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五曰── |
| | The fifth is──
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凡人三百六十節，九竅五藏六府。肌膚欲其比也，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。故水鬱則為污，樹鬱則為蠹，草鬱則為蕢。國亦有鬱。主德不通，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，為其敢直言而決鬱塞也。 |
| | A human being has 360 joints, nine orifices, five internal organs, and six viscera. The skin and flesh should be harmonized, the blood vessels desired to be unobstructed, the tendons and bones desired to be firm, the mind and will desired to be in harmony, and the vital energy desired to circulate freely. If this is so, then illness will have no place to reside and evil will have no way to arise. The lingering of illness and the arising of evil are due to the stagnation of vital energy. Therefore, when water becomes stagnant, it turns into filth; when trees become stagnant, pests arise; and when grass becomes stagnant, it produces weeds. A state also has stagnation. When the virtue of the ruler does not flow through, and the desires of the people do not reach upward, this is the stagnation of a state. When the stagnation in a state persists for a long time, then all kinds of evils arise together, and countless disasters come flocking in. Mutual tolerance between superiors and inferiors arises from this. Therefore, the sage kings valued valiant men and loyal ministers because these individuals dared to speak frankly and resolve stagnation.
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周厲王虐民，國人皆謗。召公以告曰：「民不堪命矣。」王使衛巫監謗者，得則殺之。國莫敢言，道路以目。王喜，以告召公曰：「吾能弭謗矣。」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，使公卿列士正諫，好學博聞獻詩，矇箴師誦，庶人傳語，近臣盡規，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，恐為社稷憂。」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，為其不陽也。不陽者，亡國之俗也。 |
| | King Lie of Zhou tyrannized the people, and all the citizens criticized him. Zhao Gong informed him, saying, "The people can no longer bear their burdens." The king sent Wei Wu to supervise those who criticized, ordering that anyone caught be killed. No one in the state dared to speak openly; people communicated with glances on the roads. The king was pleased and told Zhao Gong, saying, "I have succeeded in silencing criticism." Zhao Gong said, "This is blocking it, not eliminating it. Blocking the people's mouths is worse than blocking a river; When a river is dammed and bursts, it will destroy many lives. The people are the same in this regard. Therefore, those who manage rivers must dredge them to allow flow; those who govern the people must encourage open expression. Therefore, when the Son of Heaven hears state affairs, he appoints high officials and noble men to offer correct remonstrances, encourages scholars with broad knowledge to present poems, allows young students to give admonitions and teachers to recite teachings, permits commoners to convey opinions, ensures close ministers fully advise, has relatives supplement and observe, and only then does the king weigh and deliberate. Thus, there is no virtue left unreported from below, and no mistaken action taken by those above. Now Your Majesty has blocked the mouths of those below and thus allowed errors at the top to go unchecked; I fear this will become a source of worry for the state. The king did not listen. Three years later, the people exiled King Lie to Zhi. This was the downfall caused by stagnation. Stagnation is the absence of brightness. The Zhou dynasty's bronze tripods depicted mice, and ordered horses to tread upon them, because they symbolized darkness or lack of brightness. Lack of brightness is the custom that leads to the downfall of a state.
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管仲觴桓公。日暮矣，桓公樂之而徵燭。管仲曰：「臣卜其晝，未卜其夜。君可以出矣。」公不說，曰：「仲父年老矣，寡人與仲父為樂將幾之？請夜之。」管仲曰：「君過矣。夫厚於味者薄於德，沈於樂者反於憂；壯而怠則失時，老而解則無名。臣乃今將為君勉之，若何其沈於酒也？」管仲可謂能立行矣。凡行之墮也於樂，今樂而益飭；行之壞也於貴，今主欲留而不許。伸志行理，貴樂弗為變，以事其主，此桓公之所以霸也。 |
| | Guan Zhong hosted Duke Huan in a drinking ceremony. It was getting late, and Duke Huan enjoyed the gathering and requested more candles to be lit. Guan Zhong said, "I have foreseen the daytime, but not the night." "Your Majesty may now leave." The duke was displeased and said, "Master Zhong is growing old. How many more times will I be able to enjoy happiness with Master Zhong?" He requested that the night continue. Guan Zhong said, "Your Majesty is mistaken." Those who are overly indulgent in taste are deficient in virtue; those who become immersed in pleasure will eventually return to sorrow. When strong but lazy, one loses opportunity; when old and careless, one gains no reputation. I am now about to encourage Your Majesty for the sake of your state—how then could I allow you to become immersed in wine?" Guan Zhong can truly be said to have been capable of upholding virtue and conduct. Virtuous conduct tends to decline in the midst of pleasure; yet now, even while enjoying pleasure, it becomes more refined; Conduct tends to deteriorate with indulgence in luxury; yet now, when the ruler wishes to linger, he is not permitted. Upholding one's will and acting in accordance with principle, remaining unswayed by luxury or pleasure, and serving the ruler in this manner—this is why Duke Huan became a hegemon.
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列精子高聽行乎齊湣王，善衣東布衣，白縞冠，顙推之履，特會朝雨袪步堂下，謂其侍者曰：「我何若？」侍者曰：「公姣且麗。」列精子高因步而窺於井，粲然惡丈夫之狀也，喟然歎曰：「侍者為吾聽行於齊王也，夫何阿哉？又況於所聽行乎萬乘之主，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。」 |
| | Lie Zongzi Gao Ting Xing served King Min of Qi. Dressed in plain eastern cloth, wearing a white silk cap and forehead-pushing shoes, he happened to be walking under the rain on the steps below the court hall when he asked his attendant, "What do I look like?" The attendant said, "You are handsome and graceful." Lie Zongzi Gao then walked to the well and peered into it, seeing a clear image of an ugly man. He sighed deeply and said, "My attendant is flattering me because he serves me in King Qi's court—how biased this is?" How much more so for those who serve a sovereign of ten thousand chariots—how greatly people flatter them! Without a mirror to reflect the truth, their downfall is inevitable and will come soon. Who then can be a true mirror? It must be the scholars! Everyone knows to appreciate a mirror that reveals their true appearance, yet they dislike when scholars reveal their faults. A mirror revealing one's appearance is a minor act of merit; a scholar revealing one's faults is an act of great significance. To gain the small and lose the great is simply to lack understanding of what truly matters.
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趙簡子曰：「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？ |
| | Zhao Jianzi said, "Jue loves me, but Duo does not love me." Jue remonstrates with me only when no one else is around; Duo, however, always confronts me in public, delighting in making me appear disgraceful. Yin Duo replied, "Jue loves to hide your disgrace but does not love to correct your faults; Duo loves to correct your faults but does not care about hiding your disgrace. I once heard from my teacher how to judge people: those with a thick complexion and earthy-colored features are capable of enduring disgrace. Not confronting you in public is out of fear that you will not change." This was the virtue of Zhao Jianzi. A virtuous ruler causes his ministers to speak with candor and severity. Zhao Jianzi was not a virtuous ruler, so Yin Duo ultimately did not remain in the land of Zhao—how much less would he have remained at Jianzi's side?
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