| | 先识: |
一曰── |
| | Firstly──
|
| | 先识: |
凡国之亡也，有道者必先去，古今一也。地从于城，城从于民，民从于贤。故贤主得贤者而民得，民得而城得，城得而地得。夫地得岂必足行其地、人说其民哉？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.
|
| | 先识: |
夏太史令终古，出其图法，执而泣之。夏桀迷惑，暴乱愈甚，太史令终古乃出奔如商。汤喜而告诸侯曰：“夏王无道，暴虐百姓，穷其父兄，耻其功臣，轻其贤良，弃义听谗，众庶咸怨，守法之臣，自归于商。” |
| | 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."
|
| | 先识: |
殷内史向挚见纣之愈乱迷惑也，于是载其图法，出亡之周。武王大说，以告诸侯曰：“商王大乱，沈于酒德，辟远箕子，爰近姑与息，妲己为政，赏罚无方，不用法式，杀三不辜，民大不服，守法之臣，出奔周国。” |
| | 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."
|
| | 先识: |
晋太史屠黍见晋之乱也，见晋公之骄而无德义也，以其图法归周。周威公见而问焉，曰：“天下之国孰先亡？”对曰：“晋先亡。”威公问其故。对曰：“臣比在晋也，不敢直言。示晋公以天妖，日月星辰之行多以不当，曰：‘是何能为？’又示以人事多不义，百姓皆郁怨，曰：‘是何能伤？’又示以邻国不服，贤良不举，曰：‘是何能害？’如是，是不知所以亡也，故臣曰晋先亡也。”居三年，晋果亡。威公又见屠黍而问焉，曰：“孰次之？”对曰：“中山次之。”威公问其故。对曰：“天生民而令有别。有别，人之义也，所异于禽兽麋鹿也，君臣上下之所以立也。中山之俗，以昼为夜，以夜继日，男女切倚，固无休息，康乐，歌谣好悲。其主弗知恶。此亡国之风也。臣故曰中山次之。”居二年，中山果亡。威公又见屠黍而问焉，曰：“孰次之？”屠黍不对。威公固问焉。对曰：“君次之。”威公乃惧。求国之长者，得义莳、田邑而礼之，得史驎、赵骈以为谏臣，去苛令三十九物，以告屠黍。对曰：“其尚终君之身乎！”曰：“臣闻之：国之兴也，天遗之贤人与极言之士；国之亡也，天遗之乱人与善谀之士。”威公薨，肂，九月不得葬，周乃分为二。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.
|
| | 先识: |
周鼎著饕餮，有首无身，食人未咽，害及其身，以言报更也。为不善亦然。白圭之中山，中山之王欲留之，白圭固辞，乘舆而去；又之齐，齐王欲留之仕，又辞而去。人问其故。曰：“之二国者皆将亡。所学有五尽。何谓五尽？曰：莫之必则信尽矣，莫之誉则名尽矣，莫之爱则亲尽矣，行者无粮、居者无食则财尽矣，不能用人、又不能自用则功尽矣。国有此五者，无幸必亡。中山、齐皆当此。”若使中山之王与齐王，闻五尽而更之，则必不亡矣。其患不闻，虽闻之又不信。然则人主之务，在乎善听而已矣。夫五割而与赵，悉起而距军乎济上，未有益也。是弃其所以存，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.
|
