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昔者，越王句踐近侵於疆吳，遠媿於諸侯，兵革散空，國且滅亡，乃脅諸臣而與之盟：「吾欲伐吳，奈何有功？」群臣默然而無對。王曰：「夫主憂臣辱，主辱臣死，何大夫易見而難使也？」計倪官卑年少，其居在後，舉首而起，曰：「殆哉！非大夫易見難使，是大王不能使臣也。」王曰：「何謂也？」計倪對曰：「夫官位財幣，王之所輕，死者，是士之所重也。王愛所輕，責士所重，豈不艱哉？」王自揖，進計倪而問焉。 |
| | In the past, King Goujian of Yue was recently invaded by Wu and far shamed before the feudal lords; his military forces were scattered and exhausted, and his state was on the verge of destruction. Thus he compelled his ministers to make an oath with him: "I wish to attack Wu, but how can we achieve success?" The ministers remained silent and gave no response. The king said, "When the ruler is distressed, his subjects are shamed; when the ruler is humiliated, his subjects should die. How come these high officials are easy to see but hard to command?" Jini was of low rank and young, standing at the back. He raised his head and stood up, saying, "How dangerous!" "It is not that these officials are easy to see yet hard to command; it is because Your Majesty cannot command your subjects properly." The king said, "What do you mean?" Jini replied, "Official positions and wealth are things the king considers light, but death is what the men of virtue consider important." "The king values what he himself deems trivial, yet demands from the virtuous men what they hold most precious. How difficult is that?" The king bowed respectfully and approached Jini to ask him further questions.
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計倪對曰：「夫仁義者，治之門，士民者，君之根本也。闓門固根，莫如正身。正身之道，謹選左右。左右選，則孔主日益上，不選，則孔主日益下。二者貴質浸之漸也。願君王公選於眾，精煉左右，非君子至誠之士，無與居家。使邪僻之氣無漸以生，仁義之行有階，人知其能，官知其治。爵賞刑罰，一由君出，則臣下不敢毀譽以言，無功者不敢干治。故明主用人，不由所從，不問其先，說取一焉。是故周文、齊桓，躬於任賢，太公、管仲，明於知人。今則不然，臣故曰殆哉。」越王勃然曰：「孤聞齊威淫泆，九合諸侯，一匡天下，蓋管仲之力也。寡人雖愚，唯在大夫。」計倪對曰：「齊威除管仲罪，大責任之，至易。此故南陽蒼句。太公九十而不伐，磻溪之餓人也。聖主不計其辱，以為賢者。一乎仲，二乎仲，斯可致王，但霸何足道。桓稱仲父，文稱太公，計此二人，曾無跬步之勞、大呼之功，乃忘弓矢之怨，授以上卿。傳曰：直能三公。今置臣而不尊，使賢而不用，譬如門戶像設，倚而相欺，蓋智士所恥，賢者所羞。君王察之。」越王曰：「誠者不能匿其辭，大夫既在，何須言哉！」計倪對曰：「臣聞智者不妄言，以成其勞，賢者始於難動，終於有成。傳曰：『易之謙遜對過問，抑威權勢，利器不可示人。』言賞罰由君，此之謂也。故賢君用臣，略責於絕，施之職而成其功，遠使，以效其誠。內告以匿，以知其信。與之講事，以觀其智。飲之以酒，以觀其態。選士以備，不肖者無所置。」 |
| | Jini replied, "Benevolence and righteousness are the gates to good governance; the scholars and common people are the root of a ruler's power." "To open the gate of virtue and strengthen one's roots, nothing is better than personal integrity." The way to maintain personal integrity lies in carefully selecting those around you. If the people close at hand are well chosen, then the ruler's virtue will steadily improve; if not selected properly, the ruler's virtue will gradually decline. Both outcomes depend on the gradual influence of one's inherent nature and environment. I hope Your Majesty will impartially select from among the people, carefully refining those around you; without a man of virtue and utmost sincerity, no one should be allowed to reside in your household. Thus, the corrupt and deviant influences will have no gradual opportunity to arise; acts of benevolence and righteousness will progress step by step. People will recognize their abilities, and officials will know how to govern. When titles of rank, rewards, punishments are all determined by the ruler alone, then subordinates will not dare to speak with false praise or slander, and those without merit will not dare to interfere in governance. Therefore, a wise ruler who appoints people does not rely on their connections or inquire about their ancestry; he simply seeks one quality—virtue. That is why King Wen of Zhou and Duke Huan of Qi personally devoted themselves to appointing virtuous men, while Tai Gong and Guan Zhong were clear in their ability to recognize talent. But now it is not the case; that is why I said earlier, "How dangerous!" King Goujian exclaimed in anger, "I have heard that Duke Huan of Qi was a tyrant who indulged in excesses, yet he managed to convene the feudal lords nine times and bring order to the world. This was due entirely to Guan Zhong's efforts." "Although I am foolish, my hope lies solely in you, Master." Jini replied, "Duke Huan of Qi pardoned Guan Zhong's crimes and entrusted him with great responsibilities; this was very easy." "This is the old saying from Nanyang Cangju." Tai Gong was ninety years old and yet not recognized; he was a starving man at Banxi. A sage ruler does not dwell on his humiliation, but regards him as a virtuous man. To have one Guan Zhong is already great; to have two Guan Zhongs would be sufficient for kingship, but mere hegemony is hardly worth mentioning. Duke Huan called Guan Zhong "Uncle Zhong," and King Wen honored Tai Gong. Considering these two men, they had not even performed the slightest labor or achieved any great feats of valor; yet their past grievances were forgotten, and they were appointed to high ministerial positions. The records say: "Uprightness can lead to the position of Three Dukes." Now, if a ruler appoints officials without respecting them and possesses virtue yet does not employ it, this is like having door gods merely for show—leaning on them while deceiving each other. This is what wise men would be ashamed of, and what the virtuous would consider disgraceful. Your Majesty should reflect upon this." King Goujian said, "A sincere person cannot conceal his words. Since you are already present, what need is there for further speech!" Jini replied, "I have heard that the wise do not speak recklessly; they accomplish their tasks through careful action. The virtuous begin with reluctance but ultimately achieve success." The records say: "In the Book of Changes, humility and modesty are used to respond to excessive inquiry; suppress displays of power and authority. Sharp weapons must not be shown to others." This means that rewards and punishments should come solely from the ruler—this is what it refers to. Therefore, a virtuous ruler uses his ministers by assigning them responsibilities beyond their immediate reach; he entrusts them with duties so they can accomplish achievements, and sends them far away to test their sincerity. He keeps secrets from within hidden in order to know their trustworthiness. He discusses matters with them to observe their wisdom. He gives them wine to drink in order to see how they behave. Select officials carefully and prepare accordingly; those who are unworthy will have no place."
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越王大媿，乃壞池填塹，開倉穀，貸貧乏，乃使群臣身問疾病，躬視死喪，不厄窮僻，尊有德；與民同苦樂，激河泉井，示不獨食。行之六年，士民一心，不謀同辭，不呼自來，皆欲伐吳。遂有大功而霸諸侯。孔子曰：「寬則得眾。」此之謂也。 |
| | King Goujian was deeply ashamed. He therefore filled in the moats and trenches, opened the granaries to distribute grain, lent aid to the poor and destitute, and sent his ministers personally to inquire about the sick and visit those who had died or were mourning. He ensured that no one in remote or impoverished areas suffered hardship, and he honored those with virtue; He shared hardships and joys with the people, dug rivers, springs, and wells to show that he did not consume food alone. After six years of implementing these policies, the scholars and people united as one; without planning together, they spoke with a single voice, and without being summoned, they came on their own. All wished to attack Wu. Thus he achieved great success and became the hegemon of the feudal lords. Confucius said, "Benevolence brings the people together." This is what he meant.
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夫有勇見於外，必有仁於內。子胥戰於就李，闔廬傷焉，軍敗而還。是時死傷者不可稱數，所以然者，罷頓不得已。子胥內憂：「為人臣，上不能令主，下令百姓被兵刃之咎。」自責內傷，莫能知者。故身操死持傷及被兵者，莫不悉於子胥之手，垂涕啼哭，欲伐而死。三年自咎，不親妻子，饑不飽食，寒不重綵，結心於越，欲復其仇。師事越公，錄其述。印天之兆，牽牛南斗。赫赫斯怒，與天俱起。發令告民，歸如父母。當胥之言，唯恐為後。師眾同心，得天之中。 |
| | One who displays bravery outwardly must possess benevolence inwardly. Sun Wu fought at Jiuli, and Helu was wounded; the army suffered defeat and retreated. At that time, the number of dead and injured could not be counted; this happened because they were exhausted and had no choice but to retreat. Sun Wu inwardly worried: "As a subject, I failed to command the ruler above and bring order below, resulting in the people suffering from the blades of war." He blamed himself deeply, but no one knew about his inner pain. Thus, those who were mortally wounded, injured, or had been attacked by weapons—none failed to be comforted in Sun Wu's hands. They wept bitterly and wished to fight until death. For three years, he bore the guilt himself, neglecting his wife and children. He ate little when hungry and did not wear warm or fine clothes in cold weather; his heart was set on Yue, determined to avenge his grudge. He served as a teacher to the ruler of Yue and recorded his teachings. The omen from Heaven was marked by the constellations Niu and Nandou. Mighty in wrath, he rose together with Heaven itself. He issued orders to the people and returned them as a parent would. At Sun Wu's words, they feared only being too late. The army and the people were united in purpose, thus attaining Heaven's favor at its height.
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越乃興師，與戰西江。二國爭疆，未知存亡。子胥知時變，為詐兵，為兩翼，夜火相應。句踐大恐，振旅服降。進兵圍越會稽填山。子胥微策可謂神，守戰數年，句踐行成。子胥爭諫，以是不容。宰嚭許之，引兵而還。夫差聽嚭，不殺仇人。興師十萬，與不敵同。聖人譏之，是以春秋不差其文。故傳曰：「子胥賢者，尚有就李之恥。」此之謂也。 |
| | Yue then raised an army and fought a battle on the West River. The two states vied for territory, their fates uncertain. Sun Wu understood the shifting circumstances and created a feigned army, forming two wings with night fires to support each other. King Goujian was greatly alarmed and ordered his troops to retreat in disorder, submitting himself as a captive. The forces advanced to encircle Yue at Kuaiji Tianshan. Sun Wu's subtle strategies could be called divine; after years of defense and war, King Goujian finally agreed to a truce. Sun Wu strongly advised against it, but because of this he was not tolerated. Zai Po agreed to the truce and led the troops back. Fuchai listened to Zai Po and did not kill his enemy. He raised an army of one hundred thousand, yet fought on equal terms with the weaker side. The sages criticized this; therefore, the Spring and Autumn Annals did not record it differently. Thus the records say: "Sun Wu, a man of virtue, still bore the disgrace of Jiuli." This is what it means.
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哀哉！夫差不信伍子胥，而任太宰嚭，乃此禍晉之驪姬、亡周之褒姒，盡妖妍於圖畫，極凶悖於人理。傾城傾國，思昭示於後王，麗質冶容，宜求監於前史。古人云：「苦藥利病，苦言利行。」伏念居安思危，日謹一日。易曰：「知進而不知退，知存而不知亡，知得而不知喪。」又曰：「進退存亡不失其正者，唯聖人乎！」由此而言，進有退之義，存有亡之幾，得有喪之理。愛之如父母，仰之如日月，敬之如神明，畏之如雷霆，此其可以卜祚遐長，而禍亂不作也。 |
| | How sorrowful! King Fuchai did not trust Wu Zixu but instead trusted Tai Zai Po. This is like the calamity of 骊姬 in Jin and the downfall of Bao Si in Zhou—both were beauties depicted in paintings, yet reached the height of wickedness and moral perversion among human affairs. They brought ruin to cities and states; their deeds should serve as a warning to future kings. Their beauty and seductive appearance should be taken as lessons from history, calling for vigilance. The ancients said: "Bitter medicine benefits illness; bitter words benefit conduct." I humbly reflect that in times of peace, one must always think of danger and grow more cautious each day. The Book of Changes says: "To know advancement but not retreat, to know survival but not destruction, to know gain but not loss." It also says: "Only the sage can advance and retreat, live and die without losing his moral integrity!" From this we may say that to advance contains the meaning of retreat; to exist contains the signs of destruction; and to gain contains the principle of loss. To love a ruler as one loves parents, to revere him as the sun and moon, to respect him as gods and spirits, and to fear his wrath like thunder and lightning—this is how a dynasty may foresee long-lasting fortune and avoid calamity and disorder.
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