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元年，楚公子圍會於虢，尋宋之盟也。晉祁午謂趙文子曰：宋之盟，楚人得志於晉，今令尹之不信，諸侯之所聞也。子弗戒，懼又如宋。楚重得志於晉，晉之耻也。吾子其不可以不戒。文子曰：然宋之盟也。子木有禍人之心，武有仁人之心，是楚所以駕於晉也。今武猶是心也。楚又行僭，非所害也。武將信以為本，循而行之，譬如農夫，是穮是蔉，雖有饑饉，必有豐年，且吾聞之，能信不為人下，吾未能也。詩，曰：不僭不賊，鮮不為則，信也，能為人則者，不為人下矣。吾不能是難，楚不為患也。 |
| | In the first year, the marquis of Chu Gongzi Wei met at Guo. This was in pursuit of an alliance with Song. Qi Wu of Jin said to Zhao Wuzi: "The alliance with Song allowed the people of Chu to achieve their ambitions against Jin." Now, Lord Lingyin's lack of trustworthiness is known to all the feudal lords. If you do not take precautions, I fear it will be like Song again . For Chu to gain the upper hand over Jin repeatedly is a disgrace for Jin. You must not fail to be on your guard, my son. Zhao Wuzi said: "Indeed, the alliance with Song." "Zimu had a heart that brought calamity to people, while Wu had a heart of benevolence; this is why Chu was able to surpass Jin." , but that will not cause us harm. Wu will take trustworthiness as the foundation, and follow it in action; it is like a farmer who tills and weeds . "Blocking the growth of seedlings is considered weeding," even if there are years of famine, there will surely be a bountiful harvest. Moreover, I have heard this: "One who can be trustworthy does not place himself beneath others," but I myself am not yet capable of that. . One who can serve as an example for others will naturally not place himself beneath them. I cannot find fault with this, so Chu will not be a threat to us.
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三年，齊侯使晏嬰於晉，叔向從之宴，相與語。叔向曰：齊其何如。晏子曰：此季世也。齊其為陳氏矣。公弃其民而歸於陳氏。公聚朽蠹，而三老凍餒，國之諸市，履賤踊貴。民人痛疾，而或燠休之。其愛之如父母，而歸之如流水，欲無獲民，將焉避之。叔向曰：然，雖吾公室，今亦季世也。庶人罷獘，而宮室滋侈。道殣相望，而女富溢尤。民聞公命，如逃寇讎，政在家門，民無所依，公室之卑，其何日之有。讒鼎之銘曰：昧旦丕顯，後世猶怠，况日不。其能久乎。晉之公族盡矣。肸聞之，公室將卑，其宗族枝葉先落，則公從之，初，景公欲更晏子之宅。曰：子之宅近市，湫隘囂塵，不可以居。請更諸爽塏者。辭曰：君之先臣容焉。臣不足以嗣之，於臣侈矣。且小人近市，朝夕得所求，小人之利也。公笑曰：子近市，識貴賤乎。對曰：既利之，敢不識乎。公曰：何貴何賤，於是景公繁於刑，有鬻踊者。故對曰：踊貴履賤。景公為是省於刑君子曰：仁人之言，其利博哉。晏子一言，而齊侯省刑。 |
| | In the third year, Lord Qi sent Yan Ying to Jin; Shu Xiang accompanied him and attended a banquet together, where they conversed with each other. Shu Xiang said: "How is Qi faring?" . Yan Zi said: "This is the final stage of a dynasty." Qi will soon be ruled by the Chen clan. The ruler has abandoned his people and turned to the Chen clan . The ruler hoards decaying goods, while the three elders suffer from cold and hunger . In the markets of the state, shoes are cheap but prosthetic feet coverings are expensive . This indicates that many people have been amputated}}. The common people suffer greatly, and some show warmth and concern for them . They love the people as their parents, and the people return to them like flowing water; if they wish not to gain the people's support, where could they possibly avoid it? Shu Xiang said: "Indeed. Even our royal house is now in its final stage." The common people are exhausted and worn out, while the palace becomes increasingly extravagant . lineno On the roads, corpses of those who starved to death lie in sight , while women's families of favored concubines grow especially wealthy and arrogant . When the people hear the ruler's commands, they react as if fleeing from enemies; political power lies in private households , and the common people have no one to rely on. How long can the royal house remain humble? It is already here . The inscription on the 谗鼎 says: "Rise before dawn to achieve great virtue; yet even future generations will still be lazy." . It speaks of rising early to pursue great achievements, yet even future generations remain lazy}}, let alone those who do not . How can such a state endure for long? The royal clan of Jin has been completely exhausted. Xi heard this saying: "When the royal house is about to decline, its branches and leaves fall first; then the ruler follows. Initially, Lord Jinggong wanted to replace Yan Zi's residence. He said: "Your house is near the market, low-lying and narrow, noisy with dust; it is not suitable for living." . Xiao refers to noise; Chen refers to dirt.}}. "I would like to give you a better one." . Kuai means dryness}}. Yan Zi declined, saying: "My ancestors were content with this place." . "I am not worthy enough to inherit their virtue; for me, it would be excessive luxury." . Moreover, a commoner living near the market can obtain what he needs in the morning and evening; this is convenient for me as an ordinary person. The ruler laughed and said: "Since you live near the market, do you know which goods are expensive or cheap?" Yan Zi replied: "Since I benefit from it, how could I not recognize them?" The ruler asked: "Which goods are expensive and which are cheap?" At this time, Lord Jinggong was imposing many punishments, so there were people selling prosthetic feet. Therefore, he replied: "Prosthetic feet are expensive while shoes are cheap." Lord Jinggong reduced his use of punishments because of this. The gentlemen said: "The words of a benevolent person truly bring widespread benefit." With one word from Yan Zi, Duke Qi reduced the use of punishment.
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四年，楚子使椒舉如晉求諸侯，晉侯欲勿許。司馬侯曰：不可，楚王方侈，天或者欲逞其心，以厚其毒而降之罰，未可知也。其使能終，亦未可知也。唯天所相。不可與争，君其許之，而修德以待其歸，若歸於德，吾猶將事之，况諸侯乎。若適淫虐，楚將弃之。吾又誰與争。公曰：晉有三不殆，其何敵之有。國險而多馬，齊，楚多難。有是三者，何向而不濟。對曰：恃險與馬，虞鄰國之難，是三殆也。四岳，三塗，陽城，太室，荊山，中南，九州之險也。是不一姓，冀之北土。馬之所生，無興國焉。恃險與馬，不可以為固也。從古以然，是以先王務修德音，以亨神人。不聞其務險與馬也。鄰國之難，不可虞也。或多難以固其國，啓其疆土，或無難以喪其國，失其守宇，若何虞難，齊有仲孫之難而獲桓公，至今賴之，晉有里，丕之難而獲文公，是以為盟主，衛邢無難，敵亦喪之，故人之難，不可虞也。恃此三者，而不修政德，亡於不暇，又何能濟，君其許之，紂作淫虐，文王惠和，殷是以殞，周是以興，夫豈争諸侯，乃許，楚子合諸侯於申。椒舉言於楚子曰：臣聞諸侯無歸，禮以為歸，今君始得諸侯，其慎禮矣。霸之濟否，在此會也。夏啓有鈞臺之享，商湯有景亳之命，周武有孟津之誓，成有岐陽之蒐，康有酆宮之朝，穆有塗山之會，齊桓有召陵之師，晉文有踐土之盟，皆所以示諸侯禮也。諸侯所由用命也。夏桀為仍之會，有緡叛之，商紂為黎之蒐，東夷叛之黎，東夷國名，周幽為大室之盟，戎狄叛之大室，中岳也。皆所以示諸侯汰也。諸侯所由弃命也。今君以汰，無乃不濟乎。王弗聽子産見左師曰：吾不患楚矣。汰而愎諫，不過十年。左師曰：然，不十年侈，其惡不遠，遠惡而後弃惡及遠方，則人弃之，善亦如之，德遠而後興。 |
| | In the fourth year, King Chu sent Zhuo Ju to Jin to request that the feudal lords submit to him; Duke Jin wanted not to agree. Sima Hou said: "We cannot do that. King Chu is currently indulging in excess; Heaven may be allowing him to satisfy his desires, thereby deepening his evil and bringing down punishment upon him—this remains uncertain." Whether he will ultimately bring about an end to this is also unknown. It depends on what Heaven supports . We cannot compete with Heaven's will; you should agree to his request, cultivate virtue and await the outcome. If he returns to virtue, we would still serve him, let alone the other feudal lords? If he continues with licentiousness and cruelty, Chu will abandon him . Then who else would we compete with? The ruler said: "Jin has three things that ensure no danger; how could it have any enemies?" . The state is geographically perilous and has many horses, while Qi and Chu are plagued by frequent troubles . With these three advantages, in which direction could we not succeed? The reply was: "To rely on geographical peril and horses, while expecting trouble from neighboring states—these are the three dangers." The Four Yues , the Three Tu, Yangcheng, Taishi, Jing Shan, Zhongnan—these are the perilous locations of the Nine Provinces. These places do not belong to one single family , such as the northern lands of Ji . Wherever horses are born, there is no rise of a great state. To rely on perilous terrain and horses alone cannot ensure stability. This has been the case since ancient times; therefore, previous kings focused on cultivating virtue and reputation to harmonize with both gods and people . They never relied on perilous terrain or horses for their success. Troubles from neighboring states cannot be predicted. Some states experienced many troubles and thus consolidated their nations, expanding their territories; others faced no troubles but lost their countries, abandoning their domains . How can one predict trouble? Qi had the Zhong Sun incident and yet gained Duke Huan, who is still relied upon today ; Jin experienced the Li Pi troubles but gained Duke Wen, thereby becoming the leader of the feudal lords; Wei and Xing faced no internal troubles, yet their enemies destroyed them . Therefore, human misfortunes cannot be foreseen. To rely on these three things while neglecting governance and virtue is to perish without time for preparation; how can one then succeed? You should agree. King Zhou indulged in licentiousness and cruelty, while Duke Wen of Zhou practiced kindness and harmony—thus the Shang dynasty fell and the Zhou rose. Is it not about cultivating virtue rather than competing with feudal lords? Thus, he agreed. King Chu convened the feudal lords at Shen. Zhuo Ju said to King Chu: "I have heard that when feudal lords do not submit, they are considered as having no allegiance. According to rites, submission is what constitutes allegiance. Now that your Majesty has just gained the allegiance of the feudal lords, you must be cautious in observing rites." Whether or not hegemony will succeed depends on this assembly. In summer, Qi held a banquet at Jun Tai , King Tang of Shang received his mandate at Jing Bo , King Wu of Zhou made an oath at Mengjin, King Cheng held a hunting ceremony at Qiyang, King Kang convened court at Feng Gong, King Mu held the Tu Shan assembly, Duke Huan of Qi led troops at Zhao Ling , and Duke Wen of Jin formed an alliance at Jian Tu —all these were demonstrations of rites to feudal lords. These are how the feudal lords came to obey commands. King Jie of Xia held an assembly at Reng, but the Min state rebelled against him ; King Zhou of Shang held a hunting ceremony in Li, where the Dongyi people rebelled. Li was a state name for the Dongyi. King You of Zhou formed an alliance at Dashi, but the Rong and Di peoples rebelled. Dashi is the central sacred mountain. These were all demonstrations to show feudal lords that they would be discarded. This is why the feudal lords abandoned their oaths. Now, if your Majesty treats them as discarded, will it not lead to failure? The king did not listen. Zi Chan said to Zuo Shi: "I no longer fear Chu." If they are discarded and stubbornly reject advice, it will not last more than ten years. Zuo Shi said: "Indeed. If ten years of indulgence pass, their evil will not remain close; when evil spreads far and is then abandoned, people will abandon them. The same applies to virtue—if it extends far, the state will flourish."
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五年，公如晉，自郊勞至於贈賄，無失禮。晉侯謂汝叔齊曰：魯侯不亦善於禮乎。對曰：魯侯焉知禮。公曰：何為，自郊勞及贈賄，禮無違者，何故不知。對曰：是儀也。不可謂禮，禮所以守其國家，行其政令，無失其民者也。今政令在家，不能取也。有子家覊，不能用也，奸大國之盟，凌虐小國，利人之難，不知其私，公室四分，民食於他，思莫在公，不圖其終。為國君，難將及身，不恤其所，禮之本末，將於此乎在，而屑屑焉習儀以亟，言善於禮，不亦遠乎。君子謂叔侯於是乎知禮。 |
| | In the fifth year, the ruler went to Jin. From the reception at the suburbs to the gifts upon departure , there was no breach of etiquette . Duke Jin said to Rushu Qi: "Wasn't Duke Lu very good at observing rites?" Rushu Qi replied: "How could Duke Lu know about rites?" The ruler said: "Why so? From the reception at the suburbs up to the parting gifts, there was no violation of rites. Why say he does not know them?" Rushu Qi replied: "That is merely ceremony." It cannot be called rites. Rites are what preserve the state and its people, enable governance, and ensure that one does not lose the support of the people. Now, political authority lies in private households , and it cannot be reclaimed. Even if there is a capable son or heir within the family, he cannot be used , takes advantage of others' misfortunes , and does not recognize his own private interests . The royal house has been divided into four parts, with the people relying on others for sustenance , their thoughts no longer centered on the public good; they do not consider long-term consequences . As a ruler, when troubles are about to reach him personally, yet he does not care for the people's plight; is the essence or formality of rites truly found in this? To be preoccupied with practicing ceremonies as an urgent matter , and calling it being good at rites—does that not stray far from true virtue? The gentlemen said that Rushu Qi demonstrated his understanding of rites at this moment .
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晉韓宣子如楚送女，叔向為介，及楚。楚子朝其大夫曰：晉，吾仇敵也。苟得志焉。無恤其他，今其來者，上卿，上大夫也。若吾以韓起為閽。以羊舌肸為司宮。足以辱晉，吾亦得志矣。可乎。大夫莫對。薳啓疆曰：可，苟有其備，何故不可，耻匹夫不可以無備，况耻國乎。是以聖王務行禮，不求耻人，城濮之役，晉無楚備，以敗於邲，邲之役，楚無晉備，以敗於鄢，自鄢以來，晉不失備，而加之以禮，重之以睦。是以楚弗能報而求親焉。既獲姻親，又欲耻之，以召寇讎，備之若何，誰其重此，若有其人，耻之可也，若其未有，君亦圖之，晉之事君，臣曰可矣。求諸侯而麇至。求婚而薦女，進君親送之，上卿及上大夫致之，猶欲耻，之，君其亦有備矣。不然，奈何，君將以親易怨，實無禮以速寇，而未有其備，使羣臣往遺之禽，以逞君心，何不可之有。王曰：不穀之過也。大夫無辱，厚為韓子禮。 |
| | From Jin, Han Xuansi went to Chu to send off a daughter in marriage, with Shu Xiang as his deputy envoy; they arrived at Chu. King Chu addressed his ministers and said: "Jin is my enemy." If I can achieve my ambitions, what would stop me? I need not worry about anything else. Now those who have come are the top-ranking ministers and high officials of Jin. If I were to make Han Qi a gatekeeper , and Yangshe Xi as an official in charge of palace affairs , this would be enough to humiliate Jin, and I too would achieve my ambitions. Is that acceptable? None of the ministers responded. Wei Qijiang said: "It is acceptable. If we are adequately prepared, why should it not be acceptable? Even an ordinary person cannot afford to lack preparation; how much more so a state?" Therefore, the sage kings always emphasized practicing rites; they did not seek to humiliate others. During the Battle of Chengpu , Jin had no preparedness against Chu and was defeated at Bi . In the Battle of Bi, Chu had no preparedness for Jin and was defeated at Yan . Since the defeat at Yan, Jin has never failed to be prepared and added rites on top of that, reinforcing them with harmony among ruler and subjects. Therefore, Chu could not retaliate but instead sought closer relations. Having already gained a marital alliance, yet now wanting to humiliate them in order to provoke enemies and invite attacks—how can we prepare for this ? Who would bear the brunt of such resentment If there is someone capable, then it would be acceptable to humiliate them . If such a person does not yet exist, Your Majesty should plan for this. As for the matter of Jin's dealings with you, I, your minister, say that it is acceptable. To seek allegiance from feudal lords and have them arrive in large numbers . To seek a marriage and present the bride , with the ruler personally escorting her, and high-ranking ministers and senior officials delivering her—yet still wanting to humiliate them. Surely, Your Majesty must also be prepared for this. Otherwise, how could it be? You would trade a bond of kinship for enmity , act without rites to invite enemies, and yet have no preparations. Sending your ministers to deliver them into captivity merely to satisfy Your Majesty's desires—what is there that makes this unacceptable? The king said: "It was my fault." "The ministers have not been dishonored." They offered Han Xuansi a generous reception with great courtesy.
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六年，鄭人鑄刑書鑄刑書於鼎，以為國之常法。叔向使詒子産書曰：昔先王議事以制，不為刑辟，懼民之有争心也，猶不可禁禦，是故閑之以義。糾之以政，行之以禮，守之以信，奉之以仁。制為禄位，以勸其從。嚴斷刑罰以威其淫。懼其未也。故誨之以忠，聳之以行。教之以務。使之以和，臨之以敬，莅之以强，斷之以剛。猶求聖哲之上，明察之官。忠信之長，慈惠之師，民於是乎可任使也。而不生禍亂，民知有辟，則不忌於上。并有争心，以徵於書，而徼幸，以成之。弗可為矣。夏有亂政而作，禹刑，商有亂政而作，湯刑，，周有亂政而作，九刑，。三辟之興，皆叔世也，今吾子相鄭國，制參辟，鑄刑書，將以靖民，不亦難乎。詩，曰：儀式刑文王之德，日靖四方。又曰：儀刑文王，萬邦作孚。如是，何辟之有，民知争端矣。將弃禮而徵於書，錐刀之末，將盡争之，亂獄滋豐，賄賂并行，終子之世，鄭其敗乎。肸聞之，國將亡，必多制。其此之謂乎。復書曰：若吾子之言。僑不才，不能及子孫，吾以救世也。 |
| | In the sixth year, the people of Zheng cast their penal code into a tripod, establishing it as a permanent law for the state. Shu Xiang sent a letter to Zi Chan, saying: "In the past, the former kings deliberated on matters and established regulations without creating penal codes, fearing that the people might develop contentious hearts . Even then, it was still difficult to prevent such behavior, so they restrained them with righteousness ." They corrected the people through governance, implemented it with rites, upheld it with trustworthiness, and nurtured it with benevolence . Regulations were established for ranks and emoluments in order to encourage compliance . Severe punishment was imposed as a deterrent against licentiousness . This was done out of fear that the people had not yet been properly guided. Therefore, they taught them loyalty and inspired them with exemplary conduct . They educated the people in practical matters . They led them with harmony , approached them with respect, managed affairs with strength , and made decisions with firmness . Even so, they still sought wise rulers above and clear-sighted officials . Officials refer to ministers and high-ranking nobles}}. With loyal, trustworthy leaders who are also kind and benevolent teachers, the people could then be entrusted with responsibilities and commanded effectively. And thus no calamities or disorders would arise. When the people know there are laws, they will not fear their superiors . They will develop contentious minds, citing written laws to justify their actions and seeking fortune through manipulation in order to achieve their goals . It will no longer be possible to govern effectively . In the Xia dynasty, due to political disorder, Yu's penal code was created; in the Shang dynasty, because of political turmoil, Tang's penal code came into being . In the Zhou dynasty, due to disorder, the Nine Punishments were established . The rise of the three penal codes all occurred in later, declining times , and now you, my lord, serving as minister to the state of Zheng, have established a system based on these three codes and cast them into a written legal code , intending thereby to pacify the people—does this not seem difficult? The Book of Songs says: "Follow the example of King Wen's virtue, and thus daily bring peace to all quarters." . It also says: "Follow the example of King Wen, and all states will place trust in you." . If this is so, what need is there for penal codes , when the people already know where disputes will arise? If you abandon rites and turn to written laws , even over trivial matters like a pointed awl or a small knife, disputes will arise. Litigation will increase, bribery will run rampant, and during your lifetime, I fear Zheng is doomed to decline. Xi heard this saying: "When a state is about to fall, it will inevitably create many laws and regulations ." Is this not exactly what you are referring to? Zi Chan replied in a letter: "If I follow your words " "Qiao is not talented enough to consider future generations; I act now to save the present age."
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晉韓宣子之適楚，楚人弗逆，公子弃疾及晉境，晉侯將亦弗逆。叔向曰：楚僻我衷，若何效僻，書。曰：聖作則。無寧以善人為則。而則人之僻乎。匹夫為善，民猶則之，况國君乎。晉侯悅，乃逆。 |
| | When Han Xuansi of Jin went to Chu, the people of Chu did not receive him. When Gongzi Qiji reached the border of Jin, Duke Jin also intended not to welcome him. Shu Xiang said: "Chu is deviating from the center, while we remain upright . How can we emulate their deviation? The Book of Documents says:" "It is said: 'The sage establishes standards.' ." "There should be no peace in taking virtuous people as a standard ." "Rather than following the deviation of others?" Even an ordinary person who does good will be followed by the people; how much more so should a ruler? Duke Jin was pleased and thus received him.
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七年，楚子之為令尹也。為王旌以田。芋尹無宇斷之曰：一國兩君，其誰堪之，及即位，為章華之宮，納亡人以實之，無宇之閽入焉，無宇執之，有司弗與。曰：執人於王宮，其罪大矣。執而謁諸王。無宇辭曰：天子經略，諸侯正封，古之制也。封略之內，何非君土，食土之毛，誰非君臣。天有十日甲至癸，人有十等王至臺，下所以事上，上所以供神也。今有司曰：汝胡執人於王宮，將焉執之。周文王之法曰：有亡荒閲荒，大也。閲，蒐也。有亡人，當大蒐其衆也。所以得天下也。吾先君文王楚文王也。作，僕區，之法，僕區刑書名，曰盗所隱器隱盗所得器，與盗同罪，所以封汝也行善法，故能啓疆北至汝水也。若從有司，是無所執逃臣也。逃而舍之，王事無乃闕乎。昔武王數紂之罪。以告諸侯曰：紂為天下逋逃主，萃淵藪萃，集也。天下逋逃，悉以紂為淵藪，集而歸之，故夫致死焉人欲致死討紂也。君王始求諸侯而則紂，無乃不可乎。若以二文之法取之，盗有所在矣言王亦為盗。王曰：取而臣以往往，去也。盗有寵，未可得也盗有寵，王自謂也。遂舍之赦無宇也。 |
| | In the seventh year, when King Chu served as Lingyi (Minister of State). He used royal banners for hunting . Yu Yin Wu Yu cut it off and said: "One state with two rulers, who could possibly bear that?" When he ascended the throne, he built the Zhanghua Palace and took in fugitives to fill its ranks. A gatekeeper of Wu Yu, who had fled there after committing a crime, entered the palace; Wu Yu seized him, but the officials refused to support his action. They said: "To arrest someone within the royal palace is a grave offense." Wu Yu was arrested and brought before the king . Wu Yu protested, saying: "The Son of Heaven manages and governs the realm , while feudal lords maintain their proper boundaries —this is an ancient system." Within the designated borders, what land is not the ruler's? Those who consume the produce of this land—what person is not a subject of the ruler ? Heaven has ten suns, from Jia to Gui; mankind has ten ranks, from the king down to Tai. The lower serve the higher, and the higher provide for the gods. "Now the officials say: 'How dare you arrest someone in the royal palace?' To which I ask, where else should he be arrested?" "The law of King Wen of Zhou says: 'If there are fugitives, search widely and thoroughly; this is a great matter.'" "Yue means to search or inspect." "When there are fugitives, one should conduct a thorough search among the people." This is how they gained control over all under heaven. "My ancestor King Wen was King Wen of Chu." "He established the 'Puqu' legal code. Puqu is a name for penal law, which states: 'Those who hide stolen goods are equally guilty as thieves.' This was how we protected you by enforcing virtuous laws, and thus were able to expand our territory northward to the Ru River." "If I follow these officials' orders, there will be no one to arrest fugitive subjects." "To let a fugitive go free is this not a failure in the king's affairs?" "In the past, King Wu listed the crimes of King Zhou." "He informed the feudal lords: 'Zhou was the master of fugitives for all under heaven, gathering them like a marsh or refuge.' Cui means to gather." "All the fugitives of the world took Zhou as their refuge, gathering and returning to him; thus, people were willing to die in order to punish Zhou." "Your Majesty now seeks feudal lords by following the example of Zhou—would this not be unacceptable?" "If we apply the laws of the two Kings Wen to deal with this, then there is a place where thieves can be found"—meaning that the king himself has become a thief. The king said: "Take my subject and go—this means to leave." "The thief is favored, so he cannot be captured"—the thief being favored refers to the king himself. Thus, they released him .
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八年，石言於晉魏榆。晉侯問於師曠曰：石何故言。對曰：石不能言，或憑焉。不然，民聽濫。抑臣又聞之。曰：作事不時，怨讟動於民，則有非言之物而言，今宮室崇侈，民力雕盡。怨讟并作，莫保其性。石言，不亦宜乎。於是晉侯方築虒祁之宮。叔向曰：子野之言君子哉君子之言，信而有徵，故怨遠於其身。小人之言，僭而無徵，故怨咎及之，是宮也成，諸侯必叛君必有咎，夫子知之矣。叔弓如晉，賀虒祁也，游吉相鄭伯以如晉，亦賀虒祁也。史趙見子大叔曰：甚哉。其相蒙。可吊也。而亦賀之。大叔曰：若何吊也。其非唯我賀，將天下實賀。 |
| | In the eighth year, a stone spoke in Jin at Wei Yu . Duke Jin asked Shi Kuang: "Why has the stone spoken?" Shi Kuang replied: "Stones cannot speak; perhaps a spirit is possessing it ." "If not, then the people's ears are deceived ." "Or perhaps I have also heard another saying ." "It is said: 'When actions are not timely, grievances and complaints stir among the people; then there will be things without words that speak.' Now, our palaces are excessively luxurious, and the people's strength has been exhausted ." "Grievances and complaints arise together; no one can preserve their lives ." The people dare not protect their own lives. "Is it not fitting that the stone should speak?" At this time, Duke Jin was just beginning to build the Siqi Palace . Shu Xiang said: "How virtuous are the words of Ziye ! The words of a gentleman are truthful and verified, so grievances remain far from his person ." "The words of a petty person are arrogant and unverified, so grievances and blame inevitably befall them. When this palace is completed, the feudal lords will surely rebel, and you, Your Majesty, will certainly suffer consequences. Master Shi already knows this." Shu Gong went to Jin to congratulate them on the Siqi Palace , and You Ji served as envoy for Duke Zheng of Zheng when he also went to Jin, likewise congratulating on the completion of the Siqi Palace. Shi Zhao met Zi Doushi and said: "How serious this is!" "They are deceiving each other ." "It is pitiable indeed." "Yet they also offer congratulations." Zi Doushi said: "Then how can we express our condolences?" "It is not only I who should offer congratulations; in fact, the whole world will truly offer congratulations ."
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九年，周甘人與晉閻嘉争閻田，晉梁丙，張趯率陰戎伐潁，王使詹桓伯辭於晉。曰：文，武，成，康之建母弟，以藩屏周，亦其廢墜是為。先王居檮杌於四裔，以禦魑魅。故允姓之奸，居於瓜州。伯父惠公歸自秦，而誘以來，使逼我諸姬，入我郊甸，戎有中國，誰之咎也，后稷封殖天下，今戎製之，不亦難乎。伯父圖之，我在伯父，猶衣服之有冠冕，木水之有本源，民人之有謀主也，伯父若裂冠毁冕，拔本塞源，專弃謀主，雖戎狄其何有余一人。叔向謂宣子曰：文之伯也。豈能改物，翼戴天子而加之以恭。自文以來，世有衰德而暴蔑宗周，以宣示其侈，諸侯之貳，不亦宜乎。且王辭直，子其圖之，宣子悅，使趙成如周，致閻田，反潁俘。 |
| | In the ninth year, the Gan people of Zhou and Yan Jia of Jin disputed over the fields in Yan . Duke Liang Bing and Zhang Yi of Jin led the Yin 戎 to attack Ying . The king sent Zhan Huanbo to deliver a reprimand to Jin . Huanbo was a minister of the Zhou state}}. He said: "Wen, Wu, Cheng, and Kang established their maternal uncles as feudal lords to serve as a protective barrier for Zhou. It is precisely because of this that we must prevent its decline ." The former kings placed the Taowu among the four frontiers to guard against chimeras and demons . Therefore, the wicked of the Yun surname resided in Guazhou . Guazhou is now Dunhuang}}. "Your uncle Duke Hui returned from Qin and lured them here , causing them to encroach upon our Ji clansmen, entering our suburbs. Now the Rong people control Central China—whose fault is this? . Houji was entrusted with cultivating the land for all under heaven; now it has fallen into the hands of the Rong and is used only for herding livestock—shouldn't that be difficult?" "Uncle, it is your responsibility to address this. I am to you as a crown and headdress are to clothing; as the root is to trees and water's source; as a leader of counsel is to the people . If Uncle tears off the crown and destroys the headdress, uproots the tree and blocks the spring, abandoning the leader of counsel, then even if the Rong and Di seize it, what would they have left for me? ." Shu Xiang said to Duke Xuansi: "The hegemony of Wen was thus." How could he change the established order ? He supported and honored the Son of Heaven with utmost reverence . Since the time of Duke Wen, each generation has seen declining virtue and violent contempt for Zongzhou , displaying their extravagance; is it not fitting that feudal lords have become disloyal? Moreover, the king's words are just. You should consider this carefully." Xuansi was pleased and sent Zhao Cheng to Zhou to return the Yan fields and send back the captives from Ying.
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築郞囿，季平子欲其速成。叔孫昭子曰：詩，云，經始勿亟，庶人子來，焉用速成，其以勦民也。無囿猶可，無民其可乎。 |
| | They built Lang You; Ji Pingzi wanted it completed quickly. Shu Sun Zhaozi said: "The Book of Songs says, 'Begin with care and do not rush; the common people will come as sons would' . Why then pursue rapid completion? Is it not a way to exhaust the people?" ." "It is still possible to do without a park, but how can one do without the people?"
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十二年，楚子次于乾谿，僕析父從，右尹子革夕。王見語曰：今吾使人於周求鼎，其與我乎。對曰：與君王哉。今周服事君王，將唯命是從，豈其愛鼎。王曰：昔我皇祖伯父昆吾，舊許是宅。今鄭人貪賴其田，而不我與，我若求之，其與我乎。對曰：與君王哉。周不愛鼎，鄭何敢愛田。王曰：昔諸侯遠我而畏晉，今我大城陳，蔡，不羹，賦皆千乘，諸侯其畏我乎。對曰：畏君王哉。是四國者，專足畏也。又加之以楚，敢不畏君王乎。王入。析父謂子革曰：吾子，楚國之望也。今與王言如響，國其若之何。子革曰：摩厲以須，王出，吾刃將斬之矣王出復語，，左史倚相趨過，王曰：是良史也。能讀，三墳，五典，八索，九丘，對曰：臣嘗問焉。昔穆王欲肆其心，周行天下，將皆必有車轍馬迹焉。祭公謀父作，祈招，之詩，以止王心，王是以獲没於祗宮，臣問其詩而不知也。若問遠焉。其焉能知之。王曰：子能乎。對曰：能，其，詩。曰：祈招之愔愔，式昭德音。思我王度，式如玉，式如金，形民之力，而無醉飽之心，王揖而入，饋不食，寢不寐數，不能自克，以及日於難，仲尼曰：古也有志，克己復禮，仁也。信善哉。楚靈王若能如此，豈其辱於乾谿。 |
| | In the twelfth year, Duke of Chu stationed at Qianxi , Fu Xi Fu followed . You Yin Zige arrived in the evening . Xiwu means to meet at dusk}}. The king said: "Now I have sent someone to Zhou to request the Tripod. Will they give it to me?" Zige replied: "To whom else but Your Majesty?" "Now Zhou serves the king and will obey your commands, how could they not give you the Tripod?" The king said: "In the past, my revered ancestor Uncle Kunwu dwelled in the old state of Xu ." Kunwu once lived in Xu, hence it is said 'the old state of Xu was his home'}}. "Now the people of Zheng are greedy and have taken over its fields without giving them to us. If I were to request it, would they give it to me?" Zige replied: "To whom else but Your Majesty?" "If Zhou does not cherish the Tripod, how would Zheng dare to cherish its fields?" The king said: "In the past, the feudal lords kept their distance from me and feared Jin. Now I have greatly fortified Chen, Cai, and Bu Geng, each with a thousand chariots in tribute. Will the feudal lords now fear me?" Zige replied: "Who else but Your Majesty would they fear?" "These four states alone are enough to inspire fear ." "And if you add Chu to them, how could they dare not fear Your Majesty?" The king entered. Fu Xifu said to Zige: "You, my son, are the hope of the state of Chu." "Now you speak to the king as an echo; what will become of our country? ." Zige said: "I have been sharpening myself in readiness. When the king comes out, my blade will cut him down." When the king came out again for a conversation, Zuo Shi Yixiang hurried past The king said: "This is an excellent historian." He can read the San Fen, Wu Dian, Ba Suo, and Jiu Qiu Zige replied: "I once asked him about this." "In the past, King Mu of Zhou wished to indulge his desires He traveled throughout the world and left tire tracks and hoofprints everywhere. Ji Gong Moufu composed the poem "Qi Zhao" to restrain the king's desires . "Qi Fu, an officer in charge of military forces; Zhao is his name."}} Because of this, the king was able to pass away peacefully at Zhi Gong "I asked about the poem but did not know it." "If you ask of something even more distant," "how could I possibly know it?" The king asked: "Can you recite it, then?" Zige replied: "I am able. Its poem." He said: "The 'Qi Zhao' is gentle and harmonious, clearly proclaiming virtuous words ." "Shi" means to use. "Zhao" means clarity or brightness}}. "Reflecting on my king's virtue, it is as refined as jade and as enduring as gold , shaping the people's strength without indulgent excess. . The king bowed and entered, did not eat his offerings, could not sleep at night for several days, unable to restrain himself, until he reached a difficult situation Zhong Ni said: "Ancient records state that one who overcomes himself and returns to propriety is a person of benevolence." "Truly virtuous indeed!" "If Duke Ling of Chu had been able to do this, how could he have suffered disgrace at Qianxi?"
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十三年，季平子立，而不禮於南蒯。南蒯以費叛，叔弓圍費，弗克，敗焉，平子怒令見費人，執之以為囚俘。冶區夫曰：非也，若見費人，寒者衣之，饑者食之為之令主，而共其乏困，費來如歸，南氏亡矣。民將叛之，誰與居邑，若憚之以威，懼之以怒，民疾而叛，為之聚也。若諸侯皆然，費人無歸，不親南氏，將焉入乎。平子從之，費人叛南氏。 |
| | In the thirteenth year, Ji Pingzi was installed as ruler but did not show courtesy to Nan Kuai . Nan Kuai rebelled with Fei. Shu Gong besieged Fei but failed to capture it, and was defeated . Pingzi became angry and ordered that the people of Fei be brought before him, capturing them as prisoners. Ye Qufu said: "That is wrong. If you treat the people of Fei kindly, give clothes to those who are cold and food to those who are hungry, act as their benevolent leader, and provide for their needs, they will come to you like returning home, and Nan's family will surely fall." The people will rebel against them. Who would remain in their fief? If you intimidate them with authority and terrify them with anger, the people will suffer and revolt—this is how you gather enemies for yourself. "If all feudal lords act this way, the people of Fei will have nowhere to return and will not remain loyal to Nan's family. Where else could they go?" Pingzi followed his advice, and the people of Fei rebelled against the Nan clan.
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十五年，晉荀吳帥師伐鮮虞，圍鼓，鼓人請以城叛，穆子弗許。左右曰：師徒不勤，而可以獲城，何故不為。穆子曰：吾聞之叔向曰：好惡不愆，民知所適，事無不濟。或以吾城叛，吾所甚惡也。人以城來，吾獨何好焉。賞所甚惡，若所好何，若其弗賞，是吾失信也。何以庇民，力能則進，否則速退，量力而行，吾不可以欲城而邇奸，所喪滋多，使鼓人殺叛人而繕守備，圍鼓三月，鼓人或請降，使其民見。曰：猶有食色，姑修而城。軍吏曰：獲城而弗取，勤民而頓兵，何以事君也。穆子曰：吾以事君也。獲一邑而教民怠，將焉用邑，邑以賈怠，不如完舊，賈怠無卒。弃舊不祥，鼓人能事其君，我亦能事吾君，率義不爽，好惡不愆，城可獲而民知義所，有死命而無二心，不亦可乎。鼓人告食竭力盡，而後取之，克鼓而反，不戮一人。 |
| | In the fifteenth year, Xun Wu of Jin led an army to attack Xianyu and besieged Gu . The people of Gu requested permission to surrender their city in rebellion, but Duke Muzi refused. His attendants said: "The troops have not labored greatly and yet we could gain a city—why not do it?" Duke Muzi said: "I have heard Shu Xiang say: 'If one's likes and dislikes are without error, the people will know where to turn; then no endeavor is unaccomplished.' ." "Shi" means to return or belong}}. "If someone betrays us with our city, it is what I despise most." "If people come to me with a city, what could I possibly like about that?" "To reward something we greatly despise—how can we then express our true preferences? . If we do not reward them, it will make us appear untrustworthy." "How can we protect the people? If our strength allows, we advance; if not, we retreat quickly. We must act according to our capabilities. I cannot pursue a city and thus invite treachery nearby, for that would only bring greater losses." He ordered the people of Gu to kill those who had plotted rebellion and strengthen their defenses. After besieging Gu for three months, some in Gu requested surrender, so he brought their people before him. He said: "They still have the desires of food and sex; let them repair the city for now." The military officers said: "To capture a city yet not take it, to weary our people and stall our troops—how can this serve the lord?" Duke Muzi replied: "This is how I serve my lord." "To gain one fief and teach the people to become lazy—what use is that fief? A fief that incites laziness is worse than preserving what we already have . To trade diligence for idleness will lead to no good end ." "To abandon what we already have is inauspicious. The people of Gu are able to serve their lord, and I am also able to serve my own lord. To lead by righteousness without deviation, to have no excess in our likes and dislikes—this way, the city may be gained while the people understand where true virtue lies . To accept death as a command yet remain loyal with no divided heart—is this not acceptable?" The people of Gu reported that their food was exhausted and their strength spent, so Duke Muzi then took the city. After capturing Gu, he returned without executing a single person.
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十八年，火始昏見。梓慎曰：七日，其火，作乎。宋，衛(舊無衛字，補之)，陳鄭也。數日，皆來告火。裨竈曰：不用吾言，鄭又將火，鄭人請用之，子産不可。子大叔曰：寶，以保民也。若有火，國幾亡，可以救亡，子何愛焉。子産曰：天道遠，人道邇，非所及也。何以知之，竈焉知天道，是亦多言矣。豈不或信。遂不與，亦不復火。 |
| | In the eighteenth year, the star Shen first appeared at dusk . Zi Shen said: "Seven days from now, there will be a fire." Song, Wei , Chen, Zheng. After several days, all of them came to report a fire had occurred. Bi Zao said: "If you had not ignored my words, Zheng would have suffered another fire ." The people of Zheng requested that it be used, but Zi Chan did not agree. Zi Doushi said: "Treasures are meant to protect the people." "If a fire were to occur, the state would nearly be lost. If these treasures can save it from destruction, why should you cherish them so?" Zi Chan said: "The ways of Heaven are distant; the ways of humanity are near. This is beyond our reach." "How can we know this? How could a cook understand the ways of Heaven? This is merely more empty talk." "Is it not sometimes believed ?" So they did not give in, and there was no further fire.
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十九年，楚子之在蔡也。生太子建，及即位，使伍奢為之師，費無極為少師，無寵焉。欲譖諸王。曰：建可室矣。王為之聘於秦，無極與逆，勸王取之，楚子為舟師以伐濮。無極言於楚子曰：晉之伯也。邇於諸夏，而楚僻陋，故弗能與争，若大城城父而置太子，以通北方，王收南方，是得天下，王說，從之，故太子建居於城父。 |
| | In the nineteenth year, when Duke of Chu was at Cai. He gave birth to Crown Prince Jian. After ascending the throne, he appointed Wu She as his teacher and Fei Wujie as his junior master, but neither was favored. They wanted to slander him before the king. He said: "Jian is old enough for a wife now." The king arranged a marriage for him with a woman from Qin. Wu Wujie accompanied the envoy and advised the king to take her as his own concubine. Duke of Chu then launched a naval campaign against Pu . Fei Wujie said to the Duke of Chu: "Jin's hegemony." "It is close to the Central States, while Chu is remote and backward; therefore, it cannot compete. If we greatly fortify Chengfu and station the crown prince there , to connect with the northern regions, and His Majesty controls the southern areas, this would mean gaining dominion over all under heaven." The king was pleased and followed his advice; thus, Crown Prince Jian resided at Chengfu.
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鄭大水，龍鬥于時門之外洧淵。國人請為榮焉。子産弗許。曰：我鬥，龍不我覿。龍鬥，我何覿焉。禳之，則彼其室也，吾無求於龍，龍亦無求我，乃止也。 |
| | Zheng suffered a great flood, and dragons fought outside Shi Men Gate in Weiyuan . The people of the state requested to honor it with a shrine. Zi Chan did not permit it. He said: "We fight, yet the dragon does not show itself to us ." "If dragons are fighting, how could we possibly see them?" "To appease it would mean giving it a home .
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二十年。費無極言於楚子曰：建與伍奢將以方城之外叛，齊，晉又交輔之，將以害楚，其事集矣。王信之，問伍奢。奢對曰：君一過多矣，何信于讒，王執伍奢，使城父司馬奮揚殺太子，未至，而使遣之，太子建走宋，王召奮揚，奮揚使城父人執己以至。王曰：言出於余口，入於爾耳，誰告建也。對曰：臣告之。君王命臣曰：事建如事余，臣不佞。不能苟貳，奉初以還，不忍後命，故遣之，既而悔之，亦無及已。王曰：而敢來，何也。對曰：使而失命，召而不來，是再奸也。逃無所入。王曰：歸，從政如他日。無極曰：奢之子才，若在吳，必憂楚國，盍以免其父召之，彼仁，必來，不然，將為患，王使召之。曰：來，吾免而父，棠君尚謂其弟員曰：爾適吳，我將歸死，吾智不逮，我能死，爾能報，聞免父之命，不可以莫之奔也。親戚為戮，不可以莫之報也。父不可弃。名不可廢，爾其勉之，伍尚歸，奢聞員不來。曰：楚君，大夫其旰食乎。 |
| | The twentieth year. Fei Wujie told the Duke of Chu: "Jian and Wu She are planning to rebel with the territory beyond Fangcheng. Qi and Jin will also support them, intending to harm Chu; their plans have already come together." The king believed him and questioned Wu She. She replied: "Your Majesty has made one mistake already , why trust the slander?" The king arrested Wu She and ordered Chengfu Sima Funyang to kill Crown Prince Jian. Before Funyang arrived, he sent him away . Crown Prince Jian fled to Song. The king summoned Funyang, who had Chengfu people arrest himself and bring him in. The king said: "These words came from my mouth and entered your ear; who told Jian about it?" Funyang replied: "I told him." "The king commanded me, 'Treat Jian as you would treat me.' I am not a man of talent ." "I could not act deceitfully or be disloyal; I followed the original command , and could not bear to disobey later instructions, so I sent him away. Later on, I regretted it, but it was too late." The king said: "How dare you come here? Why?" Funyang replied: "To carry out a mission and fail to obey orders, or to be summoned and not come—this would be committing two offenses ." "There is nowhere for me to flee to." The king said: "Return, and govern as you did before ." Fei Wujie said: "Wu She's son is talented. If he is in Wu, it will surely trouble the state of Chu. Why not offer to spare his father by summoning him? He is kind-hearted and must come; otherwise, he will become a threat." The king sent for him. He said: "Come, and I shall spare your father." Tang Jun Shang told his younger brother Yuan , but I can die for my father; you are able to avenge him. Having heard that there is an order to spare our father, we cannot remain idle without action." "Relatives have been killed; we cannot fail to take revenge." "Our father cannot be abandoned ." "Our name must not be disgraced . You must strive for it." Wu Shang returned, and Wu She heard that Yuan had not come. He said: "The ruler of Chu, the ministers will have to eat late ." The people of Chu all killed them. Yuan went to Wu and spoke about the benefits of attacking Chu before Zhouyu, who was King Liao of Wu.
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齊侯疥，遂痁。期而不瘳，諸侯之賓問疾者多在，梁丘據與裔款言於公曰：吾事鬼神也豐，於先君有加矣。今君疾病，為諸侯憂，是祝史之罪，諸侯不知，其謂我不敬，君盍誅於祝固，史嚚以辭賓，公悅，告晏子。晏子對曰：日宋之盟，屈建問范會之德於趙武。武曰：夫子之家事治，言於晉國，竭情無私，其祝史祭祀，陳信不媿，其家事無猜，其祝史不祈，建以語康王。康王曰：神人無怨，宜夫子之光輔五君，以為諸侯主也。公曰：據與款謂寡人能事鬼神，故欲誅於祝史，子稱是語也。何故。對曰：若有德之君，外內不廢。上下無怨，動無違事，祝史薦信，無愧心矣，是以鬼神用饗，國受其福，祝史與焉。其所以蕃祉老壽者，為信君使也。其適遇淫君，外內頗邪，上下怨疾，動作辟違，斬刈民力，暴虐淫縱，肆行非度，不思謗讟，不憚鬼神，神怒民痛，無悛於心，其祝史薦信，是言罪也，其蓋失數美，是矯誣也。進退無辭，則虛以求媚，是以鬼神不饗，其國以禍之，祝史與焉。所以夭昏孤疾者，為暴君使也。公曰：然則若之何。對曰：不可為也，山林之木，衡鹿守之，澤之萑蒲，舟鮫守之，藪之薪蒸，虞候守之，海之鹽蜃，祈望守之，布常無藝，徵斂無度，宮室日更，淫樂不違。內寵之妾，肆奪於市。外寵之臣，僭令於鄙。民人苦病，夫婦皆詛，祝有益也。詛亦有損，聊，攝以東。姑，尤以西。其為人也多矣。雖其善祝，豈能勝億兆人之詛耶，君若欲誅於祝史，修德而後可，公悅，使有司寬政，毁關，去禁，薄斂，己責。 |
| | Duke Qi had a skin disease and then developed malaria . After a long time, his illness did not improve; many guests from the feudal lords who had come to inquire about his health remained in Qi . Liangqiu Ju and Yikuan ?" The duke was pleased, and informed Yan Zi. Yan Zi replied: "At the time of the alliance with Song, Qu Jian asked Zhao Wu about Fan Hui's virtue." Wu said: "The gentleman's household affairs are well managed. When he speaks in the state of Jin, he expresses himself fully and without selfishness. His diviners and historians conduct sacrifices with sincerity and without shame. There is no suspicion within his family; therefore, his diviners and historians do not pray to gods or spirits ." Jian relayed this to King Kang . King Kang said: "When gods and people have no grievances, it is fitting that the gentleman should serve as a bright assistant to five rulers, becoming the leader of the feudal lords ." The duke said: "Ju and Kuan told me that I was capable of serving gods and spirits, so they wanted to punish the diviners and historians. You have cited these words." "Why is this?" Yan Zi replied: "If there is a virtuous ruler, neither external nor internal affairs are neglected ." "The people above and below have no grievances. Actions are taken without violating proper conduct. The diviners and historians offer sincere prayers, with no sense of shame . Therefore, gods and spirits accept their offerings, and the state receives blessings; the diviners and historians share in this as well ." The reason why they enjoy abundant blessings and long life is because they serve a trustworthy ruler. "If they happen to serve a corrupt ruler, external and internal affairs become crooked. The people above and below harbor resentment and hatred; their actions are deviant and improper. They cut down the strength of the people with violence and cruelty, indulging in licentiousness without restraint, acting recklessly beyond proper bounds, not fearing criticism or blame, nor fearing gods and spirits. Gods grow angry and the people suffer pain, yet there is no remorse in their hearts. When the diviners and historians offer prayers with sincerity, they are actually confessing crimes ; if they conceal these faults and speak only of virtues, it becomes a false pretense . Therefore, the gods and spirits do not accept their offerings; the state suffers misfortune as a result, and so do the diviners and historians." This is why they suffer early death, blindness, loneliness, or illness—they are servants of tyrannical rulers. The duke said: "Then what should be done?" Yan Zi replied: "It cannot be done . The trees in the mountains and forests are guarded by Henglu; the reeds and bulrushes in the marshes are protected by Zhoujiao; firewood and fuel from the swamps are watched over by Yuhou; salt and shellfish from the sea are managed by Qiwang ." (He was saying) that the duke monopolized the benefits of mountains and marshes, not sharing them with the people. The distribution of resources had no established limits . (He meant) that governance was carried out without laws or systems , levies and taxes were imposed without limits, palace buildings changed daily, and indulgent pleasures continued unceasingly . The concubines favored within the palace openly seized goods in the marketplace . Ministers favored outside the palace issued false orders in the border regions . The people suffer greatly; husbands and wives all curse, but prayers bring no benefit. Curses also cause harm. Liao She to the east . Gu You to the west . The number of people affected is great. Even if they are skilled in prayers, how could they overcome the curses of tens of millions of people? If Your Majesty wishes to punish the diviners and historians, you must cultivate virtue first. The duke was pleased and ordered officials to ease governance, dismantle customs barriers, remove restrictions, reduce levies, and cancel debts.
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齊侯至自田，晏子侍于遄臺，子猶馳而造焉。公曰：唯據與我和夫。晏子對曰：據亦同也。焉得為和。公曰：和與同異乎。對曰：異，和如羹焉。水火醯醢鹽梅以烹魚肉，宰夫和之，齊之以味，濟其不及，以泄其過。君子食之，以平其心，君臣亦然，君所謂可而有否焉。臣獻其否，以成其可。 |
| | Duke Qi returned from a hunting trip; Yan Zi was in attendance at Chuantai. Ziyou hurried to join him . The duke said: "Only Ju and I are harmonious." Yan Zi replied: "Ju is the same as well." "How can that be called harmony?" The duke asked: "Are harmony and uniformity different?" Yan Zi replied: "They are different. Harmony is as a stew." "Water, fire, vinegar, sauce, salt, and plum are used to cook fish and meat. The cook blends them together, adjusting the flavors—adding what is lacking and reducing excess ." "Xie," meaning to reduce}}. "When gentlemen eat it, their hearts are balanced. It is the same with ruler and minister ; what the ruler calls 'acceptable' may still have flaws." "The minister presents his objections to complete what is acceptable ; even when the ruler calls something 'unacceptable,' there may still be merit in it." "The minister presents what is acceptable to eliminate the unacceptable. Therefore, governance remains balanced without corruption, and the people have no quarrels. Now Ju does not act this way: when the ruler says 'yes,' Ju also says 'yes'; when the ruler says 'no,' Ju also says 'no.' This is like adding water to water—who could eat it? Or playing a zither or se with only one note—how could anyone listen to it? Uniformity cannot be considered harmony, as such."
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二十五年，會于黄父，鄭子太叔見趙簡子，簡子問揖讓周旋之禮焉。對曰：是儀也。非禮也。簡子曰：敢問，何謂禮。對曰：吉也聞諸先大夫子産。曰：夫禮，天之經。地之義。民之行，天地之經，而民實則之，則天之明。因地之性。生其六氣，用其五行。氣為五味，醎發為五色。章為五聲，淫則昏亂，民失其性。是故為禮以奉之，民有好，惡喜，怒，哀樂，，生于六氣，是故審則宜類，以制六志，哀有哭泣，樂有歌舞，喜有施捨，怒有戰鬥，哀樂不失，乃能協于天地之性，是以長久。簡子曰：甚哉。禮之大也。對曰：禮，上下之紀，天地之經緯也。民之所以生也。是以先王尚之，故人之能自曲直以赴禮者，謂之成人，大，不亦宜乎曲直以弼其性。簡子曰：鞅也。請終身守此言也。 |
| | In the twenty-fifth year, a meeting was held at Huangfu. Zi Doushi of Zheng met with Zhao Jianzi, who asked him about the rites of bowing and yielding in courtly conduct. Zi Doushi replied: "This is ritual decorum." "It is not the rites." Zhao Jianzi said: "I dare to ask, what then are the rites?" Zi Doushi replied: "Ji heard this from my late master Zi Chan." "He said: 'The rites are the constant principles of Heaven ." "The righteousness of Earth ." "The conduct of the people , is the constant law of Heaven and Earth, which the people actually follow. To emulate Heaven's clarity ." "To act in accordance with Earth's nature ." "They generate the six qi , and employ the five elements ." "The qi manifest as five flavors , and the elements give rise to five colors ." "They form the five tones . Excess leads to confusion and disorder; people lose their nature ." "Therefore, rites are established to serve them . People have preferences—liking and disliking, joy and anger, sorrow and happiness—which arise from the six qi . Thus, careful discernment ensures appropriateness in categories, regulating the six emotions . Sorrow brings weeping; joy brings singing and dancing; joy leads to generosity; anger leads to battle. When sorrow and joy are balanced without excess, one can harmonize with the nature of Heaven and Earth; this is why it endures ." Zhao Jianzi said: "How profound!" "The greatness of the rites." Zi Doushi replied: "The rites are the foundation of hierarchy, and the 经纬 (grid) of Heaven and Earth ." "They are the basis for how people live." "Therefore, ancient kings valued them. Thus, a person who can bend or straighten themselves to fulfill the rites is called an adult. Greatness—could it be more appropriate than bending and straightening to regulate one's nature?" Zhao Jianzi said: "Yang." "I request to uphold these words for the rest of my life."
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二十六年，齊有彗星，齊侯使禳之。晏子曰：無益也。衹取誣焉。天道不諂。不貳其命，若之何禳之，且天之有彗，以除穢也。君無穢德，又何禳焉。若德之穢，禳之何損，詩。曰：惟此文王，小心翼翼，昭事上帝，聿懷多福，厥德不回，以受方國，君無違德，方國將至，何患於彗，詩。曰：我無所監，夏后及商，用亂之故，民卒流亡，若德回亂，民將流亡，祝史之為，無能補也。公悅，乃止。 |
| | In the twenty-sixth year, a comet appeared in Qi , and Lord Qi ordered rituals to dispel it . Yanzi said: "It will be of no benefit." "It only invites false accusations . "Heaven's way is not flattery ." "Heaven does not waver in its will. How then can one dispel it? Moreover, Heaven sends comets to remove filth." "If the ruler has no corrupt virtue, what is there to dispel?" "If one's virtue is corrupt, how can rituals of dispersion cause any harm? The Book of Songs says." "It says: 'Only this King Wen, with utmost care and reverence, clearly served the Supreme Deity. Thus he received much blessing; his virtue was upright, so he could receive the lands of all nations.' ." "Yu means 'only.'" "Hui means to deviate or go against." "It speaks of King Wen's virtue not going against Heaven or humanity, so the nations from all directions came to him.}} If your virtue does not deviate, the lands and nations will come; what should you fear about a comet? The Book of Songs." "Says: 'I have nothing to observe but the Xia and Shang dynasties. Because of their disorder, the people eventually perished. If virtue is deviated into chaos, the people will perish as well. The rituals performed by priests and historians cannot remedy this.'" The ruler was pleased and so ceased the ritual.
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齊侯與晏子坐於路寢。公嘆曰：美哉室，其誰有此乎。晏子曰：敢問，何謂也。公曰：吾以為在德。對曰：如君之言，其陳氏乎。陳氏雖無大德，而有施於民，公厚斂焉。陳氏厚施焉。民歸之矣。詩，曰：雖無德與汝，式歌且舞。陳氏之施，民歌舞之矣。後世若少惰，陳氏而不亡，則國其國也已。公曰：善哉。是可若何。對曰：唯禮可以已之，在禮，家施不及國，大夫不收公利。公曰：善哉。我不能矣。吾今而後知禮之可以為國也。對曰：禮之可以為國也久矣。與天地并，君令臣恭，父慈子孝，兄愛弟敬，夫和妻柔，姑慈婦聽，禮也。君令而不違，臣恭而不貳，父慈而教，子孝而箴。兄愛而友，弟敬而順，夫和而義，妻柔而正，姑慈而從。婦聽而婉。禮之善物也。公曰：善哉。 |
| | Lord Qi and Yanzhi were seated in the hall of the palace. The ruler sighed and said, "How beautiful this room is! Who will possess it?" . "The benefits bestowed by the Chen family—already the people sing and dance in response." "If future generations slightly become idle, yet the Chen family does not perish, then the state will truly belong to them already." The ruler said: "Well spoken." "What should be done about this?" Yanzi replied: "Only the rites can stop it. According to the rites, a family's benefits should not reach the state; ministers do not appropriate public interests ." The ruler said: "Well spoken." "I am no longer able to do so." "From now on, I understand that the rites can indeed preserve a state." Yanzi replied: "The rites have long been able to preserve a state." "They stand alongside Heaven and Earth. Rulers issue commands, ministers show reverence; fathers are kind, children filial; elder brothers love, younger brothers respect; husbands are harmonious, wives gentle; mothers-in-law are kind, daughters-in-law obedient—this is the rites." "Rulers issue commands without defiance; ministers show reverence without disloyalty. Fathers are kind and instruct; children are filial and offer advice ." "Elder brothers love and are friendly; younger brothers respect and obey. Husbands are harmonious and righteous; wives gentle yet upright. Mothers-in-law are kind and follow ." "Wives listen and are graceful ." "This is the excellence of rites." The ruler said: "Well spoken."
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二十七年，楚左尹郤宛直而和，國人悅之，鄢將師為右領，與費無極比而惡之。謂子常曰：子惡欲飲子酒，又謂子惡，令尹欲飲酒於子氏。子惡曰：令尹將必來辱，為惠已甚，吾無以酬之，若何。無極曰：令尹好甲兵，子出之，吾擇焉。取五甲五兵。曰：置諸門，令尹至，必觀之，而從以酬之，及饗日，帷諸門左。無極謂令尹曰：吾幾禍子，子惡將為子不利，甲在門矣。子無往，令尹使視郤氏，則有甲焉。不往，召鄢將師而告之，將師退，遂令攻郤氏，且爇之。子惡聞之，自殺國人弗爇，令尹炮之。盡滅郤氏之族黨，殺陽令終與晉陳及其子弟，國言未已，進胙者莫不謗令尹。沈尹戌言於子常曰：夫左尹與中厩尹莫知其罪，而子殺之，以興謗讟，至於今不已，戌也惑之，仁者殺人以掩謗，猶弗為也。今吾子殺人以興謗而弗圖，不亦異乎。夫無極，楚之讒人也。民莫不知，去朝吳，出蔡侯朱，喪太子建，殺連尹奢，屏王之耳目，使不聰明，不然，平王之温惠恭儉，有過成莊，，所以不獲諸侯，邇無極也。今又殺三不辜，以興大謗，幾及子矣。子而不圖，將焉用之，夫鄢將師矯子之命，以滅三族，三族，國之良也。吳新有君，疆場日駭，楚國若有大事，子其危哉。智者除讒以自安，今子愛讒以自危，甚矣其惑也。子常曰：是瓦之罪，敢不良圖，子常殺費無極與鄢將師，盡滅其族，以說于國，謗言乃止。 |
| | In the twenty-seventh year, Xian Wan of Chu was upright and harmonious; the people of the state were pleased with him . Yanzhangshi served as Youling He conspired with Fei Wuji to oppose him. He told Zichang: "Zi E wishes to offer you a drink of wine , and he also told Zi E that the Lingyi wished to drink with him at your residence." Zi E said: "The Lingyi will surely come to visit me. His kindness is great, but I have no way to repay him. What should I do?" . Wuji said: "The Lingyi likes armor and weapons; you should present some, and I will choose from them." They took five sets of armor and five sets of weapons. They said: "Place them at the gate. When the Lingyi arrives, he will surely look at them and follow with a gift to reciprocate." On the day of the banquet, they set up a canopy at the left side of the gate . Wuji told the Lingyi: "I have almost saved you from a disaster. Zi E will bring misfortune to you; armor is already at the gate." "You must not go," said Wuji. The Lingyi sent someone to inspect the Xian family's residence, and indeed there was armor there. The Lingyi did not go. He summoned Yanzhangshi and informed him, then Yanzhangshi withdrew. The Lingyi immediately ordered an attack on the Xian family and set their residence on fire . Zi E heard of it and committed suicide. The people did not set fire to the house, so the Lingyi burned it with fire . He completely exterminated the Xian clan and its allies, killing Yang Lingzhong, Jin Chen, and their sons and younger brothers . The national outcry did not cease; those who presented sacrificial meat no longer failed to criticize the Lingyi . "Bai" means to curse"}}. Shen Yinxu said to Zichang: "That the Left Yi and Zhongjiu Yi were not known for any crime, yet you killed them, causing complaints and curses that have continued until now ." "The Zhongjiu Yi was Yang Lingzhong." Xue also doubted this. A benevolent person would not kill to suppress blame; he would still refuse to do so. "Now, my lord has killed people and caused complaints without seeking a solution—is this not strange?" "That Wuji is a slanderer of Chu." The people all know this. Wuji removed Zhao Wu , expelled Duke Zhu of Cai , lost Crown Prince Jian, and killed Lianyi She . He blocked the king's ears and eyes so that he could not be wise or discerning. Otherwise, King Ping was warm-hearted, kind, respectful, and frugal; his virtue surpassed Chengzhuang. Yet still, he failed to gain the feudal lords' support—this is due to Wuji . "Now he has killed three innocent people , causing great complaints. It is almost upon you." "If you do not plan for this, what use are you? Yanzhangshi forged your command to exterminate three clans. These three families were the good people of the state." "Wu has a new ruler , and its borderlands are daily in alarm. If the state of Chu faces any major crisis, you will be in great danger." "A wise person removes slander to ensure his own safety. Now you favor slander and place yourself in danger—how greatly mistaken you are!" Zichang said: "This is my fault. I dare not fail to plan properly." Zichang killed Fei Wuji and Yanzhangshi, exterminated their entire clans, in order to appease the state. The complaints ceased.
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二十八年，晉魏獻子為政。以司馬彌牟為鄔大夫，賈辛為祁大夫，司馬烏為平陵大夫，魏戊為梗陽大夫，謂賈辛，司馬烏為有力於王室，故舉之，魏子謂成鱄，吾與戊也縣，人其以我為黨乎。對曰：何也。戊之為人也。遠不忘君，遠疏遠也。近不偪同不偪同位，居利思義不苟得，在約思純無濫心，雖與之縣，不亦可乎。昔武王克商，光有天下，其兄弟之國者十有五人，姬姓之國者四十人，皆舉親也。夫舉無他，唯善所在，親疏一也。 |
| | In the twenty-eighth year, Wei Xiansi governed Jin . He appointed Sima Mimu as governor of Wu, Jia Xin as governor of Qi, Sima Wu as governor of Pingling, and Wei Wu as governor of Gengyang . He said that Jia Xin and Sima Wu had rendered great service to the royal court , so he promoted them. Wei Zi asked Cheng Zhuan , "I have appointed Wu as county governor; will people think I am partial?" Cheng Zhuan replied: "Why so?" "What is Wu's character like?" "When far away, he does not forget the ruler; 'yuan' means distant." "When near, he does not oppress others; when in the same position, he does not encroach. When in a favorable situation, he considers righteousness and does not act recklessly. In hardship, he thinks of purity without indulgence. Even if you appoint him as county governor, is this not acceptable?" "In the past, King Wu conquered Shang and brightly ruled over all under Heaven. Among his fiefs, fifteen were given to his brothers, and forty to those of the Ji surname—all appointments based on kinship." "Appointments have no other basis but virtue; closeness or distance in relation is irrelevant."
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| | 昭公: |
賈辛將適其縣，見於魏子。魏子曰：辛，來今汝有力於王室，吾是以舉汝，行乎。敬之哉。毋墮乃力。仲尼聞魏子之舉也。以為義。曰：近不失親，遠不失舉，可謂義矣。又聞其命賈辛也。以為忠。曰：魏子之舉也義，其命也忠，其長有後於晉國乎。 |
| | Jia Xin was about to go to his county and paid a visit to Wei Zi. Wei Zi said: "Xin, I have raised you because of your service to the royal court. Go now." "Be respectful!" "Do not diminish your efforts ." Confucius heard of Wei Zi's appointment. He considered it righteous. "He said: 'To appoint a close relative without losing favor is called not forgetting kin ; to appoint someone distant but virtuous is called proper selection. This can be called righteousness.'" He also heard about his command to Jia Xin. He considered it loyal . "He said: 'Wei Zi's appointments were righteous and his commands loyal; will he have a long-lasting legacy in the state of Jin?'"
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| | 昭公: |
梗陽人有獄，魏戊不能斷，以獄上，其大宗賂以女樂，魏子將受之，魏戊謂閻没，女寬曰：主以不賄聞於諸侯，若受梗陽人，賄莫甚焉。吾子必諫，皆許諾，退朝，待於庭，饋入，召之，比置，三嘆。魏子曰：吾聞諸伯叔。諺曰：唯食忘憂，吾子置食之間三嘆，何也。同辭而對曰：或賜二小人酒，不夕食，饋之始至，恐其不足，是以嘆，中置。自咎曰：豈將軍食之，而有不足，是以再嘆，及饋之畢，願以小人腹為君子心，屬厭而已。 |
| | A case arose in Gengyang, and Wei Wu could not decide it; he submitted the matter to his superior . The plaintiff's clan offered female entertainers as a bribe . Wei Zi was about to accept them. Wei Wu told Yanmei Nükuang . Wei Zi, a senior official}}, said: "Our lord is known among the feudal lords for not accepting bribes. If he accepts this bribe from Gengyang, there could be no greater scandal." "You must advise him," they both agreed. After the court session, they waited in the courtyard . When the gift was brought in, they were summoned , and as it was placed before them, they sighed three times. Wei Zi said: "I have heard from my uncles and elder brothers." "The proverb says, 'Only food forgets sorrow.' My lords sighed three times while the meal was being served. Why is that?" They answered in unison: "Perhaps you have granted these two humble men wine, and we did not eat at dusk . When the offering first arrived, we feared it might be insufficient, so we sighed; when placed midway." They continued, "We blamed ourselves: Could it be that the general's food is insufficient? That is why we sighed again. By the time the offering was complete, we wished to have the heart of a gentleman in our humble bodies; by then, we were already full ." "They said: 'Even a humble man, when his belly is full, knows to be satisfied; a gentleman's heart should also be the same.' Xiansi rejected the bribe from Gengyang and explained why the Wei family had prospered."
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| | 哀公: |
元年，吳王夫差敗越于夫椒，遂入越，越子以甲楯五千保于會稽，使大夫種因吳太宰嚭以行成，吳子將許之。伍員曰：不可，臣聞之，樹德莫如滋，去疾莫如盡，勾踐能親而務施，施不失人，親不弃勞，與我同壤，而世為仇讎，於是乎克而弗取，將又存之，違天長寇讎，後雖悔之，不可食已。弗聽。退而告人曰：二十年之外，吳其為沼乎，越及吳平。 |
| | In the first year, King Fuchai of Wu defeated Yue at Fujiang, and thus entered Yue. The ruler of Yue took refuge on Kuaiji , with five thousand armored guards, and sent his minister Zhong to seek peace through Tai Zai Pi of Wu; the ruler of Wu was about to agree. Wu Yuan said: "No, I have heard that to establish virtue there is no better way than to nurture it, and to remove a disease there is no better method than to eradicate it completely. Goujian is capable of being close to his people and diligent in bestowing benefits; when he gives benefits, they are not wasted , and in showing closeness, he does not neglect even small labors . He shares our territory and has been an enemy for generations. Now that we have defeated him but do not take possession of Yue, we will allow it to survive; this defies Heaven by prolonging the existence of enemies. Later, even if we regret it, it will be too late to undo ." Already, it is too late." He did not listen. Afterward, he told others: "Within twenty years, Wu will become a marsh . Yue and Wu will reach peace.
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| | 哀公: |
吳之入楚，使召陳懷公，懷公朝國人而問焉。曰：欲與楚者右，欲與吳者左，陳人從田，無田從黨，逢猾當公而進。曰：臣聞國之興也以福，其亡也以禍，今吳未有福，楚未有禍，楚未可弃，吳未可從也。公曰：國勝君亡，非禍而何。對曰：國之有是多矣。何必不復，小國猶復，况大國乎。臣聞國之興也。視民如傷，是其福也，其亡也。以民為土芥，是其禍也。楚雖無德，亦不艾殺其民，吳日敝於兵，暴骨如莽，而未見德焉。禍之適吳，其何日之有。陳侯從之，及夫差克越，乃修舊怨，吳師在陳，楚大夫皆懼。曰：闔廬惟能用其民，以敗我於柏舉，今聞其嗣又甚焉。將若之何。子西曰：二三子恤不相睦，無患吳矣。昔闔廬食不二味，居不重席，室不崇壇，器不彤鏤。宮室不觀。舟車不飾，衣服財用，擇不取費，在國，天有灾癘，親巡孤寡，而供其乏困，在軍，熟食者分，而後敢食，其所嘗者，卒乘與焉，勤恤其民，而與之勞逸，是以民不疲勞，死知不曠，吾先大夫子常易之，所以敗我，今聞夫差次有臺榭陂池焉。宿有妃嬙嬪御焉。一日之行，所欲必成，玩好必從，珍異是聚，觀樂是務，視民如讎，而用之日新，夫先自敗也已，安能敗我。 |
| | When Wu invaded Chu , they sent for Lord Huigong of Chen. Lord Huigong summoned the people of his state and asked them about it. He said: "Those who wish to side with Chu stand on the right, those who wish to side with Wu stand on the left." The people of Chen followed Tian; those without Tian followed Dang . Feng Hua stood directly in front of Lord Huigong . He said: "I have heard that a state rises because of blessings, and falls because of calamities. Now Wu has not yet received blessings, and Chu has not yet suffered calamities; therefore, Chu cannot be abandoned, nor can Wu be followed." Lord Huigong said: "The state is defeated and the ruler perishes; if that is not a calamity, what is it? " He replied: "There have been many instances of this in states." "Why must it not be restored? Even small states are often restored; how much more so for a great state?" I have heard that the rise of a state... ...depends on treating the people as if they were wounded; this is its blessing , and its fall. To treat the people as dust or weeds is its calamity . Although Chu lacks virtue, it does not recklessly kill its people; Wu is daily exhausted by warfare, with bones of the dead lying about like weeds, and yet no virtue has been seen. "When will calamity reach Wu? There is no day on which it will not come ." Lord Chen followed his advice. When Fuchai defeated Yue, he then avenged old grudges ; with the Wu army stationed in Chen, all the ministers of Chu were afraid. They said: "Helu was only able to use his people effectively, which is why he defeated us at Baiju. Now we hear that his successor is even worse." "What can we do about this?" Zixi said: "If you gentlemen are not united among yourselves, there will be no need to fear Wu." "In the past, Helu ate with no more than one flavor of food, did not use double mats for sitting, built his house on level ground without raising a platform , and used vessels that were neither red nor carved ." "lou, to carve." "The palace buildings were not for viewing ." His boats and carriages were unadorned, his clothes and possessions chosen for durability rather than expense . In the state, when Heaven brought disasters and plagues, he personally visited the orphaned and widowed to provide for their needs; in the army, he would not eat until those who had cooked food were served first . Whatever delicacies he tasted, his soldiers and charioteers also shared them . He worked diligently for his people's welfare and shared their toil and rest; thus the people did not grow weary, and they knew that upon death they would not be abandoned . Our former minister Zichang changed these ways, which is why we were defeated by him . Now I hear that Fuchai has built terraces, pavilions, ponds, and pools. He stays in quarters with consorts and concubines . "On a single day's journey, whatever he desires is fulfilled; his pleasures and luxuries are always provided. He gathers rare treasures and devotes himself to amusement and pleasure. He treats the people as enemies yet uses them daily in new ways—this is self-destruction already. How could such a man defeat us?"
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| | 哀公: |
六年，楚有雲如衆赤鳥，夾日而飛，三日，楚子使問諸周太史。周太史曰：其當王身乎，若禜之，可移於令尹，司馬。王曰：除腹心之疾，而置諸股肱，何益，不穀不有大過，天其夭諸，有罪受罰，又焉移之，遂不禜。孔子曰：楚昭王知大道矣。其不失國也。宜哉。 |
| | In the sixth year, there was a cloud over Chu resembling many red birds flying on either side of the sun. After three days, Lord of Chu sent to inquire about it from the Grand Historian of Zhou. The Grand Historian of Zhou said: "It seems to portend calamity for the king himself , but if a ritual is performed to ward it off, the omen might be transferred onto the Lord Chancellor or the General of War ." The king said: "To remove a disease from the heart and place it on the limbs—what benefit is that? If I, your unworthy servant, have not committed grave faults, Heaven would not shorten my life. If I am guilty of wrongdoing and must be punished, how can misfortune be transferred elsewhere?" Thus he did not perform the rite. Confucius said: "King Zhao of Chu understood the great principle." That is why he did not lose his state. How appropriate!
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| | 哀公: |
十一年，吳子將伐齊，越子率其衆以朝焉。王及列士，皆有饋賂，吳人皆喜，唯子胥懼。曰：是豢吳也夫。諫曰：越在，我心腹之疾也。壤地同，而有欲於我。得志於齊，猶獲石田也。無所用之，越不為沼，吳其泯矣。使醫除病。而曰：必遺類焉者，未之有也。弗聽，使於齊，屬其子於鮑氏，為王孫氏，反役，王聞之，使賜之屬鏤以死，將死。曰：樹吾墓檟，檟可材也。吳其亡乎。三年，其始弱矣。盈必毁，天之道也。 |
| | In the eleventh year, the ruler of Wu planned to attack Qi, and the ruler of Yue led his people to pay homage. The king and all the officials were pleased with the gifts, but only Zi Xu was afraid. He said: "This is fattening Wu up ." "It is like when people raise sacrificial animals; they do not love them, but intend to slaughter them." He advised: "Yue still exists—it is a disease in our heart and abdomen." "Our land borders theirs, and they have desires toward us ." Achieving success in Qi is like acquiring a barren field of stone. There will be no use for it ; if Yue is not reduced to a marsh, Wu itself will perish. He sent physicians to treat the illness. And yet he said: "To be sure that no descendants remain—there has never been such a case." He did not listen, and was sent to Qi. He entrusted his son to the Bao family, becoming a member of the Wangsun clan . On his return journey, King Fuchai heard about this and ordered him executed with a Zhu Lou sword ; he was about to be put to death. He said: "Plant a jia tree over my grave; its wood can be used." "Wu is about to fall, I think." "In three years, it will begin to weaken." "Excess must be destroyed; this is the way of Heaven ."
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| | 哀公: |
季孫欲以田賦，使冉有訪諸仲尼，仲尼不對。而私於冉有曰：君子之行也。度於禮，施取其厚，事舉其中，斂從其薄，如是，則丘亦足矣丘，十六井，若不度於禮，而貪冒無厭，則雖以田賦，將又不足，且子季孫若欲行而法，則周公之典在，若欲苟而行之，又何訪焉。 |
| | Jisun wanted to impose a land tax . He sent Ran You to consult Confucius about it, but Confucius did not respond . But he privately told Ran You: "The conduct of a gentleman..." "...should be measured by propriety. When giving, take the generous portion; when acting, choose the moderate course; and in collecting taxes, adopt a light burden. If this is done, then the system of qiu would also suffice. One qiu consists of sixteen wells. But if one does not measure actions according to propriety and instead becomes greedy without satisfaction, even with a land tax, it will still be insufficient. Moreover, if Lord Jisun wishes to carry out proper governance, the regulations of Duke Zhou are available; but if he merely wants to act recklessly, then why consult at all?"
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| | 哀公: |
十四年，小邾射以句繹來奔。曰：使季路要我，吾無盟矣。使子路，子路辭。季康子使冉有謂之曰：千乘之國，不信其盟，而信子之言，子何辱焉。對曰：魯有事于小邾，不敢問故，死其城下可也。彼不臣而濟其言，是義之也。由弗能。 |
| | In the fourteenth year, Xiao Zhu She fled here with Gouyi. He said: "If Ji Lu were to summon me, I would not need an oath ." He sent Zilu, but Zilu declined. Lord Jikangzi sent Ran You to tell him: "A state with a thousand chariots does not trust its oaths, yet trusts your words—how could you be so humiliated?" Ran You replied: "If Lu has an affair with Xiao Zhu, I dare not inquire into the cause. To die beneath its walls would be acceptable." "If he is not a subject yet his words are accepted, this amounts to endorsing him as righteous." "Zilu could not do so ."
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| | 哀公: |
二十四年，公子荊之母嬖，將以為夫人，使宗人舋夏獻其禮。對曰：無之。公怒曰：汝為宗司，立夫人，國之大禮也。何故無之。對曰：周公及武公娶於薛。孝，惠娶於商，自桓以下娶於齊，此禮也則有，若以妾為夫人，則固無其禮也。公卒立之，而以荊為太子，國人始惡之。 |
| | In the twenty-fourth year, Gongzi Jing's mother was a concubine , and they intended to make her a queen. They sent Zong Ren Xian Xia to present the appropriate rites . Xian Xia replied: "There is no such precedent." The ruler became angry and said: "You are the head of the ancestral rites; establishing a queen is a major state ritual." "Why then do you say there is none?" Xian Xia replied: "Duke Gong and Duke Wu married from Xue ." "Kings Xiao and Hui married from Shang ." "Shang was Song. From Duke Huan onward, marriages were from Qi —this ritual does exist. But if one elevates a concubine to the rank of queen, then there has never been such a rite." The ruler ultimately made her queen and named Jing as crown prince. The people of the state began to resent this .
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