Outer Collection of Sayings, Right, Part One外儲說右上
君所以治臣者有三。
A ruler has three things by which he governs his ministers.
一。勢不足以化則除之。師曠之對，晏子之說，皆舍勢之易也而道行之難，是與獸逐走也，未知除患。患之可除，在子夏之說《春秋》也：「善持勢者，蚤絶其姦萌。」故季孫讓仲尼以遇勢，而況錯之於君乎？是以太公望殺狂矞，而臧獲不乘驥。嗣公知之，故不駕鹿；薛公知之，故與二欒博。此皆知同異之反也。故明主之牧臣也，說在畜烏。
One. When power is not enough to transform a man, remove him. Shi Kuang's answer and Master Yan's argument both let go the ease of power and speak of the hardness of walking the Way. This is racing a beast on foot, and it does not know how to remove trouble. That trouble can be removed lies in Zixia's words on the Chunqiu: "He who holds power well cuts off the sprouts of wickedness early." So Jisun rebuked Zhongni for meeting with power; how much more when power is placed in a ruler's hands? For this reason Taigong Wang killed Kuang Yu, and a slave will not ride a thoroughbred. Duke Si knew this, so he did not yoke a deer; Lord Xue knew this, so he played at dice with the two Luan. All of them knew how sameness and difference turn about. So for the enlightened ruler's herding of his ministers, the explanation lies in the raising of crows.
二。人主者，利害之軺轂也，射者衆，故人主共矣。是以好惡見則下有因，而人主惑矣；辭言通則臣難言，而主不神矣。說在申子之言「六慎」，與唐易之言弋也。患在國羊之請變，與宣王之太息也。明之以靖郭氏之獻十珥也，與犀首、甘茂之道穴聞也。堂谿公知術，故問玉巵；昭侯能術，故以聽獨寢。明主之道，在申子之勸「獨斷」也。
Two. The ruler is the hub where gain and harm meet, and those who shoot at him are many, so the ruler is a target for all. For this reason, when his likes and dislikes show, those below have something to work through, and the ruler is led astray; when his words get out, his ministers find it hard to speak, and the ruler is no longer godlike. The explanation lies in Master Shen's words on the six cautions and in Tang Yi's words on shooting with a corded arrow. The trouble lies in Guo Yang's asking to mend his ways and in King Xuan's great sigh. It is made clear by Lord Jingguo's gift of ten jade earrings, and by Xishou and Gan Mao and the listening through a hole. Tangxi Gong knew technique, so he asked about the jade cup; Marquis Zhao was able in technique, so after hearing him he slept alone. The way of the enlightened ruler lies in Master Shen's urging to decide alone.
三。術之不行，有故。不殺其狗，則酒酸。夫國亦有狗，且左右皆社鼠也。人主無堯之再誅，與莊王之應太子，而皆有薄媼之決蔡嫗也。知貴、不能，以教歌之法先揆之。吳起之出愛妻，文公之斬顛頡，皆違其情者也。故能使人彈疽者，必其忍痛者也。
Three. There is a reason why technique is not carried out. If the dog is not killed, the wine turns sour. Now a state too has its dogs, and the men about the ruler are all rats in the shrine. Rulers have not Yao's two executions, nor King Zhuang's answer to the crown prince, and they all have in them Granny Bo leaving her decision to the shaman Cai. They know what is precious and yet are not able, so one must first take their measure by the method of teaching song. Wu Qi sent away the wife he loved, and Duke Wen beheaded Dian Xie; both went against their own feelings. So the man who can make another lance his boil must be one who can bear the pain.
：右經
The above is the guiding text.
一。賞之譽之不勸，罰之毁之不畏，四者加焉不變，則其除之。
One. When reward and praise do not spur him, when punishment and blame do not frighten him, when all four are laid on him and he does not change, then remove him.
齊景公之晉，從平公飲，師曠侍坐。景公問政於師曠曰：「太師將奚以教寡人？」師曠曰：「君必惠民而已。」中坐，酒酣，將出，又復問政於師曠曰：「太師奚以教寡人？」曰：「君必惠民而已矣。」景公出之舍，師曠送之，又問政於師曠。師曠曰：「君必惠民而已矣。」景公歸，思，未醒，而得師曠之所謂：公子尾、公子夏者，景公之二弟也，甚得齊民，家富貴而民說之，擬於公室，此危吾位者也。今謂我惠民者，使我與二弟爭民耶？於是反國，發廩粟以賦衆貧，散府餘財以賜孤寡，倉無陳粟，府無餘財，宮婦不御者出嫁之，七十受祿米。鬻德惠施於民也，已與二弟爭。居二年，二弟出走，公子夏逃楚，公子尾走晉。
Duke Jing of Qi went to Jin and drank in the company of Duke Ping, and Shi Kuang sat in attendance. Duke Jing asked Shi Kuang about government and said, "What will the grand music master teach me?" Shi Kuang said, "My lord must be kind to the people, that is all." In the middle of the sitting, when the wine was at its height and he was about to leave, he asked Shi Kuang about government again: "What will the grand music master teach me?" He said, "My lord must be kind to the people, that is all." Duke Jing went out to his lodging, and Shi Kuang saw him off, and again he asked Shi Kuang about government. Shi Kuang said, "My lord must be kind to the people, that is all." Duke Jing went back and pondered, and before the wine had left him he got what Shi Kuang meant. Prince Wei and Prince Xia were Duke Jing's two younger brothers. They had won the people of Qi greatly, their houses were rich and noble and the people delighted in them, so that they matched the ducal house. These are the men who endanger my seat. Now when he tells me to be kind to the people, is he making me contend with my two brothers for the people? So he returned to his state, opened the granaries and gave out grain to the many poor, and scattered the goods left in the treasury and bestowed them on orphans and widows, until there was no old grain in the granary and no goods left in the treasury. The women of the palace who did not attend on him he sent out to be married, and those of seventy received grain as a stipend. He sold virtue and spread kindness among the people, and so contended with his two brothers. Two years later the two brothers fled: Prince Xia escaped to Chu and Prince Wei ran to Jin.
景公與晏子遊於少海，登栢寢之臺而還望其國，曰：「美哉！泱泱乎，堂堂乎！後世將孰有此？」晏子對曰：「其田成氏乎！」景公曰：「寡人有此國也，而曰田成氏有之，何也？」晏子對曰：「夫田成氏甚得齊民。其於民也，上之請爵祿行諸大臣，下之私大斗斛區釜以出貸，小斗斛區釜以收之。殺一牛，取一豆肉，餘以食士。終歲，布帛取二制焉，餘以衣士。故市木之價，不加貴於山；澤之魚鹽龜鼈蠃𧉻，不貴於海。君重斂，而田成氏厚施。齊嘗大饑，道旁餓死者不可勝數也，父子相牽而趨田成氏者不聞不生。故秦周之民相與歌之曰：『謳乎，其已乎！苞乎，其往歸田成子乎！』《詩》曰：『雖無德與女，式歌且舞。』今田成氏之德而民之歌舞，民德歸之矣。故曰：『其田成氏乎！』」公泫然出涕曰：「不亦悲乎！寡人有國而田成氏有之。今爲之柰何？」晏子對曰：「君何患焉？若君欲奪之，則近賢而遠不肖，治其煩亂，緩其刑罰，振貧窮而恤孤寡，行恩惠而給不足，民將歸君，則雖有十田成氏，其如君何？」
Duke Jing was roaming with Master Yan at Shaohai. They climbed the terrace of Boqin and looked back over his state, and he said, "How fine it is! So wide and deep, so grand and great! Who in later ages will have this?" Master Yan answered, "It will be the Tian Cheng clan!" Duke Jing said, "I hold this state, and you say the Tian Cheng clan will hold it. Why?" Master Yan answered, "Now the Tian Cheng clan has won the people of Qi greatly. In what he does for the people: above, he asks for ranks and stipends and passes them out among the great ministers; below, he privately lends out with the large measures and takes back with the small ones. When one ox is killed he takes a single dish of meat and feeds his gentlemen with the rest; through a whole year he takes two lengths of cloth and silk and clothes his gentlemen with the rest. So the price of wood in the market is no dearer than in the hills, and the fish and salt and tortoises and shellfish of the marsh are no dearer than at the sea. My lord gathers heavily, and the Tian Cheng clan gives out thickly. Qi once had a great famine, and those who starved by the roadside could not be counted; yet of the fathers and sons who led one another and hurried to the Tian Cheng clan, not one was heard to have failed to live. So the people of Qinzhou sang to one another, 'Ah, is it already so! How great, we will go and give ourselves to Tian Chengzi!' The Odes says, 'Though I have no virtue to give you, I will sing and I will dance.' Now the people sing and dance at the virtue of the Tian Cheng clan, and the hearts of the people have gone over to him. So I said, 'It will be the Tian Cheng clan!'" The duke let his tears run down and said, "Is it not sad! I hold the state, and the Tian Cheng clan will hold it. What is to be done now?" Master Yan answered, "Why should my lord be troubled? If my lord wishes to take it back, then draw the worthy near and keep the unworthy far, put in order what is vexed and disordered, slacken the punishments, raise up the poor and needy and care for orphans and widows, work kindness and give to those who lack. The people will come over to my lord, and then though there were ten Tian Cheng clans, what could they do to my lord?"
或曰：景公不知用勢，而師曠、晏子不知除患。夫獵者，託車輿之安，用六馬之足，使王良佐轡，則身不勞而易及輕獸矣。今釋車輿之利，捐六馬之足與王良之御，而下走逐獸，則雖樓季之足無時及獸矣。託良馬固車，則臧獲有餘。國者，君之車也；勢者，君之馬也。夫不處勢以禁誅擅愛之臣，而必德厚以與天下齊行以爭民，是皆不乘君之車，不因馬之利，舍車而下走者也。故曰：景公不知用勢之主也，而師曠、晏子不知除患之臣也。
Someone says: Duke Jing did not know how to use power, and Shi Kuang and Master Yan did not know how to remove trouble. Now when a hunter trusts to the ease of a carriage, uses the feet of six horses and has Wang Liang hold the reins beside him, his body is not wearied and he easily overtakes the swiftest beast. If he now lets go the advantage of the carriage, throws away the feet of the six horses and Wang Liang's driving, and gets down to run after the beast on foot, then though he had the legs of Lou Ji he would never overtake it. Trust to good horses and a firm carriage, and even a slave has strength to spare. The state is the ruler's carriage; power is the ruler's horses. Now to stand in one's power and not forbid and cut down the ministers who take love for themselves, but instead make one's virtue thick, level one's conduct with all under heaven and contend for the people, is all of it to not ride the ruler's carriage, to not use the horses' advantage, to leave the carriage and run on foot. So it is said: Duke Jing was a ruler who did not know how to use power, and Shi Kuang and Master Yan were ministers who did not know how to remove trouble.
子夏曰：「《春秋》之記臣殺君、子殺父者，以十數矣。皆非一日之積也，有漸而以至矣。」凡姦者，行久而成積，積成而力多，力多而能殺，故明主蚤絶之。今田常之爲亂，有漸見矣，而君不誅。晏子不使其君禁侵陵之臣，而使其主行惠，故簡公受其禍。故子夏曰：「善持勢者，蚤絶姦之萌。」
Zixia said, "The Chunqiu records ministers who killed their rulers and sons who killed their fathers by the tens. None of it was piled up in a single day; it came little by little until it arrived." All wicked men act long and so build up a store; when the store is made their strength is great; when their strength is great they can kill. So the enlightened ruler cuts them off early. Now when Tian Chang made his rebellion, it had shown itself little by little, and the ruler did not cut him down. Master Yan did not make his ruler forbid the minister who encroached, but made his ruler work kindness, and so Duke Jian met that disaster. So Zixia said, "He who holds power well cuts off the sprouts of wickedness early."
季孫相魯，子路爲郈令。魯以五月起衆爲長溝，當此之爲，子路以其私秩粟爲漿飯，要作溝者於五父之衢而飡之。孔子聞之，使子貢往覆其飯，擊毁其器，曰：「魯君有民，子奚爲乃飡之？」子路怫然怒，攘肱而入，請曰：「夫子疾由之爲仁義乎？所學於夫子者，仁義也；仁義者，與天下共其所有而同其利者也。今以由之秩粟而飡民不可，何也？」孔子曰：「由之野也！吾以女知之，女徒未及也。女故如是之不知禮也！女之飡之，爲愛之也。夫禮，天子愛天下，諸侯愛境内，大夫愛官職，士愛其家，過其所愛曰侵。今魯君有民而子擅愛之，是子侵也，不亦誣乎！」言未卒，而季孫使者至，讓曰：「肥也起民而使之，先生使弟子令徒役而飡之，將奪肥之民耶？」孔子駕而去魯。以孔子之賢，而季孫非魯君也，以人臣之資，假人主之術，蚤禁於未形，而子路不得行其私惠，而害不得生，況人主乎！以景公之勢而禁田常之侵也，則必無劫弑之患矣。
Jisun was prime minister of Lu, and Zilu was magistrate of Hou. In the fifth month Lu raised a levy to dig a long ditch. While this was going on, Zilu made gruel and rice out of the grain of his own stipend, met the men digging the ditch at the crossroads of Wufu and fed them. Confucius heard of it and sent Zigong to overturn their food and smash their vessels, saying, "The ruler of Lu has the people. Why do you go and feed them?" Zilu flushed with anger, bared his arms and came in, and asked, "Does the master hate it that You works benevolence and right? What I learned from the master was benevolence and right. Benevolence and right are sharing what one has with all under heaven and holding one's gains in common with them. Now that You feeds the people with the grain of his own stipend, and it will not do. Why is this?" Confucius said, "You is a rustic! I thought you knew, but you have not got there yet. So you are as ignorant of ritual as this! Your feeding them is out of love for them. Now by ritual, the Son of Heaven loves all under heaven, the feudal lords love what is within their borders, the great officers love their offices, and the gentleman loves his household. To go beyond what is one's own to love is called encroaching. Now the ruler of Lu has the people, and you take it on yourself to love them. This is your encroaching. Is it not false!" Before the words were done, Jisun's messenger arrived and rebuked him, saying, "I raised the people and set them to work, and the master has sent his disciple to feed the gang at their labor. Do you mean to take my people from me?" Confucius had his carriage yoked and left Lu. Such was it with the worthiness of Confucius; and Jisun was not even the ruler of Lu, yet with a minister's means he borrowed the ruler's technique and forbade it early, before it took shape, so that Zilu could not work his private kindness and the harm could not grow. How much more a ruler! Had Duke Jing used his power to forbid Tian Chang's encroaching, he would surely have had no trouble of being seized and murdered.
太公望東封於齊，齊東海上有居士曰狂矞、華士昆弟二人者立議曰：「吾不臣天子，不友諸侯，耕作而食之，掘井而飲之，吾無求於人也。無上之名，無君之祿，不事仕而事力。」太公望至於營丘，使吏執殺之以爲首誅。周公旦從魯聞之，發急傳而問之曰：「夫二子，賢者也。今日饗國而殺賢者，何也？」太公望曰：「是昆弟二人立議曰：『吾不臣天子，不友諸侯，耕作而食之，掘井而飲之，吾無求於人也。無上之名，無君之祿，不事仕而事力。』彼不臣天子者，是望不得而臣也；不友諸侯者，是望不得而使也；耕作而食之，掘井而飲之，無求於人者，是望不得以賞罰勸禁也。且無上名，雖知，不爲望用；不仰君祿，雖賢，不爲望功。不仕則不治，不任則不忠。且先王之所以使其臣民者，非爵祿則刑罰也。今四者不足以使之，則望當誰爲君乎？不服兵革而顯，不親耕耨而名，又非所以教於國也。今有馬於此，如驥之狀者，天下之至良也。然而驅之不前，却之不止，左之不左，右之不右，則臧獲雖賤，不託其足。臧獲之所願託其足於驥者，以驥之可以追利辟害也。今不爲人用，臧獲雖賤，不託其足焉。已自謂以爲世之賢士而不爲主用，行極賢而不用於君，此非明主之所臣也，亦驥之不可左右矣，是以誅之。」
Taigong Wang was invested in the east with Qi. On the eastern seashore of Qi were two scholars living apart, brothers named Kuang Yu and Hua Shi, who set up their doctrine and said, "We are no ministers to the Son of Heaven and no friends to the feudal lords. We plow and eat, we dig a well and drink, and we seek nothing from others. We have no name from above and no stipend from a ruler; we do not serve in office but serve by our own strength." When Taigong Wang came to Yingqiu he sent officers to seize and kill them as his first execution. Dan, the Duke of Zhou, heard of it from Lu and sent a fast courier to ask, "These two men were worthy. Today you receive a state and kill worthy men. Why?" Taigong Wang said, "These two brothers set up their doctrine and said, 'We are no ministers to the Son of Heaven and no friends to the feudal lords. We plow and eat, we dig a well and drink, and we seek nothing from others. We have no name from above and no stipend from a ruler; we do not serve in office but serve by our own strength.' The man who is no minister to the Son of Heaven is one I cannot make my minister; the man who is no friend to the feudal lords is one I cannot employ; the man who plows and eats, digs a well and drinks and seeks nothing from others is one I cannot spur or forbid with reward and punishment. Further, he who does not want a name from above will not be used by me, clever though he is; and he who does not look up to a ruler's stipend will not work merit for me, worthy though he is. If he does not take office he is not governed; if he takes no charge he is not loyal. And what the former kings used to employ their ministers and people was either rank and stipend or punishment. Now if these four are not enough to employ him, whose ruler am I to be? To stand out without bearing arms and armor, to have a name without plowing and weeding in person, is moreover no way to teach a state. Suppose there were a horse here shaped like a thoroughbred, the finest under heaven; yet drive it and it does not go forward, pull it back and it does not stop, turn it left and it does not go left, turn it right and it does not go right. Then a slave, low as he is, will not trust his feet to it. What makes a slave wish to trust his feet to a thoroughbred is that with a thoroughbred he can chase gain and avoid harm. Now if it is of no use to men, then a slave, low as he is, will not trust his feet to it. These men called themselves the worthy gentlemen of the age and would not be used by a ruler; their conduct was worthy in the extreme and it was of no use to a ruler. Such men an enlightened ruler does not take for ministers; they are like the thoroughbred that will go neither left nor right. For this reason I cut them down."
一曰：太公望東封於齊。海上有賢者狂矞，太公望聞之，往請焉，三却馬於門而狂矞不報見也，太公望誅之。當是時也，周公旦在魯，馳往止之，比至，已誅之矣。周公旦曰：「狂矞，天下賢者也，夫子何爲誅之？」太公望曰：「狂矞也議不臣天子，不友諸侯，吾恐其亂法易教也，故以爲首誅。今有馬於此，形容似驥也，然驅之不往，引之不前，雖臧獲不託足於其軫也。」
One version says: Taigong Wang was invested in the east with Qi. On the seashore was a worthy man, Kuang Yu. Taigong Wang heard of him and went to ask him to come. Three times he turned his horses back at the gate, and Kuang Yu did not answer and see him, so Taigong Wang cut him down. At that time Dan, the Duke of Zhou, was in Lu, and he raced over to stop it; by the time he arrived the man was already killed. Dan, the Duke of Zhou, said, "Kuang Yu was a worthy man of all under heaven. Why did you cut him down?" Taigong Wang said, "Kuang Yu held it as his doctrine that he would be no minister to the Son of Heaven and no friend to the feudal lords. I feared he would disorder the law and change the teaching, so I made him my first execution. Suppose there were a horse here with the look of a thoroughbred, yet drive it and it does not go, lead it and it does not move forward. Then even a slave would not trust his feet to its carriage."
如耳說衛嗣公，衛嗣公說而太息。左右曰：「公何爲不相也？」公曰：「夫馬似鹿者而題之千金，然而有千金之馬而無一金之鹿者，馬爲人用而鹿不爲人用也。今如耳，萬乘之相也，外有大國之意，其心不在衛，雖辨智，亦不爲寡人用，吾是以不相也。」
Ru Er talked Duke Si of Wei round, and Duke Si was pleased and yet sighed. Those about him said, "Why does my lord not make him prime minister?" The duke said, "A horse that looks like a deer is priced at a thousand in gold. Yet there are horses worth a thousand in gold and no deer worth one in gold, because a horse is of use to men and a deer is not. Now Ru Er is a prime minister for a state of ten thousand chariots. Outside he has his mind on the great states, and his heart is not in Wei. Though he has eloquence and cleverness, he too will not be of use to me. That is why I do not make him prime minister."
薛公之相魏昭侯也，左右有欒子者曰陽胡、潘其，於王甚重，而不爲薛公。薛公患之，於是乃召與之博，予之人百金；令之昆弟博，俄又益之人二百金。方博有間，謁者言客張季之子在門，公拂然怒，撫兵而授謁者曰：「殺之！吾聞季之不爲文也。」立有間，時季羽在側，曰：「不然。竊聞季爲公甚，顧其人陰未聞耳。」乃輟不殺客，大禮之，曰：「曩者聞季之不爲文也，故欲殺之；今誠爲文也，豈忘季哉！」告廩獻千石之粟，告府獻五百金，告騶私廐獻良馬固車二乘，因令奄將宮人之美妾二十人并遺季也。欒子因相謂曰：「爲公者必利，不爲公者必害，吾曹何愛不爲公？」因私競勸而遂爲之。薛公以人臣之勢，假人主之術也，而害不得生，況錯之人主乎！
When Lord Xue was prime minister to Marquis Zhao of Wei, among those about the marquis were men of the Luan clan, Yang Hu and Pan Qi, who weighed heavily with the king and yet did nothing for Lord Xue. Lord Xue was troubled by this, and so he called them in to play at dice with him and gave each of them a hundred in gold. He had their brothers play too, and shortly he added two hundred in gold for each. In the middle of the play, an usher said that the son of his guest Zhang Ji was at the gate. The lord flushed with anger, handled his weapon and handed it to the usher, saying, "Kill him! I hear that Ji does nothing for me." He stood there a while, and Ji Yu, who was at his side, said, "It is not so. I have quietly heard that Ji does much for my lord; only the man keeps it hidden, so it has not been heard of." Then he broke off and did not kill the guest, treated him with great ceremony and said, "A moment ago I heard that Ji did nothing for me, so I wished to kill him. If he truly does for me, how could I forget Ji!" He told the granary to offer a thousand piculs of grain, told the treasury to offer five hundred in gold, told the groom to offer from the private stable two good horses and two firm carriages, and then had a eunuch take twenty of the fairest women of the palace and send them all to Ji as well. The Luan brothers then said to each other, "He who is for the lord is sure to gain, and he who is not for the lord is sure to be harmed. What do we hold back that we should not be for the lord?" So they privately vied and pressed to do it, and in the end they were his. Lord Xue with a minister's power borrowed the ruler's technique, and harm could not grow. How much more when it is placed in a ruler's hands!
夫馴烏者斷其下翎焉。斷其下翎，則必恃人而食，焉得不馴乎？夫明主畜臣亦然，令臣不得不利君之祿，不得無服上之名。夫利君之祿，服上之名，焉得不服？
Now he who tames a crow clips its lower flight feathers. When its lower feathers are clipped it must lean on men for its food, so how could it not be tamed? It is the same with the enlightened ruler's rearing of ministers. He makes the minister unable not to take his ruler's stipend as a gain, and unable not to submit to the name given from above. And once a man takes his ruler's stipend as a gain and submits to the name from above, how could he not submit?
二。申子曰：「上明見，人備之；其不明見，人惑之。其知見，人飾之；不知見，人匿之。其無欲見，人司之；其有欲見，人餌之。故曰：吾無從知之，惟無爲可以規之。」
Two. Master Shen said, "When those above show themselves clearly, men make ready for them; when they do not show themselves clearly, men lead them astray. When their knowledge shows, men dress things up for them; when their not knowing shows, men hide things from them. When their being without desire shows, men spy on them; when their having desire shows, men set out bait for them. So it is said: there is no way for me to know them; only by doing nothing can I watch them."
一曰：申子曰：「慎而言也，人且知女；慎而行也，人且隨女。而有知見也，人且匿女；而無知見也，人且意女。女有知也，人且臧女；女無知也，人且行女。故曰：惟無爲可以規之。」
One version says: Master Shen said, "Be careful of your words, and men will come to know you. Be careful of your conduct, and men will come to follow you. If your knowledge shows, men will hide from you; if your knowledge does not show, men will guess at you. If you know, men will hide you; if you do not know, men will work you. So it is said: only by doing nothing can one watch them."
田子方問唐易鞠曰：「弋者何慎？」對曰：「鳥以數百目視子，子以二目御之，子謹周子廩。」田子方曰：「善。子加之弋，我加之國。」鄭長者聞之曰：「田子方知欲爲廩，而未得所以爲廩。夫虚無無見者，廩也。」
Tian Zifang asked Tang Yiju, "What is a man careful of when he shoots with a corded arrow?" He answered, "The bird looks at you with hundreds of eyes, and you handle it with two. Be careful to set your blind all around you." Tian Zifang said, "Good. You add that to your shooting, and I will add it to my state." The Elder of Zheng heard of it and said, "Tian Zifang knew that he wanted a blind, but he had not got what makes a blind. Now to be empty and without anything, so that nothing shows, is a blind."
一曰：齊宣王問弋於唐易子曰：「弋者奚貴？」唐易子曰：「在於謹廩。」王曰：「何謂謹廩？」對曰：「鳥以數十目視人，人以二目視鳥，奈何不謹廩也？故曰『在於謹廩』也。」王曰：「然則爲天下何以爲此廩？今人主以二目視一國，一國以萬目視人主，將何以自爲廩乎？」對曰：「鄭長者有言曰：『夫虚静無爲而無見也。』其可以爲此廩乎！」
One version says: King Xuan of Qi asked Tang Yizi about shooting with a corded arrow: "What does a shooter hold precious?" Tang Yizi said, "It lies in being careful with the blind." The king said, "What is being careful with the blind?" He answered, "The bird looks at the man with dozens of eyes, and the man looks at the bird with two. How could he not be careful with the blind? So I said, 'It lies in being careful with the blind.'" The king said, "Then in governing all under heaven, what does one make this blind of? Now a ruler looks at a whole state with two eyes, and a whole state looks at the ruler with ten thousand eyes. What is he to make his own blind of?" He answered, "The Elder of Zheng had a saying: 'Be empty and still, do nothing, and let nothing show.' That may serve as this blind."
國羊重於鄭君，聞君之惡己也，侍飲，因先謂君曰：「臣適不幸而有過，願君幸而告之。臣請變更，則臣免死罪矣。」
Guo Yang weighed heavily with the ruler of Zheng. Hearing that the ruler hated him, he waited on him at his drinking and spoke to him first, saying, "If your servant should be so unlucky as to have a fault, I beg my lord will be good enough to tell me of it. If your servant may ask to mend it, then your servant will escape a capital crime."
客有說韓宣王，宣王說而太息。左右引王之說之以先告客以爲德。
There was a guest who talked King Xuan of Han round, and King Xuan was pleased and sighed. Those about him took up the words that had pleased the king and told the guest first, making it out to be a favor of their own.
靖郭君之相齊也，王后死，未知所置，乃獻玉珥以知之。
When Lord Jingguo was prime minister of Qi, the queen died, and he did not know whom the king would set up; so he offered jade earrings and found it out.
一曰：薛公相齊，齊威王夫人死，中有十孺子皆貴於王，薛公欲知王所欲立而請置一人以爲夫人。王聽之，則是說行於王，而重於置夫人也；王不聽，是說不行，而輕於置夫人也。欲先知王之所欲置以勸王置之，於是爲十玉珥而美其一而獻之。王以賦十孺子。明日坐，視美珥之所在而勸王以爲夫人。
One version says: When Lord Xue was prime minister of Qi, the wife of King Wei of Qi died, and within the palace were ten young women all honored by the king. Lord Xue wished to know whom the king wanted to set up, and to ask that one of them be placed as his wife. If the king listened, then his words would be carried out with the king and he would weigh heavily in the setting up of the wife; if the king did not listen, then his words would not be carried out and he would weigh lightly in it. He wished first to know whom the king wanted to set up, so that he might urge the king to set her up. So he had ten jade earrings made, made one of them beautiful, and offered them. The king gave them out to the ten young women. The next day, at his seat, he saw where the beautiful earring was and urged the king to make her his wife.
甘茂相秦惠王，惠王愛公孫衍，與之間有所言，曰：「寡人將相子。」甘茂之吏道穴聞之，以告甘茂。甘茂入見王，曰：「王得賢相，臣敢再拜賀。」王曰：「寡人託國於子，安更得賢相？」對曰：「將相犀首。」王曰：「子安聞之？」對曰：「犀首告臣。」王怒犀首之泄，乃逐之。
When Gan Mao was prime minister to King Hui of Qin, the king loved Gongsun Yan, and in private with him said, "I shall make you prime minister." An officer of Gan Mao's heard it through a hole and told Gan Mao. Gan Mao went in to see the king and said, "My lord has got a worthy prime minister, and your servant ventures to bow twice and give you joy." The king said, "I have laid the state on you. How should I have got another worthy prime minister?" He answered, "You are about to make Xishou prime minister." The king said, "Where did you hear it?" He answered, "Xishou told your servant." The king was angry that Xishou had let it out, and so drove him away.
一曰：犀首，天下之善將也，梁王之臣也。秦王欲得之與治天下，犀首曰：「衍其人臣者也，不敢離主之國。」居期年，犀首抵罪於梁王，逃而入秦，秦王甚善之。樗里疾，秦之將也，恐犀首之代之將也，鑿穴於王之所常隱語者。俄而王果與犀首計，曰：「吾欲攻韓，奚如？」犀首曰：「秋可矣。」王曰：「吾欲以國累子，子必勿泄也。」犀首反走再拜曰：「受命。」於是樗里疾也道穴聽之矣。郎中皆曰：「兵秋起攻韓，犀首爲將。」於是日也，郎中盡知之；於是月也，境内盡知之。王召樗里疾曰：「是何匈匈也，何道出？」樗里疾曰：「似犀首也。」王曰：「吾無與犀首言也，其犀首何哉？」樗里疾曰：「犀首也羈旅，新抵罪，其心孤，是言自嫁於衆。」王曰：「然。」使人召犀首，已逃諸侯矣。
One version says: Xishou was a fine general of all under heaven and a minister of the king of Liang. The king of Qin wished to get him and govern all under heaven with him. Xishou said, "Your servant is another man's minister and does not dare leave his ruler's state." A full year later Xishou incurred a crime with the king of Liang, fled and entered Qin, and the king of Qin treated him very well. Chuli Ji was a general of Qin, and fearing that Xishou would take his place as general, he bored a hole at the place where the king usually spoke in private. Before long the king did indeed plan with Xishou and said, "I wish to attack Han. How would that be?" Xishou said, "Autumn will do." The king said, "I mean to lay the state on you. You must not let it out." Xishou stepped back and bowed twice and said, "I have your command." And with that Chuli Ji heard it through the hole. All the gentlemen of the guard said, "Troops will rise in autumn to attack Han, and Xishou will be general." That very day all the gentlemen of the guard knew it; that very month all within the borders knew it. The king called Chuli Ji and said, "What is this clamor? Where did it come from?" Chuli Ji said, "It seems to be Xishou." The king said, "I have said nothing with Xishou. How should it be Xishou?" Chuli Ji said, "Xishou is a stranger here and has newly incurred a crime, so his heart is alone. With this talk he gave himself to the crowd." The king said, "So it is." He sent men to summon Xishou, but he had already fled to the feudal lords.
堂谿公謂昭侯曰：「今有千金之玉巵，通而無當，可以盛水乎？」昭侯曰：「不可。」「有瓦器而不漏，可以盛酒乎？」昭侯曰：「可。」對曰：「夫瓦器，至賤也，不漏，可以盛酒。雖有乎千金之玉巵，至貴而無當，漏，不可盛水，則人孰注漿哉？今爲人之主而漏其羣臣之語，是猶無當之玉巵也。雖有聖智，莫盡其術，爲其漏也。」昭侯曰：「然。」昭侯聞堂谿公之言，自此之後，欲發天下之大事，未嘗不獨寢，恐夢言而使人知其謀也。
Tangxi Gong said to Marquis Zhao, "Suppose there were a jade cup worth a thousand in gold, open through and with no bottom. Could it hold water?" Marquis Zhao said, "It could not." "And an earthen vessel that does not leak, could it hold wine?" Marquis Zhao said, "It could." He answered, "Now an earthen vessel is a thing of the lowest sort, and if it does not leak it can hold wine. Though there be a jade cup worth a thousand in gold, of the highest worth, if it has no bottom and leaks it cannot hold water, and who would pour drink into it? Now if a man is ruler and lets out the words of his many ministers, he is like the jade cup with no bottom. Though he were sage and clever, he could not use his technique to the full, and that is because he leaks." Marquis Zhao said, "So it is." From the time Marquis Zhao heard Tangxi Gong's words, whenever he meant to set some great affair of all under heaven going, he never failed to sleep alone, fearing that he might speak in his dreams and let others know his plan.
一曰：堂谿公見昭侯曰：「今有白玉之巵而無當，有瓦巵而有當。君渴，將何以飲？」君曰：「以瓦巵。」堂谿公曰：「白玉之巵美而君不以飲者，以其無當耶？」君曰：「然。」堂谿公曰：「爲人主而漏泄其羣臣之語，譬猶玉巵之無當。」堂谿公每見而出，昭侯必獨臥，惟恐夢言泄於妻妾。
One version says: Tangxi Gong saw Marquis Zhao and said, "Suppose there is a cup of white jade with no bottom, and an earthen cup with a bottom. When my lord is thirsty, which will he drink from?" The lord said, "From the earthen cup." Tangxi Gong said, "The cup of white jade is beautiful, and my lord will not drink from it. Is it because it has no bottom?" The lord said, "So it is." Tangxi Gong said, "For a man who is ruler to let the words of his many ministers leak out is like a jade cup with no bottom." Every time Tangxi Gong had seen him and gone out, Marquis Zhao was sure to lie down alone, only fearing that he might speak in his dreams and let it out to his wife and concubines.
申子曰：「獨視者謂明，獨聽者謂聰。能獨斷者，故可以爲天下主。」
Master Shen said, "He who sees alone is called clear of sight; he who hears alone is called sharp of hearing. Because a man can decide alone, he can be master of all under heaven."
三。宋人有酤酒者，升概甚平，遇客甚謹，爲酒甚美，縣幟甚高著，然不售，酒酸。怪其故，問其所知。問長者楊倩，倩曰：「汝狗猛耶？」曰：「狗猛則酒何故而不售？」曰：「人畏焉。或令孺子懷錢挈壺罋而往酤，而狗迓而齕之，此酒所以酸而不售也。」夫國亦有狗，有道之士懷其術而欲以明萬乘之主，大臣爲猛狗迎而齕之，此人主之所以蔽脅，而有道之士所以不用也。故桓公問管仲：「治國最奚患？」對曰：「最患社鼠矣。」公曰：「何患社鼠哉？」對曰：「君亦見夫爲社者乎？樹木而塗之，鼠穿其間，堀穴託其中。燻之則恐焚木，灌之則恐塗阤，此社鼠之所以不得也。今人君之左右，出則爲勢重而收利於民，入則比周而蔽惡於君。内間主之情以告外，外内爲重，諸臣百吏以爲富。吏不誅則亂法，誅之則君不安，據而有之，此亦國之社鼠也。故人臣執柄而擅禁，明爲己者必利，而不爲己者必害，此亦猛狗也。夫大臣爲猛狗而齕有道之士矣，左右又爲社鼠而間主之情，人主不覺。如此，主焉得無壅，國焉得無亡乎？
Three. There was a man of Song who sold wine. His measures were very fair, he treated his guests with great care, he made his wine very good and hung his banner very high, and yet it did not sell and the wine turned sour. Wondering at the reason, he asked someone he knew. He asked Yang Qian, an elder, and Qian said, "Is your dog fierce?" He said, "If the dog is fierce, why would the wine not sell?" He said, "Men are afraid of it. Sometimes a man sends a child with money in his coat, holding a jug and a jar, to go and buy the wine, and the dog meets him and bites him. This is why the wine turns sour and does not sell." Now a state too has its dogs. The gentleman who has the Way holds his technique in his heart and wishes to make it clear to the ruler of ten thousand chariots, and the great ministers are the fierce dogs that meet him and bite him. This is why the ruler is blinded and hemmed in, and why the gentlemen who have the Way are not used. So Duke Huan asked Guan Zhong, "In governing a state, what is most to be feared?" He answered, "The rats of the shrine are most to be feared." The duke said, "Why fear the rats of the shrine?" He answered, "Has my lord seen how a shrine is made? They set up wood and plaster it over, and the rats bore between and dig a hole and lodge inside it. Smoke them out, and you fear the wood will burn; flood them out, and you fear the plaster will fall away. This is why the rats of the shrine cannot be caught. Now the men about a ruler, when they go out, make themselves powerful and heavy and gather gain from the people; when they come in, they band together and cover their evil from the ruler. Within, they spy out the ruler's feelings and report them outside; inside and out they grow heavy, and all the ministers and the hundred officers grow rich by them. If the officers are not cut down the law is disordered, and if they are cut down the ruler is not at ease; they lean on him and hold him. These too are the rats of the state's shrine." So when a minister grasps the handles and takes it on himself to forbid, and makes it plain that those who are for him surely gain and those who are not for him surely suffer, he too is a fierce dog. Now the great ministers are fierce dogs and bite the gentlemen who have the Way, and those about the ruler are rats of the shrine and spy out the ruler's feelings, and the ruler does not notice. If it is like this, how can the ruler not be walled in, and how can the state not be lost?
一曰：宋之酤酒者有莊氏者，其酒常美。或使僕往酤莊氏之酒，其狗齕人，使者不敢往，乃酤佗家之酒。問曰：「何爲不酤莊氏之酒？」對曰：「今日莊氏之酒酸。」故曰：不殺其狗則酒酸。桓公問管仲曰：「治國何患？」對曰：「最苦社鼠。夫社，木而塗之，鼠因自託也。燻之則木焚，灌之則塗陁，此所以苦於社鼠也。今人君左右，出則爲勢重以收利於民，入則比周謾侮蔽惡以欺於君，不誅則亂法，誅之則人主危，據而有之，此亦社鼠也。」故人臣執柄擅禁，明爲己者必利，不爲己者必害，亦猛狗也。故左右爲社鼠，用事者爲猛狗，則術不行矣。
One version says: Among the wine sellers of Song there was one of the Zhuang family whose wine was always good. Someone sent a servant to buy Zhuang's wine, but his dog bit people, and the messenger dared not go and bought wine from another house instead. He was asked, "Why did you not buy Zhuang's wine?" He answered, "Today Zhuang's wine is sour." So it is said: if the dog is not killed, the wine turns sour. Duke Huan asked Guan Zhong, "In governing a state, what is to be feared?" He answered, "The rats of the shrine are the worst grief. Now a shrine is wood with plaster on it, and the rats lodge themselves in it. Smoke them and the wood burns; flood them and the plaster falls away. This is why the rats of the shrine are such a grief. Now the men about a ruler, when they go out, make themselves powerful and heavy to gather gain from the people; when they come in, they band together, cheat and slight and cover their evil to deceive the ruler. If they are not cut down the law is disordered, and if they are cut down the ruler is in danger; they lean on him and hold him. These too are rats of the shrine." So when a minister grasps the handles and takes it on himself to forbid, and makes it plain that those who are for him surely gain and those who are not for him surely suffer, he too is a fierce dog. So when the men about the ruler are rats of the shrine and the men in office are fierce dogs, technique is not carried out.
堯欲傳天下於舜。鯀諫曰：「不祥哉！孰以天下而傳之於匹夫乎？」堯不聽，舉兵而誅殺鯀於羽山之郊。共工又諫曰：「孰以天下而傳之於匹夫乎？」堯不聽，又舉兵而誅共工於幽州之都。於是天下莫敢言無傳天下於舜。仲尼聞之曰：「堯之知舜之賢，非其難者也。夫至乎誅諫者必傳之舜，乃其難也。」一曰：「不以其所疑敗其所察則難也。」
Yao wished to hand all under heaven to Shun. Gun remonstrated and said, "It is unlucky! Who hands all under heaven to a common man?" Yao did not listen. He raised troops and cut Gun down in the country of Mount Yu. Gong Gong also remonstrated and said, "Who hands all under heaven to a common man?" Yao did not listen. He raised troops again and cut Gong Gong down in the city of Youzhou. After this no one under heaven dared say that all under heaven should not be handed to Shun. Zhongni heard of it and said, "That Yao knew Shun was worthy was not the hard thing. That he cut down those who remonstrated and still handed it to Shun, that was the hard thing." One version says: "The hard thing is not to let what one doubts spoil what one has seen clearly."
荊莊王有茅門之法曰：「羣臣大夫諸公子入朝，馬蹄踐霤者，廷理斬其輈，戮其御。」於是太子入朝，馬蹄踐霤，廷理斬其輈，戮其御。太子怒，入爲王泣曰：「爲我誅戮廷理。」王曰：「法者，所以敬宗廟，尊社稷。故能立法從令尊敬社稷者，社稷之臣也，焉可誅也？夫犯法廢令不尊敬社稷者，是臣乘君而下尚校也。臣乘君，則主失威；下尚校，則上位危。威失位危，社稷不守，吾將何以遺子孫？」於是太子乃還走，避舍露宿三日，北面再拜請死罪。
King Zhuang of Chu had a law of the Reed Gate that said, "When the many ministers and the great officers and the princes come to court, if a horse's hoof treads on the eaves-drip, the court officer shall cut its carriage shaft and put its driver to death." Then the crown prince came to court, and his horse's hoof trod on the eaves-drip, and the court officer cut his carriage shaft and put his driver to death. The crown prince was angry. He went in and wept before the king and said, "For my sake put the court officer to death." The king said, "The law is what keeps the ancestral temple in reverence and holds the altars of the land high. So he who can set up the law, follow the command and hold the altars in honor and reverence is a minister of the altars. How can he be put to death? To break the law, set aside the command and not hold the altars in honor and reverence is for the minister to ride the ruler and for those below to prize matching those above. If the minister rides the ruler, the ruler loses his awe; if those below prize matching, the seat above is in danger. With awe lost and the seat in danger, the altars are not kept, and what shall I leave to my sons and grandsons?" Then the crown prince turned and ran, left his house and slept in the open three days, faced north, bowed twice and asked for the death he deserved.
一曰：楚王急召太子。楚國之法，車不得至於茆門。天雨，廷中有潦，太子遂驅車至於茆門。廷理曰：「車不得至茆門。至茆門，非法也。」太子曰：「王召急，不得須無潦。」遂驅之。廷理舉殳而擊其馬，敗其駕。太子入爲王泣曰：「廷中多潦，驅車至茆門，廷理曰『非法也』，舉殳擊臣馬，敗臣駕。王必誅之！」王曰：「前有老主而不踰，後有儲主而不屬，矜矣！是真吾守法之臣也。」乃益爵二級，而開後門出太子。「勿復過。」
One version says: The king of Chu urgently summoned the crown prince. By the law of Chu a carriage could not come as far as the Reed Gate. Rain fell from heaven and there was standing water in the courtyard, so the crown prince drove his carriage right up to the Reed Gate. The court officer said, "A carriage may not come to the Reed Gate. To come to the Reed Gate is against the law." The crown prince said, "The king's summons is urgent. I cannot wait for the water to go." And he drove on. The court officer raised his staff and struck his horse and broke his harness. The crown prince went in and wept before the king and said, "There was much standing water in the courtyard, so I drove my carriage to the Reed Gate. The court officer said, 'It is against the law,' and raised his staff and struck your servant's horse and broke your servant's harness. My lord must cut him down!" The king said, "Before him was an old ruler and he did not overstep; behind him is the ruler to come and he did not attach himself. How fine! This is truly a minister of mine who keeps the law." So he raised his rank by two degrees, and opened the back gate to let the crown prince out, saying, "Do not pass this way again."
衛嗣君謂薄疑曰：「子小寡人之國以爲不足仕，則寡人力能仕子，請進爵以子爲上卿。」乃進田萬頃。薄子曰：「疑之母親疑，以疑爲能相萬乘所不窕也。然疑家巫有蔡嫗者，疑母甚愛信之，屬之家事焉。疑智足以信言家事，疑母盡以聽疑也，然已與疑言者，亦必復決之於蔡嫗也。故論疑之智能，以疑爲能相萬乘而不窕也；論其親，則子母之間也，然猶不免議之於蔡嫗也。今疑之於人主也，非子母之親也，而人主皆有蔡嫗。人主之蔡嫗，必其重人也。重人者，能行私者也。夫行私者，繩之外也；而疑之言，法之内也。繩之外與法之内，讎也，不相受也。」
Duke Si of Wei said to Master Bo, "If you think my state small and not worth serving in, my strength can give you office, and I beg to raise your rank and make you high minister." And he offered him ten thousand qing of land. Master Bo said, "My mother is close to me and holds that I am able enough to be prime minister of a state of ten thousand chariots without being cramped in it. Yet in my house there is a shaman, Granny Cai, whom my mother loves and trusts greatly and to whom she entrusts the household affairs. My cleverness is enough to speak of household affairs so that they are trusted, and my mother listens to me in all of it; but even what she has settled with me she must always take again to Granny Cai to decide. So if you weigh my cleverness and ability, I am held able to be prime minister of ten thousand chariots without being cramped; and if you weigh her closeness to me, it is that of mother and son; and even so she does not fail to put it to Granny Cai. Now I am not to a ruler what a son is to a mother, and every ruler has his Granny Cai. A ruler's Granny Cai is sure to be his man of weight. A man of weight is one who can work for himself. He who works for himself is outside the marking line, and my words are inside the law. Outside the marking line and inside the law are enemies and cannot take each other in."
一曰：衛君之晉，謂薄疑曰：「吾欲與子皆行。」薄疑曰：「媼也在中，請歸與媼計之。」衛君自請薄媼。薄媼曰：「疑，君之臣也，君有意從之，甚善。」衛君曰：「吾以請之媼，媼許我矣。」薄疑歸，言之媼也，曰：「衛君之愛疑奚與媼？」媼曰：「不如吾愛子也。」「衛君之賢疑奚與媼也？」曰：「不如吾賢子也。」「媼與疑計家事，已決矣，乃請決之於卜者蔡嫗。今衛君從疑而行，雖與疑決計，必與他蔡嫗敗之。如是，則疑不得長爲臣矣。」
One version says: The ruler of Wei was going to Jin and said to Master Bo, "I wish you to go with me." Master Bo said, "My mother is within; I beg to go home and reckon it with my mother." The ruler of Wei asked Granny Bo himself. Granny Bo said, "Yi is my lord's minister. That my lord has a mind to take him along is very good." The ruler of Wei said, "I asked your mother, and your mother has granted it to me." Master Bo went home and said to his mother, "How does the ruler of Wei's love for me measure against yours?" His mother said, "It is not like my love for you." "How does the ruler of Wei's holding me worthy measure against yours?" She said, "It is not like my holding you worthy." "You and I reckon the household affairs and settle them, and then you go and have them decided by the diviner, Granny Cai. Now if the ruler of Wei goes with me, then even when he settles his plans with me he is sure to have some other Granny Cai undo them. If it is like this, I cannot long be his minister."
夫教歌者，使先呼而詘之，其聲反清徵者乃教之。
Now he who teaches song has the pupil first call out and bends the voice down, and if the sound comes back true to the clear zhi note, then he teaches him.
一曰：教歌者，先揆以法，疾呼中宮，徐呼中徵。疾不中宮，徐不中徵，不可謂教。
One version says: He who teaches song first takes the pupil's measure by a standard. Called out fast, the voice must hit gong; called out slow, it must hit zhi. If fast it does not hit gong and slow it does not hit zhi, he cannot be taught.
吳起，衛左氏中人也。使其妻織組而幅狹於度。吳子使更之，其妻曰：「諾。」及成，復度之，果不中度，吳子大怒。其妻對曰：「吾始經之而不可更也。」吳子出之。其妻請其兄而索入。其兄曰：「吳子，爲法者也。其爲法也，且欲以與萬乘致功，必先踐之妻妾然後行之，子毋幾索入矣。」其妻之弟又重於衛君，乃因以衛君之重請吳子。吳子不聽，遂去衛而入荊也。
Wu Qi was a man of Zuoshi in Wei. He had his wife weave a band, and its width was narrower than the measure. Master Wu had her do it again, and his wife said, "I will." When it was done he measured it again, and indeed it did not meet the measure. Master Wu was greatly angry. His wife answered, "I set the warp at the start, so it could not be changed." Master Wu sent her away. His wife asked her elder brother to get her taken back. Her brother said, "Master Wu is a man of law. His making of law is meant to bring merit with a state of ten thousand chariots, and he must first carry it out on his wife and concubines before he carries it out abroad. Do not hope to be taken back." His wife's younger brother also weighed heavily with the ruler of Wei, and so he used the ruler of Wei's weight to ask Master Wu. Master Wu would not listen, and in the end he left Wei and entered Chu.
一曰：吳起示其妻以組曰：「子爲我織組，令之如是。」組已就而效之，其組異善。起曰：「使子爲組，令之如是，而今也異善，何也？」其妻曰：「用財若一也，加務善之。」吳起曰：「非語也。」使之衣歸。其父往請之，吳起曰：「起家無虚言。」
One version says: Wu Qi showed his wife a band and said, "Weave a band for me, and make it like this." When the band was done she held it up beside the other, and her band was unusually fine. Qi said, "I had you weave a band and told you to make it like this, and now it is unusually fine. Why?" His wife said, "The stuff I used was the same; I only worked harder to make it fine." Wu Qi said, "That is not what I said." He had her dressed and sent home. Her father went and asked for her, and Wu Qi said, "In Qi's house there are no empty words."
晉文公問於狐偃曰：「寡人甘肥周於堂，巵酒豆肉集於宮，壺酒不清，生肉不布，殺一牛遍於國中，一歲之功盡以衣士卒，其足以戰民乎？」狐子曰：「不足。」文公曰：「吾㢮關市之征而緩刑罰，其足以戰民乎？」狐子曰：「不足。」文公曰：「吾民之有喪資者，寡人親使郎中視事，有罪者赦之，貧窮不足者與之，其足以戰民乎？」狐子對曰：「不足。此皆所以慎産也；而戰之者，殺之也。民之從公也，爲慎産也，公因而迎殺之，失所以爲從公矣。」曰：「然則何如足以戰民乎？」狐子對曰：「令無得不戰。」公曰：「無得不戰奈何？」狐子對曰：「信賞必罰，其足以戰。」公曰：「刑罰之極安至？」對曰：「不辟親貴，法行所愛。」文公曰：「善。」明日令田於圃陸，期以日中爲期，後期者行軍法焉。於是公有所愛者曰顛頡後期，吏請其罪，文公隕涕而憂。吏曰：「請用事焉。」遂斬顛頡之脊，以徇百姓，以明法之信也。而後百姓皆懼曰：「君於顛頡之貴重如彼甚也，而君猶行法焉，況於我則何有矣！」文公見民之可戰也，於是遂興兵伐原，克之。伐衞，東其畝，取五鹿；攻陽；勝虢；伐曹；南圍鄭，反之陴；罷宋圍；還與荊人戰城濮，大敗荊人，返爲踐土之盟，遂成衡雍之義。一舉而八有攻。所以然者，無他故異物，從狐偃之謀，假顛頡之脊也。
Duke Wen of Jin asked Hu Yan, "I spread sweet and rich food through the hall and gather cups of wine and dishes of meat in the palace; the wine in the jars is not left to clear and the fresh meat is not laid aside; one ox is killed and shared through the whole state, and a whole year's work goes to clothe the soldiers. Is this enough to make the people fight?" Master Hu said, "It is not enough." Duke Wen said, "I have slackened the tolls at the passes and markets and eased the punishments. Is this enough to make the people fight?" Master Hu said, "It is not enough." Duke Wen said, "When any of my people lose their goods in a death, I send a gentleman of the guard in person to see to the matter; those with crimes I pardon, and to the poor and needy who lack I give. Is this enough to make the people fight?" Master Hu answered, "It is not enough. All of these are ways of making them careful of their living, and to make them fight is to kill them. The people follow my lord in order to be careful of their living, and if my lord then goes on to meet them and kill them, he loses what made them follow him." He said, "Then what is enough to make the people fight?" Master Hu answered, "Make it so that they cannot but fight." The duke said, "How are they made unable not to fight?" Master Hu answered, "Reward faithfully and punish without fail, and that is enough for fighting." The duke said, "How far do the punishments go?" He answered, "Do not spare the close and the noble; carry out the law on those you love." Duke Wen said, "Good." The next day he ordered a hunt at Pulu and set midday as the time, and said that those who came after the time would have the army's law carried out on them. Then Dian Xie, a man the duke loved, came after the time. The officer asked for his punishment, and Duke Wen let his tears fall and was grieved. The officer said, "I beg to do my office." So he cut through the spine of Dian Xie and had him carried around before the people, to make clear that the law was to be trusted. After that the people were all afraid and said, "My lord held Dian Xie as noble and weighty as that, and even so he carried out the law on him. How much more is there for us!" Duke Wen saw that the people could be made to fight, and so at last he raised troops and attacked Yuan and took it. He attacked Wei and made its furrows run east and took Wulu; he struck Yang; he overcame Guo; he attacked Cao. In the south he surrounded Zheng and overturned its parapets; he raised the siege of Song; and coming back he fought the men of Chu at Chengpu and greatly defeated them. He returned and made the covenant of Jiantu, and so completed the right dealing of Hengyong. At one stroke he had eight gains. What made it so was nothing else and no other thing: he followed Hu Yan's plan and borrowed the spine of Dian Xie.
夫痤疽之痛也，非刺骨髓，則煩心不可支也；非如是，不能使人以半寸砥石彈之。今人主之於治亦然，非不知有苦則安，欲治其國，非如是不能聽聖知而誅亂臣。亂臣者，必重人；重人者，必人主所甚親愛也。人主所甚親愛也者，是同堅白也。夫以布衣之資，欲以離人主之堅白、所愛，是以解左髀說右髀者，是身必死而說不行者也。
Now the pain of a boil: unless it stabs to the marrow, the heart is vexed past bearing; and unless it is like this, a man cannot be made to lance it with a half-inch of whetstone. It is the same with a ruler and good order. It is not that he does not know that hardship is followed by ease; but if he would govern his state, unless it is like this he cannot listen to the sage and the clever and cut down the disordering minister. The disordering minister is sure to be a man of weight, and a man of weight is sure to be one the ruler holds very close and loves. One whom the ruler holds very close and loves is as hard and white taken for one. Now to wish, with a commoner's means, to part the ruler from his hard and white, from the man he loves, is to cut off the left thigh and then talk the right thigh round; the body is sure to die and the argument is not carried out.