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元年，楚公子围会于虢，寻宋之盟也。晋祁午谓赵文子曰：宋之盟，楚人得志于晋，今令尹之不信，诸侯之所闻也。子弗戒，惧又如宋。楚重得志于晋，晋之耻也。吾子其不可以不戒。文子曰：然宋之盟也。子木有祸人之心，武有仁人之心，是楚所以驾于晋也。今武犹是心也。楚又行僭，非所害也。武将信以为本，循而行之，譬如农夫，是穮是蔉，虽有饥馑，必有丰年，且吾闻之，能信不为人下，吾未能也。诗，曰：不僭不贼，鲜不为则，信也，能为人则者，不为人下矣。吾不能是难，楚不为患也。 |
| | In the first year, the marquis of Chu Gongzi Wei met at Guo. This was in pursuit of an alliance with Song. Qi Wu of Jin said to Zhao Wuzi: "The alliance with Song allowed the people of Chu to achieve their ambitions against Jin." Now, Lord Lingyin's lack of trustworthiness is known to all the feudal lords. If you do not take precautions, I fear it will be like Song again . For Chu to gain the upper hand over Jin repeatedly is a disgrace for Jin. You must not fail to be on your guard, my son. Zhao Wuzi said: "Indeed, the alliance with Song." "Zimu had a heart that brought calamity to people, while Wu had a heart of benevolence; this is why Chu was able to surpass Jin." , but that will not cause us harm. Wu will take trustworthiness as the foundation, and follow it in action; it is like a farmer who tills and weeds . "Blocking the growth of seedlings is considered weeding," even if there are years of famine, there will surely be a bountiful harvest. Moreover, I have heard this: "One who can be trustworthy does not place himself beneath others," but I myself am not yet capable of that. . One who can serve as an example for others will naturally not place himself beneath them. I cannot find fault with this, so Chu will not be a threat to us.
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三年，齐侯使晏婴于晋，叔向从之宴，相与语。叔向曰：齐其何如。晏子曰：此季世也。齐其为陈氏矣。公弃其民而归于陈氏。公聚朽蠹，而三老冻馁，国之诸市，履贱踊贵。民人痛疾，而或燠休之。其爱之如父母，而归之如流水，欲无获民，将焉避之。叔向曰：然，虽吾公室，今亦季世也。庶人罢獘，而宫室滋侈。道殣相望，而女富溢尤。民闻公命，如逃寇雠，政在家门，民无所依，公室之卑，其何日之有。谗鼎之铭曰：昧旦丕显，后世犹怠，况日不。其能久乎。晋之公族尽矣。肸闻之，公室将卑，其宗族枝叶先落，则公从之，初，景公欲更晏子之宅。曰：子之宅近市，湫隘嚣尘，不可以居。请更诸爽垲者。辞曰：君之先臣容焉。臣不足以嗣之，于臣侈矣。且小人近市，朝夕得所求，小人之利也。公笑曰：子近市，识贵贱乎。对曰：既利之，敢不识乎。公曰：何贵何贱，于是景公繁于刑，有鬻踊者。故对曰：踊贵履贱。景公为是省于刑君子曰：仁人之言，其利博哉。晏子一言，而齐侯省刑。 |
| | In the third year, Lord Qi sent Yan Ying to Jin; Shu Xiang accompanied him and attended a banquet together, where they conversed with each other. Shu Xiang said: "How is Qi faring?" . Yan Zi said: "This is the final stage of a dynasty." Qi will soon be ruled by the Chen clan. The ruler has abandoned his people and turned to the Chen clan . The ruler hoards decaying goods, while the three elders suffer from cold and hunger . In the markets of the state, shoes are cheap but prosthetic feet coverings are expensive . This indicates that many people have been amputated}}. The common people suffer greatly, and some show warmth and concern for them . They love the people as their parents, and the people return to them like flowing water; if they wish not to gain the people's support, where could they possibly avoid it? Shu Xiang said: "Indeed. Even our royal house is now in its final stage." The common people are exhausted and worn out, while the palace becomes increasingly extravagant . lineno On the roads, corpses of those who starved to death lie in sight , while women's families of favored concubines grow especially wealthy and arrogant . When the people hear the ruler's commands, they react as if fleeing from enemies; political power lies in private households , and the common people have no one to rely on. How long can the royal house remain humble? It is already here . The inscription on the 谗鼎 says: "Rise before dawn to achieve great virtue; yet even future generations will still be lazy." . It speaks of rising early to pursue great achievements, yet even future generations remain lazy}}, let alone those who do not . How can such a state endure for long? The royal clan of Jin has been completely exhausted. Xi heard this saying: "When the royal house is about to decline, its branches and leaves fall first; then the ruler follows. Initially, Lord Jinggong wanted to replace Yan Zi's residence. He said: "Your house is near the market, low-lying and narrow, noisy with dust; it is not suitable for living." . Xiao refers to noise; Chen refers to dirt.}}. "I would like to give you a better one." . Kuai means dryness}}. Yan Zi declined, saying: "My ancestors were content with this place." . "I am not worthy enough to inherit their virtue; for me, it would be excessive luxury." . Moreover, a commoner living near the market can obtain what he needs in the morning and evening; this is convenient for me as an ordinary person. The ruler laughed and said: "Since you live near the market, do you know which goods are expensive or cheap?" Yan Zi replied: "Since I benefit from it, how could I not recognize them?" The ruler asked: "Which goods are expensive and which are cheap?" At this time, Lord Jinggong was imposing many punishments, so there were people selling prosthetic feet. Therefore, he replied: "Prosthetic feet are expensive while shoes are cheap." Lord Jinggong reduced his use of punishments because of this. The gentlemen said: "The words of a benevolent person truly bring widespread benefit." With one word from Yan Zi, Duke Qi reduced the use of punishment.
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四年，楚子使椒举如晋求诸侯，晋侯欲勿许。司马侯曰：不可，楚王方侈，天或者欲逞其心，以厚其毒而降之罚，未可知也。其使能终，亦未可知也。唯天所相。不可与争，君其许之，而修德以待其归，若归于德，吾犹将事之，况诸侯乎。若适淫虐，楚将弃之。吾又谁与争。公曰：晋有三不殆，其何敌之有。国险而多马，齐，楚多难。有是三者，何向而不济。对曰：恃险与马，虞邻国之难，是三殆也。四岳，三涂，阳城，太室，荆山，中南，九州之险也。是不一姓，冀之北土。马之所生，无兴国焉。恃险与马，不可以为固也。从古以然，是以先王务修德音，以亨神人。不闻其务险与马也。邻国之难，不可虞也。或多难以固其国，啓其疆土，或无难以丧其国，失其守宇，若何虞难，齐有仲孙之难而获桓公，至今赖之，晋有里，丕之难而获文公，是以为盟主，卫邢无难，敌亦丧之，故人之难，不可虞也。恃此三者，而不修政德，亡于不暇，又何能济，君其许之，纣作淫虐，文王惠和，殷是以殒，周是以兴，夫岂争诸侯，乃许，楚子合诸侯于申。椒举言于楚子曰：臣闻诸侯无归，礼以为归，今君始得诸侯，其慎礼矣。霸之济否，在此会也。夏啓有钧台之享，商汤有景亳之命，周武有孟津之誓，成有岐阳之蒐，康有酆宫之朝，穆有涂山之会，齐桓有召陵之师，晋文有践土之盟，皆所以示诸侯礼也。诸侯所由用命也。夏桀为仍之会，有缗叛之，商纣为黎之蒐，东夷叛之黎，东夷国名，周幽为大室之盟，戎狄叛之大室，中岳也。皆所以示诸侯汰也。诸侯所由弃命也。今君以汰，无乃不济乎。王弗听子産见左师曰：吾不患楚矣。汰而愎谏，不过十年。左师曰：然，不十年侈，其恶不远，远恶而后弃恶及远方，则人弃之，善亦如之，德远而后兴。 |
| | In the fourth year, King Chu sent Zhuo Ju to Jin to request that the feudal lords submit to him; Duke Jin wanted not to agree. Sima Hou said: "We cannot do that. King Chu is currently indulging in excess; Heaven may be allowing him to satisfy his desires, thereby deepening his evil and bringing down punishment upon him—this remains uncertain." Whether he will ultimately bring about an end to this is also unknown. It depends on what Heaven supports . We cannot compete with Heaven's will; you should agree to his request, cultivate virtue and await the outcome. If he returns to virtue, we would still serve him, let alone the other feudal lords? If he continues with licentiousness and cruelty, Chu will abandon him . Then who else would we compete with? The ruler said: "Jin has three things that ensure no danger; how could it have any enemies?" . The state is geographically perilous and has many horses, while Qi and Chu are plagued by frequent troubles . With these three advantages, in which direction could we not succeed? The reply was: "To rely on geographical peril and horses, while expecting trouble from neighboring states—these are the three dangers." The Four Yues , the Three Tu, Yangcheng, Taishi, Jing Shan, Zhongnan—these are the perilous locations of the Nine Provinces. These places do not belong to one single family , such as the northern lands of Ji . Wherever horses are born, there is no rise of a great state. To rely on perilous terrain and horses alone cannot ensure stability. This has been the case since ancient times; therefore, previous kings focused on cultivating virtue and reputation to harmonize with both gods and people . They never relied on perilous terrain or horses for their success. Troubles from neighboring states cannot be predicted. Some states experienced many troubles and thus consolidated their nations, expanding their territories; others faced no troubles but lost their countries, abandoning their domains . How can one predict trouble? Qi had the Zhong Sun incident and yet gained Duke Huan, who is still relied upon today ; Jin experienced the Li Pi troubles but gained Duke Wen, thereby becoming the leader of the feudal lords; Wei and Xing faced no internal troubles, yet their enemies destroyed them . Therefore, human misfortunes cannot be foreseen. To rely on these three things while neglecting governance and virtue is to perish without time for preparation; how can one then succeed? You should agree. King Zhou indulged in licentiousness and cruelty, while Duke Wen of Zhou practiced kindness and harmony—thus the Shang dynasty fell and the Zhou rose. Is it not about cultivating virtue rather than competing with feudal lords? Thus, he agreed. King Chu convened the feudal lords at Shen. Zhuo Ju said to King Chu: "I have heard that when feudal lords do not submit, they are considered as having no allegiance. According to rites, submission is what constitutes allegiance. Now that your Majesty has just gained the allegiance of the feudal lords, you must be cautious in observing rites." Whether or not hegemony will succeed depends on this assembly. In summer, Qi held a banquet at Jun Tai , King Tang of Shang received his mandate at Jing Bo , King Wu of Zhou made an oath at Mengjin, King Cheng held a hunting ceremony at Qiyang, King Kang convened court at Feng Gong, King Mu held the Tu Shan assembly, Duke Huan of Qi led troops at Zhao Ling , and Duke Wen of Jin formed an alliance at Jian Tu —all these were demonstrations of rites to feudal lords. These are how the feudal lords came to obey commands. King Jie of Xia held an assembly at Reng, but the Min state rebelled against him ; King Zhou of Shang held a hunting ceremony in Li, where the Dongyi people rebelled. Li was a state name for the Dongyi. King You of Zhou formed an alliance at Dashi, but the Rong and Di peoples rebelled. Dashi is the central sacred mountain. These were all demonstrations to show feudal lords that they would be discarded. This is why the feudal lords abandoned their oaths. Now, if your Majesty treats them as discarded, will it not lead to failure? The king did not listen. Zi Chan said to Zuo Shi: "I no longer fear Chu." If they are discarded and stubbornly reject advice, it will not last more than ten years. Zuo Shi said: "Indeed. If ten years of indulgence pass, their evil will not remain close; when evil spreads far and is then abandoned, people will abandon them. The same applies to virtue—if it extends far, the state will flourish."
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五年，公如晋，自郊劳至于赠贿，无失礼。晋侯谓汝叔齐曰：鲁侯不亦善于礼乎。对曰：鲁侯焉知礼。公曰：何为，自郊劳及赠贿，礼无违者，何故不知。对曰：是仪也。不可谓礼，礼所以守其国家，行其政令，无失其民者也。今政令在家，不能取也。有子家覊，不能用也，奸大国之盟，凌虐小国，利人之难，不知其私，公室四分，民食于他，思莫在公，不图其终。为国君，难将及身，不恤其所，礼之本末，将于此乎在，而屑屑焉习仪以亟，言善于礼，不亦远乎。君子谓叔侯于是乎知礼。 |
| | In the fifth year, the ruler went to Jin. From the reception at the suburbs to the gifts upon departure , there was no breach of etiquette . Duke Jin said to Rushu Qi: "Wasn't Duke Lu very good at observing rites?" Rushu Qi replied: "How could Duke Lu know about rites?" The ruler said: "Why so? From the reception at the suburbs up to the parting gifts, there was no violation of rites. Why say he does not know them?" Rushu Qi replied: "That is merely ceremony." It cannot be called rites. Rites are what preserve the state and its people, enable governance, and ensure that one does not lose the support of the people. Now, political authority lies in private households , and it cannot be reclaimed. Even if there is a capable son or heir within the family, he cannot be used , takes advantage of others' misfortunes , and does not recognize his own private interests . The royal house has been divided into four parts, with the people relying on others for sustenance , their thoughts no longer centered on the public good; they do not consider long-term consequences . As a ruler, when troubles are about to reach him personally, yet he does not care for the people's plight; is the essence or formality of rites truly found in this? To be preoccupied with practicing ceremonies as an urgent matter , and calling it being good at rites—does that not stray far from true virtue? The gentlemen said that Rushu Qi demonstrated his understanding of rites at this moment .
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晋韩宣子如楚送女，叔向为介，及楚。楚子朝其大夫曰：晋，吾仇敌也。苟得志焉。无恤其他，今其来者，上卿，上大夫也。若吾以韩起为阍。以羊舌肸为司宫。足以辱晋，吾亦得志矣。可乎。大夫莫对。薳啓疆曰：可，苟有其备，何故不可，耻匹夫不可以无备，况耻国乎。是以圣王务行礼，不求耻人，城濮之役，晋无楚备，以败于邲，邲之役，楚无晋备，以败于鄢，自鄢以来，晋不失备，而加之以礼，重之以睦。是以楚弗能报而求亲焉。既获姻亲，又欲耻之，以召寇雠，备之若何，谁其重此，若有其人，耻之可也，若其未有，君亦图之，晋之事君，臣曰可矣。求诸侯而麇至。求婚而荐女，进君亲送之，上卿及上大夫致之，犹欲耻，之，君其亦有备矣。不然，奈何，君将以亲易怨，实无礼以速寇，而未有其备，使羣臣往遗之禽，以逞君心，何不可之有。王曰：不谷之过也。大夫无辱，厚为韩子礼。 |
| | From Jin, Han Xuansi went to Chu to send off a daughter in marriage, with Shu Xiang as his deputy envoy; they arrived at Chu. King Chu addressed his ministers and said: "Jin is my enemy." If I can achieve my ambitions, what would stop me? I need not worry about anything else. Now those who have come are the top-ranking ministers and high officials of Jin. If I were to make Han Qi a gatekeeper , and Yangshe Xi as an official in charge of palace affairs , this would be enough to humiliate Jin, and I too would achieve my ambitions. Is that acceptable? None of the ministers responded. Wei Qijiang said: "It is acceptable. If we are adequately prepared, why should it not be acceptable? Even an ordinary person cannot afford to lack preparation; how much more so a state?" Therefore, the sage kings always emphasized practicing rites; they did not seek to humiliate others. During the Battle of Chengpu , Jin had no preparedness against Chu and was defeated at Bi . In the Battle of Bi, Chu had no preparedness for Jin and was defeated at Yan . Since the defeat at Yan, Jin has never failed to be prepared and added rites on top of that, reinforcing them with harmony among ruler and subjects. Therefore, Chu could not retaliate but instead sought closer relations. Having already gained a marital alliance, yet now wanting to humiliate them in order to provoke enemies and invite attacks—how can we prepare for this ? Who would bear the brunt of such resentment If there is someone capable, then it would be acceptable to humiliate them . If such a person does not yet exist, Your Majesty should plan for this. As for the matter of Jin's dealings with you, I, your minister, say that it is acceptable. To seek allegiance from feudal lords and have them arrive in large numbers . To seek a marriage and present the bride , with the ruler personally escorting her, and high-ranking ministers and senior officials delivering her—yet still wanting to humiliate them. Surely, Your Majesty must also be prepared for this. Otherwise, how could it be? You would trade a bond of kinship for enmity , act without rites to invite enemies, and yet have no preparations. Sending your ministers to deliver them into captivity merely to satisfy Your Majesty's desires—what is there that makes this unacceptable? The king said: "It was my fault." "The ministers have not been dishonored." They offered Han Xuansi a generous reception with great courtesy.
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六年，郑人铸刑书铸刑书于鼎，以为国之常法。叔向使诒子産书曰：昔先王议事以制，不为刑辟，惧民之有争心也，犹不可禁御，是故闲之以义。纠之以政，行之以礼，守之以信，奉之以仁。制为禄位，以劝其从。严断刑罚以威其淫。惧其未也。故诲之以忠，耸之以行。教之以务。使之以和，临之以敬，莅之以强，断之以刚。犹求圣哲之上，明察之官。忠信之长，慈惠之师，民于是乎可任使也。而不生祸乱，民知有辟，则不忌于上。并有争心，以徵于书，而徼幸，以成之。弗可为矣。夏有乱政而作，禹刑，商有乱政而作，汤刑，，周有乱政而作，九刑，。三辟之兴，皆叔世也，今吾子相郑国，制参辟，铸刑书，将以靖民，不亦难乎。诗，曰：仪式刑文王之德，日靖四方。又曰：仪刑文王，万邦作孚。如是，何辟之有，民知争端矣。将弃礼而徵于书，锥刀之末，将尽争之，乱狱滋丰，贿赂并行，终子之世，郑其败乎。肸闻之，国将亡，必多制。其此之谓乎。复书曰：若吾子之言。侨不才，不能及子孙，吾以救世也。 |
| | In the sixth year, the people of Zheng cast their penal code into a tripod, establishing it as a permanent law for the state. Shu Xiang sent a letter to Zi Chan, saying: "In the past, the former kings deliberated on matters and established regulations without creating penal codes, fearing that the people might develop contentious hearts . Even then, it was still difficult to prevent such behavior, so they restrained them with righteousness ." They corrected the people through governance, implemented it with rites, upheld it with trustworthiness, and nurtured it with benevolence . Regulations were established for ranks and emoluments in order to encourage compliance . Severe punishment was imposed as a deterrent against licentiousness . This was done out of fear that the people had not yet been properly guided. Therefore, they taught them loyalty and inspired them with exemplary conduct . They educated the people in practical matters . They led them with harmony , approached them with respect, managed affairs with strength , and made decisions with firmness . Even so, they still sought wise rulers above and clear-sighted officials . Officials refer to ministers and high-ranking nobles}}. With loyal, trustworthy leaders who are also kind and benevolent teachers, the people could then be entrusted with responsibilities and commanded effectively. And thus no calamities or disorders would arise. When the people know there are laws, they will not fear their superiors . They will develop contentious minds, citing written laws to justify their actions and seeking fortune through manipulation in order to achieve their goals . It will no longer be possible to govern effectively . In the Xia dynasty, due to political disorder, Yu's penal code was created; in the Shang dynasty, because of political turmoil, Tang's penal code came into being . In the Zhou dynasty, due to disorder, the Nine Punishments were established . The rise of the three penal codes all occurred in later, declining times , and now you, my lord, serving as minister to the state of Zheng, have established a system based on these three codes and cast them into a written legal code , intending thereby to pacify the people—does this not seem difficult? The Book of Songs says: "Follow the example of King Wen's virtue, and thus daily bring peace to all quarters." . It also says: "Follow the example of King Wen, and all states will place trust in you." . If this is so, what need is there for penal codes , when the people already know where disputes will arise? If you abandon rites and turn to written laws , even over trivial matters like a pointed awl or a small knife, disputes will arise. Litigation will increase, bribery will run rampant, and during your lifetime, I fear Zheng is doomed to decline. Xi heard this saying: "When a state is about to fall, it will inevitably create many laws and regulations ." Is this not exactly what you are referring to? Zi Chan replied in a letter: "If I follow your words " "Qiao is not talented enough to consider future generations; I act now to save the present age."
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晋韩宣子之适楚，楚人弗逆，公子弃疾及晋境，晋侯将亦弗逆。叔向曰：楚僻我衷，若何效僻，书。曰：圣作则。无宁以善人为则。而则人之僻乎。匹夫为善，民犹则之，况国君乎。晋侯悦，乃逆。 |
| | When Han Xuansi of Jin went to Chu, the people of Chu did not receive him. When Gongzi Qiji reached the border of Jin, Duke Jin also intended not to welcome him. Shu Xiang said: "Chu is deviating from the center, while we remain upright . How can we emulate their deviation? The Book of Documents says:" "It is said: 'The sage establishes standards.' ." "There should be no peace in taking virtuous people as a standard ." "Rather than following the deviation of others?" Even an ordinary person who does good will be followed by the people; how much more so should a ruler? Duke Jin was pleased and thus received him.
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七年，楚子之为令尹也。为王旌以田。芋尹无宇断之曰：一国两君，其谁堪之，及即位，为章华之宫，纳亡人以实之，无宇之阍入焉，无宇执之，有司弗与。曰：执人于王宫，其罪大矣。执而谒诸王。无宇辞曰：天子经略，诸侯正封，古之制也。封略之内，何非君土，食土之毛，谁非君臣。天有十日甲至癸，人有十等王至台，下所以事上，上所以供神也。今有司曰：汝胡执人于王宫，将焉执之。周文王之法曰：有亡荒閲荒，大也。閲，蒐也。有亡人，当大蒐其衆也。所以得天下也。吾先君文王楚文王也。作，仆区，之法，仆区刑书名，曰盗所隐器隐盗所得器，与盗同罪，所以封汝也行善法，故能啓疆北至汝水也。若从有司，是无所执逃臣也。逃而舍之，王事无乃阙乎。昔武王数纣之罪。以告诸侯曰：纣为天下逋逃主，萃渊薮萃，集也。天下逋逃，悉以纣为渊薮，集而归之，故夫致死焉人欲致死讨纣也。君王始求诸侯而则纣，无乃不可乎。若以二文之法取之，盗有所在矣言王亦为盗。王曰：取而臣以往往，去也。盗有宠，未可得也盗有宠，王自谓也。遂舍之赦无宇也。 |
| | In the seventh year, when King Chu served as Lingyi (Minister of State). He used royal banners for hunting . Yu Yin Wu Yu cut it off and said: "One state with two rulers, who could possibly bear that?" When he ascended the throne, he built the Zhanghua Palace and took in fugitives to fill its ranks. A gatekeeper of Wu Yu, who had fled there after committing a crime, entered the palace; Wu Yu seized him, but the officials refused to support his action. They said: "To arrest someone within the royal palace is a grave offense." Wu Yu was arrested and brought before the king . Wu Yu protested, saying: "The Son of Heaven manages and governs the realm , while feudal lords maintain their proper boundaries —this is an ancient system." Within the designated borders, what land is not the ruler's? Those who consume the produce of this land—what person is not a subject of the ruler ? Heaven has ten suns, from Jia to Gui; mankind has ten ranks, from the king down to Tai. The lower serve the higher, and the higher provide for the gods. "Now the officials say: 'How dare you arrest someone in the royal palace?' To which I ask, where else should he be arrested?" "The law of King Wen of Zhou says: 'If there are fugitives, search widely and thoroughly; this is a great matter.'" "Yue means to search or inspect." "When there are fugitives, one should conduct a thorough search among the people." This is how they gained control over all under heaven. "My ancestor King Wen was King Wen of Chu." "He established the 'Puqu' legal code. Puqu is a name for penal law, which states: 'Those who hide stolen goods are equally guilty as thieves.' This was how we protected you by enforcing virtuous laws, and thus were able to expand our territory northward to the Ru River." "If I follow these officials' orders, there will be no one to arrest fugitive subjects." "To let a fugitive go free is this not a failure in the king's affairs?" "In the past, King Wu listed the crimes of King Zhou." "He informed the feudal lords: 'Zhou was the master of fugitives for all under heaven, gathering them like a marsh or refuge.' Cui means to gather." "All the fugitives of the world took Zhou as their refuge, gathering and returning to him; thus, people were willing to die in order to punish Zhou." "Your Majesty now seeks feudal lords by following the example of Zhou—would this not be unacceptable?" "If we apply the laws of the two Kings Wen to deal with this, then there is a place where thieves can be found"—meaning that the king himself has become a thief. The king said: "Take my subject and go—this means to leave." "The thief is favored, so he cannot be captured"—the thief being favored refers to the king himself. Thus, they released him .
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八年，石言于晋魏榆。晋侯问于师旷曰：石何故言。对曰：石不能言，或凭焉。不然，民听滥。抑臣又闻之。曰：作事不时，怨讟动于民，则有非言之物而言，今宫室崇侈，民力雕尽。怨讟并作，莫保其性。石言，不亦宜乎。于是晋侯方筑虒祁之宫。叔向曰：子野之言君子哉君子之言，信而有徵，故怨远于其身。小人之言，僭而无徵，故怨咎及之，是宫也成，诸侯必叛君必有咎，夫子知之矣。叔弓如晋，贺虒祁也，游吉相郑伯以如晋，亦贺虒祁也。史赵见子大叔曰：甚哉。其相蒙。可吊也。而亦贺之。大叔曰：若何吊也。其非唯我贺，将天下实贺。 |
| | In the eighth year, a stone spoke in Jin at Wei Yu . Duke Jin asked Shi Kuang: "Why has the stone spoken?" Shi Kuang replied: "Stones cannot speak; perhaps a spirit is possessing it ." "If not, then the people's ears are deceived ." "Or perhaps I have also heard another saying ." "It is said: 'When actions are not timely, grievances and complaints stir among the people; then there will be things without words that speak.' Now, our palaces are excessively luxurious, and the people's strength has been exhausted ." "Grievances and complaints arise together; no one can preserve their lives ." The people dare not protect their own lives. "Is it not fitting that the stone should speak?" At this time, Duke Jin was just beginning to build the Siqi Palace . Shu Xiang said: "How virtuous are the words of Ziye ! The words of a gentleman are truthful and verified, so grievances remain far from his person ." "The words of a petty person are arrogant and unverified, so grievances and blame inevitably befall them. When this palace is completed, the feudal lords will surely rebel, and you, Your Majesty, will certainly suffer consequences. Master Shi already knows this." Shu Gong went to Jin to congratulate them on the Siqi Palace , and You Ji served as envoy for Duke Zheng of Zheng when he also went to Jin, likewise congratulating on the completion of the Siqi Palace. Shi Zhao met Zi Doushi and said: "How serious this is!" "They are deceiving each other ." "It is pitiable indeed." "Yet they also offer congratulations." Zi Doushi said: "Then how can we express our condolences?" "It is not only I who should offer congratulations; in fact, the whole world will truly offer congratulations ."
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九年，周甘人与晋阎嘉争阎田，晋梁丙，张趯率阴戎伐颍，王使詹桓伯辞于晋。曰：文，武，成，康之建母弟，以藩屏周，亦其废坠是为。先王居梼杌于四裔，以御魑魅。故允姓之奸，居于瓜州。伯父惠公归自秦，而诱以来，使逼我诸姬，入我郊甸，戎有中国，谁之咎也，后稷封殖天下，今戎制之，不亦难乎。伯父图之，我在伯父，犹衣服之有冠冕，木水之有本源，民人之有谋主也，伯父若裂冠毁冕，拔本塞源，专弃谋主，虽戎狄其何有余一人。叔向谓宣子曰：文之伯也。岂能改物，翼戴天子而加之以恭。自文以来，世有衰德而暴蔑宗周，以宣示其侈，诸侯之贰，不亦宜乎。且王辞直，子其图之，宣子悦，使赵成如周，致阎田，反颍俘。 |
| | In the ninth year, the Gan people of Zhou and Yan Jia of Jin disputed over the fields in Yan . Duke Liang Bing and Zhang Yi of Jin led the Yin 戎 to attack Ying . The king sent Zhan Huanbo to deliver a reprimand to Jin . Huanbo was a minister of the Zhou state}}. He said: "Wen, Wu, Cheng, and Kang established their maternal uncles as feudal lords to serve as a protective barrier for Zhou. It is precisely because of this that we must prevent its decline ." The former kings placed the Taowu among the four frontiers to guard against chimeras and demons . Therefore, the wicked of the Yun surname resided in Guazhou . Guazhou is now Dunhuang}}. "Your uncle Duke Hui returned from Qin and lured them here , causing them to encroach upon our Ji clansmen, entering our suburbs. Now the Rong people control Central China—whose fault is this? . Houji was entrusted with cultivating the land for all under heaven; now it has fallen into the hands of the Rong and is used only for herding livestock—shouldn't that be difficult?" "Uncle, it is your responsibility to address this. I am to you as a crown and headdress are to clothing; as the root is to trees and water's source; as a leader of counsel is to the people . If Uncle tears off the crown and destroys the headdress, uproots the tree and blocks the spring, abandoning the leader of counsel, then even if the Rong and Di seize it, what would they have left for me? ." Shu Xiang said to Duke Xuansi: "The hegemony of Wen was thus." How could he change the established order ? He supported and honored the Son of Heaven with utmost reverence . Since the time of Duke Wen, each generation has seen declining virtue and violent contempt for Zongzhou , displaying their extravagance; is it not fitting that feudal lords have become disloyal? Moreover, the king's words are just. You should consider this carefully." Xuansi was pleased and sent Zhao Cheng to Zhou to return the Yan fields and send back the captives from Ying.
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筑郞囿，季平子欲其速成。叔孙昭子曰：诗，云，经始勿亟，庶人子来，焉用速成，其以剿民也。无囿犹可，无民其可乎。 |
| | They built Lang You; Ji Pingzi wanted it completed quickly. Shu Sun Zhaozi said: "The Book of Songs says, 'Begin with care and do not rush; the common people will come as sons would' . Why then pursue rapid completion? Is it not a way to exhaust the people?" ." "It is still possible to do without a park, but how can one do without the people?"
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十二年，楚子次于乾溪，仆析父从，右尹子革夕。王见语曰：今吾使人于周求鼎，其与我乎。对曰：与君王哉。今周服事君王，将唯命是从，岂其爱鼎。王曰：昔我皇祖伯父昆吾，旧许是宅。今郑人贪赖其田，而不我与，我若求之，其与我乎。对曰：与君王哉。周不爱鼎，郑何敢爱田。王曰：昔诸侯远我而畏晋，今我大城陈，蔡，不羹，赋皆千乘，诸侯其畏我乎。对曰：畏君王哉。是四国者，专足畏也。又加之以楚，敢不畏君王乎。王入。析父谓子革曰：吾子，楚国之望也。今与王言如响，国其若之何。子革曰：摩厉以须，王出，吾刃将斩之矣王出复语，，左史倚相趋过，王曰：是良史也。能读，三坟，五典，八索，九丘，对曰：臣尝问焉。昔穆王欲肆其心，周行天下，将皆必有车辙马迹焉。祭公谋父作，祈招，之诗，以止王心，王是以获没于祗宫，臣问其诗而不知也。若问远焉。其焉能知之。王曰：子能乎。对曰：能，其，诗。曰：祈招之愔愔，式昭德音。思我王度，式如玉，式如金，形民之力，而无醉饱之心，王揖而入，馈不食，寝不寐数，不能自克，以及日于难，仲尼曰：古也有志，克己复礼，仁也。信善哉。楚灵王若能如此，岂其辱于乾溪。 |
| | In the twelfth year, Duke of Chu stationed at Qianxi , Fu Xi Fu followed . You Yin Zige arrived in the evening . Xiwu means to meet at dusk}}. The king said: "Now I have sent someone to Zhou to request the Tripod. Will they give it to me?" Zige replied: "To whom else but Your Majesty?" "Now Zhou serves the king and will obey your commands, how could they not give you the Tripod?" The king said: "In the past, my revered ancestor Uncle Kunwu dwelled in the old state of Xu ." Kunwu once lived in Xu, hence it is said 'the old state of Xu was his home'}}. "Now the people of Zheng are greedy and have taken over its fields without giving them to us. If I were to request it, would they give it to me?" Zige replied: "To whom else but Your Majesty?" "If Zhou does not cherish the Tripod, how would Zheng dare to cherish its fields?" The king said: "In the past, the feudal lords kept their distance from me and feared Jin. Now I have greatly fortified Chen, Cai, and Bu Geng, each with a thousand chariots in tribute. Will the feudal lords now fear me?" Zige replied: "Who else but Your Majesty would they fear?" "These four states alone are enough to inspire fear ." "And if you add Chu to them, how could they dare not fear Your Majesty?" The king entered. Fu Xifu said to Zige: "You, my son, are the hope of the state of Chu." "Now you speak to the king as an echo; what will become of our country? ." Zige said: "I have been sharpening myself in readiness. When the king comes out, my blade will cut him down." When the king came out again for a conversation, Zuo Shi Yixiang hurried past The king said: "This is an excellent historian." He can read the San Fen, Wu Dian, Ba Suo, and Jiu Qiu Zige replied: "I once asked him about this." "In the past, King Mu of Zhou wished to indulge his desires He traveled throughout the world and left tire tracks and hoofprints everywhere. Ji Gong Moufu composed the poem "Qi Zhao" to restrain the king's desires . "Qi Fu, an officer in charge of military forces; Zhao is his name."}} Because of this, the king was able to pass away peacefully at Zhi Gong "I asked about the poem but did not know it." "If you ask of something even more distant," "how could I possibly know it?" The king asked: "Can you recite it, then?" Zige replied: "I am able. Its poem." He said: "The 'Qi Zhao' is gentle and harmonious, clearly proclaiming virtuous words ." "Shi" means to use. "Zhao" means clarity or brightness}}. "Reflecting on my king's virtue, it is as refined as jade and as enduring as gold , shaping the people's strength without indulgent excess. . The king bowed and entered, did not eat his offerings, could not sleep at night for several days, unable to restrain himself, until he reached a difficult situation Zhong Ni said: "Ancient records state that one who overcomes himself and returns to propriety is a person of benevolence." "Truly virtuous indeed!" "If Duke Ling of Chu had been able to do this, how could he have suffered disgrace at Qianxi?"
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十三年，季平子立，而不礼于南蒯。南蒯以费叛，叔弓围费，弗克，败焉，平子怒令见费人，执之以为囚俘。冶区夫曰：非也，若见费人，寒者衣之，饥者食之为之令主，而共其乏困，费来如归，南氏亡矣。民将叛之，谁与居邑，若惮之以威，惧之以怒，民疾而叛，为之聚也。若诸侯皆然，费人无归，不亲南氏，将焉入乎。平子从之，费人叛南氏。 |
| | In the thirteenth year, Ji Pingzi was installed as ruler but did not show courtesy to Nan Kuai . Nan Kuai rebelled with Fei. Shu Gong besieged Fei but failed to capture it, and was defeated . Pingzi became angry and ordered that the people of Fei be brought before him, capturing them as prisoners. Ye Qufu said: "That is wrong. If you treat the people of Fei kindly, give clothes to those who are cold and food to those who are hungry, act as their benevolent leader, and provide for their needs, they will come to you like returning home, and Nan's family will surely fall." The people will rebel against them. Who would remain in their fief? If you intimidate them with authority and terrify them with anger, the people will suffer and revolt—this is how you gather enemies for yourself. "If all feudal lords act this way, the people of Fei will have nowhere to return and will not remain loyal to Nan's family. Where else could they go?" Pingzi followed his advice, and the people of Fei rebelled against the Nan clan.
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十五年，晋荀吴帅师伐鲜虞，围鼓，鼓人请以城叛，穆子弗许。左右曰：师徒不勤，而可以获城，何故不为。穆子曰：吾闻之叔向曰：好恶不愆，民知所适，事无不济。或以吾城叛，吾所甚恶也。人以城来，吾独何好焉。赏所甚恶，若所好何，若其弗赏，是吾失信也。何以庇民，力能则进，否则速退，量力而行，吾不可以欲城而迩奸，所丧滋多，使鼓人杀叛人而缮守备，围鼓三月，鼓人或请降，使其民见。曰：犹有食色，姑修而城。军吏曰：获城而弗取，勤民而顿兵，何以事君也。穆子曰：吾以事君也。获一邑而教民怠，将焉用邑，邑以贾怠，不如完旧，贾怠无卒。弃旧不祥，鼓人能事其君，我亦能事吾君，率义不爽，好恶不愆，城可获而民知义所，有死命而无二心，不亦可乎。鼓人告食竭力尽，而后取之，克鼓而反，不戮一人。 |
| | In the fifteenth year, Xun Wu of Jin led an army to attack Xianyu and besieged Gu . The people of Gu requested permission to surrender their city in rebellion, but Duke Muzi refused. His attendants said: "The troops have not labored greatly and yet we could gain a city—why not do it?" Duke Muzi said: "I have heard Shu Xiang say: 'If one's likes and dislikes are without error, the people will know where to turn; then no endeavor is unaccomplished.' ." "Shi" means to return or belong}}. "If someone betrays us with our city, it is what I despise most." "If people come to me with a city, what could I possibly like about that?" "To reward something we greatly despise—how can we then express our true preferences? . If we do not reward them, it will make us appear untrustworthy." "How can we protect the people? If our strength allows, we advance; if not, we retreat quickly. We must act according to our capabilities. I cannot pursue a city and thus invite treachery nearby, for that would only bring greater losses." He ordered the people of Gu to kill those who had plotted rebellion and strengthen their defenses. After besieging Gu for three months, some in Gu requested surrender, so he brought their people before him. He said: "They still have the desires of food and sex; let them repair the city for now." The military officers said: "To capture a city yet not take it, to weary our people and stall our troops—how can this serve the lord?" Duke Muzi replied: "This is how I serve my lord." "To gain one fief and teach the people to become lazy—what use is that fief? A fief that incites laziness is worse than preserving what we already have . To trade diligence for idleness will lead to no good end ." "To abandon what we already have is inauspicious. The people of Gu are able to serve their lord, and I am also able to serve my own lord. To lead by righteousness without deviation, to have no excess in our likes and dislikes—this way, the city may be gained while the people understand where true virtue lies . To accept death as a command yet remain loyal with no divided heart—is this not acceptable?" The people of Gu reported that their food was exhausted and their strength spent, so Duke Muzi then took the city. After capturing Gu, he returned without executing a single person.
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十八年，火始昏见。梓慎曰：七日，其火，作乎。宋，卫(旧无卫字，补之)，陈郑也。数日，皆来告火。裨竈曰：不用吾言，郑又将火，郑人请用之，子産不可。子大叔曰：宝，以保民也。若有火，国几亡，可以救亡，子何爱焉。子産曰：天道远，人道迩，非所及也。何以知之，竈焉知天道，是亦多言矣。岂不或信。遂不与，亦不复火。 |
| | In the eighteenth year, the star Shen first appeared at dusk . Zi Shen said: "Seven days from now, there will be a fire." Song, Wei , Chen, Zheng. After several days, all of them came to report a fire had occurred. Bi Zao said: "If you had not ignored my words, Zheng would have suffered another fire ." The people of Zheng requested that it be used, but Zi Chan did not agree. Zi Doushi said: "Treasures are meant to protect the people." "If a fire were to occur, the state would nearly be lost. If these treasures can save it from destruction, why should you cherish them so?" Zi Chan said: "The ways of Heaven are distant; the ways of humanity are near. This is beyond our reach." "How can we know this? How could a cook understand the ways of Heaven? This is merely more empty talk." "Is it not sometimes believed ?" So they did not give in, and there was no further fire.
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十九年，楚子之在蔡也。生太子建，及即位，使伍奢为之师，费无极为少师，无宠焉。欲谮诸王。曰：建可室矣。王为之聘于秦，无极与逆，劝王取之，楚子为舟师以伐濮。无极言于楚子曰：晋之伯也。迩于诸夏，而楚僻陋，故弗能与争，若大城城父而置太子，以通北方，王收南方，是得天下，王说，从之，故太子建居于城父。 |
| | In the nineteenth year, when Duke of Chu was at Cai. He gave birth to Crown Prince Jian. After ascending the throne, he appointed Wu She as his teacher and Fei Wujie as his junior master, but neither was favored. They wanted to slander him before the king. He said: "Jian is old enough for a wife now." The king arranged a marriage for him with a woman from Qin. Wu Wujie accompanied the envoy and advised the king to take her as his own concubine. Duke of Chu then launched a naval campaign against Pu . Fei Wujie said to the Duke of Chu: "Jin's hegemony." "It is close to the Central States, while Chu is remote and backward; therefore, it cannot compete. If we greatly fortify Chengfu and station the crown prince there , to connect with the northern regions, and His Majesty controls the southern areas, this would mean gaining dominion over all under heaven." The king was pleased and followed his advice; thus, Crown Prince Jian resided at Chengfu.
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郑大水，龙斗于时门之外洧渊。国人请为荣焉。子産弗许。曰：我斗，龙不我觌。龙斗，我何觌焉。禳之，则彼其室也，吾无求于龙，龙亦无求我，乃止也。 |
| | Zheng suffered a great flood, and dragons fought outside Shi Men Gate in Weiyuan . The people of the state requested to honor it with a shrine. Zi Chan did not permit it. He said: "We fight, yet the dragon does not show itself to us ." "If dragons are fighting, how could we possibly see them?" "To appease it would mean giving it a home .
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二十年。费无极言于楚子曰：建与伍奢将以方城之外叛，齐，晋又交辅之，将以害楚，其事集矣。王信之，问伍奢。奢对曰：君一过多矣，何信于谗，王执伍奢，使城父司马奋扬杀太子，未至，而使遣之，太子建走宋，王召奋扬，奋扬使城父人执己以至。王曰：言出于余口，入于尔耳，谁告建也。对曰：臣告之。君王命臣曰：事建如事余，臣不佞。不能苟贰，奉初以还，不忍后命，故遣之，既而悔之，亦无及已。王曰：而敢来，何也。对曰：使而失命，召而不来，是再奸也。逃无所入。王曰：归，从政如他日。无极曰：奢之子才，若在吴，必忧楚国，盍以免其父召之，彼仁，必来，不然，将为患，王使召之。曰：来，吾免而父，棠君尚谓其弟员曰：尔适吴，我将归死，吾智不逮，我能死，尔能报，闻免父之命，不可以莫之奔也。亲戚为戮，不可以莫之报也。父不可弃。名不可废，尔其勉之，伍尚归，奢闻员不来。曰：楚君，大夫其旰食乎。 |
| | The twentieth year. Fei Wujie told the Duke of Chu: "Jian and Wu She are planning to rebel with the territory beyond Fangcheng. Qi and Jin will also support them, intending to harm Chu; their plans have already come together." The king believed him and questioned Wu She. She replied: "Your Majesty has made one mistake already , why trust the slander?" The king arrested Wu She and ordered Chengfu Sima Funyang to kill Crown Prince Jian. Before Funyang arrived, he sent him away . Crown Prince Jian fled to Song. The king summoned Funyang, who had Chengfu people arrest himself and bring him in. The king said: "These words came from my mouth and entered your ear; who told Jian about it?" Funyang replied: "I told him." "The king commanded me, 'Treat Jian as you would treat me.' I am not a man of talent ." "I could not act deceitfully or be disloyal; I followed the original command , and could not bear to disobey later instructions, so I sent him away. Later on, I regretted it, but it was too late." The king said: "How dare you come here? Why?" Funyang replied: "To carry out a mission and fail to obey orders, or to be summoned and not come—this would be committing two offenses ." "There is nowhere for me to flee to." The king said: "Return, and govern as you did before ." Fei Wujie said: "Wu She's son is talented. If he is in Wu, it will surely trouble the state of Chu. Why not offer to spare his father by summoning him? He is kind-hearted and must come; otherwise, he will become a threat." The king sent for him. He said: "Come, and I shall spare your father." Tang Jun Shang told his younger brother Yuan , but I can die for my father; you are able to avenge him. Having heard that there is an order to spare our father, we cannot remain idle without action." "Relatives have been killed; we cannot fail to take revenge." "Our father cannot be abandoned ." "Our name must not be disgraced . You must strive for it." Wu Shang returned, and Wu She heard that Yuan had not come. He said: "The ruler of Chu, the ministers will have to eat late ." The people of Chu all killed them. Yuan went to Wu and spoke about the benefits of attacking Chu before Zhouyu, who was King Liao of Wu.
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齐侯疥，遂痁。期而不瘳，诸侯之宾问疾者多在，梁丘据与裔款言于公曰：吾事鬼神也丰，于先君有加矣。今君疾病，为诸侯忧，是祝史之罪，诸侯不知，其谓我不敬，君盍诛于祝固，史嚚以辞宾，公悦，告晏子。晏子对曰：日宋之盟，屈建问范会之德于赵武。武曰：夫子之家事治，言于晋国，竭情无私，其祝史祭祀，陈信不愧，其家事无猜，其祝史不祈，建以语康王。康王曰：神人无怨，宜夫子之光辅五君，以为诸侯主也。公曰：据与款谓寡人能事鬼神，故欲诛于祝史，子称是语也。何故。对曰：若有德之君，外内不废。上下无怨，动无违事，祝史荐信，无愧心矣，是以鬼神用飨，国受其福，祝史与焉。其所以蕃祉老寿者，为信君使也。其适遇淫君，外内颇邪，上下怨疾，动作辟违，斩刈民力，暴虐淫纵，肆行非度，不思谤讟，不惮鬼神，神怒民痛，无悛于心，其祝史荐信，是言罪也，其盖失数美，是矫诬也。进退无辞，则虚以求媚，是以鬼神不飨，其国以祸之，祝史与焉。所以夭昏孤疾者，为暴君使也。公曰：然则若之何。对曰：不可为也，山林之木，衡鹿守之，泽之萑蒲，舟鲛守之，薮之薪蒸，虞候守之，海之盐蜃，祈望守之，布常无艺，徵敛无度，宫室日更，淫乐不违。内宠之妾，肆夺于市。外宠之臣，僭令于鄙。民人苦病，夫妇皆诅，祝有益也。诅亦有损，聊，摄以东。姑，尤以西。其为人也多矣。虽其善祝，岂能胜亿兆人之诅耶，君若欲诛于祝史，修德而后可，公悦，使有司宽政，毁关，去禁，薄敛，己责。 |
| | Duke Qi had a skin disease and then developed malaria . After a long time, his illness did not improve; many guests from the feudal lords who had come to inquire about his health remained in Qi . Liangqiu Ju and Yikuan ?" The duke was pleased, and informed Yan Zi. Yan Zi replied: "At the time of the alliance with Song, Qu Jian asked Zhao Wu about Fan Hui's virtue." Wu said: "The gentleman's household affairs are well managed. When he speaks in the state of Jin, he expresses himself fully and without selfishness. His diviners and historians conduct sacrifices with sincerity and without shame. There is no suspicion within his family; therefore, his diviners and historians do not pray to gods or spirits ." Jian relayed this to King Kang . King Kang said: "When gods and people have no grievances, it is fitting that the gentleman should serve as a bright assistant to five rulers, becoming the leader of the feudal lords ." The duke said: "Ju and Kuan told me that I was capable of serving gods and spirits, so they wanted to punish the diviners and historians. You have cited these words." "Why is this?" Yan Zi replied: "If there is a virtuous ruler, neither external nor internal affairs are neglected ." "The people above and below have no grievances. Actions are taken without violating proper conduct. The diviners and historians offer sincere prayers, with no sense of shame . Therefore, gods and spirits accept their offerings, and the state receives blessings; the diviners and historians share in this as well ." The reason why they enjoy abundant blessings and long life is because they serve a trustworthy ruler. "If they happen to serve a corrupt ruler, external and internal affairs become crooked. The people above and below harbor resentment and hatred; their actions are deviant and improper. They cut down the strength of the people with violence and cruelty, indulging in licentiousness without restraint, acting recklessly beyond proper bounds, not fearing criticism or blame, nor fearing gods and spirits. Gods grow angry and the people suffer pain, yet there is no remorse in their hearts. When the diviners and historians offer prayers with sincerity, they are actually confessing crimes ; if they conceal these faults and speak only of virtues, it becomes a false pretense . Therefore, the gods and spirits do not accept their offerings; the state suffers misfortune as a result, and so do the diviners and historians." This is why they suffer early death, blindness, loneliness, or illness—they are servants of tyrannical rulers. The duke said: "Then what should be done?" Yan Zi replied: "It cannot be done . The trees in the mountains and forests are guarded by Henglu; the reeds and bulrushes in the marshes are protected by Zhoujiao; firewood and fuel from the swamps are watched over by Yuhou; salt and shellfish from the sea are managed by Qiwang ." (He was saying) that the duke monopolized the benefits of mountains and marshes, not sharing them with the people. The distribution of resources had no established limits . (He meant) that governance was carried out without laws or systems , levies and taxes were imposed without limits, palace buildings changed daily, and indulgent pleasures continued unceasingly . The concubines favored within the palace openly seized goods in the marketplace . Ministers favored outside the palace issued false orders in the border regions . The people suffer greatly; husbands and wives all curse, but prayers bring no benefit. Curses also cause harm. Liao She to the east . Gu You to the west . The number of people affected is great. Even if they are skilled in prayers, how could they overcome the curses of tens of millions of people? If Your Majesty wishes to punish the diviners and historians, you must cultivate virtue first. The duke was pleased and ordered officials to ease governance, dismantle customs barriers, remove restrictions, reduce levies, and cancel debts.
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齐侯至自田，晏子侍于遄台，子犹驰而造焉。公曰：唯据与我和夫。晏子对曰：据亦同也。焉得为和。公曰：和与同异乎。对曰：异，和如羹焉。水火醯醢盐梅以烹鱼肉，宰夫和之，齐之以味，济其不及，以泄其过。君子食之，以平其心，君臣亦然，君所谓可而有否焉。臣献其否，以成其可。 |
| | Duke Qi returned from a hunting trip; Yan Zi was in attendance at Chuantai. Ziyou hurried to join him . The duke said: "Only Ju and I are harmonious." Yan Zi replied: "Ju is the same as well." "How can that be called harmony?" The duke asked: "Are harmony and uniformity different?" Yan Zi replied: "They are different. Harmony is as a stew." "Water, fire, vinegar, sauce, salt, and plum are used to cook fish and meat. The cook blends them together, adjusting the flavors—adding what is lacking and reducing excess ." "Xie," meaning to reduce}}. "When gentlemen eat it, their hearts are balanced. It is the same with ruler and minister ; what the ruler calls 'acceptable' may still have flaws." "The minister presents his objections to complete what is acceptable ; even when the ruler calls something 'unacceptable,' there may still be merit in it." "The minister presents what is acceptable to eliminate the unacceptable. Therefore, governance remains balanced without corruption, and the people have no quarrels. Now Ju does not act this way: when the ruler says 'yes,' Ju also says 'yes'; when the ruler says 'no,' Ju also says 'no.' This is like adding water to water—who could eat it? Or playing a zither or se with only one note—how could anyone listen to it? Uniformity cannot be considered harmony, as such."
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二十五年，会于黄父，郑子太叔见赵简子，简子问揖让周旋之礼焉。对曰：是仪也。非礼也。简子曰：敢问，何谓礼。对曰：吉也闻诸先大夫子産。曰：夫礼，天之经。地之义。民之行，天地之经，而民实则之，则天之明。因地之性。生其六气，用其五行。气为五味，醎发为五色。章为五声，淫则昏乱，民失其性。是故为礼以奉之，民有好，恶喜，怒，哀乐，，生于六气，是故审则宜类，以制六志，哀有哭泣，乐有歌舞，喜有施舍，怒有战斗，哀乐不失，乃能协于天地之性，是以长久。简子曰：甚哉。礼之大也。对曰：礼，上下之纪，天地之经纬也。民之所以生也。是以先王尚之，故人之能自曲直以赴礼者，谓之成人，大，不亦宜乎曲直以弼其性。简子曰：鞅也。请终身守此言也。 |
| | In the twenty-fifth year, a meeting was held at Huangfu. Zi Doushi of Zheng met with Zhao Jianzi, who asked him about the rites of bowing and yielding in courtly conduct. Zi Doushi replied: "This is ritual decorum." "It is not the rites." Zhao Jianzi said: "I dare to ask, what then are the rites?" Zi Doushi replied: "Ji heard this from my late master Zi Chan." "He said: 'The rites are the constant principles of Heaven ." "The righteousness of Earth ." "The conduct of the people , is the constant law of Heaven and Earth, which the people actually follow. To emulate Heaven's clarity ." "To act in accordance with Earth's nature ." "They generate the six qi , and employ the five elements ." "The qi manifest as five flavors , and the elements give rise to five colors ." "They form the five tones . Excess leads to confusion and disorder; people lose their nature ." "Therefore, rites are established to serve them . People have preferences—liking and disliking, joy and anger, sorrow and happiness—which arise from the six qi . Thus, careful discernment ensures appropriateness in categories, regulating the six emotions . Sorrow brings weeping; joy brings singing and dancing; joy leads to generosity; anger leads to battle. When sorrow and joy are balanced without excess, one can harmonize with the nature of Heaven and Earth; this is why it endures ." Zhao Jianzi said: "How profound!" "The greatness of the rites." Zi Doushi replied: "The rites are the foundation of hierarchy, and the 经纬 (grid) of Heaven and Earth ." "They are the basis for how people live." "Therefore, ancient kings valued them. Thus, a person who can bend or straighten themselves to fulfill the rites is called an adult. Greatness—could it be more appropriate than bending and straightening to regulate one's nature?" Zhao Jianzi said: "Yang." "I request to uphold these words for the rest of my life."
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二十六年，齐有彗星，齐侯使禳之。晏子曰：无益也。只取诬焉。天道不谄。不贰其命，若之何禳之，且天之有彗，以除秽也。君无秽德，又何禳焉。若德之秽，禳之何损，诗。曰：惟此文王，小心翼翼，昭事上帝，聿怀多福，厥德不回，以受方国，君无违德，方国将至，何患于彗，诗。曰：我无所监，夏后及商，用乱之故，民卒流亡，若德回乱，民将流亡，祝史之为，无能补也。公悦，乃止。 |
| | In the twenty-sixth year, a comet appeared in Qi , and Lord Qi ordered rituals to dispel it . Yanzi said: "It will be of no benefit." "It only invites false accusations . "Heaven's way is not flattery ." "Heaven does not waver in its will. How then can one dispel it? Moreover, Heaven sends comets to remove filth." "If the ruler has no corrupt virtue, what is there to dispel?" "If one's virtue is corrupt, how can rituals of dispersion cause any harm? The Book of Songs says." "It says: 'Only this King Wen, with utmost care and reverence, clearly served the Supreme Deity. Thus he received much blessing; his virtue was upright, so he could receive the lands of all nations.' ." "Yu means 'only.'" "Hui means to deviate or go against." "It speaks of King Wen's virtue not going against Heaven or humanity, so the nations from all directions came to him.}} If your virtue does not deviate, the lands and nations will come; what should you fear about a comet? The Book of Songs." "Says: 'I have nothing to observe but the Xia and Shang dynasties. Because of their disorder, the people eventually perished. If virtue is deviated into chaos, the people will perish as well. The rituals performed by priests and historians cannot remedy this.'" The ruler was pleased and so ceased the ritual.
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齐侯与晏子坐于路寝。公叹曰：美哉室，其谁有此乎。晏子曰：敢问，何谓也。公曰：吾以为在德。对曰：如君之言，其陈氏乎。陈氏虽无大德，而有施于民，公厚敛焉。陈氏厚施焉。民归之矣。诗，曰：虽无德与汝，式歌且舞。陈氏之施，民歌舞之矣。后世若少惰，陈氏而不亡，则国其国也已。公曰：善哉。是可若何。对曰：唯礼可以已之，在礼，家施不及国，大夫不收公利。公曰：善哉。我不能矣。吾今而后知礼之可以为国也。对曰：礼之可以为国也久矣。与天地并，君令臣恭，父慈子孝，兄爱弟敬，夫和妻柔，姑慈妇听，礼也。君令而不违，臣恭而不贰，父慈而教，子孝而箴。兄爱而友，弟敬而顺，夫和而义，妻柔而正，姑慈而从。妇听而婉。礼之善物也。公曰：善哉。 |
| | Lord Qi and Yanzhi were seated in the hall of the palace. The ruler sighed and said, "How beautiful this room is! Who will possess it?" . "The benefits bestowed by the Chen family—already the people sing and dance in response." "If future generations slightly become idle, yet the Chen family does not perish, then the state will truly belong to them already." The ruler said: "Well spoken." "What should be done about this?" Yanzi replied: "Only the rites can stop it. According to the rites, a family's benefits should not reach the state; ministers do not appropriate public interests ." The ruler said: "Well spoken." "I am no longer able to do so." "From now on, I understand that the rites can indeed preserve a state." Yanzi replied: "The rites have long been able to preserve a state." "They stand alongside Heaven and Earth. Rulers issue commands, ministers show reverence; fathers are kind, children filial; elder brothers love, younger brothers respect; husbands are harmonious, wives gentle; mothers-in-law are kind, daughters-in-law obedient—this is the rites." "Rulers issue commands without defiance; ministers show reverence without disloyalty. Fathers are kind and instruct; children are filial and offer advice ." "Elder brothers love and are friendly; younger brothers respect and obey. Husbands are harmonious and righteous; wives gentle yet upright. Mothers-in-law are kind and follow ." "Wives listen and are graceful ." "This is the excellence of rites." The ruler said: "Well spoken."
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二十七年，楚左尹郤宛直而和，国人悦之，鄢将师为右领，与费无极比而恶之。谓子常曰：子恶欲饮子酒，又谓子恶，令尹欲饮酒于子氏。子恶曰：令尹将必来辱，为惠已甚，吾无以酬之，若何。无极曰：令尹好甲兵，子出之，吾择焉。取五甲五兵。曰：置诸门，令尹至，必观之，而从以酬之，及飨日，帷诸门左。无极谓令尹曰：吾几祸子，子恶将为子不利，甲在门矣。子无往，令尹使视郤氏，则有甲焉。不往，召鄢将师而告之，将师退，遂令攻郤氏，且爇之。子恶闻之，自杀国人弗爇，令尹炮之。尽灭郤氏之族党，杀阳令终与晋陈及其子弟，国言未已，进胙者莫不谤令尹。沈尹戌言于子常曰：夫左尹与中厩尹莫知其罪，而子杀之，以兴谤讟，至于今不已，戌也惑之，仁者杀人以掩谤，犹弗为也。今吾子杀人以兴谤而弗图，不亦异乎。夫无极，楚之谗人也。民莫不知，去朝吴，出蔡侯朱，丧太子建，杀连尹奢，屏王之耳目，使不聪明，不然，平王之温惠恭俭，有过成庄，，所以不获诸侯，迩无极也。今又杀三不辜，以兴大谤，几及子矣。子而不图，将焉用之，夫鄢将师矫子之命，以灭三族，三族，国之良也。吴新有君，疆场日骇，楚国若有大事，子其危哉。智者除谗以自安，今子爱谗以自危，甚矣其惑也。子常曰：是瓦之罪，敢不良图，子常杀费无极与鄢将师，尽灭其族，以说于国，谤言乃止。 |
| | In the twenty-seventh year, Xian Wan of Chu was upright and harmonious; the people of the state were pleased with him . Yanzhangshi served as Youling He conspired with Fei Wuji to oppose him. He told Zichang: "Zi E wishes to offer you a drink of wine , and he also told Zi E that the Lingyi wished to drink with him at your residence." Zi E said: "The Lingyi will surely come to visit me. His kindness is great, but I have no way to repay him. What should I do?" . Wuji said: "The Lingyi likes armor and weapons; you should present some, and I will choose from them." They took five sets of armor and five sets of weapons. They said: "Place them at the gate. When the Lingyi arrives, he will surely look at them and follow with a gift to reciprocate." On the day of the banquet, they set up a canopy at the left side of the gate . Wuji told the Lingyi: "I have almost saved you from a disaster. Zi E will bring misfortune to you; armor is already at the gate." "You must not go," said Wuji. The Lingyi sent someone to inspect the Xian family's residence, and indeed there was armor there. The Lingyi did not go. He summoned Yanzhangshi and informed him, then Yanzhangshi withdrew. The Lingyi immediately ordered an attack on the Xian family and set their residence on fire . Zi E heard of it and committed suicide. The people did not set fire to the house, so the Lingyi burned it with fire . He completely exterminated the Xian clan and its allies, killing Yang Lingzhong, Jin Chen, and their sons and younger brothers . The national outcry did not cease; those who presented sacrificial meat no longer failed to criticize the Lingyi . "Bai" means to curse"}}. Shen Yinxu said to Zichang: "That the Left Yi and Zhongjiu Yi were not known for any crime, yet you killed them, causing complaints and curses that have continued until now ." "The Zhongjiu Yi was Yang Lingzhong." Xue also doubted this. A benevolent person would not kill to suppress blame; he would still refuse to do so. "Now, my lord has killed people and caused complaints without seeking a solution—is this not strange?" "That Wuji is a slanderer of Chu." The people all know this. Wuji removed Zhao Wu , expelled Duke Zhu of Cai , lost Crown Prince Jian, and killed Lianyi She . He blocked the king's ears and eyes so that he could not be wise or discerning. Otherwise, King Ping was warm-hearted, kind, respectful, and frugal; his virtue surpassed Chengzhuang. Yet still, he failed to gain the feudal lords' support—this is due to Wuji . "Now he has killed three innocent people , causing great complaints. It is almost upon you." "If you do not plan for this, what use are you? Yanzhangshi forged your command to exterminate three clans. These three families were the good people of the state." "Wu has a new ruler , and its borderlands are daily in alarm. If the state of Chu faces any major crisis, you will be in great danger." "A wise person removes slander to ensure his own safety. Now you favor slander and place yourself in danger—how greatly mistaken you are!" Zichang said: "This is my fault. I dare not fail to plan properly." Zichang killed Fei Wuji and Yanzhangshi, exterminated their entire clans, in order to appease the state. The complaints ceased.
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二十八年，晋魏献子为政。以司马弥牟为邬大夫，贾辛为祁大夫，司马乌为平陵大夫，魏戊为梗阳大夫，谓贾辛，司马乌为有力于王室，故举之，魏子谓成鱄，吾与戊也县，人其以我为党乎。对曰：何也。戊之为人也。远不忘君，远疏远也。近不逼同不逼同位，居利思义不苟得，在约思纯无滥心，虽与之县，不亦可乎。昔武王克商，光有天下，其兄弟之国者十有五人，姬姓之国者四十人，皆举亲也。夫举无他，唯善所在，亲疏一也。 |
| | In the twenty-eighth year, Wei Xiansi governed Jin . He appointed Sima Mimu as governor of Wu, Jia Xin as governor of Qi, Sima Wu as governor of Pingling, and Wei Wu as governor of Gengyang . He said that Jia Xin and Sima Wu had rendered great service to the royal court , so he promoted them. Wei Zi asked Cheng Zhuan , "I have appointed Wu as county governor; will people think I am partial?" Cheng Zhuan replied: "Why so?" "What is Wu's character like?" "When far away, he does not forget the ruler; 'yuan' means distant." "When near, he does not oppress others; when in the same position, he does not encroach. When in a favorable situation, he considers righteousness and does not act recklessly. In hardship, he thinks of purity without indulgence. Even if you appoint him as county governor, is this not acceptable?" "In the past, King Wu conquered Shang and brightly ruled over all under Heaven. Among his fiefs, fifteen were given to his brothers, and forty to those of the Ji surname—all appointments based on kinship." "Appointments have no other basis but virtue; closeness or distance in relation is irrelevant."
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贾辛将适其县，见于魏子。魏子曰：辛，来今汝有力于王室，吾是以举汝，行乎。敬之哉。毋堕乃力。仲尼闻魏子之举也。以为义。曰：近不失亲，远不失举，可谓义矣。又闻其命贾辛也。以为忠。曰：魏子之举也义，其命也忠，其长有后于晋国乎。 |
| | Jia Xin was about to go to his county and paid a visit to Wei Zi. Wei Zi said: "Xin, I have raised you because of your service to the royal court. Go now." "Be respectful!" "Do not diminish your efforts ." Confucius heard of Wei Zi's appointment. He considered it righteous. "He said: 'To appoint a close relative without losing favor is called not forgetting kin ; to appoint someone distant but virtuous is called proper selection. This can be called righteousness.'" He also heard about his command to Jia Xin. He considered it loyal . "He said: 'Wei Zi's appointments were righteous and his commands loyal; will he have a long-lasting legacy in the state of Jin?'"
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| | 昭公: |
梗阳人有狱，魏戊不能断，以狱上，其大宗赂以女乐，魏子将受之，魏戊谓阎没，女宽曰：主以不贿闻于诸侯，若受梗阳人，贿莫甚焉。吾子必谏，皆许诺，退朝，待于庭，馈入，召之，比置，三叹。魏子曰：吾闻诸伯叔。谚曰：唯食忘忧，吾子置食之间三叹，何也。同辞而对曰：或赐二小人酒，不夕食，馈之始至，恐其不足，是以叹，中置。自咎曰：岂将军食之，而有不足，是以再叹，及馈之毕，愿以小人腹为君子心，属厌而已。 |
| | A case arose in Gengyang, and Wei Wu could not decide it; he submitted the matter to his superior . The plaintiff's clan offered female entertainers as a bribe . Wei Zi was about to accept them. Wei Wu told Yanmei Nükuang . Wei Zi, a senior official}}, said: "Our lord is known among the feudal lords for not accepting bribes. If he accepts this bribe from Gengyang, there could be no greater scandal." "You must advise him," they both agreed. After the court session, they waited in the courtyard . When the gift was brought in, they were summoned , and as it was placed before them, they sighed three times. Wei Zi said: "I have heard from my uncles and elder brothers." "The proverb says, 'Only food forgets sorrow.' My lords sighed three times while the meal was being served. Why is that?" They answered in unison: "Perhaps you have granted these two humble men wine, and we did not eat at dusk . When the offering first arrived, we feared it might be insufficient, so we sighed; when placed midway." They continued, "We blamed ourselves: Could it be that the general's food is insufficient? That is why we sighed again. By the time the offering was complete, we wished to have the heart of a gentleman in our humble bodies; by then, we were already full ." "They said: 'Even a humble man, when his belly is full, knows to be satisfied; a gentleman's heart should also be the same.' Xiansi rejected the bribe from Gengyang and explained why the Wei family had prospered."
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