| | 昭公五年: |
五年，春，王正月，舍中軍。 |
| | In the fifth year, spring, the first month of the reign of King [Wang], the middle army was dismissed.
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楚殺其大夫屈申。 |
| | Chu killed one of its ministers, Qu Shen.
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公如晉。 |
| | The Duke went to Jin.
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夏，莒牟夷以牟婁及防、茲來奔。 |
| | In summer, Ju Mouyi brought Moulou and Fang, Zi to defect to the state of Lu.
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秋，七月，公至自晉。 |
| | In autumn, July, the Duke returned from Jin.
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戊辰，叔弓帥師敗莒師于蚡泉。 |
| | On the Wuchen day, Shu Gong led his troops and defeated the army of Ju at Fenquan.
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秦伯卒。 |
| | Lord Qin died.
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冬，楚子、蔡侯、陳侯、許男、頓子、沈子、徐人、越人伐吳。 |
| | In winter, Lord Chu, Marquis Cai, Duke Chen, Master Xu, Duke Dun, Duke Shen, the people of Xu, and the people of Yue attacked Wu.
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| | 昭公五年: |
五年，春，王正月，舍中軍，卑公室也。毀中軍于施氏，成諸臧氏，初作中軍，三分公室而各有其一。季氏盡征之，叔孫氏臣其子弟，孟氏取其半焉。及其舍之也，四分公室，季氏檡二，二子各一，皆盡征之，而貢于公，以書使杜洩告於殯曰：「子固欲毀中軍，既毀之矣，故告。」杜洩曰：「夫子唯不欲毀也，故盟諸僖閎，詛諸五父之衢。」受其書而投之，帥士而哭之。叔仲子謂季孫曰：「帶受命於子叔孫曰，葬鮮者自西門。」季孫命杜洩。杜洩曰：「卿喪自朝，魯禮也。吾子為國政，未改禮而又遷之，群臣懼死，不敢自也。」既葬而行。仲至自齊，季孫欲立之。南遺曰：「叔孫氏厚則季氏薄。彼實家亂，子勿與知，不亦可乎？」南遺使國人助豎牛，以攻諸大庫之庭。司宮射之，中目而死。豎牛取東鄙三十邑，以與南遺。昭子即位。朝其家眾曰，豎牛禍叔孫氏，使亂大從，殺適立庶，又披其邑，將以赦罪，罪莫大焉！」必速殺之。」豎牛懼，奔齊。孟仲之子，殺諸塞關之外，投其首於寧風之棘上，仲尼曰：「叔孫昭子之不勞，不可能也。周任有言曰：『為政者不賞私勞，不罰私怨。』云：『』初，穆子之生也，莊叔以周易筮之，遇明夷之謙，以示卜楚丘。曰是將行，而歸為子祀，以讒人入，其名曰牛，卒以餒死。《明夷》日也。日之數十，故有十時，亦當十位。自王已下，其二為公，其三為卿，日上其中，食日為二，旦日為三。《明夷》之《謙》，明而未融，其當旦乎故曰為子祀。日之《謙》當鳥，故曰『明夷于飛』。明之未融，故曰『垂其翼』。象日之動，故曰『君子于行』。當三在旦，故曰『三日不食』。離火也，艮，山也，《離》為火，火焚山，山敗。於人為言，敗言為讒，故曰『有攸往，主人有言』。言必讒也。純《離》為牛。世亂讒勝，勝將適《離》，故曰其名曰牛。謙不足，飛不翔，垂不峻，翼不廣，故曰其為子後乎吾子，亞卿也，抑少不終。」 |
| | In the fifth year, spring, first month of the reign period of King [Wang], they dismissed the central army; this was to show respect for the royal house. The central army had been destroyed by the Shi family and completed at Zhuangshi's residence; originally established, the central army was divided into three parts of the royal house, each part being controlled separately. The Ji family collected all the levies; the Shusun family made its young men and boys their subjects, while the Meng family took half of it. When they dismissed it, the royal house was divided into four parts: two parts belonged to Ji Shi, and each of the two sons had one part. All levies were collected in full and offered as tribute to the Duke. They sent Du Xie with written instructions to inform Bin, saying: "You have long wanted to destroy the central army; it has now been destroyed, so we are informing you." Du Xie said: "Master only did not want to destroy it, hence the oath was made at Xi Hong and a curse was invoked on Wu Fu Zhi Qu." He took the letter and threw it away, leading his men to mourn over it. Shuzhongzi said to Jisun: "Dai received an order from Zishushun saying, 'Those burying fresh corpses should go through the western gate.'" Jisun gave orders to Du Xie. Du Xie said: "The funeral of a high-ranking official should proceed from the court; this is the ritual practice in Lu." "You, my lord, hold state affairs and have not altered the rites yet you are changing them; the ministers fear death and dare not act on their own." After the burial was completed, they proceeded. Zhong arrived from Qi; Jisun wanted to establish him as ruler. Nan Yi said: "If the Shusun clan becomes powerful, then the Ji clan will become weak." "They have indeed caused disorder within their family; you need not be involved in it. Isn't that acceptable?" Nan Yi sent the people of the state to support Shuniu, who attacked them in the courtyard of Daku. Sugong shot him, hitting his eye and killing him. Shuniu took thirty outlying towns in the east to give to Nan Yi. Zhaozi assumed his position. He addressed the members of his family, saying: "Shuniu has brought disaster to the Shusun clan. He caused chaos among the great clans, killed the legitimate heir and installed an illegitimate one, and then distributed their towns in order to absolve himself of guilt—there could not be a greater crime!" "We must kill him quickly." Shuniu was frightened and fled to Qi. The son of Meng Zhong killed him outside the gate of Sai Guan, and threw his head onto a thornbush at Ningfeng. Confucius said: "It is impossible that Shusun Zhaozi did not exert effort." Zhou Ren once said: "Those who govern should not reward private efforts, nor punish private grudges." The Odes say: 'He whose noble virtue and conduct are evident—four states will follow him.' Initially, when Muzi was born, Zhuangshu used the Zhou Yi to divinate for him and received the hexagram Mingyi transformed into Qian. He showed this to Buchuqiu for interpretation. He said: "This one will go out and return to serve as a sacrifice for you. A slanderer named Niu will enter, and in the end he will die of starvation." "The hexagram Mingyi is about the sun." The number of days is ten, so there are ten periods; it also corresponds to ten positions. From the king downward, two correspond to dukes and three to ministers; the sun is in the middle. The partial eclipse of the sun corresponds to two, while the full day at dawn corresponds to three. "The transformation from Mingyi to Qian signifies clarity but not yet complete fusion; it must correspond to the dawn. Hence, it is said that he will serve as a sacrifice for his son." The Qian hexagram of the sun corresponds to a bird; hence, it says "Mingyi flies in flight." Clarity has not yet fully merged, so it is said, "It lowers its wings." The image of the sun in motion, hence it says, "A gentleman travels on a journey." Corresponding to three at dawn, so it says, "Three days without food." Li represents fire; Gen represents a mountain. The hexagram Li signifies fire, and when fire burns the mountain, the mountain is destroyed. In terms of people, it represents speech; corrupted speech becomes slander. Hence, it says: "Going somewhere, the host has words [against him]." Speech must be slander. Pure Li corresponds to a cow. In times of chaos, slander prevails; when it prevails, it will move toward Li. Hence, it says: "His name is Niu." Qian signifies insufficiency; flight is not soaring, the descent is not steep, and wings are not broad. Hence it says: "He will be a son's successor? My lord, you are an assistant minister, yet your youth did not reach completion."
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楚子以屈伸為貳於吳，乃殺之。以屈生為莫敖，使與令尹子蕩如晉逆女。過鄭，鄭伯勞子蕩于氾，勞屈生于菟氏，晉侯送女于邢丘。子產相鄭伯會晉侯于邢丘。 |
| | Lord Chu considered Qu Shen to have been disloyal to Wu and thus killed him. He appointed Qu Sheng as Moao, ordering him to accompany the Minister-in-Chief Zi Dang to Jin to escort the bride. They passed through Zheng, and Duke of Zheng entertained Zi Dang at Fan and entertained Qu Sheng at Tu Shi. The Duke of Jin sent the bride to Xingqiu. Zi Chan served as the minister for Duke Zheng, who met with the Duke of Jin at Xingqiu.
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公如晉，自郊勞至于贈賄。無失禮，晉侯謂女叔齊曰：「魯侯不亦善於禮乎？」對曰：「魯侯焉知禮！」公曰：「何為自郊勞至于贈賄。禮無違者，何故不知？」對曰：「是儀也，不可謂禮。禮所以守其國，行其政令，無失其民者也。今政令在家，不能取也。有子家羈，弗能用也。奸大國之盟，陵虐小國。利人之難，不知其私。公室四分，民食於他。思莫在公，不圖其終。為國君，難將及身，不恤其所。禮之本末，將於此乎在，而屑屑焉習儀以亟。言善於禮，不亦遠乎君子謂：「叔侯於是乎知禮。」 |
| | The Duke went to Jin; from greeting him in the suburbs up until presenting gifts, all was done. There were no breaches of etiquette. The Duke of Jin said to Nü Shu Qi: "Wasn't the Duke of Lu particularly good at observing rites?" He replied, "How could the Duke of Lu know about rites!" The Duke said: "Why did I go from greeting in the suburbs to presenting gifts?" "There was no violation of rites; why then do you say he does not know them?" He replied: "That is merely a ritual formality, and cannot be called true rites." Rites are what preserve the state, carry out its administrative orders, and ensure that it does not lose its people. Now, however, political authority lies with the families; one cannot reclaim it. There is a man named Jia Ji in the family, but he cannot be used [effectively]. They have violated alliances with great states and oppressed small ones. They take advantage of others' misfortunes for their own benefit, yet do not understand the consequences of their selfishness. The royal house is divided into four parts; the people depend on others for sustenance. People no longer think of the public good, and do not consider the consequences in the long run. To be a ruler of the state, yet dangers will soon reach oneself, without concern for one's own people. The fundamentals and details of rites should be found here, yet he is preoccupied with meticulously practicing formalities. To say that one is good at rites is not to be far from the conduct of a gentleman. It was said: "Shuhou demonstrated knowledge of rites in this matter."
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晉韓宣子如楚送女，叔向為介。鄭子皮、子大叔勞諸索氏。大叔謂叔向曰：「楚王汏侈已甚，子其戒之！」叔向曰：「汏侈已甚，身之災也，焉能及人若奉吾幣帛，慎吾威儀，守之以信，行之以禮，敬始而思終，終無不復。從而不失儀，敬而不失威，道之以訓辭，奉之以舊法，考之以先王，度之以二國，雖汏侈，若我何？」及楚，楚子朝其大夫曰：「晉，吾仇敵也。苟得志焉，無恤其他，今其來者，上卿、上大夫也。若吾以韓起為閽，以羊舌肸為司宮，足以辱晉，吾亦得志矣，可乎？」大夫莫對。薳啟彊曰：「可。苟有其備，何故不可，恥匹夫不可以無備，況恥國乎是以聖王務行禮，不求恥人。朝聘有珪，享覜有璋，小有述職，大有巡功。設机而不倚，爵盈而不飲，宴有好貨，飧有陪鼎，入有郊勞，出有贈賄，禮之至也。國家之敗，失之道也，則禍亂興。城濮之役，晉無楚備，以敗於邲。邲之役，楚無晉備，以敗於鄢。自鄢以來，晉不失備，而加之以禮，重之以睦，是以楚弗能報，而求親焉。既獲姻親，又欲恥之，以召寇讎，備之若何誰其重此若有其人，恥之可也。若其未有，君亦圖之。晉之事君，臣曰可矣。求諸侯而麇至。求昏而薦女，君親送之，上卿及上大夫致之。猶欲恥之，君其亦有備矣。不然，奈何？韓起之下，趙成，中行吳，魏舒，范鞅，知盈，羊舌肸之下，祁午、張趯、籍談、女齊、梁丙、張骼、輔躒、苗賁皇，皆諸侯之選也。韓襄為公族大夫，韓須受命而使矣。箕襄，邢帶，叔禽，叔椒，子羽，皆大家也。韓賦七邑，皆成縣也。羊舌四族，皆彊家也。晉人若喪韓起，楊肸，五卿，八大夫，輔韓須，楊石，因其十家九縣，長轂九百，其餘四十縣，遺守四千，奮其武怒，以報其大恥，伯華謀之，中行伯魏舒帥之，其蔑不濟矣。君將以親易怨，實無禮以速寇，而未有其備，使群臣往遺之禽，以逞君心，何不可之有王曰：「不穀之過也，大夫無辱。」厚為韓子禮。王欲敖叔向以其所不知而不能，亦厚其禮。韓起反，鄭伯勞諸圉，辭不敢見，禮也。 |
| | The Jin general Han Xuansi went to Chu to escort the bride, with Shu Xiang as his deputy. Zi Pi and Zi Dashu of Zheng entertained them at Suo Shi. Zi Dashu said to Shu Xiang: "The King of Chu is excessively extravagant; you should be on your guard!" Shu Xiang said: "Excessive extravagance is a disaster for oneself; how could it affect others? If we present our gifts and silks with care, observe proper decorum, uphold trustworthiness, act according to rites, respect the beginning while considering the end, then there will be no failure in the end." "Follow while not losing propriety, be respectful without losing dignity, guide with instructive words, uphold the old laws, examine them in light of the former kings, and measure them by the two states. Even if they are extravagant, what can they do to us?" When they arrived in Chu, Lord Chu addressed his ministers and said: "Jin is my enemy." "If I can achieve my ambitions, I will not worry about anything else. Now those who have come are the senior ministers and high-ranking officials of Jin." "If I make Han Qi a gatekeeper and Yangshe Xi the head of palace affairs, it would be enough to humiliate Jin. Then my ambitions will have been fulfilled—would that be acceptable?" None of the ministers responded. Yu Qi Qiang said: "Yes." "If we are prepared, why should it not be acceptable? Even a common man cannot afford to lack preparation; how much more so for an entire state. Therefore, sage kings always emphasized the practice of rites and did not seek to humiliate others." Diplomatic visits are accompanied by jade gui, while banquets for envoys include jade zhang. For minor matters there is a report of duties; for major ones, there is an inspection of achievements. To set up a mat but not lean on it, to have a full cup of wine yet not drink from it; banquets include generous gifts and meals with accompanying tripods; upon arrival there is an out-of-town reception, and upon departure there are parting gifts—this is the highest form of rites. The downfall of a state or family results from losing the right way; then calamities and disorder arise. In the battle at Chengpu, Jin had no preparations against Chu and was defeated at Bi. In the battle of Bi, Chu had no precautions against Jin and was defeated at Yan. Since the battle of Yan, Jin has never failed to be prepared and added rites on top of that, reinforcing them with amicable relations. Therefore, Chu could not retaliate but instead sought closer ties. Having already secured a marital alliance, yet wanting to humiliate them would invite enemies and hostilities. How could one prepare for this? If there is someone who truly values this, then it may be acceptable to show disdain. If such a person does not exist, my lord should also consider the consequences. Regarding Jin's treatment of its ruler, I say it is acceptable." They sought the feudal lords and many arrived in large numbers. They requested a marriage alliance and presented multiple brides; the ruler himself personally sent them off, while senior ministers and high-ranking officials delivered them. Yet they still wish to humiliate us—surely you, my lord, have already made preparations. Otherwise, what else can be done? Under Han Qi were Zhao Cheng, Zhonghang Wu, Wei Shu, Fan Yang, Zhi Ying; under Yangshe Xi were Qi Wu, Zhang Ti, Ji Tan, Nü Qi, Liang Bing, Zhang Ge, Fu Qian, Miao Benhuang—all of them were outstanding among the feudal lords. Han Xiang was appointed as a public clan official; Han Xu had already received orders and been sent on a mission. Ji Xiang, Xing Dai, Shu Qin, Shu Jiao, Zi Yu—these were all prominent families. Han was granted seven towns; they were all established as xian counties. The four clans of Yangshe were all powerful families. If the people of Jin were to lose Han Qi, Yang Xi, five senior ministers, eight high-ranking officials, and support Han Xu and Yang Shi, taking advantage of their ten families and nine counties, with a hundred long-wheeled chariots, plus forty other counties left behind with four thousand garrison troops, and they stirred up military fury to avenge such great humiliation—Bo Hua planned it, Zhonghang Bo Wei Shu led them. There would be no way this could fail. "You would trade a close alliance for enmity, act without rites to invite enemies, and yet have no preparations. Sending our ministers to be captured merely to satisfy your desires—what could possibly make this acceptable?" The king said: "It is my fault; you gentlemen are not to blame." They offered Han Zi generous rites. The king wanted to mock Shu Xiang by asking about things he did not know, but was unable to do so; thus, he also treated him with great courtesy. When Han Qi returned, Duke Zheng received him at Yu and offered laborious hospitality, but Han Qi declined to see him, which was in accordance with propriety.
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鄭罕虎如齊，娶於子尾氏。晏子驟見之，陳桓子問其故，對曰：「能用善人，民之主也。」 |
| | Zhen Hanhu went to Qi and married into the Zi Wei family. Yan Zǐ saw him frequently, and Chen Huanzi asked why. He replied: "He is able to employ virtuous people; he is the leader of the people."
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夏，莒牟夷以牟婁及防、茲來奔。牟夷非卿而書，尊地也。莒人愬于晉，晉侯欲止公。范獻子曰：「不可。人朝而執之，誘也。討不以師，而誘以成之，惰也。為盟主而犯此二者，無乃不可乎請歸之，間而以師討焉。」乃歸公，秋，七月，公至自晉。莒人來討，不設備，戊辰，叔弓敗諸蚡泉，莒未陳也。 |
| | In summer, Ju Mouyi brought Moulou and Fang, Zi, and came to take refuge. Mouyi was not an official of the rank of qing but is recorded because he was respected for his territory. The people of Ju petitioned to Jin, and Duke Jin wanted to stop the duke from proceeding. Fan Xianzi said: "No, it cannot be done." To receive someone in court and then arrest him is to entice them with deceit. To pursue punishment without a military force, but instead by luring the person into submission, is cowardice. "As an alliance leader to commit these two offenses would not be acceptable. I suggest we send him back, and after some time, punish him with a military campaign." They thus sent the duke back. In autumn, in the seventh month, the duke returned from Jin. The people of Ju came to exact punishment, and without being prepared, on the Wuchen day, Shu Gong defeated them at Fenquan; the forces of Ju had not yet formed their battle array.
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冬，十月，楚子以諸侯及東夷伐吳，以報棘、櫟、麻之役。薳射以繁揚之師，會於夏汭，越大夫常壽過帥師會楚子于瑣。聞吳師出，薳啟彊帥師從之，遽不設備，吳人敗諸鵲岸。楚子以馹至於羅汭。吳子使其弟蹶由犒師，楚人執之，將以釁鼓。王使問焉，曰：「女卜來吉乎？」對曰，吉，寡君聞君將治兵於敝邑，卜之以守龜，曰：『余亟使人犒師，請行以觀王怒之疾徐，而為之備，尚克知之。』龜兆告吉，曰，克可知也。君若驩焉，好逆使臣，滋敝邑休殆而忘其死，亡無日矣。今君奮焉，震電馮怒，虐執使臣，將以釁鼓，則吳知所備矣。敝邑雖羸，若早脩完，其可以息師。難易有備，可謂吉矣。且吳社稷是卜，豈為一人使臣獲釁軍鼓，而敝邑知備，以禦不虞，其為吉孰大焉國之守龜，其何事不卜？一臧一否，其誰能當之，城濮之兆，其報在邲。今此行也，其庸有報志？」乃弗殺，楚師濟於羅汭，沈尹赤會楚子次於萊山。薳射帥繁揚之師，先入南懷，楚師從之，及汝清，吳不可入。楚子遂觀兵於坻箕之山，是行也，吳早設備，楚無功而還，以蹶由歸。楚子懼吳，使沈尹射待命于巢，薳啟彊待命于雩婁，禮也。 |
| | In winter, in the tenth month, King Chu led feudal lords and eastern Yi tribes to attack Wu, as retaliation for the battles of Ji, Lu, and Ma. Wei She led the Fanyang forces to rendezvous at Xia Rui; Wu's official Chang Shouguo led troops to meet King Chu at Suo. Upon hearing that Wu's forces had marched out, Wei Qi Qiang led troops in pursuit, but hastily failed to prepare for battle; the people of Wu defeated them at Que'an. King Chu traveled by relay post horses as far as Luo Rui. Prince Wu sent his younger brother Jue You to offer sacrifices and provisions to the army, but the people of Chu captured him and intended to use his blood for sacrificial purposes on a war drum. The king sent someone to inquire, saying: "Did your divination indicate good fortune when you came?" He replied: "It was auspicious. My lord heard that you were going to mobilize troops in our humble land, and divined with the sacred tortoise, which said: 'I will send envoys frequently to offer sacrifices to your army; I request permission to proceed so as to observe how quickly or slowly Your Majesty becomes angry, and prepare accordingly. Perhaps we can still know what is coming.'" The tortoise omens indicated auspiciousness, saying: "Victory can be foreseen." If Your Majesty is pleased and kindly receives our envoys, it will encourage the people of our humble land to forget their fear of death and work hard; we would then be doomed without a day's notice. Now, Your Majesty is enraged, displaying fury like thunder and lightning, cruelly capturing our envoy to use his blood for a war drum—then Wu will know what to prepare. Though our humble land is weak, if we repair and strengthen ourselves early on, perhaps it may be enough for your army to rest. To prepare for both difficulty and ease can truly be called auspicious. Moreover, the divination was for the safety of Wu's state; how could it be merely to capture one envoy and use his blood on a war drum, while our humble land prepares itself to guard against unforeseen events? What greater auspiciousness could there be than this? The sacred tortoise used by the state—what matter is not divined over? One auspicious, one inauspicious—who could possibly bear it? The omen from the Battle of Chengpu found its fulfillment at Bi. "Will this present campaign also have a response or consequence?" They thus did not kill him. The Chu forces crossed at Luo Rui, and Shen Yin Chi joined King Chu's army stationed at Lai Shan. Wei She led the Fanyang troops, entering Nanhuai first; the Chu forces followed them to Ruqing, but Wu could not be entered. King Chu then inspected his troops at Chi Ji Mountain. On this campaign, Wu had prepared early on; thus, the forces of Chu achieved nothing and returned, taking Jue You back with them. King Chu feared Wu and stationed Shen Yin She on standby at Chao, and Wei Qi Qiang on standby at Yu Lou—this was in accordance with rites.
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秦后子復歸於秦，景公卒故也。 |
| | The later son of Qin returned to Qin; this was because Duke Jing had died.
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