The judgment says論

The judgment says: broad valleys and great rivers have their different orders, and the people born between them have their different customs, so that what they relish and desire is not the same and their speech does not carry. The sage sets up his teaching according to the times, and by this he brings their purposes to fulfillment and makes their customs pass current. The places where the Nine Yi live are far sundered from the Central Xia, yet their nature is soft and yielding and they have no way of violence, so that though mountains and seas lie long between, they are easily governed by the Way. In the ages of Xia and Yin they came at times to court. When Gija fled to Joseon, there were first the eight articles of prohibition, loose and yet not leaking, simple and yet possible to keep, and the working of that transformation did not cease for a thousand years. Now among the several states of Liaodong, some have the look of cap and crown mingled in their dress, and some have the vessels of stand and dish in their food. They are fond of the study of the classics and love letters and history, and those who travel to the capital to study follow one another along the road, and some go to the end of their days without returning. If it were not the bequeathed manner of the wise men of old, what else could have brought them to this? Therefore Confucius said, "If a man's words are loyal and true and his acts are earnest and reverent, he will get on even in the states of the Man and the Maek." True indeed is this saying. Of what is worth taking in their customs, how should the tribute of arrows of hu wood be all? From Wei to Sui the years passed through four houses, and it was a time of contending, with no leisure for campaigns abroad. Only at the end of Kaihuang did they strike at Liaodong, and the season of heaven was against them, so that the army in the end had no success. The second ruler, Emperor Yang, took up the inheritance, and his will would have wrapped up the whole world. Again and again he trod the ground of Samhan, and again and again he loosed crossbows of a thousand gyun. The small state feared to be destroyed and dared to stand like a beast at bay. The troops carried back no victory, the four seas were thrown into turmoil, and it all came down like falling earth, and he lost his own life and destroyed his state. The Bing zhi (兵志) has it: "He who works to widen his virtue flourishes; he who works to widen his land perishes." Yet the land of Liaodong had long stood outside the commanderies and districts, and the several states came to court at the new year and brought tribute, never failing a season. Then the second ruler shook his power and made a boast of it, holding that no man was his equal, and could not cherish them with the virtue of letters but moved shield and spear all at once. Within, he trusted in his wealth and strength; without, his thought was to widen his land. With arrogance he earned resentment, and in anger he raised an army. That such a man should not perish has never been heard of since ancient times. How then can one fail to think deeply on the warning of the Four Yi? As for Doumolou, Didougan, and Wuluohou, through Qi and Zhou and down to Sui their tribute at last ceased, and so nothing of their affairs has come to light.