| | 魯語上: |
長勺之戰，曹劌問所以戰于莊公。公曰：「余不愛衣食于民，不愛牲玉于神。」對曰：「夫惠本而後民歸之志，民和而後神降之福。若布德于民而平均其政事，君子務治而小人務力；動不違時，財不過用；財用不匱，莫不能使共祀。數以用民無不聽，求福無不豐。今將惠以小賜，祀以獨恭。小賜不咸，獨恭不優。不咸，民不歸也；不優，神弗福也。將何以戰？夫民求不匱于財，而神求優裕于享者也。故不可以不本。」公曰：「余聽獄雖不能察，必以情斷之。」對曰：「是則可矣。知夫茍中心圖民，智雖弗及，必將至焉。」 |
| | The Battle of Changshao, Cao Gui asked Duke Zhuang about the reason for fighting. Duke Zhuang said, "I do not withhold clothing and food from the people, nor do I withhold sacrificial animals and jade from the gods." He replied, "Benevolence toward the people is fundamental before they will commit themselves to you; harmony among the people is essential before the gods will bestow blessings." "If virtue is extended to the people and political affairs are administered fairly, then gentlemen will strive for good governance while commoners will apply themselves to labor; " "actions do not contravene the proper time, and resources are not overused; " "when wealth and supplies are not lacking, then none will be unable to contribute to sacrifices." "To command the people in such a way that they all obey, and to seek blessings with no shortage of abundance." "Now you offer small favors as benevolence, and show only personal reverence in sacrifices. " "Small favors do not satisfy the people; solitary reverence is insufficiently respectful." "If they are unsatisfying, the people will not commit themselves to you;" "if insufficiently respectful, the gods will not bestow blessings." "With what can you then go to war?" "The people seek not to lack in wealth, and the gods seek generous offerings." "Therefore, one cannot fail to establish this foundation." Duke Zhuang said, "Although I may not be able to thoroughly investigate cases when hearing lawsuits, I will certainly decide them according to the facts." He replied, "That is acceptable." "If one sincerely intends to benefit the people from the heart, even if wisdom does not yet reach that level, it will surely arrive eventually."
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| | 魯語上: |
莊公如齊觀社。曹劌諫曰：「不可。夫禮，所以正民也。是故先王制諸侯，使五年四王、一相朝。終則講于會，以正班爵之義，帥長幼之序，訓上下之則，制財用之節，其間無由荒怠。夫齊棄太公之法而觀民于社，君為是舉而往之，非故業也，何以訓民？土發而社，助時也。收捃而蒸，納要也。今齊社而往觀旅，非先王之訓也。天子祀上帝，諸侯會之受命焉。諸侯祀先王、先公，卿大夫佐之受事焉。臣不聞諸侯相會祀也，祀又不法。君舉必書，書而不法，後嗣何觀？」公不聽，遂如齊。 |
| | Duke Zhuang went to Qi to observe the sacrificial rites. Cao Gui advised, "You must not go." "Rites are what establish proper conduct among the people. " "Therefore, ancient kings established rules for feudal lords, requiring them to pay homage four times in five years and once with a high minister." "At the end of this cycle, they would gather for a conference to establish proper ranks and titles, lead by order of seniority, instruct principles between superiors and inferiors, regulate the use of wealth, and during these times there was no cause for neglect or idleness." "Now Qi has abandoned the laws of Tai Gong and is displaying its people at the sacrificial rites; if you, as a ruler, go to observe this act, it does not follow established principles. How can you then instruct your people?" "Digging up soil for the sacrificial altar is an assistance to the proper season." "Gathering stalks and offering them in steam sacrifice is a means of tribute." "Now, going to Qi's sacrificial rites to observe its troops does not conform to the teachings of ancient kings." "The Son of Heaven sacrifices to Shangdi, and feudal lords attend these ceremonies to receive their mandates." "Feudal lords sacrifice to their ancestors, the former kings and dukes, while high ministers and officials assist them in receiving their duties." "I have never heard of feudal lords meeting for joint sacrifices; such a sacrifice is also not conducted according to proper rites." "Whatever the ruler does must be recorded. If what is recorded lacks propriety, then what will future generations observe?" Duke Zhuang did not listen and proceeded to Qi as planned.
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| | 魯語上: |
莊公丹桓宮之楹，而刻其桷。匠師慶言于公曰：「臣聞聖王公之先封者，遺後之人法，使無陷于惡。其為後世昭前之令聞也，使長監于世，故能攝固不解以久。今先君儉而君侈，令德替矣。」公曰：「吾屬欲美之。」對曰：「無益于君，而替前之令德，臣故曰庶可已矣。」公弗聽。 |
| | Duke Zhuang painted the pillars of the Huan Gong palace red and carved his name on its rafters. The master craftsman Qing advised the duke, saying, "I have heard that sage kings, regarding their ancestors' former fiefs, left behind laws for later generations to follow so as not to fall into wickedness. " "They made the virtuous reputation of their predecessors known for future generations, allowing them to be watched over by enduring examples; thus they were able to maintain stability and continuity for a long time." "Now your late lord was frugal while you are extravagant—thus the virtue of good example is being replaced." The duke said, "My people wish to make it beautiful." He replied, "It will bring no benefit to you and replace the former virtue; therefore I said that it would be better for the people if it were stopped." The duke did not listen.
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| | 魯語上: |
哀姜至，公使大夫、宗婦覿用幣。宗人夏父展曰：「非故也。」公曰：「君作故。」對曰：「君作而順則故之，逆則亦書其逆也。臣從有司，懼逆之書于後也，故不敢不告。夫婦贄不過棗、栗，以告虔也。男則玉、帛、禽、鳥，以章物也。今婦執幣，是男女無別也。男女之別，國之大節也，不可無也。」公弗聽。 |
| | When Aijiang arrived, Duke Zhuang ordered officials and female relatives of the clan to meet her with gifts. Zong Ren Xiufu Zhan said, "This is not according to established custom." The duke said, "The ruler creates precedent." He replied, "If the ruler establishes a new practice and it is in accordance with propriety, then it becomes established custom; if it goes against propriety, it will also be recorded as such." "As a minister following the officials' duties, I fear that this act of defiance may be recorded for future generations; therefore, I dared not fail to inform you." "The gifts exchanged between husband and wife should not exceed dates and chestnuts, as a sign of sincerity." "For men, jade, silk, birds, and beasts are offered to distinguish their status and offerings." "Now a woman presents gifts in this manner—it blurs the distinction between men and women." "The distinction between men and women is a fundamental principle of the state; it cannot be absent." The duke did not listen.
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| | 魯語上: |
魯饑，臧文仲言于莊公曰：「夫為四鄰之援，結諸侯之信，重之以婚姻，申之以盟誓，固國之艱急是為。鑄名器，藏寶財，固民之殄病是待。今國病矣，君盍以名器請糴于齊？」公曰：「誰使？」對曰：「國有饑饉，卿出告糴，古之制也。辰也備卿，辰請如齊。」公使往。 |
| | Lu suffered from famine. Zang Wenzhong advised Duke Zhuang, saying, "To serve as a support for neighboring states, to establish trust among feudal lords, to strengthen this with marriages, and to reaffirm it through oaths and covenants—this is what ensures the state's stability in times of hardship." "Founding named ritual vessels, storing treasures and wealth—these are prepared for when the people face calamity and suffering." "Now our state is in distress. Why does Your Majesty not use a named ritual vessel to request grain from Qi?" The duke asked, "Who should I send?" He replied, "When a state suffers from famine, high ministers go out to request grain; this is an ancient custom." "Chen has prepared as a minister. I will request permission to go to Qi." The duke sent him off.
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從者曰：「君不命吾子，吾子請之，其為選事乎？」文仲曰：「賢者急病而讓夷，居官者當事不避難，在位者恤民之患，是以國家無違。今我不如齊，非急病也。在上不恤下，居官而惰，非事君也。」 |
| | One of his attendants said, "Since the ruler did not assign you this task, yet you have requested it yourself—will this be considered an act of self-appointment?" Wen Zhong said, "A virtuous person urgently attends to hardship and yields ease; those in office should not avoid difficulties when duties arise, and those holding positions must care for the people's distress. For this reason, there is no disorder within the state." "Now we are inferior to Qi; this is not a matter of urgent hardship." "To be in high position yet neglect the people, and to hold office while being lazy—this is not serving one's ruler properly."
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文仲以鬯圭與玉如齊告糴，曰：「天災流行，戾于弊邑，饑饉薦降，民羸幾卒，大懼乏周公、太公之命祀，職貢業事之不共而獲戾。不腆先君之幣器，敢告滯積，以紓執事，以救弊邑，使能共職。豈唯寡君與二三臣實受君賜，其周公、太公及百辟神祇實永饗而賴之！」齊人歸其玉而予之糴。 |
| | Wen Zhong took the chang gui and jade to Qi to request grain, saying, "Natural disasters have spread widely, affecting our humble state. Famine has repeatedly struck, and the people are weak and near collapse. We greatly fear that we may lack offerings for the ancestral rites of Duke Zhou and Tai Gong, and fail in our duties as vassals by not fulfilling tribute and responsibilities, thus inviting blame." "We dare to present these humble offerings of our late lord's ritual objects, and humbly request your assistance in relieving the burden on your officials, so as to rescue our afflicted state and enable us to fulfill our duties." "It is not only that your humble lord and his ministers would receive Your Majesty's grace, but also the spirits of Duke Zhou, Tai Gong, and all the deities and ancestral gods who will forever partake in and depend upon it!" The people of Qi returned his jade but granted him grain.
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| | 魯語上: |
齊孝公來伐魯，臧文仲欲以辭告，病焉，問于展禽。對曰。「獲聞之，處大教小，處小事大，所以御亂也，不聞以辭。若為小而祟，以怒大國，使加己亂，亂在前矣，辭其何益？」文仲曰：「國急矣！百物唯其可者，將無不趨也。愿以子之辭行賂焉。其可賂乎？」 |
| | Duke Xiao of Qi came to attack Lu. Zang Wenzhong wanted to respond with words, but was ill and consulted Zhuan Qin. He replied. "I have heard that when a great power deals with a small state, or a small state deals with a great one, this is how disorder is managed; I have never heard of relying solely on words." "If we act as a small state yet provoke arrogance, angering a great power and inviting chaos upon ourselves, then disorder is already before us. What benefit would words bring?" Wen Zhong said, "Our state is in dire straits!" "All things will follow what seems feasible; nothing will remain untouched." "I wish to send you as an envoy with words as our offering." "Will this be sufficient as a gift?"
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展禽使乙喜以膏沐犒師，曰：「寡君不佞，不能事疆埸之司，使君盛怒，以暴露于弊邑之野，敢犒輿師。」齊侯見使者曰：「魯國恐乎？」對曰：「小人恐矣，君子則否。」公曰：「室如懸磬，野無青草，何恃而不怒？」對曰：「恃二先君之所職業。昔者成王命我先君周公及齊先君太公曰：『女股肱周室，以夾輔先王。賜女土地，質之以犧牲，世世子孫無相害也。』君今來討弊邑之罪，其亦使聽從而釋之，必不泯其社稷；豈其貪壤地，而棄先王之命？其何以鎮撫諸侯？恃此以不恐。」齊侯乃許為平而還。 |
| | Zhuan Qin sent Yi Xi to offer oil and bath supplies as a gift to the army, saying, "Our humble lord is not capable; he has failed in his duties regarding border affairs, causing Your Majesty's great anger and exposing your forces to hardship on our afflicted land. We dare to present this offering of provisions for your chariots and troops." Duke Qi asked the envoy, "Is Lu afraid?" The envoy replied, "The common people are frightened, but the gentlemen are not." Duke Qi said, "Homes are as empty as hanging stone chimes, and fields have no green grass. On what do you rely to remain unafraid?" The envoy replied, "We rely on the duties and legacies of our two late lords." "In former times, King Cheng commanded our late lord Duke Zhou and your late lord Tai Gong: 'You shall be the pillars of support for the Zhou dynasty, assisting together in aiding the previous king. " "He granted you land and sealed it with sacrificial offerings; may your descendants, generation after generation, never harm one another.'" "Now that you have come to demand punishment for our state's offenses, if you would allow us to obey and then release us, surely you will not destroy our ancestral altars; " "Would we be so greedy for land as to abandon the commands of the previous kings?" "How could such an act bring stability and pacify the feudal lords?" "We rely on this to remain unafraid." Duke Qi then agreed to a truce and withdrew.
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| | 魯語上: |
溫之會，晉人執衛成公歸之于周，使醫鴆之，不死，醫亦不誅。 |
| | At the conference in Wen, the Jin people captured Duke Cheng of Wei and returned him to Zhou. They ordered a physician to poison him, but he did not die, nor was the physician punished.
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臧文仲言于僖公曰：「夫衛君紿無罪矣。刑五而已，無有隱者，隱乃諱也。大刑用甲兵，其次用斧鉞，中刑用刀鋸，其次用鑽笮，薄刑用鞭扑，以威民也。故大者陳之原野，小者致之市朝，五刑三次，是無隱也。今晉人鴆衛侯不死，亦不討其使者，諱而惡殺之也。有諸侯之請，必免之。臣聞之：班相恤也，故能有親。夫諸侯之患，諸侯恤之，所以訓民也。君盍請衛君以示親于諸侯，且以動晉？夫晉新得諸侯，與亦曰：『魯不棄其親，其亦不可以惡。』」公說，行玉二十瑴，乃免衛侯。 |
| | Zang Wenzhong said to Duke Xi, "The ruler of Wei has been falsely accused and is innocent." "He was subjected to five punishments already, with no hidden facts; what remains hidden is merely concealed." "The severest punishment uses armor and weapons; the next level, axes and halberds. Moderate punishments use knives and saws; the next, drills and bamboo cages. The mildest punishments use whips and canes—these are used to instill awe in the people." "Therefore, for serious crimes, the punishment is carried out on open fields; for lesser ones, in public markets or courts. The five punishments are applied according to three levels—this ensures nothing remains hidden." "Now the people of Jin poisoned Duke Wei but he did not die; they also did not punish their envoy. This is to conceal and avoid killing him." "If there is a request from another feudal lord, they will surely pardon him." "I have heard that mutual concern among officials leads to true kinship. " "The distress of a feudal lord is shared by other lords; this teaches the people proper conduct." "Why does Your Majesty not request Duke Wei's release to demonstrate kinship with the feudal lords, and also to provoke Jin?" "After all, Jin has recently gained influence over the feudal lords. One might say: 'Lu does not abandon its kin; thus it cannot be treated with hostility.'" The duke was pleased, sent twenty pairs of jade ornaments, and Duke Wei was then released.
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自是晉聘于魯，加于諸侯一等，爵同，厚其好貨。衛侯聞其臧文仲之為也，使納賂焉。辭曰：「外臣之言不越境，不敢及君。」 |
| | From this time onward, when Jin sent envoys to Lu, they were given a rank one level higher than other feudal lords. They received the same titles and more generous gifts of valuables. Duke Wei, having heard of Zang Wenzhong's actions, sent envoys with bribes to him. Zang Wenzhong declined, saying, "As a minister of your state, I dare not speak beyond my borders or involve myself in matters concerning you."
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| | 魯語上: |
晉文公解曹地以分諸侯。僖公使臧文仲往，宿于重館，重館人告曰：「晉始伯而欲固諸侯，故解有罪之地以分諸侯。諸侯莫不望分而欲親晉，皆將爭先；晉不以固班，亦必親先者，吾子不可以不速行。魯之班長而又先，諸侯其誰望之？若少安，恐無及也。」從之，獲地于諸侯為多。反，既復命，為之請曰：「地之多也，重館人之力也。臣聞之曰：『善有章，雖賤賞也；惡有釁，雖貴罰也。』今一言而辟境，其章大矣，請賞之。」乃出而爵之。 |
| | Duke Wen of Jin divided the territory of Cao among the feudal lords. Duke Xi sent Zang Wenzhong to attend, and he stayed at the Chongguan inn. The people of Chongguan informed him, "Jin has just begun its hegemony and wishes to consolidate control over the feudal lords; therefore it is dividing territories of those who have committed crimes among them." No feudal lord failed to look forward to receiving a share and wishing to be close to Jin; all would vie for precedence. "If Jin does not strictly follow the order of ranks, it will certainly favor those who come first. You cannot delay your journey." "Lu holds a high rank and arrives early; which feudal lord would then look forward to anything else?" "If we delay even slightly, I fear it will be too late." He followed their advice and received the most territory from among the feudal lords. After returning, having reported his mission, he requested on their behalf, "The reason we received so much territory is due to the efforts of the people from Chongguan. "I have heard it said: 'When good deeds are evident, even a lowly person should be rewarded; 'When evil is clear, even an important person must be punished.'" "Now a single word has expanded our territory; this achievement is great. I request that they be rewarded." He then went out and bestowed titles upon them.
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| | 魯語上: |
海鳥曰「爰居」，止于路東門之外三日，臧文仲使國人祭之。展禽曰：「越哉，臧孫之為政也！夫祀，國之大節也；而節，政之所成也。故慎制祀以為國典。今無故而加典，非政之宜也。 |
| | A sea bird named "Yuanju" stayed for three days outside the eastern gate of Lu's capital. Zang Wenzhong ordered the people to hold a sacrifice in its honor. Zhan Qin said, "How excessive! This is how Master Zang governs!" "Sacrifice is a great principle of the state; and this principle is what enables governance to succeed. Therefore, the state carefully establishes sacrificial rites as a national standard. "Now, without cause, adding to these rites is not appropriate for governance."
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「夫聖王之制祀也，法施于民則祀之，以死勤事則祀之，以勞定國則祀之，能御大災則祀之，能捍大肆患則祀之。非是族也，不在祀典。昔烈山氏之有天下也，其子曰柱，能殖百穀百蔬；夏之興也，周棄繼之，故祀以為稷。共工氏之伯九有也，其子曰後土，能平九土，故祀以為社。黃帝能成命百物，以明民共財，顓頊能修之。帝嚳能序三辰以固民，堯能單均刑法以儀民，舜勤民事而野死，鯀障洪水而殛死，禹能以德修鯀之功，契為司徒而民輯，冥勤其官而水死，湯以寬治民而除其邪，稷勤百穀而山死，文王以文昭，武王去民之穢。故有虞氏禘黃帝而祖顓頊，郊堯而宗舜；夏后氏禘黃帝而祖顓頊，郊鯀而宗禹；商人禘舜而祖契，郊冥而宗湯；周人禘嚳而郊稷，祖文王而宗武王；幕，能帥顓頊者也，有虞氏報焉；杼，能帥禹者也，夏后氏報焉；上甲微，能帥契者也，商人報焉；高圉、大王，能帥稷者也，周人報焉。凡禘、郊、祖宗、報，此五者國之典祀也。 |
| | "The sage kings established sacrificial rites: those who enacted laws for the people are honored; those who died serving their duties are honored; those whose efforts stabilized the state are honored; those capable of overcoming great disasters are honored; and those able to defend against major calamities are honored. Those who do not belong to this category are not included in the sacrificial rites." "In ancient times, when Lieshan Shi ruled the world, his son named Zhu was able to cultivate a hundred grains and a hundred vegetables; When the Xia dynasty rose to power, Zhou Qi succeeded him, so he was honored as the deity of millet. When Gonggong Shi became hegemon over the Nine Provinces, his son named Houtu was able to pacify the nine regions of land; therefore he was honored as the god of the soil. Huangdi could establish names for a hundred things, to enlighten the people and share wealth; Zhuanxu was able to refine this system. Dikou could order the three celestial phenomena to stabilize the people; Yao could impartially apply laws and punishments as a model for the people; Shun diligently served the people's affairs and died in the fields; Gun blocked floods but was executed for his failure; Yu was able to complete Gun's work through virtue; Xi, as Minister of Instruction, brought harmony among the people; Ming worked tirelessly in his office and drowned while controlling water; Tang governed with leniency and removed evils from among the people; Ji diligently cultivated grains and died on a mountain; King Wen enlightened the people through culture, and King Wu rid them of corruption. Therefore, the Youyu clan honored Huangdi in the Great Sacrifice (Di), venerated Zhuanxu as ancestor, sacrificed to Yao at the suburban rite, and revered Shun. The Xia Houshi clan honored Huangdi in Di, venerated Zhuanxu as their ancestor, sacrificed to Gun at the suburban rite, and reverenced Yu. The Shang people honored Shun in Di, venerated Xi as their ancestor, sacrificed to Ming at the suburban rite, revered Tang. The Zhou people honored Dikou in Di and sacrificed to Ji at the suburban rite; they venerated King Wen as ancestor and revered King Wu. Mu, who could lead according to Zhuanxu's example, was honored by the Youyu clan; Zhu, who could follow Yu's example, was honored by Xia Houshi; Shangjia Wei, who followed Xi's example, was honored by Shang people; Gaoyu and Dawang, who emulated Ji, were honored by the Zhou. All rites of Di, Jiao, Zu, Zong, and Bao—these five constitute the state's official sacrificial ceremonies.
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「加之以社稷山川之神，皆有功烈于民者也。及前哲令德之人，所以為明質也；及天之三辰，民所以瞻仰也；及地之五行，所以生殖也；禁九州名山川澤，所以出財用也。非是不在祀典。 |
| | "To these are added rites for gods of soil and grain, mountains and rivers—all of whom have made great contributions to the people." And those who were wise predecessors with virtuous conduct—these are honored as clear exemplars; And the three celestial phenomena of heaven, which the people look up to and revere; And the five elements of earth, through which life is generated; And restrictions on famous mountains, rivers, and marshes in the Nine Provinces—these are for the production of wealth. Those not belonging to these categories do not appear in sacrificial rites.
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「今海鳥至，己不知而祀之，以為國典，難以為仁且智矣。夫仁者講功，而智者處物。無功而祀之，非仁也；不知而不能問，非智也。今茲海其有災乎？夫廣川之鳥獸，恒知避其災也。」 |
| | "Now, a sea bird has arrived, yet we do not know its significance and offer it sacrifice as part of state rites. This is hard to call both kind and wise." "A benevolent person discusses merit, while a wise person manages things properly." "To sacrifice to something without merit is not benevolence; "Without knowledge and the inability to inquire, it is not wisdom." "Might this sea bird indicate a coming disaster?" "Birds and beasts of the great rivers often know how to avoid disasters."
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是歲也，海多大風，冬暖。文仲聞柳下季之言，曰：「信吾過也，季之之言不可不法也。」使書以為三策。 |
| | In this year, there were many strong winds at sea, and winter was warm. Zang Wenzhong heard the words of Liu Xia Ji and said, "This is indeed my mistake. The words of Master Ji cannot be ignored." He ordered it to be recorded as three principles.
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| | 魯語上: |
文公欲弛孟文子之宅，使謂之曰：「吾欲利子于外之寬者。」對曰：「夫位，政之建也；署，位之表也；車服，表之章也；宅，章之次也；祿，次之食也。君議五者以建政，為不易之故也。今有司來命易臣之署與其車服，而曰：『將易而次，為寬利也。』夫署，所以朝夕虔君命也。臣立先臣之署，服其車服，為利故而易其次，是辱君命也。不敢聞命。若罪也，則請納祿與車服而違署，唯里人所命次。」公弗取。臧文仲聞之曰：「孟孫善守矣，其可以蓋穆伯而守其後于魯乎！」 |
| | Duke Wen wanted to relocate Meng Wensi's residence and sent a message saying, "I wish to grant you a more spacious property outside the city for your benefit." Meng Wensi replied, "A position is established by political authority; a residence marks the status of a position; carriages and clothing are symbols of this status; a residence is the next level in these symbols; And salary is the sustenance that follows. The ruler establishes these five elements to form governance, for they are not easily changed. "Now officials have come with orders to change my residence and carriages, saying: 'They will provide a more spacious and convenient place for you.'" "A residence is where one faithfully carries out the ruler's commands day and night." "I have lived in my ancestors' residence, worn their carriages and clothes. To change them for the sake of convenience would be to disgrace the ruler's command." "I dare not accept your order." "If I have committed a crime, then please allow me to surrender my salary and carriages and clothes, and live in any residence assigned by the local people." The duke did not accept this. Zang Wenzhong, hearing of it, said, "Master Meng Sun is good at upholding his principles. Can he now cover for Duke Mu Bo and protect the descendants in Lu?"
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公欲弛郈敬子之宅，亦如之。對曰：「先臣惠伯以命于司里，嘗、禘、蒸、享之所致君胙者有數矣。出入受事之幣以致君命者，亦有數矣。今命臣更次于外，為有司之以班命事也，無乃違乎！請從司徒以班徙次。」公亦不取。 |
| | The duke wanted to relocate Hou Jingzi's residence, and did so similarly. Hou Jingzi replied, "My ancestor Duke Huibo was assigned a residence by the official in charge of districts. The number of times he received offerings from the ruler during sacrifices such as Di, Chang, Zheng, and Xiang has been recorded." The amount of tribute given for receiving official duties to carry out the ruler's orders also has a fixed number. "Now, ordering me to move my residence outside is an act of the officials changing ranks and duties; this seems improper!" "I request that I follow the Minister of Instruction's regulations for relocating." The duke also did not accept this.
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| | 魯語上: |
夏父弗忌為宗，蒸將躋僖公。宗有司曰：「非昭穆也。」曰：「我為宗伯，明者為昭，其次為穆，何常之有！」有司曰：「夫宗廟之有昭穆也，以次世之長幼，而等胄之親疏也。夫祀，昭孝也。各致齊敬于其皇祖，昭孝之至也。故工、史書世，宗、祝書昭穆，猶恐其逾也。今將先明而後祖，自玄王以及主癸莫如湯，自稷以及王季莫如文、武，商、周之蒸也，未嘗躋湯與文、武，為不逾也。魯未若商、周而改其常，無乃不可乎？」弗聽，遂躋之。 |
| | Xiafu Fuiji served as the head of the ancestral temple, and during the Zheng sacrifice he was about to elevate Duke Xi. The official in charge of the ancestral rites said, "This is not according to the proper order of generations." He replied, "I am the Minister of Ancestral Rites. The most illustrious is called Zhao, and the next generation is Mu; how can there be a fixed rule!" lodash The official said, "The system of Zhao and Mu in the ancestral temple is used to order the seniority of generations and distinguish the closeness or distance among descendants. "Sacrifice embodies filial piety toward ancestors. "To offer the utmost reverence and respect to one's great ancestor is the highest form of filial devotion." Therefore, officials in charge of records and historians document generations, while ministers of ancestral rites and priests record the order of Zhao and Mu—still fearing that mistakes might occur. "Now, if we were to honor the more illustrious before their ancestors, from Xuwang up to Zhugui none surpassed Tang; from Ji up to King Ji none surpassed Kings Wen and Wu. In the Zheng sacrifices of Shang and Zhou dynasties, Tang and Kings Wen and Wu have never been elevated above others—this is to avoid transgression." "Lu has not surpassed Shang or Zhou in virtue, yet you wish to change the established order. Would this not be inappropriate?" He did not listen and proceeded to elevate Duke Xi accordingly.
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展禽曰：「夏父弗忌必有殃。夫宗有司之言順矣，僖又未有明焉。犯順不祥，以逆訓民亦不祥，易神之班亦不祥，不明而躋之亦不祥，犯鬼道二，犯人道二，能無殃乎？」曰：「未可知也。若血氣強固，將壽寵得沒，雖壽而沒，不為無殃。」既其葬也，焚，煙徹于上。 |
| | Zhan Qin said, "Xiafu Fuiji will surely suffer misfortune. "The official in charge of ancestral rites spoke correctly; Duke Xi has not yet demonstrated any clear virtue." "To defy proper order is an ill omen; to teach the people through disorder is also an ill omen. To alter the hierarchy of deities is an ill omen, and to elevate someone without virtue is another ill omen. This constitutes two violations of divine principles and two transgressions against human conduct—how can there not be misfortune?" He said, "It remains to be seen." "If his vitality and constitution are strong, he may live a long life in favor. Even if he lives long but dies eventually, it cannot be said to lack misfortune." After his burial, the tomb caught fire, and smoke rose all the way up.
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| | 魯語上: |
莒天子仆弒級公，以其寶來奔。宣公使仆人以書命季文子曰：「夫莒太子不憚以吾故殺其君，而以其寶來，其愛我甚矣。為我予之邑。今日必授，無逆命矣。」里革遇之，而更其書曰：「夫莒太子殺其君而竊其寶來，不識窮固又求自邇，為我流之于夷。今日必通，無逆命矣」明日，有司復命，公詰之。仆人以里革對。公執之，曰：「違君命者，女亦聞之乎？」對曰：「臣以死奮筆，奚啻其聞之也！臣聞曰：『毀則者為賊，掩賊者為藏，竊寶者為宄，用宄之財者為奸』，使君為藏奸者，不可不去也。臣違君命者，亦不可不殺也。」公曰：「寡人實貪，非子之罪。」乃舍之。 |
| | Ju Tianzi Fu killed Ji Gong by regicide and fled to Lu with his treasures. Duke Xuan sent a servant with written orders to Ji Wensi, saying: "The crown prince of Ju did not hesitate to kill his ruler for my sake and brought his treasures here. How much he must love me!" "Grant him a fief in my name." "This must be granted today. Do not defy the order." Li Ge encountered the messenger and altered the order, writing: "The crown prince of Ju killed his ruler and stole his treasures to come here. He does not know hardship or stability yet seeks closeness with us. For my sake, expel him to the Yi tribes." "This must be carried out today. Do not defy this order." The next day, an official reported back to the duke, who then questioned him about it. The servant answered with Li Ge's words. Duke Xuan seized him and said, "Have you not heard that one who disobeys the ruler's command will be punished?" He replied, "I was ready to die and write with my brush; how could I not have heard it!" "I have heard it said: 'One who destroys the law is a bandit; one who conceals a bandit is an accomplice; one who steals treasures is a criminal; and one who uses the wealth of criminals is a scoundrel.' To make you an accomplice to scoundrels, this cannot be allowed." "I, too, am one who disobeys your command and thus must also not escape punishment." The duke said, "It is indeed my greed; it is not your fault." He then released him.
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| | 魯語上: |
宣公夏濫于泗淵，里革斷其罟而棄之，曰：「古者大寒降，土蟄發，水虞于是乎講罛罶，取名魚，登川禽，而嘗之寢廟，行諸國，助宣氣也。鳥獸孕，水蟲成，水虞于是禁罝羅，矠魚鱉以為夏犒，助生阜也。鳥獸成，水窗口遠，水虞使用禁罝罜羅，設阱鄂，以實廟庖，畜功用也。且夫山不槎蘗，澤不伐夭，魚禁鯤鮞，獸長麋麌，鳥翼鷇卵，蟲舍蚔喙，蕃庶物也，古之訓也。今魚方別孕，不教魚長，又行網罟，貪無藝也。」 |
| | During the summer, Duke Xuan fished recklessly in Suiyuan. Li Ge cut his fishing net and discarded it, saying: "In ancient times, when great cold descended and earthworms emerged from hibernation, officials of water management would then discuss nets and fish traps, catch named fish, capture river game, and offer them at ancestral temples for tasting. This practice was carried out throughout the state to assist in promoting vital energy." "When birds and beasts are pregnant, and aquatic creatures mature, the officials of water management then prohibited nets and snares, preserving fish and turtles for summer offerings, to assist in fostering life." "When birds and beasts mature, and aquatic creatures grow distant, the officials of water management should prohibit nets and traps, set snares and pits, to fill ancestral temple kitchens, for the purpose of preserving resources." "Moreover, mountains should not be felled for saplings, marshes should not cut down young trees; fish should avoid fry and small fish; beasts should allow deer and antelope to grow; birds should protect fledglings and eggs; insects should spare grubs and larvae—this is done to foster the abundance of all living things. This was the teaching of ancient times." "Now, fish are just beginning to reproduce; you do not allow them to grow yet use nets and traps. This is greed without limit."
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公聞之，曰：「吾過而里革匡我，不亦善乎！是良罟也，為我得法。使有司藏之，使吾無忘諗。」師存侍，曰：「藏罟不如置里革於側之不忘也。」 |
| | The duke heard this and said, "I have made a mistake, but Li Ge has corrected me—was it not good?" "This is a fine net; it has taught me the proper way." He ordered officials to preserve it, so that he would never forget this lesson. Shi Cun served and said: "Hiding the net is not as effective as placing Li Ge by your side to ensure you never forget."
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| | 魯語上: |
子叔聲伯如晉謝季文子，郤犫欲予之邑，弗受也。歸，鮑國謂之曰：「子何辭苦成叔之邑，欲信讓耶，抑知其不可乎？」對曰：「吾聞之，不厚其棟，不能任重。重莫如國，棟莫如德。夫苦成叔家欲任兩國而無大德，其不存也，亡無日矣。譬之如疾，余恐易焉。苦成氏有三亡：少德而多寵，位下而欲上政，無大功而欲大祿，皆怨府也。其君驕而多私，勝敵而歸，必立新家。立新家，不因民不能去舊；因民，非多怨民無所始。為怨三府，可謂多矣。其身之不能定，焉能予人之邑！」鮑國曰：「我信不若子，若鮑氏有釁，吾不圖矣。今子圖遠以讓邑，必常立矣。」 |
| | Zitushengbo went to Jin to thank Ji Wensi. Xi Chou wanted to grant him a fief, but he refused it. When returning, Bao Guo said to him: "Why did you refuse the fief from Kuchengshu? Was it to demonstrate humility, or do you know that it was not acceptable?" He replied: "I have heard that if the beam is not strong enough, it cannot bear a heavy load." "Nothing is heavier than the state, and nothing is stronger as a pillar than virtue." "The family of Kuchengshu wishes to hold power over two states but lacks great virtue. If they do not survive, their downfall will come soon." "It is like a disease; I fear it may spread easily." "The family of Kuchengshi has three causes for downfall: lacking virtue yet receiving much favor, holding a low position but seeking to control high affairs, and desiring great rewards without having achieved significant merit—these are all sources of resentment." "Their ruler is arrogant and greedy. After defeating the enemy and returning, he will certainly establish new families in power." "Establishing a new family in power cannot succeed without the support of the people to remove the old one;" "gaining popular support requires that many grievances against the current regime have already arisen." "To accumulate resentment from three powerful families is certainly a great deal of discontent." "If they cannot stabilize their own position, how can they be entrusted with fiefs for others!" Bao Guo said: "I indeed trust you more than myself. If the Bao family ever faces trouble, I will not plot for it." "Now that you are thinking of long-term stability by declining a fief through humility, you will surely remain in power forever."
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| | 魯語上: |
晉人殺厲公，邊人以告，成公在朝。公曰：「臣殺其君，誰之過也？」大夫莫對，里革曰：「君之過也。夫君人者，其威大矣。失威而至于殺，其過多矣。且夫君也者，將牧民而正其邪者也，若君縱私回而棄民事，民旁有慝無由省之，益邪多矣。若以邪臨民，陷而不振，用善不肯專，則不能使，至于殄滅而莫之恤也，將安用之？桀奔男巢，紂踣于京，厲流于彘，幽每于戲，皆是術也。夫君也者，民之川澤也。行而從之，美惡皆君之由，民何能為焉。」 |
| | The Jin people killed Duke Li. A border official reported this to the court where Duke Cheng was present. Duke Cheng said, "Ministers have killed their ruler—whose fault is it?" None of the ministers answered. Li Ge said: "It is the ruler's fault." "One who rules others wields great authority." "To lose one's authority to the point of being killed, this is a grave fault indeed." Moreover, the ruler is meant to govern the people and correct their wrongdoings. If a ruler indulges in private interests, turns away from justice, and neglects the affairs of the people, then the populace will harbor hidden evils without any means for correction—this only increases wrongdoing. "If a ruler governs the people with injustice, falls into misfortune without rising up, and refuses to commit himself to good governance, then he cannot lead. When such a leader is reduced to destruction and no one feels compassion for him, what use is there in having such a ruler?" "Jie fled to Nan Chao; Zhou fell at Jing; Li was exiled to Zhi; You was captured at Xi. These were all the results of such conduct." "A ruler is like a river or lake for the people." "Whatever actions are taken, the people follow. Whether good or evil, it all stems from the ruler; what can the people do about it?"
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| | 魯語上: |
季文子相宣、成，無衣帛之妾，無食粟之馬。仲孫它諫曰：「子為魯上卿，相二君矣，妾不衣帛，馬不食粟，人其以子為愛，且不華國乎！」文子曰：「吾亦愿之。然吾觀國人，其父兄之食粗而衣惡者猶多矣，吾是以不敢。人之父兄食粗衣惡，而我美妾與馬，無乃非相人者乎！且吾聞以德榮為國華，不聞以妾與馬。」 |
| | Ji Wensi served as prime minister under Dukes Xuan and Cheng. He had no concubines who wore silk, nor did he keep horses that were fed grain. Zhongsun Ta advised, "You are the chief minister of Lu and have served two rulers. Yet your concubines do not wear silk, and your horses are not fed grain. People may think you stingy, and won't this seem unbecoming for our state!" Ji Wensi said: "I wish it were otherwise." "Yet when I look at the people of our state, there are still many whose fathers and elder brothers eat coarse food and wear shabby clothes. Therefore, I dare not." "If the fathers and elders of the people eat coarse food and wear poor clothing, yet I provide fine clothes for my concubines and good feed for my horses, would that not be unbecoming of a minister to the people!" "And I have heard that virtue is what brings honor and glory to a state, but never have I heard it comes from concubines or horses."
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文子以告孟獻子，獻子囚之七日。自是子服之妾衣不過七升之布，馬餼不過稂莠。文子聞之曰：「過而能改者，民之上也。」使為上大夫。 |
| | Ji Wensi reported this to Meng Xianzi, who then imprisoned Zhongsun Ta for seven days. From that time on, the concubines of Ji Wensi wore no more than cloth woven from seven measures of hemp, and his horses were fed nothing better than coarse grains. Ji Wensi heard this and said: "One who recognizes a mistake and corrects it is the best among people." He was then appointed as an upper-ranking official.
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