| | 先醒: |
懷王問於賈君曰：「人之謂知道者先生，何也？」賈君對曰：「 |
| | Huaiwang asked Master Jia, "Why is it said that those who know the Dao are called 'xiansheng'?" Master Jia replied, "
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| | 先醒: |
此博號也。大者在人主，中者在卿大夫，下者在布衣之士。乃其正名，非為先生也，為先醒也。」彼世主不學道理，則嘿然惛於得失，不知治亂存亡之所由，忳忳然猶醉也。而賢主者，學問不倦，好道不厭，銳然獨先達乎道理矣。故未治也，知所以治；未亂也，知所以亂；未安也，知所以安；未危也，知所以危。故昭然先寤乎所以存亡矣，故曰先醒。辟猶俱醉，而獨先醒也。故世主有先醒者，有後醒者，有不醒者。 |
| | This is a broad term. The highest level applies to the ruler, the middle level to high officials and ministers, and the lowest level to common scholars. It is not that they are called 'xiansheng,' but rather 'xianxing'—meaning those who awaken first." Those rulers of the world, if they do not study principles and reason, remain silent and confused about gains and losses; they do not know the causes of order or chaos, survival or destruction, and thus appear drowsy and muddled, as though drunk. A wise ruler, however, studies tirelessly and cherishes the Dao without tiring, thus becoming keenly aware and attaining understanding of principles before others. Therefore, even before order is achieved, he knows how to bring about order; before chaos arises, he knows the causes of disorder; before stability is attained, he knows how to achieve peace; before danger occurs, he understands the causes of peril. Thus, he clearly awakens to the reasons for survival or destruction before they occur; therefore, he is called 'xianxing,' one who awakens first. It is like all being drunk together, yet awakening alone and first. Therefore, among the rulers of the world, there are those who awaken first, those who awaken later, and those who do not awaken at all.
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| | 先醒: |
昔楚莊王即位，自靜三年，以講得失。乃退僻邪而進忠正，能者任事，而後在高位。內領國政治，而外施教百姓，富民恆一，路不拾遺，國無獄訟。當是時也，周室壞微，天子失制。宋鄭無道，欺昧諸侯，莊王圍宋伐鄭。鄭伯肉袒牽羊，奉簪而獻國。莊王曰：「古之伐者，亂則整之，服則舍之，非利之也。」遂弗受。乃南與晉人戰於兩棠，大克晉人，會諸侯於漢陽，申天子之辟禁，而諸侯說服。莊王歸，過申侯之邑。申侯進飯，日中而王不食，申侯請罪曰：「臣齋而具食甚潔，日中而不飯，臣敢請罪。」莊王喟然歎曰：「非子之罪也。吾聞之曰：『其君賢君也，而又有師者，王；其君中君也，而有師者，伯；其君下君也，而群臣又莫若者，亡。』今我下君也，而群臣又莫若不穀，不穀恐亡無日也。吾聞之：『世不絕賢。』天下有賢，而我獨不得。若吾生者，何以食為？」故莊王戰服大國，義從諸侯，戚然憂恐，聖智在身，而自錯不肖，思得賢佐，日中忘飯，可謂明君矣。謂先寤所以存亡，此先醒也。 |
| | In former times, when King Zhuang of Chu ascended the throne, he secluded himself for three years to study and reflect on gains and losses. Then he expelled corrupt ministers and promoted loyal and upright officials; those with ability were entrusted with responsibilities, and thus attained high positions. He governed the state internally with sound administration and externally taught the people; the populace prospered in harmony, no one picked up lost items on the road, and there were no lawsuits or legal disputes in the country. At that time, the Zhou dynasty was declining, and the Son of Heaven had lost control over his authority. Song and Zheng were lawless, deceiving and oppressing other feudal lords; King Zhuang led sieges against Song and waged war on Zheng. The ruler of Zheng submitted in person, leading a sheep bare-chested, holding a hairpin to offer his state as tribute. King Zhuang said, "In ancient times, when a ruler waged war, if there was disorder he would bring order; if the people submitted, he would forgive them—not for personal gain." He thus refused to accept it. Then he marched south and fought the Jin forces at Liangtang, achieving a great victory over them. He convened feudal lords in Hanyang, reaffirmed the Son of Heaven's decrees, and thus won the lords' admiration and submission. King Zhuang returned and passed through the fief of Shenhou. Shenhou served a meal, but the king did not eat at midday. Shenhou took offense and said, "I fasted to prepare this food with great care; yet Your Majesty has not eaten by noon. I dare to ask for my punishment." King Zhuang sighed and said, "It is not your fault. I have heard it said: 'A ruler who is a virtuous sovereign and also has a teacher will become a king; a moderate ruler with a teacher will become a hegemon; a weak ruler, whose ministers are all inferior to him, will perish.'" I am a weak ruler, and my ministers are all less capable than I; I fear that my downfall is imminent. I have heard: "The world does not lack the wise." There are virtuous people in the world, yet I alone cannot find one. If someone like me were to live, what would be the point of eating?" Therefore, King Zhuang defeated a great state through battle and gained the loyalty of feudal lords through righteousness. Despite his achievements, he was deeply concerned and fearful; possessing wisdom within himself, he regarded himself as unworthy and longed for virtuous assistance. He even forgot to eat at midday—truly, he may be called a wise ruler. This is what it means to awaken first to the causes of survival and destruction—this is being "xianxing."
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| | 先醒: |
昔宋昭公出亡，至于境，喟然歎曰：「嗚呼！吾知所以亡矣。吾被服而立，侍御者數百人，無不曰吾君麗者。吾發政舉事，朝臣千人，無不曰吾君聖者。吾外內不聞吾過，吾是以至此。吾困宜矣。」於是革心易行，衣苴布，食𧰢餕，晝學道而夕講之，二年美聞於宋，宋人車徒迎而復位，卒為賢君，諡為昭公。既亡矣，而乃寤所以存，此後醒者也。 |
| | In former times, when Duke Zhao of Song fled into exile, he reached the border and sighed deeply, saying, "Alas! I now know why I was driven to exile. When I stood in my robes, hundreds of attendants served me, and none failed to say how beautiful our lord was. When I issued decrees and undertook affairs, among the thousand court officials, not one failed to call me a sage ruler. I heard no criticism of my faults from within or without; this is why I have come to this pass. My misfortune is well deserved." At that time, he reformed his heart and changed his conduct, wearing coarse cloth and eating simple food. By day he studied the Dao, and by night he reflected upon it. After two years, his virtue became renowned in Song; the people of Song sent carriages and troops to welcome him back to power, and he ultimately became a virtuous ruler, posthumously honored as Duke Zhao. After having already been exiled, he then realized the cause of his survival—this is one who awakens later.
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| | 先醒: |
昔者虢君驕恣自伐，諂諛親貴，諫臣詰逐，政治踳亂，國人不服。晉師伐之，虢人不守。虢君出走，至於澤中，曰：「吾渴而欲飲。」其御乃進清酒。曰：「吾飢而欲食。」御進腶脯粱糗。虢君喜曰：「何給也？」御曰：「儲之久矣。」曰：「何故儲之？」對曰：「為君出亡而道飢渴也。」君曰：「知寡人亡邪？」對曰：「知之。」曰：「知之，何以不諫？」對曰：「君好諂諛，而惡至言，臣願諫，恐先虢亡。」虢君作色而怒，御謝曰：「臣之言過也。」為閒，君曰：「吾之亡者誠何也？」其御曰：「君弗知耶？君之所以亡者，以大賢也。」虢君曰：「賢人之所以存也，乃亡，何也？」對曰：「天下之君皆不肖，夫疾吾君之獨賢也，故亡。」虢君喜，據式而笑曰：「嗟！賢固若是苦耶？」遂徒行而於山中居，飢倦，枕御膝而臥，御以塊自易，逃行而去，君遂餓死，為禽獸食。此已亡矣，猶不寤所以亡，此不醒者也。 |
| | In former times, the ruler of Guo was arrogant and self-conceited; he favored flatterers and close favorites. Those who advised him were rebuked or driven away. Governance became chaotic, and the people did not submit to his rule. The Jin forces attacked, and the people of Guo refused to defend their state. The ruler of Guo fled and reached a marshland, where he said, "I am thirsty and wish to drink." His charioteer then offered him clear wine. He said, "I am hungry and wish to eat." The charioteer presented him with preserved meat, dried grain, and coarse flour. The ruler of Guo rejoiced and said, "How generous this is!" The charioteer replied, "It has been stored for a long time." He asked, "Why was it stored?" The charioteer replied: "In case Your Majesty fled into exile and suffered hunger or thirst along the way." The ruler asked, "Did you know I would flee into exile?" He replied, "I did." The ruler asked, "If you knew, why did you not advise me?" He replied, "Your Majesty favored flattery and hated blunt advice. I wished to counsel you, but feared that I would perish before the state of Guo did." The ruler of Guo turned red with anger. His charioteer apologized, saying, "My words were excessive." After a while, the ruler asked, "What was the true cause of my downfall?" The charioteer said, "Does Your Majesty not know? The reason for Your Majesty's downfall is because of great virtue." The ruler of Guo said, "Virtue should ensure survival, yet it has led to my downfall—why is this so?" The charioteer replied: "All the rulers of the world are unworthy; they resent Your Majesty's singular virtue, and thus you have perished." King Guo was pleased and leaned on his chariot's crossbar to laugh, saying, "Ah! Is virtue truly so bitter?" He then abandoned his carriage and took residence in the mountains, suffering from hunger and fatigue. He lay down with his head on his charioteer's knee; the charioteer placed a stone beneath his own head to switch places, fled away, and left him. The ruler of Guo eventually starved to death and became food for wild beasts. This one, having already perished, still failed to understand the cause of his downfall—this is the one who does not awaken at all.
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| | 先醒: |
故先醒者，當時而伯；後醒者，三年而復；不醒者，枕土而死，為虎狼食。嗚呼，戒之哉！ |
| | Therefore, those who awaken first become hegemons in their time; those who awaken later may recover within three years; those who do not awaken at all will die in misfortune, becoming food for tigers and wolves. Alas! How important it is to be on guard!
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| | 耳痺: |
竊聞之曰：「目見正而口言枉，則害；陽言吉，錯之民而凶，則敗。倍道則死，障光則晦，誣神而逆人，則天必敗其事。」 |
| | I secretly heard it said: "If one's eyes see what is just but the mouth speaks of injustice, then harm will result;" The words spoken are auspicious, yet the people in error suffer misfortune, and thus failure results. To double the path leads to death; to block the light leads to darkness; to falsely accuse the gods and oppose people will surely result in Heaven's failure of their endeavors."
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| | 耳痺: |
故昔者楚平王有臣曰伍子胥，王殺其父而無罪，奔走而之吳，曰：「父死而不死，則非父之子也；死而非補，則過計也。與吾死而不一明，不若舉天地以成名。」於是紆身而乃適闔閭，治味以求親，闔閭見而安之，說其謀，果其舉，反其聽，用而任吳國之政也。民保命而不失，歲時熟而不凶，五官公而不私，上下調而無尢，天下服而無御，四境靜而無虞。然後忿心發怒，出凶言，陰必死。提邦以伐楚，五戰而五勝，伏尸數十萬，城郢之門，執高兵，傷五藏之實，毀十龍之鍾，撻平王之墓。昭王失國而奔，妻生虜而入吳。故楚平王懷陰賊，殺無罪，殃既至乎此矣。 |
| | Therefore, in the past there was King Ping of Chu who had a minister named Wu Zixu. The king killed his father without cause, and he fled to Wu, saying: "If one's father is put to death but the son does not die, then he is no true son;" To die yet fail to make amends is an excessive reckoning. Rather than die without clarifying the matter, it would be better to raise one's name under heaven and earth." Thus, he bent his body and went to Helu, cultivating virtue in order to seek favor. King Helu saw him and felt at ease, was pleased with his strategies, confirmed the effectiveness of his proposals, trusted his judgment, and appointed him to oversee the administration of Wu State. The people preserved their lives without loss; the seasons brought harvests without misfortune; the five officials acted publicly and not for private gain; superiors and subordinates were in harmony with no grievances; all under heaven submitted without resistance; and within the four borders, peace reigned without danger. Then, when wrathful thoughts arise and angry words are spoken, secretly one is destined to die. He led the state to attack Chu, winning five battles in succession. Tens of thousands lay dead upon the field; he breached the gates of Yingcheng, seized high command, wounded the vital organs of the people, destroyed ten dragon bells, and trampled the tomb of King Ping. King Zhao lost his state and fled; his wife was captured and taken into Wu. Therefore, King Ping of Chu harbored hidden treachery, killed the innocent, and calamity had already befallen him.
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| | 耳痺: |
子胥發鬱冒忿，輔闔閭而行大虐，還十五年，闔閭沒而夫差即位，乃與越人戰江上，棲之會稽。越王之窮，至乎吃山草，飲腑水，易子而食。於是履甓戴璧，號吟告毋罪，呼皇天。使大夫種行成於吳王，吳王將許，子胥曰：「不可。越國之俗，勤勞而不慍，好亂勝而無禮，谿徼而輕絕，俗好詛而倍盟。放此類者，鳥獸之儕徒，狐狸之醜類也，生之為患，殺之無咎，請無與成。」大夫種拊心嗥啼，沬泣而言信，割白馬而為犧，指九天而為證，請婦人為妾，丈夫為臣，百世名寶，因閒官為積，孤身為關內諸侯，世為忠臣。吳王不忍，縮師與成。還，謀而伐齊。子胥進爭，不聽，忠言不用。越既得成，稱善累德以求民心。於是上帝降禍，絕吳命乎直江，君臣乖而不調，置社稷而分裂，容臺榭而掩敗，犬群嗥而入淵，彘銜菹而適奧，燕雀剖而虺蛇生，食蘆菹而見蛭，浴清水而遇蠆。伍子胥見事之不可為也，何籠而自投水，目抉而望東門，身鴟夷而浮江。懷賊行虐，深報而殃不辜，禍至乎身矣。越於是果逆謀負約，襲剉夫差，兼吳而拊。事濟功成，范蠡負室而歸五湖，大夫種繫領謝室，渠如處車裂回泉。自此之後，句踐不樂，憂悲荐至，內崩而死。 |
| | Wu Zixu, filled with suppressed anger and resentment, assisted King Helu in committing great cruelty. After fifteen years, when King Helu died and Fuchai ascended the throne, he engaged the Yue people in battle on the river, driving them into retreat to Kuaiji. King Goujian of Yue, in his dire straits, resorted to eating wild herbs and drinking muddy water, exchanging children with others for food. Thus, he walked barefoot on broken tiles and bore jade in his head, crying out in lamentation to plead innocence, calling upon the supreme Heaven. He sent Minister Zhong to make peace with King Wu, and King Wu was about to agree. Wu Zixu said: "No." The customs of the Yue state are such that its people toil diligently yet remain unresentful, delight in disorder and victory without courtesy, act treacherously and lightly break ties, and by custom favor curses and betray oaths. Releasing such a people is akin to releasing companions of birds and beasts, vermin among the foxes. To let them live brings calamity; to kill them incurs no guilt. I beg you, do not make peace with them." Minister Zhong clutched his heart and wailed in grief, weeping bitterly as he spoke with sincerity. He sacrificed a white horse as an offering, pointed to the nine heavens as witness, and pleaded that women become concubines and men serve as subjects; that treasures of renown be passed through generations, offices be accumulated through minor posts, and that even a lone individual might become a vassal lord within the Passes, serving as loyal ministers for all time. King Wu of Wu could not bear it and withdrew his troops to make peace. After returning, he plotted and launched a campaign against Qi. Wu Zixu advanced to remonstrate, but his advice was not heeded; loyal counsel went unheeded. Yue having secured peace, praised virtue repeatedly and sought the people's favor through benevolence. Thus, Heaven sent calamity and cut off Wu's fate at the Straight River. Ruler and ministers became discordant and out of harmony; the state was abandoned and divided. Palaces and terraces were built to conceal defeat; dogs howled in packs and plunged into deep waters; pigs carried vegetable scraps to dark corners; swallows and sparrows were torn open, giving rise to vipers and snakes; those who ate reed vegetables found leeches, and those who bathed in clear water encountered scorpions. Wu Zixu, seeing that the situation could not be salvaged, took a leather bag and cast himself into the water. He gouged out his eyes to gaze toward the eastern gate, and in a skin container he floated upon the river. Harboring treachery and committing cruelty, deeply avenged yet bringing calamity to the innocent—disaster has befallen himself. Yue then indeed acted treacherously, breaking their agreement and launching a surprise attack on Fuchai, crushing him and annexing Wu to become its master. The matter was completed and the feat accomplished; Fan Li, bearing his family, returned to the Five Lakes. Minister Zhong tied a rope around his neck and departed from his residence, his fate as inevitable as a cart being torn apart at the returning spring. From this time onward, Goujian did not find joy; sorrow and grief came in succession, leading to his inner collapse and death.
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| | 耳痺: |
故天之誅伐，不可為廣虛幽閒，攸遠無人，雖重襲石中而居，其必知之乎！若誅伐順理而當，辜殺三軍而無咎。誅殺不當，辜殺一匹夫，其罪聞皇天。故曰：「天之處高，其聽卑，其牧芒，其視察。」故凡自行，不可不謹慎也。 |
| | Therefore, Heaven's punishment cannot be evaded by seeking broad emptiness or secluded tranquility, nor can it be escaped in distant, uninhabited places. Even if one dwells deep within a stone, Heaven will surely know! If punishment is carried out justly and appropriately, even the killing of three armies incurs no guilt. To punish unjustly, to kill a single commoner in error—such guilt will reach the supreme Heaven and be known. Therefore it is said: "Heaven dwells high, yet hears what is low; its shepherding is subtle, and its observation is keen." Thus, whenever one acts on his own initiative, he cannot but be cautious.
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| | 諭誠: |
湯見設網者四面張，祝曰：「自天下者，自地出者，自四方至者，皆罹我網。」湯曰：「嘻！盡之矣。非桀，其孰能如此？」令去三面，舍一面，而教之祝曰：「蛛蝥作網，今之人循緒。欲左者左，欲右者右，欲高者高，欲下者下，吾請受其犯命者。」士民聞之曰：「 |
| | Tang Jianshe set up a net with four sides stretched out, and he prayed: "Those who come from above the heavens, those who emerge from below the earth, and those who arrive from all directions shall all fall into my net." Tang said, "Ah!" Tang said: "That is the end of it." Tang said: "If not Jie, who else could do this?" He ordered three sides of the net to be removed, leaving only one side, and instructed him in a prayer: "The spider weaves its web; people today follow its threads." "Those who wish to go left may go left, those who wish to go right may go right, those who wish to ascend may ascend, and those who wish to descend may descend. I shall accept only those who defy the mandate." The scholars and common people heard this and said:
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| | 諭誠: |
湯之德及禽獸矣。而況我乎！」於是下親其上。 |
| | "The virtue of Tang has reached even the birds and beasts." "Then how much more so for us!" Thus, the people below came to revere their ruler above.
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| | 諭誠: |
楚昭王當房而立，愀然有寒色，曰：「寡人朝飢時酒二觛，重裘而立，猶憯然有寒氣，將柰我元元之百姓何？」是日也，出府之裘，以衣寒者；出倉之粟，以振飢者。居二年，闔閭襲郢，昭王奔隋。諸當房之賜者，請還致死於寇。闔閭一夕而五徙臥，不能賴楚，曳師而去，昭王乃復。當房之德也。 |
| | King Zhao of Chu stood in the hall and looked pale with a shiver, saying: "When I stand here in the morning, hungry yet drinking two cups of wine, wrapped in thick furs, I still feel a chill. How then shall I bear for my humblest subjects?" On that day, he took out the furs from his palace and gave them to those who were cold; he took grain from the granary to relieve the hungry. After two years, Helü attacked Ying, and King Zhao fled to Sui. Those who had received the gifts in the hall requested to return them and offer their lives against the enemy. Helü changed his sleeping place five times in one night, unable to rely on victory over Chu, and dragged his army away. Thus, King Zhao returned. This was the virtue of the hall.
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| | 諭誠: |
昔楚昭王與吳人戰，楚軍敗，昭王走，屨決，眥而行，失之。行三十步，復旋取屨。及至於隋，左右問曰：「王何曾惜一踦屨乎？」昭王曰：「楚國雖貧，豈愛一踦屨哉！思與偕反也。」自是之後，楚國之俗無相棄者。 |
| | In the past, King Zhao of Chu fought against the Wu people; the Chu army was defeated and King Zhao fled. His shoe strap broke, so he walked with his eyes fixed on the ground, and lost it. He walked thirty paces, then turned back to retrieve his shoe. When he arrived at Sui, those around him asked: "Why did the King bother to cherish a single lost shoe?" King Zhao said: "Although Chu is poor, how could I possibly be so stingy as to care for one lost shoe!" "I was thinking of returning with it." From that time onward, the custom in the state of Chu was for people not to abandon one another.
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| | 諭誠: |
文王晝臥，夢人登城而呼己曰：「我東北陬之槁骨也，速以王禮葬我。」文王曰：「諾。」覺，召吏視之，信有焉。文王曰：「速以人君禮葬之。」吏曰：「此無主矣，請以五大夫。」文王曰：「吾夢中已許之矣，柰何其倍之也。」士民聞之曰：「我君不以夢之故而倍槁骨，況於生人乎！」於是下信其上。 |
| | King Wen was lying down during the day when he had a dream in which someone climbed onto the city wall and called out to him, saying: "I am the dried-up bones at the northeast corner of this place. Quickly bury me with royal rites." King Wen said: "Yes." He awoke, summoned his officials to inspect the place, and indeed found what he had dreamed. King Wen said: "Quickly bury him with the rites befitting a ruler." The official said: "This one has no master; we request to use the rites for a Grand Officer of the Fifth Rank." King Wen said: "I had already promised him in my dream. How can I now go back on it?" The scholars and common people, upon hearing this, said: "Our ruler does not break his word to dried-up bones because of a dream; how much less would he do so toward the living!" Thus, those below came to trust their ruler above.
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| | 諭誠: |
豫讓事中行之君，智伯滅中行氏，豫讓徙事智伯。及趙襄子破智伯，豫讓劑面而變容，吞炭而為噎，乞其妻所，而妻弗識。乃伏刺襄子，五起而弗中。襄子患之，食不甘味，一夕而五易臥，見不全身。人謂豫讓曰：「子不死中行，而反事其讎，何無恥之甚也！今必碎身麋軀，以為智伯，何其與前異也？」豫讓曰：「我事中行之君，與帷而衣之，與關而枕之。夫眾人畜我，我故眾人事之。及智伯分吾以衣服，餡吾以鼎實，舉被而為禮，大夫國士遇我，我固國士為之報。」故曰：「士為知己者死，女為悅己者容。」非缈言也，故在主而已。 |
| | Yu Rang served the lords of Zhonghang. When Zhi Bo destroyed the Zhonghang clan, Yu Rang transferred his service to Zhi Bo. When Zhao Xiangzi defeated Zhi Bo, Yu Rang disfigured his face and altered his appearance, swallowed charcoal to choke his voice, and begged at the home of his wife, who failed to recognize him. He then lay in ambush to assassinate Xiangzi, making five attempts but failing each time. Xiangzi was troubled by this and could not eat with satisfaction; he changed his sleeping place five times during one night, fearing for his life. People said to Yu Rang: "You did not die for Zhonghang, yet you turned instead to serve their enemy. How shameless is that!" "Now you must destroy your body and ruin yourself for Zhi Bo—how different this is from before?" Yu Rang said: "I served the lord of Zhonghang, who gave me curtains to wear as clothing and a door latch for my pillow. He treated me like an ordinary person; therefore, I served him as one would serve an ordinary master. When Zhi Bo gave me clothes, fed me with delicacies from the cauldron, and honored me by wrapping me in a robe as part of a ritual—treating me like a national gentleman—I was indeed bound to repay him as a national gentleman would. Therefore it is said: "A man will die for one who knows and values him; a woman will beautify herself for one who loves her." This is not an empty saying, but depends entirely on the master.
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| | 退讓: |
梁大夫宋就者為邊縣令，與楚鄰界。梁之邊亭與楚之邊亭皆種瓜，各有數。梁之邊亭劬力而數灌，其瓜美。楚窳而希灌，其瓜惡。楚令固以梁瓜之美怒其亭瓜之惡也，楚亭惡梁瓜之賢己，因夜往竊搔梁亭之瓜，皆有死焦者矣。梁亭覺之，因請其尉，亦欲竊往報搔楚亭之瓜。尉以請，宋就曰：「惡，是何言也！是講怨分禍之道也。惡，何稱之甚也！若我教子，必誨莫令人往，竊為楚亭夜善灌其瓜，令勿知也。」於是梁亭乃每夜往竊灌楚亭之瓜，楚亭旦而行瓜，則此已灌矣。瓜日以美，楚亭怪而察之，則乃梁亭也。楚令聞之，大悅，具以聞。楚王聞之，恕然醜以志自惛也。告吏曰：「微搔瓜，得無他罪乎？」說梁之陰讓也，乃謝以重幣，而請交於梁王。楚王時則稱說梁王，以為信，故梁楚之驩由宋就始。語曰：「轉敗而為功，因禍而為福。」老子曰：「報怨以德。」此之謂乎！夫人既不善，胡足效哉。 |
| | Liang Daifu Song Jiu was a county magistrate in the border region, neighboring Chu. The frontier watchtowers of Liang and those of Chu each planted melons, with their own respective quantities. The frontier watchtower of Liang worked diligently and watered the melons frequently; as a result, its melons were fine. Chu was negligent and rarely watered their melons, so its melons were poor in quality. The county magistrate of Chu was angry because the melons from Liang were excellent while those from his own watchtower were poor. The Chu watchtower resented that their melons were inferior to those of Liang, so at night they secretly went and damaged the melons in the Liang watchtower, causing many of them to wither and die. The Liang watchtower discovered this, so they requested permission from their local official, also wishing to secretly go and damage the melons at the Chu watchtower. The official reported this matter, and Song Jiu said, "How detestable! What kind of words are these!" This is the way of spreading resentment and inviting disaster. How terrible! Why use such strong words! I will teach you: do not send anyone to go, but secretly water the melons at Chu's watchtower at night, and let them remain unaware of it." Thus, the Liang watchtowers secretly went every night to water the melons of Chu's watchtower. When the Chu watchtowers inspected their melons in the morning, they found that they had already been well-watered. The melons gradually improved in quality; the Chu watchtowers were puzzled and investigated, only to discover that it was the Liang watchtower who had done this. The county magistrate of Chu heard about this and was greatly pleased; he reported the matter in full. King Chu heard of it, and with a look of shame, he reflected on his own confusion and moral failure. He told the officials, "Because of damaging melons, could there be any other crime?" Admiring the discreet generosity of Liang, he sent rich gifts as an apology and requested a diplomatic alliance with King Liang. King Chu often praised King Liang, regarding him as trustworthy; thus, the friendly relations between Liang and Chu began with Song Jiu. The saying goes: "Turn failure into success, and transform disaster into fortune." Laozi said: "Repay resentment with virtue." This is precisely what that means! A person who has already acted wrongly, how could they be worth emulating?
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| | 退讓: |
翟王使使至楚，楚王欲夸之，故饗客於章華之臺上，上者三休而乃至其上。楚王曰：「翟國亦有此臺乎？」使者曰：「否。翟窶國也，惡見此臺也。翟王之自為室也，堂高三尺，壤陛三絫，茆茨弗翦，采椽弗刮。且翟王猶以作之者大苦，居之者大佚，翟國惡見此臺也！」楚王媿。 |
| | The King of Zhai sent an envoy to Chu. The King of Chu wished to impress him, so he entertained the guest on the terrace of Zhanghua. To reach the top required three stops for rest along the way. The King of Chu asked, "Does the state of Zhai also have such a terrace?" The envoy replied, "No." Zhai is a poor state; we would not wish to see such a terrace. The King of Zhai, when building his own residence, raised the hall only three chi high, built a simple earthen staircase just three layers high, left the thatched roof untrimmed, and used rough-hewn wooden beams without smoothing them. Moreover, the King of Zhai still considered those who built it to have suffered greatly, and those who lived in it to enjoy excessive ease. The state of Zhai would not wish to see this terrace!" The King of Chu felt ashamed.
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| | 君道: |
紂作梏數千，睨諸侯之不諂己者，杖而梏之。文王桎梏囚于羑里，七年而後得免。及武王克殷，既定，令殷之民投撤桎梏，而流之於河。民輸梏者，以手撤之，弗敢墜也，跪之入水，弗敢投也。曰：「 |
| | Zhou Zhaowu made thousands of 梏 (a type of punishment device), and for those feudal lords who did not flatter him, he beat them and shackled them with 梏. Wen Wang was imprisoned in Youli with shackles and fetters, and it took seven years before he was finally released. When King Wu defeated the Yin dynasty and the situation had stabilized, he ordered the people of Yin to cast away the shackles and fetters and throw them into the river. The people who carried the 梏 removed them by hand, but dared not let them fall; they knelt to put them into the water, yet dared not cast them in. They said: "
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| | 君道: |
昔者文王獄常擁此。」故愛思文王，猶敬其梏，況于其法教乎！ |
| | "In the past, Duke Wen was imprisoned and often held these shackles." Therefore, they loved and revered Duke Wen, still showing respect for his shackles; how much more so for his laws and teachings!
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| | 君道: |
《》曰：「」言輔翼賢正，則身必安也。又曰：「弗識弗知，順帝之則。」言士民說其德義，則效而象之也。文王志之所在，意之所欲，百姓不愛其死，不憚其勞，從之如集。《》曰：「經始靈臺，庶民攻之，不日成之，經始勿亟，庶民子來。」文王有志為臺，令近境之民聞之者裹糧而至，問業而作之，日日以眾，故弗趨而疾，弗期而成，命其臺曰靈臺，命其囿曰靈囿，謂其沼曰靈沼，愛敬之至也。《》曰：「王在靈囿，麀鹿攸伏，麀鹿濯濯，白鳥皜皜，王在靈沼，於仞魚躍。」文王之澤，下被禽獸，洽于魚鱉，故禽獸魚鱉攸若攸樂，而況士民乎！ |
| | The Shi Jing says: "Numerous were the virtuous men, through Duke Wen's peace they found." It means that by assisting and supporting the virtuous and upright, one ensures their own safety. It also says: "Not knowing, not understanding, yet following the emperor's rules." It means that when scholars and common people admire his virtue and righteousness, they emulate and follow them. Where Duke Wen's will was directed, and what his heart desired, the common people did not cherish their lives or fear toil; they followed him as if gathering in response. The Shi Jing says: "When the construction of Lingtai began, the common people worked on it; without delay it was completed. When the building started without urgency, the common people came as if they were children." Duke Wen had the intention to build a terrace. When people from nearby regions heard of it, they brought provisions and came to participate; they asked about their tasks and began working on it day by day, growing in number. Thus, without haste or urgency, it was completed swiftly, and without set deadlines, it was finished nonetheless. He named the terrace Lingtai, the park Lingyou, and the pond Lingzhao—this was the utmost expression of love and reverence. The Shi Jing says: "The king was in Lingyou, where female deer lay at rest; the female deer were sleek and graceful, and white birds gleamed bright. The king was by Lingzhao, where fish leaped joyfully." Duke Wen's virtue extended downward to birds and beasts, reaching even fish and turtles; thus, the animals and creatures found peace and joy in their habitat. How much more so would scholars and common people feel at ease!
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| | 君道: |
《》曰：「愷悌君子，民之父母。」言聖王之德也。易曰：「鳴鶴在陰，其子和之。」言士民之報也。《》曰：「大道亶亶，其去身不遠，人皆有之，舜獨以之。」夫射而不中者，不求之鵠，而反脩之於己。君國子民者，反求之己，而君道備矣。 |
| | The Shi Jing says: "A kind and benevolent gentleman is the people's father and mother." It speaks of the virtue of a sage king. The Yijing says: "A craning heron calls from the shade, and its young respond in harmony." It speaks of the people's response. The Shujing says: "The great Dao is broad and level; it does not lie far from one's body. Everyone possesses it, but Shun alone practiced it." One who shoots an arrow and misses the target does not seek the cause in the mark itself, but instead reflects upon and corrects oneself. A ruler of a state and its people who turns inward to examine himself has fulfilled the way of kingship.
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