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五曰── |
| | The fifth is──
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凡治亂存亡，安危強弱，必有其遇，然後可成，各一則不設。故桀、紂雖不肖，其亡遇湯、武也，遇湯、武，天也，非桀、紂之不肖也；湯、武雖賢，其王遇桀、紂也，遇桀、紂，天也，非湯、武之賢也。若桀、紂不遇湯、武，未必亡也；桀、紂不亡，雖不肖，辱未至於此。若使湯、武不遇桀、紂，未必王也；湯、武不王，雖賢，顯未至於此。故人主有大功，不聞不肖，亡國之主不聞賢。譬之若良農，辯土地之宜，謹耕耨之事，未必收也；然而收者，必此人也始在於遇時雨，遇時雨，天地也，非良農所能為也。 |
| | All matters of order or chaos, survival or demise, safety or danger, strength or weakness must have their conditions; only then can they be realized. If each is considered alone, the situation cannot be established. Therefore, although Jie and Zhou were unworthy rulers, their downfall was due to encountering Tang and Wu. Encountering Tang and Wu was a matter of Heaven; it was not because Jie and Zhou themselves were unworthy. Tang and Wu, although virtuous, achieved their kingship by encountering Jie and Zhou. Encountering Jie and Zhou was a matter of Heaven; it did not arise from the virtue of Tang and Wu alone. If Jie and Zhou had not encountered Tang and Wu, they might not necessarily have perished. If Jie and Zhou did not perish, although unworthy, their disgrace would not have reached this extent. If Tang and Wu had not encountered Jie and Zhou, they might not necessarily have become kings. If Tang and Wu did not become kings, although virtuous, their prominence would not have reached this extent. Therefore, a sovereign who has great achievements is never heard of as unworthy; the ruler of a fallen state is never heard of as virtuous. It is like a capable farmer who discerns what land is suitable for cultivation and carefully attends to plowing and weeding; yet, a good harvest is not necessarily assured. Yet if there is a bountiful harvest, it must be due to this person; the reason lies in encountering timely rain. Encountering timely rain is a matter of Heaven and Earth; it is not something even a capable farmer can bring about by himself.
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越國大饑，王恐，召范蠡而謀。范蠡曰：「王何患焉？今之饑，此越之福而吳之禍也。夫吳國甚富而財有餘，其王年少，智寡材輕，好須臾之名，不思後患。王若重幣卑辭以請糴於吳，則食可得也。食得，其卒越必有吳，而王何患焉？」越王曰：「善。」乃使人請食於吳，吳王將與之。伍子胥進諫曰：「不可與也。夫吳之與越，接土鄰境，道易人通，仇讎敵戰之國也，非吳喪越，越必喪吳。若燕、秦、齊、晉，山處陸居，豈能踰五湖九江、越十七阨以有吳哉？故曰非吳喪越，越必喪吳。今將輸之粟，與之食，是長吾讎而養吾仇也。財匱而民恐，悔無及也。不若勿與而攻之，固其數也，此昔吾先王之所以霸。」且夫饑，代事也，猶淵之與阪，誰國無有？吳王曰：「不然。吾聞之：『義兵不攻服，仁者食饑餓。』今服而攻之，非義兵也；饑而不食，非仁體也。不仁不義，雖得十越，吾不為也。」遂與之食。不出三年而吳亦饑，使人請食於越，越王弗與，乃攻之，夫差為禽。 |
| | The state of Yue suffered a great famine, and the king was afraid. He summoned Fan Li to consult with him. Fan Li said, "What is there for the king to be concerned about?" This famine is a blessing for Yue and a misfortune for Wu. The state of Wu is very wealthy with more than enough resources; its ruler is young, lacking wisdom and light in ability, fond of momentary fame without considering future troubles. If the king offers rich gifts and humble words to request grain from Wu, then food can be obtained. Once the food is obtained, surely Yue will eventually possess Wu, so what is there for the king to fear?" King of Yue said, "Well said." He then sent envoys to request food from Wu. King of Wu was about to grant it. Wu Zixu advised, "It must not be given." The states of Wu and Yue are contiguous, sharing borders with easy access between them; they are nations that have long been enemies engaged in warfare. It is either Wu perishes or Yue perishes—there can be no coexistence. If the states of Yan, Qin, Qi, and Jin are situated in mountainous or inland regions, how could they cross the five lakes and nine rivers, surmount seventeen passes, to possess Wu? Therefore it is said: either Wu perishes Yue, or Yue must perish Wu. Now to send them grain and give them food is to strengthen our enemy and nourish our foe. Wealth will be exhausted, the people will grow fearful, and by then it will be too late to regret. It would be better not to give them grain but instead attack them; this is the natural course of things, and it was precisely how our former kings achieved hegemony. Famine is a recurring occurrence, like the alternation between deep valleys and high slopes—what state has not experienced it? King of Wu said, "That is not so." I have heard it said: 'A just army does not attack a subdued foe; the benevolent provide food to those in famine.' To attack a state that has submitted is not an act of a just army; To see famine and yet withhold food is not in accordance with the essence of benevolence. Unjust and unkind, even if we were to conquer ten Yues, I would not do it." He then gave them food. Within no more than three years, Wu also suffered a famine and sent envoys to ask for food from Yue. King of Yue refused to give it, so he attacked them, and Fu Chai was captured.
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楚王欲取息與蔡，乃先佯善蔡侯，而與之謀曰：「吾欲得息，奈何？」蔡侯曰：「息夫人，吾妻之姨也。吾請為饗息侯與其妻者，而與王俱，因而襲之。」楚王曰：「諾。」於是與蔡侯以饗禮入於息，因與俱，遂取息。旋，舍於蔡，又取蔡。 |
| | King of Chu wished to take Xi and Cai, so he first pretended to be friendly with the Marquis of Cai and plotted with him, saying, "I wish to obtain Xi. How should I proceed?" The Marquis of Cai said, "The Lady of Xi is my wife's aunt." I shall invite the Lord of Xi and his wife to a banquet, join them with you, King, and then attack them by surprise." King of Chu said, "Agreed." Thus, along with the Marquis of Cai, they entered Xi under the pretense of a banquet invitation. Then, together, they attacked and captured Xi. Afterward, they stayed in Cai for a while, then proceeded to capture it as well.
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趙簡子病，召太子而告之曰：「我死，已葬，服衰而上夏屋之山以望。」太子敬諾。簡子死，已葬，服衰，召大臣而告之曰：「願登夏屋以望。」大臣皆諫曰：「登夏屋以望，是游也。服衰以游，不可。」襄子曰：「此先君之命也，寡人弗敢廢。」群臣敬諾。襄子上於夏屋以望代俗，其樂甚美，於是襄子曰：「先君必以此教之也。」及歸，慮所以取代，乃先善之。代君好色，請以其弟姊妻之，代君許諾。弟姊已往，所以善代者乃萬故。馬郡宜馬，代君以善馬奉襄子，襄子謁於代君而請觴之，馬郡盡，先令舞者置兵其羽中數百人，先具大金斗。代君至，酒酣，反斗而擊之，一成，腦塗地。舞者操兵以鬥，盡殺其從者。因以代君之車迎其妻，其妻遙聞之狀，磨笄以自刺，故趙氏至今有刺笄之證與「反斗」之號。 |
| | Zhao Jianzi fell ill and summoned his crown prince, telling him, "After I die, after the funeral rites are completed, you should wear mourning attire and ascend Mount Xiawu to look out over it." The Crown Prince respectfully agreed. Zhao Jianzi died, and after the funeral rites were completed, the crown prince wore mourning attire. He summoned his ministers and told them, "I wish to ascend Mount Xiawu and look out over it." The ministers all advised, "To ascend Mount Xiawu for a view is an act of leisurely travel." Wearing mourning attire while traveling is not permissible." Xiangzi said, "This is the command of my late father. I dare not disregard it." The ministers respectfully agreed. Xiangzi ascended Mount Xiawu and looked out over the customs of Dai. The scenery was exceedingly beautiful, so Xiangzi said, "My late father must have wished to teach me through this." When he returned, considering how to replace Dai, he first cultivated good relations with them. The ruler of Dai was fond of beauty, so Xiangzi proposed to give his sister-in-law to him in marriage; the ruler of Dai agreed. After the sister-in-law had departed, the reasons for cultivating good relations with Dai were numerous and deliberate. The Ma Jun region was suitable for raising horses, so the ruler of Dai presented fine steeds to Xiangzi. Xiangzi then paid a courtesy visit to the ruler of Dai and requested a banquet. When the supply of horses from Ma Jun ran out, he first arranged hundreds of dancers, each concealing weapons among their feathered costumes, and prepared a large golden ladle in advance. When the ruler of Dai arrived, after drinking heavily, Xiangzi overturned the golden ladle and attacked him. In one swift move, the ruler's brains were dashed out onto the ground. The dancers drew their weapons and fought, killing all of his attendants. They then used the ruler of Dai's carriage to fetch his wife. Upon hearing of her husband's fate from afar, she sharpened a hairpin and stabbed herself with it. Hence, the Zhao clan has since had the custom of "piercing the hairpin" and the designation "reversing the ladle."
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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 rulers each attained their success through their own means. They did not strictly adhere to propriety and preparation, yet later generations praise them—this is due to their achievements. If one achieves success here without committing any faults, even becoming a king is possible.
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