, Tao Hongqing, Chen Qiyou.

M aster Liezi once hit the bull5s-eye. H e asked M aster Guanyin about it, and the latter said: C€D o you know why you hit the target?55 H e replied that he did not. M aster Guanyin responded, ccThat is not acceptable.55 Master Liezi withdrew and studied for three years and again asked Master Guanyin about it. M aster Guanyin said, ccD o you know why you hit the center o f the target?” M aster Liezi replied, aYes I do know.55 M aster Guanyin said, my fogs, and as the sum­ mer ethers escape from their concealment, thunder will be produced. Autumn is the period of the Metal ether, the mother of the Water ether. So if the ordinances for autumn are adopted, there will be an excess of moisture, resulting in wet weather. As Metal being used for the tasks of life conflicts with Water, melons and gourds will not ripen and armies will come in attack. Spring is the season of the Wood ether, which produces insects. These will inflict great harm to the grains. Since the Yang ethers wither and parch, the springs will run dry. The conflict between Wood and Water ethers will produce diseases with ulcerations. Chapter 2 deals with the difficulty contemporary rulers have accepting advice which is truly loyal and in their own best interests. Rulers who hate to hear loyal advice destroy their own vital essence. The most loyal acts are done in secret and frequentiy bring about the deaths of those who perform them. Chapter 3 deals with the knightly code of honor, integrity, and loyalty, shown in the disinterest in emolument and high office that characterized “righteous knights.” Chapter 4 defines the proper type of argumentation, true honesty, real bravery, and the proper use of laws. Chapter 5 concerns the a priori knowledge of the sage, also discussed in paragraph 20/8 below. [2 4 0 ]

B O O K

11

2 斗I

一曰仲冬

CHA PTER 1 A L M A N A C F O R T H E S E C O N D M O N T H O F W IN T E R ii / i.i

仲 冬 之 月 ： 日 在 斗 ，昏 東 壁 中 ，旦 轸 中 。

A. D uring the second m onth o f w inter the sun is located in Dipper. At dusk the constellation Eastern Wall culminates, and at dawn the constella­ tion C hariot Platform culminates. 其 曰 壬 癸 。其 帝 顓 頊 。其 神 玄 冥 。其 蟲 介 。其 音 羽 。律 中 黃 鐘 。其 數 六 。 其 味 鹹 。其 臭 朽 。其 祀 行 。祭 先 腎 。

B. The correlates o f this m onth are: the days ren and gui^ the Sovereign Zhuanxu, his assisting spirit Xuanming, shell-covered creatures, the m usi­ cal note yu^ the pitch-standard nam ed Yellow Bell, the num ber six, salty tastes, putrid smells, and the offering at the path. At sacrifice, the kidney is given the preem inent position. 冰 益 壯 。地 始 坼 。鵾 鵾 不 鳴 。虎 始 交 。

C. The ice becomes harder, the ground begins to crack, the nightingale no longer sings, and tigers begin to pair. 天 子 居 玄 堂 太 廟 ，乘 玄 輅 ，駕 鐵 驪 ，載 玄 旅 ，衣 黑 衣 ，服 玄 玉 ，食 黍 與 彘 。 其器宏以弇 。

D. The Son o f Heaven resides in the Great Temple apartm ent o f the Dark Hall in the Hall o f Light. H e rides in a dark-colored carriage, drawn by iron-black horses and bearing dark-colored streamers. H e is clothed in black robes and wears dark-colored jade ornam ents. H e eats millet accom­ panied by pork. His vessels are wide and deep. 命 有 司 曰 ：「土 事 無 作 ，無 發 蓋 藏 ，無 起 大 眾 ，以 固 而 閉 。』發 蓋 藏 ，起大 眾 ，地 氣 ( 且 S F > 沮 1泄 ，是 謂 發 天 地 之 房 。諸 蟄 則 死 ，民 多 疾 疫 ，又隨以 喪 ’ 命之曰暢月。 I. Shcn Z u m ia n ， C hen Q iy o u ; “Yueling” parallel.

E. H e commands his various officers: "'Projects involving the soil should n ot be undertaken, nothing that has been buried or stored should be u n ­ covered, and the masses should not be recruited, thereby to assure that all is kept properly sealed.^ If one uncovers things that have been buried or stored,

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or if the masses are recruited, the ethers o f the E arth m ight also leak out. This is called “opening up the house o f Heaven and Earth.” In this event ， the various insects w ould die, the people would suffer from num erous pes­ tilences, and various losses w ould result. The m onth is named ccPleasant M onth.” 11/1.2 是 月 也 ，命 閹 尹 ，申 宮 令 ，審 門 閭 ，謹 房 室 ，必 重 閉 。省 婦 事 ，毋得 淫 ，雖 有 貴 戚 近 習 ，無 有 不 禁 。乃 命 大 酋 ，秫 稻 必 齊 ，麴 檗 必 時 ，湛饍必 潔 ，水 泉 必 香 ，陶 器 必 良 ，火 (齊 S F > 劑2必 得 ，兼 用 六 物 ，大 酋 監 之 ，無 有 差 忒 。天 子 乃 命 有 司 ，祈 祀 四 海 大 川 名 原 淵 澤 井 泉 。 2. YuXingwu, Chen Qiyou.

In this m onth, he commands the overseer o f eunuchs to renew t±ic or­ ders for the palace, examine all the doors and gates, and inspect the apartments and chambers, to ascertain w hether they are kept strictly shut. Reduce the work of the harem women; Take care that nothing wantonly extravagant is done. However noble the relation and however familiar the practice. All must be forbidden entry. H e then orders the chief foreman to make certain that The rice and glutinous grains arc pure, The yeast-cakes appropriate to the season. The processes of soaking and heating clean. The spring waters fragrant, The pottery vessels sound. And the adjustment of the fire proper. When these six matters have been thoroughly attended to. The chief foreman inspects them, so that Nothing should involve error or mistake. The Son o f Heaven then commands his various officials to pray and sacri­ fice to the four seas, the great rivers, the famous plains, chasms, marshes, wells, and springs. n/1.3 是 月 也 ，農 有 不 收 藏 積 聚 者 ，牛 馬 畜 獸 有 放 佚 者 ，取 之 不 詰 。山林藪 澤 ，有 能 取 疏 食 田 獵 禽 獸 者 ，野 虞 敎 導 之 ；其 有 侵 奪 者 ，罪 之 不 赦 。

B O O K

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2 斗 3

In this m onth, if the farmers have left crops ungathered in the fields, or if horses, oxen, o r other animals are still roam ing at large, they may be collected w ithout incurring blame. I f in the m ountain forests or marshes and meres there are usable edibles to be collected and game to be captured, the wardens and foresters should offer instruction and guidance. Those who engage in robbery and brigandage should be punished w ith no chance o f pardon. n /i.4 是 月 也 ，日 短 至 。陰 陽 爭 ，諸 生 蕩 。君 子 齋 戒 ，處 必 弇 ，身 必 寧 ，去聲 色 ，禁 嗜 慾 ，安 形 性 ，事 欲 靜 ，以 待 陰 陽 之 所 定 。芸 始 生 。荔 挺 出 。蚯 蚓 結 。麋 角 解 。水 泉 動 。日 短 至 ，則 伐 林 木 ，取 竹 箭 。

In this m onth, the shortest day o f the year arrives, the Yin and Yang struggle, and all life is revived. Gentlemen fast and are abstemious, making sure that their dwellings are kept closed and that Their persons arc kept tranquil, Abjuring music and sex, Repressing all passions and appetites. Giving repose to the essential nature of their bodily frame. Managing the desires to make them quiescent. All to maintain a fixed relationship between Yin and Yang. The rye begins to grow, and the broom-sedge rises up vigorously. Worms curl up, and the deer shed their horns. The water in springs gurgles. W hen the shortest day arrives, they fell trees in the forest and select bam boo stalks for arrows. n /i.5 是 月 也 ，可 以 罷 官 之 無 事 者 ，去 器 之 無 用 者 。塗 闕 庭 門 閭 ，築 囹 圄 。此 所以助天地之閉藏也。

In this m onth, when there is no business to conduct, offices may be closed and vessels for which there is no use may be removed. Holes in pil­ lars and gateways are plastered over, and prisons and stockades are rebuilt. This is done in order to help keep Heaven and Earth shut tight.

l 〇 /l.6

仲 冬 行 夏 令 ，則 其 國 乃 旱 ，氣 霧 冥 冥 ，雷 乃 發 聲 。行 秋 令 ，則 天 時 雨 汁 ，瓜 瓠 不 成 ，國 有 大 兵 。行 春 令 ，則 蟲 螟 爲 敗 ，水 泉 減 竭 ，民 多 疾 癘 。

I f in the second m onth o f w inter the ordinances for sum m er are put into effect, the state will suffer from drought, vapors and fogs will cover everything w ith gloom , and thunder will therew ith sound forth. If the ordinances for autum n are put into effect, the weather will be rainy and slushy， melons and gourds will not ripen, and the state will be engaged in a great military campaign. I f the ordinances for spring are p u t into effect, locusts will do great damage， springs will dry up and become parched, and the people will suffer from leprosy and foul ulcers.

二曰至忠

CH A PTER 2 S U P R E M E LOYALTY 11/2.1 至 忠 逆 於 耳 、倒 於 心 ，非 賢 主 其 孰 能 聽 之 ？故 賢 主 之 所 說 ，不肖主之所 誅 也 。人 主 無 不 惡 暴 劫 者 ，而 日 致 之 ，惡 之 何 益 ？今 有 樹 於 此 ，而欲其美 也 ，人 時 灌 之 ，則 〔 又〕 1惡 之 ，而 日 伐 其 根 ，則 必 無 活 樹 矣 。夫 惡 聞 忠 言 ， 乃自伐之精者也。 I. Chen Qiyou.

The supremely loyal offend the ears and alienate the heart. W ho but a worthy ruler can heed them? Hence, those who w ould please a worthy ruler are executed by incom petent rulers. All rulers hate the violent and oppres­ sive, yet attract them daily; why, then, do they increase w hat they hate? Say a ruler ow ned ä tree he wanted to make beautifiil; if the man responsible for watering it regularly hated it and cut at its roots every day, the tree could n o t survive. So, too, those who hate to hear loyal advice take it on them ­ selves to destroy their ow n vital essence.

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245

疾 而 死 。（ 荆 T A > 楚 興 師 ，{與 晉 ” 戰 於 兩 棠 ，大 勝 晉 ，歸 而 賞 有 功 者 。申 公 子 培 之 弟 進 請 賞 於 吏 曰 ： F人 之 有 功 也 於 軍 旅 ，臣 兄 之 有 功 也 於 車 下 。 J 王 曰 ：『 何 謂 也 ？《 I 對 曰 ：「臣 之 兄 犯 暴 不 敬 之 名 ，觸 死 亡 之 罪 於 王 之 側 ， 其 愚 心 將 以 忠 於 君 王 之 身 ，而 持 千 歲 之 壽 也 。臣 之 兄 嘗 讀 故 記 曰 ：「殺隨兕 者 ，不 出 三 月 {必 死 }5 。」是 以 臣 之 兄 驚 懼 而 爭 之 ，故 伏 其 罪 而 死 。j 王令 人 發 平 府 而 視 之 ，於 故 記 果 有 ，乃 厚 賞 之 。申 公 子 培 ，其 忠 也 可 謂 穆 行 矣 。 穆 行 之 意 ，人 知 之 不 爲 勸 ，人 不 知 不 爲 沮 。行 無 高 乎 此 矣 。 2. Chen Qiyou.

3- Sun Shuchcng, Jiang Wciqiao; Gao Youcommentary, TPTL quotation.

4. Sun Shuchcng, TPYL quotation.

5. Chen Qiyou; S T parallel.

W hen King Zhuangxiäng o f Ghu was hunting at Yunmeng M arsh， he shot a charging rhinoceros and hit it. Zipei, the Duke o f Shen, pushed the king aside and seized it. The king said, ccW hy should he be so im pudent and disrespectful?55H e com m anded his officers to execute him. The grand officers o f the left and o f the right advanced and rem on­ strated w ith the king, saying, ccZipei is a w orthy man. H e is your majesty's subject a hundred times over; there m ust be a good reason for his behavior. We hope you majesty will look into it.” In less than three m onths， Zipei died o f illness. C hu raised an army and did battle at Liangtang, where they w on a great victory over Jin. U pon their return home the meritorious were rewarded. The younger brother o f Zipei, the Duke o f Shen, came forward to request a reward from the clerk, saying, ^Whereas others were meritorious in the army, your subjects elder I was meritorious at the foot o f the kin^s chariot.55 The king sa id ,c< lo you mean?” The man replied, cT o u r subjects elder brother has a reputation for being im pudent and disrespectful. H e com m itted a capital offense in the presence o f your majesty. It was his stupid intention to be loyal to the person o f his lord and king, to gain for him longevity o f a thousand years. Your subject^ elder brother had read an old record that said, 'Anyone w ho kills the charg­ ing rhinoceros is certain to die before three m onths are up.5For this reason, your subjects elder brother was alarmed and fearful for the king. T hat is why he fought with your majesty over the rhinocerous. Thereby he assumed the offense o f killing the beast, and he died for it.55 The king com m anded a man to open the Peaceful Repository and look for the docum ent. There am ong the old records he found it; so the king richly rewarded the younger brother. The loyalty o f Zipei, the Duke o f Shen, can be described as a secret act. The motives behind secret acts arc not provided by exhortations prom ising

recognition from others， nor are they discouraged when there is no recognition. There are no acts loftier than these. n/2.3 齊 王 疾 痏 ，使 人 之 宋 迎 文 摯 。文 摯 至 ，視 王 之 疾 ，謂 太 子 曰 ：F王之疾 必 可 已 也 。雖 然 ，王 之 疾 已 ，則 必 殺 摯 也 。』太 子 曰 ：『何 故 ？』文 摯 對 曰 ： 「非 怒 王 則 疾 不 可 治 ，怒 王 則 摯 必 死 。』太 子 頓 首 彊 請 曰 ：「苟 已 王 之 疾 ， 臣 與 臣 之 母 以 死 爭 之 於 王 ，王 必 幸 臣 與 臣 之 母 ，願 先 生 之 勿 患 也 。』文摯 曰 ：「諾 。請 以 死 爲 王 。』與 太 子 期 ，而 將 往 不 當 者 三 ，齊 王 固 已 怒 矣 。文 摯 至 ，不 解 屨 登 床 ，履 王 衣 ，問 王 之 疾 ，王 怒 而 不 與 言 。文摯因 出 辭 以 重 怒 王 ，王 叱 而 起 ，疾 乃 遂 已 。王 大 怒 ( 不 說 )6 ，將 生 烹 文 摯 。太子與王后急 爭 之 而 不 能 得 ，果 以 鼎 生 烹 文 摯 。爨 之 三 日 三 夜 ，顏 色 不 變 。文 摯 曰 ： 「 誠 欲 殺 我 ，則 胡 不 覆 之 ，以 絕 陰 陽 之 氣 。《 I 王 使 覆 之 ，文 摯 乃 死 。夫忠於治 世 易 ，忠 於 濁 世 難 。文 摯 非 不 知 ( 活 G E > 治7王 之 疾 而 身 獲 死 也 ，爲太子行 難以成其義也。 6. Chen Qiyou.

7. Chen Qiyou.

The king o f Qi suffered from a bad headache. H e sent a man to Song to fetch Wen Zhi. Wen Zhi came and, after examining the king, said to the crown prince: ccThe king^s illness can certainly be cured. W hen the illness is cured, however, he will certainly kill me.55 The crown prince asked, aW hy should he do that?55 Wen Zhi replied， “If I don’t taunt the king， the illness cannot be cured. I f I do taunt the king， I am certain to die.” The crown prince bowed his head to the ground and pleaded w ith him, ccI f you go ahead and cure the king5s illness, my m other and I will argue before the king that you should be spared. The king will certainly look kindly on my m other and me. I hope. Master, that you will not be troubled by this.55 Wen Zhi said, CCI consent. I beg to die to cure the king.55 H e fixed a time w ith the crown prince, but on three occasions when he had arranged to go, he did n o t keep the appointm ent. The king o f Qi was already angered by this. W hen Wen Zhi finally did arrive, he climbed up on the king’s bed and trod on the king’s robes w ithout removing his shoes. H e then inquired about the king^s illness. The king was so angry that he w ould n o t talk w ith him, so Wen Zhi just departed, making the king doubly mad. The king g ot up, cursing, and as he did so, his illness was cured. The king was very angry and was going to boil Wen Zhi alive. The crown prince and

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the queen anxiously argued w ith him but could n o t dissuade him. In the end, he boiled Wen Zhi alive in a tripod. H e cooked him for three days and three nights but Wen Zhi5s appearance never changed. Wen Zhi said, ccI f you really w ant to kill me, why not turn the p o t over and cut o ff the sustaining ethers o f the Yin and Yang?55 The king turned it over and Wen Zhi died. Thus, it is easy to be loyal in an ordered age but difficult to be loyal in a foul age. Wen Zhi did no t bring about his death because he did n o t know how to cure the kin^s illness. It was because the crown prince did w hat was difficult that Wen Zhi fulfilled his moral duty.

三曰忠廉

CHA PTER 3 T H E LOYAL A N D H O N E S T

n/3.1 士 議 之 不 可 辱 者 大 之 也 ，大 之 則 尊 於 富 貴 也 ，利 不 足 以 ( 虞 G V > 娛1其 意 矣 。雖 名 爲 諸 侯 ，實 有 萬 乘 ，不 足 以 挺 其 心 矣 。誠 辱 則 無 爲 樂 生 。若此人 也 ，有 勢 則 必 不 自 私 矣 ，處 官 則 必 不 爲 污 矣 ，將 眾 則 必 不 撓 北 矣 。忠臣亦 然 。苟 便 於 主 利 於 國 ，無 敢 辭 違 殺 身 出 生 以 徇 之 。國 有 士 若 此 ，則可謂有 人 矣 。若 此 人 者 固 難 得 ，其 患 雖 得 之 有 不 智 。 I. H o n g Yixuan, C hen Q iyou.

According to the code o f the scholar-knight, to be incapable o f disgrace is the greatest o f all things. Because the scholar-knight considers it great, it is more noble than wealth or honor. Profit does not provide him w ith suffid e n t pleasure to make him alter his convictions. Were he given the tide o f feudal lord and full possession o f a myriad o f chariots, they w ould not be sufficient to shake his mind. If he were truly disgraced, nothing could make him enjoy life. I f he had power and influence, he certainly would never use them for selfish ends; if he held office, he w ould never be corrupted; and if he led an army, he certainly would not turn and run. A loyal minister behaves in just this fashion. If he can advantage his ruler and profit his state, he will n o t consider shirking or evading anything， even killing himself and abjuring life to accompany his ruler in death. W hen a state possesses such scholarknights it may be said to “have m en•” But as such men are surely difficult to obtain, it is a calamity when they arc obtained but not recognized.

n/

3 . 2

吳 王 欲 殺 王 子 慶 忌 而 莫 之 能 殺 ，吳 王 患 之 。要 離 曰 ：f 臣 能 之 。』吳王 曰：^汝 惡 能 乎 ？吾 嘗 以 六 馬 逐 之 江 上 矣 ，而 不 能 及 ；射 之 矢 ，左 右 滿 把 ， 而 不 能 中 。今 汝 拔 劍 則 不 能 舉 臂 ，上 車 則 不 能 登 軾 ，汝 惡 能 ？』要 離 曰 ： r 士 患 不 勇 耳 ，奚 患 於 不 能 ？王 誠 能 助 ，臣 請 必 能 。』吳 王 曰 ：「諾 。j 明

旦 加 要 離 罪 焉 ，（ 摯 )(執 S F > 繁 〔 其〕 2 妻 子 ，焚 之 而 揚 其 灰 。要 離 走 ，往見 王 子 慶 忌 於 衛 。王 子 慶 忌 喜 曰 ：「吳 王 之 無 道 也 ，子 之 所 見 也 ，諸侯之所知 也 ，今 子 得 免 而 去 之 亦 善 矣 。《 I 要 離 與 王 子 慶 忌 居 有 閒 ，謂 王 子 慶 忌 曰 ： 「吳 〔 王〕 3 之 無 道 也 愈 甚 ，請 與 王 子 往 奪 之 國 。』王 子 慶 忌 曰 ：T善 。』乃與 要 離 倶 涉 於 江 。中 江 ，拔 劍 以 刺 王 子 慶 忌 ，（ 王 子 慶 忌 ) 4捽 之 ，投 之 於 江 ， 浮 則 又 取 而 投 之 ，如 此 者 三 。其 卒 曰 ：『汝 天 下 之 國 士 也 ，幸 汝 以 成 而 名 。』要 離 得 不 死 ，歸 於 吳 。吳 王 大 說 ，請 與 分 國 。要 離 曰 ：「不 可 。臣請 必 死 。』吳 王 止 之 。要 離 曰 ：「夫 殺 妻 子 焚 之 而 揚 其 灰 ，以 便 事 也 ，臣以爲 不 仁 。夫 爲 故 主 殺 新 主 。臣 以 爲 不 義 。夫 捽 而 浮 乎 江 ，三 入 三 出 ，特王子 慶 忌 爲 之 賜 而 不 殺 耳 ，臣 已 爲 辱 矣 。夫 不 仁 不 義 ，又 且 已 辱 ，不 可 以 生 。 j 吳 王 不 能 止 ，果 伏 劍 而 死 。要 離 可 謂 不 爲 賞 動 矣 。故 臨 大 利 而 不 易 其 義 ， 可 謂 廉 矣 。廉 故 不 以 貴 富 而 忘 其 辱 。 2. XuWciyou, Jiang Wciqiao, Chen Qiyou; W X quotation.

3. Chen Qiyou; parallelism.

4. Chen Qiyou; dittography.

The king o f W u w anted to have Prince Qingji killed, but no one was equal to the task. The king o f W u was distressed by this when Yao Li said ， ccYour servant can do it.55 The king o f Wu said, ccH o w can you do it? Once I was chasing six horses along the banks o f the Yangzi, but could not catch them . You shot at them w ith arrows, and though you used up tw o handfuls o f arrows, you could n o t hit them. Now, you do n o t have strength enough in your arms to lift a sword. You cannot even climb up onto the crossbar to get in a chariot. H ow could you do it?” Yao Li replied, C C A scholar-knight worries only that he will not be brave. W hy would he worry about a lack o f ability? If your majesty is genuinely able to help, his servant submits that he is certainly capable o f killing the prince•” The king o f Wu consented. The next day he accused Yao Li o f a crime and arrested his wife, burned her, and scattered her ashes. Fleeing, Yao Li w ent to see Prince Qingji in Lesser Wey. Prince Qingji gleefully exclaimed: ^The king o f W u is thoroughly u n ­ principled. You have witnessed it and the feudal lords all know it. N ow you have been able to escape from him which is indeed good.”

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After remaining w ith Prince Qingji for a short while, Yao Li said: 'T h e king o f W u5s immorality has greatiy increased. I beg that we two go and take the state from him.55 Prince Qingji applauded this and together with Yao Li forded the Yangzi. W hen they were in the m iddle o f the river, Yao Li drew out his sw ord to stab Prince Qingji. The prince pushed him away and threw him into the river. H e floated， so the prince took him out and tossed him in again. H e did this three times and then said: ccYou are a knight o f state for the world. I w ould consider it fortunate if you w ent and made a name for yourself?5 Yao Li escaped w ith his life and returned to Wu. The king o f W u, over­ joyed, asked to divide the state w ith him. Yao Li said, ccN o, that w ould be inappropriate. I subm it that I m ust die.55 The king o f Wu stopped him. Yao Li said: ccYou killed my wife, burned her bcxiy, and scattered the ashes, all to facilitate my doing this deed. I, your subject, consider this inhum ane on my part. Moreover, I was going to kill my prospective new ruler, Prince Qingji, for my old ruler. I consider this undutiful. N ow when I was beaten off and floated in the river, three times I w ent in and three times I came out. It is only because Prince Qingji favored me that I was not killed, and so I have been shamed. I have been inhumane, undutiful and now been shamed. I cannot go on living.55 The king o f Wu could not stop him. H e fell on his sword and died. O f Yao Li it can properly be said that he rds-Protcctor were given to violent and lawless scheming. Yet the whole w orld praises them when everyone should condem n th em —this is sheer delusion.” T hus， when he died， he w anted to be buried w ith a metal hammer, explaining, CCI am going dow n to see the Six Kings and Five LordsProtector and will beat them on the head.55It w ould be better not to engage in discriminations at all than to offer a discrim ination like this. n /4 .3 楚 有 直 躬 者 ，其 父 竊 羊 而 謁 之 上 ，上 執 而 將 誅 之 。直 躬 者 請 代 之 。將誅 矣 ，吿 吏 曰 ：『父 竊 羊 而 謁 之 ，不 亦 信 乎 ？父 誅 而 代 之 ，不 亦 孝 乎 ？信且孝 而 誅 之 ，國 將 有 不 誅 者 乎 ？』（ 荆 T A > 楚 王 聞 之 ，乃 不 誅 也 。孔 子 聞 之 曰 ： 「異 哉 直 躬 之 爲 信 也 ，一 父 而 載 取 名 焉 。』故 直 躬 之 信 ，不 若 無 信 。

In Chu there was one U pright Gong. W hen his father stole a sheep, he reported him to the authorities. The authorities arrested the thief and were about to execute him when his honest son requested that he be allowed to take his place and be executed. H e announced to the officer, aW hcn my father stole a sheep, I reported him —is this not the true meaning o f hon­ esty? W hen my father was about to be executed, I took his place—is this n o t the true m eaning o f filial? If you execute one w ho is both honest and

filial, then w hom will the state pardon?55W hen the king o f C hu learned o f it, he did n o t execute the man. W hen Confucius heard o f it, he said: ^Different, indeed, is the U pright Gong^s honesty! It was merely at the expense o f his father that he was able to get this reputation. It w ould be better to be dishonest than practice the ‘honesty3o f this U pright Gong.” n /4 .4 齊 之 好 勇 者 ，其 一 人 居 東 郭 ，其 一 人 居 西 郭 ，卒 然 相 遇 於 塗 曰 ：「姑相 飮 乎 ？j 觴 數 行 ，曰：r 姑 求 肉 乎 ？』一 人 曰 ：「子 肉 也 ？我 肉 也 ？尙胡革 求 肉 而 爲 ？』於 是 具 染 而 已 。因 抽 刀 而 相 啖 ，至 死 而 止 。勇 若 此 不 若 無 勇 。

A m ong those fond o f bravery in Qi, there was one m an w ho lived in the eastern part o f the city and another w ho lived in the western part. Eventu­ ally they m et on the road and said, ccShall we have a drink together?55After several rounds， they said, “Shall we look for some meat?” O ne o f them said ， "Tou are m eat and I am meat. W hy should we go seek m eat elsewhere?55 They thereupon soaked each other in sauce， then pulled ou t their knives and ate one another, stopping only when they had fallen over dead. It would be better to lack bravery than to practice this sort o f bravery. n /4.5 紂 之 同 母 三 人 ，其 長 曰 微 子 啓 ，其 次 曰 中 衍 ，其 次 曰 受 德 。受德 乃 紂 也 ，甚 少 矣 。紂 母 之 生 微 子 啓 與 中 衍 也 尙 爲 妾 ，已 而 爲 妻 而 生 紂 。紂 之 父 、 紂 之 母 欲 置 微 子 啓 以 爲 太 子 ，太 史 據 法 而 爭 之 曰 ：「有 妻 之 子 ，而不可置妾 之 子 。《 I 紂 故 爲 後 。用 法 若 此 ，不 若 無 法 。

Z hou Xin5s m other had three sons. The eldest was Qi, Viscount o f Wei, the next was Zhongyan, and the last was Shoudc. Shoude, w ho is known as Zhou Xin, was extremely young. W hen Z hou5s m other gave birth to Vis­ count Qi o f Wei and Zhongyan, she was still a concubine, but she had be­ come wife by the time she gave birth to Z hou Xin. Z hou Xin5s parents wished to make the Viscount o f Wei crown prince. But the grand historiographer argued against this on legal grounds ，saying， “If a >vife has a son， the son o f a concubine cannot be made crown prince.55 Hence, Zhou Xin be­ came the successor. It w ould be better to be w ithout laws than to use laws in this fashion.

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五曰長見

CH A PTER 5 F A R S IG H T E D N E S S n / 5.1 智 所 以 相 過 ，以 其 長 見 與 短 見 也 。今 之 於 古 也 ，猶 古 之 於 後 世 也 。今之 於 後 世 ，亦 猶 今 之 於 古 也 。故 審 知 今 則 可 知 古 ，知 古 則 可 知 後 ，古今前後 一 也 。故 聖 人 上 知 千 歲 ，下 知 千 歲 也 。

The reason that some surpass others in wisdom is that some are far­ sighted, while others are shortsighted. The relationship between the present and the past is the same as the relationship between the past and later ages. The relationship between the present and later ages is the same as that between the present and the past. Thus, one w ho knows the present well can know the past, and one w ho knows the past can know later ages. Past and present, before and after, have one and the same principle. Thus, the sage knows the m illennium that preceded and the thousand years that will follow. II/5.2 ( 荆 T A > 楚 文 王 曰 ：「莧 譆 數 犯 我 以 義 ，違 我 以 禮 ，與 處 則 不 安 ，曠之則 不 穀 得 焉 ，不 以 吾 身 爵 之 ，後 世 有 聖 人 ，將 以 非 不 穀 。』於 是 爵 之 五 大 夫 。 「申 侯 伯 善 持 養 吾 意 ，吾 所 欲 則 先 我 爲 之 ，與 處 則 安 ，曠 之 而 不 穀 喪 焉 ， 不 以 吾 身 遠 之 ，後 世 有 聖 人 ，將 以 非 不 穀 。』於 是 送 而 行 之 。申 侯 伯 如 鄭 ， 阿 鄭 君 之 心 ，先 爲 其 所 欲 ，三 年 而 知 鄭 國 之 政 也 ，五 月 而 鄭 人 殺 之 。是後 世 之 聖 人 ，使 文 王 爲 善 於 上 世 也 。

King Wen o f C hu said, uO n several occasions Xian Xi has offended me through his sense o f moral duty and thw arted me through his observance o f ritual formality. I am uncomfortable in his company. But if I can keep him, I shall succeed because o f him. If I do no t personally give him an o 伍cial tide， the sages o f later ages will surely condem n me for it.” Thereupon he gave him the tide grand officer o f the fifth rank. “M arquis Bo o f Shen is good at supporting and nurturing my wishes. H e makes my wishes his first order o f business. I am comfortable in his company. But if I keep him, I will fail because o f him. If I do not personally cast him out, sages o f later ages will surely condem n me for it.55Thereupon he sent him on his way.

M arquis Bo o f Shen w ent to Zheng, where he toadied to the wishes o f its lord and made his first priority doing whatever he desired. After three years, he knew how to control the governm ent o f Zheng. But five m onths after that, a native o f Zheng killed him. The story o f M arquis Bo o f Shen illustrates how sages o f later ages caused King Wen to be good in an earlier age. n/5.3 晉 平 公 鑄 爲 大 鐘 ，使 工 聽 之 ，皆 以 爲 調 矣 。師 曠 曰 ： 「不 調 ，請 更 鑄

之 。』平 公 曰 ：T工 皆 以 爲 調 矣 。』師 曠 曰 ：『後 世 有 知 音 者 ，將 知 鐘之不

調 也 ，臣 竊 爲 君 恥 之 。《 I 至 於 師 涓 ，而 果 知 鐘 之 不 調 也 。是 師 曠 欲 善 調 鐘 ， 以爲後世之知音者也。

Duke Ping o f Jin cast a large bell. H e had his musicians listen to it, and all thought it was properly tuned. Music M aster Kuang, however, said, aIt is not properly tuned, and I beg that it be recast.55 Duke Ping objected: ccBut the musicians have all judged it properly tuned.” Music Master Kuang replied, ccIn later generations, anyone who is knowl­ edgeable in music will know that this bell is not properly tuned. I am stupidly asking that it be done for the sake o f my lord’s honor.” Later M usic M aster Juan did, in fact, recognize that the bell was no t properly tuned. Thus, Music M aster K uan^s desire to tune the bell per­ fectly was because he considered w hat those o f later ages w ho knew music w ould think. n /5 .4 呂 太 公 望 封 於 齊 ，周 公 旦 封 於 魯 ，二 君 者 甚 相 善 也 。相 謂 曰 ：4 可以治 國 ？』太 公 望 曰 ：「尊 賢 上 功 。』周 公 旦 曰 ：r 親 親 上 恩 。』太 公 望 曰 ：「魯 自 此 削 矣 。』周 公 旦 曰 ：「魯 雖 削 ，有 齊 者 亦 必 非 呂 氏 也 。』其 後 齊 日 以 大 ， 至 於 霸 ，二 十 四 世 而 田 成 子 有 齊 國 ；魯 日 以 削 ，至 於 覲 存 ，三 十 四 世 而 亡 。

Lü Wang, the Grand Duke, was enfeoffed w ith Qi, and Duke D an o f Z hou w ith Lu. Being on very gcxxl term s w ith one another, the two lords discussed how they should govern their states. The Grand Duke said, ^We should honor the worthy and prom ote meri­ torious accomplishment.55 The Duke o f Z hou countered, ^We should be close to parents and p ro ­ m ote generosity.55

The G rand Duke replied, 智伯 1盡 滅 之 ，而 子 不 爲 報 ，至 於 智 氏 ，而 子 必 爲 之 報 ，何 故 ？』豫讓 曰 ：「我 將 吿 子 其 故 。范 氏 、中 行 氏 ，我 寒 而 不 我 衣 ，我 饑 而 不 我 食 ，而時 使 我 與 千 人 共 其 養 ，是 眾 人 畜 我 也 。夫 眾 人 畜 我 者 ，我 亦 眾 人 事 之 。至於 智 氏 則 不 然 ，出 則 乘 我 以 車 ，入 則 足 我 以 養 ，眾 人 廣 朝 ，而 必 加 禮 於 吾 所 ， 是 國 士 畜 我 也 。夫 國 士 畜 我 者 ，我 亦 國 士 事 之 。』豫 讓 ，國 士 也 ，而猶以 人 之 於 己 也 爲 念 ，又 況 於 中 人 乎 ？ I. C hen Q iy o u ; Z G C ， 5T ， an d 分parallels.

A friend o f Yu R an ^s said to him, uH ow is it that you are so deluded? You once served the Fan family and the Zhonghang family. The Earl o f Zhi completely annihilated them , but you did nothing to avenge them . But when it comes to the Earl o f Zhi, you feel you m ust avenge him. W hy?55 Yu Rang replied, aI will tell you the reason. The Fan and Zhonghang families did n o t clothe me when I was cold, nor did they feed me when I was hungry. Yet, at times, they made me and a thousand others provide them w ith nourishm ent. This is to be treated like a commoner, and when som eone treats me like a commoner, I serve him like a commoner. But the Earl o f Zhi was n o t like this. W hen I w ent out, he provided me w ith a carriage. W hen I returned, he surfeited me w ith sustenance. A m ultitude filled his court, yet he was respectful o f my position. This is to be treated as a scholar-knight o f state, and when someone treats me like a scholar-knight o f state, I serve him as such.” Yu Rang was a scholar-knight o f state, and yet he still gave m uch atten­ tion to how others treated him. H ow much more so would an ordinary man?

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之 未 晚 也 。』孟 嘗 君 曰 ： 『善 。願 因 請 公 往 矣 。』公 孫 弘 敬 諾 ，以車十乘 之 秦 。秦 昭 王 聞 之 ，而 欲 醜 之 以 辭 ，以 觀 公 孫 弘 。公 孫 弘 見 昭 王 ，昭 王 曰 ： 『薛 之 地 小 大 幾 何 ？』公 孫 弘 對 曰 ： 『百 里 。』昭 王 笑 曰 ： 「寡 人 之 國 ， 地 數 千 里 ，猶 未 敢 以 有 難 也 。今 孟 嘗 君 之 地 方 百 里 ，而 因 欲 以 難 寡 人 猶 可 乎 ？』公 孫 弘 對 曰 ； 「孟 嘗 君 好 士 ，大 王 不 好 士 。』昭 王 曰 ： 『孟嘗君之 好 士 何 如 ？』公 孫 弘 對 曰 ： 『義 不 臣 乎 天 子 ，不 友 乎 諸 侯 ，得意則不慙爲 人 君 ，不 得 意 則 不 肯 爲 人 臣 ，如 此 者 三 人 。能 治 可 爲 管 、商 之 師 ，說義聽 行 ，其 能 致 〔 其〕 2 主 霸 王 ，如 此 者 五 人 。萬 乘 之 嚴 主 ，辱 其 使 者 ，退而自刎 也 ，必 以 其 血 汙 其 衣 ，有 如 臣 者 七 人 。』昭 王 笑 而 謝 焉 曰 ： 「客胡爲若此 ? 寡 人 { 直 與 客 論 耳 P ，善 孟 嘗 君 ，欲 客 之 必 謹 諭 寡 人 之 意 也 。《 I 公孫弘敬

諾 。公 孫 弘 可 謂 不 侵 矣 。昭 王 ，大 王 也 。孟 嘗 君 ，千 乘 也 。立 千乘之義而 不 可 凌 ，可 謂 士 矣 。 2. Bi Yuan, Sun Shucheng; Z G C parallel.

3. XuWeiyu, Chen Qiyou.

W hen the Lord o f M engchang was going to form the Vertical Alliance to oppose Qin, G ongsun H o n g said to him , aIt w ould be best if my lord were to send someone west to spy on the king o f Qin. There is tiie opinion that the king o f Q in will be the m aster o f emperors and kings. I f this is so, then I fear your lordship will no t succeed even in becom ing his subject. Why, then, waste your tim e form ing the Vertical Alliance to oppose him? If, however, the king o f Q in is no t a w orthy ruler, then it will not be too late for my lord to form the Vertical Alliance to oppose him .55 The Lord o f M engchang said, ccWell argued. I hope in that case that you, sir, will go.55 G ongsun H o n g respectiully assented and, w ith a party o f ten chariots, w ent to Qin. King Zhaoxiang o f Q in heard about it and w anted to disgrace G ongsun H o n g w ith his ow n words, so when he gave G ongsun H ong an audience, he asked him, ccH ow big a territory is X ue?55 G ongsun H o n g replied, aO ne hundred liV The king laughed, cT h e U nw orthy O ne5s state is several thousand li in extent, yet he w ould not dare presume to create difficulties for anyone on that basis. Now, the territory o f the Lord o f M engchang is a hundred li square, yet he hopes to use it to embarrass the U nw orthy One. H ow is that possible?” ttThe Lord o f M engchang is devoted to scholar-knights, but you. Great King, are n o t,55replied G ongsun H ong. The king asked, aH ow does the Lord o f M engchang show that he is devoted to scholar-knights?55 Gongsun H o ng replied, aH e has three m en whose code is:

Be not minister to the Son of Heaven Be not friend to the feudal lords, —and who, if they can fulfill their aspirations, are an o t ashamed to become rulers,55 b u t who, if they cannot fulfill their aspirations, are ccunwilling to serve as m inisters.55H e has five men who are capable o f governing and could be teachers to the likes o f Guan Z hong and Shang Yang, w ho discuss the knightly code and heed it in all their actions, and w ho really could make their m aster a lord-protector o r universal king. H e has seven m en like my­ self, his subject, who, if the stern master o f a state o f ten thousand chariots disgraced them as his emissary, w ould w ithdraw and slit their ow n throats, making certain that their blood stained the robes o f such a ruler.55 King Zhaoxiang laughed and then said apologetically, ccW hy should my guest take um brage at this? The U nw orthy O ne was merely assessing the m atter w ith his guest. H e admires the Lord o f M engchang. H e hopes that his guest will be careful to make his intentions clear to him .55 G ongsun H o n g respectfully assented. G ongsun H o n g may truly be called unassailable. King Zhaoxiang was a great king while the Lord o f M engchang niled a mere thousand chariots. O ne w ho establishes the respect due the ruler o f a thousand chariots and does n o t allow it to be scorned may be term ed a true scholar-knight. 12/5.5 趙 襄 子 游 於 囿 中 ，至 於 梁 ，馬 卻 不 肯 進 ，青 莽 爲 參 乘 ，襄 子 曰 ：『進視 梁 下 ，類 有 人 。』青 宑 進 視 梁 下 ，豫 讓 郤 寢 ，佯 爲 死 人 ，叱 青 宑 曰 ：「去 ！ 長 者 吾 且 有 事 。』青 宑 曰 ：「少 而 與 子 友 ，子 且 爲 大 事 ，而 我 言 之 ，是失相 與 友 之 道 。子 將 賊 吾 君 ，而 我 不 言 之 ，是 失 爲 人 臣 之 道 。如 我 者 惟 死 爲 可 。』乃 退 而 自 殺 。青 宑 非 樂 死 也 ，重 失 人 臣 之 節 ，惡 廢 交 友 之 道 也 。青 弃

、豫 讓 可 謂 之 友 也 。 4 4- It is generally recognized that this passage of 136 characters, which concludes the Lüshi chunqiu

aPostfacc,,ï is misplaced, but it is not obvious where it should belong. Wc have tentatively placed it here.

Once when Viscount Xiang o f Zhao was roam ing through his park, as he reached the bridge, his horses stopped and would no t proceed. Q ing Ping inspected the chariot. Viscount Xiang said, aG o look under the bridge. Perhaps there is a man there.55 Qing Ping w ent to look under the bridge and found Yu Rang bent down and drenched, lœ k in g like a dead man. Cursing Q ing Ping, he said, wGo away! It is your leader that I have business v/ithP

Q ing Ping said, ccW hen young we were friends o f each other. But now you have embarked on this great task; were I to discuss it, I w ould be for­ saking the Dao o f m utual friendship. You intend to prey on m y lord; were I to say nothing, I w ould be forsaking the Dao o f the minister. In the cir­ cumstance in which I find myself, only death is possible.55W ith that, he left and com m itted suicide. Q ing Ping was not pleased by the prospect o f death; he thought forsak­ ing the responsibilities o f a m inister was a grave m atter even while he ab­ horred breaking the D ao that binds friends together. Q ing Ping and Yu Rang may indeed be properly called true friends.

序意 PO STFA CE 維 秦 八 年 ，歲 在 浯 灘 ，秋 ，甲 子 朔 ，朔 之 日 ，良 人 請 問 《十二紀》 。文 信 侯 曰 ：「嘗 得 學 黃 帝 之 所 以 誨 顓 頊 矣 ，爰 有 大 圜 在 上 ，大 矩 在 下 ，汝能法 之 ，爲 民 父 母 。蓋 聞 古 之 清 世 ，是 法 天 地 。凡 《十二紀》 者 ，所以紀治亂 存 亡 也 ，所 以 知 壽 夭 吉 凶 也 。上 揆 之 天 ，下 驗 之 地 ，中 審 之 人 ，若此則是 非 可 不 可 無 所 遁 矣 。天 曰 順 ，順 維 生 ；地 曰 固 ，固 維 寧 ；人 曰 信 ，信 維 聽 。 三 者 咸 當 ，無 爲 而 行 。行 也 者 ，行 其 理 也 。行 數 ，循 其 理 ，平 其 私 。夫私 視 使 目 盲 ，私 聽 使 耳 聾 ，私 慮 使 心 狂 。三 者 皆 私 設 精 則 智 無 由 公 。智 不 公 ， 則 福 日 衰 ，災 日 隆 ，以 日 倪 而 西 望 知 之 。 j

In the eighth year o f Qin, when Jupiter was in Tuntan, in autum n, on the dzy jiazi^ there was a new m oon. O n the day o f the new m oon, a good man asked about the twelve ccAlmanacs.55The M arquis o f Wenxin replied: aI have succeeded in studying w hat the Yellow Sovereign used to instruct the Zhuanxu Sovereign: 'There is a great circle above and a great square below. If you are able to make them your model, you will be as father and m other to the people.5 You have probably heard about the ancient age o f purity. This was due to following the m odel o f Heaven and Earth. ttAs a general principle, each o f the twelve ^Almanacs55records the prin­ ciples that lead to order and anarchy, survival and destruction, as well as the knowledge that leads to an understanding o f old age and prem ature death, goexi fortune and calamity. Each ascertains indications in Heaven above, confirming signs on Earth below, and what to look for am ong men, in the

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middle. W hen this has been accomplished, people will n o t be ignorant o f right and w rong, nor o f the permissible and impermissible. ccHeaven is called "accordant.5This accord is the guiding rope o f the net o f life. E arth is called "steadfast.5This steadfastness is the guiding principle that leads to tranquillity. M an is called "trusting.5This trust is the guiding force that leads to obedience. W hen these three are properly combined, everything proceeds w ith no assertive action. cTo proceed5 means to pro ­ ceed according to proper m ethods. "Proceeding according to the proper m ethods5 consists in complying w ith principles o f rational order and in norm alizing individual biases. Biased vision will cause the eye to go blind; biased hearing, the ear to become deaf; and biased thinking, the m ind to be deranged. I f all three o f these are applied in a biased fashion, then knowl­ edge cannot be impartial. I f knowledge is not impartial, then gcx>d fortune will each day decline and the threat o f calamity will each day increase. This principle can be seen in the fact that, once the sun5s rays slant, it will inevi­ tably set in the w est.55 ( 趙 襄 子 游 於 囿 中 ，至 於 梁 ，馬 卻 不 肯 進 ，青 宑 爲 參 乘 ，襄 子 曰 ：「進

視 梁 下 ，類 有 人 。《 I 青 宑 進 視 梁 下 。豫 讓 郤 寢 ，佯 爲 死 人 ，叱 青 宑 曰 ：r 去 ！長 者 吾 且 有 事 。』青 弃 曰 ：「少 而 與 子 友 ，子 且 爲 大 事 ，而我言 之 ，是 失 相 與 友 之 道 。子 將 賊 吾 君 ，而 我 不 言 之 ，是 失 爲 人 臣 之 道 。如我 者 惟 死 爲 可 。』乃 退 而 自 殺 。青 宑 非 樂 死 也 ，重 失 人 臣 之 節 ，惡廢交友之 道 也 。青 宑 、豫 讓 可 謂 之 友 也 。 ” I. These 136characters arc displaced fromelsewhere in the text. They have been translatedat the end of Book 12.

Tke Annals of Lii Buwei 呂氏春秋

P A R T II TH E EX A M IN A TIO N S BOOKS 13-20

Book 13

Unlike the other “Examinations，” each of which consist of eight chapters) Book 13 contains only seven chapters. The first two of these chapters expound on the patterns of Heaven and Earth, quite possibly reflecting the influence of Zou Yan and his followers. Yet it should be noted that the need to abide by the regular changes and transformations of Heaven and Earth is a major theme that runs throughout all of the Liishi chunqiu. Indeed, the importance of this theme may explain why Book 13 was made the first of the "'Examinations.55The remaining chapters of Book 13 are for the most part concerned with how a ruler should cultivate broader understanding in himself as a means for improving his government. Of these， chapters 4 ,5, and 6 arc possibly related to the teachings of Song Xing and his follower Yin Wen. Chapter 1 presents a cosmogony that describes the harmonious blending of Heaven and Earth as the origin of the myriad things of the universe. This account of the origins and development of the cosmos may be seen as a more prosaic ver­ sion of the grand verse of 5/2.1, which sets forth the generative transformations that led from “Grand One” to the “Dyadic Couple，” Yin and Yang， and Heaven and Earth. Chapter 1 discusses the balance of Heaven and Earth and how the myriad things form with Heaven and Earth a single body, the ccGreat Identity.55Thus, though things differ in shape and appearance, each nevertheless finds its place within this coherent universe. The chapter also enumerates the parts and divisions of Heaven and Earth. Perhaps the most significant of these enumerations is the list of the names of the 28 lunar lodges, the earliest complete list in transmitted literature of the traditional designations of the constellations through which the moon passes in the course of a month. Chapter 2 presents the doctrine that the ethers of each of the Five Processes or Powers conquers or is ascendant over the others in a fixed order. According to this doctrine, political power accrues to whomever belongs to the ascendant Process and possesses its primal energy, for he can resonate with all things and attraa them. These resonances, and not fate, determine success or fail­ ure. What is crucial in governing is the timing of the ruler, for if he fails to seize the

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opportunities presented when a particular ether is ascendant, he will expose his state to catastrophe. The content of chapter 3 closely resembles that of 16/7: prejudice, by limiting our vision to some small part of the truth, leads us into error and transgression. Chapter 3 is distinctive because it quotes a passage also found in the Z h u a n g zi (19 aDa sheng55) and has (as docs 16/7) parallels with the aJic biwof the X u n z i. Along with the views of Song Xing and Yin Wen on the need for the ruler to be able to distinguish between good and bad advice， chapter 斗 presents a strong admixture of Mohist themes—condemnation of warfare, love for the people, striving to benefit them—in distinctively Mohist language. Chapter 5 continues the discussion, but with a greater emphasis on the need for a ruler to recognize his own shortcomings and to respect “knights who possess the Dao.” Chapter 6, which is closely related in content to both 13/7 and 26/2, sets forth the fundamental tasks of the successful official: accomplishing good for his ruler and state and cultivating and controlling himself, so that he embodies the principles of filial piety and fraternal obedience necessary for a harmonious society. Chapter 7 counsels officials on the importance of pursuing goals, no matter how lofty, that promise to improve the welfare and security of the state. Because the last paragraph quotes Master Ji, Chen Qiyou suggests this chapter and the preceding one derive from his school.

一曰有始

CH A PTER 1 T H E B E G IN N IN G 13/1.1 天 地 有 始 。天 微 以 成 ，地 塞 以 形 。天 地 合 和 ，生 之 大 經 也 。以寒暑曰月 晝 夜 知 之 ，以 殊 形 殊 能 異 宜 說 之 。夫 物 合 而 成 ，離 而 生 。知 合 知 成 ，知離 知 生 ，則 天 地 平 矣 。平 也 者 ，皆 當 ( 察 I V > 反 其 情 ，（ 處 T V >變其形。 1 I. Followthe reading of the old collation note rather than the current reading:

shouldexamine

their true natures closely in every respect and dwell on their shapes.^

When Heaven and Earth first began, Heaven rarefied, taking form. Earth solidified, taking shape. The harmony of Heaven and Earth's union Is the grand principle of all creation. We become aware o f this grand principle through the alternation o f cold and heat, sun and m oon, day and night. We explain it in terms o f opposite shapes,

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opposite abilities, and different functions. Things are formed through union b ut born o f separation. To understand union and know how things take form, to understand separation and know birth, is to understand the equal balance o f Heaven and Earth. In a state o f balance, everything returns to its essential nature as a m atter o f course and metam orphoses its external form. 13/1.2 天 有 九 野 ，地 有 九 州 ，土 有 九 山 ，山 有 九 塞 ，澤 有 九 藪 ，風 有 八 等 ，水 有六川。

Heaven has nine fields and Earth has nine provinces. O n dry land there are the nine m ountains and in the m ountains the nine passes. In the wet­ lands, there are the nine marshes. O f winds there is one for each o f the eight directions. O f waters, there are the six rivers. 13/1.3 何 謂 九 野 ？中 央 曰 鈞 天 ，其 星 角 、亢 、氐

。東 方 曰 蒼 天 ，其 星 房 、心 、

尾 。東 北 曰 變 天 ，其 星 箕 、斗 、牽 牛 。北 方 曰 玄 天 ，其 星 婺 女 、虛 、危 、 營 室 。西 北 曰 幽 天 ，其 星 東 壁 、奎 、婁 。西 方 曰 顥 天 ，其 星 胃 、昴 、畢 。西 南 曰 朱 天 ，其 星 觜 巋 、參 、東 井 。南 方 曰 炎 天 ，其 星 輿 鬼 、柳 、七 星 。東 南 曰 陽 天 ，其 星 張 、翼 、轸

。

W hat are called the “nine fields” ？The very center is called the H u b o f Heaven, comprising the zodiac signs H orn, Neck, and R oot. D ue east is called Azure Heaven, com prising the zodiac signs Room , H eart, and Tail. The northeast is called Changing Heaven, comprising the zodiac signs W innowing Basket, Dipper, and Herdboy. Due north is called Dark Heaven, comprising the zodiac signs Serving M aid, Emptiness, Rcx>ftop5 and Encampment. The northw est is called Gloom y Heaven， comprising the zodiac signs Eastern Wall, Legs, and Bond. Due west is called Lum inous Heaven, comprising the zodiac signs Stomach, Pleiades, and N et. The southw est is called Vermilion Heaven, comprising the zodiac signs Turtle, Triad, and Eastern Well. Due south is called Fiery Heaven, comprising the zodiac signs Carriage G host, WiUow, and Seven Stars. The southeast is called Yang Heaven, comprising the zodiac signs Extended N et, Wings, and Chariot Platform.

I3/I.4

何 謂 九 州 ？河 、漢 之 間 爲 豫 州 ，周 也 。兩 河 之 間 爲 冀 州 ，晉 也 。河 、濟 之 間 爲 兗 州 ，衛 也 。東 方 爲 青 州 ，齊 也 。泗 上 爲 徐 州 ，魯 也 。東 南 爲 揚 州 ， 越 也 。南 方 爲 荆 州 ，楚 也 。西 方 爲 雍 州 ，秦 也 。北 方 爲 幽 州 ，燕 也 。

W hat are called the ccnine provinces55? Between the Yellow and H an rivers is Yu Province, corresponding to Zhou. Between the two parts o f the Yellow river is Ji Province, corresponding to the state o f Jin. Between the Yellow and Ji rivers is Yan Province, corresponding to the state o f Wey. Due east is Q ing Province, corresponding to the state o f Qi. Beyond the Si River is Xu Province, corresponding to the state o f Lu. In the southeast is Yang Province, corresponding to the state o f Yue. D ue south is Jing Province, correspond­ ing to the state o f Chu. D ue west is Yong Province, corresponding to the state o f Qin. Due north is You Province, corresponding to the state o f Yan. I3/I -5 何 謂 九 山 ？會 稽 ，太 山 ，王 屋 ，首 山 ，太 華 ，岐 山 ，太 行 ，羊 腸 ，孟 門。

W hat are called the ccnine mountains55?They are Kuaiji, M ount Tai, Wangw u， M ount Shou, Taihua， M ount Qi, Taihang ，Yangchang， and M engmen.

13/1.6 何 謂 九 塞 ？大 汾 ，冥 阨 ，荆 阮 ，方 城 ，殽

，井 陘 ，令 疵 ，句 注 ，居 庸 。

W hat are called the ccnine passes55? They are Dafen, M ing5e, Jingruan, Fangcheng, Yao, Jingxing, Lingci, G ouzhu, and Juyong.

1 3

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1 . 7

何 謂 九 藪 ？吳 之 具 區 ，楚 之 雲 夢 ，秦 之 陽 華 ，晉 之 大 陸 ，梁 之 圃 田 ，宋 之 孟 諸 ，齊 之 海 隅 ，趙 之 鉅 鹿 ，燕 之 大 昭 。

W hat are called the wnine marshes55? They are Juqu o f Wu, Yunmeng o f Chu, Yanghua o f Q in, Dalu o f Jin, Putian o f Liang, M cngzhu o f Song, Haiyu o f Qi, Julu o f Zhao, and Dazhao o f Yan.

1 3

/

1 . 8

何 謂 八 風 ？東 北 曰 炎 風 ，東 方 曰 滔 風 ，東 南 曰 熏 風 ，南 方 曰 巨 風 ，西南 曰 淒 風 ，西 方 曰 颼 風 ，西 北 曰 厲 風 ，北 方 曰 寒 風 。

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W hat are called the cceight winds55? The northeast is called Fiery W ind, due east Torrent W ind, southeast Smoky W ind, due south Giant W ind, southwest Chilling W ind, due west W hirlwind, northw est Sharp W ind, and due n orth Cold W ind.

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1 . 9

何 謂 六 川 ？河 水 ，赤 水 ，遼 水 ，黑 水 ，江 水 ，淮 水 。

W hat are called the ttsix rivers55? The Yellow River, the Chi River, the Liao River, the H ei River, the Yangzi River, and the H uai River. 13/1.10 凡 四 海 之 內 ，東 西 二 萬 八 千 里 ，南 北 二 萬 六 千 里 ，水 道 八 千 里 ，受水者 亦 八 千 里 ，通 谷 六 ，名 川 六 百 ，陸 注 三 千 ，小 水 萬 數 。

In general, w ithin the four seas from east to west the distance is 28,000 li and from south to north 26,000 li. There are 8,000 li o f waterways and another 8,000 li o f bodies that receive water. There are six connecting val­ leys, six hundred nam ed rivers, three thousand creeks, and several tens o f thousands o f tiny rivulets. 13/1.11 凡 四 極 之 內 ，東 西 五 億 有 九 萬 七 千 里 ，南 北 亦 五 億 有 九 萬 七 千 里 。

In general, within the four poles, from east to west the distance is 597,000 li and from south to north 597,000 li. 13/1.12 極 星 與 天 倶 游 ，而 天 極 不 移 。

The pole stars move together w ith Heaven, but the pole o f Heaven does no t move. 13/1.13 冬 至 日 行 遠 道 ，周 行 四 極 ，命 曰 玄 明 。夏 至 日 行 近 道 ，乃 參 于 上 。當樞 之 下 無 畫 夜 。白 民 之 南 ，建 木 之 下 ，日 中 無 影 ，呼 而 無 響 ，蓋 天 地 之 中 也 。

At the w inter solstice, the sun has moved to its furthest point. The cir­ cuit it makes as it moves through the four poles is called the Dark and Bright. At the sum m er solstice, the sun moves to its nearest point; this is when we

see it directly overhead. Beneath the central pivot, there is no difference between day and night. Since in the southern region o f the W hite People, beneath the Established Tree, the sun casts no shadow at noon, and a shout produces no echo, it is probably the very center o f Heaven and Earth. 13/ 1.14 天 地 萬 物 ，一 人 之 身 也 ，此 之 謂 大 同 。眾 耳 目 鼻 口 也 ，眾 五 穀 寒 暑 也 ， 此 之 謂 眾 異 。〔 眾 異〕 2則 萬 物 備 也 。天 斟 萬 物 ，聖 人 覽 焉 ，以 觀 其 類 。解在 乎 天 地 之 所 以 形 ，雷 電 之 所 以 生 ，陰 陽 材 物 之 精 ，人 民 禽 獸 之 所 安 平 。 2. Chen Qiyou.

Heaven, Earth, and the myriad things are like the body o f one person; they are called the aGreat Identity.55The grouping together o f ears, eyes, nose, and m outh and the grouping together o f the Five Fcxxis and cold and heat are called "'grouping together o f different things.55 I f different things are grouped together, the myriad things are all included. Heaven arrays the myriad things, and the sage observes them closely to discover their proper category. The explanation lies in w hat gives Heaven and Earth shape, in w hat produces thunder and lightning, in the refined essences by which Yin and Yang create things, and in w hat comforts and pacifies hum ans and wild beasts.

二曰應同

CHA PTER 2 R E S O N A T IN G W IT H T H E ID E N T IC A L 13/2.1 凡 帝 王 者 之 將 興 也 ，天 必 先 見 祥 乎 下 民 。黃 帝 之 時 ，天 先 見 大 蟥 大 螻 ， 黃 帝 曰 「土 氣 勝 』 ，土 氣 勝 ，故 其 色 尙 黃 ，其 事 則 土 。及 禹 之 時 ，天先見 草 木 秋 冬 不 殺 ，禹 曰 「木 氣 勝 』 ，木 氣 勝 ，故 其 色 尙 青 ，其 事 則 木 。及湯 之 時 ，天 先 見 金 刃 生 於 水 ，湯 曰 「金 氣 勝 j

，金 氣 勝 ，故 其 色 尙 白 ，其事

則 金 。及 文 王 之 時 ，天 先 見 火 ，赤 烏 銜 丹 書 集 于 周 社 ，文 王 曰 「火 氣 勝 j ， 火 氣 勝 ，故 其 色 尙 赤 ，其 事 則 火 。代 火 者 必 將 水 ，天 且 先 見 水 氣 勝 ，水氣 勝 ，故 其 色 尙 黑 ，其 事 則 水 。水 氣 至 而 不 知 ，數 備 ，將 徙 于 土 。天 爲 者 時 ， 而不助農於下。

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A. W henever an em peror or universal king is about to arise. Heaven is certain first to manifest good omens to the people below. A t the time o f the Yellow Sovereign, Heaven first caused giant mole crickets and earthworms to appear. The Yellow Sovereign announced, cT h e ethers o f E arth are in ascendance.55Since the ethers o f Earth were ascendant, he honored the color yellow and m odeled his activities on Earth. W hen it came to the time o f Yu, Heaven first caused trees and grasses to appear that did no t wither in autum n and winter. Yu proclaimed, ^The ethers o f W ood are in ascendance.55Since the ethers o f W ood were ascendant, he honored the color green and m od­ eled his affairs on W ood. W hen it came to the tim e o f Tang, Heaven first caused metal blades to appear com ing forth from Water. Tang proclaimed, ^The ethers o f M etal are in ascendance.55 Since the ethers o f Metal were ascendant, he honored the color white and m odeled his affairs on Metal. W hen it came to the tim e o f King Wen, Heaven first caused a fiery-red crow to appear and alight on the altars o f Z hou, holding in its beak a docum ent w ritten w ith cinnabar. King Wen proclaimed, "The ethers o f Fire are in ascendance.55Since the ethers o f Fire were ascendant, he honored the color vermilion and m odeled his affairs on Fire. The successor to Fire is certain to be Water. Heaven has again first given signs that the ethers o f W ater are in ascendance. Since the ethers o f Water are ascendant, the ruler should honor the color black and m odel his affairs on Water. I f the ethers o f Water culminate and no one grasps that fact, the period when it is effective will come to an end， and the cycle will shift to Earth. ^Heaven makes the season, but will not assist farmers here below.55 類 ( 固 G E > 同1相 召 ，氣 同 則 合 ，聲 比 則 應 。鼓 宮 而 宮 動 ，鼓 角 而 角 動 。平 地 注 水 ，水 流 溼 。均 薪 施 火 ，火 就 燥 。山 雲 草 莽 ，水 雲魚鱗 2 ，旱 雲 煙 火 ， 雨 雲 水 波 ，無 不 皆 類 其 所 生 以 示 人 。故 以 龍 致 雨 ，以 形 逐 影 。師 之 所 處 ， 必 生 棘 楚 。禍 福 之 所 自 來 ，眾 人 以 爲 命 ，安 知 其 所 ？ I. Xu W ciyu; LSCQ 20/4.1 parallel.

2. F ollow ing Bi Yuan’s reading.

B. Things belonging to the same category naturally attract each other; things that share the same ethers naturally join together; and notes that are comparable naturally resonate to one another. Strike the noxzgmg on one instrum ent and other strings tuned to rheßong note will vibrate; strike the note jue and other strings tuned to xhcjue note will vibrate. W ater flowing across leveled earth will flow to the dam p places; light evenly stacked fire­ w ood, and the fire will catch where it is driest. Clouds above a m ountain look like shrubs; above water they resemble

fish scales; above an arid landscape they look like leaping fire; above a flood they resemble rolling waves. W ithout exception, everything manifests signs that show m en it shares thé same category w ith that which creates it. Thus, use the dragon to bring rain, and use a form to pursue a shadow. Wherever an army has camped, brambles and briars are sure to grow. The natural occurrence o f fortune and misfortune is considered by the masses to be a m atter o f destiny, but how could they know its true source?

13/2.2 夫 覆 巢 毀 卵 ，則 鳳 凰 不 至 ；刳 獸 食 胎 ，則 麒 麟 不 來 ；乾 澤 涸 漁 ，則龜龍 不 往 。物 之 從 同 ，不 可 爲 記 。子 不 遮 乎 親 ，臣 不 遮 乎 君 。（ 君 )3同 則 來 ，異 則 去 。故 君 雖 尊 ，以 白 爲 黑 ，臣 不 能 聽 ；父 雖 親 ，以 黑 爲 白 ，子 不 能 從 。 黃 帝 曰 ：「芒 芒 昧 昧 ，因 天 之 威 ，與 元 同 氣 。」故 曰 同 氣 賢 於 同 義 ，同義賢 於同（ 力 G E > 功 4 ，同 ( 力 GE 〉功4賢 於 同 居 ，同 居 賢 於 同 名 。帝 者 同 氣 ，王 者 同 義 ，霸 者 同 （ 力 G E > 功4 ，勤 者 同 居 則 薄 矣 ，亡 者 同 名 則 桷 矣 。其智彌 桷 者 ，其 所 同 彌 桷 ；其 智 彌 精 者 ，其 所 同 彌 精 ；故 凡 用 意 不 可 不 精 。夫 精 ， 五 帝 三 王 之 所 以 成 也 。（ 成 齊 )5類 同 皆 有 合 ，故 堯 爲 善 而 眾 善 至 ，桀爲非而 眾 非 來 。 《商箴》 云 ：「天 降 災 布 祥 ，並 有 其 職 』 ，以 言 禍 福 人 或 召 之 也 。 故 國 亂 非 獨 亂 也 ，又 必 召 寇 。獨 亂 未 必 亡 也 ，召 寇 則 無 以 存 矣 。 3.

Tao Hongqing.

4. Chen Qiyou; W enziy H N Z parallels.

5. Chen Qiyou; gloss entered into text.

If you overturn birds5nests and break their eggs, phoenixes will not arrive. I f you cut open wild beasts and eat their fetuses, unicorns will not come. If you dry up marshes and strand the fish in them , dragons will not appear. All the ways in which things that agree may coincide cannot be recorded, yet the son is n ot restrained by his parents, nor the m inister by his lord. W here there is agreement, they come together; where there is difference, they part. Thus, although the m inister honors his lord, if he takes white to be black, it will be impossible for the m inister to heed him. A lthough the son feels ties o f kinship w ith his father, if he takes black to be white, his son cannot agree w ith him. The Yellow Sovereign said: ccSo vast! So limitless! I rely on the majesty o f Heaven and share w ith the Prim ordial the same ethers.55Hence it is said, Sharing the same ethers is w orthier than sharing the same ccxle o f conduct; the same code o f conduct, w orthier than the same accom-

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plishments; the same accomplishm ents, w orthier than the same circumstances; and sharing the same circumstances is w orthier than sharing the same reputation. Sovereigns share the same ethers, true kings the same code o f conduct, and lords-protector the same accomplishments. The diligent， sharing the same circumstances, lack generosity; and the doom ed, sharing the same reputa­ tion, are coarse. The coarser one5s awareness, the coarser w hat one can share; the m ore refined one5s awareness, the m ore refined w hat one can share. Hence, as a general principle, realization o f one5s goals cannot be accom­ plished except through refinement. It was their refinement that produced the perfection o f the Five Sovereigns and the Three Kings. W hen the cat­ egories arc identical, everything is consistent. Hence, Yao did good, and everything that transpired was good; Jie did evil, and everything was evil.

The Admonitions of Shanß say: W hether Heaven sends dow n a disaster or signals a gcxxi om en, there is som ething responsible for it. Hence, when a state is in disorder, it does not merely remain in disorder but attracts bandits. Were it to remain merely disordered, it w ould n o t neces­ sarily perish, but because it attracts bandits, there is no way it can survive. 13/2.3 凡 兵 之 用 也 ，用 於 利 ，用 於 義 。攻 亂 則 ( 脆 G E > 服6 ，（ 脆 G E > 服5則攻 者 利 。攻 亂 則 義 ，義 則 攻 者 榮 。榮 且 利 ，中 主 猶 且 爲 之 ，況 於 賢 主 乎 ？故 割 地 寶 器 ，卑 辭 屈 服 ，不 足 以 止 攻 ，惟 治 爲 足 。治 則 爲 利 者 不 攻 矣 ，爲名 者 不 伐 矣 。凡 人 之 攻 伐 也 ，非爲利貝U( 因 G E > 固7爲 名 也 ，名 實 不 得 ，國雖 彊 大 者 ，曷 爲 攻 矣 ？解 在 乎 史 ( 墨 S F > 默 8來 而 輟 不 襲 衛 ，趙 簡 子 可 謂 知 動 靜矣。 6. Wang Niansun, Chen Qiyou; parallel 20/4.2.

7. Wang Niansun; parallel 20/2.4.

8. Bi Yuan, Jiang Weiqiao.

The general rule is that the military should be employed for profit and the moral right. If a ruler attacks the disorderly, they will subm it, and when they subm it, he profits. If he attacks the disorderly, he acts morally, and in acting morally, he attains glory. If even ordinary rulers secure profit as well

as glory from acting this way, how much more will the w orthy ruler! Hence, ceding territory, offering treasured vessels, apologizing humbly, and bow ­ ing in submission are no t enough to prevent attack. O nly order can accom­ plish that. I f a state is well-ordered, those who seek profit will n o t attack it and those w ho look for fame will no t make ä campaign o f chastisement against it. As a general rule, attacks and chastisements, if no t undertaken for the sake o f profit, are assuredly undertaken for the sake o f reputation. I f in fact a reputation cannot be made, then even though the state is strong and large why w ould it attack? The explanation is found in Scribe M o5s coming and the Z hao5s aban­ doning the surprise attack on Wei. Viscount Jian o f Z hao can indeed be called one who knew w hen to move and when to keep still.

三曰去尤

CH A PTER 3 G E T T IN G R ID O F P R E J U D IC E

13

/3 .1

世 之 聽 者 ，多 有 所 尤 ，多有所尤則聽必悖 矣 。所 以 尤 者 多 故 ，其要必因人 所 喜 ，與 因 人 所 惡 。東 面 望 者 不 見 西 牆 ，南 鄕 視 者 不 睹 北 方 ，意 有 所 在 也 。

In our age those w ho judge frequendy have prejudices. I f a person has many prejudices, his judgm ents are certain to be fallacious. While the causes o f prejudice arc num erous, the essential fact is that they inevitably are grounded in w hat men like and dislike. A person w ho looks east docs not perceive the western wall; one w ho views things to the south does not observe the northern direction. Ideas are dependent on location. /

13 3 . 2

人 有 亡 鈇 者 ，意 其 鄰 之 子 ，視 其 行 步 竊 鈇 也 ，顏 色 竊 鈇 也 ，言 語 竊 鈇 也 ，動 作 態 度 無 爲 而 不 竊 鈇 也 。（ 相 G E > 桕 1其 谷 而 得 其 鈇 ，他 日 復見其鄰 之 子 ，動 作 態 度 無 似 竊 鈇 者 。其 鄰 之 子 非 變 也 ，己 則 變 矣 。變 也 者 無 他 ， 有所尤也。 I. Bi Yuan.

There was a man w ho lost an ax and suspected his neighbors son. H e observed that his walk, his expression, and his words were those o f a m an

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w ho w ould steal an ax. Every action and attitude o f the youth betokened som eone w ho w ould steal an ax. Later, w hen the m an was clearing a ditch, he found his ax. W hen, on another day, he again saw his neighbors son, there was nothing in his actions or attitudes that resembled those o f one w ho w ould steal an ax. It was n o t his neighbors son w ho had changed, but the m an him self w ho had changed. This change had no other cause than that he had been prejudiced. 13/3.3 邾 之 故 法 ，爲 甲 裳 以 帛 。公 息 忌 謂 邾 君 曰 ：「不 若 以 組 。凡 甲 之 所 以爲 固 者 ，以 滿 竅 也 。今 竅 滿 矣 ，而 任 力 者 半 耳 。且 組 則 不 然 ，竅 滿則盡任力 矣 。』邾 君 以 爲 然 ，曰 ：「將 何 所 以 得 組 也 ？』公 息 忌 對 曰 ：「上用之 則 民 爲 之 矣 。』邾 君 曰 ：「善 。』下 令 ，令 官 爲 甲 必 以 組 。公 息 忌 知 說 之 行 也 ， 因 令 其 家 皆 爲 組 。人 有 傷 之 者 曰 ：『公 息 忌 之 所 以 欲 用 組 者 ，其 家 多 爲 組 也 。』邾 君 不 說 ，於 是 復 下 令 ，令 官 爲 甲 無 以 組 。此 邾 君 之 有 所 尤 也 。爲 甲 以 組 而 便 ，公 息 忌 雖 多 爲 組 何 傷 也 ？以 組 不 便 ，公 息 忌 雖 無 組 ，亦何益 也 ？爲 組 與 不 爲 組 ，不 足 以 累 公 息 忌 之 說 。用 組 之 心 ，不 可 不 察 也 。

According to an old law o f Zhu, arm or always had to be bound together w ith pieces o f silk. G ong Xiji said to the lord o f Zhu, aIt w ould be better to use fasteners. The best way to always make arm or stronger is by filling all the gaps. Now, in your arm or the gaps are filled, but a m an can use only half his strength. W ith fasteners, this w ould n o t be so. The gaps w ould be filled, and the wearer could use his full strength.55 The lord o f Z hu thought that this was so and said, aH o w will you get the fasteners?” G ong Xiji replied, aI f their superiors use them , the people will make them .55 The lord o f Z hu said, “Good.” H e sent dow n a com m and to the office in charge o f making arm or ordering that fasteners m ust now be used. G ong Xiji knew that his advice w ould be p ut into effect and so ordered his entire family to make fasteners. Som eone criticized him to the lord: ccThe reason G ong Xiji w anted fas­ teners to be used is because his family makes m ost o f them .55The lord o f Z hu was displeased and so issued another com m and to the office in charge o f arm or ordering that fasteners not be used. This was prejudice on the part o f the lord o f Zhu. A rm or made using fasteners was m ore convenient; even though G ong Xiji made the majority

o f the fasteners, w hat harm was there in that? I f fasteners were no t conve­ nient, then even if he did not make fasteners, w ould he have benefited? Thus, whether he made fasteners or n o t was an insufficient ground for re­ jecting G ong Xiji5s advice. It was the reason for using fasteners that should have been examined. 13/3.4 魯 有 惡 者 ，其 父 出 而 見 商 咄 ，反 而 吿 其 鄰 曰 ：『商 咄 不 若 吾 子 矣 。j 且 其 子 至 惡 也 ，商 咄 至 美 也 。彼 以 至 美 不 如 至 惡 ，尤 乎 愛 也 。故 知 美 之 惡 ， 知 惡 之 美 ，然 後 能 知 美 惡 矣 。莊 子 曰 ：「以 瓦 投 者 翔 ，以 鉤 投 者 戰 ，以黃金 投 者 殆 。其 祥 一 也 ，而 有 所 殆 者 ，必 外 有 所 重 者 也 。外 有 所 重 者 ，泄蓋內 掘 。《 I 魯人可謂外有重矣。

There was an ugly person in Lu. While out his father happened to see Shang Duo. W hen he returned home, he commented to his neighbor, uShang D uo does n o t equal my son.55N ow his son was the extreme o f ugliness and Shang D uo was the extreme o f handsomeness; yet he considered extreme handsomeness inferior to extreme ugliness because he was prejudiced by love. Only one w ho knows the ugliness o f beauty and the beauty o f ugli­ ness, therefore, is capable o f understanding true beauty and ugliness. Zhuangzi said, ccPlay for tiles and you soar; play for belt-hooks and you become combative; play for gold and you are flustered. Although your luck is the same in each o f the games, the reason you become flustered m ust be the value you place on external things. Valuing external things makes one become clumsy w ithin.55The man o f Lu can be called som eone w ho valued external things. 13/3.5 解 在 乎 齊 人 之 欲 得 金 也 ，及 秦 墨 者 之 相 妒 也 ，皆 有 所 ( 乎 ) 2尤 也 。老聃 則 得 之 矣 。若 植 木 而 立 乎 獨 ，必 不 合 於 俗 ，則 何 可 擴 矣 。 2. Fan Gcngyan.

The explanation is found in the story o f the man o f Qi w ho desired to get gold and in the Q in M ohists who were jealous o f one another. Both are examples o f people being biased about something. Lao Dan grasped the point. I f like a straight-growing tree you stand on your own and never con­ sort w ith the vulgar, how can you improve on this?

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13

四曰聽言

CHA PTER 4 J U D G I N G A D V IC E I3/ 4 .I 聽 言 不 可 不 察 。不 察 則 善 不 善 不 分 。善 不 善 不 分 ，亂 莫 大 焉 。三代分善 不 善 ，故 王 。今 天 下 彌 衰 ，聖 王 之 道 廢 絕 。世 主 多 盛 其 歡 樂 ，大 其 鐘 鼓 ， 侈 其 臺 榭 苑 囿 ，以 奪 人 財 ；輕 用 民 死 ，以 行 其 忿 ；老 弱 凍 餒 ，夭 胯 壯 狡 ， 汔 盡 窮 屈 ，加 以 死 虜 ；攻 無 罪 之 國 以 索 地 ，誅 不 辜 之 民 以 求 利 ；而欲宗廟 之 安 也 ，社 稷 之 不 危 也 ，不 亦 難 乎 ？今 人 曰 ：「某 氏 多 貨 ，其 室 培 溼 ，守狗 死 ，其 勢 可 穴 也 』 ，則 必 非 之 矣 。曰 ：T某 國 饑 ，其 城 郭 庳 ，其 守 具 寡 ，可 襲 而 篡 之 j ，則 不 非 之 ，乃 不 知 類 矣 。 《周書》 曰 ：「往 者 不 可 及 ，來者不 可 待 ，（ 賢 G E > 能 明 其 世 { 者 }1 ，謂 之 天 子 。』故 當 今 之 世 ，有能分善不善 者 ，其 王 不 難 矣 。〔 分〕 善 不 善 本 於 (義 G E > 利 ，（ 不 G E > 本 2於 愛 ，愛利之 爲 道 大 矣 。夫 流 於 海 者 ，行 之 旬 月 ，見 似 人 者 而 喜 矣 。及 其 期 年 也 ，見其 所 嘗 見 物 於 中 國 者 而 喜 矣 。夫 去 人 滋 久 ，而 思 人 滋 深 歟 ！亂 世 之 民 ，其去 聖 王 亦 久 矣 。其 願 見 之 ，日 夜 無 間 ，故 賢 王 秀 士 之 欲 憂 矜 首 者 ，不可不務 也0 I. With Chen Qiyou; following the reading of the Hanshu quotation.

2. TanJiefu.

The grounds for judging the quality o f advice cannot but be carefully investigated. I f it is not carefully investigated, then the good and the notgood will n o t be properly characterized, and there is no greater disorder than when the gocxl and the not-gexxi are not properly characterized. Because the Three Dynasties properly characterized the gcxxl and the not-gcxxl, they became universal kings. Today the world is in ever greater decline, and the D ao o f the sage-kings has been cast aside and broken off. Rulers o f the present are for the m ost part concerned w ith increasing their pleasures and joys, enlarging their bells and drums, and creating extravagant terraces, pavil­ ions, gardens, and parks; this is why they expropriate the resources o f others. They think nothing o f working their people to death and so stir up their indignation. The aged and weak freeze or starve to death. The young and frail, even the robust and vigorous, are exhausted, which will lead to their death or enslavement. These rulers attack guiltless states in their pursuit o f territory and execute innocent people in their search for profit. And although they desire that their ancestral temples be secure and their altars to the soil and grain n ot be endangered, arc they not placed in even greater difficulty?

Suppose someone were to say, ^There is a certain party w ho has many goods, the rear wall o f his house has collapsed, and his guard dog has died— given these circumstances, we can rob him .55People w ould certainly reject this advice. But if someone were to say: C C A certain state is starving, its city walls arc collapsing, and its defensive weapons are few—we should make a sneak attack and annex it.55People w ould not reject this advice. But if they do not, then they do no t understand that both actions belong to the same category. A Document ofZhou says : We cannot retrieve those who have gone， nor can we wait for those who are to come. Thus, the worthy and enlightened person of the age is called the Son of Heaven. Accordingly, in our own age, a person w ho has the ability to characterize the good and the not-good properly w ould surely become king w ithout difficulty. Characterizing the good and the not-good is rœ tc d in benefiting and in loving others. H e w ho makes loving and benefiting others his D ao is great indeed! W hen a person has been wandering the seas for a full m onth, he is overjoyed w hen he sees anyone w ho looks familiar. W hen he has been gone a whole year, he is overjoyed when he sees anything he once saw in the C en­ tral States. The longer his absence, the m ore profound his longing! The people o f our chaotic age have also been long separated from a sage-king. They hope to see a sage-king, ceaselessly, day and night. Thus, the w orthy king and the em inent scholar-knight whose desire is to relieve the condi­ tions o f the black-haired commoners cannot but strive to help them. 13/4.2 功 先 名 ，事 先 功 ，言 先 事 。不 知 事 惡 能 聽 言 ？不 知 情 惡 能 當 言 ？其與 ( 人 穀 言 G E>. 夫鷇 音 3也 ，其 有 辯 乎 ？其 無 辯 乎 ？造 父 始 習 於 大 豆 ，蜂門始 習 於 甘 蠅 ，御 大 豆 ，射 甘 蠅 ，而 不 徙 ( 人 G E > 之4以 爲 性 者 也 。不 徙 之 ，所 以 致 遠 追 急 也 ，所 以 除 害 禁 暴 也 。凡 人 亦 必 有 所 習 其 心 ，然 後 能 聽 說 。不 習 其 心 ，習 之 於 學 問 。不 學 而 能 聽 說 者 ，古 今 無 有 也 。

3. C h en C han g q i, Tao H o n g q in g , M a X ulun; allusion to Z Z , aQ iw ulun.w 4. W ang N ian su n , C h en Q iyou.

A. Achievement precedes a gcxxl reputation, effective policy precedes achievement, and good advice precedes effective policy. If a person docs

n ot recognize effective policies, how will he be capable o f judging the quality o f advice? I f he does n o t understand the true nature o f things, how will he be capable o f determ ining whether the advice suits the circumstances? Be­ tween good advice and the chiq>ing o f fledgling birds, is there a difference or is there none? The charioteer Zaofu began his studies w ith Taidou. Archer Pangmen began his studies w ith Ganying. In driving w ith Taidou and shooting with Ganying, they did n o t vary from their m ethods and in this way took into account their ow n natures. Because they did n o t vary, the one was able to go great distances and chase the quick, while the other could eliminate harm and prevent violence. As a general principle, other m en too m ust study their ow n hearts, for only then will they be able to judge persuasions. W hat you do not get by studying your ow n heart, study by learning and questioning. From antiq­ uity to the present, there has never been anyone w ho did not learn yet was able to judge persuasions. 解 在 乎 白 圭 之 非 惠 子 也 ，公 孫 龍 之 說 燕 昭 王 以 偃 兵 及 應 空 洛 之 遇 也 ，孔穿 之 議 公 孫 龍 ，翟 翦 之 難 惠 子 之 法 。此 四 士 者 之 議 ，皆 多 故 矣 ，不 可 不 獨 論 。

B. The explanation is found in Bai G ui5s criticizing H ui Shi; in Gongsun Longes persuading King Zhao o f Yan to lay dow n his arms as well as in his responding to the encounter at Kongluo; in Kong Chuan5s debating w ith G ongsun Long; and in Di Jian5s show ing the difficulties in the model o f H u i Shi. Because the arguments o f these four scholar-knights have very complicated reasoning, they cannot but be independently analyzed.

五曰謹聽

CHA PTER 5 C A R E F U L L Y L IS T E N IN G 13/5.1 昔 者 禹 一 沐 而 三 捉 髮 ，一 食 而 三 起 ，以 禮 有 道 之 士 ，通 乎 己 之 不 足 也 。 通 乎 己 之 不 足 ，則 不 與 物 爭 矣 。愉 易 平 靜 以 待 之 ，使 夫 自 得 之 ；因然而然 之 ，使 夫 自 言 之 。亡 國 之 主 反 此 ，乃 自 賢 而 少 人 ，少 人 則 說 者 持 容 而 不 極 ，聽 者 自 多 而 不 得 ，雖 有 天 下 何 益 焉 ？是 乃 冥 之 昭 ，亂 之 定 ，毀 之 成 ，

危 之 寧 ，故 殷 、周 以 亡 ，比 干 以 死 ，諄 而 不 足 以 舉 。故 人 主 之 性 ，莫過乎 所 疑 ，而 過 於 其 所 不 疑 ；不 過 乎 所 不 知 ，而 過 於 其 所 以 知 。故 雖 不 疑 ，雖 已 知 ，必 察 之 以 法 ，揆 之 以 量 ，驗 之 以 數 。若 此 則 是 非 無 所 失 ，而舉 措無 所過矣。

In the past, during a single bath Yu once rolled up his hair three times and during a single meal once arose three times, thereby treating scholarknights w ho possessed the Dao w ith ritual courtesy, and coming to under­ stand those things in which he himself was inadequate. I f a person comes to understand those things in which he himself is inadequate, he will not com ­ pete over external things. C ontented and in a state o f repose, he awaits knights w ho possess the Dao, causing them to obtain w hat they want. Re­ lying on w hat is so, he recognizes them as they arc, inducing them to advise him as they wish. The rulers o f d œ m e d states are the opposite o f this. Thinking them ­ selves worthy, they belittle others. Since they belittle others, those w ho m ight offer persuasions keep their wisdom to themselves. Those w ho think too highly o f themselves do no t reach the truth, so even though they pos­ sessed the world, w hat benefit would it bring? They confuse dark w ith light, disorder w ith stability, failure w ith success, and danger w ith tranquillity. Thus, Yin and Zhou perished and Bigan died because rulers were perverse and proved incapable o f making plans. Accordingly, the nature o f rulers is such that none o f them errs w ith respect to those w hom they d oubt， but they do err w ith respect to those w hom they fail to doubt. They do n o t err w ith respect to those w hom they do n ot know, but they do err w ith respect to those w hom they already know. Accordingly, even though you are n ot doubtful about someone and even though you already know him, it is necessary that you examine him in light o f the model, measure him using definite standards, and test him using the accepted methexis. If you proceed in this fashion, you will not go wrong in regard to right and w rong and will not err in those you pick and reject. 13/5.2 夫 堯 惡 得 賢 天 下 而 試 舜 ？舜 惡 得 賢 天 下 而 試 禹 ？斷 之 於 耳 而 已 矣 。耳之 可 以 斷 也 ，反 性 命 之 情 也 。今 夫 惑 者 ，非 知 反 性 命 之 情 ，其 次 非 知 觀 於 五 帝 、三 王 之 所 以 成 也 ，則 奚 自 知 其 世 之 不 可 也 ？奚 自 知 其 身 之 不 逮 也 ？太 上 知 之 ，其 次 知 其 不 知 。不 知 則 問 ，不 能 則 學 。 《周蔵 〉 曰 ：「夫 自 念 斯 ， 學 德 未 暮 。《 I 學賢問〔 知〕 1 ，三 代 之 所 以 昌 也 。不 知 而 自 以 爲 知 ，百禍之宗

也 。名 不 徒 立 ，功 不 自 成 ，國 不 虛 存 ，必 有 賢 者 。賢 者 之 道 ，（ 牟 LC>瞀 2 而 難 知 ，妙 而 難 見 。故 見 賢 者 而 不 聳 則 不 惕 於 心 ，不 惕 於 心 則 知 之 不 深 。 不 深 知 賢 者 之 所 言 ，不 祥 莫 大 焉 。 I. Gao Heng, Chen Qiyou.

2. Zhang Binglin, Chen Qiyou.

H o w did Yao obtain w orthy m en in the empire and test Shun? H ow did Shun get w orthy m en in the empire and test Yu? They made their decisions simply by listening w ith their ow n ears. They could decide by listening w ith their ow n cars because they kept to the essential qualities o f their inborn natures and natural endowm ent. Today those w ho are confused do not understand that they m ust keep to the essential qualities o f their inborn natures and natural endowm ents. T he second thing that they do n o t know is that they should examine the means the Five Sovereigns and the Three Kings employed to achieve success. H ow then could they personally understand the failures o f their age o r their ow n inadequacies? The highest state is to know som ething; the next is to know that one does not know it. I f you do n o t know som ething, ask about it; if you are unable to do som ething, study how to do it. The Adfnonitions ofZhou say: If one thinks intentiy upon this, it is not too late to aütivatc Power. It was by learning from the w orthy and questioning the wise that the Three Dynasties flourished. A person who does not know but thinks that he knows, is the progenitor o f every kind o f calamity. A reputation is no t established by empty exertions, accomplishments are no t com pleted by themselves, and a state is n o t preserved by n o th in g each requires a w orthy person. The D ao o f the w orthy person is difficult to know, being indistinct, and difficult to apprehend, being subtle. Hence, anyone w ho sees a w orthy and is not respectful o f him, feels no awe in his heart. I f he feds no awe in his heart, his understanding will not be deep. N othing presages greater calamity than not having a deep understanding o f the advice o f w orthy men. 13/5.3 絕

主 賢 世 治 則 賢 者 在 上 ，主 不 肖 世 亂 則 賢 者 在 下 。今 周 室 既 滅 ，而天子已 。亂 莫 大 於 無 天 子 ，無 天 子 則 張 者 勝 弱 ，眾 者 暴 寡 ，以 兵 相 殘 ，不得休

息 ，今 之 世 當 之 矣 。故 當 今 之 世 ，求 有 道 之 士 ，則 於 四 海 之 內 、山 谷 之 中 、 僻 遠 幽 閒 之 所 ，若 此 則 幸 於 得 之 矣 。得 之 則 何 欲 而 不 得 ？何 爲 而 不 成 ？太 公 釣 於 滋 泉 ，遭 衬 之 世 也 ，故 文 王 得 之 而 王 。文 王 ，千 乘 也 ：紂 ，天 子 也 。

天 子 失 之 而 千 乘 得 之 ，知 之 與 不 知 也 。諸 眾 齊 民 ，不 待 知 而 使 ，不待禮而 令 。若 夫 有 道 之 士 ，必 禮 必 知 ，然 後 其 智 能 可 盡 。

A. W hen a ruler is w orthy and the age is orderly, worthy persons occupy high positions. W hen a ruler is unw orthy and the age is disorderly, w or­ thies occupy inferior positions. Today, the house o f Z hou has been annihi­ lated, and the line o f the Son o f Heaven cut off. N o disorder is worse than lacking a Son o f Heaven, for when there is no Son o f Heaven, there is no end to the strong conquering the weak， the many tyrannizing the few， and armies destroying people. This is precisely w hat the present age faces. Kcnce, if those in the present seek scholar-knights w ho possess the Dao, let them go throughout the lands w ithin the four seas, to the m ountains and valleys, and to places faraway and remote. Perhaps they will be lucky and find them . If they should find them , then w hat desire will not be fulfilled and w hat undertaking n o t succeed? The G rand Duke fished at Zi Spring, living as he did in the age o f Z hou Xin, Because King Wen obtained the G rand DukcJs services, he became king. King Wen was the ruler o f a small state w ith a thousand chariots while Z hou Xin was the Son o f Heaven. The Son o f Heaven missed the o pportu­ nity to use the G rand Duke while the thousand-chariot ruler obtained him. This is because the one recognized his w orth and the other did not. Now, a ruler can use the masses o f undistinguished commoners w ithout appreciating their individual w orth, and he can order them about w ithout observing ritual courtesies. But w ith scholar-knights w ho possess the Dao, a ruler certainly m ust observe ritual courtesy and appreciate their w orth, for only then will he obtain the full benefits o f their knowledge and abilities. 解 在 乎 勝 書 之 說 周 公 ，可 謂 能 聽 矣 ；齊 桓 公 之 見 小 臣 稷 、魏 文 侯 之 見 田 子 方 也 ，皆 可 謂 能 禮 士 矣 。

B. The explanation is found in Sheng Shu5s persuasion o f the Duke o f Z h o u —w ho can properly be called “capable o f heeding advice ” ；and in the audiences Duke H uan o f Qi gave to Lesser M inister Ji and M arquis Wen o f Wei gave to Tian Zifang—both rulers can properly be called "'capable o f treating scholar-knights w ith ritual courtesy.55

B O O K

13

295

六曰務本

CH A PTER 6 D E V O T IO N T O T H E F U N D A M E N T A L S 13/6.1 嘗 試 觀 上 古 記 ，三 王 之 佐 ，其 名 無 不 榮 者 ，其 實 無 不 安 者 ，功 大 也 。 《 詩〉云 ：『有 晻 淒 淒 ，興 雲 祁 祁 ，雨 我 公 田 ，遂 及 我 私 。』三 王 之 佐 ，皆 能 以 公 及 其 私 矣 。俗 主 之 佐 ，其 欲 名 實 也 與 三 王 之 佐 同 ，而 其 名 無 不 辱 者 ， 其 實 無 不 危 者 ，無 公 故 也 。皆 患 其 身 不 貴 於 國 也 ，而 不 患 其 主 之 不 貴 於 天 下 也 ；皆 患 其 家 之 不 富 也 ，而 不 患 其 國 之 不 大 也 ；此 所 以 欲 榮 而 愈 辱 ，欲 安 而 益 危 。安 危 榮 辱 之 本 在 於 主 ，主 之 本 在 於 宗 廟 ，宗 廟 之 本 在 於 民 ，民 之 治 亂 在 於 有 司 。 《易》 曰 ：『復 自 道 ，何 其 咎 ，吉 』 ，以 言 本 無 異 則 動 卒 有 喜 。今 處 官 則 荒 亂 ，臨 財 則 貪 得 ，列 近 則 持 諫 ，將 眾 則 罷 怯 ，以此厚望 於 主 ，豈 不 難 哉 ？

Judging from the records o f high antiquity, all the assistants o f the Three Kings had glorious reputations and real com fort in their lives. This was because they perform ed w ork o f great merit. An O de says: The sky is densely covered, With rising clouds, thick and ample. It rains on the public field, And then on our private lands. ( 贐 2則 爲 己 ，若此 而 富 者 ，非 盜 則 無 所 取 。故 榮 富 非 自 至 也 ，緣 功 伐 也 。今 功 伐 甚 薄 而 所 望 厚 ，誣 也 ；無 功 伐 而 求 榮 富 ，詐 也 ；詐 誣 之 道 ，君 子 不 由 。人 之 議 多 曰 ： 「上 用 我 則 國 必 無 患 。』用 己 者 未 必 是 也 ，而 莫 若 其 身 自 賢 ，而 己 猶 有 患 ， 用 己 於 國 ，惡 得 無 患 乎 ？己 ，所 制 也 ，釋 其 所 制 ，而 奪 乎 其 所 不 制 ，諄 ，未 得 治 國 治 官 可 也 。若 夫 內 事 親 ，外 交 友 ，必 可 得 也 。苟 事 親 未 孝 ，交友未 篤 ，是 所 未 得 ，惡 能 善 之 矣 ？故 論 人 無 以 其 所 未 得 ，而 用 其 所 已 得 ，〔 用其 所已得〕 3 ，可 以 知 其 所 未 得 矣 。 I. Chen Qiyou.

2. Wang Niansun.

3. Chen Qiyou.

N ow consider the case o f a person w ho considers it shameful to devote himself to keeping accurate accounts. Such a m an will regard governm ent gcxxls and monies as his own. Were he to be wealthy, he could only have acquired his wealth by being a thief. Accordingly, glory and wealth do not come on their own; they are tied to effort and exertion. Now, to claim that one can expect riches through very little effort or exertion is a lie, and to claim that one can seek glory and riches w ithout having made any effort is a falsehocxl. The way o f lies and falsehoods is not followed by the gentleman. People w ho engage in deliberations often argue that ccif my superior would but employ me, I could guarantee that the state w ould have no troubles^ Even if they were employed, they could not guarantee that. It w ould be best for them to make themselves worthy. I f they have troubles o f their own, how will the state not suffer troubles if they w ork for it? The self is w hat one can regulate. To ignore w hat you can regulate and be energetic

B O O K

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297

in w hat you cannot regulate is perverse. T hat such a person should never govern a state or manage a bureau is fitting. As for ^serving parents w ithin and making friends w ithout,55this is certainly som ething that is possible to accomplish. I f someone is n o t filial when serving parents and n o t depend­ able in relations w ith friends, how could one approve o f him, having not accomplished even this? Thus, one should judge m en, n o t on the basis o f w hat they have never done, but on the basis o f w hat they have already done. O n the basis o f w hat they have done already, one can know w hat will they never be capable of.

13/6.3 古 之 事 君 者 ，必 先 服 能 然 後 任 ，必 反 情 然 後 受 。主 雖 過 與 ，臣 不 徒 取 。 《大雅 > 曰 ： 「上 帝 臨 汝 ，無 貳 爾 心 』 ，以 言 忠 臣 之 行 也 。

A. In antiquity, those w ho served lords invariably were entrusted w ith responsibility only after they had dem onstrated their abilities; and they in­ variably accepted em olum ents only after they had kept to their essential natures. Even if rulers made excessively generous oflfers, their ministers would n o t accept them for doing nothing. O ne o f the Greater Odes says, The Supreme Sovereign looks over you. Have no treachery in your hearts. (•SW，“Daya,” “Darning,” Mao 238)

W ith these words the O de describes the c o n d u a o f a loyal minister. 解 在 鄭 君 之 問 被 瞻 之 義 也 ，薄 疑 應 衛 嗣 君 以 無 重 稅 ，此 二 士 者 皆 近 知 本 矣0

B. The explanations are to be found in the cases o f the lord o f Z hen^s asking the opinion o f Bei Z han and in Bo Yi5s advising Lord Si o f Wey that he should n o t stress taxation. These two scholar-knights both approached an understanding o f the fundamentals.

298

T H E

E X A M IN A T IO N S

七曰諭大

CH A PTER 7 IL L U S T R A T IN G T H E G R E A T I3/ 7.I 昔 舜 欲 旗 古 今 而 不 成 ，既 足 以 成 帝 矣 。禹 欲 帝 而 不 成 ，既 足 以 正 殊 俗 矣 。湯 欲 繼 禹 而 不 成 ，既 足 以 服 四 荒 矣 。武 王 欲 及 湯 而 不 成 ，既 足 以 王 道 矣 。五 伯 欲 繼 三 王 而 不 成 ，既 足 以 爲 諸 侯 長 矣 。孔 丘 、墨 翟 欲 行 大 道 於 世 而 不 成 ，既 足 以 成 顯 名 矣 。夫 大 義 之 不 成 ，既 有 成 矣 已 。 《夏書》 曰 ：「天 子 之 德 廣 運 ，〔 乃聖〕 1乃 神 ，乃 武 乃 文 。」故 務 在 事 ( 事 在 )2大 。 I. Chen Qiyou; Kunxuejiwen quotations.

2. Chen Qiyou; dittography.

Formerly, Shun desired to be a standard for antiquity and the present, but he was n o t successful although he was able to become a Sovereign. Yu wanted to be a Sovereign but he was no t successful although he was able to correct odd customs. Tang desired to carry on the example o f Yu, but he did not succeed although he was able to bring the wild lands o f the four directions into submission. King W u wanted to equal Tang, but he did no t succeed although he was able to spread the D ao o f true kingship. The Five LordsProtector wished to carry on the example o f the Three Kings, but they were n o t successful although they were able to serve as chiefs o f the feudal lords. Confucius and M o Di wanted to practice the Great Way in their ow n ages, but were n ot successful although they were able to acquire em inent reputa­ tions. Hence, even when great ideals are not realized, there is still som ething that can be realized. A Document ofXia says: The Power of the Son of Heaven is exercised across a broad cycle, Sometimes sage-like, sometime spirit-like, Sometimes martial, sometimes civil. Therefore, devote your efforts to great goals. 13/7.2 地 大 則 有 常 祥 、不 庭 、歧 蛆

母 、群 抵 、天 翟 、不 周 ，山 大 則 有 虎 豹 熊 螇

，水 大 則 有 蛟 龍 鼂 鼉 鳢 鮪 。 《商書》 曰 ：「五 世 之 廟 ，可 以 觀 怪 ；萬夫之

長 ，可 以 生 謀 。』空 中 之 無 澤 陂 也 ，井 中 之 無 大 魚 也 ，新 林 之 無 長 木 也 ， 凡 謀 物 之 成 也 ，必 由 廣 大 眾 多 長 久 ，信 也 。

Because the earth is large, it contains the mountains Changxiang, Buting, Q im u, Q undi, Tiandi, and Buzhou. Because m ountains are large, they con-

tain tigers and leopards, bears, apes, and m onkeys. Because the sea is large, it contains scaly dragons, dragons, turtles, water-lizards, eels, and sturgeons. A Document o f Shcmß says :

In the temple of five generations of ancestors, it is possible to observe cxidities. With a leader of a myriad of men it is possible to lay plans. T here are n o ponds in a h ollow , n o large fish in a w ell, and n o tall trees in a you n g grove. A s a general principle, in laying plans for th in gs that w ill suecced, on e sh ou ld depend o n w hat is large in size, great in num ber, and lo n g in history because such th in gs arc reliable.

13/7.3 季 子 曰 ：「燕 雀 爭 善 處 於 一 屋 之 下 ，子 母 相 哺 也 ，拘 狗 焉 相 樂 也 ，自以 爲 安 矣 。竃 突 決 ，則 火 上 焚 楝 ，燕 雀 顏 色 不 變 ，是 何 也 ？乃 不 知 禍 之 將 及 己 也 。爲 人 臣 〈 能 >3免 於 燕 雀 之 智 者 寡 矣 。夫 爲 人 臣 者 ，進 其 爵 祿 富 貴 ，父 子 兄 弟 相 與 比 周 於 一 國 ，拘 拘 焉 相 樂 也 ，以 危 其 社 稷 ，其 爲 灶 突 近 也 ，而 終 不 知 也 ，其 與 燕 雀 之 智 不 異 矣 。故 曰 ：「天 下 大 亂 ，無 有 安 國 ；一國盡 亂 ，無 有 安 家 ；一 家 皆 亂 ，無 有 安 身 』 ，此 之 謂 也 。故 小 之 定 也 必 恃 大 ， 大 之 安 也 必 恃 小 。小 大 貴 賤 ，交 相 爲 恃 ，然 後 皆 得 其 樂 。《 I 定賤小在於貴 大0 3. Sun Shuchcng; TPYL quotation.

A . M aster Ji said: Sw allow s com p ete for g œ d n estin g sites beneath the eaves. M oth er birds feed their fled glin gs, w h ich co o happily to on e another and feel them selves secure. I f there is a crack in the stove, the fire w ill spread up along the rafters; yet w h y is it the sw allow s d o n o t change their manner? Because th ey are unaware that a disaster is abou t to overtake them . O fficials w h o are able to avoid being such birdbrains arc few. T hey advance their titles, em olu m en ts, fortunes, and honor. Fathers and son s, older and younger brothers form cliques in a single state, co o in g happily to o n e another, and thereby endanger their altars to the soil and grain. T hey are unaware o f h ow close they are to a crack in the stove, and so finally their w isd om is n o greater than that o f sw allow s. T herefore it is said: aW hen the w orld is in a state o f total anarchy, n o country is secure; w hen the w h ole country is in utter chaos, n o fam ily is secure; w hen the w h ole fam ily is in total disorder, n o individual is secured T his expresses m y m eaning. T he

T H E

3〇 〇

E X A M IN A T IO N S

settlin g o f the sm all, therefore, invariably depends on the large, and the securing o f the large inevitably depends on the sm all. Sm all and large, nob le and base, are connected to each other, for on ly togeth er w ill they be happy. H is p o in t is that the settlin g o f the base and the sm all depends o n the h o n ­ ored and the large. 解 在 乎 薄 疑 說 衛 嗣 君 以 王 術 ，杜 赫 說 周 昭 文 君 以 安 天 下 ，及 匡 章 之 難 惠 子 以王齊王也。 B. T he explanations are foun d in the cases o f B o Yi5s persuading L ord Si o f W ey to use kingly m ethods, in D u H e 5s persuading Lord Z haow en o f Z h ou to pacify the w orld, and in K uang Z h a n g s refuting H u i Shi w ith regard to m aking a true king o f the king o f Q i.

Book 14

Book 14 is concerned with self-cultivation, governing the state, and the relationship between the two. Chapter 1 stresses the role of filial piety. Its characterization of this virtue as fundamental to self-cultivation and government is reminiscent of the passage in û ic A nalects (L T y 1.2) in which the prominent disciple Master You says that athc gentieman devotes himself to the root fundamentals, for when the funda­ mentals arc established, the Dao will grow therefrom. Being filial and practicing fraternal submission arc surely the root of a maifs character” Ghaptcr 2 stresses the importance of choosing people of talent. It illustrates this with a legendary conversation between the Shang founder, Tang, and his advisor and one-time cook, Yi Yin. The latter uses culinary language as a means to convince the ruler of the impor­ tance of ""knowing the Dao55and apcrfecting the inner sc lf^ which constitute the ""Fundamental Flavors55to which the tide of the chapter alludes. Chapter 2 is one of several chapters that may represent the tradition of a Yi Yin school, but different from the version we find in chapters 3/3 and 3/4. Chapter 3 counsels rulers and others to ascertain that the circumstances and conditions are absolutely perfect before acting, then one should strike instantly and boldly. Chapter 斗 一related in form and content to 2斗 /4 below—refers to rewards and punishments as cchandles,wa definition prominent in H a n fe izi (7 wEr bingw—# 1 ). The chapter argues that observance of rituals and righteous acts, rather than a record of achievements, are what the ruler should reward. Chapter 5 puts forth two re­ lated theses: that chance and other elements beyond human control and unrespon­ sive to human efforts and character play a significant role in the rise or fall of a regime; and that results, no matter the methods used to achieve them, are what determine onc5s reputation. The moral pragmatism of this approach to governance was perhaps placed here to balance or rebut the emphasis on righteousness seen in chapter 4. Chapter 6 distinguishes between the results of human effort, over which men do have control, and matters of fate, which lie with Heaven and which men arc powerless to influence. The chapter points out that, quite apart from their

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good luck5the success of such paragons as Shun，Yu, Tang， and Wu depended on their own efforts. Chapter 7 is concerned with the problems of pleasing a ruler. Its contents are reminiscent of the aDifficultics of Persuasion55chapters of the H a n feizi. The primary lesson conveyed by this chapter is that the tastes of rulers are completely unpredictable and arc not based on what a persuader might assume to be reason­ able and rational. Chapter 8 has two alternate tides, ^Fundamental Knowledge55 and “Not Encountering^; but the theme， expressed in the last paragraph, is selfreliance.

一曰孝行

CH A PTER 1 F IL IA L C O N D U C T 14/ 1.1 凡 爲 天 下 ，治 國 家 ，必 務 本 而 後 末 。所 謂 本 者 ，非 耕 耘 種 殖 之 謂 ，務其 人 也 。務 其 人 ，非 貧 而 富 之 ，寡 而 眾 之 ，務 其 本 也 。務 本 莫 貴 於 孝 。人主 孝 ，則 名 章 榮 ，下 服 聽 ，天 下 譽 。人 臣 孝 ，則 事 君 忠 ，處 官 廉 ，臨 難 死 。 士 民 孝 ，則 耕 芸 疾 ，守 戰 固 ，不 罷 北 。夫 孝 ，三 皇 五 帝 之 本 務 ，而萬事之 紀也。

As a general principle, in order to govern the w orld and put a nation in good order, it is necessary to devote one’s efforts first to the root fimdamentals and only then to the nonessential branches. By aroot fundam entals55we mean n o t plowing and hoeing, planting and cultivating, but seeking the right men. Seeking the right m en is not a m atter o f enriching those w ho are poor or giving much to those w ho have little, but working on the root fundamentals. In working on the rt fundamentals, nothing is m ore prized than being filial. I f the ruler is filial, his name will be illustrious, those below will obey him, and the world will sing his praises. If a minister is filial, he will serve his lord loyally， manage his official duties honestly, and confront difficulties even though they m ight lead to his death. If knight-scholars and commoners are filial, they will tend to agriculture diligently, be stalwart in defending and doing batde, and never run from defeat. Filial piety is the root fundamen­ tal to which the Three August Ones and the Five Sovereigns devoted them ­ selves; it is the guiding thread that runs through the myriad undertakings.

I4/I.2 夫 執 一 術 而 百 善 至 、百 邪 去 、天 下 從 者 ，其 惟 孝 也 。故論人必先以所親 而 後 及 所 疏 ，必 先 以 所 重 而 後 及 所 輕 。今 有 人 於 此 ，〔 孝敬〕 1行 於 親 重 ，而 不 簡 慢 於 輕 疏 ，則 是 篤 謹 孝 道 ，〔 此〕 2先 王 之 所 以 治 天 下 也 。〔 先王以孝治天 下 。〕 2故 愛 其 親 ，不 敢 惡 人 ；敬 其 親 ，不 敢 慢 人 。愛 敬 盡 於 事 親 ，光耀加 於 百 姓 ，究 於 四 海 ，此 天 子 之 孝 也 。 I. Fan Gcngyan.

2. Chen Qiyou.

The person w ho holds fast to one m ethod in order to bring a hundred good things, w ho expels one hundred bad things, and is followed by the w orld can only be a filial man. Thus, in judging others, you m ust consider first how they treat their parents and then how they treat those m ore distantiy related, first how they treat w hat they regard as im portant and then how they treat w hat they regard as less im portant. Now, when a person acts w ith filial respect and strict care tow ard his parents and tow ard w hat is im portant and when he is n o t lax or lazy tow ard the less im portant and m ore distant, then he is reliably conscientious about the D ao o f filial piety. This is how the Form er Kings brought order to the world. Since the Form er Kings used filial piety to order the world, the person w ho loves his parents dares no t hate others, w ho respects his parents dares no t be irreverent tow ard others, and w ho is utterly loving and respectful in serving his parents will brightly spread his light upon the H undred Clans and reach to all within the four seas. Such is the filial piety o f the Son o f Heaven. 14/1.3 曾 子 曰 ：「身 者 ，父 母 之 遺 體 也 。行 父 母 之 遺 體 ，敢 不 敬 乎 ？居 處 不 莊 ， 非 孝 也 。事 君 不 忠 ，非 孝 也 。蒞 官 不 敬 ，非 孝 也 。朋 友 不 篤 ，非 孝 也 。戰 陳 無 勇 ，非 孝 也 。五 行 不 遂 ，災 及 乎 親 ，敢 不 敬 乎 ？j

M aster Zcng said, "Tour body is the material form bequeathed you by father and mother. In using this material form bequeathed you by father and m other, dare you be disrespectful o f it? A person w ho is undignified at hom e and rest, disloyal in serving his lord, careless in m anaging his official duties, undependable with friends, or lacks courage in battle is no t filial. A son w ho fails to carry out these five kinds o f filial conduct will bring calamity to his parents. Dare anyone be disrespectful in these matters

14/1.4

《商書》曰 ：「刑 三 百 ，罪 莫 重 於 不 孝 。 j

^Document ofShang says: aO f the punishm ents for the three hundred crimes, none is m ore severe than that exacted for being unfilial,55 14/1.5 曾 子 曰 ：「先 王 之 所 以 治 天 下 者 五 ：貴 德 ，貴 貴 ，貴 老 ，敬 長 ，慈 幼 。 此 五 者 ，先 王 之 所 以 定 天 下 也 。所 謂 貴 德 ，爲 其 近 於 聖 也 。所 謂 貴 貴 ，爲 其 近 於 君 也 。所 謂 貴 老 ，爲 其 近 於 親 也 。所 謂 敬 長 ，爲 其 近 於 兄 也 。所謂 慈 幼 ，爲 其 近 於 弟 也 。 j

Master Zeng said: “The Former Kings employed five methods in governing the world: honoring the virtuous; honoring the noble; honoring the aged; respecting those o f senior rank; and being compassionate w ith the young. It was by these five that the Form er Kings settled the world. The virtuous were honored because they approached being sages. The noble were honored because their states approximated that o f the ruler. The aged were honored because they were almost like parents. Those o f senior rank were respeaed because they were almost like elder brothers. The young were treated w ith compassion because they were almost like younger brothers.55 14/1.6 曾 子 曰 ： 「父 母 生 之 ，子 弗 敢 殺 。父 母 置 之 ，子 弗 敢 廢 。父 母 全 之 ，子 弗 敢 闕 。故 舟 而 不 游 ，道 而 不 徑 ，能 全 支 體 ，以 守 宗 廟 ，可 謂 孝 矣 。 j

M aster Zeng said: ccW hat his parents create, a child dare not destroy; w hat they set up, he dare no t topple; and w hat they make whole, he dare n ot damage. Accordingly, one goes by boat and does not wade, takes the main roads and avoids shortcuts, and keeps his whole body together to preserve worship in his ancestral temple. Such a person can be called filial.55 14/1.7 養 有 五 道 ：修 宮 室 ，安 床 笫 ，節 飮 食 ，養 體 之 道 也 。樹 五 色 ，施 五 采 ， 列 文 章 ，養 目 之 道 也 。正 六 律 ，龢 五 聲 ，雜 八 音 ，養 耳 之 道 也 。熟 五 穀 ，

烹 六 畜 ，龢 煎 調 ，養 口 之 道 也 。龢 顏 色 ，說 言 語 ，敬 進 退 ，養 志 之 道 也 。 此 五 者 ，代 進 而 厚 用 之 ，可 謂 善 養 矣 。

For nurturing, there are five types o f the D ao : The D ao o f nourishing the body is to keep palaces and room s in repair, make beds comfortable, and m oderate the diet. The D ao o f nourishing the eyes is to set up the five pure colors, exhibit the five interm ediate shades, and array the green and red symbols and the red and w hite emblems. The D ao o f nourishing the ears is to keep the sounds true to the six pitch-standards, harm onize the Five Tones, and blend together the eight timbres. The D ao o f nourishing the m outh is to cook the Five Foods thoroughly， steam the Six Meats, and harm onize their fragrances and flavors. The D ao o f nourishing the inner m ind is to be agreeable in your expression, cheerfiil in your speech， and respectful in your gestures. To prom ote each o f these five in succession and expand their use is properly called c 磨 1笄 之 ( 證 T V > 山 2與 「反 斗 』之 號 。 I. Chen Qiyou.

2. Sun Shuchcng.

Viscount Jian o f Z hao fell ill and sum m oned his heir to announce to him, ccW hen I am dead and buried, you should climb the peak o f Xiawu wearing your m ourning garments and gaze o u t upon the view.55The heir respectfully agreed. W hen Viscount Jian died and had been buried, wearing his m ourning garments, the heir sum m oned his m ajor officials and announced to them , aI intend to ascend Xiawu to gaze ou t upon the view.55 All the great officials rem onstrated w ith him, saying, ^To climb Xiawu to gaze o u t upon the view is a form o f idle wandering. To w ander idly while dressed in m ourning garb is impermissible.55 Viscount Xiang replied: aBut this is the com m and o f our form er lord. I cannot disregard it.55 The assembled officials respectfully agreed. Viscount Xiang w ent to the top o f Xiawu and from there gazed o u t over Dai, observing the customs and finding their pleasures very beautiful to behold. T hereupon the vis­ count remarked, "This m ust have been w hat our form er lord w anted to teach m e.55 W hen he returned hom e, he thought about ways to annex Dai. First he was friendly. The lord o f Dai was fond o f feminine beauty so he proposed giving him his older sister as a bride. The lord o f Dai agreed. W hen his older sister had gone, this opened up a myriad o f ways that he could be friendly w ith Dai. H orse Com m andery in Dai prcxiuced excellent horses. The lord o f Dai gave Viscount Xiang gifts o f fine horses until there were none left in H orse Commandery. Viscount Xiang sent an invitation to the lord o f Dai proposing that he give him a drinking party. H e had previously given orders that the several hundred dancers should conceal weapons am ong their feathered banners, and he had prepared a large metal ladle. After the lord o f Dai had arrived and was drunk. V iscount Xiang turned the ladle upside dow n and hit him w ith it. W ith one stroke tiie m an5s brains were splattered on the ground. The dancers picked up their weapons to fight and killed all o f the lord o f

D ai5s followers. Thereupon he used the L ord o f D ai5s carriage to go to Dai to receive the man's wife. But when she heard from afar the reports o f w hat had happened, she sharpened a hairpin and stabbed herself w ith it. Thus, even now in Zhao there is Sharp H aiq)in m ountain and the expression “upside-dow n ladle.” 14/5.5 此 三 君 者 ，其 有 所 自 而 得 之 。不 備 遵 理 ，然 而 後 世 稱 之 ，有 功 故 也 。有 功 於 此 而 無 其 失 ，雖 王 可 也 。

These three lords achieved w hat they attem pted. A lthough they were n o t perfect in adhering to proper principles, later generations have praised them because they were successful. Were one to achieve such successes but avoid their errors, he could even become a king.

六曰慎 人

CH A PTER 6 B E IN G M I N D F U L O F T H E H U M A N 14/6.1

功 名 大 立 ，天 也 ；爲 是 故 ，因 不 慎 其 人 不 可 。夫 舜 遇 堯 ，天 也 ；舜耕於 歷 山 ，陶 於 河 濱 ，釣 於 雷 澤 ，天 下 說 之 ，秀 士 從 之 ，人 也 。夫 禹 遇 舜 ，天 也 ；禹 周 於 天 下 ，以 求 賢 者 ，事 利 黔 首 ，水 潦 川 澤 之 湛 滞 壅 塞 可 通 者 ，禹 盡 爲 之 ，人 也 。夫 湯 遇 桀 ，武 遇 紂 ，天 也 ；湯 、武 修 身 積 善 爲 義 ，以憂苦 於 民 ，人 也 。

T hat one5s accomplishments and name are established as greatness is attributable to Heaven. This is why it is w rong no t to be mindfixl o f w hat is attributable to hum an effort. That Shun encountered Yao was due to Heaven. But Shun5s plowing at M ount Li, making earthenware on the banks o f the Yellow River, and fishing at T hunder M arsh; the w orlds delighting in him; and em inent scholar-knights, joining him —these are the results o f hum an effort. T hat Yu encountered Shun was attributable to Heaven. Yu5s making a circuit o f the w orld searching for worthies whose service would benefit the black-haired people, and his dredging and diking o f rivers, ponds, streams, and marshes so that they w ould be passable—these Yu did com ­ pletely on his own and are the results o f hum an effort. That Tang encountered

Jie, and Wu encountered Z hou Xin was attributable to Heaven. T an^s and W u5s reforming themselves, accumulating good deeds, perform ing righ­ teous acts, and, because o f their compassion, laboring for the com m on people—these are the results o f hum an effort. 14/6.2 舜 之 耕 漁 ，其 賢 不 肖 與 爲 天 子 同 。其 未 遇 時 也 ，以 其 徒 屬 ，堀 地 財 ，取 水 利 ，編 蒲 葦 ，結 罘 網 ，手 足 胼 胝 不 居 ，然 後 免 於 凍 餒 之 患 。其 遇 時 也 ， 登 爲 天 子 ，賢 士 歸 之 ，萬 民 譽 之 ，丈 夫 女 子 ，振 振 殷 殷 1 ，無 不 載 說 。舜 自爲詩曰：『普 天 之 下 ，莫 非 王 土 ，率 土 之 濱 ，莫 非 王 臣 』 ，所以見盡有之 也 。盡 有 之 ，賢 非 加 也 ；盡 無 之 ，賢 非 損 也 ；時 使 然 也 。 I. Following Chen Qiyou*s intepretation.

W hen Shun was plowing and fishing, his w orth or lack o f it were the same as when he became Son o f Heaven. But because he had no t yet en­ countered the right opportunity, he was a laborer w ho devoted him self to excavating the resources o f the earth and taking benefits from the water. H e plaited straw mats and tied nets until his hands and feet were calloused, but he never rested. Only by doing all this did he avoid such misfortunes as freezing and starving. Then he encountered the right time and ascended to the position o f Son o f Heaven. W orthy scholar-knights joined him, the myriad peoples praised him, m en and wom en applauded and cheered, and everyone honored him and delighted in him. Shun himself composed a lyric: All that is under the sky Is the king^s land. All within the borders of this land Are the king’s subjects. (S如， “Xiaoya,”“Beishan，”Mao, #205)

This was how he showed that he possessed everything. N othing o f w orth can be added to possessing everything, and so nothing can be subtracted from losing everything. Each is the result o f the opportunity that occasioned it. 14/6.3 百 里 奚 之 未 遇 時 也 ，亡 虢 而 虜 晉 ，飯 牛 於 秦 ，傳 鬻 以 五 羊 之 皮 。公孫枝 得 而 說 之 ，獻 諸 繆 公 ，三 日 ，請 屬 事 焉 。繆 公 曰 ： 「買 之 五 羊 之 皮 而 屬 事 焉 ，無 乃 〔 爲〕 2天 下 笑 乎 ？』公 孫 枝 對 曰 ：「 信 賢 而 任 之 ，君 之 明 也 ；讓賢而 下 之 ，臣 之 忠 也 ；君 爲 明 君 ，臣 爲 忠 臣 。彼 信 賢 ，境 內 將 服 ，敵 國 且 畏 ，

夫 誰 暇 笑 哉 ？j 繆 公 遂 用 之 。謀 無 不 當 ，舉 必 有 功 ，非 加 賢 也 。使百里奚 雖 賢 ，無 得 繆 公 ，必 無 此 名 矣 。今 焉 知 世 之 無 百 里 奚 哉 ？故 人 主 之 欲 求 士 者 ，不 可 不 務 博 也 。 2. Sun Shuchcng; TWL/, TPTL quotations.

Before Boli Xi encountered the right time, he fled G uo and was taken captive by Jin. H e became a feeder o f cattle in Q in and was traded for five sheepskins. W hen he got Boli Xi, G ongsun Zhi was delighted and offered him to Duke M u. For three days Gongsun Zhi begged that Boli Xi be assigned official duties, but Duke M u said, cT o u bought him for five sheep­ skins. W ould the w orld n o t laugh if I assigned him official duties?55 G ongsun Zhi replied, cT o rely on worthies and employ them shows the intelligence o f the lord. To yield to worthies and bow before them shows the loyalty o f a minister. Your lordship is an intelligent lord, his m inister a loyal minister. T hat m an is truly w orthy; when all within the borders are submis­ sive and enemy states are intim idated. W ho indeed will feel free to laugh?55 As a consequence, Duke M u did employ Boli Xi. T hat nothing in his plans failed to fit the circumstances exactly and that everything he did invari­ ably resulted in success were n o t the result o f increased worthiness. If Boli Xi, however w orthy he m ight have been, had no t found Duke M u, he abso­ lutely w ould n o t today have this reputation. H ow do we know that now there is n o t another Boli Xi in the world? Thus, a ruler w ho wants to seek scholar-knights cannot fail to look broadly.

14/6.4 孔 子 窮 於 陳 、蔡 之 間 ，七 日 不 嘗 食 ，藜 羹 不 糝 。宰 予 (備 S F > 憊 3矣 ，孔 子 弦 歌 於 室 ，顏 回 擇 菜 於 外 。子 路 與 子 貢 相 與 而 言 曰 ：「夫 子 〔 再〕 4逐 於 魯 ， 削 跡 於 衛 ，伐 樹 於 宋 ，窮 於 陳 、蔡 ，殺 夫 子 者 無 罪 ，藉 夫 子 者 不 禁 ，夫子 弦 歌 鼓 舞 ，未 嘗 絕 音 ，蓋 君 子 之 無 所 醜 也 若 此 乎 ？《 I 顏 回 無 以 對 ，入以吿 孔 子 。孔 子 僦 然 推 琴 ，喟 然 而 歎 曰 ：『由 與 賜 ，小 人 也 。召 ，吾 語 之 。J 子 路 與 子 貢 入 。子 貢 曰 ：^如 此 者 可 謂 窮 矣 。《 I 孔 子 曰 ：「是 何 言 也 ？君子達 於 道 之 謂 達 ，窮 於 道 之 謂 窮 。今 丘 也 拘 仁 義 之 道 ，以 遭 亂 世 之 患 ，〔 固〕 5其 所 也 ，何 窮 之 謂 ？故 內 省 而 不 疚 於 道 ，臨 難 而 不 失 其 德 。大 寒 既 至 ，霜雪 既 降 ，吾 是 以 知 松 柏 之 茂 也 。昔 桓 公 得 之 莒 ，文 公 得 之 曹 ，越 王 得 之 會 稽 。 陳 、蔡 之 阨 ，於 丘 其 幸 乎 ！』孔 子 烈 然 返 瑟 而 弦 ，子 路 抗 然 執 干 而 舞 。子 貢 曰 ：「吾 不 知 天 之 高 也 ，不 知 地 之 下 也 。』古 之 得 道 者 ，窮 亦 樂 ，達亦 樂 。所 樂 非 窮 達 也 ，道 得 於 此 ，則 窮 達 一 也 ，爲 寒 暑 風 雨 之 序 矣 。故許由 虞 乎 潁 陽 ，而 共 伯 得 乎 共 首 。 3. Gao You.

4. Chen Qiyou; Z Z parallels.

5. Chen Qiyou.

Confucius was in such straits between Chen and Cai that there was one period when for seven days he had eaten nothing except a broth o f brambles w ith n ot a piece o f m eat in it. Zai Yu was utterly listless and Confucius, strum m ing his lute, sang in his room . Yan H ui picked edible vegetation outside, and Zilu together w ith Zigong joined him there and spoke w ith him, "The master has twice been chased from Lu, has had to cover his tracks in Wey, has had a tree cut dow n on him in Song, and has now become completely blocked here between Chen and Cai. For som eone to m urder our master w ould n o t be a crime, for he is outside the protection o f the law. Yet he strums his lute, sings, plays the drum ， and dances， never letting the music stop. Can a gentiem an really be so lacking in shame as this?w Yan H ui, having no answer, w ent in and told Confucius w hat they had said. Frowning, Confucius pushed away the lute. W ith a deep sigh, he said, 成 1也 。衣 器 之 物 ，可 外 藏 之 ，以 備 不 生 。《 I 其 父 母 以 爲 然 ，於 是 令 其 女 常 外 藏 。姑 蚣 知 之 ，曰： 「爲 我 婦 而 有 外 心 ，不 可 畜 。』因 出 之 。婦 之 父 母 ，以 謂 爲 己 謀 者 ( 以)2爲 忠 ，終 身 善 之 ，亦 不 知 所 以 然 矣 。宗 廟 之 滅 ，天 下 之 失 ，亦 由 此 矣 。故曰遇 合 也 無 常 。說 ，適 然 也 。若 人 之 於 色 也 ，無 不 知 說 美 者 ，而 美 者 未 必 遇 也 。 故 嫫 母 執 乎 黃 帝 ，黃 帝 曰 ：「厲 女 德 而 弗 忘 ，與 女 正 而 弗 衰 ，雖 惡 奚 傷 ？《 I 若 人 之 於 滋 味 ，無 不 說 甘 脆 ，而 甘 脆 未 必 受 也 。文 王 嗜 昌 蒲 菹 ，孔 子 聞 ( 而 服 ) 3之 ，縮 頦 而 食 之 ，三 年 然 後 勝 之 。人 有 大 臭 者 ，其親戚兄弟妻 妾 知 識 無 能 與 居 者 ，自 苦 而 居 海 上 。海 上 人 有 說 其 臭 者 ，晝 夜 隨 之 而 弗 能 去 。說 亦 有 若 此 者 。 I. Chen Qiyou.

2. Chen Qiyou.

3. Sun Shuchcng; BTSC^ TFTL quotations.

A man told the parents o f a new wife, UA wife does no t always fulfill the expectation o f having children, so she should store some clothing and uten­ sils outside her hom e to prepare against no t having children.55 The girl^s parents thought this advice correct and so ordered their daughter to make it a habit to hide things for herself outside her home. W hen her in-laws learned o f this, they said, uShe came to us as a wife, and yet her heart belongs to some outside interest. We should n o t take care o f her.55They thereupon

threw her out. The girFs parents regarded the one w ho had counseled them as loyal, and for the rest o f their lives were good to him. They never under­ stood the reason things had turned o u t as they had. The destruction o f ancestral temples and the loss o f the world have similar causes. Thus, it is said: There are no constant principles in “encountering5’ and “coinciding•” Pleasing others is a m atter o f happenstance. It is like the case o f hum an attraction to beauty. Everyone understands that while men are pleased by beauty, those w ho are beautiful are not guaranteed an opportunity to please. Thus, M om u upheld the principles o f the Yellow Sovereign. The Yellow Sovereign said, CCI urged you to be virtuous, and you have no t ignored this. I have given you the correct principles, and you have n o t strayed. T hough you are ugly, w hat harm is there in it?55 It is like the case o f the hum an attraction for rich flavors. Everyone likes w hat is sweet and crisp, but that does n o t mean that they will accept w hat is sweet and crisp when it is offered to them . King Wen enjoyed pickled cala­ mus. W hen Confucius learned this, he wrinkled his nose and tried them . It took him three years to be able to endure them! There was som eone w ho gave off a terrible stink. H is parents, brothers, wives, and acquaintances could n o t stand to be w ith him. Feeling bitter about his situation, he moved to the sea, where the people were delighted by his cxior. They followed him day and night and were unable to leave him. The art o f persuasion presents similar problems.

1斗 /7•斗 陳 有 惡 人 焉 ，曰 敦 洽 讎 糜 ，椎 4顙 廣 顏 ，色 如 浹 賴 ，垂 眼 臨 鼻 ，長肘 而 盩 。陳 侯 見 而 甚 說 之 ，外 使 治 其 國 ，內 使 制 其 身 。楚 合 諸 侯 ，陳侯病不能 往 ，使 敦 洽 讎 糜 往 謝 焉 。楚 王 怪 其 名 而 先 見 之 。（ 客 有 進 狀 G E > 客 進 ，狀 5 有 惡 其 名 ，言 有 惡 狀 ，楚 王 怒 ，合 大 夫 而 吿 之 ，曰： 4 東 侯 不 知 其 不 可 使 ， 是 不 知 也 ；知 而 使 之 ，是 侮 也 ；侮 且 不 智 ，不 可 不 攻 也 。』興 師 伐 陳 ，三 月 然 後 喪 。惡 足 以 駭 人 ，言 足 以 喪 國 ，而 友 之 足 於 陳 侯 而 無 上 也 ，至於亡 而 友 不 衰 。夫 不 宜 遇 而 遇 者 則 必 廢 ，宜 遇 而 不 遇 者 ，此 國 之 所 以 亂 ，世之 所 以 衰 也 。天 下 之 民 ，其 苦 愁 勞 務 從 此 生 。凡 舉 人 之 本 ，太 上 以 志 ，其次 以 事 ，其 次 以 功 。三 者 弗 能 ，國 必 殘 亡 ，群 孽 大 至 ，身 必 死 殃 ，年得至七 十 、九 十 猶 尙 幸 。賢 聖 之 後 ，反 而 孽 民 ，是 以 賊 其 身 ，豈 能 獨 哉 ？ 4. Following Bi Yuan's text.

5. Tan Jicfu, Yang Shuda.

In Chen there was an ugly m an called D unqia Choum i, whose name m eant Generous, H arm onious, and Quarrels w ith N o One. The top o f his head was pointed, his forehead was too wide, his complexion lcx>ked like it had been dyed red, his droopy eyes looked dow n his nose, and his arms were so long, they reached dow n to his thighs. The marquis o f Chen gave him an audience, was overjoyed, and had him govern his state w ithout and help regulate his inner personal development. W hen C hu assembled the feudal lords， the marquis o f C hen， being ill， was unable to attend, so he sent D unqia Choum i to offer his apologies. The king o f C hu marveled at his odd name, so he gave him the first audience. W hen the retainer advanced, his appearance was uglier than his name sug­ gested, and his discourse was even uglier than his looks. The king o f Chu, infuriated, gathered his grand officers and announced: uI f the marquis o f Chen did n o t know that such a person should no t be an emissary, he is a fool. I f he knew but sent him anyway, he was careless. Careless m en w ho are fools as well m ust be attacked.55H e raised an army and attacked Chen, and three m onths later the state perished. D unqia C houm i’s ugliness was great enough to frighten men, and his words brought about the downfall o f a state, yet he could n o t have been befriended m ore than he was by the m ar­ quis o f Chen. Even to death his friendship did n o t wane. W hen those w ho should no t encounter favorable opportunities do^ the state invariably collapses. W hen those who should encounter favorable oppor­ tunities do not, it causes the state to fall into anarchy, the age to decline, and the people o f the w orld to endure bitter suffering and onerous labors. As a general principle, the fundam ental grounds for making prom otions are, first o f all, the candidate^ goals; after that, their policies; after that, their physical efforts. If a ruler is incapable o f distinguishing between these three, his state will surely fall into ruin, a host o f calamities will overwhelm him, and he himself will certainly suffer the m isfortune o f death. Those w ho survive to be seventy or ninety are very lucky. The descendants o f the worthies and sages w ho renounce their ancestors bring calamities to their peoples and thus bring harm to themselves. H ow could they be the only ones to suffer?

B O O K 14

331

八曰必己

CHA PTER 8 B E IN G C E R T A IN O F O N E S E L F

14/8.1 外 物 不 可 必 ，故 龍 逄 誅 ，比 干 戮 ，箕 子 狂 ，惡 來 死 ，桀 、紂 亡 。人主莫 不 欲 其 臣 之 忠 ，而 忠 未 必 信 ，故 伍 員 流 乎 江 ，萇 弘 死 ，藏 其 血 三 年 而 爲 碧 。 親 莫 不 欲 其 子 之 孝 ，而 孝 未 必 愛 ，故 孝 己 疑 ，曾 子 悲 。

External things cannot be counted on. Thus, Longpang was executed, Bigan was slain, the Viscount o f Ji feigned madness, Wulai died, and Jie and Z hou Xin perished. All rulers w ant their subjects to be loyal, but loyal subjects are n o t always trusted. Thus, W u Yun5s body floated in the Yangzi, and w hen Chang Hong^s blood was stored away, in three years it turned into green jade. All parents w ant their sons to be filial， but filial sons are not always loved. Thus, Filial Ji was suspected, and M aster Zeng had cause to grieve.

14/8.2 莊 子 行 於 山 中 ，見 木 甚 美 ，長 大 ，枝 葉 盛 茂 ，伐 木 者 止 其 旁 而 弗 取 ，問 其 故 ，曰 ：『無 所 可 用 。』莊 子 曰 ： r 此 以 不 材 得 終 其 天 年 矣 。j 出 於 山 ， 及 邑 ，舍 故 人 之 家 。故 人 喜 ，具 酒 肉 ，令 豎 子 爲 殺 臈 饗 之 。豎 子 請 曰 ：「其 一 臈 能 鳴 ，一 臈 不 能 鳴 ，請 奚 殺 ？j 主 人 之 公 曰 ： 「殺 其 不 能 鳴 者 。j 明 曰 ，弟 子 問 於 莊 子 曰 ：「昔 者 山 中 之 木 以 不 材 得 終 天 年 ，主 人 之 臈 以 不 材 死 ，先 生 將 何 以 處 ？《 I 莊 子 笑 曰 ：『周 將 處 於 材 、不 材 之 間 。材 、不材之 間 ，似 之 而 非 也 ，故 未 免 乎 累 。《 I 若 夫 道 德 則 不 然 ：無 訝 無 訾 ，一 龍 一 蛇 ， 與 時 倶 化 ，而 無 肯 專 爲 ；一 上 一 下 ，以 禾 爲 量 ，而 浮 游 乎 萬 物 之 祖 ，物物 而 不 物 於 物 ，則 胡 可 得 而 累 ？此 神 農 、黃 帝 之 所 法 。若 夫 萬 物 之 情 、人倫 之 傳 則 不 然 ：成 則 毀 ，大 則 衰 ，廉 則 到 ，尊 則 虧 ，直 則 骱 ，合 則 離 ，愛則 隳

，多 智 則 謀 ，不 肖 則 欺 ，胡 可 得 而 必 ？j

W hen Zhuangzi was walking in the m ountains, he saw a huge, beauti­ ful tree, its branches and leaves full and thick. A w oodcutter stopped by it but did n o t select it. Zhuangzi asked why and was told, uTherc is nothing for which it could be used.55Zhuangzi com m ented, ccW hat is worthless will live o u t the years Heaven has given it.w W hen he came out o f the m ountains and arrived in a tow n, he stopped for the night at the hom e o f an old acquaintance. The friend, delighted,

served liquor and m eat. H e ordered a you th to kill a g o o se for their ban­ quet. ccO ne g o o se can honk and the other cannot,55said the you th . aW hich on e sh ou ld I kill?55 O ne o f the h o sfs elders said, ccK ill the o n e that cannot honk.55 T he next day a disciple asked Z huangzi, "'Earlier, th e tree in the m ou n ­ tains survived because it had n o value. O ur host^s g o o se died because it had n o value. W hich p o sitio n w ou ld the m aster rather be in?55 Z huangzi laughed and said, aI w ou ld rather be som ew here betw een having and n o t having value. B ut being betw een having and n o t having value, th ou gh it seem s a g o o d place, is n o t, because y ou cannot avoid com ­ plications even there. “A s for ‘the D ao and its Power，’ they are n o t like this.

Neither praised nor cursed. Now a dragon, now a serpent. Transforming with the times, Never willing to act alone. O nce up, on ce d ow n , taking harm ony as the m easure, floatin g and drifting to the ancestor o f the ten tliousand th in gs, treating th in gs as th in gs, but n o t being treated as a th in g by th in g s—h ow can you g et entangled? T his was w hat S h en n on g and the Y ellow Sovereign m ade their m odel. ccA s for cthe circum stances o f the ten thousand thin gs and the codes o f conduct handed d ow n from m an to man,5they are n o t like this.

Whatever is complete begins its decay. What is great will collapse; Honesty's sharp edges arc blunted. Those in honored positions are criticized. Make something straight, and it will bend; Join it with something, and they soon separate. Love it, and it is abandoned. T oo o ften , the w ise are p lotted against and th e stu pid deceived , so h o w can anything be guaranteed?55

14/8.3 牛 缺 (居 G E > 者 1上 地 〔 之〕 1大 儒 也 ，下 之 邯 鄆 ，遇 盜 於 耦 沙 之 中 。盜求 其 棄 中 之 載 則 與 之 ，求 其 車 馬 則 與 之 ，求 其 衣 被 則 與 之 。牛 缺 (出 G E > 步2 而 去 。{視 之 歡 然 無 憂 吝 之 色 。盜 追 而 問 其 故 。曰.•「君 子 不 以 所 養 害 其 所

養 。 j }盜 旧

" 嘻 ! 賢 矣 夫 ！』既 而 P 相 謂 曰 ：「此 天 下 之 顯 人 也 ，今辱之

如 此 ，此 必 想 我 於 萬 乘 之 主 ，萬 乘 之 主 必 以 國 誅 我 ，我 必 不 生 ，不若相與 追 而 殺 之 ，以 滅 其 跡 。』於 是 相 與 趨 之 ，行 三 十 里 ，及 而 殺 之 。此以知故 也 。孟 賁 過 於 河 ，先 其 五 ，船 人 怒 ，而 以 楫 ( 虓

L C > 敲4其 頭 ，顧不知其孟

賁 也 。中 河 ，孟 賁 瞋 目 而 視 船 人 ，髮 植 ，目 裂 ，鬢 指 ，舟 中 之 人 盡 揚 播 入 於 河 。使 船 人 知 其 孟 賁 ，弗 敢 直 視 ，涉 無 先 者 ，又 況 於 辱 之 乎 ？此以不知 故 也 。知 與 不 知 ，皆 不 足 恃 ，其 惟 和 調 近 之 。猶 未 可 必 ，蓋 有 不 辨 和 調 者 ， 則 和 調 有 不 免 也 。宋 桓 司 馬 有 寶 珠 ，抵 罪 出 亡 。王 使 人 問 珠 之 所 在 ，曰 「投 之 池 中 」 ，於 是 竭 池 而 求 之 ，無 得 ，魚 〔 盡〕 5死 焉 。此 言 禍 福 之 相 及 也 。紂 爲 不 善 於 商 ，而 禍 充 天 地 ，和 調 何 益 。 I. Chen Qiyou; Liezi parallel.

2. Tao Hongqing; Liezi parallel.

斗•Ma Xulun， Zhu Junsheng; Karlgren,

3. Added fromLiezi parallel.

#389.

5. Jiang Weiqiao, Chen Qiyou; TWLJ quotation.

N iu Q ue was a great Ru from the highlands. W hen going dow n to H andan, he encountered bandits on the Ousha. The bandits demanded what he was carrying in his sack, and he gave it to them. They dem anded his carriage and horses, and he handed them over. They dem anded his robes and coverlets, and he handed them over. W hen N iu Q ue left on foot, the bandits noticed that he seemed content and showed no sign o f anxiety or regret. The bandits ran after him to ask why. H e said, aA gentlem an does n o t risk his life for mere possessions that are supposed to nurture life.55 The bandits said, wAh, w hat a w orthy he is !55But afterward they talked it over, saying, aH e is one o f the w orld5s m ost em inent men. N ow that we have shamed him this way, he is bound to report us to a lord o f a ten thousand chariot state, w ho will undoubtedly use the power o f his state to punish us. We will surely die. It: w ould be best for us to form a group to go after him and kill him and thus erase any trace o f him.55 They thereupon form ed a group to run after him, and after going thirty li they caught up w ith him and killed him. This happened because he was recognized. M eng Ben was crossing the Yellow River. W hen he w ent to the head o f a file o f five men, the ferryman, angered, struck him on the head w ith his oar, n ot recognizing that he was M eng Ben. Having fallen in the river. M eng Ben fixed his stare on the ferryman, his hair standing on end, his eyes nar­ rowed into slits, and his sideburns sticking straight out. All the people in the boat jum ped into the river, thus causing the ferryman to recognize that he was M eng Ben and n o t to dare to lcx>k at him directly. N one o f those

crossing w ould dare get ahead o f him, much less shame him! This hap­ pened because he was not recognized. N either being recognized nor n o t being recognized are sufficiently reli­ able; being harm onious and agreeable comes closer, yet even that cannot guarantee safety. Even if there is no separation between harm onious and agreeable, they do not allow escape from danger. H uan Tui, director o f the horse in Song, owned a valuable pearl. H e com m itted a serious offence and fled the state. The king sent someone to inquire about the pearPs location, and he said, C 世7 ，不食穀 實 ，不 衣 芮 溫 ，身 處 山 林 巖 堀 ，{行 年 七 十 而 猶 有 嬰 兒 之 色 ，}8以 全 其 生 ， 不 盡 其 年 ，而 虎 食 之 。孔 子 行 道 而 息 ，馬 逸 ，食 人 之 稼 ，野 人 取 其 馬 。子 貢 請 往 說 之 ，畢 辭 ，野 人 不 聽 。有 鄙 人 始 事 孔 子 者 曰 請 往 說 之 。因謂野人 曰 ：「子 ( 不 )9耕 於 東 海 ( 吾 不 耕 於 G E > 至9西 海 也 。吾 馬 何 得 不 食 子 之 禾 ？

j ( 其 )io野 人 大 說 ，相 謂 曰 ： 「說 亦 皆 如 此 其 辯 也 ，獨 如 嚮 之 人 ？』解馬而 與 之 。說 如 此 其 無 方 也 而 猶 行 ，外 物 豈 可 必 哉 ？ 6. Xu Wciyu; HNZ parallel.

7. Chen Qiyou.

8. Added fromZZ andHNZ parallels.

9. Textual co rru p tio n , follow ing th e WX q u o ta tio n an d HNZ parallel.

10. C hen Q iyou.

Zhang Yi was fond o f showing respect. If he saw anyone approaching when he looked through his gate or from behind a drawn curtain, he w ould jum p up respectfully. Slaves, his wife5s relatives, even children were all treated by him w ith the strictest respect. H e thought thereby to give himself security. Yet he did n o t live to an old age but developed an internal fever and died. Shan Bao was fond o f magical techniques. H e avoided the vulgar crowd and detached himself from his age. H e w ould no t eat grains or fruit, or wear comfortable and warm clothes, but lived in a cave in the m ountain forests. H e did this for seventy years and still had the complexion o f a small child. H e used these means to keep intact the natural span o f his life, but he did n o t use up all his allotted years, for he was eaten by tiger.

BOOK

14

335

Confucius was resting from his travels w hen his horse got away and began eating the grain o f another man. An uncouth native captured the horse. Zigong asked that he be allowed to go and persuade the man to return it. Z igong used up all his fine phrases, but the uncouth native would n o t listen. There was a provincial individual w ho had begun his studies w ith Confucius, and he asked that he be allowed to go and persuade the man. H e w ent and said to the uncouth native: cT o u , sir, plow from the Eastern Sea to the Western Sea, so how could our horse not eat your grain?55 The uncouth native was very pleased and said: aAll explanations should be as logical as yours. H ow could anyone be as dense as that other man?55 H e released the horse and handed it over. But there is no m ethod for mak­ ing persuasions equal this. H ow can external things be guaranteed? 14/8.5 君 子 之 自 行 也 ，敬 人 而 不 必 見 敬 ，愛 人 而 不 必 見 愛 。敬 愛 ( 人 ) u 者 ，己 也 ；見 敬 愛 者 ，人 也 。君 子 必 在 己 者 ，不 必 在 人 者 也 ，必 在 己 無 不 遇 矣 。 il. C h en Q iy o u ; excrescent a d d itio n in X u W ciyu cd.

In his personal conduct, the gentleman treats others w ith scrupulous ， reverent care, b u t that does no t guarantee that he will receive reverent care. H e loves others, but that docs not guarantee that he will be loved. Acting w ith reverent care and loving others depends on the person w ho acts, but being loved and receiving reverent care depends on other people. The gentle­ m an can be certain o f w hat lies w ithin him, but he cannot be certain o f w hat lies in others. Being certain o f w hat lies w ithin him, there is no unex­ pected opportunity for which he is unprepared.

Book 15

Book 15 sets forth principles for achieving long-term success and prosperity. Chap­ ter I advocates anticipating the possibility of a future threat even when at peace, a theme that appears as well in X u n zi^ uZhongniw (par. 7.3; Knoblock, II, p. 60): Accordingly, in the conduct of official duties, the wise man, when he is adequate, considers situations in which he might be inadequate, when progressing smoothly, he reflects on any rash action he might take. When secure, he ponders what dangers might arise, adjusting and repeating his precautions as though he were fearful that some calamity might overtake him.55 Chapter 2 quotes several anecdotes to illus­ trate the necessity for the ruler always to be mindful of what is in the fundamental interest of his state's stability and prosperity. Chapter 3 stresses that the ruler should seek out and rely on men of talent, but condemns the controversies between the Mohists and Ru thinkers and poetically evokes the aKing who possesses the Dao.55Chapter 4 continues the theme of prais­ ing the worthy but it lacks the lattei^s references to the Dao. Chapter 5 suggests that persuaders should fashion their arguments to “accord with” 因) the desires and wishes of tlie audience. Hui Ang, a persuader of whom the chapter approves, utilizes typically Mohist notions such as “benefiting others” （while at the same time equating the ideas of Confucius and Mo Di). Tian Zan advocates ^ceasing to use weapons and giving rest to the people,55 a principle associated with the later Mohist school of Song Xing and Yin Wen. Chapter 6 elaborates on the idea intrcxiuced in 14/6 that, while success or fail­ ure is ultimately determined by Heaven, human effort is a necessary part of any undertaking and should not be neglcacd. At its conclusion the chapter comments that Guan Zhong “understood the great rituals.” Chapter 7 counsels learning how to rely on external circumstances before proceeding with an undertaking. This involves knowing the will of the people as well as examining the heavens for the zodiac signs by which one knows the season and observing the moon to know its phases. Chapter 8 refutes the principle of acmulating antiquity55as a means to solve [336]

problems and advocates instead changing one5s methcxls so that they fit the present circumstances. There is a close connection between this chapter and Hanfeizi aWudu.wSome parts o f it are based on Mozi "'Shangtong.55The final portions o f the chapter seem to be part o f a longer persuasion presented to a ruler o f Chu.

一曰慎 大

CH A PTER 1 B E IN G C A R E F U L W H E N T H E ST A T E IS L A R G E 15/1.1 賢 主 愈 大 愈 懼 ，愈 彊 愈 恐 。凡 大 者 ，小 鄰 國 也 ；彊 者 ，勝 其 敵 也 。勝其 敵 則 多 怨 ；小 鄰 國 則 多 患 。多 患 多 怨 ，國 雖 彊 大 ，惡 得 不 懼 ，惡 得 不 恐 ？ 故 賢 主 於 安 思 危 ，於 達 思 窮 ，於 得 思 喪 。 《周書》 曰 ：「若 臨 深 淵 ，若履薄 冰 j ，以 言 慎 事 也 。

The larger his state, the more apprehensive is a w orthy ruler. The stronger his state, the m ore concerned he is. As a general principle, large states have small states as their neighbors, and strong states conquer their enemies. Those w ho conquer their enemies create great animosity; those w ith small states as neighbors suffer m any troubles. Even though one were large and strong, how could he n o t be apprehensive and alarmed when confronted by greater animosity and m ore troubles? Accordingly, when a w orthy ruler is at peace, he contemplates danger; when he is successful, he contemplates failure; and when he has obtained som ething, he contemplates losing it. A Document ofZhou says: Be as if you are on the edge o f a deep gorge, be as if you are treading on thin ice. Thus docs it describe how to be careftil about undertakings. 15/1.2

桀 爲 無 道 ，暴 戾 頑 貪 ，天 下 顗 恐 而 患 之 ，言 者 不 同 ，紛 紛 ( 分 分 LC> 混 混1，其 情 難 得 。干 辛 任 威 ，凌 鑠 諸 侯 ，以 及 兆 民 ，賢 良 鬱 怨 。殺 彼 龍 逢 ， 以 服 群 凶 。眾 庶 泯 泯 ，皆 有 遠 志 ，莫 敢 直 言 ，其 生 若 (驚 T V > 夢2。大臣同 患 ，弗 周 而 畔 。桀 愈 自 賢 ，矜 過 善 非 ，主 道 重 塞 ，國 人 大 崩 。湯 乃 惕 懼 ， 憂 天 下 之 不 寧 ，欲 令 伊 尹 往 視 (曠 G E > 猾3夏 ，恐 其 不 信 ，湯 由 親 自 射 伊

尹 。伊 尹 奔 夏 三 年 ，反 報 于 亳 ，曰：F桀 迷 惑 於 末 嬉 ，好 彼 碗 、琰 ，不恤其 眾

，眾 志 不 堪 ，上 下 相 疾 ，民 心 積 怨 ，皆 曰 ：「上 天 弗 恤 ，夏 命 其 卒 」

。 J

湯 謂 伊 尹 曰 ：1•若吿 我( 曠 G Ê > 猾3夏 盡 如 詩 。』湯 與 伊 尹 盟 ，以 示 必 滅 夏 。 伊 尹 又 復 往 視 ( 曠 G E > 滑3夏 ，聽 於 末 嬉 。末 嬉 言 曰 ：『今 昔 天 子 夢 西 方 有 曰 ，東 方 有 日 ，兩 日 相 與 鬥 ，西 方 日 勝 ，東 方 日 不 勝 。』伊 尹 以 吿 湯 。商 涸 旱 ，湯 猶 發 師 ，以 信 伊 尹 之 盟 ，故 令 師 從 東 方 出 於 國 ，西 以 進 。未接刃 而 桀 走 ，逐 之 ( 至)4大 沙 ，身 體 離 散 ，爲 天 下 戮 ，不 可 (正 S F > 証 5諫 ，雖後 悔 之 ，將 可 奈 何 ？湯 立 爲 天 子 ，夏 民 大 說 ，如 得 慈 親 ，朝 不 易 位 ，農不去 疇 ，商 不 變 肆 ，親 鄣 如 夏 。此 之 謂 至 公 ，此 之 謂 至 安 ，此 之 謂 至 信 ，盡行 伊 尹 之 盟 ，不 避 旱 殃 ，祖 伊 尹 世 世 享 商 。 I. C hen Q iyou.

2. W u C hengshi.

3. C h en Q iyou.

4. C h en Q iy o u .

5. Ma X ulun.

Jie acted w ithout the Dao, was violent and avaricious, and so the whole world was alarmed and distressed by him. Advisors disagreed am ong them ­ selves, were contradictory and full o f resentm ent, and the truth o f their words was difficult to determine. Gan Xin encouraged Jie to indulge in awe-inspiring displays that maltreated and insulted the feudal lords and even the millions o f people, so that the w orthy and good were sad and resentful. Jie m urdered Guan Longpeng in order to quell all opposition. The multitudes grew restive and were alienated. N o one dared say an honest w ord, their lives having become so nightm arish. The great ministers shared their distress, did n o t remain true, and turned to open rebellion. Jie grew ever more convinced o f his worthiness and ever m ore excessive in approving w hat should be condem ned. The D ao o f ruling was repeatedly obstructed, and the people o f the state were about to undergo a great convulsion. It was then that Tang, grow ing uneasy and apprehensive about the u n ­ rest in the world, wanted to send Yi Yin to observe the disturbed situation in Xia. But fearing that Yi Yin w ould n o t be trusted by the Xia, Tang himself shot arrows at Yi Yin as if he had com m itted a crime. Three years after Yi Yin had fled to Xia, he returned to the Shang capital at Bo and reported, ccJie is entranced by M o Xi and is devoted to the wom en Wan and Yan. H e shows no compassion for his m ultitudes, w ho in their inner minds will no longer tolerate such treatm ent. Superiors and subordinates despise each other, and the people accumulate ever greater resentm ent in their hearts, all saying: ‘May Heaven on high show no pity， The mandate of Xia will surely expire.555

Tang said to Yi Yin, “From w hat you have reported to me, the disturbed situation in Xia is exactly as stated in this lyric.55Tang and Yi Yin swore a covenant to make plain their determ ination to annihilate Xia. Yi Yin once again w ent to obser the disturbed situation in Xia, and when M o Xi saw him, she said, ccJust last evening the Son o f Heaven dream t that there was a sun in the east and a sun in the west and that these two suns fought. The sun in the west was victorious, and the sun in the east did n o t win.55Yi Yin reported this to Tang. T hough Shang was suffering from a prolonged drought, under the terms o f his covenant w ith Yi Yin, Tang was obligated to send out an army. Accord­ ingly, he ordered the army to leave Shang from the east and enter Xia from the west. W ithout the crossing o f any blades, Jie fled. Tang pursued him to Dasha where his body and limbs were to m apart and he was disgraced before the whole world. Because Jie could n o t be chastened and w ould heed no rem onstrance, although he later regretted his actions, w hat alternative was there? Tang was established as Son o f Heaven, and the people o f Xia were elated, as if they had found a loving relative. Those at court did not exchange positions, farmers did not abandon their fields, merchants did not alter their places o f business, and the people felt the same allegiance to the state o f Yi that they had had to the Xia. This is w hat is m eant by C 旌6箕 子 之 宮 ，表 商 容 之 閭 ，（ 士 G E > 徒7過 者 趨 ，車過 者 下 ；三 日 之 內 ，與 謀 之 士 封 爲 諸 侯 ，諸 大 夫 賞 以 書 社 ，庶 士 ( 施 G V > 弛 8 政 去 賦 ；然 後 於 濟 河 ，西 歸 報 於 廟 ；乃 稅 馬 於 華 山 ，稅 牛 於 桃 林 ，馬弗復 乘 ，牛 弗 復 服 ；釁 鼓 旗 甲 兵 ，藏 之 府 庫 ，終 身 不 復 用 。此 武 王 之 德 也 。故 周 明 堂 外 戶 不 閉 ，示 天 下 不 藏 也 。唯 不 藏 也 可 以 守 至 藏 。 6. YuYuc.

7. YuYuc, Chen Qiyou.

8. Sun Qiangming, Chen Qiyou.

A. W hen King Wu conquered Yin and entered its capital, before he even climbed dow n from his war chariot, he ordered that the descendants o f the Yellow Sovereign be enfeoffed at Zhu, those o f Sovereign Yao at Li, and those o f Sovereign Shun at Chen. After he climbed dow n from his war chariot, he ordered that the descendants o f the Xia house be enfeoffed at Lesser Qi, and he established the descendants o f Tang the Successful at Song so that they could make offerings at Sanglin. King Wu then began to tremble w ith fright, sobbing heavily, tears flow­ ing. H e com m anded Dan, Duke o f Zhou, to bring forward the remaining elders o f Yin so that he could inquire o f them the causes o f Yin5s demise as well as w hat pleased the masses and w hat the people desired. The elders replied, T h e y w ant the governm ent o f Pangeng restored.55King W u there­ upon restored the governm ent o f Pangeng. H e dispensed the grain in the Giant Bridge Granary and distributed the cash kept in Deer Terrace in order to demonstrate to the people that he had not acted from selfish motives. H e released the fettered, gave amnesty to criminals, distributed material goods, and forgave debts in order to aid those in distress and need. H e sealed the tom b o f Bigan, marked w ith a banner the palace o f the Viscount o f Ji, and identified w ith a standard the village o f Shang Rong. Soldiers passing by on foot hastened their pace to show respect; those passing in carriages climbed down. D uring the next three days, knights w ho participated in laying the plan for the conquest were enfeoffed as feudal lords, and all the grand officers were given as rewards the title register to a village altar. The various ordi­ nary knights were pardoned o f offenses against Z hou Xin5s prohibitions and exempted from taxes. Only after all this had been done did the king ford the Yellow River and return west to report his accomplishment in the ancestral temple o f King Wen. After that he fed his horses at M ount H u a and his oxen at Peach Grove. The horses were never again ridden and the oxen never again yoked. H e smeared with blood his war drums, banners, shields, and weapons, stored them in the armory, and did n o t use them again for the rest o f his life. Such was the virtuous Power o f King Wu. Thus, to teach the w orld not to hide things, the outer gate o f the Z hou Hall o f Light was no t locked, for only those w ho do n ot hide can preserve that which is m ost hidden. 武 王 勝 殷 ，得 二 虜 而 問 焉 ，曰 ：r若 國 有 妖 乎 ？』一 虜 對 曰 ：r吾 國 有 妖 。 晝 見 星 而 天 雨 血 ，此 吾 國 之 妖 也 。』一 虜 對 曰 ： 1 ■此 則 妖 也 。雖 然 ，非其

大 者 也 。吾 國 之 妖 ，甚 大 者 ，子 不 聽 父 ，弟 不 聽 兄 ，君 令 不 行 ，此妖之大 者 也 。』武 王 避 席 再 拜 之 。此 非 貴 虜 也 ，貴 其 言 也 。故 《易》 曰 ：『想恝履 虎 尾 ，終 吉 。 J

B. W hen King W u conquered the Yin dynasty, he t œ k two prisoners w hom he questioned: ccWere there omens o f the impending disaster in your country?” O ne prisoner replied, ccThe country did have evil omens. A star appeared during daytime and the sky rained blood. These were omens o f its im pend­ ing disaster.55 The other prisoner replied, ctThese were indeed evil omens, but they were n o t the m ost im portant• 丁he m ost im portant omens o f im pending disaster were sons no t obeying their fathers， younger brothers their elder brothers, and the lord5s orders n o t being carried out. These were the greatest evil om ens•” King W u pushed aside his m at and bowed twice before the man. This was n o t because he respected the prisoner, but because he respected his words. Therefore, the Changes say: Be as mindful as you would be treading on the tail of a tiger. In the end you will be fortunate. I5/ I .4 趙 襄 子 H吏新稚穆子 P 攻 翟 ，勝 (老 G E > 左 1()人 、中 人 ，使 使 者 來 謁 之 ， 襄 子 方 食 搏 飯 ，有 憂 色 。左 右 曰 ：「一 朝 而 兩 城 下 ，此 人 之 所 以 喜 也 ，今君 有 憂 色 何 ？』襄 子 曰 ：「江 河 之 大 也 ，不 過 三 日 ；飄 風 暴 雨 {不終朝丨 11，曰 中 不 須 臾 。今 趙 氏 之 德 行 ，無 所 於 積 ，一 朝 而 兩 城 下 ，亡 其 及 我 乎 ？j 孔 子 聞 之 曰 .• 1■趙 氏 其 昌 乎 ！夫 憂 所 以 爲 昌 也 ，而 喜 所 以 爲 亡 也 ，勝非其難者 也 ，持 之 其 難 者 也 。』賢 主 以 此 持 勝 ，故 其 福 及 後 世 。齊 、（ 荆 TA>楚 、 吳 、越 皆 嘗 勝 矣 ，而 卒 取 亡 ，不 達 乎 持 勝 也 。唯 有 道 之 主 能 持 勝 。孔子之 勁 ，舉 國 門 之 關 ，而 不 肯 以 力 聞 ；墨 子 爲 守 攻 ，公 輸 般 服 ，而不肯以兵(加 G E > 知 12。善 持 勝 者 ，以 (術 彊 弱 G E > 弱術彊13。 9. Chen Qiyou; “Jinyu” 晉語. io. Wang Niansun. 11. Ma Xulun; Liezi parallel. 12. Chen Changqi, Wang Niansun, Sun Shuchcng, Tao Hongqing; Liezi parallel.

13. TanJicfu.

Viscount Xiang o f Zhao ordered Xinzhi Muzi to attack the Di. W hen he had conquered Zuoren and Zhongren, he sent a messenger to the viscount to announce the victory. W hen the messenger arrived Viscount Xiang was eating dumplings, but upon hearing the news, he pushed away his food

and had a worried look on his face. H is attendants said, aIn a single m orn­ ing a pair o f cities has fallen. This w ould normally make a m an happy. Why, then， does your lordship look so worried?” Viscount Xiang answered, cT h e crest o f the flood in the Yangzi and Yellow rivers does not last m ore than three days; whirlwinds and violent storms do not last ou t the m orning; the sun is at high noon for no m ore than a m om ent. N ow there has n o t been an accumulation o f virtuous acts on the part o f the house o f Zhao, so if in one m orning a pair o f cities has fallen to it, ruin will surely come to us!55 W hen Confucius learned this he said, aWill not the house o f Zhao surely attain glory? Such concern is responsible for glory; Mere contentment leads to ruin. To conquer is not the difficult task; it is holding on to w hat one has w on that is difficult.” Because o f this, w orthy rulers hold on to w hat they conquer, and their good fortune extends to later generations. Qi, Chu, Wu, and Yue all rewarded victory, and so in the end purchased defeat. N one o f them was accomplished in holding onto w hat it had conquered. Only a ruler w ho possesses the D ao is capable o f holding w hat he conquers. Conflicius was strong enough to lift the bolt on the gate o f the capital, but he did not w ant to become renowned for his strength. M o Di created strategies for defense that forced G ongshu Ban to subm it, but he did no t w ant to be known as a warrior. Those skilled at holding onto w hat they have w on use the m ethods o f weakness to be­ come strong.

二曰權勳

CHA PTER 2 W E I G H I N G M E R IT 15/2.1 利 不 可 兩 ，忠 不 可 兼 。不 去 小 利 則 大 利 不 得 ，不 去 小 忠 則 大 忠 不 至 。故 小 利 ，大 利 之 殘 也 ；小 忠 ，大 忠 之 賊 也 。聖 人 去 小 取 大 。

Benefit cannot derive from two sources; loyalty cannot be divided. I f

the lesser profit is n o t rejected, the greater profit will n o t be obtained; if the lesser loyalty is n o t abjured, the greater loyalty will n o t be fulfilled. Thus, lesser profit is the destroyer o f greater profit, and lesser loyalty is the assas­ sin o f greater loyalty. The sage abjures the lesser and chooses the greater.

15/2.2 昔 (荆 T A > 楚 龔 王 與 晉 厲 公 戰 於 鄢 陵 ，（ 荆 T A > 楚 師 敗 ，龔 王 傷 。臨 戰 ，司 馬 子 反 渴 而 求 飮 ，豎 陽 穀 操 (黍 G E > 參1酒 而 進 之 。子 反 叱 曰 ：『訾

！

退 ！酒 也 。』豎 陽 穀 對 曰 ：r非 酒 也 。』子 反 曰 ：『亟 退 ，卻 也 。』豎 陽穀 又 曰 ：「非 酒 也 。』子 反 受 而 飮 之 。子 反 之 爲 人 也 嗜 酒 ，甘 〔 之〕 2而不能絕 於 口 ，以 醉 。戰 既 罷 ，龔 王 欲 復 戰 而 謀 {事 }3 ，使 召 司 馬 子 反 。子 反 辭 以 心 疾 。龔 王 駕 而 往 視 之 ，入 幄 中 ，聞 酒 臭 而 還 ，曰 ：「 今 日 之 戰 ，不 穀 親 傷 ， 所 恃 者 司 馬 也 。而 司 馬 又 若 此 ，是 忘 (荆 T A > 楚 國 之 社 稷 、而 不 恤 吾 眾 也 。 不 穀 無 與 復 戰 矣 。』於 是 罷 師 去 之 ，斬 司 馬 子 反 以 爲 戮 。故 豎 陽 穀 之 進 酒 也 ，非 以 醉 子 反 也 ，其 心 以 忠 {愛 } ( 也 G E > 之4 ，而 適 足 以 殺 之 ，故 曰 小 忠 ，大 忠 之 賊 也 。 I. C h en Qiyou.

2. C h e n Qiyou.

3. C h en Qiyou; H F Z parallels.

4. C hen Qiyou; H F Z parallels.

Formerly, when Duke Li o f Jin did battle at Yanling, the army o f Chu was defeated, and its King G ong w ounded. As he observed the battle in progress. Prince Fan, director o f the horse, was thirsty and sought som e­ thing to drink. H is page boy, Yanggu, approached w ith a cup o f spirits in his hand. Prince Fan shouted at him, aFool! G o away! That^s liquor.55 The page boy said that it was not liquor. Prince Fan said, “Get out of here. Scram!” The page boy insisted that it was not liquor, so Prince Fan took the cup and drank it. Prince Fan was the kind o f man who, once he tasted the liquor, its sweetness made it impossible for him to stop drinking, so he got drunk. W hen the battle was over, King G ong wanted to make plans for another fight. H e sent for Prince Fan, his director o f the horse, w ho excused himself saying he had a pain in his heart. King G ong took a carriage to see him and, smelling the liquor as scx>n as he entered the tent, turned away, saying, uIn tcxla^s battle, even I, the U nw orthy One, was personally w ounded and now the director o f the horse on w hom I m ust depend for help is in this condition. His actions betray a shameful disregard for C hu5s altars o f soil and grain and exhibit a lack o f compassion for our soldiers. This U nw orthy O ne will not do battle again w ith him on my side.55H e thereupon disbanded

the army and sent it away. H e beheaded Prince Fan, the director o f the horse, for the terrible crime he had com m itted. Thus, when the page boy Yanggu presented the liquor, he felt no enmity for Prince Fan. H is heart was filled w ith loyalty and love for him, but it was just the same as m urdering him. Therefore it is said, ccLesser acts o f loyalty are the assassins o f greater acts o f loyalty.55 15/2.3

昔 者 晉 獻 公 使 荀 息 假 道 於 虞 以 伐 虢 ，荀 息 曰 ：「請 以 垂 棘 之 璧 與 屈 產 之 乘 ，以 賂 虞 公 ，而 求 假 道 焉 ，必 可 得 也 。』獻 公 曰 ：「夫 垂 棘 之 璧 ，吾先君 之 寶 也 ；屈 產 之 乘 ，寡 人 之 駿 也 。若 受 吾 幣 而 不 吾 假 道 ，將 奈 何 ？』荀息 曰 ：「不 然 。彼 若 不 吾 假 道 ，必 不 吾 受 也 。若 受 我 而 假 我 道 ，是猶取之內府 而 藏 之 外 府 也 ，猶 取 之 內 皁 而 著 之 外 皁 也 。君 奚 患 焉 ？』獻 公 許 之 。乃使 荀 息 以 屈 產 之 乘 爲 庭 實 ，而 加 以 垂 棘 之 璧 ，以 假 道 於 虞 而 伐 虢 。虞公濫於 寶 與 馬 而 欲 許 之 。宮 之 奇 諫 曰 ：「不 可 許 也 。虞 之 與 虢 也 ，若 車 之 有 輔 也 ， 車 依 輔 ，輔 亦 依 車 。虞 、虢 之 勢 是 也 。先 人 有 言 曰 ：「脣 竭 而 齒 寒 。」夫虢 之 不 亡 也 恃 虞 ，虞 之 不 亡 也 亦 恃 虢 也 。若 假 之 道 ，則 虢 朝 亡 而 虞 夕 從 之 矣 。 奈 何 其 假 之 道 也 ？』虞 公 弗 聽 ，而 假 之 道 。荀 息 伐 虢 ，克 之 。還 反 伐 虞 ， 又 克 之 。荀 息 操 璧 牽 馬 而 報 。獻 公 喜 曰 ：1 ■璧 則 猶 是 也 ，馬 齒 亦 薄 長 矣 。 《I 故 曰 小 利 ，大 利 之 殘 也 。

Formerly， Duke Xian o f Jin sent Xun Xi to request right o f passage through Yu to attack Guo. Xun Xi said, CCI propose that we bribe the duke o f Yu w ith the jade disk from Chuiji and the team o f horses bred in Q u. Then he will surely grant us our request to use the road.” But the Duke Xian objected, cT h e jade disk from Chuiji is a treasure that belonged to my predecessor, and the team o f Q u horses are my finest steeds! I f they should take my gifts but not let us use the road, w hat could we do about it?55 ccT hat will n o t happen,55Xun Xi replied. ccIf they do no t intend to allow us use o f the road, they will certainly n o t accept our gifts. I f they accept our gifts and allow us use o f the road, then we will be doing no m ore than taking the jade from an internal repository and storing it in an outer reposi­ tory, taking the horses from an inner stable and placing them in an outer stable. W hat cause is there for my lord to be concerned about this?55 The Duke, having agreed to the plan, sent Xun Xi w ith the team o f horses bred in Q u as treasure o f the court, to which was added the jade from Chuiji in order to get access to the road through Yu for the attack on

Guo. The duke o f Yu, overwhelmed by the lavishness o f the treasure and horses, w anted to grant permission, w hen G ong Zhiqi rem onstrated w ith him: ccT hat cannot be granted. Yu and G uo are like a carriage and its wheels. A carriage depends on its wheels, and the wheels depend on the carriage. The situation o f Yu and G uo is o f this sort. O ur predecessors had a saying, cW hen the lips are gone, the teeth get cold.5T hat G uo has n o t perished is because it relies on Yu; that Yu has n o t perished is because it relies on Guo. I f you let Jin use the road, G uo will be gone in a m orning and Yu will follow by that evening. U nder no circumstances should you let Jin use the road.55 The duke o f G uo w ould n o t listen and allowed Jin use o f the road. Xun Xi attacked G uo and conquered it. O n the trip back he attacked Yu and conquered it as well. Xun Xi reported back w ith the jade in hand and pull­ ing the horses behind him. Duke Xian, overjoyed, said, ccThe jade is just as it was, and the horses are slighdy longer in the teeth.55 Therefore, it is said, ccSmall profit is the destroyer o f great profit.55 15/2.4 中 山 之 國 有 旮 繇 者 。智 伯 欲 攻 之 而 無 道 也 ，爲 鑄 大 鐘 ，方 車 二 軌 以 遺 之 。旮 繇 之 君 將 斬 岸 堙 谿 以 迎 鐘 。赤 章 蔓 枝 諫 曰 ：「《詩》云 ：「唯 則 定 國 。」我 胡 則 以 得 是 於 智 伯 ？夫 智 伯 之 爲 人 也 貪 而 無 信 ，必 欲 攻 我 而 無 道 也 ，故 爲 大 鐘 ，方 車 二 軌 以 遺 君 。君 因 斬 岸 堙 谿 以 迎 鐘 ，師 必 隨 之 。j 弗 聽 。有 頃 ，〔 又〕 5諫 之 ，君 曰 " 大 國 爲 懼 ，而 子 逆 之 ，不 祥 。子 釋 之 。j 赤 章 蔓 枝 曰 ：「爲 人 臣 不 忠 貞 ，罪 也 ；忠 貞 不 用 ，遠 身 可 也 。《 I 斷 轂 而 行 ，至 衛 七 日 而 旮 繇 亡 。欲 鐘 之 心 勝 也 。欲 鐘 之 心 勝 則 安 内 繇 之 說 塞 矣 。凡 聽 說 ， 所 勝 不 可 不 審 也 ，故 太 上 先 勝 。 5. Chen Qiyou.

In the country o f Zhongshan there was Q iuyou which the Earl o f Zhi wanted to attack; but because there was no road by which to go there, he cast large bells, which he had arranged in a pair o f carts for presentation as gifts. The lord o f Q iuyou was planning to bore through cliffs and fill in gorges to receive the bells, but Chizhang M anzhi rem onstrated w ith him, saying, ccAn O de says, cOnly he w ho knows the patterns can settle the state.5 W hat have we done to be favored this way by the Earl o f Zhi? The Earl o f Zhi is a greedy and faithless man. H e certainly desires to attack us, but because there is no road he has had these large bells cast and arranged in two carts as a present for my lord. If on account o f his present my lord bores through cliffs and fills in gorges to receive the bells, an army is sure to follow.55

W hen he was n o t heeded, he rem onstrated again, w hereupon his lord said, C C A great state has given us cause for celebration. T hat you, sir, oppose it is unlucky. Give it up.55 aIt is a crime for a subject do be disloyal and unreliable,55said Chizhang Manzhi. ccNow, if one w ho is loyal and reliable is n o t used, he may put himself at a great distance.55Trimming the wheel hubs o f his cart, he left. Seven days after he reached Wey, Qiuyou perished. Since the lord o f Q iuyou5s desire for the bells trium phed over every other consideration, persuasions that could have given Q iuyou security were barred. As a general principle, in judging how to present a persuasion, those concerns that are victorious cannot but be carefiilly scrutinized; this is why the highest priority should be to give prom inence to them . 15/2.5 昌 國 君 將 五 國 之 兵 以 攻 齊 。齊 使 觸 子 將 ，以 迎 天 下 之 兵 於 濟 上 。齊王欲 戰 ，使 人 赴 觸 子 ，恥 而 訾 之 曰 ：「不 戰 ，必 ( 剷 L C > 戢 6若 類 ，掘 若 壟 。j 觸 子 苦 之 ，欲 齊 軍 之 敗 。於 是 以 天 下 兵 戰 ，戰 合 ，擊 金 而 卻 之 ，卒 北 ，天下 兵 乘 之 ，觸 子 因 以 一 乘 去 ，莫 知 其 所 ，不 聞 其 聲 。達 子 又 帥 其 餘 卒 ，以軍 於 秦 周 ，無 以 賞 ，使 人 請 金 於 齊 王 。齊 王 怒 曰 ：「若 殘 豎 子 之 類 ，惡能給若 金 ？《 I 與 燕 人 戰 ，大 敗 ，達 子 死 ，齊 王 走 莒 。燕 人 逐 北 入 國 ，相 與 爭 金 於 美 唐 甚 多 。此 貪 於 小 利 以 失 大 利 者 也 。 6. C hen Q iyou.

The Lord o f Changguo com m anded the armies o f the five states in an attack on Qi in 28斗• Qi commissioned the Viscount o f C hu as its general to oppose the armies o f the whole world on the banks o f the Ji River. The king o f Qi, wanting to fight, sent a messenger to the viscount to shame and revile him, saying, ccIf you do n o t fight, I will destroy you and your whole family and dig up the graves o f your ancestors.55The Viscount o f C hu bit­ terly resented this and hoped for the defeat o f the Q i army. A t this juncture, he did battlç w ith the armies o f the whole world. W hen the fight was first joined his troops repelled them by striking them w ith metal weapons; but finally they turned and fled, the w orld5s armies tcx)k advantage o f this, and in consequence the viscount fled in a single chariot. N o one knew where he w ent nor was anything again heard o f him. The Viscount o f D a took com m and o f the stragglers, reassembling the army at Qinzhou. Having no way to pay them , he sent a messenger to request m oney o f the king o f Qi. The king was enraged and said: ttW hy

should I give m oney for the ragtag band you lead, boy?55Q i then did battle w ith the forces o f Yan and suffered a disastrous defeat， in which the Viscount o f Da died and the king o f Qi was forced to flee to Ju. The army o f Yan entered the capital in pursuit o f the fleeing soldiers o f Q i, fighting w ith each other over the great quantity o f bronze stored in the treasury called Beautiful Pavilion. This is a case o f one whose greed for lesser profits resulted in the loss o f m uch greater benefits.

三曰下賢

CHA PTER 3 S U B M IT T IN G T O T H E W O R T H Y 15/3.1 有 道 之 士 固 驕 人 主 ，人 主 之 不 肖 者 亦 驕 有 道 之 士 ，日 以 相 驕 ，奚時相 得 ？若 儒 、墨 之 議 與 齊 、（ 荆 T A > 楚 之 服 矣 。賢 主 則 不 然 ，士 雖 驕 之 ，而 己 愈 禮 之 ，士 安 得 不 歸 之 ？士 所 歸 ，天 下 從 之 ，帝 。帝 也 者 ，天 下 之 〔 所〕 1 適 也 ；王 也 者 ，天 下 之 〔 所〕 1往 也 。得 道 之 人 ，貴 爲 天 子 而 不 驕 倨 ，富有天 下 而 不 騁 夸 ，卑 爲 布 衣 而 不 瘁 攝 ，貧 無 衣 食 而 不 憂 懾 ，狠 乎 其 誠 自 有 也 ， 覺 乎 其 不 疑 有 以 也 ，桀 乎 其 必 不 渝 移 也 ，循 乎 其 與 陰 陽 化 也 ，匆 匆 乎 其 心 之 堅 固 也 ，空 空 乎 其 不 爲 巧 故 也 ，迷 乎 其 志 氣 之 遠 也 ，昏 乎 其 深 而 不 測 也 ， 確 乎 其 節 之 不 庳 也 ，就 就 乎 其 不 肯 自 是 ，鵠 乎 其 羞 用 智 慮 也 ，假 乎 其 輕 俗 誹 譽 也 ，以 天 爲 法 ，以 德 爲 行 ，以 道 爲 宗 ，與 物 變 化 而 無 所 終 ( 窮)2 ，精充 天 地 而 不 竭 ，神 覆 宇 宙 而 無 ( 望 G E > 〈窮 >2 ，莫 知 其 始 ，莫 知 其 終 ，莫知其 門 ，莫 知 其 端 ，莫 知 其 源 ，其 大 無 外 ，其 小 無 內 ，此 之 謂 至 貴 。士有若此 者 ，五 帝 弗 得 而 友 ，三 王 弗 得 而 師 ，去 其 帝 王 之 色 ，則 近 可 得 之 矣 。 I. Sun Shuchcng, Liu Shipci.

2. Chen Qiyou; rhyme pattern.

Scholar-knights w ho possess the Way are consistently rude to rulers. U nw orthy rulers respond in kind by being rude to such scholar-knights. Each day they arc rude to one another; when will they cooperate? They are like the M ohists and Ru arguing w ith one another, or Qi and Chu, trying to subdue one another. W orthy rulers arc no t like this. Even when scholar-knights are rude to them , such rulers are even m ore polite to the scholar-knights; why, then, would the scholar-knights not turn to them. Those to whom scholar-knights turn, the w orld follows. A Sovereign is the one to w hom the w orld comes.

A King is the one to w hom the w orld travels. A m an w ho has attained the Dao, Although honored as a Son of Heaven, Will not be rude or arrogant; Although rich by possessing the whole world. Will not be proud or boastful; Although so base, he wears coarse garments, Will not a a weak or humble; Although so poor, he has no clothes or food, Will not be sad and fearful. How earnest! He truly has it himself. How certain! He docs not doubt he has means. How heroic! He is sure he will not change. How concordant! He alters with Yin and Yang. How industrious! the steadfastness of his heart. How guileless! his not doing anything artfiil. How boundless! the famess of his goals. How dark! His depths cannot be fathomed. How solid! His moral principles cannot be demeaned. How tentative! He is unwilling to consider himself right. How grand! his shame at using his own wisdom and thoughts. How extensive! his treating blame and praise as inconsequential and crude. He takes Heaven as his model， Virtuous Power as the basis of his acts. The Way as his progenitor. He transforms and metamorphoses with things. But never reaches an end. His essence fills Heaven and Earth, But is not depleted. His spirit covers the cosmos And has no boundary. No one knows his beginning, Nor his end, Nor his gateway. Nor his starting point. Nor his wcllspring. He is so great, nothing is outside, So small, nothing is inside. This is called “perfect nobility•”

Such scholar-knights could n o t be obtained as friends even by the Five Sov­ ereigns n o r as teachers by the Three Kings. Rid yourselves of the attitude of a Sovereign or King, Then perhaps you can obtain them. 15/3.2 堯 不 以 帝 見 善 綣 ，北 面 而 問 焉 。堯 ，天 子 也 ；善 綣 ，布 衣 也 。何故禮之 若 此 其 甚 也 ？善 綣 得 道 之 士 也 ，得 道 之 人 ，不 可 驕 也 。堯 論 其 德 行 達 智 而 弗 若 ，故 北 面 而 問 焉 ，此 之 謂 至 公 。非 至 公 其 孰 能 禮 賢 ？

Yao did n o t give Shan Q uan audience as a Sovereign, rather faced north and posed questions to him. Yao was the Son o f Heaven, while Shan Q uan a coarsely clothed com m oner; why was he so excessively polite? Because Shan Q uan was a scholar-knight w ho had attained the Way. A man w ho has attained the Way cannot be treated w ith rudeness. Yao judged that his virtu­ ous conduct and comprehensive wisdom could n o t be treated like others5; this is why he faced north and asked questions. Such actions are term ed "'perfect impartiality.55W ho but the perfectly impartial arc capable o f treat­ ing the w orthy w ith full ritual politeness? 15/3.3 周 公 旦 ，文 王 之 子 也 ，武 王 之 弟 也 ，成 王 之 叔 父 也 ，所 朝 於 窮 巷 之 中 、 甕 牖 之 下 者 七 十 人 。文 王 造 之 而 未 遂 ，武 王 遂 之 而 未 成 ，周公旦抱少主而 成 之 ，故 曰 成 王 ，不 唯 以 身 下 士 邪 。

Dan, the Duke o f Zhou, was the son o f King Wen, the younger brother o f King Wu, and the uncle o f King Cheng; yet he paid court to seventy men w ho lived in impoverished alleys and beneath crude windows made from the m ouths o f jars. King Wen initiated the establishment o f the mandate, but was unable to continue it; King Wu continued it but was unable to complete it; and D an, the Duke o f Zhou, protected the young ruler w ho completed it. This is why he was called King Cheng, ttthe completer.55D id he n o t personally bow dow n to scholar-knights?

1 5

/

3 . 4

齊 桓 公 見 小 臣 稷 ，一 日 三 至 弗 得 見 。從 者 曰 ： 「萬 乘 之 主 ，見 布 衣 之 士 ，一 日 三 至 而 弗 得 見 ，亦 可 以 止 矣 。』桓 公 曰 ： 「不 然 。士 驚 祿 爵 者 ，

固 輕 其 主 ；其 主 驚 霸 王 者 ，亦 輕 其 士 。縱 夫 子 驚 祿 爵 ，吾 庸 敢 驚 霸 王 乎 ？J 遂 見 之 ，不 可 止 。世 多 舉 桓 公 之 內 行 ，內 行 雖 不 修 ，霸 亦 可 矣 。誠行之此 論 而 內 行 修 ，王 猶 少 。

Duke H uan o f Q i w anted to see Lesser M inister Ji but one day though the duke visited the m an three times, he did not get to see him. An atten­ dant said to h im ,ccW hen the ruler o f a state w ith ten thousand chariots w ho wants to see a coarsely clothed scholar-knight has been unable to sec him three times in one day, surely he should desist.55 ""Not so,” said Duke H uan. “A scholar-knight w ho is contem ptuous o f salary and rank consistently treats his ruler w ith contem pt, and a ruler con­ tem ptuous o f becom ing lord-protector or king w ould as a m atter o f course treat the scholar-knight w ith contem pt. I f I indulge that m asters contem pt for salary and rank, w ould I dare be arrogant about becom ing a lord-pro­ tector or king?55H e subsequently saw Lesser M inister Ji, for he could n o t be dissuaded from doing so. O ur age frequentiy holds up to criticism the personal conduct o f Duke H uan. Although his personal conduct was uncultivated, it was surely appro­ priate that he become a lord-protector. Few are those who, having sincerely acted on this premise and cultivated their personal conduct, became true kings. 15/3.5 子 產 相 鄭 ，往 見 壺 丘 子 林 ，與 其 弟 子 坐 必 以 年 ，是 倚 其 相 於 門 也 。夫相 萬 乘 之 國 而 能 遺 之 ，謀 志 論 行 ，而 以 心 與 人 相 索 ，其 唯 子 產 乎 ？故相鄭十 八 年 ，刑 三 人 ，殺 二 人 ，桃 李 之 垂 於 ( 行

G E >

術 3 者 莫 之 援 也 ，錐刀之遺於

道者莫之舉 也。 3. Sun Shuchcng.

W hen Prince Chan was prim e m inister o f Zheng, he w ent to see H uqiu Zilin and sat himself am ong his disciples, invariably following the principle o f seniority， by which he left his ministership at the door. W ho but Prince Chan could forget that he was prim e m inister o f a state o f ten thousand chariots, discuss ideas, evaluate proper conduct, and yet be utterly compassionate in his discussions w ith others? Thus, during his eighteen years as prime minister o f Zheng, he punished three men and executed two. N o one w ould gather peaches and plums that had fallen on the paths. N o one w ould pick up awls and knives that had been dropped on the roads.

B O O K

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15/3.6 魏 文 侯 見 段 干 木 ，立 倦 而 不 敢 息 ，反 見 翟 黃 ，踞 於 堂 而 與 之 言 。翟黃不 說 。文 侯 曰 ：「段 干 木 官 之 則 不 肯 ，祿 之 則 不 受 。今 女 欲 官 則 相 位 ，欲祿則 上 卿 ，既 受 吾 實 ，又 責 吾 禮 ，無 乃 難 乎 ？』故 賢 主 之 畜 人 也 ，不 肯 受實者 其 禮 之 。禮 士 莫 高 乎 節 欲 ，（ 欲 節 則 令 行 矣 ) 4 ，文 侯 可 謂 好 禮 士 矣 。〈 欲節則 令行矣， >4 ( 好 禮 士 ) 5故 南 勝 ( 荆 T A > 楚 於 連 隄 ，東 勝 齊 於 長 城 ，虜 齊 侯 ， 獻 諸 天 子 ，天 子 賞 文 侯 以 上 聞 。 4 - Chen Qiyou.

$.

Chen Qiyou; dittography.

W hen M arquis Wen o f Wei w ent to see D uangan M u, he stood there until he was quite tired but did n o t dare rest. U pon returning hom e, he saw D i H uang and spoke w ith him squatting in a hall. W hen Di H uang was displeased. Marquis Wen explained, ccI f D uangan M u were offered an official position, he w ould be unwilling to serve in it, and if given an em olum ent ， w ould refuse it. N ow you desire the position o f prime m inister as your office， and you w ant the salary o f ä senior minister. H aving accepted my material gifts, you criticize my manners; w hat choice have I but to rebuke you?” Thus, w hen a w orthy m aster provides for others, he is polite even to those unwilling to accept his m aterial gifts. The highest form o f politeness to scholar-knights is to m oderate one’s ow n desires, so M arquis Wen can properly be described as ^devoted to being polite to scholar-knights.55W hen desires are mcxlerated, com m ands are carried out. Thus, in the south the marquis was victorious over C hu at Lianti, in the east he was victorious over Q i at the Long Wall, took the m arquis o f Q i prisoner, and presented prisoners to the Son o f Heaven. The Son o f Heaven having heard o f his excellence rewarded M arquis Wen.

四曰報更

CH A PTER 4 O N R E P A Y IN G A N D R E C O M P E N S IN G 15/4.1

國 雖 小 ，其 食 足 以 食 天 下 之 賢 者 ，其 車 足 以 乘 天 下 之 賢 者 ，其財足以禮 天 下 之 賢 者 ，與 天 下 之 賢 者 爲 徒 ，此 文 王 之 所 以 王 也 。今 雖 未 能 王 ，其以

爲 安 也 ，不 亦 易 乎 ？此 趙 宣 孟 之 所 以 免 也 ，周 昭 文 君 之 所 以 顯 也 ，孟嘗君 之 所 以 卻 (荆 T A > 楚 兵 也 。古 之 大 立 功 名 與 安 國 免 身 者 ，其 道 無 他 ，其必 此 之 由 也 。堪 士 不 可 以 驕 恣 屈 也 。

Any state, however small, has enough fcx>d to feed the worthies o f the world, enough chariots to provide transportation for them , enough material gcxxls to provide courteous gifts for them , and can form com m on alliance w ith them. This is how King Wen became a universal king. Now, although one may n o t be able to become a universal king, w ould it not be easy to use this same methcxl to maintain peace? This was how Zhao Xuanmeng escaped difficulties, how Lord Zhaowen o f Zhou became em inent, and how the Lord o f M engchang repelled the soldiers o f Chu. In antiquity those w ho managed to establish great achievements and reputations and at the same tim e secure their states and keep themselves free o f danger followed no other D ao and invariably employed this policy. E m inent scholar-knights cannot be m ade to subm it through rudeness or recklessness. 15/4.2 昔 趙 宣 孟 將 上 之 絳 ，見 鼽 桑 之 下 ，有 餓 人 臥 不 能 起 者 ，宣 孟 止 車 ，爲之 下 食 ，（ 蠲

L C >

續 1而 鋪 之 ，再 咽 而 後 能 視 。宣 孟 問 之 曰 ：『女 何 爲 而 餓 若

是 ？』對 曰 ：「臣 宦 於 絳 ，歸 而 糧 絕 ，羞 行 乞 而 憎 自 取 ，故 至 於 此 。』宣孟 與 脯 一 朐 ，拜 受 而 弗 敢 食 也 。問 其 故 ，對 曰 ： 『臣 有 老 母 ，將 以 遺 之 。

j

宣 孟 曰 ：「斯 食 之 ，吾 更 與 女 。《 I 乃 復 賜 之 脯 二 束 與 錢 百 ，而 遂 去 之 。處二 年 ，晉 靈 公 欲 殺 宣 孟 ，伏 士 於 房 中 以 待 之 ，因 發 酒 於 宣 孟 。宣 孟 知 之 ，中 飮 而 出 。靈 公 令 房 中 之 士 疾 追 而 殺 之 。一 人 追 疾 ，先 及 宣 孟 ，（之面 G E > 面之 2 曰：「嘻 ，君 肇 ！吾 請 爲 君 反 死 。』宣 孟 曰 ：「而 名 爲 誰 ？』反 走 對 曰 ： 4

可 以 名 爲 ！臣 骷 桑 下 之 餓 人 也 。』還 鬥 而 死 。宣 孟 遂 活 。此 《書》之所謂

「德 幾 無 小 』者 也 。宣 孟 德 一 士 猶 活 其 身 ，而 況 德 萬 人 乎 ？故 《詩》 曰 ： 「 赳 赳 武 夫 ，公 侯 干 城 』 ， 「濟 濟 多 士 ，文 王 以 寧 』 ，人主胡可以不務哀士 ?

士 其 難 知 ，唯 博 之 爲 可 ，博 則 無 所 遁 矣 。 I. Chen Qiyou.

2. Sun Qiangming.

In the past， when Zhao Xuanmeng was on his way lip to Jiang, he saw a starving m an w ho was lying beneath a withered mulberry, unable to rise. Xuanmeng stopped his carriage and handed some food dow n for the man. H e selected bits o f dried meat and little by little fed him these. Only after choking on it several times was the m an able to sec. Xuanmeng asked him, aH ow is it that you came to be starving like this?55

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"Tour servant was an official in Jiang,55the m an replied. wW hen returning hom e, my supplies ran out. I was ashamed to resort to begging and hated the idea o f stealing for myself. So I ended up as you find m e.55 Xuanmeng shared a strip o f dried m eat w ith him. The m an bow ed and accepted it b ut did n o t dare eat it. W hen asked why, the m an replied, "Tour servant has an aged m other. I am going to keep it to give to her.55 Xuanmeng said, wE at it and I will give you m ore for her.55H e then pre­ sented the man w ith another tw o bunches o f dried m eat as well as a hundred pieces o f cash and then took leave o f him. Two years later, Duke Ling o f Jin wanted to have Xuanm eng killed. H e had a knight hide in a cham ber to await him. H e then set o u t liquor for Xuanmeng. Xuanm eng knew about the plan and so left in the middle o f drinking. Duke Ling ordered the m an hiding in the cham ber quickly to chase and kill him. The m an quickly pursued him, and as soon as he caught up w ith him, he said to his face, aAlas! Your lordship should leave by carriage. I ask that I be allowed to go back and die on your lordship5s behalf?5 Xuanmeng asked, aBut w hat is your Turning as he ran back, the m an said, t difference w ould my name make? Your servant is the m an w ho was starving beneath the w ithered m ul­ berry.55G oing back to the court, the m an died fighting. As a consequence, Xuanm eng was able to survive. This is w hat a Document calls ^virtue that seems to lack any smallness.55 Because Xuanmeng was virtuous to a single knight, he was able to survive. H o w m uch more w ould have been the return had he been virtuous to ten thousand men? Thus, an O de says: So gallant is the soldier, He is shield and wall for our Duke and Marquis. “Zhounan，” 叮 uju，” Mao, 7)

And another says: Perfectly arrayed arc the many knights, With them King Wen achieved peace. (SW, “Daya,” “Wenwang,” Mao 235)

H ow can a ruler not devote himself to being sympathetic to scholar-knights? Scholar-knights are surely hard to find. Only by searching broadly will one succeed. If he searches broadly, none will remain hidden from him.

15/4-3

張 儀 ，魏 氏 餘 子 也 ，將 西 遊 於 秦 ，過 東 周 。客 有 語 之 於昭文君者曰：「魏 氏 人 張 儀 ，材 士 也 ，將 西 遊 於 秦 ，願 君 之 禮 貌 之 也 。』昭 文 君 見 而 謂 之 曰 ： 『聞 客 之 秦 。寡 人 之 國 小 ，不 足 以 留 客 。雖 ( 游 然 G E > 然游 3豈 必 遇 哉 ？客 或 不 遇 ，請 爲 寡 人 而 一 歸 也 ，國 雖 小 ，請 與 客 共 之 。《 I 張 儀 還 走 ，北面再 拜 。張 儀 行 ，昭 文 君 送 而 資 之 ，至 於 秦 ，留 有 間 ，惠 王 說 而 相 之 。張儀所 德 於 天 下 者 ，無 若 昭 文 君 。周 ，千 乘 也 ，重 過 萬 乘 也 ，〈 逢 澤 之 會 ，魏王嘗 爲 御 ，韓 王 爲 右 〉，令 秦 惠 王 師 之 。（ 逢 澤 之 會 ，魏 王 嘗 爲 御 ，韓王爲右)4， 名 號 至 今 不 忘 ，此 張 儀 之 力 也 。 3. Wang Niansun.

4. Chen Qiyou; text jumbled.

Zhang Yi belonged to a cadet branch o f the house o f Wei. H e was plan­ ning to travel west to Q in, and his route w ould take him through Eastern Zhou. A retainer conversing w ith Lord Zhaowen said, ccZhang Yi o f the house o f Wei is a talented scholar-knight w ho is planning to travel west to Qin. I hope my lord will treat him w ith courtesy and re sp e a .55 Lord Zhaowen received him in an audience and said to him, aI, the U nw orthy One, have heard that our guest is going to Qin. M y ow n state is small and is insufficient to detain a guest. W henever one travels, are there n o t bound to be chance encounters? But, my guest, some are n o t mere chance encounters, and I ask that on m y behalf you return once again and that even though my state is small, I be perm itted to share it w ith my guest.55 W hen Zhang Yi turned to go, he faced north tow ard Lord Zhaowen and bowed twice. W hen he departed, Lord Zhaow en saw him off and provided him w ith supplies. Zhang Yi arrived in Q in and, after a short while, King H u i was pleased w ith him and made him prime minister. O f all those w hom Zhang Yi, as prime minister o f Qin, treated w ith kindness, none equaled Lord Zhaowen. Z hou was a state w ith a mere thousand chariots, yet Zhang Yi treated it as if it were as im portant as a state w ith ten thousand chariots. At the m eeting at Fengze, the king o f Wei served as Lord Zhaowen's driver and the king o f H an as his guard on the right. H e ordered King H u i o f Q in to regard Lord Zhaowen as a teacher. Even today his reputation has no t been forgotten. This resulted from the efforts o f Zhang Yi. 15/ 4 .4 孟 嘗 君 前 在 於 薛 ，（ 荆 T A > 楚 人 攻 之 。淳 于 髡 爲 齊 使 於 ( 荆 T A > 楚 ，還 反 ，過 於 薛 。孟 嘗 君 令 人 禮 貌 而 親 郊 送 之 ，謂 淳 于 髡 曰 ：Y 荆 TA > 楚人攻

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薛 ，夫 子 弗 爲 憂 ，文 無 以 復 待 矣 。j 淳 于 髡 曰 ：「敬 聞 命 矣 。j 至 於 齊 ，畢 報 。王 曰 ：「何 見 於 (荆 T A > 楚 ？』對 曰 ：「(荆 T A > 楚 甚 固 ，而薛亦不量其 力 。《 I 王 曰 ：「 何 謂 也 ？』對 曰 ：『薛 不 量 其 力 ，而 爲 先 王 立 清 廟 ，（ 荆 TA> 楚 固 而 攻 薛 ，薛 清 廟 必 危 ，故 曰 薛 不 量 其 力 ，而 (荆 T A > 楚 亦 甚 固 。j 齊 王 知 顏 色 ，曰 ：「嘻

！先 君 之 廟 在 焉 。』疾 舉 兵 救 之 ，由 是 薛 遂 全 。顚蹶之

請 ，坐 拜 之 謁 ，雖 得 則 薄 矣 。 ( 故 善 說 者 ，陳

其 勢 ，言 其 方 ，見 人 之 急 也 ，若 自 在 危 厄 之 中 ，豈用彊

力 哉 ？彊 力 則 鄙 矣 。說 之 不 聽 也 ，任 不 獨 在 所 說 ，亦 在 說 者 。

）5

5. Tao Hongqing, Ma Xulun, Chen Qiyou; this passage belongs at the beginning of 15/5.

Earlier in his career, w hen Tian Wen, the Lord o f M engchang, resided in Xue, the army o f C hu attacked the state. Chunyu Kun, w ho had been sent to C hu as an envoy o f Qi, passed through Xue on his return trip. The Lord o f M engchang ordered his m en to welcome him w ith full ceremony and w ent in person to greet him in the suburbs o f the city, saying, "The army o f C hu is attacking Xue. I f you, sir, do n o t take pity on us, this will be the last tim e I, Wen, will be able to pay you my respects.55 ^1 reverentiy heed your com m and,55said Chunyu Kun. W hen he had arrived in Q i and finished his report, the king asked him, “W hat did you observe in Chu?” H e replied, wC hu is extremely persistent and Xue, for its part, does n o t estimate its ow n strength accurately.55 ccW hat do you m ean?55asked the King. ^Because Xue had no true measure o f its strength, it built the Ancestral Temple o f Purity for the Early Kings o f Qi. Because Chu is persistent in its attacks on Xue, the temple is definitely threatened. This is why I say that Xue had no true measure o f its ow n strength and that Chu, for its part, is extremely persistent.” Realization o f his im port passed across the king’s face， and he said ，“Ah! The tem ple to our Early Kings is there.” H e quickly raised troops to rescue it. As a result o f this, Xue was subsequently preserved intact. I f you prostrate yourself and plead, if you kneel and beg, you may get w hat you seek, but you will have devalued yourself.

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E X A M IN A T IO N S

五曰順說

CH A PTER 5 O N M A K IN G P E R S U A S IO N S A G R E E A B L E 15/5.1 〈故 善 說 者 ，陳 其 勢 ，言 其 方 ，見 人 之 急 也 ，若 自 在 危 厄 之 中 ，豈用彊 力 哉 ？彊 力 則 鄙 矣 。說 之 不 聽 也 ，任 不 獨 在 所 說 ，亦 在 說 者 。y 善說者若巧 士 ，因 人 之 力 以 自 爲 力 ；因 其 來 而 與 來 ，因 其 往 而 與 往 ；不 設 形 象 ，與生 與 長 ；〔 因〕 2 而 言 之 ，與 〔 影與〕 2 響 ；與 盛 與 衰 ，以 之 所 歸 ；力 雖 多 ，材雖 勁 ，以 3 制 其 命 。順 風 而 呼 ，聲 不 加 疾 也 ；（ 際 G E > 證 G V > 登4 高 而 望 ，目 不 加 明 也 ；所 因 便 也 。 I. Chen Qiyou. 2. Chen Qiyou. 3. Chen Qiyou: text 以 GE 不 . 4. Ma Xulun, Chen Qiyou; X u n z i parallel.

Thus, the skilled persuader sets forth the facts and offers the remedy in such a way th at as he observes the agitation o f his audience, it is as if he himself were caught in their predicament. W hat need has he to employ any force? Those w ho m ust compel their listeners arc demeaned. W hen persua­ sions are n o t heeded, the responsibility lies n o t only w ith w hat is said but also w ith the persuader himself. A skillful persuader is like a clever knight; He relies on the strength of others for his own strength. Relies on their coming to help them come. Relics on their going to help them go. He docs not set forth his own forms or figures, But creates and develops in accord with those of others, Relics on them as he speaks, Like their shadow, like their echo. He expands or contracts with others; Through these means he reaches his goal. However great their strength, prodigious their talents, He controls their fate. W hen you shout w ith the wind, your voice is no m ore intense; when you climb up high and gaze out, your vision is no clearer. The advantage comes from w hat you have relied on.

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I5/5.2 惠 盎 見 宋 康 王 。康 王 蹀 足 謦 欽 ，疾 言 曰 ：「 寡 人 之 所 說 者 勇 有 力 也 ，而 無5 ( 爲

L C >

謂6仁 義 者 。客 將 何 以 敎 寡 人 ？』惠 盎 對 曰 ： 「臣 有 道 於 此 ，使

人 雖 勇 ，刺 之 不 入 ；雖 有 力 ，擊 之 弗 中 。大 王 獨 無 意 邪 ？』王 曰 ： 「善 ！此 寡人〔 之〕 7 所 欲 聞 也 。』惠 盎 曰 ： 「 夫 刺 之 不 入 ，擊 之 不 中 ，此 猶 辱 也 。臣 有 道 於 此 ，使 人 雖 有 勇 弗 敢 刺 ，雖 有 力 不 敢 擊 。大 王 獨 無 意 邪 ？』王 曰 ： 「善 ！此 寡 人 之 所 欲 知 也 。』惠 盎 曰 ：「夫 不 敢 刺 、不 敢 擊 ，非 無 其 志 也 。 臣 有 道 於 此 ，使 人 本 無 其 志 也 。大 王 獨 無 意 邪 ？』王 曰 ：「善 ！此寡人之所 願 也 。《 I 惠 盎 曰 ：「 夫 無 其 志 也 ，未 有 愛 利 之 心 也 。臣 有 道 於 此 ，使天下丈 夫 女 子 莫 不 驩 然 皆 欲 愛 利 之 ，此 其 賢 於 勇 有 力 也 ，居 四 累 之 上 。大王獨無 意 邪 ？』王 曰 ：「此 寡 人 之 所 欲 得 〔 也〕 8 。』惠 盎 對 曰 ：「 孔 、墨 是 也 。孔 丘 、 墨 翟 ，無 地 爲 君 ，無 官 爲 長 ，天 下 丈 夫 女 子 莫 不 延 頸 舉 踵 而 願 安 利 之 。今 大 王 ，萬 乘 之 主 也 ，誠 有 其 志 ，則 四 境 之 內 皆 得 其 利 矣 ，其 賢 於 孔 、墨也 遠 矣 。』宋 王 無 以 應 。惠 盎 趨 而 出 。宋 王 謂 左 右 曰 ：「 ( 辨 G V > 辯9 矣 。客之 以 說 服 寡 人 也 。』宋 王 ，俗 主 也 ，而 心 猶 可 服 ，因 矣 。因則貧賤可以勝富 貴 矣 ，小 弱 可 以 制 彊 大 矣 。 5. Cncn Qiyou; reject Bi Yuan emendarion to Liezi^ HNZ reading. 7. Sun Shuchcng; LieziyHNZ parallels. 8 . Bi Yuan, Jiang Wciqiao; Ltezi, HNZ parallels, jgSZTquotation.

6. Chen Qiyou. 9. Xu Wciyu, Chen Qiyou.

H u i Ang had an audience w ith King Kang o f Song. King Kang stamped his foot, coughed, and said fiercely, ccBrave m en w ith strength please this U nw orthy O ne, no t m en w ho discuss hum anity and morality. W hat does my guest intend to teach m e?55 ""Suppose,55 replied H ui Ang, UI knew the D ao that w ould cause men, however brave, to fail to penetrate the flesh when they stab and, however strong, to fail to hit when they strike; w ould the Great King have no inter­ est in th a t?55 “Excellent!” said the king. ccT hat is som ething I w ant to learn about.” aBut even if the m an fails to enter when he penetrates and fails to hit when he strikes, you w ould still be hum iliated,55 said H ui Ang. ^Suppose your servant knew the Dao that w ould make a brave man dare not stab you o r a strong man dare not hit you. W ould the Great King have no interest in that?” "Excellent!55said the king. "That is som ething I w ant to know about.55 aBut just because he does not dare stab you or docs not dare strike you docs n o t mean he lacks the will to do so,” said H ui Yang. “Suppose your servant knew the Dao that could make a man fundamentally lack any such will. W ould the Great King have no interest in that?w

“Excellent!” said the k in g /T h a t is w hat I hope for.” aH e w ho lacks any such will may n o t yet have a m ind to love or benefit others,55said H ui Ang. ccSuppose your servant knew the D ao that caused all the m en and wom en o f the w orld joyously to desire to love and benefit others. This w ould surely be the fourth rank w orthier than being brave or strong. W ould the Great King have no interest in th at?55 "This is w hat I desire to obtain,55said the king. ccThe teachings o f Confucius and M o D i are exactly this,w replied H u i Ang. ccC onfudus and M o D i were lords o f no territory and supervised no offices, yet all the m en and w om en o f the w orld stretched their necks and stocxl on tiptoes hoping to be com forted and benefited by them . Now , the Great King is the ruler o f ten thousand chariots. If he genuinely had the same goal as Confucius and M o Di, then all w ithin the four borders w ould enjoy his benefits, and he w ould be far w orthier than either o f them ,55 The king o f Song was at a loss to reply. H u i Ang left w ith courteous haste. The king o f Song said to his courtiers, aW hat a discrimination! The way my guest tam ed me w ith his persuasion!55 The king o f Song was a vulgar ruler and so the way his heart could be tam ed by H u i Ang is an instance o f the technique o f ^relying.55By employ­ ing the technique o f "'relying,55the poor and lowly can vanquish the rich and noble and the small and weak can control the strong and big. 15/5.3 田 贊 衣 補 衣 而 見 ( 荆 T A > 楚 王 。（ 荆 T A > 楚 王 曰 ：『先 生 之 衣 何 其 惡 也 ？』 田 贊 對 曰 ：「衣 又 有 惡 於 此 者 也 。』 （ 荆 T A > 楚 王 曰 ：r 可 得 而 聞 乎 ？』對 曰 ：『甲 惡 於 此 。j 王 曰 ：「何 謂 也 ？』對 曰 ：『冬 日 則 寒 ，夏日則 暑 ，衣 無 惡 乎 甲 者 。贊 也 貧 ，故 衣 惡 也 。今 大 王 ，萬 乘 之 主 也 ，富 貴 無 敵 ， 而 好 衣 民 以 甲 ，臣 弗 得 也 。意 者 爲 其 義 邪 ？甲 之 事 ，兵 之 事 也 ，刈 人 之 頸 ， 刳 人 之 腹 ，隳 人 之 城 郭 ，刑 人 之 父 子 也 ，其 名 又 甚 不 榮 。意 者 爲 其 實 邪 ？ 苟 慮 害 人 ，人 亦 必 慮 害 之 ；苟 慮 危 人 ，人 亦 必 慮 危 之 。其 實 ( 人 則 G 甚 不 安 。之 二 者 ，臣 爲 大 王 無 取 焉 。』（ 荆

T A >

E >

又 1()

楚 王 無 以 應 。說 雖 未 大 行 ，

田 贊 可 謂 能 立 其 方 矣 。若 夫 偃 息 之 義 ，則 未 之 識 也 。 io. Yu Yuc; parallelism.

W hen Tian Zan had an audience w ith the king o f Chu, he was dressed in patched garments. The king asked, aWhy, master, are your clothes so awfiil?” Tian Zan replied, "There are clothes m ore awfiil than m ine.55

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^May one get to learn about th em ?55inquired the king o f Chu. aA rm or is m ore awful than these clothes.55 “H o w do you mean?” aSince arm or makes one cold in winter and h o t in summer, there are no clothes more awful than armor. I, Zan, am pcx>r, and that is why m y clothes arc awfiil. But you. Great King, are the ruler o f ten thousand chariots. Your wealth and nobility have no m atch; yet you are fond o f dressing your sub­ jects in armor. Your servant does n o t understand this. Is your idea perhaps that by doing this, you will appear righteous? Now , matters requiring ar­ m or are military matters, like slitting a man5s throat, cutting open his belly, toppling a m an5s city walls, and punishing his father and sons. Anyone w ho does such things will gain a reputation that is utterly inglorious. O r are you doing it because you actually plan to use the armor? I f you contemplate doing harm to a man, he will certainly also consider how to harm you; and if you contemplate endangering him, he will certainly also consider how to p u t you in danger. Anyone w ho actually uses arm or will find him self very insecure. Your servant w ould no t chcx>se either o f these tw o alternatives for the G reat King.55 The king o f C hu was at a loss to reply. A lthough his persuasion never had any great effect, Tian Zan may be called one w ho was able to establish his m ethods. As for “ceasing to use weapons and resting the people,55he did n o t know how to im plem ent that principle. 15/5.4 管 子 得 於 魯 ，魯 束 縛 而 檻 之 ，使 役 人 載 而 送 之 齊 ，其 謳 歌 而 引 。管子恐 魯 之 止 而 殺 己 也 ，欲 速 至 齊 ，因 謂 役 人 曰 ：^我 爲 汝 唱 ，汝 爲 我 和 。』（ 其 G E > 具 11所 唱 適 宜 走 ，役 人 不 倦 ，而 取 道 甚 速 ，管 子 可 謂 能 因 矣 。役人得 其 所 欲 ，己 亦 得 其 所 欲 。以 此 術 也 ，是 用 萬 乘 之 國 ，其 霸 猶 少 ，桓公則難 與往也。 il. C h en Q iyou.

W hen Guan Z hong was captured in Lu, he was tied up, put on a litter, and carried back to Qi by slaves. They chanted and sang as they pulled him. Fearful that Lu m ight detain him and kill him, Guan Z hong was anxious to arrive quickly in Qi, he told the slaves, aI will be the lead singer and you provide the harmony.wThe speed at which he sang was m atched by their running. The slaves did not tire o u t and made the trip very quickly.

Guan Zhong may be said to have been c 曠1，成 亦 可 ，不 成 亦 可 。以 其 所 能 託 其 所 不 能 ，若 舟 之 與 車 。 I. C hen Q iyou.

In initiating any project, the wise invariably rely on the right opportu­ nity. But since there can be no guarantee that the right opportunity will develop, hum an effort should not be neglected. Since an opportunity may or may n o t develop, one should use the capacities one has to make up for those that one lacks, like using a boat or a cart. 15/6.2 北 方 有 獸 ，名 曰 蹶 ，鼠 前 而 兔 後 ，趨 則 跆 ，走 則 顚 ，常爲蛩 蛩 距虛取甘 草 以 與 之 。蹶 有 患 害 也 ， 蛩 蛩 距 虛 必 負 而 走 。此 以 其 所 能 託 其 所 不 能 。

In the northern regions there is an animal called the "'stumbler55whose front legs are those o f a rat and whose rear legs are those o f a hare. W hen it tries to hop, it falls over backward, and when it tries to run it tumbles over frontward. It always takes the sweet grasses it gathers and gives them to the “fabulous big-and-small.” This is because whenever the “stum bler55 is in trouble and danger the “fabulous big-and-small” will carry it off to safety. It uses the capacity it has to make up for what it cannot do. 15/6.3 鮑 叔 、管 仲 、召 忽 ，三 人 相 善 ，欲 相 與 定 齊 國 ，以 公 子 糾 爲 必 立 。召忽 曰 ：F吾 三 人 者 於 齊 國 也 ，譬 之 若 鼎 之 有 足 ，去 一 焉 則 不 成 。且小白則必不

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立 矣 ，不 若 三 人 佐 公 子 糾 也 。』管 子 曰 ：『不 可 。夫 國 人 惡 公 子 糾 之 母 ，以 及 公 子 糾 ；公 子 小 白 無 母 ，而 國 人 憐 之 。事 未 可 知 ，不 若 令 一 人 事 公 子 小 白 。夫 有 齊 國 必 此 二 公 子 也 。j 故 令 鮑 叔 傅 公 子 小 白 ，管 子 、召忽居公子 糾 所 。（ 公 子 糾 ) 2外 物 則 固 難 必 。雖 然 ，管 子 之 慮 近 之 矣 。若 是 而 猶 不 全 也 ，其 天 邪 ，人 事 則 盡 之 矣 。 2. YuYuc; dittography.

The three m en Bao Shu, G uan Zhong, and Shao H u were on gcxxl term s w ith each other and w anted to cooperate in settling the state o f Qi. Believing that Prince Jiu was certain to ascend the throne, Shao H u said, ccWe three are to Q i like the feet o f a tripod. I f one foot is missing, the tripod cannot stand. Further, Prince Xiaobo is certain not to ascend the throne. It w ould be best for us to assist Prince Jiu.55 "That w ould n o t do,55said G uan Zhong. cT h e hatred the citizens o f our state bear Prince Jiu5s m other extends to the prince himself. Since Prince Xiaobo has no mother, the citizens pity him. We cannot predict the out­ come, so it w ould be best if one o f us were to serve Prince Xiaobo. It is certain that one o f these tw o will take possession o f the state o f Q i.55 Thus, they had Bao Shu made tutor to Prince Xiaobo, while Guan Z hong and Shao H u resided w ith Prince Jiu. It is assuredly difficult to be certain w ith regard to external things. Nonetheless, G uan Z h o n ^ s planning came close to achieving certainty. I f one proceeds thusly and still docs n o t complete onc5s task, surely this is because o f Heaven, if every hum an effort has been expended. 15/6.4 齊 攻 糜 丘 。趙 使 孔 青 將 死 士 而 救 之 ，與 齊 人 戰 ，大 敗 之 。齊 將 死 。得車 二 千 ，得 尸 三 萬 以 爲 二 京 。甯 越 謂 孔 青 曰 ：F惜 矣 ，不 如 歸 尸 以 內 攻 之 。越 聞 之 ，古 善 戰 者 ，莎 隨 ( 賁 服 L C > 般伏 3 ，郤 舍 延 尸 ，（ 彼得尸而財費乏)4 ， 車 甲 盡 於 戰 ，府 庫 盡 於 葬 。此 之 謂 內 攻 之 。j 孔 青 曰 ： f ( 敵 < ^ > 適5齊不尸 則 如 何 ？』甯 越 曰 ： 「戰 而 不 勝 ，其 罪 一 。與 人 出 而 不 與 人 入 ，其 罪 二 。 與 之 尸 而 弗 取 ，其 罪 三 。民 以 此 三 者 怨 上 ，上 無 以 使 下 ，下 無 以 事 上 。是 之 謂 重 攻 之 。j 甯 越 可 謂 知 用 文 武 矣 。用 武 則 以 力 勝 ，用 文 則 以 德 勝 。文 武 盡 勝 ，何 敵 之 不 服 ？

3. C hen Q iyou. 4. Chen Qiyou; Gao You commentary erroneously entered into the text in Bi Yuan^ collation; Sun Yirang*s collation corrects the error.

5. Chen Qiyou.

W hen Qi attacked Linqiu, Z hao sent Kong Q ing at the head o f a suicide squad to save it. H e fought the army o f Q i and inflicted a great defeat on

them , in which the Qi general died. Kong Q ing then gathered into two m ounds the two thousand chariots and 30,000 corpses o f the Q i army. N ing Yue said to Kong Qing, ps? This is a perfect example o f ^gathering the harvest w ithout having broken the soil.55 15/7•斗

武 王 入 殷 ，聞 殷 有 長 者 。武 王 往 見 之 ，而 問 殷 之 所 以 亡 。殷 長 者 對 曰 ： 「王 欲 知 之 ，則 請 以 日 中 爲 期 。j 武 王 與 周 公 旦 明 日 早 要 期 ，則 弗 得 也 。 武 王 怪 之 。周 公 曰 ：「吾 已 知 之 矣 。此 君 子 也 ，（ 取 S F > 趣 3不 能 〔 殉〕 4其 主 ，

( 有 G V > 又5以 其 惡 吿 王 ，不 忍 爲 也 。若 夫 期 而 不 當 ，言 而 不 信 ，此殷之所 以 亡 也 ，已 以 此 吿 王 矣 。 j 3. Chen Qiyou.

4. Chen Qiyou.

5. Wang Niansun.

W hen King Wu entered Yin, he learned that there was an elder in the city. King Wu w ent to see him, to inquire into the reasons Yin perished. The Yin elder replied, ccI f the king wants to know, then I propose that we arrange to m çet at noon.” Together w ith D an, Duke o f Z hou, King Wu arrived early for the appointm ent, but the elder did n o t keep it. King W u thought this peculiar, but the Duke o f Z hou explained: aI already know the reasons for Yin5s demise. This m an is a gentleman; to have to report to your majesty his rulers evils after having chosen the impossible path o f n o t following his ruler to death, was m ore than he could bear to do. As for his making an appointm ent and n o t keeping it and giving his w ord b ut n o t living up to it, these arc the reasons for Yin5s demise. By his actions he has already informed your majesty o f them .55

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I 5 /7 .5

夫 審 天 者 ，察 列 星 而 知 四 時 ，因 也 。推 歷 者 ，視 月 行 而 知 晦 朔 ，因 也 。 禹 之 裸 國 ，裸 入 衣 出 ，因 也 。墨 子 見 ( 荆

T A > 楚 王 ，（ 錦 衣 G E > 衣錦6吹

笙 ，因 也 。孔 子 道 彌 子 瑕 見 釐 夫 人 ，因 也 。湯 、武 遭 亂 世 ，臨 苦 民 ，揚其 義 ，成 其 功 ，因 也 。故 因 則 功 ，專 則 拙 。因 者 無 敵 。國 雖 大 ，民 雖 眾 ，何 益？

6. S un S huchcng; TPYL q u o ta tio n . W hen those w ho scrutinize the sky recognize the four seasons by examining the zodiac constellations, it is an instance o f relying on the natural state o f things. W hen those w ho keep the calendars know when the first and last days o f the m onth will occur by observing the movements o f the m oon, it is a case o f relying on the natural state o f things. W hen Yu w ent to the country o f the naked, he entered naked but left clothed. This is an in­ stance o f relying on w hat is natural in the society. W hen M o D i had an audience w ith the king o f Chu, he dressed in brocade and played tiic flute. This is a case o f relying on w hat is natural in the scx:iety. W hen Confucius was intrcxluced to Lady Li by M i Zixia, it was a case o f relying on w hat was natural to the court, Tang and W u found themselves in a disordered age. Observing the suffering people, they proclaimed their moral purpose and completed their work. This is a case o f relying on w hat is natural to the people. Thus, if you rely on w hat is natural to the situation, you will suc­ ceed; but if you act alone, you will fail. Since those w ho rely on w hat is natural to the situation cannot be opposed, w hat further advantage is to be gained from the state however great it may be, or from the people, however num erous they may be?

八曰察今

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爲 欲 同 ，其 所 爲 欲 異 。口惽 之命不 ( 愉 G V > 諭 3 ，>4人 以 自 是 ，反 以 相 誹 。天 下 之 學 者 多 辯 ，言 利 辭 倒 ，不 求 其 實 ，務 以 相 毀 ，以 勝 爲 故 。先 王 之 法 ， 胡 可 得 而 法 ？雖 可 得 ，猶 若 不 可 法 。凡 先 王 之 法 ，有 要 於 時 也 ，時不與法 倶 至 。法 雖 今 而 至 ，猶 若 不 可 法 。故 ( 擇 G V > 釋 5先 王 之 成 法 ，而法其所以 爲 法 。先 王 之 所 以 爲 法 者 何 也 ？先 王 之 所 以 爲 法 者 人 也 。而 己 亦 人 也 ，故 察 己 則 可 以 知 人 ，察 今 則 可 以 知 古 ，古 今 一 也 ，人 與 我 同 耳 。有 道 之 士 ， 貴 以 近 知 遠 ，以 今 知 古 ，以 益 所 見 ，知 所 不 見 。故 審 堂 下 之 陰 ，而知日月 之 行 、陰 陽 之 變 ；見 瓶 水 之 冰 ，而 知 天 下 之 寒 、魚 鱉 之 藏 也 ；嘗 一 脬 肉 ， 而 知 一 鑊 之 味 、一 鼎 之 調 。 I. Sun Jiangming, TanJicfu, Chen Qiyou. 4. Chen Qiyou; text scrambled.

2. Chen Qiyou.

3. Yang Shuda.

5. XuWciyu.

W hy do rulers not adopt the laws o f the Form er Kings? It is no t because these rulers arc n o t worthy, but because such laws cannot be adopted. The laws o f the Form er Kings are classical standards, which have come to us from ancient ages and which people have sometimes supplemented and other times abridged; how could they possibly be adopted? Even if they had never been supplemented or abridged, it w ould still not be possible to adopt them. The ordinances o f the Yi and Xia states and the law codes o f antiquity and the present employ different terminology and contain statutes with divergent provisions. Thus, ancient ordinances are incommensurate w ith the terminology o f the present， and the laws o f the present are frequently inconsistent w ith the laws o f the past. The divergent customs o f the various peoples is analogous to this. Since their boats, carts, clothes, cuisine, music, and ideas o f feminine beauty are n o t the same, and tiicir desires are the same, w hat they do in response to these desires is different. The m ode o f speech o f one group is n o t under­ standable to the other, so each group thinks itself correct and condemns the practices o f others. The learned m en o f the world frequently engage in de­ bate. W ith expressions that are piercingly sharp and propositions that turn reality upside dow n, they do n o t seek tru th but strive to best one another, considering v iao ry their sole purpose. H ow w ould it be proper to adopt the laws o f the Form er Kings? Even if it were proper, the results w ould be the same as if it were improper. As a general principle, the laws o f the Form er Kings are bound up w ith the age in which they were created; but the age that created these laws has n o t survived along w ith them. A lthough the influence o f the laws reaches the present, it still is not proper to adopt them . Thus, one should abandon the established laws o f the Form er Kings but adopt the reasons for which

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they were originally enacted. W hat was the basis o f the Former Kings5enact­ m ent o f laws? They took m an as the basis for their laws. And since the Form er Kings were themselves also m en, by examining themselves, they could know others. By examining the present, one can know the past, for past and present share one and the same principle. O ther men and I share a com m on identity. Scholar-knights w ho possess the D ao prize using the near to know the distant, using the present to know the past, and knowing w hat is n o t seen from w hat is seen. H ence, by examining the shadows at the foot o f the hall one knows the movements o f the sun and the m oon and the metam orphoses o f the Yin and Yang principles. By looking at the water that has frozen in a jar, one may know how cold it is in the w orld at large and that fish and tortoises have gone to the bottom . By tasting a single bite o f the m eat, one can know the flavor o f the whole po t and how the ingredi­ ents are blended in the whole cauldron. 15/8.2

( 荆 T A > 楚 人 欲 襲 宋 ，使 人 先 表 擁 水 。潴 水 暴 益 ，（荆 T A > 楚 人 弗 知 ， 循 表 而 夜 涉 ，溺 死 者 千 有 餘 人 ，軍 驚 而 壞 都 舍 。嚮 其 先 表 之 時 可 導 也 ，今 水 已 變 而 益 多 矣 ，（ 荆 T A > 楚 人 尙 猶 循 表 而 導 之 ，此 其 所 以 敗 也 。今世之 主 ，法 先 王 之 法 也 ，有 似 於 此 。其 時 已 與 先 王 之 法 〔 異 ，而 先 王 之 法 〕 6虧 矣 ，而 曰 「此 先 王 之 法 也 』而 法 之 以 爲 治 ，豈 不 悲 哉 ？故 治 國 無 法 則 亂 ， 守 法 而 弗 變 則 悖 ，悖 亂 不 可 以 持 國 。世 易 時 移 ，變 法 宜 矣 。譬 之 若 良 醫 ， 病 萬 變 ，藥 亦 萬 變 。病 變 而 藥 不 變 ，嚮 之 壽 民 ，今 爲 殤 子 矣 。故 凡 舉 事 必 循 法 以 動 ，變 法 者 因 時 而 化 。若 〔 行之〕 7此 論 則 無 過 務 矣 。 6 . C h e n Q iy o u .

7. T ao H o n g q in g .

The army o f Chu, w anting to make a surprise attack on Song, first sent a m an to go and mark the fording place across the Yong River. But the Yong River was subject to violent floods. The C hu army did no t know this, so when they tried to ford the river at night, following the markers that had been set, m ore than a thousand o f their m en drowned. The army panicked and destroyed their whole encampm ent. W hen the markers had first been placed, they could have been followed. But the river had changed and deep­ ened considerably. Because the C hu army still followed the markers it was defeated. W hen the rulers o f the present age adopt the laws o f the Form er Kings, it is rather similar to this. T hough their ow n times arc different from those o f the Former Kings and the laws o f the Former Kings have been discredited.

these rulers neverthdcss say/HThese arc the laws o f the Porm er Kings and so we shall adopt them .55They try to bring about order w ith them . Is that n o t indeed pitiable? H ence, to govern the state w ithout having laws results in anarchy; to preserve the laws w ithout modifying them w ith the times results in rebellion and anarchy. A nd anarchy and rebellion cannot maintain the state. As generations change and the seasons replace one another, it is fitting that one reforms the laws. It is like being a good doctor. I f he is to treat a disease that undergoes a myriad o f transform ations, he m ust have a drug that also undergoes a myriad o f transformations. If the disease transforms but the drug does not, then those who lived long lives in the past will now die young. Hence, as a general principle, proposals and undertakings m ust comply w ith the law in order to be executed. In reform ing the law, one relies on the times to make the modifications. I f you follow this thesis， then you will n ot err in w hat you strive to accomplish. 15/8.3 夫 不 敢 議 法 者 ，眾 庶 也 ；以 死 守 〔 法〕 8者 ，有 司 也 ；因 時 變 法 者 ，賢主 也 。是 故 有 天 下 〔 者〕 9七 十 一 聖 ，其 法 皆 不 同 ，非 務 相 反 也 ，時 勢 異 也 。故 曰 良 劍 期 乎 斷 ，不 期 乎 鍥 铘 ；良 馬 期 乎 千 里 ，不 期 乎 驥 驚 。夫 成 功 名 者 ， 此 先 王 之 千 里 也 。（ 荆 T A > 楚 人 有 涉 江 者 ，其 劍 自 舟 中 墜 於 水 ，遽 契其舟 曰 ：「 是 吾 劍 之 所 從 墜 。』舟 止 ，從 其 所 契 者 入 水 求 之 。舟 已 行 矣 ，而劍不 行 ，求 劍 若 此 ，不 亦 惑 乎 ？以 ( 此 )1()故 法 爲 其 國 與 此 同 。時 已 徙 矣 ，而法不 徙 ，以 此 爲 治 ，豈 不 難 哉 ？有 過 於 江 上 者 ，見 人 方 引 嬰 兒 而 欲 投 之 江 中 ， 嬰 兒 啼 ，（ 人 )u 問 其 故 ，曰 ： 「此 其 父 善 游 。j 其 父 雖 善 游 ，其 子豈遽善游 哉 ？〔 以〕 12此 任 物 亦 必 悖 矣 。（荆 T A > 楚 國 之 爲 政 ，有 似 於 此 。 8. Bi Yuan.

9- Chen Qiyou; parallel phrase in 22/5.

11. Chen Qiyou.

10. WangNiansun.

12. Wang Niansun.

Now, those w ho w ould n o t presume to debate laws are the m ultitude. Those who die preserving the laws exactly as they are hold the offices charged w ith managing them . Those w ho rely on the times to reform the laws are worthy rulers. This is why the seventy-one sages w ho have possessed the empire each had different laws. This was not because they overturned those o f their predecessors, but because the times and situations were different. Hence, it is said, aA goexi sword is measured by how well it cuts not by how it compares to the Moye sword; a good horse is measured by w hether it will go a thousand li} no t by how it compares w ith a Q i or an Ao thorough-

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bred.55Now, to perfect a reputation for achievement is the thousand-// test o f the Form er Kings, W hen a m an from C hu was fording a river, his sword fell from the boat into the water. H e immediately m ade a notch in the boat and declared, "This is where my sword w ent in .55W hen the boat stopped, he w ent into the w ater to search for his sw ord in the spot indicated by the notch he had made. The boat had m oved, but his sw ord had not. Was it n o t sheer delu­ sion to search for a sword this way? U sing ancient laws to govern the state is no different. Since the tim e has changed but the laws have n o t followed suit, will it n ot be difficult to bring about order using them? Som eone passing along a river saw a m an at that m om ent pulling on a child, intending to throw it into the river. The child was screaming and the passerby asked w hat the m an was doing. The m an said, aH is father is a gocxl swimmer.55But just because a child5s father is a good swim m er does n o t mean that the child will automatically be one. Such dependence on things certainly defies all reason. The way the state o f C hu was governed is rather similar to this.

Book 16

The eight chapters of this book set forth the principles and techniques by which one should examine things and distinguish them from one another. The purpose of this exposition is to teach the ruler how to go about identifying and employing the worthy. Chapter i explains that those who disagree with the ruler arc the ones to whom he should listen, for they most clearly recognize the signs that portend calamity in his state. The way to obtain the services of the worthy who possess the Dao, chap­ ter 2 warns, is to treat them with utmost respect and courtesy. Chapter 3 points out that the wise, unlike the stupid, can know the future. Thus, if a state perishes, it is because a ruler foolishly failed to recruit wise men, preferring to rely on his own limited capacity for understanding. What caused the tragedy of the last years of Duke Huan's reign was his failutre to heed the wise counsel of Guan Zhong. Chapter 斗expands on the theme of shortsighted rulers failing to seek the advice of the worthy. In the extended narrative that makes up the chapter, the grand officer of Zhou, Prince Man, predias that in spite of its great strength the Qin army will be defeated, because it has failed to observe the proper rituals in the presence of the Son of Heaven—-an observation that appears to identify the chapter with Ru thinkers. Chapter 5 advances the thesis that ordinary people arc too stupid to under­ stand the implications of the acts of the sages. Thus, they need not be consulted, though they should be included, in celebrating the successes of sagely govern­ ment. This principle appears to have been borrowed from the Book o f L ord Shattg. Chapter 6 points out that dose examination of their subtly minute beginnings enables one to predict the outcome of all events. It praises Confucius for his re­ markable ability to learn of the future from seemingly insignificant events and criti­ cizes a number of others who lack such ability. The need to approach problems without: bias and prejudice is the theme of chapter 7. Chapter 8 demonstrates how stupid rulers can be fcx^lcd into accepting as worthy officials individuals who, their common sense tells them, arc not fit for office. When the early Mohist Yin Wen [372]

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claims that those who do not fight when insulted arc not disgraced and that the king should reward such individuals with o伍cial appointment， King Min o f Qi is too weak-minded to respond. According to this chapter, the success o f Yin Wen’s argument signals the demise o f the grand old state o f Qi and calls for a ""Rectification o f Names55 (the chapters title) in the state.

一曰先識

CHA PTER 1 FO REK N O W LED G E

16/1.1 凡 國 之 亡 也 ，有 道 者 必 先 去 ，古 今 一 也 。地 從 於 城 ，城 從 於 民 ，民從於 賢 。故 賢 主 得 賢 者 而 民 得 ，民 得 而 城 得 ，城 得 而 地 得 。夫 地 得 豈 必 足 行 其 地 、人 說 其 民 哉 ？得 其 要 而 已 矣 。

Generally, w hen a state is about to perish, those w ho possess the D ao are sure to depart before it happens—in this antiquity and the present are the same. The territory follows the cities; the cities follow the people; the people follow the worthy. H ence, if a w orthy ruler holds o nto w orthy offi­ cials, the people are held; if the people are held, the cities are held; if the cities arc held, the territory is held. Accordingly, in order to hold the terri­ tory, why should it be necessary for the ruler to inspect his territories on foot and to please his subjects in person? All that is necessary is that one grasp the essentials.

16/1.2 夏 太 史 令 終 古 ，〔 見 桀 惑 亂 〕，1出 其 圖 法 ，執 而 泣 之 。（ 夏 桀 迷 惑 ，暴亂 愈 甚 ，太 史 令 終 古 乃 出 奔 如 商 。） 2湯 喜 而 吿 諸 侯 曰 ：F夏 王 無 道 ，暴虐百 姓 ，窮 其 父 兄 ，恥 其 功 臣 ，輕 其 賢 良 ，棄 義 聽 讒 ，眾 庶 咸 怨 ，守 法 之 臣 ， 自歸于商。 j I. Chen Qiyou; B T S C quotation.

2. Dittography.

Z hong G u, head o f the G rand H istoriographers Office o f the Xia, per­ ceiving that Jic was deluded and lawless, fled with its maps and laws, holding fast to them as he wept. Greatly pleased, Tang reported to the feudal lords: aThc king o f Xia lacks the Dao, Tyrannizes the Hundred Names,

374

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E X A M IN A T IO N S

Inflicts hardship on his elders, Shames his meritorious subjects, Belittles the worthy and the good. Casts aside the righteous, heeds the slanderous. The masses are filled with resentment; His ministers who maintain the laws Have joined the Shang.”

16/1.3 殷 內 史 向 摯 見 紂 之 愈 亂 迷 惑 也 ，於 是 載 其 圖 法 ，出 亡 之 周 。武 王 大 說 ， 以 吿 諸 侯 曰 ：「商 王 大 亂 ，（ 沈 G V > 酖 3于 酒 德 ，辟 遠 箕 子 ，爰 近 姑 與 息 ，妲 己 爲 政 ，賞 罰 無 方 ，不 用 法 式 ，殺 三 不 辜 ，民 大 不 服 ，守 法 之 臣 ，出奔周 國0j

3. Yang Shuda. Xiang Zhi, inner scribe o f the Yin, seeing that Z hou Xin was increas­ ingly lawless, benighted, and deluded, loaded its maps and laws in a cart and fled to Zhou. King W u was overjoyed and reported to the feudal lords: aThe king of Shang is utterly dissolute. Addicted to the power of liquor. He has exiled the Viscount of Ji, He favors those who indulge and spoil him. Daji controls the government; There arc no standards for rewards and penalties. Not employing laws and models, He has murdered three innocent men. The people are very disobedient; His ministers who maintain the laws Have all fled to the Zhou stated 16/1.4

晉 太 史 屠 黍 見 晉 之 亂 也 ，見 晉 公 之 驕 而 無 德 義 也 ，以 其 圖 法 歸 周 。周威公 見 而 問 焉 ，曰 ：「天 下 之 國 孰 先 亡 ？j 對 曰 ：「晉 先 亡 。』威 公 問 其 故 。對 曰：『臣 比 在 晉 也 ，不 敢 直 言 。示 晉 公 以 天 妖 ，日月星辰之行多 ( 以 )4不 當 ， 曰 ：「是 何 能 爲 ？」又 示 以 人 事 多 不 義 ，百 姓 皆 鬱 怨 ，曰 ：「是 何 能 傷 ？」又 示 以 鄰 國 不 服 ，賢 良 不 舉 ，曰 ：「是 何 能 害 ？」如 是 ，是 不 知 〔 所以存〕 5 ，所 以 亡 也 ，故 臣 曰 晉 先 亡 也 。』居 三 年 ，晉 果 亡 。威 公 又 見 屠 黍 而 問 焉 ，曰 ： 『孰 次 之 ？j 對 曰 ：『中 山 次 之 。』威 公 問 其 故 。對 曰 ：1■天 生 民 而 令 有 別 。 有 別 ，人 之 義 也 ，所 異 於 禽 獸 麋 鹿 也 ，君 臣 上 下 之 所 以 立 也 。中 山 之 俗 ，

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以 晝 爲 夜 ，以 夜 繼 日 ，男 女 切 倚 ，固 無 休 息 ，〔 淫昏〕 6康 樂 ，歌 謠 好 悲 。其 主 弗 知 惡 。此 亡 國 之 風 也 。臣 故 曰 中 山 次 之 。』居 二 年 ，中 山 果 亡 。威公 又 見 屠 黍 而 問 焉 ，曰 ：F孰 次 之 ？』屠 黍 不 對 。威 公 固 問 焉 。對 曰 ：『君次 之 。j 威 公 乃 懼 。求 國 之 長 者 ，得 義 蒔 、田 邑 而 禮 之 ，得 史 轔 、趙駢 以爲 諫 臣 ，去 苛 令 三 十 九 物 ，以 吿 屠 黍 。對 曰 ：r 其 尙 終 君 之 身 乎 ! j 〔 威公問其 故 。對 〕 7 曰：「臣 聞 之 ：國 之 興 也 ，天 遺 之 賢 人 與 極 言 之 士 ；國 之 亡 也 ，天 遺 之 亂 人 與 善 諛 之 士 。』威 公 薨 ，肆 ，九 月 不 得 葬 ，周 乃 分 爲 二 。故有道 者 之 言 也 ，不 可 不 重 也 。 4. Sun Shuchcng; S T parallel.

5. Liu Shipci; S T parallel.

6. XuWciyou, Chen Qiyou; S T parallel, quotation fromShuijin£f commentary.

7. Chen Qiyou.

Tu Shu, G rand H istoriographer o f Jin, seeing the disorder in Jin and the arrogance and lack o f virtue and propriety o f the Duke o f Jin, fled to Z hou w ith his maps and laws. Wei, the duke o f Z hou, granted him an audi­ ence and asked him, ccO f the states o f the world, which will perish first?55 W hen he replied, aJin,55the duke asked why. c 故 3 也 。無 由 接 ，固 卻 其 忠 言 ，而 愛 其 所 尊 貴 也 。 3. Tan Jicfu.

W hen G uan Z hong became seriously ill, Duke H uan came to inquire after him. ^Zhongfii, your illness has become grave. W hat instructions have you for this U nw orthy O n e ?55 G uan Z hong replied, ccThe rustics o f Q i have a saying, "The sedentary know nothing o f transporting things, and travelers know nothing o f bury­ ing things.5N ow your servant is about to embark on a long journey. H ow can I be asked for instructions?55 “I desire that Zhongfix n o t decline•” “I hope，” replied G uan Z hong， “that my lord will send Yi Ya， Shu Dao, the Sorcerer o f Chang, and Qifang, the prince o f Wey, far away.55 "Ti Ya boiled his ow n son to please me; how could it be possible to d o u b t him?” “It is essential to hum an nature to love one’s children. I f he could endure his ow n son’s suffering, w hat w ould he do to my lord?” aShu Dao castrated himself to be near to me; how could he be doubted?55 ^It belongs to the essential nature o f all m en to cherish their bodies. If he could endure inflicting such suffering on his ow n body, w hat w ould he do to my lord?” cT h e Sorcerer o f Chang has examined life and death closely and is ca­ pable o f dispelling spiritual afläictdons; how could he be d oubted ?55 aLife and death are a m atter o f fate. Spiritual afflictions are the result o f neglect. I f my lord does n o t rely on his ow n fate and safeguard the roots o f life, b ut instead depends on the Sorcerer o f Chang, that m an will use this as an excuse to com m it any act he pleases.55 aQifang, the Prince o f Wey, has served me for fifteen years. Even when his father died, he did no t dare return hom e to grieve. H ow could he be doubted?” aIt is essential hum an nature for a m an to love his father. I f he could endure n ot grieving his fathers death, w hat w ould he be capable o f doing to my lord?” Duke H uan agreed, ^YtsP W hen Guan Z hong died, the duke expelled all the men; but his food no longer tasted sweet, the harem fell into disorder, spiritual afflictions dcvel-

oped, and the court was in disarray. After three years, Duke H uan exclaimed, ccD id Zhongfu n o t go too far? W ho says that Zhongfu m ust be obeyed in everything?55 Thereupon, he sum m oned the m en he had expelled. The next year, the duke became ill. The Sorcerer o f Chang emerged from the inner chambers and said, "The Duke is going to die on such-and-such a day.55 Yi Ya, Shu Dao, and the Sorcerer o f Chang staged a coup, blocked the palace gates, built a high wall, w ould no t allow others access, and pretended to be acting on the orders o f the duke. O ne o f the palace w om en passed through a hole in the wall and entered the chamber where the duke lay. The duke said, aI w ant som ething to eat.55 The wom an said， “I have nothing to give you.” The duke said, aI w ant to drink.55 The wom an said, CCI have nothing to give y o u '5 The duke asked why and the w om an replied, ttThe Sorcerer o f Chang emerged from the inner chambers and said, cThe Duke is going to die on such-and-such a day.5Yi Ya, Shu Dao, and the Sorcerer o f Chang staged a coup, blocked the palace gates, built a high wall, and will n o t allow others access. This is why I have nothing to give you. Qifang, the Prince o f Wey, gave Wey the tide to forty village altars.55 The duke, utterly distraught, m oaned and, w ith his tears flowing, said, ccH o w far-reaching is the vision o f the sage. If the dead have awareness, how will I face Z hongfu?55 Covering his head w ith his sleeved cloak, he expired in the Palace o f Longevity. W hen m aggots from his corpse crawled o u t o f the door, it was covered w ith a panel from the Yang Gate. For three m onths he was n o t buried. All o f this was the result o f not completely heeding G uan Z h o n ^ s in­ structions. It was no t that Duke H uan was heedless o f difficulties or that he detested M aster Guan, but that he was unable to grasp G uan5s reasons. Since he did not grasp them , he obstinately discarded loyal advice and loved those on w hom he had bestowed honor and distinction.

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四曰悔過

CHA PTER 4 R E G R E T T IN G M IS T A K E S 16/4.1

穴 深 尋 則 人 之 臂 必 不 能 極 矣 ，是 何 也 ？不 至 故 也 。智 亦 有 所 不 至 。〔 智〕 1 所 不 至 ，說 者 雖 辯 ，爲 道 雖 精 ，不 能 見 矣 。故 箕 子 窮 于 商 ，范 蠡 流 乎 江 。 I. Chen Qiyou.

I f a hole is eight feet deep, a m an5s arm certainly cannot reach to the bottom . Why? Because his arm docs n o t extend far enough. W ith resp ea to intelligence, as well, there are areas where it does n o t extend far enough. W here intelligence does not extend, then a persuasion, however well argued, and acting w ith the D ao, however refined, cannot make such a m an see. Thus, the Viscount o f Ji found himself impoverished in Shang, and Fan Li floated about on the Yangzi.

16/4.2 昔 秦 繆 公 興 師 以 襲 鄭 ，蹇 叔 諫 曰 ：「不 可 。臣 聞 之 ，襲 國 邑 ，以 車不過 百 里 ，以 人 不 過 三 十 里 ，皆 以 其 氣 之 ( 趫

L C > 歒 2與 力 之 盛 ，至 ，是以犯敵

能 滅 ，去 之 能 速 。今 行 數 千 里 、又 〔 數〕 3絕 諸 侯 之 地 以 襲 國 ，臣 不 知 其 可 也 。 君 其 重 圖 之 。《 I 繆 公 不 聽 也 。蹇 叔 送 師 於 門 外 而 哭 曰 ：「師 乎 ！見其出而不 見 其 入 也 。《 I 蹇 叔 有 子 曰 申 與 視 ，與 師 偕 行 。蹇 叔 謂 其 子 曰 ：「 晉若遏 師必 於 殽 。女 死 不 於 南 方 之 ( 岸 G E > 阜4 ，必 於 北 方 之 ( 岸 G E > 阜4，爲吾尸女之 易 。』繆 公 聞 之 ，使 人 讓 蹇 叔 曰 ：『寡 人 興 師 ，未 知 何 如 ？今 哭 而 送 之 ，是 哭 吾 師 也 。《 I 蹇 叔 對 曰 ：「臣 不 敢 哭 師 也 。臣 老 矣 ，有 子 二 人 ，皆 與 師 行 ， 比 其 反 也 ，非 彼 死 則 臣 必 死 矣 ，是 故 哭 。j 師 行 過 周 ，王 孫 滿 要 門 而 窺 之 ， 曰 ：「嗚 呼 ！是 師 必 有 疵 。若 無 疵 ，吾 不 復 言 道 矣 。夫 秦 非 他 ，周室之建國 也 。過 天 子 之 城 ，宜 棄 甲 束 兵 ，左 右 皆 下 ，以 爲 天 子 禮 。今 构 服 回 建 ，左 不 軾 ，而 右 之 超 乘 者 五 百 乘 ，力 則 多 矣 ，然 而 寡 禮 ，安 得 無 疵 ？』師過周 而 東 。鄭 賈 人 弦 高 、奚 施 將 西 市 於 周 ，道 遇 秦 師 ，曰 ：「嘻

！師所從來者遠

矣 ，此 必 襲 鄭 。』遽 使 奚 施 歸 吿 ，乃 矯 鄭 伯 之 命 以 勞 之 ，曰 ：「寡君固聞大 國 之 將 至 久 矣 。大 國 不 至 ，寡 君 與 士 卒 竊 爲 大 國 憂 ，日 無 所 與 焉 ，惟恐士 卒 罷 弊 與 糗 糧 匮 乏 。何 其 久 也 5 ，使 人 臣 犒 勞 以 璧 ，膳 以 十 二 牛 。』秦三帥 對 曰 ：「寡 君 之 無 使 也 ，使 其 三 臣 丙 也 、秫 也 、視 也 於 東 邊 候 皤 之 道 ，過 是 ，以 迷 惑 陷 入 大 國 之 地 。』不 敢 固 辭 ，再 拜 稽 首 受 之 。三 帥 乃 懼 而 謀 曰 ： 「我 行 數 千 里 、數 絕 諸 侯 之 地 以 襲 人 ，未 至 而 人 已 先 知 之 矣 ，此其備必已

盛 矣 。《 I 還 師 去 之 。當 是 時 也 ，晉 文 公 適 薨 ，未 葬 。先 輳 言 於 襄 公 ，曰 ： 「秦 師 不 可 不 擊 也 ，臣 請 擊 之 。j 襄 公 曰 ：「先 君 薨 ，尸 在 堂 ，見秦師利而 因 擊 之 ，無 乃 非 爲 人 子 之 道 歟 ？j 先 轸 曰 ：『不 弔 吾 喪 ，不 憂 吾 哀 ，是死吾 君 而 弱 其 孤 也 。若 是 而 擊 ，可 大 彊 。臣 請 擊 之 。j 襄 公 不 得 已 而 許 之 。先 榦 遏 秦 師 於 殽 而 擊 之 ，大 敗 之 ，獲 其 三 帥 以 歸 。繆 公 聞 之 ，素 服 廟 臨 ，以 說 於 眾 曰 ：「天 不 爲 秦 國 ，使 寡 人 不 用 蹇 叔 之 諫 ，以 至 於 此 患 。J 此繆公非 欲 敗 於 殽 也 ，智 不 至 也 。智 不 至 則 不 信 。言 之 不 信 ，師 之 不 反 也 從 此 生 ， 故不至之爲害大矣。 2. Ma Xulun.

3*Chen Qiyou; H N Z parallel.

5. Chen Qiyou; allusion to

4. Chen Qiyou.

incomplete, should read:〈 詩〉曰：「何其久也，必有以也，何

其處也，必有與也。」

Formerly, w hen Duke M u o f Q in raised an army w ith which to make a surprise attack on Zheng, Jian Shu rem onstrated w ith him: ^This w ould be wrong. Your servant has heard that in making a surprise attack on a state, chariots should go no ftirther than one hundred and foot soldiers no fürther than thirty " , for then they will be in füll fighting spirit and at peak strength w hen they arrive. O n account o f this, w hen attacking the enemy, they destroy them and quickly pursue them . Now , your campaign involves going several thousand //, and you have to cut across the territory o f the feudal lords several times in order to make your surprise attack. Your servant does n o t see how this is possible. Your grace should rethink his plans.” Duke M u did n o t heed him. Jian Shu accompanied the army beyond the gates and cried, ccO men o f the army! I see you leave but shall no t see you return.55N ow Jian Shu had two sons nam ed Shen and Shi w ho were m arching w ith the army. Jian Shu said to his sons, aI f Jin presses its attack, it will undoubtedly be at M ount Xiao. I f you do no t die on the southern slope, you will certainly die on the northern slope. It will be easy for me to collect your corpses.55 W hen Duke M u heard o f this, he sent a m an to reprim and Jian Shu: have just raised an army and do not yet know w hat the outcom e will be. N ow you cry when sending them off. This is to grieve for my arm y!55 cT o u r servant would not presume to grieve for the army,55Jian Shu re­ sponded, uH e is old, and both his sons are m arching w ith the army. I f they do n ot die, then your servant will surely die. It is for this reason that he grieves.” W hen the army passed through Zhou, Prince M an locked the gate and, spying on the army, exclaimed, "They should take heed! This army is cer­ tain to meet w ith disaster. I f it docs not, I will never speak again o f the Dao.

Now, Q in is unlike other states in that the house o f Z hou established it. W hen passing by the city o f the Son o f Heaven, its soldiers ought to wrap up their arm or and sheathe their weapons. The left and right armored chariot guards should dism ount o u t o f courtesy to the Son o f Heaven. Now , the entire army is all dressed in the same uniforms and the proper order o f positions in the chariots has been reversed. The soldiers in the chariots on the left do n o t bow dow n and touch the crossbars, and those accompanying the chariots on the right indecorously leap into the five hundred chariots. Their physical strength is certainly great, but such display diminishes ritual propriety. H o w could this army n o t suffer disaster?55 Having passed Zhou, the army proceeded toward the east. Xian Gao and Xi Shi， two m erchants o f Zheng， were on their way west to do business in Zhou when they encountered the Q in army. Xian Gao exclaimed, aAlas! This army has come a long way. It m ust be to make a surprise attack on Zheng.55 Forthw ith he sent Xi Shi back to report to Zheng, while he, pretending to be acting on orders o f the carl o f Zheng, entertained the Q in army. aLong indeed has my unw orthy lord heard o f the im m inent arrival o f the army o f your great state. W hen your army did no t come, my unw orthy lord and his soldiers hum bly ventured to w orry over the great state and were daily u n ­ able to be happy, since they were fearful that your soldiers had become fatigued and your supplies depleted. (H ow long it has taken for you to ar­ rive.5Your servant has been sent to reward your toils w ith a jade bi disk and to provide you twelve oxen for food.55 The three leaders o f the Q in army replied, aO ur unw orthy lord, not having a proper emissary to send, has dispatched his three subjects Bing, Shu, and Shi to go to the eastern borders to examine the roads o f Jin. We have gone farther than we intended and have thus lost our way and fallen into the territory o f your great state.55 N o t daring to persist in refusing the gifts, the army leaders bowed twice, knocked their heads upon the ground, and accepted them . G row ing ex­ tremely frightened, the three plotted together: "T hough we have marched several thousand li and have several times cut across the territories o f the feudal lords to make this surprise attack, they knew about us even before we arrived. Surely their defenses are already fully deployed.55They turned the army around and left. A t this juncture, Duke Wen o f Jin had died but n o t yet been buried. Xian Zhcn advised Duke Xiang, "The army o f Q in m ust be attacked. Your subject begs your leave to do so.w

Duke Xiang said, c 謂 善 、（ 而) 從邪辟 〔 也〕 1，所 謂 可 、從 悖 逆 也 ，是 刑 名 異 充 而 聲 實 異 謂 也 。夫 賢 不 肖 、善 邪 辟 、可 悖 逆 ， 國 不 亂 、身 不 危 奚 待 也 ？齊 湣 王 是 以 知 說 士 ，而 不 知 所 謂 士 也 。故尹文問 其 故 ，而 王 無 以 應 。此 公 玉 丹 之 所 以 見 信 而 卓 齒 之 所 以 見 任 也 。任 卓齒而 信 公 玉 丹 ，豈 非 以 自 讎 邪 ？ I. Fan Gcngyan; parallelism.

As a general rule, confusion arises w hen form and name do n o t match. A ruler, though unworthy, may seem to employ the worthy, heed the good, and do w hat is proper. The problem is that those he calls ^worthy55are nothing m ore than foolish, those he calls “good” arc nothing m ore than wicked, and w hat he calls ""proper55is utterly unreasonable and contradictory. This is an example o f form and name being different in reality, and o f w ord and actuality referring to different things. I f one takes the foolish to be worthy, the wicked to be good, and the perverse to be proper, how long will the state remain w ithout anarchy and the rulers person o u t o f danger? King M in o f Qi was an example o f this. H e knew about pleasing scholarknights, but he did not know w hat ^scholar-knight55 means. Thus, when Yin Wen asked the king to explain himself, he was unable to respond. This is the reason G ong Yudan enjoyed trust and Z huo Chi was relied upon. But in relying on Z huo Chi and trusting G ong Yudan, how could the king not be creating enemies for himself?

16/8.3 尹 文 見 齊 王 。齊 王 謂 尹 文 曰 ：「寡 人 甚 好 士 。』尹 文 曰 ：f 願 聞 何 謂 士 ？ j 王 未 有 以 應 。尹 文 曰 ：「今 有 人 於 此 ，事 親 則 孝 ，事 君 則 忠 ，交 友 則 信 ，居 鄕 則 悌 ，有 此 四 行 者 ，可 謂 士 乎 ？』齊 王 曰 ：『此 眞 所 謂 士 已 。』尹 文 曰 ： 「王 得 若 人 ，肯 以 爲 臣 乎 ？j 王 曰 ：『所 願 而 不 能 得 也 。 《I {是 時 齊 王 好 勇 ， 於是丨 2尹 文 曰 ：「使 若 人 於 廟 朝 中 ，深 見 侮 而 不 鬥 ，王 將 以 爲 臣 乎 ？j 王 曰 ： 「否 。（ 大 ) 3夫 〔 士〕 3見 侮 而 不 鬥 ，則 是 辱 也 。辱 則 寡 人 弗 以 爲 臣 矣 。』尹文 曰 ：F雖 見 侮 而 不 鬥 ，未 失 其 四 行 也 。未 失 其 四 行 者 ，是 未 失 其 所 以 爲 士 ( 一 )4矣 。未 失 其 所 以 爲 士 （一 ) 4 , 而 王 { 一 }4以 爲 臣 ，（ 失 其 所 以 爲 士 一 ，而 王 ）{ 一丨 4不 以 爲 臣 ，則 灌 之 所 謂 士 者 乃 〔 非〕 4士 乎 ？』王 無 以 應 。尹 文 曰 ：

「今 有 人 於 此 ，將 治 其 國 ，民 有 非 則 非 之 ，民 無 非 則 非 之 ，民 有 罪 則 罰 之 ， 民 無 罪 則 罰 之 ，而 惡 民 之 難 治 可 乎 ？j 王 曰 ：『不 可 。』尹 文 曰 ：『竊觀下吏 之 治 齊 也 ，方 若 此 也 。j 王 曰 ：「 使寡人治〔 國〕 5 ，信 若 是 ，則 民 雖 不 治 ，寡 人 弗 怨 也 。意 者 未 至 然 乎 。《 I 尹 文 曰 ：F言 之 不 敢 無 說 。請 言 其 說 。王之令 曰 ：「殺 人 者 死 ，傷 人 者 刑 。」民 有 畏 王 之 令 ，深 見 侮 而 不 敢 鬥 者 ，是全王 之 令 也 ，而 王 曰 「見 侮 而 不 敢 鬥 ，是 辱 也 」 。夫 謂 之 辱 者 ，非 ( 此 )ö之 ( 謂 ) 7 也 ，〈 此 >{ 無 非 而 王 非 之 ，因 除 其 籍 ，不 }6以 爲 臣 。不 以 爲 臣 者 ，罪 之 也 ， 此 無 罪 而 王 罰 之 也 。j 齊 王 無 以 應 。論 皆 若 此 ，故 國 殘 身 危 ，走 而 之 穀 ， 如 衛 。齊 湣 王 ，周 室 之 孟 侯 也 。〔 齊 〕 7 ，太 公 之 所 老 也 。桓 公 嘗 以 此 霸 矣 ， 管仲之辯名實審也。 2. Added from Gon^sun Longzi parallel. 4. Tan Jiefu; Gottßsun Longzi parallel. 6. C hen Qiyou; GonßsunLovßzi parallel.

3. Chen Q iy o u ; Gonßsun Latißzi parallel. 5. Chen Qiyou; Gongsun Lon^fzi parallel. 7. C h e n Qiyou.

Yin Wen had an audience w ith the king o f Qi. The king said to Yin Wen. CCI, the unw orthy one, am extremely fond o f scholar-knights.55 W hen Yin Wen wanted to know w hom the king called “scholar-knights，” the king was unable to respond. Yin Wen continued, 力 1也 。主 亦 有 地 ，臣 主 同 地 ，則臣有所匿其邪 矣 ，主 無 所 避 其 累 矣 。 I. Chen Qiyou.

As a general rule, rulers m ust examine divisions o f responsibility. Only then can good order be accomplished and the avenues o f treachery and per­ versity ended so that evil ethers and dem onic afflictions have no means by which to arrive. The techniques by which one governs the body and the state share the same principles. Now, when the masses possess a parcel o f ground and w ork it in com m on w ith others, progress will be slow because each person finds a way to conceal his lack o f individual effort. But if the land is divided, w ork will proceed rapidly because there is no way to conceal indi­ vidual effort. The ruler also has his territory. W hen a ruler and his ministers

share the same territory， his ministers will have a way to conceal their perversity, and the ruler will have no way to escape the entanglements o f this. 17/1.2 凡 爲 善 難 ，任 善 易 。奚 以 知 之 ？人 與 驥 倶 走 ，則 人 不 勝 驥 矣 ；居於車上 而 任 驥 ，則 驥 不 勝 人 矣 。人 主 好 治 人 官 之 事 ，則 是 與 驥 倶 走 也 ，必多所不 及 矣 。夫 人 主 亦 有 居 車 ，無 去 車 ，則 眾 善 皆 盡 力 竭 能 矣 ，諂 諛 詖 賊 巧 佞 之 人 無 所 竄 其 姦 矣 ，堅 ( 窮 L C > 倥 2廉 直 忠 ( 敦 L C > 惇 3之 士 畢 競 勸 騁 騖 矣 。人 主 之 車 ，所 以 乘 物 也 。察 乘 物 之 理 ，則 四 極 可 有 。不 知 乘 物 而 自 怙 恃 ，（ 奪

G E > 奮4其 智 能 ，多 其 敎 詔 ，而 好 自 以 ；若 此 則 百 官 恫 擾 ，少 長 相 越 ，萬邪 並 起 ，權 威 分 移 ，不 可 以 卒 ，不 可 以 敎 ，此 亡 國 之 風 也 。 2. Zhang Binglin, Chen Qiyou.

3. Yang Shuda, Ma Xulun.

4. C h en C h an g q i, W ang N ian su n , Yu Yuc, C h en Q iy o u .

As a general rule, being expert at som ething is difficult, but it is easy to employ those w ho are expert. H o w do I know this is so? I f a m an were to race w ith the thoroughbred horse Ji, he could n o t win; but were he to ride in a carriage pulled by Ji, then another thoroughbred could n o t beat the man. A ruler w ho is devoted to m anaging the affairs o f his officials is racing w ith Ji; inevitably he fails to catch up w ith him. Such a ruler also has a carriage in which to ride. I f he does n o t discard the carriage, then skilled officials will devote their full effort and exhaust their abilities for him; m en w ho slander, lie, and flatter will have no way to hide their treachery from him; and scholar-knights w ho arc steadfast, guileless, honest, and loyal will all compete and strive on his behalf. The carriage o f the ruler is how he carries things. I f he examines the principle o f carrying things, then all within the limits o f the four directions can be possessed. I f he does no t understand carrying things but relies on himself, he will strain his ow n wisdom and abilities, and multiply the num ber o f instructions and directives he issues, o u t o f his fondness for doing things himself. In such a situation, the bureau­ cracy o f a hundred offices will be gready unsettled, junior and senior members will com m it offenses against each other， a myriad o f perversions will all arise at once, and the power and m ight o f the ruler will be dissipated, but he will be unable to stop or redirect it. Such are the practices o f a dcx>mcd state.

1 7

/

1 . 3

王 良 之 所 以 使 馬 者 ，約 審 之 以 控 其 轡 ，而 四 馬 莫 敢 不 盡 力 。有 道 之 主 ， 其 所 以 使 群 臣 者 亦 有 轡 。其 轡 何 如 ？正 名 審 分 ，是 治 之 轡 已 。故 按 其 實 而

B O O K

17

4 〇7

審 其 名 ，以 求 其 情 ；聽 其 言 而 察 其 類 ，無 使 放 悖 。夫 名 多 不 當 其 實 ，而事 多 不 當 其 用 者 ，故 人 主 不 可 以 不 審 名 分 也 。不 審 名 分 ，是 惡 壅 而 愈 塞 也 。 壅 塞 之 任 ，不 在 臣 下 ，在 於 人 主 。堯 、舜 之 臣 不 獨 義 ，湯 、禹 之 臣 不 獨 忠 ， 得 其 數 也 ；桀 、紂 之 臣 不 獨 鄙 ，幽 、厲 之 臣 不 獨 辟 ，失 其 理 也 。

The way that Wang Liang drove his horses was to bind them tightly, to have firm control o f their reins; thus, none o f the team dared n o t expend all o f its energy. The way that a ruler w ho possesses the Dao employs his subjects also involves ^reins.55W hat are these ccreins55? The reins o f good governm ent are none other than rectification o f names and investigation o f divisions o f responsibility. Scrutinizing the names they use, therefore, w ith a firm hand on the reality o f the situation is the way to seek the tru th in w hat subjects say; being m indful o f the proper categories while listening to their advice is the way to prevent subjects from acting recklessly and contrary to all reason. It is because names frequently do no t correspond to reality and because w hat is done frequentiy does n o t correspond to w hat is useful that the ruler m ust scrutinize names and divisions o f responsibility. I f he does not, it is the same as hating obstructions yet increasing impediments. The responsibility for creating obstructions and impediments lies， not w ith subjects， but w ith the ruler. The ministers o f Yao and Shun were n o t uniquely moral, nor those o f Tang and Yu uniquely loyal; rather, these rulers obtained the proper m ethods. The ministers o f Jie and Z hou Xin were not uniquely wicked, nor those o f Kings You and Li uniquely depraved; rather, these rulers lost the proper principles. 17/1.+ 今 有 人 於 此 ，求 牛 則 名 馬 ，求 馬 則 名 牛 ，所 求 必 不 得 矣 ；而 因 用 威 怒 ， 有 司 必 誹 怨 矣 ，牛 馬 必 擾 亂 矣 。百 官 ，眾 有 司 也 ；萬 物 ，群 牛 馬 也 。不正其 名 ，不 分 其 職 ，而 數 用 刑 罰 ，亂 莫 大 焉 。夫 說 以 智 通 ，而 實 以 ( 過TV 遇 GV> 愚5俛

；譽 以 高 賢 ，而 充 以 卑 下 ；贊 以 潔 白 ，而 隨 以 汙 ( 德 G E > 優6 ; 任以公

法 ，而 處 以 貪 枉 ；用 以 勇 敢 ，而 堙 以 罷 怯 ；此 五 者 ，皆 以 牛 爲 馬 ，以馬爲 牛 ，名 不 正 也 。故 名 不 正 ，則 人 主 憂 勞 勤 苦 ，而 官 職 煩 亂 悖 逆 矣 。國之亡 也 ，名 之 傷 也 ，從 此 生 矣 。白 之 顧 益 黑 、求 之 愈 不 得 者 ，其 此 義 邪 ！故至 治 之 務 ，在 於 正 名 。名 正 則 人 主 不 憂 勞 矣 。不 憂 勞 則 不 傷 其 耳 目 之( 主 GE> 生7 。問 而 不 詔 ，知 而 不 爲 ，和 而 不 矜 ，成 而 不 處 。止 者 不 行 ，行 者 不 止 ， 因 刑 而 任 之 ，不 制 於 物 ，無 肯 爲 使 ，清 靜 以 公 ，神 通 乎 六 合 ，德 耀 乎 海 外 ， 意 觀 乎 無 窮 ，譽 流 乎 無 止 ，此 之 謂 定 性 於 大 揪 ，命 之 曰 無 有 。故 得 道 忘 人 ， 乃 大 得 人 也 ，夫 （ 其 L C > 豈 8非 道 也 ；知 德 忘 知 ，乃 大 得 知 也 ，夫 （ 其 LC>

豈8非 德 也 ；至 知 不 幾 ，靜 乃 明 幾 也 ，夫 ( 其 L C > 豈8不 明 也 ；大 明 不 小 事 ， 假 乃 理 事 也 ，夫 ( 其 L C > 豈8不 假 也 ；莫 人 不 能 ，全 乃 備 能 也 ，夫 ( 其 LC> 豈8不 全 也 。是 故 於 全 乎 去 能 ，於 假 乎 去 事 ，於 知 乎 去 幾 ，所 知 者 妙 矣 。若 此 則 能 順 其 天 ，意 氣 得 游 乎 寂 寞 之 宇 矣 ，形 性 得 安 乎 自 然 之 所 矣 。全乎萬 物 而 不 宰 ，澤 被 天 下 而 莫 知 其 所 自 姓 ，雖 不 備 五 者 ，其 好 之 者 是 也 。 5. Wang Niansun, YuYuc.

6. Chen Qiyou.

7. Bi Yuan, Chen Qiyou.

8. Yang Shuda.

Suppose a person seeks an ox calling it a ahorsewor seeks a horse calling it an ccox.55H e certainly will never find w hat he seeks. I f he resorts to bully­ ing and anger, the m anager will surely curse him and the oxen and horses will surely all be disturbed and disordered. The hundred officials are but a group o f managers, and the myriad things a herd o f oxen and horses. N o t to use their names correctly or divide their responsibilities by function yet frequently impose corporal punishments and fines will bring about the great­ est kind o f anarchy. Speaking o f wisdom and mastery o f a subject but being in fact stupid and careless; praising the em inent and w orthy yet surround­ ing oneself w ith the mean and low; acclaiming the pure and spotiess but following the vile and impure; dem anding public-spiritedness and uphold­ ing o f the law from those one employs while dwelling oneself in greed and deviousness; expecting bravery and daring from others but being filled one­ self w ith fear and trem bling—these five m odes o f conduct are all instances o f ^considering an ox to be a horse55and aa horse to be an ox55because the names are n o t used correctiy. W hen names are not used correctly, a ruler m ust toil and suffer, even while his officials become troublesom e and dis­ obedient. Both the destruction o f the state and damage to the proper use o f names arise from this. The expressions ccW hat one thought was white turned o ut on second glance to be black55and ^The m ore one seeks it, the less one finds it55surely have this meaning. Therefore, the task o f perfecting gcxxl order consists in correcting the use o f names. W hen names are used correctly, the ruler does n o t w orry or labor. W hen he does no t worry or labor， he does no harm to the natural development o f his ears and eyes. H e asks but does n o t direct, knows but docs n o t act, is open but not boastful, and accomplishes things but does not dwell on them. Those at rest do not move, and those w ho move are not at rest. H e employs things according to their forms, is no t controlled by things, is unwilling to subm it to external things, and his clarity and stillness make him impartial. H is spirit permeates the six conjunctions， his virtuous Power shines beyond the seas, his ideas will be known forever, and his repu-

tation will spread w ithout end. We call this ''establishing inborn nature in the great void55and name it ^Possessing Nothing.55Therefore, those who attain the Dao forget m en and therew ith win m en even m ore—how could this not be due to the Dao? Those w ho know pow er forget knowledge and there­ w ith obtain the greatest knowledge—how could this not be due to virtuous Power? Perfect knowledge does n o t concern itself w ith m inute particulars but, being quiescent, clearly sees the particular—how could this n o t be due to clear-sightedness? The greatest clarity o f sight does no t deal w ith m inor matters but avails itself o f the principles o f order natural to these m atters— how could it n ot be due to ""availing itselP! The silent m an does n o t de­ velop his abilities but by keeping him self intact becomes able—how could this n o t be due to keeping him self intact! For this reason, it is through keeping himself intact that he casts aside abilities, by availing him self o f others that he casts aside tasks, and by his knowledge that he casts aside minutiae; yet w hat he knows is subtle. Such a person has abilities that ac­ cord w ith the endow m ent Heaven has given him, mental energies that float in the still and silent empyrean， ä bodily form and inborn nature that find ease in the hom e o f the spontaneous. H e keeps the myriad things intact but docs n o t master them. H is influence covers the world, yet no one knows his progenitor. A lthough he is n o t perfect in his mastery o f the five, he is one w ho is devoted to them.

二曰君守

CHA PTER 2 W H A T T H E L O R D GRA SPS 17/2.1

得 道 者 必 靜 。靜 者 無 知 ，知 乃 無 知 ，可 以 言 君 道 也 。故曰中欲不 出 謂 之 扃

，外 欲 不 入 謂 之 閉 。既 扃 而 又 閉 ：天 之 用 密 ，有 准 不 以 平 ，有 繩 不 以 正 ；

天 之 大 靜 ，既 靜 而 又 寧 ，可 以 爲 天 下 正 。

A. O ne w ho has obtained the D ao is invariably still. O ne w ho is still lacks knowledge. W hen knowledge becomes the same as lacking knowl­ edge, one can converse about the D ao o f the ruler. Thus, it is said: ^When inner desires do n ot get o u t， it is called “locking in”; when outer desires do not get in it is term ed “blocking out.”

斗IO

T H E

E X A M IN A T IO N S

When one can both lock in and block out, The workings of Heaven take place in secret. Levels are not used to make things level Nor marking lines to make things straight. Such is Heaven’s grand stillness: When one is still and adds tranquillity One can serve as the corrector of the world. 身 以 盛 心 ，心 以 盛 智 ，智 乎 深 藏 ，而 實 莫 得 窺 乎 。 《鴻範》 曰 ：「惟天陰騭 下 民 。j 陰 之 者 ，所 以 發 之 也 。故 曰 不 出 於 戶 而 知 天 下 ，不 窺 於 牖 而 知 天 道 。其 出 彌 遠 者 ，其 知 彌 少 ，故 博 聞 之 人 、彊 識 之 士 闕 矣 ，事 耳 目 、深思 慮 之 務 敗 矣 ，堅 白 之 察 、無 厚 之 辯 外 矣 。不 出 者 ，所 以 出 之 也 ；不 爲 者 ， 所 以 爲 之 也 。此 之 謂 以 陽 召 （ 陽GE>陰 1 ，以 陰 召 （ 陰 G E > 陽1。 1. L iu X ianxin, Li B aoquan.

B. The bexly serves to contain the m ind, and the m ind serves to contain wisdom. W isdom is stored deep within; thus, its true nature cannot be es­ pied. The aH ongfanwsays: Only Heaven protects and secures the people below. T hat which protects them is w hat causes them to flourish. Thus, it is said: H e leaves n o t his door yet knows the world, he looks n o t o u t his w indow yet knows Heaven5s D ao [Laozi 47]. The further one ventures o u t the less one knows. Hence, the m an o f broad learning and the scholar-knight o f powerful m em ory are deficient; efforts to improve the faculties and deepen the thoughts arc wasted; examinations o f the cchard and white,55 discriminations on the "V ithout thickness55 are external to w hat matters. N o t to venture ou t is the means by which one does venture out; no t to act is the means by which one acts. This is called ausing the Yang to sum m on the Yin and using the Yin to sum m on the Yang.55 東 海 之 極 ，水 至 而 反 ；夏 熱 之 下 ，化 而 爲 寒 。故 （曰 G E > 昊2天 無 形 ，而萬 物 以 成 ；至 精 無 (象 G E > 爲3 ，而 萬 物 以 化 ；大 聖 無 事 ，而 千 官 盡 能 。此(乃

G E > 之4謂 不 敎 之 敎 ，無 言 之 詔 。 2. YuYuc.

3- Wang Niansun; rhyme.

4. Song Haoyuan, Jiang Weiqiao.

C. The water goes to the very end o f the Eastern Sea, then turns back; after the m ost intense heat o f summer, the weather gradually becomes cold. Thus, Great Heaven lacks shape, yet through it the myriad things take form; the m ost subtie essence docs n o t act, yet through it the myriad things arc

transform ed; great sageliness has no official duties, yet the thousand offices function fully. This is w hat is called The teaching that docs not instruct, The lesson without words. 故 有 以 知 君 之 狂 也 ，以 其 言 之 當 也 ；有 以 知 君 之 惑 也 ，以 其 言 之 得 也 。君 也 者 ，以 無 當 爲 當 ，以 無 得 爲 得 者 也 。當 與 得 不 在 於 君 ，而 在 於 臣 。故善 爲 君 者 無 識 ，其 次 無 事 。有 識 則 有 不 備 矣 ，有 事 則 有 不 恢 矣 。不 備 不 恢 ，此 官 之 所 以 (疑 S F > 擬 5 ，而 邪 之 所 從 來 也 。今 之 爲 車 者 ，數 官 然 後 成 。夫國 豈 特 爲 車 哉 ？眾 智 眾 能 之 所 持 也 ，不 可 以 一 物 一 方 安 ( 車 )6也 。 5. Chen Qiyou.

6. Wang Niansun, Tao Hongqing.

D. Therefore, If his words are apt. You know a ruler is crazy; If his words arc sensible, You know a ruler is benighted. Being a ruler means to regard w hat is lacking aptness to be apt and w hat is senseless to be sensible. Aptness and sensibility are n o t the concern o f the ruler; they are the concern o f his ministers. Therefore, a good ruler lacks responsibilities and, after that, he lacks tasks. He who has responsibilities may be unprepared; He who has tasks may not fully meet them. Unprepared for responsibilities, not fully meeting tasks— This is when officers resort to guesswork; This is the source from which evil comes. Nowadays, even in constructing a chariot, one has to make use o f the cxpertise o f several different specialists before it can be completed. H o w can governing a state be as simple as constructing a chariot? A state relies upon a large num ber o f wise and able men. It cannot find security simply by using a single thing or a single m ethod.

17/2.2 夫 一 能 應 萬 、無 方 而 （出 G E > 持 7之 ( 務 )7者 ，唯 有 道 者 能 之 。魯鄙人遺 宋 元 王 閉 ，元 王 號 令 於 國 ，有 巧 者 皆 來 解 閉 。人 莫 之 能 解 。兒 說 之 弟 子 請 往 解 之 ，乃 ( 能 )8解 其 一 ，不 ( 能 )8解 其 一 ，且 曰 ：「非 可 解 而 我 不 能 解 也 ，

固 不 可 解 也 。j 問 之 魯 鄙 人 。鄙 人 曰 ：「然 ，固 不 可 解 也 。我 爲 之 而 知 其 不 可 解 也 。今 不 爲 而 知 其 不 可 解 也 ，是 巧 於 我 。』故 如 兒 說 之 弟 子 者 ，以 「不 解 J 解 之 也 。鄭 大 師 文 終 日 鼓 瑟 而 興 ，再 拜 其 瑟 前 曰 ：「我 效 於 子 ，效於不 窮 也 。』故 若 大 師 文 者 ，以 其 ( 獸 L C > 守9者 先 之 ，所 以 中 之 也 。故思慮自 ( 心 ) 10傷 也 ，智 差 自 亡 也 ，奮 能 自 殃 ( 其 G E > 也 11，有 處 自 狂 也 。故至神逍

遙 倏 忽 而 不 見 其 容 ，至 聖 變 習 移 俗 而 莫 知 其 所 從 ，離 世 別 群 而 無 不 同 ，君 ( 民 G E > 名 12孤 寡 而 不 可 障 壅 ，此則姦邪之 情 得 而 險 陂 讒 慝 諂 諛 巧 佞 之 人 無 由 入 。凡 姦 邪 險 陂 之 人 ，必 有 因 也 。何 因 哉 ？因 主 之 爲 。人 主 好 以 己 爲 ， 則 守 職 者 舍 職 而 阿 主 之 爲 矣 。阿 主 之 爲 ，有 過 則 主 無 以 責 之 ，則 人 主 曰 侵 而 人 臣 日 得 。是 宜 動 者 靜 ，宜 靜 者 動 也 ；尊 之 爲 卑 ，卑 之 爲 尊 ，從 此 生 矣 。 此國之所以衰而敵之所以攻之者也。 7. Chen Qiyou.

8. Tao Hongqing.

10. Chen Changqi, YuYuc.

11. YuYuc.

9. YuXingwu, Chen Qiyou. 12. Tao Hongqing.

aBeing capable o f using the one to respond to the ten thousand55 and ^holding on to things w ithout any m ethod5—only he w ho possesses the D ao is capable o f these. A rustic from Lu sent to King Yuan o f Song a puzzle consisting o f two knotted cords. King Yuan issued an order throughout the state that anyone w ho was clever should come and unravel them , bu t no one could do so. A disciple o f the dialectitian N i Shuo begged leave to go unravel them , and he succeeded in untying one but n o t the other. H e explained, aIt is no t that it could be untied and that I was incapable o f doing it, rather that it was inherent in the nature o f the thing that it was impossible to untie it.55 H e asked the rustic o f Lu about it, and he said, ^ h a t is so. It is inherent in the nature o f t±ds knot that it is impossible to untie it. I knew it could n o t be untied, because I made it. But you knew w ithout having made it—thus, you are cleverer than I am.55Therefore, those like the disciple o f N i Shuo untie things by n o t untying them. G rand Music M aster Wen o f Zheng arose only after having played the zither an entire day. H e bowed twice before the zither and said, ul have served you and served your limitiessness.55Therefore, those like G rand M u­ sic M aster Wen o f Zheng give first priority to steadfastness as the means o f hitting the mark. Thus, Hopes and expectations lead you to harm, Cleverness and cunning lead you to doom. Determination and ability lead you to catastrophe, Taking charge leads you to madness.

B O O K

17

斗 13

Thus, The perfected spirit wanders free and easy, then suddenly disappears from view; Perfect sageliness modifies practices and changes customs, but others know not that they arc following. They are detached from their age and are separated from society, yet in no way do they lack solidarity with it; As rulers, they are called orphaned and unworthy, yet they cannot be obstructed. In this way, they can grasp the nature o f wickedness; yet m en w ho corrupt, lie, toady, and scheme have no way to gain access. It is a general principle that m en w ho are wicked and corrupt m ust have som ething upon which to rely. O n w hat do they rely? They rely on the activities proper to the ruler. If the ruler o f m en enjoys perform ing the tasks o f governm ent himself, those charged w ith the responsibilities will ignore them and simply agree w ith w hat the ruler does. Since they agree w ith what the ruler does, should he be in error, the ruler w ould have no means to criticize w hat was done. Thus, the ruler daily suffers greater harm , while his subjects daily get their way. In this way， those w ho ought to act are at rest ， whereas those w ho ought to rest act. Such a practice produces a situation in which the honored are brought low and the lowly honored. 17/2.3

奚 仲 作 車 ，蒼 頡 作 書 ，后 稷 作 稼 ，皋 陶 作 刑 ，昆 吾 作 陶 ，夏 鯀 作 城 ，此 六 人 者 所 作 當 矣 ，然 而 非 主 道 者 ，故 曰 作 者 ( 憂 S F > 擾13，因 者 平 。惟彼君 道 ，得 命 之 情 ，故 任 天 下 而 不 (彊 G V > 僵 14，此 之 謂 全 人 。 13- Wang Niansun.

14. Gao Heng.

Xi Z hong invented the chariot, Cang Jie w riting, H ouji plant cultiva­ tion, Gaoyao corporal punishm ent, Kunwu ceramic vessels, and G un o f Xia city walls. W hat these six m en invented m et needs, nonetheless they are not part o f the Dao o f ruling. H ence, it is said: Inventors suffer distress; those w ho rely on them enjoy tranquillity. Only lords o f the D ao Grasp the true nature of fate. Thus use the world but expend no cflfort— They are called “complete men.”

414

T H E

E X A M IN A T IO N S

三曰任數

CH A PTER 3 E M P L O Y IN G T E C H N I Q U E

1 7

/

3 . 1

凡 官 者 ，以 治 爲 任 ，以 亂 爲 罪 。今 亂 而 無 責 ，則 亂 愈 長 矣 。人 主 以 好 ( 暴 S F > 曝 1示 能 ，以 好 唱 自 奮 ，人 臣 以 不 爭 持 位 ，以 聽 從 取 容 ，是君代有司

爲 有 司 也 ，是 臣 得 後 隨 以 進 其 業 〔 也〕 2 。君 臣 不 定 ，耳 雖 聞 不 可 以 聽 ，目雖 見 不 可 以 視 ，心 雖 知 不 可 以 舉 ，勢 使 之 也 。凡 耳 之 聞 也 藉 於 靜 ，目之見也 藉 於 昭 ，心 之 知 也 藉 於 理 。君 臣 易 操 ，則 上 之 三 官 者 廢 矣 。亡 國 之 主 ，其 耳 非 不 可 以 聞 也 ，其 目 非 不 可 以 見 也 ，其 心 非 不 可 以 知 也 ，君 臣 擾 亂 ，上 下 不 分 別 ，雖 聞 曷 聞 ，雖 見 曷 見 ，雖 知 曷 知 ，〔 不 聞 而 聞 ，不 見 而 見 ，不知 而知〕 3 ，馳 騁 而 因 耳 矣 ，此 愚 者 之 所 不 至 也 。不 至 則 不 知 ，不 知 則 不 信 。無 骨 者 不 可 令 知 冰 。有 土 之 君 ，能 察 此 言 也 ，則 災 無 由 至 矣 。 I. Chen Qiyou.

2. Chen Qiyou, Wang Niansun collation; Q S Z T quotation.

3. Chen Qiyou.

As a general principle, officers are entm sted w ith maintaining order and are to be faulted when there is disorder. N ow ， when no one is blamed for disorder, it continues to increase. I f the raler displays his abilities o u t o f a fondness for exhibiting them or personally takes the initiative o u t o f a fond­ ness for singing the lead, his ministers will try to hold onto their positions by n o t contesting w hat he proposes, and they will try to curry favor by heeding instructions and agreeing w ith the ruler. This is a case o f the lord’s substituting himself for his officers and acting in the role o f an officer, and o f his ministers5following along behind in order to advance their own careers. W hen the relation between lord and m inister is no t fixed, then although the ear may hear, it cannot be used to listen; although the eye may see, it cannot be used to look; and although the m ind be able to recognize, it cannot be used to select—because the circumstances overwhelm them . Si­ lence is required for the ear to hear, light is required for the eye to sec, and reason is required for the m ind to recognize. W hen the roles o f ruler and m inister are interchanged, these three ""offices55o f the superior are rendered useless. It is n o t that the ears o f the ruler o f a dex^med state cannot be used to hear, his eyes to see, or his m ind to recognize. W hen the relation be­ tween ruler and m inister is disturbed and the functions proper to superior and subordinates not kept properly distinct, although they may hear, w hat do they hear》 A lthough they may see, w hat do they see》 And although they

may recognize, w hat do they recognize? N o t really hearing but hearing som ething, n o t really seeing but seeing som ething, not really recognizing but recognizing som ething, they can do no m ore than scurry about for any­ thing on which to rely. But the stupid do n o t reach even this point. N o t reaching this point, they do not recognize that there is a problem; n o t rec­ ognizing that there is a problem , they do n o t recognize that there could be a problem . It is impossible for a sum m er insect to know about ice. If a lord w ho possesses territory proves capable o f analyzing this advice, there will be no place from which disaster can come. 17

/3 .2

且 夫 耳 目 知 巧 ，固 不 足 恃 ，惟 脩 其 數 、行 其 理 爲 可 。韓昭釐侯視所以祠 廟 之 牲 ，其 豕 小 ，昭 釐 侯 令 官 更 之 。官 以 是 豕 來 也 ，昭 釐 侯 曰 ：「是非嚮者 之 豕 邪 ？j 官 無 以 對 。命 吏 罪 之 。從 者 曰 ：r 君 王 何 以 知 之 ？』君 曰 ：『吾 以其耳也。 j

A. Furtherm ore, the ears, eyes, intelligence, and creativity are inherentiy n o t sufficient to be depended on by themselves. Only cultivating proper tech­ niques and implementing proper rational principles may be judged admissible. W hen M arquis Zhaoxi o f H an looked over the sacrificial animals to be used in w orship at the ancestral temples, the pig was to o small, so the m ar­ quis ordered an official to substitute another. The official brought back the same pig. The marquis said, ttIs this no t the same pig that was here just before?55W hen the official had no response, the marquis ordered an officer to censure him. H is followers asked, aH ow did your majesty recognize that it was the same pig?” The lord answered， “By its ears.” 申 不 害 聞 之 ，曰 ：4 可 以 知其聾？以 其 耳 之 聰 也 。何 以 知 其 盲 ？以其目之明 也 。何 以 知 其 狂 ？以 其 言 之 當 也 。故 曰 去 聽 無 以 聞 則 聰 ，去 視 無 以 見 則 明 ，去 智 無 以 知 則 公 。（ 去 )4三 者 不 任 則 治 ，三 者 任 則 亂 。』以 ( 此)5言耳目 心智之不足恃也。 4 . Chen Qiyou, dittography.

5*Yang Shuda.

B. W hen Shen Buhai heard about this incident, he said: By what do we recognize that he is deaf? By the keenness of his cars. By what do wc recognize that he is blind?

By the clarity of his vision. By what do we recognize that he is mad? By the match between what he says and the facts. Hence, it is said: I f a person excludes listening and has no other means o f hearing, then his hearing will be keen; if he excludes looking and has no other means o f seeing, then he will see clearly; and if he eliminates intelli­ gence and has no other means o f recognizing, then he will be impartial. I f these three faculties are n o t employed, there is order; if they are employed, there is disorder. This contends that the ear, eyes, m ind, and intelligence are no t sufficient to be depended on by themselves. 耳 目 心 智 ，其 所 以 知 識 甚 闕 ，其 所 以 聞 見 甚 淺 。以 淺 闕 博 ( 居 ) 6天 下 、安殊 俗 、治 萬 民 ，其 說 固 不 行 。十 里 之 間 而 耳 不 能 聞 ，帷 牆 之 外 而 目 不 能 見 ， 三 畝 之 宮 而 心 不 能 知 。其 以 東 至 開 梧 、南 撫 多 類 、西 服 壽 靡 、北 懷 儋 耳 ， 若 之 何 哉 ？故 君 人 者 ，不 可 不 察 此 言 也 。 6. Chen Qiyou.

C. In the case o f ear, eye, m ind, and intelligence, their means o f recognizing and remembering are extremely deficient， and their means o f hearing and seeing are extremely shallow. ccO ne uses w hat is deficient and shallow to know the world broadly, be comfortable with diverse customs, and govern the myriad kinds o f subjects5—this theory will definitely n o t work. The ear is incapable o f hearing even to a distance o f ten /f, the eye is incapable o f seeing behind a curtain or wall, and the m ind is incapable o f knowing w hat transpires in a com pound o f three-wö« lots. W hat is to be made o f the advice to use them to reach as far as Kaiwu in the east, pacify D uoying in the south, cause Shoum i to subm it in the west, and cherish D aner in the north? Thus, the lord o f m en cannot but thoroughly investi­ gate this advice. 治 亂 安 危 存 亡 ，其 道 固 無 二 也 。故 至 智 棄 智 ，至 仁 忘 仁 ，至 德 不 德 。無言 無 思 ，靜 以 待 時 ，時 至 而 應 ，心 暇 者 勝 。凡 應 之 理 ，清 淨 公 素 ，而正(始卒 G E > 卒始 7 ; 焉 此 治 紀 ，無 唱 有 和 ，無 先 有 隨 。古 之 王 者 ，其 所 爲 少 ，其所 因 多 。因 者 ，君 術 也 ；爲 者 ，臣 道 也 。爲 則 擾 矣 ，因 則 靜 矣 。因 冬 爲 寒 ， 因 夏 爲 暑 ，君 奚 事 哉 ？故 曰 君 道 無 知 無 爲 ，而 賢 於 有 知 有 爲 ，則 得 之 矣 。 7- Yang Shuda.

D. There are assuredly n o t two ways to turn disorder into order, danger into security, and destruction into survival. Thus, perfect knowledge dis­ cards knowledge, p e rfe a humaneness forgets humaneness, and p e rfe a vir­ tue is n o t virtuous. Do not speak, do not think, Abide in quiescence awaiting the proper season; When the season comes, respond. The mind at ease is equal to its tasks. As a general principle. The rational way to respond Consists in being dear, pure, impartial, and unadorned, Keeping end and beginning aright. Therewith these control the drawstring. Not leading the singing but providing the harmony. Not going first but accompanying. The true kings of antiquity. Seldom acted on their own, But often relied on others. Reliance on others is the technique o f the lord; action is the D ao o f the minister. Acting by oneself entails disturbance; reliance on others, quiescence. Relying on w inter creates cold; relying on sum m er creates heat—w hat need is there for the lord to act in these matters? Thus, it is said: The D ao o f the lord is no t knowing and not acting. Yet, because it is w orthier than knowing and acting, it attains the truth. 17/3.3 有 司 請 事 於 齊 桓 公 。桓 公 曰 ：「以 吿 仲 父 。』有 司 又 請 。公 曰 ：「吿 仲 父j

，若 是 〔 者〕 8三 。習 者 曰 ：「一 則 仲 父 ，二 則 仲 父 ，易 哉 爲 君 ！』桓公

曰 ：『吾 未 得 仲 父 則 難 ，已 得 仲 父 之 後 ，曷 爲 其 不 易 也 ？』桓 公 得 管 子 ，事 猶 大 易 ，又 況 於 得 道 術 乎 ？ 8. Sun Shuchcng, Chen Qiyou; B TSC quotation, Xinxwparallel.

W hen an officer requested an assignment o f duties from Duke H uan o f Qi, the duke said, '"Inform Zhongfu.55W hen the officer made his request again, the duke said, aInform Zhongfu.55It happened like this three times. An associate said, "The first time it was Zhongfu, the second time Zhongfu— it is easy indeed to be a lord•”

Duke H uan said, ccBefore I obtained the services o f Zhongfu it was diffi­ cult to be a lord; but after I had gotten him, why should it not have become easy?” I f the tasks o f governm ent became m uch easier after Duke H uan o b ­ tained the services o f Zhongfu, how much truer w ould this have been had he obtained the D ao and techniques o f a lord! 17/3.4 孔 子 窮 乎 陳 、蔡 之 間 ，藜 羹 不 ( 斟 G E > 糝 9 , 七 日 不 嘗 粒 ，晝 寢 。顏回 索 米 ，得 而 爨 之 ，幾 熟 。孔 子 望 見 顏 回 擭 其 甑 中 而 食 之 。〈孔 子 佯 爲 不 見 之 。， 選 間 ，食 熟 ，謁 孔 子 而 進 食 。1()孔 子 起 曰 ：「今 者 夢 見 先 君 ，食潔而 後 饋 。』顏 回 對 曰 ：「不 可 。嚮 者 煤 ( 室 T V > 炱 11入 甑 中 ，棄 食 不 祥 ，回摟 而 飮 之 。』孔 子 歎 曰 ：「所 信 者 目 也 ，而 目 猶 不 可 信 ；所 恃 者 心 也 ，而心猶 不 足 恃 。弟 子 記 之 ，知 人 固 不 易 矣 。』故 知 非 難 也 ，（ 孔子之)12所以知人難 也0 9. Bi Yuan.

10. YuYue.

11. Bi Yuan.

12. YuYuc, Tao Hongqing.

W hen Confucius was in straits in the area o f Chen and Cai, the broth o f greens contained no rice, and for seven days he did not taste any grain, so even during daylight he had to lie down. Yan H u i asked for some rice, o b ­ tained it, and prepared it. Confucius observed that Yan H ui reached for som ething inside the pot and ate it. H e pretended that he had not seen it. W hen after a while the fcxxl was cooked, Yan H ui announced it to Confucius and brought o u t the food. Confucius rose and said, aJust now I dreamed o f our late lord. Since this food is pure, I will offer some to him.55 Yan H u i replied, ^That w ould not be acceptable. Aw hile ago some char­ coal ash fell into the pot. Because it is inauspicious to throw food out, I took it o u t o f the pot and drank it.55 Confucius sighed and said, ttW hat I believed was my eyes, bu t it ap­ pears that my eyes should not be trusted; w hat I depended on was my m ind, but it appears that is insufficient to be depended on. Disciples, take note o f this: knowing other people is assuredly no t easy.55 Thus, it is n o t the knowing that is difficult, but the means by which wc know others that is difficult.

B O O K

17

斗

19

四曰勿躬

CH A PTER 4 N E V E R PERSO N A LLY 17/4.1 人 之 意 苟 善 ，雖 不 知 可 以 爲 長 。故 李 子 曰 ：f 非 狗 則 不 得 兔 ，兔 化 而 狗 ， 則 不 爲 兔 。《 I 人 君 而 好 爲 人 官 ，有 似 於 此 。其 臣 蔽 之 ，人 時 禁 之 ，君自 蔽 則 莫 之 敢 禁 。夫 自 爲 人 官 ，自 蔽 之 精 者 也 。祓 藝 日 用 而 不 藏 於 篋 〈 則衰，

□ □ 日動而不 □ □ □ 則 暗 ，□ □ 日作而不 □ □ □ 則倦 y 。（ 故 ) 用 則 衰 ，動則 暗 ，作 則 倦 。衰 、暗 、倦 三 者 非 君 道 也 。 I. Chen Qiyou; reconstructed on basis of parallelism.

I f a m an5s intentions are good, then even though he is n o t wise, he may still become a leader. Thus, M aster Li says, aIt is no t a m atter o f the dogs5 n o t catching the hares; rather the hares have been transform ed into dogs and do n o t act like hares.55 The case o f a ruler w ho enjoys acting like an official resembles this situation. O thers can sometimes prevent ministers from deceiving their ruler; but no one dares prevent a ruler from deceiving himself. Taking on the duties o f onc5s officials is the very essence o f selfdeception. Since a broom is used every day and is no t stored away in a cupboard, it wears out. Since . . . is moved everyday and n o t . . . , it grows dim. Since . . . is started everyday and is n o t . . . , it grows tired. Therefore, w hat is used is w orn out, what moves grows dim, and w hat starts things grows tired. Being w orn out, becoming dim, and grow ing tired—these three do no t character­ ize the D ao o f ruling.

17/4.2 大 橈 作 甲 子 ，黔 如 作 ( 虜 L C > 都2首 ，容 成 作 〔 調〕 3麻 ，羲 和 作 占 日 ，尙 儀 作 占 月 ，后 益 作 占 歲 ，胡 曹 作 衣 ，夷 羿 作 弓 ，祝 融 作 市 ，儀 狄 作 酒 ，高 元 作 室 ，虞 拘 作 舟 ，伯 益 作 井 ，赤 冀 作 臼 ，乘 雅 作 駕 ，寒 哀 作 御 ，王 （冰 G E > 亥 作 服 牛 ，史 皇 作 圖 ，巫 彭 作 醫 ，巫 咸 作 筮 ，此 二 十 官 者 ，聖人之所 以 治 天 下 也 。聖 王 不 能 二 十 官 之 事 ，然 而 使 二 十 官 盡 其 巧 、畢 其 能 ，聖王 在 上 故 也 。聖 王 之 所 不 能 也 、所 以 能 之 也 ，所 不 知 也 、所 以 知 之 也 。養其 神 、脩 其 德 而 化 矣 ，豈 必 勞 形 愁 〔 慮〕 4弊 耳 目 哉 ？是 故 聖 王 之 德 ，融乎若月 之 始 出 ，極 燭 六 合 而 無 所 窮 屈 ；昭 乎 若 日 之 光 ，變 化 萬 物 而 無 所 不 行 。神 合 乎 太 一 ，生 無 所 屈 ，而 意 不 可 障 ；精 通 乎 鬼 神 ，深 微 玄 妙 ，而 莫 見 其 形 。

今 曰 南 面 ，百 邪 自 正 ，而 天 下 皆 反 其 情 ，黔 首 畢 樂 其 志 、安 育 其 性 ，而莫 爲 不 成 。故 善 爲 君 者 ，矜 服 性 命 之 情 ，而 百 官 已 治 矣 ，黔 首 已 親 矣 ，名號 已章矣。 2. Bi Yuan, Chen Qiyou.

3. Chen Qiyou, Shiben parallel.

4. Xu Wciyu.

Da N ao invented the cyclical signs for naming days; Qian Ru, thtpoushou auspicious day that initiated a seventy-six-year period; R ong Cheng, the system o f adjusting the calendar; Xi H e, the system o f determ ining lucky days; Shang Yi, the system o f determ ining lucky m onths; H o u Yi, the sys­ tem o f determ ining lucky years; H u Cao, clothes; Yi Yi, bows; Zhurong, trading; Yi Di, alcohol; Gao Yuan, houses; Yu Xu, boats; Bo Yi, wells; Chi Ji, mortars for grinding grain; Cheng Ya, using teams o f horses with chariots; H an Ai, driving the chariot; W ang H ai, the art o f leading oxen; Scribe H uang, charts; Sorcerer Peng, medicine; and Sorcerer Xian, divination stalks. The sages used these twenty officials to govern the world. The sage-kings could n o t perform the functions o f these twenty officials, yet because they occupied the position o f superior, they were able to make them exhaust their arts and use all their abilities. It was because o f the abilities they lacked that the sage-kings were able to do things. It was because o f the knowledge they lacked that they knew things. By nurturing their spirits and cultivating their Power they could transform the myriad things. W hy should it have been necessary for them to toil w ith their bodies， tax their m inds， or wear o u t their senses? For this reason the Power o f the sage-king is as bright as the newly risen m oon that illuminates everything w ithin the six conjunc­ tions, w ith nothing to limit or oppress it. H is Power is As dazzling as the light of the sun That transforms and alters the myriad things And misses not a single activity. His spirit is conjoined with the Grand One, His life suffers no oppression, His ideas cannot be kept in bounds. His vital essence communes with the ghosts and spirits, Is so deeply subtle and mysteriously refined, That no one perceives his true form. Were he to face south today, The hundred evils would correct themselves. All under Heaven would revert to their true natures. The black-headed people would all be happy with their goals, Be pleased to foster their inborn natures. And no one would remain incomplete.

Therefore, when the gcxxl ruler is careful to preserve the true essence o f inborn nature and heavenly endowm ent, the hundred offices are put in good order, the black-headed com m oners are brought close, and his fame and reputation are m ade apparent. 17/4.3 管 子 復 於 桓 公 ，曰 ：「墾 田 大 邑 ，辟 土 藝 粟 ，盡 地 力 之 利 ，臣 不 若 甯 遨 ， 請 置 以 爲 大 田 。登 降 辭 讓 ，進 退 閑 習 ，臣 不 若 隰 朋 ，請 置 以 爲 大 行 。蚤入 晏 出 ，犯 君 顏 色 ，進 諫 必 忠 ，不 辟 死 亡 ，不 重 富 貴 ，臣 不 若 東 郭 牙 ，請置 以 爲 大 諫 臣 。平 原 廣 ( 城 G E > 域5，車 不 結 軌 ，士 不 旋 踵 ，鼓 之 ，三軍之 士 ，視 死 如 歸 ，臣 不 若 王 子 城 父 ，請 置 以 爲 大 司 馬 。決 獄 折 中 ，不 殺 不 辜 ， 不 誣 無 罪 ，臣 不 若 弦 ( 章 G V > 商6 ，請 置 以 爲 大 理 。君 若 欲 治 國 彊 兵 ，則五 子 者 足 矣 ；（ 君 G E > 若7欲 霸 王 ，則 夷 吾 在 此 。』桓 公 曰 ：「善 。』令五子皆 任 其 事 ，以 受 令 於 管 子 。十 年 ，九 合 諸 侯 ，一 匡 天 下 ，皆 夷 吾 與 五 子 之 能 也 。管 子 ，人 臣 也 ，不 任 己 之 不 能 ，而 以 盡 五 子 之 能 ，況 於 人 主 乎 ？人主 知 能 、不 能 之 可 以 君 民 也 ，則 幽 詭 愚 險 之 言 〔 不 入 於 朝 ，有 職 者 〕 8無不 職 矣 ，百 官 有 司 （ 之 事 )9畢 力 竭 智 矣 。五 帝 三 ( 黃 G E > 王10之 君 民 也 ，下固不 過 畢 力 竭 智 也 。夫 君 人 而 知 無 恃 其 能 、勇 、力 、誠 、信 ，則 近 之 矣 。凡君 也 者 ，處 平 靜 、任 德 化 以 聽 其 要 ，若 此 則 形 性 彌 羸 ，而 耳 目 愈 精 ；百官慎 職 ，而 莫 敢 ( 愉 G V > 偷 ( 誕 G E > 艇 11 ; 人 事 其 事 ，以 充 其 名 。名 實 相 保 ，之 謂知道。 5. Bi Yuzn^Xinxu parallel.

6. Wang Niansun, Chen Qiyou; HFZ parallel.

7. Chen Qiyou; TPTL quotation, Guanzi, HFZ^ Xinxu parallels. 9. Chcn Qiyou.

10. Bi Yuan, Chcn Qiyou.

8. Chcn Qiyou.

11. Wang Niansun.

Guan Zhong reported to Duke H uan: ccIn cultivating new lands, enlarg­ ing cities, expanding territory, planting grains, and making fiill use o f our land5s resources, your subject is not the equal o f N ing Su and requests that you make N ing Su grand minister o f agriculture. In observing the proprieties o f ascending and descending, declining and yielding, advancing and w ith­ drawing, and training and rehearsing, your subject is not the equal o f Xi Peng and requests that you make Xi Peng grand envoy. In attending to duties early and leaving late， risking angry facial expressions from your lordship, being invariably true to principles when offering remonstrances, as well as in n o t avoiding death and n o t valuing prestige and wealth, your subject is not the equal o f D ongguo Ya and requests that you make Dongguo Ya grand remonstxatcr. W hen doing battle in the flat plains and broad plateaus, in not having war chariots cross paths or knights turn and retreat, but driving them on so that all the soldiers o f the Three Armies regard

death as returning home, your subject is no t the equal o f Prince Chengfu and requests that you make Prince Chengfu grand marshal. In being just in judicial decisions, in not killing the innocent, and in not falsely accusing those w ithout guilt， your subject is not the equal o f Xian Shang， and requests that you make Xian Shang grand judge. I f my lord wishes to put the state in order and strengthen its armies, these five masters are adequate to the task. I f he aspires to be a lord-protector or king, then I, Yiwu, am here to serve him.55 “G ood，” responded Duke H uan, and he decreed that all five m en should assume their duties and take their orders from G uan Zhong. In ten years, the duke had nine times assembled the feudal lords and had completely rectified the world. This was all due to the abilities o f Yiwu and the five masters he recommended. Guan Zhong， as a subject， did not assume responsibilities when he lacked the ability to perform them , but relied entirely on the abilities o f the five masters. H ow m uch m ore should a ruler follow this poliqr! W hen a ruler understands w hat he can and cannot do, he can be lord to his subjects. Then the advice o f the secretive, the deceitful, the fœ lish and the dangerous docs not enter his court, those responsible for tasks will n o t be found lacking in any responsibility, and the officers o f the hundred bureaus will devote all their strength and exhaust their wisdom. W hen the Five Sovereigns and the Three Kings were lords to their subjects, their sub­ ordinates definitely did no t err in devoting all their strength and exhausting their wisdom. Now, if in ruling others you know not to rely on your ow n abilities, courage, strength, genuineness, and sincerity, that is close to the mark. As a general principle, a lord should dwell in tranquillity and quiescence and depend on the transform ing influence o f his Power in order to hear w hat is essential. In this way, his bodily frame and inborn nature will gather an ever-greater harvest and his ears and eyes will have ever more energy. The hundred officials will all be carcfiil in their duties, and none will dare be lax o r remiss. It is by doing his job that a m an satisfies the m eaning o f his title. When title and reality match, This is called “knowing the Dao.”

B O O K

17

斗

23

五曰知度

CH A PTER 5 K N O W IN G T H E M EASURE 17/5.1 明 君 者 ，非 遍 見 萬 物 也 ，明 於 人 主 之 所 執 也 。有 術 之 主 者 ，非一自行之 也 ，知 百 官 之 要 也 。知 百 官 之 要 ，故 事 省 而 國 治 也 。明 於 人 主 之 所 執 ，故 權 專 而 姦 止 。姦 止 則 說 者 不 來 ，而 情 諭 矣 ；情 者 不 飾 ，而 事 實 見 矣 。此謂 之至治。

An enlightened lord is not one w ho universally sees all the myriad things o f the world, but one w ho is enlightened w ith regard to w hat a ruler should manage. The ruler w ho possesses the right techniques is not one w ho under­ takes everything personally, but one w ho knows the essentials o f m anaging his officials. Because he knows the essentials o f managing his officials，problems are few and his state is well-ordered. Because he is enlightened w ith respect to w hat a ruler should manage, control is concentrated in his hands and treachery is ended. W hen treachery is ended, then even though per­ suaders do not come to his court, he understands the true nature o f things. W hen the true nature o f things is not glossed over, the reality o f affairs is obvious. This is called “perfect order.” 17/5.2 至 治 之 世 ，其 民 不 好 空 言 虛 辭 ，不 好 淫 學 流 說 ，賢 不 肖 各 反 其 質 。行其 情 ，不 雕 其 素 ；蒙 厚 純 樸 ，以 事 其 上 。若 此 則 工 拙 愚 智 勇 懼 可 得 以 故 易 官 ， 易 官 則 各 當 其 任 矣 。故 有 職 者 安 其 職 ，不 聽 其 議 ；無 職 者 責 其 實 ，以驗其 辭 。此 二 者 審 ，則 無 用 之 言 不 入 於 朝 矣 。君 服 性 命 之 情 ，去 愛 惡 之 心 ，用 虛 無 爲 本 ，以 聽 有 用 之 言 謂 之 朝 。凡 朝 也 者 ，相 與 召 理 義 也 ，相與植法則 也 。上 服 性 命 之 情 ，則 理 義 之 士 至 矣 ，法 則 之 用 植 矣 ，枉 辟 邪 撓 之 人 退 矣 ， 貪 得 僞 詐 之 曹 遠 矣 。故 治 天 下 之 要 ，存 乎 除 姦 ；除 姦 之 要 ，存 乎 治 官 ；治 官 之 要 ，存 乎 治 道 ；治 道 之 要 ，存 乎 知 性 命 。故 子 華 子 曰 ：『厚 而 不 博 ，敬 守 一 事 ，正 性 是 喜 。群 眾 不 周 ，而 務 成 一 能 。盡 能 既 成 ，四 夷 乃 平 。唯彼 天 符 ，不 周 而 周 。此 神 農 之 所 以 長 ，而 堯 、舜 之 所 以 章 也 。 j

In an age o f perfect order, people dislike empty words, vacuous phrases, wayward learning, and heterodox theories. Both the w orthy and inept revert to their true charartcrs, act on their true feelings, and do not embellish their

original simplicity. They serve their superiors w ith honesty and purity. In this situation ，then， skilled and clumsy， stupid and wise， brave and cowardly can be convinced to exchange offices and in this way each finds the task for which he is suited. Therefore make those w ith offices feel secure in those offices and you will not have to listen to their complaints; and dem and proof from those w ithout offices as a way o f testing their claims about them ­ selves. W hen these tw o principles are fully understcxxi, useless advice will n ot enter the court. I f the lord submits to the true elements o f his inborn nature and destiny, rids himself o f the feelings o f love and hate, uses emptiness and non-assertion as his base, and then listens to purposeful words, this is called ""holding court.” As a general principle, holding court involves a m utual attem pt to summon up principles o f order and standards and a mutual attem pt to imple­ m ent laws and regulations. W hen a superior submits to the true elements o f his inborn nature and destiny, scholar-knights versed in the rational principles and moral standards will come to his court and applications o f laws and regulations will be implemented, while m en w ho are corrupt, churlish, perverse, and bullying will withdraw, and the cliques o f the avaricious and deceitful will keep their distance. Therefore, the essentials o f ordering the w orld are to be found in elimi­ nating treachery; the essentials o f eliminating treachery are to be found in ordering officials; the essentials o f ordering officials are to be found in accord­ ing the Dao; the essentials o f according w ith the D ao are to be found in understanding o n d sin b o m nature and destiny. T hus， our M aster H ua says: Seeking depth, not breadth. Reverently guarding one affair— It is an upright inborn nature that he delights in. With the masses not joining. But striving to perfect one ability. When this ability is utterly perfect, The barbarian Yi states of the four quarters arc tranquil. Only he who possesses Heaven’s tokens Attains universal agreement without seeking it. Such were the means by which Shennong prospered, And Yao and Shun became illustrious.

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I7/5.3 人 主 自 智 而 愚 人 ，自 巧 而 拙 人 ，若 此 則 愚 拙 者 請 矣 ，巧 智 者 詔 矣 。詔多 則 請 者 愈 多 矣 ，請 者 愈 多 ，且 無 不 請 也 。主 雖 巧 智 ，未 無 不 知 也 。以未無 不 知 ，應 無 不 請 ，其 道 固 窮 。爲 人 主 而 數 窮 於 其 下 ，將 何 以 君 人 乎 ？窮而 不 知 其 窮 ，其 患 又 將 反 以 自 多 ，是 之 謂 重 塞 ，〔 重塞〕 1之 主 ，無 存 國 矣 。故 有 道 之 主 ，因 而 不 爲 ，責 而 不 詔 ，去 想 去 意 ，靜 虛 以 待 ，不 伐 之 言 ，不奪 之 事 ，督 名 審 實 ，官 使 自 司 ，以 不 知 爲 道 ，以 柰 何 爲 (實 T V > 寶2 。堯 曰 「若 何 而 爲 及 日 月 之 所 燭 』 ？舜 曰 1■若 何 而 服 四 荒 之 外 』 ？禹 曰 1■若何而治青 ( 北 G E > 丘 3 、（ 化 )4九 陽 、奇 (怪 G E > 肱 5之 所 際 j ? I. Chen Changqi, Tao Hongzing, Yu Xingwu.

斗•Chen Qiyou; dittography， from 匕 .

2. Bi Yuan.

3. Wang Niansun, Sun Yirang.

5. Sun Yirang.

W hen ä ruler regards him self wise and others stupid， him self artfül and others clumsy, the stupid and clumsy will ask directions, and the wise and artful will have to inform them . The m ore they have to inform , the m ore requests there will be for direction; and as these requests increase, there will be nothing about which the stupid and clumsy will n o t ask for direction. H ow ever clever and wise the ruler may be, he can never know everything. I f one w ho does n o t know everything responds to every request, his Dao will assuredly m eet its limitations. I f a ruler meets the lim itations o f his techniques in dealing w ith his ow n subordinates, how then will he act as lord to others? H aving m et his limitations and failed to realize they are limitations increases the problems that burden him. This is w hat is m eant by being “doubly im peded•” A ruler w ho is doubly im peded will n o t keep his state. A ruler w ho possesses the Dao, therefore, relies on others and does n o t act, assigns duties but does not inform. H e discards conceptual­ ization and imagination, and awaits results in quiescence and emptiness. H e does not substitute his words for theirs, nor does he usurp their tasks; b ut he inspects the names and examines the reality, and the oflficials thereby manage things themselves. He takes “not knowing55as his Dao, And ^^What should I do?” as his treasure. Yao asked, aI f I do that, will my actions illuminate the w orld as do the sun and m œ n ? 55 Shun asked, aI f I do that, will it cause those beyond the distant realms o f the four quarters to submit?55Yu asked, aIf I do that, will it bring order to the boundary areas o f Q ingqiu, Jiuyang, and Q igong?55

17/5.4 趙 襄 子 之 時 ，以 任 登 爲 中 牟 令 ，上 計 ，言 於 襄 子 曰 ：「中 牟 有 士 曰 （ 膽 瞻6、胥 己 、請 見 之 。』襄子見7而 以 爲 中 大 夫 。相 國 曰 ：r 意者君耳而

G V >

未 之 目 邪 ？爲 中 大 夫 若 此 其 ( 見 G E > 易 7也 ，非 晉 國 之 故 。』襄 子 曰 ：「吾 舉 登 也 ，已 耳 而 目 之 矣 。登 所 舉 ，吾 又 耳 而 目 之 ，是 耳 目 人 終 無 已 也 。 j 遂 不 復 問 ，而 以 爲 中 大 夫 。襄 子 何 爲 任 人 ，則 賢 者 畢 力 。 6. Wang Niansun.

7- Bi Yuan.

D uring his reign, Viscount Xiang o f Zhao made Ren Deng com m an­ dant o f Zhongm ou. W hen Ren D eng subm itted the tax calculations, he advised Viscount Xiang, "There are scholar-knights in Z hongm ou nam ed Zhan and Xuji. I beg that you grant them an audience.55 W hen Viscount Xiang had the audience, he made them middle-rank grand officers. The m inister o f the state said, aI suppose that you heard about these m en but did n o t see them w ith your ow n eyes. A ppointing a middle-rank grand officer w ith such little consideration is contrary to the precedents o f the state o f Jin.55 Viscount Xiang replied, aW hen I appointed Deng, I had already heard about and seen him. Those whom D eng appointed I also heard about and saw. This hearing about and seeing people could go on w ithout end.55Consequentdy, the m atter was not questioned again, and the men were in fact made middle-rank grand officers. W hat else should Viscount Xiang have done? Because he entrusted others w ith responsibilities, the worthies de­ voted all their energies to serving him. 17/5.5 人 主 之 患 ，必 在 任 人 而 不 能 用 之 ，用 之 而 與 不 知 者 議 之 也 。絕 江者託於 船 ，致 遠 者 託 於 驥 ，霸 王 者 託 於 賢 。伊 尹 、呂 尙 、管 夷 吾 、百 里 奚 ，此霸 王 者 之 船 驥 也 。釋 父 兄 與 子 弟 ，非 疏 之 也 ；任 庖 人 釣 者 與 仇 人 僕 虜 ，非阿 之 也 ；持 社 稷 立 功 名 之 道 ，不 得 不 然 也 。猶 大 匠 之 爲 宮 室 也 ，量 小 大 而 知 材 木 矣 ，訾 功 丈 而 知 人 數 矣 。故 小 臣 、呂 尙 聽 ，而 天 下 知 殷 、周 之 王 也 ； 管 夷 吾 、百 里 奚 聽 ，而 天 下 知 齊 、秦 之 霸 也 ；豈 特 〔 船〕 8驥 ( 遠 )8哉 ？ 8. Bi Yuan.

The trouble w ith rulers is that while they m ust entrust responsibilities to others, they are unwilling to allow them to do their jobs; o r if they perm it them to do their jobs, they have their performance evaluated by m en w ho do n o t understand them. To cross the Yangzi, you rely on a boat. To travel great distances, you rely on a thoroughbred horse. To be a lord-protector or

a king, you rely on a worthy. Yi Yin, Lü Shang, Guan Yiwu, and Boli Xi were the boats and thoroughbred horses o f lord-protectors and kings. T hat the latter set aside their ow n fathers and elder brothers as well as their sons and younger brothers is n o t because they were estranged from them . T hat they entrusted a cook [Yi Yin]， fisherman [Lü Shang]， an adversary [Guan Yiwu], and a slave [Boli Xi] w ith office is n o t because they preferred them over their kin. The D ao that protects tlic altars to the grain and soil and establishes a reputation for achievements cannot otherwise be attained. It is like a great carpenter w ho is building a house: from measuring the size o f the project, he knows the raw materials he needs; by assessing the num ber o f feet required to finish the work, he knows the num ber o f m en needed. Thus, the alcsser official55Yi Yin and Lü Shang adjudicated matters, and the w orld recognized the kingships o f Yin and Zhou. G uan Yiwu and Boli Xi adjudicated m atters, and the w orld recognized the hegemonies o f Q i and Qin. Were they then merely boats to cross rivers and thoroughbred horses to cover distances?

17/5.6 夫 成 王 霸 者 固 有 人 ，亡 國 者 亦 有 人 。桀 用 （ 羊 G E > 干 9 辛 ，紂 用 惡 來 ， 宋 用 唐 鞅 ，齊 用 蘇 秦 ，而 天 下 知 其 亡 。非 其 人 而 欲 有 功 ，譬之若夏至之曰 而 欲 夜 之 長 也 ，射 魚 指 天 而 欲 發 之 當 也 ，舜 、禹 猶 若 困 ，而 況 俗 主 乎 ？ 9. Chen Qiyou.

Those w ho succeeded in being king or hegemon o f course required men, just as those w ho lost their states required them. Jie employed Gan Xin, Z hou Xin used Wulai, Song employed Tang Yang, and Q i used Su Qin. All the w orld knew these states were d œ m e d . N o t to have the right m an but to desire accomplishments may be compared to Wishing for a long night on the summer solstice, Or hoping to shoot a fish by aiming an arrow at the sky. I f even a Shun or Yu w ould be hard p u t to do it, how m uch more m ust an ordinary ruler?

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T H E

E X A M IN A T IO N S

六曰慎 勢 CH APTER 6 H E E D I N G T H E C IR C U M S T A N C E S 17/ 6.1 失 之 乎 數 ，求 之 乎 信 ，（ 疑 S F > 擬1 。失 之 乎 勢 ，求 之 乎 國 ，危 。呑舟之 魚 ，陸 處 則 不 勝 螻 蟻 。權 鈞 則 不 能 相 使 ，勢 等 則 不 能 相 幷 ，治 亂 齊 則 不 能 相 正 ，故 小 大 、輕 重 、少 多 、治 亂 不 可 不 察 ，此 禍 福 之 門 也 。 1. Chen Qiyou.

[Shen Buhai says] : "To m isapply the technique o f dealing w ith subordi­ nates and yet seek to make up for it by em p loyin g trustw orthy subordinates is guessw ork. To m isapply pow er and yet seek to m ake up for it w ith the state is dangerous.55A fish that cou ld sw allow a boat w ou ld n o t be able to overcom e m ole crickets o n dry land. P eople o f equal pow er cannot em ploy each other; people o f equal advantage cannot op p ose each other; and people equally chaotic cannot rectify each other. T herefore, on e cannot but exam ine closely relative size, w eig h t，num ber, and order. T his is the gate to m isfortune or fortune. 17/ 6.2 凡 冠 帶 之 國 ，舟 車 之 所 通 ，不 用 象 譯 狄 鞮 ，方 三 千 里 。古 之 王 者 ，擇天 下 之 中 而 立 國 ，擇 國 之 中 而 立 宮 ，擇 宮 之 中 而 立 廟 。天 下 之 地 ，方千里以 爲 國 ，所 以 極 治 任 也 。非 不 能 大 也 ，其 大 不 若 小 ，其 多 不 若 少 。眾 封 建 ， 非 以 私 賢 也 ，所 以 便 勢 全 威 ，所 以 博 義 。義 博 、〔 威 全 、勢 便 〕（ 利)2則無 敵 。無 敵 者 安 。故 觀 於 上 世 ，其 封 建 眾 者 ，其 福 長 ，其 名 彰 。神 農 十 七 世 有 天 下 ，與 天 下 同 之 也 。 2. Chen Qiyou.

In general, the civilized states w here caps and belts are w orn, that can be reached by carriage and boat, and that d o n o t require the services o f official translators w h o understand the languages o f the barbarian states o f the south, north, and w est con stitu te an area three thousand li square. T he kings o f antiquity selected the very center o f the w orld for their capital, in w h ose center they established their palace, in w h ose center they further established their tem ple. W ithin the territory o f the w orld , an area a thousand li square w as used for their state, so that it w ou ld be th e suprem e exam ple o f order

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and delegation o f responsibilities to others. It is not that they could no t have expanded their state， bu t that Being big is inferior to being small. Being many is inferior to being few. They enfeoffed a multitude, no t because o f any personal interest in worthies, but because this was the m ost convenient way to exercise control and keep their majesty intact, as well as the way to extend the rule o f justice. W hen the rule o f justice is extended, majesty kept in ta a , and control convenientiy exercised, there will be no opposition, and w ith no opposition there is security. T hus， we can see that w hen earlier ages created a m ultitude o f fiefs， their gcxxl fortune became long-lasting and their reputations illustrious. T hat the house o f Shennong possessed the w orld for seventeen generations is because it shared its enjoym ent o f the world w ith others.

17/6.3 王 者 之 封 建 也 ，彌 近 彌 大 ，彌 遠 彌 小 ，海 上 有 十 里 之 諸 侯 。以 大 使 小 ， 以 重 使 輕 ，以 眾 使 寡 ，此 王 者 之 ( 所 以 ) 3家 〔 所〕 3以 完 也 。故 曰 ，以 滕 、費則 勞 ，以 鄒 、魯 則 逸 ，以 宋 、鄭 則 猶 倍 日 而 馳 也 ，以 齊 、楚 則 舉 而 加 綱 旃 而 已 矣 。所 用 彌 大 ，所 欲 彌 易 。 3. YangShuda.

The practice o f true kings in creating fiefs was to make those closer to the royal dom ain bigger and those farther away smaller. Feudal states on the shores o f the surrounding seas were ten li in size. The large feudal states employed their smaller neighbors, the powerful their weak neighbors, and the states w ith large populations their sparsely populated neighbors. This is how the true kings were able to keep their households intact. Thus, it is said: W ith a Teng or Bi one will toil; w ith a Z ou or Lu one will be idle; w ith a Song or Zheng one can make the journey in half the time; w ith a Q i or C hu it is as easy as picking up one5s net and casting it over all the others. The larger the utensil, the easier to get what you want.

17/6.4 湯 其 無 鄣 ，武 其 無 岐 ，賢 雖 十 全 ，不 能 成 功 。湯 、武 之 賢 ，而猶藉(知 G E > 資4乎 勢 ，又 況 不 及 湯 、武 者 乎 ？故 以 大 畜 小 吉 ，以 小 畜 大 滅 ，以重使 輕 從 ，以 輕 使 重 凶 。自 此 觀 之 ，夫 欲 定 一 世 ，安 黔 首 之 命 ，功 名 著 乎 槃 盂 ，

銘 篆 著 乎 壺 鑑 ，其 勢 不 厭 尊 ，其 實 不 厭 多 。多 實 尊 勢 ，賢 士 制 之 ，以遇亂 世 ，王 猶 ( 尙 )5少 。天 下 之 民 ，窮 矣 苦 矣 。民 之 窮 苦 彌 甚 ，王 者 之 彌 易 。凡 王 也 者 ，窮 苦 之 救 也 。水 用 舟 ，陸 用 車 ，塗 用 輾 ，沙 用 鳩 ，山 用 摞 ，因其 勢 也 。〔 因勢 〕 6者 令 行 。 4 -Tao Hongqing.

5*Chen Qiyou.

6. Bi Yuan, Shen Zumian, Shököcn Usai.

I f Tang had n o t had his fief Yi nor King Wu his o f Qi, then had they been w orthy ten times over, it still w ould have been impossible for them to have completed their achievements. If despite tlieir worthiness, Tang and Wu still had to avail themselves o f the power inherent in their having fiefs, how m uch m ore is this the case for those w ho are no match for Tang and Wu. Therefore, When the large conserves the small, there is good fortune; When the small conserves the large, there is disaster. When the powerful employ the weak, there is accord; When the weak employ the powcrftil, there is ill fortune. From this point o f view, if you wish to make the whole w orld stable, secure the allotted span for the black-haired commoners, have your achievements and name recorded on basins and vessels, and have celebratory inscriptions done in fancy characters recorded on winepots and mirrors, then you should never be satisfied w ith the honor o f your position or w ith the am ount o f your strength. Even in a chaotic age, those with strength and honored posi­ tion, assisted by w orthy scholar-knights w ho manage their affairs, will at the very least become kings. The people o f the w orld are impoverished and miserable. As their poverty and misery grow m ore severe， the easier it will be to become a universal king. All true kings come to the aid o f the impov­ erished and miserable. O n water one uses a boat, on land a chariot, in the m ud a m ud sledge, in sand a sand vehicle, and in m ountains m ountain gear. O ne accords w ith the circumstances. Those w ho ^accord w ith the circum­ stances55will have their orders carried out.

17/6.5 位 尊 者 其 敎 受 ，威 立 者 其 姦 止 ，此 畜 人 之 道 也 。故 以 萬 乘 令 乎 千 乘 易 ， 以 千 乘 令 乎 一 家 易 ，以 一 家 令 乎 一 人 易 。嘗 (識 及 G E > 試反 7此 ，雖 堯 、舜 不 能 。諸 侯 不 欲 臣 於 人 ，而 不 得 已 ，其 勢 不 便 ，則 奚 以 易 臣 ？權 輕 重 ，審 大 小 ，多 建 封 ，所 以 便 其 勢 也 。王 也 者 ，勢 也 ；王 也 者 ，勢 無 敵 也 。勢有 敵 則 王 者 廢 矣 。有 知 小 之 愈 於 大 ，少 之 賢 於 多 者 ，則 知 無 敵 矣 。知無敵則 似 類 嫌 (疑 S F > 擬 8之 道 遠 矣 。故 先 王 之 法 ，立 天 子 不 使 諸 侯 (疑 S F > 擬 8焉 ，

立 諸 侯 不 使 大 夫 ( 疑 S F > 擬 8焉 ，立 適 子 不 使 庶 孽 ( 疑 S F > 擬 8焉 。（ 疑 SF> 擬 8生 爭 ，爭 生 亂 。是 故 諸 侯 失 位 則 天 下 亂 ，大 夫 無 等 則 朝 庭 亂 ，妻妾不分 則 家 室 亂 ，適 孽 無 別 則 宗 族 亂 。慎 子 曰 ：『今 一 兔 走 ，百 人 逐 之 。非一兔 足 爲 百 人 分 也 ，由 未 定 。由 未 定 ，堯 且 屈 力 ，而 況 眾 人 乎 ？積 兔 滿 市 ，行者 不 顧 。非 不 欲 兔 也 ，分 已 定 矣 。分 已 定 ，人 雖 鄙 不 爭 。故 治 天 下 及 國 ，在 乎定分而已矣。 j

7. Bi Yuan.

8. C h e n Q iyou.

The instructions o f those whose position is honored are accepted; treachery ends when majesty o f authority is established. This is the D ao o f training others. It is easy, therefore, for a ten thousandchariot state to comm and a one-thousand chariot state, easy for a onc-thousand chariot state to com m and a noble household, and easy for a noble household to com m and a single individual. Anyone w ho tried to oppose you, even if he were a Yao or Shun, w ould find it impossible. The feudal lords do n ot w ant to become the subjects o f others but have no choice. If, however, the power inherent in the rulers position provided no advantage, how could subjecting them be easy? W eighing weakness and power, exam­ ining relative size, and increasing the num ber o f fiefs are techniques for making the power inherent in your position advantageous. The position o f king is the position o f greatest inherent power. The power o f a king is w ith­ o u t peer, and were someone to equal his power, the king w ould be toppled. Those w ho understand that the small can surpass the large and the few can overcome the many know how to preserve power that is w ithout peer. If you know how to be unm atched by others, then those w ho follow the Dao o f im itation and mimicry will keep their distance. Therefore, the m odel o f the Form er Kings provided for the establishment o f the Son o f Heaven and did n o t allow the feudal lords to imitate him; provided for the establish­ m ent o f feudal lords but did no t perm it grand officers to imitate them ; provided for establishing an heir apparent but did not allow otJier sons to imitate him. Im itation breeds contention, and contention breeds chaos. For this reason, when feudal lords disregard their proper place, the w orld falls into chaos; when grand officers step o u t o f their proper rank, the court falls into anarchy; when the rights o f the various wives are not distinguished, the household falls into turm oil; and when nothing distinguishes the heir apparent from the other sons, the clan lineage falls into disarray. Shcn Dao says: ^Whcn a rabbit runs by, a hundred people chase it. The reason is n o t that a hundred people could divide one rabbit, but that its

ownership has not yet been settled. Since its ownership has not yet been settled, even a Yao m ight exhaust his strength chasing it. H ow m uch m ore w ould this be the case w ith an ordinary man! But when the market is filled w ith rabbits, passersby pay them no heed. The reason is not that they do n o t desire rabbits, but that their ownership is settled. W hen ownership is settled, no one, no m atter how backward, contests w ith another over it. Therefore, governing the world, as well as a single state, rests on nothing m ore than settling ownership.55

17/6.6 莊 王 圍 宋 九 月 ，康 王 圍 宋 五 月 ，聲 王 圍 宋 十 月 。楚 三 圍 宋 矣 而 不 能 亡 ， 非 不 可 亡 也 ，以 宋 攻 ( 楚 G E > 宋9 , 奚 時 止 矣 ？凡 功 之 立 也 ，賢不肖彊弱治 亂異也。

9. C hen C hangqi. King Zhuang o f Chu laid siege to Song for nine m onths. King Kang for five m onths, and King Sheng for ten m onths. Three times Chu besieged Song but proved incapable o f defeating it. It was no t impossible to defeat Song; but when a state w ith the qualities o f Song attacks Song, how will the hostilities ever stop? It is a general principle that whenever som ething has been accomplished, it is because a distinction was drawn between w orth and incompetence, strength and weakness, and order and chaos.

17/6.7 齊 簡 公 有 臣 曰 諸 御 鞅 ，諫 於 簡 公 曰 ：「陳 ( 成 常 T A > 恆 1(>與 宰 予 ，之二臣 者 甚 相 憎 也 ，臣 恐 其 相 攻 也 。相 攻 唯 固 則 危 上 矣 。願 君 之 去 一 人 也 。j 簡 公 曰 ：「非 而 細 人 所 能 識 也 。』居 無 幾 何 ，陳 ( 成 常 T A > 恆 11果 攻 宰 予 於 庭 ， 即 簡 公 於 廟 。簡 公 喟 焉 太 息 曰 ：「余 不 能 用 鞅 之 言 ，以 至 此 患 也 。』失其 數 ，無 其 勢 ，雖 悔 無 聽 鞅 也 與 無 悔 同 ，是 不 知 恃 可 恃 而 恃 不 恃 也 。周鼎著 象 ，爲 其 理 之 通 也 。理 通 ，君 道 也 。 10. L iang Yushcng.

Duke Jian o f Q i had a subject nam ed Zhuyu Yang w ho rem onstrated w ith the duke: "Tour two ministers Chen H eng and Zai Yu hate each other so much that your subject fears they will attack each other. Should they do this, it will certainly endanger their superior, I beg your lordship to banish one o f them.” Duke Jian replied, "This is no t som ething that you, little m an, could

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recognize.55After a short time, Chen H eng did indeed attack Zai Yu in the court and chased Duke Jian in the ancestral temple. Duke Jian sighed heavily, uAlas! Because I was incapable o f heeding Yang^s advice, this calamity has befallen m e.55 Having ignored the techniques by which one controls offi­ cials, he lost his power. A lthough he regretted n o t listening to Yang, the end result was indistinguishable from no t regretting it. This is a case o f not know ing to rely on the reliable but relying instead on the unreliable. The Z hou tripods are engraved w ith images so that the principles o f order inher­ ent in the designs will be pervasive. M aking principles o f order pervasive is the D ao o f the lord.

七曰不二

CH A PTER 7 N O D U A L IT Y

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聽 群 眾 人 議 以 治 國 ，國 危 無 日 矣 。何 以 知 其 然 也 ？老 耽 貴 柔 ，孔子貴 仁 ，墨 翟 貴 ( 廉 G V > 兼 1 ，關 尹 貴 清 ，子 列 子 貴 虛 ，陳 駢 貴 齊 ，陽 ( 生 GE> 朱2貴 己 ，孫 臏 貴 勢 ，王 廖 貴 先 ，兒 良 貴 後 。 3 I. Sun Yirang.

2. Shököcn Usai, Jiang Weiqiao, Yang Shuda.

3. Eleven characters—此十人者， 皆天下之豪士也一 are addedto the text byBi Yuanon the basis of the quotation in Li Shan's commentary to W X y but occur in no early edition and arc rejected by Chen Qiyou.

A. I f you heed the arguments o f a m ultitude o f individuals as a means o f ordering the state, it will be endangered in no time. H ow does one know that this is so? Lao Dan esteemed softness, Confucius benevolence, M o Di wholeness, M aster Guanyin purity, M aster Lie Yukou emptiness, Tian Pian equanimity, Yang Zhu the self, Sun Bin strategic position, Wang Liao going first, and N i Liang going last. 有 金 鼓 所 以 一 耳 也 ；同 法 令 所 以 一 心 也 ；智 者 不 得 巧 ，愚 者 不 得 拙 ，所以 一 眾 也 ；勇 者 不 得 先 ，懼 者 不 得 後 ，所 以 一 力 也 。故 一 則 治 ，異 則 亂 ：一 則 安 ，異 則 危 。夫 能 齊 萬 不 同 ，愚 智 工 拙 ，皆 盡 力 竭 能 ，如 出 乎 一 穴 者 ， 其 唯 聖 人 矣 乎 ！無 術 之 智 ，不 敎 之 能 ，而 恃 彊 速 貫 習 ，不 足 以 成 也 。

B. There arc bells and drum s to unite their ears; solidarity w ith law and regulation to unite their minds; keeping the wise from being clever and the

stupid from being clumsy to unite the troops; and n o t perm itting the brave to go first nor the tim id to go last to unite strength. W here there is unity, order results; where there are differences, chaos ensues; where there is unity, security results; and where there are differences, danger arises. Surely it is only the sage w ho can unify the myriad differences so that the stupid and wise, the skilled and clumsy, exhaust their strength and tax their ability as if they emerged from a single cave. W isdom that lacks proper techniques and ability that is undisciplined—even w ith reliance on strength, nimblencss ， experience， and practice—are insufficient to bring about success.

八曰執一

CH A PTER 8 U P H O L D I N G U N IT Y 17/8.1 天 地 陰 陽 不 革 ，而 成 萬 物 不 同 。目 不 失 其 明 ，而 見 白 黑 之 殊 ；耳不失其 ( 聽 G E > 聰 1 ，而 聞 清 濁 之 聲 。王 者 執 一 ，而 爲 萬 物 正 。軍 必 有 將 ，所以一 之 也 ；國 必 有 君 ，所 以 一 之 也 ；天 下 必 有 天 子 ，所 以 一 之 也 ；天 子 必 執 一 ， 所 以 ( 搏 G V > 專2之 也 。一 則 治 ，兩 則 亂 。今 御 騮 馬 者 ，使 四 人 ，人 操 一 策 ， 則 不 可 以 出 於 門 閭 者 ，不 一 也 。 I. Chen Changqi, Tao Hongqing.

2. Bi Yuan.

Heaven and Earth, Yin and Yang, do n o t alter, and yet they give form to the myriad types o f things, each o f which is different. The eye docs n o t lose its clarity o f sight in perceiving the differences between white and black. The ear does n ot lose its keenness o f hearing in distinguishing treble and bass sounds. The true king by holding fast to the O ne makes the myriad things correct. An army m ust have a general, for he is w hat unifies it; a state m ust have a ruler, for he is w hat unifies it; and the w orld m ust have a Son o f Heaven, for he is w hat unifies it. The Son o f Heaven m ust hold fast to the One, for that is w hat makes him unique. Where there is unity, there is order; where there is duality, there is chaos. Now, were a person w ho drives a team o f four horses to hire four people and give each o f them a whip to wield, he w ould n ot get his team o u t o f the village gate, because their actions w ould n ot be done in unison.

1 7

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楚 王 問 爲 國 於 詹 子 。詹 子 對 曰 ：「 何 聞 爲 身 ，不 聞 爲 國 。』詹 子 豈 以 國 可 無 爲 哉 ？以 爲 爲 國 之 本 在 於 爲 身 ，身 爲 而 家 爲 ，家 爲 而 國 爲 ，國爲而天 下 爲 。故 曰 以 身 爲 家 ，以 家 爲 國 ，以 國 爲 天 下 。此 四 者 ，異 位 同 本 。故聖 人 之 事 ，廣 之 則 極 宇 宙 、窮 日 月 ，約 之 則 無 出 乎 身 者 也 。慈 親 不 能 傳 於 子 ， 忠 臣 不 能 ( 入 S F > 內 S F > 納 3於 君 ，唯 有 其 材 者 爲 近 之 。 3. Yang Shuda.

W hen the king o f C hu asked Zhan H e how to govern the state, Zhan H e replied, aI have heard about tending to the person but n o t about tend­ ing to the state.55Can Z han H e really have m eant to suggest that there is no way to tend to the state 》Rather, he believed that the foundation o f tending to the state lay in tending to the person. W hen the person is tended to, the household is tended to; when the household is tended to, the state is tended to; and when the state is tended to, the w orld is tended to. Therefore, it is said: Use the person to tend to the household, the household to tend to the state, and the state to tend to the world. These four occupy different posi­ tions but share a com m on foundation. Hence, w hat the sage does, consid­ ered in terms o f its breadth, reaches to the ends o f the universe, to the very limit o f where the sun and m oon shine; but when considered in term s o f its essentials, it does not go o u t beyond his ow n person. Loving parents have proved incapable o f transm itting learning to their children; loyal ministers have proved incapable o f keeping their rulers properly informed. Only those w ho have the right qualities come near doing this. 17/8.3 田 駢 以 道 術 說 齊 。齊 王 應 之 曰 ：f 寡 人 所 有 者 齊 國 也 ，願 聞 齊 國 之 政 。 j 田 駢 對 曰 ：「臣 之 言 ，無 政 而 可 以 得 政 。譬 之 若 林 木 ，無 材 而 可 以 得 材 。願 王 之 自 取 齊 國 之 政 也 。駢 猶 淺 言 之 也 ，博 言 之 ，豈 獨 齊 國 之 政 哉 ？變化應 來 而 皆 有 章 ，因 性 任 物 而 莫 不 宜 當 ，彭 祖 以 壽 ，三 代 以 昌 ，五 帝 以 昭 ，神 農以鴻。 j

W hen Tian Pian spoke at the court o f Q i about his Dao and its tech­ niques, the king o f Qi responded to him, ^W hat I, the U nw orthy One, possess is the state o f Qi. I need to hear about the governing o f the state o f Q i•” Tian Pian replied, ^ o u r servants teachings contain nothing about gov­ erning, but they can be used to govern. They arc, to use an analogy, like a grove o f trees: they arc n o t lumber, but lum ber can be made from them . I

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hope that your majesty will select for himself w hat pertains to governing the state o f Qi. W hen I say this, I am still speaking superficially. Speaking m ore broadly—how could any teachings apply solely to governing the state ofQ i? Responding to what comes by transforming and altering Yet always having visible signs. Relying on inborn nature to employ things Yet nothing is not both suitable and perfectly suited— Patriarch Peng used this to attain a great age. The Three Dynasties to flourish, The Five Sovereigns to become illustrious, And Shennong to flourish•” 17/ 8.4 吳 起 謂 商 文 曰 ：r 事 君 果 有 命 矣 夫 ！』商 文 曰 ：『何 謂 也 ？』吳 起 曰 ：『治 四 境 之 內 ，成 馴 敎 ，變 習 俗 ，使 君 臣 有 義 ，父 子 有 序 ，子 與 我 孰 賢 ？j 商 文 曰 ：「吾 不 若 子 。』曰 ：「今 日 置 質 爲 臣 ，其 主 安 重 ；今 日 釋 璽 辭 官 ，其 主 安 輕 ；子 與 我 孰 賢 ？』商 文 曰 吾 不 若 子 。』 曰 ：「士 馬 成 列 ，馬與人 敵 ，人 在 馬 前 ，援 桴 一 鼓 ，使 三 軍 之 士 ，樂 死 若 生 ，子 與 我 孰 賢 ？』商文 曰 ：「吾 不 若 子 。』吳 起 曰 ：『三 者 ，子 皆 不 吾 若 也 ，位 則 在 吾 上 ，命也夫 事 君 ！』商 文 曰 ：「善 。子 問 我 ，我 亦 問 子 。世 變 主 少 ，群 臣 相 疑 ，黔首不 定 ，〔 當此之時〕 4 屬 之 子 乎 ？屬 之 我 乎 ？』吳 起 默 然 不 對 ，少 選 曰 ：『與 子 ！』商 文 曰 ：「是 吾 所 以 加 於 子 之 上 已 。』吳 起 見 其 所 以 長 ，而不見其所 以 短 ；知 其 所 以 賢 ，而 不 知 其 所 以 不 肖 。故 勝 於 西 河 ，而 困 於 王 錯 ，傾造 大 難 ，身 不 得 死 焉 。夫 吳 勝 於 齊 ，而 不 勝 於 越 ；齊 勝 於 宋 ，而 不 勝 於 燕 ； 故 凡 能 全 國 完 身 者 ，其 唯 知 長 短 ( 贏 4. Chen Qiyou; TFTL quotation, SJ parallel.

L C > 盈 5拙 之 化 邪 。 5. Chen Qiyou.

Once when Wu Qi was talking w ith Shang Wen, he observed, ^Service to onc5s lord in the end is a m atter o f fate!55 Shang Wen said, “W hat do you mean?” aFor bringing order to everything within the borders o f the state, perfect­ ing training and instruction, reform ing practices and customs, and causing lord and ministers to interact according to principles o f morality, fathers and sons according to the requirements o f their respective positions, w ho is worthier, you o r I?” “I am no m atch for you, sir•” ""Suppose that one day you present yourself and are m ade a m inister and as a consequence your ruler becomes im portant, or suppose that you give

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up your seals and resign your office and as a consequence your ruler be­ comes unim portant. W ho w ould achieve greater w orth in that regard, you o r I?” ^1 am no m atch for you, sir.55 cT o r arranging knights and horses in ranks, w ith horses and knights well matched and the m en standing in front o f their m ounts anxious to go forward; for having someone seize the baton and w ith one beat o f the drum make the soldiers o f the Three Armies gladly embrace death as if it were life. W ho is m ore w orthy in that regard, you o r I ?55 “I am no m atch for you, sir.” W u Q i said, uIn these three you arc no m atch for me, and yet your position is higher than mine. Fate is involved in serving a ruler!55 "^Well argued! You questioned me; now let me question you. W hen we pass from one generation to the next and the ruler is still a m inor, the m in­ isters are all suspicious o f one another, and the black-haired comm oners are in turm oil—in times such as these, to w hom w ould you entrust the situation, you o r m e?55 W u Q i remained silent for a tim e and did n o t answer. Then he said, aI w ould hand it over to you, sir•” T h a t is why I have been made superior to you.55 W u Q i could see his strong points but no t his weaknesses. H e knew where he excelled, but he did not know where he was inept. Thus, he pre­ vailed in the campaign west o f the Yellow River but was trapped by Wang Cuo. N o t long after that, he found himself in great difficulty and did not enjoy a happy end. W u prevailed over Qi but n o t over Yue; Q i prevailed over Song but not over Yan. Thus, it is a general principle that only those w ho recognize the transform ations that turn strong points into weaknesses and fullness into deficiency are capable o f keeping their states whole and preserving their lives.

Book 18

The first three chapters of Bcx>k 18 all promote an ideal of nonverbal communica­ tion. Chapters 4 through 7 set forth the problems that inevitably arise when words arc used to communicate. Chapter 8 differs from the other chapters in this book in not being concerned with language and argumentation. Chapter 1 cites six exchanges between rulers and those offering them advice and comments on whether, in each case, it was the rulers comportment or words that were in error or the advice offered him that was not trustworthy and reasonable. In judging the reliability of advice, a gocxl ruler should rely on his own under­ standing of and investigation into a matter; and he should be careful that his words and facial expressions do not disclose his true sentiments and thus allow others to use that knowledge to deceive him. Chapter 2 continues the theme of the rulers mindfulness of what he says, illustrating the point with several anecdotes. The last story in the chapter, however, is unrelated to the others and instead anticipates the theme of chapter 3: that it is possible to communicate without language. aOn Subde Communication55illustrates what this means by relating stories of those who can penetrate the thoughts of others by closely observing facial expressions, mannerisms, and bearing. The chapter argues that those who share similar aims are especially perceptive in this regard. For example, the Zhou allies who plotted against the Shang had no need of putting their plans into words. Hence, while the Shang were suspicious of Zhou intentions, they could never prove that Zhou planned an insur­ rection, nor learn anything of its details. Chapter 斗complains about those， like Deng Xi of Zheng and Chunyu Kun of Qi, who in their speech and actions arc mindless of standards of right and wrong. Chapter 5 argues that language is a dependable means of communicating only when it is used to express one's thoughts and intentions. If it is used to deceive and obfuscate, then language becomes a source of chaos. The chapter offers the logi­ cians Gongsun Long and Hui Shi as examples of those who have corrupted language. In chapter 6, Hui Shi again serves as an example of someone who used [438]

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language merely to obfuscate and deceive. The chapter claims that the agrand methods55Hui Shi employed when governing Wei wmade him the laughingstock of the entire world; everyone was able to cite examples of his mistakes.55Chapter 7, lacking an intxcxluctory paragraph of its own, relates six anecdotes that continue the themes of chapters 4,5, and 6. (One of the anecdotes, in 18/7.3, seems to support the Mohist opposition to aggressive warfare and thus contradicts 7/3.) Comments attached to the last of these stories, in 18/7.5 and 18/7.6, stress the importance of rulers being able to make judgments and take actions independent of the advice they are receiving. Chapter 8 recounts two stories about how Fu Zijian succeeded in governing Shanfu, without interference from the lord of Lu, by relying on the force of his charaacr rather than on corporal punishment. These stories were per­ haps meant to pick up the thread of the comments on self-reliance that conclude chapter 7.

一曰審應

CH A PTER 1 E X A M IN IN G R E S P O N S E S 18/1.1 人 主 出 聲 應 容 ，不 可 不 審 。凡 主 有 識 ，言 不 欲 先 。人 唱 我 和 ，人先我 隨 。以 其 出 爲 之 入 ，以 其 言 爲 之 名 ，取 其 實 以 責 其 名 ，則 說 者 不 敢 妄 言 ， 而人主之所執其要矣。

H o w a ruler utters sounds and responds w ith facial expression cannot but be examined. It is a general principle that when a ruler knows something, he docs n o t w ant to be the first to express it in words. “Others sing the lead ， I provide the harm ony; others lead, I follow.55 By w hat a m an utters, you know w hat he will contribute; by w hat he advises, you determine the tide he should possess; and by how he realizes w hat he has advised, you test w hether he has lived up to that tide. Then persuaders will not dare to make wild claims, and rulers will have a means to hold fast to w hat is essential. 18/1.2 孔 思 請 行 。魯 君 曰 ：「天 下 主 亦 猶 寡 人 也 ，將 焉 之 ？』孔 思 對 曰 ：『蓋聞 君 子 猶 鳥 也 ，駭 則 舉 。』魯 君 曰 ：「主 不 肖 而 皆 以 然 也 ，違 不 肖 ，過 不 肖 ， 而 自 以 爲 能 論 天 下 之 主 乎 ？』凡 鳥 之 舉 也 ，去 駭 從 不 駭 。去 駭 從 不 駭 ，未

可 知 也 。去 駭 從 駭 ，則 鳥 曷 爲 舉 矣 ？（ 孔 思 G E > 魯君 1之 對 ( 魯 君 G E > 孔 思 1 也亦過矣。 I. Chen Qiyou; required by context.

W hen Kong Si requested his permission to depart, the lord o f Lu said, aAll the rulers o f the w orld are the same as this U nw orthy One. W here will you go?” Kong Si replied， “Probably it is as I have heard: the gentlem an is like a bird, when alarmed, it will fly away.55The lord o f Lu countered: aAll the rulers o f the w orld are inept. I f you leave one inept leader just to go over to another, do you yourself think this constitutes any ability to assess the rulers o f the world?” As a general rule, when a bird flics, it leaves the place where it was alarmed to go to a place where it is not frightened. It cannot know in advance whether it will n o t be alarmed there. W hy w ould a bird fly away at all if it were leaving one frightening place for another? The lord o f Lu5s reply to Kong Si was certainly incorrect. i 8/ i .3 魏 惠 王 使 人 謂 韓 昭 侯 曰 ：「夫 鄭 乃 韓 氏 亡 之 也 ，願 君 之 封 其 後 也 ，此所 謂 存 亡 繼 絕 之 義 ，君 若 封 之 則 大 名 。』昭 侯 患 之 。公 子 食 我 曰 ：『臣請往對 之 。』公 子 食 我 至 於 魏 ，見 魏 王 曰 大 國 命 弊 邑 封 鄭 之 後 ，弊 邑 不 敢 當 也 。弊 邑 爲 大 國 所 患 ，昔 出 公 之 後 聲 氏 爲 晉 公 ，拘 於 銅 鞮 ，大 國 弗 憐 也 ， 而 使 弊 邑 存 亡 繼 絕 ，弊 邑 不 敢 當 也 。《 I 魏 王 慚 曰 ：「固 非 寡 人 之 志 也 ，客請 勿 復 言 。』是 舉 不 義 以 行 不 義 也 。魏 王 雖 無 以 應 ，韓 之 爲 不 義 愈 益 厚 也 。 公 子 食 我 之 辯 ，適 足 以 飾 非 遂 過 。

King H u i o f Wei sent a messenger to M arquis Zhao o f H an to say: aSince the state o f Zheng perished at the hands o f the house o f H an, I beg that you enfeoff its descendants. This is w hat is called the duty o f "preserving the perished and continuing those w ho have been cut off? Were my lord to enfeoff them , he w ould achieve great fame.55 M arquis Zhao was troubled by this. Prince Shiwo said, ttLet your sub­ ject go and reply to them .55 W hen Prince Shiwo arrived in Wei, he had an audience w ith the king, at which he said:, “Your great state has m andated that our unw orthy city be used to enfeoff the descendants o f Zheng. O u r unw orthy city dares not accede to this. Your great state has in the past caused our unw orthy tow n troubles. Previously, when the head o f the Sheng clan, a descendant o f Duke C hu o f Jin, became the duke o f Jin, he was captured at Tongti, but your

great state w ould n o t take pity on him. Yet you w ould have our unw orthy city 'preserve the perished and continue those w ho have been cut off? O ur unw orthy city dares not accede to this.” The king o f Wei, mortified, said, "This was n o t at all my intention. I ask that m y guest speak no further o f it.55 This is an example o f citing another's unjust a a to excuse one5s injustice. A lthough the king o f Wei was unable to respond, the injustice com m itted by H an was m uch greater than that com m itted by Wei. Prince Shiwo5s argum ent is an instance o f successfully ""disguising wrongs and encourag­ ing transgressions.55 i 8/ i .4 魏 昭 王 問 於 田 111曰 ： f 寡 人 之 在 東 宮 之 時 ，聞 先 生 之 議 曰 ：「爲 聖 易 。」有 諸 乎 ？ 』 田 訕 對 曰 ：「臣 之 所 舉 也 。 j 昭 王 曰 ：「然 則 先 生 聖 于 ？』田 訕 對 曰 ：「未 有 功 而 知 其 聖 也 ，是 堯 之 知 舜 也 ；待其 功 而 後 知 其 聖 也 ，是 市 人 之 知 (聖 G E > 舜 2也 。今 訕 未 有 功 ，而 王 問 訕 曰 「若 聖 乎 」 ，敢 問 王 亦 其 堯 邪 ？』昭 王 無 以 應 。田 訕 之 對 ，昭 王 固 非 曰 「我 知 聖 也 』（ 耳 G E > 且 3問 曰 『先 生 其 聖 乎 ？』己 因 以 知 聖 對 昭 王 ，昭 王 有 非 其 有 ，田訕 不

察0 2. Chen Changqi, YuYuc, Xu Wciyu.

3. Yang Zhaojun, Chen Qiyou.

King Zhao o f Wei inquired o f Tian Q u, aW hen I, the U nw orthy One, resided in the Eastern Palace o f the heir apparent, I heard you argue the thesis cBeing ä sage is easy.’ Is that true?” ‘T h a t is a point your servant m ade•” ^That being so, are you. Master, a sage? ""Recognizing that a man is a sage before he has accomplished anything is how Yao recognized Shun. Recognizing that a m an is a sage only after he has accomplished som ething is how an ordinary tow nsm an recognizes a Shun. Now , I have yet to accomplish anything, and yet your majesty has asked m e cAre you a sage?51 presume to ask his majesty if he is a Yao.55King Zhao could n o t answer. W ith regard to Tian Q u5s response, it m ust be said that King Zhao absolutely did n o t say “I recognize sages” but asked “Is the M aster a sage?” Moreover, in Tian Q u 5s response to the king, he him self introduced the su b je a o f recognizing sages, thus attributing to the king a quality he did n o t possess. In this Tian Q u docs not bear scrutiny.

18/1.5

趙 惠 王 謂 公 孫 龍 曰 ：F寡 人 事 偃 兵 十 餘 年 矣 而 不 成 ，兵 不 可 偃 乎 ？j 公 孫 龍 對 曰 ：「偃 兵 之 意 ，兼 愛 天 下 之 心 也 。兼 愛 天 下 ，不 可 以 虛 名 爲 也 ，必 有 其 實 。今 藺 、離 石 入 秦 •，而 王 縞 素 布 總 ；東 攻 齊 得 城 ，而 王 加 膳 置 酒 。 秦 得 地 而 王 布 總 ，齊 亡 地 而 王 加 膳 ，所 非 兼 愛 之 心 也 。此 偃 兵 之 所 以 不 成 也 。』今 有 人 於 此 ，無 禮 慢 易 而 求 敬 ，阿 黨 不 公 而 求 令 ，煩 號 數 變 而 求 靜 ， 暴 戾 貪 得 而 求 定 ，雖 黃 帝 猶 若 困 ，〔 而況俗主乎〕 4。 4. Chen Qiyou; standard dosing formula.

King H ui o f Zhao said to G ongsun Long, al have endeavored for m ore than ten years now to abolish the use o f weapons o f war but have no t suecceded. Is it impossible to abolish the use o f w eaponry?55

汝 。《 I 叔 虞 喜 ，以 吿 周 公 。周 公 以 請 曰 ：r 天 子 其 封 虞 邪 ？』成 王 曰 ：T余一 人 與 虞 戲 也 。』周 公 對 曰 ：「臣 聞 之 ，天 子 無 戲 言 。天 子 言 ，則 史 書 之 ，工 誦 之 ，士 稱 之 。』於 是 遂 封 叔 虞 于 晉 。周 公 旦 可 謂 善 說 矣 ，一 稱 而 令 成 王 益 重 言 ，明 愛 弟 之 義 ，（ 有 G V > 又輔王室之固。

Once when King Cheng o f Zhou was relaxing w ith his younger brother Tang Shuyu, he picked a leaf from a paulownia tree and, using it as a jade scepter, bestowed it upon Tang Shuyu w ith the words, CCI herewith enfeoff you.55 Shuyu was overjoyed, and told the Duke o f Z hou about it. The Duke o f Zhou requested an explanation from the king. wD id the Son o f Heaven really enfeoff Shuyu?” King Cheng replied, ^1, the O ne M an, was playing w ith Shuyu.55 The Duke o f Z hou responded, aI have learned that the Son o f Heaven utters no playful words. W hat the Son o f Heaven says, the scribes record, the musicians chant, and the scholar-knights proclaim As a consequence, he thereupon enfeoffed Shuyu at Jin.

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445

Dan, Duke o f Z hou, may be described as a skillfdl speaker. W ith a single declaration he caused King Cheng to be m ore careful o f speech, he explained the duty o f loving a younger brother, and, furtherm ore, bolstered the strength o f the royal house. 18/2.3 ( 荆 T A > 楚 莊 王 ( 立 5 ? > 蒞 1三 年 ，不 聽 而 好 譫 。成 公 賈 入 諫 。王 曰 ：「不 穀 禁 諫 者 ，今 子 諫 ，何 故 ？』對 曰 ：『臣 非 敢 諫 也 ，願 與 君 王 讕 也 。』王 曰 ：

1■胡 不 設 〔 譫 言於〕 2不 穀 矣 。』對 曰 ：「有 鳥 止 於 南 方 之 阜 ，三年不動不飛不 鳴 ，是 何 鳥 也 ？j 王 射 之 曰 ：「有 鳥 止 於 南 方 之 阜 ，其 三 年 不 動 ，將以定志 意 也 ；其 不 飛 ，將 以 長 羽 翼 也 ；其 不 鳴 ，將 以 覽 民 則 也 。是 鳥 雖 無 飛 ，飛 將 沖 天 ；雖 無 鳴 ，鳴 將 駭 人 。賈 出 矣 ，不 穀 知 之 矣 。』明 日 朝 ，所進 者 五 人 ，所 退 者 十 人 。群 臣 大 說 ，（ 荆 T A > 楚 國 之 眾 相 賀 也 。故 《 詩》 曰：『何 其 久 也 ，必 有 以 也 ，何 其 處 也 ，必 有 與 也 』 ，其 莊 王 之 謂 邪 ？成公 賈 之 譫 也 ，賢 於 太 宰 嚭 之 說 也 。太 宰 嚭 之 說 ，聽 乎 夫 差 ，而 吳 國 爲 墟 ；成公賈之 讖 ，喩 乎 ( 荆 T A > 楚 王 ，而 ( 荆 T A > 楚 國 以 霸 。 I. Wang Niansun;Xjwcw parallel.

2. Chen Qiyou.

For the first three years o f his reign, King Zhuang o f C hu did no t listen to official matters but preferred riddles. Chenggong Jia entered the court to rem onstrate, and the king said, CCI, the U nw orthy O ne, have forbidden re­ m onstrance. Why, sir, are you now doing it?55 aYour servant would no t dare rem onstrate. I only wish to provide your majesty w ith a riddle.” aW hy do you not try the riddle on this U nw orthy O n e?55 ccThere was a bird w ho perched upon a m ound in the south. For three years it neither moved, nor flew, nor cried out. W hat bird was this?55 The king guessed it, saying, "The bird perched on the earthen m ound in the south Did not move for three years because it was still determining its goals; Did not fly because it was waiting for its wings to grow long; Did not cry out because it was observing the rules of the people. Although this bird has not flown, when it does so, it will pierce the heavens; Although it has not cried out, when it docs so, its cry will startle men. You may go, Jia. This U nw orthy O ne has understood your meaning.” A t the next d a /s dawn court, five m en were prom oted and ten men

dismissed. The assembled ministers were greatly pleased, and the people o f the state o f C hu all congratulated one another. An O de says: Why do you delay? There must be a reason. Why do you remain? There must be a cause. [ÄW， “B d fc n g ，” “M a o q iu ，” M ao 37]

This surely describes King Zhuang. The riddle o f Chenggong Jia was w or­ thier than the persuasion o f G rand Steward Pi. The persuasion o f G rand Steward Pi was heeded by Fuchai, and the state o f W u was laid waste. The riddle o f Chenggong Jia served to instruct the king o f Chu, and he thereby became lord-protector. 18/2.4 齊 桓 公 與 管 仲 謀 伐 莒 ，謀 未 發 而 聞 於 國 ，桓 公 怪 之 曰 ：「與 仲 父 謀 伐 莒

，謀 未 發 而 聞 於 國 ，其 故 何 也 ？』管 仲 曰 ：「國 必 有 聖 人 也 。』桓 公 曰 ： F譆 ！日 之 役 者 ，有 執 躕 (癌 G V > 利 3而 上 視 者 ，意 者 其 是 邪 ？』乃 令 復 役 ，

無 得 相 代 。少 頃 ，東 郭 牙 至 。管 仲 曰 ：『此 必 是 已 。』乃 令 賓 者 延 之 而 上 ， 分 級 而 立 。管 子 曰 ：『子 邪 言 伐 莒 者 ？』對 曰 ：「然 。』管 仲 曰 ：『我 不 言 伐 莒

，子 何 故 言 伐 莒 ？』對 曰 ：「臣 聞 君 子 善 謀 ，小 人 善 意 。臣 竊 意 之 也 。 j

管 仲 曰 ：「我 不 言 伐 莒 ，子 何 以 意 之 ？』對 曰 ：「臣 聞 君 子 有 三 色 ：顯然喜 樂 者 ，鐘 鼓 之 色 也 ；愀 然 清 靜 者 ，衰 経 之 色 也 ；艴 然 充 盈 ，手 足 矜 者 ，兵 革 之 色 也 。日 者 臣 望 君 之 在 臺 上 也 ，艴 然 充 盈 ，手 足 矜 者 ，此 兵 革 之 色 也 。 君 呋 而 不 哙 ，所 言 者 「莒 」也 ；君 舉 臂 而 指 ，所 當 者 莒 也 。臣 竊 以 慮 諸 侯 之 不 服 者 ，其 惟 莒 乎 。臣 故 言 之 。』凡 耳 之 聞 以 聲 也 ，今 不 聞 其 聲 ，而以 其 容 與 臂 ，是 東 郭 牙 不 以 耳 聽 而 聞 也 。桓 公 、管 仲 雖 善 匿 ，弗 能 隱 矣 。故 聖 人 聽 於 無 聲 ，視 於 無 形 ，詹 何 、田 子 方 、老 耽 是 也 。 3. Chen Qiyou.

Duke H uan o f Q i was plotting w ith G uan Z hong to attack Ju. Before the plans were realized, they were learned o f throughout the state. Duke H u an found this curious and said, aI was plotting w ith Zhongfu to attack Ju, and before the plan was executed, it was known throughout the state. H o w did this happen?” aA sage m ust reside in the state,55G uan Z hong replied. aAha!wexclaimed Duke H uan. aA m ong the workers that day, there was one holding a hoe w ho approached and watched us closely. D o you sup-

pose th at it was h e ?55 H e then ordered that those w ho were working that day should come again to w ork and that there were to be no substitutions. After a short while, D ongguo Ya arrived. G uan Z hong said, ^This m an is certainly the one w ho spread the news.55 H e then sent the chief o f protocol to lead the m an forward. G uan Z hong and the m an stood on separate stairways [as befits a host greeting a guest]. G uan Z hong asked him, ttWas it you, sir, w ho spoke o f our attack on Ju ?55 “It was，” the m an replied. “But I have said nothing about attacking Ju，” G uan Z hong said. “W hy have you m entioned an attack on Ju ?55 ccYour subject has heard that the gendem an is skilled at devising plans and the petty m an is skilled at m aking suppositions. Your servant， in his stupidity, supposed it•” aBut as nothing was said about attacking J u —w hat made you suppose it?” cT o u r subject has heard that the gendem an has three kinds o f facial ex­ pression: exaltation mixed w ith pleasure and happiness is the look o f one listening to bells and drum s; a plaintive air mixed w ith purity and quies­ cence is the look o f a person wearing the m ourners headband; and con­ tained anger, w ith hands and feet m oving in disciplined fashion, is the look o f a person w ho will use weapons and armor. O n that day, your subject observed th at w hen the lord was on the terrace, he looked as if his anger were contained, and his hands and feet m oved in disciplined fashion—the bearing o f one w ho will use weapons and armor. H is m outh opened and did n o t close， so the w ord he form ed was “Ju •” The lord raised his arm and pointed, and the direction was that o f Ju. Your servant, in his stupidity, thereby concluded that the feudal lord w ho was disobedient was surely Ju, and he therefore spoke about it.55 As a general rule, the ears d e te a things because o f the sounds they make. Now , n o t to listen to sounds but to rely on som eone’s face and arm s—this is how D ongguo Ya learned o f things w ithout using his ears to listen. Al­ though Duke H uan and Guan Z hong were skilled at secrecy, still they were unable to keep their plans hidden• 丁hcreforc， the sage listens to that which is w ithout sound and observes that which is w ithout shape. Zhan H e, Tian Zifang, and Lao Dan were all sages o f this sort.

448

T H E

E X A M IN A T IO N S

三曰精諭

CH A PTER 3 O N S U B T L E C O M M U N IC A T IO N 18/3.1 聖 人 相 諭 不 待 言 ，有 先 言 ( 言 G E > 諭 1者 也 。 I. TanJicfu, Chen Qiyou.

A. Sages can understand one another w ithout relying on language, for there are things that precede language in com m unicating meaning. 海 上 之 人 有 好 蜻 者 ，每 居 海 上 ，從 蜻 游 ，蜻 之 至 者 ，百 數 而 不 止 ，前後左 右 盡 蜻 也 ，終 日 玩 之 而 不 去 。其 父 吿 之 曰 ：「聞 蜻 皆 從 ( 女 S F > 汝 居 ，取而 來 ，吾 將 玩 之 。』明 日 之 海 上 ，而 蜻 無 至 者 矣 。

B. There was a boy living by the sea w ho loved seagulls. Each tim e he w ent to the shore, he cavorted w ith the birds, and m ore birds came to him than could be counted in the hundreds. Before and behind, left: and right, he was completely surrounded by birds and spent the entire day playing w ith them , unwilling to leave the place. H is father told him: UI have heard that all the birds alight upon you. Catch some and bring tliem for me to play w ith.55The next day, no birds w ould come to him. 18/3.2 勝 書 說 周 公 旦 曰 ：「廷 小 人 眾 ，徐 言 則 〔 人〕 2不 聞 ，疾 言 則 人 知 之 ，徐言 乎 ？疾 言 乎 ？j 周 公 旦 曰 ：「徐 言 。』勝 書 曰 ：「有 事 於 此 ，而 精 言 之 而 不 明 ，勿 言 之 而 不 成 ，精 言 乎 ？勿 言 乎 ？』周 公 旦 曰 ：1■勿 言 。』故勝書能以 不 言 說 ，而 周 公 旦 能 以 不 言 聽 ，此 之 謂 不 言 之 聽 。不 言 之 謀 ，不 聞 之 事 ， 殷 雖 惡 周 ，不 能 疵 矣 。口（ 喟 G V > 吻 不 言 ，以 精 相 吿 ，紂 雖 多 心 ，弗能知 矣 。目 視 於 無 形 ，耳 聽 於 無 聲 ，商 聞 雖 眾 ，弗 能 窺 矣 。同 惡 同 好 ，志皆有 欲 ，雖 爲 天 子 ，弗 能 離 矣 。 2. Tao Hongqing.

Sheng Shu said to Dan, Duke o f Z hou, ^Where the courtyard is small and people are many, if you speak in a low voice, you will not be heard, but if you speak in a high-pitched voice, then people will understand w hat you say. W hich do you choose, a low voice or a high-pitched voice?55 aA low voice,55answered the Duke. "There is som ething to be done. If you explain it in subtle words, people

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斗斗9

will n o t understand, and if you say nothing at all, the task will no t be com ­ pleted. W hich do you choose, subtie words or saying nothing at all?55 aI w ould say nothing at all,55answered the Duke. Hence, Shcng Shu was able to persuade w ithout words, and the Duke o f Z hou was able to com prehend w ithout words. This is called 說 7而 若 此 、不 可 謂 工 矣 。不 工 而 治 ，賊 天 下 莫 大 焉 ，幸 而 獨 聽 於 魏 也 。以 賊 天 下 爲 實 ，以 治 之 爲 名 ，匡 章 之 非 ，不 亦 可 乎 ？ 3. C h en Qiyou.

4. Xu Wciyu.

5. Xu Wciyu.

6. C h en Qiyou.

7. C hen Q iyou, dittography.

Knang Zhang discussed M aster H u i Shi w ith King H ui o f Wei, saying ， 室8也 ，然 而 有 大 甚 者 。今 惠 子 之 遇 我 尙 新 ，其說我有 大 甚 者 。』惠 子 聞 之 曰 ：「不 然 。 〈詩》 曰 ：「愷 悌 君 子 ，民 之 父 母 」 。愷 者 ，大 也 ；悌 者 ，長 也 。君 子 之 德 ，長 且 大 者 ，則 爲 民 父 母 。父 母 之 敎 子 也 ，豈 待 久 哉 ？何 事 比 我 於 新 婦 乎 ？ 《詩〉豈 曰 「愷 悌 新 婦 」哉 ？』誹汙 因

汙

，誹 辟 因 辟 ，是 誹 者 與 所 非 同 也 。白 圭 曰 「惠 子 之 遇 我 尙 新 ，其 說我有

大 甚 者 』 ，惠 子 聞 而 誹 之 ，因 自 以 爲 爲 之 父 母 ，其 非 有 甚 於 白 圭 ( 亦 G E > 之9有 大 甚 者 。 8. C h e n Q iy o u .

9. C h e n Q iy o u .

As soon as Bai Gui gave an audience to M aster H u i Shi, H u i Shi offered an extremely forceful persuasion to which he was unable to respond. After H ui Shi departed, Bai Gui said to someone else, aLet us say a m an has taken a new wife. W hen the bride first arrives at his hom e, she is compliant, shyly squints her eyes, and acts seductive. W hen a youth holds a torch for her and the flame is too great, the new wife says, cThe flame is too great.5W hen enter­ ing the door she sees a small hole in the entxanceway and says, T ill it! It will injure someone’s foot.’ It is true that in doing this she is benefiting her husbands household, yet she is being rather excessive. Now, H ui Shi just paid a call on me, and his persuasion was marked by the same kind o f excess.55 W hen H u i Shi heard o f Bai G ui5s words, he said, c 狗 1焉 美 無 所 可 用 ，是 魏 王 以 言 無 所 可 用 者 爲 仲 父

也 ，是 以 言 無 所 用 者 爲 美 也 。 1. Sun Yirang.

Bai Gui said to King H u i o f Wei, ccW hen you use a tripod from Shiqiu to cook a chicken, if you stew the chicken too long it will be flavorless and inedible, and if you sim mer the chicken too short a tim e, it will be ccx>ked but n ot well done. This is so, and yet when one looks at the vessel, it appears skillfully and finely m ade—even if useless. Your m aster H u i Shi5s doctrines bear a resemblance to this tripod.55 cT h a t is n o t true,55said M aster H ui upon learning o f Bai G ui5s remarks. aI f the Three Armies were starving and such a tripod was nearby, how fitting it w ould be to use it as a steamer. N othing w ould be m ore effective than this vessel!” W hen Bai Gui heard this, he said, ccDoes he really suppose that he can make such an utterly useless thing serve as a cooking vessel?55 Bai G ui’s assessments were self-contradictory， and he was excessive in his belittling o f the king o f Wei. H e regarded H ui Shi5s doctrines as skillfully and finely w rought but unusable. This is tantam ount to Bai G ui5s saying that the king o f Wei had nam ed aUncle to the King55one whose advice was unusable; this is to consider useless advice as ccfinely wrought.55 18/7.2

公 孫 龍 說 燕 昭 王 以 偃 兵 。昭 王 曰 ：f 甚 善 。寡 人 願 與 客 計 之 。』公孫龍 曰 ：1■竊 意 大 王 之 弗 爲 也 。』王 曰 ：1■何 故 ？』公 孫 龍 曰 ：「日 者 大 王 欲 破 齊 ，諸 天 下 之 士 ，其 欲 破 齊 者 ，大 王 盡 養 之 ；知 齊 之 險 阻 要 塞 君 臣 之 際 者 ，大 王 盡 養 之 ；雖 知 而 弗 欲 破 者 ，大 王 猶 若 ( 弗 養 G E > 養之 2 ; 其卒果破 齊 以 爲 功 。今 大 王 曰 「我 甚 取 偃 兵 」 。諸 侯 之 士 ，在 大 王 之 本 朝 者 ，盡善 用 兵 者 也 ，臣 是 以 知 大 王 之 弗 爲 也 。』王 無 以 應 。 2. Tao Hongqing.

G ongsun Long persuaded King Zhao o f Yan to abolish the use o f weap­ ons. The king declared, aPerfectly splendid! I, the U nw orthy O ne, hope to plan how do it w ith my guest.55 ul hum bly suspect that the king will not carry through w ith the plans.55 “Why?” asked the king. aAt one time, your great majesty wanted to destroy Qi. All the knights o f the world w ho shared that desire were boundlessly supported by your

great majesty. Those w ith knowledge o f the dangerous passes and critical strongholds in Qi, as well as the relations between lord and ministers in Qi, were boundlessly supported. But those w ith such knowledge w ho did not w ant to destroy Qi were merely supported by your great majesty. In the final analysis, it was the destruction o f Q i that was regarded as the true achievement. Now, your great majesty may say, CI very much w ant to adopt a policy that will abolish the use o f weapons.5 But o f the knights o f the feudal lords, those present at your great m ajestés court are all skilled at warfare. It is thus that your subjea knows that the king will not carry through w ith the plans•” The king could not respond. 18/7.3 司 馬 喜 難 墨 者 師 於 中 山 王 前 以 非 攻 ，曰 ：「先 生 之 所 術 非 攻 夫 ？j 墨者 師 曰 ：「然 。』曰：「今 王 興 兵 而 攻 燕 ，先 生 將 非 王 乎 ？』墨 者 師 對 曰 ：r 然 則 相 國 是 攻 之 乎 ？』司 馬 喜 曰 ：r 然 。』墨 者 師 曰 ：T今 趙 興 兵 而 攻 中 山 ， 相 國 將 是 之 乎 ？』司 馬 喜 無 以 應 。

Sima Xi tried to discredit, in the presence o f the king o f Zhongshan, a M ohist teacher w ho was arguing against offensive warfare. "Tour policy. Master, is to condem n offensive warfare, is it not?55 叮 hat is true•” ccNow , if his majesty raised an army to attack Yan, w ould the M aster condem n the King?55 cTcs. I f his majesty were to do this, w ould the prime m inister approve o f the attack on Yan?55 “I would.” aW hat if Zhao raised an army to attack Zhongshan? W ould the prime m inister approve o f that?55 Sima Xi could not respond. 18/7.4 路 說 謂 周 頗 曰 ：『公 不 愛 趙 ，天 下 必 從 。』周 頗 曰 ：「固 欲 天 下 之 從 也 。 天 下 從 則 秦 利 也 。』路 說 應 之 曰 ：「然 則 公 欲 秦 之 利 夫 ？』周 頗 曰 ：「欲 之 。』路 說 曰 ：「公 欲 之 ，則 胡 不 爲 從 矣 ？j

Lu Yue said to Z hou Po, ttI f your grace did n o t love the state o f Zhao, the w orld w ould surely follow you.55

^ have long w anted the people o f the w orld to follow me,55said Z hou Po, ufor that would benefit Qin.55 ccI f th at is so, then docs your grace desire to benefit Qin?55 "That is w hat I desire.” aI f your grace desires it, why then do you n o t do w hat will make the w orld follow you?”

1 8

/

7 .5

魏令孟(卬 令起賈爲孟(卬

G E > 卯 3割 絳 、（ 宿 G V > 汾 、安 邑 之 地 ，以 與 秦 王 。王 喜 ， G E > 卯3求 司 徒 於 魏 王 。魏 王 不 說 ，應 起 賈 曰 ：『( 卬

G E>

卯 3 ，寡 人 之 臣 也 。寡 人 寧 以 臧 爲 司 徒 ，無 用 ( 卬 G E > 卯3。願大王之更以他 人 詔 之 也 。』起 賈 出 ，遇 孟 ( 卬

G E > 卯 3於 廷 ，曰 ：『 公 之 事 何 如 ？』起賈

曰 ：r 公 甚 賤 於 公 之 主 。公 之 主 曰 「寧 用 臧 爲 司 徒 ，無 用 公 」 。』孟 （ 卬 〇五> 卯 3入 見 ，謂 魏 王 曰 ：「秦 客 何 言 ？j 王 曰 ：「求 以 ( 女 S F > 汝 爲 司 徒 。 j 孟（ 卬 G E > 卯 3 曰 ：『王 應 之 謂 何 ？j 王 曰 ：「寧 以 臧 ，無 用 （ J： 卩 G E > 卯3 也 。』孟 ( 卬 〇 £ > 卯 3太 息 曰 ：1•宜 矣 王 之 制 於 秦 也 。王 何 疑 秦 之 善 臣 也 ？以 絳 、（ 宿 G V > 汾 、安 邑 令 ( 負 牛 G E > 牛負 4書 與 秦 ，猶 乃 善 牛 也 。（ 卬 G E> 卯 3雖 不 肖 ，獨 不 如 牛 乎 ？且 王 令 三 將 軍 爲 臣 先 曰 「視 ( 卬 〇 £ > 卯 3如 身 」 ， 是 重 臣 也 。（ 令 二 G E > 今王 5輕 臣 也 。令 臣 責 ，（ 卬 G E > 卯 3雖 賢 固 能 乎 ？j 居 三 日 ，魏 王 乃 聽 起 賈 。凡 人 主 之 與 其 大 官 也 ，爲 有 益 也 。今 割 國 之 錙 錘 矣 ，而 因 得 大 官 ，且 何 地 以 給 之 ？大 官 ，人 臣 之 所 欲 也 。孟 ( 卬 秦 得 其 所 欲 ，秦 亦 令 孟 ( 卬

G E > 卯3令

G E > 卯3得 其 所 欲 ，責 以 償 矣 ，尙 有 何 責 ？魏雖

彊 猶 不 能 責 無 責 ，又 況 於 弱 ？魏 王 之 令 ( 乎 ) 6孟 ( 卬

G E > 卯3爲司徒以棄其責

則拙也。 3. Bi Yuan, Chen Qiyou.

4- Chen Changqi, YuYuc.

5. YuYuc.

6. YuYuc.

Wei ordered M eng M ao to take territories o f Jiang, Fen, and Anyi and give them to the king o f Qin. The king o f Q in was very pleased and ordered Qi Jia to seek to have the king o f Wei appoint M eng M ao director o f the masses. The king o f Wei was displeased by this and responded to Qi Jia5s request: aM ao is this U nw orthy O nc5s minister, and he w ould prefer to have a slave as director o f the masses and will n o t employ Mao. I hope that the great king will recom m end another m an to me.55 W hen Q i Jia departed, he encountered M eng M ao in the courtyard. The latter said, aH o w w ent your business w ith the king?55 ^ o u , sir, have com m itted a grave offense against your master,55 Q i Jia responded. aYour m aster has said that he w ould rather have a slave as direc­ to r o f the masses and w ould n o t employ you.w

M eng M ao entered for an audience and asked the king o f Wei, ccW hat did the guest from Q in say?55 aH e sought to have you made director o f the masses,55the king answered. “H ow did your majesty respond?” "That I w ould rather use a slave and I w ould n o t employ you, Mao.55 M eng M ao sighed heavily. ccIt is fitting that Wei should be controlled by Qin. H ow could your majesty doubt a su b jea w hom Q in regards as good? You ordered that the docum ents pertaining to Jiang, Fen, and Anyi be car­ ried by ox to Qin, yet you nevertheless still regard the ox as good. Although I am unworthy, how could you not believe me the equal o f the ox? Moreover, your majesty ordered three generals to serve as your subjects vanguard, telling them , "Regard M ao as you w ould my royal body.5In this way you showed how you valued your subject. But now your majesty demeans his subject. Thus, should you henceforth com m and your subject to assume a responsibility, however w orthy I may be o f it, how could I fulfill it?55After another three days, the King o f Wei heeded Q i Jia5s request. As a general rule, when a ruler awards high office, it is because he expects advantage from it. I f ministers rely on ceding the territory o f the state by bits and pieces in order to obtain high office, how will the supply o f land be sufficient for their needs? H igh office is w hat ministers desire. M eng M ao allowed Q in to obtain w hat it desired, and Q in allowed M eng M ao to o b ­ tain w hat he desired. W hen a debt has been repaid, w hat m ore can be de­ manded? However strong Wei m ight have been, it could not make demands when nothing was owed. H ow much less could it do so as a weak country? It was stupid for the king o f Wei to order that M eng M ao be director o f the masses and thus cast aside whatever demands he could have made on Q in for having ceded the territory to it. 18/7.6 秦 王 立 帝 ，宜 陽 令 許 綰 誕 魏 王 ，魏 王 將 入 秦 。魏 敬 謂 王 曰 ：「以河內孰 與 梁 重 ？』王 曰 ：「梁 重 。』又 曰 ：1■梁 孰 與 身 重 ？』王 曰 ：「身 重 。』又 曰 ： 「若 使 秦 求 河 內 ，則 王 將 與 之 乎 ？』王 曰 ：「弗 與 也 。j 魏 敬 曰 ：「河 內 ，三 論 之 下 也 。身 ，三 論 之 上 也 。秦 索 其 下 而 王 弗 聽 ，索 其 上 而 王 聽 之 ，臣竊 不 取 也 。』王 曰 ：f 甚 然 。』乃 輟 行 。秦 雖 大 勝 於 長 平 ，三 年 然 後 決 ，士民 倦 ，糧 食 〔 索〕 7 。當 此 時 也 ，兩 周 全 ，其 (北 G E > 比 8存 。魏 舉 陶 削 衛 ，地方 六 百 ，有 之 (勢 是 G E > 是勢 9 ，而 入 大 蚤 ，奚 待 於 魏 敬 之 說 也 ？夫未可以入 而 入 ，其 患 有 將 可 以 入 而 不 入 ，入 與 不 入 之 時 ，不 可 不 熟 論 也 。 7. C h e n Q iy o u .

8. C h e n Q iy o u .

9. C h e n C h a n g q i, T ao H o n g q in g , T an Jicfu .

B O O K

18

斗

69

A t Yiyang, after the king o f Q in had claimed for him self the title o f ""Sovereign,55he sent Xu Wan to trick King [Zhao] o f Wei into going to the Q in court to pay homage. Wei Jing asked the king o f Wei, uW hich is more valuable, H enei or Daliang?55 “Daliang•” aW hich is m ore valuable, Daliang or your ow n person?55 “M y ow n person.” aI f Q in were to seek H enei from you, w ould you hand it over?55 ^No, I w ould not.55 aB u tf Wei Jing responded, ^ e n e i is the least valuable o f the three choices, and you yourself arc the m ost valuable o f the three. You w ould n o t respond to Cÿi^s request for the least valuable， but you w ould respond to Qir^s rcquest for the m ost valuable. I hum bly subm it that this is n o t acceptable.55 ^What you say is very true,” the king replied, and he canceled his journey. A lthough Q in ultimately enjoyed a great victory at C hangping, it took three years to conclude the battle. As a result, Q in5s soldiers and populace were exhausted and its supplies depleted. At this time both the eastern and western Z hou domains were intact, and both still survived. Wei attacked Tao and took territory from Wey am ounting to six hundred square li. In these circumstances, it was prem ature for Wei to go pay hom age to Qin. W hy did the king need to wait for Wei Jin^s advice before determ ining not to go? The disaster o f going w hen one should not go is the same as， in the future, n ot going when one should go. The time when one should or should n o t go cannot but be maturely assessed.

八曰具備

CH A PTER 8 O N N E C E S S A R Y C O N D I T I O N S A N D P R E P A R A T IO N S 18/8.I 今 有 羿 、蜂 蒙 ，繁 弱 於 此 ，而 無 弦 ，則 必 不 能 中 也 。中 非 獨 弦 也 ，而弦 爲 （弓 V 中 之 具 也 。夫 立 功 名 亦 有 具 ，不 得 其 具 ，賢 雖 過 湯 、武 ，則勞而無 功 矣 。湯 嘗 約 於 鄣 薄 矣 ，武 王 嘗 窮 於 畢 裎 矣 ，伊 尹 嘗 居 於 庖 蔚 矣 ，太公嘗 隱 於 釣 魚 矣 ，賢 非 衰 也 ，智 非 愚 也 ，皆 無 其 具 也 。故 凡 立 功 名 ，雖賢 必 有 其具然後可成。 I. YuYuc.

Now, suppose the archers Yi and Pangmeng were to have excellent bows like Fanruo. W ithout bowstrings, they could never hit the bull5s-eye. It is n o t that hitting a bull5s-eye depends solely on the bowstring, but that the bowstring is a necessary tool for hitting the bull’s-eye. N ow then， there are also necessary tools for establishing a m eritorious reputation. I f a person does not obtain these tools, although he is w orthier than Tang o r W u, his labors will come to naught. A t one time, Tang was in straitened circum­ stances at Yi and Bo, King W u was impoverished at Bi and Cheng, Yi Yin lived among cooks and butchers, and the G rand Duke rem ained hidden am ong fishermen. It was no t that their worthiness was wanting o r that they lacked wisdom, but that they did n o t have the right tools. Therefore, as a general rule, establishing a m eritorious reputation, no m atter how w orthy one is, can be realized only if one possesses the necessary tools. 18/8.2 宓 子 賤 治 亶 父 ，恐 魯 君 之 聽 讒 人 ，而 令 己 不 得 行 其 術 也 。將 辭 而 行 ，請 近 吏 二 人 於 魯 君 ，與 之 倶 至 於 亶 父 。邑 吏 皆 朝 ，宓 子 賤 令 吏 二 人 書 。吏方 將 書 ，宓 子 賤 從 旁 時 掣 搖 其 肘 。吏 書 之 不 善 ，則 宓 子 賤 爲 之 怒 。吏 甚 患 之 ， 辭 而 請 歸 。宓 子 賤 曰 ：「子 之 書 甚 不 善 ，子 勉 歸 矣 。』二 吏 歸 報 於 君 ，曰 ： r 宓 子 不 得 爲 書 。』君 曰 ：「 何 故 ？』吏 對 曰 ：r 宓 子 使 臣 書 ，而時掣 搖臣之 肘

，書 惡 而 ( 有 G V > 又 甚 怒 ，吏 皆 笑 宓 子 ，此 臣 所 以 辭 而 去 也 。』魯君太

息 而 歎 曰 ：「宓 子 以 此 諫 寡 人 之 不 肖 也 。寡 人 之 亂 〔 宓〕 2子 ，而令宓子不得行 其 術 ，必 數 有 之 矣 。微 二 人 ，寡 人 幾 過 。』遂 發 所 愛 ，而 令 之 亶 父 ，吿 宓 子 曰 ：「自 今 以 來 ，亶 父 非 寡 人 之 有 也 ，子 之 有 也 。有 便 於 亶 父 者 ，子決爲 之 矣 。五 歲 而 言 其 要 。』宓 子 敬 諾 ，乃 得 行 其 術 於 亶 父 。 2. Tao Hongqing.

A. W hen Fu Zijian was given charge o f Shanfu, he feared that because the lord o f Lu was heeding slanderers, he w ould be unable to put his m eth­ ods into practice. W hen he was about to take his leave and start on his way, he requested o f the lord o f Lu that tw o officials close to the lord be allowed to accompany him to Shanfu. All the officials o f the tow n came to Fu Zijian5s court, and Fu Zijian ordered the tw o officials to write. The officials were about to write when Fu Zijian, standing at their side, kept pulling and shak­ ing their elbows. W hen their calligraphy was n o t good, Fu Zijian became angry. The officials were very w orried about this, made their apologies, and requested leave to return home. Fu Zijian said, ttYour calligraphy is very bad. You, sirs, are encouraged to return home.55

The tw o officials returned hom e and reported to the lord, ccM aster Fu did n ot approve o f our writing.55 ^Why?53the lord asked. The officials replied, ""Master Fu made us write, but he kept pulling and shaking our elbows, and w hen ou r calligraphy was bad, he became very angry. All the officials laughed at M aster Fu. This is why your servants took their leave and departed.55 The lord o f Lu sighed deeply: “M aster Fu is using this to reprove my unworthiness. By my disrupting M aster Fu, there m ust have been many occasions on which I did n o t allow him to p u t his m ethods into practice. If it were n o t for these tw o m en, I surely w ould have continued to err.55 H e thereupon dispatched one w hom he loved and com m anded that he go to Shanfu and report to M aster Fu, ^Henceforth, Shanfu is n o t my posses­ sion. I t belongs to you, sir. You m ust decide w hat is m ost beneficial for Shanfu. Every fifth year inform m e o f the essentials.55 Master Fu respectfully assented and was then able to practice his methods in Shanfu. 三 年 ，巫 馬 旗 短 褐 衣 弊 裘 ，而 往 觀 化 於 亶 父 ，見 夜 漁 者 ，得 則 舍 之 。巫馬 旗 問 焉 ，曰 ：「漁 爲 得 也 。今 子 得 而 舍 之 ，何 也 ？』對 曰 ：「宓子不欲人之取 小 魚 也 。所 舍 者 小 魚 也 。《 I 巫 馬 旗 歸 ，吿 孔 子 曰 ：「宓 子 之 德 至 矣 。使民闇 行 ，若 有 嚴 刑 於 旁 。敢 問 宓 子 何 以 至 於 此 ？』孔 子 曰 ：『丘 嘗 與 之 言 曰 ：「誠 乎 此 者 刑 乎 彼 」 。宓 子 必 行 此 術 於 亶 父 也 。』夫 宓 子 之 得 行 此 術 也 ，魯君 後 得 之 也 。魯 君 後 得 之 者 ，宓 子 先 有 其 備 也 。先 有 其 備 ，豈 遽 必 哉 ？此魯 君之賢也。

B. Three years later, W uma Qi, disguised in a short hem p garm ent and tattered fürs， w ent to observe w hat transform ations had taken place in Shanfu. W hen W uma Qi saw a nighttim e fisherman throw back w hat he had caught, he asked him, ccWhy, if a fisherman tries to catch fish, do you now throw back w hat you have caught?55 The man replied, ^Master Fu docs no t w ant the people to take small fish, so I threw back a small fish.55 Wuma Qi returned hom e and reported to Confucius, ^Master Fu5s virtue is perfect! H e causes people to act in tlic dark as if there were a strict punish­ m ent at hand. May I ask how M aster Fu has achieved these rcsults?w Conflicius replied, “I, Q iu, once talked w ith him about it， and he said ， "Sincerity in oneself serves as a model for others.5M aster Fu m ust be practic­ ing this m ethod in Shanfu.w

斗72

T H E

E X A M IN A T IO N S

After M aster Fu succeeded in practicing this m ethod, the lord o f Lu obtained him. T hat the lord o f Lu later obtained him was because M aster Fu first made the necessary preparations. Having first made the necessary preparations, was it no t inevitable? This is an example o f the worthiness o f the lord o f Lu. 三 月 嬰 兒 ，軒 冕 在 前 ，弗 知 欲 也 ，斧 鉞 在 後 ，弗 知 惡 也 ，慈 母 之 愛 諭 焉 ，誠 也 。故 誠 ( 有 G V > 又3誠 乃 合 於 情 ，精 ( 有 G V > 又3精 乃 通 於 天 。（ 乃)4通於 天 ，水 木 石 之 性 ，皆 可 動 也 ，又 況 於 有 血 氣 者 乎 ？故 凡 說 與 治 之 務 莫 若 誠 。 聽 言 哀 者 ，不 若 見 其 哭 也 ；聽 言 怒 者 ，不 若 見 其 鬥 也 。說 與 治 不 誠 ，其動 人心不神。 3. Tao Hongqing.

斗•Chen Qiyou.

C. Ä three-m onth-old baby does no t know that it should desire the imposing ceremonial cap in front o f it, nor that it should fear the ax behind it. W hat it understands is the love o f its mother. This is because o f sincerity. Therefore， when sincerity is made m ore sincere, one is conjoined w ith the true nature o f things. Only w hen the vital essences arc made m ore subtle docs one comm une w ith Heaven. W hen one communes w ith Heaven, the basic natures o f water ，fire, w ood， and stone can be moved; how m uch m ore so can those w ho possess blood and breath? Therefore, as a general principle, in the tasks o f those w ho persuade and govern, nothing equals sincerity. H earing grief in a personas words does n o t equal seeing him cry, nor does hearing anger in his words equal seeing him fight. I f persuaders and rulers arc n ot sincere, th d r “moving^ o f others will not have the magical effect o f a spirit.

Book 19

The first three chapters o f Book 19 for the most part recount the stories o f those willing to die to preserve their honor. Chapters 4 through 7 are concerned with the techniques by which a ruler can “employ the people，” that is, make them willing to die for his causes. Chapter 8 reverts to a topic common to û vtL ü sh i chunqiu: selecting and engaging the worthy.

Chapter 1tells the tales of six figures, otherwise unknown in history, who com­ mit suicide or perform extraordinary acts of self-denial rather than allow them­ selves to be corrupted or suffer disgrace. Their dramatic behavior is what is meant by the chapters title, ^Departing from Conventional Conduct.55The first four talcs, which arc also found in Zhuangzi^ ccRang wang,55imply criticism of the sage kings Shun and Tang. The chapter therefore notes at the conclusion of the tales that Shun and Tang are to be commended for having loved and benefited the people and having been accommodating enough to have made the conduct of the myriad peoples their standard of righteous behavior. Chapter 2 adds to the list of exem­ plars who preferred self-denial or even death to anything that might bring them shame or disgrace: Confucius and Mo Di are among them; the others are relatively unknown. Anecdotes quoted in chapter 3 serve to praise those who relied on virtue and righteousness. A note tacked onto the end of chapter 3 condemns as inferior those methods of governing that depend on the use of rewards and punishments. According to the opening paragraph, the superiority of righteousness over rewards and punishments in ""employing the people55is the theme of chapter 4. The message conveyed by the anecdotes related in the chapter is, however, somewhat different. They emphasize that a rulers success on the battlefield and elsewhere depends on his ability to rally his people; and one of the stories (19/4.4) suggests that the key to accomplishing this is through the proper use of rewards and punishments. The chapter concludes, however, with a very short reference to a typically stupid native of Song who cut ofFhis horsed head at the first sign that it would not obey him. The long explanation [473]

provided for this tale observes that a ruler must not be excessive in his severity but must be sure to temper it with aa commitment to loving and benefiting the people.55 Chapter 5 elaborates on the importance of treating the people with kindness and generosity. Essential to this endeavor is the avoidance of burdening and confusing them with complex laws and ritual observances. Chapter 6 notes that it is because people have desires that they can be gov­ erned. Indeed, because a superior ruler is one who knows how to satisfy the desires of his people, he is able to employ them to fight on his behalf and work for him. As for the ruler's own desires, he need not attempt to limit or reject them, as long as his actions do not acontxavenc nature.55Consistent with this view is the claim, made later in the chapter, that only if the king5s cause is a righteous one will his battles end in goexi fortune. Chapter 6 concludes with a story about Duke Wen of Jin that makes the point that a ruler must be true to his promises if he expects his people to go to war for him. This story has little to do with the remainder of the chapter， but it is closely connected to chapter 7. Chapter 8 explores the difficulties in finding and employing men of talent, a theme unrelated to the remainder of Book 19 but quite common to the L iishi chunqiu more generally. The chapter advises the ruler to be generous and lenient in assessing the worth of others, applying stricter stan­ dards to himself than he docs to others. Since there is no such thing as athc perfect man,55the ruler should cast as wide a net as possible.

一曰離俗

CHA PTER 1 D E P A R T IN G F R O M C O N V E N T IO N A L C O N D U C T 19/1.1 世 之 所 不 足 者 ，理 義 也 ；所 有 餘 者 ，妄 苟 也 。民 之 情 ，貴 所 不 足 ，賤所 有 餘 。故 布 衣 人 臣 之 行 ，潔 白 清 廉 ，〔 進退〕 1中 繩 ，愈 窮 愈 榮 。雖 死 ，天下 愈 高 之 ，〔 貴〕 2所 不 足 也 。然 而 以 理 義 斲 削 ，神 農 、黃 帝 ，猶 有 可 非 ，微獨 舜 、湯 。飛 兔 、要 褢 ，古 之 駿 馬 也 ，材 猶 有 短 。故 以 繩 墨 取 木 ，則宮室不成 矣0 I. Chen Qiyou.

2. Chen Qiyou.

Reason and a sense for w hat is right arc in short supply in the world, while recklessness and opportunism exist in abundance. It is in the nature o f hum ans to value w hat is in short supply but to disdain w hat exists in abundance. Accordingly, when people, w hether commoners or officials, act w ith honesty and integrity and observe s tria adherence to standards in

accepting and leaving office, greater glory is attached to the greater difficulty o f their actions—for the w orld reserves its highest esteem for those w ho die in the course o f carrying o u t their duties, because hum ans value w hat is in short supply. This is so, and yet in terms o f hewing the precise line o f reason and moral right, even Shennong and the Yellow Sovereign could be faulted, n o t merely Shun and Tang. Feitu and Yaoyao, prize horses o f antiquity, were deficient in some qualities. Hence, if you use the blackened marking line to select the trees, the house will never be built. 19/1.2 舜〔 以天下〕 3讓 其 友 石 戶 之 農 。石 戶 之 農 曰 ：「 棬 棬 乎 后 之 爲 人 也 ，葆 力 之 士 也 。』以 舜 之 德 爲 未 至 也 ，於 是 乎 夫 負 妻 ( 妻 G E > 載4 攜 子 以 入 於 海 ， 去 之 終 身 不 反 。舜 又 讓 其 友 北 人 無 擇 。北 人 無 擇 曰 ：「異 哉 后 之 爲 人 也 ，居 於 甽 畝 之 中 ，而 游 ( 入 ) 5於 堯 之 門 。不 若 是 而 已 ，又 欲 以 其 辱 行 漫 我 ，我羞 〔 見〕 0之 。』而 自 投 於 蒼 領 之 淵 。 3- Chen Qiyou; ZZ parallel.

6.

4. Bi Yuan; Z Z parallel.

5. Chen Qiyou; gloss.

C h en Q iy o u ; Z Z parallel.

A. Shun yielded the empire to his friend the farmer o f Shihu. The latter said， “H o w he putters about， our monarch. H e is the sort o f man too comm itted to working himself?5Realizing that Shun5s Power was no t going to develop any further, he and his wife put their belongings on his back and her head, took their children by the hand, and, fleeing from Shun, disap­ peared into the sea, never to return. Shun then w anted to yield the empire to the Beiren Wuze. The latter said, ccW hat an odd person our m onarch is! From the fields and ditches where he belongs, he traveled to the gate o f Yao to offer him the empire. N o t willing to stop w ith that, he further proposes to taint me w ith his disgraceful conduct. I am ashamed even to see him.55 H aving said this, he threw him self into the gorge at Cangling. 湯 將 伐 桀 ，因 卞 隨 而 謀 。卞 隨 辭 曰 ：「非 吾 事 也 。』湯 曰 ：「孰 可 ？』卞隨 曰 ：r 吾 不 知 也 。』湯 又 因 務 光 而 謀 。務 光 曰 ：「非 吾 事 也 。』湯 曰 ：「孰 可 ？』務 光 曰 ：1■吾 不 知 也 。』湯 曰 ：1■伊 尹 何 如 ？j 務 光 曰 ：1■彊 力 忍 詬 ， 吾 不 知 其 他 也 。」湯 遂 與 伊 尹 謀 ( 夏 ) 7伐 桀 ，克 之 ，以 讓 卞 隨 。卞 隨 辭 曰 ： 「后 之 伐 桀 也 ，謀 乎 我 ，必 以 我 爲 賊 也 。勝 桀 而 讓 我 ，必 以 我 爲 貪 也 。吾 生 乎 亂 世 ，而 無 道 之 人 再 來 詬 我 ，吾 不 忍 數 聞 也 。』乃 自 投 於 潁 水 而 死 。 湯 又 讓 於 務 光 曰 ：『智 者 謀 之 ，武 者 遂 之 ，仁 者 居 之 ，古 之 道 也 。吾子胡不

位 之 ？請 相 吾 子 。《 I 務 光 辭 曰 ：「廢 上 ，非 義 也 。殺 民 ，非 仁 也 。人犯其 難 ，我 享 其 利 ，非 廉 也 。吾 聞 之 ：「非 其 義 ，不 受 其 利 ；無 道 之 世 ，不踐其 土 」 ，況 於 尊 我 乎 ？吾 不 忍 久 見 也 。』乃 負 石 而 沈 於 募 水 。 7.

C hen Q iyou.

B. W hen Tang was about to attack Jie, he approached Bian Sui for help in laying plans for the campaign, but Bian Sui said, aIt is n o t my affair.55 “W ho w ould do it?” “I don’t know•” Thereupon, Tang approached Wu G uang， but he said， “It is not my affair.” “W ho w ould do it?” “I do n o t know•” “H ow about Yi Yin?” aA m an o f energy w ho will endure disgrace. I know nothing m ore about him.” Tang and Yi Yin w ent on to plot the attack on Jie, overthrew him, and then tried to yield the throne to Bian Sui. Bian Sui declined, saying, ccW hen our m onarch was planning the attack on Jie, he w anted to plot w ith me, so he m ust have considered me a traitor. N ow that he has conquered Jie, he tries to yield the throne to me, so he m ust believe that I am driven by avarice. I live in an age o f chaos, in which a man w ho lacks the Dao has twice come to disgrace me. I cannot bear to hear any m ore such proposals.55Then he drow ned himself in the Ying River. Tang then wished to yield the throne to W u Guang, to w hom he said, ccWise men lay the plans, warriors carry them out, and the hum ane settle the result—this was the D ao o f antiquity. W hy not take the throne yourself and allow me to serve as your minister?55 Wu Guang declined, saying, cT o overthrow your superior is contrary to moral principles, and to kill people is contrary to humaneness. For others to suffer the difficulties while I enjoy the profit is no t an act o f integrity. I have heard that one should accept no benefit from a m an w ho acts contrary to morality, and that one should not tread upon the soil o f a w orld that lacks the Dao. H ow m uch less should one accept its greatest honor? I can no longer bear the sight o f you.55 H e then loaded a stone on his back and drow ned himself in the M u River. 故 如 石 戶 之 農 、北 人 無 擇 、卞 隨 、務 光 者 ，其 視 天 下 若 六 合 之 外 ，人之所 不 能 察 ；其 視 富 貴 也 ，苟 可 得 已 ，則 必 不 之 賴 ；高 節 ( 厲 S F > 勵 8行 ，獨樂其

意 ，而 物 莫 之 害 ；不 漫 於 利 ，不 牽 於 埶 ，而 羞 居 濁 世 ；（ 惟 此 G E > 此惟9四 士者之節。 8.

C h e n Q iy o u .

9. C h e n Q iy o u .

C. Those such as the farmer o f Shihu, Beiren Wuze, Bian Sui, and W u Guang regarded the w orld as som ething beyond the Six Conjunctions. This is som ething others could n o t fathom . They regarded nobility and wealth as things one should never place any trust in if one happened to obtain them . W ith their lofty ethics and strict conduct, in solitude they found plea­ sure in their ow n ideals, and no external thing could harm them . N o t influenced by the opportunity for profit and not com prom ised by the prospect o f power， they were ashamed to continue dwelling in ä corrupt world. Only these four m en adhered to these ethical principles. 若 夫 舜 、湯 ，則 苞 裹 覆 容 ，緣 不 得 已 而 動 ，因 時 而 爲 ，以 愛 利 爲 本 ，以萬 民 爲 (義 S F > 議 1(> 。譬 之 若 釣 者 ，魚 有 小 大 ，餌 有 宜 適 ，羽 有 動 靜 。 io . C h e n Q iy o u .

D. As for Shun and Tang, They embraced and accommodated all things. Moved when they could not avoid it, Acted when the opportunity arose, Made loving and benefiting others their fundamental task, And the myriad peoples their standard o f right.

O ne may compare this to fishing: one varies the kind o f bait and w hether the lure moves or stays still depending on the size o f the fish.

1 9

/

1 . 3

齊 、晉 相 與 戰 ，平 阿 之 餘 子 亡 戟 得 矛 ，卻 而 去 ，不 自 快 ，謂 路 之 人 曰 ： 「亡 戟 得 矛 ，可 以 歸 乎 ？』路 之 人 曰 ：「戟 亦 兵 也 ，矛 亦 兵 也 ，亡 兵 得 兵 ， 何 爲 不 可 以 歸 ？』去 行 ，心 猶 不 自 快 ，遇 高 唐 之 孤 叔 無 孫 ，當 其 馬 前 曰 ： 『今 者 戰 ，亡 戟 得 矛 ，可 以 歸 乎 ？』叔 無 孫 曰 ：r 矛 非 戟 也 ，戟 非 矛 也 ，亡 戟 得 矛 ，豈 亢 責 也 哉 ？《 I 平 阿 之 餘 子 曰 ：「 嘻 ！還 反 戰 ，趨 尙 及 之 。』遂戰 而 死 。叔 無 孫 曰 ：『吾 聞 之 ：君 子 濟 人 於 患 ，必 離 其 難 。』疾 驅 而 從 之 ，亦 死 而 不 反 。令 此 將 眾 ，亦 必 不 北 矣 ：令 此 處 人 主 之 旁 ，亦 必 死 義 矣 。今死 矣 而 無 大 功 ，其 任 小 故 也 。任 小 者 ，不 知 大 也 。今 焉 知 天 下 之 無 平 阿 餘 子 與 叔 無 孫 也 ？故 人 主 之 欲 得 廉 士 者 ，不 可 不 務 求 。

W hen Qi and Jin were engaged in battle, a conscript from the Qi tow n o f Ping5e lost his halberd but found a spear. Retreating from the battle, he

was very unhappy and said to a passerby, aI lost my halberd but found a spear. D o you think I may still return home?55 ccWhy can5t you return home?55 asked the passerby. ""After all, both a halberd and a spear are weapons. You just lost one w eapon and found another.” The conscript left but still felt unhappy. O n his way, he encountered Shu W usun， the protector o f the Qi tow n o f Gaotang. Standing before the officers horse, the conscript said, aIn the recent battle, I lost my halberd but found a spear. May I still return home?55 aA halberd is n o t a spear and a spear is no t a halberd,55said Shu W usun. “H o w will you settle your debt?” The conscript cried, aAh, woe! I shall turn back, rejoin the fight, and run back to the battleground.55In the course o f the battle, he died fighting. Shu W usun said, aI have heard it said th at w hen a gentlem an leads others into difficulties, he too m ust pass through the same difficulties.55H e hurriedly rode to join the conscript, and he also died in battle, never to return. If these two led an army, it w ould never retreat. I f they stood by the side o f the ruler, they w ould die for a righteous cause. T hat they died w ithout accomplishing anything great is simply because they had been assigned m inor responsibilities. One w ho is given m inor responsibilities does n o t consider great matters. Now, how do we know that there are not other m en like the conscript from P in ^ e and Shu Wusun? Thus, a ruler w ho wishes to obtain scholar-knights o f high integrity cannot but strive to find them.

1 9

/

1 . 4

齊 莊 公 之 時 ，有 士 曰 賓 卑 聚 ，夢 有 壯 子 ，白 縞 之 冠 ，丹 績 之 洵 ，（ 東 G E > 柬 11布 之 衣 ，新 素 履 ，墨 劍 室 ，從 而 叱 之 ，唾 其 面 ，惕 然 而 寤 ，徒夢 也 。終 夜 坐 不 自 快 。明 日 召 其 友 而 吿 之 曰 ：「吾 少 好 勇 ，年 六 十 而 無 所 挫

辱 。今 夜 辱 ，吾 將 索 其 形 ，期 得 之 則 可 ，不 得 將 死 之 。』每 朝 與 其 友 倶 立 乎 衢 ，三 日 不 得 ，卻 而 自 （ 歿 G V > 刎 12 。謂 此 當 務 則 未 也 。雖 然 ，其心之不 辱 也 ，有 可 以 加 乎 。 h. W enTingshi, TanJicfii, Chen Qiyou.

12. YuYuc.

In the time o f Duke Z huang o f Qi there was a knight called Bin Beiju, the "'Outsider W ho Affronts Everyone.55 O ne night he dream t o f a robust youth w ho wore a cap o f undyed silk w ith strings o f red hemp, a cloak o f coarse sackcloth, new shoes o f plain silk, and a black-scabbardcd sword.

B O O K 19

斗 79

The youth walked up to him and cursed him, spitting in his face. A t that, the knight was starded o u t o f his sleep and only then realized that it was a dream. For the rest o f the night, dispirited, he sat awake. The next day he sum m oned a friend and told him, ccW hen I was young I loved bravery, and for all m y sixty years I have never allowed myself to be disgraced. But last night I was shamed. I m ust seek o u t this apparition. I f I can find him , then things may still be all right w ith me. I f I do not, then I m ust die.55 Each m orning at dawn he and his friend w ould sit at the crossroad, but after three days they did n o t encounter the apparition. The knight then returned hom e and slit his ow n throat. O ne m ight say that this is a way we should all strive to be, but this is n o t necessarily the case. Nevertheless, the knight was the sort o f m an w ho could n o t tolerate disgrace. Could he be surpassed in w hat he did?

二曰高義

CH A PTER 2 A LO FTY SE N SE O F H O N O R 19/2.1 君 子 之 自 行 也 ，動 必 緣 義 ，行 必 誠 義 ，俗 雖 謂 之 窮 ，通 也 ；行 不 誠 義 ， 動 不 緣 義 ，俗 雖 謂 之 通 ，窮 也 ；然 則 君 子 之 窮 通 ，有 異 乎 俗 者 也 。故當功 以 受 賞 ，當 罪 以 受 罰 。賞 不 當 ，雖 與 之 必 辭 ；罰 誠 當 ，雖 赦 之 不 外 。度之 於 國 必 利 ，（ 長 久 長 久 G E > 張 1之 於 主 必 宜 ，內 反 於 心 不 慚 然 後 動 。 I. Chen Qiyou; dittography.

W hen the gentlem an behaves according to his ow n choices, each act m ust be based upon his sense o f honor, and his conduct m ust fully manifest his concept o f w hat is right. A lthough the ordinary man may say he is a failure, he has succeeded. W hen his conduct docs not fully manifest his moral ccxlc and his actions arc n o t based on his concept o f w hat his right, even though the ordinary man may say he is a success, he has failed. T hat being so, his standards for judging success and failure are quite different from those o f the ordinary man. Hence, he will accept a reward that is com ­ m ensurate w ith his achievement, and punishm ent that is comm ensurate w ith his crime. I f the reward is not fitting, although it is offered, he m ust decline it; and if the punishm ent is genuinely fitting, although he is offered

a pardon, he will n o t allow an exception to be made for him. H e calculates to ascertain whether his actions will benefit the state and tests to ascertain w hether they are w orthy ,o f his ruler, and only after having insured that w ithin his own heart there is no feeling o f shame docs he act.

19/2.2 孔 子 見 齊 景 公 ，景 公 致 糜 丘 以 爲 養 ，孔 子 辭 不 受 ，入 謂 弟 子 曰 ：『吾聞 君 子 當 功 以 受 祿 。今 說 景 公 ，景 公 未 之 行 而 賜 之 糜 丘 ，其 不 知 丘 亦 甚 矣 。 j 令 弟 子 趣 駕 ，辭 而 行 。孔 子 布 衣 也 ，官 在 魯 司 寇 ，萬 乘 難 與 比 行 ，三王之 佐 不 顯 焉 ，取 舍 不 苟 也 夫 ！

Confucius had an audience witii Duke Jing o f Qi, w ho offered him the tow n o f Linqiu as his em olum ent. Confucius declined and, upon exiting, said to his disciples, C 議 ，越 王 說 之 ，謂公上 過 曰 ：「子 之 師 苟 肯 至 越 ，請 以 故 吳 之 地 ，陰 江 之 浦 ，書 社 三 百 ，以封夫 子 。』公 上 過 往 復 於 子 墨 子 。子 墨 子 曰 ：「子 之 觀 越 王 也 ，能 聽 吾 言 ，用吾 道 乎 ？』公 上 過 曰 ：r 殆未能也 。』墨 子 曰 ：《 ■不 唯 越 王 不 知 翟 之 意 ，雖子亦 不 知 翟 之 意 。若 越 王 聽 吾 言 、用 吾 道 ，翟 度 身 而 衣 ，量 腹 而 食 ，比 於 賓 萌 ， 未 敢 求 仕 。越 王 不 聽 吾 言 、不 用 吾 道 ，雖 全 越 以 與 我 ，吾 無 所 用 之 。越王 不 聽 吾 言 、不 用 吾 道 ，而 受 其 國 ，是 以 義 ( 翟 G E > 糴 也 ，義 ( 翟 G E > 糴 何 必 越 ，雖 於 中 國 亦 可 。』凡 人 不 可 不 熟 論 。秦 之 野 人 ，以 小 利 之 故 ，弟兄 相 獄 ，親 戚 相 忍 ；今 可 得 其 國 ，恐 虧 其 義 而 辭 之 ，可 謂 能 守 行 矣 ；其與秦 之野人相去亦遠矣。

O u r M aster M o D i sent G ongshang G uo traveling to Yue. T here

Gongshang G uo expounded upon his code o f conduct. The king o f Yue was so pleased that he said, ccI f only your teacher were willing to come to Yue, I w ould hope to enfeoff him w ith the form er territories o f Wu, the banks o f the Yin River, and three hundred registered communities.55 Gongshang G uo w ent back to M aster M o Di, w ho asked him , 楚 人 與 吳 人 將 戰 ，（ 荆 T A > 楚 師 寡 ，吳 師 眾 ，（ 荆 T A > 楚將軍

子 囊 曰 ：>■我 與 吳 人 戰 ，必 敗 。敗 王 師 ，辱 王 名 ，虧 壤 土 ，忠 臣 不 忍 爲 也 。』不 復 於 王 而 遁 。至 於 郊 ，使 人 復 於 王 曰 ：r 臣 請 死 。』王 曰 ：r 將軍 之 遁 也 ，以 其 爲 利 也 。今 誠 利 ，將 軍 何 死 ？』子 囊 曰 ：^遁 者 無 罪 ，則後世 之 爲 王 將 者 ，皆 依 不 利 之 名 而 效 臣 遁 。若 是 則 （ 荆 T A > 楚 國 終 爲 天 下 (撓 G V > 樣 2 。』遂 伏 劍 而 死 。王 曰 ：「 請 成 將 軍 之 義 。j 乃 爲 之 桐 棺 三 寸 ，加

斧 鑕 其 上 。人 主 之 患 ，存 而 不 知 所 以 存 ，亡 而 不 知 所 以 亡 ，此 存 亡 之 所 以 數 至 也 。鄣 、岐 之 廣 也 ，萬 國 之 順 也 ，從 此 生 矣 。（ 荆 T A > 楚之爲〔 國〕 3四

十 二 世 矣 ，嘗 有 乾 谿 、白 公 之 亂 矣 ，嘗 有 鄭 ( 襄 T A > 褎 4 、州 侯 之 避 矣 ，而 今 猶 爲 萬 乘 之 大 國 ，其 時 有 臣 如 子 囊 與 ？子 囊 之 節 ，非 獨 厲 一 世 之 人 臣 也 。 2. Chen Qiyou, Gao You commentary.

3. Sun Jiangming, Chen Qiyou.

4. Wang Niansun.

The populace o f C hu was about to go to war w ith the populace o f Wu. The army o f Chu was small, but that o f Wu was large. The Chu commanding general. Prince N ang, said, c 流血〔 至 ) 地1 ，幾不可 止 ；句 踐 試 其 民 於 寖 宮 ，民 爭 入 水 火 ，死 者 千 餘 矣 ，遽 擊 金 而 卻 之 ；賞罰 有 充 也 。莫 邪 不 爲 勇 者 ( 興 G E > 與2懼 者 變 ，勇 者 以 工 ，懼 者 以 拙 ，能與不 能也。 I. Chen Qiyou.

2. Wang Niansun.

King H eiu put his people to the test at Five Lakes: swords were plunged into their shoulders, their blood flowed on the ground, but still their advance could n o t be halted. King Goujian put his people to the test when the Q in Palace was on fire: they struggled to be the first to enter the boiling water and flames, m ore than a thousand died, and only by rapidly beating on the bronze instrum ents could he make them withdraw. This was because the two kings carried through w ith their rewards and punishm ents. The sword Moye docs n o t change its character depending on w hether a brave man or

a coward uses it. That the brave man uses it skillfully and the coward clumsily is because the one is capable and the other not. 19/4.6 夙 沙 之 民 ，自 攻 其 君 ，而 歸 神 農 。密 須 之 民 ，自 縛 其 主 ，而 與 文 王 。湯 、武 非 徒 能 用 其 民 也 ，又 能 用 非 己 之 民 。能 用 非 己 之 民 ，國 雖 小 ，卒 雖 少 ，功 名 猶 可 立 。古 昔 多 由 布 衣 定 一 世 者 矣 ，皆 能 用 非 其 有 也 。用非其 有 之 心 ，不 可 〔 不〕 3察 之 本 。三 代 之 道 無 二 ，以 信 爲 管 。 3. Bi Yuan.

The people o f Susha took it on themselves to attack their ow n lord and offer their allegiance to Shennong. The people o f M ixu took it on them ­ selves to tic up their ruler and offer allegiance to King Wen. Tang and W u were capable, n o t merely o f using their ow n people, but also o f employing people w ho were not their subjects. I f you are capable o f employing people w ho are n ot your subjects, however small your state and however few its soldiers, it will be possible to establish a reputation for accomplishments. Since antiquity, many have been capable o f rising from the status o f com ­ m oner to that o f one w ho settles the affairs o f the world, and this is because all o f them were capable o f employing w hat they did n o t possess. A m ind set on using w hat is n o t yours is a fundam ental principle that cannot but be investigated. The Dao used by the Three Dynasties was nothing other than m aking trustworthiness their standard. 19/4.7 宋 人 有 取 道 者 ，其 馬 不 進 ，倒 而 投 之 鶴 水 。又 復 取 道 ，其 馬 不 進 ，又倒 而 投 之 瀠 水 。如 此 者 三 。雖 造 父 之 所 以 威 馬 ，不 過 此 矣 。不 得 造 父 之 道 ， 而 徒 得 其 威 ，無 益 於 御 。人 主 之 不 肖 者 ，有 似 於 此 。不 得 其 道 ，而徒多其 威 。威 愈 多 ，民 愈 不 用 。亡 國 之 主 ，多 以 多 威 使 其 民 矣 。故 威 不 可 無 有 ， 而 不 足 專 恃 。譬 之 若 鹽 之 於 味 ，凡 鹽 之 用 ，有 所 託 也 ，不 適 則 敗 〔 所〕 4託而 不 可 食 。威 亦 然 ，必 有 所 託 ，然 後 可 行 。惡 乎 託 ？託 於 愛 利 。愛 利 之 心 諭 ， 威 乃 可 行 。威 太 甚 則 愛 利 之 心 息 ，愛 利 之 心 息 而 徒 疾 行 威 ，身 必 咎 矣 ，此 殷 、夏 之 所 以 絕 也 。君 ，利 勢 也 ，次 官 也 。處 次 官 ，執 利 勢 ，不 可 而不察 於 此 。夫 不 禁 而 禁 者 ，其 唯 深 見 此 論 邪 。

4. Sun Shuchcng; ß S Z T quotation. W hen a man from Song steered his carriage onto a road, his horse would n o t proceed, so he cut off its head and threw it into the Qi River. W hen a second time he took the road and again his horse w ould not proceed, he

again cut off that horse's head and threw it into the Q i River. This happened three times. Even the famed charioteer Zaofu was never this severe. The m an from Song did not have Zaofu5s Dao. H e merely grasped its severity, but this was o f no advantage to driving horses. Incom petent rulers resemble the m an from Song. They lack the proper D ao and have merely m ultiplied severity, and the more severe they become, the less their people can be employed. The rulers o f perished states have frequently magnified their severity in governing their people. Therefore, while it is true that one cannot do w ithout severity, severity in itself is insuf­ ficient if it is the sole technique on which one relies. The situation is analogous to using salt to enhance flavor. Generally speaking w hen you use salt, you add it to some other thing. I f the am ount you use is n o t suitable, you ruin the other thing and the result is inedible. It is the same w ith severity. You can only use it when there are other things to which you add it. W hat are these other things? You add it to love and benefit. Only when your com m itm ent to loving and benefiting the people is under­ stood can you practice severity. Severity becomes excessive when your com ­ m itm ent to love and benefit your people wanes. W hen this happens, and you are too hasty in practicing severity, you are certain to be cursed w ith disaster. This is why the Yin and Xia dynasties were cut off. The position o f lord has an inherent power to benefit the people and is the best location for defense. I f a lord is to m aintain his defensive position and to preserve his power to benefit, these matters cannot but be thoroughly investigated. Only those w ho have lcx)ked deeply into these principles can forbid w ithout being forbidding.

五曰適威

CHA PTER 5 M O D E R A T IN G S E V E R IT Y 19/5.1 先 王 之 使 其 民 ，若 御 良 馬 ，輕 任 新 ( 節 G E > 策 1 ，欲 走 不 得 ，故 致 千 里 。 善 用 其 民 者 亦 然 。民 日 夜 祈 用 而 不 可 得 ，苟 得 爲 上 用 ，民 之 走 之 也 ，若決 積 水 於 千 仞 之 谿 ，其 誰 能 當 之 ？ I. Jin Qiyuan.

A. The Form er Kings employed their people the way a charioteer docs fine horses. A light load, a new whip, and n o t allowing the horses to run at will are the reasons the horses cover a thousand li. The same is also true o f those w ho are skillful at using the people. Day and night the people pray in vain that they will be used properly. Should they happen to be properly used by their superior, the people w ould run to him like a great reservoir o f water pouring o u t o f a breach into a ravine eight thousand feet below. W ho w ould be capable o f stopping them? 《周書》 曰 ：「民 善 之 則 畜 也 ，不 善 則 讎 也 。』有 讎 而 眾 ，不 若 無 有 。厲 王 ，天 子 也 ，有 讎 而 眾 ，故 流 于 彘 ，禍 及 子 孫 ，微 召 公 虎 而 絕 無 後 嗣 。今世 之 人 主 ，多 欲 眾 之 ，而 不 知 善 ，此 多 其 讎 也 。不 善 則 不 有 。有 必 緣 其 心 愛 之 謂 也 ，有 其 形 不 可 爲 有 之 。舜 布 衣 而 有 天 下 。桀 ，天 子 也 ，而 不 得 息 ， 由 此 生 矣 。有 無 之 論 ，不 可 不 熟 。湯 、武 通 於 此 論 ，故 功 名 立 。

B. K Document ofZhou says, Treat the people well, and they arc supporters; Treat them poorly and they are enemies. To have a m ultitude o f enemies is worse than having none. King Li o f the Z hou was the Son o f Heaven, yet he had a m ultitude o f enemies, so he was chased to Zhi, and the catastrophe affected his descendants. If it had no t been for H u , the Duke o f Shao, the Z hou line w ould have been cut off and no one w ould have succeeded to it. Rulers o f the present age frequently desire to increase their populations, but n ot understanding how to treat them well, they instead increase the num ­ ber o f their enemies. Since they do no t treat their people well they cannot hold o n to them . H olding onto the people means loving them from one5s heart. O ne w ho merely goes through the m otions can never win the peopled support. The fact that Shun, a com m oner, possessed the entire world, whereas Jie, a Son o f Heaven, enjoyed no rest, arises from this difference. This assessment o f the difference between possessing and not possessing the people m ust be thoroughly understood. Tang and Wu understcx)d it, and thus their m eritorious names were established. 19

/5 . 2

古 之 君 民 者 ，仁 義 以 治 之 ，愛 利 以 安 之 ，忠 信 以 導 之 ，務 除 其 災 ，思致 其 福 。故 民 之 於 上 也 ，若 璽 之 於 塗 也 ，抑 之 以 方 則 方 ，抑 之 以 圜 則 圜 ；若

五 種 之 於 地 也 ，必 應 其 類 ，而 蕃 息 於 百 倍 ；此 五 帝 三 王 之 所 以 無 敵 也 。身 已 終 矣 ，而 後 世 化 之 如 神 ，其 人 事 審 也 。

In antiquity those who were lords over the people governed them accord­ ing to humane and moral principles, pacified them by loving them and bene­ fiting them, led them w ith loyalty and trustworthiness, worked at preventing calamities, and longed to bring them blessings. Accordingly, the people are to their superiors as a seal is to scaling clay. I f the clay is impressed w ith a square shape, the impression is square, and if w ith a round shape, round. Furtherm ore, they are as the five grains are to the soil in which they are planted: each kind always responds characteristically according to its type, and their numbers increase a hundredfold. This is why the Five Sovereigns and Three Kings were w ithout equals. A lthough they are long dead, later generations are still transform ed by them , as if by magic. This is because they were attentive to the concerns o f their people.

1 9

/

5 .3

魏 武 侯 之 居 中 山 也 ，問 於 李 克 曰 ：『吳 之 所 以 亡 者 何 也 ？』李 克 對 曰 ： 『驟 戰 而 驟 勝 。』武 侯 曰 ：「驟 戰 而 驟 勝 ，國 家 之 福 也 。其 獨 以 亡 ，何 故 ？』對 曰 ：「 驟 戰 則 民 罷 ，驟 勝 則 主 驕 。以 驕 主 使 罷 民 ，然 而 國 不 亡 者 ， 天 下 少 矣 。驕 則 恣 ，恣 則 極 物 ；罷 則 怨 ，怨 則 極 慮 。上 下 倶 極 ，吳之 亡 猶 晚

，此 夫 差 之 所 以 自 歿 於 干 隧 也 。 j

A. W hen Marquis W u o f Wei lived in Z hongshan, he inquired o f Li Ke, “W hy did the state o f Wu perish?” “Repeated victories in repeated battles•” ccBut repeated victories in repeated battles are a blessing for a state. W hy has only Wu perished?55 ccRepcated battles exhaust the people; repeated victories make a ruler overbearing. W hen an overbearing ruler governs an exhausted people, it w ould require rare circumstances for such a state not to perish. Arrogance on the part o f the ruler leads to wantonness, which in turn depletes re­ sources; exhaustion in the populace leads to resentm ent, which in turn de­ pletes their mental capacities. W ith both superiors and inferiors exhausted, it would seem that the demise o f W u occurred later than m ight be expected. This is why King Fuchai ended up killing him self at Gansui.55 東 野 稷 以 御 見 莊 公 ，進 退 中 繩 ，左 右 旋 中 規 。莊 公 曰 ：f 善 』 ，以爲造父不 過 也 ，使 之 鉤 百 而 少 （ 及 G E > 反 2焉 。顏 闔 入 見 。莊 公 曰 ：「子 遇 東 野 稷 乎 ？』對 曰 ：r 然 。臣 遇 之 。其 馬 必 敗 。』莊 公 曰 ：「將 何 敗 ？j 少 頃 ，東野

之 馬 敗 而 至 。莊 公 召 顏 闔 而 問 之 曰 ：「子 何 以 知 其 敗 也 ？j 顏 闔 對 曰 ：「夫進 退 中 繩 ，左 右 旋 中 規 ，造 父 之 御 ，無 以 過 焉 。鄕 臣 遇 之 ，猶 求 其 馬 ，臣是 以知其敗也。 J 2. Chen Qiyou; ZZ parallel.

B. Dongye Ji displayed his charioteering skills to Duke Zhuang o f Wey. H e w ent forward and backward along a perfectiy straight line; his turns to the left: o r right traced a perfect arc. ^Excellent!55exclaimed Duke Zhuang. H e judged that even the charioteer Zaofu could do no better, and he ordered him to gallop a hundred li before returning to the palace. W hen Yan H e entered for his audience, Duke Zhuang asked him, ccDid you see Dongye Ji?55 ^Yes， your servant saw him , and his horses are certain to collapse.” ccW hy will they collapse?55the duke asked. In a few m om ents Dongye Ji arrived to rep o rt th at his horses had in fact collapsed. D uke Z huang sum m oned Yan H e, asking, uH o w did you know that the horses w ould collapse?” Yan H e replied, ttH c made them go forward and backward in a perfectiy straight line and made them turn left and right in a perfect arc. Even the charioteering o f a Zaofu w ould be no better than that. Yet when I later encountered him, he was still dem anding m ore o f his horses—that is how I knew they w ould collapse.55 故 亂 國 之 使 其 民 ，不 論 人 之 性 ，不 反 人 之 情 ，煩 爲 敎 而 過 不 識 ，數 爲令而 非 不 從 ，巨 爲 危 而 罪 不 敢 ，重 爲 任 而 罰 不 勝 。民 進 則 欲 其 賞 ，退 則 畏 其 罪 。 知 其 能 力 之 不 足 也 ，則 以 ( 爲 S F > 僞 3繼 〔 之〕 3矣 。以 ( 爲 S F > 偽 3繼 ( 知 GE> 之3 ，則 上 又 從 而 罪 之 ，是 以 罪 召 罪 ，上 下 之 相 讎 也 ，由 是 起 矣 。 3. Tao Hongqing.

C. The way anarchic states treat their people does not take hum an na­ ture into account, nor does it consider natural hum an predispositions: it irritates them w ith complicated instructions and faults the people for not knowing them , increases the num ber o f orders and condemns the people for n o t following them , makes restrictions more severe but condemns the people for n o t being daring, burdens the people w ith heavier responsibil­ ities and punishes them for not being able to bear them. The people go forward only because they w ant the reward, and they retreat only because they fear the punishm ent. Knowing that their strength is insufficient, they pretend to continue in their efforts. W hen their pretense is discovered, their superiors follow through by condem ning them. In this way, condem nation brings about m ore condem nation. And it is in this way that tfie m utual animosity between superior and inferior is created.

故 禮 煩 則 不 莊 ，業 煩 則 無 功 ，令 苛 則 不 聽 ，禁 多 則 不 行 。桀 、紂 之 禁 ，不 可 勝 數 ，故 民 因 而 身 爲 戮 ，極 也 。（ 不 能 用 威 適 。） 4子 陽 極 也 好 嚴 ，有過而 折 弓 者 ，恐 必 死 ，遂 應 淛 狗 而 弑 子 陽 ，極 也 。周 鼎 ( 有 G E > 著5竊 ，曲狀甚 長 ，上 下 皆 曲 ，以 見 極 之 敗 也 。 4- Chen Changqi, YuYuc, Tao Hongqing; note entered into the text.

5. Sun Qiangming.

D. Accordingly， rites that are too complicated lead to irreverence ，complicated tasks to nonprcxluctiveness, complicated rules to disobedience, and complicated prohibitions to inactivity. The prohibitions o f Jie and Z hou were so num erous they could not be counted. The people responded to this situation, and Jie and Z hou were m urdered. It was because they were ex­ treme. Prince Yang was fond o f severity. A passerby broke his bow and feared he w ould be killed for it, so when a m ad dog was being chased, he tcx>k advantage o f this to assassinate Prince Yang—all because the prince was extreme. The Z hou bronze tripods are decorated w ith a qie insect pattern, wherein the shape is very long but the top and bottom are both curved, to symbolize the defects inherent in that which is extreme.

六曰爲欲

CH A PTER 6 U S IN G D E S IR E 19/6.1 使 民 無 欲 ，上 雖 賢 猶 不 能 用 。夫 無 欲 者 ，其 視 爲 天 子 也 與 爲 輿 隸 同 ，其 視 有 天 下 也 與 無 立 錐 之 地 同 ，其 視 爲 彭 祖 也 與 爲 殤 子 同 。天 子 至 貴 也 ，天 下 至 富 也 ，彭 祖 至 壽 也 ，誠 無 欲 則 是 三 者 不 足 以 勸 。輿 隸 至 賤 也 ，無立錐 之 地 至 貧 也 ，殤 子 至 夭 也 ，誠 無 欲 則 是 三 者 不 足 以 禁 。會 有 一 欲 ，則北至 大 夏 ，南 至 北 戶 ，西 至 三 危 ，東 至 扶 木 ，不 敢 亂 矣 ；犯 白 刃 ，冒 流 矢 ，趣水 火 ，不 敢 卻 也 ；晨 寤 興 ，務 耕 疾 庸 ，槓 爲 煩 辱 ，不 敢 休 矣 。故 人 之 欲 多 者 ， 其 可 得 用 亦 多 ；人 之 欲 少 者 ，其 得 用 亦 少 ；無 欲 者 ，不 可 得 用 也 。人之欲 雖 多 ，而 上 無 以 令 之 ，人 雖 得 其 欲 ，人 猶 不 可 用 也 。令 人 得 欲 之 道 ，不可 不審矣。

Were people to have no desires, then their superior, however w orthy he m ight be, w ould be unable to use them. People w ho lack desires regard being Son o f Heaven as equivalent to being a cartman or menial, possessing the entire w orld as equal to lacking so m uch as an awl-point o f land, and

Patriarch Pen^s longevity as equal to an infantas early death. Son o f Heaven is the noblest position， the w orld the greatest wealth, and the life o f Patriarch Peng the greatest longevity. Yet if you genuinely had no desires, these three w ould be insufficient to m otivate you. Cartm en and menials are the m ost contem ptible positions， lacking so m uch as an awl-point o f land is extreme poverty, a child that dies in infancy has the shortest o f fated life spans. Yet if you genuinely had no desires, these three w ould be insufficient to deter you. But should people have even one desire, then as far north as Daxia, as far south as Beihu, as far west as Sanwei, and as far east as Fusang, no one w ould dare create problems. Even if they had to fall on bare blades, endure a torrent o f arrows raining dow n on them , or run through floods and fires, they w ould n o t dare retreat. They w ould arise early in the m orning, w ork at plowing, suffer hiring themselves o u t as laborers, and on certain occasions have to bear vexatious and demeaning conditions; yet they would n o t dare rest. Therefore, the m ore num erous a persons desires, the m ore he can be used; the fewer his desires, the less he can be used; a person w ho lacks desires cannot be used at all. I f people possess m any desires, but their ruler lacks the means to com m and them , then even though the people obtain everything they wish, they still cannot be used. The D ao by which one per­ mits people to obtain w hat they desire cannot but be examined. 19/6.2 善 爲 上 者 ，能 令 人 得 欲 無 窮 ，故 人 之 可 得 用 亦 無 窮 也 。蠻夷反舌殊俗異 習 之 國 ，其 衣 服 冠 帶 ，宮 室 居 處 ，舟 車 器 械 ，聲 色 滋 味 皆 異 ，其爲欲使一 也 。三 王 不 能 革 ，不 能 革 而 功 成 者 ，順 其 天 也 ；桀 、紂 不 能 離 ，不能離而 國 亡 者 ，逆 其 天 也 。逆 而 不 知 其 逆 也 ，湛 於 俗 也 。久 湛 而 不 去 則 若 性 。性 ( 異 G E > 與 1非 性 ，不 可 不 熟 。不 聞 道 者 ，何 以 去 非 性 哉 ？無 以 去 非 性 ，則 欲 未 嘗 正 矣 。欲 不 正 ，以 治 身 則 夭 ，以 治 國 則 亡 。故 古 之 聖 王 ，審順其天 而 以 行 欲 ，則 民 無 不 令 矣 ，功 無 不 立 矣 。聖 王 執 一 ，四 夷 皆 至 者 ，其此之 謂也。 I. Sun Qiangming, Tao Hongqing, Chen Qiyou.

A skilled superior is capable o f causing people to satisfy their desires w ithout limit; and this is why his people can be used w ithout limit. The M an and Yi barbarians—despite their backward tongues, their different customs, and odd practices; despite their clothes, caps and belts, houses and encampments, boats, carts, vessels, and tools; and despite their pref-

erences o f sound, sight, and flavor all being different from o u rs—are one w ith us and the same as us in satisfying their desires. Even the Three Kings could n ot alter the desires. Despite the fact that the desires could no t be altered, they accomplished their tasks because they conform ed to the nature w ith which Heaven endow ed people. Jie and Zhou Xin could not reject the desires. Despite their inability to depart from the desires, their states perished because they contravened the endowm ent Heaven gave them. To contravene Heaven and n o t recognize that one has done so is ""immersion in custom.55 The long-term effect o f such immersion, if no t cast out, is akin to that o f inborn nature. One m ust thoroughly understand the relation between inborn nature and the ccnature55that is not inborn. H ow can one w ho has n o t been instructed in the D ao hope to cast o u t the nature that is no t inborn? I f you have no means o f casting o u t the nature that is not inborn, your desires will never be proper. I f your desires are n o t proper and you use them to govern yourself, you will die prematurely. If your desires are n o t proper and you use them to govern your state, it will perish. Therefore the sage-kings o f antiquity paid particular attention to conforming to the endowm ent Heaven gave them in acting on their desires; all the people, therefore, could be comm anded and all their accomplishments were firmly established. aThe sage-kings held fast to the O ne, and the barbarians o f the four directions came to them 55refers to this. 19/6.3 執 一 者 至 貴 也 。至 貴 者 無 敵 。聖 王 託 於 無 敵 ，故 民 命 ( 敵 G V > 適2焉 。群 狗 相 與 居 ，皆 靜 無 爭 ，投 以 炙 雞 ，則 相 與 爭 矣 ，或 折 其 骨 ，或 絕 其 筋 ，爭術 存 也 。爭 術 存 因 爭 ，不 爭 之 術 存 因 不 爭 。取 〔 不〕 3爭 之 術 而 相 與 爭 ，萬國無 —

•

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2. Chen Qiyou.

3*Sun Qiangming.

H e w ho holds fast to the O ne is the noblest person, and the noblest has no peer. The sage-kings depended on having no peer; this is why the people entrusted their fate to them . There was a pack o f dogs that lived together peacefully and w ithout fighting over anything. W hen, however, a roast fowl was tossed into their m idst they all fought over it. Some had their bones broken, others their flesh ripped, because the chicken was a reason to fight. W hen there is a reason to fight, then there is fighting. W hen there is no reason to fight, then there is no fighting. N o t one o f the myriad states will fight w ith others when there is no reason to fight.

BOOK 19

斗9 9

1 9 /6 .4

凡 治 國 令 其 民 爭 行 義 也 ，亂 國 令 其 民 爭 爲 不 義 也 ；彊 國 令 其 民 爭 樂 用 也 ，弱 國 令 其 民 爭 競 不 用 也 。夫 爭 行 義 樂 用 與 爭 爲 不 義 競 不 用 ，此其爲禍 福 也 ，天 不 能 覆 ，地 不 能 載 。

A. As a general principle, well-governed states order their people to fight w hen the cause is righteous， and anarchic states order their people to fight for immoral reasons. W hen strong states order their people to fight, they are happy to fight; but w hen weak states order their people to fight, they are always apprehensive that the people will n o t fight. ccFighting for a righ­ teous cause55and ubeing happy to fight55as opposed to c 出4言 曰 ： 「原 將 下 矣 。』師 吏 請 待 之 。公 曰 ：4 言 ，國 之 寶 也 。得 原 失 寶 ，吾 不 爲 也 。j 遂 去 之 。明 年 復 伐 之 ，與 士 期 必 得 原 然 後 反 ，衛 人 聞 之 乃 下 。衛人 聞 之 ，以 文 公 之 信 爲 至 矣 ，乃 歸 文 公 。故 曰 ^ 文原得衛』者 ，此 之 謂 也 。 文 公 非 不 欲 得 原 也 ，以 不 信 得 原 ，不 若 勿 得 也 ，必 誠 信 以 得 之 ，歸之 者 非 獨 衛 也 。文 公 可 謂 知 求 欲 矣 。 4- Wang Niansun.

B. W hen Duke Wen o f Jin attacked Yuan, he prom ised his knights that the fight w ould last seven days. W hen, after seven days. Yuan did n o t fall, he ordered his army to quit the place. A rem onstrator came forward, saying, "Tuan is about to fall.55The officers o f the army requested that they carry on the siege, but the Duke said, ""Keeping promises is the treasure o f the state. To gain Yuan b ut only at the expense o f losing this treasure is som ething I will n o t do.55And so they quit the place. The next year he again attacked Yuan, but this tim e prom ised his knights that he w ould return hom e only after he had w on the place. W hen the people o f Yuan heard o f that promise, they surrendered. W hen the people o f Wey heard about it, they regarded the example o f Duke Wen5s keeping his promise as perfect, and they gave their allegiance to him. Hence, the saying wH c w on Wey by attacking Yuan55 refers to this episode. It is n o t that Duke Wen did n o t wish to win Yuan, but that he thought it best n ot to win the place if w inning it m eant no t keeping his promise. It was necessary to win Yuan by truly keeping his prom ises—then it w ould be

not merely Wey that w ould give him allegiance. Duke Wen may properly be term ed a m an w ho ccknew how to seek w hat he desired.55

七曰貴信

CH A PTER 7 P R I Z I N G K E E P IN G P R O M IS E S 19/7.1 凡 人 主 必 信 。信 而 又 信 ，誰 人 不 親 ？故 《周書》 曰 ：「允 哉 允 哉 ！』以言 非 信 則 百 事 不 滿 也 ，故 信 之 爲 功 大 矣 。信 立 則 虛 言 可 以 ( 賞 S F > 償 1矣 。虛 言 可 以 ( 賞 S F > 償 1 ，則 六 合 之 內 皆 爲 己 府 矣 。信 之 所 及 ，盡 制 之 矣 。制之 而 不 用 ，人 之 有 也 ；制 之 而 用 之 ，己 之 有 也 。己 有 之 ，則 天 地 之 物 畢 爲 用 矣 。人 主 有 見 此 論 者 ，其 王 不 久 矣 ；人 臣 有 知 此 論 者 ，可 以 爲 王 者 佐 矣 。 I. Chen Qiyou.

As a general principle, rulers m ust keep their promises. Keeping promises inspires greater trust; who, then, w ould no t feel close to them? ^Document of Zhou says, ^Sincerity! It is all sincerity!5' In this way it describes how a ruler w ho does n ot keep his promises fails in everything he ventures. Hence, the accomplishments that result from keeping promises are great indeed! W hen keeping promises is the ruler's established practice, empty words can be properly recompensed. W hen empty words are properly recompensed, all within the Six Conjunctions become the rulers personal storehouse. Keeping promises leads finally to complete control. I f the ruler has complete control but does n o t use it, he turns his possessions over to others. If he has control and uses it, his possessions remain his. W hen he keeps them in his personal possession, all the things o f Heaven and E arth become his to use. Were a ruler to apprehend this principle, his becom ing a universal king would not be long in happening; were a minister to understand this principle, he could become his king^s chief assistant. 19/7.2 天 行 不 信 ，不 能 成 歲 ；地 行 不 信 ，草 木 不 大 。春 之 德 風 ，風 不 信 ，其華 不 盛 ，華 不 盛 則 果 實 不 生 ；夏 之 德 暑 ，暑 不 信 ，其 土 不 肥 ，土 不 肥 則 長 遂 不 精 ；秋 之 德 雨 ，雨 不 信 ，其 穀 不 堅 ，穀 不 堅 則 五 種 不 成 ；冬 之 德 寒 ，寒 不 信 ，其 地 不 剛 ，地 不 剛 則 凍 閉 不 開 。天 地 之 大 ，四 時 之 化 ，而猶不能以 不 信 成 物 ，又 況 乎 人 事 ？

A. I f the activities o f Heaven were not dependable, the harvest could n o t m ature. I f those o f Earth were n o t dependable, plants and trees could n ot grow. The Power of spring is the wind, But if the wind were not dependable, Flowers would be stunted. And in stunted flowers fruit docs not develop. The Power of the summer is heat, But if the heat were not dependable, The soil would not be fertile, And in infertile soils growing plants do not reach full vigor. The Power of autumn is rain. But if the rains were not dependable, The cereals would not harden. And with cereals that do not harden the five grains do not mature. The Power of winter is cold. But if the cold were not dependable. The earth would not become hard. And in unhardened earth the ice seals and docs not split open. Great as Heaven and E arth are and as transform ing as the four seasons are, they would be incapable o f completing things by being undependable. H ow much m ore, then, is this true o f hum an affairs? 19/7.2 君 臣 不 信 ，則 百 姓 誹 謗 ，社 稷 不 寧 ；處 官 不 信 ，則 少 不 畏 長 ，貴 賤 相 輕 ；賞 罰 不 信 ，則 民 易 犯 法 ，不 可 使 令 ；交 友 不 信 ，則 離 散 鬱 怨 ，不 能 相 親 ；百工 不 信 ，則 器 械 苦 僞 ，丹 漆 ( 染 色 ) 2不 貞 。夫 可 與 爲 始 ，可 與 爲 終 ，可與尊 通 ，可 與 卑 窮 者 ，其 唯 信 乎 ！信 而 又 信 ，重 襲 於 身 ，乃 通 於 天 。以 此 治 人 ， 則 膏 雨 甘 露 降 矣 ，寒 暑 四 時 當 矣 。 2. Sun Qiangming.

B. W hen ruler and ministers do not keep promises, The Hundred Clans criticize and vilify them. The altars of the soil and grain become insecure. When officers do not keep promises, The young do not fear their elders, The noble and the base demean each other. When rewards and punishments arc not dependable, The people regard violating the law a trifling matter, And so cannot be governed.

T H E

E X A M IN A T IO N S

When friends and associates do not keep promises. They become alienated and develop hostilities, And so are no longer capable of being close to one another. When the hundred artisans arc not dependable. Vessels and tools are crude shams, And the red cinnabar and black lacquer are not pure.

What a person can begin with. What he can end with. What he can enjoy honor and success with, What he can endure dishonor and failure with —surely this is trustworthiness? Keeping promises inspires greater trust, so Double and redouble trustworthiness in yourself, And thereby you will come to understand Heaven. I f you use trustworthiness to govern others. The enriching rains and sweet dew will fall, The cold and heat of the four seasons will come when they should.

1 9

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7 .3

齊 桓 公 伐 魯 ，魯 人 不 敢 輕 戰 ，去 魯 國 五 十 里 而 封 之 ，魯 請 比 關 內 侯 以 聽 ，桓 公 許 之 。曹 翩 謂 魯 莊 公 曰 ：『君 寧 死 而 又 死 乎 ？其 寧 生 而 又 生 乎 ？j 莊 公 曰 ：4 可 謂 也 ？』曹 翩 曰 ：『聽 臣 之 言 ，國 必 廣 大 ，身 必 安 樂 ，是生而 又 生 也 。不 聽 臣 之 言 ，國 必 滅 亡 ，身 必 危 辱 ，是 死 而 又 死 也 。』莊 公 曰 ： 「請 從 。《 I 於 是 明 日 將 盟 ，莊 公 與 曹 翩 皆 懷 劍 至 於 壇 上 。莊 公 左 搏 桓 公 ， 右 抽 劍 以 自 承 ，曰 ：『魯 國 去 境 數 百 里 ，今 去 境 五 十 里 ，亦 無 生 矣 。（ 鈞

G V > 均 其 死 也 ，戮 於 君 前 。』管 仲 、鮑 叔 進 ，曹 翩 按 劍 當 兩 陛 之 閒 曰 ：「且 二 君 將 改 圖 ，毋 或 進 者 。』莊 公 曰 ：r 封 於 汶 則 可 ，不 則 請 死 。』管 仲 曰 ： 「以 地 衛 君 ，非 以 君 衛 地 ，君 其 許 之 。』乃 遂 封 於 汶 南 ，與 之 盟 。歸而欲 勿 予 。管 仲 曰 ；「不 可 。人 特 劫 君 而 不 盟 ，君 不 知 ，不 可 謂 智 ；臨難而不能 勿 聽 ，不 可 謂 勇 ；許 之 而 不 予 ，不 可 謂 信 。不 智 不 勇 不 信 ，有 此 三 者 ，不 可 以 立 功 名 。予 之 ，雖 亡 地 亦 得 信 。以 四 百 里 之 地 見 信 於 天 下 ，君猶得 也 。』莊 公 ，仇 也 ；曹 翩 ，賊 也 。信 於 仇 賊 ，又 況 於 非 仇 賊 者 乎 ？夫九合之 而 合 ，壹 匡 之 而 聽 ，從 此 生 矣 。管 仲 可 謂 能 因 物 矣 。以 辱 爲 榮 ，以 窮 爲 通 ， 雖 失 乎 前 ，可 謂 後 得 之 矣 。（ 物固不可全也。 ） 3 3. Sun Qiangming.

Duke H u an o f Qi attacked the state o f Lu [681], but the populace o f Lu did n o t dare consider it a trivial m atter to engage in battle w ith Qi and so established the boundary between the two states some fifty li from the Lu capital. Lu then proposed that it be perm itted to obey Q i as a marquisate w ithin the stated border posts, and Duke H uan granted the request. C ao H u i asked D uke Z huang o f Lu, ^W oiild you rather d ie and then die a secon d tim e, or w o u ld y o u rather live and then live a secon d tim e?55 aW hat are y o u talking about?55D uke Z huang asked.

“I f you heed your subject^ w ords，” Cao H u i responded ，ccy〇ur state will definitely increase in size, and you yourself will surely enjoy peace and hap­ piness. This is w hat it means to live and then live a second time. If on the other hand, you do n o t heed your subjects words, your state will certainly be destroyed, and you will suffer danger and disgrace. This is w hat it means to die and then die again.55 ^1 beg to follow your advice,55Duke Zhuang replied. In accordance w ith this, on the following day, when the duke was to swear the covenant w ith Qi, he and Cao H u i carried concealed swords to the top o f the altar. W ith his left hand grasping Duke H uan, Duke Z huang used his right to pull ou t his sword, and pointing it at himself, he said, ^Originally the borders o f Lu were several hundred li from the capital. N ow they are fifty, so I surely cannot go on living. Since I m ust die anyway, I wiU kill myself here in front o f my lord.” G uan Z h on g and B ao Shu attem pted to advance, but C ao H u i, w ith his hand o n his sw ord, planted h im self betw een the tw o stairways leading to the to p o f the altar. aO ur tw o lords are g o in g to change their plans,55 he exclaim ed, “and so n o on e m ay advance•” D uke Z huang said, c(I f you establish the border at the W en River, that w ill be perm issible. O therw ise, I propose to die.55 G uan Z h on g sh ou ted to D uke H uan , aO ne uses territory to protect the ruler, n o t the ruler to protect the territory. You should grant the request, m y lord.55 T he border w as thus fixed sou th o f the W en River, and a covenant w as m ade. A fter returning h om e, D uke H uan desired n o t to conced e the land, but G uan Z h on g said, "That w ou ld be w rong. T heir purpose was to extort land from m y lord and n o t to m ake a covenant, but m y lord did n o t understand th is, so he cannot be called w ise. Because m y lord confron ted the difficulty but w as unable to resist acquiescing to the other p a it /s w ish es, he cannot

be called brave. Because he agreed to the terms but is now unwilling to live up to them , he cannot be called trustworthy. I f you are neither wise， nor brave, nor trustw orthy then you will not be able to establish a m eritorious name. Give them w hat they want. Even though you lose territory, you will have kept your w ord. At the price o f four hundred li o f land, you will gain the trust o f the w orld.55 Duke Z huang was an enemy, and Cao H ui was a bandit. I f Duke H uan kept his promises to an enemy and a bandit, how much better w ould be his treatm ent o f those w ho were neither! T hat w hen he nine times convened the feudal lords, they all came together, and that when he rectified every­ thing, they all heeded him, were due to this. G uan Z hong may properly be said to be “capable o f relying on things as they are.” H e turned disgrace into glory and failure into success. A lthough there were losses at the beginning, it can be said that there were gains in the end.

八曰舉 難

CHA PTER 8 T H E D IF F IC U L T IE S O F M A K IN G P R O M O T IO N S 19/8.1 〈 物 固 不 可 全 也 。>1以 全 舉 人 固 難 ，物 之 情 也 。人 傷 堯 以 不 慈 之 名 ，舜以 卑 父 之 號 ，禹 以 貪 位 之 意 ，湯 、武 以 放 弑 之 謀 ，五 伯 以 侵 奪 之 事 。由此觀 之 ，物 豈 可 全 哉 ？故 君 子 責 人 則 以 人 ，自 責 則 以 義 。責 人 以 人 則 易 足 ，易 足 則 得 人 ；自 責 以 義 則 難 爲 非 ，難 爲 非 則 行 飾 ；故 任 天 地 而 有 餘 。不肖者 則 不 然 ，責 人 則 以 義 ，自 責 則 以 人 。責人以義則難 ( 瞻 G V > 膽2 ，難 ( 瞻 GV> 膽 2則 失 親 ；自 責 以 人 則 易 爲 ，易 爲 則 行 苟 ；故 天 下 之 大 而 不 容 也 ，身取 危 、國 取 亡 焉 ，此 桀 、紂 、幽 、厲 之 行 也 。尺 之 木 必 有 節 目 ，寸 之玉必有瑕 璉 。先 王 知 物 之 不 可 全 也 ，故 擇 務 而 貴 取 一 也 。 I. Sun Qiangming, Chen Qiyou.

2. Liang Zhongzi.

It is assuredly impossible for things to be perfect. To use perfection as a standard for prom oting m en is surely difficult, given the essential nature o f things. People disparaged Yao for his reputation as an unloving father. Shun for his notoriety as the debaser o f his father, Yu for the aim o f coveting the throne, Tang and W u for the allegations o f plotting the expulsion and assas­ sination o f their lords, and the Five L ords-P roteaor for the claim that their

goal was to encroach upon and seize the territory o f others. I f we consider the implications o f this, how can anything be considered perfect? The gentleman therefore holds others accountable according to the stan­ dards o f other men, but he uses the standard o f morality in holding himself accountable. Since he holds others accountable according to the standards o f other men, it is easy to find them adequate to the task and hence to obtain them . Since he uses the standard o f morality in holding himself ac­ countable, it is difficult for him to do anything w rong and hence his actions are scrupulous. Therefore, he can be entrusted w ith the responsibility for Heaven and Earth and still have energy to spare. O f the unw orthy m an this is n o t true. H e uses morality as a standard for holding others accountable, while holding himself accountable only to the standards o f other men. Since he holds others accountable using the stan­ dard o f righteousness, it is difficult for them to suffice, and hence he loses those w ho are close to him. By holding him self accountable using the stan­ dards o f others, it is easy for him to do as he wishes, and hence his actions are careless. The world accordingly is no t big enough to accommodate him, so his choices bring danger to himself and destruction to his state. Such were the actions o f Jie, Z hou Xin, King You, and King Li. A foot o f lum ber is certain to have knots in it, and an inch o f jade is certain to have flaws. The Form er Kings knew that perfection in things is impossible; hence, they se­ lected those w ho worked at things and honored the principle o f choosing those w ho were good at one thing. 19/8.2 季 孫 氏 劫 公 家 。孔 子 欲 諭 術 則 見 外 ，於 是 受 養 而 便 說 ，魯 國 以 訾 。孔子 曰：「龍 食 乎 清 而 游 乎 清 ，螭 食 乎 清 而 游 乎 濁 ，魚 食 乎 濁 而 游 乎 濁 。今丘上 不 及 龍 ，下 不 若 魚 ，丘 其 螭 邪 。』夫 欲 立 功 者 ，豈 得 中 繩 哉 ？救 溺 者 濡 ， 追逃者趨。

The head o f the Ji clan had usurped the power o f the ducal house o f Lu. Confucius wanted to instruct him in the proper methods while disassexiating himself from his action. But because Confiicius accepted a salary and took the opportunity to offer persuasion, people in Lu criticized him. Confucius responded, ccThe dragon eats and swims in clear water; the one-footed dragon eats in clean water but swims in m uddy water; fish eat and swim in m uddy water. Now, I have not ascended to the level o f a dragon but I have n ot descended to that o f fish. I am perhaps a onc-footcd dragon !,5

W hen you want to accomplish som ething， how do you coincide perfectly w ith the carpenters line? Rescuing the drow ning requires getting wet; chasing someone running away means having to sprint. 19/ 8.3 魏 文 侯 弟 曰 季 成 ，友 曰 翟 璜 。文 侯 欲 相 之 而 未 能 決 ，以 問 李 克 。李克對 曰 ：F君 欲 置 相 ，則 問 樂 騰 與 王 孫 苟 端 孰 賢 ？』文 侯 曰 ：『善 。』以 王 孫 苟 端 爲 不 肖 ，翟 璜 進 之 ；以 樂 騰 爲 賢 ，季 成 進 之 ；故 相 季 成 。凡 聽 於 主 ，言人 不 可 不 慎 。季 成 ，弟 也 ，翟 璜 ，友 也 ，而 猶 不 能 知 ，何 由 知 樂 騰 與 王 孫 苟 端哉 > 疏 賤 者 知 ，親 習 者 不 知 ，理 無 自 然 。〔 理無〕 3 自 然 而 斷 相 過 ，李克之 對 文 侯 也 亦 過 。雖 皆 過 ，譬 之 若 金 之 與 木 ，金 雖 柔 猶 堅 於 木 。 3. YuYuc, YuXingwu.

M arquis Wen o f Wei had a younger brother named Jicheng and a friend nam ed Di H uang. M arquis Wen wished to name one o f them his m inister b ut could n o t decide which, so he asked Li Kc about it. Li Ke said, aI f my lord wishes to name a minister, then it should be on the basis o f determ in­ ing w ho is worthier. Le Teng or Prince G ouduan.55 “Excellent,” said Marquis Wen. Because he found Prince Gouduan, whom D i H uang had recom mended to be incom petent, while he found Le Teng, w hom Jicheng had recom m ended, to be worthy, he made Jicheng his minister. As a general rule, the advice o f others cannot but be closely examined. Jicheng was M arquis Wen5s younger brother, Di H uang was his friend, and yet he was incapable o f knowing them . H ow then could he better under­ stand Le Teng and Prince Gouduan? It is unreasonable to assume that one can be sufficiently familiar w ith those w ho are distant and lower in rank while not being sufficientiy familiar w ith those who are close and with whom one has repeated contact. It is unreasonable, and yet this was how M arquis Wen chose his minister. In this he was mistaken, and so Li Kc5s advice to M arquis Wen was also mistaken. A lthough both were mistaken, the situa­ tion is like the relation o f metal to w ood: although metal is flexible, it is still harder than wood. 19/8.4 孟 嘗 君 問 於 白 圭 曰 ：「魏 文 侯 名 過 桓 公 ，而 功 不 及 五 伯 ，何 也 ？j 白圭 對 曰 ：『文 侯 師 子 夏 ，友 田 子 方 ，敬 段 干 木 ，此 名 之 所 以 過 桓 公 也 。 卜相曰 「成 與 璜 孰 可 」？此 功 之 所 以 不 及 五 伯 也 。相 也 者 ，百 官 之 長 也 。擇者欲

其 博 也 。今 擇 而 不 去 二 人 ，與 用 其 讎 亦 遠 矣 。且 師 友 也 者 ，公 可 也 ；戚愛 也 者 ，私 安 也 。以 私 勝 公 ，衰 國 之 政 也 。然 而 名 號 顯 榮 者 ，三 士 羽 之 也 。 J

The Lord o f M engchang inquired o f Bai Gui, ^Why is it that the repu­ tation o f M arquis Wen o f Wei exceeds that o f Duke H uan o f Q i but his accomplishments do no t equal those o f the Five Lords-Protector?55 ^Marquis Wen took Zixia as his teacher, befriended Tian Zifang, and respected D uangan M u, and this is why his reputation exceeds that o f Duke H uan. In divining about w ho should be m inister he asked, (W ho is m ore suitable, C heng o r H u a n g ?5 and this is why his accomplishments do n o t equal those o f the Five Lords-Protector. The prime m inister is the chief o f the hundred offices. W hen a ruler seleas him, he should w ant to search broadly, b ut in making his choice. M arquis Wen did no t reach beyond tw o m en —this is a far cry from Duke H uan, w ho employed his enemy. M ore­ over, M arquis Wen, in choosing his teacher and friends, acted for the public good; b ut in choosing ä relative and favorite as his prime minister, he acted on the basis o f his personal interests. To allow purely personal interests to trium ph over public interests is the sort o f policy that will bring a state into decline. Nonetheless, M arquis Wen5s reputation is em inent and glorious, and this was because the three scholar-knights carried it higher.55 19/8.5 甯 戚 欲 干 齊 桓 公 ，窮 困 無 以 自 進 ，於 是 爲 商 旅 將 任 車 以 至 齊 ，暮宿於郭 門 之 外 。桓 公 郊 迎 客 ，夜 開 門 ，辟 任 車 ，爝 火 甚 盛 ，從 者 甚 眾 。甯 戚 飯 牛 居 車 下 ，望 桓 公 而 悲 ，擊 牛 角 疾 歌 。桓 公 聞 之 ，撫 其 僕 之 手 曰 ：「異 哉 ！之 歌 者 非 常 人 也 。』命 後 車 載 之 。桓 公 反 ，至 ，從 者 以 請 。桓 公 賜 之 衣 冠 ， 將 見 之 。甯 戚 見 ，說 桓 公 以 治 境 內 。明 日 復 見 ，說 桓 公 以 爲 天 下 。桓公大 說 ，將 任 之 。群 臣 爭 之 曰 ：「客 ，衛 人 也 。衛 之 去 齊 不 遠 ，君 不 若 使 人 問 之 ，而 固 賢 者 也 ，用 之 未 晚 也 。《 I 桓 公 曰 ：「不 然 。問 之 ，患 其 有 小 惡 ，以 人 之 小 惡 ，亡 人 之 大 美 ，此 人 主 之 所 以 失 天 下 之 士 也 已 。』凡 聽 必 有 以 矣 。 今 聽 而 不 復 問 ，合 其 所 以 也 。且 人 固 難 全 ，權 而 用 其 長 者 。當 〔 此〕 4舉 也 ， 桓公得之矣。

4. Bi Yuan, XuWciyu, Chen Qiyou; H N Z ^X inxu parallels. N ing Qi wished to seek office from Duke H uan o f Qi, but being w ith­ o u t resources, he lacked the means to have himself recommended. H e there­ upon got himself to Qi as the driver o f a cart bearing goods for merchants. T hat night he lodged outside an outer-wall gate. Since Duke H uan was to come to the outskirts o f the city to welcome guests, the gate opened that

night and N ing Qi moved his cart ou t o f the way. The entire area was filled w ith the light o f torches, and the duke5s attendants form ed a great throng. N ing Q i fed his ox and rested beneath his cart. Gazing at Duke H uan, he felt melancholy, and so, tapping on the ox5s horns, he sang w ith great agita­ tion. Duke H uan heard the song, and restraining the hands o f his driver, he said, ccH o w strange! T hat is no t the song o f an ordinary m an.55The duke then ordered a rear carriage to bring N ing Q i along. Duke H uan then turned back tow ard the city, and when he arrived at court, his followers asked him w hat he w anted done w ith N ing Qi. Duke H uan had bestowed on him a robe and cap and then granted him an audience. W hen N ing Qi came for the audience, he offered Duke H uan a persuasion about how to achieve order within his borders. At ä second audience the following day, he offered Duke H uan a persuasion about how to deal w ith the entire world. Duke H uan was greatiy pleased and planned to appoint N ing Q i to office. H is various ministers argued w ith him about this, saying, cT h e guest is a native o f Wey. Since Wey is but a short distance from Qi, it w ould be best to send someone there to make inquiries about him. If it turns o u t that he is worthy, it will n o t be too late to employ him .55 ccN o t so,55said Duke H uan. d of the state and its population. Chapter 1 opens with a long discourse on the mutual benefits that result from social organization—this includes a much-noted line about how, in high antiquity when there were no rulers, people akncw their mothers but not their fathers.55The chapter then discusses how the institution of rulers was created to bring unity and benefit to the world. Since, however, "Virtue declined and the world was thrown into chaos,55 rulers think only to benefit themselves. This introduces two stories about loyal subjects willing to suffer or die in order to call attention to their rulers misdeeds. Chapter 2 provides historical examples of how a true knight is willing to make sacrifices for the sake of winning long-term benefits for the world. The point of the chapter is to criticize the selfish greed of Chen Wuyu, a grand officer of Qi who attacked other families in Qi and plundered their wealth. Since prosperity and failure, as well as life and death, are matters determined by wfatew(m ing)^ chapter 3 explains, true knights base their decisions, not on what will benefit them, but on their sense of duty and honor. ccKnowing Crucial Distinctionswtells the stories of several worthies who did what was right even when they faced ruin or death. A ruler who wishes to attract such righteous knights, the chapter observes in conclusion, needs to examine his policies of reward and punishment. Chapter 4 quotes passages from 13/2 concerning the principles of resonance and causality that seem to hold between athings belonging to the same category.^ To these passages the chapter adds discussions and stories that show that the opera­ tion of principles, with respect to warfare, dictates that the righteous and worthy arc invincible. Chapter j opens with an analogy between the human body and the state. Just as illness results when the vital ethers do not circulate freely, so will a [5 0 9 ]

State suffer myriad catastrophes when ccthe rulers Power docs not circulate or the people’s desires are frustrated.” To prevent such catastrophes, the ruler needs to value the eminent knights and loyal ministers willing to reprimand him and thus break through the impediments that hinder the progress of the state. Chapter 6 relates a series of stories to make the point that because rulers must judiciously act out of concern for their people, they must on occasion endure cirstances they find personally offensive and distasteful. Thus, for example, King tolerated Zhou Xin because he knew that the Shang ruler might otherwise murder him and destroy the Zhou house. The notoriously inept King Min of Qi， whose self-indulgence resulted in the demise of his state, provides a negative ex­ ample. The need for caution, moderation, and humility on the part of rulers is also the theme of chapter 7. Such virtues will enable the ruler to employ the talented, win the support of his people, and expand the wealth of his state—all of which lie at the heart of the Dao of rulership. To ensure that he holds firm to these virtues and thus eliminates from his person the “arrogance and excessive indulgence” of the chapter's tide, the ruler should be attentive to the advice of his worthies and severely punish slanderers and other purveyors of false rumors. The asigns55(biao) that chapter 8 advises the ruler to observe arc those aspects of a man's behavior that reveal the true intentions and motivations he works to conceal. A sage is so atten­ tive to the indications other people provide in their comportment that he is able to predict what they will do in the future. The story of Wu Qi, who recognizes the signs in the behavior of Marquis Wu that portend the demise of Wei, occurs in identical form in 11/5.

一曰恃君

CH A PTER 1 R E L Y IN G O N R U L E R S 20/1.1 凡 人 之 性 ，爪 牙 不 足 以 自 守 衛 ，肌 膚 不 足 以 扞 寒 暑 ，筋骨不足以從利辟 害 ，勇 敢 不 足 以 卻 猛 禁 焊 ，然 且 猶 裁 萬 物 ，制 禽 獸 ，服 狡 蟲 ，寒暑燥溼 弗能 害 ，不 唯 先 有 其 備 ，而 以 群 聚 邪 。群 之 可 聚 也 ，相 與 利 之 也 。利 之 出 於 群 也 ，君 道 立 也 。故 君 道 立 則 利 出 於 群 ，而 人 備 可 完 矣 。

It is the inborn nature o f all humans that their nails and teeth are insuffi­ cient to protect them, their muscles and skin inadequate to ward oflf extremes o f cold and heat, their sinews and bone insufficient to win them benefit or save them from harm, their bravery and daring inadequate to repel the fierce

BOOK 20

S n

and restrain the violent. Despite all this, hum ans are able to manage the myriad things, control birds and beasts, subdue noxious things and poison­ ous pests, and keep cold, heat, drought, and flcxxl from doing harm. All this occurs simply because m en can prepare for things in advance, and that derives from their ability to form societies. They form societies because living together in groups produces m utual benefit. W hen benefit is prcxiuced from social organization, the D ao o f rulership is established. Thus, when the Dao o f rulership is established, benefit derives from social organization and, as a consequence, it is possible for people to be completely prepared for these threats. 20/1.2 昔 太 古 嘗 無 君 矣 ，其 民 聚 生 群 處 ，知 母 不 知 父 ，無親戚兄 弟 夫 妻 男 女 之 別 ，無 上 下 長 幼 之 道 ，無 進 退 揖 讓 之 禮 ，無 衣 服 履 帶 宮 室 畜 積 之 便 ，無器 械 舟 車 城 郭 險 阻 之 備 ，此 無 君 之 患 。故 君 臣 之 義 ，不 可 不 明 也 。自上世以 來 ，天 下 亡 國 多 矣 ，而 君 道 不 廢 者 ，天 下 ( 之 利 G E > 利之 1也 。故 廢 其 非 君 ， 而 立 其 行 君 道 者 。君 道 何 如 ？利 而 ( 物 G V > 勿2利 章 。 I. Tao Hongqing, XuWciyu; TPYL quotation.

2. YuYuc.

Long ago5 in great antiquity, there were no rulers, but people lived together in societies. They knew their m others but not their fathers. There were no distinctions made between close and distant relatives, older and younger brothers, husbands and wives, and male and female; no D ao for dealing w ith superiors and inferiors or older and younger; no rituals gov­ erning advancing and w ithdraw ing in court or bowing and yielding; nor any such conveniences as clothing, shoes, belts, houses, and storehouses; nor any such facilities as tools and utensils, boats and carts, inner and outer city walls, or border fortifications. These hardships existed because there were no rulers. Accordingly, wc cannot but make clear the moral principles that govern the relations between lord and minister. From highest antiquity dow n to the present, the w orld has seen many states perish, yet the D ao o f rulership has n o t been abandoned because it is o f benefit to the world. Therefore, lords w ho were not true lords have been abandoned but those w ho practiced the D ao o f rulership have been estab­ lished. W hat is the art o f ruling? It is taking ^benefiting w ithout deriving benefit55as onc5s standard.

20/1.3

( 非 G E > 渭3濱 之 東 ，夷 、穢 之 鄕 ，大 解 、陵 魚 、（ 其 G E > 共〔 人〕 4、鹿

野 、搖 山 、揚 島 、大 人 之 居 ，多 無 君 ；揚 、漢 之 南 ，百 越 之 際 ，敝 凱 諸 、夫 風 、餘 靡 之 地 ，縛 婁 、陽 禺 、驩 兜 之 國 ，多 無 君 ；氐

、羌 、呼 唐 、離水 之

西 ，焚 人 、野 人 、篇 笮 之 川 ，舟 人 、送 龍 、突 人 之 鄕 ，多 無 君 ；臈 門 之 北 ， 鹰 隼 、所 鶩 、須 窺 之 國 ，饕 餮 、窮 奇 之 地 ，叔 逆 之 所 ，儋 耳 之 居 ，多 無 君 ； 此 四 方 之 無 君 者 也 。其 民 麋 鹿 禽 獸 ，少 者 使 長 ，長 者 畏 壯 ，有 力 者 賢 ，暴 傲 者 尊 ，日 夜 相 殘 ，無 時 休 息 ，以 盡 其 類 。聖 人 深 見 此 患 也 ，故爲 天 下 長 慮 ，莫 如 置 天 子 也 ；爲 一 國 長 慮 ，莫 如 置 君 也 。置 君 非 以 阿 君 也 ，置天子 非 以 阿 天 子 也 ，置 官 長 非 以 阿 官 長 也 。德 衰 世 亂 ，然 後 天 子 利 天 下 ，國君 利 國 ，官 長 利 官 ，此 國 〔 之〕 5所 以 遞 興 遞 廢 也 ，亂 難 之 所 以 時 作 也 。故忠臣 廉 士 ，內 之 則 諫 其 君 之 過 也 ，外 之 則 死 人 臣 之 義 也 。 3. Chen Qiyou.

4. LüTiaoyang, Chen Qiyou.

5. XuWciyu.

For the m ost part, there are no lords to the east o f the banks o f the Wei, in the villages o f the Yi H ui barbarians, and in the dwelling places o f the Dajic, the Lingyu, the G ong people, the Luye, the Yaoshan, the Yangdao, and the Giants. For the m ost part, there are no rulers to the south o f the Yang and H an rivers, in the confederation o f the H undred Yue tribes, in the territories o f Bikaizhu, Fufeng, and Yumi, and in the states o f Fulou, Yangyu, and H uandou. For the m ost part, there are no rulers to the west o f the Di and Qiang barbarians, and the H utang and Li rivers, am ong the streams o f the Bo people, the savages, and the Pianzuo, and in the villages o f the Zhou people, the Songlong, and the Tu people. For the m ost part, there are no rulers to the north o f Yanmen, in the states o f Yingshun, Suozhi, and Xukui, in the territories o f Taotie and Q iongqi, in the locale o f Shuni, and in the dwelling place o f Daner. It is in these four regions that there are no rulers. Their people are like the deer, wild birds, and the beasts, in that the young order the old about, the old fear the able-bodied, the strong are the cSvorthy，” the violent and arrogant the “honored.” They harm each other day and night, they never rest, and in this way destroy their ow n kind. A sage looked deeply into this troubling situation. Pondering long over how to govern the world, he thought it best to establish the position o f Son o f Heaven. Pondering long over how to unify the states, he thought it best to establish a lord. The establishment o f a lord was not done o u t o f partiality for lords, nor the establishment o f Son o f Heaven o u t o f partiality for the Son o f Heaven, nor the heads o f office o u t o f partiality for heads o f office. Only later after Power had declined and the world was throw n into chaos

did the Son o f Heaven benefit from the w orld, the ruler o f a state from his state, and the head o f an office from that office. This is w hat explains the rise and fall o f states and the regular occurrence o f periods o f chaos and difficulty. And it is why loyal ministers and incorruptible scholar-knights criticize their rulers transgressions and are willing to die for their sense o f duty.

20/1.4 豫 讓 欲 殺 趙 襄 子 ，滅 鬚 去 眉 ，自 刑 以 變 其 容 ，爲 乞 人 而 往 乞 於 其 妻 之 所 。其 妻 曰 ：『 狀 貌 無 似 吾 夫 者 ，其 音 何 類 吾 夫 之 甚 也 ？』又 呑 炭 〔 爲啞〕 6以 變 其 音 。其 友 謂 之 曰 ：「子 之 所 道 甚 難 而 無 功 。謂 子 有 志 則 然 矣 ，謂子智則 不 然 。以 子 之 材 而 索 事 襄 子 ，襄 子 必 近 子 ，子 得 近 而 行 所 欲 ，此 甚 易 而 功 必 成 。j 豫 讓 笑 而 應 之 曰 ：「是 先 知 報 後 知 也 ，爲 故 君 賊 新 君 矣 ，大亂君臣 之 義 者 無 此 ，失 吾 所 爲 爲 之 矣 。凡 吾 所 爲 爲 此 者 ，所 以 明 君 臣 之 義 也 ，非 從易也。 j 6. C h en

Q iy o u ; ZGC parallel.

Yu Rang wanted to kill Viscount Xiang o f Zhao. In order to alter his appearance， he shaved his hair, removed his eyebrows, and scarred his face. Looking like a beggar, he w ent to beg at his wife5s home. She said, cT o u look nothing at all like my husband—how is it that your voice very m uch resembles his?55 Yu Rang swallowed burning coals to change his voice to a croak. An acquaintance said to him, aThe D ao you have chosen is extremely difficult, yet it prcxluces no results. It w ould be correct to call you willful but n o t to call you wise. W ith your talents, were you to seek to serve Vis­ count Xiang, he w ould certainly make you one o f his intimates. I f you be­ came an intim ate, you could realize your desire. It w ould be very easy for you definitely to achieve results.55 Yu Rang answered him w ith a laugh. ccW hat you propose w ould be to take vengeance on som eone w ho came to know me later for the sake o f someone w ho knew me earlier, to m urder a new lord because o f an old lord. There could be no greater distortion o f the m oral obligations between lord and m inister than this. Your advice misses entirely w hat I am doing. The reason I am doing it this way is to make clear the moral obligations be­ tween lord and m inister; it is not to follow the easiest course.55

2 〇 /l.5 柱 厲 叔 事 莒 敖 公 ，自 以 爲 不 知 ，而 去 居 於 海 上 ，夏 日 則 食 菱 芡 ，冬曰則 食 橡 栗 。莒 敖 公 有 難 ，柱 厲 叔 辭 其 友 而 往 死 之 。其 友 曰 ：『子自以爲不知故 去 ，今 又 往 死 之 ，是 知 與 不 知 無 異 別 也 。j 柱 厲 叔 曰 ：「不 然 。自以爲不知 故 去 。今 死 而 弗 往 死 ，是 果 知 我 也 。吾 將 死 之 以 醜 後 世 人 主 之 不 知 其 臣 者 也 ，所 以 激 君 人 者 之 行 ，而 厲 人 主 之 節 也 。行 激 節 厲 ，忠 臣 幸 於 得 察 。忠 臣察則君道固矣。 J

Z hu Lishu served Duke Ao o f Ju. Because he thought his talents were n o t recognized, he w ent to live by the sea. In the sum m er he ate water chestnuts, and in the w inter acorns. W hen Duke Ao was in trouble, Z hu Lishu bid farewell to his friend and w ent to die for the duke5s cause. H is friend said, "Tou left because you yourself thought he did not rec­ ognize your talents, and now you w ant to go and die for him. If you do this, you will eliminate the distinction between being recognized and not being recognized.” ccN o t so,55 replied Z hu Lishu. aIt is true that I left because he did not recognize me. N ow if I die w ithout having done this, it w ould show that in the final analysis he had recognized me for w hat I was. I am going to die for him to bring ignominy to rulers o f later ages wlio do not recognize the talents o f their ministers, to stimulate rulers to act properly and to make their ethical standards more rigorous. W hen proper actions have been so stimulated and ethical standards made rigorous, loyal ministers will enjoy the blessing o f careful scrutiny. W hen loyal ministers arc carefully scruti­ nized, the D ao o f the lord is made m ore secure.55

二曰長利

CH A PTER 2 L O N G -T E R M B E N E F IT S 20/2.1 天 下 之 士 也 者 ，慮 天 下 之 長 利 ，而 固 處 之 以 身 若 也 ：利 雖 倍 於 今 ，而不 便 於 後 ，弗 爲 也 ；安 雖 長 久 ，而 以 私 其 子 孫 ，弗 行 也 。自 此 觀 之 ，陳無宇 之 可 醜 亦 重 矣 ，其 與 伯 成 子 高 、周 公 旦 、（ 戎 G E > 式 1夷 也 ，形 雖 同 ，取舍 之 殊 ，豈 不 遠 哉 ？ I. Liang Yushcng.

The scholar-knights o f the w orld consider w hat will produce long-term benefits for the w orld and steadfastiy secure it w ithin their ow n persons. They w ould n o t do som ething even though it m ight double the benefits today if it w ould disadvantage later ages. They w ould no t put into practice som ething even though it m ight bring long-lasting security if it w ould show favoritism tow ard their ow n descendants. I f we look at the implications o f this, the vileness o f Chen W uyu is especially grave. A lthough his bcxlily form was the same as that o f Bocheng Zigao, the Duke o f Zhou, and Shi Yi, is he n o t distant from them in terms o f w hat he w ould take and reject? 20/2.2 堯 治 天 下 ，伯 成 子 高 立 爲 諸 侯 。堯 授 舜 ，舜 授 禹 ，伯 成 子 高 辭 〔 爲〕 2諸 侯 而 耕 。禹 往 見 之 ，則 耕 在 野 。禹 趨 就 下 風 而 問 曰 ：「堯 ( 理 T A > 治3天 下 ， 吾 子 立 爲 諸 侯 ，今 至 於 我 而 辭 之 ，〔 其〕 4故 何 也 ？』伯 成 子 高 曰 當 堯 之 時 ，未 賞 而 民 勸 ，未 罰 而 民 畏 ，民 不 知 怨 ，不 知 說 ，愉 愉 其 如 赤 子 。今賞罰 甚 數 ，而 民 爭 利 且 不 服 ，德 自 此 衰 ，利 自 此 作 ，後 世 之 亂 自 此 始 。夫子盍 行 乎 ，無 ( 慮 L C > 留5吾 農 事 。』協 而 耰 ，遂 不 顧 。夫 爲 諸 侯 ，名 顯 榮 ，實佚 樂 ，繼 嗣 皆 得 其 澤 ，伯 成 子 高 不 待 問 而 知 之 ，然 而 辭 爲 諸 侯 者 ，以 禁 後 世 之亂也。 2. Chen Qiyou; parallelism.

3*Liu Wcntian.

4. Chen Qiyou; Z Z parallel.

5. Chen Qiyou; ZZ^Xinxu parallels.

W hen Yao governed the w orld, Bocheng Zigao was established as one o f the feudal lords. After Yao had handed the throne over to Shun, and Shun to Yu, Bocheng Zigao resigned his position as a feudal lord and be­ came a farmer. Yu went to see him and found him plowing in the wilds. Yu m oved quickly, w ith the air o f a subordinate, and inquired, c 式8夷 違 齊 如 魯 ，天 大 寒 而 後 門 ，與 弟 子 一 人 宿 於 郭 外 ，寒愈 甚 ，謂 其 弟 子 曰 ：「子 與 我 衣 ，我 活 也 ；我 與 子 衣 ，子 活 也 。我 國 士 也 。爲 天 下 惜 死 ；子 不 肖 人 也 ，不 足 愛 也 。子 與 我 子 之 衣 。』弟 子 曰 ：「夫不肖人 也 ，又 惡 能 與 國 士 之 衣 哉 ？』（ 戎 G E > 式 8夷 太 息 歎 曰 ：「嗟 乎 ！道 其不濟 夫 。』解 衣 與 弟 子 ，夜 半 而 死 ，弟 子 遂 活 。謂 ( 戎 G E > 式8夷 其 能 必 定 一 世 ， 則 未 之 識 ；若 夫 欲 利 人 之 心 ，不 可 以 加 矣 。達 乎 〔 死生之〕 9分 ，仁愛之心(識 G E > 誠 1(>也 ，故 能 以 必 死 見 其 義 。 8. Liang Yushcng (see n. 1).

9. Sun Qiangming.

10. Sun Qiangming, Chen Qiyou.

W hen Shi Yi departed Qi and traveled to Lu, the weather was extremely cold. Since he arrived at Lu after the gates had been closed, he and a disciple were forced to spend the night outside o f the walls. As the cold got even worse, Shi Yi said to his disciple, aIf you give me your clothes, I will sur­ vive; if I give you mine, you will survive. I am a scholar-knight o f use to the state whose death would be m ourned by the world. You are an unw orthy m an whose life is not w orth cherishing. You should give me your clothes.55 楚 有 次 非 者 ，得 寶 劍 于 干 遂 ，還 反 涉 江 ，至 於 中 流 ，有兩蛟夾 繞 其 船 。次 非 謂 舟 人 曰 ：「子 嘗 見 兩 蛟 繞 船 能 兩 活 者 乎 ？』船 人 曰 ：「未之 見 也 。』次 非 攘 臂 袪 衣 拔 寶 劍 曰 ：「此 江 中 之 腐 肉 朽 骨 也 。棄 劍 以 全 己 ，余 奚 愛 焉 ！』於 是 赴 江 刺 蚊 ，殺 之 而 復 上 船 ，舟 中 之 人 皆 得 活 。（ 荆 TA > 楚王 聞 之 ，仕 之 執 圭 。孔 子 聞 之 曰 ：『夫 善 哉 ！不 以 腐 肉 朽 骨 而 棄 劍 者 ，其次非 之 謂 乎 ？j

A man from C hu named Ci Fei obtained a precious sw ord at Gansui. O n his way home, he had to ford the Yangzi and at midstream a pair o f scaly flood-dragons closely encircled his boat. Ci Fei said to the boatm an， “W hen you have in the past seen these two scaly flood-dragons closely encircling your boat, have both the dragons and your passengers survived?55 aI have never seen them before,55 answered the boatm an. Ci Fei then

laid bare his arms and pulled up his clothes. Drawing out his sword, he declared, 'T h is body o f mine may become rotting flesh and decaying bones floating in the Yangzi, but if by losing my sword I keep myself intact, why should I begrudge its loss?” H e thereupon jum ped into the river， stabbed the scaly flood-dragons and, when he had killed them , climbed back aboard the boat. All the passengers survived. W hen the king o f C hu heard about his exploit, he knighted Ci Fei as “holder o f the jade baton•” W hen Confiicius learned about it， he said ，“Excellent indeed! N o t worrying about becoming rotting flesh and decaying bones or the risk o f losing his sw ord—w ho but Ci Fei could that refer t o !55

2〇/3.3 禹 南 省 ，方 濟 乎 江 ，黃 龍 負 舟 。舟 中 之 人 ，五 色 無 主 。禹 仰 視 天 而 歎 曰 ：1■吾 受 命 於 天 ，竭 力 以 養 ( 人 T A > 民 1 。生 ，性 也 ；死 ，命 也 。余何憂於 龍 焉 ？』龍 俛 ( 耳 G E > 首 2低 尾 而 逝 。則 禹 達 乎 死 生 之 分 ，利 害 之 經 也 。 I. Jiang Wciqiao; Tang taboo.

2. Chen Qiyou.

A. Yu was making a tour o f inspection o f the south. Just when he was fording the Yangzi, a yellow dragon lifted his boat upon its back. All the pas­ sengers turned five different colors. Yu lcx>ked up towards Heaven and sighed, “Having received the Mandate from Heaven, I have expended all my energy in nourishing the people. Life is a matter of human nature, death a matter of fate. What have I to fear from a dragon?” The dragon hung its head dow n, dropped its tail, and slithered off. Thus, Yu fully imderstcx>d the difference between death and life and the constant principles o f benefit and harm. 凡 人 物 者 ，陰 陽 之 化 也 。陰 陽 者 ，造 乎 天 而 成 者 也 。天 固 有 衰 ( 嗛 G V > 歉 3 廢 伏 ，有 盛 盈 ( 蚣 L C > 蕃4息 ；人 亦 有 困 窮 屈 匮 ，有 充 實 達 遂 ；此 皆 天 之 容 、 物〔 之〕 s理 也 ，而 不 得 不 然 之 數 也 。古 聖 人 不 以 感 私 傷 神 ，俞 然 而 以 待 耳 。 3.

MaXulun.

4 - Chen Qiyou.

5- Tan Jicfu, Yang Shuda.

B. As a general principle, humans and things are produced by the trans­ formations o f the Yin and Yang. The Yin and Yang are created by Nature. In Nature there definitely is decline, d e fic ie n t decrease, and demise, as well as flourishing, surplus, increase, and reproduction. Similarly, hum ans expe­ rience trouble, failure, exhaustion, and insufficiency, as well as fullness, frui­ tion, mastery, and success. All o f these are principles o f N ature embracing

520

T H E

E X A M IN A T IO N S

all things， enumerations o f w hat m ust be so. The ancient sages did not allow their personal feelings to harm their spirits but instead quietly awaited w hat was to be. 20/3.4 晏 子 與 崔 抒 盟 ，其 辭 曰 ：「不 與 崔 氏 而 與 公 孫 氏 者 受 其 不 祥 。』晏子俛 而 飮 血 ，仰 而 呼 天 曰 ：『不 與 公 孫 氏 而 與 崔 氏 者 受 此 不 祥 。』崔 抒 不 說 ，直 兵 造 胸 ，句 兵 鉤 頸 ，謂 晏 子 曰 ：「子 變 子 言 ，則 齊 國 吾 與 子 共 之 ；子不變子 言 ，則 今 是 已 。《 I 晏 子 曰 ：『崔 子 ！子 獨 不 爲 夫 詩 乎 ？ 《詩》 曰 ：「莫莫葛 萬 ，延 于 條 枚 ，凱 弟 君 子 ，求 福 不 回 。」嬰 且 可 以 回 而 求 福 乎 ？子 惟 之 矣 。』崔 抒 曰 ：「此 賢 者 ，不 可 殺 也 。』罷 兵 而 去 。晏 子 援 綏 而 乘 ，其僕將 馳 ，晏 子 (無 S F > 撫 ( 良 )6其 僕 之 手 曰 ：「安 之 ！毋 失 節 。疾 不 必 生 ，徐不必 死 。鹿 生 於 山 而 命 懸 於 廚 。今 嬰 之 命 ，有 所 懸 矣 。』晏 子 可 謂 知 命 矣 。命 也 者 ，不 知 所 以 然 而 然 者 也 ，人 事 智 巧 以 舉 錯 者 不 得 與 焉 。故 命 也 者 ，就 之 未 得 ，去 之 未 失 。國 士 知 其 若 此 也 ，故 以 義 爲 之 決 而 安 處 之 。

g was to make the covenant w ith Cui Zhu, the text said: “I f I am not allied with the Cui family but w ith the ducal family o f Qi, may I suffer m isfortune.55Yan Ying lowered his head and spread blood across his m outh, then raising his head, called o u t to Heaven: aIf I am not allied w ith the ducal family o f Qi but w ith the Cui family, let me suffer m isfortune•” Cui Z hu was very displeased. H e pointed the tip o f a lance at Yan Yin^s breast and placed the crook o f a halberd across his neck, saying to Yan Ying, ccI f you change your words, I will share the state o f Qi w ith you, but if you do n ot change them , all is finished w ith you.55 ctO h, M aster C ui,55replied Yan Ying, ccare you the only one w ho has not studied the Odes} The Odes says, Oh, so flourishing is the clinging vine, It spreads to the trunk of the pomelo. Oh, so kindly is the gentleman, In seeking fortune he does not swerve. [S/w， “D a Ya，” “H a n lu ，” M ao 239]

Can I swerve for the sake o f seeking fortune? You should consider this.55 "This m an is a worthy,55said Cui Zhu, aand so should not be killed.55H e then pu t dow n his weapons and left.

Yan Ying then grabbed the m ounting strap and climbed aboard his chariot. His driver was about to rush off when Yan Ying restrained the drivers hand. ccTake it easy! We do n o t w ant to forget the proper decorum . H urry­ ing does n o t ensure my survival, and going slow does n o t mean I will die. The deer born in the m ountains is fated to end up hanging in the butchers shop. M y fate declares where it is I shall be hanging.55 Yan Ying can properly be said to have “understood fate.” Fate is the way things turn o u t though we do n o t know the reason w hy they do. In carry­ ing o u t their duties, m en may employ their wisdom and cunning when they propose to do som ething or desist from action, but this can have no affect on their fate. Following a particular line o f action will never lead one to realize it, and avoiding another will n o t cause one to elude it. A scholarknight o f the state knows that it is like this and so uses his sense o f duty to make his decisions, then rests secure. 20/3.5 白 圭 問 於 鄒 公 子 夏 后 啓 曰 ：「踐 繩 之 節 ，四 上 之 志 ，三 晉 之 事 ，此天下 之 豪 英 。以 處 於 晉 ，而 迭 聞 晉 事 。〔 今處於鄒〕 7 ，未 嘗 聞 踐 繩 之 節 ，四上之 志 ，願 得 而 聞 之 。j 夏 后 啓 曰 ：『鄙 人 也 ，焉 足 以 問 ？』 白 圭 曰 ：「願公子 之 毋 讓 也 。』夏 后 啓 曰 ：「以 爲 可 爲 ，故 爲 之 ；爲 之 ，天 下 弗 能 禁 矣 。以爲 不 可 爲 ，故 釋 之 ；釋 之 ，天 下 弗 能 使 矣 。』 白 圭 曰 ：「利 弗 能 使 乎 ？威弗能 禁 乎 ？j 夏 后 啓 曰 ：「生 不 足 以 使 之 ，則 利 曷 足 以 使 之 矣 ？死 不 足 以 禁 之 ， 則 害 曷 足 以 禁 之 矣 ？《 I 白 圭 無 以 應 。夏 后 啓 辭 而 出 。凡 使 賢 不 肖 異 ：使不 肖 以 賞 罰 ，使 賢 以 義 。故 賢 主 之 使 其 下 也 必 〔 以〕 8 義 ，〔 必〕 8審 賞 罰 ，然後賢 不肖盡爲用矣。

7. Chen Qiyou; parallelism. 8. Xu Wciyu; Q S Z T quotation. Bai G ui inquired o f the Z ou prince Xiahou Qi, 又2必 召 寇 。獨 亂 未 必 亡 也 ，召 寇 則 無 以 存 矣 。 I. Wang Niansun; commentary entered into text.

2. Bi Yuan.

Things belonging to the same category naturally attract each other; things that share the same ethers naturally join together; and musical notes that are close naturally resonate w ith one another. Thus, strike the notc^fon^ on one instrum ent, and other strings tuned to the notc£[〇nß will respond, or strike the note jue^ and the other strings tuned to the note jue will vibrate. Use the dragon to bring rain, Use a form to pursue a shadow. The natural occurrence o f fortune and m isfortune is considered by the masses to be a m atter o f destiny; but how could they know its true source?

Hence, when a state is in disorder, it docs no t merely remain in disorder but attracts bandits. Were it only to remain disordered, it would n o t necessarily perish; but since it attracts bandits, there is no means by which it could

20/4.2 凡 兵 之 用 也 ，用 於 利 ，用 於 義 。攻 亂 則 服 ，服 則 攻 者 利 ；攻 亂 則 義 ，義 則 攻 者 榮 。榮 且 利 ，中 主 猶 且 爲 之 ，（ 有 G V > 又3況 於 賢 主 乎 ？故割地寶器 ，（ 戈 劍 )4卑 辭 屈 服 ，不 足 以 止 攻 ，唯 治 爲 足 。治 則 爲 利 者 不 攻 矣 ，爲名者 不 伐 矣 。凡 人 之 攻 伐 也 ，非 爲 利 則 固 爲 名 也 。名 實 不 得 ，國 雖 彊 大 ，則無 爲攻矣。 3. Bi Yuan.

4. Yang Shuda; 13/2.3 parallel.

The general rule for the employm ent o f the military is that it should be used for profit and the morally right. If one attacks the disorderly, they will subm it, and when they subm it, the attack will have produced profit. I f one attacks the disorderly, one acts morally, and as a moral act, the attack will have resulted in glory. I f even ordinary rulers secure profit as well as glory from acting this way, how much more is this true o f the worthy ruler! Hence, ceding territory, offering treasured vessels, apologizing humbly, and bowing in submission are no t enough to prevent an attack. O nly order can accom­ plish that. I f a state is well-ordered, those w ho seek profit and those w ho look for fame will not make campaigns o f chastisement against it. As a general rule, attacks and chastisements, if no t undertaken for the sake o f profit, are assuredly for the sake o f reputation. I f reputation in tru th cannot be made, then although the state is strong and large, there is no basis for it to attack. 20/4.3 兵 所 自 來 者 久 矣 ：堯 戰 於 丹 水 之 浦 ，以 服 南 蠻 ；舜 卻 苗 民 ，更 易 其 俗 ； 禹 攻 曹 魏 ，〔 啓伐〕 5屈 驚 有 扈 ，以 行 其 敎 ；三 王 以 上 ，固 皆 用 兵 也 。亂則 用 ，治 則 止 。治 而 攻 之 ，不 祥 莫 大 焉 。亂 而 弗 討 ，害 民 莫 長 焉 。此治亂之 化 也 ，文 武 之 所 由 起 也 。文 者 愛 之 徵 也 ，武 者 惡 之 表 也 。愛 惡 循 義 ，文武 有 常 ，聖 人 之 元 也 。譬 之 若 寒 暑 之 序 ，時 至 而 事 生 之 。聖 人 不 能 爲 時 ，而 能 以 事 適 時 。事 適 於 時 者 其 功 大 。 5. TanJicfii, Chen Qiyou.

The history o f warfare is long indeed. Yao did battle on the banks o f the Cinnabar River in order to force the Southern M an to submit. Shun pushed

back the M iao people and changed their customs. Yu attacked the ancient states o f Cao and Wei, and Qi attacked Q u5ao and the H u in order to spread their civilizing influence. The Three Kings and those w ho preceded them all assuredly used th d r weapons. W hen there was disorder， they used them ; when there was order, they stopped. There is no greater cause o f misfor­ tune than to attack w hat is well-ordered, and there is no harm to the people m ore enduring than failing to assault disorder. These are the perm utations o f order and chaos from which the civil and the military matters arise. Civil matters are expressions o f love; military matters are visible signs o f hate. T hat love and hate accord w ith moral principles and that there is constancy in civil and military are fundam ental for a sage. It is analogous to the sea­ sonal succession o f heat and cold. W hen the season comes, its activities are produced. The sage is incapable o f making a season, but he is able to m atch his activities to the season. W hen ä person’s activities m atch the season, his accomplishments are great. 20/4.4 (士 G E > 工 7尹 池 爲 ( 荆 T A > 楚 使 於 宋 ，司 城 子 罕 觴 之 。南 家 之 牆 ，辇 於 前 而 不 直 ；西 家 之 潦 ，徑 其 宮 而 不 止 。（ 士 G E > 工6尹 池 問 其 故 。司城子罕 曰 ：F南 家 ，工 人 也 ，爲 鞔 者 也 。吾 將 徙 之 。其 父 曰 ：「吾 恃 爲 鞔 以 食 三 世 矣 。今 徙 之 ，是 宋 國 之 求 鞔 者 不 知 吾 處 也 。吾 將 不 食 。願 相 國 之 憂 吾 不 食 也 。」爲 是 故 ，吾 弗 徙 也 。西 家 高 ，吾 宮 庳 ，潦 之 經 吾 宮 也 利 ，故 弗 禁 也 。』（ 士 G E > 工6尹 池 歸 ( 荆 T A > 楚 ，（ 荆 T A > 楚 王 適 興 兵 而 攻 宋 。（ 士

G E > 工6尹 池 諫 於 ( 荆

T A > 楚 王 曰 ：「宋 不 可 攻 也 。其 主 賢 ，其 相 仁 。賢者 能 得 民 ，仁 者 能 用 人 。（ 荆 T A > 楚 國 攻 之 ，其 無 功 而 爲 天 下 笑 乎 ！』故釋宋 而 攻 鄭 。孔 子 聞 之 曰 ：「夫 脩 之 於 廟 堂 之 上 ，而 折 衝 乎 千 里 之 外 者 ，其司城 子 罕 之 謂 乎 ？《 I 宋 在 三 大 萬 乘 之 間 。子 罕 之 時 ，無 所 相 侵 ，邊 境 四 益 ，相 平 公 、元 公 、景 公 以 終 其 身 ，其 唯 仁 且 節 與 ？故 仁 節 之 爲 功 大 矣 。（ 故 TV> 用 G E > 周7明 堂 茅 茨 蒿 柱 ，土 階 三 等 ，以 見 節 儉 。 6. Shôkôcn Usai, Chen Qiyou; TFTL 490.

7. Jiang Weiqiao.

D irector o f Works Chi was the C hu emissary to Song. Director o f the City Walls, Prince H an welcomed him w ith a drinking party at his hom e. A wall belonging to Prince H an5s neighbors to the south protruded onto his property, but he did not try to make his neighbors straighten the wall. The drainage ditch from his neighbor to the west drained through his courtyard but he did n ot stop it. Director o f Works Chi asked the reason for this. Prince H an replied, aM y neighbors to the south are artisans w ho make

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shoes. W hen I was about to move them , the elder o f the family said to me, cWe have depended on m aking shoes for our livelihood for three genera­ tions. I f you move us, those in Song w ho w ant shoes will n o t know where to find us and we will have no living. I hope the prime m inister o f our state will be concerned over our having no livelihood.5For this reason I did not move them. The property o f my neighbor to the west is high, while m ine is low. T hat his drainage ditch passes through my property is o f benefit to me, so I have n o t prohibited it.” D irector o f Works Chi returned to C hu just as the king o f C hu was raising an army to attack Song. Director o f Works Chi rem onstrated with the king, saying, aSong cannot be attacked. Its leader is worthy, and its prime m inister hum ane. A w orthy m an can win the people, and a hum ane one can employ others. I f C hu attacks them , it will surely be unsuccessful and furtherm ore will become an object o f ridicule for the entire world.55 Therefore the king gave up on Song and attacked Zheng. W hen Confucius learned o f this, he said, aO ne w ho puts his courtyard in good repair and causes enemies to be hum iliated and plundered a th o u ­ sand li away—does this n o t describe Prince H an?55 Song was located in the m idst o f three great ten-thousand-chariot states, but in the time o f Prince H an it suffered no encroachment from them; instead, its borders increased in all four directions. Prince H an served as m inister to Duke Ping, Duke Yuan, and Duke Jing and lived the full life fated for him. Was he not both hum ane as well as frugal? Hence, the achievements o f the hum ane and frugal are great. The ro o f o f the Z hou dynasty Hall o f Light that is made o f thatch, its pillars that are made o f artemisia, and its earthen stairways that have three steps are all m eant to exemplify frugality. 20/ 4.5

趙 簡 子 將 襲 衛 ，使 史 默 往 睹 之 ，期 以 一 月 ，六 月 而 後 反 。趙 簡 子 曰 ： 「 何 其 久 也 ？』史 默 曰 ：F謀 利 而 得 害 ，猶 弗 察 也 ？今 蘧 伯 玉 爲 相 ，史鰌 佐 焉 ，孔 子 爲 客 ，子 貢 使 令 於 君 前 ，甚 聽 。 《易》 曰 ：「渙 其 群 ，元 吉 。」渙 者 ，賢 也 ；群 者 ，眾 也 ；元 者 ，吉 之 始 也 ；渙 其 群 元 吉 者 ，其 佐 多 賢 也 。 j 趙簡子按兵而不動。

A. Viscount Jian o f Zhao was about to make a surprise attack on Wey, and so he sent Scribe M o to go and spy on Wey and to return in exactly one m onth. When Scribe M o returned only after six m onths, Viscount Jian asked him, “W hy did you take so long?”

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aHave you still not investigated the principle that while you plan for profit you encounter harm? Now, Q u Boyu is minister o f Wey and Scribe Q iu assists him. Confucius is a retainer there, and Zigong carries out orders in the presence o f the lord. All are very m uch heeded. The Changes says: cThe swelling is surely a crowd. Primal. G ood fortune.5dw elling5refers to the worthy. ^Crowd5means a m ultitude, T rim al5refers to the beginning o f good fortune. So the line cThe swelling is surely ä crowd. Primal. G ood fortune5refers to the many w orthy men w ho assist the governm ent o f Wey.55 Viscount Jian o f Zhao thus kept his troops from moving. 凡 謀 者 ，疑 也 。疑 則 從 義 斷 事 ，從 義 斷 事 則 謀 不 虧 ，謀 不 虧 則 名 實 從 之 。 賢 主 之 舉 也 ，豈 必 旗 債 將 斃 而 乃 知 勝 敗 哉 ？察 其 理 而 得 失 榮 辱 定 矣 。故三 代 之 所 貴 ，無 若 賢 也 。

B. aAs a general principle, people make plans because they have doubts.55 Since they have doubts, they follow moral principles in deciding a matter. I f they follow moral principles in deciding a matter, their plans will not fail. I f they do n o t fail, both reputation and reality will follow from it. W hen it is the project o f a w orthy leader, why m ust he wait for the banners to tumble and the generals to die before knowing w ho has w on and w ho lost the battle? I f he understands the rational principle that governs them , success or failure, honor or disgrace, can be predeterm ined. Therefore, no one was held in higher esteem by the Three Dynasties than the worthy.

五曰達鬱

CH A PTER 5 R E M O V IN G B L O C K A G E S

2〇/ 5.I 凡 人 三 百 六 十 節 ，九 竅 五 藏 六 府 。肌 虜 欲 其 比 也 ，血 脈 欲 其 通 也 ，筋骨 欲 其 固 也 ，心 志 欲 其 和 也 ，精 氣 欲 其 行 也 ，若 此 則 病 無 所 居 而 惡 無 由 生 矣 。 病 之 留 、惡 之 生 也 ，精 氣 鬱 也 。故 水 鬱 則 爲 污 ，樹 鬱 則 爲 蠢 ，草鬱則爲(蒉 G E > 舊 1 。國 亦 有 鬱 。生 德 不 通 ，民 欲 不 達 ，此 國 之 鬱 也 。國 鬱 處 久 ，則百 惡 並 起 ，而 萬 災 叢 至 矣 。上 下 之 相 忍 也 ，由 此 出 矣 。故 聖 王 之 貴 豪 士 與 忠 臣 也 ，爲 其 敢 直 言 而 決 鬱 塞 也 。 I. Liang Z h o n g zi, Fan G cngyan, Jiang W ciqiao;

q u o ta tio n .

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As a general rule, hum ans have 360 joints, nine apertures, five reposi­ tories, and six storehouses. It is desirable that the skin be taut, the blood vessels open to free circulation, the sinews and bones hard, the m ind and will harm onious, and the vital ethers active. If all this is achieved, ill­ ness will find no place to lodge, and evil no means to grow. Illness remains and its malevolence grow s because the vital ethers are blocked. W hen w ater is blocked, it becomes stagnant; w hen a tree is blocked, it becomes infested w ith w o od-boring insects; w hen a plant is blocked, it w ithers. States, too, have blockages. W hen the rulers Power does not circulate, or the peopled desires are frustrated—these are blockages w ithin the state. If the stated blockages endure, the hundred evils will arise simultaneously, and the myriad catastrophes will ensue, all at the same tim e• 丁he harm superiors and inferiors do each other is caused by this. Hence, the reason that sagely kings value eminent scholar-knights and loyal ministers is because they dare to speak honestly and thus break through the blockages and impediments. 20/5.2 周 厲 王 虐 民 ，國 人 皆 謗 。召 公 以 吿 曰 ：f 民 不 堪 命 矣 。』王 使 衛 巫 監 謗 者 ，得 則 殺 之 。國 〔 人〕 2莫 敢 言 ，道 路 以 目 。王 喜 ，以 吿 召 公 曰 ：「吾能弭 謗 矣 。j 召 公 曰 ：「是 障 之 也 ，非 弭 之 也 。防 民 之 口 ，甚 於 防 川 ；川 壅 而 潰 ， 敗 人 必 多 。夫 民 猶 是 也 。是 故 治 川 者 決 之 使 導 ，治 民 者 宣 之 使 言 。是故天 子 聽 政 ，使公 卿 列 士 ( 正 S F > 証 3諫 ，好 學 博 聞 獻 詩 ，矇 箴 師 誦 ，庶 人 傳 語 ， 近 臣 ( 盡 L C > 進4規 ，親 戚 補 察 ，而 後 王 斟 酌 焉 。是 以 下 無 遺 善 ，上 無 過 舉 。 今 王 塞 下 之 口 ，而 遂 上 之 過 ，恐 爲 社 稷 憂 。』王 弗 聽 也 。三 年 ，國人流王 於 彘 。此 鬱 之 敗 也 。鬱 者 ，不 陽 也 。周 鼎 著 鼠 ，令 馬 履 之 ，爲 其 不 陽 也 。不 陽 者 ，亡 國 之 俗 也 。 2. Xu Wciyu, Chen Qiyou; Guoyu and SJ parallels.

3. Chen Qiyou.

4. Xu Wciyu.

K ing Li o f Z h ou w as cruel to the p eop le, and the citizens o f the state all com plained about him . H u , D uke o f Shao, reported this to the king, saying, aT he people cannot endure your orders.55T he king then sent a sham an from W ey to g o and investigate the com plainers and, sh ould he find any, to ex­ ecute them . N o on e in the state dared speak, and people on the roads w ou ld on ly com m unicate their resentm ent w ith their eyes. T he king rejoiced at this and to ld the D uke o f Shao, 理 5之 壞 也 於 貴 ， 今 主 欲 留 而 不 許 。伸 志 行 理 ，貴 樂 弗 爲 變 ，以 事 其 主 ，此 桓 公 之 所 以 霸 也 。 5. Chen Qiyou.

Guan Zhong hosted Duke H uan at a drinking party. As evening fell, Duke H uan was enjoying himself and had lamps lit. G uan Z hong said, ttYour subject divined about having the party during the day but n o t about during the night. Your lordship ought to leave•” The Duke, being displeased, said, aYou, my Uncle, are old. H ow many m ore times will we be able to enjoy ourselves together? I ask that we make a night o f it•”

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uM y lord is being excessive. H e w ho makes much o f flavors is slight in virtue; he w ho is steeped in enjoym ent will end up sad; he w ho is young and idle misses his opportunity; but one w ho is old and negligent loses his reputation. Your servant encourages your lordship for his ow n sake. H ow then can you steep yourself in liquor?55 G uan Z hong may be term ed ""capable o f establishing proper standards o f conduct.55As a general rule, the demise o f proper conduct derives from pleasure, for pleasure increases the need to strengthen standards. The sub­ version o f reason derives from holding high office. T hat is why Guan Z hong w ould n o t accede to his rulers desire to remain at the drinking party. Guan Zhong served his lord by making clear his own convictions and acting accord­ ing to reason and not altering these because o f his lord5s high office or his love o f pleasure. T hat is why Duke H uan became Lord-protector. 20/ 5.4

列 精 子 高 聽 行 乎 齊 湣 王 ，（ 善 衣 G E > 著6( 東 G E > 柬 5 ? > 練 7布 衣 ，白縞 冠 ，顙 ( 推 G V > 頻8之 履 ，特 會 朝 ( 雨 G E > 兩9袪 步 堂 下 ，謂 其 侍 者 曰 ：「我 何 若 ？』侍 者 曰 ：「 公 姣 且 麗 。j 列 精 子 高 因 步 而 窺 於 井 ，粲然惡丈夫之狀 也 ，喟 然 歎 曰 ：4 寺 者 爲 吾 聽 行 於 齊 王 也 ，夫 何 阿 哉 ？又 況 於 所 聽 行 乎 ？j 萬 乘 之 主 ，人 之 阿 之 亦 甚 矣 ，而 無 所 鏡 ，其 殘 亡 無 日 矣 。孰 當 可 而 鏡 ？其 唯 士 乎 ！人 皆 知 說 鏡 之 明 己 也 ，而 惡 士 之 明 己 也 。鏡 之 明 己 也 功 細 ，士之 明 己 也 功 大 。得 其 細 ，失 其 大 ，不 知 類 耳 。 6. Xu Wciyu.

7- Chen Qiyou.

8. Zhang Binglin， Gao Heng.

9. Chen Qiyou.

King M in o f Q i acted in accord w ith the advice o f Liejing Zigao. Once, when Liejing Zigao was dressed in boiled silk clothes, a plain white silk cap, and shoes w ith pointed toes, at early dawn he purposcflilly walked through the lower part o f the hall, lifting up his robes w ith both hands. H e asked his attendant， “H o w do I look?” ‘T o u look charm ing and handsom e ，sir，’’ the attendant replied. Liejing Zigao then walked to the side o f a well and lcx>ked in; he saw dearly the visage o f an ugly man. H e sighed and said, U]ust because the king heeds my advice, my attendant flatters me. H ow m uch more would he flatter the one w ho heeded my advice?55 For people to flatter the ruler o f a state o f ten thousand chariots would indeed be m ore harmful, for since he has nothing to use as a mirror, he will perish in no tim e at all. But w ho should be his mirror? Surely his scholar-

knights! Everyone knows that they are happy to have a m irror reflect their image but hate having a scholar-knight reflect their image. A m irror that reflects one’s image provides a m inor service， but a scholar-knight who reflects one5s image provides a major service. Those w ho retain w hat is m inor but lose w hat is major fail to see that one thing is the same in kind as another. 20/ 5.5

趙 簡 子 曰 ：1■厥 也 愛 我 ，鐸 也 不 愛 我 。厥 之 諫 我 也 ，必 於 無 人 之 所 ；鐸 之 諫 我 也 ，喜 質 我 於 人 中 ，必 使 我 醜 。』尹 鐸 對 曰 ：「厥 也 愛 君 之 醜 也 ，而 不 愛 君 之 過 也 ；鐸 也 愛 君 之 過 也 ，而 不 愛 君 之 醜 也 。臣 嘗 聞 相 人 於 師 ，敦 顏 而 土 色 者 忍 醜 。不 質 君 於 人 中 ，恐 君 之 不 變 也 。』此 簡 子 之 賢 也 。人主 賢 則 人 臣 之 言 刻 。簡 子 不 賢 ，鐸 也 卒 不 居 趙 地 ，有 況 乎 在 簡 子 之 側 哉 ？

Viscount Jian o f Zhao said， “Zhao Jue loves m e， but you, Yin D uo, do not. W hen Jue reprimands me, it is always in a place where no one else is present, but when you reprim and me, you enjoy correcting me in the midst o f others in a way certain to cause me embarrassment.55 Yin D uo replied, aZhao Juc5s love is concerned about my lord5s embar­ rassment but n o t about his excesses. M y love is concerned about my lord5s excesses but n o t about his embarrassment. Your subject once learned the art o f physiognomy from a master. A person whose facial skin is thick and the color o f yellow earth can tolerate embarrassment. I f I did n o t correct my lord in the m idst o f other people, I fear m y lord w ould not change his ways.” This shows the worthiness o f Viscount Jian. W hen ä ruler is worthy, his servants5 words are sharp. If Viscount Jian were n o t worthy, w ould D uo have been able to remain in Zhao territory, let alone at the side o f the viscount?

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六曰行論

CHA PTER 6 P R O P E R C O N D U C T A N D A S S E S S IN G T H E S IT U A T IO N 20/ 6.1

人 主 之 行 與 布 衣 異 ，勢 不 便 ，時 不 利 ，事 讎 以 求 存 。執 民 之 命 ，執民之 命 ，重 任 也 ，不 得 以 快 志 爲 故 。故 布 衣 行 此 ，指 於 國 ，不 容 鄕 曲 。

The conduct o f a ruler is different from that o f people w ho wear the clothes o f commoners. W hen the circumstances are not advantageous and the tim e n o t beneficial, a ruler m ust serve his opponents in order to survive. H e holds in his hands the fate o f his people. To hold in one5s hands the fate o f the people is a heavy responsibility, and so he cannot perm it him self to do as he pleases. Were a com m oner to p u t this into practice, he w ould be reproved by the nation and no t tolerated even in his native village. 20/ 6.2

堯 以 天 下 讓 舜 。鯀 爲 諸 侯 ，怒 於 堯 曰 ：M辱 天 之 道 者 爲 帝 ，得 地 之 道 者 爲 三 公 。今 我 得 地 之 道 ，而 不 以 我 爲 三 公 。』以 堯 爲 失 論 。欲 得 三 公 。怒

( 甚 G E > 其 1猛 獸 ，欲 以 爲 亂 。比 獸 之 角 ，能 以 爲 城 ；舉 其 尾 ，能 以 爲 旌 。 召 之 不 來 ，（ 仿 佯 G V > 彷 徉 於 野 以 患 帝 。舜 於 是 殛 之 於 羽 山 ，副 之 以 吳 刀 。 禹 不 敢 怨 ，而 反 事 之 ，官 爲 司 空 ，以 通 水 潦 ，顏 色 黎 黑 ，步 不 相 過 ，竅氣 不 通 ，以 中 帝 心 。 I. Wang Niansun; Lunhenß parallel.

Yao yielded rule o f the w orld to Shun. G un, w ho was a feudal lord, angrily said to Yao, uH e w ho obtains the D ao o f Heaven becomes a Sover­ eign; he w ho obtains the Dao o f E arth becomes one o f the Three Dukes. Now , I have got the D ao o f Earth, but this has n o t made me one o f the Three D ukes•” G un believed Yao had made an error in his assessment o f things, and he w anted to become one o f the Three Dukes. H is fierceness and wildness was roused and he wanted to rebel. Like a wild beast raising its horns, he could build fortifications [to defend himself], and like an animal raising its tail, he could plant his banners [as a sign]. H e was sum m oned to court but would n ot come, and wandered aimlessly about in the wilds to make the Sovereign worry. Shun, thereupon, had him executed at M ount Yu and dismembered the corpse w ith a knife from the state o f Wu. Yu, G un5s son, dared not

harbor resentm ent against Shun but, on the contrary, served him, being appointed m inister o f works in charge o f clearing the water courses. D oing this work, his complexion turned black, he developed a limp, his bodily vital ethers w ould n o t flow, and his heart came to m atch that o f his Sover­ eign Shun exactiy. 20/6.3 昔 者 紂 爲 無 道 ，殺 梅 伯 而 醢 之 ，殺 鬼 侯 而 脯 之 ，以 禮 諸 侯 於 廟 。文王流 涕 而 咨 之 。紂 恐 其 畔 ，欲 殺 文 王 而 滅 周 。文 王 曰 ：「父 雖 無 道 ，子敢不事父 乎 ？君 雖 不 惠 ，臣 敢 不 事 君 乎 ？孰 王 而 可 畔 也 ？』紂 乃 赦 之 。天 下 聞 之 ，以 文 王 爲 畏 上 而 哀 下 也 。 《詩》 曰：「惟 此 文 王 ，小 心 翼 翼 ，昭 事 上 帝 ，聿懷 多福。 j

Long ago, Z hou Xin acted w ithout the Dao, m urdering the Earl o f Mei and making m incemeat o f his remains, and executing the M arquis o f Gui and making dried m eat o f his remains. These meats he presented as ritual gifts to the feudal lords at the ceremonies in his ancestral temple. King Wen w ept and wailed over this. Because Z hou Xin feared that King Wen would rebel, he wanted to m urder him and destroy the house o f Zhou. King Wen said, '"Although his father should lack the Dao, w ould his son dare n o t to serve him? A lthough a lord is ungenerous, w ould his servants dare n o t to serve him? N o m atter how the king acts, is it permissible to rebel?” Z hou Xin then pardoned him. W hen the w orld learned o f this they be­ lieved that King Wen feared his superiors and pitied his inferiors. An O de says: Truly, it is this King Wen Who is cautious and reverent. Brightly he served the Supreme Sovereign And thus could embrace to him self many blessings. [SW ， “Daya，”“Darning,”Mao 236]

20/ 6 .4

齊 攻 宋 ，燕 王 使 張 魁 將 燕 兵 以 從 焉 ，齊 王 殺 之 。燕 王 聞 之 ，泣數行而

「

下 ，召 有 司 而 吿 之 曰 ： 余 興 事 而 齊 殺 我 使 ，請 ( 令 G E > 今2舉 兵 以 攻 齊 也 。《 I 使 受 命 矣 。凡 繇 進 見 ，爭 之 曰 ：「 賢 主 故 願 爲 臣 。今 王 非 賢 主 也 ，願 辭 不 爲 臣 。』昭 王 曰 ：「 是 何 也 ？』對 曰 ：「 松下〔 之〕 3亂 ，先 君 以 不 安 ，棄 群 臣 也 。王 苦 痛 之 而 事 齊 者 ，力 不 足 也 。今 魁 死 而 王 攻 齊 ，是 視 魁 而 賢 於

先 君 。j 王 曰 ：r 諾 。 j r 請 王 止 兵 。j 王 曰 ：「然 則 若 何 ？』凡 繇 對 曰 ：『請 王 縞 素 辟 舍 於 郊 ，遣 使 於 齊 ，客 而 謝 焉 ，曰 ：「此 盡 寡 人 之 罪 也 。大王賢主 也 ，豈 盡 殺 諸 侯 之 使 者 哉 ？然 而 燕 之 使 者 獨 死 ，此 弊 邑 之 擇 人 不 謹 也 。願 得 變 更 請 罪 。」《 I 使 者 行 至 齊 。齊 王 方 大 飮 ，左 右 官 實 ，御 者 甚 眾 ，因令 使 者 進 報 。使 者 報 言 燕 王 之 甚 恐 懼 而 請 罪 也 ，畢 ，又 復 之 ，以 矜 左 右 官 實 。 因 乃 發 小 使 以 反 令 燕 王 復 舍 。此 濟 上 之 所 以 敗 ，齊 國 以 虛 也 。七 十 城 ，微 田 單 固 幾 不 反 。湣 王 以 大 齊 驕 而 殘 ，田 單 以 即 墨 城 而 立 功 。詩 曰 ：「將欲毀 之 ，必 重 累 之 ；將 欲 踣 之 ，必 高 舉 之 。』其 此 之 謂 乎 ？累 矣 而 不 毀 ，舉 矣而 不 踣 ，其 唯 有 道 者 乎 ！ 2. Bi Yuan.

3- Wang Niansun.

W hen Q i attacked Song, King Z hao o f Yan ordered Zhang Kui to lead an army o f Yan soldiers to ally w ith Qi. The king o f Q i nevertheless murdered him. W hen the king o f Yan learned o f this， his tears flowed proflisely. H e sum m oned his officials and told them , CCI joined in his undertaking, but the king o f C^i m urdered my emissary. I ask that you immediately raise troops w ith which to attack Qi.55 The officials accepted this charge. Fan Yao entered for an audience and argued w ith the king: ""Because you were a w orthy ruler, I desired to be your minister. But now I find that your majesty is not a w orthy ruler, and so I w ant to resign and no longer be your minister.55 ^Why is this?55asked King Zhao. ccD uring the troubles at Songxia, your father, our late lord, was unable to restore order and rejected all his ministers. Your majesty has suffered bitterly because o f this, and has been forced to serve Qi, since your strength was insufficient to do otherwise. Yet now, because Zhang Kui is dead, your majesty will attack Qi. This is to regard Kui as w orthier than our late lord.” “Yes，” the king agreed. “Let your majesty stop the army•” The king then asked, ccW hat should be our response?55 敵4

， 可

謂 不 簡 人 矣 。宋 公 〔 委〕 5服 以 病 吿 而 還 師 ，可 謂 不 窮 〔 人〕 6矣 。夫 (舍 G E > 合 7 諸 侯 於 漢 陽 ，而 飮 至 者 ，其 以 義 進 退 邪 ？彊 不 足 以 成 此 也 。 4. Chen Qiyou.

5. XuWciyu.

6. Chen Qiyou.

7. Bi Yuan.

W hen King Zhuang o f Chu sent Wen Wuwci to Qi, he passed through Song w ithout first asking permission to use its roads. W hen he was return­ ing, H ua Yuan said to Duke Zhao o f Song, ^W hen he went, he did n o t ask

to use the road, and now when he comes back, he does not ask to use the road. This is to treat Song as though it were a wilderness. W hen you m et w ith the king o f C hu to go hunting, he purposefully beat your driver at M engzhu. I ask that you execute this man.55Consequently Song executed Wen W uwei on the em bankm ent at Yangliang. King Z huang was relaxing, w ith his hands in his sleeves, but when he learned o f the news, he cried o u t in astonishm ent and, drawing his hands o u t o f his sleeves, arose. His attendants m anaged to get shoes on him only after he had reached the courtyard, and to give him his sword only after he reached the gate, and his carriage caught up w ith him only after he had reached the marketplace at Pushu. Thereafter， he secluded himself in the suburbs. H e then raised an army and laid siege to Song for nine m onths. The people o f Song were so hungry, they were forced to eat one anothei^s children, as well as to stew skeletons that had been dug up. The duke o f Song stripped him self naked and grasped hold o f a purecolored sacrificial victim. H um bling himself, he reported on his stated suf­ fering: ccI f your great state can pardon our crimes, truly we shall obey only your commands.55 ccSincere, indeed, are the words o f the duke o f Song,55said King Zhuang. H e then had his army withdraw forty li and m ade camp at Lu Gate, where he made a peace accord. The Chu army returned home. As a general rule, projects originate w ith the ruler. The problem w ith leaders is that they put projects first and disregard the needs o f their people. W hen you disregard the interests o f the people, the project is bound to fail. Now , w hen a m inister dies unjustly, if the leader personally leads the army to punish the perpetrators, then he may properly be said ccno t to have disre­ garded his people.55It was because the duke o f Song hum iliated himself and reported on his suffering that the king o f C hu w ithdrew his army. The king can properly be term ed 者 1 。春 居 問 於 宣 王 曰 ：「( 荆 丁八>楚王釋先王之禮 樂 而 樂 爲 輕 ，敢 問 ( 荆 T A > 楚 國 爲 有 主 乎 ？』王 曰 ：「爲 無 主 。』

賢 GE>

朝2臣 以 千 數 而 莫 敢 諫 ，敢 問 ( 荆 T A > 楚 國 爲 有 臣 乎 ？』王 曰 ：「爲 無 臣 。 j r 今 王 爲 大 室 ，其 大 益 百 畝 ，堂 上 三 百 戶 。以 齊 國 之 大 ，具 之 三 年 而 弗 能 成 。群 臣 莫 敢 諫 ，敢 問 王 爲 有 臣 乎 ？』王 曰 ：『爲 無 臣 。j 春 居 曰 ：r 臣請

辟 矣 。』趨 而 出 。王 曰 ：『春 子 ！春 子 反 ！何 諫 寡 人 之 晚 也 ？寡 人 請 今 止 之 。』遽 召 掌 書 曰 ：『書 之 ：寡 人 不 肖 ，而 好 爲 大 室 ，春 子 止 寡 人 。』箴諫 不 可 不 熟 。莫 敢 諫 ( 若 G E > 者3 ，非 弗 欲 也 。春 居 之 所 以 欲 之 與 人 同 ，其所 以 入 之 與 人 異 。宣 王 微 春 居 ，幾 爲 天 下 笑 矣 。由 是 論 之 ，失 國 之 主 ，多如 宣 王 ，然 患 在 乎 無 春 居 。故 忠 臣 之 諫 者 ，亦 從 入 之 ，不 可 不 慎 ，此得失之 本也。 I. Chen Q \yo\x\ X inxu parallel.

2. Chen Qiyou; contamination fromGao You commentary.

3. Wang Niansun， YuYue-

Ring Xuan o f C^i built a great palace that occupied m ore than a hundred mou o f land and whose main hall had three hundred entrances. Even w ith all the resources o f Qi, the project was still n o t com pleted after three years. N one o f the officials dared offer remonstrance. C hun Ju asked King Xuan, ccW hen the king o f C hu forsook the rites and music o f the Form er Kings, music became inconsequential. I presume to ask w hether you regard the state o f C hu as having a real ruler?55 ccIt has no real ruler,55responded the king. aIn C hu the court ministers num ber in the thousands but none dared offer remonstrance. I presume to ask w hether you think the state o f Chu has any real ministers?” “It has no real ministers，” responded the king. ^Now, your majesty is building a great palace that occupies m ore than a hundred mou o f land and whose main hall has three hundred entrances. Even w ith all the resources o f Qi, the project is still n o t com pleted after three years. Yet none o f your assembled ministers dares offer remonstrance. I presume to ask your majesty w hether he has any real ministers?55 aI have no real ministers,55responded the king. "Tour servant asks leave to depart,55said C hun Ju and rushed out.

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539

The king called, kcd. This is the m ost splendid lesson to be learned from the Three Dynasties.

54

T H E

〇

E X A M IN A T IO N S

八曰觀表

CH A PTER 8 O B S E R V IN G S IG N S 20/8.1 凡 論 人 心 ，觀 事 傳 ，不 可 不 熟 ，不 可 不 深 。天 爲 高 矣 ，而日月星辰雲氣 雨 露 未 嘗 休 也 ；地 爲 大 矣 ，而 水 泉 草 木 毛 羽 裸 鱗 未 嘗 息 也 。凡居於 天 地 之 間 、六 合 之 內 者 ，其 務 爲 相 安 利 也 ，夫 爲 相 害 危 者 ，不 可 勝 數 。人 事 皆 然 。 事 隨 心 ，心 隨 欲 。欲 無 度 者 ，其 心 無 度 ；心 無 度 者 ，則 其 所 爲 不 可 知 矣 。 人 之 心 隱 匿 難 見 ，淵 深 難 測 ，故 聖 人 於 事 〔 觀〕 1志 焉 。聖 人 之 所 以 過 人 以 先 知 ，先 知 必 審 徵 表 ，無 徵 表 而 欲 先 知 ，堯 、舜 與 眾 人 同 等 。徵 雖 易 ，表雖 難 ，聖 人 則 不 可 以 飄 矣 ，眾 人 則 無 道 至 焉 。無 道 至 則 以 爲 神 ，以 爲 幸 。非 神 非 幸 ，其 數 不 得 不 然 。郿 成 子 、吳 起 近 之 矣 。 I. C hen Q iyou; parallelism .

As a general principle, in judging a m an5s heart, one cannot but thor­ oughly consider and deeply examine the things he has done. As lofty as Heaven is, the sun, m oon, stars, constellations, clouds, ethers, rains, and dews can never rest. As great as Earth is, the rivers and springs, plants and trees, furry and feathered creatures, and naked and scaly creatures can never relax. O f all things that dwell between Heaven and E arth and w ithin the Six C onjunctions， innumerable are those that strive after security and profit but produce in their stead harm and danger. A nd in hum an affairs， this situation obtains. Actions comply w ith the heart, and the heart complies w ith the desires. If desires lack proper measure, the heart, tex), will lack proper measure. W hen the heart lacks proper measure, it cannot know what it should do. The heart o f man is so deeply hidden that it is difficult to see, and so profoundly deep that it is difficult to gauge. Therefore, the sage depends upon determ ining the mental factors that m otivate w hat a man docs. A sage surpasses ordinary m en because he uses foreknowledge. Fore­ knowledge invariably involves attentiveness to confirming characteristics and visible indicators. W ithout confirming characteristics or visible indica­ tors, though people m ight want foreknowledge, even Yao and Shun w ould be the same as ordinary men. How ever easy the confirming characteristics are to see and however difficult the visible indicators arc to detect, it w ould be impermissible for the sage to jum p to a conclusion. O rdinary people lack the D ao to achieve foreknowledge, and since they do, they attribute it to magic or to luck; but it is not a m atter either o f magic o r o f luck. The tech-

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niques o f the sages m ust be as they have been described. Viscount Cheng o f H o u and W u Q i came very close to them. 20/8.2 邸 成 子 爲 魯 聘 於 晉 ，過 衛 ，右 宰 穀 臣 止 而 觴 之 ，陳 樂 而 不 樂 ，酒酣 而送 之 以 璧 ，顧 反 ，過 而 弗 辭 ，其 僕 曰 ：「 蟁 者 右 宰 穀 臣 之 觴 吾 子 也 甚 歡 ，今(侯 L C > 何 2澡 過 而 弗 辭 ？』邸 成 子 曰 ：「夫 止 而 觴 我 ，與 我 歡 也 ；陳 樂 而 不 樂 ，

吿 我 憂 也 ；酒 酣 而 送 我 以 璧 ，寄 之 我 也 。若 由 是 觀 之 ，衛 其 有 亂 乎 ？j 倍 衛 三 十 里 ，聞 甯 喜 之 難 作 ，右 宰 穀 臣 死 之 。還 車 而 臨 ，三 舉 而 歸 。至 ，使 人 迎 其 妻 子 ，隔 宅 而 異 之 ，分 祿 而 食 之 ，其 子 長 而 反 其 璧 。孔 子 聞 之 曰 ： 「夫 智 可 以 微 謀 、仁 可 以 託 財 者 ，其 郗 成 子 之 謂 乎 ！』郿 成 子 之 觀 右 宰 穀 臣 也 ，深 矣 妙 矣 ，不 觀 其 事 而 觀 其 志 ，可 謂 能 觀 人 矣 。 2. Chen Qiyou.

Viscount C heng o f H o u represented Lu on a goodwill mission to Jin. H is travels took him through Wey, where Youzai Guchen detained and gave a drinking party in his honor. H e arranged a musical performance that p ro ­ duced no pleasure. W hen his guest was just becom ing intoxicated, he sent him on his way w ith the gift o f a jade disk. O n his return trip. Viscount Cheng passed through Wey again but did not pay a call on the man. His chariot driver inquired, ccEarlier, Youzai Guchen feted my master and it was very pleasant. W hy do you now pass by him w ithout paying a call?55 "The reason he detained me and entertained me,55Viscount Cheng re­ plied, cSvas that he w anted to be pleasant to me. The reason he arranged for a musical performance that was no t joyful was to inform me o f his anxiety. The reason he gave me a jade disk as a parting gift when we were just get­ ting intoxicated was that he wanted to entrust it to me. The implication o f these acts is that there will be chaos in Wey!55 W hen he was thirty li outside o f Wey, he learned that the trouble caused by N ing Xi had occurred and that Youzai Guchen had died because o f it. H e had his carriage turn around so that he could go back and m ourn. Only after weeping three times did he return to his home. After arriving home, Viscount Cheng sent someone to escort Youzai Guchen5s wife to his home. H e gave her a separate place in which to dwell, as well as a part o f his salary on which to live. H e returned the jade disk to Youzai Guchen5s son when he was fully grown. W hen Confucius learned o f this he said, "The saying about how the wise can be told secrets and the hum ane can be entrusted w ith goods surely refers to Viscount Cheng o f H o u !”

The viscounts examination o f Youzai Guchen was deep and subtie. One w ho can see a man5s intentions w ithout examining his deeds may be called “skilled at examining others.” 20/8.3 吳 起 治 西 河 之 外 ，王 錯 譖 之 於 魏 武 侯 ，武 侯 使 人 召 之 。吳 起 至 於 岸 門 ， 止 車 而 休 ，望 西 河 ，泣 數 行 而 下 。其 僕 謂 之 曰 ：「竊 觀 公 之 志 ，視舍天下若 舍 屣 。今 去 西 河 而 泣 ，何 也 ？』吳 起 雪 泣 而 應 之 ，曰 ：「子 弗 識 也 。君誠知 我 ，而 使 我 畢 能 ，秦 必 可 亡 ，而 西 河 可 以 王 。今 君 聽 讒 人 之 議 ，而 不 知 我 ， 西 河 之 爲 秦 也 不 久 矣 ，魏 國 從 此 削 矣 。《 I 吳 起 果 去 魏 入 ( 荆 T A > 楚 ，而西河 畢 入 秦 ，魏 日 以 削 ，秦 日 益 大 。此 吳 起 之 所 以 先 見 而 泣 也 。

W hen W u Q i governed the area West o f the River, W ang C uo slandered him to M arquis W11 o f Wei， so the marquis sent a messenger to sum m on Wu Qi. W hen W u Q i arrived at Anmen, he stopped his chariot to pause and gaze at the lands o f West o f the River, crying profusely. H is driver said to him, ccW hen I have hum bly seen your graced heart, it seemed that you looked upon giving up the w orld as equal to giving up a shoe. W hy is it, then, that you are crying upon leaving the lands o f West o f the River?55 Wu Qi wiped away his tears and answered, cT o u do no t know me. W hen my lord truly recognized my talents, he sent me to apply my abilities to their full extent. And had I been allowed that, Q in certainly could have been defeated, and on the basis o f West o f the River, my ruler could have become a king. N ow he has heeded the claims o f a slanderer and no longer recognizes my talents， so it will n o t be long before the lands o f West o f the River belong to Qin. The dism em berm ent o f the state o f Wei will begin w ith this.” In the end, W u Qi left Wei for Chu; the entirety o f the lands o f West o f the River did become a part o f Qin; Wei was dism em bered day by day; and each day Q in became even larger. It was because W u Q i could foresee this that he wept. 20/8.4 古 之 善 相 馬 者 ，寒 風 是 相 口 齒 ，麻 朝 相 頰 ，子 女 厲 相 目 ，衛 忌 相 髭 ，許 鄙 相 尻 ，投 伐 褐 相 胸 脅 ，管 青 相 賸 吻 ，陳 悲 相 股 腳 ，秦 牙 相 前 ，贊 君 相 後 。 凡 此 十 人 者 ，皆 天 下 之 良 工 也 ，其 所 以 相 者 不 同 ，見 馬 之 一 徵 也 ，而知節 之 高 卑 ，足 之 滑 易 ，材 之 堅 脆 ，能 之 長 短 。非 獨 相 馬 然 也 ，人 亦 有 徵 ，事

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5 斗3

與 國 皆 有 徵 。聖 人 上 知 千 歲 ，下 知 千 歲 ，非 意 之 也 ，蓋 有 自 云 也 。綠圖幡 薄 3 ，從 此 生 矣 。 3. Chen Qiyou， q.v. 2〇 .1斗 23— 4 n. 4: this passage is corrupt.

O f those in antiquity w ho expertly physiognom ized horses, H anfeng Shi examined the teeth; M a Chao, the forehead; Zinii Li, the eyes; Wey Ji, the whiskers; Xu Bi, the rum p; Toufa H e, the chest; G uan Qing, the lips and throat; Chen Pei the legs and hooves; Q in Ya, the front; and Zan Jun, the rear. All ten o f these m en were the m ost skilled o f their age. H o w they examined horses was n o t the same, but each looked for characteristics that confirmed a horse5s qualities. From this they could know w hether the horse had superior o r inferior joints, w hether it w ould be clumsy or fleet o f foot, w hether it was made o f sturdy or inferior stuff, and w hether it was highly talented o r not. It is n o t only the judging o f horses that is like tliis. There are also confirming characteristics for people, as well as for deeds and states. The sage knows w hat happened a thousand years before him and w hat will happen a thousand years after him. It is not because he guesses, but because he has sources. The charts, diagrams, registers, and tallies [that portend the coming o f a new sovereign or king] began w ith this.

Tke Annals of Lii Buwei 呂氏春秋

PA R T III TH E EX A M IN A TIO N S BOOKS 2 1 -2 6

Book 21

All six chapters of book 21 offer advice to the ruler of a state. Chapter 1 recom­ mends moderation and leniency—qualities appropriate to the season named in its tide, aThe Opening of Spring55—even though they may conflict with rules and precedents. This counsel is offered by the famous logician Hui Shi, as well as by two otherwise unknown figures, the border guard Zigao and Qi Xi, all of whom are praised as skillful persuaders because their arguments are not only reasonable and rational, but also serve the public good rather than the whims of a willful monarch. The extremely brief chapter 2 advocates relying on the talents of others rather than exhausting oneself as the best way to ensure that a state is well governed. This line of argument is continued in chapter 3, which claims that the appointment of worthies will guarantee peace within the state. The chapter cites as an example the story of Duangan Mu, whose appointment to an official position in Wei, it is said, kept Qin from attacking the state. Chapter 斗 argues that one’s foremost concern should be ‘Valuing life” and not endangering oneself by seeking after profit. The chapter quotes a conversation between a ruler of Han and Master Hua, and its teachings arc generally consistent with the other L iishi chunqiu chapters (1/2, 1/3, 2/2, and 2/3) that emphasize the importance of cherishing one's life and pursuing a course of moderation. In book 2i, this advice is associated with the argument that the ruler should govern by nonaction, that is, depute responsibility to his worthy officials and not interfere in the daily activities of government. Chapter 5 makes it dear, however, that the rulers withdrawal from the public activities of government docs not mean that he should be unconcerned with the welfare of his people. The text defines the general popu­ lation of a state as the ruler's akindwand spccificics that the ruler must ensure that they arc free from harm. The chapter offers examples of selfless rulers also popular in Mohist literature. Chapter 6, V aluing Surprise^ praises those who demonstrated quick thinking and resourcefulness when in a crisis. While this can also be interpreted as advice to

[547]

a ruler, the themes of this chapter have nothing in common with the remainder of book 2i. Chen Qiyou and others have argued that chapter 6 should be read to­ gether with 8/2, C 又 說 文 王 之 義 。說 文 王 之 義 以 示 天 下 ，豈 小 功 也 哉 ！ I. Chen Qiyou; Z G C parallel.

King H u i o f Wei died and the date o f his burial had already been sclected when there was a great snowfall, deep enough to reach an ox’s eye. Furtherm ore, the trestle roadway by which the coffin w ould be transferred to the tom b had to be prepared. All the ministers repeatedly rem onstrated w ith the crown prince, saying, ccTo conduct the funeral w ith the snow this deep is sure to place a severe hardship on the people. Moreover, the official funds are probably insufficient for the additional expenses. Please delay and change the day o f the burial.55 The crown prince replied, CCI am that man's son. I f I did not proceed w ith the burial rites for the deceased king because the people w ould be overworked and official funds used up, I w ould fail in my moral duty to him. D o not speak o f this m atter again, sirs!55 N one o f the officials dared rem onstrate further but instead reported the m atter to the Xishou, w ho said, CCI know o f nothing that w ould convince him. For this, w ould n o t H ui Shi be best? Please tell H ui Shi about it.55 H ui Shi agreed and rode to see the crown prince. H e inquired, wHas the date for burial been set?55 '"Yes, it has,55the crown prince replied. H ui Shi continued, ccIn the past, when King Jili was buried at the foot o f M ount Wo, water from an underground stream ate away at his burial m ound and exposed the front end o f his coffin. King Wen cried o u t in dis­ tress, cO ur deceased lord m ust wish to hold an audience once more w ith his

officials and the H undred Clans. Hence he has ordered the underground waters to expose him .5Thereupon, he had the body removed, and he set up a tent so that court could be paid King Jili. The H undred Clans all came to see him. After three days, the body was reburied. This was how King Wen kept hi$ moral duty. N ow the burial date has come， but snow has fallen so deep, it reaches an ox5s eye, making m ovem ent o f the body very difficult. Is the crown prince so concerned that the designated day has come that he is insensitive about exhibiting indecent haste in completing the funeral? I hope that the crown prince will change the day. His late majesty m ust w ant to remain behind a little longer, to sustain the altars to the grain and soil and comfort the black-haired people. This is why he has ordered the snowfall to be so extreme. If you thus extend the date and choose another day, this will imitate the way King Wen kept his moral duty. But if you refuse to do so, m ight n ot people suspect that you are ashamed to m odel your conduct after King Wen’s example?” The crown prince said, ccWell spoken. I will respectfully extend the time and select another day for the burial rites.55 N o t only did H ui Shi succeed w ith his persuasion, he also caused the crown prince o f Wei not to proceed w ith the burial o f the deceased lord and to be pleased to imitate the way King Wen fulfilled his duties. To provide the w orld w ith an example o f delighting in the way King Wen fulfilled his duties is no mean accomplishment! 2I/I.3 韓 氏 城 新 城 ，期 十 五 日 而 成 。段 喬 爲 司 空 。有 一 縣 後 二 日 ，段喬執其吏 而 囚 之 。囚 者 之 子 走 吿 封 人 子 高 曰 ：「唯 先 生 能 活 臣 父 之 死 ，願 委 之 先 生 。《 I 封 人 子 高 曰 ：「諾 。《 I 乃 見 段 喬 ，自 扶 而 上 城 。封 人 子 高 左 右 望 曰：「美 哉 城 乎 ！一 大 功 矣 。子 必 有 厚 賞 矣 。自 古 及 今 ，功 若 此 其 大 也 ，而 能 無 有 罪 戮 者 ，未 嘗 有 也 。』封 人 子 高 出 ，段 喬 使 人 夜 解 其 吏 之 束 縛 也 而 出 之 。故 曰 封 人 子 高 爲 之 〈 而 >2言 也 ，（ 而 )2匿 己 之 （ 爲 G E > 言2而 ( 爲 GE> 言2也 ；段 喬 聽 而 行 之 也 ，匿 己 之 行 而 行 也 。說 之 行 若 此 其 精 也 。封人子高 可謂善說矣。 2. Chen Qiyou.

The house o f H an was building a wall around N ew Town that was to be completed in fifteen days, with D uan Qiao serving as manager o f the project. Because one county was two days late in m eeting the deadline, D uan Qiao

had its representative arrested and jailed. The jailed man5s son w ent to tell the border guard Zigao o f the matter: C£Only you, master, can rescue your servants father from death. I w ant to entrust this to you, master.55 The border guard Zigao agreed and w ent to see D uan Qiao, where­ upon he ascended to the top o f the wall unassisted. Inspecting the wall to the left: and to the right, Zigao exclaimed, 擎 1慮 哉 ？執 其 要 而 已 矣 。雪 霜 雨 露 時 ，則 萬 物 育 矣 ，人 民 修 矣 ，疾 病 妖 ( 厲

G V > 癘 2去

矣 。故 曰 堯 之 容 若 委 衣 裘 ，以 言 少 事 也 。 I. Xu Wciyu.

2. Chen Qiyou.

Were a physician so skilled that he cured nine out o f every ten patients he treated, a myriad o f people w ould try to see him. Hence, since the w orthy man w ho accomplishes things and makes a gcxxl reputation is comparable to a skilled physician, is it not indeed a mistake that rulers do n o t recognize that they should urgentiy seek him out? Suppose there was a player o f the game o f draughts w ho did not rely on daring, opportunities, divination, or supplications, and yet was so skillful that he inevitably won. Establishing a reputation is similar to this, and its essential element consists in obtaining w orthy men. M arquis Wen o f Wei took Bu Zixia as his teacher, befriended Tian Zifang, treated Duangan M u w ith great courtesy; as a result, his state was well governed, and he enjoyed a life o f personal ease. W hy should the w orthy rulers o f the world have to endure bodily pain and various worries?

B O O K

21

553

All that is necessary is to hold fast to the essential dem ent. W hen snow, frost, rain, and dew are seasonal, the myriad things are nourished, the people are refined, and sickness, disease, and pestilence end. Therefore, the saying "Tao carried him self as if he were wearing an oversized fur cloak that hung dow n55is used to describe his doing very little. 21/2.2 宓 子 賤 治 單 父 ，彈 鳴 琴 ，身 不 下 堂 而 單 父 治 。巫 馬 期 以 星 出 ，以 星 入 ， 曰 夜 不 居 ，以 身 親 之 ，而 單 父 亦 治 。巫 馬 期 問 其 故 於 宓 子 。宓 子 曰 ：『我之 謂 任 人 ，子 之 謂 任 力 。任 力 者 故 勞 ，任 人 者 故 逸 。《 I 宓 子 則 君 子 矣 ，逸四 肢 ，全 耳 目 ，平 心 氣 ，而 百 官 以 治 ，〔 人民以〕 3義 矣 ，任 其 數 而 已 矣 。巫馬 期 則 不 然 ，弊 生 ( 事 L C > 使 4精 ，勞 手 足 ，煩 敎 詔 ，雖 治 猶 未 至 也 。 3. C h e n Q iy o u .

4 . Yu X in g w u .

W hen Fu Zijian governed Shanfu, he played the zither and did not leave the hall, yet Shanfii was well governed. W hen W uma Q i left hom e， the stars were out, w hen he returned, the stars were out; and so he never got any rest, day or night. H e attended to m atters personally, and Shanfu was also well governed. W uma Q i asked M aster Fu to explain this, and M aster Fu said, aI depend on other people, whereas you, sir, rely on physical labor. H e w ho relies on physical labor works hard, while he w ho depends on others relaxes•” M aster Fu was a gentiem an w ho relaxed his four limbs, kept the powers o f his cars and eyes intact, and kept an even tem peram ent, yet the hundred offices were orderly and the people moral, all because he employed these techniques. W uma Q i was n o t like this. H e wore o u t his life, used his vital essences, labored w ith his ow n hands and feet, and troubled himself about directives and rescripts; and even though there was order, it never reached the level o f M aster Fu5s order.

554

T H E

D IS C O U R S E S

三曰期賢

CH A PTER 3 A W A IT IN G W O R T H Y M E N 2I/3.I 今 夫 燴 蟬 者 ，務 在 乎 明 其 火 ，振 其 樹 而 已 。火 不 明 ，雖 振 其 樹 ，何 益 ？ 明 ( 火 Y 不 獨 在 乎 火 ，在 於 闇 。當 今 之 ( 時 )2世 闇 甚 矣 ，人 主 有 能 明 其 德 者 ， 天 下 之 士 ，其 歸 之 也 ，若 蟬 之 走 明 火 也 。凡 國 不 徒 安 ，名 不 徒 顯 ，必得賢 士0 I.

Sun Shucheng.

2. Chen Qiyou.

O ne w ho uses the attraction o f locusts to light need only devote his attention to the brilliance o f his fire, shake the tree, and do nothing more. If the fire is n o t brilliant enough, then although one shakes the tree, w hat good will it do? The brilliance o f the fire is the result n o t only o f the fire itself, but also o f the surrounding darkness. Now, in the present age, the darkness o f the world has become extreme. Were there to be a ruler capable o f making his Power brilliant, the scholarknights o f the w orld w ould flock to him like locusts to fire. As a general rule, a state does not simply become peaceful and a reputation illustrious; rather, it is necessary to employ w orthy scholar-knights for these things to happen. 21/3.2 趙 簡 子 晝 居 ，喟 然 太 息 曰 ：「異 哉 ！吾 欲 伐 衛 十 年 矣 ，而 衛 不 伐 。j 侍 者 曰 ：「以 趙 之 大 ，而 伐 衛 之 細 ，君 若 不 欲 則 可 也 。君 若 欲 之 ，請 ( 令 GE> 今 3伐 之 。《 I 簡 子 曰 ：「不 如 而 言 也 。衛 有 士 十 人 於 吾 所 。吾 乃 且 伐 之 ，十人 者 ( 其 言 G E > 言其 4不 義 也 ，而 我 伐 之 ，是 我 爲 不 義 也 。』故 簡 子 之 時 ，衛 以 十 人 者 按 趙 之 兵 ，歿 簡 子 之 身 。衛 可 謂 知 用 人 矣 ，遊 十 士 而 國 家 得 安 。 簡 子 可 謂 好 從 諫 矣 ，聽 十 士 而 無 侵 小 奪 弱 之 名 。 3. Bi Y uan.

4 . Yu Yuc.

Viscount Jian o f Zhao was resting during the daytime when he sud­ denly said w ith a sigh, ccH ow odd! I have w anted to attack Wey for ten years but still have not done so.55 An attendant saidj “W ith the great size o f Z hao and the puniness o f Wcy, it w ould certainly be proper for your lordship not to w ant to attack it. If, however, your lordship does desire it, I ask leave to attack it now.55

B O O K

21

555

aIt is n o t as you say. There are ten scholar-knights from Wey w ho are here w ith me. I had planned to attack Wéy; but these ten m en all said it w ould be immoral to do so, and were I nonetheless to attack Wey, I w ould be doing som ething im m oral.55 Hence, in the tim e o f Viscount Jian, Wey used ten m en to restrain the army o f Zhao as long as the viscount lived. It may properly be said that Wey uunderstocxl how to employ m en.55By allowing ten scholar-knights to wander free， their hom eland w on security. It may be said o f Viscount Jian that he was good at heeding remonstrance. By heeding the ten scholar-knights, he never acquired a reputation for attacking the small and seizing the weak. 21/3.3 魏 文 侯 過 段 干 木 之 閭 而 軾 之 ，其 僕 曰 ：「君 胡 爲 軾 ？』曰：「此非段干木 之 閭 歟 ？段 干 木 蓋 賢 者 也 ，吾 安 敢 不 軾 ？且 吾 聞 段 干 木 未 嘗 肯 以 己 易 寡 人 也 ，吾 安 敢 驕 之 ？段 干 木 ( 光 L C > 廣 5乎 德 ，寡 人 ( 光 L C > 廣 5 乎 地 ；段干木 當 乎 義 ，寡 人 富 乎 財 。《 I 其 僕 曰 ：「 然 則 君 何 不 相 之 ？』於 是 君 請 相 之 ，段 干 木 不 肯 受 。則 君 乃 致 祿 百 萬 ，而 時 往 館 之 。於 是 國 人 皆 喜 ，相 與 誦 之 曰 ：「吾 君 好 正 ，段 干 木 之 敬 ；吾 君 好 忠 ，段 干 木 之 隆 。』居 無 幾 何 ，秦興 兵 欲 攻 魏 ，司 馬 唐 諫 秦 君 曰 ：「段 干 木 賢 者 也 ，而 魏 禮 之 ，天 下 莫 不 聞 ，無 乃 不 可 加 兵 乎 ！』秦 君 以 爲 然 ，乃 按 兵 輟 不 ( 敢 )6攻 之 。魏 文 侯 可 謂 善 用 兵 矣 。嘗 聞 君 子 之 用 兵 ，莫 見 其 形 ，其 功 已 成 ，其 此 之 謂 也 。野 人 之 用 兵 也 ， 鼓 聲 則 似 雷 ，號 呼 則 動 地 ，塵 氣 充 天 ，流 矢 如 雨 ，扶 傷 輿 死 ，履 腸 涉 血 ， 無 罪 之 民 其 死 者 量 於 澤 矣 ，而 國 之 存 亡 、主 之 死 生 猶 不 可 知 也 ，其離仁義 亦遠矣。 5. Liu Wcndian.

6 . Bi Yuan, Sun Shuchcng, Chen Qiyou.

W hen Marquis Wen o f Wei passed the district where Duangan M u lived, he leaned on the front railing o f his chariot as a gesture o f his respect. His driver said, aW hy do you lean on the front railing?55 uls this n ot the district o f D uangan Mu? As D uangan M u is surely a worthy, why would I presume not to bow to him? Moreover, I have heard that Duangan M u was unwilling even to consider trading places w ith the unw orthy one, so why w ould I presume to be haughty to him? Duangan M u has breadth o f Power, whereas I, the U nw orthy O ne, have breadth o f territory. Duangan M u is rich in morality, whereas I am rich in material goods.” aI f he is as good as you say, then why do you not make him a minister?w asked the driver.

The ruler thereupon invited D uangan M u to be minister, but he was unwilling to accept. The ruler then gave him an em olum ent o f one million and regularly w ent to his hom e to call on him. Thereupon the citizens re­ joiced and all chanted: Our ruler loves rectitude, So Duangan Mu is the one he reveres. Our ruler loves loyalty, So Duangan Mu is the one he exalts.

A short time later, the state o f Q in raised an army, intending to attack Wei. Sima Tang rem onstrated w ith the ruler o f Qin, saying, 楚 王 曰 ：「( 荆 丁人> 楚 所 有 餘 者 地 也 ，所 不 足 者 民 也 。今 君 王 以 所 不 足 益 所 有 餘 ，臣 不 得 而 爲 也 。』於 是 令 貴 人 往 實 廣 虛 之 地 ，皆 甚 苦 之 。（ 荆 T A > 楚 王 死 ，貴 人 皆 來 ，尸 在 堂 上 ，貴 人 相 與 射 吳 起 。吳起號 呼 曰 ：「吾 示 子 吾 用 兵 也 。』 拔 矢 而 走 ，伏 尸 揷 矢 而 疾 言 曰 ：「群 臣 亂 王 。』吳 起 死 矣 。且 ( 荆

T A > 楚 國 之 法 ，麗 兵 於 王 尸 者 ，盡 加 重 罪 ，逮三

族 。吳 起 之 智 ，可 謂 捷 矣 。

W u Qi said to King D ao o f Chu, ccW hat C hu has in excess is land, but it lacks sufficient population. N ow my lord majesty plans to employ w hat he has in insufficienq^ to increase w hat he has in excess; your subject lacks the ability to im plem ent this.55Thereupon, the king ordered his nobility to fill the expanses o f uninhabited territory. All o f them suffered greatiy because o f this. W hen the king o f C hu died, all the nobility returned. The corpse o f the king was lying in state in the hall, and the noblem en gathered together and shot arrows at W u Qi. W u Qi shouted, CCI will show you how I employ the arts o f war.55 G rabbing his arrows, he ran up the hall. Crouching over the corpse he stuck arrows into it and then shouted loudly, cT h e officials are desecrating the body o f the king.55 AltJiough W u Q i died, according to the laws o f the state o f Chu, bran­ dishing weapons near a royal corpse is the m ost serious o f crimes, the per­ petrator o f which will have the families o f his father, mother, and wife exterm inated. It may be said o f Wu Qi that he was quick-witted. 21/6.3 齊 襄 公 即 位 ，憎 公 孫 無 知 ，收 其 祿 。無 知 不 說 ，殺 襄 公 。公 子 糾 走 魯 ， 公 子 小 白 奔 莒 。既 而 國 殺 無 知 ，未 有 君 ，公 子 糾 與 公 子 小 白 皆 歸 ，倶 至 ， 爭 先 入 公 家 。管 仲 扞 弓 射 公 子 小 白 ，中 鉤 。鮑 叔 御 ，（ 公 G E > 令 ( 子)2小白 值

。管 子 以 爲 小 白 死 ，吿 公 子 糾 曰 ：『安 之 。公 孫 小 白 已 死 矣 。j 鮑叔因疾

驅 先 入 ，故 公 子 小 白 得 以 爲 君 。鮑 叔 之 ( 智 )3應 射 而 令 公 子 小 白 值 也 ，其智 若鏃矢也。 2. Chen Qiyou.

3. Wang Niansun; excrescent.

T H E

56斗

D IS C O U R S E S

W hen Duke Xiang o f Qi assumed the throne, he took a dislike to Prince Wuzhi and canceled his em olum ent. Displeased by this, W uzhi m urdered Duke Xiang. Prince Jiu fled to Lu and Prince Xiaobo fled to Ju. Later, when the state executed Wuzhi and before there was a recognized lord, both Prince Jiu and Prince Xiaobo returned. Arriving at the same tim e, they fought over w ho w ould enter the ducal residence first. G uan Z hong pulled all the way back on his bow and shot at Prince Xiaobo, hitting him in the belt buckle. Bao Shu, w ho was driving the chariot, had Xiaobo drop to the ground. Guan Zhong, thinking him dead, told Prince Jiu, ccSlow down, Prince Xiaobo is already dead.55Bao Shu then rushed in first, and so Prince Xiaobo was able to become the recognized lord. Bao Shu’s cleverness in quickly responding to the shot by having Prince Xiaobo fall to the ground was like a barbed arrow. 21/6.4 周 武 君 使 人 刺 伶 悝 於 東 周 ，伶 悝 僵 ，令 其 子 速 哭 曰 ：「以 誰 刺 我 父 也 ？j 刺者聞〔 之〕 4 ，以 爲 死 也 。周 以 爲 不 信 ，因 厚 罪 之 。 4- Chen Qiyou; context and Gao Youcommentary.

Lord Wu o f Z hou sent an assassin to kill Ling Kui in Eastern Zhou. Ling Kui fell to the ground and had his son cry out, ccW ho stabbed my father?55 W hen the true assassin heard this, he thought Ling Kui already dead, and so reported to the Lord o f Zhou. The Lord o f Z hou considered this an unbelievable excuse and so punished him severely. 21/6.5 趙 氏 攻 中 山 。中 山 之 人 多 力 者 曰 吾 丘 馱 。衣 鐵 甲 、操 鐵 杖 以 戰 ，而所擊 無 不 碎 ，所 衝 無 不 陷 ，以 車 投 車 ，以 人 投 人 也 ，幾 至 將 所 而 後 死 。

The Zhao family attacked the state o f Zhongshan. The strongest m an in Zhongshan was som eone called W uqiu Yu. H e fought wearing iron arm or and brandishing an iron staff. Everything he struck was sm ashed ，everything he stabbed was pierced. H e threw chariots against the chariots o f the enemy and threw men against the men o f the enemy. But after having fought his way almost to the position o f the Zhao general, he, too, was killed.

Book 22

The six chapters of book 22 arc all loosely linked by their common emphasis on the need for rulers and knights {shi) to pay dose attention to their words and deeds. Chapters 1 and 2, both of which seem to be criticisms aimed at Legalist teachings, caution the knights to measure their actions and words against the standard of what is morally right—that is, being faithful and trustworthy—even though this may mean personal sacrifice. These chapters argue that only through ignoring per­ sonal gain can the knights assure themselves of the more substantial benefits of living in a secure and well-ordered state. Chapter 3 warns the ruler to rely on those with firsthand experience of a subject so that he will be truly able to distinguish between things that appear similar to him but are in fact distinct from one another. Chapter 4 continues in a similar vein by advising both rulers and the knights to ensure complete conformity between their words and actions so that in their conduct and demeanor they will be utterly predictable and free of the appearance of any­ thing confusing or deceptive. Chapter 5 counsels rulers to be humble and mcxlest so that they may attract to their states people of talent, some of whom may resist the politest and most submissive of rulers. Chapter 6 invokes the standards of common sense and rationality in cautioning rulers to examine carefully the truth of rumors lest they bring ruin to their kingdoms. Beyond this common theme of attentiveness to words and actions, the chapters otherwise diverge in their interests and concerns.

[ 56 5 ]

T H E

566

D IS C O U R S E S

一曰慎 行

CH A PTER 1 B E IN G C A U T IO U S I N O N E ’S C O N D U C T 22/1.1 行不可不( 孰 S 義 ，小 人 計 行 ( 其

F >

熟 。不 ( 孰

S F >

S F >

熟 ，如 赴 深 谿 ，雖 悔 無 及 。君子計行慮

期 1利 ，乃 不 利 。有 知 不 利 之 利 者 ，則 可 與 言 理 矣 。

I. Tao Hongqing.

C onduct cannot but be maturely considered. The failure to consider it maturely is like running tow ard a deep abyss, for although you may later have regrets， they come too late. The gentlem an， w hen reckoning how he should act, considers w hat his moral duty is; the petty m an calculates how he should act only in terms o f whether it will be profitable or not. Only when he realizes the benefit o f the unprofitable acts is it possible to reason w ith the petty man. 22/1.2 (荆

T A >

楚 平 王 有 臣 曰 費 無 忌 ，害 太 子 建 ，欲 去 之 。王爲建取妻 於 秦 而

美 ，無 忌 勸 王 奪 〔 之〕 2 。王 已 奪 之 ，而 疏 太 子 。無 忌 說 王 曰 ：「 晉 之 霸 也 ，近 於 諸 夏 ，而 ( 荆

T A >

楚 僻 也 ，故 不 能 與 爭 。不 若 大 城 城 父 而 置 太 子 焉 ，以求

北 方 ，王 收 南 方 ，是 得 天 下 也 。』王 說 ，使 太 子 居 於 城 父 。居 一 年 ，乃惡 之 曰 ：r 建 與 連 尹 將 以 方 城 外 反 。』王 曰 ！T 已 爲 我 子 矣 ，又 尙 奚 求 ？j 對 曰 ：「以 妻 事 怨 。且 自 以 爲 猶 宋 也 ，齊 、晉 又 輔 之 ，將 以 害 ( 荆

T A >

楚 ，其

事 已 集 矣 。《 I 王 信 之 ，使 執 連 尹 。太 子 建 出 奔 。左 尹 郤 宛 ，國 人 說 之 。無 忌 又 欲 殺 之 ，謂 令 尹 子 常 曰 ：「郤 宛 欲 飮 令 尹 酒 。』又 謂 郤 宛 曰 ：「 令尹欲 飮 酒 於 子 之 家 。《 I 郤 宛 曰 ：「 我 賤 人 也 ，不 足 以 辱 令 尹 。令 尹 必 來 辱 ，我且 何 以 給 待 之 ？j 無 忌 曰 ：『令 尹 好 甲 兵 ，子 出 而 寘 之 門 ，令 尹 至 ，必 觀 之 ， 已 ，因 以 爲 酬 。」及 饗 日 ，惟 門 左 右 而 寘 甲 兵 焉 。無 忌 因 謂 令 尹 曰 ：「吾幾 禍 令 尹 。郤 宛 將 殺 令 尹 ，甲 在 門 矣 。』令 尹 使 人 視 之 ，信 ，遂 攻 郤 宛 ，殺 之 。國 人 大 怨 ，動 ( 作 G V > 胙 3 者 莫 不 (非 S F > 誹4 令 尹 。沈 尹 戍 謂 令 尹 曰 ： 「夫 無 忌 ，（ 荆

T A >

楚 之 讒 人 也 ，亡 夫 太 子 建 ，殺 連 尹 奢 ，屛 王 之 耳 目 ，今

令 尹 又 用 之 ，殺 眾 不 辜 ，以 興 大 謗 ，患 幾 及 令 尹 。』令 尹 子 常 曰 ：「 是吾罪 也 ，敢 不 良 圖 。《 I 乃 殺 費 無 忌 ，盡 滅 其 族 ，以 說 其 國 。動 而 不 論 其 義 ，知 害 人 而 不 知 人 害 己 也 ，以 滅 其 族 ，費 無 忌 之 謂 乎 ！ 2. Chen Qiyou; context.

3*Wang Niansun.

4 -Sun Shuchcng.

B O O K

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567

Fei Wuji, an official o f King Ping o f Chu, contrived to tarnish Crown Prince Jian, hoping to have him removed. The king had selected a Q in w om an to be the crown prince5s wife, but because the king fancied her, Fei Wuji encouraged the king to take her for himself. The king did so and was estranged from the crown prince. Wuji advised the king, uYm holds the lordprotectorate because it is near the Xia states. C hu is isolated; this is why it cannot contest Jin5s position. The best policy w ould be to build a large wall at Chengfu and p ut the crown prince in charge o f it. By seeking greater contact w ith northern lands and joining them together w ith the southern territories your majesty already holds, the whole w orld can be gotten .55 Pleased w ith this persuasion, the king ordered the crown prince to reside at Chengfu. After a year, Fei Wuji maligned him, saying, ccCrow n Prince Jian and C om m andant W u She plan to take the area beyound Fangcheng away from C hu and hold it in rebellion.55 The king said, aH e has already been made my heir. W hat m ore does he seek?” ccH e is resentful over the m atter o f the wife,55 replied Fei Wuji. aM oreover, he thinks o f him self as a small independent state, like Song; so, w ith the aid o f Q i and Jin, he plans to harm Chu. The affair is already well under way.55The king believed him and ordered the arrest o f the com m andant. Crow n Prince Jian fled. D eputy Premier Xi Yuan was admired by the citizens o f the state; Wuji therefore also w anted to have him killed, and so said to Premier Zichang, aXi Yuan wants to invite the prem ier to a drinking party.55H e then said to Xi Yuan, "The prem ier w ould like to be invited to a drinking party at your hom e.55 Xi Yuan said, CCI am a hum ble person whose imworthiness w ould shame the premier. I f he insists on being shamed, how will I be able to entertain him adequately?55 Wuji said, aH c is fond o f arm or and weapons. Take some o u t and place them by your gate. W hen the prem ier arrives, he will be sure to see them. After that, you can offer them as drinking gifts.55 O n the day o f the festivities, Xi Yuan curtained off the area around the gate and placed arm or and weapons there. Then Wuji said to the premier, UI suspect some catastrophe will befall you. Xi Yuan plans to m urder the premier; there is arm or by his gate.55 The premier sent someone to see, and indeed there were weapons, so he

attacked Xi Yuan and killed him. The people were bitterly resentful, and all o f the nobles w ho were fed from sacrificial meats blamed the premier. Zhuliang Shu, magistrate o f Shen, said to the premier, cT h a t Wuji is the biggest slanderer in Chu. H e occasioned the flight o f Crow n Prince Jian and the death o f C om m andant She. H e has blinded the ears and eyes o f the king and now you, having used him, have killed a host o f innocent people inciting widespread discontent. The troubles are sure to reach the prem ier himself?5 Premier Zichang replied, UA11 this is my crime. Dare I no t take gocxl care o f it?55H e thereupon had Fei Wuji killed and completely exterminated his family to win the approval o f the country. To act w ithout assessing one5s moral duty, to be aware o f harm ing o th ­ ers but n o t o f how others can harm you, and thereby to cause the annihila­ tion o f your clan—this describes Fei Wuji! 22 / 1.3

崔 抒 與 慶 封 謀 殺 齊 莊 公 ，莊 公 死 ，更 立 景 公 ，崔 抒 相 之 。慶封又欲殺崔 抒 而 代 之 相 ，於 是 涿 崔 抒 之 子 ，令 之 爭 後 。崔 抒 之 子 相 與 私 閽 ，崔 抒 往 見 慶 封 而 吿 之 。慶 封 謂 崔 抒 曰 ：『且 留 ，吾 將 興 甲 以 殺 之 。J 因令盧滿婺 興甲 以 誅 之 ，盡 殺 崔 抒 之 妻 子 及 枝 屬 ，燒 其 室 屋 ，報 崔 抒 曰 ：「吾 已 誅 之 矣 。j 崔 抒 歸 無 歸 ，因 而 自 絞 也 。慶 封 相 景 公 ，景 公 苦 之 。慶 封 出 獵 ，景 公 與 陳 無 宇 、公 孫 竈 、公 孫 蠆 誅 封 。慶 封 以 其 屬 鬥 ，不 勝 ，走 如 魯 。齊人 以 爲 讓 ，又 去 魯 而 如 吳 ，王 予 之 朱 方 。（ 荆 T A > 楚 靈 王 聞 之 ，率 諸 侯 以 攻 吳 ，圍 朱 方 ，拔 之 ，得 慶 封 ，負 之 斧 質 ，以 徇 於 諸 侯 軍 ，因 令 其 呼 之 曰 ： r 毋 或 如 齊 慶 封 ，弑 其 君 而 弱 其 孤 ，以 （亡 L C > 盟5其 大 夫 。』乃 殺 之 。黃帝 之 貴 而 死 ，堯 、舜 之 賢 而 死 ，孟 賁 之 勇 而 死 ，人 固 皆 死 。若 慶 封 者 ，可謂重 死 矣 。身 爲 僇 ，支 屬 不 可 以 ( 見 G E > 完6 ，行 忮 之 故 也 。 5. Liu Shipci.

6. Wang Niansun.

A. Cui Z hu and Q ing Feng plotted the m urder o f Duke Zhuang o f Qi. U pon the duke5s death, they replaced him w ith Duke Jing w hom Cui Z hu served as prime minister. Q ing Feng then sought to m urder Cui Z hu and take his place as prime minister. To accomplish this, he set Cui Z hu5s sons against each other, inducing them to contest the succession to their patri­ mony. A private battle broke o u t am ong the sons. Cui Z hu w ent to see Q ing Feng to tell him about it, and the latter said, ccWait here while I raise arm ored soldiers to kill them .55 H e then ordered Lu M anpie to raise ar­ m ored troops to punish them , and he killed Cui Z hu5s wife as well as the

various branches o f the family and burned their house. H e reported back to Cui Zhu, aI have punished them .55W hen Cui Zhu returned, he had no home, and so he strangled himself w ith a cord. Q ing Feng served as m inister to Duke Jing, but the duke found him intolerable. W hen Q ing Feng w ent o u t hunting， Duke Jing together w ith Chen W uyu, Prince Zao, and Prince Chai attacked Feng. Q ing Feng gath­ ered his followers to fight, but unable to prevail, he fled to Lu. The people o f Q i complained to Lu. Q ing Feng was therefore forced to leave Lu and go to W u, where the king presented him w ith Zhufang. W hen King Ling o f C hu learned o f it, he gathered the feudal lords to attack Wu. They sur­ rounded Zhufang and captured Q ing Feng, forcing him to wear an axe on his back while making the rounds before the armies o f the feudal lords, shouting, ccBe n o t like Q ing Feng o f Qi, w ho assassinated his lord and weak­ ened the orphaned new ruler that he m ight force his agreement to make him a grand officer.55Then they killed him. Even those as noble as the Yellow Sovereign, as w orthy as Yao and Shun, and as brave as M eng Ben die. All m en are certain to die, but some like Q ing Feng may be said to ccdie twice,55 because they themselves are m uti­ lated, and their families are exterm inated—all because they acted ou t o f enmity. 凡 亂 人 之 動 也 ，其 始 相 助 ，後 必 相 惡 。爲 義 者 則 不 然 ，始 而 相 與 ，久而相 信 ，卒 而 相 親 ，後 世 以 爲 法 程 。

B. As a general principle, the activities o f rebellious m en begin w ith collaboration and invariably end in m utual animosity. This is not true o f the moral, w ho cooperate at the beginning, trust one another the whole time, and to the end remain on good terms. Later generations may take them as the right model.

二曰無義

CH A PTER 2 L A C K IN G IN M O R A L P R IN C IP L E S 22/2.1 先 王 之 於 論 也 極 之 矣 ，故 義 者 百 事 之 始 也 ，萬 利 之 本 也 ，中智之所不及 也 。不 及 則 不 知 ，不 知 〔 則〕 1趨 利 。趨 利 固 不 可 必 也 ，公 孫 鞅 、鄭 平 、續 經 、

公 孫 竭 是 已 。以 義 動 則 無 曠 事 矣 。人 臣 與 人 臣 謀 爲 姦 ，猶 或 與 之 。又況乎 人 主 與 其 臣 謀 爲 義 ，其 孰 不 與 者 ？非 獨 其 臣 也 ，天 下 皆 且 與 之 。 1. Bi Yuan.

In making judgm ents, the Early Kings were perfect, because they made moral principles the starting point o f all their undertakings and the root o f everything that was beneficial. This principle, however, is som ething that persons o f medicx:re intellect never grasp. N o t grasping it, tliey lack aware­ ness, and lacking awareness, they pursue profit. But while they pursue profit, it is absolutely impossible for them to be certain o f attaining it. Shang Yang， Zheng Ping, Xu Jing, and Prince Jie are all perfect examples o f this. I f a person a a s on the basis o f moral considerations, there will be no wasted efforts. W hen officials plot w ith one another to act corrupdy, others will join their schemes. H ow m uch m ore will this be true o f a ruler w ho pro ­ poses to act from moral consideration! W ho w ould n o t join him? And it is n ot only his ow n ministers w ho w ould join his cause; it w ould be the whole world! 22/2.2 公 孫 鞅 之 於 秦 ，非 父 兄 也 ，非 ( 有 L C > 友2故 也 ，以 能 用 也 ，欲 堙 之 責 ， 非 攻 無 以 ，於 是 爲 秦 將 而 攻 魏 。魏 使 公 子 卬 將 而 當 之 。公 孫 鞅 之 居 魏 也 ， 固 善 公 子 卬 ，使 人 謂 公 子 卬 曰 ：『凡 所 爲 游 而 欲 貴 者 ，以 公 子 之 故 也 。今秦 令 鞅 將 ，魏 令 公 子 當 之 ，豈 且 忍 相 與 戰 哉 ？公 子 言 之 公 子 之 主 ，鞅 請亦言 之 主 ，而 皆 罷 軍 。』於 是 將 歸 矣 ，使 人 謂 公 子 曰 ：『歸 未 有 時 相 見 ，願與公 子 坐 而 相 去 別 也 。』公 子 曰 ：^諾 。』魏 吏 爭 之 曰 ：『不 可 。』公 子 不 聽 ，遂 相 與 坐 。公 孫 鞅 因 伏 卒 與 車 騎 以 取 公 子 卬 。秦 孝 公 薨 ，惠 王 立 ，以 此 疑 公 ■以君之 孫 鞅 之 行 ，欲 加 罪 焉 。公 孫 鞅 以 其 私 屬 與 母 歸 魏 。襄 疵 不 受 ，曰 ：1 反 公 子 卬 也 ，吾 無 道 知 君 。』故 士 自 行 不 可 不 審 也 。 2. Ma Xulun, Chen Qiyou.

Shang Yang did not go over to Q in because he had close relatives or old acquaintances and friends there; rather, it was because Q in w ould employ him on the basis o f his abilities. H e wanted to lose himself in the tasks o f his office, but aside from attacking enemies, there was no other opportunity. H e therefore became a Q in general and in that capacity attacked Wei. Wei sent Prince Ang as the general to oppose him. W hen Shang Yang lived in Wei, he had been especially friendly with Prince Ang. Thus, he sent a messen­ ger to say to Prince Ang, ""Generally speaking, the reason I have wandered in search o f honor is because o f you. N ow Q in has made m e its general, and

B O O K

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Wei has ordered you to oppose me. H ow can we bear to do battle w ith one another? Discuss this w ith your ruler, and I shall discuss it w ith mine, and then both sides can dismiss their armies.55 As Shang Yang was preparing to return hom e, he sent a messenger to say to Prince Ang, WI have n o t yet had the opportunity to see you. I hope that we may sit together and then take leave o f one another.55 W hen Prince Ang assented, a Wei official argued w ith him that it was impossible, b ut he w ould n o t listen and w ent to the meeting. Shang Yang took advantage o f the m eeting to capture Prince Ang, using some soldiers and carriages he had hidden from sight. W hen Duke Xiao o f Q in died, King H ui assumed the throne, and because o f this incident, he was suspi­ cious o f Shang Yan^s activities and wanted to punish him. Shang Yang returned to Wei along w ith his family and his mother. A Wei official named Xiang Ci would not accept him. ccBecause your lordship turned against Prince Ang, I have no way o f know ing o f him .55 Accordingly, a scholar-knight cannot but be attentive to his personal conduct. 22/2.3 鄭 平 於 秦 王 臣 也 ，其 於 應 侯 交 也 ，欺 交 反 主 ，爲 利 故 也 。方 其 爲秦 將 也 ，天 下 所 貴 之 無 不 以 者 ，重 也 。重 以 得 之 ，輕 必 失 之 。去 秦 將 ，入 趙 、 魏 ，天 下 所 賤 之 無 不 以 也 ，所 可 羞 無 不 以 也 。行 方 可 賤 可 羞 ，而 無 秦將之 重 ，不 窮 奚 待 ？

Zheng Ping was a minister o f the king o f Q in and a friend to the Marquis o f Ying. H e cheated his friend and revolted against his m aster for the sake o f personal profit. A t the tim e he became a Q in general, he was thought capable o f doing everything the world prized. It was for this reason that he was considered important. W hat a person obtains when he is deemed impor­ tant is inevitably lost when he becomes unim portant. W hen he quit being a Q in general and joined the ranks o f Zhao and Wei, he was thought capable o f everything the w orld regarded as contem ptible and shameful. Since at that time his actions were both contem ptible and shameful and he lacked the importance that the Q in generalship had given him, could it be long before m isfortune overtook him?

22/2.4

趙 急 求 李 欸 ，李 言 續 經 與 之 倶 如 衛 ，抵 公 孫 與 ，公 孫 與 見 而 與 入 ，續經 因 吿 衛 吏 使 捕 之 ，續 經 以 仕 趙 五 大 夫 。人 莫 與 同 朝 ，子 孫 不 可 以 交 友 。

W hen Zhao ardently hunted for Li Kai, Li Yan and Xu Jing joined him in flight to Wey, where they sought the p ro tea io n o f Prince Yu. Prince Yu granted them an audience and agreed to accept them. Xu Jing took advantage o f the opportunity to inform a Wey official and have him seize Li Kai. For this he was given the office o f fifth-rank grand officer in Zhao. N o one was willing to serve in the same court w ith him, and none o f his descen­ dants had friends. 22/2.5 公 孫 竭 與 陰 君 之 事 ，而 反 吿 之 樗 里 相 國 ，以 仕 秦 五 大 夫 ，功 非 不 大 也 ， 然 而 不 得 入 三 都 ，又 況 乎 無 此 其 功 而 有 行 乎 ？

Prince Jie participated in the Lord Yin affair, but he reported the m atter to the minister o f state, Shuli Ji, and was rewarded w ith the office o f fifthrank grand officer in Qin. It is not that his accomplishment was n o t great; yet because o f w hat he had done, he was denied entry into three capitals. H o w much worse w ould it have been had he acted this way and nothing had been accomplished?

三曰疑似

CH A PTER 3 C O N F U S I N G S IM IL A R T H I N G S

22/3.1 使 人 大 迷 惑 者 ，必 物 之 相 似 〔 者〕 1也 。玉 人 之 所 患 ，患 石 之 似 玉 者 ；相 劍 者 之 所 患 ，患 劍 之 似 吳 干 者 ；賢 主 之 所 患 ，患 人 之 博 聞 辯 言 而 似 通 者 。 亡 國 之 主 似 智 ，亡 國 之 臣 似 忠 。相 似 之 物 ，此 愚 者 之 所 大 惑 ，而 聖 人 之 所 加 慮 也 。故 墨 子 見 歧 道 而 哭 之 。 I. XuWciyu, Jiang Wciqiao;J2 SZT, W X quotations.

W hat leads people to the greatest confusion and error are inevitably resemblances between objects. The problem facing the jade expert are stones th at troublingly resem ble jade; for the judge o f sw ords, sw ords th at

troublingly resemble the Gan sword from Wu; and for the w orthy ruler, m en whose broad learning and skilled discourse troublingly resemble true understanding. The rulers o f perished states appeared wise, and the m inis­ ters o f perished states seemed loyal. Things that resemble one another are the cause o f the greatest confusion am ong the stupid, and hence they are m atters to which the sage gives additional thought. For this reason, M o Di cried when he came upon a split in the road [for one could go to the south or to the north]. 22/3.2 周 宅 酆 鎬 近 戎 人 ，與 諸 侯 約 ，爲 高 ( 深 禱 L C > 堡墉 2於 王 路 ，置 鼓 其 上 ， 遠 近 相 聞 。即 戎 寇 至 ，傳 鼓 相 吿 ，諸 侯 之 兵 皆 至 救 天 子 。戎 寇 當 至 ，幽王 擊 鼓 ，諸 侯 之 兵 皆 至 ，褒 姒 大 說 〈 而 笑 >3 。（ 喜 之 ）幽 王 〈喜之>4欲 褒 姒 之 笑 也 ，因 數 擊 鼓 ，諸 侯 之 兵 數 至 而 無 寇 。至 於 後 戎 寇 眞 至 ，幽 王 擊 鼓 ，諸侯 兵 不 至 。幽 王 之 身 ，乃 死 於 麗 山 之 下 ，爲 天 下 笑 。此 夫 以 無 寇 失 眞 寇 者 也 。賢 者 有 小 〔 善 以 致 大 善 ，不 肖 者 有 小 〕 s 惡 以 致 大 惡 。褒 姒 之 敗 ，乃令幽 王 好 小 說 以 致 大 滅 。故 形 骸 相 離 ，三 公 九 卿 出 走 ，此 褒 姒 之 所 用 死 ，而平 王 所 以 東 徙 也 ，秦 襄 、晉 文 之 所 以 勞 王 ( 勞 ) 6而 賜 地 也 。 2. YuYuc.

3- Chen Qiyou; TFTL quotation.

4. Chen Qiyou.

5. Chen Qiyou; context.

6. Wang Niansun; dittography.

Z hou built its capitals at Feng and H ao, both near the R ong people. They made a covenant w ith the feudal lords: ccWe will make a high earthen m ound by the royal road and place a drum atop it that can be heard by those both far and near. Should the R ong marauders come, we shall com ­ municate this w ith the drum , and all the feudal lords shall send txcx>ps to come to the aid o f the Son o f H eaven.55 When the Rong barbarians came, King You beat the drum, and the trcx>ps o f all the feudal lords came. Bao Si was so pleased by this that she laughed. King You was delighted by that, and because he wanted to make Bao Si laugh again, he beat the drum time and again, and each time the troops o f the feudal lords came. But there were no R ong marauders. Later, when the R ong marauders really did come and King You beat the drum , the soldiers o f the feudal lords did not come, and King You died at the foot o f M ount Li, the laughingstock o f the world. This is because beating the drum when there were no bandits misled people when there really were bandits. A w or­ thy ruler brings about a great good from some small good; an incom petent ruler brings about a catastrophe because o f some slight error. Bao Si ruined the state by causing King You to indulge some trivial pleasure that w ould

lead to m onum ental calamity. As a consequence, his skull was separated from his body， and the Three Dukes and N ine Ministers all fled. This is why Bao Si died, why King Ping had to move the capital to the east, and why Dukes Xiang o f Q in and Wen o f Jin labored on behalf o f the Z hou king, w ho awarded them territory. 22/3.3 梁 北 有 黎 丘 部 ，有 奇 鬼 焉 ，（ 喜 G E > 善 7 效 人 之 子 ( 姪 G E > 姓 7昆弟之 狀 。邑 丈 人 有 之 市 而 醉 歸 者 ，黎 丘 之 鬼 效 其 子 之 狀 ，扶 而 道 苦 之 。丈 人 歸 ， 酒 醒 而 誚 其 子 ，曰 ：「吾 爲 汝 父 也 ，豈 謂 不 慈 哉 ？我 醉 ，汝 道 苦 我 ，何 故 ？』其 子 泣 而 觸 地 曰 ：「孽 矣 ！無 此 事 也 。昔 也 往 責 於 東 邑 人 可 問 也 其 父 信 之 ，曰 ：「譆 ！是 必 夫 奇 鬼 也 ，我 固 嘗 聞 之 矣 。』明 日 端 復 飮 於 市 ， 欲 遇 而 刺 殺 之 。明 旦 之 市 而 醉 ，其 眞 子 恐 其 父 之 不 能 反 也 ，遂 逝 迎 之 。丈 人 望 其 眞 子 ，拔 劍 而 刺 之 。丈 人 智 惑 於 似 其 子 者 ，而 殺 於 眞 子 。夫惑於似 士 者 而 失 於 眞 士 ，此 黎 丘 丈 人 之 智 也 。 7. Wang Yinzhi.

A. N o rth o f Liang was the district o f Liqiu, where there was a weird dem on that was skilled at assuming the appearance o f a persons children and brothers. Once, when a man o f the tow n was retlirning hom e drunk after having visited the marketplace， the dem on o f Liqiu assumed the shape o f his son and then, blocking his way, treated the m an poorly. The man returned hom e, and when he had sobered up, he upbraided his son, saying, CCI am your father. W ho w ould have thought you did n o t love me? W hen I was drunk you treated me poorly on the road. W hy?55 H is son cried and knocked his head against the ground, saying, ^That did n o t happen. At the time I was taking care o f my duties in the eastern part o f tow n. You can ask others.55 The father believed him. ccAha! It m ust have been that weird dem on that I have heard about.55H e decided that the next day he w ould once again go drinking in the marketplace, in hopes o f encountering the ghost and stabbing it to death. A t dawn he w ent to the market and got drunk. H is real son, fearful that his father would be unable to return hom e, w ent to help him. W hen the man saw his real son, he drew o u t his sword and stabbed him. The m an5s intellect, having been fooled by the dem on5s resemblance to his son, m urdered his true son. Those w ho are fooled by those w ho re­ semble scholar-knights and so lose genuine scholar-knights have the intel­ lect o f the m an from Liqiu.

B O O K

22

575

疑 似 之 跡 ，不 可 不 察 。察 之 必 於 其 人 也 。舜 爲 御 ，堯 爲 左 ，禹 爲 右 ，入於 澤 而 問 牧 童 ，入 於 水 而 問 漁 師 ，奚 故 也 ？其 知 之 審 也 。夫 人 子 之 相 似 者 ， 其 母 常 識 之 ，知 之 審 也 。

B. The effects o f doubt-cansing resemblances cannot but be thoroughly investigated, and the investigation m ust be undertaken by a person w ho understands them. W hen Shun drove his chariot, Yao occupied the place o f honor on the left and Yu was spearman on the right. W hen the chariot entered a fertile area, they w ould make inquiries o f the shepherds; when they were near the water they w ould make inquiries o f experienced fisher­ men. W hy is this? Because they w ould possess detailed understanding o f the place. T hat their m other can always tell twins apart is because she has paid attention to the details about them .

四曰壹行

CH A PTER 4 U N IT Y O F C O N D U C T 22/4.1 先 王 所 惡 ，無 惡 於 不 可 知 ，不 可 知 則 君 臣 、父 子 、兄 弟 、朋 友 、夫妻之 際 敗 矣 。十 際 皆 敗 ，亂 莫 大 焉 。凡 人 倫 以 十 際 爲 安 者 也 ，釋 十 際 則 與 麋 鹿 虎 狼 無 以 異 ，多 勇 者 則 爲 制 耳 矣 。不 可 知 則 ( 知 V 無 安 君 、無 樂 親 矣 ，無榮 兄 、無 親 友 、無 尊 夫 矣 。 I. Chen Changqi， YuYue.

O f all the things the Early Kings hated, w hat they hated above all else were things that could no t be recognized for w hat they really were. Such indeterm inate things destroy the boundaries that define the proper rela­ tions between ruler and subject, father and son, older brother and younger brother, friends and acquaintances, and m an and wife. N othing produces greater chaos than the destruction o f the boundaries that define these ten relations. As a general principle, the obligations between people depend on hav­ ing the lines defining these ten relations in place. W hen they are allowed to deteriorate, humans are no different from deer, tigers, and wolves: the one w ith the m ost strength controls all the others. If these things are indeterm i­ nate, there will be no secure rulers, happy fathers, honored elder brothers, close friends, or respected husbands.

22/ 4.2

强 大 未 必 王 也 ，而 王 必 强 大 。王 者 之 所 藉 以 成 也 何 ？藉 其 威 與 其 利 。非 强 大 則 其 威 不 威 ，其 利 不 利 。其 威 不 威 則 不 足 以 禁 也 ，其 利 不 利 則 不 足 以 勸 也 ，故 賢 主 必 使 其 威 利 無 敵 ，故 以 禁 則 必 止 ，以 勸 則 必 爲 。威 利 敵 ，而 憂 苦 民 ，行 可 知 者 王 ；威 利 無 敵 ，而 以 行 不 〔 可〕 2知 者 亡 。小 弱 而 〔 行〕 3不可 知 ，則 强 大 疑 之 矣 。人 之 情 不 能 愛 其 所 疑 ，小 弱 而 〔 强〕 4大 不 愛 則 無 以 存 。 故 不 可 知 之 道 ，王 者 行 之 廢 ，强 大 行 之 危 ，小 弱 行 之 滅 。 2. YuYuc; context.

3- Xu Wciyu; context.

4- Chen Qiyou; context.

The strong and great need n o t become kings, but a king m ust be strong and great. W hat do kings rely upon to attain their positions? They rely on the majesty o f their position and on bestowing benefits. I f one is not strong and great, majesty does n o t inspire awe, and benefits are no t really benefi­ cial. I f majesty docs not inspire awe, it will be inadequate to prevent w rong­ doing; and if benefits do not really benefit, they will be insufficient to stimulate goodness. Hence, the sage ruler necessarily makes his majesty and ben­ efits second to none, so that if he uses them to prohibit som ething, people are certain to cease doing it, and if he uses them to encourage sometliing, people are certain to do it. If a rulers majesty and benefits have a rival, yet he worries grievously over the people and conducts himself so as to recog­ nize the fundamental relationships, he will become king. I f his majesty and benefits are second to none, and on that account he conducts himself in a way that makes them indeterm inate, he will perish. W hen the small and weak conduct themselves in a fashion that makes the reasons for their conduct indeterminate, they cause the strong and great to be suspicious o f their motives. It is the emotional nature o f hum ans that they cannot love w hat they hold in suspicion; the small and weak therefore will no t be loved by the strong and great and hence will have no means o f surviving. Accordingly, kings w ho followed a D ao that allowed things to be indeterm inate were destroyed; the strong and great w ho followed it were threatened; and the small and weak w ho followed it were annihilated. 22/4.3 今 行 者 見 大 樹 ，必 解 衣 縣 冠 倚 劍 而 寢 其 下 。大 樹 非 人 之 情 親 知 交 也 ，而 安 之 若 此 者 信 也 。陵 上 巨 木 ，人 以 爲 期 ，易 知 故 也 。又 況 於 士 乎 ？士(義

S F > 議 可 知 ( 故 也 )5 ，則 期 爲 必 矣 。又 況 彊 大 之 國 ？彊 大 之 國 誠 可 知 ，則其 王不難矣。

5.

Chen Changqi, YuYuc; dittography.

Now, w hen a traveler sees a large tree, he will surely disrobe, take off his cap, lay aside his sword, and sleep beneath it. A lthough the tree is neither a natural relative or som eone w hom he knows well， he will fe d secure beneath it because he trusts it. T hat m en use a tall tree on a hill as a meeting place is because it is easily recognized. H o w m uch m ore should this be true o f a scholar-knight! I f a scholar-knight's code o f conduct is clearly recogniz­ able, others will use him as their ccmeeting place.55H o w m uch m ore will this be so o f a strong and great state! I f the strength and greatness o f a state are clearly recognizable, its king will n o t suffer hardships. 22/4.4 人之所〔 以〕 6乘 船 者 ，爲 其 能 浮 而 不 能 沈 也 ；世 之 所 以 賢 君 子 者 ，爲其 能行(義 S F > 議 而 不 能 行 邪 辟 也 。 6. Tao Hongqing.

The reason people ride in boats is because they are capable o f floating and n o t sinking. The reason the age regards the gentlem an as w orthy is because he is capable o f acting according to a code o f conduct but not ca­ pable o f doing evil or wrong. 22/4.5 孔 子 卜 ，得 賁 。孔 子 曰 ：「不 吉 。』子 貢 曰 ：「夫 賁 亦 好 矣 ，何 謂 不 吉 乎 ？j 孔 子 曰 ：「夫 白 而 白 ，黑 而 黑 ，夫 賁 又 何 好 乎 ？』故 賢 者 所 惡 於 物 ， 無惡於無處。

W hen he divined and obtained the hexagram V arieg ated,55Confucius said ，“Inauspicious.” H is disciple Zigong said， “This hexagram "Variegated’ is also good. W hy do you say that it is inauspicious?” Gonfiicius replied ， cT h e white should be pure white and the black pure black. H o w could "Variegated’ ever be good?” Therefore, w hat the w orthy hate above all else are things that lack a definite position.

22/4.6 夫天下之〔 士〕 7所 ( 以 )7惡 ，莫 惡 於 不 可 知 也 。夫 不 可 知 ，盜 不 與 期 ，賊 不 與 謀 。盜 賊 大 姦 也 ，而 猶 ( 所 得 G E > 得 所 8匹 偶 ，又 況 於 欲 成 大 功 乎 ？夫 欲 成 大 功 ，令 天 下 皆 輕 勸 而 助 之 ，必 之 士 可 知 。 7. Chen Qiyou.

8. Tao Hongqing.

W hat the scholar-knights o f the world despise above all else are people who cannot be recognized for w hat they are. Even a bandit will n o t meet w ith a person w ho is not recognizable for w hat he is, nor will a thief hatch plots w ith him. Bandits and thieves are the m ost treacherous sort o f men, but they will seek to get someone w ho is like themselves. H o w m uch more should this be true o f anyone w ho desires to achieve great things! I f he desires to achieve great things, he m ust cause the whole w orld to be excited by the prospect so that they will help him ， and to do it, it is necessary that he have scholar-knights w ho can be recognized for w hat they are.

五曰求人

CH A PTER 5 S E E K IN G M E N 22/5.1 身 定 ，國 安 ，天 下 治 ，必 賢 人 。古 之 有 天 下 也 者 ，七 十 一 聖 。觀 於 《春 秋》 ，自 魯 隱 公 以 至 哀 公 十 有 二 世 ，其 所 以 得 之 ，所 以 失 之 ，其 術 一 也 。 得 賢 人 ，國 無 不 安 ，名 無 不 榮 ；失 賢 人 ，國 無 不 危 ，名 無 不 辱 。

A. For the individual to be secure, the state at peace, and the w orld well governed, w orthy m en are necessary. In antiquity, o f those w ho ruled the w orld ，seventy-one were sages. W hen we look into 咖 桃》 Annals we have the records o f twelve generations o f Lu, from Duke Yin to Duke Ai. W hether they were successful or no t depended on one principle: w ithout exception, every ruler who obtained worthies had a secure state and a glorious reputation; and every ruler w ho lost worthies had an endan­ gered state and disgraceful reputation. 先 王 之 索 賢 人 無 不 以 也 ，極 卑 極 賤 ，極 遠 極 勞 。虞 用 宮 之 奇 ，吳 用 伍子胥 之 言 ，此 二 國 者 ，雖 至 於 今 存 可 也 ，則 是 國 可 壽 也 。有 能 益 人 之 壽 者 ，則 人 莫 不 願 之 。今 壽 國 有 道 ，而 君 人 者 而 不 求 ，過 矣 。

B. W hen the Form er Kings searched out w orthy m en, they used every means at their disposal, the m ost hum bling, m ost demeaning, m ost dis­ tant, and m ost taxing. I f the state o f Yu had used G ong Zhiqi, if W u had heeded the words o f W u Zixu, it is possible that these tw o states w ould still exist even now, for states can attain such longevity. N o m an fails to look for things that can increase his longevity. N ow ， there is a D ao to give the state longevity， and the lords o f m en w ho do no t seek it com m it ä grave error.

B O O K

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579

22/ 5.2

堯 傳 天 下 於 舜 ，禮 之 諸 侯 ，妻 以 二 女 ，臣 以 十 子 ，身 請 北 面 朝 之 ，至卑 也 。伊 尹 ，庖 蔚 之 臣 也 ；傅 說 ，殷 之 胥 靡 也 。〈至 賤 也 > ，皆 上 相 天 子 。 ( 至賤也 Y 。禹 東 至 榑 木 之 地 ，日 出 、九 津 、青 羌 之 野 ，攢 樹 之 所 ，抿 天之

山 ，（ 鳥

G E >

昜

S F >

陽2谷 、青 丘 之 鄕 ，黑 齒 之 國 ；南 至 交 阯 、孫 樸 、續滿

之 國 ，丹 粟 、漆 樹 、沸 水 、漂 漂 、九 陽 之 山 ，羽 人 、裸 民 之 處 ，不 死 之 鄕 ； 西 至 三 危 之 國 ，巫 山 之 下 ，飮 露 、吸 氣 之 民 ，積 金 之 山 ，（ 共 T V > 其 LC> 奇 3肱 、一 臂 、三 面 之 鄕 ；北 至 (人 G

E >

令4( 正 G

E >

止 5之 國 ，夏 ( 海 G V >

晦6之 窮 ，衡 山 之 上 ，犬 戎 之 國 ，夸 父 之 野 ，禺 彊 之 所 ，積 (水 S

F >

冰 7 、積

石 之 山 。〔 至遠也〕 8 。不 有 懈 墮 ，憂 其 黔 首 ，顏 色 黎 黑 ，竅 藏 不 通 ，步不相 過 ，以 求 賢 人 ，欲 盡 地 利 ，至 勞 也 。得 〔 皋 〕 9陶 、化 益 、眞 窺 、橫 革 、（ 之 L C > 支 1()交 五 人 佐 禹 ，故 功 績 銘 乎 金 石 ，著 於 盤 盂 。 I. Chen Qiyou.

2. Shököcn Usai.

3. Bi Yuan.

5. Chen Qiyou; TFTL quotation ofH N Z passage. 7. Chen Qiyou; H N Z geographical terms.

4. YuYuc; Gao You commentary. 6. YuYue; Gao Youcommentary.

8. Required for parallelism.

9. Chen Qiyou.

10. LiangYusheng.

W hen Yao handed over the w orld to Shun, he treated him w ith the protocol o f a feudal lord, gave him his tw o daughters as wives and his ten sons as subjects, and requested that he be allowed to face north to pay court to him. This is an extreme instance o f humbling. Yi Yin was a slave in the palace kitchens; Fuyue was a convict laborer under the Shang. These are extreme instances o f being demeaned, yet both m en were elevated to prime ministers to the Son o f Heaven. Yu w ent east to the land o f the Fusang tree, to the land where the sun comes up from the nine fords, to the wilderness o f the Blue Qiang tribes, to the place o f clum ping trees, to the m ountains that touch the sky, to the settlements o f the Valley o f Sunshine and Green Hill, and to the states o f the Black-teeth people. H e w ent south to the states o f Jiaozhi, Sunpu, and Xiiman, to the m ountain o f Nine-fold Yang, where there are cinnabar grains, lacquer trees, bubbling streams, and rushing rivers, to the dwellings o f the feathered and naked peoples, and to the villages o f the immortals. H e w ent west to the state o f Sanwci, to the base o f Shamanka Peak, to the people w ho drink the dew and suck in the cosmic ethers, to the m ountain o f piled gold, and to the villages o f the weird-forearmed people, the one-shouldered people, and the people w ith three faces. H e w ent north to the state o f Lingzhi, to the limits o f the Great Darkness, to the top o f M ount H eng, to the state o f the D og R ong barbarians, to the wilderness o f Kuafii, to the place o f the nature spirit Yuqiang, and to the m ountains o f accumulated ice

and o f accumulated stones. These are extreme instances o f traveling the farthest distance. Yu was not at all dilatory or indolent in his worry over the lot o f the black-headed people. In his search for w orthy men and his desire to exploit fully the benefits o f the land, he worked until his face turned black, the seven facial openings and five organs o f his body were clogged, and he walked w ith a limp. These are extreme examples o f making the greatest effort. In the end, Yu w on the assistance o f five men: Gaoyao, Huayi, Zhen Kui, H eng Ge, and Zhi Jiao. Thus, his merits are inscribed in metal and stone and w ritten on bowls and trays.

22/5.3 昔 者 堯 朝 許 由 於 沛 澤 之 中 ，曰：「 十日出〔 矣〕 11，而 ( 焦 L C > 爝 11火不(息

S F > 熄 11，{其 於 光 也 ，不 亦 難 乎 ？時 雨 降 矣 ，而 猶 浸 灌 ，其於澤也11，}不亦 勞 乎 ？夫 子 爲 天 子 ，而天下已治矣 12，請 屬 天 下 於 夫 子 。《 I 許 由 辭 曰 ：「爲天 下 之 不 治 與 ？而 既 已 治 矣 。自 爲 與 ？啁 噍 巢 於 林 ，不 過 一 枝 ；偃 鼠 飮 於 河 ， 不 過 滿 腹 。歸 已 君 乎 ！惡 用 天 下 ？』遂 之 箕 山 之 下 ，潁 水 之 陽 ，耕 而 食 ， 終 身 無 經 天 下 之 色 。故 賢 主 之 於 賢 者 也 ，物 莫 之 妨 ；戚 愛 習 故 ，不 以 害 之 ； 故 賢 者 聚 焉 。賢 者 所 聚 ，天 地 不 壞 ，鬼 神 不 害 ，人 事 不 謀 ，此 五 常 之 本 事 也 。 il. Chen Qiyou; ZZ parallel.

i2. Cf. ZZ，“Xiaoyaoyu” 逍 遙 遊 ，i.斗一5.

Long ago, when Yao paid court to Xu You in the middle o f a fertile prairie, he said, ccW hen ten suns have appeared, if the blazing torches are not extinguished, aren5t we taking needless trouble to light t±ie world? W hen the seasonal rains have fallen, if we flood the watercourses, arcn5t we doing needless work to water the prairie? Were you, master, to become the Son o f Heaven, the world would certainly be well governed. I beg to give the world to you ，master•” Xu You declined ，saying, “W ould I do it because the w orld is in disorder? But the w orld is already in good order. W ould I do it for my ow n sake? W hen the tailorbird builds its nest in the wcx>ds, it uses only a single branch. W hen the mole drinks from the river, it takes only enough to fill its belly. G o away, my lord! W hat use have I o f the w orld?55H e then proceeded on to the foot o f M ount Ji, on the north side o f the Ying River, and there he made his living by farming. For the rest o f his life he gave no sign o f how to govern the world. Accordingly, w orthy rulers treat worthies in such a way that material things do n ot interfere w ith their lives, and the rulers relations w ith his

B O O K

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581

relatives, loved ones, associates, and old friends are not allowed to cause the worthies any harm. Thus, the w orthy congregate about them . W here the w orthy congregate, Heaven and Earth will cause no damage, spirits and ghosts will do no harm, and the various officials will not plot. This is the basic foundation o f the Five Constants. 22/5.4 皋 子 眾 疑 取 國 ，召 南 宮 虔 、孔 伯 產 而 眾 口 止 。

W hen the masses became suspicious o f Viscount Gao for taking the stat:e, he sum m oned N angong Qian and Kong Bochan, and the masses shut up. 22/5.5 晉 人 欲 攻 鄭 ，令 叔 嚮 聘 焉 ，視 其 有 人 與 無 人 。子 產 爲 之 詩 曰 ：「子惠思 我 ，蹇 裳 涉 洧 ；子 不 我 思 ，豈 無 他 士 ？』叔 嚮 歸 曰 ：「鄭 有 人 ，子 產 在 焉 ， 不 可 攻 也 。秦 、（ 荆 T A > 楚 近 ，其 詩 有 異 心 ，不 可 攻 也 。』晉 人 乃 輟 攻 鄭 。 孔 子 曰 『《 詩》云 ： 「無 競 惟 人 。」子 產 一 稱 而 鄭 國 免 。 j

The m en o f Jin, desiring to attack Zheng, sent Shuxiang there on a pur­ ported mission o f friendly inquiry, to see w hether or n o t there were any m en o f note. Prince Chan composed a poem for him, which went: You were so kind as to think of me, Lifting your skirts you forded the Wei. If you no longer think of me. There will always be some other knight. [S/«’， “Zhengfeng，” “Qianchang,” Mao 87]

Shuxiang returned to Jin and reported, ccZheng does possess m en o f note, for Prince Chan resides there. It cannot be attacked. Qin and C hu are nearby to it. T hat poem o f his had another m eaning and so it cannot be attacked.55 The m en o f Jin therefore called off the attack against Zheng. Confucius said, ccAn O de says, Oh, that it is strong depends on one man. [W ， “Daya， ” “Yi,” Ma〇256]

Prince Chan made a single statem ent and the state o f Zheng was spared.55

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六曰察傳

CHA PTER 6 S C R U T IN I Z I N G H E A R S A Y 22/6.1 夫 ( 得 G E > 傳 1言 不 可 ( 以 ) 2不 察 ，數 傳 而 白 爲 黑 ，黑 爲 白 。故 狗 似 攫 ， 攫 似 母 猴 ，母 猴 似 人 ，人 之 與 狗 則 遠 矣 。此 愚 者 之 所 以 大 過 也 。 I. Wang Niansun, Tao Hongqing.

2. Jiang Wciqiao, Chen Qiyou; T F T L quotation.

A. The statements passed from one person to another cannot but be subjected to careftil scrutiny. W hen a statem ent is repeated many times, as it is transm itted from one person to the next, white becomes black and black becomes white. Thus, a dog bears some resemblance to an ape, an ape to a monkey, and a monkey to a man, but the m an only distantly resembles the dog. This is how the stupid com m it enorm ous errors. 聞 而 審 則 爲 福 矣 ，聞 而 不 審 ，不 若 無 聞 矣 。齊 桓 公 聞 管 子 於 鮑 叔 ，楚莊聞 孫 叔 敖 於 沈 尹 筮 ，審 之 也 ，故 國 〔 治〕 3霸 諸 侯 也 。吳 王 聞 越 王 句 踐 於 太 宰 嚭

，智 伯 聞 趙 襄 子 於 張 武 ，不 審 也 ，故 國 亡 身 死 也 。 3. Chen Qiyou; parallelism.

B. Carefully examining w hat one has heard can produce good fortune, and n o t doing so is worse than hearing nothing at all. Duke H uan o f Qi learned o f Guan Zhong from Bao Shu, and King Zhuang o f C hu learned o f Sunshu Ao from Shen Yinshi. Because they carefully examined w hat they heard, their states became well-ordered and they became lords-protector over the other feudal lords. King Fuchai o f W u learned o f King Goujian o f Yue from G rand Steward Pi, and the earl o f Zhi learned o f Viscount Xiang o f Zhao from Zhang Wu. Because neither carefully examined w hat they had heard, their states perished and they themselves died. 22/6.2 凡 聞 言 必 熟 論 ，其 於 人 必 驗 之 以 理 。魯 哀 公 問 於 孔 子 曰 ：「樂 正 夔 一 足 ， 信 乎 ？《 I 孔 子 曰 ：「昔 者 舜 欲 以 樂 傳 敎 於 天 下 ，乃 令 重 黎 舉 夔 於 草 莽 之 中 而 進 之 ，舜 以 爲 樂 正 。夔 於 是 正 六 律 ，和 五 聲 ，以 通 八 風 ，而 天 下 大 服 。重 黎 又 欲 益 求 人 ，舜 曰 ： 「夫 樂 ，天 地 之 精 也 ，得 失 之 節 也 ，故 唯 聖 人 爲 能 和 。〔 和〕 4 ，樂 之 本 也 。夔 能 和 之 ，以 平 天 下 。若 夔 者 一 而 足 矣 。」故曰夔 一 足 ，非 一 足 也 。』宋 之 丁 氏 ，家 無 井 而 出 漑 汲 ，常 一 人 居 外 。及其 家 穿 井 ，吿 人 曰 ：「吾 穿 井 得 一 人 。』有 聞 而 傳 之 者 曰 ：「丁 氏 穿 井 得 一 人 。j 國

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人 道 之 ，聞 之 於 宋 君 ，宋 君 令 人 問 之 於 丁 氏 ，丁 氏 對 曰 ：f 得 一 人 之 使 ，非 得 一 人 於 井 中 也 。《 I 求 能 之 若 此 ，不 若 無 聞 也 。 4. Xu Wciyu.

As a general principle, every statem ent that one hears m ust be maturely assessed. W hen they have to do w ith hum an affairs, they m ust be tested against reason. Duke Ai o f Lu asked Confucius, ^The rectifier o f music, Kui, is said to have had one foot. Is that tru e?55 Confucius answered, ccLong ago. Shun wanted to use music to transm it his teachings to the whole w orld, so he ordered Z hong Li to select Kui from am ong the "jungle5people and prom ote him. Shun m ade him rectifier o f music. Kui thereupon rectified the six pitch-standards and tuned har­ moniously the five tones, circulating the winds o f the eight directions and thus caused the whole world to subm it generally to Shun5s rule. Z hong Li wanted to find m ore m en like Kui, but Shun said, cMusic is the vital essence o f Heaven and Earth and the key to success and failure. Hence, only the sage is capable o f creating harmony. H arm ony is the root o f all music. Kui is capable o f making music harm onious and thereby o f making the whole w orld peaceful. There is only one like Kui, and that is enough. Therefore, the statem ent traditionally taken to mean cKui has one foot,5 really means Svith Kui, one is enough5 [enough and foot being w ritten the same way].55 A certain Mr. D ing o f Song, having no well in his hom e, had to go out to dig for water and so regularly stayed by himself away from his home. W hen his family finally did dig a well, he told someone, 流 1也 ，水 奚 自 至 ？是賤其 所 欲 而 貴 其 所 惡 也 ，所 欲 奚 自 來 ？ I. Chen Qiyou; T P T L quotation.

A worthy ruler prizes scholar-knights above all else. W hat he prizes about them is their straight talk. W hen talk is straight, then the crooked is obvi­ ous. The problem w ith rulers is that they like to hear lies and detest straight talk. This is like blocking up the spring and desiring its outflow. W here will the water come from? It is like demeaning w hat you desire and prizing w hat you detest. W here will the desirable come from? 23/1.2 ( 能 S F > 熊 2意 見 齊 宣 王 。宣 王 曰 ：f 寡 人 聞 子 好 直 ，有 之 乎 ？』對 曰 ： 「意 惡 能 直 ？意 聞 好 直 之 士 ，家 不 處 亂 國 ，身 不 見 污 君 。（ 身 今 G E > 令身 3 得 見 王 ，而 家 宅 乎 齊 ，意 惡 能 直 ？』宣 王 怒 曰 ：「野 士 也 ！i 將 罪 之 。（ 能 S F > 熊2意 曰 ：「臣 少 而 好 ( 事 G E > 爭 兕 〉諍4 長 而 行 之 ，王胡不能與野士

，

乎 ，將 以 彰 其 所 好 耶 ？』王 乃 舍 之 。（ 能 S F > 熊2意 者 ，使 謹 乎 論 於 主 之 側 ， 亦 必 不 阿 主 。不 阿 主 之 所 得 豈 少 哉 ？此 賢 主 之 所 求 ，而 不 肖 主 之 所 惡 也 。 2. Chen Qiyou;

TFTL

quotation.

3. Wang Niansun, Jiang Wciqiao, Sun Shuchcng.

斗•Tao Hongqing.

Xiong Yi had an audience w ith King Xuan o f Qi. The king said to him, CCI, the O rphaned M an, have heard that you, sir, are fond o f honesty. Is that so?” ccH ow could I be capable o f honesty he replied. "1 have heard that scholarknights w ho carç for honesty do no t live in chaotic states, nor seek audience with corrupt rulers. I have been ordered to have an audience w ith your majesty and my family lives in Qi. H ow could I be capable o f true honesty?55 cT o u barbarian!55 King Xuan shouted angrily and was about to have him punished. Xiong Yi replied, ^Whcn your subject was young, I was fond o f critiquing, and after I grew up I practiced making critiques o f things. Why is your majesty

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unable to associate w ith barbarians, for you w ould perm it me to exhibit clearly w hat I am skilled at, w ould you n o t?55The king then pardoned him. W hen Xiong Yi was perm itted to be truthful in offering his thesis on the prejudices o f the ruler, he certainly did n o t toady to him. H ow could the rewards be small for a ruler when subordinates do not toady to him? Such a m an is w hat the w orthy ruler seeks and an incom petent ruler hates. 2 3 / 1-3

狐援說齊湣 王曰：「 殷之鼎陳於周之廷，其社蓋於周之屛，其干戚之音， (在 G E > 充5人 之游。亡國之音，不得至於廟；亡國之社，不得見於天；亡 國之器陳於廷，所 以 爲 戒 。王 必 勉 之 。其無使齊之大呂陳之廷，無使太公 之 社 蓋 之 屛 ，無 使 齊 音 ，充 人 之 游 。』齊 王 不 受 。狐援出而哭國三日，其 辭曰：「 先 出 也 ，衣 豨 竚 ，後 出 也 ，滿 囹 圄 。吾今見民之洋洋然東走而不知 所 處 。』齊王問吏曰：r 哭國之法若何？j 吏曰：『 訢 。』王曰：《 ■行 法 。j 吏 陳斧質於東閭，不欲殺之，而欲去之。狐援聞而蹶往過之。吏曰：「 哭國之 法 訢 。先生之老歟昏歟？』狐援曰：「 曷爲昏哉？』於是乃言曰：「 有人自南 方來， 鮒 入而鯢 居，使人之朝爲草而國爲墟。殷有比干，吳 有 子 胥 ，齊有狐 援 。已不用若言，又訢 之東閭。（ 每 S F > _ 6訢 者以吾參夫二子者乎! 』狐援 非 樂 訢 也 ，國已亂矣，上 已 悖 矣 ，哀社稷與民人，故出若言。出若言非平 論 也 ，將以救敗也，固嫌於危。此觸子之所以去之也，達子之所以死之也。 5. Xu Wciyu.

6. Yu Xingwu.

H u Yuan offered a persuasion to King M in o f Qi: ccThe tripods o f Yin are displayed in the court o f Z hou， their altar covered by a Z hou enclosure, their cShield-and-Axe Music5entertaining others. The music o f a vanquished state is no t allowed in the temple; the altar o f a vanquished state is not to be exposed to the sky; and the vessels o f a vanquished state are to be displayed in the courtyard in order to serve as an adm onition. Your majesty m ust constrain himself. You m ust n o t allow the bell Great Regulator to be dis­ played in a courtyard, the altar o f G rand Duke Tian H e to be covered over, or the music o f Q i to provide entertainm ent for others.55 W hen the king o f Qi w ould n o t accept his persuasion, H u Yuan de­ parted and wailed for the state for three days. H is words were: "Those who leave first will be secure in their cloth garments. Those who leave later will fill the jails. I see a great disorganized horde o f people streaming to the east, know ing n o t where they will live.55 aW hat is the punishm ent for wailing for the state?55 the king asked an official.

“The offender is cut in two.” “Carry o u t the law•” The official placed at the eastern gate the executioners ax and the convicts placard stating the crime. H e did not wish to kill H u Yuan but wanted to let him escape. W hen H u Yuan heard about it, he staggered over to the gate. The official said, cT h e punishm ent for wailing for the state is being cut in two. Are you feeling the effects o f old age, master? O r are you in a m uddle?55 ccH ow could it be because I am in a muddle?55Then he offered this statement. C€Once a man came from the south as hum bly as a m innow but took over as fiercely as a whale. Because o f him, another m an5s court sprouted grass, his state became a wasteland. Yin had its Bigan, W u its W u Zixu, and Qi has its H u Yuan. It has already failed to follow advice that m et its needs, and I am to be cut in two at the eastern gate. The adm onition my execution makes will cause me to join w ith the tw o masters, Bigan and W u Zixu, in a triad.55 It is n o t a m atter o f H u Yuan5s enjoying being cut in two, but that the state was already facing anarchy. Q i5s ruler was perverse, so he grieved for the altars o f soil and grain and for the people; this is why he said w hat he did. W hat he produced was no t a norm al discourse but, because he hoped to rescue the state from its impending disaster, he deliberately raised suspicions o f the disaster. This was why Viscount C hu left and w hy Viscount D a died.

2 3

/

1 . 4

趙 簡 子 攻 衛 附 郭 ，自 將 兵 。及 戰 ，且 遠 立 ，又 居 於 ( 犀 G E > 屛 7蔽(屛

G E > 犀 7櫓 之 下 ，鼓 之 而 士 不 起 ，簡 子 投 桴 而 歎 曰 ：「嗚 呼 ！士 之 遨 弊一 若 此 乎 ？』行 人 燭 過 免 胄 橫 戈 而 進 曰 ：~亦 有 君 不 能 耳 ，士 何 弊 之 有 ？』簡子 艴 然 作 色 曰 ：「寡 人 之 無 使 ，而 身 自 將 是 眾 也 ，子 ( 親 )8謂 寡 人 之 無 能 ，有說 則 可 ，無 說 則 死 。』對 曰 ：「昔 吾 先 君 獻 公 即 位 五 年 ，兼 國 十 九 ，用此士 也 。惠 公 即 位 二 年 ，淫 色 暴 慢 ，身 好 玉 女 ，秦 人 襲 我 ，遜 去 絳 七 十 〔 里〕 9， 用 此 士 也 。文 公 即 位 二 年 ，底 之 以 勇 ，故 三 年 而 士 盡 果 敢 ；城 濮 之 戰 ，五 敗 ( 荆 T A > 楚 人 ；圍 衛 取 曹 ，拔 石 社 ；定 天 子 之 位 ，成 尊 名 於 天 下 ；用此士 也 。亦 有 君 不 能 耳 ，士 何 弊 之 有 ？j 簡 子 乃 去 ( 犀 G E > 屛 7蔽 ( 屛 G E > 犀7櫓 而 立 於 矢 石 之 所 及 。一 鼓 而 士 畢 乘 之 ，〔 戰大勝〕 1G 。簡 子 曰 ：「與吾得革車 千 乘 也 ，不 如 聞 行 人 燭 過 之 一 言 。《 I 行 人 燭 過 可 謂 能 諫 其 君 矣 ，戰 鬥 之 上 ， 抱 鼓 方 用 ，賞 不 加 厚 ，罰 不 加 重 ，一 言 而 士 皆 樂 爲 其 上 死 。 7- Bi Yuan; T F T L quotation. 10. Chen Qiyou; H F Z parallel.

8. Chen Qiyou.

9. Chen Qiyou; H F Z parallel.

Viscount Jian o f Z hao attacked the state o f Wey, and his troops pressed in on the outer wall o f the capital. H e personally led the soldiers; but when the battle began, he positioned himself far from it, behind a barricade and a shielding wall o f rhinoceros skin. H e pounded the drum s, but the soldiers w ould n o t advance. T hrow ing dow n the drumstick, Viscount Jian sighed, “Alas! ïio w quickly soldiers wear dow n in such a position!” H is herald, Z hu G uo, approaching him in the respectful manner, w ith his helm et off and his spear held horizontally ，sa id ,ccThe situation is quite different. It is nothing m ore than this: the lord is incapable. H ow could it be a m atter o f the soldiers5being w orn dow n?55 Viscount Jian5s face blanched w ith indignation. uThis O rphaned M an used no deputy b u t led the troops himself. Yet you say to his face that he is incapable. Explain yourself, and I will pardon you; if you fail, you will die.55 ccIn the past, w hen our form er lord Duke Xian, after five years on the throne, united the nineteen states, he used soldiers such as these. W hen Duke H u i had been on the throne just two years, he showed himself to be dissolute, debauched, ill-tempered, indolent, and personally overly fond o f young ladies o f jadelike beauty. But when the m en o f Q in launched a sur­ prise attack against us and our trcx>ps had to keep o u t o f sight for seventy li outside the capital o f Jiang, he used soldiers such as these. W hen Duke Wen was on the throne for tw o years, he trained his soldiers to be courageous, so that in three years5tim e all o f them had become determ ined and daring. At the battle o f C hengpu he dealt the Chu army five defeats. H e besieged Wey, seized Cao, and took Shishe. M aking secure the position o f the Son o f Heaven， he created for him self the m ost honored reputation in the world. In all these feats he used soldiers such as these. Furtherm ore, it is nothing more than this: the lord is incapable. H ow could it be a m atter o f the soldiers5 being w orn down?” Viscount Jian therew ith left his place behind the protective barricade and wall o f rhincxeros skin and positioned himself within reach o f the arrow­ heads. W ith a single beat on the drum , all the soldiers scaled the wall and w on a great victory. V iscount Jian remarked, uI f I w in a thousand armored chariots, it will n o t be w orth as m uch as having heard this single piece o f advice from the herald Z hu G uo.55 It may properly be said o f the herald Z hu G uo that he was "'capable o f rem onstrating w ith his ruler,55for at the start o f the battle, when the drum ­ stick and drum were about to be used and additional rewards or punish-

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ments w ould do no gocxl, w ith this single piece o f advice he made all the soldiers rejoice in being able to die for their superior.

二曰直諫

CH A PTER 2 F O R T H R IG H T R E M O N ST R A N C E 23/2.1 言 極 則 怒 ，怒 則 說 者 危 ，非 賢 者 孰 肯 犯 危 ？而 非 賢 者 也 ，將 以 要 利 矣 。要 利 之 人 ，犯 危 何 益 ？故 不 肖 主 無 賢 者 。無 賢 〔 者〕 1則 不 聞 極 言 ，不聞 極 言 則 姦 人 比 周 、百 邪 悉 起 ，若 此 則 無 以 存 矣 。凡 國 之 存 也 ，主 之 安 也 ， 必 有 以 也 。不 知 所 以 ，雖 存 必 亡 ，雖 安 必 危 ，所 以 不 可 不 論 也 。 I. TanJicfu.

W hen words are extremely frank, they incite anger in the listener. W hen the listener is angered, the speaker is threatened. I f no t the worthy, w ho w ould be willing to face the threat? A nd if it is n o t the worthy, then it is going to be someone after profit. But if a man is after profit, how will put­ ting himself in danger increase his profit? Therefore, incom petent leaders lack worthies. Lacking worthies, they never hear frank advice, and so wicked m en are able to form alliances against them , and every kind o f evil practice arises, all at the same time. In such circumstances, the ruler has no way to preserve himself. As a general rule, where a state survives and its ruler is safe, there is certain to be a reason. I f a ruler does not know w hat this is, then although he m ight survive for a while, he will surely perish; and although he m ight be safe for now， he will surely be threatened. The means o f ensuring survival and safety cannot but be assessed. 23/2.2 齊 桓 公 、管 仲 、鮑 叔 、甯 戚 相 與 飮 酒 酣 ，桓 公 謂 鮑 叔 曰 ：4 可不起爲 壽 ？《 i 鮑 叔 奉 杯 而 進 曰 ：「 使 公 毋 忘 出 奔 在 於 莒 也 ，使 管 仲 毋 忘 束 縛 而 在 於 魯 也 ，使 甯 戚 毋 忘 其 飯 牛 而 居 於 車 下 。』桓 公 避 席 再 拜 曰 ：「寡人與大夫能 皆 毋 忘 夫 子 之 言 ，則 齊 國 之 社 稷 幸 於 不 殆 矣 。』當 此 時 也 ，桓 公 可 與 言 極 言 矣 。可 與 言 極 言 ，故 可 與 爲 霸 。

Duke H uan o f Qi, Guan Zhong, Bao Shu, and N ing Q i were together

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for a drinking party. W hen they had become intoxicated, Duke H uan said to Bao Shu, ccW hy do you not rise and drink to my long life?55 Bao Shu raised his cup and approached. ccM ay your grace never forget that he was forced to flee his hom e and live in Ju. M ay Guan Zhong never forget that he was tied and bound when he was in Lu. M ay N ing Qi never forget that he once fed oxen and lived beneath a cart.55 Duke H u an left his m at and, bowing twice, said: CCI, the O rphaned M an, and these tw o grand gentieman will never forget your words, master. And w ith luck, the altars o f soil and grain o f Qi will n o t be imperiled.55 A t th at tim e it was still possible to speak frankly to Duke H uan, and because he could be talked to frankly, it was possible for him to become lord-protector. 23/2.3 (荆 T A > 楚 文 王 得 茹 黃 之 狗 ，宛 路 之 燴 ，以 畋 於 雲 夢 ，三 月 不 反 ；得丹 〈陽 >2之 姬 ，淫 ，期 年 不 聽 朝 。葆 申 曰 ：「先 王 卜 以 臣 爲 葆 ，吉 。今王得茹黃 之 狗 ，宛 路 之 燴 ，畋 三 月 不 反 ；得 丹 〈陽 >2之 姬 ，淫 ，期 年 不 聽 朝 。王之罪 當 笞 。』王 曰 ：「不 榖 免 衣 繈 褓 而 齒 於 諸 侯 ，願 請 變 更 而 無 笞 。』葆 申 曰 ： 「臣 承 先 王 之 令 ，不 敢 廢 也 。王 不 受 笞 ，是 廢 先 王 之 令 也 。臣 寧 抵 罪 於 王 ， 毋 抵 罪 於 先 王 。』王 曰 ：r 敬 諾 。』引 席 ，王 伏 。葆 申 束 細 荆 五 十 ，跪 而加 之 於 背 ，如 此 者 再 ，謂 「王 起 矣 』 ，王 曰 ：「有 笞 之 名 一 也 。遂 致 之 。 j 〈 葆 >3 申 曰 ：『臣 聞 君 子 恥 之 ，小 人 痛 之 。恥 之 不 變 ，痛 之 何 益 ？』葆 申趣 出 ，自 流 於 淵 ，請 死 罪 。文 王 曰 ：「此 不 穀 之 過 也 。葆 申 何 罪 ？』王乃變 更 ，召 葆 申 ，殺 茹 黃 之 狗 ，析 宛 路 之 馉 ，放 丹 〈陽 >2之 姬 。〈 務>(後 G E > 治4 (荆 T A > 楚 國 ，兼 國 三 十 九 。令 (荆 T A > 楚 國 廣 大 至 於 此 者 ，葆 申 （ 之力也 ) 5 極言之功也。 2. Chen Qiyou; TPTX, T W L J quotations. 4. Chen Qiyou;

3. XuWeiyu; ßSZT quotation， 5T parallel.

諸宮舊事 quotation.

5. Chen Qiyou; S T quotation.

W hen King Wen o f C hu obtained a R uhuang dog and a stringed arrow made o f Yuanlu bam boo, he w ent hunting at Yunmeng marsh for three m onths. W hen he obtained a w om an o f the Ji surname from Danyang, he became dissolute and did not attend to court m atters for an entire year. G rand Protector Shen said to him, aO ur late king divined over the m atter o f making your servant grand protector, and the result was lucky. N ow when your majesty obtains a Ruhuang dog and a stringed arrow made o f Yuanlu bam boo, he goes hunting for three m onths. W hen he obtains a wom an o f the Ji surnam e from Danyang, he becomes dissolute and docs

592

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D IS C O U R S E S

n ot attend to court matters for an entire year. For your crimes you should be whipped.” The king said, aThis U nw orthy One has quit wearing the cloth in which an infant is wrapped; I am ranked w ith the feudal lords. I entreat you to alter the punishm ent and not use the w hip.55 CCI am obligated to obey the orders o f our late king and dare no t nullify them. N o t using the whip on your majesty w ould be to nullify our late king^s commands. I w ould rather com m it an offense against your majesty than against o ur late king.55 aI respectfully consent,55said the king. A m at was pulled out, on which the king lay prostrate. Grand Protector Shen bound together fifty fine thorns. Kneeling, he placed these across the kin^s back. H e did this twice and then said, cT o u r majesty may arise.55 The king protested, ccH aving undergone this, I will still be called some­ one w ho was whipped. So do it!55 Grand Protector Shen said, ccYour servant was taught that one should make a gentleman feel shame over w hat he has done, and one should make a small man feel physical pain over w hat he has done. If you shame someone and he does n o t change, w hat good would it do to make him feel pain?55 Grand Protector Shen then rushed ou t and w ent to the edge o f a deep gorge, where he requested that the king condem n him to death. King Wen said, "This is my transgression. W hat crime has G rand Protector Shen committed?” The king then changed his ways, sum m oned G rand Protector Shen, killed the Ruhuang dog, broke the arrow made o f Yuanlu bam boo, and sent away the beauty from D an Yang. H e devoted himself to governing the state o f Chu and annexed thirty-nine states. W hat caused the state o f C hu to grow so large was the efficacy o f G rand Protector Shen5s frank speech.

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三曰知化

CHA PTER 3 R E C O G N I Z I N G H O W T H I N G S W IL L C H A N G E

2 3

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3 . 1

夫 以 勇 事 人 者 以 死 也 ，未 死 而 言 死 ，不 論 ，以 雖 知 之 與 勿 知 同 。凡智之 貴 也 ，貴 知 化 也 。人 主 之 惑 者 則 不 然 。化 未 至 則 不 知 ，化 已 至 ，雖知之與 勿 知 一 ( 貫 S F > 實 1也 。事 有 可 以 過 者 ，有 不 可 以 過 者 。而 身 死 國 亡 ，則胡 可 以 過 ？此 賢 主 之 所 重 ，惑 主 之 所 輕 也 。所 輕 ，國 惡 得 不 危 ？身 惡 得 不 困 ？ 危 困 之 道 ，身 死 國 亡 ，在 於 不 先 知 化 也 。吳 王 夫 差 是 也 。子 胥 非 不 先 知 化 也 ，諫 而 不 聽 ，故 吳 爲 丘 墟 ，禍 及 闔 廬 。 I. LiuWcndian.

Being brave in serving others means being willing to die for them. Merely claiming that you are willing to die while you are still alive is n o t subject to any real test. But after you die, it is too late. For even if others then recog­ nize the fact that you were indeed willing to die, it is exactly the same as their never having recognized it at all. As a general principle, the value o f the intellect lies in being able to predict how things will change. Foolish rulers possess no such ability. Before change comes; they are unaware o f it; and w hen change has already occurred, they may recognize after the fact that it has happened. But this is exactly the same as their not having recog­ nized it at all. There are things about which it is permissible that one be mistaken, and other things about which it is impermissible. For instance, how is it ever permissible to be mistaken about w hat will cause your country to perish and bring about your ow n death? These are matters that the w orthy ruler regards seriously and that the foolish ruler slights. W hen such matters are slighted, how can a state remain free o f danger and the individual free o f distress? The D ao that leads to danger and distress, to the death o f the individual and the destruction o f the state, consists in not recognizing in advance w hat will happen. King Fuchai o f Wu is a case in point. It is not that Wu Zixu did not recognize in advance w hat w ould happen, but that he rem onstrated and the king w ould not heed him. Hence, the site o f the capi­ tal o f Wu became a wasted m ound, and the catastrophe extended even to Fuchai’s father ，Helu.

23/3.2

吳 王 夫 差 將 伐 齊 ，子 胥 曰 ：「不 可 。夫 齊 之 與 吳 也 ，習 俗 不 同 ，言語不 通 ，我 得 其 地 不 能 處 ，得 其 民 不 得 使 。夫 吳 之 與 越 也 ，接 土 鄰 境 ，壤交通 屬 ，習 俗 同 ，言 語 通 ，我 得 其 地 能 處 之 ，得 其 民 能 使 之 。越 於 我 亦 然 。夫 吳 、越 之 勢 不 兩 立 。越 之 於 吳 也 ，譬 若 心 腹 之 疾 也 ，雖 無 作 ，其 傷 深 而 在 內 也 。夫 齊 之 於 吳 也 ，疥 癬 之 病 也 ，不 苦 其 已 也 ，且 其 無 傷 也 。今 釋越而 伐 齊 ，譬 之 猶 懼 虎 而 刺 猸 ，雖 勝 之 ，其 後 患 未 央 。《 I 太 宰 嚭 曰 ：『不 可 。君 王 之 令 所 以 不 行 於 上 國 者 ，齊 、晉 也 。君 王 若 伐 齊 而 勝 之 ，徙 其 兵 以 臨 晉 ， 晉 必 聽 命 矣 ，是 君 王 一 舉 而 服 兩 國 也 ，君 王 之 令 必 行 於 上 國 。j 夫差以爲 然 ，不 聽 子 胥 之 言 ，而 用 太 宰 嚭 之 謀 。子 胥 曰 ：「天 將 亡 吳 矣 ，則使君王戰 而 勝 。天 將 不 亡 吳 矣 ，則 使 君 王 戰 而 不 勝 。《 I 夫 差 不 聽 。子 胥 兩 袪 高 蹶 而 出 於 廷 ，曰 ：「嗟 乎 ! 吳 朝 必 生 荆 棘 矣 。j 夫 差 興 師 伐 齊 ，戰 於 艾 陵 ，大敗齊 師 ，反 而 誅 子 胥 。子 胥 將 死 曰 ：「與 ！吾 安 得 一 目 以 視 越 人 之 入 吳 也 ？j 乃 自 殺 。夫 差 乃 取 其 身 而 流 之 江 ，抉 其 目 ，著 之 東 門 ，曰 ：「女胡視越人之入 我 也 ？《 I 居 數 年 ，越 報 吳 ，殘 其 國 ，絕 其 世 ，滅 其 社 稷 ，夷 其 宗 廟 ，夫差 身 爲 擒 。夫 差 將 死 曰 ：「死 者 如 有 知 也 ，吾 何 面 以 見 子 胥 於 地 下 ？』乃(爲 G E > 爰2螟 以 冒 面 死 。夫 患 未 至 ，則 不 可 吿 也 ；患 既 至 ，雖 知 之 無 及 矣 。故 夫 差 之 知 慚 於 子 胥 也 ，不 若 勿 知 。 2. Chen Qiyou.

W hen King Fuchai o f W u was about to attack the state o f Qi, W u Zixu said, "TThat w ould be wrong. The customs and practices o f Qi arc n o t the same as those ofW u, and the languages we speak are not mutually intelligible. I f we obtained their land, we w ould n o t be able to dwell there, nor w ould we be able to govern those o f its people we conquered. But w ith Yue, we share a com m on border and live together as neighbors, our fields touch and o u r roads connect, we have the same custom s and practices, and ou r languages are mutually intelligible. We can dwell on the land we win and govern the people we conquer. Yue realizes the same things about us. We cannot both exist. Yue is like a cancer in W u5s heart and belly. It may not flare up, but the damage will be profound because it lies within. Q i is like an itch on W u5s skin. It does n o t cause distress for long and further leaves no lasting wounds. To ignore Yue and attack Q i is like being frightened o f a tiger but killing a three-year-old pig. A lthough we may be victorious there will be endless trouble later.” G rand Steward Pi said, "That is wrong. T hat the orders o f our lord king are n o t carried o u t in the upland states is because o f Qi and Jin. I f our ruler conquers Q i and then shifts his army close to Jin, Jin will surely obey our

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commands. In this way, tw o states can be m ade to subm it w ith one move by our lord king, and his orders will be certain to be carried o u t in the upland states.55King Fuchai thought that this was true and so did n o t heed W u Zixu5s advice, employing instead the plan o f G rand Steward Pi. W u Zixu said， “If it is Heaven’s intent to destroy W u， then your majesty will be victorious in battle. I f it is n o t Heaven5s intent to destroy W u, then your majesty willlose.” Fuchai still w ould n o t listen. Zixu raised high his skirts and marched out o f the court w ith high steps. "Take heed!55he warned. ccBriars and brambles will sprout in the court o f W u!55 King Fuchai raised an army, which he led in the attack on Qi. They fought at Ailing, where a great defeat was infliaed on the Qi army. Returning hom e, Fuchai sentenced Wu Zixu to death. As Zixu was about to die, he said, 鑄 2柱 而 ( 桔 G E > 梏 < ^ > 酷 3 諸 侯 ，不 適 也 。刑 鬼 侯 之 女 而 取 其 環 ，截 涉 者 脛 而 視 其 髓 ，殺 梅 伯 而 遺 文 王 其 醢 ，不 適 也 。文 王 貌 受 以 吿 諸 侯 。作 爲 琮 室 ，築 爲 頃 宮 ，剖 孕 婦 而 觀 其 化 ，殺 比 干 而 視 其 心 ，不 適 也 。孔 子 聞 之 曰 ：「其 竅 通 則 比 干 不 死 矣 。 j 〔 此4〕夏 、商 之 所 以 亡 也 。 I. Ma Xulun, Chen Qiyou.

2. Xu Weiyu.

3. Sun Yirang.

4. Xu Wciyu.

B. W hen Z hou Xin created a hill from liquor dregs, a lake o f liquor, a grove w ith meat hanging from limbs o f trees, the roasting rack, and the cast metal beams to torture the feudal lords, his actions were improper. W hen he executed the daughter o f the M arquis o f Gui to confiscate her jade disk, when he cut open the calf o f a m an w ho forded streams and was able to withstand great cold to examine his marrow, and when he m urdered the Earl o f Mei and sent a mincemeat made from his remains to King Wen, his actions were improper. (King Wen ceremoniously accepted the gift only in order to report it to the feudal lords.) W hen Z hou Xin built a chamber decorated w ith finest jade and constructed a leaning tower, when he cut open the w om b o f a pregnant wom an to look at the fetus， and when he killed Bigan to examine his heart, his actions were improper. W hen Confucius learned o f it, he said, uIf the chambers o f Z hou Xin5s own heart had the requisite openings, Bigan w ould not have died.55 Such actions were the causes o f the demise o f the Xia and the Shang. 23/4.2 晉 靈 公 無 道 ，從 〔 臺〕 5上 彈 人 而 觀 其 避 丸 也 ；使 宰 人 臑 熊 蹯 不 熟 ，殺 之 ， 令 婦 人 載 而 過 朝 以 示 威 ，不 適 也 。趙 盾 驟 諫 而 不 聽 ，公 惡 之 ，乃 使 沮 麇 {賊 之 ，晨 往 ，寢 門 闢 矣 ，盛 服 將 朝 ，尙 早 ，坐 而 假 寐 }6 。沮 褰 見 之 ，不 忍 賊 ， 曰 ：「不 忘 恭 敬 ，民 之 主 也 。賊 民 之 主 不 忠 ，棄 君 之 命 不 信 ，{有}7—於此不 若 死 。』乃 觸 廷 槐 而 死 。 5. S hököcn

U sai.

6. C h en

Q iy o u ; Zuo parallel.

7. C hen Q iyou; Zuo parallel an d G ao You com m entary.

Duke Ling o f the Jin, w ho lacked the Dao, w ould shoot at m en from a high tower so that he could watch them try to dodge the pellets. H e ordered his butcher to steam beards paws but when they were n o t ckcd enough,

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he killed the m an and made the m an5s wife carry the corpse through the court to exhibit his awesome majesty. N either act suited the circumstances. Zhao D un repeatedly reprimanded him but was not heeded. The duke hated him for it and so ordered Ju M i to kill him. W hen Ju M i w ent to his house at first dawn, the door to his bedchamber was open, and there was Zhao D un fully dressed in his court robes. Since it was still too early, he sat on the bed half asleep. W hen Ju M i saw his intended victim, he could not bear to kill him , saying. ccN o t forgetful o f proper respect and taking strict, reverent care, he is the real ruler o f the people. To m urder the real ruler o f the people is an act o f disloyalty. But to cast aside my lord5s com m and is to be unfaith­ ful. It w ould be better to die than to be either o f these.55H e then dashed his head against a large tree in the courtyard and died. 23/4.3 齊 湣 王 亡 居 衛 ，謂 公 ( 王 T V > S 8丹 曰 ：f 我 何 如 主 也 ？』〔 公〕 (王 T V > S 8 丹 對 曰 ：「王 賢 主 也 。臣聞古人 有 辭 天 下 而 無 恨 色 者 ，臣 聞 其 聲 ，於王而見其 實 。王 名 稱 東 帝 ，實 ( 辨 G V > 辦 天 下 。去 國 居 衛 ，容 貌 充 滿 ，顏 色 發 揚 ，無 重 國 之 意 。』王 曰 ：「 甚 善 ！丹 知 寡 人 。寡 人 自 去 國 居 衛 也 ，帶 益 三 副 矣 。 j

8. Bi Yuan. W hen King M in o f Q i， having fled his ow n state, was dwelling in Wey， he asked G ong Yudan, ccW hat kind o f a ruler was I ?55 "Tour majesty was a w orthy ruler,55replied G ong Yudan. cT o u r subject has heard o f m en in antiquity w ho were able to relinquish the world w ith­ o u t a sign o f regret. I had heard about them by reputation, but w ith your majesty I see them in the flesh. Your majesty had the title o f Sovereign o f the East and in fact controlled the world. You left: your state to live in Wey w ith a m anner that expressed complete satisfaction and a lœ k on your face that beamed w ith happiness. You gave absolutely no weight to the state.55 ^Excellent!55said the king. ccDan understands this O rphaned M an. H e left his state to live in Wey and already his belt has expanded by three notches.55 23/4.4 宋 王 ( 築 ) 9爲 蘗 帝 ，鵾 夷 血 ，高 懸 之 ，射 著 甲 胄 ，從 下 ，血 墜 流 地 。左右 皆 賀 曰 ：「王 之 賢 過 湯 、武 矣 。湯 、武 勝 人 ，今 王 勝 天 ，賢 不 可 以 加 矣 。 j 宋 王 大 說 ，飮 酒 。室 中 有 呼 萬 歲 者 ，堂 上 盡 應 ，堂 上 已 應 ，堂 下 盡 應 ，門 外 庭 中 聞 之 ，莫 敢 不 應 ，不 適 也 。 9. Chen Qiyou.

King Kang o f Song built a high tower, from which he suspended a blad­ der filled w ith blood. H e then dressed in arm or and helmet, and shot at the image from below w ith arrows so that the blood in the bladder rained dow n and flowed upon the earth. All his attendants congratulated him. ^Your majesty's worthiness has surpassed that o f Tang and Wu. Tang and W u con­ quered other men, but your majesty has conquered Heaven. Your w orthi­ ness cannot be surpassed.55The king o f Song was overjoyed and celebrated by drinking liquor. Some w ithin the chamber shouted the toast cT en th o u ­ sand years,55and they were echoed by those in the audience hall. W hen those in the audience hall ceased their shouting, all those outside the hall echoed the call. W hen those outside the gate and in the courtyard heard, none dared n o t join the echo. This was improper.

五曰壅塞

CH A PTER 5 SH U T O U T AND OBSTRUCTED

2 3

/

5 . 1

亡 國 之 主 ，不 可 以 直 言 。不 可 以 直 言 ，則 過 無 道 聞 ，而 善 無 自 至 矣 。無 自至則壅。

It is impossible to offer candid advice to the rulers o f doom ed states. Because candid advice is impossible, these rulers have no way o f learning about their errors, and good people have no access to them . Because the good lack access to their rulers， they are shut out, 23/5.2 秦 繆 公 時 ，戎 彊 大 ，秦 繆 公 遺 之 女 樂 二 八 與 良 宰 焉 。戎 王 大 喜 ，以其 故 ，數 飮 食 ，日 夜 不 休 。左 右 有 言 秦 寇 之 至 者 ，因 扞 弓 而 射 之 。秦 寇 果 至 ， 戎 王 醉 而 臥 於 樽 下 ，卒 生 縛 而 擒 之 。未 擒 則 不 可 知 ，已 擒 則 又 不 知 。雖善 說 者 猶 若 此 ，何 哉 ？

In the time o f Duke M u o f Q in, the R ong barbarians were powerful and great. Duke M u sent them a gift o f tw o groups o f eight female m usi­ cians, together w ith some excellent chefs. The Rong king was overjoyed w ith the gift and because o f this had many banquets that w ent on day and night w ithout a pause for rest. W hen one o f his attendants warned o f the

com ing o f Q in m arauders, the R ong king pulled ou t his bow and shot the man. W hen in fact the Q in marauders did come, the R ong king was drunk and sound asleep at the base o f a giant liquor jug. The Q in soldiers took him prisoner and bound him up. Before he was taken prisoner, it w ould have been impossible to make him aware o f the consequences o f his acts; and even after he was taken prisoner, it w ould have been equally impossible. H ow ever skilled the persuader, w hat could he have done w ith the king? 23/5.3 齊 攻 宋 ，宋 王 使 人 候 齊 寇 之 所 至 。使 者 還 ，曰 ：「齊 寇 近 矣 ，國 人 恐 矣 。《 I 左 右 皆 謂 宋 王 曰 ：「 此 所 謂 肉 自 生 蟲 者 也 。以 宋 之 强 ，齊 兵 之 弱 ，惡 能 如 此 ？』宋 王 因 怒 而 訕 殺 之 。又 使 人 往 視 齊 寇 ，使 者 報 如 前 ，宋王又怒 訕 殺 之 。如 此 者 三 。其 後 又 使 人 往 視 ：齊 寇 近 矣 ，國 人 恐 矣 。使 者 遇 其 兄 。 〔 其兄〕 1曰 ：「國 危 甚 矣 ，若 將 安 適 ？』其 弟 曰 ：「爲 王 視 齊 寇 ，不 意 其 近 ， 而 國 人 恐 如 此 也 。今 又 私 患 鄕 之 先 視 齊 寇 者 ，皆 以 寇 之 近 也 報 而 死 。今也 報 其 情 ，死 ；不 報 其 情 ，又 恐 死 ；將 若 何 ？』其 兄 曰 ：「如 報 其 情 ，有且先 夫 死 者 死 ，先 夫 亡 者 亡 。《 I 於 是 報 於 王 曰 ：「殊 不 知 齊 寇 之 所 在 。國人甚 安 。』王 大 喜 。左 右 皆 曰 ：「鄕 之 死 者 宜 矣 。』王 多 賜 之 金 。寇 至 ，王自投 車 上 馳 而 走 ，此 人 得 以 富 於 他 國 。夫 登 山 而 視 牛 若 羊 ，視 羊 若 豚 。牛之性 不 若 羊 ，羊 之 性 不 若 豚 ，所 自 視 之 勢 過 也 ，而 因 怒 於 牛 羊 之 小 也 ，此狂夫 之 大 者 。狂 而 以 行 賞 罰 ，此 戴 氏 之 所 以 絕 也 。 I. C hen Q iyou.

W hen the state o f Q i attacked the state o f Song, King Kang o f Song sent a man to spy on the advance o f the Qi marauders. The emissary re­ ported back, ^ h e Qi marauders are close to our city, and our citizens are frightened.” H is attendants all said to the king, "This situation is w hat we call cmeat generating m aggots.5Given the strength o f Song and the weakness o f the Qi soldiers, how could this situation have come about?55The king was angered by this and unjustiy had the emissary killed. H e sent another m an to go observe the Qi advance, and the emissary reported back the same message. Again the king was angered by the news and unjustly had the man killed. This happened three times, after which the king sent ou t yet another man to go look. It turned out that the Qi marauders were indeed nearby the capi­ tal and the people o f the city were frightened. The messenger m et his elder brother who said to him, cT h c city is in grave danger. Where are you going?55 aI am observing the Qi marauders for our king. I never guessed they

were as close as this and that the people o f the city were so frightened. N ow I m oreover worry that all those w ho w ent o u t before me to observe the Q i marauders died upon reporting their nearness. If I tell the truth, I will die; but if I do n o t tell the truth, I will still probably die. W hat should I d o ?55 ccI f you tell the truth, you will die earlier than the others w ho will die— or you will have to run for your life earlier than the others w ho will flee.55 Thereupon, the messenger reported back to the king, CCI never discovered the location o f the Qi marauders. The people o f the city are very peaceful.55 The king was overjoyed, and his attendants all said, cT h e death o f the earlier messengers was fitting.55The king then rewarded the messenger w ith a lavish gift o f gold. W hen the marauders did arrive, the king threw himself into his carriage and sped away, while the messenger was able to use his new wealth in another country. I f one climbs to the top o f a high hill and looks out, oxen look like sheep and sheep like piglets. Now, the inborn nature o f an ox is not like that o f a sheep and that o f sheep is no t like that o f a piglet. This error is occasioned by the circumstances in which one observes them. Anyone w ho w ould then get angry at the ox and sheep for lœ k in g so small would have to be reckoned the greatest o f madmen. That a madman was in charge o f dispensing rewards and punishm ents is why the Dai house o f Song was cut off. 23/ 5.4 齊 王 欲 以 淳 于 髡 傅 太 子 ，髡 辭 曰 ：「臣 不 肖 ，不 足 以 當 此 大 任 也 ，王不 若 擇 國 之 長 者 而 使 之 。』齊 王 曰 ：「子 無 辭 也 。寡 人 豈 責 子 之 令 太 子 必 如 寡 人 也 哉 ？寡 人 固 生 而 有 之 也 。子 爲 寡 人 令 太 子 如 堯 乎 ？其 如 舜 也 ？』凡說 之 行 也 ，道 不 智 聽 智 ，從 自 非 受 是 也 。今 自 以 賢 過 於 堯 、舜 ，彼且胡可以 開 說 哉 ？說 必 不 入 。不 聞 存 君 。

The king o f Qi wanted to have Chunyu Kun tu to r the crown prince, but Kun declined, saying, cT o u r subject is incom petent and inadequate for such a great responsibility. It would be better for your majesty to select one o f the elders.55 ccMaster, you should not refuse me. H ow could I, the O rphaned M an, dem and that you make the crown prince equal me? I was definitely born possessing my abilities. It w ould do if, on behalf o f the O rphaned M an, you w ould make the crown prince the equal o f Yao or perhaps o f Shun.55 As a general rule, whenever a persuasion is put into effect, it is because a ruler w ho is uninform ed is willing to heed those w ho are informed, or

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because a ruler w ho considers him self w rong is willing to accept w hat is right. Now , how can one introduce persuasions to a ruler w ho thinks his worthiness surpasses that o f Yao or Shun? I have never heard o f a case o f a ruler w ho could n ot accept persuasions yet was able to keep his position. 23/5.5 齊 宣 王 好 射 ，說 人 之 謂 己 能 用 彊 弓 也 。其 嘗 所 用 不 過 三 石 ，以 示 左 右 。 左 右 皆 試 引 之 ，中 關 而 止 ，皆 曰 ：「此 不 下 九 石 ，非 王 ，其 孰 能 用 是 ？j 宣 王 之 情 ，所 用 不 過 三 石 ，而 終 身 自 以 爲 用 九 石 ，豈 不 悲 哉 ？非 直 士 其 孰 能 不 阿 主 ？世 之 直 士 ，其 寡 不 勝 眾 ，數 也 。故 亂 國 之 主 ，患 存 乎 用 三 石爲 九 石也。

King Xuan o f Q i loved archery and enjoyed having others teil him how well he handled a taut bow. H e usually used a bow that had a pull no m ore than three stones. H e showed it to his attendants and let them test their strength by trying to pull it, but all o f them stopped short o f his mark, saying, ^ o t less than nine stones—w ho besides your majesty w ould be capable o f using this bow ?55 The tru th o f the m atter was that the bow King Xuan used was no•im ore than a three-stone bow, but to the end o f his life he thought he could use a nine-stone one. H o w sad! W ho but a candid scholar-knight is capable o f n o t flattering a ruler? T hat the few candid scholar-knights o f the w orld do n o t trium ph over the many is the result o f their numbers. Therefore, the trouble w ith the rulers o f chaotic states is that they use three-stone bows b ut believe they are using nine-stone bows.

六曰原亂

CHA PTER 6 T H E S O U R C E O F D IS O R D E R

23/6.1 亂 必 有 弟 ，大 亂 五 ，小 亂 三 ，討 亂 三 ，故 詩 曰 ：「毋 過 亂 門 』 ，所以遠之 也 。慮 福 未 及 ，慮 禍 〔 過〕 1之 ，所 以 ( 兒 G E > 免2之 也 。武 王 以 武 得 之 ，以文 持 之 ，倒 戈 弛 弓 ，示 天 下 不 用 兵 ，所 以 守 之 也 。 I. Chen Changqi, Wang Niansun.

2. Chen Changqi.

The progression o f disorder has an inevitable sequence. After five great disorders, there arc three lesser disorders and three suppressions o f disorder. Therefore an Ode says, wE nter not the gate o f disorder.55This is how you keep it at a distance. You should never plan on gcxxl fortune, but you should overly plan for disaster, and in that way you can avoid it. King W u w on the world through martial arts but held on to it through civil arts. H e turned his spear point dow n and unstrung his bow to show the w orld that n o t using weapons was the means by which he w ould keep it. 23/6.2 晉 獻 公 立 驪 姬 以 爲 夫 人 ，以 奚 齊 爲 太 子 ，里 克 率 國 人 以 攻 殺 之 。荀息立 其 弟 公 子 卓 ，已 葬 ，里 克 又 率 國 人 攻 殺 之 。於 是 晉 無 君 。公 子 夷 吾 重 賂 秦 以 地 而 求 入 ，秦 繆 公 率 師 以 納 之 ，晉 人 立 以 爲 君 ，是 爲 惠 公 。惠 公 既 定 於 晉 ，背 秦 德 而 不 予 地 。秦 繆 公 率 師 攻 晉 ，晉 惠 公 逆 之 ，與 秦 人 戰 於 韓 原 。 晉 師 大 敗 ，秦 獲 惠 公 以 歸 ，囚 之 於 靈 臺 。十 月 ，乃 與 晉 成 ，歸 惠 公 而 質 太 子 圉 。太 子 圉 逃 歸 也 。惠 公 死 ，圉 立 爲 君 ，是 爲 懷 公 。秦 繆 公 怒 其 逃 歸 也 ， 起 奉 公 子 重 耳 以 攻 懷 公 ，殺 之 於 高 梁 ，而 立 重 耳 ，是 爲 文 公 。文 公 施 舍 ， 振 廢 滯 ，匡 乏 困 ，救 災 患 ，禁 淫 慝 ，薄 賦 斂 ，宥 罪 戾 ，節 器 用 ，用 民 以 時 ， 敗 ( 荆 T A > 楚 人 于 城 濮 ，定 襄 王 ，釋 宋 〔 圍〕 3 ，出 穀 戍 ，外 內 皆 服 ，而後晉 亂 止 。故 獻 公 聽 驪 姬 ，近 梁 五 、優 施 ，殺 太 子 申 生 ，而 大 難 隨 之 者 五 ，三 君 死 ，一 君 虜 ，大 臣 卿 士 之 死 者 以 百 數 ，（ 離 L C > 罹4咎 二 十 年 。 3. W ang N iansun.

4 - M a X ulun.

A. Duke Xian o f Jin made Concubine Li his wife and her son Xiqi crown prince. As soon as Duke Xian died, Li Ke led the people to attack and kill Xiqi. Xun Xi then established Xiqi5s younger brother Prince Z huo on the throne. After Duke Xian5s burial, Li Kc led the people to attack and kill Prince Zhuo. W ith that, Jin had no lord. Prince Yiwu o f Jin had on several occasions offered to bribe the state o f Q in w ith land, seeking help to return from exile to rule Jin. Duke M u o f Q in led an army to ensure Prince Yiwu5s return to the state, and the people o f Jin made him their lord. H e was known posthum ously as Duke H ui. After Duke H ui was firmly established in his position in Jin, he turned his back on his obligation to Q in for its kindness and w ould not hand over the land. Duke M u o f Q in then led an army to attack Jin. Duke H ui m et the enemy head-on. They fought at H anyuan, where the army o f Jin suffered a disastrous defeat, and Duke H ui was taken back to Q in as a captive and imprisoned there in the Spirit Tower. After ten m onths, a peace accord was

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reached w ith Jin and Duke H ui was allowed to return, but Crown Prince Yu was kept as a hostage by Qin. The crown prince made his escape, and when Duke H u i died, he was established as ruler. H e was know n post­ hum ously as Duke H uai. Duke M u o f Q in was angry that he had escaped and so supported Prince Chong^er o f Jin, attacked Duke H uai, killed him at Gaoliang, and then established C h o n ^ e r as ruler. H e was know n post­ hum ously as Duke Wen. Duke Wen presented gifts, prom oted the downcast, gave aid to the impoverished， rescued those in trouble, expelled the wicked， lightened taxes, pardoned criminals, was m oderate in the use o f resources, employed the people only in the right season, defeated the Chu army at Chengpu, se­ cured the position o f King Xiang o f Zhou, broke C hu5s siege o f the Song capital, expelled the C hu soldiers from the Q i tow n o f G u, brought the submission o f all those w ithout and w ithin; after these things had been done, the disorders in Jin came to an end. Therefore, because Duke Xian heeded Concubine Li, favored Liang Wu and Actor Shi, and killed Crow n Prince Shensheng, five great difficulties ensued, three rulers died, one ruler was taken captive, hundreds o f great ministers, ministers, and knights died. The sorrows and disasters lasted some twenty years. 自 上 世 以 來 ，亂 未 嘗 一 。而 亂 人 之 患 也 ，皆 曰 一 而 已 ，此 事 慮 不 同 情 也 。 事 慮 不 同 情 者 ，心 異 也 。故 凡 作 亂 之 人 ，禍 希 不 及 身 。

B. From earlier ages until the present, disorders have never occurred singly. The trouble w ith those w ho cause disorder is that they all say that there will be one and only one act o f disorder, and so their plans for that act are n o t consistent with reality. W hen plans are no t consistent w ith reality, it is one5s thinking that is wrong. Thus, as a general principle, those w ho create disorder are seldom affected by the disasters that ensue.

Book 2 4

Book 2斗 offers an eclectic array of chapters bound together by their common concern with the various responsibilities of high-placed officials and how such officials should interact with their lords. Borrowing its title from a book of th c X u n z t^ the opening chapter, ^Nothing Indecorous,55recounts historical anecdotes to support the somewhat self-contradictory (but typically synthetic) argument that one who holds a government position should both adhere to the principles of righteous conduct and, at the same time, never overstep the bounds of his office. Chapter 2 argues that high-placed officials should follow the examples of Bao Shuya and Shenyin Wu and enthusiastically recommend for appointment people of talent. Referring back to book 23, chapter 3 urges the ruler to accept blunt criticism from his close advisors so that he will gain better understanding of himself and his influence on his realm. Chapter 4 argues that a ruler should adhere to fair and objective standards in meting out reward and punishment so that his ministers and subjects will fully devote themselves to serving him. This may at first glance seem like the argument found in the H a n fe izi and other Legalist sources, but unlike these texts, chapter 3—along with 14/4 above, to which it is related—-maintains that righteous acts rather than achievements should be the standard for judging reward and punishment. The H an feizi (ccNan yiw 一 ) rejects this assertion. Chapter 5 teaches the importance of focusing one5s efforts and concentrating on a single goal in order to perfect oneJs skills. The chapter seems to be elaborating on a theme put forth in the ^Dispelling Blindness55chapter of the X u n z i. Chapter 6 borrows the analogy that successful farmers attend to fundamentals to make the point that success in government depends on self-control and discipline. While this theme is coherently argued in the opening and final sections of the chapter, the middle is unrelated and makes the entire book seem somewhat disconnected.

[6 0 4 ]

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一曰不苟

CHA PTER 1 N O T H IN G IN D E C O R O U S 24/1.1 賢 者 之 事 也 ，雖 貴 不 苟 爲 ，雖 聽 不 自 阿 ，必 中 理 然 後 動 ，必 當 義 然 後 舉

，此 忠 臣 之 行 也 。賢 主 之 所 說 ，而 不 肖 主 雖 不 （肖其 Y 說 ，非 惡 其 聲 也 。

人 主 雖 不 肖 ，其 說 忠 臣 之 聲 與 賢 主 同 ，行 其 實 則 與 賢 主 有 異 。異 ，故其功 名 禍 福 亦 異 。異 ，故 子 胥 見 說 於 闔 閭 而 惡 乎 夫 差 ，比 干 生 而 惡 於 商 、死而 見說乎周。 I. C h en Q iyou.

It is the practice o f the worthy, however noble they may be, no t to en­ gage in indecorous acts and, however m uch their advice is heeded, n o t to be presum ptuous. They make certain th at they move only when w hat they do exactiy coincides w ith reason, and they initiate only w hat agrees w ith their m oral code. Such is the conduct o f a loyal minister. The w orthy ruler delights in loyal ministers. A lthough incom petent rulers do n o t delight in them , it is n o t because incom petent rulers hate the idea o f loyal ministers. A ruler, however incom petent, shares w ith the w orthy ruler the same pleasure in the idea o f loyal ministers. But in having to deal w ith the reality o f loyal ministers they differ from w orthy leaders. Because they differ, their accom­ plishments and their fortunes also differ. Because they differ, Wu Zixu was pleasing to King H d ü but despised by King Fuchai; and while alive， Bigan was hated by the Shang but, after he died, was celebrated by the Zhou. 24/1.2 武 王 至 殷 郊 ，係 墮 。五 人 御 於 前 ，莫 肯 之 爲 ，曰 ：「吾 所 以 事 君 者 非 係 也 。』武 王 左 釋 白 羽 ，右 釋 黃 鉞 ，勉 而 自 爲 係 。孔 子 聞 之 曰 ：『此五人者之 所 以 爲 王 者 佐 也 ，不 肖 主 之 所 弗 安 也 。』故 天 子 有 不 勝 細 民 者 ，天下有不 勝千乘者。

W hen King Wu arrived at the outskirts o f Yin, his girdle fell dow n about his legs. O f the five attendants in his presence, none was willing to cinch it back up, explaining, ttO ur service to our lord docs not involve cinching up his girdle.55King Wu let go o f the w hite feather pennant in his left hand and the yellow gold ax in his right and, with effort, cinched up the girdle himself.

W hen Confucius learned o f this, he said, ^This is the reason these five men were aides to the king and the reason that incom petent leaders could n o t rest easy.55Therefore, sometimes even the Son o f Heaven does n o t con­ quer lesser peoples, and sometimes the whole w orld docs n o t conquer middle-sized states o f a thousand chariots. 24/1.3 秦 繆 公 見 戎 由 余 ，說 而 欲 留 之 ，由 余 不 肯 。繆 公 以 吿 蹇 叔 。蹇 叔 曰 ：「君 以 吿 內 史 廖 。』內 史 廖 對 曰 ：『戎 人 不 達 於 五 音 與 五 味 ，君 不 若 遺 之 。j 繆 公 以 女 樂 二 八 ( 人 ) 2與 良 宰 遺 之 。戎 王 喜 ，迷 惑 大 亂 ，飮 酒 ，晝 夜 不 休 。由 余 驟 諫 而 不 聽 ，因 怒 而 歸 繆 公 也 。蹇 叔 非 不 能 爲 內 史 廖 之 所 爲 也 ，其義不 行 也 。繆 公 能 令 人 臣 時 立 其 正 義 ，故 雪 殽 之 恥 ，而 西 至 河 雍 也 。 2. Bi Yuan; dittography.

Duke M u o f Q in granted an audience to Youyu o f the Rong, was pleased by him, and w anted to have him stay longer, but Youyu was unwilling to stay. Duke M u told this to Jian Shu, w ho said, ccM y lord should tell this to Scribe o f the Interior Liao.55Liao said, ^The m en o f R ong are unacquainted w ith the five musical tones and the five flavors, so the best policy w ould be for my lord to send these as a gift.55Duke M u accordingly sent tw o troupes o f eight female musicians, along w ith some kitchen chefs. The king o f the R ong was delighted, and as a result w ent astray, causing great disorder in his state. H e held drinking parties that w ent on day and night w ith no pause for rest. Youyu repeatedly rem onstrated w ith the R ong king but was n o t heeded. Angered by this, he returned to Duke M u. It is n o t that Jian Shu was unable to do w hat Scribe o f the Interior Liao did, but that his moral code w ould no t perm it it. Duke M u was capable o f allowing his ministers to take positions consistent w ith their moral codes; therefore, he was able to wash away the shame o f the battle o f Yao and to expand to the west as far as Heyong. 24/1.4 秦 繆 公 相 百 里 奚 ，晉 使 叔 虎 、齊 使 東 郭 蹇 如 秦 ，公 孫 枝 請 見 之 。公 曰 ： r 請 見 客 ，子 之 事 歟 ？』對 曰 ： r 非 也 。』 『相 國 使 子 乎 ？』對 曰 ：「不 也 。』公 曰 ， 然 則 子 事 非 子 之 事 也 。秦 國 僻 陋 戎 夷 ，事 服 其 任 ，人 事 其 事 ， 猶 懼 爲 諸 侯 笑 。今 子 爲 非 子 之 事 ，退 ，將 論 而 罪 。』公 孫 枝 出 ，自敷於百 里 氏 。百 里 奚 請 之 。公 曰 ：「此 所 聞 於 相 國 歟 。枝 無 罪 奚 請 ？有 罪 奚 請

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焉 ？《 I 百 里 奚 歸 ，辭 公 孫 枝 。公 孫 枝 徙 ，自 敷 於 街 。百 里 奚 令 吏 行 其 罪 。 定分〔 治〕 3官 ，此 古 人 之 所 以 爲 法 也 。今 繆 公 鄕 之 矣 ，其 霸 西 戎 ，豈不宜 哉？ 3. C h en

Q iyou.

Duke M u o f Q in m ade Boli Xi his m inister o f state. W hen Jin sent Xi Shuhu and Q i sent D ongguo Jian to Q in, G ongsun Zhi requested that he be allowed to receive them . aIs receiving guests your responsibility, sir?55asked the surprised duke. “It is n o t，” he replied. ccD id the m inister o f state send you?55 “H e did not.” ^That being so, then you are asking to undertake a task that is n o t your responsibility. Q in is a backward place, where R ong and Yi barbarians live, and even though responsibilities are assigned particular offices and each person performs his ow n tasks, still, I fear, we are the object o f derision am ong the feudal lords. A nd now you propose undertaking responsibilities tliat are n o t yours. W ithdraw from my presence! I will make an assessment o f the situation to determ ine w hether you are guilty o f a crim e.55 G ongsun Zhi exited and personally pleaded his case w ith Mr. Boli. Boli Xi then begged that he be forgiven. "This is w hat I should hear from the prime m inister o f state!55said the indignant duke. aI f Zhi is innocent, then why plead for him? I f he is guilty, then o f w hat use is it to plead for him ?55 Boli Xi returned hom e and made his excuses to G ongsun Zhi. Gongsun Zhi left and pleaded his case in the city^s m ain intersection. Boli Xi sent an official to judge and sentence him. D eterm ining the functions o f governm ent agencies was the rule the ancients used to govern. Now, Duke M u o f Q in w ent in the same direction. Was it not fitting that he should become lord-proteaor over the Western Rong? 24/1.5 晉 文 公 將 伐 鄴 ，趙 衰 言 所 以 勝 鄴 之 術 ，文 公 用 之 ，果 勝 。還 ，將行賞 〔 衰〕 4 。衰 曰 ：『君 將 賞 其 本 乎 ？賞 其 末 乎 ？賞 其 末 則 騎 乘 者 存 ，賞其本則臣 聞 之 郤 子 虎 。』文 公 召 郤 子 虎 曰 ：「衰 言 所 以 勝 鄴 ，鄴 既 勝 ，將 賞 之 曰 ：「蓋 聞 之 於 子 虎 ，請 Ä 子 虎 。」』子 虎 曰 ： r 言 之 易 ，行 之 難 。臣 言 之 者 也 。』公 曰 ：『子 無 辭 。』郤 子 虎 不 敢 固 辭 ，乃 受 矣 。凡 行 賞 欲 其 博 也 ，博

則 多 助 。今虎非親言者也，而賞猶及之，此疏遠者之所以盡能竭智者也。 晉文公亡久矣，歸而因大亂之餘，猶能以霸 ，其由此歟？ 4. Xinxu parallel.

W hen Duke Wen o f Jin was about to attack Ye, Zhao Shuai advised him o f a strategy by which he could conquer Ye. Duke Wen used it and was, in fact, victorious. U pon returning, as he was about to present a reward to Shuai, Shuai said, ccWill my lord reward the roots or the branches? If you are to reward the branches, then you should give presents to the generals in their carriages w ho survived. If you are to reward the r3得之而親加手焉。』魯 君 許 諾 ，乃使吏槨其拳， 膠 其 目 ，盛 之 以 鵠 夷 ，置 之 車 中 。至 齊 境 ，桓公使人以朝車迎之，祓 以燔 火 ，釁 以犧豭 焉，生與之如國，命有司除廟筵几 而薦之，曰：「自孤之聞夷 吾 之 言 也 ，目益明，耳 益 聰 ，孤 弗 敢 專 ，敢以吿 于先君。《 I 因顧而命管子 曰：「 夷吾佐予。《 I 管 仲 還 走 ，再 拜 稽 首 ，受令而出。管子治齊國， 舉 事有 功 ，桓公必先賞鮑叔曰：「 使 齊 國 得 管 子 者 ，鮑 叔 也 。』桓公可謂知行賞 矣 。凡行賞欲其本也，本則過無由生矣。 2. Bi Yuan, Chen Qiyou.

3. Chen Qiyou; T P T L quotations, G u a n zi parallel.

While Guan Z hong was still in fetters in Lu, Duke H uan wished to make Bao Shu his prime minister. Bao Shu said, uIf my lord wants to reign as a lord-protector, then Guan Yiwu should occupy that position, for your servant is n ot his equal.55 "Tiwu has com m itted crimes against the O rphaned M an,55objected the duke. wH e is the person w ho shot at m e—so that is impossible.55 Bao Shu persisted: cT iw u was simply shooting at others for the sake o f his lord. Were you, my lord, able to make him your minister, he would also shoot at others for your sake.” Duke H uan w ould no t heed him and insisted on making Bao Shu his minister. The latter stubbornly refused, and finally Duke H uan did listen to him. H e thereupon sent a messenger to Lu to say, ttGuan Yiwu is the enemy

o f the O rphaned M an. I w ant to obtain him alive so that I m ight kill him w ith my own hands.55 The lord o f Lu assented to this and sent an official to bind G uan Yiwu5s hands, blindfold him, stuff him in a sack, and pu t him in a cart. W hen the cart arrived at the border o f Qi, Duke H u an sent someone to m eet G uan Yiwu in a court carriage. Ritual fires were lit to exorcise any evil influences, and the blcxxl o f an unblem ished pig was offered to the spirits. Seeing that Guan was alive, the duke then accompanied him to the capital. The duke ordered tlie appropriate officials to clean out the ancestral temple and furnish it w ith new mats and armrests. Presenting Guan Yiwu to his ancestors, the duke said, aEver since the O rphaned O ne has heard the advice o f Yiwu, his seeing has become clearer and his hearing sharper. The O rphan w ould not presume to act on his ow n authority, and dares now to report this to our late lord.55Then turning to G uan, he laid the charge upon him , "Tiwu, help m e!55 G uan Z hong stepped back, bowed twice, knocked his head on the ground, accepted the charge, and left the temple. W hen Guan Z hong governed the state o f Qi, everything he initiated ended in success. For that reason, Duke H uan felt it necessary to give the first reward to Bao Shu, explaining， “It was Bao Shu w ho induced the state o f Q i to obtain G uan Z hong.55 It may properly be said o f Duke H uan that he ccknew how to distribute rewards.55As a general rule, in distributing rewards the ruler wants to re­ ward those w ho initiated the service. I f those w ho initiated the service are rewarded, errors cannot occur. 24/ 2.3

孫 叔 敖 、沈 尹 莖 相 與 友 。叔 敖 遊 於 郢 三 年 ，聲 問 不 知 ，修 行 不 聞 。沈尹 莖 謂 孫 叔 敖 曰 ：「說 義 以 聽 ，方 術 信 行 ，能 令 人 主 上 至 於 王 ，下 至 於 霸 ，我 不 若 子 也 。耦 世 接 俗 ，說 義 調 均 ，以 適 主 心 ，子 不 若 我 也 。子 何 以 不 歸 耕 乎 ？吾 將 爲 子 游 。』沈 尹 莖 遊 於 郢 五 年 ，（ 荆 T A > 楚 王 欲 以 爲 令 尹 ，沈尹莖 辭 曰 ：「期 思 之 鄙 人 有 孫 叔 敖 者 ，聖 人 也 。王 必 用 之 ，臣 不 若 也 。』（ 荆 TA> 楚 王 於 是 使 人 以 王 輿 迎 叔 敖 以 爲 令 尹 ，十 二 年 而 莊 王 霸 ，此 沈 尹 莖 之 力 也 。 功無大乎進賢。

Sunshu Ao and Shenyin Jing were friends. Sunshu Ao sought employ­ m ent in the C hu capital o f Ying for three years, but his name did n o t be­ come known, nor did others hear o f his cultivated conduct. Shcnyin Jing said to Sunshu Ao, explaining m oral principles so that others will heed

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them , in having the proper m ethods and techniques faithfully enacted, and in being capable o f affecting rulers as high as kings and as low as lordsprotector, I am n o t your equal. But in abiding by society as it exists, in accepting its vulgar practices, and in adjusting explanations o f w hat is moral $〇that they fit a rulers m ind, you are n o t my equal. W hy n o t return to your

farming? I will be seeking employm ent for you.55 After Shenyin Jing had sought em ploym ent in the capital o f Ying for five years, the king o f C hu wished to make him prim e minister. Shenyin Jing declined, saying, aA m ong the rustics o f the tow n o f Qisi, there is one Sunshu Ao, w ho is a sage. Your majesty m ust employ him, for your subject is n o t his equal.55 The king o f C hu sent someone to bring Sunshu Ao in the royal carriage. H e m ade him prime minister, and, after twelve years. King Z huang o f Chu became lord-protector. This was due to the efforts o f Shenyin Jing. There is no finer achievement than prom oting the worthy.

三曰自知

CHA PTER 3 R E C O G N IZ IN G O N E S E L F 2 4 / 3.1

欲 知 平 直 ，則 必 準 繩 ；欲 知 方 圓 ，則 必 規 矩 ；人 主 欲 自 知 ，則 必 直 士 。 故 天 子 立 輔 弼 ，設 師 保 ，所 以 舉 過 也 。夫 人 故 不 能 自 知 ，人 主 ( 猶 其 GE> 獨 甚 1 。存 亡 安 危 ，勿 求 於 外 ，務 在 自 知 。 I. Bi Yuan; T F T L quotation.

I f you w ant to know w hether som ething is level or straight, you m ust use a water level or a m arking line. I f you w ant to know w hether it is square or round, you m ust use a carpenters square or a compass. I f a ruler wants to know about himself, he m ust use candid scholar-knights. Therefore, in order to have his errors made known to him, the Son o f Heaven establishes the offices o f supporter and assistant and institutes the positions o f tu to r and protector. It is certainly the case that individuals are incapable o f recog­ nizing their ow n errors, and this is especially true o f rulers. Rulers should n ot seek elsewhere for the survival o f their states and the security o f their persons. These things arc necessarily found in rulers recognizing their own errors.

2 4/3.2

堯 ( 有 G E > 置2欲 諫 之 鼓 ，舜 ( 有 G E > 置2誹 謗 之 木 ，湯 有 司 （ 過 G E > 直3 之 士 ，武 王 有 戒 慎 之 鞀 ，錢 恐 不 能 自 知 ，今 賢 非 堯 、舜 、湯 、武 也 ，而有 掩 蔽 之 道 ，奚 繇 自 知 哉 ？ 2. Chen Qiyou; H N Z ^ D en g x izi parallels.

3. Wang Niansun.

Yao set up a drum to be beaten by those w ho w anted to reprim and him. Shun set up wooden strips that could be written upon by those who wished to criticize, Tang had scholar-knights o f the Directorate o f Forthrightness to correct him. King Wu had a hand drum to be shaken by those who wished to warn him to be careful. Even so, they were fearfiil that they nndght prove incapable o f recognizing their ow n errors. N ow worthies w ho are not the equal o f Yao, Shun, Tang, and W u follow a D ao that conceals and blinds. O n what will they rely to know their ow n errors? 24/3.3 ( 荆 T A > 楚 成 、齊 莊 不 自 知 而 殺 ，吳 王 、智 伯 不 自 知 而 亡 。宋 、中山不 自 知 而 滅 ，晉 惠 公 、趙 括 不 自 知 而 虜 ，鑽 荼 、龐 涓 、太 子 申 不 自 知 而 死 ， 〈 故 >4敗 莫 大 於 不 自 知 。 4. Sun Shucheng, JizngWciqizo;QSZYquotation.

Because o f their failure to recognize their ow n mistakes, King Cheng o f C hu and Duke Zhuang o f Q i were killed. King Fuchai o f Wu and the Earl o f Zhi perished, the states o f Song and Zhongshan were destroyed, Duke H u i o f Jin and Zhao Gua were taken prisoner, and Zuan Cha, Pang Juan, and Crow n Prince Shen o f Wei died. Thus, nothing is so defeating as a lack o f self-knowledge. 24/3.4 范 氏 之 亡 也 ，百 姓 有 得 〈 其 >s鍾 者 ，欲 負 而 走 ，則 鍾 大 不 可 負 ，以椎毀 之 ，鍾 況 然 有 音 ，恐 人 聞 之 而 奪 己 也 ，遽 搶 其 耳 。惡 人 聞 之 可 也 ，惡己自 聞 之 悖 矣 。爲 人 主 而 惡 聞 其 過 ，非 猶 此 也 ？惡 人 聞 其 過 尙 猶 可 ，〔 惡己自聞 其過悖矣〕 6。 5. Sun Shucheng, Jiang WeiqiaoißSZTquotation. 6. Fan Gcngyan, Chen Qiyou; parallelism.

W hen the Fan family fled, one o f the H undred Clans found their bell, which he wanted to haul away, but it was to o large to carry on his back. H e sm ick the bell w ith a mallet to break it into pieces, but it resonated, hwyan£f\ Fearful that others would hear the ring and try to take the bell from him, he

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quickly covered his ears. That he should dislike others5hearing the bell ring makes sense, b ut that he should dislike his hearing it himself is madness. Are n o t rulers w ho dislike hearing o f their ow n errors like this? T hat they should hate others to hear o f their errors also makes sense, but that they themselves should hate to hear o f their ow n errors is madness. 24/ 3.5

魏文侯燕飮，皆令諸大夫論己。或言君〈 仁 ，或言君義，或言君> ( 之)7智 也 。至於任座，任座曰：「 君不肖君也。得中山不以封君之弟，而以封君之 子 ，是以知君之不肖也。《 I 文侯不說，知於顏色。任座趨而出。次及翟黃， 翟黃曰：『 君 賢 君 也。臣聞其主賢者，其臣之言直。今者任座之言直，是以 知君之賢也。』文侯喜曰：「 可反歟？』翟黃對曰：『 奚爲不可？臣聞忠臣畢 其 忠 ，而不敢遠其死。座殆尙在於門。』翟 黃 往 視 之 ，任座在於門，以君 令 召 之 。任 座 入 ，文侯下階而迎之，終座以爲上客。文侯微翟黃，則幾失 忠臣矣。上順乎主心以顯賢者，其唯翟黃乎？ 7. Bi Yuan; T P T L quotation.

Once, w hen M arquis Wen o f Wei had a banquet, he comm anded all o f his grand officers to offer their assessments o f him. Some spoke o f their lord5s humaneness, some o f his moral principles, and others o f his wisdom. But when it was Ren Z uo5s turn, he said, aM y lord is an unw orthy ruler. W hen he conquered Zhongshan, he did n o t enfeoff his younger brother w ith it but instead gave it to his son. This is how I know o f our lord5s unw orthiness.55M arquis Wen was displeased and m ade it known by his ex­ pression. Ren Z uo quickly left. W hen it was Di Huang^s turn to speak, he said, ^My lord is a worthy ruler. Your subject has heard that when a leader is worthy, his ministers speak can­ didly. Just now when Ren Zuo spoke candidly, I knew o f our lord5s worthiness.55 M arquis Wen was pleased and asked, ccShould I perm it him to return ?55 aW hy not? Your servant has heard that a loyal m inister in being fully loyal will n o t presume to flee death. Ren Z uo is still at the gate.55 Di H uang w ent to look, and Ren Z uo was indeed standing at the gate, and so Di H u an g told him that the ruler com m anded his presence. W hen Ren Z uo entered, M arquis Wen descended the staircase to welcome him. In the end, Z uo was made a senior retainer. If it had n o t been for Di H uang, M arquis Wen m ight have lost a loyal subject. In dealing w ith superiors, to be able to abide by a leaders inclina­ tions, and in doing so make worthies em inent, is surely an apt description o f Di H uang, is it not?

614

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D IS C O U R S E S

四曰當賞

CH A PTER 4 F IT T IN G R E W A R D S 24/4.1 民無道知天，民以四時寒暑日月星辰之行知天。四時寒暑日月星辰之行 當 ，則諸生有血氣之類皆( 爲V 得其處而安其產。人臣亦無道知主，人臣以 賞罰爵祿之所加知主。主之賞罰爵祿之所加者宜，則親疏遠近賢不肖皆盡 其力而以爲用矣。 I. Chen Qiyou.

The people have no Dao to know Heaven, so they use the alternation o f cold and w arm th during the four seasons and the movements o f the sun, mcx)n, planets, and constellations to know it. I f the alternation o f cold and warm th during the four seasons and the movements o f the sun, m oon ，planets, and constellations are w hat they should be, all living things belonging to the class o f creatures w ith blexxi and breath find their proper niche and will be secure in their lives. The subjects o f a ruler have no D ao by which to know him ， so they use the rewards, punishm ents, titles， and emolum ents that he bestows. I f his rewards, punishm ents, titles, and emolum ents are fitting, then close and distant relatives, people far and near, as well as the w orthy and the unw orthy will all w ork hard and make themselves o f use. 24/ 4.2

晉文侯反國，賞從亡者，而陶狐不與。左右曰：「 君反國家，爵祿三出， 而 陶 狐 不 與 。敢 問 其 說 。』文公曰：「 輔 我 以 義 、導 我 以 禮 者 ，吾以爲上 賞 。敎 我 以 善 、彊我以賢者，吾以爲次賞。拂 吾 所 欲 、數 舉 吾 過 者 ，吾以 爲末賞。三者所以賞有功之臣也。若賞唐國之勞徒，則陶狐將爲首矣。j 周 內史興聞之曰：「 晉公其霸 乎！昔者聖王先德而後力，晉公其當之矣 。

j

W hen Duke Wen o f Jin returned to his country, he rewarded those w ho had followed him during his exile, but Tao H u was n o t am ong them . H is attendants inquired, aSince your lordship returned to his hom eland, he has thrice given titles and awards but has no t included Tao H u any o f those times. We dare to ask the reason.55 楚 廷 嘗 有 神 白 猿 ，（ 荆 TA > 楚 之 善 射 者 莫 之 能 中 ，（ 荆 T A > 楚 王 請 養 由 基 射 之 。養 由 基 矯 弓 操 矢 而 往 ，未 之 射 而 括 中 之 矣 ，發 之 則 猿 應 矢 而 下 ，則 養 由 基 有 先 中 中 之 者 矣 。尹儒學 御 三 年 而 不 得 焉 ，苦 痛 之 ，夜 夢 受 秋 駕 於 其 師 。明 日 往 朝 其 師 ，〔 其師〕 3望 而 謂 之 曰 ：『吾 非 愛 道 也 ，恐 子 之 未 可 與 也 。今 日 將 敎 子 以 秋 駕 。』尹儒反 走 ，北 面 再 拜 曰 ：「今 ( 昔 L C > 夕 臣 夢 受 之 。』先 爲 其 師 言 所 夢 ，所夢固秋 駕 已 。上 二 士 者 可 謂 能 學 矣 ，可 謂 無 害 之 矣 ，此 其 所 以 觀 後 世 已 。

3. Bi Yuan, Chen Qiyou. Yang Youji and Yin Ru were both m en o f highly refined skills. In the courtyard o f the palace o f C hu there was a magical white ape, which even the best archers could n o t hit, and so the king o f C hu asked Yang Youji to try. Yang Youji picked up his bow and arrows and w ent to try. Before shoot­ ing, he had already pinned it w ith his arrows; w ith a single shot, the ape fell. Thus, Yang Youji had the ability to hit his target before actually hitting his target. Yin R u studied charioteering for three years w ithout m astering it, a fact that so greatiy saddened him that one night he dream t o f learning the art o f aautum n driving55from his teacher. The next day he w ent to pay his respects to his teacher, w ho lcx>ked directly at him and said, aIt is n o t that I have been sparing about im parting the right Dao, but that I feared you were no t capable o f being taught. Now, however, I will teach you the art o f aautum n driving,55Yin Ru turned to leave but assumed the hum ble position o f facing north and bowed twice to his teacher. ul dream t last night o f having learned it.55His dream had anticipated what his teacher would say, and he had genu­ inely dream t o f the art o f aautum n driving.55 These two scholar-knights may be properly described as being acapable o f studying55and aim m unc to harm ,55and that is why they are exemplars for later ages.

620

T H E

D IS C O U R S E S

六曰貴當

CH A PTER 6 P R I Z I N G W H A T IS F I T T I N G 24/ 6.1

名 號 大 顯 ，不 可 彊 求 ，必 繇 其 道 。治 物 者 不 於 物 於 人 ，治 人 者 不 於 〔 人 於 事 ，治 事 者 不 於 〕 1事 於 君 ，治 君 者 不 於 君 於 天 子 ，治 天 子 者 不 於 天 子 於 欲 ，治 欲 者 不 於 欲 於 性 。性 者 萬 物 之 本 也 ，不 可 長 ，不 可 短 ，因其固然而 然 之 ，此 天 地 之 數 也 。窺 赤 肉 而 烏 鵲 聚 ，貍 處 堂 而 眾 鼠 散 ，衰 絰 陳 而 民 知 喪 ，竽 瑟 陳 而 民 知 樂 。湯 、武 修 其 行 而 天 下 從 。桀 、紂 慢 其 行 而 天 下 畔 ， 豈 待 其 言 哉 ？君 子 審 在 己 者 而 已 矣 。 I. Chen Qiyou; parallelism.

The illustrious reputation cannot be purposefully sought, but m ust be achieved through following the true Dao. C ontrol o f things depends, not on the things, but on the man. C ontrol o f m en depends, n o t on the men, but on the task. Control o f the task depends, no t on the task, but on the feudal lord. C ontrol o f feudal lords depends, not on them , but on the Son o f Heaven. C ontrol o f the Son o f Heaven depends, no t on him, but on his desires. C ontrol o f desires depends, not on the desires, but on the inborn nature. Inborn nature is the fundamental consideration in the myriad things and can be neither increased nor decreased, for it is w hat definitively makes each thing the thing that it is. This is a constant principle o f Heaven and Earth. Crows and magpies flock where they see red meat; all the rats scatter when a cat lives in the hall. W hen m ourning clothes are displayed, people know there is going to be a funeral; when flutes and zithers are displayed, people know there is going to be a celebration. Tang and W u cultivated their conduct, and the w orld followed them ; Jie and Z hou Xin behaved contemptuously, and the world turned against them . W hy w ould people await anything such tyrants m ight say 丁he gentleman pays close attention to w hat resides w ithin him and to nothing else. 24/ 6.2

( 荆 T A > 楚 有 善 相 人 者 ，所 言 無 遺 策 ，聞 於 國 ，莊 王 見 而 問 焉 。對 曰 : 「臣 非 能 相 人 也 ，能 觀 人 之 友 也 。觀 布 衣 也 ，其 友 皆 孝 悌 純 謹 畏 令 ，如此

者 ，其家必日益，身必日榮，（ 矣 G E > 此2 所謂吉人也。觀事君者也，其友 皆誠信有行好善，如 此 者 ，事 君 日 益 ，官 職 日 進 ，此所謂吉臣也。觀人主 也 ，其 朝 臣 多 賢 ，左 右 多 忠 ，主 有 失 ，皆交爭 証 諫 ，如 此 者 ，國 日 安 ，主 日 尊 ，天 下 日 服 ，此所謂吉主也。臣非能相人也，能觀人之友也。』莊王 善 之 ，於 是 疾 收 士 ，日夜不懈，遂 霸 天 下 。故賢主之時見文藝之人也，非 特具之而已也，所以就大務也。夫事無大小，固相與通。田獵馳騁，弋 射 走 狗 ，賢 者 非 不 爲 也 ，爲 之 而 智 日 得 焉 ，不 肖 主 爲 之 而 智 曰 惑 焉 。《 志》曰：「 驕 惑 之 事 ，不亡奚待？J 2. Xu W ciyu.

In Ghu there was an expert physiognom ist whose predictions never failed, so he became famous throughout the country. King Zhuang granted him an audience and questioned him how he did it. The m an replied, ccYour servant is no t able to judge a m an5s fate by his appearance, but only by examining a m an5s friends. I f the m an I am examin­ ing is a com m oner and his friends are all dutiful, diligent, and obedient, then it is certain that his family will daily grow and he himself daily become m ore prosperous. This is w hat we mean by ca m an whose fortune will be good.5 I f the m an is an official and his friends are sincere, honest, highm inded, and fond o f goodness， then each day his service to his ruler will improve and his career will advance. This is w hat we mean by ca m inister whose fortune will be good.5If the m an is a ruler whose ministers arc, for the m ost part, worthies and whose attendants are, for the m ost part, loyal, and if all o f them strive to correct and admonish him, then each day his state will become m ore secure, the ruler himself will be m ore honored, and the w orld will acknowledge him w ith greater submissiveness. This is w hat we mean by ca ruler whose fortune will be gocxl.5Thus your servant says that he is unable to judge a man's fate by his appearance, but only by exam­ ining his friends.55 King Z huang found this excellent and thereupon quickly assembled scholar-knights. Day and night he did not rest, and as a result became lordprotector o f the world. Therefore, w orthy rulers give timely audiences to men o f refinement and cultivation, n ot merely so that they will be surrounded by them , but because through them they achieve great things. W ith them , tasks large and small can be accomplished. The w orthy man does not avoid hunting, riding fast, using hunting dogs, and shcx>ting stringed arrows; but in doing these things, he regularly

improves his ability to think, whereas an incom petent ruler regularly be­ comes m ore m uddled by doing them. A record says. When you do arrogant and muddled things, Will you not perish in a short time 24/6.3 齊3有好獵者，曠日持久而不得獸，入則媿 其家室，出則媿 其知友州里。 惟其所以不得之故，則狗惡也。欲 得 良 狗 ，則家貧無以。於是還疾耕，疾 耕 則 家 富 ，家富則有以求良狗，狗良則數得獸矣，田獵之獲常過人矣。非 獨 獵 也 ，百事也盡然。霸 王有不先耕而成霸 王者，古今無有。此賢(者)4不 肖之所以殊也。賢不肖之所欲與人同，堯 、桀 、幽 、厲 皆 然 ，所以爲之異。 故賢主 察 之 ，以 爲 不 可 ，弗 爲 ；以 爲 可 ，故 爲 之 。爲之必繇其道，物莫之 能 害 ，此功之所以相萬也。 3. Following TPTL. 4. ChenChangqi. In Q i there was a man w ho so loved hunting that he wasted days in the stubborn but futile pursuit o f wild animals. H e was ashamed to face his family members at hom e, as well as acquaintances and fellow villagers. H e thought that the only reason he did n o t catch animals was that his dog was no good. H e w anted to buy a good dog, but his family was poor and w ith­ o u t means. W hen he returned hom e, therefore, he devoted himself to his plowing. Because o f his devoted plowing, his family became wealthy and thus able to find a good dog, w ith which he was able to catch m ore animals than anyone else could. It is n o t only o f hunting that this is true, but o f all m anner o f other things. From antiquity to the present, there has never been a case o f anyone becom ing a lord-protector w ithout first ^plowing.55This is w hat sets the w orthy apart from the unworthy. The w orthy and unw orthy have the same desires as ordinary men. In this, Yao and Jic, You and Li were the same. W herein they differed was how they pursued their desires. Thus, when a w orthy leader examines a course o f action and finds it improper, he will not follow it, and when he considers it proper, he will. Since w hat he docs always follows the Dao, nothing can harm him. Thus, his accomplishments surpass those o f others ten thousandfold.

Book 25

The first two chapters of this book introduce principles illustrated by historical anecdotes. The other four chapters arc concerned with how a ruler should govern. Chapter i begins with the observations that one cannot judge by the appearance of a thing whether or not it is in accord with nature and that it is only by knowing this that one can come to understand the changes and transformations to which all things are subject. Chapter 2 points out the difficulty of ascertaining the category to which something belongs, for when conditions change, the behavior of a thing changes as well. Chapter 3 argues that the ruler should maintain his own standards in judging the opinions and talents of his subordinates. The chapter concludes with a scries of instructions concerning how the ruler should maintain his modesty, composure, and purity of mind. Chapter 4 counsels non-action on the part of the ruler and instructs him in exploiting the specialized knowledge and talent of those to whom he has assigned official responsibilities. Chapter 5 argues that it is a fundamental necessity for the ruler to ensure that the social boundaries between superiors and subordinates arc clearly drawn. The ruler and other superior figures arc associated with the circle, the supreme symbol of Heaven, and they must exer­ cise care to ensure that those who ^occupy the square55never overstep the bounds of their inferior positions. This goes beyond the old Confiician idea of “rectification of names55and involves defining the tasks and responsibilities of the different offices within a professional bureaucracy—a concern voiced by Han Fei and other ^Legalist55 thinkers. Chapter 6 counsels the ruler to be thoughtful with regard to what appears to be the most inconsequential of his statements and the most trivial of his actions, for all these have consequences that can affect his survival and the respect his popu­ lation has for him.

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THE DISCOURSES

一曰似順

CH A PTER 1 A PPA REN T A CCO RD 25/1.1 事多似倒而順，多似順而倒。有知順之爲倒、倒之爲順者，則可與言化 矣 。至 長 反 短 ，至 短 反 長 ，天之道也。 M any things that seem contrary to nature in fact accord w ith it, and m any things that seem to accord w ith it in fact are contrary to it. Someone who knows the contrariness o f w hat accords and the accord o f the contrary may advise you about the processes o f change. It is the D ao o f nature that the days start getting shorter after the longest day and start getting longer after the shortest day. 25/1.2 (荆 T A > 楚莊王欲伐陳，使人視之。使者曰：r陳不可伐也。』莊王曰： r何 故 ？』對曰：r城 郭 高 ，溝 洫 深 ，蓄積多也。』寧國曰：「 陳可伐也。夫 陳 ，小 國 也 ，而 蓄 積 多 ，賦 斂 重 也 ，則 民 怨 上 矣 ；城 郭 高 ，溝 洫 深 ，則民 力 罷 矣 。興 兵 伐 之 ，陳可取也。』莊 王 聽 之 ，遂取陳焉。 King Zhuang o f Chu wanted to attack Chen and so sent someone to spy on it. The m an reported, ccChen cannot be attacked.55 ccW hy not?55asked the king. ccIts walls are high, its moats are deep, and its supplies are plentiful.55 N ing G uo said, ccChen, being a small state, can be attacked. Its supplies are plentiful because its taxes are heavy—so its people resent their superi­ ors. Its walls are high and its moats deep—so its people are physically ex­ hausted. I f you raise an army and attack, Chen can be taken.55King Zhuang heeded him and thus took Chen. 25/1.3 田成子之所以得有國至今者，有兄曰完子，仁且有勇。越人興師誅田成 子曰：「 奚故殺君而取國？』田成子患之。完子請率士大夫以逆越師，請必 戰 ，戰 請 必 敗 ，敗 請 必 死 。田成子曰：『夫必與越戰可也。戰 必 敗 ，敗必 死 ，寡人疑焉。』完子曰：「 君之有國也，百姓 怨 上 ，賢良又有死之，〔 朝〕 1 臣蒙恥。以完觀之也，國已懼矣。今越人起師，臣與之戰，戰 而 敗 ，〔 敗而

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死〕 2 ， 賢 良盡死，不死者不敢入於國。君與諸孤處於國，以臣觀之，國必安 矣 。j 完 子 行 ，田成子泣而遺之。夫 死 敗 ，人之所惡也，而反以爲安，豈 一道 哉？故人主之聽者與士之學者，不可不博。 I. Chen Qiyou.

2. Chen Qiyou; parallelism.

The reason Viscount Cheng o f the Tian family was able to take Qi and ensure that his family w ould hold onto it dow n to the present is that he had an older brother nam ed Viscount Wan w ho was both hum ane and brave. W hen Yuc raised an army to attack Viscount G hoig, the ruler o f Yuc asked, ccWhy did Viscount Cheng o f the Tian m urder his ruler and take the state?55 Viscount Cheng was worried about this. Viscount Wan asked permission to lead an army o f knights and grand officers to face the Yue army, to lose the battle, and to die. Viscount Cheng said, uO f course you can do battle w ith Yue. But I d oubt the necessity o f the battle ending in defeat and the defeat necessitating your death.55 ^Because my lord has taken possession o f the state, the H undred Clans resent you, and the w orthy and good ministers, w ho w ould be willing to die for you, remain in court, feeling ashamed. As I, Wan, see it, the conditions in the state are already in a worrisom e condition. Now , if Yue raises an army and your servant does battle w ith them and is defeated, and having been defeated, dies, then the w orthy and good will all die, and those w ho were unwilling to fight to the death will no t dare to return to Qi. T hen you and all their orphans can cx:cupy the state. As your servant sees it, the state will then surely be secure.55Viscount Wan w ent on the campaign, and Viscount C heng tearfully saw him off. Death and defeat are things despised by men. H ow could there have been only one Dao to create security for Qi? Therefore, w hat rulers heed and scholar-knights study cannot but be broad. 25/1.4 尹鐸爲晉陽，下 〔 之絳〕 3 ， 有請於趙簡子。簡子曰：M主而夷夫壘。我將 往 ，往 而 見 壘 ，是見中行寅與范吉射也。《 I 鐸往而增之。簡子上之晉陽， 望見壘而怒曰：「 譆 ！鐸 也 欺 我 。』於是乃舍於郊，將使人誅鐸也。孫明進 諫曰：「 以 臣 私 之 ，鐸 可 賞 也 。鐸之言固曰：「 見樂則淫侈，見 憂 則 諍 治 ， 此人之道也。今君見壘念憂患，而況群臣與民乎？夫便國而利於主，雖兼 於 罪 ，鐸 爲 之 。夫順令以取容者，眾 能 之 ，而況鐸歟？」君 其 圖 之 。j 簡 子曰：「 微 子 之 言 ，寡人幾過。』於是乃以免難之賞賞尹鐸。人 主 ，太上喜 怒 必 循 理 ，其 次 不 循 理 ，必 數 更 ，雖 未 至 大 賢 ，猶足以蓋濁世矣。簡子當

此 。世 主 之 患 ，恥不知而矜自用，好愎過而惡聽諫，以 至 於 危 。恥無大乎 危者。 3. Chen Qiyou.

W hen Yin D uo governed Jinyang, he traveled downhill to Jiang to request instructions from Viscount Jian o f Zhao. Viscount Jian said, ccG o and level the fortifications built by my enemies Z honghang Yin and Fan Jiyi. Were I to go and sec these fortifications, it w ould be like seeing these tw o men.55 D uo left, but he increased the size o f the fortifications. W hen Viscount Jian traveled up to Jinyang, he saw the fortifications. aD am n!whe said angrily. “D uo has deceived me.” For that reason， he camped at the outskirts o f the tow n, intending to send an officer to execute Duo. Sun M ing came forward to argue against this. cT ro m your subjects per­ sonal point o f view. D uo should be rewarded. D uo definitely said, €It is the D ao o f m ankind that when a person experiences happiness he becomes indolent and lazy, but w hen he experiences uneasiness, he works and controls himself. Now, if when my lord sees the fortifications, he remembers his worries and troubles, how much m ore then will this be the case w ith his ministers and subjects? I shall act for the good o f the state and the benefit o f the ruler, even if that should mean that I will be doubly punished. Every­ body is capable o f obeying orders and winning acceptance, so how m uch m ore should I do so!5M y lord should think the m atter over.55

□ 〔 有〕 蠆 〔 有〕 堇 ，獨食之則殺人，合而食之則〕 不 殺 。〔 或 殺 而 壽 ，或殺而 不 殺 ，類 固 不 必 ，安可推也〕 1 。漆 淖 水 淖 ， 合 兩 淖 則 爲 蹇 ，溼 之則 爲 乾 ； 金柔錫柔，合兩柔則爲剛，燔之則爲淖 。或溼 而乾，或燔而淖 ，類固不必， 〔 安〕 2 可推(知) 2 也 ？小 方 ， 大方之類也：小 馬 ，大馬之類也；小 智 ，非大智 之類也。 I. Chen Qiyou.

2. Chen Qiyou.

To know that one does not know is the loftiest form o f intelligence. The trouble w ith those w ho com m it errors is that, though they do not know, they nonetheless diink themselves knowledgeable. Now, there are many things that, though they appear to be members o f a particular class, are not; there are m any people w ho, though they appear to be intelligent, are not. Thus, there is no end to states perishing and people being slaughtered. Now, eaten separately, the plant asarum and the lei creeper are lethal; but if eaten together, they will increase longevity. Eaten separately, scorpions or aconite are lethal; but eaten together, they will not kill. In the one instance, they sometimes kill and sometimes extend life; in the other, they some­ times kill and sometimes do not. W hen the class to which a thing belongs is decidedly uncertain, w hat can be induced about it? Lacquer and water are both liquids; but if you mix the two liquids together, they solidify, and if you steam the lacquer, it will dry out. Copper and tin arc both soft, but combine the two soft substances, and they become hard; and if you heat the com bination, it liquefies. In the one instance, you dry out the material by making it damp; in the other, you liquefy the material by heating it. W hen the class to which a thing belongs is decidedly uncertain, w hat can be induced about it? A small square belongs to the same class as a large square, just as a small horse belongs to the same class as a large horse. But small understanding is n o t o f the same class as great understanding.

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魯人有公孫綽者，吿 人曰：「 我能起死人。』人問其故。對曰：「 我固能 治 偏 枯 ，今吾倍所以爲偏枯之藥則可以起死人矣。』物固有可以爲小，不 可以爲大；可 以 爲 半 ，不可以爲全者也。 In Lu there was a Prince C huo w ho told people, CCI can raise the dead.55 Someone asked him how he could do this. H e responded, ul am definitely able to cure paralysis. Now, if I double the dosage o f the medicine I use to cure paralysis, it should be possible to raise the dead.55 There definitely are things that can treat the small but n o t the large, and there are things that can treat the part but n o t the whole. 2 5 /2 .3

相劍者曰：「白 所 以 爲 堅 也 ，黃 所 以 爲 扨 也 ，黃 白 雜 則 堅 且 扨 ，良劍 也 。j 難者曰：「白所以爲不扨 也，黃所以爲不堅也，黃白雜則不堅且不扨 也 。又 柔 則 綣 ，堅 則 折 。劍 折 且 綣 ，焉得爲利劍？《 I 劍 之 情 未 革 ，而或以 爲 良 ，或 以 爲 惡 ，說使之 也 。故有以聰明聽說則妄說者止，無以聰明聽說 則 堯 、桀無別矣。此忠臣之所患也，賢者之所以廢也。 A judge o f fine swords said, cT h e white metal is w hat makes a sword hard， and yellow metal is w hat makes it sharp. I f you mix them , you will have both hardness and sharpness—and that is a superior sword.55 Someone confuted him, saying, cT h e white metal is w hat makes a sword dull, and yellow w hat makes it soft. If you combine them , you will have neither hardness nor sharpness. M oreover， the blade o f ä soft sword will twist, while that o f a hard one will snap. If a sw ord both twists and snaps, how can it be considered a sharp weapon?55 The true nature o f the sword did no t change; yet the one took it to be good, the other bad. They accomplished this w ith their explanations. There­ fore, if one listens to explanations with intelligence, then bizarre explanations will cease. I f one docs no t listen to explanations w ith intelligence, then one will n ot be able to separate Yao from Jie. This is w hat causes problems for loyal m inisters and w hat causes the w orthy to be dismissed. 25/2.4 義 ，小爲之則小有福，大爲之則大有福。於禍則不然，小有之不若其亡 也 。射招者欲其中小也，射獸者欲其中大也。物 固 不 必 ，安可推也？

I f a person acts morally in a small way, then his blessing will be small. If he acts morally in a large way, then his blessing will be large. But misfortune is n o t like this, for it is better to have none than to have a little. An archer aiming;at a a target wants to hit the small bull5s-eye, whereas an archer aiming at an ani limai wants to hit the large target. W hen the class to which a thing belongs is decidedly uncertain, w hat can be induced about it? 2 5 /2 .5

高 陽 應 將 爲 室 家 ，匠 〔 人〕 3 對曰：「 未 可 也 。木 尙 生 ，加 塗 其 上 ，必將 撓 。以 生 爲 室 ，今 雖 善 ，後 將 必 敗 。j 高陽應曰：「 緣 子 之 言 ，則室不敗 也 。木 益 枯 則 勁 ，塗 益 乾 則 輕 ，以益勁任益輕則不敗。《 I 匠人無辭而對， 受令而爲之。室之始成也善，其後果敗。高陽應好小察，而不通乎大理也。 3. XuWciyu; context.

Gaoyang Ying planned to build a house, but the carpenter said, "The tim e is n o t yet right. The lum ber is still green, so if I add a layer o f clay over it, it will surely warp. I f you use green w ood in building a house, although it will seem fine for now, later it will fall down.55 uI f we rely on w hat you yourself have said, the house will no t fall down. As the wcxxl dries, it will get stronger, and as the clay dries, it will get lighter. I f you p u t w hat is getting lighter on som ething that is getting stron­ ger, it will n o t fall down.55 The carpenter was at a loss for words and so did as he was told. W hen the house was first finished it was fine, but afterwards it did, in fact, fall down. Gaoyang Ying loved to make trivial investigations but did no t under­ stand larger principles. 2 5 /2 .6

驥驚綠耳背日而西走，至乎夕則日在其前矣。目固有不見也，智固有不 知 也 ，數固有不及也。不知其說所以然而然，聖人因而興制，不事心焉。 The thoroughbreds, Ji, Ao, and Lüer raced westward w ith their backs to the sun, but by evening the sun was in front o f them. There definitely are things the eyes cannot see, the intellect cannot grasp, and techniques cannot deal with. We may n o t understand the explanation o f w hat makes a thing as it is, yet we know it is that way. The sages founded their institutions on the basis o f what they knew to be so and did not exercise their minds over the explanation.

63〇

THE DISCOURSES

三曰有度

CHA PTER 3 H A V IN G S T A N D A R D S

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賢主有度而聽，故 不 過 。有度而(以Y聽 ，則 不 可 欺 矣 ，不 可 惶 矣 ，不 可 恐 矣 ，不可喜矣。（ 以) 2 凡 人 之 知 ，不昏乎其所已知，而昏乎其所未知， 則人之易欺矣，可 惶 矣 ，可 恐 矣 ，可 喜 矣 ，知之不審也。 I. Chen Qiyou; gloss entered into text.

2. Yang Shuda.

Because w orthy leaders m aintain their ow n standards when listening to others, they do n ot com m it errors. By m aintaining their ow n standards while listening to others, they cannot be cheated, confused, frightened, or induced through pleasure. As a general rule, the knowledge o f ordinary m en is n ot m uddled in the case o f w hat they already understand, but it is m uddled in the case o f w hat they do n o t yet understand. Thus, others find it easy to cheat, confuse, frighten, and induce them w ith pleasures because their knowledge has no t been acquired through careful examination. 2 5 /3 .2

客有問季子曰：「〔 堯〕 3 奚以知舜之能也？』季子曰：『 堯固已治天下矣，舜 言治天下而合己之符，是以知其能也。』 ^若雖知之，奚道知其不爲私？j 季子曰：「 諸能治天下者，固必通乎性命之情者，當無私矣。夏不衣裘 ，非 愛 裘 也 ，暖有餘也。冬不用篷 ，非愛 篷 也 ，（ 清 G V > 凊 4 有 餘 也 。聖人之不 爲 私 也 ，非愛費也，節乎己也。節 己 ，雖貪汙 之心猶若止，又況乎聖人？j 3- Sun Qiangming; context.

斗•Fan Gengyan.

A retainer asked M aster Ji, aH ow did Yao know that Shun was capable?55 M aster Ji replied, ccW hen Yao had already definitively put the w orld in good order, Shun discussed governing the world, and w hat he said tallied w ith Yao5s ow n thinking. This is how he knew that Shun was capable.55 aAlthough you think you know that, how in fact do you know that he was n o t acting for the sake o f personal gain?55 M aster Ji responded, "'Everyone w ho is capable o f governing the world definitely m ust com prehend the true character o f inborn nature and fate. Such men seek no personal gain. A m an docs not wear fur garments in the sum m er because he is saving his fürs, but because it is too hot. A m an docs n o t use a fan in the w inter because he is saving his fans, but because it is too

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cold. A sage docs n o t act for the sake o f personal gain because he is worried about the expenditure o f material g œ d s , but because he m oderates him ­ self. I f anyone m oderates himself, even his inclination tow ard greed and lust can be stopped—how m uch m ore will this be true o f a sage!55

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許由非彊也，有所乎通也。有所通則貪汙 之利外矣。 Xu You gave up the world not because he was forced to do so, but because he com prehended the true nature o f things. I f you com prehend the true nature o f things, greed and lust for profit can be eliminated. 25/ 3.4

孔 、墨之弟子徒屬充滿天下，皆以仁義之術敎導於天下，然而無所行 〔 其〕 5 ，敎者(術) 5 猶 不 能 行 ，又況乎所敎？是何 也 ？仁義之術外也。夫 以 外 勝 內 ，匹夫徒步不能行，又況乎人主？唯通乎性命之情，而仁義之術 自行矣。 5. Chen Qiyou.

The disciples and followers o f Confucius and M o D i fill the w orld, and they all provide it w ith instruction in the techniques o f humaneness and morality. Nevertheless, these m ethods are n o t put into practice anywhere. I f the teachers are unable to p u t their m ethods into practice, how can those they teach hope to do so? W hy is this? Because the techniques o f humaneness and morality are alien to hum an nature. Ordinary m en w ho follow them are incapable o f using w hat is alien to their nature to overcome w hat inheres in it—how much less will this be true o f rulers ! Only w ith füll comprehension o f the true character o f inborn nature and fate can the techniques o f humaneness and morality be practiced by an individual.

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先王不能盡知，執一而萬物治。使人不能執一者，物感之也。故曰通意 之 悖 ，解 心 之 繆 ，去 德 之 累 ，通 道 之 塞 。貴富顯嚴名利六者，悖 意 者 也 。 容動色理氣意六者，繆心者也。惡欲喜怒哀樂六者，累 德 者 也 。智能去就 取 舍 六 者 ，塞道者也。此四六者不蕩乎胸中則正。正 則 靜 ，靜 則 清 明 ，清 明 則 虛 ，虛則無爲而無不爲也。 The Ancient Kings could n o t know everything, so they held fast to the O ne and the myriad things were governed. If a m an cannot be induced to

hold fast to the O ne, external things will confound him. H ence, it is said: O pen up the disruptions in your thoughts, unravel the snares in the m ind, remove the constrictions on Power, and clear away the roadblocks from the Dao. Eminence and wealthy glory and majesty, fame and profit—these six things disrupt thoughts. Appearance, carriage, facial expressions, features, tem peram ent, and feelings—these six things snare the m ind. Loathing and desire, delight and anger, sadness and happiness—these six things constrict Power. Knowledge and ability, avoiding and joining, choosing and reject­ ing—these six things blcx:k the Dao. W hen these four groups o f six things are n ot allowed to stir w ithin your breast, you will be upright; if you are upright, you will be quiescent; if quiescent, you will be clear and bright; if clear and bright, you will be empty; and if empty, you will do nothing and yet do everything.

四曰分職

CH A PTER 4 D IS T IN G U IS H IN G P R O P E R F U N C T IO N S 25/4.1 先 王 用 非 其 有 ，如 己 有 之 ，通 乎 君 道 者 也 。夫 君 也 者 ，處 虛 ( 素 服 GE> 服素 1而 無 智 ，故 能 使 眾 智 也 ；智2反 無 能 ，故 能 使 眾 能 也 ；能 執 無 爲 ，故能 使 眾 爲 也 。無 智 、無 能 、無 爲 ，此 君 之 所 執 也 。人 主 之 ( 所 )3惑 者 則 不 然 ， 以 其 智 彊 智 ，以 其 能 彊 能 ，以 其 爲 彊 爲 ，此 處 人 臣 之 職 也 。處 人 臣 之 職 而 欲 無 壅 塞 ，雖 舜 不 能 爲 。 I. W ang N iansun.

2. C hen Q iy o u ;智G E >

能.

3. W ang N ian su n .

The Ancient Kings used things that they did no t themselves ow n as if they did own them , because they understood the Dao o f the lord. The true lord lives in emptiness, holds fast to the unadorned, and appears to under­ stand nothing; therefore he is able to employ the knowledge o f the many. H e is wise but has no abilities; therefore he can employ the abilities o f the many. H e is able to hold fast to doing nothing; therefore he is able to employ the actions o f the many. U nderstanding nothing, being able at nothing, and doing nothing are principles to which a lord holds firm. O f rulers w ho are deluded about things this is n o t true. They use their ow n wisdom to constrain the wise, their ow n abilities to constrain the able, and their ow n

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actions to constrain the acts o f others. In doing these things, they are per­ form ing the functions o f a subject. For a ruler to perform the functions o f a subject and yet desire n o t to be obstructed and blocked is som ething even Shun was n o t capable o f doing. 2 5 / 4 .2

武王之佐五人。武王之於五人者之事無能也，然而世皆曰：『 取天下者 武 王 也 。《 I 故武王取非其有，如 己 有 之 ，通乎君道也。通 乎 君 道 ，則能令 智 者 謀 矣 ，能令勇者怒矣，能令辯者語矣。 A. King W u was assisted by five men. In his relations w ith these five m en King W u displayed no abilities, and yet the whole w orld says it was King W u w ho captured the world. Therefore, King W u took that which was n o t his ow n as if it were his own, because he understood the Dao o f the lord. O ne w ho understands the D ao o f the lord is capable o f causing the wise to lay plans for him ， the brave to rage in his behalf， and the eloquent to speak for him. 夫 馬 者 ，伯 樂 相 之 ，造 父 御 之 ，賢 主 乘 之 ，一 日 千 里 ，無御相之勞而有其 功 ，則知所乘矣。 B. As for a horse, if Bole physiognom ized its quality and Zaofu held the reins, a w orthy ruler riding as a passenger in a carriage drawn by it could go a thousand li in a single day. T hat such a ruler w ould expend none o f the effort o f the physiognom ist and driver and yet enjoy the efficaciousness o f the horse w ould be because he knows the principle o f being a passenger. 25/4.3 今 召 客 者 ，酒 酣 ，歌舞鼓瑟吹竽 ，明日不拜樂己者，而拜主人，主人使 之 也 。先王之立功名，有 似 於 此 ，使眾 能與眾 賢，功名大立於世，不予佐 之 者 ，而 予 其 主 ，其主使之也。譬之若爲宮室，必 任 巧 匠 ，奚 故 ？曰：「匠 不巧則宮室不善。』夫 國 ，重 物 也 ，其不善也，豈特宮室哉？巧匠爲宮室， 爲圓必 以 規 ，爲方必 以 矩 ，爲平直必以准繩。功 已 就 ，不知規矩繩墨，而 賞匠巧( 匠之G E > & 4 。宮室已成，不知巧匠，而皆曰：「 善 。此某君某王之 宮 室 也 。』此不可不察也。人主之不通〈 乎>5 主道者則不然，自爲(人 GE> 之6 則 不 能 ，任賢者則惡之，與不肖者議之，此功名之所以傷，國家之所以 危0 4. Shököcn Usai, Jiang Wciqiao. 6. Bi Yuan; jßjSZTquotation.

5. XuWciyu, JiangWciqiao; Q S Z T quotation.

Now, when an invited guest becomes inebriated while enjoying the singing and dancing， the strum m ing o f the lute, and the blowing o f the pipes ， the next m orning he thanks, n o t the entertainers, but his host. This is be­ cause it was the host w ho employed them. The way in which the Ancient Kings established their reputations and achievements is similar to this. They employed many capable and w orthy people, and their reputations were firmly established in the world. Credit was n o t given those w ho assisted them , but to the leader, because it was the leader w ho employed them . It is, to use an analogy, like the necessity o f having a skilled carpenter to build a pakcc. W hy do wc employ a skilled carpaiterP Everyone says it is because if the carpenter is n o t skillful, the palace will n o t be gcxxl. Now, a state is an im portant thing. I f it is not governed well, how could the conse­ quences be merely like those that ensue when a palace is poorly construaed? In building a palace, w hen a skillful carpenter makes a circle, he uses a com ­ pass; when he makes a right angle, he uses a carpenters square; and when he makes som ething level and straight, he uses a water level and a marking line. W hen they have served their purpose, we are unaware o f the role played by the compass, the square, the marking line, and the water level, but re­ ward the skill o f the carpenter. W hen the palace is finished, we are not aware o f the role played by the skillful carpenter, but say, aH o w wonderful is this palace belonging to Lord So-and-So or King Such-and-Such.55This cannot but be carefully examined. Rulers w ho do n o t understand the Dao o f the ruler are n o t like this. They do things themselves, considering others incapable, and if they em ­ ploy worthies, they hate them , evaluating their performance against that o f incompetents. These actions damage their reputation and endanger their country. 25/4.4 棗 ，棘 之 有 ；裘 ，狐 之 有 也 。食 棘 之 棗 ，衣 狐 之 ( 皮 G E > 裘 7 ，先王固 用 非 其 有 ，而 己 有 之 。湯 、武 一 日 而 盡 有 夏 、商 之 民 ，盡 有 夏 、商 之 地 ， 盡 有 夏 、商 之 財 ，以 其 民 安 而 天 下 莫 ( 敢 之 G E > 之敢 8危 ，以其地封而天下 莫 敢 不 說 ，以 其 財 賞 而 天 下 皆 ( 競 G E > 勸9 ，無 費 乎 鄣 與 岐 周 ，而天下稱大 仁 、稱 大 義 ，通 乎 用 非 其 有 。 7. Jiang Wciqiao.

8. Bi Yuan.

9. FanGcngyan, Chen Qiyou; Q S Z T quotation.

Jujube trees have jujubes, and foxes have fur. In eating the txec5s jujubes and wearing the fo^s fur, the Ancient Kings assuredly used things they did

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n o t themselves possess as if they were their own. In a single day Tang and W u t œ k complete possession o f the people, land, and resources o f the Xia and Shang, respectively. Because they gave their subjects security， no one dared threaten them . Because they divided their lands into fiefs, no one dared be unhappy. Because they gave ou t their resources as rewards, the whole w orld was encouraged to serve them . They expended nothing from their ow n cities o f Yi and Q izhou, and yet the w orld proclaimed Tang and W u the m ost hum ane and m ost moral o f men, because they understexxi how to use w hat was no t theirs. 25/4.5 白公 勝 得 (荆

T A > 楚 國 ，不 能 以 其 府 庫 分 人 。七 日 ，石 乞 曰 ：f 患至矣

。不 能 分 人 則 焚 之 ，毋 令 人 以 〔 之〕 1()害 我 。』 白 公 又 不 能 。九 日 ，葉 公 入 ， 乃 發 太 府 之 貨 {以 }11予 眾 ，出 高 庫 之 兵 以 賦 民 ，因 攻 之 。十 有 九 日 而 白 公 死 。國 非 其 有 也 而 欲 有 之 ，可 謂 至 貪 矣 ；不 能 爲 人 ，又 不 能 自 爲 ，可謂至 愚 矣 。譬 白 公 之 嗇 ，若 梟 之 愛 其 子 也 。 io. Chen Qiyou.

11. LiuWcndian; H N Z parallel.

W hen Sheng, the Duke o f Bo, took control o f Chu, he was incapable o f sharing the wealth in the storehouses w ith others. O n the seventh day， Shi Q i said, "Trouble is coming. I f you cannot share the wealth w ith others, they will burn it. D o n o t on account o f that cause others to harm me.55Still, the Duke o f Bo was incapable o f sharing anything. O n the ninth day, the Duke o f She entered the capital. H e opened the Grand Storehouse and gave o u t the stores to the masses and then opened the Lofty Repository and gave o u t the weapons to the people. T hen he attacked the Duke o f Bo. O n the nineteenth day, the duke died. The state is not the personal possession o f anyone. Anyone w ho desires it as his possession may properly be called ^totally avaricious.55Anyone w ho is unable to govern others and, moreover, is unable to govern himself may be called wabsolutely stupid.55We can com ­ pare the Duke o f Bo5s niggardliness to the love o f the owl for her children. 25/4.6 衛 靈 公 天 寒 鑿 池 。宛 春 諫 曰 ：「天 寒 起 役 ，恐 傷 民 。』公 曰 ：「天寒乎 〈 哉 >12? 』宛 春 曰 ：「公 衣 狐 裘 ，坐 熊 席 ，陬 隅 有 竃 ，是 以 不 寒 。今民衣弊 不 補 ，履 決 不 組 。君 則 不 寒 矣 ，民 則 寒 矣 。」公 曰 ：『善 。』令 罷 役 。左右

( 以 )13諫 曰 ：1■君 鑿 池 ，不 知 天 之 寒 也 ，而 春 也 知 之 。以 春 之 知 之 也 而 令 罷 之 ，福 將 歸 於 春 也 ，而 怨 將 歸 於 君 。』公 曰 ：「不 然 。夫 春 也 ，魯國之匹夫

也 ，而 我 舉 之 ，夫 民 未 有 見 焉 ，今 將 令 民 以 此 見 之 。（曰 G E > 且14春也有 善 ，於 寡 人 有 也 ，春 之 善 非 寡 人 之 善 歟 ？』靈 公 之 論 宛 春 ，可 謂 知 君 道 矣 。 君 者 固 無 任 ，而 以 職 受 任 。工 拙 ，下 也 ；賞 罰 ，法 也 ；君 奚 事 哉 ？若是則 受 賞 者 無 德 ，而 抵 誅 者 無 怨 矣 ，人 自 反 而 已 ，此 治 之 至 也 。 12. Jiang WciqiaoijßSZT, TPTL^ BTSC quotations.

13. Chen Qiyou,, Xinxu parallel.

14. Bi Yuan, Xu Wciyu; Xinxu parallel, ißSZTquotation.

Duke Ling o f Wey excavated ground for a pool when the weather was cold. Wan C hun rem onstrated, saying, cT o start w ork when it is cold will, I fear, harm the people.55 ccIs the weather really too cold?55asked the duke. Wan C hun replied, ccBecause your grace is wearing his fox furs and is sitting on a bearskin rug, with a stove in the corner, he is unaware o f the cold. The com m on people wear tattered clothes that go unm ended, and their shoes have holes that go unstitched. Your lordship may not be cold, but the people are.55 "Well argued,55said the duke, and he ordered that the w ork be stopped. An attendant rem onstrated, saying, ccW hen my lord excavated ground for a pool, he did not realize that the weather was too cold. Chun, however, knew it was too cold. Because o f w hat Ghun knew, you have ordered that the project be stopped—and so any blessing will come to Chun, and any animosity will come to my lord.55 ccN o t so,55said the duke. ccC hun is a com m oner from Lu w hom I p ro ­ m oted to office. The people know nothing o f him. N ow I will cause them to know o f him because o f this incident. M oreover ，C hun’s goodness is like my own possession—how could Chun’s goodness not be my own goodness ?” Because o f his assessment o f Wan Chun, Duke Ling may properly be said to "'understand the Dao o f the lord.55The lord should have absolutely no responsibilities; rather, he should assign responsibility according to the official functions o f his subordinates. W hether som ething is done skillflilly or clumsily is a m atter o f the subordinate. W hether the man is rewarded or punished is a m atter o f law. W hy should the ruler be personally involved? W hen things are done this way, then bestowing o f rewards does not engen­ der obligation for kindness, nor does m eting o u t punishm ent engender hatred. M en simply look for the cause o f these in themselves. This is the perfection o f good government.

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五曰處方 CHA PTER 5 K E E P IN G T O O N E ’S L O T I N L IF E 25/5.1 凡爲治必先定分。（ 君臣父子夫婦君臣父子夫婦GE> 君君臣臣父父子子 夫夫婦婦 1 六 者 當 位 ，則 下 不 踰 節 而 上 不 苟 爲 矣 ，少不悍辟 而長不簡慢 矣 。金 木 異 任 ，水 火 殊 事 ，陰 陽 不 同 ，其爲民利一也。故異所以安同也， 同所以危異也。同 異 之 分 ，貴 賤 之 別 ，長 少 之 義 ，此先王之所慎 ，而治亂 之紀也。 I. Chen Qiyou.

As a general principle, in order to govern, it is necessary from the outset to settle social roles. The lord being a lord, the m inister a minister, the fa­ ther a father, the son a son, the husband a husband, and the wife a w ife— when these six serial roles are properly placed, those in subordinate positions do n o t overstep bounds, while those in superior positions do n o t act will­ fully; the junior are n o t rebellious, and the senior are n o t indolent. Metal and wexxi have different functions, water and fire are put to oppo­ site uses, the forces o f Yin and Yang are no t the sam e—and yet all are as one in that they are beneficial to humans. Accordingly, differences am ong people allow them to enjoy their comm onality peacefully; comm onality is w hat threatens the necessary diflfercnccs between people• 丁he separate roles o f commonality and differences, the separation between the noble and the base, and the appropriate codes o f conduct for the old and young—these are w hat the Ancient Kings paid careful attention to; these are the guiding principles o f order and disorder. 2 5 /5 .2

今夫射者儀毫而失牆，畫 者儀髮而易貌，言審本也。本 不 審 ，雖 堯 、舜 不能以治。故凡亂也者，必始乎近而後及遠，必始乎本而後及末。治亦然。 故百里奚處乎虞而虞亡，處乎秦而秦霸 ；向摯處乎商而商滅，處乎周而周 王 。百里奚之處乎虞，智 非 愚 也 ；向摯之處乎商，典 非 惡 也 ；無 其 本 也 。 其 處 於 秦 也 ，智非加益也；其處 於 周 也 ，典非加善也；有 其 本 也 。其本也 者 ，定分之謂也。 Now, when an archer concentrates on the dp o f a hair, he does no t sec the wall; when a painter concentrates on painting whiskers, he disregards

the appearance—this is to say that they pay careflil attention to w hat is fundamental. I f they had ignored fundamentals, even Yao and Shun w ould have been unable to govern well. Thus, as a general rule, disorder is always first evident in w hat is nearby, and only later in the distant; it is always first evident in w hat is fundamental, and only later in w hat is secondary. O f order this is also true. Hence, when Boli Xi dwelt in Yu, it perished; but when he dwelt in Q in, it became the m ost powerful state. W hen Xiang Zhi dwelt in Shang, it was destroyed; but when he dwelt in Zhou, it became the royal house. W hen Boli Xi lived in Yu, his wisdom was n o t stupidity. W hen Xiang Zhi lived in Shang, his records were not flawed. Both those states were destroyed because they lacked w hat is fundamental. W hen Boli Xi lived in Qin, his wisdom did not increase; when Xiang Zhi lived in Zhou, his records did n o t become good. Those states flourished because they possessed the fundamentals. ^Fundamentals55refers to settling social roles. 25/5.3 齊 令 章 子 將 而 與 韓 、魏 攻 ( 荆 T A > 楚 ，（ 荆 T A > 楚 令 唐 篾 將 而 拒 之 。軍 相 當 ，六 月 而 不 戰 ，齊 令 周 最 趣 章 子 急 戰 ，其 辭 甚 刻 。章 子 對 周 最 曰 ：「殺 之 免 之 ，殘 其 家 ，王 能 得 此 於 臣 。不 可 以 戰 而 戰 ，可 以 戰 而 不 戰 ，王不能 得 此 於 臣 。』與 ( 荆 T A > 楚 人 夾 泚 水 而 軍 ，章 子 令 人 視 水 可 絕 者 ，（ 荆 TA> 楚 人 射 之 ，水 不 可 得 近 。有 芻 水 旁 者 ，吿 齊 候 者 ，曰 ：^水 淺 深 易 知 。（ 荆 T A > 楚 人 所 盛 守 ，盡 其 淺 者 也 ；所 簡 守 ，皆 其 深 者 也 。』候 者 載 芻 者 與 見 章 子 ，章 子 甚 喜 ，因 練 卒以夜奄 ( 荆 T A > 楚 人 之 所 盛 守 ，果 殺 唐 篾 。章子可 謂知將分矣。

The state o f Qi appointed Viscount Zhang to com m and a joint attack w ith H an and Wei on the state o f Chu. Chu appointed Tang M ie its commander to oppose them . W hen the armies m et face-to-foce, six m onths passed w ithout their fighting. Q i sent Z hou Zui to press Viscount Zhang to start fighting in the bluntest o f terms. Viscount Zhang replied, "Death, exile, destruction o f one5s family—a king can do all these to his servant, but he cannot make me do battle when I should not, nor abstain from battle when I should fight.” The two armies pressed against either bank o f the Bi River and made camp there. Viscount Zhang sent someone to scout o u t a place where the river could be forded, but the C hu army shot at him, making it impossible for the Qi scout to get close to the river. A m an cutting grasses at the side o f the river told the Q i scout, ccIt is easy to tell where the river is shallow and

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where deep. The places the C hu army is guarding w ith greatest care m ust be the shallowest; the places they are guarding carelessly m ust be the deep­ est.55The scout had the grass cutter climb aboard his chariot and go w ith him to see Viscount Zhang w ho was absolutely delighted. H e selected his best troops in anticipation o f a night raid directed at the spot m ost careftilly guarded by Chu. The result was that he killed Tang Mie. It may properly be said o f Viscount Zhang that he ^understood the proper role o f a general.55 25/5.4 韓 昭 釐 侯 出 弋 ，翱 偏 緩 。昭 釐 侯 居 車 上 ，謂 其 僕 〔 曰〕 「 蚓不偏緩 乎 ？』其僕曰：『 然 。』至 ，舍 ，昭釐侯射鳥，其右攝其一翱 ，適 之 。昭釐 侯 已 射 ，駕 而 歸 ，上 車 ，選 間 ，曰：「 鄕者鞀 偏緩，今 適 ，何 也 ？』其右從 後對曰：「 今者臣適之。』昭釐侯至，詰 〔 之〕，車令〔 與右〕 3 各 避 舍 。故擅爲 妄意之道雖當，賢主不由也。 2. Chen Qiyou.

3. Bi Yuan, Chen Qiyou.

Once, w hen M arquis Zhaoxi o f H an w ent o u t hunting birds, one o f the harness straps was loose. From aboard his chariot, he called to his driver, “Isn’t one o f the harnesses loose?” ccIt is,55replied the driver. They arrived at the hunting ground and climbed dow n o u t o f the chariot. While M arquis Zhaoxi was hunting, his guard retied the harness strap so that it fiinctioned properly. After Marquis Zhaoxi finished shooting, he boarded the chariot for the ride home. After he was in the chariot for a while, he said, ccThe harness strap that was loose has now been m ade right. H ow did that happen?55 ccYour servant did it,55his guard replied from the rear. W hen M arquis Zhaoxi arrived hom e, he investigated the matter. Both the official in charge o f chariots and the chariot guard remained outdoors awaiting their punishm ent. To take it on oneself to act on an impulse, no m atter how suitable that action m ight be， is ä course a w orthy leader will n o t follow. 25/5.5 今有人於此，擅矯行則免國家，利輕重則若衡石，爲方圜 則若規矩，此 則工矣巧矣，而 不 足 法 。法 也 者 ，眾 之 所 同 也 ，賢不肖之所以其力也。謀 出乎不可用，事出乎不可同，此爲先王之所舍也。 Suppose someone, tdirough some course o f action taken on his own prideful authority, saved his hom eland from destruction. Even had he

weighed the benefit o f his decision, as w ould one using a counterpoise and stone weight, and drawn up the circles and right angles o f his plans, as w ould one using a compass and carpenters square, and however skillful and clever he w as—all this w ould be insufficient to make w hat he did legal. The law is w hat all should conform to and w hat both the w orthy and unw orthy should w ork to uphold. Schemes that were no t practicable and deeds that were n o t conformable to law were rejected by the Ancient Kings.

六曰慎 小 CH A PTER 6 B E IN G M I N D F U L O F S M A L L T H I N G S 2 5 /6 .1

上 尊 下 卑 。卑則不得以小觀上。〔 不得以小觀上則〕 1。尊 則 恣 ，恣則輕 小 物，輕小物則上無道知下。（ 下無道知上。） 上下不相知， 則 上 非 下 ，下 怨上矣。人 臣 之 情 ，不 能 爲 所 怨 ；人 主 之 情 ，不能愛所非； 此上下大相失道也。故賢主謹小物以論好惡。 I. C h en Q iyou; context.

Superiors hold honored positions, subordinates hum ble positions. Be­ cause they hold hum ble positions, subordinates are unsuccessful in seeing their superiors about m inor matters, and if they are unsuccessful, they have no D ao to understand their superiors. If, because they occupy positions o f honor, superiors are reckless and consequentiy ignore small matters, they will have no Dao to understand their subordinates. W hen superiors and subordinates fail to understand one another, superiors condem n their sub­ ordinates, and subordinates, in turn, resent their superiors. It is the nature o f ministers that they are unable to serve those w hom they resent, and it is the nature o f rulers that they are unable to love those w hom they condemn. In this way, both superiors and subordinates seriously err w ith respect to the Dao. Therefore, w orthy leaders are careful about small things in order to set forth w hat they love and hate. 2 5 /6 .2

巨 防 容 螻 ，而漂邑殺人；突洩一燻，而焚宮燒積；將失一令，而軍破身 死 ；主 過 一 言 ，而國殘名辱，爲後世笑。

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A great dike contains mole crickets, and, as a result, floodwaters inun­ date a tow n and drow n its population. A chimney lets o u t a single spark, and, as a result, a palace burns and supplies are charred. A general is mis­ taken about a single order, and, as a result, his army is smashed and he himself dies. A ruler is w rong about a single w ord, and, as a result, his state is destroyed, his reputation ruined, and he becomes the laughingstock o f later generations. 25/6.3 衛獻公戒孫林父、甯 殖 食 。鴻集于囿 ，虞 人 以 吿 ，公如囿 射鴻。二子待 君 ，日 晏 ，公 不 來 至 ，來不釋皮冠而見二子。二 子 不 說 ，逐 獻 公 ，立公子 紺0 A. Duke Xian o f Wey vowed to have a meal w ith the Wey noblemen Sun Linfii and N ing Zhi. W hen the gamekeeper reported that geese had landed in the state preserve, the duke w ent there to shoot at them . The two men w hom he had invited for a meal waited for the duke, but by the time o f the evening meal the duke had not arrived. W hen he did show up, he saw his tw o guests w ithout removing his leather cap. Because the two m en were unhappy over this incident, they drove Duke Xian into exile and estab­ lished in his place the dnke5s son, Prince Qian. 衛 莊 公 立 ，欲 逐 石 圃 ，登臺以 望 ，見戎州而問之曰：「 是何爲者也？』侍者 曰：『 戎 州 也 。』莊公曰：「 我 姬 姓 也 。戎人安敢居國？《 I 使 奪 之 宅 ，殘其 州 。晉 人 適 攻 衛 ，戎州人因與石圃殺莊公，立 公 子 起 。此小物不審也。人 之情不蹶於山，而蹶於垤 。 B. W hen Duke Zhuang o f Wey came to the throne, he w anted to exile Shi Pu. H e climbed to a tow er to gaze ou t over the distance, and seeing a settlem ent o f R ong barbarians, he asked about it. ccW hat is that?55 ccIt is a settlem ent o f R ong barbarians,55an attendant answered. aI am o f the royal Ji clan—how dare R ong m en live in my state?55 H e sent someone to tear dow n their homes and destroy the town. A Jin army at that very tim e attacked Wey, and the people o f the R ong settlem ent joined Shi Pu in killing Duke Zhuang and establishing in his place the duke's son, Prince Qi. This is a case o f small matters no t being attended to. It is the nature o f m an n ot to trip over a m ountain, but to trip over an anthill.

6 斗2

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D IS C O U R S E S

25/ 6.4 齊桓公即 位，三年三言，而天下稱賢，群臣皆說。去肉食之獸，去食粟 之 鳥 ，去絲罝 之網。 W hen Duke H uan o f Q i had ascended the throne, in three years he issued only three comm ands, and, as a result, the w orld proclaimed him w orthy and his officials were all pleased. These three orders were that there should be no flesh-eating beasts, no grain-eating birds, and no fine-meshed hunting nets in the preserves. 25/6.5 吳起治西河，欲諭其信於民，夜日置表於南門之外，令於邑中曰：^ 月 曰有人債南門之外表者，仕 長 大 夫 。』明日日晏矣，莫有債表者。民相謂 曰：「 此必不信。《 I 有一人曰：「 試往債表，不得賞而已，何 傷 ？』往 債 表 ， 來謁吳起。吳起自見而出，仕之長大夫。夜日又復立表，又令於邑中如前。 邑人守門爭表，表 加 植 ，不 得 所 賞 。自是之後，民信吳起之賞罰。賞罰信 乎 民 ，何事而不成，豈獨兵乎？ W hen Wu Qi governed West o f the River, he wanted to illustrate how he would keep his promises to the people, and so at night he set up a gnom on outside o f the south gate and issued an order within the tow n that said, aIf, tom orrow, anyone knocks dow n the gnom on outside the south gate, that person shall be given the rank o f superior grand officer.55U ntil evening o f the next day, no one tried to topple the gnom on. The people said to one another, ccW hat it says certainly cannot be believed.55Someone said, aI will go and try to topple it. The w orst that can happen is that I will n o t get the rew ard—w hat harm is there?55This m an toppled the gnom on and reported this fact to Wu Qi. W u Q i w ent o u t to see for himself and made the m an superior grand officer. In the evening he set the gnom on up again and once more had the same order issued w ithin the tow n. This tim e the tow nsm en fought to get at the gnom on， but it was even m ore firmly planted and so no one succeeded in getting the reward. From this time on, the people trusted in Wu Q i5s rewards and punishm ents. W hen offers o f rewards and threats o f punishm ents are believed by the people, how will any undertaking, and especially military campaigns, n o t end in success?

Book 26

This b œ k begins with two chapters that describe the virtues to which a knight should adhere. The remainder of the book5s chapters discuss farming and agriculture and are unique in early Chinese thought. The earliest surviving sources on ancient agricultural practices, tiicsc chapters were based on some now-lost text on agronomy. Chapter i claims that high ideals, resoluteness, righteousness, bravery, and other virtues are what distinguish the true knight and recommend him to the ruler. Chap­ ter 2 tells officials that they should not be concerned with winning honor for them­ selves, but should be devoted to achieving something of far-reaching significance for the state they serve. Though great goals arc not always reached, the chapter argues, it is through striving after them that an official can compile a record of accomplishments. The content of this chapter is reminiscent of 13/1 and 13/7. The tide of Chapter 3, ccThe Supreme Importance of Agriculture,55reminds us not only that the state should recognize that agricultural production is essential to the wealth and well-being of the state, but also that the lives of the farmers should be of utmost concern. The chapter argues that the state should not take farmers from their fields when they need to be there. Nor should the state permit farmers to do other work that might distract tJicm from their basic task of prcxlucing fcxxl. Chapter 4 sets forth the ten questions asked by Lord Millet, the legendary founder of agri­ culture, as a way of organizing the technical information presented in chapters 4 , 5 , and 6. In answering some of these questions， chapter 斗 stresses the importance of intensive cultivation of the land and the need for a thorough understanding of what is to be accomplished during the different seasons. Chapter 5 answers others of the questions introduced in chapter 斗 and in doing so counsels those in charge of farming to adapt techniques to local conditions, such as varying soil types. It also explains the specialized techniques needed for plowing, sowing seeds, and nurturing crops. Chapter 6 emphasizes the importance of being mindflil of local climatic conditions and how these can influence crop output. [643]

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一曰士容

CH A PTER 1 T H E C O M P O R T M E N T O F T H E S C H O L A R -K N IG H T 2 6 / 1.1

士 不 偏 不 黨 ，柔 而 堅 ，虛 而 實 。其 狀 朗 然 不 儇 ，若 失 其 一 。傲小物而屬 於 大 ，似 無 勇 而 未 可 恐 ( 狼 G E > 渴 1 ，執 固 橫 敢 而 不 可 辱 害 ，臨患涉難而處 義 不 越 ，南 面 稱 寡 而 不 以 侈 大 ，今 日 君 民 而 欲 服 海 外 ，節 物 甚 高 而 細 利 弗 賴 ，耳 目 遺 俗 而 可 與 定 世 ，當 貴 弗 就 而 貧 賤 弗 蝎 ，德 行 ( 尊 SF > 遵理而羞用 巧 ( 衛 S F > 蜜2 ，寬 裕 不 訾 而 中 心 甚 厲 ，難 動 以 物 而 必 不 妄 折 。此國士之容 也0 I. Wang Niansun.

2. YuYuc.

A scholar-knight is neither partial nor partisan; he is weak yet strong, empty yet full. His m anner is transparent, w ith no suggestion o f cunning, as if he were lost in his unity. Oblivious to small m atters, his m ind is set on great things. H e seems cowardly, yet he cannot be frightened. H olding fast obstinately and daring beyond reason, he cannot be threatened w ith shame or injury. Facing troubles or involved in difficulties, he cleaves to his ccxle o f conduct and will no t transgress it. W hen he faces south and calls himself ccunworthy,55there is no trace o f the exaggerated or grandiose. Were he one day to become lord to his people and desire the allegiance o f those beyond the seas, he w ould be economical, very noble, and unconcerned w ith trivial advantages. In w hat he does hear and see, he transcends the ordinary, so he can settle the affairs o f the world. Wealth and honor he does n o t pursue, nor does he flee poverty and hum ble station. H is acts o f kindness adhere to reason; he w ould be ashamed to employ artifice or hyperbole. Liberal and generous, he does not revile others, yet he holds the strictest o f standards in his heart. It would be difficult to tem pt him with material things; he certainly w ould n ot rashly compromise his principles. Such is the com portm ent o f a scholar-knight o f state. 2 6 / 1.2

齊 有 善 相 狗 者 ，其 鄰 假 以 買 取 鼠 之 狗 ，期 年 乃 得 之 ，曰 ：「是 良 狗 也 。 j 其 鄰 畜 之 數 年 ，而 不 取 鼠 ，以 吿 相 者 。相 者 曰 ：「此 良 狗 也 。其志在獐麋 豕 鹿 ，不 在 鼠 。欲 其 取 鼠 也 則 桎 之 。』其 鄰 桎 其 後 足 ，狗 乃 取 鼠 。夫驥驚之

B O O K

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6 斗5

氣 ，鴻 鵠 之 志 ，有諭乎人心者誠也。人 亦 然 。誠有之則神應乎人矣，言豈 足以諭之哉？此謂不言之言也。 In Qi there was a m an skilled at judging the quality o f dogs by their physiognomy. H is neighbor relied on him to buy a dog to catch rats. It took him a whole year to find one. H e pronounced it a “good dog.” His neighbor raised it for several years, but it did not catch rats, a fact the man reported to the physiognomist. The latter said, "This is a good dog. His m ind is set on roebucks, milu deer, hogs, and deer, bu t not on rats. If you just w ant him to catch rats, tie up his legs.55The neighbor tied the dogs rear legs, and then it caught rats. People are aware in their hearts o f the energy o f the thoroughbreds Ji and Ao and the drive o f the wild goose, because these creatures are sincere. Some m en also have similar energy and drive. I f a person is sincere, his spirit can make others respond. H ow could mere words suffice to make them aware? This is w hat is m eant by athe doctrines th at cannot be expressed.”

26/1.3 客有見田駢 者，被服中法，進退中 度 ，趨 翔 閑 雅 ，辭令遜敏。田駢 聽之 畢 而 辭 之 。客 出 ，田駢 送之以目。弟子謂田駢 曰：r客 ，士 歟 田 駢 曰 ： 「 殆 乎 非 士 也 。今者客所弇 斂，士所術施也；士 所 弇 斂 ，客所術施也。客 殆乎非士也。』故 火 燭 一 隅 ，則 室 偏 無 光 ；骨 節 蚤 成 ，空 竅 哭 歷 ，身必不 長 ；眾 無謀方，乞謹視見，多故不良；志必不公，不能立功；好得惡予，國 雖大不爲王；禍災日至，〔 國將滅亡〕 3 。故君子之容， 純乎其若鍾山之玉， 桔乎其若陵上之木。淳淳乎慎 謹畏化，而不肯自足；乾乾乎取舍不悅，而 心甚素樸。 3. C hen Q iyou. W hen a guest had an audience w ith Tian Pian, the uniform he wore coincided w ith the standard, the rites o f his greeting and departure were perfectly executed, his attendance on others was easy and elegant, and his speech was agreeable and earnest. But when Tian Pian finished listening to him, he dismissed him, and as the guest departed, Tian Pian5s eyes followed him. A disciple asked Tian Pian, ccWas the guest a true scholar-knight?55 CCI fear not,55 Tian Pian replied. wW hat that guest hid, a true scholarknight w ould have made public, and w hat a true scholar-knight w ould have hidden, he makes public. T hat guest, I fear, is no t a true scholar-knight.55

A c co rd in g ly ,

When a torch illuminates only one comer, Half the room is dark. When bones and joints fully develop in youth. The openings and apertures of the body stay wide open, And the body never matures. Ordinary people, lacking plans and methods, Seek intendy what can be observed and seen. So they are cunning and not virtuous. One whose goals are invariably not in the general interest Is incapable of establishing good works. A person who loves to get and hates to give. However large his country, will not become king; Misfortune and disaster will visit him daily, And his country will face utter annihilation. Therefore, The bearing of the gentleman: Pure as the jade of Mount Zhong, Sturdy as tJie trees growing on a high hill. Oh, how sincere! Watchful, attentive of the awesome change. He is unwilling to be self-satisfied. Oh, how unrelenting! He is never lax in choosing and rejecting, Yet his mind is utterly plain and pure. 26/1.4 唐尙敵年爲史，其故人謂唐尙願之，以 謂 唐 尙 。唐尙曰：「 吾非不得爲 史 也 ，羞而不爲也。』其故人不信也。及魏圍邯鄲，唐尙說惠王而解之圍， 以 與 伯 陽 ，其故人乃信其羞爲史也。居 有 閒 ，其故人爲其兄請。唐尙曰： 「(衛 T V > 魏4 君 死 ，吾將汝兄以代之。』其故人反興再拜而信之。夫可信 而 不 信 ，不可信而信，此愚者之患也。知 人 情 ，不能自遺，以 此 爲 君 ，雖 有天下何益？故敗莫大於愚。愚 之 患 ，在必自用。自用則戆 陋之人從而賀 之 。有國若此，不若無有。古之與賢，從此生矣。非惡其子孫也，非徼 而矜 其 名 也 ，反其實也。 4- JiangWciqiao.

W hen Tang Shang reached the proper age to be appointed historiogra­ pher, an old friend accused him o f coveting the position. Tang Shang said, aIt is n o t that I could n o t be historiographer, but that I w ould be ashamed to accept the position.55H is friend did n o t believe him.

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Later, when the state o f Wei surrounded the Zhao capital o f H andan, it was Tang Shang w ho convinced King H u i o f Wei to lift the siege. For this, Zhao rewarded him w ith Boyang. Only then did his friend believe that he w ould have been ashamed to accept the position o f historiographer. A short tim e later, this same old friend made a request o f Tang Shang on behalf o f his older brother. Tang Shang said, ccW hen the lord o f Wei dies, I will see to it that your older brother succeeds him.55The old friend arose, facing Tang Shang, and, bow ing twice, believed him. N o t believing w hat is believable and believing w hat is no t to be believed is the calamity o f the stupid. I f a lord understands hum an feelings but is incapable o f transcending them himself， w hat advantage will there be for him to possess the world? There is nothing m ore destructive than stupidity. The calamity o f the stupid is that they insist on relying upon themselves. Since they rely on themselves, it is only the ignorant and backward w ho join them and congratulate them . It w ould be better no t to possess a state than to possess it in this manner. It was because o f this that the ancient practice o f giving the state to the w orthy was born. It was n o t that those w ho did so disliked their ow n offspring, or that they were seeking to magnify their reputations; they were only responding to the realities o f the world.

二曰務大 CHA PTER 2 D E V O T IO N T O G R E A T N E S S 26/2.1 嘗試觀於上志，三王之佐，其名無不榮者，其實無不安者，功大故也。 俗 主 之 佐 ，其欲名實也與三王之佐同，其名無不辱者，其實無不危者，無 功 故 也 。皆患其身不貴於其國也，而不患其主之不貴於天下也，此所以欲 榮而逾辱也，欲安而逾危也。 W hen we check and examine the records o f antiquity, we find that every­ one w ho assisted the Three Kings had reputations that lacked no glory and real lives that were missing no element o f security. This is because their accomplishments were great. Those w ho assisted ordinary leaders hoped that their reputations and lives w ould be the same as those w ho assisted the Three Kings. But w ithout exception their names were disgraceful and their

lives endangered. This is because they accomplished nothing. Everyone worries that they will no t be valued by their states, but no one worries that his ruler will n o t be valued by the world. This is why the desire for glory leads to disgrace and the desire for security leads to danger. 26/2.2 孔子曰：「 燕爵爭善處於一屋之下，母 子 相 哺 也 ，區區焉相樂也，自以 爲 安 矣 。竈 突 決 ，〈 火〉 上 棟 ，〈 宇將y 焚 ，燕爵顏色不變，是何也？不知禍 之將及 之 也 ，不 亦 愚 乎 ！爲人臣而免於燕爵之智者寡矣。夫爲人臣者，進 其爵祿富貴，父子兄弟相與比周於一國，區區焉相樂也，而以危其社稷， 其爲竈 突近矣，而 終 不 知 也 ，其與燕爵之智不異。故曰： 「天 下 大 亂 ，無 有 安 國 ；一 國 盡 亂 ，無 有 安 家 ；一 家 盡 亂 ，無有安身」 ，此之謂也。故細 之 安 ，必 待 大 ；大 之 安 ，必 待 小 。細 大 賤 貴 ，交 相 爲 贊 ，然後皆得其所 樂。 j I. JiangWciqiao; TFTL quotation.

Confücius said, “Swallows compete for good nesting sites beneath the eaves. M other birds feed their fledglings, which coo happily to one another and feel themselves secure. I f there is a crack in the stove, the fire will spread along the rafters. Yet the swallows will no t change their m anner—why is that? Because they are unaware that disaster is about to overtake them. Is this n o t stupid? Rare is the ministerial officer w ho avoids being such a birdbrain. M ost officials increase their tides, em olum ents, fortunes, and honors. Fathers and sons, older and younger brothers, form cliques w ithin a single state, cooing happily to one another, and thereby endanger their altars to the soil and grain. They are unaware o f how close they are to a crack in the stove, and so in the final analysis their wisdom is no greater than that o f swallows. Therefore it is said: W hen the whole world is in a state o f total anarchy no country is safe; when a whole state is in utter chaos, no family is secure; and when the whole family is in total disorder, no indi­ vidual is secure. This expresses my meaning. Therefore, the safety o f the small inevitably depends on that o f the large, and the safety o f the large inevitably depends on that o f the small. Only when the small and the large, noble and base, cooperate by assisting each other will all find happiness.55

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6 斗9

26/2.3 薄疑說 衛 嗣 君以王術。嗣 君 應 之 ，曰：『{予}2所 有 者 千 乘 也 ，願以受 敎 。j 薄疑對曰：I 島獲舉 千鈞，又況一斤？j 2. Bi Yuan; H N Z parallel.

A. Bo Yi offered a persuasion on the m ethods o f the universal king to Lord Si o f Wey. Lord Si responded^ ""What I possess is a small state o f a thousand chariots; I had hoped to be instructed in how to govern it.55 Bo Yi replied, ccI f the strongm an Wu H u o can lift thirty thousand catties, w hat is one came to him?55 杜赫以安天下說周昭文君。昭文君謂杜赫曰：「 願學所以安周。』杜赫對曰： 「臣之所言者不可，則不能安周矣；臣之所言者可，則周自安矣。』此所 謂以弗安而安者也。 B. W hen D u H e offered a persuasion on how to pacify the w orld to Lord Zhaowen o f Zhou, Lord Zhaowen said, CCI had hoped to learn how to pacify Zhou.” D u H e replied, ccI f w hat your subject teaches is unacceptable to you, you will n o t be able to pacify Zhou. I f w hat your subject teaches is accept­ able to you, then Z hou will be pacified o f itself?5This is w hat is called ttnot pacifying it and yet it is pacified.55 26/2.4 鄭君問於被瞻曰：「聞先生之義，不 死 君 ，不 亡 君 ，信有之乎？』被瞻 對曰：「 有 之 。夫 言 不 聽 ，道 不 行 ，則固不事君也。若言聽道行，又何死亡 哉 ？』故被瞻之不死亡也，賢乎其死亡者也。 The lord o f Zheng asked Bei Zhan, CCI have heard that the master teaches that one should neither die for a ruler nor go into exile for him. D o you really teach this?55 ccYes. I f my doctrines are not heeded and my D ao is not put into practice， I resolutely will n o t serve a ruler. If my doctrines are heeded and my Dao practiced, then how could death or exile happen?55 Thus Bei Zhan’s reflisal to die or go into exile makes him m ore worthy than those w ho w ould die or go into exile.

65〇

THE DISCOURSES

26/2.5 昔 ( 有 G E > 者3舜 欲 服 海 外 而 不 成 ，既 足 以 成 帝 矣 。禹 欲 帝 而 不 成 ，既 足 以 王 海 內 矣 。湯 、武 欲 繼 禹 而 不 成 ，既 足 以 王 通 達 矣 。五 伯 欲 繼 湯 、武而 不 成 ，既 足 以 爲 諸 侯 長 矣 。孔 ' 、墨 欲 行 大 道 於 世 而 不 成 ，既 足 以 成 顯 榮 矣 。 夫 大 義 之 不 成 ，既 有 成 已 ，故 務 事 大 。 3. Wang Niansun.

Long ago. Shun wanted to bring those beyond the seas into submission but did not succeed. Yet w hat he did achieve was sufficient to make him a sovereign. Yu wished to be a sovereign but did not succeed. Yet w hat he did accomplish was sufficient to make him king o f all within the seas. Tang and W u wished to follow in Yu5s footsteps but did n o t succeed. Yet w hat they did achieve was sufficient to make them king o f every place that was in commiinicadon with civilization. The Five Lords-Protector wanted to follow in the footsteps o f Tang and W u but did not succeed. Yet w hat they did accomplish was sufficient to make them leaders o f the feudal lords. Confucius and M o Di wanted to have their grand Dao practiced by their ages but did not succeed. Yet w hat they did achieve was sufficient to make them em inent and honored. Thus, even if you do not succeed in accomplishing your great goal, in the process you do accomplish som ething worthwhile. Therefore, you m ust devote your efforts to a task that is great.

三曰上農

CHA PTER 3 T H E S U P R E M E IM P O R T A N C E O F A G R IC U L T U R E 26/3.1 古 先 聖 王 之 所 以 導 其 民 者 ，先 務 於 農 。民 農 非 徒 爲 地 利 也 ，貴 其 志 也 。 民 農 則 樸 ，樸 則 易 用 ，易 用 則 邊 境 安 ，主 位 尊 。民 農 則 重 ，重 則 少 私 義 ， 少 私 義 則 公 法 立 ，力 專 一 。民 農 則 其 產 復 ，其 產 復 則 重 徙 ，重 徙 則 死 其 處 而 無 二 慮 。民 舍 本 而 事 末 則 不 令 ，不 令 則 不 可 以 守 ，不 可 以 戰 。民舍本而 事 末 則 其 產 約 ，其 產 約 則 輕 遷 徙 ，輕 遷 徙 ，則 國 家 有 患 ，皆 有 遠 志 ，無有 居 心 。民 舍 本 而 事 末 則 好 智 ，好 智 則 多 詐 ，多 詐 則 巧 法 令 ，以 是 爲 非 ，以 非爲是。

O f the methods used by the sage-kings o f antiquity to guide their people, the first in importance was devotion to farming. The people were made to

farm n ot only so that the earth w ould yield benefits， but also to ennoble their goals. W hen the people farm, they remain simple, and being simple are easy to use. Being easy to use, the borders are secure, and the position o f ruler is honored. W hen the people farm, they are serious and hence seldom hold personal moral beliefs. W hen they seldom hold personal moral beliefs, then the law com m on to everyone is firmly established and all efforts are united. W hen the people farm, their household income increases, and when income increases, they are rclu a an t to move away. W hen they are reluctant to move away, they will spend their whole lives in their hom e villages and will n o t consider any other occupation. W hen the people abandon the fundam ental occupation to pursue a sec­ ondary task, they will not obey orders. I f the people do n o t obey orders, it will be impossible to use them , either to defend the state or wage war. W hen the people abandon the fundamental and pursue the secondary, their house­ hold income is meager, and when income is meager they will think nothing o f moving away. W hen the people think nothing o f moving, then should the nation face some difficulty, everyone will be thinking o f how to flee to some distant place and no one will be o f a m ind to remain. W hen the people abandon the fundam ental to pursue the secondary, they become fond o f using their wits, and because they are fond o f using their wits, their schem­ ing increases. W hen scheming increases, the people try to outsm art laws and orders by m aking right into w rong and w rong into right. 26/3.2 《 后稷》曰：「 所以務耕織者，以爲本敎也。 是故天子親率諸侯耕帝 籍 田 ，大夫士皆有功業。是故當時之務，農 不 見于國，以敎民尊地產也。 后妃率九嬪蠶於郊，桑於公田。是以春秋冬夏皆有麻窠 絲繭之功，以力婦 敎 也 。是故丈夫不織而衣，婦人不耕而食，男 女 貿 功 ，以 長 生 ，此聖人之 制 也 。故 敬 時 愛 日，非老不休，非疾不息，非死不舍。 The LordM illet says, ccThe reason effort is devoted to plowing and weav­ ing is because they are considered the fundam ental instructions.55 For this reason, the Son o f Heaven personally leads the feudal lords in plowing the ancestral fields, and all the grand officers and scholar-knights have particular responsibilities in this ritual. For this reason, during the critical period o f the farming season, farmers do not appear in the capital. In this way, the people arc taught to revere the produce o f the earth. The empress leads the nine consorts in nurturing the silkworm at the suburban altar and in picking

the mulberry leaves in the com m on fields, and, as a result o f this, there are the achievements o f woven hemp and silk fabrics for all seasons. In this way, effort is devoted to wom en5s disciplines. This is how the husband has clothes to wear even though he does no t weave, and the wife, focxl to eat even though she does not plow. M en and wom en share the w ork in order to prolong their lives. This is the system o f the sage. Accordingly, the people kept the season w ith strict, reverent care and were sparing w ith each day, so they did n o t rest unless they were old, did n o t interrupt their w ork unless they were ill, and did n o t stop until they died. 26/3.3 上 田 ，夫食九人。下 田 ，夫食五人。可 以 益 ，不可以損。一人治之，十 人 食 之 ，六畜皆在其中矣。此大任地之道也。 A standard allotm ent o f the best fields can feed nine people, and a stan­ dard allotment o f inferior fields can feed five people. The num ber to be fed can be increased but not decreased. O ne m an tends it, ten are fed from it, and the six domestic animals all live on it. This is the D ao o f making the greatest use o f the land. 26/3.4 故當時之務，不興土功，不作師徒，庶人不冠弁、娶 妻 、嫁 女 、享 祀 ， 不酒醴聚眾 ，農 不 上 聞 ，不敢私籍於庸，爲害於時也。（ 然後制野禁Y苟非 同 姓 ，農不出御，女不外嫁，以安農也。 I. Fan Gcngyan, Chen Qiyou; move to beginning of 26/3.5.

Accordingly， during the critical period o f the farm ing season, do not initiate public works or raise armies. The com m on people should not be allowed to perform the rites o f capping, betrothal, marriage, and sacrificial offering. Sweet liquor should n ot be distributed am ong the masses. Farm ­ ers should n o t be given preferments by their superiors, nor should they be allowed to make use o f other farm laborers, because any o f these would interfere w ith the activities o f the farming season. If someone o f a different surname is available in their ow n community ， a farmer will n ot couple w ith a wom an from w ithout, nor will a wom an marry someone from outside, in order to give farming stability.

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653

/ 3 .5

〈 然 後 制 野 禁 >2 ，野 禁 有 五 ：地 未 辟 易 ，不 操 麻 ，不 出 糞 。齒 年 未 長 ， 不 敢 爲 園 囿 。量 力 不 足 ，不 敢 渠 地 而 耕 。農 不 敢 行 賈 ，不 敢 爲 異 事 。爲害 於時也。 2. F an G cngyan, C h en Q iy o u ; m oved fro m 26/3.4.

Only when this is accomplished can one institute the rural restrictions, which are five in num ber: if the land is not yet plowed and tilled, do not engage in handling hemp; do n o t empty the privy; youths should no t be allowed to spend their time in the orchards and stock pens; w hen m an­ pow er is inadequate, it should n o t be wasted on expanding the land to be cultivated; farmers should no t be allowed to engage in commerce or other occupations. This is because all o f these interfere w ith the activities o f the farm ing season. 26/3.6 然 後 制 四 時 之 禁 ：山 不 敢 伐 材 下 木 ，澤 ( 人 )3不 敢 灰 僇 ，續 網 罝 莩 不 敢 出 於 門 ，笟 罟 不 敢 入 於 淵 ，澤 非 舟 虞 ，不 敢 緣 ( 名 G E > 絕 4 ，爲 害 其 時 也 。 3.

Xia W ciying.

4 - C h en

Q iyou.

Only when this has been accomplished are the restrictions o f the four seasons instituted: no one is allowed to cut tim ber or fell the trees on the m ountains; no one is allowed to burn or damage the marshlands; nets and traps are n ot allowed out o f the house; fishnets are not allowed in the water. O nly the official boatm an is allowed to use boats to cross the marshes. This is because all o f these interfere w ith the activities o f the farming season. 26/3.7 若 民 不 力 田 ，（ 墨 L C > 沒5乃 家 畜 ，國 家 難 治 、三 ( 疑 S F > 擬6乃 極 ，是謂 背 本 反 則 ，失 毀 其 國 。凡 民 自 七 尺 以 上 ，屬 諸 三 官 。農 攻 粟 ，工 攻 器 ，賈攻 貨 。時 事 不 共 ，是 謂 大 凶 。奪 之 以 土 功 ，是 謂 稽 ，不 絕 憂 唯 ，必 喪 其 秕 。 奪 之 以 水 事 ，是 謂 籥 ，喪 以 繼 樂 ，四 鄰 來 ( 虛 G E > 虐 7 。奪 之 以 兵 事 ，是謂 厲

，禍 因 ( 胥 L C > 疏 8歲 ，不 舉 絰 ( 艾 G V > 刈9 。數 奪 民 時 ，大 饑 乃 來 。野有

寢 耒 ，或 談 或 歌 ，旦 則 有 昏 ，喪 粟 甚 多 。皆 知 其 末 ，莫 知 其 本 ，眞口 □ 口 ， 5. W ang

S hirun.

9. C h en Qiyou.

6. Xu W ciyu. 10. C h en Qiyou

7. Yu Yuc; rhym e.

8. C h en

Q iyou.

654

T H E

D IS C O U R S E S

I f the people do n o t apply themselves to their fields, they will deplete thereby the accumulated resources o f the family, the nation will be difficult to govern， and the three basic classes will be reduced to extremity—this is called Repudiating the root, opposing the rule— Ruining and destroying the coxintry. As a general rule, everyone over seven Chinese feet tall is attached to one o f the three occupations: farmer, he w ho produces grain; craftsman, he w ho produces implements; and m erchant， he w ho produces goods. W hen the season and the task are n o t kept together, it is called a (ls. When the people arc interrupted several times, Great famines arc sure to follow. In the fields plows lie idle, Some arc talking and others singing, From dawn even till dusk— The destruction of grain will be immense. All know how this ends, But no one recognizes its beginning. Attentive. . .

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四曰任地

CH A PTER 4 T H E R E Q U IR E M E N T S O F T H E L A N D 26/4.1 《后稷》 曰 ：子 能 以 窒 爲 ( 突 G E > 突 1乎 ？子 能 藏 其 ( 惡 G E > 昔2而揖之 以 陰 乎 ？子能使吾(士 GE> 土 3靖 而 甽 浴 土 乎 ？子 能 使 保 溼 安 地 而 處 乎 ？子 能 使 瞿 ( 夷 S F > 荑4毋 淫 乎 ？子 能 使 子 之 野 盡 爲 泠 風 乎 ？子能使 槳 數 節 而 莖 堅 乎 ？子 能 使 穗 大 而 堅 、均 乎 ？子 能 使 粟 圜 而 薄 糠 乎 ？子 能 使 米 多 沃 而 食 之 彊 乎 ？（ 無〇 £ > 爲 5之 若 何 ？ I. YuYuc; rhyme. 4.

2. Chen Qiyou.

3. TanJiefu.

TanJicfu; Chen Qiyou, cf. Needham, VI/i, p. 54.

5. Xia Wciying.

The Lord M illet says : Can you raise wet lowlands? Can you correct sun-baked soils, tempering them with moisture? Can you purify my soil by digging small ditches to wash it clean? Can you sustain the moisture and plant the seeds securely in the soil? Can you keep the milkweed and white tares from spreading about indiscriminately? Can you promote air circulation in your fields? Can you grow the grain with stiff stalks and dose joints? Can you ensure that the cars of the grain are large and evenly hardened? Can you grow millet heads round and husks thin? Can you ensure that the grain will have many smooth, glossy kernels, firm to the bite? How will you do all this? 26/4.2 凡 耕 之 大 方 ：力 者 欲 柔 ，柔 者 欲 力 。息 者 欲 勞 ，勞 者 欲 息 。棘 者 欲 肥 ， 肥 者 欲 棘 。急 者 欲 緩 ，緩 者 欲 急 。溼 者 欲 燥 ，燥 者 欲 溼 。

In general, the primary rules o f tillage are: Strong soils need weakening, weak soils strengthening; Fallow soils need working, overworked soils fallowing; Lean soils need fattening, over-fat soils leaning; Compacted soils need loosening， loose soils compacting; And waterlogged soils need drying out, parched soils moistening.

26/4-3

上 田 棄 畝 ，下 田 棄 甽 。五 耕 五 耨 ，必 審 以 盡 。其 深 殖 之 度 ，陰 土 必 得 ， 大 草 不 生 ，又 無 螟 蜮 。今 茲 美 禾 ，來 茲 美 麥 。是 以 六 尺 之 耜 ，所 以 成 畝 也 ； 其 博 八 寸 ，所 以 成 甽 也 ；耨 柄 尺 ，此 其 度 也 ；其 (耨 G E > 博6六 寸 ，所以閒 稼 也 。地 可 使 肥 ，又 可 使 棘 。人 ( 肥 G E > 耕7必 以 澤 ，使 苗 堅 而 地 隙 ；人耨 必 以 旱 ，使 地 肥 而 土 緩 。 6.

Tan Jicfu.

7. W ang N ian su n .

On high-lying fields, dispense with the ridge; On low-lying fields, dispense with the furrow between ridges. Plow five times and hoc five times. Making certain to do it carefully, for completeness. Measure the depth when planting the seeds, Making certain to maintain the proper moisture for the soil. Where large concentrations of weeds do not grow, There will also be no caterpillars or worms. This year these beautiful spring crops, Next year those beautiful winter millets. The ridges are made w ith the six-foot frame-plow; its w idth o f eight inches is w hat makes the furrows. The hoe5s handle is one foot, which is its proper dimension, its blade5s w idth o f six inches is w hat determines the distance between plants. The land can be made fatter as well as leaner. W hen plow­ ing the soil, men ascertain w hether it is damp, to make the sprouts hardy and the land crack. In hoeing the soil, men ascertain w hether it is dry, to make the land fertile and the soil loose. 26/4.4 草 諕 大 月 。冬 至 後 五 旬 七 日 ，菖 始 生 ，菖 者 百 草 之 先 生 者 也 ，於是始 耕 。孟 夏 之 昔 ，殺 三 葉 而 穫 大 麥 。日 至 ，苦 菜 死 而 (資 S F > 簧 〔 =茨 〕 8生 ，而 樹 麻 與 菽 ，此 吿 民 地 寶 盡 (死 G E > 矣9。（ 凡 G E > 丸 草 生 (藏 日 中 G E > 而己 屮 1()出 ，稀 首 生 而 麥 無 葉 ，而 從 事 於 蓄 藏 ，此 吿 民 究 也 。五 時 見 生 而 樹 生 ， 見 死 而 穫 死 。天 下 時 ，地 生 財 ，不 與 民 謀 。 8. C hen

Q iyou.

9- Xia W eiying.

10. C hen Q iyou.

Plants wither in the great m onth. Five decades and seven days after the w inter solstice, the sweet flag iris begins to grow, being the first o f all the hundred varieties o f plants to grow. Start the plowing on the evening o f the first m onth o f summer. Clip the three leafy vegetables and harvest the large wheat. O n the sum m er solstice, the bitter herbs die, and the swamp potato

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\Saßittciria\ grows; hem p and beans should be planted. All these inform the people that the land5s treasures are finished. W hen milkweed [Metaplexis] grows and the millet [Cichorium^ Lactuca] comes up, when the swine5s head [Carpesium] grows and the wheat no longer has leaves, and when the tasks o f collecting and storing proceed—all these announce to the people the conclusion o f the farm ing season. The five seasons are born, and plants grow; they die, and the grain dies. Heaven sends dow n the seasons. Earth bears its products; but they do n o t consult w ith people. 26/4.5 有 年 瘗 土 ，無 年 瘗 土 。無 失 民 時 ，無 使 之 治 下 。知 貧 富 利 器 ，皆時至而 作 ，（ 渴 G V > 竭 11時 而 止 。是 以 老 弱 之 力 可 盡 起 ，其 用 日 半 ，其 功 可 使 倍 。 不 知 事 者 ，時 未 至 而 逆 之 ，時 既 往 而 慕 之 ，當 時 而 薄 之 ，使 其 民 而 郤 之 。民 既

郤

，乃 以 良 時 慕 ，此 從 事 之 下 也 。操 事 則 苦 ，不 知 高 下 ，民 乃 逾 處 。種

稜 禾 不 爲 稜 ，種 重 禾 不 爲 重 ，是 以 粟 少 而 失 功 。 h

. W ang N ian su n , Fan G cn g y an , Xia W eiying.

W hen there is a harvest you sacrifice to the soil, and w hen there is no harvest you sacrifice to the soil. D o not interrupt the peopled seasonal tasks or make them work on inconsequential tasks. Make them know which imple­ ments bring about poverty and prosperity. Start work when the season comes, Stop when the season ends. In this way, the strength of the old and weak Can be fully developed. And in half the time. Their achievement will be doubled. For those w ho do n o t understand their activities. The proper season never arrives, or it is contravened; Seasons come and go while they long for the right time. When the right time approaches, they ignore it, Causing their people to spurn it. The people, having spurned it, Thereby reject the season they longed for. This is the worst way to pursue their activities, For their management of matters will always work out crudely; Because they do not realize what improves and what degrades, The people accordingly shirk their responsibilities.

65 8

T H E

D IS C O U R S E S

When quickly ripening grains do not mature early， When slowly ripening grains do not mature late, The grain harvest will be slight and the achievement lost.

五曰辯土

CH A PTER 5 D I S C R I M I N A T I N G T Y P E S O F S O IL 26/5.1 凡 耕 之 道 ：必 始 於 壚 ，爲其寡澤而 ( 後 G E > 厚 1枯 ；必 ( 厚 G E > 後2其 納 ， 爲 其 ( 唯 厚 G E > 雖後 2而 及 ；（ 鎗 G E > 飽 3者 絰 之 ，堅 者 耕 之 ，澤其納而後 之 ；上 田 則 被 其 處 ，下 田 則 盡 其 汙 。無 與 三 盜 任 地 ：夫 四 序 參 發 ，大甽 小 畝 ，爲 青 魚 肢 ，苗 若 直 獵 ，地 竊 之 也 ；既 種 而 無 行 ，耕 而 不 長 ，則苗 相 竊 也 ；弗 除 則 蕪 ，除 之 則 虛 ，則 草 竊 之 也 。故 去 此 三 盜 者 ，而 後 粟 可 多 也 。 I. TanJicfli.

2. Sun Yirang, Tan Jicfii.

3. Bi Yuan, Sun Tirang.

In general, the D ao o f tillage is: You should begin with the hard and black soils. Because they have a thick parched layer from too little moisture. You should till last the light and moist soils, For though they are plowed later, there will still be time. Thus, postpone the plowing of waterlogged soils, But plow hard soils immediately. Plow light soils after they arc moistened by spring rains. In upland fields, form a cover over the plowed soil; In lowland fields, drain away stagnant water. In your use o f the land, do n o t consort w ith the three robbers. Tilling soils thrice during the four seasons of the year; Making fiirrows too wide and ridges too narrow， So that they protrude like the scales of a carp, Causing the plants that grow there to stick up like bristies —this is the land stealing the crops. Sowing, but not in rows, Tilling, but the plants are stunted —this is the sprouts robbing each other.

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659

Not removing weeds, but allowing them to grow vigorously, Clearing weeds, but disturbing the roots —this is weeds stealing the crops. Thus, only when farmers are ridded o f these three robbers is it possible for the crops to be bountiful. 26/5.2 所 謂 今 之 耕 也 ，營 而 無 獲 者 ：其 蚤 者 先 時 ，晚 者 不 及 時 ，寒 暑 不 節 ，稼 乃 多 舊 ，□ □ 口 □ ，口口口4« 。其 爲 畝 也 ，高 而 危 則 澤 奪 ，陂 則 埒 ，見風則 (慑 G V > 蹶5，高 培 則 拔 ，寒 則 (雕 G V > 凋6 ，熱 則 脩 ，一 時 而 五 六 死 ，故不 能 爲 來 。不 倶 生 而 倶 死 ，虛 稼 先 死 ，眾 盜 乃 竊 。望 之 似 有 餘 ，就 之 則 虛 。 農 夫 知 其 田 之 易 也 ，不 知 其 稼 之 疏 而 不 適 也 ；知 其 田 之 (際 G E > 除7也 ，不 知 其 稼 居 地 之 虛 也 ；（ 不 除 則 蕪 ，除 之 則 虛 ，） 8此 事 之 傷 也 。故 晦 欲 廣 以 平 ， 甽 欲 小 以 深 ；下 得 陰 ，上 得 陽 ，然 後 咸 生 。 4. Chen Qiyou; rhyme pattern.

5. Xia Wciying.

6. Xia Wciying.

7. Chen Changqi, Wang Niansun, Tan Jicfu, XiaWciying; rhyme. 8. TanJicfu; excrescent gloss.

T hat those w ho engage in farming today, w ork hard, but reap no harvest, is because: They start too early, before the proper season has begun. They proceed too slowly, continuing beyond the time the season has ended, What they do is not appropriate to the seasons of cold and heat, So the sowing of the grain frequentiy suffers, A nd… . . . [docs not] bear fruit. The ridges for planting are made high and precipitous. So that the soil is deprived of moisture. When the ridge faces are too steep, they collapse; When the wind blows, the plants topple. The high bank of the soil exposes the roots of the plants: When cold comes, they shrivel, When it is hot, they wither. W ith five o r six occasions for the crops to die in a season, it is impossible to collect a bountiful harvest. Not everything sprouts at the same time, but they all die together, And rootless crops arc the first to die— Then the gang of robbers docs its stealing.

When you look over the farmland， there appears to be ä surplus, But on closer inspection, there is nothing at all. Farmers understand how to clear their fields, But they do not understand that it is unsuitable to place plants too far apart; They understand the importance of weeding their fields, But not whether their crops are firmly rooted in the soil. Such are the ways they do damage to their task. Thus, it is desirable that the planting ridges be wide and level, that the furrows between them be nar­ row and deep. The lower parts o f the plants will then obtain adequate m ois­ ture, and the upper parts sufficient sunlight. Only then will everything grow. 26/5.3 稼 欲 生 於 塵 ，而 殖 於 堅 者 。慎 其 ( 種 L C > 楂 9 ，勿 使 數 ，亦 無 使 疏 。於 其 施 土 ，無 使 不 足 ，亦 無 使 有 餘 。熟 有 耰 也 ，必 務 其 培 。其 耰 也 ( 植 GV> 稹 w ，（ 植 G V > 稹 1(>者 其 生 也 必 先 。其 施 土 也 均 ，均 者 其 生 也 必 堅 。是以晦 廣 以 平 ，則 不 喪 ( 本 莖 G E > 莖 ；本 11生 於 地 者 ，五 分 之 以 地 。莖 生 有 行 ，故 遨 長 ；弱 不 相 害 ，故 遨 大 。衡 行 必 得 ，縱 行 必 術 。正 其 行 ，通 其 風 ，（夬 S F > 決 12( 心 G E > 必 13中 央 ，帥 爲 泠 風 。苗 ，其 弱 也 欲 孤 ，其 長 也 欲 相 與 居 ， 其 熟 也 欲 相 扶 。是 故 三 以 爲 族 ，乃 多 粟 。 9.

Chen Qiyou.

10. Yang Shuda, Xia Wciying.

11. Chen Qiyou; rhyme.

12. Gao You.

13. Bi Yuan, TanJicfu, Chen Qiyou; W X quotation.

It is desirable that crops be planted in pulverized soil, And develop in firm soil. Take care in casting the seeds upon the earth. Do not plant them too closely together, But neither too far apart. In covering the seeds with the soil， Do not use too little soil, But neither use too much. Be deliberate in pressing the seeds into the soil, Being certain to maintain the slope of the mound. Press the seeds into the soil gently, and they will be certain to sprout quickly. Cover them w ith an even layer o f soil, for evenness makes it certain the plants will be firmly set. O n account o f this, When the ridges are broad and level, The stalks will suffer no harm. Half of the success in growing plants

B O O K

26

66i

Depends on the soil itself. Because the stalks grow in rows, They mature more quickly; When still young and tender, they do not harm one another, And thus grow large faster. The east-to-west rows should be laid out right. The north-to-south rows should be straight. Adjust the rows. To circulate the air; Keep the center of fields open, To ensure it benefits from the pure breezes. It is desirable th at tender, young plants stand apart, that as they m ature they grow m ore closely， so that when ripe they prop each other up. This is When three plants form a clump, The grain harvest will be bountiful. 26/5.4 凡 禾 之 患 ，不 倶 生 而 倶 死 。是 以 先 生 者 美 米 ，後 生 者 爲 秕 。是 故 其 耨 也 ，長 其 兄 而 去 其 弟 。樹 肥 無 使 扶 疏 ，樹 境 不 欲 專 生 而 族 居 。肥 而 扶 疏 則 多 秕 ，澆 而 專 居 則 多 死 。不 知 稼 者 ：其 耨 也 去 其 兄 ，而 養 其 弟 ，不收其粟 而 收 其 秕 ，上 下 不 安 ，則 禾 多 死 ，厚 土 則 (孽 G V > 檗 14不 ( 通 G E > 達 15，薄 土 則 蕃 繙 而 不 發 。壚 埴 冥 色 ，剛 土 柔 種 ，（ 免 S F > 勉 16耕 殺 (匿 S F > 慝16，使 農事得。 14- W u C hcngshi, Tan Jicfu.

15. W ang N ian su n ; rhym e.

16. W ang N ia n su n , S un Yirang.

In general, the problem in growing crops is that Not all germinate at the same time, but they all die together. O n account o f this. Early-germinating plants produce beautiful grains Later-germinating plants have empty husks. This is why in hoeing, You cultivate the older plants and eliminate the younger, In fertile soils do not allow the seedlings to be planted too far apart, In thin soils do not allow the seedlings to be planted too closely together. In fertile soils plants too far apart frequently have empty husks, In thin soils when plants arc too close together, many will die.

662

TH E

D IS C O U R S E S

In hoeing, those who do n o t understand husbandry. Eliminate the older plants and cultivate the younger; Thus, they collea not good grains, but gather empty husks. When neither plant nor soil is managed well, The grain frequently dies. When the soil covering is too thick, the sprouting seeds do not break the surface; When it is too thin, seeds do not germinate. Hard and sticky soils should be tilled while still dark with moisture， Hard soils must be made soft: before being seeded. Direct the tillage toward killing the weeds. So the farmers succeed in their tasks.

六曰審時

CHA PTER 6 E X A M IN IN G T H E S E A S O N 26/6.1 凡 農 之 道 ，厚 ( 之 G E > 時 1爲 寶 ：斬 木 不 時 ，不 折 必 穗 ；稼 就 而 不 穫 ，必 遇 天 蝥 。夫 稼 爲 之 者 人 也 ，生 之 者 地 也 ，養 之 者 天 也 。是 以 人 稼 之 容 足 ， 耨 之 容 耨 ，據 之 容 手 。此 之 謂 耕 道 。 I. C hen Q iyou.

In general, the Dao of farming Stresses the requirements of the season as the principle to be treasured. If you cut trees out of season, The timber will be weak and twisted. If ripened grain is not reaped, You are certain to encounter a Heaven-sent disaster. What sows the grain is Man, What germinates it is Earth, What nourishes it is Heaven. On account of this, when sowing the row, leave space for the feet; For weeding, space for the hoc; And for harvesting, space for the hands— This is called the Dao of tillage.

B O O K

26

663

2 6 / 6 .2

是 以 得 時 之 禾 ，長 桐 長 穗 ，大 本 而 莖 殺 ，疏 機 而 穗 大 ；其 粟 圓 而 薄 糠 ； 其 米 多 沃 而 食 之 彊 ；如 此 者 不 風 。先 時 者 ，莖 葉 帶 芒 以 短 衡 ，穗 鉅 而 （ 芳 L C > 房 2( 奪 L C > 脫2 ，枱 米 而 不 香 。後 時 者 ，莖 葉 帶 芒 而 末 衡 ，穗 閱 而 青 零 ，多 秕 而 不 滿 。 2.

YuYuc.

In this way, w hen you plant setaria millet at the proper time, Flower spikes lengthen, ears of grain elongate, Roots extend, the length of stalks is reduced, The spikes of the grain ear arc separated, and the ear itself is large. The kernels are round with thin husks, The grains are numerous, glossy, and firm to the bite. Being like this, they are not ruined by wind-born afflictions. W hen you plant before the proper tim e. Stalks and leaves are numerous, but stems arc short, Grain ears are large, but the flowers drop off, The grains are black, and are not fragrant. W hen you plant after the proper tim e, Stalks and leaves arc numerous, and stems are small, Grain ears grow pointed but remain pale green. Many husks remain empty and do not fill out. 26/6.3 得 時 之 黍 ，芒 莖 而 (徼 G V > 檄 3下 ，穗 芒 以 長 ，搏 米 而 薄 糠 ，舂 之 易 ，而 食 之 不 瞟 而 香 ；如 此 者 不 飴 。先 時 者 ，大本 而 華 口 4 ，莖 殺 而 不 遂 ，葉楽 短 穗 。後 時 者 ，小 莖 而 麻 長 ，短 穗 而 厚 糠 ，小 米 (鉗 G V > 酣 5而 不 香 。

3. Zhang Binglin. 4. This should rhyme with the following two, suggesting that hua was originally followed by an­ other charaacr. 5.

XiaWciying.

W hen you plant panicled millet at the proper time, Stalks arc pointed and branchless on the lower parts, Ears of grain arc pointed and elongated, The grains arc globular with thin husks

664

THE

D ISC O U R SE S

That are easily removed by pounding. The grains are pleasant and fragrant to the taste And so can be stored without the taste deteriorating. W hen you plant before the proper time, Koots grow profusely but the flowers . . . , Stalks are stunted and do not lengthen properly, Leaves are glossy with short ears of grain. W hen you plant after the proper time. Stalks are too small and slender, Grain ears are short but with thick husks, The small grains are blackish and lack fragrance. 26/6.4 得 時 之 稻 ，大 本 而 莖 葆 ，長 桐 疏 機 ，穗 如 馬 尾 ，大 粒 無 芒 ，搏 米 而 薄 糠 ，舂 之 易 而 食 之 香 ；如 此 者 不 (益 S F > 隐 6 。先 時 者 ，本 大 而 莖 葉 格 對 ， 短 桐 短 穗 ，多 秕 厚 糠 ，薄 米 多 芒 。後 時 者 ，纖 莖 而 不 滋 ，厚 糠 多 秕 ，座 〈 得 >7 辟 米 ，不 ( 得 ）( 恃 T V > 待7定 熟 ，卬 天 而 死 。 6. C h en C h an g q i, Yu Yuc.

7. C hen Q iyou.

W hen you plant rice at the proper time. Roots enlarge, stems are luxuriant, Flower spikes elongate, the spikes of the grain car are separated, The grain car itself is like a horse5s tail. The grains arc large but seldom awned. The kernels globular with thin husks, Easily removed by pounding. The kernels are fragrant when you eat them And so do not cause gagging. W hen you plant before the proper time. Roots grow too large, stems and leaves are too crowded, Flower spikes and ears of grain arc too short; There are many empty cars, the husks arc thick, The grains are small and most are awned. W hen you plant after the proper time,

B O O K

26

665

Stems are too delicate and not lush, Husks are thick with many empty ears, Grains are barely half-formed; Before the time to ripen is reached. They face toward the sky and die. 26/6.5 得 時 之 麻 ，必 芒 以 長 ，疏 節 而 色 陽 ，小 本 而 莖 堅 ，厚 窠 以 均 ，後熟多 榮 ，日 夜 分 復 生 ；如 此 者 不 蝗 。

W hen you plant hemp at the proper tim e, Its seed heads are certain to be awned and long. It will have widely-spaced nodes and be brightiy colored, Roots are small and stems hard, The male plant stems are thick and even. Ripening late, it produces in profusion, Maturing a second time by the autumnal equinox And so is not affected by locusts. 26/6.6 得 時 之 菽 ，長 莖 而 短 足 ，其 莢 二 七 以 爲 族 ，多 枝 數 節 ，競 葉 蕃 實 ，大菽 則 圓 ，小 菽 則 搏 以 ( 芳 L C > 房8 ，稱 之 重 ，食 之 息 以 香 ；如 此 者 不 蟲 。先時 者 ，必 長 以 蔓 ，浮 葉 疏 節 ，小 莢 不 實 。後 時 者 ，短 莖 疏 節 ，本 虛 不 實 。 8. C hen

Q iyou.

W hen you plant soybeans at the proper time, Their stems are long, with short trunks, Their pods hold two rows of seven beans each, Their branches are numerous with nodes close together, Their leaves bountiful, seeds plentiful. The large-bean varieties are round, The small-bean varieties are swollen and fat. Weigh them, and they are heavy; Eat them, and they are chewy and fragrant. Being like this, they are not affected by pests. W hen you plant before the proper time, The plants are certain to grow tendrils that are too long, With too few leaves, with the ncxles far apart, And pcxis that are small and lacking seeds.

W hen you plant after the proper time, Stems are too short, with ncxles far apart, Roots arc loose and they lack seeds. 26/6.7 得 時 之 麥 ，長 桐 而 ( 頸 G E > 穎9黑 ，〔 其實〕 10二 七 以 爲 行 ，□ □ 而 □ 服11， 薄 糕 而 赤 色 ，稱 之 重 ，食 之 致 香 以 息 ，使 人 肌 澤 且 有 力 ；如 此 者 不 岣 蛆 。 先 時 者 ，暑 雨 未 至 〔 而 〕( 跗 G V > 腐 12動 ，岣 蛆 而 多 疾 ，其 ( 次 羊 S F > 粢 羸13以 節 。後 時 者 ，弱 苗 而 穗 蒼 狼 ，薄 色 而 美 芒 。 9. Xia Wciying. 12. Chen Qiyou.

10. Chen Qiyou; parallelism.

11. Chen Qiyou; parallelism.

13. Xia Wciying, Chen Qiyou.

W hen you plant barley at the proper time, Flower spikes elongate, grain heads blacken. With seeds in double rows of seven grains each, … with … drooping， With thin husks red in color. Weigh them, and they are heavy; Eat them, and they arc extremely fragrant and chewy, Causing people’s skin to glisten and increasing their strength. Being like this, the wheat is not affected by pestilence. W hen you plant before the proper time, Before the heat and rains arrive, the crops have already rotted. Affected by pestilence and suffering from many diseases, The kernels lean and shrunken. W hen you plant after the proper tim e ， Sprouts arc weakened, and grain cars remain light green, The color is pale, and only the awns are beautiful. 26/6.8 是 故 得 時 之 穗 興 ，失 時 之 稼 約 。莖 相 若 〔 而〕 14稱 之 ，得 時 者 重 ，粟 （之 G E > 亦 15多 。量 粟 相 若 而 舂 之 ，得 時 者 多 米 。量 米 相 若 而 食 之 ，得時 者 忍 饑 。是 故 得 時 之 稼 ，其 臭 香 ，其 味 甘 ，其 氣 章 ，百 日 食 之 ，耳 目 聰 明 ，心意 數 智 ，四 衛 變 彊 ，汹 氣 不 入 ，身 無 ( 苛 G V > 病 16殃 。黃 帝 曰 ：『四時之不正 也 ，正 五 穀 而 已 矣 。 j 14- Chen Qiyou; parallelism.

15. Chen Qiyou.

16. Yang Zhaojun.

B O O K

26

667

For these reasons, adhering to the proper time for each crop makes it flourish， and missing the season makes it meager. W hen you compare plants w ith the same num ber o f stems, weigh the crops and those grow n at the proper tim e will be heavier and the grains m ore numerous. When you compare harvests of equal amounts of grain, pound the grain And those grown at the proper time will yield more kernels. When you compare equal yields of kernels, eat them And those grown at the proper time will be more nutritious. For these reasons, crops planted at the proper time, Smell fragrant, Taste sweet. And have ample ethers. Eat them more than a hundred days. And the ear is keen of hearing, the eye clear-sighted, The mind and intellect are sharp and intelligent, The four limbs become stronger. Evil emanations from spirits do not enter the body, And the body suffers no intestinal malady or misfortune. The Yellow Sovereign said: ccW hen [the ethers of] the four seasons are not correct, all you need do is adjust the five grains.55

Appendixes

A P P E N D IX A

Tke Gao You Preface to tke Liishi ckunqiu

Gao You, who lived during the late second and early third century a . d ., wrote learned commentaries to th c M en ^fzt (now lost), H u n in a n zi^ Zhanßuoce^ L iishi chunqiu. Gao was a native of Zhuo Commandery (Zhuo County in Hebei Province). He studied with the scholar Lu Zhi 盧 植 （ 159-192)， a native of Zhuo famed for his work on ritual texts and his participation in the compilation of the 似w H 似yï 東觀漢言己• In hi$ to the H 似mVwwjw, Gao says that he first studied the 觸 •with Lu and that he continued his work on the 似mwz/ after 205, when he was first appointed to official office. His work on the L iishi chunqiu began after he had finished his H u a in a n zi commentary. When Gao refers to the interpretations of the L iishi ebunqiu by ^former teachers,55 he is probably referring to Lu Zhi. Most of Gao5s Preface to the L iish i chunqiu is devoted to an historical account of Lii Buwci that merely repeats information found in the S h iji biography [see Introduction^ pp. 1-26]. Gao You says that the importance of the L iishi chunqiu is equal to that of û itM e n g zi^ X u n zi^ H u a in a n zi^ and the writings of Yang Xiong (53 b .c .- a . d . 18), whose F a y a n ïèW was modeled on th c A n a le a s of Confucius. Its importance, Gao notes, is confirmed by the fact that the L iishi chunqiu was in­ cluded in two of the most important bibliographic works of Han dynasty times: the 价>/« 別錄 of Liu Xiang 劉 向 （ 79- 8 B.c.) and the 财 七 略 of Liu Xin 劉飲 (46 b .c .- a .d . 23). He ends the Preface by recounting very briefly how he came to work on the text, the nature and poor condition of the book, and the lack of reli­ able scholarship on its meaning and significance. Especially noteworthy is Gao5s calculation that the L iishi chunqiu of his day consisted of 173,054 characters, which means it was approximately one-third larger than the present text. If the figure given in Gao5s Preface is correct, it is obvious that the text suffered considerable damage during the course of its later textual history, damage far beyond anything which scholars today have detected. After concluding his summary of the S h iji wBiography55of Lii Buwei, Gao You [ 671]

672

A P P E N D IX

A

records his reaction to Lii Buwei's offer to give a thousand measures of gold to wanyonc who could add or subtract a single word55to the text: I, G ao You, think that it w as n o t that they w ere unable to correct the text but that they feared the C hancellor and dreaded his pow er. T he ideas w hich this b ook supports are: m aking the W ay and its Pow er your guidepost; m aking n on -action your gu id in g principle; m aking loyalty and righteousness the qualities you strive for; and m aking being fair and square your rule. T he b ook is equal to the w ritings o f M en g Ke, Sun [Xun] Q in g, H uainan, and Yang X ion g and is therefore listed in [L iu X ian^ s]

Records and in [Liu X in5s Seven] Summaries. I had previously w ritten a com m entary to the paragraphs and sentences o f the M en^zi and had com p leted m y explanations o f b oth the Huainanzi and the Book of Filial Piety. M y fam ily had a copy o f the Lüshi chunqiu. I investigated and exam ined it and fou n d that it greatly surpassed the m inor w orks am ong the philosophers. T he text had suffered lacunae and errors and, w orse, m inor scholars had m ade changes and corrections based on their ow n ideas. W hile they intend ed to pass d ow n its m eaning, th ey had erred w ith respect to its original and authentic m eaning. Rarely w ere they able to explain the text in detail. I, therefore, returned to the o ld glosses o f m y form er teachers and forth w ith com p osed explanatory n otes in order to preserve the intentions o f the scholars o f antiquity. T he book is in altogether i73,〇5斗characters. Should there be errors and m istakes a later gentlem an m ay excise and correct them to have m y w ork m eet the proper standard.

A P P E N D IX B

Fragments of tke Liiski ckunqiu

A t the back o f his Liishi chunqiu huijiao^ Jiang W eiqiao collects a num ber o f fragm ents attributed to Liishi chunqiu in various ancient sources but that n o lon ger appear in the text. C hen Q iyou borrow s Jian^s w ork in his LSCQ ed itio n and w e, in turn, have adop ted this m aterial in w hat follow s. T he first im pression is that, in contrast to m any w orks o f the classical pericxl，th e !/励 多 咖 叫 仏

is in exceptionally g o o d shape. M ost o f the chapters

o f the present text d o n o t have ob viou s lacunae, but Jiang, C hen, and others have isolated three significant exceptions: • B ook 13 contains on ly seven chapters， unlike the seven other "'Exam inations^ all o f w h ich con sist o f eigh t chapters. • T he “Postface，” w h ich precedes B ook 13, ends abruptly, appearing to be m issin g som e text. • C hapters 17/7, 21/2, and 23/6 are exceptionally short. It is p ossib le that at least som e o f the fragm ents collected by Jiang com e from the dam aged parts pertaining to th ose three parts n oted above, as w ell as other, less ob viou sly corrupted, p ortion s o f the text. In his preface, G ao You m en tion s that the texts he w orked from contained ^lacunae and m is­ taken passages,55 indicating that the text had suffered evident dam age as early as the Eastern H an. In these fragm ents, w e d istin gu ish betw een three types o f m aterials: • Q u otation s that can probably be accepted as b elon gin g to the original text (fragm ents 1-24). [673]

A P P E N D IX

674

B

• Q u otation s that probably d o n o t derive from the text and are m isattributed in the source o f the q u otation (fragm ents 25-3斗)• • False q u otation s and allusions to passages attributed to , but n o longer appearing in , the text.

PART I FR A G M E N T S A C C E PT E D AS PRO BABLY G E N U I N E Fragm ent 1 (So u r c e : Shuijing zhu 30.968, explicitly quoting LSCQ. This quotation is the source o f the attribution to LSCQ o f the line in the H ong Xingzu commentary to Chuci^ ttTian wen^; see Chuci buzhu 3.97.)

禹 娶 塗 山 氏 女 ，不 以 私 害 公 ，自 辛 至 甲 四 日 ，復 往 治 水 ，故 江 淮 之 俗 ， 以辛壬癸甲爲嫁娶日也。 W hen Yu to o k as his w ife the m aid o f M ou n t Tu, he did n o t allow his private interests to harm the general g o o d . A fter on ly the four days from

xin to jia^ he returned to the task o f tam ing th e flood s. T herefore, in the custom s o f the Yangzi and H uai regions, xin^ znd jia arc the days for betrothal and m arriage. Fragm ent 2 (So u r c e : T T T L , 斗 〇 2.6b, quoting LSQß. A partial parallel is found at

14•斗 ，

“Zhi shi.”

史 台 問 申 向 曰 ：「吾 所 患 者 不 知 賢 。j 申 向 曰 ：「人 〔 主〕 1之 患 ，不在乎 不 言 用 賢 ，而 在 乎 不 誠 用 賢 。夫 言 用 賢 者 口 也 ，卻 賢 者 行 也 。言 行 相 反 ， 而 欲 賢 者 用 ，不 肖 者 廢 ，不 亦 難 乎 ？人 主 誠 用 賢 ，則 境 內 賢 者 出 矣 ，天下 賢者至矣。 j I. Added on the basis of parallelism. Shi Tai inquired o f Shen X iang. aM y w orry is that I d o n o t recognize the worthy.55 Shen X iang replied, ccW hat a ruler o f m en sh ou ld w orry about is that he is n o t com m itted to em ploying the w orthy, n o t that he fails to advo­ cate em p loyin g the w orthy. M erely advocating em p loyin g the w orthy is so m uch talk, whereas declining to use the w orthy con stitu tes concrete action. W hen w ord and deed contradict each other, is it n o t indeed difficult to hope that the w orthy w ill be em ployed and the unw orthy dism issed? I f a ruler did in fact em p loy the w orthy, w orthies w ith in his borders w ou ld com e o u t and the w o rld s w orthies w ou ld arrive.55

F rag m e n t

3

( S o u r c e : Li Shan commentary to WX ，斗 6.2062, quotingiS Q 2 . It is possible that the

second phrase o f fragment 3 [following the ellipsis] appeared at the conclusion o f a passage in 14/6.2 that reads: tt[Then Shun] encountered the right time and ascended to the position o f Son o f Heaven. Worthy knights joined him, the myriad peoples praised him, men and women applauded and cheered, and everyone honored him and delighted in him.55)

舜 登 爲 天 子 ，. . . 大 人 、反 踵 ，皆 被 其 澤 。 W hen Shun ascended to the p o sitio n o f S on o f H e a v e n ,. . . b oth the G iants and the p eop le o f F anzhong enjoyed his kindness. Fragm ent 斗 (S o u rc e :

Suoyin c o m m e n ta r y

t o 5 / , 62.2131, q u o t i n g L S C Q . )

管 仲 與 鮑 叔 同 賈 南 陽 ，及 分 財 利 ，而 管 仲 嘗 欺 鮑 叔 ，多 自 取 。鮑叔知其 有 母 而 貧 ，不 以 爲 貪 。 G uan Z h on g and B ao Shu w ere business partners in N anyang. W hen it came tim e to divide the profits, G uan Z h on g cheated Bao Shu, taking m ore for him self. B ao Shu did n o t consider him greedy, because he knew that G uan Z h on g had a m other to support and was im poverished. Fragm ent 5 (So u r c e : T W I / ，88.1508, q u o tin g !^ &«万

呂 令

. 7PTX 952.3b readsiSCjg.)

(人 G E > 君 2之 有 民 ，如 木 之 有 根 ，根 深 則 本 固 。 2.

Chen Qiyou.

A rulers possessing the people is sim ilar to a tree having roots: the deeper the roots, the stronger the trunk. Fragm ent 6 (S o u rc e :

Suoyin c o m m e n ta r y

t o S /, 1 1 7.2999, q u o t i n g

LSCQ.)

劍 伎 云 ：「持 短 入 長 ，倏 忽 縱 橫 之 術 也 。 j T he A rt of the Sword says, ccTo h old o n to the short and penetrate the lo n g —this is the technique o f quickly opposing.55 Fragm ent 7 Li Shan commentary to W X 29.1363, quoting LSCQ. Sun Yirang, Bi Yuan, and Chen Qiyou agree that this fragment was originally a part of 15/3.) (S o u rc e :

風乎其高無極也。 H o w like the w ind! his being lofty w ith ou t lim it!

F rag m en t 8 (S ou rce: Lu Dian 陸 佃 [io 斗2- 1102]，

14.12b， quoting jLSCß.)

桂枝之下無離木。 B eneath the branches o f th e cassia there are n o li trees. Fragm ent 9 (S ou rce: Ba祕 彡 &•«汾 白 氏 六 帖 事 類 集 i.nb ， s.v.yb设 風 13]， quoting LSCQ. Hong Xingzu commentary to wLisao,w [Chuci buzhu 1.28] repeats the quotation.)

風伯名飛廉。 T he Earl o f the W ind is nam ed Feilian. Fragm ent 10 (S ou rce: TFTL 8.5b, quotingLSCjß.)

屛翳 曰雨師。 P in g Yi is called R ain G eneral.3 3.

T

h

e

•西京雜記 of Ge Hong (284-364)， alsoquoted at 7TTL8.5b， gives PingYi’s tide as

咖 雲 師 “Cloud General.”

Fragm ent 11 (S ou rce: Guangyun quoting LSCQ,)

[shangping

rhyme category 12

s.y,ji f f , p. 69],

稽黃 [Q in w orthy] Ji H u an g.4 4.

Chen Qiyou identifies Ji Huang with the Mohist FuTun, mentioned in 1/5.5.

Fragm ent 12 (S ou rce: Tuhai [Jiang Weiqiao provides this quotation; we have been unable to locate it in the Tuhai itself].)

衛大夫鄄 子士。 W ey Grand O fficer Juan Z ishi. Fragm ent 13 (S ou rce: Jiyun

[s.v. ebu /ffi, 9.8b], quotingLSCß.)

齊有顏斶 。 In Q i there was Yan Chu.

A P P E N D IX

F rag m e n t (S o u rc e :

B

677

1 4

Guangyun [xiaping^f7^^ rhyme c a te g o r y

16

s.v.

ling |^ ,

p . 178], q u o t i n g

LSCQ.)

鉛陵卓子。 M aster Z h uo o f Y anling.5 5. /f«»如 “ 14.788 mentions aMaster Zhuo of Yarding延 陵 卓 子 ， who should perhaps be identified with this individual.

Fragm ent 15 (S o u rc e :

Tuhai

122.1b.)

黃帝建五官以正人位。 T he Y ellow Sovereign established the Five O ffices in order to put aright th e p osition s held by m en .6 6. Jiang Weiqiao^ quote of the Tuhai^ which omits the word zJjenß

IE,

is faulty and was perhaps

basedon an inferior edition.

Fragm ent 16 ( S o u r c e : Li Shan commentary to

W X 14.1150, quoting L5ÇQ. Chen proposes that Li

Shan has conflated two LSCQ passages found in 5/2.1 and 14/8.2.)

夫 萬 物 成 則 毀 ，合 則 離 ，離 則 復 合 ，合 則 復 離 。 W hen the m yriad things reach com p letion , they are destroyed. I f joined, they disperse; if dispersed, they rejoin; if join ed , they disperse again. Fragm ent 17 (S o u rc e : Guangyun [shangpivg^ rhyme category 32

s.v. mm

p. 97], quotingLSCjg.)

陽門介夫。 T he A rm ored W arrior o f the Yang G ate. Fragm ent 18 (S o u rc e : Li Shan commentary to W X 5.231, q uotin gL5C ß.)

陽 阿 ，古 樂 曲 。 "Tanga55 is the nam e o f an ancient m elody. Fragm ent 19 (S o u rc e : s a g e in

Liezi

TPTL

1.32.)

37.3a;

Beitang shuchao

i5 7 .2 a -b . T h is f r a g m e n t is p a ra lle le d b y a p a s ­

678

A P P E N D IX

B

長盧子曰：「山岳河海，水金石火木，此積形而成乎地也 。

J

M aster Zhanglu7 said/^M ountains, hills, rivers， and seas， as w ell as water, m etal, ston e, fire, and w o o d —these are com pleted o n earth by accum ulating shapes•” 7.

The aBibliographical Treatise," H anshu (30.1730), lists a D aojia text entitled Zhangluzi^ in 9

pian .

Fragm ent 20 (S o u rc e : Song Qi 宋 祁 [998-1061]， “Hanshu ‘Yang Xiong zhuan’ jiao” 漢書揚雄傳 校 [quoted by Jiang Weiqiao, p. 665].) 大旱用玲瓏。

For a great drought use the jade lin^long chim es. Fragm ent 21 (S o u rce:

TFTL

8 0 7 .1 a .)

成功用璋。 To celebrate an accom plishm ent, use the jade half-tessera. Fragm ent 22 (S o u rc e :

TFTL

8 0 7 .1 b .)

大喪用琮。 In the grand m ourning rituals, use the jade badge. Fragm ent 23 (S o u rc e :

TFTL

8 0 8 .1 a.)

戰鬥 用琥。 W hen g o in g in to battle, use the jade tiger tally. Fragm ent 24 TFTL 8 ç .5 b -6 a ; quoted with slight variations at TFTL Chen suggests that the fragment was originally part of 21/2.)

(S o u rc e : 29.510.

625.5a

and TW LJ

吳 起 行 。魏武侯自送之西河，而與吳起辭，武侯曰：「先生將何以治西 河 ？j 對曰：『以 忠 以 信 ，以仁以義。』武侯曰：r 四者足矣 。 j O nce, w hen W u Q i departed on a journey. M arquis W u ofW ei personally escorted him as far as W est o f the River. Taking his leave o f W u Q i, M arquis

A P P E N D IX

B

679

W u said, ttH o w w ill y ou , m aster, govern W est o f the River?55 H e replied, ccW ith loyalty, trustw orthiness, hum aneness, and righteousness.55 M arquis W u said, "These four are sufficient.55

P A R T II F R A G M E N T S M IS A T T R IB U T E D TO T H E LÜ SH I CH U NQ IU Fragm ent 25 (S o u rc e : TFTL 82.5b; TFTL 571.1b; Beitang shuchao 106.5b. The versions of the fragment found in the second TPTL citation and in the Beitang shuchao contain additional materials that probably originated in the PT« 吳越春秋• See Jiang Weiqiao, p. (S68.)

禹 年 三 十 ，未 娶 ，行 塗 山 ，恐 時 暮 失 制 ，乃 娶 塗 山 女 。 W hen Yu was thirty years o f age, he had n o t yet m arried. W hen travel­ in g on M ou n t Tu, he feared that the tim e was gettin g late and that he was losin g the strength to govern , and so he m arried a m aid from Tushan. Fragm ent 26 (S ource : Li Shan commentary to W X 42.1916. Jiang Weiqiao, p. 668, notes that, accord­ ing to LSCQ 9/2.2, the drought lasted five years. He therefore suspects that this fragment is misattributed to the LSCQ and instead originated in the ST. Passages in the ST and HNZ^ quoted in the Li Shan commentary to W X 18.867 and 15.665, respectively, mention that the drought lasted seven years.)

湯 時 大 旱 七 年 ，煎 沙 爛 石 。

In the tim e o f Tang, there w as a great drought that lasted seven years, b oilin g the sands dry and m eltin g the rocks. Fragm ent 27 (S o u rc e : rPTL 斗 .9a. Jiang Weiqiao, p. 669, argues that this is a H N Z passage wrongly attributed to the LSCQ.)

月 ，群 陰 之 宗 。月 毀 則 魚 腦 減 。 T he m oon is the ancestor o f the brains o f fish shrink.

herd. W hen the m oon w anes, the

F ra g m e n t

2 8

(S o u r c e : Li Shan commentary to WX 3〇.i斗3〇. Jiang Weiqiao, p. 669, notes that this

is a passage at H N Z 5.177, which the Li Shan commentary has mistakenly attributed to LSCQ.)

季 秋 之 月 ，招 搖 指 戌 。

In the third month o f autumn, the Northern Dipper star Zhacyao 8 points in the direction o f the earthly branch xu. 8. The name of a legendary mountain mentioned in 14/2.4.B.

Fragment 29 (S o u r c e : TW LJ 88.1508, quoting Lü ling [cf. fragment 5]. Jiang Weiqiao, p. 669,

suggests that this passage, which appears at H N Z 16.545, is mistakenly attributed to the LSCQ.)

欲鳥者先樹木。

H e who desires birds must first plant trees. Fragm ent 30 (S o u rc e : Li Shan commentary to WX 3斗.1560. Jiang Weiqiao, p. 669, notes that this passage is found at H N Z 9.301, and is wrongly attributed to the LSCQ.)

精 神 勞 則 越 。注 ：「越 ，散 也 。 j

When the vital spirit is tired, it crosses over. Gao You notes: a "Cross over5 means 'dissipates.555 Fragm ent 31 (S o u rc e : Commentary to Lushi quoted by Chen Qiyou, p. 1817. Jiang Wciqiao, p. 669, notes that this passage closely resembles a passage found at H N Z 11.351, and is mistak­ enly attributed to the LSCQ.)

堯使棄爲田。

Yao employed Qi as a farmer. Fragm ent 32 (S o u rc e : Baishi liutie 29.55a, s.v. long f | 47. Jiang Wciqiao, p. 670, notes that this is part o f zn ST passage and is mistakenly attributed to the LSCQ.)

白 龍 化 爲 魚 ，.豫 且 射 中 左 目 。

The white dragon transformed into a fish and Yu Q ie shot an arrow into its left eye.

F rag m e n t

3 3

(S o u rce: Xue Ju MW. [fl. 1266], Kongzijiyu. Jiang Weiqiao, p. 670, quotes this passage but we have been unable to locate it in the original Kongzijiyu. In any case, Jiang notes that the passage was originally in the H S W Z and is wrongly attributed to the LSCQ.)

孔 子 俟 子 貢 ，久 而 不 至 ，謂 弟 子 占 之 ，遇 鼎 ，皆 曰 折 足 ，賜 不 來 。顏淵 掩 口 笑 。子 曰 ：r 回 也 哂 ？』謂 ：I■賜 來 也 無 足 ，乘 舟 而 至 。』子 貢 朝 至 。

Confucius was waiting for Zigong, who for a long time did not arrive. Conflicius instructed his disciples to divine about the matter. When doing so, they encountered the hexagram ^Tripod.” All proclaimed: “A broken leg! Si will not com e .55 Putting his hand over his m outh, Yan Yuan laughed at this. “Are you sm iling ， Hui?” Confiicius asked. H e replied, “Si’s com ing will not involve his feet. H e will arrive by boat.55At dawn Zigong arrived. Fragm ent 34 (S o u r c e : Kongzi jiyu. Jiang Wciqiao, p. 671, quotes this passage but wc have been unable to locate it in the original Kongzi jiyu. Jiang notes that this passage originally ap­ peared as part of the Mao School interpretation of the Shijing and is wrongly attributed to LSCQ, A shorter version of this passage appears in the Kongzi jiayu\ sec Kramers, 248-49.)

顏 叔 子 獨 處 于 室 ，鄰 之 婺 婦 又 獨 處 于 室 。夜 暴 風 雨 至 而 室 壞 ，婦人趨而 至 。顏 叔 子 納 而 使 執 燭 放 乎 旦 ，而 蒸 盡 ，縮 屋 而 繼 之 ，自以爲解嫌之不審 矣 。若 其 審 者 ，宜 若 魯 人 然 。魯 人 有 男 子 獨 處 室 ，鄰 之 婺 婦 獨 處 于 室 。夜 暴 風 雨 至 而 室 壞 ，婦 人 趨 而 托 之 。男 子 閉 戶 而 不 納 。婦 人 自 牖 與 之 言 曰 ： 「子 何 爲 不 納 乎 ？』男 子 曰 ：「吾 聞 之 也 ，男 女 不 六 十 不 同 居 。今 子 幼 ，吾 亦 幼 ，不 可 以 納 子 。』婦 人 曰 ：「子 何 不 若 柳 下 惠 ，嫗 不 逮 門 之 女 ，國人不 稱 其 亂 。』男 子 曰 ：「柳 下 惠 固 可 ，吾 固 不 可 ，吾 將 以 吾 不 學 柳 下 惠 之 可 。』孔 子 曰 ：「欲 學 柳 下 惠 者 未 有 似 於 是 者 也 。 j

Yan Shuzi dwelled alone in his house. The widow next d œ r also lived alone in her house. One night there was a violent storm that caused the w idow 5s house to collapse. She fled to Yan Shuzi, who admitted her into his house and made her hold a lamp until dawn. When the wick was gone, he withdrew into his own room and stayed there. H e him self thought that he had not been attentive enough to dispelling suspicion. One who is attentive ought to be like the man from Lu. There was a young man in Lu who dwelled alone. The widow next d œ r to him also lived alone. One night during a violent storm, her house col­ lapsed, and the lady fled to him for shelter. The young man locked his gate and would not let her in. The woman said to him through the window,

682

A P P E N D IX

B

ccW hy w on't you let me in?55H e replied, CCI have learned that, unless they are sixty, an unm arried m an and wom an may not be alone together in a room. N ow ， since you are young and so am I ， I cannot let you in.” The lady said to him, aW hy n o t be like Liuxia Hui? H e warmed w ith his body a wom an w ho could n o t reach her gate， and his countrym en did n o t consider him unruly.55The young man replied, ccW hat was certainly proper for Liuxia H ui is certainly n o t proper for me. I w ould be using w hat is not proper for me to imitate w hat was proper for Liuxia Hui.55 Confucius observed: ccO f those w ho desire to imitate Liuxia H ui, none equals this young man.55

PA RT II I P A R A P H R A S E S A N D F A L S E Q U O T A T IO N S In three instances, sources attribute passages to xhcLüshi chunqiu w ith­ out quoting them verbatim. The Suoyin commentary to Shiji (83.2471) claims that an anecdote about Bian H e o f C hu appears in tlie Liishi chunqiu^ but no reference to Bian H e appears in the text. Similarly, Liu Zhiji 蓥 !]矢口 幾 ，SWft?妨 史 通 / T i g u 疑 古 ” (3:6 〇)， says that t h e e l a b o r a t e s on the Lunyu (8.2) reference to Tai Bo?s thrice yielding the throne when in fact it does not. (Wi/ c/;鉍 1.6—7 refers at length to this legend. This suggests that ^Liishi chunqiu^ is an error for aWu Tue chunqiu^ in the Shitong passage.) The commentary to the Lu shi (see Chen Qiyou, p. 1820) says that the two states o f Bu ^ and Sui ^ appear in the Liishi chunqiu^ but reference to the states is not found in extant editions o f the text. The Baishi liutie (see Jiang Weiqiao, p. 670) attributes the following passage to t h e 秦 滅 六 國 ，自 以 爲 獲 水 德 之 瑞 ，遂 改 河 名 爲 德 水 。 “W hen Qi destroyed the Six States, it believed it had seized the good omens o f the de Power o f Water and, as a consequence, changed the name o f the Yellow River to the Water o f de Power.55Because Lii Buwei did n ot live to witness the Q in annihilation o f the Six States, Chen Qiyou, p. 1817, declares that this quotation uclearly is not z Liishi chunqiu passage.55

A P P E N D IX C

Tke Ritual Calendar

The ""Almanacs53 account o f the monthly observances o f the Son o f Heaven and his court refer, sometimes quite briefly, to ceremonies that other sources suggest were highly complex and elaborate. The follow ing comments provide further details on what can be learned from these other sources about the m ost important o f these ceremonies and observances.

SPRING M arking the beginning o f Spring (1/1.2) was the m ost im portant cer­ emony associated w ith the seasonal activities o f the Son o f Heaven. The period “Inaugurating Spring5’ was the first o f twenty-four fortnightly periods into which the year was divided. It began forty-six days after the winter solstice, on approximately February 5. To prepare for the ceremony, the Son o f Heaven fasted. According to Confucius (LT 10.5-6), when preparing for fasting, one m ust wear hallowed clothing {mingyi which was made o f linen, change the food one eats for a m ore austere diet, and shift the place where one commonly sits. The grand historiographer was expected to keep in order the codes o f statutes and laws that, according to an apparently related passage in the Zhou li (2.ia-4b), dealt w ith conducting the governm ent and the running o f the bureaucracy. His official responsibilities also involved astronomical, astrological, and calendrical matters, especially the calculation o f the relation o f the sun and m oon to the tw e n ty - e ig h th or constellations that marked the seasons, and the apparent m ovement o f the five planets against the stars. H e was expected to estimate their rise, advance, retiring, and setting. [6 8 3 ]

T h e P lo w in g C e r e m o n y ( 1 / 1 . 3 )

The plowing ceremony was a spring ritual observed in all parts o f the Chinese world until modern times. The ritual involved two parts: first a plow was carried to the Sacred Field comprising a thousand mou^ and then the Son o f Heaven and all his high ministers to o k turns plowing. The actual participation o f the Son o f Heaven in this ceremony was considered an essential part o f his ritual duties. A couplet from the Book o f Songs also alludes to this duty. You do not appear in person， do not act yourself， so the people do not trust you. “Xiaoya，” “Jie nanshan,” Mao 191)

When the ceremony originated is difficult to establish, but a Shang oraclebone inscription about a libation in connection with millet-planting indicates a connection between ritual and economic activities that may be antecedent to the ceremony (Keightley, Late Shang State^ 6 4 ) . There is also a bronze inscription that may describe King Cheng o f Zhou (r. 1 0 4 2 —1 0 0 6 ) cultivâting the Sacred Fidd (Cred ， O w , 3 9 3 - 9 Shima Kunio, 0 ^ kenkyü^ 3 4 2 ) . When King Xuan (r. 8 2 7 - 7 8 2 ) was placed on the throne o f the restored Zhou dynasty, he did not originally revive the ceremony which had fallen into disuse during the reign o f his predecessor, the evil King Li. H is distant cousin, the hereditary minister Duke Wen o f Guo, remonstrated: ccFarming is the m ost important task o f the people. The grain that fills the vessels for the sacrifices to the Supreme Sovereign arc provided by it; the increasing population o f the people is sustained by it; the supplies for gov­ ernment activities derive from it; harmony and cooperation are fostered by it; provisions for life and any increase o f wealth begin with it; and greatness o f heart and determination are realized in it. For these reasons, the millet officer has been ranked among the great officers o f the court55 (Guoyu 1.15). The Duke notes the antiquity o f the ceremony and describes exactly how it was to be executed. The ritual presupposed the same cosm ological framework described in xhcLüshi chunqiu: the location o f the sun, the move­ ment o f the cosmic ethers, the winds generated by them, the effect on the soil， and the earthly signs o f confirmation to be observed in the plant and animal worlds. First, ccthe grand historiographer, in accord with the season, examined the soil for evidence that the yanff was growing with great vigor and intensity and that the Earth5s ethers were shaking and about to break 中

多

斗

；

了

多

吻

o u t55 (Guoyu 1.15). This is coordinated w ith the heavenly signs: ccW hen the constellation Auspicious Farming was directiy overhead at daybreak and the sun and m oon dwelt in the constellation Celestial Shrine, the soil w ould then pulse and well up55(Guoyu 1.15). Auspicious Farm ing consisted o f four stars in the general area o f the zodiac constellation R oom , while Celestial Shrine is generally identified w ith Encam pm ent, the constellation o f the first m onth o f the lunar year. N ine days before the vernal equinox, the grand historiographer w ould inform the millet office that “starting from today and continuing until Beginning Auspiciousness, xhcyangf ethers will ascend together, m oistening the soil and causing it to move. Unless the soil is agitated and shifted, its veins will become completely obstructed, and the crops will n o t prosper55(Guoyu 1.16-17). The millet officer w ould then inform the king that ccthe historiog­ rapher, escorted by the officers o f the yan£f bureaus, have authorized me to take charge o f this event, saying, ‘N ine days from today， the soil will move •’ Your Majesty should therefore reverently perform the exorcism and inspect the farming so that nothing is altered” （ G 1 .17). The king accordingly w ould issue orders that the director o f labor should take every step to cau­ tion the dukes and ministers, all governm ent officials, and the populace; that the director o f public works should clear space for the earthen altar at the site o f the plowing; and that the grand officers in charge o f agriculture should take every precaution needed to ready the farm implements to be used in the ritual. Five days before the ceremony, when the head o f the music office an­ nounced that accord o f the seasonal winds had been attained (a product o f the m ovem ent o f the cosmic ethers)， the king proceeded to the building for ritual purification, and all im portant governm ent officials undertook per­ sonal fasts for three days. At the conclusion o f his fast, the king perform ed the ritual ablutions and drank the sweet spirits. A t the vernal equinox, the king perform ed a libation w ith the spiced spirits o f millet, drank from the goblet, and proceeded to the ceremony, fol­ lowed by his officials and subjects. U pon arriving at the Sacred Fields, ccwith the Lord M aster o f Millet overseeing them , the officer o f delicacies and the regulator o f farming made the arrangements for the ritual plowing. The grand historiographer led the way for the king, w ho followed with solemn reverence. The king plowed a single furrow, w ith his subordinates tripling the num ber as they descended in rank; the general populace completed the task so that all one thousand mou o f land was plowed55 {Guoyu 1.18). After

the king plowed a single furrow, his dukes plowed three, his ministers nine, and his grand officers twenty-seven. The labors o f the general populace on the remaining part o f the field are carefully supervised: ccThe lord master o f millet observed the work, w ith the grand historiographer overseeing it. The director o f labor observed the people, w ith the grand marshal overseeing them 55 (Guoyu 1.18). W hen the plowing was done, the attendants arranged the sacrificial feast. The king partook o f the Great Offering, w ith his subor­ dinates then tasting o f it, and the commoners eating last. At the same time, the head o f the Music Office led the officials o f the Music Bureau in listening to the sounds o f the winds and soil. To the south­ east o f the Sacred Field, a granary was built where tlie grain that had been collected was stored and, at the proper time, distributed to the farmers. The millet officer warned the H undred Clans that the tim e was at hand to com ­ bine their agricultural tasks and to coordinate their efforts: c5^, or w ell-field ， consisted o f eight fam ilies. Four well-fields constituted anjy/, or tow n o f thirtytw o fam ilies. A zhou^ or district com prised 2500 fam ilies, and five districts constituted Tixicmg^ or village o f 12,500 fam ilies. The G u a n z i (8.386), H a n fe iz i (18.1026), and S h iji (68.2229-30) provide different explanations o f the hierar­ chy. It is reasonable to assume, as Chen Q iyou does, that this chapter o f the L iish i chunqiu^ w hich makes th e x ia n g smaller than zn yi^ reflects contemporary Q in conventions.

8 / 2.4

V iew ing weapons as athe m ost baleful tools in the w orld55 is an allusion to L a o z i (par. 31): ccArms are baleful tools, n ot tools o f the gentlem an. W hen one is com pelled to use them , they should be used w ithout relish.55

8 / 5.2

The story o f Duke M u o f Q in is based on an historical incident that occurred in 645. The dukc5s horse was a piebald, w hich in Chinese lore was associated w ith a mythical beast o f equine features, fabled to cat tigers and panthers.

9 /1

The cSvild dogw is described as having a long tail and yellow ish fur. It liked to arrange the animals it caught and so, like the otter in spring, was popularly said to “sacrifice” its catch. The “acres o f the sovereigns” are generally identified w ith the sacred fields o f the king, w hich he and his m inisters plow ed during the spring. The harvest o f the acres is specially designated for use in sacrifices and is accordingly stored in special storehouses dedicated to the spirits. Gao You suggests that this m onths proclam ation o f the date o f the first day o f each m onth for the com ing year was necessary, since in the Q in period the year began in the tenth m onth o f the Xia calendar used in the uAlmanac.wThis,

then, would be evidence o f the editorial work that Lii Buwei and his collabora­ tors carried out on the older document that they used as their base. 9 /2

Tang offered him self as the scapegoat o f his peopled transgressions. King Wen offered up territory in order to relieve the people o f cruel torture. King Goujian subjected him self to such severe discipline and so depleted his vital breath that even his lips and lungs became dry. V iscount Zhuang belonged to the Tian family, w ho by reason o f their kindness to the people o f Q i ulti­ m ately rem oved the old rulers and established them selves in their stead.

9 / 2.3

The version o f this story foxmd in Hanfeizt (15.823) concludes w ith a remark by C onfucius that includes the last com m ent in 9/2.3.

9 / 3.2

The events o f this chapter have evidently confused King Xuan o f Q i and King M in o f Q i. In 311, the ninth year o f the reign o f King Xuan, the Lord o f Jingguo became prime m inister o f Q i and continued in office 11 years. W hen King Xuan died in 301, his crown prince came to the throne as King M in. This is the crow n prince and king w ith w hom the Lord o f Jingguo was not on good terms. In 298, the third year o f King M in5s reign, the Lord o f Jingguo retired to his fief o f Xue. The story is also contained in Zhanguoce

(8.307-13). 9 / 4.3

The m ountain-peak tripod o f Lu was a precious sumptuary article o f the state. Since such vessels properly belonged to the Son o f H eaven, this was possibly a gift from the Zhou king to the dukes o f Lu. It may also have resembled the Chan tripod m entioned in the Zuozhuan (Zhao 3), w hich con­ tained the inscription: ts. It was believed that as long as the fungus flourished, so w ould the dodder. A second illustration o f sym pathetic connection is the attraction o f iron to the lodestone. The phenom ­ enon is used to explain, in anaturalisticwterms, the power that the sage exercises over the people. Since the sage manifests humanity and love for the people in his heart, his essence com m unicates directiy to the people, influencing their very essences and spirits, and thereby attracting them to his cause. H ence, uin the supreme armies o f antiquity the soldiery never joined in battle, yet its awesomeness displayed itself and the enem y subm itted o f their ow n accord55 (8/2.4). Two im portant terms that appear in this chapter arc used in a technical way. The first i s 精 ， the “sem inal” or “refined” essence o f a thing or o f an

individual. It is through the transm ission o f this essence from one entity to another that telepathy and sym pathetic magic take place. Things sharing the same essence, share one reality although they may have distinct material forms. Another important term is 咖 研 誠 ， usually translated as “sincerity•” H ere it is used in its technical sense, to concentrate or focus on one5s ow n true nature or essence, and thus to exploit one5s ow n inherent powers o f telepathy and sym ­ pathetic magic. The text says sim ply 咖 鱗 施 ，“fish-scale covering”; the trans­ lation is based on Gao You’s elaboration o f the phrase. Jade shrouds o f this sort have been found in num erous H an tom bs, perhaps m ost notably in the 113 burial o f Liu Sheng %\\^ . The phrase lin sh i also occurs in the H u a in a n z i; but the only occurrence in a pre-Han text o f which we are aware, and hence the only pre-Han reference to the use o f jade burial shrouds, is in this L iish i eb u n q iu passage.

10 / 2.4

The bamboo documents, Chen Qiyou explains, were contracts that the living placed in the tomb to accompany the dead. The L iish i ch u n qiu is the locus classicus o f the term ticou M î# , w hich means literally a ustack55(c m ) o f tim ber wends55(ti). The term also occurs in th c H a n s h u biography o f H uo Guang 霍 光 ， where Yan Shigu quotes the explanation o f the term on which this translation is based. The w ood used is the yellow heart o f cypress, called h u a n ß ch an g in the H a n sh u . A Han-dynasty tom b cham­ ber constructed using the ticou technique was excavated in 1974 in D abaotai ^ nine miles southw est o f Beijing. For details see Lu Q i, aShitan Dabaotai Xi H an mu.”

In reference to the stones and charcoal, Gao You says: ccThe stones were for added strength, and the charcoal kept out moisture. The charcoal not only kept out moisture, but also prevented tree roots from penetrating the walls o f the coffin and vault.” 10 / 3.2

The “ruination o f Q i” occurred when General Yue Yi o f Yan nearly conquered the state during the reign o f King M in. Chu was ruined in 278, w hen General Bo Q i o f Q in conquered all the old heartland o f Chu, including its old capitals and the tom b sites o f the kings o f Chu. Yan was vanquished by King Xuan o f Q i, follow ing the abdication o f King Kuai in favor o f his prime minister, Zizhi, in 314. The elim ination o f Song occurred at the hands o f King M in o f Q i in 286, and that o f Zhongshan at the hands o f Zhao in 295. The ancient lands o f H an, Zhao, and Wei were conquered by Q in between 267 and 256, leaving these states only tiny fragments o f their former glory.

10 / 3,4

The eastern burial m ound o f Song housed the remains o f Duke Wen (r. 610-589). According to the Z u o zh u a n (Cheng 2), ccDuke Wen was the

first duke accorded an extravagant interm ent, using plaster made o f frogs for the w alls, w ith m ore than the usual number o f carriages and horses, and for the first tim e men were interred w ith the corpse. The number o f funerary articles prepared was increased. The outer coffin was made w ith four pillars, and the inner one was ornam ented above and on the sides.55 This particular Duke Zhuang o f Q i enjoyed one o f the longest reigns in Chinese history, som e sixty-four years from 794 to 73i. There is a long passage at the end o f this paragraph that appears to be an interpolation and is accordingly om itted. Chen Q iyou surmises that it belongs to 7/3.2.A , above.

10 / 3.5

The death in the Jisun fam ily probably refers to the death o f V iscount Ping in 505. In 517, the viscount had driven Duke Zhao o f Lu from his land and taken over the state. But on his death, one o f his officers, Yang H u o, im prisoned V iscount Ping5s son and seized power, which he retained until 502. Confucius him self was com prom ised in the affair. The Yufan jade was a sumptuary token w orn by the dukes o f Lu. It was going to be put into the coffin w ith the viscount, w ho had taken it from Duke Zhao when he forced him into exile. To inter it w ith the viscount w ould have been a gross and insulting usurpation o f privilege, o f the kind Confucius particularly abhorred (cf. L T 3.1). Confucius's statem ent was merely a ruse intended to stop the transgression. H e view ed his ow n breach o f etiqu ette—using the eastern stairs, norm ally reserved for the h ost—as less serious than wearing a sumptuary token to which one was not entitied. In the version o f this story as it appears in the Z u o z b u a n (D ing 5), Yang H uo was prevented from placing the jade in the tom b by Zhong Lianghuai, not Confucius.

10 / 4 .2

As a reward, the jade baton, the sumptuary token o f a marquis, w ould have been very substantial. N evertheless, the fisherman w ho carried Wu Yun (i.e., Wu Zixu) across the Yangzi did not seize him for a reward and there­ fore expected none from him . The fisherman follow ed the D ao in not acting and so resembled the greatness o f H eaven and Earth. The them e o f the sage fisherman recurs in the C/;似 • （ “Yufti” 漁 夫 ） and in the (“Yufti”).

10 / 5 . 2 - 10 / 5.3

A creature '"violates destiny55 w hen it acts in such a fashion as to destroy the mandated nature or destiny w ith which Heaven has endow ed it. O nly offenders against H eaven, therefore, w ould be caught in the man's net, and the principal o f all offenders was, o f course, Jie, the last Xia sovereign. This was why the forty states changed over their loyalties to Tang. Similarly, by show ing his concern for even the dead, King Wen convinced the N ine Yi tribes (in a passage incorporated into the L S C Q text from the H N Z parallel) that he w ould care for the living far better.

Yang Dechong believes that the correct title for this chapter is “Zhong yan” 忠言，“Loyal Advice.” 1

1

/ 2

/ 2 . 2 Because the rulers of Chu held the tide aking,55 their subordi­ nates were often given the title aduke.>5Zipei was the commandant of Shen and therefore held the tide o f duke. He is identified with Shen Shushi, an officer of Chu known to have opposed the kin^s wishes. Gao You explains that to kill a charging rhinoceros would put a curse on whoever killed it. The reason Zipei grabbed the king was to have the curse transferred to himself. Unaware of this, the king thought the man was simply being rade and impudent. The battle with Jin dates to 597. 1 1

/ 2 . 3 Gao You identifies this king o f Qi as King Min, who was famous for his irascible nature. 1 1

According to H a n fe iz i (19.1085), there was a school of Ru associated with Qidiao Kai 漆雕開 whose knightly code taught “Never cringe before others/Ncvcr let anyone outstare you55 and ccIf your conduct is corrupt, flee even from slaves and servants; but if it is upright, then be outraged even with feudal lords.55These teachings are essentially similar to those o f a school that sought to emulate the valor of Beigong You, a knight about whom little is known (his family possibly originated in Lesser Wey; Gao You makes him a native o f Qi). The teachings o f his school arc preserved in a series o f rhymed maxims in th e M en ciu s (2A2): 1

1

/ 3

Never cringe before others, Never let anyone outstare you. Consider even a single hair’s Being pulled out by any other The equal of being flogged In the market at dawn. Never let a lord with a myriad of chariots do What one does not accept from a coarsely clad menial. Stabbing a lord with a myriad chariots Is like stabbing a coarsely dad menial.

Do not stand in awe of the feudal lords.

Return insult with insult.

M encius associates these ideas w ith those o f C onfucius5s disciple Zixia, w hom he did not admire. H e compares the ideas o f Z engzi w ith the concept o f valor prom oted by a second school o f knights， these associated w ith M eng Shishc. Like B cigong You, M eng Shishc is unknow n, but his unusual name may indicate a non-Xia Chinese origin. H is teachings about valor advised his follow ers to "Took upon defeat as you look upon victory. To advance only after counting the enem y or to join battle only after judging the chances o f victory is to be intim idated by the Three Armies. I cannot make victory certain, but I can make m yself fearless.55 (Mencius 2A2; for m ore on the treatm ent o f the schools o f valor m entioned in Mencius 2A2, sec R iegel, "Reflections on an U nm oved M ind.55) The conduct o f Yao Li and H on g Yan in the anecdotes which com prise 11/3 arc based on a ccxic o f knighdy honor such as these. D isinterest in em olum ents and high office was a characteristic position o f arightcous knights55som etim es identified w ith the valorous knights o f the fol­ low ing codes: c5Wang therefore pro­ poses that the chapter tide refers to concentrating on a single aim. 2

5

/ 5

2 5 / 4 . 5 According to Gao You, the fabulous xia o bird, which resembles the owl, lovingly feeds its young; but when they mature, they eat their mother.

2 6

/

2 . 2

Compare 13/73.

/ 3 . 3 According to the S im a six Chinese feet equal one pace, one hundred square paces equal one m ou lot, and one hundred m ou lots equal a standard or f u allotment for an individual peasant. 2 6

2 6 / 4 . 2 The early Han writer Fan Shcngzhi elaborates on the first wrulc o f tillage^ cited in this passage: ccWhen the apricots start to bloom, till light soils and weak soils immediately; plough them again when the apricot blos­ soms fall. After ploughing roll down the surface at once . . . If the soil is very light it should be trampled by cattle or sheep. This is what is meant by "making weak soils stronger5w(Bray, 6/2, p. 221). Francesca Bray, p. 222, puts Fan5s remarks

into context: ccFan was describing conditions in Kuan-chung in N orthw est China, where the soils were locssial and the chief problems faced by the farmer were aridity and erosion, which necessitated 'retaining the m oisture through­ out tJie soil5 and 'making the weak strong.5 Ix>wer dow n the Yellow River and in the regions between the Yellow River and the H uai, where heavier alluvial soils predom inated， the problem was rather to pulverise the heavy clods left by the plough and to release m oisture so that the seeds did not becom e water­ logged, in other words to "dry the damp5 and cloosen the compact.555 This paragraph appears to deal w ith the 撕 叫 似 w 軟 甽 （ 軟 吠 )， or ^ridge-furrow55system o f agriculture. In reference to the passage concerning the c402, 575

Fusang tree, 579 future, the, knowledge of, 35, 253-56, 37273 , 377 , 381， 3 9 4 - 9 7 , 510 , 526 , 5 4 0 - 4 3 , 593 Fuyue, 579

823

IN D E X

Gai, 723 Gan Xin, 88, 338, 427 Ganhou, 397 Ganqi Terrace, 482 Gansui， 494, 519 Ganying, 291 Ganze, battle of, 104 Gao He, 123 Gao Jiang, 89 Gao She, 318 Gao Yao, 724 Gao You, 28, 45,188, 205, 671-72, 673, 680, 692, 721， 723, 725, 726, 728, 730, 732 , 7 3 6 , 738 , 739 Gao Yuan, 420 Gao Zong ， 444 Gao and Guo families of Qi， 31斗 Gaoling, 603 Gaotang, 478 Gaoxin Sovereign, 724 Gaoyang Ying, 629 Gaoyao, 8 7 , 巧〇 , 413, 580, 609 geese, wild, 189 , 2 〇 5, 257 , 358 gm g (day), 189, 206 Gcrian dan, 146 Giant Wind, 281 ginger, 310 Gloomy Heaven, 279 glory， 54,118,119-20, 632 Gong Xiji, 287- 88, 73斗 Gong Yudan, 217-18, 401, 597 Gong Zhiqi， 3斗5, 578 ß 〇ng (musical note), 112-13, 144-45, 147, 156, 283, 522-23, 719

Gonggong, 176, 724 Gongshang Guo, 480 Gongshu Ban, 3斗2, 56o~6i, 725 Gongshu Zuo, 256 Gongsun Gu, 16 Gongsun Hong, 257, 268, 270, 734 Gongsun Hui, 735 Gongsun Long, 31， 51, 291， 438, 442, 457一 58, 4 6 5 , 7 2 4 Gongsun Yang. See Shang Yang Gongsun Zhi， 122, 325, 607, 718 Goumang, 60, 77, 95 Goushu, 280 governing. See ruling Grand Duke Tian He, 587 Grand Duke Wang of Lü, 254-55, 403, 427,

470,516-17, 718; relationship with King Wen of Zhou, 122, 294, 312, 609, 734; relationship with King Wu of Zhou, 87, 365 , 735 Grand Exorcism， 258-59, 691-92 grand historiographer， 61， 116,173, 224， 253, 260, 斗63, 683, 685 Grand Music Master Wen of Zheng ， 斗12 Grand Officer Zhong, 88,122 136-37,138-39, 718 Grand One ， Grand Protector Shen, 591-92 Grand Steward Pi， 89, 446, 582, 594-95 Grand Xiang sacrifice, 145, 720 Granct, Marcel, 687 Great Budding (bell)， 60,157,158 Great Darkness, 579 Great Dawn ceremony, 687-89 Great Identity, 17 great meat sacrifice, 226 Great Music Assembly, 98, 689 Great Pcnncd-Animal Sacrifice, 78, 687 Great Regulator (bell)， 141， 157,158, 258，

, 719

587

Great Sacrifice to the Sovereigns, 207 greed, 73, 89, 229, 316, 461, 635. See also profit green (color), 283 Green Dragon, 311 Gu, 53, 403, 603 Gu Shi, 45 Guan, 735 Guan Longpeng， 93, 338 Guan Qing, 543 Guan Yiwu. See Guan Zhong Guan Zhong ， 45, 271, 336, 359- 61 ， 403， 斗90, 56斗， 675, 718; relationship with Duke Huan of Qi, 12,斗5, 72-73, 88,122, 36〇, 363, 372, 383- 84 , 417 - 18, 421- 22 ， 427 , 4 斗6 - 斗7 , 45 〇- 5l, 5〇3- 4 , 528- 29 , 582, 5 9 0 - 91 , 6 〇 9- i 〇 , 737 Guan and Cai, 552 Guangmen bureau, 203-4 Guan River, 310 Guanshu, 394 Guanziy 30,33, 40-41, 45, 687, 726 ßu i (day), 224, 241, 258 gu i jade insignia, 79 Gulin Forest, 232 Gun, 413,531-32,552 Guo, 325, 3 4 4

824

IN D E X

Guo M oruo, 斗o , 斗 I Guo Shifu, 713 Guo Yan, 88 Guoyuy 684-87, 713, 719, 720, 724, 736; “Zhouyu^” 739 Giisou^ I斗 9 Guzhu, 266 Haiyu, 280 Hall of Light: during autumn ， 171， 173， 190, 206; during spring, 36, 61， 7 7 , 95 ; during summer, 116,13斗 ，153,156; during winter, 222, 224, 241, 258; of Zhou dynasty, 3斗 0, 485, 525 Han, 27, 736; destruction of, 231; incidents in, 547 , 550-51； relations with Chu, 63839; relations with Qi, 638-39; relations with Qin, 11, 728; relations with Wei, 440-41,558, 638-39； relations with Zhao, 318, 735; relations with Zheng, 265, 440 -斗 1， 73斗； relations with Zhou^ 195. See also Han dynasty; Jin Han A i, 斗 20 Han Fei, 16,18, 623 Handan ， 21， 314, 333,斗 63, 647; Lü Buwei in ， 斗, 9,10,13,1斗， 26, 27, 716; siege of， 9 ,10, 725 Han dynasty, 2, 3, 26, 斗3, 692, 718, 723, 728. See also Han Hanfeiziy 3 0 , 4 3 , 257, 3〇 2, 712, 7 2 4 , 727, 73〇 , 736, 738; “Er bing，” 301; “Nan yi,” 60 斗; “Wudu，” 337 Hanfeng Shi， 5斗3 Han River, 280, 311, 535, 722 Hanshi waizhuan) HanshUy 16; "Bibliographic Treatise/54346, 693, 713-14, 718, 722, 723； ccGujin renbiao,” 724 Hanyuan, battle of, 202, 602 Hao, 573 happiness, 1 0 9 , 30 6 harmony, 54, 66, 94,143, 334； and the Dao, 332; of food, 305, 3〇 S>-n ； and health, 101; of Heaven and Earth, 33, 3 4 , 36, 6 2 , 8 6 ,1 3 8 ,1 5 2 , 2 77, 2 7 9 ; of mind, 143,145, 527； in music, 112-13,136-37, 138, 145, 147 - 4 8 ,163,171, 305, 583 ； with seasons, 686; in society, 278, 395; and Son of Heaven, 17; in tastes, 309-n ； between Yin and Yang, 71,135, 136-37,

138, 309, 348, 686, 720. See also balance; moderation Harper, Donald, 718-19 health， 99-100,1斗 2, 510, 527, 714; and harmony, 101; and vital esscncc/cthers, 69, 9 4 ,100,101 ， 102, 71斗 hearsay, 582-84 Heart (constellation), 153,165-66, 279, 722 heart, 156 h e a t v s. c o ld ， 8 5 -8 6 , 9 9 , 1 3 2 , 1斗 2 ,1 7 1 ， 2 0 5 ，

279 , 282,

5

524, 614 , 659

斗 I I ， 〇i ，

H e a v e n ， 14, 6 6 , 155,163, 174, 2 〇 7, 2 4 4 ，

28斗 ，319, 410, 662; and accomplish­ ments, 323-24, 加 ， 361; as creator of life, 6 斗 ，6 6 , 84; Dao of， 33, 63, 94-95, 109-11， 186, 410; as dependable， 斗 34, 501， 502， 6i7 ； ethers of, 136,152,157, 225; and fate, 301, 323; in harmony/balancc with Earth, 3斗 ，36, 62, 86,136,138,152, 277, 278-79; as impartial, 59, 73; as model, 48, 272-73; nine fields of, 279; and the One, 108; as part of “Great Identity，” 17, 30, 282; as progenitor of nature, 222; relationship with Man, 17,19, 33, 36, 4 〇 , 42, 272- 73; rules of， 617, 620; sacrifices to, 69〇 ~9i; signs/omens in ， 17,18,19, 36, 40, 272-73, 283, 285, 3斗 1， 376; and Son of Heaven， 59; as source of essential natures, 51-52, 175, 265, 266, 498, 729; winter separation from Earth, 691 Heaven’s Steelyard (cloud), 168 Hei River， 281 hemp, 665 Heng Gc, 580 Hengyong, 198 Herdboy (constellation)， 95,189, 279, 732 hereditary rulers, rejection of, 46-47,112, 6 斗7

hexagrams of Changes, 33,171; hexagram “Shake,” 38; hexagram ^Tripod,” 681; hexagram “Variegated,” 577; hexagram “Xiaochu^” 296 Hcyong, 606 hierarchy, administrative, 185-86, 725-26 High Matchmaker, 78 hoeing, 661-62 honesty， 248-49, 252,527,585, 586-95, 61112 Hong Yan, 250, 730 Hong Yixuan, 44

825

IN D E X

Hotigfan, 70

honor， 65, 66-67, 82, 83, 86, 4 7 3 , 475 - 7 7 ， 斗79-82; desired by the people，490; pursued by ministers, 643, 648; of scholar-knights, I斗 ，241，247- 5〇, 257， 263 - 6 4 , 265 , 733 Horizontal Axis, 456 H orn (constellation), n o, 189, 279 horses， 311， 3 4 4 , 370 - 71 ， 563 , 629, 645 Hou Yi, 斗20 (observation period)， 37, 39 H ou family, 396-97 Houji, 52, 314, 413 H ouji nongshu, 695 Houtu, 156 Hu, 52斗， 738 H u C ao, 斗 2〇 H u Yan， 733 H u， Duke of Shao, 493, 527-28 Hua Yuan, 396, 534- 35, 587-88 H uainan, nciy The H uatnan, Inner Books, 44- 45, 46 H uainany waiß The Huatnan^ Outer Books, 4 4 -4 5

Huainanziy 44-45, 46, 671, 672, 715, 724,

728, 733 , 739 Huai River, 281 Huan Tui, 33斗 Huang Jiqin, 89 “Huang-Lao” texts, 43 huanhium bird, 310 Huashi, 731 Huayi, 580 Hu barbarians, 316 Hub of Heaven, 279 Hui Ang, 336, 357-58 Hui Shi, 2, 31， 51， 291, 300, 斗38, 460, 46165 , 547 , 54 9 - 5〇 , 562 , 6 9 5 , 6 9 7 , 7 幻， 736， 73 », 739 humaneness. See bcncvolcncc human nature: aspects of, 51, 65,126,127, 143,175, 193, 227, 267-68, 383, 4 7 3 >4 9 5 , 510, 519, 576, 626, 641； desires belonging to, 8斗 一 85, 143,斗 97-98; Heaven as source of, 51-52, 175; as inborn/cssenrial， 51-52, 65, 67-70, 84-85, 86, 102, 103,106, no, 122,126,127,138,142-43,172,175,193 , 227, 239, 267-68, 293, 297, 383, 420-21, 4 2 4 , 斗84, 498, 620, 630-31， 727; and learning, 115, 122, 126; moral principles as

alien to, 631; relation to music, 133,145, 146, 689, 720; and weapons, 172. See also natures, inborn/csscntial humility，510, 535, 565, 579, 644 Hundred Clans，7 6 ,16斗，211，303, 365, 501， 55〇 , 612-13, 615, 625, 686, 723, 725. See also people, the H uo Guang, 728 H uqiu Zilin, 350 “Hymns o f Zhou，” 720 illness, 59, 69, 8 4 , 100-101 ，240, 257, 261,

5〇9- l 〇, 527 impartiality,斗6,138, 515, 644, 672; o f Heaven and Earth, 59, 73; in rulers, 60, 70-75, 76, 339, 349, 409 , 416 , 斗17 Instructions for the Seasons， 19 Instructions of Shennmjf，SS9 integrity, 14, 241, 248-49, 266-68 Intendant Rang, 90

jade, 236; burial shrouds of, 728; insignia/ discs of, 67, 79,165, 344, 387, 541，596， 678, 711, 732; ornaments worn by Son of Heaven， I, 77, 95,116,134,153,156,173 ， 190, 206, 224, 2斗1，258; Yufan jade, 233， 728-29

Jade Gate, 312, 735 Jade Pond, 311 Ji Maobian， 206, 214-15 ji (day), 156 Ji (horse)， 563, 629, 6 斗5 (“yearly cycle”)， 73 : Ji Huang, 676 Jia Kui, 724 Jia Tuo, 733 JiaYi, 43 jia (day), 60, 77, 95 Jian Shu, 386, 606 Jiang, 352, 467-68, 589, 626 Jiangli, 183 Jiangli dan, 536 Jiang River, 211 Jiang Wciqiao, 673, 681, 682 Jianshi, 315 Jiao Ge ，266—67 ，365*66 Jiaoshi， 21斗

Jiaozhi, 579 jiazi (day), 272, 312, 365,366 Jichcng, 506,507

IN D E X

826

Ji dan, 505 Jie， 88,129,141， 195 , 200, 331， 4 2 7 , 453 ， 498,505, 719； as paragon of evil, 84,183, 285, 338 , 374 , 斗 〇〇, 4 〇7 , 620, 622, 729; punishments exacted by, 51, 92, 496; relationship with Tang, 150,180,197, 237 , 313, 319 , 323-24, 338 - 3 9 , 373 , 4 7 6 ； as Son of Heaven, 93, 268-69, 4 9 3 Jic Zitui, 263-64, 733 Ji family, 396-97 Jifu, battle of, 395 Ji Market, 232 Jin， 26, 27,123, 280, 318, 320, 584, 713, 734, 735; dismemberment, 737； incidents in, 325, 379-80, 451-52, 551； partition of, 52122; relations with Chu^ 53, 245- 46, 317， 3斗3, 567, 589, 6〇 3, 73〇 ; relations with Guo, 34• 斗 一 45; relations with Lu ， 5斗I; relations with Qi, 478, 594-95； relations with Qin, ii, 2〇 2-3, 386-87, 602-3, 607; relations with Wey, 198, 499, 641; relations with Ye, 608; relations with Yu, 344 45；relations with Yuan, 499~5〇 〇； relations with Zheng, 198,斗86-87, 581. See also Duke Wen of Jin; Duke You of Jin; Han; Wei; Zhao Jin Chang， 44 jing (essence). See vital essence /吻 （ ^warp”)，40 jinß (wcil-fidd), 726 Jing Province, 280 Jingruan, 280 Jingshu, 90, 713 Jingpcing, 280 Jinyang, 318, 626 Jinyuan, 310 Ji Province, 280 Ji River, 280; battle of, 346-47, 377, 534 Jiufan， 88,122, 718 Jixia Academy, 45 Jizhou, 311 Jizi of Yanling, 518 Ju, 326, 4 4 6 - 4 7 , 591, 737 Ju Mi, 597 Juan, 斗 61 Juan Zishi, 676 jue (musical note), 60, 77, 95,112--13, 283, 523 Julu, 280 Jun Gai, 615 -

junyan bird, 310 Jupiter, 1 9 - 2 0 , 272 Juqu, 310 Juyong, 2 8 0 kang (day), 172 Kang of Han, 318 kidney, 223, 241， 258 kindness. See benevolence King Bushou of Yuc, 711 King Cheng of Chu, 486, 612 King Cheng of Zhou ， 151，349, 444, 517， 684, 714 King Danfo， 557-58 King Dao of Chu ， 487, 563 King Fuchai of Wu， 89,183, 212, 4 4 6 , 斗 9斗 , 582, 585, 612；relationship with Wu Zixu, 320-21, 593-95, 605 King Gong of Chu, 3斗3- 44 King Goujian of Wu, 188 King Goujian of Yue, 88,122, 211-12, 326, 391，490, 582, 718, 726 King Helü of Wa» 196,197,198, 248-29, 312- 13, 489, 49 〇, 593, 605, 718, 731; relationship with Wu Zixu, 88,122 King Huan, 90, 713 King Hui of Qin ， 75, 313, 354, 398, 571 King Hui of Wei, 256, 440-41, 460, 46163, 465, 549- 5〇, 647, 723, 73« King Hui of Zhao, 4 4 2 , 723, 736 King Ji. See King Jili King Jili, 311, 55〇 , 7 3 4 King Jingmen of Wei, 23 King Kang of Chu, 432 King Kang of Song， 8 9 ,1 8 3 , 357- 58, 598 ， 59SMSOO, 739

King Kang of Zhou, 7i斗 King Kuai of Yan, 4 7 , 728 King Liao of Wu, 312, 731 King Ling of Chu 5 569 King Li of Zhou, 15, 88, 4 〇 7,

453, 493 , 5〇 5,

5 2 7 -2 8 , 5 4 8 , 6 2 2 , 6 8 4

King Min of Qi,

2 1 7-18, 2 4 6 -4 7 » 3i5, 3 4 6 -

47 , 373, 4 〇 卜 3, 510, 529- 3〇 , 533- 3斗 ，58788, 597, 727, 728, 73〇 , 736, 737

King Mu of Zhou, 722 King Ping of Chu ， 313,395, King Ping of Zhou, 574 King Sheng of Chu, 4 3 2 King Shou of Yuc, 218

567

IN D E X

King Wei of Chu, 15, 399, 734 King Wcilic, 735 King Wei of Qi, 214, 215, 461-62 King Wen of Chu, 253-54, 321, 591-92, 732 , 164-65, King Wen of Zhou, 16,17, i5〇 2IO-H, 238, 266, 283, 294, 329, 340, 349, 352,斗 91， 532 , 550, 618, 716, 721， 722, 727, 729, 73i； relationship with Grand Duke Wang of Lü, 122, 29斗 ，311， 609, 734; relationship with Zhou Xin, 210-11, 510, 532, 735 King Wu of Zhou, 112, 266-68, 298, 34041, 4 3 〇 , 470, 504, 605-6, 650, 689, 731； as model ruler， 52,180, 302, 317, 340-41, 365-66, 367, 391 , 407, 482, 490, 491, 493, 602, 612, 620, 633, 635, 718, 723； relationship with Duke of Zhou, 87,122, 151, 266, 266-67, 3 4 0 , 3 4 9 , 366, 7 3 4 , 735 ； relationship with Grand Duke Wang of L h 87, 365, 735; relationship with Zhou Xin, 197, 210-11， 237, 311一 12, 313, 319， 324, 34〇 , 365 , 374 , 5 9 6 , 721， 735 King Xiang of Wei, 392-93 King Xiang of Zhou, 53, 603 King Xiaochcng of Zhao, 15 King Xiaowen. See Lord of Anguo King Xuan of Qi, 214- 15, 538-39, 586-87， 6oi, 727, 728 King Xuan of Zhou, 684, 686-87 King Yimei of Wu, 395 King Yi of Yue, 711 King You of Zhou^ 88, 407, 453 , 505, 573一 7 4 , 622 King Yuan of Song， 斗12 King Zhao of Chu, 312,斗 83 King Zhao of Wei, 441-42, 469 King Zhao of Yan， 31， 291， 斗65-66, 533-34, 716 , 7 2 4 King Zhao of Zhou, 161, 722 King Zhaoxiang of Qin, 3,10,11, 270-71, 73 4

King Zhuang of Chu, 53, 86-87, 88,122, 215, 4 3 2 , 445-46, 534 - 35, 537, 5«2, 611, 621-22, 624, 712, 715 King Zhuangxiang of Qin. See Prince Chu ofQ in King Zhuangxing of Chu, 245- 46 King Zhufan of Wu, 312 King Zhugou of Yue, 711 Knight Da, 146

827

knowledge, 293,斗17; o f the fixture，35, 25356 , 372 - 73 , 377 , 38 卜8 2 , 39斗- 9 7 , 5i 〇 , 5 26 ， 540-43, 593； of the One, 106-8, h i, 139斗〇• S你 a/«? causes and effects; wisdom Kong Bochan, 581 Kong Chuan, 31， 291， 457- 58 Kong Qing, 361-62, 736 Kong Sang， 148 Kong Si, 440 Kong Xiao of Zhao, 735 Kongjia, 160-61 Kong Jia panyu, The Basins and Bawls of Kongjia, 43 Kongluo, 31, 291 Kongxiong, 4 5 7 KongzijiayUj 681, 722 Ku， 122,148-49, 718 Kuafu, 579 Kuaiji， 211, 232, 280, 326 Kuang Zhang, 31, 300, 462-63, 562 Kuangyu, 731 Kui, 149, 442, 583 Kun (hexagram), 171 Kunlun mountains, 147, 310, 311, 720 Kunwu^ 斗13 Kusuyama Haruki, 30-32 Lady Huayang, 3 ,5-8, 9, i 〇 Lady Jian, 687 Lady Jiang, 485 Lady Li, 367 Lake Dongring, 310 Lake Poyang, 205, 257 Lake Tai, 454 language: and actions, 565; as deceptive, 438, 452 - 53, 455 , 4 5 6 , 458 - 59 , 565-69， 570-72; as imprecise, 582-84； names and reality, 400- 斗〇 3, 4 〇 斗，斗0 7 - 9 , 4 5 2 , 4 5 6 ; as used by rulers, 斗多 8, 442, 444- 斗6; used for communication, 438, 442, 444-46 Lao Ai, 20-26, 28 Lao Dan, 30, 71, 9〇 , 288, 433, 447 Lao Laizi, 713 Laozi, 713 Laozi, 51, 223, 410, 726, 736 Lau, D. C , 28,30-32 laws, 241, 252, 424, 453 , 4 5 4 - 55, 46 〇 , 474, 483, 495-96, 636, 639-40 ； as modified by circumstances, 18-19, 159, 250, 367- 71. See also punishments; rewards

IN D E X

828

Le Tcng, 506 leaming/lcarners， 42,

47一 +8 ,

5 4 ,114-15，

118-31，6 i8 -I9 ; and ruling ，斗8, 52. *S你 《 Zw teaching/tcachcrs Legalist school ，斗5, 4 0 4 一5, 565, 604, 623，

69斗，696, 697, 6 9 8 Legs (constellation), 77,148,153, 279 Lei Bei, 44 Lesser Annuary According to theXia Calendar，37-39 Lesser Minister Ji, 31, 294, 35〇 Li, 3 4 0 Li Baoquan， 739 Li Kai， 572 Li Kc, 494, 506, 602 Li Kui, 419, 537-38 Li Ling, 718 Li Shan, 737 Li Shang, 44 Li Si， 14, 26, 27, 44 Li Yan, 572 U (lane), 726 Liang， 452, 280 Liang Wu, 603 Liang Youmi， 202- 3 Liang Yusheng, 713, 736 Liangtang, battle of, 245 Lianti, battle of, 351 Liao River, 281 Lie Yukou， 380-81, 433, 737 Liejing Zigao, 529-30 Liezi, 724, 738 life: vs. death, 83, 94, no, 167, 227, 383, 518-19； Heaven as creator of, 64, 66, 84 ； the living, 135, 222-23, 227; nature/ preservation of, 53, 59 , 63, 65-68, 75, 7778 , 9 4 , 9 9 , 158, 547 , 557- 5 9 ; span of, 230; value of, 67, 76, 80-84, 559 Lijiy 188; aMonthly Ordinances,w41； “Yueji，” 720; “Zhaiyi,” 688 Lilou, 131 Ling Kui, 56斗 Ling Lun, 147-48, 720 Lingei, 280 Lingzhi, 198, 579 Linqiu, 361-62, 480, 735 Liqiu, 574 Li River, 310 Lishi, 442 Liu An, 44

Liu Sheng, 728 Liu Xiang, 3, 671, 672 Liu Xin, 43, 671 Liu Zhiji, 682 Liuruan， 452 Liuxia Hui, 682 Liuxia Ji, 217, 727 liver, 173,189, 206, 723 Logicians, 45, 694, 695, 697 Longevity Tree, 310 Longpang, 331 Long Wall, battle at, 351 Lord Di of Wey, 297 Lord Millet, 643, 651-52, 655 Lord of Anguo, 3, 5-7, 8, 9,10, 27 Lord of Chang^an, 20, 22, 28 Lord of Changguo, 346 Lord of Changping, 24 Lord of Changwen, 24 Lord of Chunshen, 2,13 Lord of Jingguo, 205, 21斗 一 15, 727 Lord of Lu, 217, 471-72 Lord of Mcngchang, 13, 214, 268, 270-71, 352 , 355, 507, 716, 7 3 4 Lord of Pingyuan， 13,斗 57-58, 716 Lord of Xinling, 13 Lord of Yangcheng， 487-88 Lord of Yangquan, 6-7 Lord Shang. See Shang Yang Lord Si of Wey， 31， 297, 300, 442, 649 Lord Wu of Zhou, 56斗 Lord Yin affair, 572 Lord Zhaowen of Zhou, 31, 300, 352, 354, 649

loyalty, 14, 672, 679; to rulers, 54, n8, 24448, 250, 297, 316 , 331, 343 - 4 4 , 393 , 4 〇 2, 407, 435 , 4 5 4 , 483, 486-87, 509, 510, 513, 527 , 539 , 5 97 , 604, 605, 613, 621 Lu, 71, 123, 254 - 55, 280, 315, 516-17, 578 , 735; Confiicius in, 13,14-15,18, 9 0 , 1056, 326, 327, 3 8 9 , 3 9 4 , 480, 505, 713, 7 2 9 ； incidents in, 8卜82, 288, 359, 39 斗 ，3 9 6 - 9 7 , 44〇 , 47〇 - 7 2 , 517- 18, 591 , 6 2 8 , 681 - 8 2 ; mountain-peak tripod of, 217, 727; relations with Jin, 541; relations with Qi, 217, 503-4, 569, 609-10, 725； relations with Shanfu, 439, 47〇 -7 i ； relations with Zhou, 727 Lu Kuci-Mcng, 740 Lu Manpic, 568-69

IN D E X

672, 693-98; “Postface” section， 19, 2728, 33- 3 4 , 55; purpose of， 1， I斗 ，16- 17,19, 54- 55; significance, I， 斗2, 5斗 -55; Sima Qian on, 14-16,19, 27-28, 731; structure of， 32—35,斗0, 693-98. 吖 《 to Lü Buwei Lüshi chunqiu huijiaoy 673

Lu Shi， 202-3 Lu Shi, 682 Lu Yuc, 466-67 Lu Zhi， 671 Luan Che, 539 Luan Shu， 536 Luan Ying, 551 luan phoenix bells,

829

61, 77, 95

Ma Chao, 543 Magistrate Zheng of Yin, 88 Maid Purity (bell), 95,157,158 Lunhengy 722 Man, 662; Dao of, 33, 35; as nurturer of life, 64 ； relationship with Heaven and Lunyuy 682, 691, 721 Luxuriant (bell), 133,157 Earth, 17,19, 33, 36, 斗 〇, 斗2, 272—73. also Human nature Lü Buwei: on the “Almanacs，” 19; character, 4-5, 26; as chief minister, 2, Man barbarians, 91， 斗97-98 i i 9 12; and composition o f Lüshi chunqiuy Manshi, 452 1 .12- 20, 27-32, 272-73, 727; as Marquis M anual on Etiquette， 7 o f Wenxin ，ii, I斗，25, 27, 272-73; as Mao Bei, 44 merchant, 2, 3-5, il, 13, 716; military Mao JiaQ, 25 successes of, 11-12; as patron o f learning, Mao school, 681, 722 2.1 3 - 15, 26, 27; purpose in creating Lüshi maoxinag, 310 Marquis Bo of Shen, 25斗 ， 732 chunqiu, 1,14,16-17,19, 54~55；rdarionMarquis of Changxin. See Lao Ai ship with First Emperor， 2 , 12,1斗，19， 20-21, 25-26, 28; relationship with Lao Marquis of Chong, 88 Ai, 20-26, 28; relationship with Lord of Marquis of Gui, 532, 596 Yangquan, 6-7; relationship with Marquis of Qi, 217, 713 mother of First Emperor， 9-10, 20-21; Marquis of Sui, 82 relationship with Prince Chu of Qin, 2, Marquis of Tian, 195 3-12,14,19, 27; Sima Qian on, 2-6, 7-8, Marquis of Ying, 571 9-13, 20- 22, 24-26; suicide of, 26. See Marquis of Zhou, 482 also Lüshi chunqiu Marquis Wen of Jin, 363 Lii Shang. See Grand Duke Wang of Lii Marquis Wen of Wei, 31, 294, 35i, 39i, 5〇 6, Lii Wang. See Grand Duke Wang of Lii 507, 552- 53, 555- 56 , 613, 7 3 6 , 737 Marquis Wu of Wei, 494, 537-3^, 723； Lü Yi, 34- 35 relationship with Wu Qi, 255-56, 510, Lücr (horse), 629 Liiliang watercourse, 561 542, 678-79 Marquis Zhaoxi of Han, 415, 440-+2, 558, Lüshi chunqiu: aAlmanacs,5 section, 19-20, 27-28, 29, 3〇, 32- 33, 35- 43, 59；composi­ 639 tion of, I, i2-2 〇, 27-32, 272-73, 726; date marriage， 7, 76, 78, 138, 575, 637, 652, 674， of, 19-20, 27, 32; “Discourses” section， 6 7 9 , 687 27- 28, 29, 32-3斗，35,52; “Examinations” Mars (planet), 165-66,169, 722 section, 27-28, 28-35; Gao You commen­ Master Cheng, 459 tary on, 671-72; and Hanshu wBiblioMaster Guanyin, 216, 433, 737 Master Hua, 54, 斗 2斗 ， 547, 558, 718 graphic Treatise^ 43-46; as ttMixcd School” w orh 43—斗6; numerology in ， Master Huazi, 105,126, 170, 695, 697 Master Ji, 5斗， 278, 299-300, 630, 694, 696, 32, 33, 36-37, 4 〇；Odes quoted in, 102-3, 698 105,150, 162, 203, 233, 264, 295, 297, 324, Master Li. See Li Kui 353, 446 , 464, 520-21，532, 534, 548, 581， 602, 722, 738, 739；original size of, 671； Master Liao, 694, 696, 697 Master Lie Yukou, 380-81,斗33, 737 philosophical themes of, 16- 17, 1 9 , 斗3- 55, Luminous Heaven, lungs, 115,133,153

27 9

83〇

IN D E X

Master Liezi, 216 Master Min, 716 Master Mo. See Mo Di Master Tian Xiang， 斗88 Master Xic, 398 Master Yan, 262-63, 379-80,518,520-21, 713 Master You, 301 Master Zcng， 121， 303-斗 ，305, 331 Master Zhanglu, 678 Master Zhuo of Yanling, 677 matchmaking, 78, 687 material things, pursuit of, 65-67, 82, 85 Mawangdui， 30, 54, 9 4 ,152, 715 Mean Regulator (bell), 157 means and ends, 82 meat, 310 melodies, 1 5 2 ,1 6 0 -6 3 , 677. Sec also music Mencius, 2, 3,16,17,1M1 ， 52, 55, 717, 731. See oXsoMengzi Meng Ben， 131， 333—34, 569 Meng Gongchuo, 713 Meng M ao, 斗 67-68 Meng Shcng, 487-88 Meng Shishc, 694, 696, 697, 698, 731 Meng Sukui, 90, 713 Meng Gate, 561 Mengzhu, 280 M engziy 671, 672, 714, 73〇 , 731. See also Mencius merchants， 3 ,斗 ，12,13, 52, 654 merit and fame, 91-93 Metal (element), 188, 690, 723; and death, 59, 83,114, 383; as dominant in autumn, 59,114,152,173, 205, 222, 240; Metal ethers, 171, 205, 222, 240, 257, 283; Metal process， 39, 59 , 83,114,152,171， 205, 383. See also Five Processes Mi Zixia, 367 Miao people, 524 Military school, 694, 696, 697 millet， 156, 258, 311， 663, 663-6斗 mind, the, 143, 219, 4 i 〇 , 527, 717 Mingle, 280 Mingtiao, 197 ministers: accomplishments of, 278, 29597, 6 4 3 , 647-48; Dao of, 49, 272; emincnce/glory desired by, 54,118; as filial, 54, 302; honor pursued by, 643, 648; loyalty in， 5斗 ， 297, 509; relations with rulers， 35, 5〇 , 5 4 , H〇 , 112,125, 247-

50, 253-5斗， 255一 56, 257-58, 261, 27卜72， 278, 28 斗 ， 295 - 9 7 , 318 , 卩 5, « 〇 , «8, 351， 373 , 389 - 9 3 , 3 9 9 , 4 0 2 - 3, 4 〇 斗~9 , 4 I I , 斗13一 28, 4 3 2 - 33, 435 - 37 , 4 4 3 , 4 5 4 , 4 5 9 , 46263, 斗 67- 6 8 , 4 7 〇 - 71 ， 4 8 2 - 83 , 5〇 〇, 5〇 5一 8, 5〇 9 , 51〇 , 512, 513一 1 4 , 527 , 532 , 一 3 9 , 5斗 7, 554-56, 6〇 4, 6〇 5~6〇 8, 613-15, 621-22， 623, 628, 636, 64 〇 , 6斗 7-48, 732; rewards for, 295-97； righteousness of, 604, 605; selection of， 35,斗 9 , 72 - 73 , 261， 292-9斗， 3〇 1， 3〇 2 , 33〇 , 373 , 4 0 2 - 3, 4 7 3 , 4 7 4 , 5〇 45, 506-8, 537, 554-56, 582, 610-11; tasks of, 278, 295-97> 296, 6 4 7 - 4 3 . See also responsibility, divisions of; worthy, the min tang, 36 misfortunes, avoidance of, 164-65,169-70 “Mixed School” （ zä»， 43-46 Mixu, 491 Mo Di, 17, 55, 367, 4 7 3 , 573, 717, 7 3 9 ; accomplishments of, 298, 650; on benevolence， 336, 358; disciples of, 90 ， ii 斗， 123, 631， 725; on dyes, 87; influences on, 90; and moral principles, 480; as scholar-knight, 13, 269, 618; and warfare, 51， 342, 560-61， 725; on wholeness,斗33. Set also Mohist school Mo Xi, 338-39 Mo barbarians, 316 M odel for Directors o f the Horse (Sima fa) ^ 725 M odel of the First Kings, 725 moderation， 43 , 59-60, 69 - 70 , 99, 395, 4 4 3 , 5 4 7 , 631; of desires， 53, 69, 7 6 , 8485,106,107,137,145, 351， 620; in diet， 101, 548; essential nature preserved by, 106,107, 714-15; and musiq 133,137， 144-45； Yellow Sovereign on, 73. See also balance; harmony Mohist school, 30, 45, 9〇 , 288, 313, 347, 398, 4 8 7 - 8 8 , 694, 695, 696, 697, 713-14, 731; on benefits, 509; on bcncvolcncc, 75, 278, 336, 547-48; and burials, 223; on music, 133; on the people, 278; on warfare, 172,188, 278, 336, 373, 439, 466, 723, 724, 725. See also Mo Di Momu, 329 “Monthly Ordinances” （ book 6 of Lÿï), 41 moon, the, 110,153,169,171, 219, 259, 272， 2 7 7 , 279, 337 , 367, 3 6 9 , 614, 679, 732 moral principles， 35, 250-51， 4 3 6 , 438— 39， 455, 475-77, 482, 717; as alien to human

«3i

IN D E X

nature, 631; benevolence as greatest of,

斗7, 75,124-25, 202, 218-19, 477; conflicts between, 483; and education, 114-15, 120,124-25,1斗 5; Former Kings on ， 570, 616; and persuasions, 184； vs. profit, 477, 481, 522, 566, $69-72; and punish­ ments, 316, 479-80 ； and reason, 184-85, 453; and relations between ruler and minister, 512, 513—I斗； and relations between ruler and subject, 188,193； and ruling, 126,179, 301-2, 366, 407, 488-89, 494, 504-5; and scholar-knights, 180, 213, 380-81， 460, 565, 73斗； and the worthy, 522, 526. See also righteousness mountain-peak tripod, 217, 727 mountains: Mountain of Lofty Spring, 311; Mountain of Nine-Fold Yang, 579; Mount Budng, 298; Mount Buzhou, 298, 310; Mount Chang, 311; Mount Changxiang, 298; Mount Fu, 160; Mount Gongshou, 267, 326; Mount Gongtou, 267, 326; Mount Heng, 579； Mount Hua, 3斗o; Mount Ji, 311, 580; Mount Kun, 67; Mount Li, 323, 573; Mount Liangfu, 123; Mount Mengmen, 280; Mount Qi, 202-3, 210, 266, 280, 557; Mount Qimu, 298; Mount Qundi, 298; Mount Santu, 452-53; Mount Shou, 280; Mount Shouyang, 267; Mount Tai, 280, 308; Mount Taihang, 280; Mount Taihua, 280; Mount that Leaves the Wind Behind, 311; Mount Tiandi, 298; Mount Tu, 161， 67斗 ， 679, 732; Mount Wangwu, 280; Mount Wo, 550; Mount Xiao, 386, 388; Mount Xiawu, 322; Mount Yangchang, 280; Mount Yu, 531; Shamanka Peak, 579 Moye sword, 370, 斗 90-91 舱 味 43; “Shangtong,” 337; “Suoran，” 712-

13 Mu River, 476 music, 136-51, 254, 388,587, 606, 693； balance in, 137-38,142-43,144-45, 719; and the Dao, 136-39,145, 3〇 5； and desires, 137; of disorderly states/ages, 138,140-41,145 , 162-63, 167-68, 170; expressiveness of, 42, 220-21, 308; extravagance in, 133,140-42, 719； and Five Sovereigns, 148- 50, 167; and Former Kings, 137,145, 538； Great Music

Assembly， 98,

689;

harmony in， 112-13 ，

1 3 6 - 3 7 ,1 3 8 ,1 4 5 ,1 4 7 - 4 8 ,1 6 3 ,1 7 1 , 305,

as harmony of Yin and Yang, 1 3 6 -3 7 , 138; as imitative, 148, 721; as influenced by customs, 145 ；as influencing Yin and Yang ethers, 7 2 0 ; melodies, 1 5 2 ,1 6 0 -6 3 , 6 7 7 ； and moderation, 1 3 3 ,1 3 6 ,1 4 4 ； musical instruments, 1 3 3 ,1 3 4 ,1 4 1 ， 1 4 4 ，

583;

I 斗 6 , 1 4 7 , 1斗 8 , 1斗 9 ,1 5 2 ,1 7 1 ，2 0 7 , 257, 259,

Music Ceremony during spring, 9 8 ; music master, 134 ； notcs/toncs of scale, 6 0 , 9 5 ,1 1 2 -1 3 ,1 3 3 , I斗 2 - 4 3 , 1 4 8 , 583, 719; of orderly states/ ages, 7 0 ,1 4 5 ; origins of, 1 3 6 -3 7 ； and personal power, 1 6 2 -6 3 ; rectifier of, 6 3 , 7 9 ； as rcctifying/corrupting, 59, 6 7 ,1 3 3 , 1 4 5 ,1 4 6 , 6 8 9 , 7 2 0 ; relation to human nature, 1 3 3 ,1 4 5 ,1 4 6 , 6 8 9 , 7 2 0 ; and Ru school, 133; of Sangjian, 163; Sanglin music, 2 6 7 ; and Son of Heaven, 1 34 ； as source of pleasure, 138- 3 9 ,1 4 1 ， 1 5 2 ,1 70; styles of, 1 5 2 ,1 6 0 -6 3 ; during summer, 116,117; taste in, 328; and Three Kings, 167; of Zheng and Wey， 6 7 ,1 6 3 ,斗 60, 719. See also pitch-standards Music Master Kuang, 254 Muyc, 197 5 2 2 -2 3 , 7 i9 , 7 2 〇 ;

Naito Toraziro, 28 names and reality, 4 0 0 - 4 0 3 ,

4 0 4 , 4 0 7 -9 ，

452, 456

Nanchao, 195 Nangong Gua, 516-17 Nangong Qian, 581 Nanying, 675 natural phenomena: during autumn, 159, 1 7 2 ,1 7 3 ,1 8 8 ,1 8 9 , 2 0 5 , 2 0 6 , 2 0 7 , 2 0 8 , 6 8 0 ; clouds, 95, n o , 15 3 ,1 6 8 ; earth­ quakes, 1 6 4 -6 5 ； as inauspicious, 1 6 4 -6 5 , 1 6 9 - 7 0 ; during spring, 6 0 , 61 ， 6 2 , 77, 78, 95, 98 , 548, 7 1 4 ; during summer， ii 斗 ，115, ii 8, 133,135,153,155, 718 ； during winter, 2 2 2 , 223, 2 2 4 , 2 4 0 , 241, 2 4 3 , 257, 258. See also Earth; Five Prexesses nature: balance in, 53, 6 9 1 ； Dao of, 6 2 4 ； relying on, 364-67,375 natures, inborn/csscnrial, 8 6 , 2 7 9 , 3〇 ^ - 7 , 381 ，4 0 1 ，4 1 2 , 斗 36, 48 5 ; Heaven as source of, 51-52, 175, 265, 2 6 6 , 4 9 8 , 7 2 9 . See also human nature

832

IN D E X

Neck (constellation), 133, 279 Net (constellation), 115,172, 279 New Town, 550 Ni Liang, 433, 737 Ni Shuo, 412 night vs. day, 279 nine (number), 173,189, 206 nine fields of Heaven, 280 Nine Gates, 97, 98 nine marshes of Earth, 280 Nine Ministers, 61， 79, 98,116,173, 224, 574

nine mountains of Earth, 280 nine orifices of human body， 85, 9 4 , h i nine passes of Earth, 280 nine provinces of Earth, 280 Nine Tripods, 719 Ning Guo, 53, 624 Ning Qi, 507-8,590-91 Ning Su, 421 Ning Xi, 541 Ning Yue, 362, 618-19 Ning Zhi, 641 Niu Que, 333 Nivison, David, 20 nonasserriveness, 33, 273; Dao of, 103, 235, 714-15, 729; in rulers， 4 8 -4 9 ,103,104-5, 714-15. See also quiescence Northern Dipper (constellation), 680 notes, musical, 60, 95,112-13,133,1斗 2-43， 148, 583. See also music Nuhuaiqing Terrace, 12 numerology， 32, 33, 36 - 37 , 4 〇 , 41 nuo, 692 Niiwa, 724 obedience, fraternal, 278, 301, 341,575 ocarina, 171 offerings: offering at the door, 60, 77, 9 5 ; offering at the furnace, 115,133,153; offering at the gate, 173,189, 206; offering at the middle court, 156; offering at the path, 224, 241, 258 One, the: the Dao as, 106-8, h i, 136-37, 139-40, 斗 98, 631-32, 718; as object of knowledge, 106-8, h i, 139-40； as origin of Yin and Yang, 136-37, 277; and Son of Heaven, 434 opportunities. See circumstances/ opportunities

order: and correct use of names, 400, 4 〇 斗， 斗o8-9; and filial piety，3〇3, 575; of Heaven and Earth, 277; principles of, 33, 斗o , 斗9, 63, 8 9 , 143 , 167, 272-73, 296, 393 , 414-16, 423, 433, 637-38; relationship to unity, 433 - 3 4 ； in states/ages, 145,152, 162-63, 285-86, 294, 296, 378-39, 390, 423-24, 428-29, 431-34, 4 3 6 , 4 9 9 , 52 B24,585; upheld by Son of Heaven, 46, 405, 斗31 The Order ofThivgSy 42 Ouyc, 609 pacifism, 51-52 Palace of Longevity, 384 Pan Ziehen, 395 Pang Juan, 612 Pangeng, 340 Pangmen, 291 Pangmeng, 470 parents, loving, 221, 227, 228, 230, 331, 383, 435. See also filial piety past, the, 253, 369, 373 Patriarch Peng, 84-85, 436, 496 Peach Grove, 340 Pearl Turtle (fish), 310 Pengli Marsh, 561 people, the: vs. armies, 188,196-97； benevolence tow ard, 斗 7, 278, 295-96， 323-324, 367, 4 3 〇 , 4 7 3 , 4 7 4 , 4 7 7 , 4929 4 , 510, 519, 525, 535, 547 - 4 8 , 559- 6 0 , 561-62; desires of, 172,175, 474, 49 〇 , 斗94, 496-5〇〇, 510, 527-28, 535; farmers among， 643, 650-51, 652, 654, 657-58; lack of understanding among, 372, 38990, 392-93; relations with rulers, 47, 92, 131,172,178-79,180,186-87,193-94, 205-6, 209-12, 250, 264-66, 278, 28990, 295 - 9 6 , 323-24, 337 , 363, 3 6 4 - 6 6 , 367, 389^90, 392-93, 403, 420—21， 斗30， 4 73 - 7 4 , 斗 8斗 - 5〇 〇, 5i 〇, 527 - 2 8 , 535, 536 , 539 , 5斗 7- 4 8 , 55SM3 0 , 561 ， 635 - 3 6 , 675 ， 726, 7 2 7 ； will of, 337 , 3 4 〇 , 364-66, 367. See also Hundred Clans perfection, 4 7 4 , 4 75 , 5〇 4HS, 508, 617 persuasions and discriminations, 181-82, 241, 290-91, 328-29, 335, 3 9 8 , 455- 56 , 508, 548-52, 587-88, 5 9 9 , 6oo-6oi, 649, 717, 725; and the Dao, 123,12斗 ，328- 29; deception through, i8o, 25〇>51， 斗io,

IN D E X

462-65； desires targeted by, 336, 3斗 5-46, 356-60; and intelligence, 385; and moral principles, 184; in teaching， 120,129-30 philosophy， 1-2; schools of， 693-98; themes in Liishi chunqtuy 16-17,19, 43-55, 672 phoenix eggs, 310 Ping Yi, 676 Ping^c, 477 pitch-standards, 583, 719； during autumn, 157,15SMS0,171,173,189, 206; generation of, 152,156-60, 721; during spring, 60, 77, 95,157,158； during summer, 115,133, 153,156,157,159； during winter, 157,158, 224, 241, 258; Yellow Sovereign on, 147. See also music planets, 614 plants/planring, 310-11， 413, 64 斗 ，656-67 pleasures, 529; balance in, 143； from music, 138-39,1斗1,152,170; of rulers of doomed states, 596-98 Pleiades (constellation), 279 plowing, 644, 739 Plowing Ceremony, 38, 62, 651, 684-87, 726 pomelos, 311 poushou auspicious day, 420 poverty, 60,109, 263-64 Power (办 )， 斗0, 73, 501， 682; Fire dominant in summer as, 59,116,171, 240, 257; Metal dominant in autumn as， 59, ii 斗 ， 152, 173, 2〇 5, 240 ； as personal, 50, 66, 71, 104, i 〇 7 , 149 - 51, 162-63, 219, 293, 298, 4 0 4 ,斗 〇9 , 4 2 0 , 斗22, 斗85, 527, 5 4 8 , 554 , 632; Water dominant in winter as, 171, 222, 224, 240, 691; Wood dominant in spring as, 59, 61， 114,132,152, 205, 240 predictions. See foreknowledge prejudices, 273, 278, 286-88, 373, 397-400 present, the, 253, 369, 373 Pressing Bell (bell), 77,157,158 Prince Ang, 570-71 Prince Bigan, 93 Prince Chai, 569 Prince Chan, 350, 389, 39〇 , 453> 4 5 4 - 55, 581, 713, 739 Prince Chengfu, 422 Prince Chong^cr. See Duke Wen of Jin Prince Chuo, 628 4 4 0 - 4 2 , 453 , 455 ,

833

Prince Chu of Qin: adoption, 3-9; death, 12,1斗； as hostage in Zhao, 3-4, 8-9,10; as king of Qin, 10,16; marriage, 9-10; relationship with Lii Buwei, 2, 3-12,14, 19, 27 Prince Fan, Director of Horses, 343-44 Prince Gouduan, 506 Prince Guang. See King Hclii of Wu Prince Guang of Wu, 395 Prince Guisheng of Zheng, 396 Prince Han, 236, 524-25, 724 Prince Jic, 570, 572 Prince Jiu, 361, 564 Prince Lian, 615-16 Prince Luo, 89 Prince Man, 372, 386 Prince Mou of Zhongshan, 559 Prince Nang, 482 Prince Qi, 641 Prince Qian, 641 Prince Qingji, 197, 248-49, 73i Prince Shensheng of Jin, 733 Prince Shiwo, 44 〇 ~4i Prince Sou of Yuc, 81 Prince Ta, 443 Prince Wei, 165-66, 723 Prince Wuzhi, 564 Prince Xiaobo, 361, 564 Prince Xi of Qin. See Lord of Anguo Prince Yang. See Shang Yang Prince Yiren of Qin. See Prince Chu of Qin Prince Yiwu, 485-86, 602 Prince Yu, 572 Prince Zao, 569 Prince Zheng of Qin. See First Emperor of China Prince Zhujiu of Yuc, 711 Prince Zhuo, 602 profit: desired by the people, 172, 49 〇 , 7^6; vs. moral principles, 477, 481， 522, 566， 569-72; pursuit of， 89, 229, 249, 263-6斗 ， 285-86, 2 8 9 - 9 0 , 343 , 3 4 4 - 4 7 , 4 7 7 , 4 8 l, 516, 522, 523, 5 4 0 , 5 4 7 , 556- 57 , 559 , 565, 566, 5 9 0 , 631, 632, 635, 6 4 4 , 675 promises, keeping of, 4 7 4 , 斗 99-504 wpunishmcnt and blessing^ (xinjfde)^ 40 punishments， 188, 403, 413,斗3 9 , 716; during autumn, 160, 173, !7 4 , i 9 〇 , 191, 208; for filial impiety, 30斗 ，306; as “handles” for ruling, 176, 301， 316, 453，

834

IN D E X

4 8 4 - 9 2 , 4 9 5 , 5〇 l, 516 , 551- 52 , 59 SMSOO,

dents in, 75, 313, 325, 354 , 466-67, 481, 571,572, 615-16; relations with Chu, n , 728; relations with Han, 11, 728; relations with Jin， 11， 202—3, 386-88, 589, 602-3， 607; relations with Qi, 11, 607; relations with Rong barbarians, 317, 598-99, 6o67; relations with Wei， 11， 22-23, 255,斗 56， 斗57 , +6 7 - 6 9 , 5 4 2 , 5 4 7 , 556 , 570 - 71 ，7 2 8 ; relations with Yan, 11,12, 728; relations with Zhao, 3-4, 8 -9 ,10,11， 265, 442, 457, 725, 728, 733; relations with Zheng, 386-88; relations with Zhou, 11, 354, 372, 386-87; Shang Yang school in, 50-51; unification of China by, 1-2,11. See also First Emperor of China; Lii Buwei; Qi, 13,18, 4 5 , H i, 233, 254 - 55, 280, 320, Prince Chu of Qin 3斗 6- 47 , 427, 4 3 0 , 48 2, 斗 90, 516-17, 524; Qin Guli， 90,123, 725 destruction of, 231， 3斗 2, 373, 719, 736; incidents in ， 123,129,131， 150,195, 246Qin Ya， 5斗 3 Qin Yin, 737 4 7 , 252, 262-63, 300, 314, 315, 361, 377 , 斗〇 〇 -斗 03, 435- 36, 455-5Ö, 507-8, 520-21， Qing Feng, 568-69 Qing Ping, 271-72 562, 6〇 〇 «6〇 l, 622, 6 4 5 , 676, 6 9 〇 , 727， Qing Province, 280 730; Lesser Qi, 340； relations with Chu, Qinzhou， battle of, 346-47 347, 352, 355, 603, 638-39; relations with Qi River， 491-92 Han, 638-39; relations with Jin, 477-78, Qi thoroughbreds, 370-71 594-95； relations with Lu, 217, 5〇 3~4, 569, 609-10, 725; relations with Qin ， 11， Qiu, 265 Qiuyou, 345 607; relations with Song， 斗37, 533-34, Qizhong, 88 599-60, 728; relations with Wei, 351, Qizhou, 635 638-39, 735, 738; relations with Wey, 450-51； relations with Wu, 198, 437, 594- Qizu, 239 Qu Boyu, 526, 713 95； relations with Xue, 355; relations with Yan， 347 , 4 3 7 , 4 6 5 - 6 6 , 533— 3 4 , 719, 728; Qu’ao, 524, 739 Qu Yuan， 16 relations with Yuc, 625; relations with Qu, horses from, 344 Zhao, 261-62, 318, 361-62, 442. See also Qufu, 735 King Min of Qi Qi Huangyang, 74, 711 quiescence in rulers，49, 5〇, 103, 243, 395， Qi Jia, 467-68 斗0 4 - 5, 408- 10, 斗17,斗22, 425, 5 4 7 , 55253, 6 23 , 632 - 33, 636, 672 Qi Xi, 547, 551-52 quiescence of rulers. See also qi ethers. See vital ethers nonasscrrivcncss qi (fortnights), 37, 39 Qi (son of Yu), 680, 738 Qian Mu, 714 rain, 98,118, 501 Qian Ru, 420 rainbows, 153, 222 Qiang barbarians, 316 Ran Shu, 195 Qidiao Kai, 694, 696, 697, 698, 730； reason， 120, 126,145, 251， 斗58-59, 4 7 4 , 529, principle of, 257 626, 717； and moral principles, 184-85, Qifang， thePrinceof\Vey,383-84 斗53 reasons. Sec causes and effects Qilue，斗3、 671 rectifier of music, 63, 79 Qin, 14,18, 44, 161, 270, 280, 320, 364, Regulator of the Mean (bell), 115 427, 490, 638, 682, 718, 734, 73« ；administrarive hierarchy of, 185-86, 726; inci­ Ren An, 16 604, 636, 642; for the immoral, 179, 180-83,185-86,197, 459, 726; and moral principles，316, 479-80; necessity of， 176-77; and righteousness, 473~74, 488; as severe, 92, 210-11, 491-96; during spring，58, 78; during summer，117,134; for those lacking the Dao, 172,179,18083,185-86; and unworthiness, 522; during winter, 225, 243. See also rewards aPurc Temple55ode, 145, 720 Purian，280 “putrid rats,” 83, 712

Ren Deng, 426 Ren Zuo, 613 ren (day), 224, 241, 258 reputations, 93 , 285, 286, 353, 359 , 377 , 393 , 409, 470, 504-5, 523; and accomplish­ ments, 290--91, 301-2, 307, 370-71, 491, 507, 526, 552, 616-17, 620, 634, 647-48 resemblance. See similarity resolve, 109 Resonating Bell (bell), 157, 223 resourcefulness, 548, 562-64 respect for teachers, 118-25, 716, 717 responsibility， divisions of， 49-50, 89, 261， 4〇 5- 9 , 4 II, 413, 414-15, 417, 419-32, 607, 623, 636, 677

results. See accomplishments retribution, 376-77 rewards: autumn distribution of， 173; as “handles” for ruling， 172,185-87,197, 224, 255, 3〇i, 3I5- I 8 , 473- 7 4 , 484-91, 斗88, 495 , 5〇l, 516, 551- 52, 599- 6 0 0 , 604, 6〇8, 6〇s>-i〇, 614-16, 635, 636, 642；for ministers, 295-97；refusal of, 263-64, 斗79-80, 733; for righteousness, 179,182， 301, 302, 316, 6 0 4 ；vs. righteousness, 473-74, 488; spring distribution of, n 6 , 689-90, 715; summer distribution of， 690, 715；and unworthincss, 522. See also

accomplishments; laws; punishments rice, 664-65 Rickett, Ailyn, 41 righteousness, 306, 475 - 77 , 5〇 4 - 5, 577 , 609, 672, 679; vs. accomplishments, 316, 47980, 604, 614-15； of ministers, 604, 605; and punishments, 473, 488; rewards for, 179,182, 301, 302, 316, 604, 725； vs. rewards, 473, 488; and ruling, 484-88; of scholar-knights， I斗， 241， 2斗 7—48, 257， 261 — 73 , 斗 〇2 —3, 4 8 7 —88, 5i 〇 —n , 515, SU­ IS， 520 - 21， 561， 外5, 577- 7 8 , 6 4 3 , 6 4 4 —4 6 , 73〇 , 733； in warfare, 51-52,171-72, I75~78, 179 - 8 4 ,185-87,188,189,1 9 4 ,196,197-200, 285—86, 320-21， 474, 斗 9 9 , 510 , 523- 2 4 . See also moral principles; worthy, the Rites of Exorcism, 98 rituals, observance of, 43, 96, 98,116,134, 145, 3〇i, 306, 318, 3 4 9 , 363, 372 , 386-87, 474, 496, 652, 683-92, 717. See also Son of Heaven Robber Zhi, 223, 239, 251， 731 Rong barbarians, 12, 24, 44, 88, 130, 316,

363, 382, 573- 7 4 , 579 , 641， 687, 713, 7 3 8 ; relations with Qin, 317, 598-99, 606-7 Kong Cheng， 420 Rong Jiang, 147 Rongzc, 250 Rooftop (constellation)， 133, 223, 279 Room (constellation), 206, 279, 685 Root (constellation), 258, 279 rulers: advice acccptcd/rcjcctcd by, 240, 2 4 4 , 255-56, 278, 290-94, 3 4 4 - 4 6 , 36263, 372 , 377 , 3衫- 8 4 , 386-88, 391- 9 3 , 397 99, 432- 33, 438, 439- 43, 463, 469, 5〇34, 506, 508, 510, 527- 30, 533- 39, 550-52, 554 - 56 , 558, 585, 586-95, 604, 606, 6 0 9 13, 616, 621-22, 624-26, 636; arrogance in ， 510, 513, 536-39, 537-38; authority of， 172, 4 〇 4-5, 4 〇 8-9, 420-21， 422, 斗 3卜32， 484-88, 576-77； and dissent, 35, 45, 49, 372, 391, 528, 626; of doomed states, 596600; excesses among， 183, 527-28, 530， 536-37, 539, 596-98; fiefs created by, 429-32; filial piety in, 54, 3〇 i, 3〇 2, 54950; humility in, 510, 565, 579； impartiality in ， 60, 7 0 - 75 , 7 6 , 339 , 3 4 9 , 斗 〇9 , 斗16, 斗17; and inauspicious signs，164-65, i6ç70; language used by， 438, 442, 444- 斗 6; of large states, 337-42, 428-29; loyalty to, 54,118, 244-48, 250, 297, 316, 331, 343 — 4 4 , 393 , 斗 02, 4 0 7 , 斗 35, 4 5 斗 ，4 8 3 , 486-87, 5〇 9 , 51〇 , 513, 527 , 539 , 597 , 6 〇 4, (S05, Ô13, 621; nonassertiveness in ， 斗849, i 〇 3, 104-5, 714-15； as non-hcrcditary, 46-47,112, 647； nonverbal œmmunication by, 439, 443, 446-47 ； pleasures of, 596-98; Power (de) of, 50, 66,104, i 〇 7, 斗04, 409, 422, 527, 548, 554; promise keeping by, 4 7 4 , 4 9 S>~5〇 4； quiescence in, 4 9 , 5〇 , 103 , 2 4 3 , 395 , 404• 一 5, 408- 10, 4 1 7 , 4 2 2 , 4 2 5 , 5 4 7 , 552- 53, 6 2 3 , 632 - 33， 636, 672； relations with ministers, 35, 5〇 , 5斗 ，110, 112, 125, 247一 5〇 , 253- 5 4 , 255-56， 257 - 5«, 26l, 271-72, 278, 284, 295 - 9 7 , 318, 325, 330, 33», 351, 373 , 389 - 9 3 , 3 9 9 , 4 〇 2 - 3, 斗〇斗- 9 , 411 ，413-28, 4 3 2 - 33, 435 - 37 , 4 4 3 , 4 5 4 , 4 5 9 , 4 6 2 - 6 3 , 467-68, 4 7 〇 ~7 l, 48283, 5〇 〇, 505一 8, 5〇 9 , 510 , 512, 513, 527 , 532 , 533- 3 9 , 5 4 7 , 554 - 56 , 6 0 4 , 6 〇 5- 8 , 613 - 15， 621 - 2 2 , 6 2 3 , 6 2 8 , 636, 6 4 〇 , 6斗 7 - 4*8 , 7 3 2 ; relations with the people, 4 7 , 92,131, 172, 178-79, 180, 186-87, 193-94, 205-6, 2 〇 912, 250, 264-65, 278, 289-90, 295-96,

8 3 6

IN D E X

323-24, 337 , 363, 364-66, 367, 3«9 - 9 〇 , 392 - 9 3 , 4 〇 3, 4 2 0 - 21 , 斗 3 0 ,斗 73, 斗 84-500, 510, 527- 28, 535, 536, 539, 547- 48, 559- 60 , 561, 635-36, 675, 727；relations w ith scholar-knights, 12-13, 96,165,186, 2024, 206, 213-16, 241，257-58, 261，263-6斗， 268-71, 278, 292, 2 9 4 , 3〇7~12, 323-24, 3斗 7 - 5 4 , 358- 59 , 376 - 82 , 391 , 3 9 9 , 4 0 1 - 3,

4〇 6,

424, 426, 430, 4 7 8 - 7 9 , 483, 4 8 7 88, 507-8, 5 0 9 - 1 0 , 527-30, 536 , 539 , 554 56 , 586 - 88 , 6 〇 1， 611- 12 , 6 i 8- I 9 , 6 4 9 , 73 〇 31; selection of ministers by, 35, 49> 7273 , 261， 292 - 9 斗 ， 301， 302, 330, 373, 4 0 2 - 3, 473, 474, 5〇4 - 5, 5〇6- 8, 537, 554- 56, 582, ôio-ii; self-control in, 604 ； self-culrivarion in ， 277, 3〇 i, 311， 404, 420-21， 斗35; selflessness in, 509,512, 548; self-reliance in ， 4 3 9 , 4 4 3 ; severity in, 4 7 4 , 485, 斗 9卜 96; sincerity in ， 442, 444- 斗 5, 46 卜62， 5〇 o - 5〇 2 , 535, 688; vs. subjects, i88, 193 , 318, 341 , 375- 7 6 , 509, 531, 575, 632-33； trustworthiness in, 491， 4 9 4 , 500-504, 6 8 8 ; the worthy as, 179, 261, 290, 294, 307-8, 312, 337, 347 - 4 9 , 378 - 7 9 , 39 〇 , 393 ~ 94, 4〇 i, 461, 471-72, 525, 526, 530, 587 , 593, 605, 621-22, 6斗 2. S你 ä/w ruling; Son of Heaven ruling, I, 33, 34-35, 45 - 4 6 ,143 ； awesomcncss in, 172, 193-94, 548, 576-77； benev­ olence in, 47,172,186, 202-4, 224, 290, 30斗 ， 斗30, 559*~6o; the body analogous to, 112,斗 06; Dao of， 17-19,斗 8-49, 5〇 ， 5 4 , 9 4 - 95 , i 〇 3- 4 , i 〇 6 ~9 , n i - 13, 139 , 193 , 209-12, 266-68, 289, 298, 336, 338 , 3 4 2 , 斗0 斗，407, 409-10, 412—I斗，417, 419-27, 431 - 37 , 4 8 9 , 4 9 1 ， 4 9 7 , 4 9 8 , 51〇 , 51卜12， 51斗 ， 53斗 ， 538 , 562 , 578 , 6 2 3 , 625 , 6 3 卜3斗 ， 6斗〇 , 71斗，715; divisions of responsibility in, 49-50, 89, 261, 405-9, 411, 413, 414 15, 417, 419-32, 607, 623, 636, 677; and education, 48,52,125, 716; Five Processes related to, 18, 36, 37, 277-78, 283; Former Kings on, 304; and laws, 367-71，斗24; and moral principles, 126,179, 301-2, 366, 斗07, 488 — 89, 494, 5〇斗一5; punishments as “handles” for, 176, 301，316, 453, 4 8 斗92, 495 , 5〇i, 516, 551-52, 599- 6 0 0 , 604, 636, 639, 642; and reason, 126; rewards as “handles” for, 172,185-86,197, 22斗， 255, 3〇 i， 315— 18 , 4 7 3 ,

斗8 4 - 91 ， 488, 495，

5〇 1， 516 , 551- 52 , 599 - 6 0 0 , 6 〇 4,

6〇 8, 6〇 ç10, 614-16, 635, 636, 642; and seasons, 42-43. See also rulers; Son of Heaven Ruo River, 148 Ru school, 17, 41， 4 4 , 4 5 , 5〇 , 5斗 ， 9〇 , 336 ， 3 4 7 , 372 , 6 2 3 , 6 9 5 , 6 9 6 , 716 - 19 , 731 ; 〇 n code of scholar-knights, 694, 73〇 ； 〇n music， 132-33, 718-19 Rushou, 172,189, 206, 723 Sacred Fields， 62, 684—87 sacrifices, 191, 260, 726; during autumn, 173, 207, 208, 690-91； Great PcnncdAnimal Sacrifice, 78; heart in, 156; kidney in, 224, 241, 258; liver in, 189, 206, 723; lungs in, 115,133,153; spleen in, 60, 7 7 , 9 5 ; during spring， 78, 7 9 , 9 6 , 98; during sur mer, 115,133,153； during winter, 2 : ; ， 226, 241， 258-59 salt, 311 plant， 163-6斗， 722 Sanglin, 210, 340 Sanglin music, 267 San Miao tribe, 485 Sanshi shiy 41 Sanwei, 579 Sanwei Peak, 311 scholar-knights, 3, 26, 90, 291, 297; benefits considered by, 509,515,517-19； code of, 241, 257, 261-63, 270-71, 488, 577, 694, 730, 733; courage of, 6斗3, 6斗 4; education of, 48,119,123,129-30; as filial, 302-3; honesty of, 611-12; honor of, 14, 241, 247-50, 257, 263-64, 265, 733； humility of, 644 ； impartiality of, 644 ； integrity of, 14,180, 266-68, 644; and Lü Buwei, 2 ,13-15, 26, 27; and moral principles, 184, 213, 380-81， 460, 565, 73斗； and op­ portunities, 313-1斗； as possessing the Dao, 278, 292, 294, 307-8, 313-14, 347 49, 369, 378-79, 380-81， 斗81; relations with rulers, 12-13, 96,165, 186, 202-4, 206, 213-16, 241, 257-58, 261, 263-64, 268-71, 278, 292, 294, 307-12, 323-24, 347 - 5 4 , 358- 59 , 376-82, 391 , 3 9 9 , 4 〇 i~3, 4 0 6 ,斗 24, 4 2 6 , 斗30, 4 7 8 - 7 9 , 斗83, 48788, 5〇 7-8, 5 0 9 - 1 0 , 527 - 3 0 , 536 , 539 , 554 ~ 56, 586-88, 6oi, 611-12, 618-19, 649, 73〇 3i; righteousness of, 14, 241, 247, 257, 261-73, 402-3, 斗 87-88, 5i〇 - n , 515, 517一

IN D E X

18, 520-21， 561， 565, 577 - 7 8 , 6 4 3 , 6 4 4 - 4 6 , 73〇y 733- See also worthy, the Scribe Ding, 398 Scribe Huang, 420 Scribe of the Interior Liao, 606 Scribe Mo, 30, 286, 525-26 Scribe Qiu, 526 seasonings, 311 seasons， 107,124,167, 309, 337, 367, 653; and agriculture, 319, 643, 657, 659-60， 662-67; as dependable, 501, 502, 614, 617; as impartial, 73； pitch-standards generated by, 156--60; as progenitors of nature, 222; and ruling, 41-43; transfor­ mation of, 99, no, 524； and Yin-Yang school, 693. See also under specific seasons self-control， 9斗 ，109, 296-97, 604, 620; Dao of, 102-6,139, 311, 714-15. See also moderation self-culrivarion， 35, 4 6 , 斗 8, 67-70, 94, i 〇 69,125, 215-18, 335, 717, 727-28; relation­ ship to filial piety, 301; in rulers, 277, 3〇 i, 311， 4〇 斗， 420-21， 435; self-knowledge, 611-13 self-governing. See self-control selfishness. See greed self-knowledge, 611-13 selflessness， 509, 512, 5斗 8, 559-60. S你 o/w benevolence self-reliance, 302, 331-35,斗39, 443, 626 self-restraint, 9斗， ï〇 9 ,斗 98. S你 《 to moderation; self-control Sericulture Ceremony, 97, 687-89 Serving Maid (constellation), 115, 258, 279 seven (number), 115,133, 153 Seven Stars (constellation), 95, 223, 280 severity, 51， 2io-il, 4 7 4 , 485, 4 9 1 - 9 6 sexes, separation of the, 375-76 “Shamanka Tones,” 141, 719 shame， 248-49, 480 Shan Bao, 33斗 Shan Quan, 349 Shanfii， 439, 470-72, 553 Shang, 151, 338-39,385. See also Shang/Yin dynasty Shang Duo, 288 Shang Rong, 454 Shang Wen, 436-37 Shang Yang, 44, 50-51， 256, 271， 314, 38〇 81， 斗90, 4 9 6 ,570-71

«37

Shang ï î , 420 Shang/Yin dynasty, 104,150,161, 200, 368, 斗27 , 斗9 〇, 579 , 587, 588 , 605, 684, 687， 735 ; M 〇 f, 88, 141 ， 151， 183, 197 - 9 8 , 2 6 6 68, 292, 340-41， 3 6 4 , 3 6 4 - 6 6 , 374, 391 ， 438, 4 4 3 , 4 4 9 , 斗 9 2 , 5 9 6 , 609, 635, 638， 719, 731, 734, 735； founding of, 17, 301, 374. See also King Wen of Zhou; King Wu of Zhou; Tang; Zhou Xin sharig (musical note), 112-13,171,173,189,206 Shangshu dazhuan, 722 Shang of Zhongshan, 89 Shanhaijingy 724 Shao Hu, 361 Shaohao Sovereign, 172,189, 206, 723 Sharp Wind, 281 Shatung tree, 311 Shen, 245-46, 73 〇 Shen Buhai, 2, 3, 404, 415, 428, 737 Shen Dao, 405, 斗31- 32 Shen Shushi. See Zipci, Duke of Shen Shen Xi, 220-21 Shen Xiang, 443, 674 Shen Yinshi, 582 Shen Yinwu, 122 Sheng Shu, 31, 294, 448-49

Sheng dan, 440, 7 3 7

Shennong， 84,122, 267, 424, 4 29, 斗 36, 475 , 4 8 4 , 斗 91 ， 559 , 717 , 7 2 〇

Shenyin Hua, 3 9 9 Shenyin Jing, 610-11 Shenyin Wu, 604 Sheshi， 220 Shi, 387 Shi Cang， 6-7 Shi Lin, 376 Shi Pu, 641 Shi Qi, 392-93, 635 Shi Que, 90, 713 Shi Tai, 674 Shi Wei， 21斗 Shi Yi, 515, 517, 713 ShiZhu ,483 Shi beny 724 Shihu, farmer of, 475, 477 Shijiy Records of the Grand Historian, 671, 682, 720, 722, 726, 736, 737； 〇n Lii Buwci/Lwj/;/ chunqiu^ 2-6, 7-8, 9~i3^ I4~ 16, 19, 2〇 -22, 24-26, 27-28; wZhongni dizi liezhuan,” 713

8 3 8

IN D E X

Shijinßy 681, 684, 687, 688, 720, 722; Odes quoted in Lüshi chunqiuy 102-3,105,150, 162, 203, 233, 264, 295, 297, 3 2 4 , 353, 446, 464, 520-21， 532, 534 , 5 4 8 , 581， 602, 722, 73 », 739 Shiliang, 198 Shining Horses (cloud), 168 Shiqiu tripod, 465 Shishc, 589 Shiton£fy '"Yigu^ 682 Shiweny 714 Shixufiy Instructions far the Seasons, 39 Shiziy The Master Shiy 44, 735 Shoudc. See Zhou Xin Shouling， 315 Shouyang, 267 Shu， 387,198 Shu Dao, 73, 363, 383-84 Shu Qi, 266-68, 733 Shu W usun, 斗 78 shudanß, 310 Shudu, 735 Shuli Ji, 572 Shun, 17, 45, 122, 223, 232, 251, 298, 340, 斗07, 427, 4 7 3 , 斗 77 , 5〇 4 , 523 , 583 , 638， 65 〇 , 6 8 9 , 7 i 8 ; as model ruler, 4 5 , 4 6 , 73 , 87,112,131， 302,斗 24, 425, 493, 569, 612; relationship with Xu Er, 308; rclarionship with Yao, 47, 7斗 ， 3叼 ， 364, 441， 斗61， 475 , 515- 16 , 531， 575, 579 , 6 〇 9 , 6 3 0 , 731 ; relationship with Yu, 74, 293, 323, 485, 515-16, 531-32, 552, 575, 609 ； as Son of Heaven， 18,1斗 9, 324, 675 Shuowen, 692 Shuoyuan, 3, 23-24, 25, 722, 736 Shusun family, 397 Shuxian, 735 Shuxiang， 551-52, 581 signs/omens: on Earth, 17,19, 36, 38, 39, 4 0 ,16斗 -65,169-70, 272-73; in Heaven， 17.18.19, 36, 4 〇 , 272- 73, 283, 285, 341 ， 376. See also natural phenomena silkworms, 97,117, 651-52, 687-89 Sima fa, 44,188, 694, 723, 725, 739 Sima Qian: on Lü Buwei, 2-6, 7-8, 9-13， 16, 20-22, 24-26; on Lüshi chunqiuy 1416.19, 27-28, 731 Sima Tang, 556 Sima X i, 斗 66 Sima Zhen, 72斗

similarity, 42,183-84, 5〇 9 -i 〇 , 522-23; as source of confusion, 572-75, 582 sincerity， 斗 71一 72, 645, 727; in rulers， 442 ， 444-45, 461-62, 500-502, 535, 688 Sinci, 266-67 Si River, 280 Sishiy Four Seasons^ 40 six (number), 224, 241, 258, 691 Six Conjunctions,斗 77, 500, 540 six family relations, 109 Six Governmental Statutes, 61 Six Kings, 251, 731 Six Meats, 305 six rivers of Earth, 281 Six States, ii, 682 smells, 73; burning, 115,133,153; fragrant, 156; putrid, 224, 241, 258; rank, 60, 77, 95,173,189, 206 Smoky Wind, 281 social organization/roles, 509, 511-13, 575, 637-38 Soil (element), 152,156. See also Five Processes soil types, 644, 655-56, 658-61， 739-40 solstice， summer， 135,157, 281， 624, 656, 718 solstice, winter， 38,157, 243, 281， 624, 656， 722, 740 Song, 141, 280, 340, 719； destruction of, 231, 233, 612, 728; incidents in, 162, 326, 33斗 ， 4 2 7 , 4 5 9 , 4 7 3 , 4 9 1 - 9 2 , 583, 7 2 4 ; relations with Chu ， 51，53, 3 6 9 , 斗 32, 52425, 534-35, 56o-6i, 6〇3, 725；relations with Qi, 4 3 7 , 533—3+， 5 99 - 6 0 , 728; relanons with Zheng, 396 Song Xing, 277, 278, 336, 694, 696, 697, 725

Son of Heaven, 6 6 ,197-98, 298, 309, 31斗 ， 351， 妗3, 372 , 387 , 4 4 9 , 451 - 52 , 斗96^97， 727； advice accepted by, 528, 611; and agriculture， 61-63,155,174,191， 207, 242, 243, 259, 651, 684-87; as assessor of Heaven and Earth, 59; autumn ceremo­ nies attended by, 173,191, 207, 690-91 ； autumn clothing of, 171,173,190, 206, 690-91; autumn conveyances of, 173,189, 206; autumn diet of, 173,190, 206-7, 208; during autumn hunt, 208; autumn orna­ ments of, 171,173,190, 206; autumn res­ idences of, 171,173,189, 206; autumn vessels of, 173,190, 206; as benevolent.

IN D E X

224, 290； as bringcr of order, 176,178-79; filial piety of, 303; and harmony/balance, 17； Jic as, 93, 268-69, 493； King Li as, 493； as knowing the Dao, 311; lack of, 17, 294; language of, 444-45; and music, 134；as nurturcr/prescrvcr of life, 60, 63, 64, 77-7^ order upheld by, 斗 6 ,斗 05, 43K and perfection, 617; relationship with ministers, 112, 257; relationship with scholar-knights, 257, 731; relationship with teachers, 120,125, 716; relationship to the people, 92,193-94 ； role of, 17-18, 36, 40-41, 42, 46, 59； and selection of ministers, 49 ； Shun as, 18,149, 324, 675; spring ceremonies attended by, 59, 6162, 78, 79, 98, 651， 683-89,726; spring clothing of, 61,77,95, 683, 688; spring conveyances of, 61, 77, 95； spring diet of, 61, 77, 95, 683; spring ordinances of, 63; spring ornaments of, 61, 77; spring resi­ dences of, 61, 77, 95； spring vessels of, 61, 77, 95; summer ceremonies attended by, 116, 689-90 ； summer clothing of, 115, 116,133,153,156; summer conveyances of， 115,133,153,156; summer diet of, 115,133， 153» 156; summer ornaments of, 115,133, 153,156; summer residences of, 115,133, 153,156; summer vessels of, 115,133,153, 156; and trust of ministers, 50; unity upheld by, 405, 434, 513； winter cere­ monies attended by, 224, 226, 258-59, 691-92; winter clothing of, 224, 225, 241, 258; winter conveyances of, 224, 241, 258; winter diet of, 224, 241, 258; winter ornaments of, 224, 241, 258; winter resi­ dences of, 224, 241, 258; winter vessels of, 222, 224, 241, 258; Yao as, 18, 349； Zhou Xin as, 93,197, 268-69, 294. See also rulers; ruling sons. See filial piety Sorcerer of Chang, 383-84 Sorcerer Peng, 420 Sorcerer Xian, 420 sounds, 73 Southern Dipper (constellation), 723 Southern Man, 523 Southern Regulator (bell), 157,189 Southern Sea, 310 soybeans, 665-66 sparing of oneself, 85, 712, 714

839

spirit， 66, 99, i 〇 6 spleen, 60, 77, 95 spring, 86,501; actions/commands seasonable during, 78-79, 9 4 , 96-98,158, 547；actdons/commands unseasonable during ， 59, 63-6斗 ，79, 9 8 ,158; agriculture during, 42, 59 , 62-63, 7 9 ,158, 501， 690 ， 726; ceremonies during, 59, 61-62, 78, 79, 98, 651, 683-89, 726; ethers during, 98, 315, 685; Hall of Light during, 36, 61, 77, 95; natural phenomena during, 60, 61， 62, 77, 78, 95, 98,548, 714; pitchstandards during ， （ So, 77, 95,157,158; preserving/nurturing life as fundamental task of, 59, 94,158; punishments during, 58, 78; rewards distributed during, 116, 689-90, 715; sacrifices during, 78, 79, 96, 98; as season of renewal and rebirth, 42, 59, 548; the sun during, 60, 77, 95； vernal equinox, 38, 78; Wood process dominant during, 59, 61,114,132,152, 205, 240 ； as Yang, 59, 76,171， 188, 205, 222, 685, 686 The Spring and A u tu m n A nnals. Sec ChunqiUy The A nnals o f the State o f Lu

stars, 169, 260, 281, 680. Sec also constella­ tions; zodiac signs Stomach (constellation), 95, 279 strength, 306 study. See lcarning/lcarncrs stupidity, 47, 647 Su Fei, 44 Su Qin, 427 The Subtleties o f D uo Jiaoy 15 success and failure. See accomplishments Sui, 682 Sui Hui, 122, 718 summer, 86, 501, 617; acrions/commands seasonable during, 116, 117-18, 134-135» 154-55, 159；actions/commands unseason­ able during, 114,116,118,132,134,135-36, 152,155,156,159； agriculture during, 42, 114,117,132,134, 135-36,155, 159, 690 ； ceremonies during, 116, 689-90 ； ethers during ，155,159,188, 222; Fire process dominant during, 59, 116,171, 240, 257; Hall of Light during, 116,134,153, 156; music during, 116,117; natural phenom­ ena during, 114, 115, n«, 133, IB5, 153, 155, 718; pitch-standards during, 115,133, 153, 156, 157, 159; as progenitor of nature.

84

〇

IN D E X

222; punishments during, 117,134； rewards distributed during, 690, 715； sacrifices during, 115,133,153； summer solstice, 135,157, 282, 624, 656, 718; the sun during, 115,133,153； as Yang, 135,188, 205, 222, 257; Yin during, 135,159, 718 Sun Bin, 433, 723 Sun Cizhou^ 714 Sun Linfu, 641 Sun Ming, 626 Sun Wu, 723 Sun Xingyan, 44 Sun Yirang， 713, 737, 738 sun, the, 153,168, 259, 279, 282, 369, 614, 732; during autumn, 172,189, 206; during spring, 60, 77, 95； during summer, 115,133,153; during winter, 223, 241, 258 Sunpu, 579 Sunshu Ao, 86-87, 88,122, 223, 234, 518, 582, 610-11, 712, 718 Suolu Can, 123 Suoyiny 682 Supreme Sovereign， 6 2 ,148,149,154,162, 170,191, 210, 260, 297, 532, 688, 691 Susha, 斗 91 suspicion, 576-77, 581 sympathetic connections, 205, 218-221, 727 Tai Bo, 682 Taidou, 291 Taihang Mountains, 235 Taihao Sovereign, 60, 77, 95 Tail (constellation), 60, 223, 279, 723 Taimou, 722 Tan, 737 Tang, 163-64, 251, 283, 298, 340, 407, 430, 4 7 3 , 504, 650, 679, 689, 721, 723, 7 2 9 , 731; as model ruler, 17,112, 210, 268, 302, 3 6 4 , 367 , 391 ， 4 7 3 , 4 7 7 , 482, 斗 9 0 ,斗 91， 493, 612, 620, 635, 7i8, 726; relationship with Jic, 150,180,197, 237, 313, 319, 323338-39, 373» 476; relationship with Yi Yin, 87, 102, 122,150, 301， 307, 309-11, 338- 39 , 427, 470, 4 7 6 , 609 Tang Guguo, 398 Tang Mic, 638-39 Tang Shang，646-47 Tang Shuyu, 444 Tang Yang, 89, 427, 459 tangerines, 311

Tao, 斗69 Tao Hu, 614-15 Taotky 376-77 tastes，69, 73,143; acrid，115,133,153; bitter， 173,189, 206; harmony of, 309；salty, 22斗 ，241，258; sour，60, 77, 95; sweety 156 taxes, 53—5斗 ，185, 207-8, 260, 443, 624 tcaching/tcachers, 47- 48, 114-15, n8_3i， 120,129-30；respect for teachers, 42, 118-25, 716, 717. See also lcarning/lcamcrs Techniques of Longevity school，695, 697， 698 "The Thirty Periods^ 斗I Thousand Bell set, 141 Three Armies， 178,193,斗37,斗65, 487, 73斗 Three August Ones， 54, 71，i3〇, i8i，3〇2. See also Shennong Three Dukcs， 61， 79, 98,116,173, 224, 531， 574 Three Dynasties，108,122, 289, 293, 364， 436, 491, 526, 539. See also Shang/Yin dynasty; Xia dynasty; Zhou dynasty Three Kings，167, 295, 3斗 9, 480, 498， 524, 647-48; as model rulers, 104, 285, 293, 298,斗 22, 49 斗• S你 o/w? King Wen of Zhou; King Wu of Zhou; Tang; Yu Three Rivers, 150 Thunder Marsh, 323 Han Bu, 735 Tian Buyin, 89 Tian Dan, 534 Tian Jiu, 313 Tian Kaizhi, 736 Tian Pian, 131， 433, 435-36, 645, 737 Tian Qi, 713 Tian Qu, 441 Tian Wen. See Lord of Mengchang Tian Xi, 90 Tian Yi, 376, 736 Tian You, 44 Tian Zan, 336, 358-59, 724 Tian Zifang, 31, 90, 294, 447, 5〇7, 552 Tianwen qixiang 2Mzhan} 152 ticou (wstackw), 728 rime, 253-56, 313-15 Tireless (bell), 157, 206 Tongti, 440 Torrent Wind, 281 Tou Gorge, 311 Toufa He, 543 trade and commerce, 4,13, 52, 654

tranquillity，243, 273, 4 〇 4-5 ,斗13, 422 Triad (constellation), 6〇 , 279 trustworthiness, 306, 316, 331, 377, 565, 57〇 72, 679; in rulers，491， 4 9 4 , 5〇 〇 ~5〇 4, 688

Tu Shu, 375-76 Tuiyi, 197 tunes of Zheng and Wey，k 6 o f Liji)^ 41 Yucluo, 310 Yuezheng Zichun, 305 Yufan jade, 233, 729 p (musical note) ，112-13, 222, 224, 241， 258 Yunmen, 311 Yunmeng, 280, 310 Yunmeng Marsh, 245, 591-92 Yu Province, 280 Yuqiang， 579

Tushi chunqtUy 15 Tu zhijiny 4 4 Zaijic, 310 Zai Yu, 326, 432-33 “Mixed School,” 斗3- 斗6 Zan Jun, 543 Zaofu, 291, 492, 495, 633 Zeng Can. See Master Zeng Zeng Dian， 121 Zengzi, 90, 731. See also Master Zeng Zhai, 88 Zhan, 426 Zhan He, 435, 447, 559, 714 Zhang Kui, 533- 3斗 Zhang Liushuo, 89 Zhang Mengtan, 318 Zhang Wu, 8 9 ,582 Zhang Xucchcng, 27, 28

846

IN D E X

Zhang Yi (of Lu)， 334 Zhang Yi (of Qin), 354 Zhangfu, 88, 713 Zhangtwce^ 671, 727, 731; on Lü Buwei, 3, 5, 6-7, 8-9, il, 22-23 Zhang River, 4, 392 zhanwei sturgeon, 310

Zhao, 13,15- 16,20, 26, 2 7 ,195, 231，280, 571， 572, 737；relations with Dai, 322-23; rela­ tions with D i barbarians, 203-4, 341-42 ； relations with Han, 318, 734, 735；rela­ tions with Qi, 261-62, 318, 361-62, 442; relations with Qin ，3- 斗，8 - 9 , 10,11 ，265， 442, 457, 725, 728, 734 ；relations with Wei, 286, 318, 457, 647 ；relations with Wcy, 525-26, 554-55, 589-90 ；relations with Zhi, 318; relations with Zhongshan, 377, 466-67, 564, 728. See also Jin; Vis­ count Jian o f Zhao; Viscount Xiang o f Zhao Zhao Dun, 597 Zhao Gua, 612 Zhao Juc, 530 Zhao Pian, 376 Zhao Shuai, 608, 733 Zhao Xi， 399

Zhao Xuanmeng, 352-53 Zhao Yang of Chu, 215 Zhaoyao (star), 680 Zhaoyao, 310 Zheng, 4, 363, 389, 738; incidents in, 235, 254, 350, 453, 454- 55, 649, 732, 737, 73»； relations with Chu, 525; relations with Han, 265, 440-41; relations with Jin, 198, 486-87, 581; relations with Qin, 38688; relations with Song, 396; relations with Wey, 486-87

Zheng Ping，570,571 Zheng Xiu, 482 Zheng Xuan，76, 687, 688, 691，720, 732 Zheng and Wcy, music of, 67,163, 460, 719

Zhengjia, 161 Zhengsuo, pass at, 615 Zhen Kui, 580 Zhi, 318, 493 Zhi Guo, 89 Zhi Jiao, 580 zW (musical note), 112-13,115,133,153 Zhong Gu, 373 Zhong Hui, 87, 537

Zhong Li, $83 Zhong Linghuai, 729 Zhong Ziqi，220, 308 Zhongfu. See Guan Zhong Zhonghang Yan, 536 Zhonghang Yin，89, 626 Zhongmou, 618 Zhongmu, 426 aZhongni dizi iiezhuanf 713 Zhongren, 341 Zhongrong， 310 Zhongshan ，198, 726; destruction of ，231， 375-76, 612, 728, 736; incidents in, 345» 斗66, 斗94; relations with Wei，391; rela­ tions with Zhao, 376, 466-67, 564, 728 Zhongsun family, 397 zhong vessel, 719 Zhongyan, 252 Zhou, 2 8 0 , 斗38, 469, 735; incidents in ， 220-21, 386-87, 443 ；relations with Chu, 53, 161, 722; relations with Han9 195；rela­ tions with Lu, 727; relations with Qin, 11, 354, 372, 386-87. See also Duke o f Zhou; Grand Duke Wang of Lii; King Li of

Zhou; King Wen of Zhou; King Wu of Zhou; Zhou dynasty Zhou Po, 466-67 Zhou Xin ，84, 88,129,141 ，200, 252, 331， 斗27, 4 4 9 , 斗53, 498, 505, 719; as paragon of evil, 180,183, 334, 532, 620; punish­ ments exaaed by, 51, 92, 210-11, 496;

relationship with King Wen of Zhou, 2 io - ii ，510, 532; relationship with King Wu of Zhou, 197, 2 io -ii, 237, 312, 313, 319, 324, 340, 365, 374, 596, 721, 735；as Son o f Heaven, 93,197, 268-69, 294 Zhou Zui, 638 zhou (district), 726 Zhou dynasty，10斗，363, 376-77, 378, 38687, 4 〇3, 斗27, 451- 52, 587, 6〇5, 638, 684, 686- 87, 713, 719, 721, 723; fall of, il, I斗一 15,17, 88, 2〇o, 292, 294, 443 ；founding of, 17, 200, 266-68, 733-34；Hall of Light of, 340, 485, 525. See also Duke of Zhou; King Cheng of Zhou; King Wen of Zhou; King Wu of Zhou; Zhou Zhou li, 76, 683, 687, 688, 689, 726 Zhou tripods, 4 33, 斗5 6 , 斗96, 528 Zhu, 287, 340 Zhu Guo, 589-90 Zhu Lishu, 514

IN D E X

Zhuan Zhu, 196 Zhuang Qiao, 223, 265, 73斗 Zhuangzi, 288, 331-32 Zhuangzi, 720; aDa shcng,55 278, 736, 737； “Keyi，” 715; “Qiushui，” 712; “Rang wang，” 473;“Renjian shi，” 738-39;“Ying diwang，” 737; “Yufii，” 729 Zhuanxu Sovereign^ 122, 148, 241，258, 718, 721, 724; relationship with Yellow Sovereign，19, 55, 272 Zhufang, 569 Zhuling Shu, 568 Zhuo Chi, 401 Zhu river, 311 Zhurong ，115, 133, 153, 420 Zhuxiang dan, 146, 720 Zhuyu Yang，斗32-33 Zi Zhou Zhifu, 80,122 Zichang, 567-68 Zigao, 547, 551 Zigong，90,105,125, 326, 335, 39斗，449 ， 526, 577, 681，715, 735

847

Zilu, 216, 326 Zinü Li，5斗3 Zipci, Duke o f Shcn, 245-46, 73〇 Zisang. See Gongsun Zhi Zi Spring, 294 Ziw anzi, The M aster Wany 44

，

Zixia 90,123, 507, 552, 584, 731 Zizhang ，123, 712 Zizhi, 47, 728 zodiac signs, n o , 277, 279-80, 337, 367, 61斗，732. oito constellarions Zou, 522-23 Zou Yan, 18, 277, 716 Zuan Cha, 612 Zuo Qiuming, 15,16 Zuo Wu, 4 4 Zuoren, 3斗I Zuoshi chunquiy The Zuo Interpretation of the Annals o f Luy 15. See also Zuoshuan. Zuozhuany 132, 712, 713, 718, 719, 721, 722, 723, 724, 727, 728, 729, 731, 733, 736, 737,

739