| | 魯語上: |
長勺之戰，曹劌問所以戰于莊公。公曰：「余不愛衣食于民，不愛牲玉于神。」對曰：「夫惠本而後民歸之志，民和而後神降之福。若布德于民而平均其政事，君子務治而小人務力；動不違時，財不過用；財用不匱，莫不能使共祀。數以用民無不聽，求福無不豐。今將惠以小賜，祀以獨恭。小賜不咸，獨恭不優。不咸，民不歸也；不優，神弗福也。將何以戰？夫民求不匱于財，而神求優裕于享者也。故不可以不本。」公曰：「余聽獄雖不能察，必以情斷之。」對曰：「是則可矣。知夫茍中心圖民，智雖弗及，必將至焉。」 |
| | The Battle of Changshao, Cao Gui asked Duke Zhuang about the reason for fighting. Duke Zhuang said, "I do not withhold clothing and food from the people, nor do I withhold sacrificial animals and jade from the gods." He replied, "Benevolence toward the people is fundamental before they will commit themselves to you; harmony among the people is essential before the gods will bestow blessings." "If virtue is extended to the people and political affairs are administered fairly, then gentlemen will strive for good governance while commoners will apply themselves to labor; " "actions do not contravene the proper time, and resources are not overused; " "when wealth and supplies are not lacking, then none will be unable to contribute to sacrifices." "To command the people in such a way that they all obey, and to seek blessings with no shortage of abundance." "Now you offer small favors as benevolence, and show only personal reverence in sacrifices. " "Small favors do not satisfy the people; solitary reverence is insufficiently respectful." "If they are unsatisfying, the people will not commit themselves to you;" "if insufficiently respectful, the gods will not bestow blessings." "With what can you then go to war?" "The people seek not to lack in wealth, and the gods seek generous offerings." "Therefore, one cannot fail to establish this foundation." Duke Zhuang said, "Although I may not be able to thoroughly investigate cases when hearing lawsuits, I will certainly decide them according to the facts." He replied, "That is acceptable." "If one sincerely intends to benefit the people from the heart, even if wisdom does not yet reach that level, it will surely arrive eventually."
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| | 魯語下: |
叔孫穆子聘于晉，晉悼公饗之，樂及《鹿鳴》之三，而後拜樂三。晉侯使行人問焉，曰：「子以君命鎮撫弊邑，不腆先君之禮，以辱從者，不腆之樂以節之。吾子舍其大而加禮于其細，敢問何禮也？」 |
| | Shusun Muzi was sent as an envoy to Jin, and Duke Dao of Jin entertained him. After the music reached the third section of "Luming," he then paid homage with three bows. Duke of Jin sent an official to inquire, saying: "You have come here on your lord's orders to pacify our humble state. We offered you the modest rites of our late ruler as a token of respect for your attendants, and provided modest music to accompany them. You have overlooked the major matters and instead shown courtesy toward the minor ones. We dare ask, what kind of ritual is this?"
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對曰：「寡君使豹來繼先君之好，君以諸侯之故，貺使臣以大禮。夫先樂金奏《肆夏》、《樊》、《遏》、《渠》，天子所以饗元侯也；夫歌《文王》、《大明》、《綿》，則兩君相見之樂也。皆昭令德以何好也，皆非使臣之所敢聞也。臣以為肄業及之，故不敢拜。今伶簫詠歌及《鹿鳴》之三，君之所以貺史臣，臣敢不拜貺？夫《鹿鳴》，君之所以嘉先君之好也，敢不拜嘉？《四牡》，君之所以章使臣之勤也，敢不拜章？《皇皇者華》，君教使臣曰『每懷靡及』，諏、謀、度、詢，必咨于周。敢不拜教？臣聞之曰：『懷和為每懷，咨才為諏，咨事為謀，咨義為度，咨親為詢，忠信為周。』君貺使臣以大禮，重之以六德，敢不重拜？」 |
| | He replied: "My lord sent Bao to continue the friendship with your late ruler. Because of your concern for the feudal lords, you have bestowed a grand ritual upon me, an envoy." The initial music with bronze instruments playing "Si Xia," "Fan," "E," and "Qu" is what the Son of Heaven uses to entertain a great feudal lord; The songs "Wenwang," "Daming," and "Mian" are the music used when two rulers meet. They all serve to glorify virtuous deeds and foster good relations, but they are not rites that an envoy dares to hear." I considered it improper for a mere student of the rites to partake in such honors, so I dared not bow. Now that the musicians have sung up to the third section of "Luming," which is how you have honored me, your servant dares not refuse this honor?" "The song 'Luming' signifies that Your Lordship honors the friendship of my late lord. How could I dare not bow in gratitude?" "'Simu' signifies that your lordship commends the diligence of this servant, how could I dare not express my thanks for such commendation?" "'Huanghuangzhe Hua' signifies that your lordship instructs this servant: 'Always have a mind to reach beyond,' and when consulting, planning, measuring, or inquiring, one must seek advice from the wise. How could I dare not bow to receive such instruction?" I have heard it said: "To maintain harmony is 'meihuai'; to consult on talent is 'zhu'; to deliberate on affairs is 'mou'; to measure by righteousness is 'du'; to inquire about kinship is 'xun'; and loyalty and trustworthiness are 'zhou.'" Your lordship has honored me with a grand ritual, further emphasizing it with six virtues. How could I dare not prostrate myself in deep reverence?"
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| | 魯語上: |
莊公如齊觀社。曹劌諫曰：「不可。夫禮，所以正民也。是故先王制諸侯，使五年四王、一相朝。終則講于會，以正班爵之義，帥長幼之序，訓上下之則，制財用之節，其間無由荒怠。夫齊棄太公之法而觀民于社，君為是舉而往之，非故業也，何以訓民？土發而社，助時也。收捃而蒸，納要也。今齊社而往觀旅，非先王之訓也。天子祀上帝，諸侯會之受命焉。諸侯祀先王、先公，卿大夫佐之受事焉。臣不聞諸侯相會祀也，祀又不法。君舉必書，書而不法，後嗣何觀？」公不聽，遂如齊。 |
| | Duke Zhuang went to Qi to observe the sacrificial rites. Cao Gui advised, "You must not go." "Rites are what establish proper conduct among the people. " "Therefore, ancient kings established rules for feudal lords, requiring them to pay homage four times in five years and once with a high minister." "At the end of this cycle, they would gather for a conference to establish proper ranks and titles, lead by order of seniority, instruct principles between superiors and inferiors, regulate the use of wealth, and during these times there was no cause for neglect or idleness." "Now Qi has abandoned the laws of Tai Gong and is displaying its people at the sacrificial rites; if you, as a ruler, go to observe this act, it does not follow established principles. How can you then instruct your people?" "Digging up soil for the sacrificial altar is an assistance to the proper season." "Gathering stalks and offering them in steam sacrifice is a means of tribute." "Now, going to Qi's sacrificial rites to observe its troops does not conform to the teachings of ancient kings." "The Son of Heaven sacrifices to Shangdi, and feudal lords attend these ceremonies to receive their mandates." "Feudal lords sacrifice to their ancestors, the former kings and dukes, while high ministers and officials assist them in receiving their duties." "I have never heard of feudal lords meeting for joint sacrifices; such a sacrifice is also not conducted according to proper rites." "Whatever the ruler does must be recorded. If what is recorded lacks propriety, then what will future generations observe?" Duke Zhuang did not listen and proceeded to Qi as planned.
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| | 魯語下: |
季武子為三軍，叔孫穆子曰：「不可。天子作師，公帥之，以征不德。元侯作師，卿帥之，以承天子。諸侯有卿無軍，帥教衛以贊元侯。自伯、子、男有大夫無卿，帥賦以從諸侯。是以上能征下，下無奸慝。今我小侯也，處大國之間，繕貢賦以共從者，猶懼有討。若為元侯之所，以怒大國，無乃不可乎？」弗從。遂作中軍。自是齊、楚代討于魯，襄、昭皆如楚。 |
| | Ji Wuzi proposed to establish three armies, and Shusun Muzi said: "This is not advisable. The Son of Heaven establishes an army, which the Duke commands in order to campaign against those lacking virtue. A great feudal lord establishes an army, and a high-ranking minister leads it to serve the Son of Heaven. Feudal lords have ministers but no independent armies; they lead instruction and defense to assist the great feudal lord. From marquises, viscounts, and barons down, there are officials but no ministers; they lead levies to follow the feudal lords. This is why those above can campaign against those below, while those below remain free from treachery and wickedness. Now we are a small fief, situated between great states, preparing tribute to supply our superiors, yet still fear being punished. If we were to act as if we were a great feudal lord and thus provoke the anger of powerful states, would that not be unwise?" He did not follow this advice. Thus he established a central army. From then on, Qi and Chu alternately launched punitive expeditions against Lu, and during the reigns of Xiang and Zhao, the rulers of Lu all went to Chu.
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| | 魯語上: |
莊公丹桓宮之楹，而刻其桷。匠師慶言于公曰：「臣聞聖王公之先封者，遺後之人法，使無陷于惡。其為後世昭前之令聞也，使長監于世，故能攝固不解以久。今先君儉而君侈，令德替矣。」公曰：「吾屬欲美之。」對曰：「無益于君，而替前之令德，臣故曰庶可已矣。」公弗聽。 |
| | Duke Zhuang painted the pillars of the Huan Gong palace red and carved his name on its rafters. The master craftsman Qing advised the duke, saying, "I have heard that sage kings, regarding their ancestors' former fiefs, left behind laws for later generations to follow so as not to fall into wickedness. " "They made the virtuous reputation of their predecessors known for future generations, allowing them to be watched over by enduring examples; thus they were able to maintain stability and continuity for a long time." "Now your late lord was frugal while you are extravagant—thus the virtue of good example is being replaced." The duke said, "My people wish to make it beautiful." He replied, "It will bring no benefit to you and replace the former virtue; therefore I said that it would be better for the people if it were stopped." The duke did not listen.
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| | 魯語下: |
諸侯伐秦，及涇莫濟。晉叔向見叔孫穆子曰：「諸侯謂秦不恭而討之，及涇而止，于秦何益？」穆子曰：「豹之業，及《匏有苦葉》矣，不知其他。」叔向退，召舟虞與司馬，曰：「夫苦匏不材于人，共濟而已。魯叔孫賦《匏有苦葉》，必將涉矣。具舟除隧，不共有法。」是行也，魯人以莒人先濟，諸侯從之。 |
| | The feudal lords attacked Qin, reaching the banks of the Jing River but failing to cross it. Jin Shuxiang met with Shusun Muzi and said: "The feudal lords claimed that Qin was disrespectful and launched a campaign against it, but when they reached the Jing River, they stopped. What benefit does this bring to Qin?" Muzi said: "My achievements have only reached 'Pao You Kuye,' I do not know of anything else." Shuxiang withdrew and summoned Zhou Yu and Sima, saying: "The bitter gourd is of no use to people except for helping them cross the river. When Lord Shusun of Lu recited 'Pao You Kuye', he must be preparing to cross." Prepare the boats and clear a path; we cannot delay any longer." On this campaign, the people of Lu led with those from Ju crossing first, and the feudal lords followed them.
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| | 魯語上: |
哀姜至，公使大夫、宗婦覿用幣。宗人夏父展曰：「非故也。」公曰：「君作故。」對曰：「君作而順則故之，逆則亦書其逆也。臣從有司，懼逆之書于後也，故不敢不告。夫婦贄不過棗、栗，以告虔也。男則玉、帛、禽、鳥，以章物也。今婦執幣，是男女無別也。男女之別，國之大節也，不可無也。」公弗聽。 |
| | When Aijiang arrived, Duke Zhuang ordered officials and female relatives of the clan to meet her with gifts. Zong Ren Xiufu Zhan said, "This is not according to established custom." The duke said, "The ruler creates precedent." He replied, "If the ruler establishes a new practice and it is in accordance with propriety, then it becomes established custom; if it goes against propriety, it will also be recorded as such." "As a minister following the officials' duties, I fear that this act of defiance may be recorded for future generations; therefore, I dared not fail to inform you." "The gifts exchanged between husband and wife should not exceed dates and chestnuts, as a sign of sincerity." "For men, jade, silk, birds, and beasts are offered to distinguish their status and offerings." "Now a woman presents gifts in this manner—it blurs the distinction between men and women." "The distinction between men and women is a fundamental principle of the state; it cannot be absent." The duke did not listen.
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| | 魯語下: |
襄公如楚，及漢，聞康王卒，欲還。叔仲昭伯曰：「君之來也，非為一人也，為其名與其眾也。今王死，其名未改，其眾未敗，何為還？」諸大夫皆欲還。子服惠伯曰：「不知所為，姑從君乎！」叔仲曰：「子之來也，非欲安身也，為國家之利也，故不憚勤遠而聽于楚；非義楚也，畏其名與眾也。夫義人者，固慶其喜而吊其憂，況畏而服焉？聞畏而往，聞喪而還，茍羋姓實嗣，其誰代之任喪？王太子又長矣，執政未改，予為先君來，死而去之，其誰曰不如先君？將為喪舉，聞喪而還，其誰曰非侮也？事其君而任其政，其誰由己貳？求說其侮，而亟于前之人，其讎不滋大乎？說侮不懦，執政不貳，帥大讎以憚小國，其誰云待之？若從君而走患，則不如違君以避難。且夫君子計成而後行，二三子計乎？有御楚之術而有守國之備，則可也；若未有，不如往也。」乃遂行。 |
| | Duke Xiang went to Chu, but upon reaching the Han River, he heard of King Kangwang's death and wanted to return. Shuzhong Zhaobo said: "Your lordship came here not for the sake of one person, but for his name and his people. Now that the king has died, his title remains unchanged, and his people have not been defeated; why should we return?" The other high-ranking officials all wanted to return. Zifu Huibo said: "Since we do not know what course of action is appropriate, let us follow the lord's lead!" Shuzhong said: "You came here not to seek personal safety, but for the benefit of our state. Therefore, you did not hesitate to endure hardship and travel far in order to listen to Chu; It was not out of loyalty to Chu, but because we feared its prestige and strength. Those who act with righteousness should naturally celebrate others' joys and mourn their sorrows; how much more so when we fear and submit to them? To go because of fear, yet return upon hearing of a death—should the Mi surname truly have an heir, who else would take on the responsibility for mourning? The king's crown prince is already grown, and those in power remain unchanged. I came here for my late lord; to die and leave now would mean who could say we acted less virtuously than our late lord? To have come in preparation for mourning rites, yet to return upon hearing of the death—how could anyone say this is not an insult?" To serve one's lord and shoulder his responsibilities—who would dare to act in double-mindedness toward oneself? Seeking to justify an insult while being more eager than those who came before—would not our enemies grow stronger as a result? To justify an insult without showing weakness, to maintain loyalty in governance, yet lead great enemies to intimidate a small state—who would say we deserve such treatment? If following the lord only brings trouble, it is better not to obey and instead avoid danger. Moreover, a gentleman plans carefully before taking action—have you all considered this thoroughly? If we have strategies to resist Chu and preparations to defend our state, then it is possible; if not, it would be better to go." They thus proceeded.
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反，及方城，聞季武子襲卞，公欲還，出楚師以伐魯。榮成伯曰：「不可。君之于臣其威大矣。不能令于國，而恃諸侯，諸侯其誰暱之？若得楚師以伐魯，魯既不違夙之取卞也，必用命焉，守必固矣。若楚之克魯，諸既不獲窺焉，而況君乎？彼無亦置其同類以服東夷，而大攘諸夏，將天下是王，而何德于君，其予君也？若不克魯，君以蠻夷伐之，而又求入焉，必不獲矣。不如予之。夙之事君也，不敢不悛。醉而怒，醒而喜，庸何傷？君其入也！」乃歸。 |
| | On their return journey, upon reaching Fangcheng, they heard that Ji Wuzi had attacked Bian. The duke wanted to go back and led the Chu army to attack Lu. Rong Chengbo said: "This is not advisable." The ruler's authority over his ministers is great. If one cannot command respect within the state, yet relies on foreign feudal lords, which of them would truly be close to us? If we use the forces of Chu to attack Lu, Lu will not defy its long-standing claim over Bian and must obey orders; their defense will surely be strong. If Chu were to conquer Lu, we would not even have the chance to observe it, let alone you, my lord? They may also place their own kind to subdue the eastern barbarians and greatly expand among the Chinese states. If they aim for universal kingship, what virtue would they owe you that they would grant it to you? If they fail to conquer Lu, and your lordship attacks with the help of the southern barbarians yet still seeks entry into Lu, you will surely not succeed. It would be better to grant it to them." Suxi's service to the lord was such that he dared not fail to reform. Even if drunk and angry, then awake and pleased—what harm is there in this? "Your lordship should enter!" They thus returned.
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| | 魯語上: |
魯饑，臧文仲言于莊公曰：「夫為四鄰之援，結諸侯之信，重之以婚姻，申之以盟誓，固國之艱急是為。鑄名器，藏寶財，固民之殄病是待。今國病矣，君盍以名器請糴于齊？」公曰：「誰使？」對曰：「國有饑饉，卿出告糴，古之制也。辰也備卿，辰請如齊。」公使往。 |
| | Lu suffered from famine. Zang Wenzhong advised Duke Zhuang, saying, "To serve as a support for neighboring states, to establish trust among feudal lords, to strengthen this with marriages, and to reaffirm it through oaths and covenants—this is what ensures the state's stability in times of hardship." "Founding named ritual vessels, storing treasures and wealth—these are prepared for when the people face calamity and suffering." "Now our state is in distress. Why does Your Majesty not use a named ritual vessel to request grain from Qi?" The duke asked, "Who should I send?" He replied, "When a state suffers from famine, high ministers go out to request grain; this is an ancient custom." "Chen has prepared as a minister. I will request permission to go to Qi." The duke sent him off.
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| | 魯語下: |
襄公在楚，季武子取卞，使季冶逆，追而予之璽書，以告曰：「卞人將叛，臣討之，既得之矣。」公未言，榮成子曰：「子股肱魯國，社稷之事，子實制之。唯子所利，何必卞？卞有罪而子征之，子之隸也，又何謁焉？」子冶歸，致祿而不出，曰：「使予欺君，謂予能也。能而欺其君，敢享其祿而離其朝乎？」 |
| | While Duke Xiang was in Chu, Ji Wuzi seized Bian. He sent Ji Ye to go ahead and hurriedly gave him a sealed letter to deliver to the duke, informing him: "The people of Bian were about to rebel; I have pacified them and already captured them." Before the duke could speak, Rong Chengzi said: "You are a pillar of Lu. Matters concerning the state and ancestral temple truly rest in your hands. Whatever is to your advantage, why must it be Bian? "If Bian committed a crime and you attacked them, they are now your subjects. Why then do you need to report this?" Ji Ye returned home and kept his salary but did not go out, saying: "If you sent me to deceive the lord, it would mean I am capable. But if one is capable yet deceives his lord, how dare he enjoy his salary and remain in court?"
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從者曰：「君不命吾子，吾子請之，其為選事乎？」文仲曰：「賢者急病而讓夷，居官者當事不避難，在位者恤民之患，是以國家無違。今我不如齊，非急病也。在上不恤下，居官而惰，非事君也。」 |
| | One of his attendants said, "Since the ruler did not assign you this task, yet you have requested it yourself—will this be considered an act of self-appointment?" Wen Zhong said, "A virtuous person urgently attends to hardship and yields ease; those in office should not avoid difficulties when duties arise, and those holding positions must care for the people's distress. For this reason, there is no disorder within the state." "Now we are inferior to Qi; this is not a matter of urgent hardship." "To be in high position yet neglect the people, and to hold office while being lazy—this is not serving one's ruler properly."
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文仲以鬯圭與玉如齊告糴，曰：「天災流行，戾于弊邑，饑饉薦降，民羸幾卒，大懼乏周公、太公之命祀，職貢業事之不共而獲戾。不腆先君之幣器，敢告滯積，以紓執事，以救弊邑，使能共職。豈唯寡君與二三臣實受君賜，其周公、太公及百辟神祇實永饗而賴之！」齊人歸其玉而予之糴。 |
| | Wen Zhong took the chang gui and jade to Qi to request grain, saying, "Natural disasters have spread widely, affecting our humble state. Famine has repeatedly struck, and the people are weak and near collapse. We greatly fear that we may lack offerings for the ancestral rites of Duke Zhou and Tai Gong, and fail in our duties as vassals by not fulfilling tribute and responsibilities, thus inviting blame." "We dare to present these humble offerings of our late lord's ritual objects, and humbly request your assistance in relieving the burden on your officials, so as to rescue our afflicted state and enable us to fulfill our duties." "It is not only that your humble lord and his ministers would receive Your Majesty's grace, but also the spirits of Duke Zhou, Tai Gong, and all the deities and ancestral gods who will forever partake in and depend upon it!" The people of Qi returned his jade but granted him grain.
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齊孝公來伐魯，臧文仲欲以辭告，病焉，問于展禽。對曰。「獲聞之，處大教小，處小事大，所以御亂也，不聞以辭。若為小而祟，以怒大國，使加己亂，亂在前矣，辭其何益？」文仲曰：「國急矣！百物唯其可者，將無不趨也。愿以子之辭行賂焉。其可賂乎？」 |
| | Duke Xiao of Qi came to attack Lu. Zang Wenzhong wanted to respond with words, but was ill and consulted Zhuan Qin. He replied. "I have heard that when a great power deals with a small state, or a small state deals with a great one, this is how disorder is managed; I have never heard of relying solely on words." "If we act as a small state yet provoke arrogance, angering a great power and inviting chaos upon ourselves, then disorder is already before us. What benefit would words bring?" Wen Zhong said, "Our state is in dire straits!" "All things will follow what seems feasible; nothing will remain untouched." "I wish to send you as an envoy with words as our offering." "Will this be sufficient as a gift?"
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| | 魯語下: |
虢之會，楚公子圍二人執戈先焉。蔡公孫歸生與鄭罕虎見叔孫穆子，穆子曰：「楚公子甚美，不大夫矣，抑君也。」鄭子皮曰：「有執戈之前，吾惑之。」蔡子家曰：「楚，大國也；公子圍，其令尹也。有執戈之前，不亦可乎？」穆子曰：「不然。天子有虎賁，習武訓也；諸侯有旅賁，御災害也；大夫有貳車，備承事也；士有陪乘，告奔走也。今大夫而設諸侯之服，有其心矣。若無其心，而敢設服以見諸侯之大夫乎？將不入矣。夫服，心之文也。如龜焉，灼其中，必文于外。若楚公子不為君，必死，不合諸侯矣。」公子圍反，殺郟敖而代之。 |
| | At the meeting at Guo, two attendants of Duke Gongzi Wei of Chu carried halberds and led the way. Cai Gongsun Guisheng and Zheng Hantiger met with Shusun Muzhi. Muzi said: "The Prince of Chu is very handsome; he is not a mere minister, but must be the ruler himself." Zheng Zipi said: "With attendants carrying halberds leading the way, I was confused as well." Cai Zijia said: "Chu is a great state; Prince Wei is its prime minister. To have attendants with halberds leading the way—was that not acceptable?" Muzi said: "Not necessarily. The Son of Heaven has tiger 贲 (tigerskin-clad guards), to train in martial discipline; feudal lords have military 贲, to guard against disasters; ministers have secondary chariots, for readiness in attending to duties; and common officials have attendants riding alongside them, to announce their running errands. Now a minister is using the attire of a feudal lord—this indicates his ambitions. If he had no such ambition, how dare he wear this costume to appear before the ministers of other feudal lords? He will not be admitted. Clothing is the outward expression of one's inner thoughts. It is like a turtle shell; when burned in the center, patterns will appear on the outside. "If this Prince of Chu were not to become ruler, he would certainly die and never be able to meet with the feudal lords." Prince Wei returned, killed Gao Ao, and took his place.
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展禽使乙喜以膏沐犒師，曰：「寡君不佞，不能事疆埸之司，使君盛怒，以暴露于弊邑之野，敢犒輿師。」齊侯見使者曰：「魯國恐乎？」對曰：「小人恐矣，君子則否。」公曰：「室如懸磬，野無青草，何恃而不怒？」對曰：「恃二先君之所職業。昔者成王命我先君周公及齊先君太公曰：『女股肱周室，以夾輔先王。賜女土地，質之以犧牲，世世子孫無相害也。』君今來討弊邑之罪，其亦使聽從而釋之，必不泯其社稷；豈其貪壤地，而棄先王之命？其何以鎮撫諸侯？恃此以不恐。」齊侯乃許為平而還。 |
| | Zhuan Qin sent Yi Xi to offer oil and bath supplies as a gift to the army, saying, "Our humble lord is not capable; he has failed in his duties regarding border affairs, causing Your Majesty's great anger and exposing your forces to hardship on our afflicted land. We dare to present this offering of provisions for your chariots and troops." Duke Qi asked the envoy, "Is Lu afraid?" The envoy replied, "The common people are frightened, but the gentlemen are not." Duke Qi said, "Homes are as empty as hanging stone chimes, and fields have no green grass. On what do you rely to remain unafraid?" The envoy replied, "We rely on the duties and legacies of our two late lords." "In former times, King Cheng commanded our late lord Duke Zhou and your late lord Tai Gong: 'You shall be the pillars of support for the Zhou dynasty, assisting together in aiding the previous king. " "He granted you land and sealed it with sacrificial offerings; may your descendants, generation after generation, never harm one another.'" "Now that you have come to demand punishment for our state's offenses, if you would allow us to obey and then release us, surely you will not destroy our ancestral altars; " "Would we be so greedy for land as to abandon the commands of the previous kings?" "How could such an act bring stability and pacify the feudal lords?" "We rely on this to remain unafraid." Duke Qi then agreed to a truce and withdrew.
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| | 魯語上: |
溫之會，晉人執衛成公歸之于周，使醫鴆之，不死，醫亦不誅。 |
| | At the conference in Wen, the Jin people captured Duke Cheng of Wei and returned him to Zhou. They ordered a physician to poison him, but he did not die, nor was the physician punished.
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| | 魯語下: |
虢之會，諸侯之大夫尋盟未退。季武子伐莒取鄆，莒人告于會。楚人將以叔孫穆子為戮。晉樂王鮒求貨于穆子，曰：「吾為子請于楚。」穆子不予。梁其踁謂穆子曰：「有貨，以衛身也。出貨而可以免，子何愛焉？」穆子曰：「非女所知也。承君命以會大事，而國有罪，我以貨私免，是我會吾私也。茍如是，則又可以出貨而成私欲乎？雖可以免，吾其若諸侯之事何？夫必將或循之，曰：『諸侯之卿有然者故也。』則我求安身而為諸侯法矣。君子是以患作。作而不衷，將或道之，是昭其不衷也。余非愛貨，惡不衷也。且罪非我之由，為戮何害？」楚人乃赦之。 |
| | At the meeting in Guo, the ministers of the feudal lords were still seeking an alliance and had not yet departed. Ji Wuzi attacked Ju and captured Yun; the people of Ju reported this to the assembly. The people of Chu intended to execute Shusun Muzi as a punishment. Jin Yue Wangfu sought bribes from Muzi, saying: "I will plead your case with Chu for you." Muzi did not give him anything. Liang Qiqian said to Muzi: "Have some goods, for they can protect your life. If giving up these goods could save you from death, why be so stingy?" Muzi said: "This is not something you understand. I have accepted the lord's command to attend a major assembly, yet if my state is at fault and I use goods to privately save myself, it would mean that I am serving only my own interests. If this were acceptable, then could one not always give up goods and fulfill personal desires? Even if I might escape punishment, how would I face the affairs of the feudal lords?" Otherwise, someone will surely follow this example and say: "This is because a high minister from among the feudal lords did such a thing." Then I would be seeking personal safety while setting an example for all the feudal lords. This is why gentlemen are troubled by such actions. If one acts without sincerity, and others follow this path, it will only make the lack of sincerity more evident. I am not being stingy with goods; I simply detest insincerity. Moreover, the crime is not of my doing—what harm would there be in accepting punishment?" The people of Chu then pardoned him.
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臧文仲言于僖公曰：「夫衛君紿無罪矣。刑五而已，無有隱者，隱乃諱也。大刑用甲兵，其次用斧鉞，中刑用刀鋸，其次用鑽笮，薄刑用鞭扑，以威民也。故大者陳之原野，小者致之市朝，五刑三次，是無隱也。今晉人鴆衛侯不死，亦不討其使者，諱而惡殺之也。有諸侯之請，必免之。臣聞之：班相恤也，故能有親。夫諸侯之患，諸侯恤之，所以訓民也。君盍請衛君以示親于諸侯，且以動晉？夫晉新得諸侯，與亦曰：『魯不棄其親，其亦不可以惡。』」公說，行玉二十瑴，乃免衛侯。 |
| | Zang Wenzhong said to Duke Xi, "The ruler of Wei has been falsely accused and is innocent." "He was subjected to five punishments already, with no hidden facts; what remains hidden is merely concealed." "The severest punishment uses armor and weapons; the next level, axes and halberds. Moderate punishments use knives and saws; the next, drills and bamboo cages. The mildest punishments use whips and canes—these are used to instill awe in the people." "Therefore, for serious crimes, the punishment is carried out on open fields; for lesser ones, in public markets or courts. The five punishments are applied according to three levels—this ensures nothing remains hidden." "Now the people of Jin poisoned Duke Wei but he did not die; they also did not punish their envoy. This is to conceal and avoid killing him." "If there is a request from another feudal lord, they will surely pardon him." "I have heard that mutual concern among officials leads to true kinship. " "The distress of a feudal lord is shared by other lords; this teaches the people proper conduct." "Why does Your Majesty not request Duke Wei's release to demonstrate kinship with the feudal lords, and also to provoke Jin?" "After all, Jin has recently gained influence over the feudal lords. One might say: 'Lu does not abandon its kin; thus it cannot be treated with hostility.'" The duke was pleased, sent twenty pairs of jade ornaments, and Duke Wei was then released.
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穆子歸，武子勞之，日中不出。其人曰：「可以出矣。」穆子曰：「吾不難為戮，養吾棟也。夫棟折而榱崩，吾懼壓焉。故曰雖死于外，而庇宗與內，可也。今既免大恥，而不忍小忿，可以為能乎？」乃出見之。 |
| | Muzi returned, and Wuzi went out to welcome him; but Muzi did not leave his house until the middle of the day. His attendants said: "You may now go out." Muzi said: "I was not afraid of being executed; I did it to preserve my family. If the main beam breaks and the eaves collapse, I fear we will be crushed beneath them." Therefore it is said: Even if one dies abroad, as long as one protects one's family and those within the household, it is acceptable. Now that I have avoided a great disgrace but cannot bear a minor grievance, can this be considered true ability?" Then he went out to see him.
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自是晉聘于魯，加于諸侯一等，爵同，厚其好貨。衛侯聞其臧文仲之為也，使納賂焉。辭曰：「外臣之言不越境，不敢及君。」 |
| | From this time onward, when Jin sent envoys to Lu, they were given a rank one level higher than other feudal lords. They received the same titles and more generous gifts of valuables. Duke Wei, having heard of Zang Wenzhong's actions, sent envoys with bribes to him. Zang Wenzhong declined, saying, "As a minister of your state, I dare not speak beyond my borders or involve myself in matters concerning you."
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| | 魯語上: |
晉文公解曹地以分諸侯。僖公使臧文仲往，宿于重館，重館人告曰：「晉始伯而欲固諸侯，故解有罪之地以分諸侯。諸侯莫不望分而欲親晉，皆將爭先；晉不以固班，亦必親先者，吾子不可以不速行。魯之班長而又先，諸侯其誰望之？若少安，恐無及也。」從之，獲地于諸侯為多。反，既復命，為之請曰：「地之多也，重館人之力也。臣聞之曰：『善有章，雖賤賞也；惡有釁，雖貴罰也。』今一言而辟境，其章大矣，請賞之。」乃出而爵之。 |
| | Duke Wen of Jin divided the territory of Cao among the feudal lords. Duke Xi sent Zang Wenzhong to attend, and he stayed at the Chongguan inn. The people of Chongguan informed him, "Jin has just begun its hegemony and wishes to consolidate control over the feudal lords; therefore it is dividing territories of those who have committed crimes among them." No feudal lord failed to look forward to receiving a share and wishing to be close to Jin; all would vie for precedence. "If Jin does not strictly follow the order of ranks, it will certainly favor those who come first. You cannot delay your journey." "Lu holds a high rank and arrives early; which feudal lord would then look forward to anything else?" "If we delay even slightly, I fear it will be too late." He followed their advice and received the most territory from among the feudal lords. After returning, having reported his mission, he requested on their behalf, "The reason we received so much territory is due to the efforts of the people from Chongguan. "I have heard it said: 'When good deeds are evident, even a lowly person should be rewarded; 'When evil is clear, even an important person must be punished.'" "Now a single word has expanded our territory; this achievement is great. I request that they be rewarded." He then went out and bestowed titles upon them.
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| | 魯語下: |
平丘之會，晉昭公使叔向辭昭公，弗與盟。子服惠伯曰：「晉信蠻夷而棄兄弟，其執政貳也。貳心必失諸侯，豈唯魯然？夫失其政者，必毒于人，魯懼及焉，不可以不恭。必使上卿從之。」季平子曰：「然則意如乎！若我往，晉必患我，誰為之貳？」子服惠伯曰：「椒既言之矣，敢逃難乎？椒請從。」 |
| | At the assembly at Pingqi, Duke Zhao of Jin sent Shu Xiang to refuse an audience with Duke Zhao; he was not allowed to join in the alliance. Zifu Huibo said: "Jin trusts the barbarians and abandons its own kin—this shows that their rulers are disloyal. Those with divided hearts will surely lose the feudal lords' support; it is not only Lu who would be affected? He who loses his authority will inevitably bring harm to others. Lu fears that this may reach us, so we cannot afford not to be respectful. Therefore, it is essential to send the senior minister along with him." Ji Pingzi said: "Then Yi Ru must go!" If I were to go, Jin would certainly be suspicious of me. Who else could be their rival?" Zifu Huibo said: "Jiao has already spoken on this matter; how dare I flee from hardship? "Let me request to go along."
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晉人執平子。子服惠伯見韓宣子，曰：「夫盟，信之要也。晉為盟主，是主信也。若盟而棄魯侯，信抑闕矣。昔欒氏之亂，齊人間晉之禍，伐取朝歌。我先君襄公不敢寧處，使叔孫豹悉帥敝賦，踦跂畢行，無有處人，以從軍吏，次于雍渝，與邯鄲勝擊齊之左，掎止晏萊焉，齊師退而後敢還。非以求遠也，以魯之密邇于齊，而又小國也；齊朝駕則夕極于魯國，不敢憚其患，而與晉共其憂，亦曰：『庶幾有益于魯國乎！』今信蠻夷而棄之，夫諸侯之勉于君者，將安勸矣？若棄魯而茍固諸侯，群臣敢憚戮乎？諸侯之事晉者，魯為勉矣。若以蠻夷之故棄之，其無乃得蠻夷而失諸侯之信乎？子計其利者，小國共命。」宣子說，乃歸平子。 |
| | The people of Jin arrested Pingzi. Zifu Huibo met with Han Xuansi and said: "An alliance is the essence of trust. As Jin is the leader in alliances, it should be the guardian of trust. If an alliance is made yet Duke Lu is abandoned, then trust has been seriously compromised. In the past, during the rebellion of the Luan clan, the people of Qi took advantage of Jin's troubles and attacked to seize Chaoguo. Our late ruler Duke Xiang did not dare to remain at ease, but sent Shusun Bao to lead our entire force. We marched with difficulty and hardship, without leaving anyone behind, following the military officers, encamping at Yongyu, where we joined forces with Handan Sheng to attack the left wing of Qi's army, holding back Yan Lai, until the Qi troops retreated before we dared return. We did this not for distant glory, but because Lu is closely situated to Qi and also a small state; if the Qi army marched in the morning, it could reach Lu by evening. We did not fear this danger but shared our concerns with Jin, hoping that perhaps it might be of some benefit to Lu! Now, if you trust the barbarians and abandon us, how will the feudal lords be encouraged to strive for your support? If Jin abandons Lu in order to temporarily secure the loyalty of other feudal lords, would we not fear punishment?" Among those who serve Jin, Lu has been most diligent. If you abandon us for the sake of the barbarians, will it not result in gaining the barbarians but losing the trust of the feudal lords?" "If you calculate only short-term gains, then small states will no longer obey your commands." Xuansi was pleased and thus returned Pingzi.
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| | 魯語上: |
海鳥曰「爰居」，止于路東門之外三日，臧文仲使國人祭之。展禽曰：「越哉，臧孫之為政也！夫祀，國之大節也；而節，政之所成也。故慎制祀以為國典。今無故而加典，非政之宜也。 |
| | A sea bird named "Yuanju" stayed for three days outside the eastern gate of Lu's capital. Zang Wenzhong ordered the people to hold a sacrifice in its honor. Zhan Qin said, "How excessive! This is how Master Zang governs!" "Sacrifice is a great principle of the state; and this principle is what enables governance to succeed. Therefore, the state carefully establishes sacrificial rites as a national standard. "Now, without cause, adding to these rites is not appropriate for governance."
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| | 魯語下: |
季桓子穿井，獲如土缶，其中有羊焉。使問之仲尼曰：「吾穿井而獲狗，何也？」對曰：「以丘之所聞，羊也。丘聞之：木石之怪曰夔、魍魎，水之怪曰龍、罔象，土之怪曰羵羊。」 |
| | Ji Huanzi was digging a well when he found something resembling an earthenware jar, which contained a sheep inside. He sent someone to ask Zhongni: "We dug a well and found a dog—what does this mean?" Zhongni replied: "According to what I have heard, it is a sheep. I have heard that the strange creatures of wood and stone are called Kui, Wangliang; those of water are called Long, Wangxiang; and those of earth are called Fen Yang."
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「夫聖王之制祀也，法施于民則祀之，以死勤事則祀之，以勞定國則祀之，能御大災則祀之，能捍大肆患則祀之。非是族也，不在祀典。昔烈山氏之有天下也，其子曰柱，能殖百穀百蔬；夏之興也，周棄繼之，故祀以為稷。共工氏之伯九有也，其子曰後土，能平九土，故祀以為社。黃帝能成命百物，以明民共財，顓頊能修之。帝嚳能序三辰以固民，堯能單均刑法以儀民，舜勤民事而野死，鯀障洪水而殛死，禹能以德修鯀之功，契為司徒而民輯，冥勤其官而水死，湯以寬治民而除其邪，稷勤百穀而山死，文王以文昭，武王去民之穢。故有虞氏禘黃帝而祖顓頊，郊堯而宗舜；夏后氏禘黃帝而祖顓頊，郊鯀而宗禹；商人禘舜而祖契，郊冥而宗湯；周人禘嚳而郊稷，祖文王而宗武王；幕，能帥顓頊者也，有虞氏報焉；杼，能帥禹者也，夏后氏報焉；上甲微，能帥契者也，商人報焉；高圉、大王，能帥稷者也，周人報焉。凡禘、郊、祖宗、報，此五者國之典祀也。 |
| | "The sage kings established sacrificial rites: those who enacted laws for the people are honored; those who died serving their duties are honored; those whose efforts stabilized the state are honored; those capable of overcoming great disasters are honored; and those able to defend against major calamities are honored. Those who do not belong to this category are not included in the sacrificial rites." "In ancient times, when Lieshan Shi ruled the world, his son named Zhu was able to cultivate a hundred grains and a hundred vegetables; When the Xia dynasty rose to power, Zhou Qi succeeded him, so he was honored as the deity of millet. When Gonggong Shi became hegemon over the Nine Provinces, his son named Houtu was able to pacify the nine regions of land; therefore he was honored as the god of the soil. Huangdi could establish names for a hundred things, to enlighten the people and share wealth; Zhuanxu was able to refine this system. Dikou could order the three celestial phenomena to stabilize the people; Yao could impartially apply laws and punishments as a model for the people; Shun diligently served the people's affairs and died in the fields; Gun blocked floods but was executed for his failure; Yu was able to complete Gun's work through virtue; Xi, as Minister of Instruction, brought harmony among the people; Ming worked tirelessly in his office and drowned while controlling water; Tang governed with leniency and removed evils from among the people; Ji diligently cultivated grains and died on a mountain; King Wen enlightened the people through culture, and King Wu rid them of corruption. Therefore, the Youyu clan honored Huangdi in the Great Sacrifice (Di), venerated Zhuanxu as ancestor, sacrificed to Yao at the suburban rite, and revered Shun. The Xia Houshi clan honored Huangdi in Di, venerated Zhuanxu as their ancestor, sacrificed to Gun at the suburban rite, and reverenced Yu. The Shang people honored Shun in Di, venerated Xi as their ancestor, sacrificed to Ming at the suburban rite, revered Tang. The Zhou people honored Dikou in Di and sacrificed to Ji at the suburban rite; they venerated King Wen as ancestor and revered King Wu. Mu, who could lead according to Zhuanxu's example, was honored by the Youyu clan; Zhu, who could follow Yu's example, was honored by Xia Houshi; Shangjia Wei, who followed Xi's example, was honored by Shang people; Gaoyu and Dawang, who emulated Ji, were honored by the Zhou. All rites of Di, Jiao, Zu, Zong, and Bao—these five constitute the state's official sacrificial ceremonies.
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「加之以社稷山川之神，皆有功烈于民者也。及前哲令德之人，所以為明質也；及天之三辰，民所以瞻仰也；及地之五行，所以生殖也；禁九州名山川澤，所以出財用也。非是不在祀典。 |
| | "To these are added rites for gods of soil and grain, mountains and rivers—all of whom have made great contributions to the people." And those who were wise predecessors with virtuous conduct—these are honored as clear exemplars; And the three celestial phenomena of heaven, which the people look up to and revere; And the five elements of earth, through which life is generated; And restrictions on famous mountains, rivers, and marshes in the Nine Provinces—these are for the production of wealth. Those not belonging to these categories do not appear in sacrificial rites.
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「今海鳥至，己不知而祀之，以為國典，難以為仁且智矣。夫仁者講功，而智者處物。無功而祀之，非仁也；不知而不能問，非智也。今茲海其有災乎？夫廣川之鳥獸，恒知避其災也。」 |
| | "Now, a sea bird has arrived, yet we do not know its significance and offer it sacrifice as part of state rites. This is hard to call both kind and wise." "A benevolent person discusses merit, while a wise person manages things properly." "To sacrifice to something without merit is not benevolence; "Without knowledge and the inability to inquire, it is not wisdom." "Might this sea bird indicate a coming disaster?" "Birds and beasts of the great rivers often know how to avoid disasters."
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是歲也，海多大風，冬暖。文仲聞柳下季之言，曰：「信吾過也，季之之言不可不法也。」使書以為三策。 |
| | In this year, there were many strong winds at sea, and winter was warm. Zang Wenzhong heard the words of Liu Xia Ji and said, "This is indeed my mistake. The words of Master Ji cannot be ignored." He ordered it to be recorded as three principles.
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| | 魯語上: |
文公欲弛孟文子之宅，使謂之曰：「吾欲利子于外之寬者。」對曰：「夫位，政之建也；署，位之表也；車服，表之章也；宅，章之次也；祿，次之食也。君議五者以建政，為不易之故也。今有司來命易臣之署與其車服，而曰：『將易而次，為寬利也。』夫署，所以朝夕虔君命也。臣立先臣之署，服其車服，為利故而易其次，是辱君命也。不敢聞命。若罪也，則請納祿與車服而違署，唯里人所命次。」公弗取。臧文仲聞之曰：「孟孫善守矣，其可以蓋穆伯而守其後于魯乎！」 |
| | Duke Wen wanted to relocate Meng Wensi's residence and sent a message saying, "I wish to grant you a more spacious property outside the city for your benefit." Meng Wensi replied, "A position is established by political authority; a residence marks the status of a position; carriages and clothing are symbols of this status; a residence is the next level in these symbols; And salary is the sustenance that follows. The ruler establishes these five elements to form governance, for they are not easily changed. "Now officials have come with orders to change my residence and carriages, saying: 'They will provide a more spacious and convenient place for you.'" "A residence is where one faithfully carries out the ruler's commands day and night." "I have lived in my ancestors' residence, worn their carriages and clothes. To change them for the sake of convenience would be to disgrace the ruler's command." "I dare not accept your order." "If I have committed a crime, then please allow me to surrender my salary and carriages and clothes, and live in any residence assigned by the local people." The duke did not accept this. Zang Wenzhong, hearing of it, said, "Master Meng Sun is good at upholding his principles. Can he now cover for Duke Mu Bo and protect the descendants in Lu?"
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| | 魯語下: |
季康子問于共父文伯之母曰：「主亦有以語肥也。」對曰：「吾能老而已，何以語子。」康子曰：「雖然，肥愿有聞于主。」對曰：「吾聞之先姑曰：『君子能勞，後世有繼。』」子夏聞之，曰：「善哉！商聞之曰：『古之嫁者，不及舅姑，謂之不幸。』夫婦，學于舅姑者也。」 |
| | Ji Kangzi asked the mother of Gongfu Wenbo, saying: "Mistress also has something to say to Fei." She replied: "I am only old enough to know a few things; what could I possibly tell you?" Kangzi said: "Even so, Fei wishes to hear something from you." She replied: "I have heard my late grandmother say: 'A gentleman who is capable of toil will see his descendants continue after him.'" Zixia, upon hearing this, said: "How excellent!" "The saying I have heard is: 'In ancient times, a woman who did not meet her husband's parents upon marriage was considered unfortunate.'" "Husband and wife are those who learn from the husband's parents."
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公欲弛郈敬子之宅，亦如之。對曰：「先臣惠伯以命于司里，嘗、禘、蒸、享之所致君胙者有數矣。出入受事之幣以致君命者，亦有數矣。今命臣更次于外，為有司之以班命事也，無乃違乎！請從司徒以班徙次。」公亦不取。 |
| | The duke wanted to relocate Hou Jingzi's residence, and did so similarly. Hou Jingzi replied, "My ancestor Duke Huibo was assigned a residence by the official in charge of districts. The number of times he received offerings from the ruler during sacrifices such as Di, Chang, Zheng, and Xiang has been recorded." The amount of tribute given for receiving official duties to carry out the ruler's orders also has a fixed number. "Now, ordering me to move my residence outside is an act of the officials changing ranks and duties; this seems improper!" "I request that I follow the Minister of Instruction's regulations for relocating." The duke also did not accept this.
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| | 魯語上: |
夏父弗忌為宗，蒸將躋僖公。宗有司曰：「非昭穆也。」曰：「我為宗伯，明者為昭，其次為穆，何常之有！」有司曰：「夫宗廟之有昭穆也，以次世之長幼，而等胄之親疏也。夫祀，昭孝也。各致齊敬于其皇祖，昭孝之至也。故工、史書世，宗、祝書昭穆，猶恐其逾也。今將先明而後祖，自玄王以及主癸莫如湯，自稷以及王季莫如文、武，商、周之蒸也，未嘗躋湯與文、武，為不逾也。魯未若商、周而改其常，無乃不可乎？」弗聽，遂躋之。 |
| | Xiafu Fuiji served as the head of the ancestral temple, and during the Zheng sacrifice he was about to elevate Duke Xi. The official in charge of the ancestral rites said, "This is not according to the proper order of generations." He replied, "I am the Minister of Ancestral Rites. The most illustrious is called Zhao, and the next generation is Mu; how can there be a fixed rule!" lodash The official said, "The system of Zhao and Mu in the ancestral temple is used to order the seniority of generations and distinguish the closeness or distance among descendants. "Sacrifice embodies filial piety toward ancestors. "To offer the utmost reverence and respect to one's great ancestor is the highest form of filial devotion." Therefore, officials in charge of records and historians document generations, while ministers of ancestral rites and priests record the order of Zhao and Mu—still fearing that mistakes might occur. "Now, if we were to honor the more illustrious before their ancestors, from Xuwang up to Zhugui none surpassed Tang; from Ji up to King Ji none surpassed Kings Wen and Wu. In the Zheng sacrifices of Shang and Zhou dynasties, Tang and Kings Wen and Wu have never been elevated above others—this is to avoid transgression." "Lu has not surpassed Shang or Zhou in virtue, yet you wish to change the established order. Would this not be inappropriate?" He did not listen and proceeded to elevate Duke Xi accordingly.
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| | 魯語下: |
公父文伯飲南宮敬叔酒，以露睹父為客。羞鱉焉，小，睹父怒。相延食鱉，辭曰：「將使鱉長而後食之。」遂出。文伯之母聞之，怒曰：「吾聞之先子曰：『祭養尸，饗養上賓。』鱉于何有？而使夫人怒也！」遂逐之。五日，魯大夫辭而復之。 |
| | Gongfu Wenbo hosted a banquet for Nangong Jingshu, inviting Lu Dufu as guest of honor. They served a turtle dish, but it was small; this made Dufu angry. The host invited him to eat the turtle, but he declined, saying: "I would rather wait until it grows larger before eating it." He then left. Wenbo's mother heard about this and became angry, saying: "I have heard my late husband say: 'Offering sacrifices is to nourish the shi (representative of the deity), and entertaining guests is to honor the most esteemed guest.'" "What does a turtle have to do with this?" "And yet you made the lady angry!" She then had him driven away. Five days later, the ministers of Lu apologized and invited him back.
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展禽曰：「夏父弗忌必有殃。夫宗有司之言順矣，僖又未有明焉。犯順不祥，以逆訓民亦不祥，易神之班亦不祥，不明而躋之亦不祥，犯鬼道二，犯人道二，能無殃乎？」曰：「未可知也。若血氣強固，將壽寵得沒，雖壽而沒，不為無殃。」既其葬也，焚，煙徹于上。 |
| | Zhan Qin said, "Xiafu Fuiji will surely suffer misfortune. "The official in charge of ancestral rites spoke correctly; Duke Xi has not yet demonstrated any clear virtue." "To defy proper order is an ill omen; to teach the people through disorder is also an ill omen. To alter the hierarchy of deities is an ill omen, and to elevate someone without virtue is another ill omen. This constitutes two violations of divine principles and two transgressions against human conduct—how can there not be misfortune?" He said, "It remains to be seen." "If his vitality and constitution are strong, he may live a long life in favor. Even if he lives long but dies eventually, it cannot be said to lack misfortune." After his burial, the tomb caught fire, and smoke rose all the way up.
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| | 魯語上: |
莒天子仆弒級公，以其寶來奔。宣公使仆人以書命季文子曰：「夫莒太子不憚以吾故殺其君，而以其寶來，其愛我甚矣。為我予之邑。今日必授，無逆命矣。」里革遇之，而更其書曰：「夫莒太子殺其君而竊其寶來，不識窮固又求自邇，為我流之于夷。今日必通，無逆命矣」明日，有司復命，公詰之。仆人以里革對。公執之，曰：「違君命者，女亦聞之乎？」對曰：「臣以死奮筆，奚啻其聞之也！臣聞曰：『毀則者為賊，掩賊者為藏，竊寶者為宄，用宄之財者為奸』，使君為藏奸者，不可不去也。臣違君命者，亦不可不殺也。」公曰：「寡人實貪，非子之罪。」乃舍之。 |
| | Ju Tianzi Fu killed Ji Gong by regicide and fled to Lu with his treasures. Duke Xuan sent a servant with written orders to Ji Wensi, saying: "The crown prince of Ju did not hesitate to kill his ruler for my sake and brought his treasures here. How much he must love me!" "Grant him a fief in my name." "This must be granted today. Do not defy the order." Li Ge encountered the messenger and altered the order, writing: "The crown prince of Ju killed his ruler and stole his treasures to come here. He does not know hardship or stability yet seeks closeness with us. For my sake, expel him to the Yi tribes." "This must be carried out today. Do not defy this order." The next day, an official reported back to the duke, who then questioned him about it. The servant answered with Li Ge's words. Duke Xuan seized him and said, "Have you not heard that one who disobeys the ruler's command will be punished?" He replied, "I was ready to die and write with my brush; how could I not have heard it!" "I have heard it said: 'One who destroys the law is a bandit; one who conceals a bandit is an accomplice; one who steals treasures is a criminal; and one who uses the wealth of criminals is a scoundrel.' To make you an accomplice to scoundrels, this cannot be allowed." "I, too, am one who disobeys your command and thus must also not escape punishment." The duke said, "It is indeed my greed; it is not your fault." He then released him.
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| | 魯語下: |
公父文伯之母如季氏，康子在其朝，與之言，弗應，從之及寢門，弗應而入。康子辭于朝而入見，曰：「肥也不得聞命，無乃罪乎？」曰：「子弗聞乎？天子及諸侯合民事于外朝，合神事于內朝；自卿以下，合官職于外朝，合家事于內朝；寢門之內，婦人治其業焉。上下同之。夫外朝，子將業君之官職焉；內朝，子將庀季氏之政焉，皆非吾所敢言也。」 |
| | The mother of Gongfu Wenbo went to the Ji family. Duke Kangzi was in court and spoke with her, but she did not respond; he followed her all the way to the gate of the sleeping quarters, where she still did not reply and entered. Kangzi left court and went in to see her, saying: "Fei has failed to receive your instructions—would this not be a crime?" She said: "Have you not heard?" "The Son of Heaven and the feudal lords conduct affairs concerning people in the outer court, and matters concerning spirits in the inner court; from ministers down, they handle official duties in the outer court and family affairs in the inner court; Inside the gate of the sleeping quarters is where women manage their household matters. This applies to both superiors and subordinates alike. In the outer court, you are responsible for your official duties; in the inner court, you will manage the Ji family's affairs. These matters are not something I dare to speak of."
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| | 魯語上: |
宣公夏濫于泗淵，里革斷其罟而棄之，曰：「古者大寒降，土蟄發，水虞于是乎講罛罶，取名魚，登川禽，而嘗之寢廟，行諸國，助宣氣也。鳥獸孕，水蟲成，水虞于是禁罝羅，矠魚鱉以為夏犒，助生阜也。鳥獸成，水窗口遠，水虞使用禁罝罜羅，設阱鄂，以實廟庖，畜功用也。且夫山不槎蘗，澤不伐夭，魚禁鯤鮞，獸長麋麌，鳥翼鷇卵，蟲舍蚔喙，蕃庶物也，古之訓也。今魚方別孕，不教魚長，又行網罟，貪無藝也。」 |
| | During the summer, Duke Xuan fished recklessly in Suiyuan. Li Ge cut his fishing net and discarded it, saying: "In ancient times, when great cold descended and earthworms emerged from hibernation, officials of water management would then discuss nets and fish traps, catch named fish, capture river game, and offer them at ancestral temples for tasting. This practice was carried out throughout the state to assist in promoting vital energy." "When birds and beasts are pregnant, and aquatic creatures mature, the officials of water management then prohibited nets and snares, preserving fish and turtles for summer offerings, to assist in fostering life." "When birds and beasts mature, and aquatic creatures grow distant, the officials of water management should prohibit nets and traps, set snares and pits, to fill ancestral temple kitchens, for the purpose of preserving resources." "Moreover, mountains should not be felled for saplings, marshes should not cut down young trees; fish should avoid fry and small fish; beasts should allow deer and antelope to grow; birds should protect fledglings and eggs; insects should spare grubs and larvae—this is done to foster the abundance of all living things. This was the teaching of ancient times." "Now, fish are just beginning to reproduce; you do not allow them to grow yet use nets and traps. This is greed without limit."
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| | 魯語下: |
公父文伯退朝，朝其母，其母方績。文伯曰：「以歜之家而主猶績，懼憾季孫之怒也。其以歜為不能事主乎！」 |
| | Gongfu Wenbo returned from court and paid respects to his mother, who was just then spinning. Wenbo said: "Given the position of my family, yet you are still spinning—this would surely anger Ji Sun. They might think that I am incapable of serving you!"
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公聞之，曰：「吾過而里革匡我，不亦善乎！是良罟也，為我得法。使有司藏之，使吾無忘諗。」師存侍，曰：「藏罟不如置里革於側之不忘也。」 |
| | The duke heard this and said, "I have made a mistake, but Li Ge has corrected me—was it not good?" "This is a fine net; it has taught me the proper way." He ordered officials to preserve it, so that he would never forget this lesson. Shi Cun served and said: "Hiding the net is not as effective as placing Li Ge by your side to ensure you never forget."
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其母嘆曰：「魯其亡乎！使僮子備官而未之聞耶？居，吾語女。昔聖王之處民也，擇瘠土而處之，勞其民而用之，故長王天下。夫民勞則思，思則善心生；逸則淫，淫則忘善，忘善則惡心生。沃土之民不材，逸也。瘠土之民莫不向義，勞也。是故天子大采朝日，與三公、九卿祖識地德；日中考政，與百官之政事，師尹維旅、牧、相宣序民事；少采夕月，與大史、司載糾虔天刑；日入監九御，使潔奉禘、郊之粢盛，而後即安。諸侯朝修天子之業命，晝考其國職，夕省其典刑，夜儆百工，使無慆淫，而後即安。卿大夫朝考其職，晝講其庶政，夕序其業，夜庀其家事，而後即安。士朝受業，晝而講貫，夕而習復，夜而計過無憾，而後即安。自庶人以下，明而動，晦而休，無日以怠。 |
| | His mother sighed and said: "Will Lu perish?!" They have assigned a servant to take up an official post, yet they do not even know about it? Sit down; I will tell you. In the past, sage kings placed their people in barren lands and made them work hard; thus they were able to rule over all under heaven for a long time. When the people are made to labor, they think deeply; when they think deeply, good intentions arise; when idle, they become indulgent; when indulgent, they forget goodness; and forgetting goodness leads to the birth of evil thoughts. The people living on fertile land are not capable—this is due to idleness. The people living on barren land all tend toward righteousness—this is because of hard work. Therefore, the Son of Heaven wears bright ceremonial robes for the morning sacrifice to the sun and joins with the Three Dukes and Nine Ministers in honoring the virtues of the land; at midday, he reviews governance together with officials to manage state affairs, while the ministers and local administrators promote and organize civil matters in order; in the evening, wearing subdued ceremonial robes, he performs the moon sacrifice with the Grand Historian and the Minister of Transport to diligently uphold heavenly laws; at sunset, he supervises the Nine Attendants, ensuring that they prepare pure offerings for the ancestral and state sacrifices before finally resting. The feudal lords, upon receiving the Son of Heaven's commands in the morning, examine their state duties during the day, review legal and ritual matters at dusk, and warn all officials at night to prevent idleness and indulgence before finally resting. Ministers and high officials, in the morning examine their duties, discuss state affairs during the day, organize their responsibilities at dusk, and prepare household matters at night before finally resting. Scholars receive lessons in the morning, study and review them during the day, practice and recite at dusk, reflect on their mistakes without regret at night, and only then rest. From commoners down, they rise with the sun to work and rest when it sets, never idling a single day.
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「王后親織玄紞，公侯之夫人加之以纮、綖，卿之內子為大帶，命婦成祭服，列士之妻加之以朝服，自庶士以下，皆衣其夫。社而賦事，蒸而獻功，男女效績，愆則有辟，古之制也。君子勞心，小人勞力，先王之訓也。自上以下，誰敢由心舍力？今我，寡也，爾又在下位，朝夕處事，猶恐忘先人之業。況有怠惰，其何以避辟！吾冀而朝夕修我曰：『必無廢先人。』爾今曰：『胡不自安。』以是承君之官，余懼穆伯之絕嗣也。」仲尼聞之曰：「弟子志之，季氏之婦不淫矣。」 |
| | "The queen herself personally wove the black tassels for ceremonial hats; the wives of marquises and dukes added the hong and yan (ornaments); the inner wives of ministers made wide sashes; ladies of rank completed ritual garments for sacrifices; the wives of lesser officials added morning court attire; from common scholars down, all dressed their husbands. During the spring sacrifice, duties were assigned; during the winter offerings, achievements were presented. Both men and women demonstrated their contributions, and those who failed faced punishment—this was the ancient system. Gentlemen toil with their minds; commoners labor with their strength—this is the teaching of our ancestors. From above down, who dares act on impulse and avoid effort? Now I am alone; you are also in a low position. Day and night, as you attend to affairs, I still fear that the legacy of our ancestors may be forgotten. How much more so if there is idleness—how could we avoid punishment! I hope that you, day by day and night by night, will cultivate yourself and say: 'I must never abandon the legacy of our ancestors.' But now you say, "Why not rest easy for yourself." To hold an official post with such a mindset, I fear the descendants of Mubu will be cut off.'" Confucius heard this and said: "Disciples, take note—Ji Shi's wife has not been immoral."
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子叔聲伯如晉謝季文子，郤犫欲予之邑，弗受也。歸，鮑國謂之曰：「子何辭苦成叔之邑，欲信讓耶，抑知其不可乎？」對曰：「吾聞之，不厚其棟，不能任重。重莫如國，棟莫如德。夫苦成叔家欲任兩國而無大德，其不存也，亡無日矣。譬之如疾，余恐易焉。苦成氏有三亡：少德而多寵，位下而欲上政，無大功而欲大祿，皆怨府也。其君驕而多私，勝敵而歸，必立新家。立新家，不因民不能去舊；因民，非多怨民無所始。為怨三府，可謂多矣。其身之不能定，焉能予人之邑！」鮑國曰：「我信不若子，若鮑氏有釁，吾不圖矣。今子圖遠以讓邑，必常立矣。」 |
| | Zitushengbo went to Jin to thank Ji Wensi. Xi Chou wanted to grant him a fief, but he refused it. When returning, Bao Guo said to him: "Why did you refuse the fief from Kuchengshu? Was it to demonstrate humility, or do you know that it was not acceptable?" He replied: "I have heard that if the beam is not strong enough, it cannot bear a heavy load." "Nothing is heavier than the state, and nothing is stronger as a pillar than virtue." "The family of Kuchengshu wishes to hold power over two states but lacks great virtue. If they do not survive, their downfall will come soon." "It is like a disease; I fear it may spread easily." "The family of Kuchengshi has three causes for downfall: lacking virtue yet receiving much favor, holding a low position but seeking to control high affairs, and desiring great rewards without having achieved significant merit—these are all sources of resentment." "Their ruler is arrogant and greedy. After defeating the enemy and returning, he will certainly establish new families in power." "Establishing a new family in power cannot succeed without the support of the people to remove the old one;" "gaining popular support requires that many grievances against the current regime have already arisen." "To accumulate resentment from three powerful families is certainly a great deal of discontent." "If they cannot stabilize their own position, how can they be entrusted with fiefs for others!" Bao Guo said: "I indeed trust you more than myself. If the Bao family ever faces trouble, I will not plot for it." "Now that you are thinking of long-term stability by declining a fief through humility, you will surely remain in power forever."
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| | 魯語下: |
公父文伯之母，季康子之從祖叔母也。康子往焉，闖門與之言，皆不逾閾。祭悼子，康子與焉，酢不受，徹俎不宴，宗不具不繹，繹不盡飫則退。仲尼聞之，以為別于男女之禮矣。 |
| | The mother of Gongfu Wenbo was the cousin aunt by marriage of Duke Kangzi Ji. Duke Kangzi went to visit her, but when he tried to enter and speak with her, she did not cross the threshold. At the sacrifice for Ji Daosi, Duke Kangzi participated; he did not accept the return offering, did not partake in the feast after the sacrificial dishes were removed, and if the ancestral rites were incomplete or the ritual music unfinished, or if the meal was not fully consumed, he would withdraw. Confucius heard of this and considered it a proper distinction in the rites between men and women.
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| | 魯語上: |
晉人殺厲公，邊人以告，成公在朝。公曰：「臣殺其君，誰之過也？」大夫莫對，里革曰：「君之過也。夫君人者，其威大矣。失威而至于殺，其過多矣。且夫君也者，將牧民而正其邪者也，若君縱私回而棄民事，民旁有慝無由省之，益邪多矣。若以邪臨民，陷而不振，用善不肯專，則不能使，至于殄滅而莫之恤也，將安用之？桀奔男巢，紂踣于京，厲流于彘，幽每于戲，皆是術也。夫君也者，民之川澤也。行而從之，美惡皆君之由，民何能為焉。」 |
| | The Jin people killed Duke Li. A border official reported this to the court where Duke Cheng was present. Duke Cheng said, "Ministers have killed their ruler—whose fault is it?" None of the ministers answered. Li Ge said: "It is the ruler's fault." "One who rules others wields great authority." "To lose one's authority to the point of being killed, this is a grave fault indeed." Moreover, the ruler is meant to govern the people and correct their wrongdoings. If a ruler indulges in private interests, turns away from justice, and neglects the affairs of the people, then the populace will harbor hidden evils without any means for correction—this only increases wrongdoing. "If a ruler governs the people with injustice, falls into misfortune without rising up, and refuses to commit himself to good governance, then he cannot lead. When such a leader is reduced to destruction and no one feels compassion for him, what use is there in having such a ruler?" "Jie fled to Nan Chao; Zhou fell at Jing; Li was exiled to Zhi; You was captured at Xi. These were all the results of such conduct." "A ruler is like a river or lake for the people." "Whatever actions are taken, the people follow. Whether good or evil, it all stems from the ruler; what can the people do about it?"
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| | 魯語下: |
公父文伯之母欲室文伯，饗其宗老，而為賦《綠衣》之三章。老請守龜卜室之族。師亥聞之曰：「善哉！男女之饗，不及宗臣；宗室之謀，不過宗人。謀而不犯，微而昭矣。詩所以合意，歌所以詠詩也。今詩以合室，歌以詠之，度于法矣。」 |
| | The mother of Gongfu Wenbo wished to marry off Wenbo, so she entertained the elders of his clan and recited three chapters from "Lü Yi." The elder requested to keep a tortoise shell for divination in order to determine which family should marry into Wenbo's lineage. Shi Hai heard this and said, "Excellent!" Banquets for men and women should not include clan ministers; Counsel within the clan should not exceed the authority of the clan's officials. To deliberate without overstepping, to be subtle yet clear—this is admirable. Poetry is used to express meaning; song is used to chant poetry. Now, using poetry to arrange a marriage and singing it in accordance with the law—this conforms to proper conduct."
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| | 魯語上: |
季文子相宣、成，無衣帛之妾，無食粟之馬。仲孫它諫曰：「子為魯上卿，相二君矣，妾不衣帛，馬不食粟，人其以子為愛，且不華國乎！」文子曰：「吾亦愿之。然吾觀國人，其父兄之食粗而衣惡者猶多矣，吾是以不敢。人之父兄食粗衣惡，而我美妾與馬，無乃非相人者乎！且吾聞以德榮為國華，不聞以妾與馬。」 |
| | Ji Wensi served as prime minister under Dukes Xuan and Cheng. He had no concubines who wore silk, nor did he keep horses that were fed grain. Zhongsun Ta advised, "You are the chief minister of Lu and have served two rulers. Yet your concubines do not wear silk, and your horses are not fed grain. People may think you stingy, and won't this seem unbecoming for our state!" Ji Wensi said: "I wish it were otherwise." "Yet when I look at the people of our state, there are still many whose fathers and elder brothers eat coarse food and wear shabby clothes. Therefore, I dare not." "If the fathers and elders of the people eat coarse food and wear poor clothing, yet I provide fine clothes for my concubines and good feed for my horses, would that not be unbecoming of a minister to the people!" "And I have heard that virtue is what brings honor and glory to a state, but never have I heard it comes from concubines or horses."
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| | 魯語下: |
公父文伯卒，其母戒其妾曰：「吾聞之：好內，女死之；好外，士死之。今吾子夭死，吾惡其以好內聞也。二三婦之辱共先者祀，請無瘠色，無洵涕，無搯膺，無憂容，有降服，無加服。從禮而靜，是昭吾子也。」仲尼聞之曰：「女知莫如婦，男知莫如夫。公父氏之婦智也夫！欲明其子之令德。」 |
| | When Gongfu Wenbo died, his mother warned his concubines: "I have heard that to be fond of one's favorite—be it a woman—leads to death; To favor outsiders leads to the death of a gentleman. Now my son has died young, and I fear that people will speak ill of me for being too fond of him. The two or three women who share the shame of mourning our late master, I request that you not show a pale face, do not weep openly, do not clutch your chest in grief, and do not wear a sorrowful expression. You may lower your rank in mourning attire but must not add to it. To follow the rites with composure is to honor my son." Confucius heard this and said: "Among women, none know better than a wife; among men, none know better than a husband. How wise was the wife of the Gongfu family! She wished to highlight her son's virtuous reputation."
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文子以告孟獻子，獻子囚之七日。自是子服之妾衣不過七升之布，馬餼不過稂莠。文子聞之曰：「過而能改者，民之上也。」使為上大夫。 |
| | Ji Wensi reported this to Meng Xianzi, who then imprisoned Zhongsun Ta for seven days. From that time on, the concubines of Ji Wensi wore no more than cloth woven from seven measures of hemp, and his horses were fed nothing better than coarse grains. Ji Wensi heard this and said: "One who recognizes a mistake and corrects it is the best among people." He was then appointed as an upper-ranking official.
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| | 魯語下: |
公父文伯之母朝哭穆伯，而暮哭文伯。仲尼聞之曰：「季氏之婦可謂知禮矣。愛而無私，上下有章。」 |
| | The mother of Gongfu Wenbo wept for Mubu in the morning and for Wenbo in the evening. Confucius heard this and said: "The wife of Ji Shi can truly be called a woman who knows the rites. She loved without partiality, and her actions above and below followed proper order."
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| | 魯語下: |
吳伐越，墮會稽，獲骨焉，節專車。吳子使來好聘，且問之仲尼，曰：「無以吾命。」賓發幣于大夫，及仲尼，仲尼爵之。既徹俎而宴，客執骨而問曰：「敢問骨何為大？」仲尼曰：「丘聞之：昔禹致群神于會稽之山，防風氏後至，禹殺而戮之，其骨節專車。此為大矣。」客曰：「敢問誰守為神？」仲尼曰：「山川之靈，足以紀綱天下者，其守為神；社稷之守者，為公侯。皆屬于王者。」客曰：「防風何守也？」仲尼曰：「汪芒氏之君也，守封、嵎之山者也，為漆姓。在虞、夏、商為汪芒氏，于周為長狄，今為大人。」客曰：「人長之極幾何？」仲尼曰：「僬僥氏長三尺，短之至也。長者不過十之，數之極也。」 |
| | Wu attacked Yue, destroyed Kuaiji, captured Gou, whose bones were so large they required a special cart for transport. The ruler of Wu sent envoys to visit and inquire from Confucius, saying: "Do not refuse my message." The guests presented gifts to the ministers, including Confucius, who offered them wine in return. After the sacrificial dishes were removed and the banquet began, a guest held up the bones and asked: "May I ask why these bones are so large?" Confucius said: "I have heard that in the past, Yu summoned all the deities to Mount Kuaiji. The Fangfeng clan arrived late, and Yu killed them and displayed their bodies; their bones were so large they could fill a cart." "These are the ones you refer to as being very large." The guest asked: "May I ask who among them was honored as a deity?" Confucius said: "The spirits of mountains and rivers, whose power is sufficient to govern the world, are honored as deities; Those who guard the ancestral altars and state granaries become marquises or dukes. All of them belong to the Son of Heaven." The guest asked: "What did Fangfeng guard?" Confucius said: "He was the ruler of Wangmang, who guarded Mount Feng and Yushan; his surname was Qi. During the Yu, Xia, and Shang dynasties he belonged to the Wangmang clan; during the Zhou dynasty they were known as Changdi, and today they are called Daren." The guest asked: "What is the maximum height a person can attain?" Confucius said: "The Jiao people were only three chi tall, which was the shortest. Those who are tall do not exceed ten times that height; this is the limit."
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| | 魯語下: |
仲尼在陳，有隼極于陳侯之庭而死，楛矢貫之，石砮其長尺有咫。陳惠公使人以隼如仲尼之館聞之。仲尼曰：「隼之來也遠矣！此肅慎氏之矢也。昔武王克商，通道于九夷、百蠻，使各以其方賄來貢，使無忘職業。于是肅慎氏貢楛矢、石砮，其長尺有咫。先王欲昭其令德之致遠也，以示後人，使永監焉，故銘其栝曰『肅慎氏之貢矢』，以分大姬，配虞胡公而封諸陳。古者，分同姓以珍玉，展親也；分異姓以遠方之職貢，使無忘服也。故分陳以肅慎氏之貢。君若使有司求諸故府，其可得也。」使求，得之金櫝，如之。 |
| | While Confucius was in Chen, a falcon fell dead in the courtyard of Duke Chen. A coarse arrow pierced it; its stone point measured one chi and zhi long. Duke Hui of Chen sent someone to bring the falcon to Confucius's residence for him to examine. łoży Confucius said: "This falcon has traveled a great distance! This is an arrow from the Su Shen people. In ancient times, King Wu defeated Shang and opened roads to the Nine Yi and Hundred Man tribes, instructing them to bring tribute from their regions so that they would not forget their duties. At that time, the Su Shen people presented coarse arrows and stone arrowheads, each one chi and zhi in length. The former kings wished to demonstrate the virtue that could reach distant lands, as an example for future generations and a lasting reminder. Therefore, they inscribed on the arrow's fletching: "An offering from the Su Shen people," and presented it to Tai Ji, who was married to Duke Hu of Yu and enfeoffed in Chen. In ancient times, precious jade was given to relatives of the same surname as a means of expressing affection; Precious tributes from distant lands were given to those of different surnames, so that they would never forget their allegiance. Therefore, Chen was granted the tribute from the Su Shen people as a token. "If you were to order officials to search in the old storehouses, they might find it." They were ordered to search and found it in a bronze chest, just as described.
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| | 魯語下: |
齊閭丘來盟，子服景伯戒宰人曰：「陷而入于恭。」閔馬父笑，景伯問之，對曰：「笑吾子之大也。昔正考父校商之名頌十二篇于周太師，以《那》為首，其輯之亂曰：『自古在昔，先民有作。溫恭朝夕，執事有恪。』先聖王之傳恭，猶不敢專，稱曰『自古』，古曰『在昔』，昔曰『先民』。今吾子之戒吏人曰『陷而入于恭』，其滿之甚也。周恭王能庇昭、穆之闕而為『恭』，楚恭王能知其過而為『恭』。今吾子之教官僚曰『陷而後恭』，道將何為？」 |
| | When Lu Qiu of Qi came for an alliance, Zifu Jingbo warned the steward: "Be respectful and enter with humility." Min Ma Fu laughed. Jingbo asked why, and he replied: "I am laughing at your great size. In the past, Zheng Kaofu presented twelve Shang dynasty hymns to the Grand Music Master of Zhou, with "Na" as the first. In its concluding section it said: "Since ancient times, our ancestors have composed works. With warmth and reverence day by day, they performed their duties with diligence." The former sage kings, in transmitting reverence and respect, still dared not claim it as their own. They said 'since ancient times,' referring to the past as 'in days of old' and calling those who came before them 'the people of earlier generations.' Now your instruction to the officials, 'Be respectful and enter with humility,' is filled with excessive self-importance. King Gong of Zhou was able to cover the shortcomings of Kings Zhao and Mu, thus earning the title 'Gong'; King Gong of Chu was able to recognize his own faults and so became known as 'Gong'. Now you instruct your officials, saying 'fall into disgrace before being respectful'—what kind of principle is this?"
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| | 魯語下: |
季康子欲以田賦，使冉有訪諸仲尼。仲尼不對，私于冉有曰：「求來！女不聞乎？先王制土，籍田以力，而砥其遠邇；賦里以入，而量其有無；任力以夫，而議其老幼。于是乎有鰥寡孤疾，有軍旅之出則征之，無則已。其歲，收田一井，出稯禾、秉芻、缶米，不是過也。先王以為足。若子季孫欲其法也，則有周公之籍矣；若欲犯法，則茍而賦，又何訪焉！」 |
| | Duke Kangzi Ji wanted to impose taxes on farmland and sent Ran You to consult Confucius. Confucius did not respond publicly, but privately told Ran You: "Qiu, come! Have you never heard?" The former kings divided the land, allocated fields according to labor capacity, and balanced the distances between distant and nearby regions; Taxes were levied based on household contributions, with careful consideration of their wealth or poverty; Labor duties were assigned according to the number of able-bodied men, and adjusted for age. Thus, there were provisions for widows, orphans, the elderly, and the sick; when military campaigns arose, they were taxed accordingly, but not otherwise. Each year, from one well-field of land, the tax was limited to a certain amount of grain, bundles of fodder, and jars of rice—nothing more. The former kings considered this sufficient. If Master Ji Sun wishes to follow the ancient system, then there is already the land register of Duke Zhou; But if he wants to violate the law and arbitrarily impose taxes, then why consult at all!"
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