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《》曰：「不偏不黨，王道蕩蕩。」言至公也。古有行大公者，帝堯是也。貴為天子，富有天下，得舜而傳之，不私於其子孫也。去天下若遺躧，於天下猶然，況其細於天下乎？非帝堯孰能行之？孔子曰：「巍巍乎！惟天為大，惟堯則之。」《》曰：「無首，吉。」此蓋人君之至公也。夫以公與天下，其德大矣。推之於此，刑之於彼，萬姓之所戴，後世之所則也。彼人臣之公，治官事則不營私家，在公門則不言貨利，當公法則不阿親戚，奉公舉賢則不避仇讎，忠於事君，仁於利下，推之以恕道，行之以不黨，伊呂是也。故顯名存於今，是之謂公。《》云：「」此之謂也。夫公生明，偏生暗，端愨生達，詐偽生塞，誠信生神，夸誕生惑，此六者，君子之所慎也，而禹桀之所以分也。《》云：「疾威上帝，其命多僻。」言不公也。 |
| | The Book of Documents says: "Not partial, not partisan, the royal way is broad and open." It speaks of ultimate impartiality. Anciently there was one who practiced great impartiality; it was Emperor Yao. Honored as Son of Heaven, rich in all under heaven, he obtained Shun and passed the throne to him, not favoring his own descendants. He abandoned the whole world as if discarding a worn-out shoe; regarding the entire world he was thus, how much more so for matters smaller than the world? Who but Emperor Yao could act in such a way? Confucius said: "How lofty and great! " Only Heaven is the greatest, and only Yao emulated it." The Book of Changes says: "Without a leader, auspicious." This is the ultimate impartiality of a sovereign. To offer impartiality to all under heaven, his virtue was great indeed. Extending it in this way, enforcing it upon others, the ten thousand people revered him, and future generations followed his example. Those ministers who were impartial: when handling official affairs, they did not seek private gain; within the government office, they spoke not of wealth or profit; in upholding public law, they did not favor relatives; in serving the public and recommending virtuous men, they did not avoid personal enemies. Loyal to their duties for the ruler, benevolent toward benefiting subordinates, applying the principle of forgiveness, acting without partisanship—these were Yi Yin and Lu Shang. Therefore, their illustrious names endure to this day; this is what is meant by impartiality. The Book of Songs says: "The Zhou road is like a grindstone, straight as an arrow; it is the path walked by gentlemen and observed by petty men." This is what is meant. Impartiality gives rise to clarity, partiality brings darkness; integrity and sincerity lead to understanding, while deceit and falsehood bring obstruction. Sincerity and trustworthiness give birth to spiritual insight, whereas boastfulness and fabrication breed confusion. These six principles are what gentlemen carefully observe, and they are also the reason why Yu and Jie became so different. The Book of Songs says: "The wrathful Heaven above, its decrees are often crooked." It speaks of injustice.
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吳王壽夢有四子，長曰謁，次曰餘祭，次曰夷昧，次曰季札，號曰：延陵季子。最賢，三兄皆知之。於是王壽夢薨，謁以位讓季子，季子終不肯當，謁乃為約曰：「季子賢，使國及季子，則吳可以興。」乃兄弟相繼，飲食必祝曰：「使吾早死，令國及季子。」謁死，餘祭立；餘祭死，夷昧立；夷昧死，次及季子。季子時使行不在。庶兄僚曰：「我亦兄也。」乃自立為吳王。季子使還，復事如故。謁子光曰：「以吾父之意，則國當歸季子，以繼嗣之法，則我適也，當代之君，僚何為也？」乃使專諸刺僚殺之，以位讓季子，季子曰：「爾殺吾君，吾受爾國，則吾與爾為共篡也。爾殺吾兄，吾又殺汝，則是昆弟父子相殺無已時也。」卒去之延陵，終身不入吳。君子以其不殺為仁，以其不取國為義。夫不以國私身，捐千乘而不恨，棄尊位而無忿，可以庶幾矣。 |
| | King Shoumeng of Wu had four sons: the eldest was Ye, the second Yuzhi, the third Yimei, and the youngest Jiqia, who was known as Jianling Jisi. He was the most virtuous; his three elder brothers all knew this. When King Shoumeng died, Ye offered the throne to Jisi, but Jisi ultimately refused it. Then Ye made a pact saying: "Jisi is virtuous; if the state were to pass to Jisi, then Wu could prosper." Thus the brothers succeeded one another in turn, and at every meal they would make a vow: "May I die soon, so that the state may pass to Jisi." Ye died, and Yuzhi was enthroned; Yuzhi died, and Yimei was enthroned; Yimei died, and the turn came to Jisi. At that time, Jisi was on a diplomatic mission and not present. His senior half-brother Liao said: "I am also an elder brother." He then enthroned himself as King of Wu. When Jisi returned from his mission, he resumed his duties as before. Ye's son Guang said: "According to my father's intention, the state should belong to Jisi; according to the law of succession, I am the legitimate heir and thus should be the sovereign. What right does Liao have to rule?" He then sent Zhuan Zhu to assassinate Liao and kill him, offering the throne to Jisi. Jisi said: "You have killed my sovereign; if I were to accept your state, it would mean that I am a co-conspirator in the coup with you." "You have killed my elder brother; if I then kill you, it would lead to endless killing among brothers and fathers and sons." He finally left for Yanning and never entered Wu again in his lifetime. Gentlemen regarded him as benevolent because he did not take life, and as righteous because he did not seize the throne. He who does not regard the state as his private possession, who gives up a thousand chariots without regret, and abandons a position of honor without resentment—such a person may be considered nearly perfect.
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諸侯之義死社稷，大王委國而去，何也？夫聖人不欲強暴侵陵百姓，故使諸侯死國守其民。大王有至仁之恩，不忍戰百姓，故事勳育戎氏以犬馬珍幣，而伐不止。問其所欲者，土地也。於是屬其群臣耆老，而告之曰：「土地者，所以養人也，不以所以養而害其慈也，吾將去之。」遂居岐山之下。邠人負幼扶老從之，如歸父母。三遷而民五倍其初者，皆興仁義趣上之事。君子守國安民，非特鬥兵罷殺士眾而已。不私其身惟民，足用保民，蓋所以去國之義也，是謂至公耳。 |
| | The proper conduct for feudal lords is to die for their state; why did the Great King abandon his country and leave? A sage does not wish for violent oppression to afflict the people, hence he instructs feudal lords to die for their states and protect their subjects. The Great King possessed the utmost benevolence, unable to bear waging war upon his people; therefore, he sent gifts of horses, dogs, and precious treasures to the Xunyu Rong clan in an attempt to appease them, yet hostilities did not cease. What they desired was land. He then gathered his ministers and elder officials and told them: "Land is meant to sustain people; I will not allow it, which sustains life, to harm the innocent. Therefore, I shall leave it." He then settled beneath Mount Qi. The people of Bin carried the young and supported the elderly to follow him, as if returning to their parents. After three relocations, the population became five times its original size—all because of the promotion of benevolence and righteousness, encouraging people to pursue virtuous conduct. Gentlemen who safeguard their state and ensure the safety of its people do not merely engage in battles or cease killing soldiers. Not regarding oneself but only the people, and providing sufficient resources to protect them—this is the true meaning of leaving one's country. This is what is called ultimate impartiality.
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辛櫟見魯穆公曰：「周公不如太公之賢也。」穆公曰：「子何以言之？」辛櫟對曰：「周公擇地而封曲阜；太公擇地而封營丘，爵士等，其地不若營丘之美，人民不如營丘之眾。不徒若是，營丘又有天固。」穆公心慚，不能應也。辛櫟趨而出。南宮邊子入，穆公具以辛櫟之言語南宮邊子。南宮邊子曰：「昔周成王之卜居成周也。其命龜曰：『予一人兼有天下，辟就百姓，敢無中土乎？使予有罪，則四方伐之，無難得也。』周公卜居曲阜，其命龜曰：『作邑乎山之陽，賢則茂昌，不賢則速亡。』季孫行父之戒其子也，曰：『吾欲室之俠於兩社之間也。使吾後世有不能事上者，使其替之益速。』如是則曰：『賢則茂昌，不賢則速亡。』安在擇地而封哉？或示有天固也。辛櫟之言小人也，子無復道也。」 |
| | Xin Li said to Duke Mugu of Lu: "Duke of Zhou was not as virtuous as Tai Gong." Mugu asked, "On what basis do you say this?" Xin Li replied: "Duke of Zhou chose a place and enfeoffed Qufu; Tai Gong chose a place and was enfeoffed at Yingqiu. Though their ranks were equal, the land of Qufu was not as fertile as Yingqiu, nor did it have as many people." It was not only this; Yingqiu also had natural fortifications. Duke Mugu felt ashamed inwardly and could not respond. Xin Li hurriedly left the hall. Nangong Bianzi entered, and Duke Mugu fully recounted Xin Li's words to Nangong Bianzi. Nangong Bianzi said: "In the past, when King Cheng of Zhou divined for a site to establish Chengzhou, the oracle shell was inscribed: 'I, the Son of Heaven, rule over all under heaven; to serve the people and take up residence, dare I not choose the central land?' 'If I commit crimes, then the four directions will attack me, and it would be easy to suffer defeat.' " Duke of Zhou divined for a residence at Qufu, and the oracle shell was inscribed: "Establish a city on the southern side of the mountain; if virtuous, it will flourish greatly; if not virtuous, it shall perish swiftly." Jisun Xingfu's warning to his son was: "I wish for my house to be situated between the two ancestral shrines. If any of our descendants in later generations are unable to serve their superiors properly, may this location hasten their downfall." Thus it was said: "If virtuous, it will flourish greatly; If not virtuous, it shall perish Swiftly." How could this be a matter of merely choosing a place for enfeoffment? Or to indicate the presence of natural fortifications. Xin Li's words are those of a petty man; you need not speak of them again."
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秦始皇帝既吞天下，乃召群臣而議曰：「古者五帝禪賢，三王世繼，孰是？將為之。」博士七十人未對。鮑白令之對曰：「天下官，則讓賢是也；天下家，則世繼是也。故五帝以天下為官，三王以天下為家。」秦始皇帝仰天而歎曰：「吾德出于五帝，吾將官天下，誰可使代我後者。」鮑白令之對曰：「陛下行桀紂之道，欲為五帝之禪，非陛下所能行也。」秦始皇帝大怒曰：「令之前，若何以言我行桀紂之道也。趣說之，不解則死。」令之對曰：「臣請說之，陛下築臺干雲，宮殿五里，建千石之鐘，萬石之𧇽，婦女連百，倡優累千，興作驪山宮室至雍，相繼不絕，所以自奉者，殫天下，竭民力，偏駮自私，不能以及人，陛下所謂自營僅存之主也。何暇比德五帝，欲官天下哉？」始皇闇然無以應之，面有慚色。久之，曰：「令之之言，乃令眾醜我。」遂罷謀，無禪意也。 |
| | After the First Emperor of Qin had conquered all under heaven, he summoned his ministers and proposed: "In ancient times, the Five Emperors abdicated in favor of virtuous men, while the Three Kings passed their thrones to their descendants. Which was correct? He would decide accordingly. The seventy scholars had not yet responded. Bao Bailing replied: "If the world is a public office, then abdicating in favor of virtue is correct; If the world is one's family, then passing it to descendants is correct. Therefore, the Five Emperors regarded the world as a public office, while the Three Kings regarded it as their family." The First Emperor of Qin looked up to heaven and sighed: "My virtue surpasses that of the Five Emperors; I shall regard the world as a public office. Who is worthy to succeed me?" Bao Bailing replied: "Your Majesty's conduct follows the ways of Jie and Zhou, yet you wish to emulate the abdications of the Five Emperors—this is not something Your Majesty can achieve." The First Emperor of Qin became greatly enraged and said: "Before you, Bao, how do you dare accuse me of following the ways of Jie and Zhou? Hasten to explain; if you cannot justify your words, you shall die." Bao Bailing replied: "I shall explain. Your Majesty built platforms reaching the clouds, palaces stretching five li, erected bells weighing a thousand dan and chimes ten thousand dan; you kept hundreds of concubines and thousands of musicians and entertainers. You constructed the Lishan Mausoleum and palace complexes as far as Yong, with continuous construction never ceasing. The resources used to serve yourself have drained all under heaven and exhausted the people's strength. Your partiality and selfishness prevent you from benefiting others; this is precisely what is meant by a ruler who only seeks his own survival." How then do you have the leisure to compare your virtue with that of the Five Emperors and claim to regard the world as a public office?" The First Emperor was speechless, unable to respond, his face showing shame. After a long while, he said: "Bao Bailing's words have caused the people to despise me." He then abandoned the plan and had no further intention of abdicating.
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齊景公嘗賞賜及後宮，文繡被臺榭，菽粟食鳧鴈。出而見殣，謂晏子曰：「此何為而死？」晏子對曰：「此餧而死。」公曰：「嘻！寡人之無德也，何甚矣！」晏子對曰：「君之德著而彰，何為無德也？」景公曰：「何謂也？」對曰：「君之德及後宮與臺榭，君之玩物，衣以文繡，君之鳧鴈，食以菽粟，君之營內自樂，延及後宮之族，何為其無德也？顧臣願有請於君，由君之意，自樂之心，推而與百姓同之，則何殣之有？君不推此而苟營內好私，使財貨偏有所聚，菽粟幣帛腐於囷府，惠不遍加于百姓，公心不周乎國，則桀紂之所以亡也。夫士民之所以叛，由偏之也。君如察臣嬰之言，推君之盛德，公布之於天下，則湯武可為也，一殣何足恤哉？」 |
| | Duke Jing of Qi once bestowed rewards upon his palace attendants, with brocade and embroidered silk adorning the terraces and pavilions, while beans and grains were used to feed geese and ducks. He went out and saw a dead beggar, and asked Yansi: "Why has this man died?" Yansi replied: "This man starved to death." The Duke said, "Ah! " How lacking in virtue I am! How serious is this!" Yansi replied: "Your virtue is evident and clear; why say you lack virtue?" Duke Jing asked, "What do you mean?" Yansi replied: "Your virtue reaches the palace attendants and the terraces and pavilions; your playthings are clothed in brocade and embroidery, your geese and ducks are fed with beans and grains. Your pleasures within the court extend even to the relatives of the inner palace—how can this be called lacking virtue? Yet, I wish to make a request of Your Majesty: if you were to extend your own joy and pleasure to the common people, how could there be beggars perishing from starvation? If Your Majesty does not extend this virtue but instead indulges selfishly in private pleasures, causing wealth to be unevenly accumulated, with beans, grains, and silk rotting in storehouses, while benevolence is not universally bestowed upon the people, and impartiality does not reach throughout the state—this is precisely why Jie and Zhou perished. The reason officials and commoners rebel is due to partiality. If Your Majesty heeds my words, extends your great virtue, and shares it with all under heaven, then you could become like Tang or Wu. What is one beggar that you should feel concern for?"
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楚共王出獵而遺其弓，左右請求之，共王曰：「止，楚人遺弓，楚人得之，又何求焉？」仲尼聞之，曰：「惜乎其不大，亦曰：『人遺弓，人得之而已，何必楚也！』」仲尼所謂大公也。 |
| | King Gong of Chu went hunting and lost his bow. His attendants requested to search for it, but King Gong said: "No need; a man from Chu lost the bow, and a man from Chu found it—why should we seek it further?" Confucius heard of this and said: "Alas, how narrow-minded! It should have been said: 'A man lost the bow; a man found it—that is all. Why must it be limited to men of Chu?'" This was what Confucius meant by ultimate impartiality.
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萬章問曰：「孔子於衛主雍睢，於齊主寺人脊環，有諸？」 |
| | Wan Zhang asked: "Is it true that Confucius stayed with Yong Sui when in Wei, and with Sir Ren Jihuan when in Qi?"
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孟子曰：「否！不然。好事者為之也。於衛主顏讎由，彌子之妻與子路之妻，兄弟也。彌子謂子路曰：『孔子主我，衛卿可得也。』子路以告。孔子曰：『有命。』孔子進之以禮，退之以義，得之不得曰有命，而主雍睢與寺人脊環，是無命也。孔子不說於魯衛，將適宋，遭桓司馬，將要而殺之，微服過宋，是孔子嘗阨，主司城貞子，為陳侯周臣。吾聞之，觀近臣以其所為之主，觀遠臣以其所主，如孔子主雍睢與寺人脊環，何以為孔子乎？」 |
| | Mencius said: "No! Not so. It was fabricated by those who like to spread tales. In Wei, he stayed with Yan Chouyou, whose wife was the sister-in-law of Mizi's wife and also the sister-in-law of Zilu's wife. Mizi said to Zilu: "If Confucius stays with me, I can obtain the position of an official in Wei." Zilu reported this to Confucius. Confucius said: "It is a matter of fate." Confucius promoted people according to propriety and dismissed them according to righteousness. Whether one gained or lost a position, he said it was a matter of fate; yet if he had stayed with Yong Sui and Sir Ren Jihuan, that would have meant denying the role of fate. Confucius was not favored in Lu and Wei, so he intended to go to Song. However, on the way he encountered Huan Sima, who planned to intercept and kill him. Dressed in plain clothes, Confucius passed through Song; this was a time when Confucius faced hardship. He stayed with Sicheng Zhenzi, who served as an official under Duke Zhou of Chen. I have heard that to observe a close minister, one looks at the person he serves; to observe a distant minister, one looks at whom he chooses as his host. If Confucius had stayed with Yong Sui or Sir Ren Jihuan, how could such a man be called Confucius?"
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夫子行說七十諸侯無定處，意欲使天下之民各得其所，而道不行。退而修春秋，采毫毛之善，貶纖介之惡，人事浹，王道備，精和聖制，上通於天而麟至，此天之知夫子也。於是喟然而歎曰：「天以至明為不可蔽乎？日何為而食也？地以至安為不可危乎？地何為而動？」天地尚有動蔽，是故賢聖說於世而不得行其道，故災異並作也。夫子曰：「不怨天，不尤人，下學而上達，知我者其天乎！」 |
| | The Master traveled and advocated his teachings among seventy feudal lords without a fixed residence, intending to ensure that all the people of the world would find their proper place; yet his way was not put into practice. He then withdrew and compiled the Spring and Autumn Annals, recording even the slightest good deeds and censuring the smallest evils. Through this work, human affairs were fully covered, and the royal way was complete. With refined harmony and sacred institutions, it reached upward to Heaven, and thus the qilin appeared—this was Heaven's recognition of the Master. At this point, he sighed deeply and said: "Is it that Heaven's utmost clarity cannot be obscured?" "Why then does the sun have an eclipse?" "Is it that Earth's utmost stability cannot be endangered?" "Why then does the earth quake?" Heaven and Earth themselves are still subject to disturbances and obscurations; therefore, sages and virtuous men appear in the world yet cannot see their way put into practice—thus, calamities and anomalies occur simultaneously. The Master said: "I do not resent Heaven, nor blame others; learning from the humble and attaining to the lofty—perhaps only Heaven understands me!"
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孔子生於亂世，莫之能容也。故言行於君，澤加於民，然後仕。言不行於君，澤不加於民則處。孔子懷天覆之心，挾仁聖之德，憫時俗之汙泥，傷紀綱之廢壞，服重歷遠，周流應聘，乃俟幸施道以子百姓，而當世諸侯莫能任用，是以德積而不肆，大道屈而不伸，海內不蒙其化，群生不被其恩，故喟然而歎曰：「而有用我者，則吾其為東周乎！」故孔子行說，非欲私身，運德於一城，將欲舒之於天下，而建之於群生者耳。 |
| | Confucius was born in a time of chaos, and no one could accommodate him. Therefore, he acted with virtue before rulers, bestowed benefits upon the people, and only then accepted office. If his words were not heeded by the ruler, or if no benefit was brought to the people, then he would remain in retirement. Confucius bore in his heart the compassion of Heaven's embrace, carried the virtue of benevolence and sainthood, lamented the corruption of the age, and mourned the collapse of moral standards. Enduring hardships and traveling far and wide, he moved from state to state in response to invitations, hoping that someone would entrust him with the opportunity to implement his way for the people; yet none of the feudal lords of his time were willing to employ him. Thus, his virtue accumulated but could not be fully expressed, the great Way was suppressed rather than realized, and within the realm no one received its transformation, nor did all living beings benefit from its grace. Hence he sighed deeply and said: "If there is someone who will use me, then I shall become an Eastern Zhou!" Therefore, Confucius traveled and advocated his teachings not for personal gain, but to spread virtue from one city, intending ultimately to extend it across the world and establish it among all living beings.
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秦晉戰交敵，秦使人謂晉將軍曰：「三軍之士皆未息，明日請復戰。」臾駢曰：「使者目動而言肆，懼我，將遁矣，迫之河，必敗之。」趙盾曰：「死傷未收而棄之，不惠也。不待期而迫人於險，無勇也，請待。」秦人夜遁。 |
| | The Qin and Jin forces were engaged in battle when the Qin army sent a messenger to the Jin general, saying: "The soldiers of our three armies have not yet rested. Let us resume battle tomorrow." Yu Pian said: "The messenger's eyes are restless and his words are boastful; he is afraid of us and plans to flee. Press them toward the river, and we will surely defeat them." Zhao Dun said: "To abandon those who have died or been wounded without retrieving their bodies is unkind. Not waiting for the appointed time and forcing others into a perilous situation shows no courage. Please wait." The Qin forces fled during the night.
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子胥將之吳，辭其友申包胥曰：「後三年，楚不亡，吾不見子矣！」申包胥曰：「子其勉之！吾未可以助子，助子是伐宗廟也；止子是無以為友。雖然，子亡之，我存之，於是乎觀楚一存一亡也。」後三年，吳師伐楚，昭王出走，申包胥不受命西見秦伯曰：「吳無道，兵強人眾，將征天下，始於楚，寡君出走，居雲夢，使下臣告急。」哀公曰：「諾，吾固將圖之。」申包胥不罷朝，立於秦庭，晝夜哭，七日七夜不絕聲。哀公曰：「有臣如此，可不救乎？」興師救楚，吳人聞之，引兵而還，昭王反，復欲封申包胥，申包胥辭曰：「救亡非為名也，功成受賜，是賣勇也。」辭不受，遂退隱，終身不見。《》云：「」 |
| | Zi Xu, while leaving for Wu, bid farewell to his friend Shen Baoxu and said: "After three years, if Chu is not destroyed, I shall never see you again!" Shen Baoxu said: "You must strive hard! I am not able to assist you; aiding you would mean attacking the ancestral temple of our clan. To stop you would be to have no friendship at all. Nevertheless, if you destroy it, I will preserve it; thus shall we witness the rise and fall of Chu." Three years later, the Wu army attacked Chu, and King Zhao of Chu fled. Shen Baoxu did not accept orders but went west to see Duke Jing of Qin and said: "Wu is lawless, with a strong army and numerous soldiers, and will launch campaigns across the world, beginning with Chu. Our lord has fled and now resides in Yunmeng, sending me, your humble servant, to plead for urgent aid." Duke Jing said: "Yes, I have already planned to deal with this matter." Shen Baoxu did not leave the court, standing in the Qin palace and weeping day and night for seven days and nights without ceasing. Duke Jing said: "To have a minister like this, how can we not come to his aid?" The Duke raised an army to rescue Chu. When the Wu forces heard of this, they withdrew their troops. King Zhao returned and wished to bestow a fief upon Shen Baoxu, but he declined, saying: "Saving a nation from destruction is not done for fame; accepting rewards after achieving success would be selling bravery." He refused the offer and withdrew into seclusion, never to be seen again in public life. The Book of Songs says: "Whenever the people suffer a calamity, one should crawl forward to rescue them."
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楚令尹虞丘子復於莊王曰：「臣聞奉公行法，可以得榮，能淺行薄，無望上位，不名仁智，無求顯榮，才之所不著，無當其處。臣為令尹十年矣，國不加治，獄訟不息，處士不升，淫禍不討，久踐高位，妨群賢路，尸祿素飡，貪欲無猒，臣之罪當稽於理，臣竊選國俊下里之士孫叔敖，秀羸多能，其性無欲，君舉而授之政，則國可使治而士民可使附。」莊王曰：「子輔寡人，寡人得以長於中國，令行於絕域，遂霸諸侯，非子如何？」虞丘子曰：「久固祿位者，貪也；不進賢達能者，誣也；不讓以位者，不廉也；不能三者，不忠也。為人臣不忠，君王又何以為忠？臣願固辭。」莊王從之，賜虞子采地三百，號曰「國老」，以孫叔敖為令尹。少焉，虞丘子家干法，孫叔敖執而戮之。虞丘子喜，入見於王曰：「臣言孫叔敖果可使持國政，奉國法而不黨，施刑戮而不骫，可謂公平。」莊王曰：「夫子之賜也已！」 |
| | The prime minister of Chu, Yu Qiuzi, reported to King Zhuangwang: "I have heard that serving the public and enforcing laws can bring honor. If one's ability is shallow and conduct weak, he should not hope for a high position; if one does not embody benevolence or wisdom, he should not seek prominent honors; where talent is not evident, one must not occupy such a post. I have served as prime minister for ten years, yet the state has not become more well-governed; lawsuits and disputes do not cease; worthy men remain in obscurity; wickedness is left unpunished. For too long I have occupied a high position, blocking the path of many virtuous talents, receiving salary without contributing, greedy with no satisfaction—my crimes deserve to be judged by law. I secretly recommend Sun Shuao, an outstanding and capable man from the common people, who is modest in nature and free from desires. If Your Majesty appoints him to office, then the state may become well governed and both officials and people will be loyal." King Zhuangwang said: "You have assisted me, and because of you I have been able to grow in power within the central lands, my commands carried out even in distant regions, thus achieving hegemony among the feudal lords. Without you, how could this be?" Yu Qiuzi said: "One who long holds onto a position of rank is greedy; not promoting the virtuous and capable is false; one who does not yield his position is unrighteous; Failing in these three respects, one is disloyal. As a minister who is disloyal, how can I be considered loyal to the king? The minister wished to firmly resign. King Zhuangwang agreed, and granted Yu Zi a fief of three hundred plots of land, bestowing upon him the title "Guo Lao" (National Elder), and appointed Sun Shuao as prime minister. Soon after, a member of Yu Qiuzi's family violated the law, and Sun Shuao arrested him and executed him. Yu Qiuzi was pleased and went to see the king, saying: "I said that Sun Shuao could indeed be entrusted with state affairs. He upholds national law impartially, administers punishment without bias—this is true fairness." King Zhuangwang said: "This is indeed a great gift from my esteemed minister!"
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趙宣子言韓獻子於晉侯曰：「其為人不黨，治眾不亂，臨死不恐。」晉侯以為中軍尉。河曲之役，趙宣子之車干行，韓獻子戮其僕，人皆曰：「韓獻子必死矣，其主朝昇之，而暮戮其僕，誰能待之！」役罷，趙宣子觴大夫，爵三行曰：「二三子可以賀我。」二三子曰：「不知所賀。」宣子曰：「我言韓厥於君，言之而不當，必受其刑。今吾車失次而戮之僕，可謂不黨矣。是吾言當也。」二三子再拜稽首曰：「不惟晉國適享之，乃唐叔是賴之，敢不再拜稽首乎？」 |
| | Zhao Xunzi recommended Han Xianzi to Duke of Jin, saying: "He is a man who does not favor partisans, governs the people without disorder, and faces death without fear." The Duke of Jin appointed him as commander of the central army. During the Battle of Hequ, Zhao Xunzi's chariot obstructed the formation. Han Xianzi executed his driver. People all said: "Han Xianzi is surely doomed! His lord promoted him in the morning and executed his servant in the evening—how can anyone endure this!" After the campaign ended, Zhao Xunzi hosted a banquet for the officials, and after three rounds of toasting, he said: "My fellow gentlemen may now congratulate me." The officials replied: "We do not know what to celebrate." Zhao Xunzi said: "I recommended Han Jue to the ruler. If my recommendation was unworthy, I would surely suffer punishment. Now that my chariot disrupted the formation and he executed my servant, this shows true impartiality. This proves that my recommendation was correct." The officials bowed twice and kowtowed, saying: "Not only does the state of Jin benefit from this, but it is also a legacy of Duke Tangshu. How dare we not bow twice and kowtow?"
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晉文公問於咎犯曰：「誰可使為西河守者？」咎犯對曰：「虞子羔可也。」公曰：「非汝之讎也？」對曰：「君問可為守者，非問臣之讎也。」羔見咎犯而謝之曰：「幸赦臣之過，薦之於君，得為西河守。」咎犯曰：「薦子者公也，怨子者私也，吾不以私事害公事，子其去矣，顧吾射子也！」 |
| | Duke Wen of Jin asked Jiu Fan: "Who can I appoint as the governor of Xihe?" Jiu Fan replied: "Yu Zigao would be suitable." The duke said: "Is he not your enemy?" Jiu Fan replied: "Your Majesty is asking who can serve as a governor, not inquiring about my enemies." Yu Zigao met Jiu Fan and thanked him, saying: "I am fortunate that you forgave my past mistakes and recommended me to the ruler, allowing me to serve as governor of Xihe." Jiu Fan said: "It was the ruler who recommended you; my resentment toward you is a personal matter. I will not let private feelings interfere with public affairs. Go now, and do not look back—regard it as if I were shooting an arrow at you!"
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楚文王伐鄧，使王子革王子靈共捃菜，二子出採，見老丈人載畚，乞焉，不與，搏而奪之。王聞之，令皆拘二子，將殺之。大夫辭曰：「取畚信有罪，然殺之非其罪也，君若何殺之？」言卒，丈人造軍而言曰：「鄧為無道，故伐之，今君公之子搏而奪吾畚，無道甚於鄧。」呼天而號，君聞之，群臣恐，君見之曰：「討有罪而橫奪，非所以禁暴也；恃力虐老，非所以教幼也；愛子棄法，非所以保國也；私二子、滅三行，非所以從政也，丈人舍之矣。」謝之軍門之外耳。 |
| | King Wen of Chu attacked Deng and ordered Prince Ge and Prince Ling to gather vegetables. The two princes went out to collect them when they saw an old man carrying a basket. They asked for food, but the old man did not give it to them; instead, they seized it by force from him. The king heard of this and ordered both princes to be arrested, intending to execute them. The ministers pleaded: "Taking the basket was indeed a crime, but executing them is not warranted by their offense. If Your Majesty executes them for this, how will it be justified?" As the ministers finished speaking, the old man went to the army and said: "Deng was lawless, hence we attacked it. Now Your Majesty's own sons seized my basket by force—this is even more lawless than Deng." The old man cried out to Heaven in anguish. The king heard this and the ministers were alarmed. The king summoned him and said: "To punish those who commit crimes yet act with arbitrary seizure is not how one should restrain violence; to rely on strength to oppress the elderly is not how one should teach the young; favoring one's sons at the expense of law is not how one can preserve the state; to favor these two sons and destroy three moral principles is not how to govern. Old man, I release you now." He merely apologized outside the military gate.
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楚令尹子文之族有干法者，廷理拘之，聞其令尹之族也而釋之。子文召廷理而責之曰：「凡立廷理者將以司犯王令而察觸國法也。夫直士持法，柔而不撓；剛而不折。今棄法而背令而釋犯法者，是為理不端，懷心不公也。豈吾營私之意也，何廷理之駮於法也！吾在上位以率士民，士民或怨，而吾不能免之於法。今吾族犯法甚明，而使廷理因緣吾心而釋之，是吾不公之心，明著於國也。執一國之柄而以私聞，與吾生不以義，不若吾死也。遂致其族人於廷理曰：「不是刑也，吾將死！」廷理懼，遂刑其族人。成王聞之，不及履而至于子文之室曰：「寡人幼少，置理失其人，以違夫子之意。」於是黜廷理而尊子文，使及內政。國人聞之，曰：「若令尹之公也，吾黨何憂乎？」乃相與作歌曰：「子文之族，犯國法程，廷理釋之，子文不聽，恤顧怨萌，方正公平。」 |
| | The prime minister of Chu, Ziwen, had a relative who violated the law. The official in charge of justice arrested him, but upon learning that he was related to the prime minister, released him. Ziwen summoned the official in charge of justice and rebuked him, saying: "The reason we appointed an official to oversee legal matters was so that he could enforce royal commands and scrutinize violations of national law. An upright official upholds the law, yielding not even slightly; he is firm and unyielding. To abandon the law, defy royal orders, and release those who break the law is to act unjustly and harbor bias—this is not impartial governance. How could this be my intent to favor private interests? Why did you, as the official of justice, defy the law?" I hold a high position and set an example for officials and people. If they harbor resentment toward me, I cannot exempt them from the law. Now my relative has clearly broken the law, yet you have released him out of favor toward me—this reveals my lack of impartiality to the entire nation. To hold the power of a state and yet be known for favoritism, or to live without righteousness—this is worse than death. He then handed his relative over to the official of justice and said: "If you do not punish him according to law, I myself shall die!" The official of justice was terrified and thus punished Ziwen's relative. King Cheng heard of this, did not put on his shoes and rushed to Ziwen's residence, saying: "I am still young, and I appointed the wrong official for justice, thereby violating your intent." At this point, King Cheng dismissed the official of justice and honored Ziwen, appointing him to oversee internal state affairs. The people of the state heard this and said: "With a prime minister so impartial, what have we to fear?" They then composed a song together: "The clan of Ziwen violated the national laws. The official of justice released him, but Ziwen would not listen. He showed concern for grievances and maintained uprightness and fairness."
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楚莊王有茅門者法曰：「群臣大夫諸公子入朝，馬蹄蹂霤者斬其輈而戮其御。」太子入朝，馬蹄蹂霤。廷理斬其輈而戮其御。太子大怒，入為王泣曰：「為我誅廷理。」王曰：「法者所以敬宗廟，尊社稷，故能立法從令尊敬社稷者，社稷之臣也，安可以加誅？夫犯法廢令，不尊敬社稷，是臣棄君，下陵上也。臣棄君則主失威，下陵上則上位危，社稷不守，吾何以遺子？」太子乃還走避舍，再拜請死。 |
| | King Zhuang of Chu had a law concerning the Mao Gate that stated: "If the hooves of horses ridden by ministers, officials, or princes trampled the eaves, the carriage pole shall be cut and the charioteer punished." The crown prince entered court when his horse's hooves trampled the eaves. The official of justice cut off the carriage pole and punished the charioteer. The crown prince was greatly angered, went in to weep before the king, and said: "For my sake, execute the official of justice." The king said: "Laws exist to honor the ancestral temples and respect the state. Therefore, those who establish laws and obey commands in order to revere the state are ministers of the state; how then can they be punished?" Those who violate laws and disregard commands, failing to respect the state, are ministers abandoning their sovereigns—subordinates overstepping their superiors. Ministers abandoning their sovereign mean the ruler loses authority; subordinates overstepping superiors place those in high positions in danger, and the state cannot be preserved—how then can I leave it to you?" The crown prince then turned back and fled to his residence, bowed twice, and begged for death.
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楚莊王之時，太子車立於茅門之內，少師慶逐之，太子怒，入謁王曰：「少師慶逐臣之車。王曰：「舍之，老君在前而不踰，少君在後而不豫，是國之寶臣也。」 |
| | During the reign of King Zhuang of Chu, the crown prince's carriage was stationed inside the Mao Gate. The Ju Shao, Master Qing, drove it away, and the crown prince became angry. He went in to pay respects to the king and said: "Master Qing drove away my carriage." The king said: "Let it be. An elder sovereign is before him and he does not overstep; a younger sovereign is behind him and he does not act presumptuously—this is a precious minister of the state."
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吳王闔廬為伍子胥興師復讎於楚。子胥諫曰：「諸侯不為匹夫興師，且事君猶事父也，虧君之義，復父之讎，臣不為也。」於是止。其後因事而後復其父讎也，如子胥可謂不以公事趨私矣。 |
| | King Helu of Wu raised an army for Wu Zixu to take revenge on Chu. Wu Zixu advised, "Princes do not raise armies for commoners. Moreover, serving a sovereign is like serving one's father. To disgrace the sovereign's virtue in order to avenge one's father, I will not do it." Thus, King Helu stopped. Later, when Wu Zixu avenged his father's death after the proper course of events, he may be said to have not used public affairs for private ends.
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孔子為魯司寇，聽獄必師斷，敦敦然皆立，然後君子進曰：「某子以為何若，某子以為云云。」又曰：「某子以為何若，某子曰云云。」辯矣。然後君子幾當從某子云云乎，以君子之知，豈必待某子之云云，然後知所以斷獄哉？君子之敬讓也，文辭有可與人共之者，君子不獨有也。 |
| | Confucius served as the Koushi (Minister of Justice) in Lu, and whenever he presided over a trial, he would consult with his teachers for judgment. He carefully listened to all opinions, making sure everyone stood before him, and then a gentleman would step forward and say: "Master So-and-so thinks thus, Master So-and-so says such-and-such." He also said: "What does Master So-and-so think? Master So-and-so replies such-and-such." It was thoroughly debated. Only then would a gentleman decide to follow Master So-and-so's opinion. With the wisdom of a gentleman, could it truly be necessary to wait for Master So-and-so's words before knowing how to judge a case? The gentleman's reverence and courtesy mean that there are aspects of eloquence and expression that can be shared with others; a true gentleman does not claim them exclusively for himself.
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子羔為衛政，刖人之足。衛之君臣亂，子羔走郭門，郭門閉，刖者守門，曰：「於彼有缺！」子羔曰：「君子不踰。」曰：「於彼有竇。」子羔曰：「君子不遂。」曰：「於此有室。」子羔入，追者罷。子羔將去，謂刖者曰：「吾不能虧損主之法令而親刖子之足，吾在難中，此乃子之報怨時也，何故逃我？」刖者曰：「斷足固我罪也，無可奈何。君之治臣也，傾側法令，先後臣以法，欲臣之免於法也，臣知之。獄決罪定，臨當論刑，君愀然不樂，見於顏色，臣又知之。君豈私臣哉？天生仁人之心，其固然也。此臣之所以脫君也。」孔子聞之，曰：「善為吏者樹德，不善為吏者樹怨。公行之也，其子羔之謂歟？」 |
| | Zi Gao governed Wei, and had someone's foot amputated as punishment. The rulers and officials of Wei were in disorder, so Zi Gao fled to the outer gate. The outer gate was closed, but a man who had had his foot amputated guarded it and said: "There is an opening over there!" Zi Gao said: "A gentleman does not cross through such openings." He said, "There is a hole over there!" Zi Gao replied: "A gentleman does not crawl through holes." He said, "There is a room here!" Zi Gao entered the room, and his pursuers gave up. Before leaving, Zi Gao said to the man with the amputated foot: "I could not compromise my sovereign's laws and orders, so I had your foot cut off. Now that I am in trouble, this is the time for you to take revenge—why then are you helping me escape?" The man with the amputated foot said: "Losing my foot was indeed my crime, and there is nothing I can do about it. Your governance of your subjects was strict in enforcing the law, applying it to me before others, and yet you wished for me to be spared from its consequences—I understand this. When the case was decided and my punishment determined, as the time for sentencing approached, you looked sorrowful and unhappy, which showed on your face—I also understood this. How could it have been personal favor toward me? Heaven has endowed the heart of a benevolent person—this is its natural state. This is why I am helping you escape." Confucius heard of this and said: "A good official cultivates virtue, while a poor official sows resentment. This is the way of public conduct—was it not referring to Zi Gao?"
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