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人君之欲平治天下而垂榮名者，必尊賢而下士。《》曰：「」又曰：「」夫明王之施德而下下也，將懷遠而致近也。夫朝無賢人，猶鴻鵠之無羽翼也，雖有千里之望，猶不能致其意之所欲至矣；是故游江海者託於船，致遠道者託於乘，欲霸王者託於賢；伊尹、呂尚、管夷吾、百里奚，此霸王之船乘也。釋父兄與子孫，非疏之也；任庖人釣屠與仇讎僕虜，非阿之也；持社稷立功名之道，不得不然也。猶大匠之為宮室也，量小大而知材木矣，比功效而知人數矣。是故呂尚聘而天下知商將亡，而周之王也；管夷吾，百里奚任，而天下知齊秦之必霸也，豈特船乘哉！夫成王霸固有人，亡國破家亦固有人；桀用于莘，紂用惡來，宋用唐鞅，齊用蘇秦，秦用趙高，而天下知其亡也；非其人而欲有功，譬其若夏至之日而欲夜之長也，射魚指天而欲發之當也；雖舜禹猶亦困，而又況乎俗主哉！ |
| | A sovereign who wishes to bring peace and order to the realm and leave behind a glorious reputation must respect virtuous men and show humility toward scholars. The Book of Changes says: "From above, one descends to those below; thus the Way becomes greatly luminous." It also says: "Descending from nobility to the lowly brings great gain in winning the people's support." A wise sovereign's demonstration of virtue and humility toward those below is intended to win over distant peoples and bring near those who are close. If a court lacks virtuous men, it is like a crane or wild goose without wings; although it may have the aspiration to travel a thousand li, it still cannot reach the place it desires. Therefore, those who travel rivers and seas rely on boats; those who journey far depend on vehicles; and those who seek hegemony or kingship must rely on virtuous men. Yi Yin, Lü Shang, Guan Yiwu, and Bai Li Xi were the boats and vehicles for those who achieved hegemony or kingship. To release fathers, elder brothers, and descendants is not to alienate them; to appoint cooks, fishermen, butchers, and former enemies or captives as servants is not to favor them arbitrarily; it is simply the necessary way to uphold the state and establish meritorious fame. It is like a master builder constructing a palace: he measures the size and knows what kind of timber to use, and by comparing abilities and achievements, he determines how many people are needed. Therefore, when Lü Shang was appointed, the world knew that the Shang dynasty would perish and that the Zhou would become sovereign. When Guan Yiwu and Bai Li Xi were appointed, the world knew that Qi and Qin would surely become hegemons. Was this merely a matter of boats and vehicles! The establishment of kingship or hegemony is always due to certain people, just as the downfall of states and families is also inevitably caused by certain individuals; Jie employed Shen, Zhou employed E Lai, Song employed Tang Yang, Qi employed Su Qin, and Qin employed Zhao Gao—and the world knew of their impending downfall. Without having the right people and yet wishing to achieve success is like, on the summer solstice day, desiring the night to be long; or aiming at fish in the sky while hoping to shoot them accurately. Even Shun and Yu would still find themselves constrained by such circumstances, let alone ordinary rulers!
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春秋之時，天子微弱，諸侯力政，皆叛不朝；眾暴寡，強劫弱，南夷與北狄交侵，中國之不絕若線。桓公於是用管仲、鮑叔、隰朋、賓胥無、甯戚，三存亡國，一繼絕世，救中國，攘戎狄，卒脅荊蠻，以尊周室，霸諸侯。晉文公用咎犯、先軫、陽處父，強中國，敗強楚，合諸侯，朝天子，以顯周室。楚莊王用孫叔敖、司馬子反、將軍子重，征陳從鄭，敗強晉，無敵於天下。秦穆公用百里子、蹇叔子、王子廖及由余，據有雍州，攘敗西戎。吳用延州萊季子，并翼州，揚威於雞父。鄭僖公富有千乘之國，貴為諸侯，治義不順人心，而取弒於臣者，不先得賢也。至簡公用子產、裨諶、世叔、行人子羽，賊臣除，正臣進，去強楚，合中國，國家安寧，二十餘年，無強楚之患。故虞有宮之奇，晉獻公為之終夜不寐；楚有子玉得臣，文公為之側席而坐，遠乎賢者之厭難折衝也。夫宋襄公不用公子目夷之言，大辱於楚；曹不用僖負羈之諫，敗死於戎。故共惟五始之要，治亂之端，在乎審己而任賢也。國家之任賢而吉，任不肖而凶，案往世而視己事，其必然也，如合符，此為人君者，不可以不慎也。國家惛亂而良臣見，魯國大亂，季友之賢見，僖公即位而任季子，魯國安寧，外內無憂，行政二十一年，季子之卒後，邾擊其南，齊伐其北，魯不勝其患，將乞師於楚以取全耳，故傳曰：患之起必自此始也。公子買不可使戍衛，公子遂不聽君命而擅之晉，內侵於臣下，外困於兵亂，弱之患也。僖公之性，非前二十一年常賢，而後乃漸變為不肖也，此季子存之所益，亡之所損也。夫得賢失賢，其損益之驗如此，而人主忽於所用，甚可疾痛也。夫智不足以見賢，無可奈何矣，若智能見之，而強不能決，猶豫不用，而大者死亡，小者亂傾，此甚可悲哀也。以宋殤公不知孔父之賢乎，安知孔父死，己必死，趨而救之，趨而救之者，是知其賢也。以魯莊公不知季子之賢乎，安知疾將死，召季子而授之國政，授之國政者，是知其賢也。此二君知能見賢而皆不能用，故宋殤公以殺死，魯莊公以賊嗣，使宋殤蚤任孔父，魯莊素用季子，乃將靖鄰國，而況自存乎！ |
| | During the Spring and Autumn period, the Son of Heaven was weak, and feudal lords wielded power through force; all rebelled and failed to pay homage. The many oppressed the few, the strong robbed the weak, while southern Yi and northern Di peoples invaded alternately; the Chinese civilization barely survived, like a thread on the verge of breaking. Duke Huan of Qi, therefore, employed Guan Zhong, Bao Shu, Xi Peng, Bin Xuwu, and Ning Qi. They preserved three nearly extinguished states, revived one dynasty on the brink of extinction, rescued the Chinese civilization, repelled the Rong and Di peoples, ultimately subjugated the people of Jing and Man, and thus upheld the Zhou royal house, establishing hegemony over the feudal lords. Duke Wen of Jin employed Jiu Fan, Xian Zhen, and Yang Chufu. They strengthened the Chinese states, defeated the powerful State of Chu, united the feudal lords, paid homage to the Son of Heaven, and thereby honored the Zhou royal house. Chu Zhuangwang employed Sun Shuao, Sima Zifan, and General Zizhong. They attacked the State of Chen and subjugated Zheng, defeated the powerful Jin state, and became invincible throughout the world. Duke Mu of Qin employed Bai Li Zi, Jian Shuzi, Wang Ziliang, and You Yu. They secured control over Yongzhou and repelled and defeated the western Rong tribes. The State of Wu employed Yan Zhou Lai Jizi, annexed Yizhou, and displayed its might at Jifu. Duke Xi of Zheng, possessing a state with a thousand chariots and holding the high status of feudal lord, failed to govern in accordance with righteousness or align with public sentiment; thus he was assassinated by his ministers—this was because he had not first secured virtuous men. Duke Jian of Zheng employed Zi Chan, Bi Chen, Shishu, and Xingren Ziyu. Wicked ministers were removed, upright officials promoted; the powerful State of Chu was repelled, the Chinese states united, and the nation enjoyed peace and stability for more than twenty years without suffering from the threat of strong Chu. Therefore, in the State of Yu there was Gong Zhiqi; Duke Xian of Jin could not sleep through the night because of him. In the State of Chu there was Ziyu Dechen; Duke Wen of Jin sat with a sense of unease, showing how greatly virtuous men could deter conflict and overcome difficulties. Duke Xiang of Song did not heed the advice of Gongzi Muyi, and thus suffered great humiliation at the hands of Chu; The State of Cao ignored the counsel of Xi Fuiji and was defeated and perished in battle against the Rong. Therefore, the key to the five beginnings of governance, the root of order or chaos, lies in examining oneself and entrusting virtuous men. A state that appoints virtuous men prospers, while one that employs unworthy individuals suffers misfortune. Examining past events in light of present affairs reveals this as an inevitable truth, like matching a token—thus, rulers cannot be too cautious in their choices. When a state is in confusion, virtuous ministers emerge. In the State of Lu, when great disorder prevailed, the virtue of Ji You became evident. When Duke Xi ascended the throne and appointed Ji Zi (Ji You), the State of Lu enjoyed peace, with no worries within or without; for twenty-one years of administration, Lu remained secure. However, after Ji Zi's death, the State of Zhu attacked from the south and Qi invaded from the north, and Lu could not withstand these troubles, nearly seeking military aid from Chu just to survive. Hence it is said in the Records: "Trouble always begins at this point." Prince Mai was not fit to be entrusted with defense duties, and Prince Sui disregarded the king's command by 擅自 going to Jin. Internally, he was encroached upon by his subordinates; externally, he was troubled by military chaos—this is the plight of a weak state. Duke Xi's character was not that he was consistently virtuous for the first twenty-one years and then gradually became unworthy later; rather, it was the presence of Ji Zi that brought benefit, and his absence that caused loss. The gains or losses resulting from appointing or losing virtuous men are evident as such, yet rulers often neglect the importance of their appointments—this is truly a cause for deep sorrow and regret. If one lacks the wisdom to recognize virtuous men, there is nothing to be done. But if one has the discernment to identify them yet lacks the resolve to appoint them, hesitating and failing to act—resulting in great calamities such as death or destruction, or minor ones like disorder and collapse—is truly a most sorrowful matter. Was Duke Shang of Song truly unaware of Kongfu's virtue? How could he know that after Kongfu's death, his own life would also be in peril, prompting him to rush and save him? The very fact that he rushed to rescue him shows that he recognized Kongfu's worth. Was Duke Zhuang of Lu truly unaware of Ji Zi's virtue? How could he have known that he was about to die, and yet summoned Ji Zi and entrusted him with the state's administration? The very act of entrusting him with national affairs demonstrates that he recognized Ji Zi's worth. These two rulers possessed the discernment to recognize virtue but failed to act upon it. Hence, Duke Shang of Song was killed in a coup, and Duke Zhuang of Lu fell victim to a succession crisis by treacherous heirs. Had Duke Shang appointed Kongfu earlier and Duke Zhuang consistently relied on Ji Zi from the beginning, they would have brought stability even to neighboring states—how much more so their own survival!
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鄒子說梁王曰：「伊尹故有莘氏之媵臣也，湯立以為三公，天下之治太平。管仲故成陰之狗盜也，天下之庸夫也，齊桓公得之以為仲父。百里奚道之於路，傳賣五羊之皮，秦穆公委之以政。甯戚故將車人也，叩轅行歌於康之衢，桓公任以國。司馬喜髕腳於宋，而卒相中山。范睢折脅拉齒於魏而後為應侯。太公望故老婦之出夫也，朝歌之屠佐也，棘津迎客之舍人也，年七十而相周，九十而封齊。故《》曰：『綿綿之葛，在於曠野，良工得之，以為絺紵，良工不得，枯死於野。』此七士者，不遇明君聖主，幾行乞丐，枯死於中野，譬猶綿綿之葛矣。」 |
| | Zou Zi said to King Liang: "Yi Yin was originally a concubine's servant of the You Shen clan. King Tang appointed him as one of the Three Dukes, and under his governance, the world enjoyed peace and prosperity." Guan Zhong was originally a petty thief from Chengyin, an ordinary man of the world; Duke Huan of Qi appointed him as his father figure, Zhongfu. Bai Li Xi wandered along the roads, selling five sheepskins for a living; Duke Mu of Qin entrusted him with state affairs. Ning Qi was originally a cart driver, who sang songs by the roadside at Kang; Duke Huan of Qi entrusted him with national responsibilities. Sima Xi had his feet amputated in the State of Song, yet he eventually became prime minister of Zhongshan. Fan Jui suffered broken ribs and pulled teeth in the State of Wei before later becoming Ying Hou. Tai Gongwang was originally an abandoned husband of an elderly woman, a butcher's assistant in Chao Ge, and a servant at an inn by Ji Jin. At the age of seventy, he became prime minister to the Zhou dynasty, and at ninety, he was enfeoffed as ruler of Qi. Therefore, the Book of Songs says: "The long and continuous kudzu vine grows in the wilderness; a skilled craftsman who finds it can make fine cloth from it. If no such artisan is found, it will wither and die in the field." These seven virtuous men, had they not encountered enlightened sovereigns and sage rulers, would have wandered as beggars or perished in the wilderness—just like the kudzu vine.
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眉睫之徵，接而形於色；聲音之風，感而動乎心。甯戚擊牛角而商歌，桓公聞而舉之；鮑龍跪石而登嵼，孔子為之下車；堯、舜相見不違桑陰，文王舉太公不以日久。故賢聖之接也，不待久而親；能者之相見也，不待試而知矣。故士之接也，非必與之臨財分貨，乃知其廉也；非必與之犯難涉危，乃知其勇也。舉事決斷，是以知其勇也；取與有讓，是以知其廉也。故見虎之尾，而知其大於貍也；見象之牙，而知其大於牛也。一節見則百節知矣。由此觀之，以所見可以占未發，睹小節固足以知大體矣。 |
| | The signs on one's eyebrows and eyelashes are immediately reflected in a person's expression; the tone of one's voice stirs the heart when it is felt. Ning Qi struck his ox's horns and sang a merchant's song; Duke Huan of Qi heard him and promoted him; Bao Long knelt on a stone and ascended the hill; Confucius dismounted his carriage in respect. Yao and Shun met without delaying even under the shade of a mulberry tree; King Wen appointed Tai Gongwang without waiting for prolonged time. Thus, when virtuous and sage individuals meet, they form close bonds without needing much time; When capable people encounter one another, their abilities are recognized immediately—without the need for testing. Therefore, when scholars meet, it is not necessary to observe how they handle wealth or divide property in order to know their integrity; it is not necessary for them to face danger and peril together in order to know their courage. The decisiveness with which they act reveals their courage; Their restraint in taking and giving reveals their integrity. Hence, seeing the tiger's tail is enough to know that it is larger than a weasel; seeing an elephant's tusk is sufficient to know that it is greater than a bull. The sight of one part reveals the nature of the whole. From this we see that by observing what is evident, one can foresee what has not yet occurred; indeed, perceiving minor details is sufficient to understand the overall character.
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禹以夏王，桀以夏亡；湯以殷王，紂以殷亡。闔廬以吳戰勝無敵於天下，而夫差以見禽於越，文公以晉國霸，而厲公以見弒於匠麗之宮，威王以齊強於天下，而湣王以弒死於廟梁，穆公以秦顯名尊號，而二世以劫於望夷，其所以君王者同，而功跡不等者，所任異也！是故成王處襁褓而朝諸侯，周公用事也。趙武靈王五十年而餓死於沙丘，任李充故也。桓公得管仲，九合諸侯，一匡天下，失管仲，任豎刁易牙，身死不葬，為天下笑，一人之身，榮辱俱施焉，在所任也。故魏有公子無忌，削地復得；趙任藺相如，秦兵不敢出鄢陵；任唐睢，國獨特立。楚有申包胥，而昭王反位；齊有田單，襄王得國。由此觀之，國無賢佐俊士，而能以成功立名，安危繼絕者，未嘗有也。故國不務大而務得民心；佐不務多，而務得賢俊。得民心者民往之，有賢佐者士歸之，文王請除炮烙之刑而殷民從，湯去張網者之三面而夏民從，越王不隳舊冢而吳人服，以其所為之順於民心也。故聲同則處異而相應，德合則未見而相親，賢者立於本朝，則天下之豪，相率而趨之矣，何以知其然也？曰：管仲，桓公之賊也，鮑叔以為賢於己而進之為相，七十言而說乃聽，遂使桓公除報讎之心而委國政焉。桓公垂拱無事而朝諸侯，鮑叔之力也；管仲之所以能北走桓公無自危之心者，同聲於鮑叔也。紂殺王子比干，箕子被髮而佯狂，陳靈公殺泄冶而鄧元去陳；自是之後，殷兼於周，陳亡於楚，以其殺比干、泄冶而失箕子與鄧元也。燕昭王得郭隗，而鄒衍、樂毅以齊趙至，蘇子、屈景以周楚至，於是舉兵而攻齊，棲閔王於莒，燕校地計眾，非與齊均也，然所以能信意至於此者，由得士也。故無常安之國，無恒治之民；得賢者則安昌，失之者則危亡，自古及今，未有不然者也。明鏡所以昭形也，往古所以知今也，夫知惡往古之所以危亡，而不務襲跡於其所以安昌，則未有異乎卻走而求逮前人也，太公知之，故舉微子之後而封比干之墓，夫聖人之於死尚如是其厚也，況當世而生存者乎！則其弗失可識矣。 |
| | Yu brought about the prosperity of Xia, while Jie caused its downfall. Tang brought about the rise of Yin (Shang), while Zhou caused its destruction. Ge Lu brought the State of Wu to military dominance,无敌于天下 (unconquered in all under heaven), yet Fu Chai was captured by Yue. Duke Wen made Jin a hegemon, but 厲公 was assassinated at Jiangli Palace. King Wei made Qi powerful throughout the world, yet Min Wang was murdered beneath the temple beams. Duke Mu brought glory and prestige to Qin, but Second Emperor was seized at Wangyi. Although these rulers all held sovereign titles, their achievements differed greatly—this was due solely to the different people they appointed! Therefore, King Cheng, while still in swaddling clothes, received homage from feudal lords—this was due to Duke Zhou holding power. King Wuling of Zhao died of starvation at Shachou after fifty years on the throne—this was due to his reliance on Li Chong. Duke Huan of Qi gained Guan Zhong and thus convened the feudal lords nine times, bringing order to all under heaven. But after losing Guan Zhong and entrusting power to Shudiao and Yiyaya, he died without a proper burial and became an object of ridicule throughout the world. In one man's lifetime, both honor and disgrace were bestowed—this depended entirely on whom he appointed. Therefore, the State of Wei had Gongzi Wuji (the Marquis of Pingyuan), and thus lost territory but later regained it; Zhao appointed Lin Xiangru, and the Qin army dared not advance beyond Yancheng; By appointing Tang Ju, the state remained uniquely independent. The State of Chu had Shen Baoxu, and thus King Zhao was restored to his throne; Qi had Tian Dan, and so King Xiang regained the kingdom. From this we see that a state without virtuous assistants and outstanding men has never succeeded in achieving success, establishing a reputation, or ensuring stability and continuity. Therefore, a state should not strive merely for size but rather for winning the people's hearts; Assistants need not be numerous, but must be virtuous and outstanding. He who wins the people's hearts will see them flock to him; he who has virtuous assistants will attract scholars to his cause. King Wen requested the abolition of the punishment of cauldrons and roasting grids, and thus the people of Yin followed him. Tang removed the nets from two sides of a three-sided hunting trap, and so the people of Xia rallied to him. King Goujian of Yue did not destroy old tombs, and therefore the people of Wu submitted—because their actions aligned with the will of the people. Therefore, when sounds are the same, even those in different places will respond to each other; when virtue is aligned, people who have not yet met will feel a natural affinity. When virtuous men stand in the imperial court, the heroes of all under heaven will follow and flock to them—how do we know this to be true? It is said: Guan Zhong was a traitor to Duke Huan, yet Bao Shu considered him more virtuous than himself and recommended him as prime minister. After seventy appeals, the duke finally listened, and thus had Duke Huan abandon his desire for revenge and entrust him with state affairs. Duke Huan sat idly on the throne, free from burdens yet receiving homage from feudal lords—this was entirely due to Bao Shu's efforts; The reason Guan Zhong could approach Duke Huan from the north without fear of danger was because he shared a harmonious accord with Bao Shu. King Zhou killed Prince Bi Gan; Ji Zi let his hair down and pretended to be mad. King Ling of Chen executed Xie Ye, and Deng Yuan left the State of Chen; From then on, Yin was annexed by Zhou, and Chen perished under Chu—this was because they executed Bi Gan and Xie Ye while losing the loyalty of Ji Zi and Deng Yuan. King Zhao of Yan gained Guo Wei, and thus Zhuo Yan and Yue Yi came from Qi and Zhao, while Su Zi and Qu Jing arrived from Zhou and Chu. Then he raised an army to attack Qi, driving King Min into Ju. In terms of territory and population, Yan was not equal to Qi; yet the reason he could achieve such success and fulfill his ambitions was due to having virtuous men at his side. Therefore, there is no state that enjoys perpetual peace, nor a people who are always governed well; A state gains stability and prosperity by securing virtuous men, but suffers peril and downfall when it loses them. From ancient times to the present, there has never been an exception to this rule. A clear mirror reveals one's form; the past serves to enlighten the present. To understand why ancient states perished yet fail to follow in the footsteps of those who achieved stability and prosperity is no different than running backward while hoping to catch up with those ahead. Tai Gong understood this, hence he elevated the descendants of Wei Zi and enshrined Bi Gan's tomb. A sage treats even the dead with such reverence—how much more should they honor those living in their own time! Then it becomes clear how one can avoid losing them.
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齊景公問於孔子曰：「秦穆公其國小，處僻而霸，何也？」對曰：「其國小而志大，雖處僻而其政中，其舉果，其謀和，其令不偷；親舉五羖大夫於係縲之中，與之語三日而授之政，以此取之，雖王可也，霸則小矣。」 |
| | Duke Jing of Qi asked Confucius, "The State of Qin was small and located in a remote area, yet Duke Mu achieved hegemony. Why was that?" Confucius replied, "Although his state was small, his ambitions were great; although situated in a remote place, his governance was just. His actions were decisive, his strategies harmonious, and his decrees not careless or hasty; he personally selected the Five Black Rams Minister (Bai Li Xi) from among prisoners, conferred with him for three days, and then entrusted him with state affairs. With such governance, even kingship could have been achieved—dominance was merely a lesser accomplishment."
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或曰：「將謂桓公仁義乎？殺兄而立，非仁義也；將謂桓公恭儉乎？與婦人同輿，馳於邑中，非恭儉也；將謂桓公清潔乎？閨門之內，無可嫁者，非清潔也。此三者亡國失君之行也，然而桓公兼有之，以得管仲隰朋，九合諸侯，一匡天下，畢朝周室，為五霸長，以其得賢佐也；失管仲隰朋，任豎刁易牙，身死不葬，蟲流出戶。一人之身，榮辱俱施者，何者？其所任異也。」由此觀之，則任佐急矣。周公旦白屋之士，所下者七十人，而天下之士皆至；晏子所與同衣食者百人，而天下之士亦至；仲尼修道行，理文章，而天下之士亦至矣。伯牙子鼓琴，鍾子期聽之，方鼓而志在太山，鍾子期曰：「善哉乎鼓琴！巍巍乎若太山。」少選之間，而志在流水，鍾子期復曰：「善哉乎鼓琴！湯湯乎若流水。」鍾子期死，伯牙破琴絕絃，終身不復鼓琴，以為世無足為鼓琴者。非獨鼓琴若此也，賢者亦然，雖有賢者而無以接之，賢者奚由盡忠哉！驥不自至千里者，待伯樂而後至也。 |
| | Some say: "Would one call Duke Huan of Qi a man of benevolence and righteousness?" He killed his elder brother to seize the throne—this is not benevolence or righteousness; Will one call Duke Huan of Qi respectful and frugal? He traveled through the city in a carriage with women—this is not respect or frugality; Will one call Duke Huan ofqi clean and upright? Within his household, there were no women fit to be married off—this is not cleanliness or uprightness. These three behaviors are those of rulers who lose their states and bring about disorder. Yet Duke Huan possessed all of them, but because he gained Guan Zhong and Xi Peng, he convened the feudal lords nine times and brought order to all under heaven, paid homage to the Zhou court, became the leader among the Five Hegemons—all due to his having virtuous assistants; When he lost Guan Zhong and Xi Peng and instead entrusted power to Shudiao and Yiyaya, his body was not buried after death, and worms flowed out of the house. Why does one person experience both honor and disgrace? It depends on the different people he entrusts with power." From this we see, then, that selecting assistants is of urgent importance. Duke Gong Dan (Zhougong) personally visited the humble homes of seventy men, and thus scholars from all under heaven came to him; Yanzi shared his clothes and food with a hundred men, and thus scholars from throughout the land also came to him; Confucius cultivated moral conduct and refined literary works, and thereby scholars from all under heaven also came to him. Boyazi played the qin, and Zhong Ziqi listened. As he was playing, his thoughts were on Mount Tai. Zhong Ziqi said: "How excellent your qin playing is! Lofty as Mount Tai!" After a short while, his thoughts turned to flowing water. Zhong Ziqi again said: "How excellent your qin playing is!" Majestic as flowing water!" After Zhong Ziqi died, Boyazi smashed his qin and cut its strings, vowing never to play the qin again for the rest of his life, believing there was no one in the world worthy of hearing him play. It is not only playing the qin that is like this; virtuous men are also the same. Even if there are virtuous individuals, if no one knows how to connect with them, through what means can they fully express their loyalty! A superior horse does not by itself travel a thousand li; it must wait for Bole before it can be recognized.
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周威公問於甯子曰：「取士有道乎？」對曰：「有，窮者達之，亡者存之，廢者起之；四方之士，則四面而至矣。窮者不達，亡者不存，廢者不起；四方之士，則四面而畔矣。夫城固不能自守，兵利不能自保，得士而失之，必有其間，夫士存則君尊，士亡則君卑。」周武公曰：「士壹至如此乎？」對曰：「君不聞夫楚平王有士，曰楚傒胥丘，負客，王將殺之，出亡之晉；晉人用之，是為城濮之戰。又有士曰苗賁皇，王將殺之，出亡走晉；晉人用之，是為鄢陵之戰。又有士曰上解于，王將殺之，出亡走晉；晉人用之，是為兩堂之戰。又有士曰伍子胥，王殺其父兄，出亡走吳；闔閭用之，於是興師而襲郢，故楚之大得罪於梁鄭宋衛之君，猶未遽至于此也。此四得罪於其士，三暴其民骨，一亡其國。由是觀之，士存則國存，士亡則國亡；子胥怒而亡之，申包胥怒而存之；士胡可無貴乎！」 |
| | Duke Wei of Zhou asked Ningzi, "Is there a method to selecting virtuous men?" Ningzi replied: "Yes. One must enable those in hardship to prosper, restore those who have been lost, and revive those who have fallen into disuse; then scholars from all directions will come from every quarter." those in hardship remain unprospered, the lost are not restored, and the fallen are not revived; then scholars from all directions will turn away from every quarter." A city, though strong, cannot defend itself; weapons, though sharp, cannot protect themselves. To gain virtuous men and then lose them must have a cause in between. When virtuous men are present, the ruler is honored; when they depart, the ruler becomes lowly." Duke Wu of Zhou said: "Can scholars have such a decisive impact?" Ningzi replied: "Have you not heard of King Ping of Chu, who had a virtuous man named Chu Xixu Qiu? He was burdened with the guilt of harboring guests. The king intended to kill him, so he fled to Jin; the people of Jin employed him, and this led to the Battle of Chengpu. there was another virtuous man named Miao Benhuang. The king intended to execute him, so he fled and went to Jin; the people of Jin employed him as well, and this led to the Battle at Yanling. there was yet another virtuous man named Shang Jieyu. The king intended to put him to death, so he fled and ran to Jin; the people of Jin employed him too, and this led to the Two Halls Battle. there was another virtuous man, Wu Zixu. The king killed his father and elder brother, so he fled to Wu; helu employed him. Thus the army was raised and Ying was attacked, so that the great offense of Chu against the lords of Liang, Zheng, Song, and Wei had not yet reached this point. These four offenses committed by King Ping toward his virtuous men resulted in three instances of exposing the bones of his people and one instance of losing his state. From this we see that when virtuous men are present, a state endures; when they depart, the state perishes; Wu Zixu was enraged and fled from it, while Shen Baoxu was also enraged but managed to preserve it; How then can virtuous men not be held in the highest esteem!"
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哀公問於孔子曰：「人若何而可取也？」孔子對曰：「毋取拑者，無取健者，毋取口銳者。」哀公曰：「何謂也？」孔子曰：「拑者大給利不可盡用；健者必欲兼人，不可以為法也；口銳者多誕而寡信，後恐不驗也。夫弓矢和調而後求其中焉；馬愨愿順，然後求其良材焉；人必忠信重厚，然後求其知能焉。今有人不忠信重厚而多智能，如此人者，譬猶豺狼與，不可以身近也。是故先其仁義之誠者，然後親之；於是有知能者，然後任之；故曰：親仁而使能。夫取人之術也，觀其言而察其行，夫言者所以抒其匈而發其情者也，能行之士必能言之，是故先觀其言而揆其行，夫以言揆其行，雖有姦軌之人，無以逃其情矣。」哀公曰：「善。」 |
| | Duke Ai asked Confucius, "What must a person do to be considered worthy?" Confucius replied: "Do not take those who are stubborn, do not take those who are overly strong-willed, and do not take those whose words are sharp and cutting." Duke Ai said: "What do you mean by that?" Confucius said: "Stubborn people, though they may offer great benefits, cannot be fully relied upon; those who are overly strong-willed will certainly seek to dominate others and thus cannot serve as a model for others; those with sharp tongues tend to be verbose yet lacking in trustworthiness, and their words may later prove unreliable." A bow and arrow must first be well balanced and harmonized before one can seek accuracy; a horse must first be obedient and willing to follow, only then can its quality of breeding be considered; a person must first be loyal, trustworthy, sincere, and upright before one can seek his knowledge and abilities. If there is someone who lacks loyalty, trustworthiness, sincerity, and uprightness yet possesses much knowledge and ability, such a person is like a wolf or jackal—dangerous to be near. Therefore, one must first consider the sincerity of benevolence and righteousness in a person before considering him close; then, if there is knowledge and ability present, one may entrust them with responsibility; Therefore it is said: "Be close to the benevolent and employ those who are capable." The method of selecting people is to listen to their words and observe their conduct. Words are the means by which one expresses his inner thoughts and reveals his true feelings. A person capable of action will certainly be able to speak clearly about it; therefore, one should first hear what they say and then examine how they act. By using their words as a standard to measure their actions, even those who are deceitful or untrustworthy cannot hide their true nature. Duke Ai said: "Well said."
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周公攝天子位七年，布衣之士，執贄所師見者十二人，窮巷白屋所見者四十九人，時進善者百人，教士者千人，官朝者萬人。當此之時，誠使周公驕而且吝，則天下賢士至者寡矣，苟有至者，則必貪而尸祿者也，尸祿之臣，不能存君矣。 |
| | Duke Gong Dan, acting as regent for the Son of Heaven for seven years, received twelve common scholars who came to visit him with gifts and regarded them as his teachers; he visited forty-nine men in poor alleys and humble homes. He promoted one hundred virtuous individuals, educated a thousand students, and appointed ten thousand officials to government posts. At that time, had Duke Gong Dan been arrogant and stingy, few virtuous scholars from all under heaven would have come to him. If any did arrive, they would surely be greedy individuals content with merely collecting salaries. Ministers who merely collect salaries cannot preserve the ruler's position.
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齊桓公設庭燎，為士之欲造見者，期年而士不至，於是東野鄙人有以九九之術見者，桓公曰：「九九何足以見乎？」鄙人對曰：「臣非以九九為足以見也，臣聞主君設庭燎以待士，期年而士不至，夫士之所以不至者，君、天下賢君也；四方之士，皆自以論而不及君，故不至也。夫九九薄能耳，而君猶禮之，況賢於九九乎？夫太山不辭壤石，江海不逆小流，所以成大也，《》云：『』言博謀也。」桓公曰善，乃因禮之。期月四方之士，相攜而並至，《》曰：「」言以內及外，以小及大也。 |
| | Duke Huan of Qi set up torches in the court courtyard for scholars who wished to visit and present themselves. After a full year, however, no scholars came. Then a man from the eastern frontier presented himself with knowledge of multiplication tables (the "Nine-Nines" method). Duke Huan said: "What is there about knowing the Nine-Nines that is sufficient reason to come and see me?" The man from the frontier replied: "I did not come merely because of my knowledge of the Nine-Nines. I heard that Your Majesty set up torches in your courtyard to await scholars, yet after a full year no scholars have arrived. The reason why scholars have not come is that you are a most virtuous ruler under heaven; scholars from all directions consider themselves unworthy to be compared with Your Majesty, and thus have not come." Knowing the Nine-Nines is but a minor skill, yet you still honor me with courtesy. How much more so for those who are far superior in virtue and ability! Mount Tai does not refuse even the smallest clods of earth, and rivers and seas do not reject minor streams—this is how they become great. As the Shijing says: "The ancients said, 'Seek counsel from the lowliest herdsman.'" It speaks of seeking broad and inclusive counsel." Duke Huan said, "Well spoken," and thus honored him accordingly. Within a month, scholars from all directions came together in succession. As the Shijing says: "From the hall to the foundation, from sheep to oxen." It means extending from within outward and from small matters to great ones.
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齊景公伐宋，至於岐隄之上，登高以望，太息而歎曰：「昔我先君桓公，長轂八百乘以霸諸侯，今我長轂三千乘，而不敢久處於此者，豈其無管仲歟！」弦章對曰：「臣聞之，水廣則魚大，君明則臣忠；昔有桓公，故有管仲；今桓公在此，則車下之臣盡管仲也。」 |
| | Duke Jing of Qi attacked the State of Song and reached the banks of Qidi. He climbed to a high place to look out, sighed deeply, and said: "In former times my ancestor Duke Huan had eight hundred chariots and became hegemon over the feudal lords. Now I have three thousand chariots yet dare not remain here for long—could it be that we no longer have someone like Guan Zhong!" Xian Zhang replied: "I have heard that when waters are vast, the fish grow large; and when a ruler is wise, his ministers remain loyal; In former times there was Duke Huan, hence there was Guan Zhong; if Duke Huan were here now, then all the ministers beneath this chariot would be like Guan Zhong."
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趙簡子游於河而樂之，歎曰：「安得賢士而與處焉！」舟人古乘跪而對曰：「夫珠玉無足，去此數千里而所以能來者，人好之也；今士有足而不來者，此是吾君不好之乎！」趙簡子曰：「吾門左右客千人，朝食不足，暮收市征，暮食不足，朝收市征，吾尚可謂不好士乎？」舟人古乘對曰：「鴻鵠高飛遠翔，其所恃者六翮也，背上之毛，腹下之毳，無尺寸之數，去之滿把，飛不能為之益卑；益之滿把，飛不能為之益高。不知門下左右客千人者，有六翮之用乎？將盡毛毳也。」 |
| | Zhao Jianzi was touring by the river and enjoyed it, sighing: "How can I find virtuous men with whom to associate!" Gu Cheng, the boatman, knelt and replied: "Jade and pearls have no feet; yet they can travel thousands of miles to arrive here because people value them;" now scholars do possess feet, yet they do not come—this must be because our ruler does not value them!" Zhao Jianzi said: "There are a thousand guests on either side of my gate. My morning meal is insufficient, so I collect market taxes in the evening; my evening meal is also insufficient, so I again collect market taxes at dawn. Can it still be said that I do not value virtuous men?" Gu Cheng replied: "A wild goose flies high and far, relying on its six wings. The feathers on its back and the down beneath its belly are countless in number; even if you pluck a full handful of them, it cannot prevent the bird from flying—it does not make the flight any less lofty; adding an equal amount also does not make its flight any higher. Do you know whether among the thousand guests at your gate, there are those who possess the function of the six wings? Or will they all be nothing more than feathers and down?"
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齊宣王坐，淳于髡侍，宣王曰：「先生論寡人何好？」淳于髡曰：「古者所好四，而王所好三焉。」宣王曰：「古者所好，何與寡人所好？」淳于髡曰：「古者好馬，王亦好馬；古者好味，王亦好味；古者好色，王亦好色；古者好士，王獨不好士。」宣王曰：「國無士耳，有則寡人亦說之矣。」淳于髡曰：「古者驊騮騏驥，今無有，王選於眾，王好馬矣；古者有豹象之胎，今無有，王選于眾，王好味矣；古者有毛廧西施，今無有，王選於眾，王好色矣。王必將待堯舜禹湯之士而後好之，則禹湯之士亦不好王矣。」宣王嘿然無以應。 |
| | King Xuan of Qi was seated, with Chunyu Kun in attendance. King Xuan said: "Master, what do you think I like?" Chunyu Kun said: "In ancient times there were four things people liked, and Your Majesty likes three of them." King Xuan asked: "What did the ancients like, and how do they compare with what I like?" Chunyu Kun said: "In ancient times people liked fine horses; Your Majesty also likes fine horses;" in ancient times people liked delicious food; Your Majesty also enjoys delicious food; in ancient times people liked beauty; Your Majesty also likes beauty; in ancient times people liked virtuous men, but alone among these, Your Majesty does not like virtuous men." King Xuan said: "It is simply that the state lacks virtuous men; if there were any, I would certainly like them as well." Chunyu Kun said: "In ancient times there were superior horses like Huailou and Qiji, but such are no longer found today. Yet if the king selects from among common horses, he still shows his love for fine steeds; in ancient times there were cubs of leopards and elephants [as delicacies], but such are no longer available today. Yet if the king chooses from among common foods, he still demonstrates his love for fine flavors; in ancient times there were beauties like Mao Qiang and Xi Shi, but such are no longer present today. Yet if the king picks from among ordinary women, he still shows his appreciation for beauty; If Your Majesty must wait until there are virtuous men like those of Yao, Shun, Yu, and Tang before showing appreciation for them, then the virtuous men of Yu and Tang would also not have appreciated Your Majesty." King Xuan fell silent, unable to respond.
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衛君問於田讓曰：「寡人封侯盡千里之地，賞賜盡御府繒帛而士不至，何也？」田讓對曰：「君之賞賜，不可以功及也；君之誅罰，不可以理避也；猶舉杖而呼狗，張弓而祝雞矣；雖有香餌而不能致者，害之必也。」 |
| | Duke Wei asked Tian Rang: "I have granted fiefs covering a thousand li of land and bestowed rewards with all the silk and brocade from my imperial storehouses, yet still virtuous men do not come to me. Why is this?" Tian Rang replied: "Your Majesty's rewards cannot be attained through merit; your punishments cannot be avoided by reason or justice; this is like raising a stick and calling to dogs, drawing a bow and invoking chickens; even though there may be fragrant bait, it cannot attract them—this is surely due to the harm you cause.
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宗衛相齊，遇逐罷歸舍，召門尉田饒等二十有七而問焉，曰：「士大夫誰能與我赴諸侯者乎？」田饒等皆伏而不對。宗衛曰：「何士大夫之易得而難用也！」饒對曰：「非士大夫之難用也，是君不能用也。」宗衛曰：「不能用士大夫何若？」田饒對曰：「廚中有臭肉，則門下無死士矣。今夫三升之稷不足於士；而君雁鶩有餘粟。紈素綺繡靡麗。堂楯從風雨弊，而士曾不得以緣衣；果園梨粟，後宮婦人摭以相擿，而士曾不得一嘗，且夫財者，君之所輕也；死者士之所重也，君不能用所輕之財，而欲使士致所重之死，豈不難乎哉？」於是宗衛面有慚色，逡巡避席而謝曰：「此衛之過也。」 |
| | Zong Wei, serving as prime minister of Qi, was dismissed and driven from office. Upon returning to his residence, he summoned twenty-seven of his gatekeepers, including Tian Rao, and asked them: "Which scholar-officials are willing to accompany me in seeking employment among the feudal lords?" Tian Rao and the others all knelt in submission without answering. Zong Wei said: "How is it that scholar-officials are easy to obtain yet difficult to employ!" Tian Rao replied: "It is not that the scholar-officials are hard to use, but rather that Your Lordship is unable to employ them." Zong Wei asked: "How then am I failing in my ability to employ scholar-officials?" Tian Rao replied: "If there is rotting meat in the kitchen, then there will be no loyal retainers at your gate. Nowadays, three sheng of millet is insufficient for a scholar; yet Your Lordship has more than enough grain to feed geese and ducks. fine silk and embroidered fabrics are luxurious and splendid. The pillars of the hall suffer from wind and rain, yet scholars have not even been given patched clothing; the pears and fruits in the orchard are plucked by concubines in the inner palace to toss at one another, yet scholars have never even tasted one. Moreover, wealth is something Your Lordship treats lightly; death is what scholars value most highly. If Your Lordship cannot use the wealth you yourself regard as trivial to provide for them, yet wish that scholars would offer their lives—what you desire, which they hold dear—is it not extremely difficult?" At this, Zong Wei's face showed shame. He hesitated, stepped back from his seat, and apologized, saying: "This is my fault."
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魯哀公問於孔子曰：「當今之時，君子誰賢？」對曰：「衛靈公。」公曰：「吾聞之，其閨門之內，姑姐妹無別。」對曰：「臣觀於朝廷，未觀於堂陛之間也。靈公之弟曰公子渠牟，其知足以治千乘之國，其信足以守之，而靈公愛之。又有士曰王材，國有賢人，必進而任之，無不達也；不能達，退而與分其祿，而靈公尊之。又有士曰慶足，國有大事，則進而治之，無不濟也，而靈公說之。史鰌去衛，靈公邸舍三月，琴瑟不御，待史鰌之入也而後入，臣是以知其賢也。」 |
| | Duke Ai of Lu asked Confucius: "In the present age, which scholar-officials are virtuous?" Confucius replied: "Duke Ling of Wei." The duke said, "I have heard that within his private quarters, he makes no distinction between his aunt and sisters." Confucius replied: "I have observed him in the court, but not within the inner chambers. Duke Ling of Wei had a younger brother named Gongzi Qu mou, whose wisdom was sufficient to govern a state with a thousand chariots, and whose integrity was enough to safeguard it. Duke Ling loved him dearly. There was also a scholar named Wang Cai; whenever the state had virtuous men, he would recommend and appoint them, and none failed to achieve success. If a man was unable to succeed, Wang Cai would step back and share his own salary with him; Duke Ling held him in high esteem. There was also a scholar named Qing Zu; whenever the state faced major affairs, he would step forward to manage them, and none failed to be resolved. Duke Ling favored him greatly. When Shi Qiu left the state of Wei, Duke Ling did not enter his palace for three months, abstaining from playing the qin and se. He waited until Shi Qiu returned before resuming normal life. That is why I know he was virtuous."
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介子推行年十五而相荊，仲尼聞之，使人往視，還曰：「廊下有二十五俊士，堂上有二十五老人。」仲尼曰：「合二十五人之智，智於湯武；并二十五人之力，力於彭祖。以治天下，其固免矣乎！」 |
| | Jiezi, at the age of fifteen, became prime minister of Jing. Confucius heard about this and sent someone to observe. The messenger returned and said: "There are twenty-five outstanding young men under the corridor, and twenty-five elderly gentlemen on the hall." Confucius said: "Combining the wisdom of these twenty-five men surpasses that of Tang and Wu; uniting the strength of these twenty-five men equals that of Peng Zu. To govern the world with such wisdom and strength, surely it would be firmly secure!"
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孔子閒居，喟然而歎曰：「銅鞮伯華而無死，天下其有定矣。」子路曰：「願聞其為人也何若。」孔子曰：「其幼也敏而好學，其壯也有勇而不屈，其老也有道而能以下人。」子路曰：「其幼也敏而好學則可，其壯也有勇而不屈則可；夫有道又誰下哉？」孔子曰：「由不知也。吾聞之，以眾攻寡而無不消也；以貴下賤，無不得也。昔在周公旦制天下之政而下士七十人，豈無道哉？欲得士之故也，夫有道而能下於天下之士，君子乎哉！」 |
| | Confucius was once in private quarters when he sighed deeply and said: "If Tongdi Bohua had not died, the world would have found stability." Zilu said: "I wish to hear what kind of person he was." Confucius said: "In his youth, he was quick-witted and fond of learning; in his prime, he was brave yet unyielding; in his old age, he possessed virtue and was able to show humility toward others." Zilu said: "That he was quick-witted and studious in his youth is acceptable; that he was brave yet unyielding in his prime is also acceptable; but if one possesses virtue, who would there be for him to show humility toward?" Confucius said: "You do not understand, You. I have heard that when the many attack the few, there is none who does not perish; when those of high status show humility to those of low status, there is nothing they cannot achieve. In ancient times, when the Duke of Zhou Dan established policies for the realm and showed humility to seventy scholars—did he lack virtue? It was because he wished to gain the service of virtuous men. Indeed, one who possesses virtue and can show humility before all scholars under heaven—this is what a true gentleman is!"
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魏文侯從中山奔命安邑，田子方從，夫子擊過之，下車而趨，子方坐乘如故，告太子曰：「為我請君，待我朝歌。」太子不說，因為子方曰：「不識貧窮者驕人，富貴者驕人乎？」子方曰：「貧窮者驕人，富貴者安敢驕人，人主驕人而亡其國，吾未見以國待亡者也；大夫驕人而亡其家，吾未見以家待亡者也。貧窮者若不得意，納履而去，安往不得貧窮乎？貧窮者驕人，富貴者安敢驕人。」太子及文侯道田子方之語，文侯歎曰：「微吾子之故，吾安得聞賢人之言，吾下子方以行，得而友之。自吾友子方也，君臣益親，百姓益附，吾是以得友士之功；我欲伐中山，吾以武下樂羊，三年而中山為獻於我，我是以得有武之功。吾所以不少進於此者，吾未見以智驕我者也；若得以智驕我者，豈不及古之人乎？」 |
| | Duke Wen of Wei was fleeing from Zhongshan to Bainian, and Tian Zifang followed him. When the Master Ji passed by them, he got out of his carriage and hurried forward in respect, but Zi Fang remained seated as if nothing had happened. He told the crown prince: "For me, please request His Majesty to wait for me at Chaoguo." The crown prince was displeased and therefore asked Zi Fang: "Is it the poor who are arrogant toward others, or the rich?" Zi Fang said: "It is the poor who are arrogant toward others; how could those of wealth and rank dare to be so? When a ruler is arrogant toward his subjects, he loses his state. I have never seen a ruler who treated his state as if it were doomed." A high official who is arrogant toward others loses his family and estate; I have never seen one who treated his household as if it were doomed. The poor, if they are not satisfied, can simply put on their shoes and leave—wherever they go, will they not still be poor? It is the poor who may afford to be arrogant toward others; how then could those of wealth and status dare to be so?" The crown prince and Duke Wen of Wei discussed Tian Zifang's words, and Duke Wen sighed: "Were it not for your sake, how could I have heard the words of a virtuous man? I will walk beneath Zifang to show my respect and shall treat him as a friend. Since I became friends with Zi Fang, the relationship between ruler and subject has grown closer, and the people have become more attached to me. This is why I have achieved the benefit of befriending virtuous men; I wished to attack Zhongshan, and I used military might to subdue Yueyang. After three years, Zhongshan was surrendered to me—this is why I achieved the success of strength; The reason I have not advanced much beyond this is that I have yet to encounter someone who can challenge me with wisdom; If there were someone who could challenge and humble me through wisdom, would my achievements not rival those of men from ancient times?"
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晉文侯行地登隧，大夫皆扶之，隨會不扶，文侯曰：「會！夫為人臣而忍其君者，其罪奚如？」對曰：「其罪重死。」文侯曰：「何謂重死？」對曰：「身死，妻子為戮焉。」隨會曰：「君奚獨問為人臣忍其君者，而不問為人君而忍其臣者耶？」文侯曰：「為人君而忍其臣者，其罪何如？」隨會對曰：「為人君而忍其臣者，智士不為謀，辨士不為言，仁士不為行，勇士不為死。」文侯援綏下車，辭大夫曰：「寡人有腰髀之病，願諸大夫勿罪也。」 |
| | Duke Wen of Jin was touring the land and ascending a tunnel, and all his ministers supported him. Sui Hui did not offer assistance. Duke Wen said: "Hui!" A minister who shows cruelty toward his ruler—what crime is he guilty of?" Sui Hui replied: "His crime deserves death, and even that would be too light." Duke Wen asked: "What do you mean by 'deserving death, yet even that is too light'?" Sui Hui replied: "It means the man himself dies, and his wife and children are put to death as well." Sui Hui said: "Why does Your Majesty ask only about a minister who is cruel to his ruler, yet not inquire about a ruler who is cruel to his ministers?" Duke Wen asked: "If a ruler is cruel toward his minister, what crime does he commit?" Sui Hui replied: "A ruler who is cruel toward his ministers causes wise men to cease offering counsel, eloquent men to stop speaking on their behalf, benevolent men to refuse to act for them, and brave men to no longer be willing to die for him." Duke Wen took the reins in his hands and got out of his carriage, addressing the ministers and saying: "I suffer from an ailment in my waist and hips; I hope you gentlemen will not hold this against me."
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齊將軍田瞶出將，張生郊送曰：「昔者堯讓許由以天下，洗耳而不受，將軍知之乎？」曰：「唯然，知之。」「伯夷叔齊辭諸侯之位而不為，將軍知之乎？」曰：「唯然，知之。」「於陵仲子辭三公之位而傭為人灌園，將軍知之乎？」曰：「唯然，知之。」「智過去君第，變姓名，免為庶人，將軍知之乎？」曰：「唯然，知之。」「孫叔敖三去相而不悔，將軍知之乎？」曰：「唯然，知之。」「此五大夫者，名辭之而實羞之。今將軍方吞一國之權，提鼓擁旗，被堅執銳，旋回十萬之師，擅斧鉞之誅，慎毋以士之所羞者驕士。」田瞶曰：「今日諸君皆為瞶祖道具酒脯，而先生獨教之以聖人之大道，謹聞命矣。」 |
| | The Qi general Tian Kai was about to lead an expedition, and Zhang Sheng saw him off at the outskirts, saying: "In ancient times, Yao offered the realm to Xu You, who washed his ears in refusal. Does General know this story?" Tian Kai said: "Yes indeed, I am aware of it." "Bo Yi and Shu Qi refused the position of feudal lordship. Does General know this as well?" Tian Kai said: "Yes indeed, I am aware." "Yu Ling Zhongzi refused the position of San Gong and instead worked as a laborer tending gardens for others. Does General know this?" Tian Kai said: "Yes indeed, I am aware." "Zhi Gu left his lord's residence, changed his name and surname, and became a commoner to escape persecution. Does General know of this?" Tian Kai said: "Yes indeed, I am aware." "Sun Shuao resigned from the position of prime minister three times without regret. Does General know this?" Tian Kai said: "Yes indeed, I am aware." "These five great men renounced titles in name and were ashamed of them in reality. Now, General, as you grasp the power of a single state, carrying drums and banners, clad in armor with sharp weapons, commanding an army of ten thousand men, wielding authority to execute—be cautious not to use what scholars regard as shameful to look down upon them. Tian Kai said: "Today, all of you gentlemen have prepared wine and provisions for me as I depart on my expedition, but only Master has instructed me in the great principles of sagehood. I respectfully accept your words."
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魏文侯見段干木，立倦而不敢息；及見翟璜，踞堂而與之言，翟璜不說。文侯曰：「段干木，官之則不肯，祿之則不受；今汝欲官則相至，欲祿則上卿；既受吾賞，又責吾禮，毋乃難乎？」 |
| | Duke Wen of Wei visited Duan Ganmu and stood wearily but dared not rest; When he met Di Huang, he sat on the hall floor and spoke with him in a relaxed manner. Di Huang was displeased. Duke Wen said: "Duan Ganmu refuses official appointment and declines salary; now you, if you desire office, can become prime minister, if you wish for salary, can attain the rank of top marquis; yet having accepted my rewards, you now demand my courtesy—would this not be difficult?"
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孔子之郯，遭程子於塗，傾蓋而語終日。有間，顧子路曰：「取束帛一以贈先生。」子路不對。有間，又顧曰：「取束帛一以贈先生。」子路屑然對曰：「由聞之，士不中而見，女無媒而嫁，君子不行也。」孔子曰：「由，詩不云乎：『野有蔓草，零露溥兮，有美一人，清揚婉兮，邂逅相遇，適我願兮。』今程子天下之賢士也，於是不贈，終身不見。大德毋踰閑，小德出入可也。」 |
| | Confucius traveled to Tan and met Cheng Zi on the road. They stopped their carriages, shared a brief shelter from the sun, and conversed all day long. After some time, Confucius turned to Zilu and said: "Take one bundle of silk and give it as a gift to the Master." Zilu did not respond. Zilu replied with a frown: "I have heard that if a scholar is not properly introduced before being seen, or if a woman marries without a matchmaker, gentlemen do not act in such matters." Confucius said: "You, is it not written in the Odes: 'In the wild grow trailing grasses, dewy and widespread; there is a fair one, with bright eyes and graceful bearing. A chance encounter—this fulfills my wish.'" Cheng Zi is a virtuous man of the world; if we do not present him with this gift now, we may never meet again. "In matters of great virtue, one must not overstep boundaries; in minor virtues, some flexibility is permissible."
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齊桓公使管仲治國，管仲對曰：「賤不能臨貴。」桓公以為上卿而國不治，桓公曰何故？管仲對曰：「貧不能使富。」桓公賜之齊國市租一年而國不治，桓公曰何故？對曰：「疏不能制親。」桓公立以為仲父。齊國大安，而遂霸天下。孔子曰：「管仲之賢，不得此三權者，亦不能使其君南面而霸矣。」 |
| | Duke Huan of Qi sent Guan Zhong to govern the state. Guan Zhong replied: "A person of low rank cannot command those above him." Duke Huan appointed him as top marquis, yet the state remained unadministered. Duke Huan asked: "Why is this so?" Guan Zhong replied: "A poor man cannot command a rich one." Duke Huan granted him the market taxes of the state for one year, yet the country remained unadministered. The duke asked: "Why is this so?" Guan Zhong replied: "A distant relative cannot control a close one." Duke Huan immediately appointed him as Uncle Zhong. The state of Qi enjoyed great stability and thus achieved hegemony over the realm. Confucius said: "Even if Guan Zhong were a virtuous man, without these three authorities, he could not have enabled his ruler to face south and become the hegemon of the realm."
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桓公問於管仲曰：「吾欲使爵腐於酒，肉腐於俎，得無害於霸乎？」管仲對曰：「此極非其貴者耳；然亦無害於霸也。」桓公曰：「何如而害霸？」管仲對曰：「不知賢，害霸；知而不用，害霸；用而不任，害霸；任而不信，害霸；信而復使小人參之，害霸。」桓公：「善。」 |
| | Duke Huan asked Guan Zhong: "I wish to let my ranks rot in wine and my meats decay on the sacrificial table. Would this harm my hegemony?" Guan Zhong replied: "This is merely for those of the lowest rank;" yet it would also not harm hegemony. Duke Huan asked: "Under what circumstances would this harm hegemony?" Guan Zhong replied: "Not knowing virtue harms hegemony;" knowing but not employing them harms hegemony; employing yet not entrusting them harms hegemony; entrusting yet not trusting them harms hegemony; trusting yet allowing petty men to interfere also harms hegemony." Duke Huan said: "Well said."
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魯人攻鄪，曾子辭於鄪君曰：「請出，寇罷而後復來，請姑毋使狗豕入吾舍。」鄪君曰：「寡人之於先生也，人無不聞；今魯人攻我而先生去我，我胡守先生之舍？」魯人果攻鄪而數之罪十，而曾子之所爭者九。魯師罷，鄪君復修曾子舍而後迎之。 |
| | The people of Lu attacked Ji. Zengzi addressed the ruler of Ji, saying: "Please allow me to leave; I will return only after the raid is over. For now, please do not let dogs or pigs enter my house." The ruler of Ji said: "My respect for you, Master Zengzi, is known by all;" now that the people of Lu are attacking me and you are leaving me, how can I possibly guard your house?" The people of Lu indeed attacked Ji and listed ten crimes against it, nine of which were the very issues Zengzi had previously contested. When the Lu forces withdrew, the ruler of Ji repaired Zengzi's house before welcoming him back.
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宋司城子罕之貴子韋也，入與共食，出與同衣；司城子罕亡，子韋不從，子罕來，復召子韋而貴之。左右曰：「君之善子韋也，君亡不從，來又復貴之，君獨不愧於君之忠臣乎？」子罕曰：「吾唯不能用子韋，故至於亡；今吾之得復也，尚是子韋之遺德餘教也，吾故貴之。且我之亡也，吾臣之削跡拔樹以從我者，奚益於吾亡哉？」 |
| | The son of Lord Shicheng Zi Han of Song, named Wei, was held in high esteem; he dined with him and shared clothes when going out. Lord Shicheng Zi Han fled, but his son Wei did not follow him. When Zi Han returned, he summoned his son again and held him in high esteem once more. His attendants said: "Your lordship's favor toward Young Wei is remarkable. When you fled, he did not follow; yet upon your return, you again hold him in high esteem. Does your lordship feel no shame before his loyal ministers?" Zi Han said: "It was precisely because I could not employ Young Wei that I ended up in exile;" now my return to power is still due to the lingering virtue and teachings left by Young Wei, so I hold him in high esteem. Moreover, when I was exiled, my ministers who erased their tracks and uprooted trees to follow me—what benefit did that bring to my escape from exile?"
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楊因見趙簡主曰：「臣居鄉三逐，事君五去，聞君好士，故走來見。」簡主聞之，絕食而歎，跽而行，左右進諫曰：「居鄉三逐，是不容眾也；事君五去，是不忠上也。今君有士見過人矣。」簡主曰：「子不知也。夫美女者，醜婦之仇也；盛德之士，亂世所疏也；正直之行，邪枉所憎也。」遂出見之，因授以為相，而國大治。由是觀之，遠近之人，不可以不察也。 |
| | Yang Yin presented himself before Zhao Jianzhu, saying: "I have been expelled from my hometown three times and dismissed by five rulers. Having heard that you value virtuous men, I have come to see you." Zhao Jianzhu heard this and stopped eating, sighing deeply. He knelt upright as he walked. His attendants advised him: "Being expelled from his hometown three times means he is unacceptable to the people;" being dismissed by five rulers indicates disloyalty toward superiors. Yet now, your lordship is showing favor to a man who has committed such offenses." Zhao Jianzhu said: "You do not understand. A beautiful woman is the rival of an ugly wife; a man of great virtue is shunned in a chaotic age; upright conduct is hated by the crooked and corrupt." He then went out to meet Yang Yin, appointed him as prime minister, and thus the state was greatly governed. From this we see that people near and far must be carefully examined.
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應侯與賈午子坐，聞其鼓琴之聲，應侯曰：「今日之琴，一何悲也？」賈午子曰：「夫急張調下，故使人悲耳。急張者，良材也；調下者，官卑也。取夫良材而卑官之，安能無悲乎！」應侯曰：「善哉！」 |
| | Ying Hou was seated with Jia Wuzi when he heard the sound of a zither being played. Ying Hou said: "How sorrowful is today's music?" Jia Wuzi said: "When the strings are tightly stretched but the tune is low, it naturally evokes sorrow." Tightly stretched strings indicate fine materials; a low tune indicates a humble official. To possess fine materials yet assign them to a menial position—how could one help but feel sorrowful!" Ying Hou said: "Well said!"
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十三年，諸侯舉兵以伐齊，齊王聞之，惕然而恐，召其群臣大夫告曰：「有智為寡人用之。」於是博士淳于髡仰天大笑而不應，王復問之，又大笑不應，三笑不應，王艴然作色不悅曰：「先生以寡人語為戲乎？」對曰：「臣非敢以大王語為戲也，臣笑臣鄰之祠田也，以一奩飯，一壺酒，三鮒魚，祝曰：『蟹堁者宜禾，洿邪者百車，傳之後世，洋洋有餘。』臣笑其賜鬼薄而請之厚也。」於是王乃立淳于髡為上卿，賜之千金，革車百乘，與平諸侯之事；諸侯聞之，立罷其兵，休其士卒，遂不敢攻齊，此非淳于髡之力乎？ |
| | In the thirteenth year, the feudal lords raised an army to attack Qi. King of Qi heard this and was greatly alarmed. He summoned his ministers and officials and told them: "If anyone has wisdom, let it be used for my benefit." At this, the Doctor of Literature Chunyu Kun laughed loudly toward heaven without responding. The king asked him again, and he laughed loudly once more without answering. After three such instances, the king became angry, his face darkening with displeasure, and said: "Is my remark a joke to you, Master?" Chunyu Kun replied: "I dare not take your Majesty's words as a joke. I was laughing about my neighbor's offering to his ancestral shrine, where he presented one basket of rice, one jar of wine, and three carp fish, while making this prayer: 'Where crabs dig burrows, millet should grow; in low-lying marshes, a hundred carts of grain may be harvested. May these blessings pass down through generations, flowing endlessly with abundance.'" I laughed because he gave meager offerings to the spirits yet made extravagant requests of them." At this, King Qi immediately appointed Chunyu Kun as top marquis and bestowed upon him a thousand gold pieces, one hundred chariots with their attendants, and entrusted him with the task of resolving matters among the feudal lords; The feudal lords heard this and immediately withdrew their armies, dismissed their soldiers, and dared not attack Qi any longer. Was this not due to Chunyu Kun's efforts?
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田忌去齊奔楚，楚王郊迎至舍，問曰：「楚，萬乘之國也，齊亦萬乘之國也，常欲相并，為之奈何？」對曰：「易知耳，齊使申孺將，則楚發五萬人，使上將軍將之，至禽將軍首而反耳。齊使田居將，則楚發二十萬人，使上將軍將之，分別而相去也。齊使眄子將，楚發四封之內，王自出將而忌從，相國上將軍為左右司馬，如是則王僅得存耳。」於是齊使申孺將，楚發五萬人，使上將軍至，擒將軍首反，於是齊王忿然，乃更使眄子將，楚悉發四封之內，王自出將，田忌從，相國上將軍為左右司馬，益王車屬九乘，僅得免耳。至舍，王北面正領齊袪，問曰：「先生何知之早也？」田忌曰：「申孺為人，侮賢者而輕不肖者，賢不肖者俱不為用，是以亡也；田居為人，尊賢者而賤不肖者，賢者負任，不肖者退，是以分別而相去也；眄子之為人也，尊賢者而愛不肖者，賢不肖俱負任，是以王僅得存耳。」 |
| | Tian Ji left Qi and fled to Chu. King of Chu personally welcomed him at the suburbs, asking: "Chu is a state with ten thousand chariots; so is Qi. They have long desired to conquer each other. What should we do about this?" Tian Ji replied: "It is easy to know. If Qi sends Shen Ru as general, then Chu should dispatch fifty thousand men and send its supreme general to lead them; they will capture the enemy general's head and return." If Qi sends Tian Ju as general, then Chu should send twenty thousand men, led by its supreme general, and they will divide their forces and remain separated from each other." If Qi sends Mianzi as general, then Chu must mobilize forces from within all four borders. The king himself should lead the army with Tian Ji accompanying him, while the Chancellor and Supreme General serve as left and right military commanders. Only in this way can Your Majesty barely survive." Thus, Qi sent Shen Ru as general. Chu dispatched fifty thousand men and sent its supreme general who captured the enemy general's head and returned. Upon this, King of Qi was furious and changed his command to Mianzi. In response, Chu mobilized all forces within its four borders. The king personally led the army, with Tian Ji accompanying him. The Chancellor and Supreme General served as left and right military commanders, and nine additional royal chariots were added—only in this way did Qi barely escape defeat. Upon returning to the palace, the king faced north, adjusted his collar and sleeves with reverence, and asked: "How did you know this so early, Master?" Tian Ji said: "Shen Ru is a man who insults the virtuous and looks down upon the unworthy. Both the worthy and the unworthy find him unacceptable, so he was doomed to failure;" Tian Ju is a man who respects the virtuous and despises the unworthy. The worthy bear responsibilities, while the unworthy are pushed aside—thus their forces became divided and separated;" Mianzi is a man who respects the virtuous yet also cherishes the unworthy. As both the worthy and the unworthy bear responsibilities, this is why Your Majesty barely managed to survive."
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魏文侯觴大夫於曲陽，飲酣，文侯喟然歎曰：「吾獨無豫讓以為臣。」蹇重舉酒進曰：「臣請浮君。」文侯曰「何以？」對曰：「臣聞之，有命之父母，不知孝子；有道之君，不知忠臣。夫豫讓之君，亦何如哉？」文侯曰：「善！」受浮而飲之，嚼而不讓。曰：「無管仲鮑叔以為臣，故有豫讓之功也。」趙簡子曰：「吾欲得范中行氏良臣。」史黶曰：「安用之？」簡子曰：「良臣，人所願也，又何問焉？」曰：「君以無為良臣故也。夫事君者，諫過而薦可，章善而替否，獻能而進賢；朝夕誦善，敗而納之，聽則進，否則退。今范中行氏之良臣也，不能匡相其君，使至於難；出在於外，又不能入。亡而棄之，何良之為；若不棄，君安得之。夫良將營其君，使復其位，死而後止，何曰以來，若未能，乃非良也。」簡子曰：「善。」 |
| | Duke Wen of Wei hosted a banquet for his officials in Quyang. When the drinking was at its height, Duke Wen sighed and said: "Alone among rulers, I have no Yu Ran as my minister." Jian Zhong raised a cup of wine and presented it to the duke, saying: "I beg leave to toast you, Your Lordship." Duke Wen asked: "Why is that?" Jian Zhong replied: "I have heard this saying: Parents who are fated to live long do not know their filial sons;" a virtuous ruler does not necessarily recognize his loyal ministers. What was Yu Ran's ruler like, then?" Duke Wen said: "Well said!" He accepted the toast and drank, but chewed on it without passing it along. He said: "It was because Duke Huan had no Guan Zhong or Bao Shu as ministers that Yu Ran's deeds became renowned." Zhao Jianzhu said: "I wish to obtain the virtuous ministers of the Fan Zhonghang clan." Shi Yan asked: "Why would you need them?" Zhao Jianzhu replied: "Virtuous ministers are what people desire; why ask further about it?" He said: "It is precisely because you have no virtuous ministers." Those who serve a ruler should advise against his faults and recommend the capable, highlight virtue while replacing incompetence, present talent and promote the virtuous; they should constantly recite what is good, accept blame when appropriate, advance if heeded, or withdraw otherwise. Now the virtuous ministers of the Fan-Zhonghang clan could not assist their ruler and thus led him into calamity; they were exiled from within, yet failed to return. To flee and abandon their ruler—how can they be called virtuous; had they not abandoned him, how could you obtain them?" A truly virtuous minister would strive to protect his ruler, helping him regain his position, and only cease upon death. How then can one speak of them as available? If they have not yet done so, they cannot be considered virtuous." Zhao Jianzhu said: "Well said."
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子路問於孔子曰：「治國何如？」孔子曰：「在於尊賢而賤不肖。」子路曰：「范中行氏尊賢而賤不肖，其亡何也？」曰：「范中行氏尊賢而不能用也，賤不肖而不能去也；賢者知其不己用而怨之，不肖者知其賤己而讎之。賢者怨之，不肖者讎之；怨讎並前，中行氏雖欲無亡，得乎？」 |
| | Zi Lu asked Confucius: "How should one govern a state?" Confucius said: "It lies in respecting the virtuous and looking down upon the unworthy." Zi Lu asked: "The Fan Zhonghang clan respected the virtuous and looked down upon the unworthy, yet they perished. Why was that?" Confucius said: "The Fan Zhonghang clan claimed to respect the virtuous but failed to employ them, and claimed to despise the unworthy yet could not remove them;" the virtuous knew they were not being used and resented it, while the unworthy knew they were despised and became their enemies. The virtuous resented them, and the unworthy became their adversaries; With resentment and enmity converging upon them, even if the Fan Zhonghang clan wished to avoid destruction, could they have done so?"
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晉荊戰於邲，晉師敗績，荀林父將歸請死，昭公將許之，士貞伯曰：「不可，城濮之役，晉勝于荊，文公猶有憂色，曰子玉猶存，憂未歇也；困獸猶鬥，況國相乎？」及荊殺子玉，乃喜曰：「莫予毒也。今天或者大警晉也，林父之事君，進思盡忠，退思補過，社稷之衛也，今殺之，是重荊勝也。」昭公曰：「善！」乃使復將。 |
| | The Jin and Chu forces fought at Bi, and the Jin army suffered a crushing defeat. Xun Linfu intended to return and request execution for his failure. Duke Zhao was about to grant it when Shi Zhenbo said: "No, during the campaign of Chengpu, although Jin defeated Chu, Duke Wen still wore a look of concern, saying, 'Zi Yu is still alive,' indicating that his worries had not yet ceased;" a cornered beast will still fight, so much more so a state minister?" When Chu killed Zi Yu, Duke Wen was overjoyed and said: "No one can now harm me." Today, this may be a great warning for Jin. Linfu served his ruler by striving to be loyal in advancement and seeking to correct mistakes when retreating; he was a guardian of the state. To kill him now would only reinforce Chu's victory." Duke Zhao said: "Well said!" He then ordered Xun Linfu to resume his command.
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