| | 先識: |
一曰── |
| | Firstly──
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| | 先識: |
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。 |
| | Whenever a state is about to fall, those who possess virtue will inevitably leave first; this has been the same throughout ancient and modern times. The land follows the city, the city follows the people, and the people follow the virtuous individuals. Therefore, a wise ruler who obtains virtuous individuals gains the people; by gaining the people, he gains the city; and by gaining the city, he gains the land. Gaining the land does not necessarily require one to personally travel across it or win over its people through persuasion, does it? It is merely a matter of grasping the essentials.
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夏太史令終古，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。湯喜而告諸侯曰：「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。」 |
| | Zhang Gu, the Grand Historiographer of Xia, took out his charts and methods, held them in his hands, and wept. Xia Jie was deluded and confused; the violent chaos became even more severe, so Zhang Gu, the Grand Historiographer, fled to Shang. Tang was pleased and informed the feudal lords, saying: "The Xia king is unjust; he tyrannizes the people, oppresses his fathers and elder brothers, disgraces his meritorious subjects, belittles the virtuous and capable, abandons righteousness and listens to slander. The common people are all resentful, and officials who uphold the law have naturally submitted themselves to Shang."
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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，以告諸侯曰：「商王大亂，沈于酒德，辟遠箕子，爰近姑與息，妲己為政，賞罰無方，不用法式，殺三不辜，民大不服，守法之臣，出奔周國。」 |
| | Yin Neishi Xiang Zhi, seeing that King Zhou was becoming increasingly chaotic and deluded, therefore loaded his charts and methods onto a vehicle and fled to Zhou. King Wu was greatly pleased and informed the feudal lords, saying: "The Shang king is in great disorder; he is immersed in wine and debauchery. He distances himself from Ji Zi and instead draws near to Gu Yu Xi and Da Ji, who govern affairs. Rewards and punishments are arbitrary, laws and regulations are not followed, three innocent people have been unjustly killed, the people are greatly dissatisfied, and officials who uphold law have fled to the state of Zhou."
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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？」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，日月星辰之行多以不當，曰：『是何能為？』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？」對曰：「中山次之。」威公問其故。對曰：「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，以晝為夜，以夜繼日，男女切倚，固無休息，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：「孰次之？」屠黍不對。威公固問焉。對曰：「君次之。」威公乃懼。求國之長者，得義蒔、田邑而禮之，得史驎、趙駢以為諫臣，去苛令三十九物，以告屠黍。對曰：「其尚終君之身乎！」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，肂，九月不得葬，周乃分為二。故有道者之言也，不可不重也。 |
| | Tu Shu, the Grand Historiographer of Jin, seeing the chaos in Jin and observing that Duke Jin was arrogant and devoid of virtue and righteousness, took his charts and methods and returned to Zhou. Duke Wei of Zhou saw this and asked him, saying: "Among the states in the world, which will fall first?" He replied, saying: "Jin will fall first." Duke Wei asked for the reason. He replied, saying: "While I was in Jin, I dared not speak frankly." When I showed Duke Jin the celestial omens—how the movements of the sun, moon, and stars were often out of order—he said: "What can these possibly signify?" I also showed him how many human affairs were unjust, and that the common people harbored deep resentment. He said: "What harm can these possibly cause?" I also showed him how neighboring states were disobedient and virtuous individuals were not being promoted. He said: "What damage can these possibly do?" Therefore, he does not know the reasons for his downfall; hence I say that Jin will fall first." Three years later, Jin indeed fell. Duke Wei saw Tu Shu again and asked him, saying: "Which state will fall next?" He replied, saying: "Zhongshan will follow." Duke Wei asked for the reason. ✅ He replied, saying: "Heaven created people and intended them to have distinctions." These distinctions are the righteousness of humanity; they are what differentiate humans from beasts such as deer and antelope, and they form the basis for establishing relations between rulers and subjects, superiors and inferiors. The customs of Zhongshan regard daytime as night, and continue the activities of night into day. Men and women closely associate with one another without rest, indulging in comfort and pleasure, singing songs that express sorrowful emotions. Its ruler does not know to detest this. This is the custom that leads to the downfall of a state. Therefore, I say Zhongshan will be next." Two years later, Zhongshan indeed fell. Duke Wei again met with Tu Shu and asked him, saying: "Which state will fall next?" Tu Shu did not reply. Duke Wei insisted on asking him. He replied, saying: "Your state will be next." Duke Wei was then frightened. He sought out the most virtuous men of his state, honored Yi Shi and Tian Yi with courtesy, appointed Shi Lin and Zhao Pian as advisory ministers, abolished thirty-nine oppressive decrees, and then informed Tu Shu. He replied, saying: "Perhaps it will still last for the duration of your life!" It is said: When a state rises to prosperity, Heaven sends it virtuous men and bold-speaking scholars; When a state is about to perish, Heaven sends it disorderly people and flatterers. Duke Wei died. His body was embalmed but could not be buried for nine months, and the state of Zhou then split into two. Therefore, the words of those who possess the Way cannot be regarded lightly.
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周鼎著饕餮，有首無身，食人未咽，害及其身，以言報更也。為不善亦然。白圭之中山，中山之王欲留之，白圭固辭，乘輿而去；又之齊，齊王欲留之仕，又辭而去。人問其故。曰：「之二國者皆將亡。所學有五盡。何謂五盡？曰：莫之必則信盡矣，莫之譽則名盡矣，莫之愛則親盡矣，行者無糧、居者無食則財盡矣，不能用人、又不能自用則功盡矣。國有此五者，無幸必亡。中山、齊皆當此。」若使中山之王與齊王，聞五盡而更之，則必不亡矣。其患不聞，雖聞之又不信。然則人主之務，在乎善聽而已矣。夫五割而與趙，悉起而距軍乎濟上，未有益也。是棄其所以存，而造其所以亡也。 |
| | The bronze tripods of Zhou were adorned with tao tie, creatures depicted with heads but no bodies. They are said to devour people without swallowing, and thus the calamity reaches their own bodies—this serves as a metaphor for retribution and the consequences of change. The same applies to those who do evil. Bai Gui was in Zhongshan, and the king of Zhongshan wished to keep him there. Bai Gui firmly declined and departed by carriage; he went on to Qi, where King Qi wanted to retain him as an official, but he again refused and left. People asked for the reason. He said: "These two states are both on the verge of falling." The five principles I have studied will all come to an end. What are these five endings? He said: When no one believes in you, trust comes to an end; when no one praises you, reputation comes to an end; when no one loves you, affection comes to an end; when travelers have no provisions and residents have no food, wealth comes to an end; and when a person cannot use others nor utilize himself, achievement comes to an end. A state that possesses these five conditions will inevitably perish, without exception. Zhongshan and Qi both fit into this category." If the kings of Zhongshan and Qi had heard of these five endings and changed their ways accordingly, they certainly would not have perished. The problem is that they did not hear about it; even if they had heard, they did not believe it. Therefore, the most important duty of a ruler lies solely in being good at listening. Dividing the land five times and giving it to Zhao, then mobilizing all forces to resist the army on the banks of the Ji River—this will achieve no benefit. This is abandoning what could have preserved the state and instead creating the very cause of its downfall.
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