Guoyu Jin Yu — books seven to fifteen of the Discourses of the States

The Discourses of the States (Guoyu) is a collection of speeches and discourses set in the courts of eight states of the Zhou world, from the Western Zhou through the early fifth century BCE. Like the Zuo Commentary, it is traditionally ascribed to Zuo Qiuming, an ascription that cannot be verified from the text itself. These nine books, the Discourses of Jin (Jin Yu), are by far the longest state-section of the work, following the court of Jin across roughly two centuries: Duke Xian's conquest of the Li Rong and his favored consort Li Ji's long campaign against the heir apparent Shensheng and the princes Chong'er and Yiwu, Chong'er's years of exile through the Di, Qi, Wei, Cao, Song, Zheng, Chu, and Qin before his return to become Duke Wen and hegemon, the ministries and remonstrances of Zhao Dun, Fan Wenzi, and Xi Zhi through the battle of Yanling and the killing of the three Xi, the accession of Duke Dao, and finally the maneuvers of Zhao Jianzi, Zhao Xiangzi, and the house of Zhi that end this section at the siege of Jinyang, the crisis out of which Jin would later be partitioned into Han, Zhao, and Wei.

Each discourse stands under its own heading naming its speaker and occasion, grouped into the nine books of the Jin section as the source divides them; because Jin's court produced Zhou's fullest run of political narrative, some episodes recur across neighboring books in closely related tellings, and each is kept exactly as the source has it. Wei Zhao's third-century commentary travels with the source text below in its own untranslated layer.

Names of persons, states, and places are given in Hanyu pinyin without tone marks, with Chinese characters supplied at a figure's first appearance; several figures are named differently in different episodes — Hu Yan is also called Zifan and Jiufan, for instance — and the source's own usage is kept at each point. Ranks follow the conventional five — duke, marquis, earl, viscount, baron — and 禮 is rendered throughout as ritual propriety.

Translated for the Good Works Library directly from the classical Chinese, which is printed in full below. We know of no complete published English translation of the Discourses of the States; no claim of firstness is made.

Contents

• Book 7 — Discourses of Jin, 1 (卷七 晉語一)
• Book 8 — Discourses of Jin, 2 (卷八 晉語二)
• Book 9 — Discourses of Jin, 3 (卷九 晉語三)
• Book 10 — Discourses of Jin, 4 (卷十 晉語四)
• Book 11 — Discourses of Jin, 5 (卷十一 晉語五)
• Book 12 — Discourses of Jin, 6 (卷十二 晉語六)
• Book 13 — Discourses of Jin, 7 (卷十三 晉語七)
• Book 14 — Discourses of Jin, 8 (卷十四 晉語八)
• Book 15 — Discourses of Jin, 9 (卷十五 晉語九)

Translation

Book 7 — Discourses of Jin, 1 (卷七 晉語一)

Duke Wu Attacks Yi and Bids Luan Gongzi Not to Die (武公伐翼止欒共子無死)

Duke Wu attacked Yi and killed Marquis Ai. He held back Luan Gongzi (欒共子) and said: "If you will not die, I will present you to the Son of Heaven and have you made senior minister, governing the administration of the state of Jin."

He declined, saying: "I, Cheng, have heard it said: 'A man's life comes from three, and he serves them as one.' His father begets him, his teacher instructs him, his ruler feeds him. Without a father he would not be born; without food he would not grow; without teaching he would not know what kind of thing his life is. Therefore he serves them as one. Wherever the one he owes stands, there he gives his death. To repay begetting with one's death, to repay a gift with one's strength — this is the way of man. Would your servant dare, for the sake of private advantage, to abolish the way of man? By what would my lord then instruct anyone? Besides, my lord knows that Cheng is one who follows his ruler, but has not considered what it would be for Cheng to wait upon my lord at Quwo. A man who follows his ruler and yet is of two minds — what use would my lord have for him?"

He then fought and died.

Shi Su on Duke Xian's Attack upon the Li Rong — Victory, and Not Auspicious (史蘇論獻公伐驪戎勝而不吉)

Duke Xian (獻公) divined about attacking the Li Rong (驪戎). Shi Su (史蘇) read the crack and said: "You will win, but it is not auspicious." The duke said: "What do you mean?" He replied: "The omen I met is a clamping that holds a bone in the mouth, with teeth and fangs making mischief of it; Rong and Xia grappling with each other. Grappling with each other means conquering each other in turn — that is why I said it. Further, I fear there will be a mouth: it will draw the people away, and the state will shift its heart to it."

The duke said: "What mouth could there be? The mouth is in me; if I do not receive it, who would dare raise it?" He replied: "If it can draw men away, then when it enters it will surely be received as sweet. If you take pleasure in it and do not know it for what it is, how can it be dammed?"

The duke did not listen. He attacked the Li Rong and overcame them. He took Li Ji (驪姬) and brought her home; she was favored, and he set her up as his lady.

The duke gave the grandees a drinking party. He ordered the master of ceremony to fill a goblet for Shi Su, and said: "Drink, but without meat. In the campaign against the Li Rong you said, 'You will win, but it is not auspicious.' Therefore I reward you with the goblet and punish you with no meat. To conquer a state and gain a consort — what greater good fortune could there be?"

Shi Su drained the goblet, bowed twice with his head to the ground, and said: "The crack held it, and your servant did not dare conceal it. To conceal what the crack lays out is to fail in the office of a servant. There would be two offenses in that; with what should I then serve my lord? A great punishment would come, and not merely the want of meat. Yet let my lord also take joy in the good that is in it and make ready against the ill that is in it. If there is no ill, what harm is there in having made ready? If there is ill, the readiness is the cure. That your servant should prove untrustworthy would be the state's good fortune. How would I shrink from punishment?"

When the drinking was over and they came out, Shi Su said to the grandees: "Where there are men's weapons there are bound to be women's weapons. If Jin has conquered the Rong with men's weapons, the Rong will certainly conquer Jin with a woman's weapon. What is to be done?"

Li Ke (里克) said: "How so?"

Shi Su said: "Long ago Jie of Xia attacked You Shi, and the people of You Shi gave him Mo Xi as a woman. Mo Xi was favored, and thereupon she joined with Yi Yin and Xia was destroyed. Xin of Yin attacked You Su, and the You Su clan gave him Da Ji as a woman. Da Ji was favored, and thereupon she joined with Jiao Ge and Yin was destroyed. King You of Zhou attacked You Bao, and the people of Bao gave him Bao Si as a woman. Bao Si was favored and bore Bo Fu; thereupon she joined with Shi Fu of Guo, drove out the heir apparent Yi Jiu, and set up Bo Fu. The heir apparent fled to Shen; the men of Shen and the men of Zeng summoned the Western Rong to attack Zhou, and thereupon Zhou perished.

"Now Jin is meager in virtue and takes its ease with a captive woman, and moreover increases her favor. Even to set this beside the kings who ended the three dynasties — would that not be apt? Moreover the crack said: 'A clamping that holds a bone in the mouth, with teeth and fangs making mischief.' We divined about attacking Li, and the tortoise answered us by going apart and scattering. If it is so, this is the omen of ruin, and no dwelling place for us; separation is what it holds. If she does not straddle the state, can it be called a clamping? If she does not get hold of its ruler, can she hold a bone in her mouth? But if she straddles the state and gets hold of its ruler, then though men meet with teeth and fangs and mischief within, who will say he does not follow her? For the states of Xia to follow the Rong — what is that but defeat? Those who conduct the government cannot fail to be on guard. Our ruin is only days away."

Guo Yan (郭偃) said: "That the kings of the three last reigns perished was fitting. They were the masters of the people, yet they gave rein to their infatuation and felt no ache at it; they let their extravagance run and turned aside from nothing; they loosed their will and acted on it, so that there was nothing in them that was not diseased. Thus they came to ruin and never got to look back into the mirror.

"Now Jin, in its scale, is a marquisate of an outlying quarter. Its land besides is small, and great states lie at its side. Even if it wished to give rein to infatuation, it would not be free to do as it pleased. The great houses and the neighboring states will act as its tutors and guardians. Rulers may be many and set up in quick succession, and still it will not come to ruin. Even set up in quick succession, they will not exceed five. And the mouth is the gate of the three and the five; therefore the disorder of a slandering mouth does not exceed three or five.

"And a clamping is a small bone in the throat. It can wound a little; it cannot destroy a state. The one who meets it is wounded — what harm is that to Jin? Even call it a clamping, and let it work mischief with teeth and fangs: the mouth cannot bear it, and how long will it last? Jin's fear will indeed be great, but its ruin is not yet.

"When Shang declined, there was an inscription that said: 'A petty virtue is not worth attaching oneself to; one may not be proud of it, and it only gets one grief. A petty stipend is not worth coveting; it cannot become fat, and it only brings blame.' Even with Li's disorder, it will come to blame and nothing more. How could she subdue anyone?

"I have heard that of one who gains a following by disorder: without planning he cannot see out a season; without men he cannot escape trouble; without ritual propriety he cannot see out his years; without righteousness he cannot live out his full span; without virtue it does not reach his heirs; without Heaven he does not pass through the count of generations. Now she does not rest on what is secure — she cannot be called able to plan. She acts by teeth and fangs — she cannot be called one who wins men. She wrecks the state and turns it toward herself — that cannot be called ritual propriety. She does not measure, and seeks by crooked ways — that cannot be called righteousness. She uses favor to purchase resentment — that cannot be called virtue. Her kin are few and her enemies many — that cannot be called Heaven's help. Virtue and righteousness are not practiced in her; ritual and right are not her rule; she casts men away and loses her plan; and Heaven too will not assist her.

"I have observed my lord's lady. If she makes disorder, she will be like a bondsman farmer: though he gets rich fields and toils to work them, he will not get to eat of them. He does it for someone else, that is all."

Shi Wei (士蒍) said: "For taking warning nothing equals preparing beforehand; prepare, and then you can meet the event. The master here gives warning; and in the words of the two grandees there is truth in each."

In the end Li Ji did not prevail. Jin was set right by Qin, and only after five had been set up was it at peace.

Shi Su Foretells That Li Ji Will Certainly Bring Disorder on Jin (史蘇論驪姬必亂晉)

Duke Xian attacked the Li Rong and overcame them; he extinguished the viscount of Li and took Li Ji, bringing her home and setting her up as his lady. She bore Xi Qi (奚齊), and her younger sister bore Zhuo Zi (卓子). Li Ji asked that Shensheng (申生) be set over Quwo, the sooner to bring him to the noose; that Chong'er (重耳) be stationed at the city of Pu, that Yiwu (夷吾) be stationed at Qu, and that Xi Qi be stationed at Jiang — all on the ground of standing guard so that there should be no disgrace. The duke granted it.

Shi Su came to court and said to the grandees: "You several grandees, be on your guard. The root of disorder has sprouted. The other day, when our lord made Li Ji his lady, the people's sickness of heart had already reached its depth. In the campaigns of former times, the hundred families were raised up for the sake of the hundred families, and therefore the people could rejoice in them, and there was none who did not exhaust his loyalty and spend his labor to the point of death. Now our lord raises the hundred families in order to enrich himself. Outside, the people get none of the profit; inside, they hate his greed; and so between high and low there is already a split. And on top of that she has borne a son. Is this the way of Heaven? Heaven has strengthened its poison, and the people sicken at her manner. Disorder will be born of it.

"I have heard that a ruler loves what is lovable and hates what is hateful, delights in what is delightful and rests in what is restful, and so is able to have constancy. If you fell a tree but not from its root, it will surely grow again; if you dam a stream but not at its source, it will surely flow again; if you put out a calamity but not from its base, disorder will surely break out again. Now our lord has destroyed her father and rears his child — this is the base of the calamity. He rears his child, and moreover follows her desires. The daughter thinks of requiting her father's shame, and he gives rein to her desires. Though he loves her beauty, her heart must be malignant; that cannot be called a good thing. Loving her beauty, he will surely grant her what her heart is set on. She, once she has what her heart is set on, will fatten her desire, and following her malignant heart she will surely ruin the state and deepen the disorder. Disorder always comes from a woman's warfare; in all three dynasties it was so."

Li Ji did in the end make her move: she killed the heir apparent and drove out the two princes. A gentleman said: "He knew the root of the trouble."

Duke Xian Means to Depose the Heir Apparent Shensheng and Set Up Xi Qi (獻公將黜太子申生而立奚齊)

Li Ji bore Xi Qi, and her younger sister bore Zhuo Zi. The duke was about to depose the heir apparent Shensheng and set up Xi Qi. Li Ke, Pi Zheng (丕鄭), and Xun Xi (荀息) met together. Li Ke said: "Shi Su's words are about to come upon us. What is to be done?" Xun Xi said: "I have heard that one who serves a ruler exhausts his strength in carrying out his tasks; I have not heard of disobeying commands. The ruler sets up, the servant follows. Where is there any duplicity in that?" Pi Zheng said: "I have heard that one who serves a ruler follows what is right in him and does not go along with his infatuation. Infatuation misleads the people; when the people are misled they lose virtue, and that is to cast the people away. The people have a ruler in order that what is right may be ordered among them. Right gives birth to profit, and profit makes the people rich. How can a man dwell among the people and yet cast them away? The heir apparent must be established." Li Ke said: "I am no clever man. Though I do not know what is right, neither will I go along with his infatuation. I shall keep still." The three grandees then parted.

At the winter sacrifice in the temple of Duke Wu, the duke pleaded illness and did not take part, sending Xi Qi to preside over the rite. Meng Zu (猛足) then said to the heir apparent: "You, the eldest, do not appear, and Xi Qi stands in the temple. Why do you not lay a plan?"

The heir apparent said: "I have heard from the grandee of Yangshe: 'Serve your ruler with reverence, serve your father with filial piety.' To receive a command and not shift from it is reverence; to be reverent and comply with what gives him peace is filial piety. To cast off a command is to be unreverent; to issue orders of my own is to be unfilial. What plan then should I lay? Besides, to come between my father and what he loves and then be glad of his gift — there is disloyalty in that; to cast a man down in order to make myself — there is unfaithfulness in that. Filial piety, reverence, loyalty, faithfulness — these are what my lord and father rests in. To abandon what he rests in and lay plans would be far from filial. I shall stop where I am."

Duke Xian Attacks Dizu (獻公伐翟柤)

Duke Xian was hunting and saw the vapor over Dizu (翟柤). He came home, lay down, and could not sleep. Xi Shuhu (郤叔虎) came to court, and the duke spoke to him of it. He replied: "Is it that the bed is uncomfortable? Or that Li Ji is not at your side?" The duke dismissed him.

Going out, he met Shi Wei and said: "This evening our lord lay down and could not sleep. It must be on account of Dizu. The ruler of Dizu loves to keep the profit to himself and has no scruple. His servants vie in flattery to court his favor; those who advance stop up the way above, and those who withdraw resist and defy him. Above, they are greedy and hard; below, they are shiftless and trust to luck. There is a ruler let loose and no remonstrating servant; there is one who bears down from above and no loyal man below. Ruler and servants, high and low, each glut their private appetites and give rein to their crookedness, and the people each have their own mind and nothing to lean upon. To hold a state on such terms — is that not hard? If our lord attacks him, he can be overcome. I will not speak of it; you must speak of it."

Shi Wei reported it, the duke was pleased, and he attacked Dizu. Xi Shuhu was about to climb the wall. His followers said: "To leave your office and take a soldier's duty is not your charge." Xi Shuhu said: "Since I have no elder's counsel and no vigorous deeds either, with what shall I serve my lord?" Wearing feathers, he was the first up, and so the place was taken.

You Shi Teaches Li Ji to Put the Heir Apparent Far Away (優施教驪姬遠太子)

The duke's entertainer was named Shi (施), and he had illicit dealings with Li Ji. Li Ji questioned him, saying: "I want to carry out a great affair, but the three princes and their following are my difficulty. What of it?"

He replied: "Settle them early, and let each know his limit. When a man knows his limit, he rarely has an insolent heart; and even if he is insolent, he is then easy to destroy."

Li Ji said: "I want to make the move. Where should I begin?"

You Shi said: "It must be with Shensheng. As a man he is cautious, fine and clean; being the elder he is grave in bearing; and he cannot bear to do harm to others. One who is fine and clean is easily disgraced; one who is grave, once toppled, can be quickly finished; one who cannot bear to harm others will surely bring himself to harm himself. Disgrace him, and the thing is close at hand."

Li Ji said: "He is grave — will he not be hard to move?"

You Shi said: "One who knows disgrace can be disgraced, and once he can be disgraced, gravity can be moved. If he does not know disgrace, then neither will he know how to hold fast to a constant course. Now you are firm within and favored without, and whether you approve or disapprove, nothing you say is disbelieved. If outwardly you exhaust every kindness toward him and inwardly disgrace him, there is nothing that will not be moved. And I have heard: what is very fine is bound to be foolish. Being fine, he is easy to disgrace; being foolish, he does not know how to avoid trouble. Though he wished not to be moved, could he manage it?"

Therefore she first set slander going against Shensheng.

Li Ji bribed the Two Wu (二五) to speak to the duke, saying: "Quwo is my lord's ancestral seat; Pu and the two Qu are my lord's border marches. They cannot be without masters. If the ancestral town has no master, the people are not held in awe; if the border marches have no master, it opens the Rong's appetite. When the Rong conceive designs and the people slight the government, that is the state's affliction. If the heir apparent were set over Quwo and the two princes over Pu and Qu, then you could hold the people in awe and put fear into the Rong, and moreover display my lord's achievements."

She had the two of them say with one voice: "The wide wastes of the Di would be outlying towns for Jin. That Jin should open up new land — is that not fitting?"

The duke was pleased. He walled Quwo, and the heir apparent was stationed there; he walled Pu, and Prince Chong'er was stationed there; he walled the two Qu, and Prince Yiwu was stationed there. Having thus put the heir apparent far away, Li Ji set her words going, and from this the heir apparent came to be charged with guilt.

Duke Xian Forms Two Armies to Attack Huo (獻公作二軍以伐霍)

In the sixteenth year the duke formed two armies. The duke commanded the upper army, and the heir apparent Shensheng commanded the lower army, to attack Huo (霍).

Before the army marched out, Shi Wei said to the grandees: "The heir apparent is the ruler's second. He waits in reverence to succeed; what office should he have? Now our lord has divided land to him and given him an office. This is to set him aside. I will remonstrate and watch what comes of it."

So he said to the duke: "The heir apparent is my lord's second, and yet he leads the lower army. Is that not improper?" The duke said: "The lower army is the second of the upper army. I am above and Shensheng is below. Is that not proper?" Shi Wei replied: "The lower cannot be second to the upper." The duke said: "Why?"

He replied: "A second is like the limbs of the body. Above and below, left and right, they aid the heart and the eyes; they are used and do not tire, and this is the body's advantage. The upper pair take turns in lifting, the lower pair take turns in treading; they wheel about and shift and change in service of the heart and the eyes, and so they can manage affairs and handle the hundred things. But if the lower took hold of the upper, or the upper took hold of the lower, they would wheel about without moving and would go against the heart and the eyes, and would be used by things instead. What affair could then be managed?

"Therefore in the armies of antiquity an army had a left and a right, and where one was short the other filled it out; the thing was accomplished and no one knew of it, and so defeats were few. But if the lower is made second to the upper, then where there is a gap there is no shifting, and a defeat cannot be made good. And shifting, without the sounds and the banners, cannot be brought about. When the sounds and banners go beyond their number there is a crack; when there is a crack the enemy comes in; when the enemy comes in there is terror, and there is no leisure even to save the defeat. Who then could drive the enemy back? For the enemy to have his way is the state's grief. With this you may bully small places; you can hardly campaign against a state. Let my lord consider it."

The duke said: "I have a son and I dispose of him. This is not your grief." He replied: "The heir apparent is the ridgepole of the state. To dispose of the ridgepole when it is already finished — is that not dangerous?" The duke said: "If what I charge him with is light, then though it be dangerous, what harm is there?"

Shi Wei went out and said to people: "The heir apparent will not be established. His station is changed and no trouble is feared for him; his charge is made light and no danger is grieved over. The ruler's heart is turned elsewhere; how then can the heir be established? If he goes and conquers, that will be used to harm him; if he does not conquer, that will be the ground for charging him with guilt. Conquer or not, there is no escaping the charge. Rather than labor and not come into favor, he had better flee. The ruler would get what he wants, the heir apparent would be far from death and would have a fine name besides. To be a Taibo of Wu — would that not do?"

The heir apparent heard of it and said: "Ziyu's plan for me is loyal. But I have heard this: for a son, the worry is not to obey, not the want of a name; for a servant, the worry is not to labor, not the want of emolument. Now I am without talent and yet I have been given labor and obedience. What more should I ask? How could I match Taibo of Wu?"

The heir apparent then set out, conquered Huo, and returned; and the slanderous talk rose all the more.

You Shi Teaches Li Ji to Slander Shensheng (優施教驪姬譖申生)

You Shi taught Li Ji to weep at midnight and say to the duke: "I hear that Shensheng is very fond of benevolence and is strong, very generous and kind and loving toward the people, and that in all of it he goes by a method. Now they say that my lord is infatuated with me and will surely throw the state into disorder — I fear that for the state's sake he may use force upon my lord, so that my lord's span is not run out and yet he does not die his own death. What will my lord do? Why not kill me? Do not let one concubine throw the hundred families into disorder."

The duke said: "How could he be kind to his people and not kind to his father?"

Li Ji said: "Your handmaid too is afraid. I have heard this from the talk of outsiders: 'To act benevolently and to act for the state are not the same. For one who acts benevolently, to love his kin is what is called benevolence; for one who acts for the state, to profit the state is what is called benevolence.' Therefore he who is chief over the people has no kin: he takes the multitude for his kin. If it profits the multitude and the hundred families are at peace, would he shrink from his lord? For the multitude's sake he would not dare to spare his kin, and the multitude would think the better of him for it. He will begin in evil and end in beauty, covering the first with the later. Ordinary people live by what profits them. Kill a lord and greatly profit the multitude — which of the multitude would stop him? Kill his kin and do no evil to others — which of them would leave him? If profit runs both ways and he gains their favor, if his purpose is carried out and the multitude are pleased, then their desire for him will be very great. Who would not be led astray? Even wishing to love my lord, they could not be loosed from the spell.

"Now suppose my lord were a Zhou. If Zhou had had a good son, and that son had destroyed Zhou first, without making his evil manifest and without heaping up his defeat, it would have been the same death — there would have been no need to borrow the hand of King Wu — and his line would not have been cut off, and its sacrifices would continue to this day. How then should I know whether Zhou was good or not? My lord wishes not to trouble himself over this. Can that do? If the great trouble comes and only then he troubles himself over it, what good will it be?"

The duke was afraid and said: "What can be done?" Li Ji said: "Why does my lord not plead age and hand him the government? Once he has the government and carries out his desire, once he has what he seeks, he will let my lord alone. And let my lord consider: from Huan Shu onward, which of them could love his kin? It was precisely by having no kin that they were able to absorb Yi."

The duke said: "The government cannot be given him. It is by martial power and by awe that I stand over the feudal lords. To lose the government before I die cannot be called martial; to have a son and not master him cannot be called awesome. If I hand him the government, the feudal lords will surely break with me; and one who can break with me can surely harm me. To lose the government and to harm the state cannot be endured. Do not be anxious. I will lay a plan."

Li Ji said: "The Di of Gaoluo harass our border districts morning and evening, so that there is not a day for pasturing in the fields. My lord's granaries are already not full, and there is the further fear of our borders being pared away. Why does my lord not send him to attack the Di, and so observe whether he is decisive with a host, and whether the host's trust in him is harmonious? If he does not defeat the Di, then the guilt may be made out against him, and that will serve; if he defeats the Di, then he is good at using a host, his demands will surely grow broader, and then we may lay deeper plans. Moreover, if he defeats the Di the feudal lords will be startled and afraid, our border districts will need no watch, the granaries will fill, the four neighbors will submit, the borders will be secure, my lord will get the benefit of it and will also know whether the thing can be done. The profits are many. Let my lord consider it."

The duke was pleased. Therefore he sent Shensheng to attack the Eastern Hills, clothing him in a robe with its seam off center and hanging a golden jue-ring at his girdle.

The attendant Zan (贊) heard of it and said: "The heir apparent is in peril. Our lord has given him something odd; oddness gives birth to strangeness, strangeness gives birth to inconstancy, and with inconstancy he cannot be established. He sends him out on campaign and first watches him by this; so he tells him of a divided heart and shows him the token of hard severance. Then he will surely hate his heart and harm his person. Hating his heart, he will surely lay a trap for him within; harming his person, he will surely put him in danger without. When danger rises from the middle, it is hard indeed. And this robe is the robe of the exorcist-madman, over which a curse is spoken. Its words are: 'Make an end of the enemy and come back.' Though he make an end of the enemy, what will he do about the slander within?"

Shensheng defeated the Di and returned, and slander was set going at home. A gentleman said: "He knew the subtle signs."

Shensheng Attacks the Eastern Hills (申生伐東山)

In the winter of the seventeenth year the duke sent the heir apparent to attack the Eastern Hills. Li Ke remonstrated: "Your servant has heard that the Gaoluo clan mean to fight. Let my lord release Shensheng from this."

The duke said: "He goes." Li Ke replied: "It is not the old rule. When the ruler goes out, the heir apparent stays, in order to watch over the state; when the ruler goes out and the heir apparent goes with him, it is in order to steady the army. Now the ruler stays and the heir apparent goes. There has never been such a thing."

The duke said: "This is not for you to know. I have heard that there are three ways of establishing an heir: if their persons are equal, go by years; if the years are the same, go by love; if love is in doubt, decide it by tortoise shell and by yarrow. Do not lay plans between me and my son. It is by this that I shall observe him."

The duke was displeased. Li Ke withdrew and saw the heir apparent. The heir apparent said: "My lord has given me the off-center robe and the golden jue. What does it mean?" Li Ke said: "Are you afraid, young master? He clothes you in half of his own person and puts a golden jue in your grasp; the charge is no slight one. What have you to fear, young master? For a son, the fear is of being unfilial, not of failing to obtain. And I have heard it said: 'Reverence is better than asking.' Exert yourself, young master."

A gentleman said: "He handled the space between father and son well."

The heir apparent then set out. Hu Tu (狐突) drove the war chariot and Xian You (先友) was the man on the right; he wore the off-center robe and carried the golden jue. Setting out, he said to Xian You: "My lord has given me these. What does it mean?" Xian You said: "The half of his own dress, and the authority of the golden jue — they lie in this campaign. Exert yourself, young master."

Hu Tu sighed and said: "To clothe what is unmixed in motley, and to break him off with a metal that glitters cold — the chill of it is extreme. How can it be relied on? Though he exert himself, can the Di be finished off?"

Xian You said: "He is clothed in half his father's person and grasps the essential of arms; they lie in this campaign, and there is nothing to do but exert himself. Half his father's person means there is no malice; the essential of arms means that calamity is kept far off. Close to his father and free of calamity, what is there to worry about?"

They reached Jisang (稷桑). The Di came out to meet them, and Shensheng wished to fight. Hu Tu remonstrated: "It cannot be. Tu has heard: when the ruler of a state is fond of those outside, the grandees are in peril; when he is fond of the inner chambers, the rightful son is in peril and the altars of the state are in danger. If by complying with your father you could keep far from death, and by being kind to the multitude you could profit the altars of the state, might that not be planned for? How much less should you put your person in danger among the Di and so stir up slander at home?"

Shensheng said: "It cannot be. My lord's sending me was no gladness; rather he wishes to sound my heart. That is why he gave me strange dress and told me of the authority. And there were sweet words besides. When words are very sweet, what is within them must be bitter. Slander is at work within, and therefore my lord has conceived designs. Even were the slander a wood-worm, how should I avoid it? Better to fight. If I return without fighting, my guilt will be all the heavier; if I fight and die, I shall still have a fine name."

He did indeed defeat the Di at Jisang and returned. Slanderous talk rose all the more, and Hu Tu barred his gate and did not come out. A gentleman said: "He was good at deep planning."

Book 8 — Discourses of Jin, 2 (卷八 晉語二)

Li Ji's Slander Brings About the Death of the Heir Apparent Shensheng (驪姬譖殺太子申生)

After the return from Jisang, five years passed. Li Ji said to the duke: "I hear that Shensheng's designs grow deeper. The other day I told my lord plainly that he had won the multitude. If the multitude had not found their advantage in him, how could he have beaten the Di? Now he prides himself on his success against the Di, and his ambition grows broader. Hu Tu will not go along with him, and so does not come out. I have heard that Shensheng is very fond of good faith and is strong, and moreover he has let promises slip to the multitude. Even if he wished to draw back, the multitude would hold him to it. Words cannot be eaten back, and a multitude cannot be silenced, and so his designs go deep. If my lord does not lay a plan, the trouble will be upon us."

The duke said: "I have not forgotten. But there is as yet nothing by which to bring a charge home to him."

Li Ji told You Shi: "My lord has already agreed with me to kill the heir apparent and set up Xi Qi. My difficulty is Li Ke. What is to be done?" You Shi said: "I can bring Li Ke over in a single day. Prepare me a feast of one sheep, and I will go along with it and drink wine with him. I am an entertainer; my words carry no blame."

Li Ji agreed and had it prepared, and sent You Shi to drink wine with Li Ke. In the midst of the drinking You Shi rose to dance and said to Li Ke's wife: "Mistress Meng, give me a bite, and I will teach this man how to serve his lord at leisure and in pleasure." Then he sang:

"For leisure and pleasure he holds himself off, off —
not so much as the crows.
The others all settle in the leafy tree;
he alone settles in the withered."

Li Ke laughed and said: "What do you mean by the leafy tree? What do you mean by the withered?" You Shi said: "Where the mother is the lord's lady and the son will be the lord — may that not be called leafy? Where the mother is already dead and the son is besides under reproach — may that not be called withered? And the withered is a wounded thing too."

You Shi went out. Li Ke had the food set aside, did not eat his supper, and lay down. At midnight he summoned You Shi and said: "Were your words just now a jest? Or have you heard something?" He said: "It is so. My lord has already agreed with Li Ji to kill the heir apparent and set up Xi Qi. The plan is settled."

Li Ke said: "To take my lord's purpose in hand and kill the heir apparent — I cannot bring myself to it. To go on and renew my old friendship with him — I dare not. If I stand in the middle, shall I be spared?" You Shi said: "You will be spared."

At dawn Li Ke saw Pi Zheng and said: "Shi Su's words are about to come upon us. You Shi has told me that our lord's plan is settled: he will set up Xi Qi." Pi Zheng said: "What did you say?" He said: "I answered that I would stand in the middle." Pi Zheng said: "What a pity. Better to have said you did not believe it, and so held them off; and to have stood firm by the heir apparent, and so drawn them apart; and to have made many devices for it, so as to change her purpose. Once her purpose slackened a little, a gap could be opened. Now that you have said 'I stand in the middle,' you have only made her plan the firmer. She has it settled, and it will be hard to find a gap."

Li Ke said: "Words gone out cannot be overtaken. And when the inmost heart of a person has no scruple at all in it, how can the thing be broken? What will you do?" Pi Zheng said: "I have no heart of my own. One who serves a ruler in this way takes the ruler for his heart, and the disposing does not lie with me."

Li Ke said: "To murder a ruler and call it uprightness, to grow great in that uprightness until the heart is proud, and by that pride to dispose of other men's households — I dare not. Or to bend my purpose and follow my lord, which is to have a man cast down for my own profit; and to seize the advantage of the right course so as to bring the heir apparent through — that I have not the power to do. I shall go into hiding."

The next day he pleaded illness and did not come to court. In thirty days the disaster was accomplished.

Li Ji, using the ruler's command, gave orders to Shensheng: "Last night my lord dreamed of Qi Jiang. You must sacrifice at once and send back the blessed meat." Shensheng consented. He sacrificed at Quwo and sent the blessed meat to Jiang. The duke was out hunting. Li Ji received the offering and put poison in the wine and aconite in the meat.

When the duke arrived, he summoned Shensheng to present it. The duke poured a libation of it on the ground, and the ground heaved up. Shensheng grew afraid and went out. Li Ji gave the meat to a dog, and the dog died; she gave the wine to a petty officer to drink, and he died too. The duke ordered Du Yuankuan (杜原款) put to death. Shensheng fled to New City.

When Du Yuankuan was about to die, he sent the petty officer Yu to report to Shensheng, saying: "Kuan is without talent, scant of wisdom and slow of wit. I could not teach and guide you, and so it has come to death. I could not know deeply enough the measure of our lord's heart, so as to have you give up your favor, seek broad lands elsewhere, and hide yourself away there; being cautious and scrupulous, I did not dare to act. Therefore, when the words came there was no place to contest them, and so we fell into great trouble and were caught by slander. Yet Kuan does not dare to grudge his death; only that I should be reckoned equal with the slanderer, that is the evil of it.

"I have heard that a gentleman does not put away his true feeling and does not answer slander with slander. If the slander runs its course and he dies, that is acceptable; he still has a fine name. To die without changing one's feeling is strength. To hold to one's feeling and give one's father joy is filial piety. To kill oneself in order to complete one's purpose is benevolence. To die without forgetting one's lord is reverence. Exert yourself, young master. In dying you will surely leave love behind you; to die and be longed for by the people — is that not acceptable?"

Shensheng consented.

Someone said to Shensheng: "It is not your guilt. Why do you not leave?" Shensheng said: "I cannot. If I leave and the charge is cleared, it must come home to my lord, and that would be to resent my lord. It would make my father's evil manifest and earn the laughter of the feudal lords. Toward whom then should I turn to go in? Hemmed in within by father and mother, hemmed in without by the feudal lords — that is a double straitening. To cast off my lord and flee the charge is to run from death. I have heard: 'The benevolent do not resent their lord; the wise do not double their straits; the brave do not run from death.' If the charge is not cleared, then by leaving it will surely grow heavier. To leave and have the charge grow heavier is not wise; to run from death and resent my lord is not benevolent; to be charged and not die is to be without courage. To leave and thicken the resentment — evil must not be doubled, and death must not be evaded. I shall lie low and wait for what is commanded."

Li Ji went to see Shensheng and wept over him, saying: "You have a father, and you could bring yourself to this against him — how much more against the people of the state! To do this to a father and then seek men's goodwill — who would be well disposed to you? To kill a father and then seek to profit men — who would take profit from you? These are all things the people abhor. It will be hard to live long."

Li Ji withdrew, and Shensheng hanged himself in the temple at New City.

When he was about to die, he had Meng Zu say to Hu Tu: "Shensheng was at fault; he did not listen to the elder, and so it has come to death. Shensheng does not dare to grudge his death. Even so, our lord is old, and the state has many troubles. If the elder does not come out, what will become of our lord? If only the elder will come out and take thought for our lord, then Shensheng will have received a gift even in death; and though he die, what regret would there be?"

For this his posthumous title was Prince Gong.

When Li Ji had killed the heir apparent Shensheng, she went on to slander the two princes, saying: "Chong'er and Yiwu were privy to Prince Gong's affair." The duke ordered the eunuch Chu to stab Chong'er, and Chong'er fled to the Di; he ordered Jia Hua to stab Yiwu, and Yiwu fled to Liang. All the princes were driven out, and Xi Qi was then set up. For the first time an ordinance was made that the state should have no ducal clan.

Princes Chong'er and Yiwu Flee into Exile (公子重耳夷吾出奔)

In the twenty-second year Prince Chong'er went into exile. Reaching Bogu, he divined about going to Qi or to Chu. Hu Yan (狐偃) said: "Do not divine about it. Qi and Chu are far off by road and their expectations are large; one cannot go to them in distress. The road being far, it is hard to reach them; their expectations being large, it is hard to take refuge with them; and going in distress brings much regret. In distress and with much regret, one cannot run to those who expect much. If you go by Yan's thinking, let it be the Di. The Di are near to Jin and have no dealings with it; they are ignorant and rude and have many enemies, and it is easy to reach them in flight. Having no dealings with Jin, they can hide what is hated; having many enemies, they can share our anxieties. If you now rest from anxiety among the Di, and watch the state of Jin, and observe besides what the feudal lords do, there is nothing that will not be accomplished." So he went to the Di.

A year later Prince Yiwu also fled, saying: "Why should I not follow my elder brother and hide among the Di?" Ji Rui (冀芮) said: "You must not. To go out later and run to the same place will not free you from the charge. Moreover, to go out together and come back together is hard, and to live together with different aims breeds hatred. Better to run to Liang. Liang is near Qin, and Qin is close to our lord, and our lord is old. If you go there, Li Ji will be afraid and will surely seek support from Qin. Because we are alive there, she will surely send word of her regret, and that will be our acquittal." So he went to Liang.

After he had been there two years, Li Ji sent the eunuch Chu with a jade ring to explain her words away. In the fourth year he went back and became ruler.

Guo Is About to Fall, and Zhou Zhiqiao Takes His Clan to Jin (虢將亡舟之僑以其族適晉)

The Duke of Guo dreamed that he was in the ancestral temple, and that a spirit with a man's face, white hair, and tiger's claws stood in the western corner holding a battle-axe. The duke took fright and ran. The spirit said: "Do not run. The Lord on High has commanded: 'Let Jin enter at your gate.'" The duke bowed with his head to the ground.

He woke and summoned the scribe Yin (史嚚) to interpret it. He replied: "If it is as my lord says, then it was Rushou, Heaven's spirit of punishments. What Heaven does is accomplished through its officers."

The duke had him imprisoned, and further had the people of the state offer congratulations on the dream. Zhou Zhiqiao (舟之僑) told his clan: "People say that Guo's fall is not far off; now I know it. My lord does not weigh the matter, but has men congratulate him on a great state's entering his gate. What does that spare him? I have heard it said: 'When a great state has the Way and a small state enters it, that is called submission; when a small state is arrogant and a great state enters it, that is called punishment.' The people are sick of my lord's extravagance, and so they have gone over to defying his commands. Now he takes it as a good thing that his dream promises his extravagance shall be extended — this is Heaven taking away his mirror and increasing his sickness. The people sicken at his manner, and Heaven besides deludes him; a great state comes to punish him, and the orders he issues are defied; the clan state is already brought low, and the feudal lords keep their distance from him. With no kin within or without, who is there to save him? I cannot bear to wait for it."

He set out, and with his clan went over to Jin. In the sixth year Guo was destroyed.

Gong Zhiqi Knows That Yu Will Fall (宮之奇知虞將亡)

In the campaign against Guo, the army marched out through Yu. Gong Zhiqi (宮之奇) remonstrated and was not heeded. He went out and said to his son: "Yu will perish. Only the loyal and the trustworthy can lodge a foreign invader and take no harm from it. To clear away one's own darkness and so meet what is outside is called loyalty; to settle one's own person and so carry out affairs is called trustworthiness. Now our lord does to others what he himself hates — his darkness is not cleared away; he destroys his kin for goods — his person is not settled. A state does not stand without loyalty and is not firm without trustworthiness. Having neither loyalty nor trustworthiness, he lodges a foreign invader; the invader will see the crack in him and go home to plan for it. He has already pulled up his own root; how can he last? If I do not go, I fear it will reach me."

He took his wife and children away to the western hills, and in three months Yu perished.

Duke Xian Asks Bu Yan in What Month to Attack Guo (獻公問卜偃攻虢何月)

Duke Xian asked Bu Yan (卜偃): "In what month should Guo be attacked?" He replied: "There is a children's rhyme that runs:

At the dawn of a bing day, the Dragon's Tail lies hidden at the conjunction;
in matching war-dress, brave and bright, they take the banners of Guo.
The Quail spreads out its blaze, the Heavenly Whip burns faint;
with the Fire at mid-sky the army is made, and the Duke of Guo takes flight.

"When the Fire stands at the center at daybreak — will that not be at the turn of the ninth and tenth months?"

The Steward Duke of Zhou on the Marquis of Qi's Love of Display (宰周公論齊侯好示)

At the meeting at Kuiqiu, Duke Xian was about to go to the meeting when he met the Steward, the Duke of Zhou, who said: "My lord may forgo the meeting. The Marquis of Qi is fond of display; he applies himself to bounty and to feats of strength and not to virtue. Therefore he summons the feudal lords in lightly laden and sends them off heavily laden, so that those who come are encouraged and those who had gone against him are drawn to him. He soothes them with words of the old statutes; he keeps the binding of the covenant slight and its kindness generous, and so shows them good faith. Three times he has assembled the feudal lords, and he has preserved three states that had perished, and so shows them his bounty. Thus he has campaigned north against the Mountain Rong, south against Chu, and westward has made this meeting. Compare it to a house: the ridge is already weighted into place; what more is there to add?

"I have heard that kindness is hard to spread over all and bounty is hard to repay. Not spread over all and not repaid, it ends in resentment and enmity. The Marquis of Qi will dispense his kindnesses as a man calls in a debt. He will not be equal to carrying that through, and will have no leisure to make Jin his business. Even at the later meetings he will be away in the east. Let my lord have no fear; he will only be putting himself to trouble."

The duke then turned back.

The Steward Duke of Zhou Foretells That the Marquis of Jin Will Die (宰周公論晉侯將死)

Steward Kong said to his charioteer: "The Marquis of Jin will die. He has Great Huo for his wall, and the Fen, the He, the Su, and the Kuai for his moats, and the peoples of the Rong and the Di ring him about. Broad is that land of his; if only he would leave off what departs from the way, who could put fear into him? Now the Marquis of Jin neither weighs whether Qi's virtue is ample or not, nor measures the strength of the feudal lords; he lays aside the guarding and ordering of his own and lightly takes to the road. He has lost his heart. When a gentleman loses his heart, he seldom escapes an early death or a derangement."

In that year Duke Xian died. Eight years later came the meeting at Huai. Duke Huan was lying in his coffin, and the men of Song attacked Qi.

Li Ke Kills Xi Qi and Qin Establishes Duke Hui (里克殺奚齊而秦立惠公)

In the twenty-sixth year, Duke Xian died. Li Ke (里克) was about to kill Xiqi (奚齊), and first informed Xun Xi (荀息), saying: "The partisans of the three princes are going to kill the young boy. What will you do?" Xun Xi said: "Our lord is dead, and now to kill his orphan son — for me there is only death; I will not go along with them." Li Ke said: "If you die and the boy is established, would that not be well enough? But if you die and the boy is deposed all the same, what use is your death?" Xun Xi said: "Once our lord asked me about a subject's service of his ruler, and I answered him with loyalty and steadfastness. The lord said, 'What do you mean by that?' I answered: 'To do everything one's strength allows that can benefit the ducal house, leaving nothing undone — that is loyalty. To bury the dead and nourish the living, so that if the dead man came back to life he would have no regret, and the living man would feel no shame — that is steadfastness.' My words have already gone out of me. How could I wish to carry out my words and still spare my own body? Though I die, how am I to escape it?"

Li Ke informed Pi Zheng (丕鄭), saying: "The partisans of the three princes are going to kill the young boy. What will you do?" Pi Zheng said: "What does Xun Xi say?" He answered: "Xun Xi says, 'I will die for him.'" Pi Zheng said: "Then exert yourself. What two officers of a state plan together is never left unaccomplished. I will act on your behalf. You lead the grandees of the seven chariots and wait for me. I will use the Di to stir the matter up and draw support from Qin to shake it. If we set up the one whose bond with us is thin, we can still get heavy bribes from him; the one whose bond is thick we can keep from entering at all. The state — whose state is it, after all!" Li Ke said: "That cannot be. I have heard it said that righteousness is the foot on which advantage stands, and greed is the root of resentment. Abandon righteousness and advantage has no footing; thicken greed and resentment is born. What crime has the boy committed against the people? It was by Li Ji's (驪姬) seductions that our lord was bewitched and the men of the state deceived, that slander was brought against the princes and their portion taken from them, that our lord was led into confusion and, trusting her, drove them into exile, that an innocent man was killed and we were made a laughingstock among the feudal lords, so that there is not one of the hundred families who does not harbor evil in his heart. I fear it is like damming a great river: it will burst, and no one will be able to save or restrain it. Therefore I mean to kill Xiqi and set up one of the princes who are abroad, so as to settle the people and quiet their anxiety, and to have support among the feudal lords besides — in the hope that the lords will call it righteous and comfort us, and the hundred families will rejoice and uphold him, and the state can be made secure. But to kill the ruler now and profit by his wealth is greed, and it turns righteousness upside down. Greed makes the people resentful; turning righteousness upside down makes wealth no profit at all. To profit by wealth while the people resent you, to throw the state into disorder while endangering your own person, and to fear being set down in the records of the feudal lords as a warning — that cannot be made to last." Pi Zheng agreed. Thereupon they killed Xiqi, Zhuozi (卓子), and Li Ji, and asked Qin for a ruler.

When Xiqi had been killed, Xun Xi was about to die for him. Someone said: "Better to set up his younger brother and support him." Xun Xi set up Zhuozi. Li Ke killed Zhuozi as well, and Xun Xi died for him. The gentleman said: "He did not eat his words."

When Xiqi and Zhuozi had been killed, Li Ke and Pi Zheng sent Tu Anyi (屠岸夷) to inform Prince Chong'er (重耳) among the Di, saying: "The state is in disorder and the people are disturbed. A state is won in disorder; the people are brought under rule when they are disturbed. Why do you not come in? I ask to be your guide." Chong'er told Jiufan (舅犯), saying: "Li Ke wishes to bring me in." Jiufan said: "It cannot be done. Firm planting depends on the beginning; if at the beginning the root is not made firm, in the end the tree must wither and fall. He who is head of a state knows the proper measure of grief and joy, of delight and anger, and it is by this that he leads the people. To seek the state without grieving at a death is hard; to enter by taking advantage of disorder is perilous. If you get the state by a death, you will surely be glad at deaths, and gladness at deaths must mean grief at life. If you enter by taking advantage of disorder, you will surely delight in disorder, and delight in disorder must mean slackness in virtue. That is to reverse the measure of grief and joy, of delight and anger — and how then will you lead the people? If the people are not led by you, who is head over them?" Chong'er said: "If not by a death, who is to succeed? If not by disorder, who would bring me in?" Jiufan said: "I, Yan, have heard that deaths and disorders have their small and their great. The great death and the great disorder are the blade's edge; one must not run upon them. The death of father and mother is the great death; slander among brothers is the great disorder. You are met with both at once, and that is why it is hard." Prince Chong'er went out and saw the messenger, saying: "You are kind to think of me, Chong'er the exile. While my father lived I could not serve him even as one of the servants who sprinkle and sweep; now that he is dead I dare not attend at the mourning and so make my offense heavier, and bring dishonor upon the grandees besides. I venture to decline. He who makes a state secure does it by drawing the multitude close and being good to his neighbors, by following the people and going along with them. If it is to the profit of the multitude, and if the neighboring states set him up, let the grandees follow him. Chong'er dares not go against it."

Lü Sheng (呂甥) and Xi Cheng (郤稱) likewise sent Wu of Pucheng to inform Prince Yiwu (夷吾) in Liang, saying: "If you bribe the men of Qin heavily and seek to enter, we will be your support within." Yiwu told Ji Rui (冀芮), saying: "Lü Sheng wishes to bring me in." Ji Rui said: "Exert yourself. The state is in disorder and the people are disturbed; the grandees have no settled mind. This must not be let slip. Without disorder, how would you enter? Without danger, how would you come to rest? Since by good fortune you are a son of the ruler, they must seek you out. In the very midst of disorder and disturbance, who is there to stand against us? The grandees have no settled mind: whomever the multitude set up, who will not follow him? Why not use the whole state to bribe those without and those within, grudging nothing though it empty the treasury, in order to get in? Once you are in, then plan how to gather again." Prince Yiwu went out and saw the messenger, bowed twice with his head to the ground, and agreed.

Lü Sheng went out and told the grandees: "Our lord is dead, and to set up a ruler on our own we do not dare. If we delay long, I fear the feudal lords will lay their own plans and summon a ruler for us straight from abroad; then the people will each have a mind of their own, and I fear the disorder will grow thick. Why not ask Qin for a ruler?" The grandees agreed. So they sent Liang Youmi (梁由靡) to report to Duke Mu of Qin (秦穆公), saying: "Heaven has sent down calamity upon the state of Jin. Slanderous words rose thick and reached even to the successors and the descendants of our unworthy lord, who in grief and dread were scattered and driven far off, lodging in the weeds and brush with nothing to lean upon. And upon this came our unworthy lord's death; mourning and disorder have arrived together. By your lord's spirit-power the ghosts and spirits sent down what was good, and the guilty one has been made to bear her guilt. Your servants dare not rest easy anywhere, but await your lord's command. If you would kindly look upon our altars of soil and grain, and not forget the good relations of the former rulers, and condescend to take up one of those fugitive and banished descendants and establish him, that he may preside over their sacrifices, and settle and comfort our state and our people — then even among the feudal lords of the four quarters, hearing of it, who would not stand in awe of your majesty and rejoice in your virtue? So the deep love of our departed lord would be carried through, and your lord's rich bounty received, and your servants would receive that great virtue; and in the state of Jin, who then would not be one of your lord's bond-servants?"

Duke Mu of Qin agreed. He sent the messenger back, and then summoned the grandee Ziming (子明) and Gongsun Zhi (公孫枝), saying: "In this disorder of the state of Jin, whom shall I send first, to go to the two princes and set one of them up? Take it as a matter of morning-and-evening urgency." The grandee Ziming said: "Let my lord send Zhi. Zhi is quick, and he knows the rites; he is respectful, and he knows what is hidden. Being quick, he can keep a plan concealed; knowing the rites, he can be sent as an envoy; being respectful, he will not let your command fall to the ground; knowing what is hidden, he can tell what is possible and what is not. Let my lord send him."

So he sent Prince Zhi (公子縶) to condole with Prince Chong'er among the Di, saying: "Our unworthy lord has sent Zhi to condole with the prince in his trouble, and now with a death laid on top of it. I have heard that a state is often won at a time of mourning and often lost at a time of mourning. The moment must not be let slip, and mourning must not be drawn out. Let the prince consider it!" Chong'er told Jiufan. Jiufan said: "It cannot be done. An exile has no kin; he takes good faith and humaneness for his kin, and therefore whoever sets him up runs no danger. To seek profit while one's father lies dead in the hall — who will call me humane? Others too have their claim in it, and if I go after it by mere luck, who will call me trustworthy? Without humaneness and without good faith, how is profit to be made to last?" Prince Chong'er went out and saw the messenger and said: "Your lord is kind to condole with an exiled servant, and lays a further command upon him besides. Chong'er is himself in exile; when my father died I could not take my place among the weepers. How should I dare to have any other purpose, and so dishonor your lord's sense of right?" He bowed twice without touching his head to the ground, rose and wept, and withdrew without a private word.

Prince Zhi withdrew and went to condole with Prince Yiwu in Liang, with the same message as the condolence to Prince Chong'er. Yiwu told Ji Rui: "The men of Qin are taking trouble for me!" Ji Rui said: "Exert yourself, prince. An exile cannot afford scruples of purity; with such scruples nothing gets done. Match their favor with heavy bribes; give it all, prince, and grudge no wealth. Others too have their claim in it; if I take it by a stroke of luck, is that not allowable?" Prince Yiwu went out and saw the messenger, bowed twice with his head to the ground, rose without weeping, and withdrew and spoke privately with Prince Zhi, saying: "Li Ke, the middle grandee, is with me, and I have promised him a million mu of fields at Fenyang. Pi Zheng is with me, and I have promised him seven hundred thousand mu of fields at Fucai. If your lord will only support me, Heaven's mandate counts for nothing — it lies with Qin alone. If this exile may only enter and sweep the ancestral temple and settle the altars of soil and grain, what land would this exile hold for his own? My lord already has his commanderies and counties, and I will hand over five walled cities beyond the River besides. It is not that I say my lord has none of these; it is so that when my lord travels east upon the fords and bridges he may meet with no difficulty or urgency. What this exile carries at his breast-strap and belly-band, with which he looks toward the dust of your lord's train — forty yi of gold and six pairs of white jade heng-pendants — he does not dare offer to you, prince, but asks that they be handed in to your attendants."

Prince Zhi returned and reported to Duke Mu. Duke Mu said: "I am for Prince Chong'er; Chong'er is humane. That he bowed twice without touching his head to the ground shows he was not greedy to be his father's successor. That he rose and wept shows he loved his father. That he withdrew without a private word shows he was not sunk in the pursuit of gain." Prince Zhi said: "My lord's words are mistaken. If my lord seeks to set up a ruler for Jin and see him through, then to set up the humane man is well enough. But if my lord seeks to set up a ruler for Jin so as to make a name in the world, then it is better to set up one who is not humane, so as to keep confusion within Jin, and so that you may still advance or draw back as you please. I have heard it said: 'Humaneness has its way of setting up, and force has its way of setting up. Humaneness sets up virtue; force sets up submission.'" Therefore they first set up Prince Yiwu, and he became Duke Hui.

Ji Rui Answers Duke Mu of Qin (冀芮答秦穆公問)

Duke Mu asked Ji Rui: "On whom does the prince rely in Jin?" He answered: "I have heard that an exile has no faction, and that whoever has a faction is bound to have enemies. When Yiwu was young he took no pleasure in games and sport, and never overstepped in what he gave in return; his anger never showed in his face; and when he grew up he did not change. Therefore in going into exile he left no resentment behind him in the state, and the multitude are at ease with him. Were it not so, Yiwu is without ability — on whom could he rely?" The gentleman said: "Well done, to commend a man by understatement."

Book 9 — Discourses of Jin, 3 (卷九 晉語三)

Duke Hui Enters and Goes Back on the Bribes Promised Without and Within (惠公入而背外內之賂)

Duke Hui came in and went back on the bribes promised without and within. The common people chanted of it, saying:

Flattery meeting flattery —
in the end they lost their fields.
Deceit meeting deceit —
in the end it lost its bribe.
He got the state and grew careless;
at last he met with his blame.
They lost their fields and took no warning:
calamity and disorder will rise from it.

After Li Ke and Pi Zheng were dead, the calamity came: the duke fell at Han. Guo Yan (郭偃) said: "Well said! The mouths of the multitude are the gate of calamity and of blessing. Therefore the gentleman examines the multitude before he acts, looks to warnings before he plans, and weighs his plan before he carries it out; and so nothing he does fails. He plans within and weighs without, untiring in examination and review, examining himself daily and practicing what he learns; and with that the whole business of caution and preparation is complete."

Duke Hui Reburies the Reverent Heir Apparent (惠公改葬共世子)

Duke Hui, having taken the throne, brought out the body of the Reverent Heir Apparent and buried it again, and the stench of it reached outside. The men of the capital chanted of it, saying:

Uprightness gets no reward.
Who is this man, that such a stench should come of him?
Uprightness was not listened to;
good faith was not held sincere.
In this state there is no law:
he lives by stealth and survives by luck.
If he does not amend and be upright,
the great mandate will topple.
Dread, ah! Longing, ah!
Let each gather what he has
and wait for the one who is to come home, ah!
A sigh, ah! A parting, ah!
The grief of our hearts, ah!
In the year of twice seven
there will be no sign of him, ah!
The prince who is among the Di —
he is the one we lean upon, ah!
He will settle and comfort the state
and be mate to the king, ah!

Guo Yan said: "How extreme it is — how hard goodness is! My lord reburied the Reverent Lord and took it for glory, and yet the evil only grows more manifest. When a man is fine within, it must be broadcast without and spread abroad among the people, and the people uphold him; and it is the same with evil. Therefore one's conduct cannot but be careful. Someone will surely come to know of it. In fourteen years, will not my lord's chief heir be cut off? The number has been told to the people already. Will Prince Chong'er not come in? His form has already shown itself among the people. If he comes in, he will surely be leader of the feudal lords and go to see the Son of Heaven; his brightness already shines among the people. Number is the ordering of speech; form is the way of intention; brightness is the shining of light. They order their speech to set the thing out, they express their intention to lead by it, and they make the light shine to display it. If it is not to come, what are we waiting for? Let him who would go on ahead as guide be off — the thing is at hand!"

Duke Hui Regrets Killing Li Ke (惠公悔殺里克)

Duke Hui, having killed Li Ke, regretted it and said: "It was Rui who made me wrongly kill the pillar of my altars of soil and grain." Guo Yan heard of it and said: "The one who remonstrated without having planned it out is Ji Rui; the one who killed without having weighed it is our lord. To remonstrate without planning is disloyal; to kill without weighing is inauspicious. The disloyal receive the ruler's punishment; the inauspicious meet with Heaven's calamity. To receive the ruler's punishment is to die in disgrace; to meet with Heaven's calamity is to be left without posterity. Let those who take note of the way not forget it — it is coming!" When Duke Wen came in, the men of Qin killed Ji Rui and laid out his corpse.

Duke Hui Kills Pi Zheng (惠公殺丕鄭)

Duke Hui, having taken the throne, went back on the bribe promised to Qin. He sent Pi Zheng on a diplomatic visit to Qin to make apology for it, and meanwhile killed Li Ke, saying: "You killed two rulers and one grandee. To be your ruler — is that not a hard thing?"

Pi Zheng went to Qin to apologize for the delay of the bribe, and there said to Duke Mu: "Let my lord send rich gifts to summon Lü Sheng, Xi Cheng, and Ji Rui, and detain them; then bring up an army in support of Prince Chong'er, and my party will rise within, and the ruler of Jin will surely be driven out." Duke Mu sent Ling Zhi (泠至) to return the visit and to summon the three grandees as well. Zheng was about to carry out the business with the guest when Ji Rui said: "Zheng's mission was slight and the return is generous. He must have spoken of us in Qin, and they are being sent to lure us. If we do not kill him, he will surely make trouble." Therefore they killed Pi Zheng and the grandees of the seven chariots: Gong Hua, Jia Hua, Shu Jian, Zhui Chuan, Lei Hu, Te Gong, and Shan Qi, all of them partisans of Li Ke and Pi Zheng. Pi Bao fled to Qin.

When Pi Zheng came back from Qin and heard that Li Ke was dead, he saw Gong Hua (共華) and said: "May I go in?" Gong Hua said: "The rest of us are all here and have not been touched, and you were away on a mission to Qin. You may." Pi Zheng went in, and the ruler killed him. Gong Ci said to Gong Hua: "Will you not go? It is going to reach you!" Gong Hua said: "The gentleman's going in was of my counsel; I shall wait." Ci said: "Who knows of it?" Gong Hua said: "That will not do. To know it and turn my back on it is faithless; to counsel a man and bring him to grief is unwise; to bring him to grief and not die for it is without courage. Bearing three great evils, where should I go if I went? Do you go; I for my part will wait for death."

Pi Zheng's son was called Bao. He fled to Qin and said to Duke Mu: "The ruler of Jin has greatly lost his multitude: he went back on the bribe promised to you, he killed Li Ke, and he holds in hatred those who stayed at home, so that the multitude are certainly not pleased. Now he has killed my father besides, and the grandees of the seven chariots; their party is half the state. If my lord will attack him, their ruler will surely be driven out." Duke Mu said: "If he had lost the multitude, how could he kill men? Besides, calamity works only where death does not come: those whose guilt suffices for death do not stay, and those who stay have guilt not enough for it. Victory and defeat turn one into the other. You, on account of calamity, have gone away from your state; who then is able to drive out its ruler? Wait for me!"

Qin Relieves Jin's Famine; Jin Refuses Grain to Qin (秦薦晉饑晉不予秦糴)

Jin was in famine and begged to buy grain from Qin. Pi Bao said: "The ruler of Jin has behaved without propriety toward my lord — everyone knows it. Last year there was trouble, and now famine has come upon them again. They have already lost men, and now they have lost Heaven too; the punishments upon them are many. Let my lord attack them and give them no grain." The duke said: "It is their ruler I hate; what crime have their people committed? Heaven's punishments move about, and states have them by turns. To supply the destitute and feed the famished is the way; I cannot set the way aside before all under Heaven." He said to Gongsun Zhi: "Shall we give it to them?" Gongsun Zhi said: "My lord has conferred a favor on the ruler of Jin, but the ruler of Jin has conferred none on his own multitude. Now, in the drought, he must listen to my lord — that is Heaven's way. If my lord does not give it, Heaven will give it to him. His multitude are displeased that their ruler made no return; if we now refuse, he will have his pretext. Better to give it, and so please his multitude. When the multitude are pleased, they will surely lay the blame on their ruler; and when their ruler will not listen, then we may punish him. Though he should wish to resist us, who will be with him?" Therefore they floated boats on the Yellow River and sent grain over to Jin as a gift.

Qin was in famine, and the duke ordered grain sent to it from along the River. Guo She (虢射) said: "We did not give them the lands promised for the bribe, and now we give them grain: that lessens their resentment not at all and only strengthens an enemy. Better not to give it." The duke said: "So it is." Qing Zheng (慶鄭) said: "It cannot be. To have taken the profit of their land and then to grudge them the grain of it, forgetting a kindness and turning our backs on virtue — even I, in their place, would attack us for it. If we do not give it, they will surely attack us." The duke said: "This is not a matter for Zheng to know about." And in the end he did not give it.

Qin Invades Jin and Holds Duke Hui in Qin (秦侵晉止惠公於秦)

In the sixth year, when the harvest in Qin was settled, Qin led out an army to raid Jin, coming as far as Han. The duke said to Qing Zheng: "The Qin invaders have come deep in. What is to be done?" Qing Zheng said: "My lord made their resentment deep; can he make their invasion shallow? This is not a matter for Zheng to know about. Let my lord ask She." The duke said: "Is it my uncle that you find at fault?" They divined for the right-hand man of the chariot, and Qing Zheng was auspicious. The duke said: "Zheng is not deferential." He made Jiapu Tu (家僕徒) his right-hand man, with Bu Yang driving the war chariot; and Liang Youmi drove for Han Jian (韓簡), with Guo She as right-hand man, following behind the duke.

The duke set himself against the Qin army and ordered Han Jian to observe it. He said: "Their army is smaller than ours, but their fighting men are many." The duke said: "Why is that?" Jian said: "Because when my lord went into exile he took shelter with them, and when he came in he put them to trouble, and in the famine he ate their grain: three favors, and no return made. That is why they have come. And now we strike them besides. There is not a man of Qin who is not angry, and not a man of Jin who is not slack; that is why their fighting men are many." The duke said: "So it is. But if I do not strike now, they will grow careless when they go home. Not even one man may be let grow careless with us, how much less a state!" The duke ordered Han Jian to offer battle, saying: "Your lord's kindness of old I have not dared forget. I have my multitude; I can gather them, but I cannot disperse them. If my lord will turn back, that is my wish. If my lord will not turn back, I shall have nowhere to avoid him." Duke Mu came out to see the messenger holding his carved dagger-axe crosswise, and said: "When your lord had not yet come in, it was my care; and when your lord had come in but his ranks were not yet formed, I did not dare forget him. Now that your lord is settled and his ranks are formed, let your lord set his ranks in order: I shall come to see him in person."

When the guest had gone back, Gongsun Zhi came forward and remonstrated: "When my lord formerly did not bring in Prince Chong'er but brought in the present ruler of Jin, that was my lord setting up not virtue but submission. If what you set up is not carried through, and you strike without winning, what if it makes us a laughingstock among the feudal lords? Why does my lord not wait him out?" Duke Mu said: "So it is. When I formerly did not bring in Prince Chong'er but brought in the ruler of Jin, that was my setting up not virtue but submission. But Prince Chong'er was truly unwilling — what more was there for me to say? He has killed his supporters within, gone back on the bribe promised abroad, and stopped up what I bestowed: as if there were no Heaven! If there is a Heaven, I shall surely defeat him."

The lord saluted his grandees and they mounted their chariots; the lord beat the drum and advanced them. The army of Jin broke, and the war-horses sank in the mire and stopped. The duke called out to Qing Zheng: "Take me up!" Qing Zheng said: "You forgot a kindness and turned your back on virtue, and you set aside an auspicious divination besides. Why should you be taken up by me? Zheng's chariot is not fit for my lord to disgrace himself by fleeing in!" Liang Youmi, driving for Han Jian, met the duke of Qin head on and was about to take him, when Qing Zheng cried: "Let him go and come rescue our lord!" Neither could he rescue him, and so the duke was taken and held by Qin.

Duke Mu went back, and when he came to Wangcheng he gathered his grandees and consulted them, saying: "To kill the ruler of Jin, or drive him out, or take him home with us, or restore him — which is best?" Prince Zhi said: "To kill him is best. To drive him out — I fear it would entangle us with the feudal lords. To take him home would fill our state with hidden evils. To restore him would set ruler and ministers working together again, and I fear it would become my lord's trouble. Better to kill him." Gongsun Zhi said: "That will not do. To shame the officers of a great state on the central plain, and then to kill their ruler as well and so make it heavier — sons will think of avenging their fathers, and servants of avenging their rulers. Even were there no state of Qin at all, who in the world would not dread such a thing?" Prince Zhi said: "Would I kill him for nothing? I would put Prince Chong'er in his place. There is no one who has not heard that the ruler of Jin is without the way, and no one who does not know that Prince Chong'er is humane. To conquer a great state in battle is martial; to kill the one without the way and set up the one who has it is humane; to win and leave no harm behind is wise." Gongsun Zhi said: "To shame the officers of a whole state, and then to say, 'I bring in one who has the way, to rule over you' — surely that will not do? And if it will not do, we shall certainly be a laughingstock among the feudal lords. To fight and be laughed at by the lords cannot be called martial. To kill the younger brother and set up the elder, so that the elder is grateful to us and forgets his own kin, cannot be called humane; and if he does not forget it, then we shall have conferred a favor twice without carrying it through, and that cannot be called wise." The lord said: "Then what is to be done?" Gongsun Zhi said: "Better take him home with us and use him to obtain a settlement with Jin: restore their ruler and hold his eldest son as hostage, and let son and father take turns in staying in Qin. Then the state can come to no harm." So they sent Duke Hui home and held Ziyu (子圉) as hostage, and Qin first took charge of the government of Hedong.

Lü Sheng Goes to Qin to Bring Duke Hui Home (呂甥逆惠公於秦)

The duke had been in Qin three months when he heard that Qin was about to make a settlement, and he sent Xi Qi to inform Lü Sheng. Lü Sheng taught him what to say, and had him say to the men of the capital in court: "Our lord has sent Qi to tell you, gentlemen: 'Qin is about to send me home. I am not worthy, and only bring dishonor upon the altars of soil and grain. Let you gentlemen set up another in Yu's place.'" And he made grants to please the multitude, and the multitude all wept; and thereupon they instituted the yuan fields, the exchange of field allotments.

Lü Sheng assembled the multitude and told them: "Our lord is ashamed; he does not grieve for his own exile but is anxious for his servants. Is that not kind? Yet our lord is still abroad. What is to be done?" The multitude said: "What can be done that will serve?" Lü Sheng said: "By the defeat at Han our arms and armor are used up. If we raise levies and repair them in support of the young son, and so make a support for our lord, then even among the neighbors of the four quarters, hearing of it, it will be said: they have lost a ruler and yet have a ruler; their servants are in harmony; their arms and armor grow more numerous; those who like us are encouraged and those who hate us are afraid. Might that not be to our profit?" The multitude were all pleased, and thereupon they instituted the district levies.

Lü Sheng went to Qin to meet his lord, and Duke Mu questioned him: "Is the state of Jin in harmony?" He answered: "It is not in harmony." The duke said: "Why?" He answered: "The small men do not think of their ruler's fault, but grieve for their fathers and elder brothers, their sons and younger brothers, who died; and they do not shrink from levies and repairs, so as to set up the young son. They say: 'We must have our vengeance. We would sooner serve Qi and Chu, and Qi and Chu will both help us.' The gentlemen think of their ruler and know his fault as well. They say: 'We must serve Qin; there is death, and nothing else.' That is why they are not in harmony. I waited until they had come to accord before setting out, and that is why I was long." The duke said: "Even had you not come, I was certainly going to send your lord home. What does the state say of your lord?" He answered: "The small men say he will not escape; the gentlemen say otherwise." The duke said: "Why?" He answered: "The small men are full of resentment and do not reflect; they wish to follow their ruler and join in taking vengeance on Qin, and that is why they speak so. The gentlemen say otherwise: 'Our lord's coming in was your lord's kindness. He who could bring him in and could seize him can also release him. No virtue is deeper, no kindness greater. To bring in and not carry it through, to cast down and not raise up, to turn a kindness into a grievance — surely your lord will not do so.'" The lord of Qin said: "So it is." Thereupon he moved the ruler of Jin to another lodging and sent him seven sets of provisions, each of ox, sheep, and pig.

Duke Hui Beheads Qing Zheng (惠公斬慶鄭)

Before Duke Hui had arrived, E Xi (蛾析) said to Qing Zheng: "That our lord was taken is your fault. Now our lord is coming back. What are you waiting for?" Qing Zheng said: "Zheng has heard it said: 'When the army is broken, die for it; when the commander is taken, die for it.' Neither of these did I do, and I added to it by misleading a man and so losing our lord. Three great faults are on me; where should I go? If our lord comes, I shall await punishment and so satisfy his heart; if he does not come, I shall attack Qin alone, and if I cannot get our lord back I shall surely die in it. This is why I am waiting. For the servant to get what he wants and leave his lord in shame is an offense. If a ruler commits an offense he still loses his state; how much more a servant?"

The duke arrived at the outskirts of Jiang and heard that Qing Zheng had stayed. He sent Jiapu Tu to summon him, saying: "Zheng is guilty. Is he still here?" Qing Zheng said: "I have a grievance against my lord. Had he repaid the favor when he first came in, he would not have had to humble himself; had he humbled himself and listened to remonstrance, there would have been no battle; had he in the battle used the man the divination approved, there would have been no defeat. And now, after the defeat, to punish and yet let a guilty man slip away — with that one cannot hold a state in fief. Therefore I wait to go to my punishment, and so complete my lord's government." The lord said: "Punish him!" Qing Zheng said: "That below there should be straight speech is the servant's proper conduct; that above there should be straight punishment is the ruler's clear sight. When the servant does his part and the ruler sees clearly, it is the state's profit. Even if my lord does not punish me, I shall certainly kill myself."

E Xi said: "I have heard that a servant who runs to his punishment had better be pardoned, that he may avenge us. Why does my lord not pardon him, and take vengeance on Qin with him?" Liang Youmi said: "It cannot be. If we can do that, can Qin not do the same? Besides, to have failed to win the battle and then to answer it with treachery is not martial; to go out and fight without conquering, and then to come home and be unable to rest, is not wise; to make a settlement and then go back on it is not faithful; to fail in punishment and throw the government into confusion carries no awe. If he could not be used abroad and cannot be governed at home, and if it would ruin the state and get the young son killed besides — better to punish him." The lord said: "Behead Zheng; do not let him kill himself!"

Jiapu Tu said: "That there should be a ruler who bears no grudge and a servant who dies by the law — the report of that would be better than punishing him." Liang Youmi said: "It is by government and punishment that a ruler orders his people. To advance and withdraw at one's own will without waiting for the command is to offend against government; to please oneself and lose one's lord is to offend against the law. Zheng is a traitor who has thrown the state into disorder; he must not be let go. Besides, in the battle he withdrew of himself, and having withdrawn he would now kill himself: the servant would get his wish and the ruler would lose his punishment, and afterward there would be no using them." The lord ordered Sima Yue to punish him.

Sima Yue brought forward the officers of the three armies and enumerated Qing Zheng's offenses, saying: "The oath at Han said: to leave one's rank and disobey an order, death; when the commander is taken, not to be wounded in the face, death; to speak falsely and mislead the multitude, death. Now Zheng left his rank and disobeyed an order: that is offense the first. Zheng advanced and withdrew at his own will: that is offense the second. You misled Liang Youmi and made him lose the duke of Qin: that is offense the third. Our lord was himself taken and you were not wounded in the face: that is offense the fourth. Zheng, go to your punishment!" Qing Zheng said: "Yue! The officers of the three armies are all here. Is there a man who can sit and wait for his punishment, and yet could not have taken a wound in the face? Get on with the business!" On the day dingchou they beheaded Qing Zheng, and then entered Jiang.

In the fifteenth year Duke Hui died and Duke Huai was established. Qin then summoned Chong'er from Chu and brought him in. The men of Jin killed Duke Huai at Gaoliang and handed the state to Chong'er, and he became Duke Wen.

Book 10 — Discourses of Jin, 4 (卷十 晉語四)

Chong'er Goes from the Di to Qi (重耳自狄適齊)

The duke had been twelve years among the Di when Hu Yan (狐偃) said: "In days past, when we came here, it was not that I took the Di for a glory, but that things could be brought about here. I said: 'Fleeing, we can reach it easily; in straits, we shall have resources; resting, we can choose our advantage; here we can settle.' Now we have been settled a long time, and being settled long we shall come to a standstill; and standing still, we shall be stuck fast, hindered and prolonged. Who could then raise us up again? Why not go quickly? That I did not go to Qi or Chu was to avoid their distance. Having stored up strength for a full cycle of twelve years, we can go far now. The marquis of Qi is old and wishes to be close to Jin. Guan Zhong is dead, and there are many slanderers at his side; his plans have nothing straight in them, and in the middle of things he thinks back to his beginnings. He is bound to go back and pick out the words spoken of old, and seek the good in order to end well: satisfied with what is near, he will reach after what is far, and if distant men come in and submit, it will not be counted a fault. To meet with him in the last of his years is well; for now he can be made a friend." All thought this right.

So they set out. Passing Wulu, they begged food from a countryman. The countryman took up a clod of earth and gave it to him. The prince was angry and was going to have him whipped. Zifan (子犯) said: "This is Heaven's gift. The people are offering earth in submission — what more should we ask? What Heaven does always has its sign: in twelve years we shall surely get this land. Mark it, gentlemen. When Jupiter is in Shouxing and again in Chunwei, we shall have this land! Heaven has given its command. When it comes round again to Shouxing, we shall surely win the feudal lords. This is the way of Heaven, and from this it begins. And when we get this land, will it not be on a wushen day? — for that is what extends the earth." He bowed twice with his head to the ground, received the clod, and had it loaded on the chariot. Then they went on to Qi.

Lady Jiang of Qi Urges Chong'er Not to Cling to Comfort (齊姜勸重耳勿懷安)

The marquis of Qi gave him a wife and treated him very well. He had twenty teams of horses, and meant simply to die in Qi. He said: "A man's life is for ease and joy; who knows about anything else?"

Duke Huan died and Duke Xiao took the throne, and the feudal lords turned away from Qi. Zifan knew that nothing could be moved from Qi, and knew too that Duke Wen was at ease in Qi and meant to end his days there. He wished to leave and was troubled about it, and consulted with the followers under a mulberry tree. A silkworm maid was up in the tree, and no one knew she was there. The maid told the Lady Jiang, and the Lady Jiang killed her; and she said to the prince: "Your followers mean to take you away. The one who overheard it I have already removed. You must go along with them, and you must not be of two minds; with two minds nothing of Heaven's command is fulfilled. The Odes say: 'God on high is over you; have no doubleness in your heart.' The former kings understood it. Shall doubleness do? You left the troubles of Jin and came at last to this place. Since you went away, Jin has had no quiet year and the people no settled ruler. Heaven has not yet destroyed Jin, and there is no other prince: who shall possess the state of Jin if not you? Exert yourself! God on high is over you; if you are of two minds, harm will surely come."

The prince said: "I will not move. I shall certainly die here." Jiang said: "Not so. A Zhou ode says: 'Many are the marching men; each thinking of himself comes short.' Marching morning and night, with no leisure to kneel or to rest, they still fear they will come short. How much more one who indulges his body, gives rein to his desires, and clings to comfort — what will he ever come up to? If a man does not seek to arrive, can he arrive? The sun and the moon do not stay; who among men shall find rest? A book of the west has it: 'Longing and comfort truly ruin great undertakings.' An ode of Zheng says: 'Zhong may well be longed for, but the many words of men are also to be feared.' Long ago Guan Jingzhong said something, and I, your handmaid, have heard it. He said: 'To fear what is awesome as one fears sickness is the highest sort among the people. To follow one's longing as water flows is the lowest sort among the people. To see what is longed for and think of what is to be feared is the middling sort. He who fears what is awesome as he fears sickness can then hold awe over the people; and holding awe above the people, he who does not fear it meets with punishment. He who follows his longing as water flows has put awe far from him, and so he is called the lowest. As it touches guilt, I follow the middle. The words of the ode of Zheng — those I will follow.' This is how the grandee Guan Zhong set the net and cords of the state of Qi in order, aided our former lord, and made him hegemon. For you to throw all that away — will it not be hard? The government of Qi has fallen into ruin; Jin has long been without the way; your followers' plan is loyal; the day and the hour have come; the prince is near his time. To be able to be lord of a state and bring the hundred families through, and yet to set it aside, is not to be a man. Ruin is no place to stay; the moment must not be let slip; loyalty must not be cast off; longing must not be followed. You must go quickly. I have heard that when Jin was first enfeoffed, Jupiter was in Dahuo, the star of Ebo, which in truth records the men of Shang. Shang enjoyed the state for thirty-one kings. The record of the blind musicians and scribes says: 'The generations of Tangshu will match the number of Shang.' They are not yet half. Disorder does not last out an age. Prince, there is only you: you will surely have Jin. Why cling to comfort?" The prince would not listen.

Lady Jiang of Qi and Zifan Contrive Chong'er's Departure (齊姜與子犯謀遣重耳)

Jiang laid a plan with Zifan: they made him drunk and carried him off in a chariot. When he woke, he chased Zifan with a dagger-axe, saying: "If nothing comes of this, I will eat my uncle's flesh — and shall I ever have my fill of it!" Jiufan ran, and answered as he ran: "If nothing comes of it, I do not know where I shall die; and who could fight the jackals and wolves for my flesh? But if we succeed, will the prince not have the tender and fine things of Jin, and eat them with relish? Yan's flesh is rank and foul; what use would it be?" So they went on.

Duke Wen of Wei Denies Chong'er the Rites (衛文公不禮重耳)

Passing through Wei, Duke Wen of Wei was occupied with defenses against Xing and the Di and could not treat him with the rites. Ning Zhuangzi (甯莊子) said to the duke: "The rites are the net-cords of a state; kinship is the knot that binds the people; goodness is the raising up of virtue. A state without cords cannot come to a good end; a people without a knot cannot be made firm; virtue not raised up cannot stand. These three are what a ruler is careful of. Now my lord casts them away — surely that will not do. The prince of Jin is a good man, and Wei is his kin; when my lord does not treat him with the rites, he throws away all three virtues. Therefore I say, let my lord consider it. Kangshu was of the zhao line of King Wen; Tangshu was of the mu line of King Wu. Zhou's great merit lay with King Wu, and Heaven's blessing will rest with King Wu's line. If the Ji have not yet been cut off from the house of Zhou, then those made to keep Heaven's store will surely be of King Wu's line. Of King Wu's line, it is Jin that truly flourishes; and of the heirs of Jin, this prince is the one who has virtue. Jin is again without the way, and Heaven blesses those who have virtue: the keeper of Jin's sacrifices will surely be this prince. If he returns and cultivates his virtue and settles and comforts his people, he will surely win the feudal lords, and use them to punish those who failed in the rites. If my lord does not plan for it early, Wei will be among the punished. Your small servant fears it, and dares not withhold his whole heart." The duke would not listen.

Duke Gong of Cao Denies Chong'er the Rites and Spies on His Joined Ribs (曹共公不禮重耳而觀其駢脅)

From Wei he passed into Cao, and Duke Gong of Cao also failed to treat him with the rites. Having heard that his ribs were joined in a single plate, he wanted to see what they looked like. He kept him at his lodging, spied out when he was about to bathe, set up a screen close at hand, and looked at him. The wife of Xi Fuji (僖負羈) said to Fuji: "I have observed the prince of Jin: he is a worthy man, and his followers are all fit to be chancellors of a state. With such men to assist one man, he will certainly get the state of Jin; and when he has got the state of Jin and punishes those who failed in the rites, Cao will be the first to be executed. Why do you not set yourself apart from it early?" Xi Fuji sent him a meal of cooked food, and put a jade disc in it. The prince accepted the food and sent back the jade.

Fuji spoke to the Earl of Cao, saying: "The prince of Jin is here, and he is your lordship's peer. Should you not treat him according to ritual?" The Earl of Cao said: "The fugitive princes of the feudal lords are many indeed. Which of them does not pass this way? Those who flee are all men who lacked ritual propriety. How could I extend the full ceremony to every one of them?"

He replied: "Your servant has heard it said that to love one's kin and to give clear place to the worthy is the trunk-post of government; that to treat a guest with ritual and to pity the destitute is the root of ritual; and that to order government by ritual is the constant rule of a state. That where the constant rule is lost nothing can stand, my lord knows. The ruler of a state has no private kin: he takes the state itself for his kin. Our former lord Shu Zhen (叔振) came from King Wen, and the ancestor of Jin, Tang Shu (唐叔), came from King Wu; and the achievements of Wen and Wu in truth established the several houses of Ji. Therefore the heirs of the two kings have never in any generation cast off their kinship. Now my lord casts it away — that is not to love one's kin. The prince of Jin (晉公子) had lived seventeen years when he went into exile, and three men of ministerial stature follow him: he may be called worthy. Yet my lord slights him — that is not to give clear place to the worthy. Consider the prince of Jin's exile: he cannot but be pitied. Rank him among your guests: he cannot but be treated with ritual. To fail in both of these is to show no ritual to a guest and no pity for the destitute. He who guards what Heaven has gathered should bestow it where bestowal is fitting; where it is fitting and he does not bestow, the store will surely be diminished. Jade and silk, wine and food, are no more than dung and earth. To cherish dung and earth and thereby ruin the three constants, to lose one's station and see the store diminished, and to think this no hard matter — surely that will not do? Let my lord consider it." The duke did not listen.

Duke Xiang of Song Gives Chong'er Twenty Teams of Horses (宋襄公贈重耳以馬二十乘)

The prince passed through Song, and stood on good terms with the marshal Gongsun Gu (公孫固). Gongsun Gu spoke to Duke Xiang, saying: "The prince of Jin has been in exile from his youth to his full growth, and he loves what is good without wearying of it. He serves Hu Yan (狐偃) as a father, Zhao Cui (趙衰) as a teacher, and Jia Tuo (賈佗) as an elder brother. Hu Yan is his mother's brother, kindly and full of counsel. Zhao Cui is the younger brother of Zhao Su, who drove the war chariot of your former lord, and he is cultivated, loyal, and steadfast. Jia Tuo is of the ducal clan, widely learned and reverent. These three in truth attend him on either hand. When the prince is at rest he sets himself below them; when he acts he takes counsel of them; from childhood to manhood he has never wearied of it. Surely he has ritual propriety. What is planted in a man who has ritual propriety will certainly bear its return. The Hymns of Shang (商頌) say:

Tang came down without delay;
his sagely reverence rose day by day.

"'Coming down' is what is meant by having ritual propriety. Let my lord consider it." Duke Xiang followed his advice and presented the prince with twenty teams of horses.

Duke Wen of Zheng Shows Chong'er No Ritual (鄭文公不禮重耳)

The prince passed through Zheng, and Duke Wen of Zheng likewise showed him no ritual. Shu Zhan (叔詹) remonstrated, saying: "Your servant has heard it said that to draw near to one whom Heaven favors, to follow the instructions of former times, to treat brothers with ritual, and to supply the destitute — these are the things Heaven blesses. Now the prince of Jin has three blessings upon him, and Heaven is about to open the way before him.

"Those of one surname do not marry, out of a hatred for barrenness. The Hu clan descends from Tang Shu. Hu Ji (狐姬), the daughter of Boxing, in truth bore Chong'er (重耳). He came to manhood with outstanding talent; he departed amid disaster and yet found his place; he has long been in straits and yet is without blemish. That is the first. Of nine brothers born of the same house, only Chong'er remains: he has met with troubles abroad while the state of Jin is unsettled. That is the second. The marquis of Jin day by day heaps up resentment against himself, and men within and without cast him off, while Chong'er day by day heaps up virtue, and Hu and Zhao lay their plans for him. That is the third.

"In the Hymns of Zhou (周頌) it is said:

Heaven made the high mountain;
the Great King made it great.

"'Made it great' means to magnify it; and to magnify what Heaven has made may be called drawing near to one whom Heaven favors. Jin and Zheng are brothers. Our former lord Duke Wu joined his strength and was of one mind with Marquis Wen of Jin; they were thigh and arm to the house of Zhou and flanked and upheld King Ping; and King Ping thanked them and counted it a virtue in them, and bestowed on them a pledge of covenant, saying, 'Generation after generation you shall raise one another up.' If we speak of drawing near to one whom Heaven favors, then he who has gained the three blessings may be said to magnify Heaven. If we speak of following the instructions of former times, then the merit of Marquis Wen and the work of Duke Wu may be called the instructions of former times. If we speak of treating brothers with ritual, then the kinship of Jin and Zheng and the charge the king left behind may be called brotherhood. If we speak of supplying the destitute, then a man in exile from his youth to his full growth, wheeling his chariot round among the feudal lords, may be called destitute. To cast away these four and so invite Heaven's calamity — surely that will not do? Let my lord consider it." He did not listen.

Shu Zhan said: "If you will not treat him with ritual, then I beg you to kill him. The proverb says:

If the millets do not ripen,
they cannot come into flower.
If the broomcorn millet does not turn out broomcorn millet,
it cannot spread and thrive.
If the panicled millet does not turn out panicled millet,
it cannot spread and multiply.
What is grown admits of no doubt:
this alone is the ground of virtue."

The duke did not listen.

King Cheng of Chu Feasts Chong'er with the Rites of Zhou (楚成王以周禮享重耳)

He then went on to Chu, and King Cheng of Chu feasted him with the rites of Zhou: nine presentations of wine, and a hundred offerings ranged in the courtyard. The prince wished to decline. Zifan said: "This is Heaven's command. Let my lord accept the feast. Here is a man in exile, and a state offers him the rites of a ruler; here is one who is no equal of theirs, and a ruler sets them out for him. If not Heaven, who has opened his heart to it?"

When the feast was over, the viscount of Chu asked the prince: "If you succeed in recovering the state of Jin, how will you repay me?" The prince bowed twice, touched his head to the ground, and answered: "Youths and maidens, jade and silk — my lord has them already. Feathers and yak-tails, ivory and hides — my lord's own land brings them forth. What ripples as far as the state of Jin is my lord's overflow. With what, then, could I repay you?" The king said: "Even so, I, the unworthy one, should like to hear it." He answered: "If by my lord's spirit-power I am able to recover the state of Jin, and Jin and Chu should marshal their arms and meet upon the central plain, I will give way before my lord by three stages of march. If then I do not obtain your leave to withdraw, with whip and unstrung bow in my left hand, and quiver and bow-case slung on my right, I shall wheel and turn with my lord."

The chief minister Ziyu (子玉) said: "I beg you to kill the prince of Jin. If he is not killed and returns to the state of Jin, he will surely make the armies of Chu afraid." The king said: "It cannot be. If the armies of Chu come to be afraid, it is because I have not cultivated myself. If I am without virtue, what would killing him accomplish? If Heaven blesses Chu, who can make Chu afraid? And if Chu is not to be blessed, will the soil of Jizhou have no worthy ruler? Moreover the prince of Jin is quick of mind and accomplished in speech; he is hemmed in by hardship and yet does not fawn; three men of talent attend him. Heaven has blessed him. What Heaven raises up, who can cast down?"

Ziyu said: "Then let me at least detain Hu Yan." The king said: "It cannot be. The Odes of Cao (曹詩) say:

That man there —
he does not carry through his bond of favor.

"That is to fault him. Now to fault a thing and then to copy it is a still greater fault, and to copy a fault is not ritual."

At this time Duke Huai fled home from Qin. The Earl of Qin summoned the prince from Chu, and the viscount of Chu, with rich gifts, sent the prince on to Qin.

Chong'er Takes Huai Ying to Wife (重耳婚媾懷嬴)

The Earl of Qin gave him five women in marriage, and Huai Ying (懷嬴) was among them. The prince had her hold the ewer and pour water over his hands, and when he had finished he shook the water off toward her. Ying grew angry and said: "Qin and Jin are equals. Why do you demean me?" The prince was afraid; he stripped off his outer robe and put himself under confinement to await her word.

The Earl of Qin came to see the prince and said: "Among the daughters of my principal wife, this one has ability. In the time of Ziyu's (子圉) humiliation here she was made one of his palace women. I wished to complete a marriage with you, but I feared she would incur an ill name. Apart from this there was no other reason. That I did not venture to send her to you with the proper rites was out of my fondness for her. That the prince has been humbled is my own fault. I shall do whatever you command."

The prince wished to decline. Sikong Jizi (司空季子) said: "Those of one surname are brothers. The Yellow Emperor had twenty-five sons, yet only two of them shared his surname: Qingyang and Yigu alone were both of the surname Ji (己). Qingyang was a sister's son of the Fanglei clan, and Yigu a sister's son of the Tongyu clan. Of those born of him who had different surnames, the sons of four mothers were separately made into twelve surnames. In all, the Yellow Emperor's sons formed twenty-five lineages, and of these fourteen men received surnames, making twelve surnames: Ji (姬), You, Qi, Ji (己), Teng, Zhen, Ren, Xun, Xi, Ji (姞), Xuan, and Yi. Only Qingyang and the Canglin clan were one with the Yellow Emperor, and therefore both were of the surname Ji (姬). So hard a thing it is to share another's virtue.

"Long ago Shaodian took a wife from the Youjiao clan, and she bore the Yellow Emperor and the Fiery Emperor. The Yellow Emperor came to his maturity by the waters of the Ji, and the Fiery Emperor by the waters of the Jiang. Having come to maturity they differed in virtue, and so the Yellow Emperor was of the surname Ji and the Fiery Emperor of the surname Jiang; and the two emperors used their armies to crush one another, and this was because their virtues differed. Different surnames mean different virtue, and different virtue means a different kind. Though of a different kind, if they are near at hand, man and woman may come together, and thereby a people is born. The same surname means the same virtue; the same virtue means the same heart; the same heart means the same purpose. Though of the same purpose, if they are far apart, man and woman do not come together, for fear of profaning what is revered. Profanation gives birth to resentment; resentment and disorder breed calamity; and calamity breeds the extinction of the line. Therefore in taking a wife a man avoids his own surname, for fear of disorder and calamity. So those of different virtue join surnames, and those of the same virtue join in righteousness. Righteousness leads on to benefit, and benefit enriches the line. When line and benefit succeed one another, and are complete and do not scatter, then a man can hold firm and keep his land and his dwelling. Now you and Ziyu are to each other men who merely pass on the road. To take what he has cast off, and thereby accomplish a great undertaking — is that not permissible?"

The prince said to Zifan: "What of it?" He answered: "You are going to take away his state; what does his wife matter? Simply follow what Qin commands." He said to Ziyu (子餘): "What of it?" He answered: "The Records of Ritual have it: 'If you would make a request of a man, you must first put something into his hand. If you would have a man love you, you must first love him. If you would have a man follow you, you must first follow him. To have shown a man no kindness and yet to seek to be used by him is an offense.' Now you are to make a marriage and so fall in with Qin; to receive what he offers you and so show him love; to obey him and so put him in your debt. Even so I fear it may not be enough. What is there to hesitate over?"

So he sent the women back, presented the betrothal gifts, and went in person to receive her.

The Earl of Qin Feasts Chong'er with the Rites Due a Ruler (秦伯享重耳以國君之禮)

On another day the Earl of Qin was to feast the prince, and the prince bade Zifan attend him. Zifan said: "I am not Cui's equal in the graces of speech. Let Cui attend you." So he had Ziyu attend him.

The Earl of Qin feasted the prince with the rites due the ruler of a state, and Ziyu assisted him as though he were a guest of state. When the ceremony was over, the Earl of Qin said to his grandees: "To begin a rite and not carry it through is a disgrace. For the inward not to match the outward is a disgrace. To flower and not to fruit is a disgrace. To bestow without measuring one's means is a disgrace. To bestow and not bring it to completion is a disgrace. If the gate of these disgraces is not shut, a man cannot hold a domain; and short of that, if he calls out his armies he will get nowhere. Gentlemen, be reverent!"

The next day at the banquet the Earl of Qin had "Gathering the Beans" (采菽) performed, and Ziyu bade the prince descend and bow. The Earl of Qin came down and declined the bow. Ziyu said: "My lord has charged Chong'er with the robes conferred by the Son of Heaven's command. Dare Chong'er take his ease? Dare he not come down and bow?" He completed the bow and then ascended, and Ziyu had the prince sing "The Millet Sprouts" (黍苗).

Ziyu said: "Chong'er looks up to my lord as the millet sprouts look up to the shading rain. If my lord will indeed shelter him and pour down his rich moisture upon him, so that he may ripen into good grain and be set forth in the ancestral temple, that will be my lord's doing. If my lord will make bright the glory of your former lord, march eastward across the Yellow River, and order your armies to restore and strengthen the house of Zhou, that is Chong'er's hope. And if Chong'er may gather virtue and go back to the sacrifices, be set over the people of Jin, and make his enfeoffed state whole, what would not indeed follow him? If my lord will give free rein to his purpose and put Chong'er to use, which of the feudal lords of the four quarters would not tremble and obey his command?" The Earl of Qin sighed and said: "This man will have it. How should it rest with me alone?"

The Earl of Qin had "The Dove in Flight" (鳩飛) performed, and the prince sang "The River's Waters" (河水). The Earl of Qin had "The Sixth Month" (六月) performed, and Ziyu bade the prince descend and bow. The Earl of Qin came down and declined. Ziyu said: "My lord has raised up the song of him who aided the Son of Heaven and set the royal domain to rights, and has charged Chong'er with it. Dare Chong'er be slack in heart? Dare he not follow virtue?"

Chong'er Divines in Person and Obtains the State of Jin (重耳親筮得晉國)

The prince took the yarrow stalks himself and divined, saying: "May he possess the state of Jin." He obtained Zhun (屯) as the "upright" and Yu (豫) as the "regret," both being eight. The diviner-scribes read it, and all said: "It is not auspicious. It is shut and does not pass through; the lines have no action."

Sikong Jizi said: "It is auspicious. In the Zhou Changes both of these say, 'It is favorable to establish a lord.' If he does not possess the state of Jin and support the royal house, how is a lord to be established? I charged the yarrow, saying, 'May he possess the state of Jin,' and the yarrow answers me, 'It is favorable to establish a lord.' That is the very business of obtaining a state. What could be more auspicious than this?

"Zhen is the chariot; Kan is water; Kun is earth. Zhun means abundance; Yu means joy. The chariot goes round without and within; the yielding follows and guides it; the springhead supplies it; the earth is thick and it delights in its fruits. If he does not possess the state of Jin, what should answer to this?

"Zhen is thunder, and the chariot. Kan is toil, and water, and the multitude. Thunder and the chariot he commands, and water and the multitude are above. There is Zhen within the chariot: that is martial power. A multitude that is compliant: that is cultivated power. When the civil and the martial are both present, abundance is complete. Therefore it is called Zhun.

"Its oracle says: 'Primal, penetrating, favorable, upright. Do not use it to have anywhere to go. It is favorable to establish a lord.' He commands Zhen and thunder, which is the eldest: therefore it says 'primal.' A multitude that is compliant is good: therefore it says 'penetrating.' Within there is Zhen and thunder: therefore it says 'favorable and upright.' The chariot moves upward and the water downward: he must become hegemon. Small affairs do not come to completion, for the way is blocked: therefore it says, 'Do not use it to have anywhere to go' — that is the going of a single man. The multitude is compliant and there is martial awe: therefore it says, 'It is favorable to establish a lord.'

"Kun is the mother; Zhen is the eldest son. The mother is old and the son is strong: therefore it is called Yu. Its oracle says: 'It is favorable to establish a lord and to set an army in motion.' That is to say, joy at home and awe abroad. These two are hexagrams for the obtaining of a state."

The Earl of Qin Restores Chong'er to Jin (秦伯納重耳於晉)

In the tenth month Duke Hui died. In the twelfth month the Earl of Qin restored the prince. When they reached the Yellow River, Zifan gave back to the prince the jade disc of the sacrifices and said: "Your servant has followed my lord, wheeling his chariot and journeying over the world, and the resentments against me are many. Even your servant knows them; how much more my lord? Rather than bear such a death, let me flee from here." The prince said: "If I am not of one mind with my mother's brother, let the waters of this river be witness." And he sank the jade disc as his pledge.

Dong Yin (董因) met the duke at the river, and the duke asked him: "Shall I cross over?" He answered: "The Year Star stands in Daliang, and you will bring Heaven's course to completion. In your first year it will begin to pass into the star of Shichen. The tract of Shichen is where the men of Jin dwell, and it is by this that they arose. Now my lord stands beneath it, and there is nothing he shall not accomplish. When my lord went out into exile, the Year Star stood in Great Fire. Great Fire is the star of Ebo, and it is called the Great Chronogram. By the chronogram good things are brought to completion: Houji looked to it, and Tang Shu was enfeoffed under it. The record of the blind scribes says: 'He who carries on the line of his ancestor, as the grain multiplies, shall surely possess the state of Jin.' Your servant divined by the yarrow and obtained Tai with eight, and it says: This is Heaven and Earth matched and penetrating, the small going and the great coming. Now it has come to pass; how should you not cross over? Moreover you went out under Chen and enter under Shen, and both are auspicious signs for Jin and the great reckoning of Heaven. You will cross over and hold what is complete, and will surely be hegemon over the feudal lords. Your sons and grandsons will rest upon it. Let my lord have no fear."

The prince crossed the river and summoned Linghu, Jiucui, and Sangquan, and they all surrendered. The men of Jin were afraid, and Duke Huai fled to Gaoliang. Lü Sheng (呂甥) and Ji Rui (冀芮) led out an army and on the day jiawu encamped at Luliu. The Earl of Qin sent Prince Zhi (公子縶) to the army; the army withdrew and halted at Xun. On the day xinchou, Hu Yan and the grandees of Qin and Jin swore a covenant at Xun. On the day renyin, the duke entered the army of Jin. On the day jiachen, the Earl of Qin turned back. On the day bingwu, he entered Quwo. On the day dingwei, he entered Jiang and took his place as ruler in the temple of Duke Wu. On the day wushen, Duke Huai was put to the sword at Gaoliang.

The Eunuch Bodi Seeks an Audience with Duke Wen (寺人勃鞮求見文公)

Earlier, Duke Xian had sent the eunuch Bodi (勃鞮) to attack the duke at Pucheng; Duke Wen climbed over the wall, and Bodi cut off his sleeve. After he had entered the capital, Bodi asked for an audience. The duke refused him, saying: "In the time of Li Ji's slanders you shot at me inside the screen; you beset me at Pucheng and cut the sleeve from my robe. Then for Duke Hui you pursued me to the banks of the Wei. Your orders gave you three days, and you came after a single night's lodging. You transgressed against both charges in your eagerness to kill me. At Bochu's hands I have often been hemmed in — what old grudge is this? Withdraw and think on it, and on some other day you may see me."

He answered: "I took it that my lord already understood these things, and so I came in; if he does not yet understand them, he will go out again. To serve one's ruler without duplicity — this is what is meant by a subject. Not to shift in what one loves and what one hates — this is what is meant by a ruler. That the ruler be a ruler and the subject a subject is called the clear teaching, and he who can hold to the clear teaching to the end is the lord of the people. In the reigns of the two lords there was a man of Pu and a man of Di: what were they to me? To rid my ruler of what he hated, so far as my strength reached — where is the duplicity in that? Now that my lord has taken his seat, will there be no Pu and no Di for him? Yi Yin banished Tai Jia, and in the end made him an enlightened king; Guan Zhong shot at Duke Huan, and in the end made him leader of the lords. In the campaign at Qianshi the arrow Shensun struck Duke Huan's belt-hook, and the hook is nearer the man than the sleeve; yet there was no word of resentment, and Guan Zhong assisted him as chancellor to the end and brought a fair name to its completion. How is it that the roof of my lord's virtue is not broad and ample? To hate the man he ought to love — can that last long? My lord in truth cannot hold to the clear teaching, and casts away what makes him lord of the people. As for me, I am a man of guilt and offense: what have I to fear? Yet if you will not see me, my lord, will you have no cause for regret?"

At that time Lü Sheng and Ji Rui, fearing they would be pressed hard, repented of having brought Duke Wen in and plotted a revolt. They meant on the day jichou to set fire to the ducal palace and to kill the duke when he came out to fight the flames. Bochu knew of it, and that was why he sought an audience with the duke. The duke came out in haste to see him and said: "Is it not just as you said? Yet this was the ill will in my own heart, and I ask leave to be rid of it." Bochu told the duke of the plot of Lü and Xi. The duke was afraid. He took the post-carriage and went by the byways, slipping away to meet the Earl of Qin at Wangcheng, and told him the reason for the disorder. When the day jichou came, the ducal palace burned; the two men sought the duke and did not find him, and so went to the bank of the river, where the Earl of Qin lured them out and killed them.

Duke Wen Hastens to Receive the Page Toushu (文公遽見豎頭須)

When Duke Wen went out into exile, the page Toushu (頭須), who was keeper of the storehouse, did not follow him. After the duke had entered the capital, Toushu asked to be received, and the duke put him off on the ground that he was washing his hair. He said to the usher: "When a man washes his hair his heart is turned upside down, and when his heart is upside down his plans come out reversed. It is only fitting that I should not be received. Those who followed him were servants of halter and leash; those who stayed behind were guardians of the altars of soil and grain. Why must those who stayed be held guilty? When the ruler of a state makes an enemy of a common man, many will go in fear." The usher reported this, and the duke received him at once.

Duke Wen Orders His Government and Restores King Xiang (文公修內政納襄王)

In the spring of his first year, the duke and his lady of the Ying clan arrived from Wangcheng. The Earl of Qin sent in three thousand guards, who were in truth the servants of the state's good order.

The duke assembled the hundred officers, allotted their duties and charged men according to their merits. He remitted old debts and lightened the levies; he bestowed favors, relaxed prohibitions, and shared with those who had little. He relieved want and raised up those long passed over; he set right the distressed and supplied those who had nothing. He lightened the barrier dues and made the roads safe; he opened the way to trade and eased the burden upon the husbandmen. He urged on the tillage and pressed men to share; he cut down expenditure and made the stores sufficient. He made tools serviceable and made teaching clear, and so enriched the people's nature. He raised up the good and drew in the able; he settled the regular offices and fixed the ordering of affairs; he rectified names and nurtured what was good. He gave honor to the old lineages, cherished his kin, gave distinction to the worthy and good, showed respect to the noble and favored, rewarded the meritorious, served the aged, treated guests and travelers with ritual, and befriended his old companions.

The Xu, Ji (籍), Hu, Ji (箕), Luan, Xi, Bo, Xian, Yangshe, Dong, and Han clans held the offices near at hand. The best of the Ji houses held the inner offices. The able men of other surnames held the distant offices. The duke lived upon tribute, the grandees upon their fiefs, the officers upon their fields, the common people upon their own labor, the artisans and merchants upon the offices that maintained them, the grooms and bondsmen upon the duties they performed, and the household stewards upon their supplementary lands. Government was even and the people at ease, and goods and means did not fail.

In winter King Xiang, fleeing the trouble raised by Shaoshu, dwelt at Fan in the land of Zheng. He sent word to report his distress, and sent also to report it to Qin. Zifan said: "The people are attached to you but do not yet know righteousness. Why does my lord not restore the king, and so teach it to them? If you do not restore him, Qin will restore him, and then Zhou will be lost to us; and with what shall we then seek the feudal lords? If a man can neither cultivate himself nor honor another, on whom will men lean? To carry on the work of Wen and make firm the achievement of Wu, to open new land and make the borders secure — it lies in this. Let my lord attend to it." The duke was pleased, and sent gifts to the Rong of Caozhong and the Di of Litu, so as to open the eastern road.

Duke Wen Lets the People of Yang Go (文公出陽人)

In the spring of the second year the duke went down with two armies and halted at Yangfan. The right army took Shaoshu at Wen and put him to death at Xicheng. The left army met the king in Zheng. The king entered Chengzhou and was then settled at Jia. The king held a feast with sweet wine, and conferred upon the duke the sacrificial meat and the accompanying gift of silks. The duke asked for the tunnel-way, and it was not granted. The king said: "That is the king's own emblem. There cannot be two kings; what then would become of government?" He granted the duke the fields of Yangfan, Wen, Yuan, Zhou, Xing, Chi, Zu, and Zuanmao in Nanyang.

The people of Yang would not submit, and the duke besieged them and was about to destroy them. Cang Ge cried out: "My lord has made good what was wanting to the king, and in this has followed ritual. The people of Yang are not yet used to my lord's virtue, and so have not dared to accept his command. If my lord destroys them, would that not be against ritual? Among the men of Yang are the heirs and the statutes of Xia and Shang, and the host of the house of Zhou; the charge of Fan Zhong's office was kept here; and those who held no office are all the king's fathers and elder brothers, his sisters' sons and his mother's brothers. If my lord, having settled the royal house, destroys those bound to it by marriage, on whom will the people lean? I make bold to set this privately before your officers. Let my lord consider it!" The duke said: "These are the words of a gentleman." And he let the people of Yang go.

Duke Wen Attacks Yuan (文公伐原)

Duke Wen attacked Yuan, giving the order for three days' rations. When three days had passed and Yuan had not surrendered, the duke ordered the army to break off and withdraw. A spy came out and said: "Yuan will not hold more than a day or two." The army officers reported it. The duke said: "To gain Yuan and lose good faith — with what should I then command men? Good faith is the shelter of the people, and it must not be lost." So he withdrew; and when he reached Mengmen, Yuan asked to surrender.

Duke Wen Rescues Song and Defeats Chu at Chengpu (文公救宋敗楚於城濮)

In the fourth year after Duke Wen was established, King Cheng of Chu attacked Song, and the duke led Qi and Qin in attacking Cao and Wey in order to relieve Song. The men of Song sent the gate-warden Ban to report their peril to Jin. The duke said to his grandees: "The men of Song report their peril. If we abandon them, Song will break with us. If we appeal to Chu, Chu will not grant it. I wish to strike Chu, but Qi and Qin are unwilling. What is to be done?"

Xian Zhen (先軫) said: "Better to make Qi and Qin the owners of the quarrel with Chu." The duke said: "Can it be done?" Xian Zhen said: "Have Song leave us aside and send gifts to Qi and Qin, borrowing their standing to make the appeal to Chu, while we divide the lands of Cao and Wey and grant them to the men of Song. Chu cherishes Cao and Wey, and will certainly not grant the request of Qi and Qin; and when Qi and Qin do not obtain their request, they will surely fasten their resentment upon Chu. Then we can use them, and there is nothing they will be unwilling to do." The duke was pleased, and therefore granted the fields of Cao and the fields of Wey to the men of Song.

The chief minister Ziyu sent Wan Chun to declare: "Restore the marquis of Wey and enfeoff Cao, and I too will raise the siege of Song." Uncle Fan grew angry and said: "Ziyu has no ritual! The ruler is to take one and the subject two. We must strike him." Xian Zhen said: "Grant it, sir. If we do not grant the requests concerning Cao and Wey, that is to refuse the raising of the siege of Song, and will not the host of Song then be made strong against us? So Chu with one word confers three benefits, while you with one word incur three resentments. When the resentments are already many, it is hard to strike another. Better to promise privately that Cao and Wey shall be restored, and so detach them, and to seize Wan Chun, and so enrage Chu; and when the battle has been fought, then take thought for the rest." The duke was pleased, and therefore held Wan Chun in custody in Wey.

Ziyu raised the siege of Song and followed the army of Jin. When Chu had drawn up its ranks, the army of Jin withdrew a stage. The army officers asked: "For a ruler to give way before a subject is a disgrace. Moreover the army of Chu is worn out and must be beaten. Why do we withdraw?" Zifan said: "Gentlemen, have you forgotten what passed in Chu? I, Yan, have heard that in battle the side in the right is vigorous and the side in the wrong is worn out. We have not repaid the kindness of Chu, and yet we stand against them on behalf of Song: we are in the wrong and Chu is in the right, and there is not a man in their host whose spirit is not roused. They cannot be called worn out. But if our ruler gives way before their subject and they still do not withdraw, then they too will be in the wrong." So they withdrew three stages, giving way before Chu. The host of Chu wished to halt, but Ziyu would not have it. They came to Chengpu, joined battle as was to be expected, and the host of Chu was utterly defeated. A gentleman said: "They were good at urging men on by virtue."

Shu Zhan of Zheng Grips the Cauldron's Ears and Cries Aloud (鄭叔詹據鼎耳而疾號)

Duke Wen, punishing the spying upon his ribs, attacked Zheng and pulled down its battlements. The men of Zheng sued for peace with famous treasures, and the duke would not allow it, saying: "Give me Zhan and the army will turn back." Zhan asked to go, and the Earl of Zheng would not permit it. Zhan pressed his request, saying: "If one subject can spare the hundred families and make the altars of soil and grain secure, why should my lord grudge a subject?" The men of Zheng gave Zhan up to Jin, and the men of Jin were about to boil him.

Zhan said: "If I may be allowed to say all I have to say and then die, that is what I would most wish." The duke let him speak. Zhan said: "Heaven sent calamity down upon Zheng, and made it run loose in the matter of the spying, casting away ritual and turning from kinship. Your servant said: 'It must not be. The prince of Jin is worthy and clear-sighted, and those about him are all of ministerial ability. If he recovers his state and gains his will among the feudal lords, the calamity will be past all pardon.' Now the calamity has come upon us. To honor the clear-sighted and so master trouble is wisdom; to give one's own life to redeem one's state is loyalty."

He then went to the cauldron, gripped it by the ears, and cried aloud: "From this day forward, let every man who knows how to serve his ruler with loyalty be as Zhan is!" The duke then gave orders that he should not be killed, treated him with generous ceremony, and sent him home; and the men of Zheng made Zhan a general.

Ji Zheng Answers Duke Wen's Question (箕鄭對文公問)

Jin suffered famine, and the duke asked Ji Zheng (箕鄭): "By what is famine to be relieved?" He answered: "By good faith." The duke said: "Where is good faith to be placed?" He answered: "Good faith in the ruler's own heart; good faith in titles; good faith in commands; good faith in the business of the people." The duke said: "And what follows from that?" He answered: "With good faith in the ruler's heart, good and ill do not overstep their bounds. With good faith in titles, high and low do not encroach upon one another. With good faith in commands, no season loses its work. With good faith in the business of the people, the people go about their tasks in due order. Then the people know their ruler's heart; they are poor and yet not afraid; and what goes out of the stores is as though it went in. Where then is the want?" The duke made him grandee of Ji, and at the muster at Qingyuan made him second in command of the new upper army.

Duke Wen Employs the Worthy and Zhao Cui Yields to the Worthy (文公任賢與趙衰舉賢)

Duke Wen asked Zhao Cui about a commander-in-chief. He answered: "Xi Hu (郤縠) will do. He has reached fifty years, and holds to his learning ever more earnestly. The statutes and records of the former kings are the storehouse of virtue and righteousness, and virtue and righteousness are the root of the people's life. One who can be earnest and sincere does not forget the hundred families. Let Xi Hu be appointed." The duke followed him.

The duke would have made Zhao Cui a minister. He declined, saying: "Luan Zhi (欒枝) is upright and careful, Xian Zhen has counsel, Xu Chen (胥臣) is widely learned; all of them may serve as your supports, and I am not their equal." So Luan Zhi was made commander of the lower army with Xian Zhen as his second. The taking of Wulu was Xian Zhen's plan. When Xi Hu died, Xian Zhen was made his successor, and Xu Chen became second in the lower army.

The duke would have made Yuan Ji a minister. He declined, saying: "Those three virtues came out of Yan. To order the people by virtue — the display of it is great, and it must not be set aside." So the duke would have made Hu Yan a minister. He declined, saying: "Mao's wisdom is better than mine, and he is older in years. While Mao holds no place, I dare not hear the command." So Hu Mao was made commander of the upper army, with Hu Yan as his second.

When Hu Mao died, Zhao Cui was to take his place. He declined, saying: "In the campaign at Chengpu, Xian Qieju (先且居) did well as second in command of the army. There is a reward for military merit; there is a reward for serving one's ruler well; there is a reward for competence in one's office. Qieju has all three rewards, and he must not be passed over. Moreover among my equals there are Ji Zheng, Xu Ying, and Xian Du." So Xian Qieju was made commander of the upper army.

The duke said: "Zhao Cui has declined three times, and those to whom he has yielded are all defenders of the altars of soil and grain. To set aside such yielding would be to set aside virtue." On Zhao Cui's account he held a muster at Qingyuan and raised five armies, making Zhao Cui commander of the new upper army with Ji Zheng as his second, and Xu Ying commander of the new lower army with Xian Du as his second.

When Zifan died, the Earl of Pucheng asked for a second in command. The duke said: "Zhao Cui declined three times without losing what was fitting. Yielding is the pushing forward of the worthy; what is fitting is the widening of virtue. When virtue is wide and the worthy come, what is there to fear? Let Cui follow you." So Zhao Cui was made second in command of the new upper army.

Duke Wen Studies the Reading of Books with Jiuji (文公學讀書於臼季)

Duke Wen studied the reading of books with Jiuji (臼季). After three days he said: "I cannot put a hand's breadth of it into practice, though I have heard a great deal." He answered: "Even so, to hear much and to wait for one who is able to act upon it — is that not still better?"

Guo Yan on the Difficulty and Ease of Governing a State (郭偃論治國之難易)

Duke Wen asked Guo Yan (郭偃): "At first I thought governing a state easy; now I find it hard." He answered: "If my lord thinks it easy, its hardness will come upon him. If my lord thinks it hard, its ease will come to him."

Xu Chen on the Power of Instruction (胥臣論教誨之力)

Duke Wen asked Xu Chen: "I wish to make Yang Chufu (陽處父) the tutor of Huan and have him instruct him. Will he be able to make him good?"

He answered: "That lies with Huan. A man stiff of back cannot be made to stoop; a man bent at the shoulders cannot be made to look up; a pygmy of the Jiaoyao cannot be made to lift; a dwarf cannot be made to reach up; the dim-sighted and the eyeless cannot be made to see; the stubborn-tongued and the mute cannot be made to speak; the deaf and the deaf from birth cannot be made to hear; the witless and the muddled cannot be made to take counsel. If a man's stuff is going to be good and worthy men assist him, then success may be looked for. But if the stuff runs crooked, teaching will not enter, and what good could be made of him?

"Your servant has heard that of old, when Tai Ren was carrying King Wen, she was not altered by it; she made water in the pig-pen and brought King Wen to birth without added sickness. King Wen in the womb gave his mother no anxiety; with his tutor he was no trouble; among his teachers he caused no vexation; in serving the king he stirred no anger. He was filial and brotherly toward the two Guo, kind and loving toward the two Cai, a model to Tai Si, and close to his younger brothers. The Odes say:

He was a model to his own wife,
and it reached to his brothers,
and so he governed house and state.

"And in this way he used the worthy and good of the four quarters. When he came to the throne, he inquired of the Eight Yu and consulted the Two Guo; he took the measure of things with Hong Yao and planned with Nangong; he sought advice of Cai and Yuan and made his inquiries of Xin and Yin; and to these he added Zhou, Shao, Bi, and Rong. He gave peace to the hundred spirits and brought the myriad people to gentle concord. Therefore the Odes say:

He was obedient to the ancestral lords,
and the spirits had no cause for pain.

"If it is so, then King Wen was not the work of instruction alone."

The duke said: "Then is teaching of no benefit?" He answered: "What is ornament for, if not to add to the stuff? Therefore a man is born and learns, and without learning he does not enter in."

The duke said: "But what of those eight afflictions?" He answered: "The officers of the boards find a use for them. The men bent at the shoulders strike the bells; the stiff-backed bear up the jade chimes; the dwarfs climb the pole; the dim-sighted and the eyeless order the music; the deaf and the deaf from birth have charge of the fire. The witless and muddled, the stubborn and the mute, and the pygmies the officers of the boards can find no use for, and with them they fill the outlying lands. Teaching is that which follows a man's frame and native capacity and turns them to advantage. It is like a stream that has a springhead: only when it has received the inlets does it grow great."

Duke Wen Becomes Hegemon (文公稱霸)

In the second year after Duke Wen took his place he wished to employ his people. Zifan said: "The people do not yet know righteousness. Why not restore the Son of Heaven and so show it to them?" So he restored King Xiang to Zhou. The duke said: "Will they serve now?" He answered: "The people do not yet know good faith. Why not attack Yuan and so show it to them?" So he attacked Yuan. He said: "Will they serve now?" He answered: "The people do not yet know ritual. Why not hold a great muster, array the armies and give honor to ritual, and so show it to them?" So he held a great muster at Beilu and raised three armies, making Xi Hu commander of the central army and giving him charge of the great government, with Xi Zhen as his second. Zifan said: "Now they will serve." He then attacked Cao and Wey, drove out the garrison at Gu, raised the siege of Song, and defeated the army of Chu at Chengpu; and thereupon he became hegemon.

Book 11 — Discourses of Jin, 5 (卷十一 晉語五)

Jiuji Puts Forward Ji Que (臼季舉冀缺)

Jiuji, being sent on a mission, lodged in the open country of Ji. Ji Que (冀缺) was weeding, and his wife brought him his meal in the field; they were reverent, and treated one another as guests. He followed after them and asked about him, and found that he was the son of Ji Rui; so he brought him back with him. When he had reported on his mission he presented him, saying: "Your servant has found a worthy man, and makes bold to report it."

Duke Wen said: "His father was guilty of a crime. Will it do?" He answered: "He is one of the good men of the state; let his father's former evil be wiped away. So it was that Shun in his punishments put Gun to death, and in his raising up of men advanced Yu — as my lord has heard. Duke Huan of Qi himself raised up Guan Jingzi, the man who had shot at him." The duke said: "How do you know that he is worthy?" He answered: "I saw that he does not forget reverence. Reverence is the strictness of virtue, and to come to one's affairs strict in virtue — what would not be accomplished?" The duke received him and made him a grandee of the lower army.

Ning Ying on Bearing and Speech (寧嬴氏論貌與言)

Yang Chufu went to Wey, and on his return passed through Ning and lodged at the inn of Ning Ying (甯嬴). Ying said to his wife: "I have long sought a gentleman, and now I have found one." He set out and followed him. Yang Chufu talked with him along the road, and at the mountain Ying turned back.

His wife said: "You found what you sought and did not follow him. Why this brooding?" He said: "I saw his bearing and wanted him; I heard his words and disliked him. Bearing is the flowering of the feelings; speech is the pivot of the bearing. The person is the feelings, and they are formed within; speech is the adornment of the person. Speech is made fine and then uttered, and only when the three agree may a man act upon it; where they part, there is a flaw. Now Yang Chufu's bearing is complete, but his speech falls short; it is not the reality of him. If within he falls short and outwardly forces himself, in the end he will revert to his true nature, and the inward will make the outward change. And if inward and outward were both good and yet his speech ran counter to them, he would be making light of his own good faith. Speech is what makes good faith manifest; a man holds it as he holds a pivot and utters it only after long weighing. How can it be made light of? Now Yang Chufu's disposition is quick and knowing, and with it he perfects a covering for himself; and moreover he is hard, and sets his own abilities above others, acting without root and giving offense. He is a man on whom resentment gathers. I feared that I should not obtain the benefit of him but should meet with his troubles, and so I left him." Within the year came the trouble raised by Jia Ji, and Yang Chufu died in it.

Zhao Xuanzi on Association and Faction (趙宣子論比與黨)

Zhao Xuanzi (趙宣子) commended Han Xianzi (韓獻子) to Duke Ling, and had him made marshal. In the campaign at Hequ, Zhao Meng sent a man to drive his own carriage across the line of march, and Xianzi seized the man and put him to death. Everyone said: "Han Jue will surely not live out his days. His patron raised him up in the morning, and by evening he had put his patron's carriage-man to death. Who could be at ease with such a man?"

Xuanzi summoned him and treated him with ceremony, saying: "I have heard that one who serves his ruler associates with men but does not form a faction. To raise a man up out of loyal good faith and for righteousness is association; to raise him up out of private feeling is faction. In military affairs there must be no transgression, and when there is a transgression, not to conceal it is righteousness. When I spoke of you to our lord, I feared you would not be equal to it; and to raise up a man who is not equal to it — what greater faction is there? If in serving my ruler I acted by faction, how should I conduct the government? That is why I watched you as I did. Exert yourself. If you go on as you have begun, who but you shall preside over and lead the state of Jin?" And he told all the grandees: "Gentlemen, you may congratulate me. I put Jue forward and hit the mark, and only now do I know that I am free of blame."

Zhao Xuanzi Asks for an Army to Attack Song (趙宣子請師伐宋)

The men of Song assassinated Duke Zhao. Zhao Xuanzi asked Duke Ling for an army with which to attack Song. The duke said: "This is not an urgent matter for the state of Jin." He answered: "Greatest are Heaven and Earth, and next come ruler and subject; by these the clear teaching is made. Now the men of Song have assassinated their ruler: this is to turn against Heaven and Earth and to go against the rule of the people, and Heaven will surely punish it. Jin is master of the covenant, and if it does not carry out Heaven's punishment, I fear that the punishment will reach us." The duke granted it.

He then issued the order in the Great Temple, summoned the army officers and charged the master of music, and commanded that the bells and drums of the three armies be fully prepared. Zhao Tong (趙同) said: "The state has a great undertaking in hand. Instead of settling and soothing the people we make ready bells and drums. Why is this?" Xuanzi said: "A great crime is attacked openly; a small crime is met by making the offender afraid. To fall upon a state or to raid it is to overbear the weak. Therefore in an open attack we make ready bells and drums, to proclaim the offense aloud; and in battle we sound the chunyu and the dingning, to put their people on their guard. Falling upon a state and raiding are done with the sound kept close, for they are the work of a moment. Now the men of Song have assassinated their ruler, and no crime is greater than this. Even proclaiming it aloud, I fear it may not be heard. That I make ready the bells and drums is done for our ruler's sake." He then had it announced on every side to the feudal lords, mustered the troops and marshaled the ranks, and with bells and drums sounding came to Song.

Duke Ling Sends Chu Ni to Kill Zhao Xuanzi (靈公使鉏麑殺趙宣子)

Duke Ling was cruel, and Zhao Xuanzi (趙宣子) remonstrated with him again and again. The duke was troubled by him and sent Chu Ni (鉏麑) to kill him. Ni went at dawn. The door of the bedchamber was already open, and Zhao Dun, fully robed for court, was dozing where he sat, still in cap and sash. Ni withdrew, sighed, and said: "Zhao Meng is reverent indeed. A man who does not forget respect and reverence is a pillar of the altars of the state. To kill the pillar of the state is disloyal; to accept a command and set it aside is faithless. To take either of those names upon myself is worse than dying." He dashed himself against the locust tree in the courtyard and died.

Duke Ling meant to kill Zhao Dun, and did not manage it. Zhao Chuan (趙穿) attacked the duke in the Peach Garden, went to fetch Prince Heitun (公子黑臀), and set him up. This was Duke Cheng.

Fan Wuzi Withdraws from Court and Pleads Old Age (范武子退朝告老)

Xi Xianzi (郤獻子) went on a diplomatic visit to Qi, and Duke Qing of Qi had his women watch him and laugh at him. Xi Xianzi was enraged, and on returning asked leave to attack Qi. Fan Wuzi (范武子), withdrawing from court, said: "Xie, I have heard that whoever provokes another man's anger will surely get poison from it. Xi's anger is extreme. If he cannot vent it upon Qi, he will certainly loose it upon the state of Jin. Not holding the government, how is he to vent his anger? I shall hand the government over to him, and let his anger have its way. Do not let a trouble abroad be exchanged for a trouble at home. Do your best to follow the other ministers, take up the ruler's commands, and above all be reverent." Then he pleaded old age and retired.

Fan Wuzi Strikes Wenzi with His Staff (范武子杖文子)

Fan Wenzi (范文子) came back from court late. Wuzi said, "Why so late?" He answered: "There was a guest from Qin at court putting riddling questions, and none of the grandees could answer them. I knew three of them." Wuzi said in anger: "It is not that the grandees could not answer. They were yielding to their elders. You are a boy, and three times you eclipsed other men at court. Were I not in Jin, our ruin would be only days off." He struck him with his staff and broke the hairpin of his court cap.

Xi Xianzi Shares the Blame (郤獻子分謗)

At the campaign of Miji (靡笄), Han Xianzi (韓獻子) was about to behead a man. Xi Xianzi had his chariot yoked and set out to save him; when he arrived the man had already been beheaded. Xi Xianzi then asked that the corpse be paraded through the army. His driver said, "Were you not going to save him?" Xianzi said, "How should I dare not share the blame?"

Zhang Hou Drives for Xi Xianzi (張侯御郤獻子)

At the campaign of Miji, Xi Xianzi was wounded, and said, "I am hurt and short of breath." Zhang Hou (張侯), who was driving, said: "The heart of the three armies is in this chariot. Their eyes and ears are on the standard and the drum. The chariot has no signal for retreat, the drum has no sound for retreat; upon these the business of war is brought to completion. Bear it, sir. You must not speak of being hurt. We received the command in the ancestral temple and received the sacrificial flesh at the altar of the land; to put on armor and helmet and offer up one's death is the rule of war. To be hurt is not yet to be dead. You are only loosening the men's resolve."

Then he gathered the reins in his left hand, took up the drumstick in his right, and beat the drum. The horses bolted and could not be stopped, and the three armies followed. The army of Qi was heavily defeated, and they pursued it three times around Mount Huabuzhu (華不注).

The Army Wins and Fan Wenzi Enters Last (師勝而范文子後入)

At the campaign of Miji, Xi Xianzi's army won and returned, and Fan Wenzi entered the capital last. Wuzi said, "Xie, do you know that I was watching anxiously for you?" He answered: "The army was Xi's army, and its business went well. Had I come in first, I feared the people of the capital would fasten their eyes and ears upon me. Therefore I did not dare." Wuzi said, "Now I know that I shall escape harm."

Xi Xianzi and the Others Each Credit the Merit Upward (郤獻子等各推功於上)

At the campaign of Miji, Xi Xianzi had audience. The duke said, "This was your doing!" He answered: "I, Ke, gave the ruler's command to the officers of the three armies, and the officers of the three armies carried out the command. What doing of mine was in it?"

Fan Wenzi had audience. The duke said, "This was your doing!" He answered: "I, Xie, received the command from the central army and gave it to the officers of the upper army, and the officers of the upper army carried out the command. What doing of mine was in it?"

Luan Wuzi (欒武子) had audience. The duke said, "This was your doing!" He answered: "I, Shu, received the command from the upper army and gave it to the officers of the lower army, and the officers of the lower army carried out the command. What doing of mine was in it?"

Miao Benhuang Says Xi Xianzi Does Not Know the Rites (苗賁皇謂郤獻子為不知禮)

At the campaign of Miji, Xi Xianzi attacked Qi. The marquis of Qi came to Jin, and Xianzi entertained him with the rite for a ruler taken captive, whose mandate has fallen, saying: "My unworthy ruler has sent me, Ke. The rites of our poor city are not lavish, but since my lord has condescended to come, I make bold to hand them over to the executive officers below, and to set in order the women who wait upon you."

Miao Fenhuang (苗棼皇) said: "Xi is brave but does not know the rites. He magnifies his own achievement and shames the ruler of a state. How much longer can he have?"

The Carter Discusses the Fall of Mount Liang (車者論梁山崩)

Mount Liang (梁山) fell, and Bo Zong (伯宗) was summoned by the post-relay. On the road he met a great ox-cart overturned across the way. He halted and had them clear it, saying, "Make way for the post." The man answered: "The post is for speed. If it waits for me to get out of the way, it will only be slower. Better to cut across by a side track."

Bo Zong was pleased and asked where he lived. He said, "I am a man of Jiang." Bo Zong said, "What have you heard?" He said, "That Mount Liang has fallen and Bo Zong has been summoned by post." Bo Zong asked, "And what is to be done?" He answered: "The mountain had rotten soil in it, and so it fell. What is there to be done? A state is master of its mountains and rivers; therefore, when a river dries up or a mountain falls, the ruler puts off his robes for plain ones and lodges outside his palace, rides in an undecorated carriage and takes no music with his meals, addresses a written tablet to the High God, and the whole state weeps three days — thus the rite is performed. Even Bo Zong could do no more than this. What else should he do?"

Bo Zong asked his name; he would not give it. He asked to present him at court; he would not agree. When Bo Zong reached Jiang he reported what had been said, and it was followed.

Bo Zong's Wife Says That When the People Do Not Uphold Their Superiors, Trouble Will Surely Come (伯宗妻謂民不戴其上難必及)

Bo Zong went to court and came home pleased. His wife said, "There is joy in your face. Why?" He said, "I spoke at court, and the grandees all said my wisdom was like Yangzi's." She answered: "Yangzi was flower without fruit. He prized speech and had no plans, and that is why trouble reached his person. What have you to be glad of?" Bo Zong said, "I shall give the grandees wine and talk with them. Try listening." She said, "Very well."

When the drinking was over, his wife said: "There is not one of the grandees who is your equal. But the people have long been unable to uphold their superiors. Trouble will surely reach you. You had better quickly seek out an officer who can hold things together and shelter Zhouli." So he got Bi Yang (畢陽).

Book 12 — Discourses of Jin, 6 (卷十二 晉語六)

The Capping of Zhao Wenzi (趙文子冠)

At his capping, Zhao Wenzi (趙文子) presented himself to Luan Wuzi. Wuzi said: "Fine indeed! Long ago I was in time to serve Lord Zhuang. Your flowering is glorious enough; whether there is fruit I do not know. Let me urge you to work at the fruit."

He presented himself to Zhonghang Xuanzi (中行宣子). Xuanzi said: "Fine indeed! What a pity — I am old."

He presented himself to Fan Wenzi. Wenzi said: "Now is the time to be on your guard. When honor comes to a worthy man, he grows the more guarded; a man of no substance grows arrogant with honor. Therefore a king who flourishes rewards those who remonstrate, while an idle king punishes them. I have heard that the kings of antiquity, when their governing virtue was complete, still listened to the people. So they had the blind musicians chant admonitions at court; those who held rank presented poems, so that the ruler should not be blinkered; they gathered and listened to the reports passed about in the markets; they distinguished the ill-boding from the auspicious in the folk songs; they examined the hundred affairs at court; they asked along the roads what was blamed and what was praised; and whatever was crooked they set straight. This is the whole art of vigilance. The former kings hated this arrogance."

He presented himself to Xi Jubo (郤駒伯). Jubo said: "Fine indeed! And yet in many things the young are not the equals of the old."

He presented himself to Han Xianzi. Xianzi said: "Be on your guard. This is what is called becoming a man. Becoming a man lies in keeping with the good from the start. Keep with the good from the start, and good brings on good, and what is not good has no way to come; keep with what is not good from the start, and the bad brings on the bad, and the good too has no way to come. It is as with the growing of plants and trees: each brings forth after its own kind. A man's having a cap is like a house's having its walls and roof — there is nothing left but to sweep it clean. What more is there to add?"

He presented himself to Zhi Wuzi (智武子). Wuzi said: "Exert yourself, sir. To be the descendant of Cheng and Xuan and to grow old while still only a grandee — is that not a disgrace? The cultivation of Chengzi, the loyalty of Xuanzi — can they be forgotten? Chengzi brought the records of former times before our late lord and so assisted him; he made the statutes prevail, and ended by holding the government. Can he not be called cultivated? Xuanzi remonstrated to the utmost with Dukes Xiang and Ling; by remonstrating he earned dislike, yet he pressed forward without dreading death. Can he not be called loyal? Exert yourself, sir. Have the loyalty of Xuanzi, and bring it in together with the cultivation of Chengzi, and in serving your ruler you will surely succeed."

He presented himself to Kucheng Shuzi (苦成叔子). Shuzi said: "Well, there are many young men holding office already. Where am I to find room for you?"

He presented himself to Wen Jizi (溫季子). Jizi said: "Consider whom you fall short of; you may seek the place next below him."

He presented himself to Zhang Lao (張老) and told him all of it. Zhang Lao said: "Good. Follow Luan Bo's words and you may increase; follow Fan Shu's teaching and you may become great; follow Han's warning and you may be complete. The materials are all there; the will is yours. As for the three Xi, theirs are the words of men already lost. Why repeat them? Zhi's instruction was good; in it your forebears are covering and nourishing you."

Fan Wenzi Does Not Want to Attack Zheng (范文子不欲伐鄭)

Duke Li was about to attack Zheng. Fan Wenzi did not want it, and said: "If I had my way, let all the feudal lords revolt — then Jin could be put in order. It is only because we have the feudal lords that we are in this turmoil. The feudal lords, every one of them, are the root of trouble. Get Zheng and our worries only grow longer. What use is Zheng?"

Xi Zhi (郤至) said, "Then does a true king have many worries?" Wenzi said: "Are we a true king? A true king perfects his virtue, and distant peoples come over to him with the goods of their own regions; therefore he has no worries. Now we are poor in virtue and seek the achievements of a king; therefore we have many worries. Have you seen a man with no land who wants to be rich? Is he happy?"

Jin Defeats the Army of Chu at Yanling (晉敗楚師於鄢陵)

In Duke Li's sixth year he attacked Zheng, and also sent Kucheng Shu and Luan Yan (欒黶) to raise the armies of Qi and Lu. King Gong of Chu led the Eastern Yi to rescue Zheng. When Chu was half drawn up, the duke ordered them struck. Luan Shu said: "My lord sent Yan to raise the armies of Qi and Lu. Let us wait for them."

Xi Zhi said: "We must not. The army of Chu is about to withdraw. If we strike them now, we shall certainly come home victorious. They have formed their ranks without avoiding the forbidden day — that is the first opening. The Southern Yi have come with Chu but do not join the ranks — that is the second. Chu and Zheng are in ranks together but not in order — that is the third. Their soldiers are in the ranks and clamoring — that is the fourth. A host that hears clamor is bound to take fright — that is the fifth. Zheng will be looking to Chu, and Chu will be looking to the Yi; not one of them has the heart to fight. This must not be let slip." The duke was pleased.

Thereupon they defeated the army of Chu at Yanling (鄢陵), and for this Luan Shu bore Xi Zhi a grudge.

Xi Zhi Is Brave and Knows the Rites (郤至勇而知禮)

At the battle of Yan, Xi Zhi, in war-breeches of madder-dyed leather that ran from the waist down over the instep (韎韋之跗注), three times drove back the troops of the king of Chu; and whenever he caught sight of the king he would get down from his chariot and hurry aside before returning to the fight. The king sent the artisan-director Xiang (工尹襄) to greet him with a bow, saying: "In the thick of the business there was a man in war-breeches of madder-dyed leather, a gentleman. Every time he saw me, the Unworthy One, he got down. Was he not hurt by it?"

Xi Zhi, in armor and helmet, received the guest; he took off his helmet to hear the message, and said: "Zhi, your lordship's servant from abroad, by the good fortune of my own unworthy ruler, stands here encased in armor and helmet. I dare not bow properly in acknowledgment of the honor of your lordship's message; but for the envoy's sake, I make bold to salute three times in the soldier's fashion." A gentleman said: brave, and knowing the rites.

Fan Wenzi on Harmony Within Before Planning Abroad (范文子論內睦而後圖外)

At the Yan campaign, the men of Jin wanted to contend for Zheng. Fan Wenzi did not want it, and said: "I have heard that one who serves as a minister makes things harmonious at home before he plans abroad. To plan abroad without harmony at home is to be certain of strife at home. Why not plan for harmony first? Examine and question the multitude before marching out, and resentment will be quieted."

Fan Wenzi on Trouble Abroad and Trouble Within (范文子論外患與內憂)

At the Yan campaign, Jin attacked Zheng and Chu came to its rescue. The grandees wanted to fight; Fan Wenzi did not, and said: "I have heard that one who rules men brings his people under punishment, and when that is accomplished he then shakes out his martial power abroad; thus there is concord within and awe without. Now the knives and saws of our minister of justice wear out by the day, while the axe and the great axe are never used. Within, there are still men who go unpunished — how much more without? War is punishment, the punishing of offenses. Offenses come from the great, and resentment comes from the small. Therefore one puts away resentment with kindness, and removes offenses with firmness. When the small have no resentment and the great commit no offense, then one may use arms and punish those abroad who do not submit.

"Now our punishment leaves the great men outside its reach and is unsparing toward the little people. With whom shall we use arms? To win when our arms are not in order is luck. To govern by luck is certain to bring trouble at home. Moreover, only a sage can be free of trouble abroad and of trouble at home as well. Since we are no sages, we must have one of the two before we can go on. If the one we have lies abroad, it can still be remedied; but when the sickness rises from within, that is hard. Why not for now let Chu and Zheng alone and keep them as our trouble abroad?"

Fan Wenzi Says That Beating Chu Will Surely Bring Trouble at Home (范文子論勝楚必有內憂)

At the Yan campaign, Jin attacked Zheng and Chu came to its rescue. Luan Wuzi commanded the upper army and Fan Wenzi the lower. Luan Wuzi wanted to fight; Fan Wenzi did not, and said: "I have heard that only one of abundant virtue can receive abundant blessing. To be without virtue and yet have many submit to you is to injure yourself for certain. Measure it against Jin's virtue: let all the feudal lords revolt, and the state might have a little peace. It is only because we have the feudal lords that we are in this turmoil; the feudal lords, every one of them, are the root of trouble. And only a sage can be free of trouble abroad and of trouble at home as well. Since we are no sages, if we have no trouble abroad we shall certainly have trouble at home. Why not for now let Chu and Zheng alone and keep them as our trouble abroad? Then the ministers among themselves would surely be brought into harmony.

"If we now fight and beat Chu and Zheng as well, our ruler will boast of his wisdom and count his merits many; he will grow slack in instruction and heavy in taxation, he will enlarge his private favorites and add to the lands of his women. If he does not take away the lands of the grandees, where is he to get what he adds? And of the ministers who would give up their households and simply withdraw, how many will there be? If the battle is not won, that is the good fortune of Jin. If the battle is won, it will throw into disorder the settled ranks of the land, and what it engenders will do great harm. Why not for now not fight at all?"

Luan Wuzi said: "In the past, at the campaign of Han, Duke Hui did not return to his lodging; at the campaign of Bi, the three armies could not march home in order; at the campaign of Ji, Xian Zhen did not come back to report. Jin has three great disgraces upon it. Now I hold the government of Jin. If I do not wipe out Jin's disgrace, but add to it besides by avoiding the Man and the Yi, then whatever trouble may come after is beyond my knowing."

Fan Wenzi said: "In choosing a blessing, take the heavier; in choosing a disaster, take the lighter. There is no use for a light blessing, and no use for a heavy disaster. Jin does indeed have great disgraces upon it; but rather than have ruler and ministers refuse to listen to one another and so become the laughingstock of the feudal lords, why not for now take the avoiding of the Man and the Yi as our disgrace?"

Luan Wuzi would not listen, and so fought the men of Chu at Yanling and greatly defeated them. Thereupon the ruler boasted of his wisdom and counted his merits many; he grew slack in instruction and heavy in taxation; he enlarged his private favorites; he killed the three Xi and laid out their bodies at court; he took over their households and divided them among his women. Thereupon the people of the capital held him unclean, and he was assassinated at Yi and buried outside the eastern gate of Yi with a single chariot. What Duke Li died of was only this: he was without virtue, and his achievements were many, and many submitted to him.

Fan Wenzi Says Virtue Is the Foundation of Blessing (范文子論德為福之基)

At the Yan campaign, Chu pressed close upon the army of Jin. The officers of the army were troubled by it and were about to take counsel. Fan Gai (范匄), from among the ducal clan, came hurrying past them and said: "Level the cooking-hearths and fill in the wells — then what can they do but withdraw?" Fan Wenzi took up a dagger-axe and drove him off, saying: "Whether the state stands or falls is Heaven's mandate. What does a boy know of it? Besides, to speak when it is not your turn is wickedness, and will surely get you executed." Miao Fenhuang said, "How well he flees from trouble!"

After the army of Chu had been driven back at Yan, and the men were about to quarter themselves and eat the grain of the place, Fan Wenzi stood in front of the war-horses and said: "Our ruler is young and weak, and none of his ministers has ability. By what blessing have we come to this? I have heard: 'The Way of Heaven has no kin; it grants only to virtue.' How am I to know that Heaven's granting this to Jin is not meant to spur Chu on? Let the ruler and you ministers be on your guard. Virtue is the foundation of blessing. To have blessing tower up without virtue is to have a thick wall with no foundation; the day of its falling will not be far off."

Fan Wenzi Says Trouble from Favorites Will Surely Break Out (范文子論私難必作)

On the return from Yan, Fan Wenzi said to his clan officer and his family invocator: "The ruler is arrogant and extravagant, and he has achievements to his name. A man who conquers by virtue still fears to lose it — how much more one who is arrogant and extravagant? The ruler has many favorites, and now that he comes home victorious his favorites will surely be brought forward. Once favorites are brought forward, trouble will surely break out, and I fear that it will reach me. Clan officer and invocator both, pray for my death for me: to go before the trouble is to escape it."

In the summer of the seventh year Fan Wenzi died. In the winter the trouble broke out. It began with the three Xi and it ended with the duke.

Luan Shu Brings Out a Charge Against Xi Zhi (欒書發郤至之罪)

After the battle they took the king's son Fagou (王子發鉤) prisoner. Luan Shu said to him: "Tell my ruler this: 'Xi Zhi sent a man to urge the king to fight, while the armies of Qi and Lu had not yet arrived. And in the battle, but for Xi Zhi the king would certainly not have got away.' Then I shall send you home."

Fagou told this to the ruler, and the ruler told Luan Shu. Luan Shu said: "Your servant has long heard it. Xi Zhi wishes to raise a revolt. He had Kucheng Shu hold back the armies of Qi and Lu, and himself urged my lord to fight; had the battle been lost, he meant to bring in Sun Zhou. The plan did not come off, and so he let the king of Chu escape. But to be in battle and on his own authority release the ruler of a state, and then to accept a present from him — is that not a great crime? And if my lord now sends him as envoy to Zhou, he will certainly see Sun Zhou."

The ruler said, "Very well." Luan Shu sent a man to say to Sun Zhou, "Xi Zhi is coming; be sure to see him." Xi Zhi made his diplomatic visit to Zhou, the duke sent a man to spy on him, and he saw Sun Zhou.

For this reason the duke sent Xu Zhimei (胥之昧) and Yiyang Wu (夷羊五) to stab Xi Zhi, Kucheng Shu, and Xi Qi (郤錡). Xi Qi said to Xi Zhi: "The ruler acts toward us without principle. I would take my clan and my party and attack him from both sides. Though we die, we shall certainly bring him down, and the ruler will certainly be in peril. Would that not do?"

Xi Zhi said: "It would not. I have heard that a martial man makes no disorder, that a wise man practices no deceit, that a humane man forms no faction. To profit by the ruler's wealth, to use wealth to gather a faction, and then to profit by the faction to endanger the ruler — the ruler has been slow rather than early in killing me. And what crime have the multitude committed? Since it is death either way, better to obey the ruler's command." Therefore they all took their own lives.

After the three Xi had been stabbed, Luan Shu assassinated Duke Li, and then brought in Sun Zhou and set him up. This was Duke Dao.

Changyu Jiao Threatens Luan and Zhonghang (長魚矯脅欒中行)

When Changyu Jiao (長魚矯) had killed the three Xi, he seized Luan and Zhonghang and said to the duke: "If you do not kill these two, sorrow will surely reach you, my lord." The duke said: "In a single morning to lay out the bodies of three ministers — there can be no adding to that."

He answered: "Your servant has heard that disorder within is called treason (宄) and disorder without is called villainy (姦); that treason is checked by virtue and villainy withstood by punishment. Now to be governing and yet have disorder within cannot be called virtue. To clear away what obstructs and yet shrink from the strong cannot be called punishment. With neither virtue nor punishment established, villainy and treason will come together. Your servant is frail and cannot bear to wait." Then he fled to the Di. In the third month Duke Li was assassinated.

Han Xianzi Does Not Answer the Summons of Luan and Zhonghang (韓獻子不從欒中行召)

Luan Wuzi and Zhonghang Xianzi surrounded the duke at the house of the Jiangli clan, and summoned Han Xianzi. Xianzi declined, saying: "To assassinate a ruler in order to gain authority is not something I can do. If the authority prevails, that is inhumane; if the business fails, that is unwise. To take one advantage and get one evil along with it is not worth pursuing. Long ago I was reared in the house of Zhao; when Meng Ji of Zhao brought her slander, I was able to keep clear of the fighting. Men have a saying: 'When an old ox is killed, no one dares take charge of it.' How much more the ruler? If you gentlemen cannot serve your ruler, what use have you for me, Jue?"

Zhonghang Yan wanted to attack him. Luan Shu said: "We must not. The man is resolute, and his words accord with right. What accords is always carried through; what is resolute always reaches its end. To offend against what accords is unlucky; to attack the resolute is not to prevail. When resolution leads the way of accord, the people do not offend against it. Though I wished to attack him, could I do it?" So they stopped.

Book 13 — Discourses of Jin, 7 (卷十三 晉語七)

Luan Wuzi Sets Up Duke Dao (欒武子立悼公)

After Duke Li had been assassinated, Luan Wuzi sent Zhi Wuzi and Zhi Gongzi (彘恭子) to Zhou to fetch Duke Dao. On the gengwu day the grandees met him at Qingyuan. The duke said to the grandees: "My first wish did not reach so far as this. That I have come to this is Heaven's doing. Now, when men have a good ruler, they take their commands from him. To take his commands and cast them aside is to burn the grain; to take them and find them without substance is grain that does not ripen. If the grain does not ripen, the fault is mine; if it ripens and you burn it, that is your cruelty, gentlemen.

"I wish to remain long in what I have wished for, and I shall not dare to issue an order and fail to make it good. It was because your orders went unobeyed, gentlemen, that you sought a good ruler and consulted him. If I am not good, I shall be set aside — and whom should I blame? If I am good and you serve me with cruelty, that is a thing of your own dictating. If you wish to serve a good ruler and accomplish the great duty, it rests upon this day; if you wish to be violent and cruel, to estrange the hundred families and overturn what is constant among the people, that too rests upon this day. Whether we go forward in this or back, I would have it decided today."

The grandees answered: "If our lord will settle and comfort his servants and shelter them broadly, our only fear is that we may fail to bear our lord's instruction and fall into great punishment, troubling the officers of punishment and the recorders, and dishonoring our lord's true commands. Dare we not take up the work?" So they swore a covenant and entered the capital.

On the xinsi day he presented himself in the temple of Wu. He settled the hundred affairs and set up the hundred offices; he brought up the sons of the great houses and chose out the worthy and good; he raised up the old lineages and paid out withheld rewards; he brought old sentences to an end and pardoned those held in prison; he showed leniency in doubtful cases and advanced men who had stored up virtue; he extended his care to widowers and widows; he raised up those long set aside; he nourished the old and the young and had pity on the orphaned and the disabled. Any man past seventy the duke saw in person, calling him "grandfather"; and none dared not take up his charge.

Duke Dao Takes the Throne (悼公即位)

In the second month, on the yiyou day, the duke took the throne. He made Lü Xuanzi (呂宣子) commander of the lower army, saying: "At the campaign of Bi, Lü Qi was second to Zhi Zhuangzi in the upper army; he took Guchen, a prince of Chu, and the lianyin Xiang Lao (連尹襄老), and by them ransomed Ziyu. At the campaign of Yan he shot the king of Chu with his own hand and defeated the army of Chu, settling the state of Jin; and he has left no descendant in high place. His descendants must not go unhonored."

He made Zhi Gongzi commander of the new army, saying: "He is the youngest son of Wuzi and the full younger brother of Wenzi. Wuzi made the statutes plain and so settled the state of Jin, and to this day they are in use. Wenzi toiled in his own person and so settled the feudal lords, and to this day we rely upon it. Can the virtue of these two men be forgotten?" Thus he made Zhi Ji a screen for his lineage.

He made Linghu Wenzi (令狐文子) his second, saying: "In the past, at the campaign that overcame Lu, Qin came meaning to spoil Jin's success. Wei Ke with his own person drove back the army of Qin at Fushi and himself took Du Hui. His merit is inscribed on the Bell of Jing. To this day it has borne no fruit; his son must not go unraised."

The ruler knew that Shi Zhenzi followed the records, was broad in learning, and was everywhere gentle in teaching, and made him Grand Tutor. He knew that Youhang Xin could make matters clear by reckoning and could establish results, and made him chief minister of works. He knew that Luan Jiu could drive and was in accord with the governing of the army, and made him driver of the war chariot. He knew that Xun Bin had strength and was not violent, and made him spearman on the right of the war chariot.

Luan Bo asked about the grandees of the ducal clan. The duke said: "Xun Jia is generous and kind; Xun Hui is cultivated and quick; Yan is resolute and daring; Wuji is steady and calm. Let these four men do it. The nature bred on fat meat and fine grain is hard to set straight. Therefore let the generous and kind one teach them; let the cultivated and quick one guide them; let the resolute and daring one tell them their faults; let the steady and calm one shape them. When the generous and kind one teaches them, it reaches all of them and never tires; when the cultivated and quick one guides them, it goes in gently; when the resolute and daring one tells them their faults, their faults are not hidden; when the steady and calm one shapes them, they become of one measure." So he made these four men grandees of the ducal clan.

The duke knew that Qi Xi was resolute and not excessive, and made him commandant of the central army. He knew that Yangshe Zhi was keen and quick, reverent and thorough, and made him his second. He knew that Wei Jiang was brave and made no disorder, and made him marshal of the central army. He knew that Zhang Lao was wise and not deceitful, and made him chief scout of the central army. He knew that Duo Ekou was respectful and reverent and strong in good faith, and made him commandant of the upper army. He knew that Ji Yan was steadfast in following the old duties and was respectful and thorough, and made him marshal of the upper army. He knew that Cheng Zheng was upright and not depraved, and moreover was fond of remonstrating and hid nothing, and made him assistant equerry.

Duke Dao First Assembles the Feudal Lords (悼公始合諸侯)

He first assembled the feudal lords at Xucheng (虛朾) to rescue Song, and sent Zhang Lao to carry the ruler's good name into the four quarters and to observe who had principle and who was rebellious. Lü Xuanzi died; the duke, holding Zhao Wenzi to be cultivated and able to take care in great matters, made him second in the new army.

In the third year the duke first assembled the feudal lords. In the fourth year the feudal lords met at Jiqiu, where commands were published, alliances of support were bound, good relations were repaired, and the covenant was renewed; then they returned. Linghu Wenzi died; the duke, holding Wei Jiang to be one who would not transgress, made him second in the new army; he made Zhang Lao marshal and Fan Xianzi chief scout. The duke's good name reached the Rong. In the fifth year the Rong tribes came asking to submit, and he sent Wei Zhuangzi to swear a covenant with them; and thereupon he first restored the hegemony.

In the fourth year, at the assembly of the feudal lords at Jiqiu, Wei Jiang was marshal of the central army. Prince Yang Gan (公子揚干) threw the ranks into disorder at Quliang, and Wei Jiang beheaded his driver. The duke said to Yangshe Chi: "I have gathered the feudal lords, and Wei Jiang has disgraced my younger brother. Seize him for me and do not let him slip away." Chi answered: "Your servant has heard Jiang's resolve: where there is a duty he does not shun hardship, and where there is guilt he does not shun punishment. He will come and give his account."

As he finished speaking, Wei Jiang arrived. He handed a letter to the servitor and fell upon his sword; Shi Fang and Zhang Lao closed in from either side and stopped him. The servitor handed the letter to the duke, and the duke read: "Your servant called Yang Gan to account, and does not forget that he must die for it. In former days my lord lacked men to employ, and set your servant straight in the office of marshal of the central army. Your servant has heard that in a host obedience is martial valor, and that in the business of war to die rather than transgress a command is reverence. My lord has gathered the feudal lords; how should your servant dare to be unreverent? My lord is displeased, and I ask to die for it."

The duke came out barefoot and said: "What I said was the language of brothers. What you punished was the business of the army. I beg you not to make my fault heavier." When the campaign was over he gave him the ceremonial banquet and ordered him to be second in the new army.

Qi Xi Recommends His Son Wu to Replace Himself (祁奚薦子午以自代)

Qi Xi asked leave to give up the post of commandant of the army. The duke asked him, "Who will do?" He answered: "My son Wu will do. Men have a saying: 'For choosing a servant, none is like the ruler; for choosing a son, none is like the father.' When Wu was a child he was gentle and followed orders; his roaming had its quarter and his dwelling had its place; he loved learning and did not play the fool. When he was older, his memory was firm and he obeyed commands; he kept to his studies and did not stray. At his capping he was mild and settled and loved reverence; gentle and kind in small things, steady and firm in great ones; he had an upright substance and no drifting heart; he changed for nothing but what was right, and moved for nothing but his superior's word. If he faces a great matter, he may well prove better than your servant. Your servant asks leave to recommend the one he is able to choose, and let my lord measure it against what is fitting."

The duke made Qi Wu commandant of the army, and to the end of Duke Ping's reign there was no chaff in the army's governing.

Wei Jiang Remonstrates with Duke Dao Against Attacking the Rong (魏絳諫悼公伐諸戎)

In the fifth year, Jiafu, viscount of Wuzhong, sent Meng Le by way of Wei Zhuangzi to present tiger and leopard skins and make peace on behalf of the Rong tribes. The duke said: "The Rong and the Di have no natural affection and are fond of gain. Better to attack them."

Wei Jiang said: "To wear out our army against the Rong and lose the Hua states (諸華) — though we win, it is like getting a beast and losing a man. What use is that? Moreover, the Rong and the Di live gathered together; they prize goods and hold land cheap. Give them goods and get their land: that is the first advantage. The farmers of the border districts need not stand watch: that is the second. The Rong and Di serving Jin, and all four neighbors shaken with awe: that is the third. Let my lord consider it." The duke was pleased, and so had Wei Jiang pacify the Rong; and thereupon he attained the hegemony.

Duke Dao Puts Han Muzi in Charge of the Grandees of the Ducal Clan (悼公使韓穆子掌公族大夫)

Han Xianzi pleaded old age, and Muzi of the ducal clan was to take up his duties at court. Muzi declined, saying: "In the disorder under Duke Li, I, Wuji, filled a place among the ducal clan and could not die for it. Your servant has heard it said: 'One who has no merit toward the state and none toward the people does not dare to hold a high position.' Now I, Wuji — my wisdom could not set the ruler right, and let him come to disaster; my humaneness could not rescue him; my courage could not die for him. Should I dare shame my lord's court and disgrace the Han lineage? I ask to withdraw." He firmly declined and would not take the post. When Duke Dao heard of it he said, "Though in the disorder he could not die for his ruler, he can yield; he must not go unrewarded." And he put him in charge of the grandees of the ducal clan.

Duke Dao Makes Wei Jiang Second in the New Army (悼公使魏絳佐新軍)

Duke Dao would have made Zhang Lao a minister. He declined, saying: "Your servant is not the equal of Wei Jiang. Jiang's wisdom is able to govern a high office; his humaneness is such that he never forgets the good of the ducal house; his courage does not falter at carrying out punishment; his learning does not let fall the duties of his forebears. If he holds a minister's place, all will be at peace without and within. Moreover, at the meeting of Jiqiu he did not transgress his office and his words accorded with right; he must not go unrewarded." The duke commanded him five times, and he firmly declined; so the duke made him marshal, and made Wei Jiang second in the new army.

Duke Dao Bestows Women Musicians and Singing-Bells on Wei Jiang (悼公賜魏絳女樂歌鍾)

In the twelfth year the duke attacked Zheng and encamped at Xiaoyu. Jia, earl of Zheng, came and presented women, musicians, and serving-women, thirty in all; two sets of eight women musicians; two ranks of singing-bells; the treasured bo bells; and fifteen state chariots. The duke bestowed upon Wei Jiang one set of eight women musicians and one rank of singing-bells, saying: "You taught me to make peace with the Rong and Di and to set the Hua states in order. It is now eight years, and seven times I have assembled the feudal lords, and there is nothing I have wished for that I have not obtained. Let me share the joy of it with you."

Wei Jiang declined, saying: "That we are at peace with the Rong and Di is my lord's good fortune. That in eight years the feudal lords have been assembled seven times is my lord's spiritual power, and the toil of the other ministers. How should your servant take it to himself?" The duke said: "But for you I should have had no way to deal with the Rong and no way to cross the Yellow River. What toil have the others had? Take it, sir." A gentleman said: "He was able to keep good things in mind."

Sima Hou Recommends Shuxiang (司馬侯薦叔向)

Duke Dao went up a terrace with Sima Hou and looked out, saying, "What delight!" He answered: "The delight of looking down upon what lies below is delight indeed; but the delight of virtue and righteousness is not yet here." The duke said, "What do you mean by virtue and righteousness?" He answered: "That the doings of the feudal lords should be daily at my lord's side, so that you act upon what was good in them and take warning from what was bad — that may be called virtue and righteousness." The duke said, "Who can do it?" He answered: "Yangshe Xi is versed in the spring-and-autumn annals." Then he summoned Shuxiang and made him tutor to the heir apparent Biao.

Book 14 — Discourses of Jin, 8 (卷十四 晉語八)

Yang Bi Teaches Duke Ping to Destroy the Luan (陽畢教平公滅欒氏)

In Duke Ping's sixth year, Ji Yi, Huang Yuan, and Jiafu raised a revolt; they did not succeed, and died. The duke thereupon drove out the whole faction, and said to Yang Bi: "From Marquis Mu down to the present, the weapons of civil strife have never ceased; the will of the people is never satisfied; disaster and ruin have no end. To estrange the people is also to hasten invaders on. I fear it will reach my own person. What is to be done?"

Yang Bi answered: "The root and stock still stand like a tree. The longer the branches and leaves grow, the more the root and stock flourish; that is why it is hard to bring to an end. Now if you make your axe-handle great, strip away the branches and leaves, and cut off the root and stock, there may be a little respite."

The duke said, "Do you plan it, then." He answered: "The planning lies in clear instruction; clear instruction lies in awe and authority; awe and authority lie with the ruler. Let my lord choose out the descendants of worthy men who have held constant place in the state and establish them; and let him likewise choose out the descendants of those who indulged their own will, wronged their ruler, and threw the state into disorder, and remove them. This is to extend awe and to carry authority far. The people will fear his awe and cherish his virtue, and none will fail to follow him. If they follow, then the hearts of the people can all be nurtured. Nurture their hearts and know what they desire and what they hate, and who among men will live only for himself? If men do not live only for themselves, none will think of rebellion.

"Moreover the Luan have long imposed upon the state of Jin. It was Luan Shu who overthrew the great lineage, assassinating Duke Li to enrich his own house. If the Luan are destroyed, the people will feel awe. And if we now raise up the descendants of the Xia, the Yuan, the Han, and the Wei and reward and establish them, the people will feel cherished. When awe and cherishing each fall where they belong, the state is at peace; and with the ruler governing and the state at peace, who will join the man who wants to raise a revolt?"

The ruler said: "Luan Shu set up my late lord, and Luan Ying has committed no crime. What of that?" Yang Bi said: "One who sets a state right must not be intimate with power, and in wielding power must not hide it behind private feeling. Be intimate with power, and the people cannot be guided; wield power and hide it behind private feeling, and the government does not go forward. If the government does not go forward, how are the people to be guided? If the people are not guided, it is as though there were no ruler. Then this intimacy and this hiding turn back into harm, and weary my lord's own person besides. Let my lord consider it.

"If you love Luan Ying, then openly expel the faction, and send him away by the reckoning of the state's own order, laying up strict admonition and forethought against him. If he then seeks to have his will and take revenge upon my lord, what crime could be greater? To destroy him would be too little. If he does not dare, and flees far off, then make his standing abroad generous and encourage him, so that he may repay your kindness. Would that not do?"

The duke agreed. He drove out the whole faction and sent Qi Wu and Yang Bi to Quwo to expel Luan Ying, and Luan Ying fled to Chu. Then he proclaimed to the people of the capital: "From Duke Wen's time onward, whoever exerted himself for a former ruler and whose descendants have not been established shall be granted place and established; and whoever finds them shall be rewarded."

Three years later Luan Ying entered by day and made a raid at Jiang. Fan Xuanzi brought the duke into the palace of Duke Xiang. Luan Ying did not succeed and fled to Quwo; there he was stabbed to death, and the Luan lineage was destroyed. Thus to the end of Duke Ping's own life there was no disorder within.

Xin Yu Goes into Exile with the Luan (辛俞從欒氏出奔)

When Luan Huaizi went into exile, the chief minister ordered the retainers of the Luan not to follow him, and that whoever followed the Luan should suffer death and have his corpse laid out. Xin Yu, a retainer of the Luan, set out. The officers seized him and brought him before the duke. The duke said, "The state has issued a great order. Why have you broken it?"

He answered: "Your servant is obeying it. How should I dare break it? The chief minister said, 'Do not follow the Luan; follow your ruler.' That is a plain order to follow one's ruler without fail. Your servant has heard it said: 'One who has served a house three generations treats its head as his ruler; two generations and fewer, as his master.' To serve a ruler by dying for him, and a master by toiling for him — that is my lord's own plain order. From my grandfather's time, having no great support in the state of Jin, we have been bound to the Luan house generation after generation, and it is now three generations. Therefore your servant does not dare to fail to treat him as his ruler. Now the chief minister says, 'Whoever does not follow his ruler shall suffer death.' Should your servant dare forget that he must die, and betray his ruler, and so trouble the minister of justice?"

The duke was pleased, and pressed him hard to stay; he would not, and the duke offered him rich gifts. He declined, saying: "Your servant has already set out his words. The heart keeps the resolve and words carry it out; this is how one serves a ruler. If I accept my lord's gift, it destroys what I said before. My lord asked, and I set out my words; if I go back on them before I have withdrawn from your presence, how shall I serve a ruler?" The ruler knew he could not be had, and let him go.

Shuxiang's Mother Says the Yangshe Will Surely Be Destroyed (叔向母謂羊舌氏必滅)

When Shuyu was born, his mother looked him over and said: "This one has a tiger's eyes and a boar's snout, a kite's shoulders and an ox's belly. Ravines and gullies can be filled up, but this one cannot be sated. He will surely die for a bribe." And she would not rear him.

When Yang Shiwo was born, Shuxiang's mother heard of it and went to see him; but when she reached the hall and heard him crying she turned back and said: "That voice is the voice of a jackal or a wolf. The one who in the end destroys the lineage of the Yangshe will surely be this child."

Shusun Muzi on Dying Without Decay (叔孫穆子論死而不朽)

Shusun Muzi on Dying Without Decay (叔孫穆子論死而不朽)

Duke Xiang of Lu sent Shusun Muzi (叔孫穆子) on a diplomatic visit to Jin. Fan Xuanzi (范宣子) put a question to him, saying, "Men have a saying, 'dead and yet not decayed.' What does it mean?" Muzi did not answer. Xuanzi said, "In former times the ancestors of Gai were, from the age of Yu and earlier, the Taotang clan; under Xia they were the Yulong clan; under Shang they were the Shiwei clan; under Zhou they were the clans of Tang and Du. When Zhou sank low and Jin succeeded to it, they became the Fan clan. Is it this that is meant?" He replied, "By what I, Bao, have heard, this is what is called hereditary emolument; it is not being undecayed. Zang Wenzhong (臧文仲), a former grandee of Lu — his body is gone, yet his words stand fast for later ages. This is what is called dying and yet not decaying."

Fan Xuanzi Disputes Land with the Grandee of He (范宣子與和大夫爭田)

Fan Xuanzi contended over land with the grandee of He, and for a long time no settlement was reached. Xuanzi wished to attack him, and asked Bohua (伯華) about it. Bohua said, "Outside there are the armies; inside there are the affairs of state. I, Chi, deal with outside affairs, and dare not encroach upon another man's office. Moreover, if your mind turns to marching out with troops, then I may be summoned and questioned."

He asked Sun Linfu (孫林甫). Sun Linfu said, "A sojourner is here to serve you; he waits only upon your business."

He asked Zhang Lao (張老). Zhang Lao said, "I, Lao, attend upon you in military affairs. If it is not a matter of arms, it is not something I know about."

He asked Qi Xi (祁奚). Qi Xi said, "If the ducal kinsmen are not respectful, if there is crookedness in the ducal house, if the affairs of the court within go awry, if the grandees are greedy — those are my faults. But to use the ruler's office in the service of your private quarrel — I fear you would answer me outwardly and hate me within."

He asked Ji Yan (籍偃). Ji Yan said, "I, Yan, follow Zhang Meng (張孟) with axe and battle-axe, and receive his orders daily. If the order comes from that gentleman, what division could there be? But to set that gentleman aside and act would be to reverse your own command."

He asked Shu Yu (叔魚). Shu Yu said, "Wait, and I will kill him for you."

Shuxiang (叔向) heard of it and went to see Xuanzi, saying, "I hear that you and He are not yet at rest, that you have questioned the grandees all around and still have no decision. Why not consult Zi Shi (訾祏)? Zi Shi is truly upright and broadly learned. Being upright, he can set the matter straight and distinguish it; being broad, he can compare it with cases high and low. Moreover he is the elder of your own household. I have heard that when a state has a great matter it must accord with the standing statutes, and take counsel with the aged, and only then act."

Marshal Hou (司馬侯) came to see him and said, "I heard that you were angry with He, and I did not believe it. All the feudal lords are of divided mind. Not to be troubled about that, but to be angry at the grandee of He, is not your proper charge."

Qi Wu (祁午) came to see him and said, "Jin is the master of the covenant among the feudal lords, and you are chief minister. If you can settle and set the lords right, and make them submit and obey the commands of Jin, then who in the state of Jin will not follow you? Why must it be He? Why not compose the quarrel quietly, and use the greater concord to lay the smaller grievance to rest?"

Xuanzi asked Zi Shi. Zi Shi replied, "In former times Xishu Zi (隰叔子) fled the troubles of Zhou into the state of Jin. He begot Ziyu (子輿), who became a judge and set the court right, so that at court there were no corrupt officers; and as minister of works he set the state right, so that the state suffered no defeats. In the generations that followed, down to Wuzi (武子), he assisted Dukes Wen and Xiang in mastering the feudal lords, and the lords were not of divided mind. When he became a minister and supported Dukes Cheng and Jing, the army knew no failure of governance. When he became commander of the army and held the office of grand tutor, he set the penal laws straight and put the canons of instruction in order, so that in the state there were no lawless people, and later men could take him for their rule. For this he received Sui and Fan. When Wenzi (文子) brought about the covenant between Jin and Jing, enriching the brother states so that no rift should open among them, for this he received Xun and Li. Now you have succeeded to the position. At court there are no corrupt practices, in the state no crooked people; thus there is no trouble from the four quarters and no anxiety within or without. You rely upon the achievements of those three men and enjoy their emolument and rank. Now that nothing is amiss, you nurse a grudge against He, and favor is heaped upon you all the same. What governing will you make of it?" Xuanzi was pleased, and added the disputed land to He's holding and made peace with him.

At Zi Shi's Death, Fan Xuanzi Charges Fan Xianzi (訾祏死范宣子勉范獻子)

Zi Shi died. Fan Xuanzi said to Xianzi (獻子), "Yang! In the past I had Zi Shi, and morning and evening I turned to him, so as to assist the state of Jin and to order my own house as well. Now I look at you: to act alone you are not able, and to take counsel you have no one to take it with. What will you do?" He replied, "I, Yang, am respectful where I dwell and dare not take my ease in carelessness; I am reverent in study and love humaneness; I am conciliatory in government and delight in its way; I take counsel with the many, and not to buy their good opinion. Even when my own private judgment is sound, I do not dare to call it right, but always follow the elders." Xuanzi said, "That may keep you from harm."

Music Master Kuang on Music (師曠論樂)

Duke Ping delighted in the new tones. Music Master Kuang (師曠) said, "The ducal house is going to sink low! The brightness of the ruler shows the first signs of decline. Music serves to open the airs of the mountains and rivers, and to make virtue shine out far and wide. It breathes virtue abroad so as to broaden it; it breathes upon the mountains and rivers so as to carry it far; it breathes upon creatures so that they listen. Odes are cultivated to chant it, rites are cultivated to measure it. When virtue is broad and far-reaching and yet keeps its season and its measure, then the distant submit and the near do not shift away."

Shuxiang Remonstrates Against Killing the Page Xiang (叔向諫殺豎襄)

Duke Ping shot at a quail and did not kill it. He sent the page Xiang (豎襄) to seize the bird, and Xiang let it get away. The duke was angry, arrested him, and was about to have him put to death. Shuxiang heard of it and came to court in the evening, and the ruler told him of the matter. Shuxiang said, "My lord must certainly kill him. In former times our former lord Tang Shu shot a wild ox at Tulin and felled it at a single shot, and made a great suit of armor from it, and for this he was enfeoffed in Jin. Now my lord, the successor of our former lord Tang Shu, has shot at a quail and not killed it, and has failed to seize it; this man is one who spreads our lord's shame abroad. My lord should certainly kill him quickly, and not let word of it be heard far off." The ruler grew abashed, and hurriedly pardoned the man.

Shuxiang on Joining Without Taking Sides (叔向論比而不別)

Shuxiang saw the son of Marshal Hou, stroked him and wept over him, saying, "Since this boy's father died, I have had no one to join with in serving the ruler. In the past, when this boy's father began a thing I would finish it, and when I began a thing that gentleman would finish it, and there was nothing that could not be done." Ji Yan was standing by and said, "Does the gentleman then have his party?" Shuxiang said, "The gentleman joins but does not take sides. To join virtue in order to assist affairs — that is joining. To draw in a faction in order to enrich oneself, to profit oneself and forget the ruler — that is taking sides."

Shuxiang and Zizhu: Not Striving in Heart but Contending by Force (叔向與子朱不心競而力爭)

Duke Jing of Qin sent his younger brother Zhen (鍼) to seek a settlement. Shuxiang gave orders to summon the herald Ziyun (子員). The herald Zizhu (子朱) said, "Zhu is here." Shuxiang said, "Summon Ziyun." Zizhu said, "It is Zhu's turn on duty." Shuxiang said, "I, Xi, want Ziyun to answer the guest." Zizhu grew angry and said, "We are all servants of the ruler, and our ranks are the same. Why is Zhu cast aside?" And he gripped his sword and advanced on him. Shuxiang said, "Qin and Jin have been at odds a long while. If today's business is by good fortune brought off, our sons and grandsons will enjoy the blessing of it; if it is not brought off, the officers of the three armies will leave their bones in the open. Ziyun conveys the words of guest and host without private interest, and you are forever altering them. A man who serves his ruler with crookedness — him I am able to withstand." He flung back his sleeves and went at him, and men came between them. Duke Ping heard of it and said, "Jin may yet come to something! What my servants contend over is a great matter." Music Master Kuang was in attendance and said, "The ducal house is to be feared for sinking low: its servants do not strive in heart but contend by force."

Shuxiang on Loyalty and Good Faith as a Firm Root (叔向論忠信而本固)

The grandees of the feudal lords made a covenant at Song. Zimu (子木), chief minister of Chu, wished to fall upon the army of Jin, saying, "If we make an end of the host of Jin and kill Zhao Wu, then Jin can be weakened." Wenzi heard of it and said to Shuxiang, "What is to be done?" Shuxiang said, "Why should you be troubled? Loyalty cannot be violated, good faith cannot be trespassed upon. Loyalty comes out of what is within, and good faith out of a man's own person. As virtue it goes deep; as a root it is firm; therefore it cannot be shaken. Now we have planned for the feudal lords with loyalty and have made it good with good faith, and Jing said the same when it received the lords — that is why we are here. If they fall upon us, they will be turning their own backs upon their good faith and stopping up their own loyalty. Good faith turned against itself must come down; loyalty stopped up is of no use. How can they harm us? Besides, to gather the lords together and then act without faith — what could the lords look for after that? On this expedition, if Jing defeats us, the lords will surely revolt from them. Why should you grudge your death? If by dying you can make Jin firm as master of the covenant, what is there to fear?" On that expedition the camp was made with brushwood fences alone, the carts were drawn to convenient ground and there they halted, and scouts, screens, and night guards were not set out. The men of Chu did not dare to lay their plot, for they feared the good faith of Jin. From that time until the end of Duke Ping's reign there was no trouble from Chu.

Shuxiang on Working at Virtue and Not Contending for Precedence (叔向論務德無爭先)

At the covenant of Song the men of Chu firmly demanded to smear the blood first. Shuxiang said to Zhao Wenzi, "The power of a hegemon lies in virtue and not in smearing first. If you can assist the ruler with loyalty and good faith, and make good what is wanting among the feudal lords, then though you smear last the lords will bear you up. Why contend for precedence? But if you depart from virtue and bring your business about by bribes, then though you smear first the lords will cast you off. What is there to want in going first? In former times King Cheng made covenant with the lords south of Mount Qi. Chu was then a barbarian of Jing: it set out the bound rushes and raised the pole for the distant sacrifices, and together with the Xianbei it tended the courtyard torches, and so had no share in the covenant. Now they are to take their turn in presiding over the covenants of the lords — and that rests upon virtue alone. Work at virtue and do not contend for precedence. Working at virtue is the way to make Chu submit." So he let the men of Chu go first.

Zhao Wenzi Asks That Shusun Muzi Be Spared (趙文子請免叔孫穆子)

At the meeting of Guo the men of Lu went back on their word, and Wei, chief minister of Chu, was going to make an example of Shusun Muzi of Lu by putting him to death. Yue Wangfu (樂王鮒) sought a bribe from him and was refused. Zhao Wenzi said to Shusun, "The chief minister of Chu has ambitions within Chu, and he holds the feudal lords to be weak. In the affairs of the lords he seeks to punish and correct, not merely to draw them in. In his person he is hard and fond of exalting himself, and if the charge reaches you he will certainly not let it pass. Why not flee? If misfortune comes, it will surely reach you." He replied, "I, Bao, received my charge from my ruler to attend the covenant of the lords, and that for the sake of the altars of the soil and grain. If Lu has offended and the man who took the covenant flees, Lu will certainly not escape, and I should be going out and putting my state in danger. If I am the one put to death before the lords, then Lu's penalty will have been paid in full and no army will be sent against it. I ask to be the one put to death. That execution should issue from one's own conduct is truly hard; but when it comes from another, what harm is there? If it can bring peace to my ruler and profit to my state, then the fair and the foul are one to my mind."

Wenzi was about to make the request to Chu. Yue Wangfu said, "The lords have covenanted and have not yet dispersed, and Lu has gone back on it. What use then is a covenant sworn in common? If we cannot punish it, and moreover let off the man who took the covenant, how is Jin to be master of the covenant? Shusun Bao must be killed." Wenzi said, "Here is a man who does not shrink from death in order to bring peace and profit to his state. How can one not cherish him? If all men cared for their states like this, then the great would not lose their authority and the small would not be trampled down. If this way were carried through, it could serve as instruction; what ruin of states would there be? I have heard it said, 'When a good man is in trouble, not to save him is inauspicious; when a bad man is in office, not to remove him is likewise inauspicious.' Shusun must be spared." He pressed the request upon Chu, and Shusun was let off.

Zhao Wenzi Builds a Hall, and Zhang Lao Says He Should Follow the Rites (趙文子為室張老謂應從禮)

Zhao Wenzi was building a hall, and its rafters were hewn and then polished smooth. Zhang Lao came in the evening and saw it, and went home without announcing himself. Wenzi heard of it, had his carriage yoked, and went to him, saying, "If I have done ill, you should tell me. Why did you leave so quickly?" He replied, "For the hall of the Son of Heaven the rafters are hewn and polished, and a fine whetstone is used besides; for the feudal lords they are polished; for a grandee they are hewn; for an officer only the ends are trimmed. To have the appointments complete in their measure is righteousness; to follow the degrees of rank is ritual propriety. Now you are noble and have forgotten righteousness, rich and have forgotten ritual. I feared you would not escape harm; how should I have dared to tell you?" Wenzi went home and ordered that the rafters not be polished. The carpenters asked to hew them all afresh, and Wenzi said, "Stop. It is for later ages to see. The hewn ones are the work of a humane man; the polished ones are the work of a man who is not humane."

Zhao Wenzi Calls Sui Wuzi the Worthiest (趙文子稱賢隨武子)

Zhao Wenzi was walking with Shuxiang at Jiuyuan, and said, "If the dead could be raised up again, with whom should I go?" Shuxiang said, "Yangzi (陽子), perhaps?" Wenzi said, "Yangzi acted with rigid uprightness in the state of Jin and did not save his own life; his wisdom is not enough to be praised." Shuxiang said, "Jiufan (舅犯), then?" Wenzi said, "Jiufan looked to his own advantage and had no regard for his ruler; his humaneness is not enough to be praised. It should be Sui Wuzi (隨武子)! When he took in remonstrance he did not forget his teacher; when he spoke of himself he did not leave out his friends; in serving his ruler he brought worthy men forward without pulling up his own connections, and put the unworthy aside without truckling."

Houzi of Qin Says Zhao Meng Will Die (秦后子謂趙孟將死)

Houzi of Qin came as a refugee. Zhao Wenzi received him and asked, "Does the ruler of Qin have the Way?" He replied, "I do not know." Wenzi said, "Since you, prince, have humbled yourself to come to our poor city, you must be avoiding one who is without the Way." He replied, "There is that." Wenzi said, "Can he still last long?" He replied, "I, Zhen, have heard that when a state is without the Way and yet the grain of the year ripens well, it seldom lasts out five harvests." Wenzi looked at the sun and said, "Morning does not reach evening. Who can wait for five years?"

When Wenzi had gone out, Houzi said to his followers, "Zhao Meng is going to die. A gentleman is generous and kind, caring for those who come after, and even so he fears he may not bring it off. Now Zhao Meng is chancellor of Jin and presides over the covenants of the feudal lords; though he should weigh the virtue that lasts through the ages and reckon up the long years, he would still fear that he could not carry it through to the end of his life. But now he trifles the days away and lets the years drag; his slackness and shiftlessness are extreme. If death does not overtake him, some great calamity surely will." In winter Zhao Wenzi died.

The Physician He Examines Duke Ping's Illness (醫和視平公疾)

Duke Ping was ill, and Duke Jing of Qin sent the physician He (醫和) to examine him. Coming out, he said, "It cannot be cured. This is what is called keeping men at a distance and women near: infatuation has bred the gu. It is not from ghosts and not from food; infatuation has destroyed his will. The good minister will not live, and Heaven's mandate does not aid him. If the ruler does not die, he will surely lose the feudal lords."

Zhao Wenzi heard of it and said, "I, Wu, together with these several gentlemen, have assisted the ruler as master of the covenant among the lords for eight years now. Within there is no harshness or evil, and the lords are not divided. Why do you say, 'The good minister will not live, and Heaven's mandate does not aid him'?" He replied, "I speak of what comes from now on. I, He, have heard it said, 'The straight does not prop up the crooked; the bright does not correct the dark; a tree of a full armspan does not grow on a perilous height; pine and cypress do not grow in low wet ground.' You have not been able to remonstrate against his infatuation, but have let it come to sickness; nor have you withdrawn of yourself, but take his government for your glory. Eight years is to be called a long while. How can it last?"

Wenzi said, "Does a physician reach as far as the state?" He replied, "The highest physician heals the state; the next treats the sick. That is indeed the physician's office."

Wenzi said, "You speak of gu. What is it that truly breeds it?" He replied, "The malignancy of gu is bred by the flying of the grain. Of things there is none that lies so hidden as gu, and none so good as grain. When grain flourishes, gu lies hidden, and all is manifest and bright. Therefore those who eat grain choose out men's virtue by day, taking the brightness of grain for their image, and by night still the virtue of women, so as to keep down the malignancy of gu. Now the ruler makes day and night one, and this is not to feast on grain but to feed on gu; it is not to bring the brightness of grain to light, but to make a vessel for gu. In the writing, 'insect' and 'vessel' make 'gu.' That is why I say this."

Wenzi said, "How long has the ruler?" He replied, "If the lords submit, no more than three years; if they do not submit, no more than ten. Beyond that, it is a calamity for Jin." In that very year Zhao Wenzi died and the feudal lords revolted from Jin; and in the tenth year Duke Ping passed away.

Shuxiang Makes Equal the Emoluments of the Two Princes of Qin and Chu (叔向均秦楚二公子之祿)

Houzi of Qin came to take office in Jin, and his carriages were a thousand. Prince Gan of Chu (公子干) came to take office, and his carriages were five. Shuxiang was grand tutor and had charge of assigning emoluments. Han Xuanzi (韓宣子) asked about the emoluments of the two princes. He replied, "A minister of a great state has the land of one brigade; a senior grandee has the land of one company. These two princes are senior grandees; one company for each will do." Xuanzi said, "The prince of Qin is rich. How can you make them equal?" He replied, "Rank is what establishes office, and emolument is what feeds rank; virtue is the measure by which it is assigned, and merit and service the measure by which it is matched. How should one assign emolument by wealth? The rich merchants of Jiang pass by the court in carts curtained with leather and fitted with plain wooden poles, only because their merit and service are small; yet they could gild and jewel their carriages and figure and inlay their clothes, and could dispense bribes among the feudal lords. Still they have not a foot or a fathom of emolument, because they have no great achievement for the people. Moreover Qin and Chu are equals. How should one bend the rule for the sake of wealth?" So he made their emoluments equal.

Zichan of Zheng Comes on a Diplomatic Visit (鄭子產來聘)

Duke Jian of Zheng sent Gongsun Chengzi (公孫成子) on a diplomatic visit. Duke Ping was ill, and Han Xuanzi conducted the guest to his lodging. The guest asked after the ruler's illness. The answer was, "Our humble ruler's illness has lasted long. Among the spirits of Heaven and Earth, above and below, there is none to which we have not made our appeal, and still there is no relief. Now he has dreamed that a yellow bear came in at the door of his chamber. We do not know whether it means a man who kills, or a vengeful ghost."

Zichan said, "With so enlightened a ruler, and with you in charge of the great government, what vengeful ghost could there be? I, Qiao, have heard that in ancient times Gun disobeyed the thearch's command and was put to death at Mount Yu, and was transformed into a yellow bear and entered the abyss of Yu. He is in truth the object of the Xia suburban sacrifice, and the three dynasties kept it up. Where ghosts and spirits reach, if it is not their own kin, then it is those who have succeeded to the same position. Therefore the Son of Heaven sacrifices to the High Thearch, dukes and marquises sacrifice to the hundred former lords, and from the ministers downward none goes beyond his own clan. Now the house of Zhou has somewhat sunk, and Jin has in fact succeeded to it. May it be that the Xia suburban sacrifice has not been performed?"

Xuanzi reported this, and the Xia suburban sacrifice was performed, with Dong Bo (董伯) as the impersonator of the dead. Five days after, the duke received Zichan and presented him with the cauldron of Ju.

Shuxiang on Grieving for Virtue and Not for Poverty (叔向論憂德不憂貧)

Shuxiang went to see Han Xuanzi. Xuanzi was troubled about his poverty, and Shuxiang congratulated him. Xuanzi said, "I have the name of a minister but not the substance of one. I have nothing with which to keep up with these several gentlemen, and that is why I am troubled. On what grounds do you congratulate me?"

He replied, "In former times Luan Wuzi (欒武子) had not the land of one company, and his house was not furnished with the vessels of his ancestral temple. Yet he spread his virtuous conduct abroad and followed the statutes and rules, so that his name went out among the feudal lords; the lords held him dear, and the Rong and the Di came home to him. With this he set the state of Jin right; he carried out punishments without blemish, and so escaped calamity. When it came to Huanzi (桓子), he was arrogant and extravagant, and his greed had no limit; he broke the rules and did as he pleased, he lent at interest and hoarded goods. He ought to have met with calamity, but relying on Wuzi's virtue he ended his days in peace. When it came to Huaizi (懷子), he changed Huanzi's ways and cultivated Wuzi's virtue, and might have escaped calamity, but he was caught in Huanzi's guilt and fled to Chu. As for Xi Zhaozi (郤昭子), his wealth was half that of the ducal house, and his household half the three armies; trusting to his wealth and favor, he lived in extravagance in the state, and his body was exposed at court and his lineage wiped out at Jiang. Were it otherwise, of the eight Xi there were five grandees and three ministers, and their favor was great indeed; yet in a single morning they were destroyed and no one mourned them — only because they had no virtue. Now you have Luan Wuzi's poverty, and I take it that you can have his virtue too, and that is why I congratulate you. If you were not troubled that virtue is not established, but grieved that goods are not enough, I should have no leisure even to condole with you. What congratulation would there be?" Xuanzi bowed with his head to the ground and said, "I, Qi, was headed for ruin, and it is owing to you that I am preserved. It is not that I, Qi, dare receive this alone: from Huan Shu downward, all will be grateful for your gift."

Book 15 — Discourses of Jin, 9 (卷十五 晉語九)

Shuxiang on Three Crooked Men Sharing One Guilt (叔向論三姦同罪)

Shi Jingbo (士景伯) went to Chu, and Shu Yu acted in his place as judge. The Marquis of Xing (邢侯) and Yongzi (雍子) contended over land, and Yongzi gave his daughter to Shu Yu in order to get the verdict. On the day the case was decided, Shu Yu ruled against the Marquis of Xing, and the Marquis of Xing killed Shu Yu and Yongzi at court. Han Xuanzi was troubled by it. Shuxiang said, "The three crooked men share one guilt. I ask that the living one be put to death and the bodies of the dead ones be exposed." Xuanzi said, "How so?" He replied, "Fu (鮒) sold judgment; Yongzi bought it with his own daughter; and the Marquis of Xing, though it was not his office, usurped it. To use crookedness to sell the state's justice, to sever a bond of kin in order to buy a verdict, and, not being minister of justice, to kill on one's own authority — the guilt of these is one." The Marquis of Xing heard of it and fled. So proceedings were taken against the house of the Marquis of Xing, and the bodies of Shu Yu and Yongzi were exposed in the marketplace.

Zhonghang Muzi Leads an Army Against the Di and Besieges Gu (中行穆子帥師伐狄圍鼓)

Zhonghang Muzi (中行穆子) led an army against the Di and besieged Gu. Someone among the men of Gu offered to hand over the city in revolt, and Muzi would not accept it. The army officers said, "The city may be had without wearying the troops. Why will you not do it?" Muzi said, "It is not the ritual of serving one's ruler. A man who comes bringing a city will certainly be seeking profit from us. To be on guard and yet be of two minds is the greatest of crooked things; to reward the good and punish the crooked is the constitution of the state. To promise and not give would be to lose my good faith; to give would be to reward great crookedness. If a crooked man's emolument is filled full, what is to become of the good? Besides, if a disaffected man among the Di can fill up his desire by bringing over a city, has Jin no such men? This would be to use Gu to teach our own borderlands to be of two minds. He who serves a ruler measures his strength and advances; if he is not able, he withdraws. He does not buy divided loyalty for the sake of his own ease." He ordered the army officers to call out to the city and give warning that they were about to attack; and before the troops had closed upon the walls, Gu surrendered.

When Zhonghang Bo had taken Gu, he brought back with him Yuanzhi (苑支), the viscount of Gu. He ordered the people of Gu each to return to his own place, and that none but the officials should follow.

A servant of the viscount of Gu named Susha Li (夙沙釐) set out with his wife and children, and the army officers seized him. He said in his defense, "It is my ruler I serve, and not the soil. The name is 'servant of a ruler'; is it 'servant of the soil'? Now my ruler is being moved away. What profit have I in Gu?" Muzi summoned him and said, "Gu has a ruler now. Set your heart on serving that ruler, and I will secure your emolument and rank." He replied, "Your servant laid down his pledge to the Gu of the Di; he has not laid down his pledge to the Gu of Jin. I have heard that when a man has laid down his pledge and become a servant, he has no divided mind; that to lay down the pledge and have one's name written on the tablets as pledged to death is the law of antiquity. The ruler has a shining name, and the servant has no traitorous pledge. Should I dare go after private profit, trouble the minister of justice, and throw the old law into confusion? And what then of what cannot be foreseen?" Muzi sighed and said to those about him, "At what virtue must I labor, to have a servant like this?" And he let him go. When the spoils had been presented, he spoke of him to the duke, and lands at Heyin were given to the viscount of Gu, with Susha Li as his steward.

Fan Xianzi Warns That a Man Must Not Fail to Study (范獻子戒人不可以不學)

Fan Xianzi went on a diplomatic visit to Lu and asked about Mount Ju and Mount Ao. The men of Lu answered him with the names of the districts. Xianzi said, "Are they not called Ju and Ao?" They replied, "Those are the tabooed names of our former lords Xian and Wu." When Xianzi returned home he warned all his acquaintances, saying, "A man must not fail to study. I went to Lu and spoke aloud their two tabooed names, and was laughed at; and that was only because I had not studied. A man's having learning is like a tree's having branches and leaves. A tree with branches and leaves can still give men shade; how much more the learning of a gentleman?"

Dong Shu Wants a Tie and a Support (董叔欲為繫援)

Dong Shu (董叔) was about to take a wife from the Fan house. Shuxiang said, "The Fan are rich. Why not give it up?" He said, "I want to make of it a tie and a support." Some days later Dong Qi (董祁) complained to Fan Xianzi, saying, "He does not treat me with respect." Xianzi seized Dong Shu and hung him up on the locust tree in the courtyard. Shuxiang passed by, and Dong Shu said, "Will you not plead for me?" Shuxiang said, "You sought a tie, and you are tied; you sought support, and you are held up. You wanted it and you have got it. What is there to plead for?"

Zhao Jianzi Wants Fighting Retainers (趙簡子欲有鬥臣)

Zhao Jianzi said, "Meng Xianzi of Lu had five fighting retainers. I have not one. Why is that?" Shuxiang said, "It is because you do not want them. If you wanted them, then even I, Xi, would be ready to close and grapple for you."

Yan Mo and Shu Kuan Remonstrate with Wei Xianzi Against Taking a Bribe (閻沒叔寬諫魏獻子無受賄)

A man of Gengyang had a lawsuit and was going to lose it, and asked to present a bribe to Wei Xianzi, and Xianzi was about to consent. Yan Mo (閻沒) said to Shu Kuan (叔寬), "Let us remonstrate with him, you and I. Our master is known among the feudal lords for taking no bribes; to bring harm upon that now for the sake of a bribe from Gengyang will not do."

The two went to court and did not withdraw. When Xianzi was about to eat, he asked who was in the courtyard, and was told, "Yan Ming and Shu Bao are there." He summoned them and had them join him at his meal. Before the meal was over they had sighed three times. When they had eaten their fill, Xianzi asked them, "Men have a saying: only eating can make one forget one's cares. You two have sighed three times in the space of one meal. Why?" With one voice they replied, "We are small men, and greedy. When the food first came in, we feared it would not be enough, and that was the first sigh. In the middle of the meal we blamed ourselves and said, 'How should our master's food not be enough?' — and that was the second sigh. When our master had finished eating, we wished that with a small man's belly we might take a gentleman's heart, and stop as soon as we were just filled — and that was the third sigh." Xianzi said, "Well said." And he refused the man of Gengyang.

Dong Anyu Declines Zhao Jianzi's Reward (董安于辭趙簡子賞)

In the campaign at Xiayi, Dong Anyu (董安于) had many merits of war. Zhao Jianzi rewarded him and he declined; Jianzi pressed the reward upon him. He replied, "When your servant was young, he took up the brush in service and helped to draw up names and commands, which were praised in the former age and established right dealing among the feudal lords; and my master took no note of it. When your servant was in his prime, he spent the strength of his limbs in following the marshal, and no harshness or evil arose. When your servant grew older, in dark robe and cap, with knee-cover and great sash, he attended the steward, and the people were not of divided mind. Now your servant has for one day been a man in a fit of madness, and you say, 'You must be rewarded.' To be given a reward for a fit of madness — better to leave the state!" He hurried out, and the reward was let go.

Zhao Jianzi Makes Jinyang a Stronghold (趙簡子以晉陽為保鄣)

Zhao Jianzi sent Yin Duo (尹鐸) to govern Jinyang. Yin Duo asked, "Am I to make of it a drawing of silk from cocoons, or a stronghold and shield?" Jianzi said, "A stronghold and shield!" Yin Duo reduced the number of its registered households. Jianzi charged Xiangzi, saying, "If there is trouble in the state of Jin, do not think Yin Duo of small account, and do not think Jinyang far away. You must make it the place you go home to."

You Wuzheng Remonstrates with Zhao Jianzi Against Killing Yin Duo (郵無正諫趙簡子無殺尹鐸)

Zhao Jianzi sent Yin Duo to govern Jinyang, saying, "You must pull down the ramparts and their brickwork. When I go there, if I see the ramparts, it will be as if I saw Yin and Jishe." Yin Duo went and built them higher. When Jianzi came to Jinyang and saw the ramparts he was angry and said, "Duo must be killed before I will enter." The grandees pleaded for him, and he would not have it, saying, "This is to display my enemies before me to shame me."

You Wuzheng (郵無正) came forward and said, "In former days our late lord Wenzi was young and cut off by calamity, and followed the Lady Ji into the ducal palace. By his filial virtue he came out and took his place among the ducal kinsmen; by his respectful virtue he rose to office; by his martial virtue he was advanced to be chief minister; by his mild virtue he completed his good name. He had lost the standing statutes of the Zhao house and was away from his tutors and guardians; he began afresh from his own person, and so was able to recover the place of his forebears. When Jingzi grew up in the ducal palace, he succeeded to the position before he had received instruction; yet he too was able to gather up and cultivate his own person so as to take up the ancestral work, and there was no reproach against him in the state. He followed virtue in teaching you, chose his words in instructing you, and chose tutors and guardians to assist you. Now you have succeeded to the position. You have Wenzi's standing statutes and Jingzi's instruction; there are tutors and guardians besides, and beyond them the fathers and elder brothers of your clan. Yet you have kept them all at a distance, and so this calamity came upon you. Now Yin Duo said, 'To think of joy and be glad, to think of danger and be afraid — this is the way of men. A heap of earth can serve as tutor and guardian. Why should I not build it higher?' That is why he repaired it, hoping that it might serve as a mirror and bring the house of Zhao to rest. If you punish him, you punish a good man; and to punish the good is certainly to reward the bad. What then have I to hope for?" Jianzi was pleased and said, "But for you, I should almost have ceased to be a man." And he gave Yin Duo the reward for warding off calamity.

Earlier, Bo Le (伯樂) and Yin Duo had a grudge between them. Yin Duo carried his reward to the house of Bo Le and said, "You saved me from death; how should I not hand over my emolument to you?" Bo Le declined, saying, "I was planning for our master, not for you. The grudge stands as it stood."

At the Battle of Tie, Three Men Boast of Their Deeds (鐵之戰趙簡子等三人誇功)

At the battle of Tie, Zhao Jianzi said, "The men of Zheng struck me, and I fell forward on my bow-case with blood on my face, yet the sound of my drum did not slacken. In today's business none is my equal." Duke Zhuang of Wei was his right-hand man and said, "I went up and down from the chariot nine times, and every man I struck I killed. In today's business none surpasses me." You Wuzheng was driving and said, "My two traces were about to part, and I was able to hold them. In today's business I am next after the best." Then he drove the chariot over a beam of timber, and both traces parted.

The Prayer of Duke Zhuang of Wei (衛莊公禱)

Duke Zhuang of Wei prayed, saying, "Your descendant Kuaikui, because he is aiding Zhao Yang, dares to announce clearly to his august ancestor King Wen, his glorious ancestor Kang Shu, his cultured ancestor Duke Xiang, and his bright father Duke Ling: as for wounds, I pray that no sinew be cut and no bone broken, that there be no wound in the face, no loss of weapons, no falling in terror. For death I do not dare to pray." Jianzi said, "Zhifu lodges his prayer along with it."

Shi An Remonstrates with Zhao Jianzi over Hunting at Lou (史黯諫趙簡子田于螻)

Zhao Jianzi was hunting at Lou. Shi An (史黯) heard of it and waited at the gate with a dog. Jianzi saw him and said, "What is this for?" He said, "I have come by a dog, and want to try it in this park." Jianzi said, "Why did you not report it?" He replied, "When the ruler acts and his servants do not follow suit, that is out of order. My master is going to Lou and the keeper of the park has not been told; how should your servant dare to trouble the officer of the day?" At this Jianzi turned back.

Shaoshi Zhou Recognizes a Worthier Man and Yields to Him (少室周知賢而讓)

Shaoshi Zhou (少室周) was Zhao Jianzi's right-hand man. Hearing that Niu Tan (牛談) was strong, he asked for a bout with him. He did not win, and handed over the post of right-hand man to him. Jianzi allowed it, and made Shaoshi Zhou his household steward, saying, "To recognize a worthier man and yield to him — that may serve as a lesson."

Shi An on Good Ministers (史黯論良臣)

Zhao Jianzi said, "I should like to get the good ministers of the Fan and the Zhonghang." Shi An was in attendance and said, "What would you use them for?" Jianzi said, "Good ministers are what everyone wants. Why ask?" He replied, "I ask because I hold them to be not good. One who serves a ruler remonstrates against his errors and commends his good deeds, recommends what may be done and sets aside what may not, offers up the capable and brings the worthy forward, chooses men of talent and recommends them, and morning and evening recites to him what has succeeded and what has failed, and lays it before him. He leads him by refinement, guides him by what accords with right, labors for him with his strength, and gives himself for him even to death. If he is listened to he stays; if not, he withdraws. Now the servants of the Fan and the Zhonghang could not set their lords right and support them, but let them come to disaster; and when their lords were out and abroad, they could not settle matters either, but abandoned them. Where is the good in that? And if they had not abandoned them, how could you, my master, get hold of them? Truly good men of those two houses would be laboring to provide for their lords and to set them up again abroad, and would not stop until they died. What day would they be coming here? If they came, they would not be good ministers." Jianzi said, "Well said. My words were indeed at fault."

Zhao Jianzi Asks Zhuang Chizi About Worthy Men (趙簡子問賢於壯馳茲)

Zhao Jianzi asked Zhuang Chizi (壯馳茲), "Among the officers of the east, who is the better?" Zhuang Chizi bowed and said, "I venture to congratulate you." Jianzi said, "You have not answered my question. What is the congratulation for?" He replied, "Your servant has heard that when a state is about to rise, its gentlemen think themselves not good enough, and when it is about to perish they act as though they had more than enough. Now my master holds the government of Jin, and yet puts his question to a small man, and further seeks out worthy men. That is why I congratulate you."

Dou Chou Says the Gentleman Grieves at Having No Men (竇犨謂君子哀無人)

Zhao Jianzi sighed and said, "Sparrows enter the sea and become clams; pheasants enter the Huai and become mussels. Soft-shelled turtles, alligators, fish, and tortoises — there is none of them that cannot be transformed. Only man cannot. How sad!" Dou Chou (竇犨) was in attendance and said, "Your servant has heard that a gentleman grieves at having no men, and not at having no goods; grieves at having no virtue, and not at having no favor; grieves that his name is not good, and not that his years are not high. Now the Fan and the Zhonghang had no pity for the hardships of the common people and wanted to seize the state of Jin for themselves; and now their sons and grandsons will be ploughing in Qi, and the pure victims of the ancestral temple will be doing the labor of furrow and field. That too is a transformation of men. How long need one wait for it?"

Zhao Xiangzi Sends Xinzhi Muzi Against the Di (趙襄子使新稚穆子伐狄)

Zhao Xiangzi sent Xinzhi Muzi (新稚穆子) to attack the Di. He overcame Zuoren and Zhongren, and a courier came with the report. Xiangzi was about to eat, and as he kneaded his rice a look of fear came over him. His attendant said, "Gou's achievement is great, and yet my master's face is not glad. Why?" Xiangzi said, "I have heard that when virtue is not whole and yet blessing and emolument arrive together, this is called luck. Luck is not blessing. Without virtue a man is not fit to bear concord, and concord is not made out of luck. That is why I am afraid."

Zhi Guo Argues That Zhi Yao Will Destroy the Lineage (智果論智瑤必滅宗)

Zhi Xuanzi was about to make Yao his heir. Zhi Guo (智果) said, "Xiao would be better." Xuanzi said, "Xiao is headstrong." He replied, "Xiao's headstrongness is on his face; Yao's headstrongness is in his heart. Headstrongness of heart ruins a state; headstrongness of face does no harm. In five things Yao surpasses other men, and in one thing he falls short. Fine whiskers and a tall, large frame — there is one superiority; skill in archery and driving, with strength enough for them — another; complete accomplishment in every art — another; deftness in composition and cleverness in argument — another; firmness, resolution, and daring — another. And being such, he is deeply lacking in humaneness. If he uses those five superiorities to override other men, and carries them out with inhumanity, who will be able to bear with him? If Yao is indeed set up, the lineage of Zhi is bound to perish." He was not heeded. Zhi Guo separated his branch from the clan before the grand scribe and became the Fu lineage; and when the house of Zhi perished, only Fu Guo remained.

Shi Zhuo Says That Where Earth and Timber Prevail He Fears for Men (士茁謂土木勝懼其不安人)

Zhi Xiangzi built a fine hall, and Shi Zhuo (士茁) came in the evening. Zhi Bo said, "The hall is fine, is it not?" He replied, "Fine it certainly is; yet your servant has his fears as well." Zhi Bo said, "What do you fear?" He replied, "Your servant serves his lord with the brush. The records have it: 'On high mountains and steep uplands, grass and trees do not grow; in the ground of pines and cypresses, the soil is not rich.' Now earth and timber prevail, and your servant fears it will not rest well with men." The hall was finished, and in the third year the house of Zhi perished.

Zhi Bo Guo Remonstrates with Zhi Xiangzi (智伯國諫智襄子)

On the return from Wei, the three ministers feasted at Lantai, and Zhi Xiangzi made sport of Han Kangzi and insulted Duan Gui (段規). Zhi Bo Guo (智伯國) heard of it and remonstrated, saying, "If my master does not make ready, trouble will surely come." He said, "Trouble will proceed from me. If I make no trouble, who would dare to raise it?"

He replied, "It is otherwise than that. The Xi house had the calamity of the chariot shaft; the Zhao had the slander of Meng Ji; the Luan had the accusation of Shu Qi; the Fan and the Zhonghang had the calamity of Jizhi. All these my master knows. The Documents of Xia have it: 'When one man errs three times, is resentment only in what is plain? Provide against it before it is seen.' The Documents of Zhou have it: 'Resentment does not lie in the great, nor yet in the small.' The gentleman is able to take pains over small matters, and therefore has no great trouble. Now at a single feast my master has shamed another man's lord and that lord's chief officer, and moreover does not prepare, saying, 'They will not dare to raise trouble.' Is that not impossible? Who is there who cannot be made glad, and who is there who cannot be made to be feared? Gnats and ants, wasps and scorpions can all do a man harm; how much more a lord and his chief officer?" He was not heeded.

Five years from that time came the calamity of Jinyang. Duan Gui turned against him, was the first to raise the trouble, and killed Zhi Bo in the midst of the army; and so the house of Zhi was destroyed.

The Siege of Jinyang (晉陽之圍)

Zhi Guo Argues That Zhi Yao Will Surely Destroy the Lineage (智果論智瑤必滅宗)

Zhi Xuanzi (智宣子) was about to make Yao (瑤) his successor. Zhi Guo (智果) said, "He is not so good as Xiao (宵)." Xuanzi said, "Xiao is a stubborn one." He replied, "Xiao's stubbornness is in his face; Yao's stubbornness is in his heart. Stubbornness of the heart ruins a state; stubbornness of the face does no harm. Yao surpasses other men in five things, and falls short in one. Fine hair and a tall, large frame — there he surpasses them; archery and charioteering with strength to match — there he surpasses them; every skill and craft complete at his hand — there he surpasses them; deft in composition, quick and clever in dispute — there he surpasses them; strong, unbending, resolute, and daring — there he surpasses them. Being all this, he is yet gravely without humanity. If he uses his five superiorities to override other men, and carries them out with inhumanity, who will be able to bear with him? If Yao is indeed set up, the lineage of the Zhi will certainly be wiped out." Xuanzi did not listen.

Zhi Guo then separated his branch from the clan before the Grand Scribe and became the Fu (輔) lineage. When the Zhi clan perished, only Fu Guo remained.

Shi Zhuo Says That When Earth and Timber Prevail He Fears the People Will Have No Peace (士茁謂土木勝懼其不安人)

Zhi Xiangzi (智襄子) built himself a hall, and it was beautiful. Shi Zhuo (士茁) went to him at the evening audience. Zhi Bo said, "The hall is beautiful, is it not!" He replied, "Beautiful it is indeed; and yet I too have a fear." Zhi Bo said, "What is it that you fear?" He replied, "I serve my lord with the brush in my hand. The records have it: 'High mountains and steep uplands grow no grass or trees; where the pine and the cypress stand, the soil is not rich.' Now earth and timber prevail, and I fear they will give the people no peace."

The hall was finished, and three years later the Zhi clan perished.

Zhi Boguo Remonstrates with Zhi Xiangzi (智伯國諫智襄子)

On the return from Wei (衛), the three ministers feasted at Lantai (藍臺), and Zhi Xiangzi made sport of Han Kangzi (韓康子) and insulted Duan Gui (段規). Zhi Boguo (智伯國) heard of it and remonstrated, saying, "If my lord does not make ready, trouble will surely come." He said, "Trouble will proceed from me. If I do not make trouble, who would dare raise it!"

He replied, "It is otherwise than that. The Xi (郤) clan had the trouble of the chariot shaft; the Zhao had the slander of Meng Ji (孟姬); the Luan (欒) had the accusation of Shu Qi (叔祁); the Fan (范) and the Zhonghang (中行) had the trouble of Jizhi (亟治) — all of these my lord knows. The Documents of Xia have it: 'One man offends three times; does resentment lie only in what is plain? Plan against it while it is still unseen.' The Documents of Zhou have it: 'Resentment does not lie in what is great, and neither does it lie in what is small.' The gentleman is able to be diligent in small matters, and therefore has no great calamity. Now at a single feast my lord has put another man's ruler and his chancellor to shame, and moreover makes no preparation, saying, 'They will not dare raise trouble.' Is that not impossible? Who is there that cannot be made glad, and who is there that is not to be feared? Gnats and ants, wasps and scorpions can all do a man injury — how much more a ruler and a chancellor!"

He did not listen. Five years from this came the trouble at Jinyang. Duan Gui turned against him, was the first to raise the trouble, and killed Zhi Bo in the midst of the army; and so the Zhi clan was wiped out.

The Siege of Jinyang (晉陽之圍)

At the siege of Jinyang (晉陽), Zhang Tan (張談) said, "Our former lord made the precious vessels for the sake of the troubles of the state. Why not, for the present, begrudge no treasure to the feudal lords?" Xiangzi said, "I have no one to send." Zhang Tan said, "Di (地) will do." Xiangzi said, "I have the misfortune of a flaw in me, and I am not the equal of my late father: I am without virtue, and yet would use bribes. This Di would give me my own desires to drink; that is to feed my sickness and to angle for my emolument. I will not have him with me — we should both come to ruin."

Xiangzi went out and said, "Where shall I go?" His followers said, "Changzi (長子) is near, and its walls are thick and sound." Xiangzi said, "The people wore out their strength to make them sound, and now must fall dead to hold them. Who then would stand with me?" His followers said, "The granaries and storehouses of Handan (邯鄲) are full." Xiangzi said, "They were filled by draining off the fat and the moisture of the people, and now the people are to be killed on that account. Who then would stand with me? Let it be Jinyang! It is the place our former lord entrusted to us, the place Yin Duo (尹鐸) governed with a light hand. The people there will surely be of one accord."

So he went to Jinyang. The army of Jin surrounded it and flooded it. The cooking stoves were sunk under the water and frogs bred in them, and still the people had no thought of turning against him.

Colophon

This file was prepared for the Chinese shelf of the Good Works Library, translated independently from the classical Chinese text printed below. Each discourse keeps its own heading as the source divides it, speeches are rendered as continuous direct speech, and the nine Jin books are kept in their source order even where two neighboring sections tell closely related episodes — the exile narrative in particular carries dense, repeated remonstrance from the courts Chong'er passed through, all of it kept complete rather than compressed. Only the main text is translated; Wei Zhao's commentary is printed in the source layer below but not rendered into English.

No live search for prior translations could be made when this file was prepared. We know of no complete published English translation of the Discourses of the States, only selections and studies; that is the limit of our knowledge, not a certainty, and no claim of firstness is made.

One naming note: several grandees appear under more than one name or style within these books — Hu Yan is also called Zifan and Jiufan, Zhao Cui is also called Ziyu — and the translation keeps whichever name the source uses at each point rather than normalizing to one form throughout.

Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted translation and editorial work.

🌲

Source Text: 國語 晉語

Classical Chinese text in the Chinese Wikisource transcription, with the commentary of Wei Zhao (韋昭) set in 〔 〕 as the transcription carries it. Presented complete for reference, study, and verification alongside the English translation above; the commentary is not translated.

卷七 晉語一

武公伐翼止欒共子無死

武公伐翼，殺哀侯，〔武公，曲沃桓叔之孫、嚴伯之子武公稱也。翼，晉國都也。哀侯，晉昭侯之孫、鄂侯之子哀侯光也。初，昭侯分國以封叔父桓叔為曲沃伯。沃盛彊，昭侯微弱。後六年，晉潘父弒昭侯而納桓叔，不克。晉人立昭侯之子孝侯於翼，更為翼侯。後十五年，桓叔之子嚴伯伐翼，殺孝侯。翼人立其弟鄂侯。鄂侯生哀侯。魯桓三年，曲沃武公伐翼，殺哀侯，後竟滅翼侯之後而兼之。魯莊公十六年，王使虢公命武公以一軍，為晉侯，遂為晉祖考。　案：「嚴伯」當作「莊伯」，注者避漢明帝諱改「莊」為「嚴」。下同。〕止欒共子曰：「苟無死，〔欒共子，晉哀侯大夫共叔成也。初，桓叔為曲沃伯，共子之父欒賓傅之，故止共子使無死也。〕吾以子見天子，令子為上卿，制晉國之政。」〔上卿，執政命於天子者也。〕辭曰：「成聞之：『民生於三，事之如一。』〔三，君、父、師也。如一，服勤至死也。〕父生之，師教之，君食之。〔食，謂祿也。〕非父不生，非食不長，非教不知生之族也，故壹事之。〔族，類也。壹事之，事之如一也。〕唯其所在，則致死焉。〔在君父為君父，在師為師也。〕報生以死，報賜以力，人之道也。〔賜，惠也。以力，謂家臣也。〕臣敢以私利廢人之道，〔私利，謂不死為上卿也。〕君何以訓矣？〔無以教為忠也。〕且君知成之從也，未知其待於曲沃也。〔君，武公也。言君知成將死其君，為從臣道也，故使止臣，未知成不死而待君於曲沃之為二也。〕從君而貳，君焉用之？」〔貳，二心也。〕遂鬥而死。

史蘇論獻公伐驪戎勝而不吉

獻公卜伐驪戎，〔獻公，晉武公之子獻公詭諸也。驪戎，西戎之別在驪山者也。其君男爵，姬姓。秦曰驪邑，漢高帝徙豐民於驪邑，更曰新豐，在京兆也。〕史蘇占之，〔史蘇，晉大夫，占卜之史也。〕曰：「勝而不吉。」公曰：「何謂也？」對曰：「遇兆，挾以銜骨，齒牙為猾，〔遇，見也。挾，猶會也。骨，所以鯁刺人也。猾，弄也。齒牙，謂兆端左右釁坼，有似齒牙。中有從畫，故曰銜骨。骨在口中，齒牙弄之，以象讒口之為害也。禮，卜師作龜，大夫占色，史占墨。〕戎、夏交捽。〔兆有二畫，外象戎，內象諸夏。夏，謂晉也。兆端會齒牙交，有似捽。捽，交對也。〕交捽，是交勝也，臣故云。〔言晉勝戎，戎復勝晉。〕且懼有口，〔齒牙、銜骨，皆在口也。〕攜民，國移心焉。」〔攜，離也。〕公曰：「何口之有！口在寡人，寡人弗受，誰敢興之？」對曰：「苟可以攜，其入也必甘受，逞而不知，胡可壅也？」〔胡，何也。逞，快也。壅，防也。甘言入耳，心以為快，而不知其惡，何可防止也。〕公弗聽，遂伐驪戎，克之。〔克，勝也。〕獲驪姬以歸，有寵，立以為夫人。〔驪姬，驪戎君之女也。〕公飲大夫酒，令司正實爵與史蘇，〔司正，正賓主之禮者也。實，滿也。〕曰：「飲而無肴。〔肴，俎實也。〕夫驪戎之役，女曰『勝而不吉』，故賞女以爵，罰女以無肴。克國得妃，其有吉孰大焉！」史蘇卒爵，〔卒，盡也。〕再拜稽首曰：「兆有之，臣不敢蔽。蔽兆之紀，失臣之官，〔紀，經也。失官，失守官之節也。〕有二罪焉，何以事君？〔二罪，蔽兆、失官也。〕大罰將及，不唯無肴。〔及，至也。蔽兆、失官，則有大罰，非但無肴也。〕抑君亦樂其吉而備其凶，凶之無有，備之何害？若其有凶，備之為瘳。〔瘳，差也。〕臣之不信，國之福也，〔不信，卜不中也。〕何敢憚罰。」〔憚，難也。〕

飲酒出，史蘇告大夫曰：「有男戎必有女戎。〔戎，兵也。女兵，言其禍由姬也。　案：「姬」，公序本作「兵」。〕若晉以男戎勝戎，而戎亦必以女戎勝晉，其若之何！」里克曰：「何如？」〔里克，晉大夫里季子也。〕史蘇曰：「昔夏桀伐有施，有施人以妹喜女焉，〔桀，禹十七世王皋之孫、王發之子夏癸也。有施，喜姓之國，妹喜其女也。以女進人曰女。案：「王皋之孫、王發之子」，公序本作「后皋之孫、惠王之子」。《攷異》卷三：「『惠王』當作『后惠』或『后發惠』。」〕妹喜有寵，於是乎與伊尹比而亡夏。〔伊尹，湯相伊摯也，自夏適殷也。比，比功也。伊尹欲亡夏，妹喜為之作禍，其功同也。〕殷辛伐有蘇，有蘇氏以妲己女焉，〔殷辛，湯三十一世帝乙之子殷紂也。有蘇，己姓之國，妲己，其女也。〕妲己有寵，於是乎與膠鬲比而亡殷。〔膠鬲，殷賢臣也，自殷適周，佐武王以亡殷也。〕周幽王伐有褒，褒人以褒姒女焉，〔幽王，宣王之子幽王宮涅也。有褒，姒姓之國，幽王伐之，褒人以美女入，謂之褒姒，是為幽后。〕褒姒有寵，生伯服，〔伯服，攜王也。〕於是乎與虢石甫比，〔石甫，虢公之名。《鄭語》曰：「虢石甫讒諂巧佞之人也，而立以為卿士」也。　案：「巧佞」，《札記》：「依《鄭語》當作『巧從』。」〕逐太子宜臼，〔宜臼，申后之子平王名也。〕而立伯服。太子出奔申，〔申，姜姓之國，平王母家也。〕申人、鄫人召西戎以伐周，周於是乎亡。〔鄫，姒姓，禹後也。鄫及西戎素與申國婚姻同好。幽王欲殺宜臼以成伯服，求之於申，申人弗予，遂伐之。故申、鄫召西戎以伐周，殺幽王於戲。〕今晉寡德而安俘女，〔軍獲曰俘。〕又增其寵，〔立以為夫人也。〕雖當三季之王，不亦可乎？〔季，末也。三季王，桀、紂、幽王也。〕且其兆云：『挾以銜骨，齒牙為猾。』我卜伐驪，龜往離散以應我。〔應，答也。往，令人告龜辭往伐驪也，其兆離散不吉也。〕夫若是，賊之兆也，非吾宅也，〔賊，敗國家之兆也。宅，居也，非吾所安居也。〕離則有之。〔國分離也。〕不跨其國，可謂挾乎？〔跨，猶據也。言驪姬不據有晉國，可謂外內挾乎？〕不得其君，能銜骨乎？〔言驪姬不得志於其君，不能銜骨以害人也。〕若跨其國而得其君，雖逢齒牙，以猾其中，誰云不從？〔言驪姬若能跨據晉國而得志於君，齒牙之猾，雖為中害，國人逢之，誰有不從。言必從也。〕諸夏從戎，非敗而何？從政者不可以不戒，亡無日矣！」

郭偃曰：「夫三季王之亡也宜。〔郭偃，晉大夫卜偃也。宜，言其惑亂取亡，皆其宜也。〕民之主也，縱惑不疚，〔疚，病也。縱其淫惑，不以為病。〕肆侈不違，〔肆，極也。極其泰侈，無所違避。〕流志而行，〔流，放也。〕無所不疚，〔無一處不以為疚也。〕是以及亡而不獲追鑒。〔鑒，鏡也。言不得復追鏡前世善敗以為戒也。〕今晉國之方，偏侯也。〔方，大也。偏，偏方也，乃甸內偏方小侯也。《傳》曰：「今晉甸侯。」〕其土又小，〔小於三季王也。〕大國在側，〔大國，謂齊、秦也。〕雖欲縱惑，未獲專也。〔專，擅也。〕大家、鄰國將師保之，〔大家，上卿也。師保之，為作師保也。〕多而驟立，不其集亡。〔驟，數也。集，至也。〕雖驟立，不過五矣。且夫口，三五之門也。〔口所以紀三辰、宣五行，故謂之門。〕是以讒口之亂，不過三五。〔少則三君，多則五君。〕且夫挾，小鯁也。可以小戕，而不能喪國。〔害在內為戕。戕，猶傷也。喪，亡也。言可以小戕害人，不足以亡國。〕當之者戕焉，〔當，值也，值骨鯁者傷也。〕於晉何害？〔無大害也。〕雖謂之挾，而猾以齒牙，口弗堪也，〔堪，猶勝也。言骨在口，而猾以齒牙，口不能勝也。喻不能終害也。〕其與幾何？〔言不久害也。〕晉國懼則甚矣，亡猶未也。商之衰也，〔衰，謂帝甲之世也。〕其銘有之，〔刻器曰銘，謂鍾、鼎之戒。〕曰：『嗛嗛之德，不足就也，〔嗛嗛，猶小小也。不足就，不足歸就也。〕不可以矜，而祇取憂也。〔矜，大也。祇，適也。〕嗛嗛之食，不足狃也，〔食，祿也。狃，貪也。〕不能為膏，而祗罹咎也。』〔膏，肥也。〕雖驪之亂，其罹咎而已，其何能服？〔驪，驪姬也。罹咎而已，其後二子殺死，身為里克所殺是也。何能服，何能服人也。〕吾聞以亂得聚者，〔聚財眾也。〕非謀不卒時，〔卒，盡也。三月為一時。非有善謀，不能盡一時，齊無知是也。〕非人不免難，〔非得人眾，不能自免於難，衛州吁是也。〕非禮不終年，〔非有禮法，不能終十年，齊懿公商人是也。賈、虞云：「十年而數終」，唐云：「不能終其年，與下『不盡齒』同」，非也。〕非義不盡齒，〔齒，年壽也。非有義刑，不能盡其年壽，楚靈王滅陳、蔡，用隱太子於岡山是也。〕非德不及世，〔世，嗣也。非有德惠，不能及世嗣，晉惠公夷吾是也。〕非天不離數。〔離，歷也。非有天命祐助，不能歷世長久也。若齊桓、晉文，天假之年，而除其害，子孫繼業，神所命也。〕今不據其安，不可謂能謀；〔據，居也。言驪姬之謀，不居安存而處危亡，不可謂能謀。〕行之以齒牙，不可謂得人；〔行齒牙之猾以害人，不可謂得人心也。〕廢國而向己，不可謂禮；〔廢國，謂盡害群公子，以國向己，不可謂知禮也。〕不度而迂求，不可謂義；〔迂，邪也。不度利害之本，而以邪奪正，不可謂得其義。義，宜也。〕以寵賈怨，不可謂德；〔賈，市也。言恃寵愛以市怨於國，不可謂有德也。〕少族而多敵，不可謂天。〔少族，族類少也。多敵，多怨也。不可謂有天助也。〕德義不行，禮義不則，〔賈怨無德，迂求非義，故德義不行也。則，法也。〕棄人失謀，天亦不贊。〔行之以齒牙，為棄人；不據其安，為失謀。少族多敵，故天不贊助。〕吾觀君夫人也，若為亂，其猶隸農也。〔隸，今之徒也。〕雖獲沃田而勤易之，〔沃，美也。易，治也。〕將不克饗，為人而已。」〔饗，食也。為人，為他人耳。〕

士蒍曰：「誡莫如豫，豫而後給。〔士蒍，晉大夫，劉累之後、隰叔之子子輿也。豫，備也。給，及也。言先有備而後及事也。〕夫子誡之，〔夫子，郭偃也。其言皆誡也。〕抑二大夫之言其皆有焉。」〔二大夫，史蘇、郭偃也。〕

既，驪姬不克，〔不能服晉也。〕晉正於秦，五立而後平。〔正者，為秦所輔正，「大家、鄰國，將師保之」是也。謂以兵納惠公、文公，殺呂郤之屬也。五立，謂奚齊、卓子、惠公、懷公至文公乃平也。〕

史蘇論驪姬必亂晉

獻公伐驪戎，克之，滅驪子，〔驪子，驪戎之君也。本爵男，此云子者，猶言男子也。〕獲驪姬以歸，立以為夫人，生奚齊。其娣生卓子。〔女子同生，謂後生為娣，於男則言妹也。〕驪姬請使申生主〔案：「主」，公序本作「處」。〕曲沃以速懸，〔申生，獻公太子恭君也。獻公娶于賈，無子；蒸于齊姜，生申生。曲沃，晉宗邑，今河東聞喜是也。虞御史云：「速，疾也。懸，縊也。」〕重耳處蒲城，夷吾處屈，〔重耳、夷吾，申生異母弟也。蒲，今蒲坂；屈，北屈，皆在河東。〕奚齊處絳，〔晉時都絳也。〕以儆無辱之故。〔言出此三子為鎮於外，以儆備戎、狄，無恥辱於國也。〕公許之。

史蘇朝，告大夫曰：「二三大夫其戒之乎，亂本生矣！日，君以驪姬為夫人，民之疾心固皆至矣。〔日，昔日也。疾，疾其君也。至，深也。〕昔者之伐也，興百姓以為百姓也，〔昔者，謂古明君也。為百姓，為百姓除害也。〕是以民能欣之，〔欣，欣戴也。〕故莫不盡忠極勞以致死也。今君起百姓以自封也，〔封，厚也。〕民外不得其利，〔不得攻伐之利也。〕而內惡其貪，則上下既有判矣；〔判，離也。〕然而又生男，其天道也？天彊其毒，民疾其態，其亂生哉！吾聞君之好好而惡惡，樂樂而安安，是以能有常。〔好者好之，惡者惡之，樂則說之，安則居之，故能有常。此言獻公好惡安樂皆非其所有也。〕伐木不自其本，必復生；塞水不自其源，必復流；滅禍不自其基，必復亂。〔基，始也。〕今君滅其父而畜其子，禍之基也。畜其子，又從其欲，子思報父之恥而信其欲，〔信，古「申」字。〕雖好色，必惡心，不可謂好。〔好，美也。〕好其色，必授之情。〔情，謂許其子立也。〕彼得其情以厚其欲，〔厚，益也。〕從其惡心，必敗國且深亂。亂必自女戎，〔深亂，亂深也。女戎，女兵也。〕三代皆然。」驪姬果作難，殺太子而逐二公子。〔謂重耳奔狄、夷吾奔梁也。〕君子曰：「知難本矣。」〔知難之本，謂史蘇也。〕

獻公將黜太子申生而立奚齊

驪姬生奚齊，其娣生卓子。公將黜太子申生。〔黜，廢也。〕而立奚齊。里克、丕鄭、荀息相見，里克曰：「夫史蘇之言將及矣！其若之何？」荀息曰：「吾聞事君者，竭力以役事，不聞違命。〔竭，盡也。役，為也。〕君立臣從，何貳之有？」〔君立嗣，臣則從而奉之。貳，二心也。〕丕鄭曰：「吾聞事君者，從其義，不阿其惑。〔阿，隨也。〕惑則誤民，民誤失德，是棄民也。〔言民失德，陷於刑辟，是棄之也。〕民之有君，以治義也。〔上下之義也。〕義以生利，利以豐民，〔有義，故生利也。豐，厚也。〕若之何其民之與處而棄之也？必立太子。」里克曰：「我不佞，雖不識義，亦不阿惑，吾其靜也。」〔靜，默也。〕三大夫乃別。

蒸于武公，〔蒸，冬祭也。武公，獻公之禰廟也，在曲沃。　案：《述聞》卷二一：「『武公』當作『武宮』。」正文同。〕公稱疾不與，使奚齊蒞事。〔蒞，臨也。稱疾不自祭，而使奚齊者，欲風群臣使知意也。〕猛足乃言於太子，〔猛足，太子臣也。〕曰：「伯氏不出，奚齊在廟，〔賈、唐皆云：「伯氏，申生也。」一云「伯氏，狐突也。」昭謂：是時狐突未杜門，故以伯氏為申生。伯氏，猶言長子也。〕子盍圖乎！？」〔圖所以自安固也。〕太子曰：「吾聞之羊舌大夫，〔羊舌大夫，羊舌職之父也。〕曰：『事君以敬，事父以孝。』受命不遷為敬，〔遷，徙也。〕敬順所安為孝。〔敬順父之所安。〕棄命不敬，〔言公命我守曲沃，我棄之，為不敬也。〕作令不孝，〔作令，謂擅發舉以有為也。〕又何圖焉？且夫間父之愛而嘉其貺，有不忠焉；〔間，離也。貺，賜也。〕廢人以自成，有不貞焉。孝、敬、忠、貞，君父之所安也。〔安，猶善也。〕棄安而圖，遠於孝矣，吾其止也。」

獻公伐翟柤

獻公田，見翟柤之氛，〔田，獵也。翟柤，國名也。氛，祲氛，凶象也。凶曰氛，吉曰祥。　案：「氛，祲氛，凶象也」，公序本作「氛，祲氣象也」。〕歸寑不寐。〔欲伐翟柤也。寐，瞑也。〕郤叔虎朝，公語之。〔語以寑不寐也。郤叔虎，晉大夫，郤芮之父郤豹也。〕對曰：「床笫之不安邪？〔笫，簀也。〕抑驪姬之不存側邪？」公辭焉。出遇士蒍，曰：「今夕君寑不寐，必為翟柤也。〔君意在翟柤也。〕夫翟柤之君，好專利而不忌，〔忌，難也。〕其臣競諂以求媚，其進者壅塞，〔其臣競諂，故進者則壅塞其上，使不聞過也。〕其退者拒違。〔其退去者則拒違其君也。〕其上貪以忍，〔忍，忍為不義也。〕其下偷以幸，〔偷，苟且也。幸，徼幸也。〕有縱君而無諫臣，〔縱，放縱也。〕有冒上而無忠下。〔冒，抵冒，言貪也。〕君臣上下各饜其私，以縱其回，〔饜，足也。回，邪也。〕民各有心而無所據依。〔據，仗也。〕以是處國，不亦難乎！君若伐之，可克也。吾不言，子必言之。」〔不言，讓其上也。〕士蒍以告，公悅，乃伐翟柤。郤叔虎將乘城，〔乘，升也。〕其徒曰：「棄政而役，非其任也。」〔政，猶職也。役，服戎役也。〕郤叔虎曰：「既無老謀，而又無壯事，何以事君？」〔壯事，力役也。言己無謀，又恥無功也。〕被羽先升，遂克之。〔羽，鳥羽。繫於背，若今軍將負眊矣。〕

優施教驪姬遠太子

公之優曰施，通於驪姬。〔優，俳也。施，其名也。旁淫曰通。〕驪姬問焉，曰：「吾欲作大事，〔大事，廢適立庶也。〕而難三公子之徒〔案：「而難三公子之徒」，《述聞》卷二一：「『之徒』二字，衍文也。」〕如何？」〔三公子，申生、重耳、夷吾也。〕對曰：「早處之，使知其極。〔處，定也。極，至也。當早定申生，分之都城而位以卿，使自知其位所極至也。〕夫人知極，鮮有慢心；〔鮮，寡也。言人自知其極，則戒懼不敢違慢覬欲也。〕雖其慢，乃易殘也。」〔言有官任而違慢，易殘毀也。〕驪姬曰：「吾欲為難，安始而可？」〔難，謂欲殺三公子也。始，先也。〕優施曰：「必於申生。其為人也，小心精潔，〔小心，多畏忌。精潔，不忍辱。〕而大志重，〔大，年長也。重，敦重也。〕又不忍人。〔不忍施惡於人。〕精潔易辱，重僨可疾，〔僨，僵也。惇重者守節不易其情，則可疾斃僵也。〕不忍人，必自忍也。〔自忍，忍能自殺也。〕辱之近行。」〔辱，謂被以不義也。〕驪姬曰：「重，無乃難遷乎？」〔遷，移也。〕優施曰：「知辱可辱，可辱遷重；〔言知辱者雖重必移也。〕若不知辱，亦必不知固秉常矣。〔不知，無所知也。秉，執也。固執常謀，因罪以去之也。〕今子內固而外寵，〔內固，內得君心。外寵，外見寵愛。〕且善否莫不信。〔所善惡無不見信。〕若外殫善而內辱之，無不遷矣。〔殫，盡也。外盡以善意待太子，而內以不義加辱之，則其心無不移。〕且吾聞之：甚精必愚。〔精銳近愚也。〕精為易辱，愚不知避難。雖欲無遷，其得之乎？」是故先施讒於申生。

驪姬賂二五，使言於公；〔賂，遺也。二五，獻公嬖大夫梁五與東關五也。〕曰：「夫曲沃，君之宗也；〔宗，本宗也。曲沃，桓叔之封，先君宗廟在焉，猶西周謂之宗周。〕蒲與二屈，君之疆也，〔疆，境也。二屈，屈有南北也。今河東有北屈，則是時復有南屈也。〕不可以無主。宗邑無主，則民不威；〔威，畏也。〕疆埸無主，則啟戎心。〔啟，開也，開戎侵盜之心也。晉南有陸渾之戎，蒲接之；北有山戎，二屈接之。〕戎之生心，民慢其政，國之患也。若使太子主曲沃，而二公子主蒲與屈，乃可以威民而懼戎，且旌君伐。」〔旌，章也。伐，功也。〕使俱曰：「狄之廣莫，於晉為都。〔使俱者，使二五同聲也。廣莫，北狄沙漠也。下邑曰都，使如為晉下邑。〕晉之啟土，不亦宜乎？」〔啟土，闢境也。〕公說，乃城曲沃，太子處焉；又城蒲，公子重耳處焉；又城二屈，公子夷吾處焉。驪姬既遠太子，乃生之言，〔生，生讒言也。〕太子由是得罪。

獻公作二軍以伐霍

十六年，公作二軍，〔獻公十六年，魯閔之元年也。魯莊十六年，王命晉武公以一軍為晉侯，至此初作二軍，軍之有上下也。〕公將上軍，太子申生將下軍以伐霍。〔霍，周文王子霍叔武之國也。〕師未出，士蒍言於諸大夫曰：「夫太子，君之貳也。〔貳，副也。〕恭以俟嗣，何官之有？今君分之土而官之，〔位以卿也。〕是左之也。〔左，猶外也。〕吾將諫以觀之。」乃言於公曰：「夫太子，君之貳也，而帥下軍，無乃不可乎？」公曰：「下軍，上軍之貳也。寡人在上，申生在下，不亦可乎？」士蒍對曰：「下不可以貳上。」〔猶足不可以貳手也。手足，左右各自為貳。〕公曰：「何故？」對曰：「貳若體焉，〔體，四支也。〕上下左右，以相心目，〔相，助也。〕用而不倦，身之利也。〔倦，勞也。有貳，故不勞也。四體役身，故身之利。〕上貳代舉，〔上，手也。代，更也。〕下貳代履，〔下，足也。履，步也。〕周旋變動，以役心目，〔役，為也。〕故能治事，以制百物。〔制，裁也。〕若下攝上，與上攝下，〔攝，持也。〕周旋不動，以違心目，其反為物用也，何事能治？〔為物用，與百物器用無異也。〕故古之為軍也，軍有左右，闕從補之，〔左右，左右部也。闕，缺也。〕成而不知，是以寡敗。〔不知，敵不知有闕。〕若以下貳上，闕而不變，敗弗能補也。〔變，更也。〕變非聲章，弗能移也。〔聲，金鼓也。章，旌旗也。移，動也。〕聲章過數則有釁，有釁則敵入，〔釁，隙也。軍法，進退旗鼓有數，過數則有隙，敵見隙而犯己也。〕敵入而凶，救敗不暇，誰能退敵？〔凶，猶凶凶，恐懼也。退，卻也。〕敵之如志，國之憂也。可以陵小，難以征國。〔以下軍貳上，可以侵陵小國，難以征大國。〕君其圖之！」公曰：「寡人有子而制焉，非子之憂也。」對曰：「太子，國之棟也。棟成乃制之，不亦危乎！」〔棟成，謂位已定而更其制，使將兵，危之道也。〕公曰：「輕其所任，雖危何害？」〔輕其所任，謂輕太子所任，不重責也。雖近危，猶無害也。〕

士蒍出語人曰：「太子不得立矣。改其制而不患其難，輕其任而不憂其危，君有異心，又焉得立？行之克也，將以害之；〔以得眾害之也。〕若其不克，其因以罪之。雖克與否，無以避罪。與其勤而不入，不如逃之。〔不入，不入君意也。逃，去也。〕君得其欲，太子遠死，且有令名，為吳太伯，不亦可乎？」〔得其欲，得立奚齊也。太伯讓季歷，遠適吳、越，後武王追封為吳伯，故曰吳太伯也。〕太子聞之，曰：「子輿之為我謀，忠矣。〔子輿，士蒍字。〕然吾聞之：為人子者，患不從，不患無名；〔不從，不從父命也。〕為人臣者，患不勤，不患無祿。今我不才而得勤與從，〔以戰伐為勤、從也。〕又何求焉？焉能及吳太伯乎？」太子遂行，克霍而反，讒言彌興。〔彌，益也。〕

優施教驪姬譖申生

優施教驪姬夜半而泣謂公曰：「吾聞申生甚好仁〔案：「甚好仁」，《札記》：「後第八卷作『甚好信』，韋解云：『信，言必信之。』此蓋與下『為仁』相涉而誤。」〕而彊，〔彊，彊禦也。〕甚寬惠而慈於民，〔慈，愛也。〕皆有所行之。〔行之皆有法術也。〕今謂君惑於我，必亂國，無乃以國故而行彊於君。〔以國故，恐敗國之故而以彊劫君。〕君未終命而不歿，〔歿，終也。〕君其若之何？盍殺我，無以一妾亂百姓。」〔盍，何不也。〕公曰：「夫豈惠其民而不惠於其父乎？」〔惠，愛也。〕驪姬曰：「妾亦懼矣。吾聞之外人之言曰：『為仁與為國不同。為仁者，愛親之謂仁；為國者，利國之謂仁。』〔利國，謂安社稷，利百姓。〕故長民者無親，〔無親，無私親。〕眾以為親。苟利眾而百姓和，豈能憚君？〔豈憚殺君。〕以眾故不敢愛親，眾況厚之，〔況，益也。言以眾故殺君，除民害，眾益以為厚。〕彼將惡始而美終，以晚蓋者也。〔美，善也。晚，後也。蓋，掩也。言以後善掩前惡也。〕凡民利是生，〔謂為民生利。〕殺君而厚利眾，眾孰沮之？〔沮，敗也。〕殺親無惡於人，人孰去之？苟交利而得寵，志行而眾悅，〔交，俱也。〕欲其甚矣，孰不惑焉？〔欲，欲太子也。孰不惑，謂國人也。〕雖欲愛君，惑不釋也。〔釋，解也。〕今夫以君為紂，若紂有良子，而先喪紂，〔良，善也。喪，亡也。若紂有善子，知紂之惡，紂終必滅國，以計言之，不如先自殺之。〕無章其惡而厚其敗。〔厚其敗，謂武王擊以輕劍，斬以黃鉞也。〕鈞之死也，無必假手於武王，〔鈞，同也。假，借也。〕而其世不廢，祀至于今，吾豈知紂之善否哉？〔先自亡之，故無知之者。〕君欲勿恤，其可乎？〔恤，憂也。〕若大難至而恤之，其何及矣！」公懼曰：「若何而可？」驪姬曰：「君盍老而授之政。〔稱老，以政授申生。〕彼得政而行其欲，得其所索，乃其釋君。且君其圖之，自桓叔以來，孰能愛親？〔桓叔，獻公曾祖曲沃桓叔成師也。桓叔伐晉，殺其兄子昭侯於翼。桓叔生嚴伯，嚴伯又伐翼，殺昭侯之子孝侯。嚴伯生武公，武公滅翼而兼之。武公生獻公，獻公滅桓、嚴之族。〕唯無親，故能兼翼。」公曰：「不可與政。我以武與威，是以臨諸侯。未歿而亡政，不可謂武；有子而弗勝，不可謂威。我授之政，諸侯必絕；能絕於我，必能害我。失政而害國，不可忍也。爾勿憂，吾將圖之。」

驪姬曰：「以皋落狄之朝夕苛我邊鄙，〔皋落，東山狄也。苛，擾也。〕使無日以牧田野，〔無日不有狄儆，故不得牧於田野。〕君之倉廩固不實，又恐削封疆。君盍使之伐狄，以觀其果於眾也，與眾之信輯睦焉。〔果，果於用師否也。輯，和也。〕若不勝狄，雖濟其罪，可也；〔濟，渡也。以不勝罪之。〕若勝狄，則善用眾矣，求必益廣，〔所求益廣。〕乃可厚圖也。且夫勝狄，諸侯驚懼，吾邊鄙不儆，食廩盈，四鄰服，封疆信，君得其賴，〔信，審也。賴，利也。〕又知可否，其利多矣。君其圖之！」公說。是故使申生伐東山，〔東山，皋落氏。〕衣之偏裻之衣，佩之以金玦。〔裻在中，左右異，故曰偏。玦如環而缺，以金為之。　案：「左右異，故曰偏」，文選《魏都賦注》引韋注作「左右異色，故曰偏裻」。《左傳•閔公二年•杜注》：「偏衣左右異色，其半似公服。」則此處當脫「色」、「裻」二字。〕僕人贊聞之，曰：「太子殆哉！〔贊，太子僕也。殆，危也。〕君賜之奇，奇生怪，怪生無常，無常不立。〔奇，異也。不立，不得立也。〕使之出征，先以觀之，〔觀其用眾也。〕故告之以離心，而示之以堅忍之權，〔離心，偏衣中分也。堅忍，金玦也。玦以示離也。《傳》曰：「金寒，玦離。」〕則必惡其心而害其身矣。惡其心，必內險之；〔險，危也。〕害其身，必外危之。〔外危之，使攻伐也。〕危自中起，難哉！且是衣也，狂夫阻之衣也。〔狂夫，方相氏之士也。阻，古「詛」字。將服是衣，必先詛之。《周禮》：「方相氏黃金四目，玄衣朱裳，執戈揚楯以敺疫」也。〕其言曰：『盡敵而反。』〔言，謂狂夫祭詛之言也。〕雖盡敵，其若內讒何！」申生勝狄而反，讒言作於中。君子曰：「知微。」〔知微，謂僕人贊也。〕

申生伐東山

十七年冬，公使太子伐東山。〔獻公十七年，魯閔二年也。〕里克諫曰：「臣聞皋落氏將戰，〔言其不服，將與申生戰。〕君其釋申生也！」〔釋，舍也。〕公曰：「行也！」里克對曰：「非故也。〔非故事也。〕君行，太子居，以監國也；〔君行則守。〕君行，太子從，以撫軍也。〔有守則從，撫循軍士。〕今君居，太子行，未有此也。」公曰：「非子之所知也。寡人聞之，立太子之道三：身鈞以年，〔身鈞，德同也。以年，立長也。〕年同以愛，〔立所愛也。〕愛疑決之以卜、筮。〔愛疑，愛同也。龜曰卜，蓍曰筮。〕子無謀吾父子之間，吾以此觀之。」〔言吾使之征伐，欲觀其能否也。〕公不說。里克退，見太子。太子曰：「君賜我以偏衣、金玦，何也？」里克曰：「孺子懼乎？衣躬之偏，而握金玦，令不偷矣。孺子何懼！〔孺子，少子也。偷，薄也。偏，半也。分身之半以授太子，又令握金玦。金玦，兵要也。君今於太子不為薄矣。〕夫為人子者，懼不孝，不懼不得。〔賈、唐云：「不得，不得君心也。」昭謂：不得立也。《內傳》：「太子曰：『吾其廢乎？』里克曰：『子懼不孝，無懼不得立。』」〕且吾聞之曰：『敬賢於請。』〔賢，愈也。言執恭敬愈於請求。〕孺子勉之乎！」〔勉為孝敬也。〕君子曰：「善處父子之間矣。」〔入諫其父，出勉其子。〕

太子遂行，狐突御戎，先友為右，〔狐突，晉同姓，唐叔之後、狐偃之父狐突伯行也。先友，晉大夫，先丹木之族。右，車右。　案：「狐突伯行」，公序本作「大戎伯行」。〕衣偏衣而佩金玦。出而告先友曰：「君與我此，何也？」先友曰：「中分而金玦之權，在此行也。孺子勉之乎！」〔中分。中分君之半也。金玦，以兵決事也。〕狐突歎曰：「以庬衣純，〔雜色曰庬。純，純德，謂太子也。〕而玦之以金銑者，寒之甚矣，胡可恃也？〔玦，猶離也。銑，猶灑。灑，寒也。言於太子無溫潤也。　案：「玦，猶離也。銑，猶灑。灑，寒也。」公序本作「玦，猶決也。銑，猶洒也。洒洒，寒貌。」〕雖勉之，狄可盡乎？」先友曰：「衣躬之偏，握兵之要，〔握兵之要，金玦之勢也。金為兵，玦所以圖事決計也，故為兵要。〕在此行也，勉之而已矣。偏躬無慝，兵要遠災，〔慝，惡也。衣身之半，君無惡意也。握兵之勢，欲令太子遠災害也。〕親以無災，又何患焉？」至于稷桑，〔稷桑，皋落狄地也。〕狄人出逆，〔逆，拒申生也。〕申生欲戰。狐突諫曰：「不可。突聞之：國君好艾，大夫殆；〔「艾」當為「外」，聲相似誤也。好外，多嬖臣也。嬖臣害正，故大夫殆。殆，危也。〕好內，適子殆，社稷危。〔好內，多嬖妾也。嬖專寵，故適子殆，國家亂，則社稷危，周幽王是也。〕若惠於父而遠於死，〔惠，順也。去避奚齊，為順父心而遠於死也。《傳》曰：「狐突欲行。」〕惠於眾而利社稷，其可以圖之乎？〔惠於眾，謂不戰也。太子去，則國不爭，故利社稷。〕況其危身於狄以起讒於內也？」申生曰：「不可。君之使我，非歡也，〔非歡愛我也。〕抑欲測吾心也。〔測，猶度也。〕是故賜我奇服，而告我權。〔奇服，偏裻。權，金玦也。〕又有甘言焉。〔申生將去，父又以美言慰撫之也。〕言之大甘，其中必苦。譖在中矣，君故生心。〔有此甘言，非本意，故言生心也。〕雖蝎譖，焉避之？不若戰也。〔蝎，木蟲也。譖從中起，如蝎食木，木不能避也。〕不戰而反，我罪滋厚；〔滋，益也。〕我戰死，猶有令名焉。」〔有恭從之名也。〕果敗狄於稷桑而反。讒言益起，狐突杜門不出。〔不出，避難也。〕君子曰：「善深謀也。」

卷八 晉語二

驪姬譖殺太子申生

反自稷桑，處五年，〔自，從也，從伐東山戰於稷桑而反也。處五年，魯僖之四年也。〕驪姬謂公曰：「吾聞申生之謀愈深。〔謀，謀弒公也。愈，益也。〕日，吾固告君曰得眾，〔日，往日也。〕眾不利，焉能勝狄？〔眾若不利，焉肯為用而勝狄乎？〕今矜狄之善，其志益廣。〔矜，大也。善，善用眾。〕狐突不順，故不出。〔狐突，申生之戎御也。不順，謂太子不順也。〕吾聞之，申生甚好信而彊，〔彊，彊禦也。信，言必行之。〕又失言於眾矣，雖欲有退，眾將責焉。〔失言，許眾以取國也。退，謂改悔也。〕言不可食，眾不可弭，〔食，偽也。弭，止也。〕是以深謀。君若不圖，難將至矣！」公曰：「吾不忘也，抑未有以致罪焉。」

驪姬告優施曰：「君既許我殺太子而立奚齊矣，吾難里克，奈何！」優施曰：「吾來里克，一日而已。〔來，謂轉里克之心，使來從己用也。一日，言其易也。〕子為我具特羊之饗，〔特，一也，凡牲一為特，二為牢。〕吾以從之飲酒。我優也，言無郵。」〔郵，過也。〕驪姬許諾，乃具，使優施飲里克酒。中飲，優施起舞，謂里克妻曰：「主孟啗我，〔大夫之妻稱主，從夫稱也。孟，里克妻字。啗，啖也。「孟」，或作「盍」。〕我教茲暇豫事君。」〔茲，此。此，里克也。暇，閑也。豫，樂也。〕乃歌曰：「暇豫之吾吾，不如鳥烏。〔吾，讀如魚。吾吾，不敢自親之貌也，言里克欲為閑樂事君之道，反不敢自親吾吾，然其智曾不如鳥烏也。〕人皆集於苑，己獨集於枯。」〔集，止也。苑，茂木貌。己，里克也。喻人皆與奚齊，己獨與申生。〕里克笑曰：「何謂苑？何謂枯？」優施曰：「其母為夫人，其子為君，可不謂苑乎？其母既死，其子又有謗，可不謂枯乎？枯且有傷。」〔無母諭枯，有謗諭傷。傷，病也。〕

優施出，里克辟奠，不飧而寑。〔辟，去也。奠，置也。熟食曰飧。〕夜半，召優施，曰：「曩而言戲乎？抑有所聞之乎？」〔曩，向也。而，女也。〕曰：「然。君既許驪姬殺太子而立奚齊，謀既成矣。」〔成，定也。〕里克曰：「吾秉君以殺太子，吾不忍。〔秉執君志以殺太子，不忍為也。〕通復故交，吾不敢。〔交，與太子交也。〕中立其免乎？」優施曰：「免。」〔中立，不阿君，亦不助太子也。〕

旦而里克見丕鄭，〔夜半召優施，旦而見丕鄭。〕曰：「夫史蘇之言將及矣！優施告我，君謀成矣，將立奚齊。」丕鄭曰：「子謂何？」〔謂對優施言也。〕曰：「吾對以中立。」丕鄭曰：「惜也！〔惜，惜其失言也。〕不如曰不信以疏之，〔曰不信者，拒優施以不然也。拒之以不然，則驪姬意疏，不敢必也。〕亦固太子以攜之，〔固，固持也。攜，離也。固持太子，以離驪姬之黨也。〕多為之故，以變其志，志少疏，乃可閒也。〔故，謂多作計術以變易其志。志少疏，乃可閒。閒，亦離也。〕今子曰中立，況固其謀也，〔況，益也。〕彼有成矣，難以得閒。」里克曰：「往言不可及也，〔及，追也。〕且人中心唯無忌之，〔案《述聞》卷二一：「如韋注則正文『之』下當有『固』字。」〕何可敗也！〔言驪姬唯無忌憚之心，執之已固，何可敗也。〕子將何如？」丕鄭曰：「我無心。是故事君者，君為我心，制不在我。」〔我無心者，不得自在也。君為我心，以君為心。〕里克曰：「弒君以為廉，〔賈侍中云：「廉，猶利也。以太子故，弒君以自利。」唐尚書云：「為太子殺奚齊，不有其國，以為廉也。」昭謂：是時太子未廢，獻公在位，而以君為奚齊，非也。君，獻公也。虞御史云：「廉，直也，讀若鬥廉之廉」，此說近之。〕長廉以驕心，因驕以制人家，吾不敢。〔制，裁也。自大其廉。而有驕人之心，因驕以裁制人之父子，吾不敢為也。〕抑撓志以從君，為廢人以自利也，〔撓，屈也。人，謂申生。〕利方以求成人，吾不能。〔方，道也。利得道以求成太子，吾力不能為也。〕將伏也！」〔伏，隱也。〕明日，稱疾不朝。三旬，難乃成。〔難，殺申生、譖二公子也。〕

驪姬以君命命申生曰：「今夕君夢齊姜，必速祠而歸福。」〔齊姜，申生母也。福，胙肉也。〕申生許諾，乃祭于曲沃，歸福于絳。〔絳，晉所都也。〕公田，驪姬受福，乃寘鴆于酒，〔寘，置也。鴆，毒也。　案：「毒」，公序本作「運日」。《魯語上•注》：「鴆，鳥名也，一名『運日』。」〕寘堇于肉。〔菫，烏頭也。〕公至，召申生獻，〔獻，獻胙也。〕公祭之地，地墳。〔將飲先祭，示有先也。墳，起也。〕申生恐而出。驪姬與犬肉，犬斃；〔斃，死也。〕飲小臣酒，亦斃。〔小臣，官名，掌陰事陰命，閹士也。〕公命殺杜原款。〔原款，申生之傅也。〕申生奔新城。〔新城，曲沃也，新為太子城也。〕

杜原款將死，使小臣圉告于申生，〔小臣，太子小臣也，名圉，原款因為告太子。〕曰：「款也不才，寡智不敏，〔敏，達也。〕不能教導，以至于死。不能深知君之心度，〔度，尺寸也。〕棄寵求廣土而竄伏焉；〔棄寵，令太子棄位也。求廣土，奔他國也。竄，隱也。〕小心狷介，不敢行也。〔狷者，守分有所不為也，言雖知當與申生俱去，恥不能事君而出，故不敢行也。〕是以言至而無所訟之也，〔言，讒言也。〕故陷於大難，乃逮于讒。〔逮，及也。〕然款也不敢愛死，唯與讒人鈞是惡也。〔讒人，驪姬也。鈞，同也。〕吾聞君子不去情，〔不去忠愛之情也。〕不反讒，〔反，謂覆校自申理也。〕讒行身死可也，猶有令名焉。〔有孝名也。〕死不遷情，彊也。〔遷，易也。〕守情說父，孝也。殺身以成志，仁也。死不忘君，敬也。〔使有遺言屬狐突是也。〕孺子勉之！死必遺愛，死民之思，不亦可乎？」申生許諾。〔死民之思，為民所思也。〕

人謂申生曰：「非子之罪，何不去乎？」申生曰：「不可。去而罪釋，必歸於君，是怨君也。〔釋，解也。歸於君，怨歸於君也。　案：「怨君」，公序本作「惡君」。注文「怨歸於君」和下文「仁不怨君」、「逃死而怨君」、「去而後怨」之「怨」，公序本均作「惡」。〕章父之惡，取笑諸侯，吾誰鄉而入？〔取笑諸侯，諸侯所笑也。當趣誰鄉，入誰國也？　　案：「當趣誰鄉」，公序本作「當趨鄉誰」，《攷異》卷三：「應作『誰鄉而入』四字。」〕內困於父母，外困於諸侯，是重困也。棄君去罪，是逃死也。吾聞之：『仁不怨君，智不重困，勇不逃死。』若罪不釋，去而必重。去而罪重，不智。逃死而怨君，不仁。有罪不死，無勇。去而厚怨，惡不可重，死不可避，吾將伏以俟命。」

驪姬見申生而哭之，〔就曲沃哭之也。〕曰：「有父忍之，況國人乎？〔有父忍自殺之，況能愛國人乎？〕忍父而求好人，人孰好之？殺父以求利人，人孰利之？皆民之所惡也，難以長生！」驪姬退，申生乃雉經于新城之廟。〔雉經，頭槍而懸死也。〕將死，乃使猛足言於狐突曰：「申生有罪，不聽伯氏，以至于死。〔猛足，申生臣也。伯氏，狐突字也。不聽，謂稷桑之戰不從其言也。〕申生不敢愛其死，雖然，吾君老矣，國家多難，伯氏不出，奈吾君何？伯氏苟出而圖吾君，〔圖，為之謀也。〕申生受賜以至于死，雖死何悔！」是以諡為共君。〔諡法，既過能改曰共。國人告公以此諡也。〕

驪姬既殺太子申生，又譖二公子曰：「重耳、夷吾與知共君之事。」〔言與知其逆謀也。〕公令閹楚刺重耳，重耳逃于狄；〔閹，閹士也。楚，謂伯楚，寺人披之字也。於文公時為勃鞮。狄，北狄，隗姓也。〕令賈華刺夷吾，夷吾逃于梁。〔賈華，晉大夫。梁，嬴姓之國，伯爵也。唐尚書云：「晉滅以為邑。」非也。是時，梁尚存，至魯僖十九年，秦取之。〕盡逐群公子，〔群公子，獻公之庶孽及先君之支庶也。《傳》曰：「獻公之子九人。」〕乃立奚齊焉。始為令，國無公族焉。

公子重耳夷吾出奔

二十二年，公子重耳出亡，及柏谷，卜適齊、楚。〔獻公二十二年，魯僖五年也，公使寺人披伐蒲城，重耳自蒲出奔。及，至也。柏谷，晉地。〕狐偃曰：「無卜焉。〔狐偃，重耳之舅、狐突之子子犯也。無卜，不須卜也。〕夫齊、楚道遠而望大，不可以困往。〔望大，望諸侯朝貢，不恤亡公子也。〕道遠難通，〔通，至也。〕望大難走，〔難歸走也。〕困往多悔。困且多悔，不可以走望。〔望，望其力也。〕若以偃之慮，其狄乎！〔可之狄也。〕夫狄近晉而不通，〔不與晉通也。〕愚陋而多怨，〔多怨於戎、狄也。〕走之易達。不通可以竄惡，〔竄，隱也。〕多怨可與共憂。今若休憂於狄，以觀晉國，且以監諸侯之為，其無不成。」〔監，視也。之為，為誰動也。視諸侯所為，故無不成。〕乃遂之狄。

處一年，公子夷吾亦出奔，〔處狄一年，魯僖之六年也，公使賈華伐屈，夷吾自屈出奔。〕曰：「盍從吾兄竄於狄乎？」冀芮曰：「不可。〔冀芮，晉大夫，冀缺之父也。〕後出同走，不免於罪。〔同走，嫌同謀也。〕且夫偕出偕入難，〔偕，俱也。〕聚居異情惡，〔聚，共也。虞云：「重耳、夷吾情好不同，故惡相近。」昭謂：異情，謂各欲求入為君，於義惡也。〕不若走梁。梁近於秦，秦親吾君。吾君老矣，〔秦穆夫人，獻公之女，故親吾君也。〕子往，驪姬懼，必援於秦。以吾存也，〔以吾存者，以吾在梁依秦也。〕且必告悔，是吾免也。」〔免，免罪也。〕乃遂之梁。居二年，驪姬使奄楚以環釋言。〔居梁二年，魯僖之七年也。環，玉環。環，還也。釋言，以言自解釋也。〕四年，復為君。〔居梁四年，在魯僖之九年也。是歲，獻公卒，秦伯納之。〕

虢將亡舟之僑以其族適晉

虢公夢在廟，〔虢公，王季之子、文王之弟、虢仲之後虢公醜也。廟，宗廟也。〕有神人面白毛虎爪，執鉞立於西阿，〔西阿，西榮也。〕公懼而走。神曰：「無走！帝命曰：『使晉襲於爾門。』」〔帝，天也。襲，入也。〕公拜稽首，覺，召史嚚占之，〔史嚚，虢太史也。〕對曰：「如君之言，則蓐收也，〔蓐收，西方白虎金正之官也。《傳》曰：「少皞氏有子該為蓐收。」〕天之刑神也，〔刑殺之神也。〕天事官成。」〔官成，禍福各以官象成也。〕公使囚之，且使國人賀夢。〔欲轉吉之，故使賀也。〕舟之僑告諸其族。〔舟之僑，虢大夫。〕曰：「眾謂虢亡不久，吾乃今知之。〔以其賀夢也。〕君不度而賀大國之襲，於己也何瘳？〔度，揆也。大國，晉也。瘳，猶損也。言君不揆度神意，而令賀之，何損於禍。〕吾聞之曰：『大國道，小國襲焉曰服。〔襲，入也。〕小國傲，大國襲焉曰誅。』〔傲，慢也。〕民疾君之侈也，是以遂於逆命。〔逆命，拒違君命也。〕今嘉其夢侈必展，〔展，申也。〕是天奪之鑒而益其疾也。〔鑒，鏡也，鏡所以自省察也。〕民疾其態，天又誑之；〔誑，猶惑也。〕大國來誅，出令而逆；〔逆，謂令國人賀夢也。〕宗國既卑，諸侯遠己。〔宗國，公族也。遠，疏外也。〕內外無親，其誰云救之？〔云，言也。〕吾不忍俟也！」將行，〔行，去也。〕以其族適晉。六年，虢乃亡。〔適晉在魯閔二年也。後六年，魯僖五年也。〕

宮之奇知虞將亡

伐虢之役，師出於虞。〔魯僖五年，獻公伐虢，假道於虞。〕宮之奇諫而不聽，〔宮之奇，虞大夫也，諫虞公勿假晉道，虞公不聽。〕出，謂其子曰：「虞將亡矣！唯忠信者能留外寇而不害。〔留外寇，謂舍晉軍於國。〕除闇以應外謂之忠，〔除，去也。去己闇昧之心以應外，謂之忠。忠，謂恕也。〕定身以行事謂之信。〔定，安也。行事以求安其身，謂之信。〕今君施其所惡於人，闇不除矣；〔己之所惡而以施人，謂假晉道以伐虢也。〕以賄滅親，身不定矣。〔賄，財也，謂虞受晉屈產之乘、垂棘之璧，假之道也。親，謂虢也。虞，太王之後。虢，王季之冑。〕夫國非忠不立，非信不固。既不忠信，而留外寇，寇知其釁而歸圖焉。〔釁，隙也。圖，謀也。〕已自拔其本矣，何以能久？〔本，謂忠信也。〕吾不去，懼及焉。」以其孥適西山，〔孥，妻子也。西山，國西界。〕三月，虞乃亡。〔晉滅之。〕

獻公問卜偃攻虢何月

獻公問於卜偃，〔卜偃，晉掌卜大夫郭偃也。〕曰：「攻虢何月也？」〔宜用何月。〕對曰：「童謠有之，〔童，童子也。行歌曰謠。〕曰：『丙之晨，龍尾伏辰，〔丙，丙子也。晨，早朝也。龍尾，尾星也。伏，隱也。辰，日月之交會也。謂魯僖五年冬、周十二月、夏十月丙子朔之朝，日在尾，月在天策。伏辰，辰在龍尾，隱而未見。〕均服振振，取虢之旂。〔均，同也，戎服君臣同也。振振，威武也。交龍曰旂。〕鶉之賁賁，天策焞焞，火中成軍，虢公其奔！』〔鶉，鶉火，鳥星也。賁賁，鶉貌也。天策，尾上一星名曰天策，一名傅說。焞焞，近日月之貌也。火，鶉火也。中，晨中也。成軍，軍有成功也。《傳》曰：「冬十二月丙子朔，晉滅虢，虢公醜奔京師。」〕火中而旦，其九月十月之交乎？」〔交，晦朔之閒也。〕

宰周公論齊侯好示

葵丘之會，獻公將如會，〔魯僖九年秋，齊桓公盟諸侯於葵丘。葵丘，地名也。〕遇宰周公，〔宰周公，王卿士宰孔也，為冢宰，食采於周，故曰宰周公。周公自會先歸，遇獻公於道也。〕曰：「君可無會也。夫齊侯好示，務施與力而不務德，〔好示，自矜其功，以信施示諸侯而不務德也。施，惠也。力，功也。〕故輕致諸侯而重遣之，〔輕，謂垂櫜而入。重，謂稛載以歸。〕使至者勸而叛者慕。懷之以典言，〔懷，安也。典，法也。法言，謂陽穀之會，以四教令諸侯之屬。〕薄其要結而厚德之，以示之信。〔薄其要結，謂束牲為盟，馬皮為幣。〕三屬諸侯，存亡國三，以示之施。〔屬，會也。三會，乘車之會三也。存三亡國，魯、衛、邢也。〕是以北伐山戎，南伐楚，西為此會也。譬之如室，既鎮其甍矣，又何加焉？〔甍，棟也。又何加，喻已成也。〕吾聞之，惠難遍也，施難報也。不遍不報，卒於怨讎。夫齊侯將施惠如出責，〔如出責，望其報也。〕是之不果奉，〔果，克也。奉，行也。〕而暇晉是皇，〔暇，不暇。謂不暇以晉為務也。〕雖後之會，將在東矣。〔東，東方也，其後會于淮是也。〕君無懼矣，其有勤也！」公乃還。〔無懼於不會也。有勤，自勤勞也。〕

宰周公論晉侯將死

宰孔謂其御曰：「晉侯將死矣！景霍以為城，〔景，大也。大霍，晉山名也，今在河東。〕而汾、河、涑、澮以為渠，〔四者水名也。渠，池也。〕戎、狄之民實環之。〔環，繞也。〕汪是土也，〔汪，大貌。〕苟違其違，誰能懼之！〔苟違，違去也。其違，違道也。〕今晉侯不量齊德之豐否，〔豐，厚也。否，不也。〕不度諸侯之勢，〔強弱之勢。〕釋其閉修，〔釋，舍也。閉，守也。修，治也。〕而輕於行道，失其心矣。〔失其心守。〕君子失心，鮮不夭昏。」〔夭，夭折也。昏，狂荒之疾。〕是歲也，獻公卒。八年，為淮之會。〔八年，葵丘後八年也。桓公復會諸侯於淮，在魯僖十六年。《傳》曰：「會于淮，謀鄫，且東略也。」〕桓公在殯，宋人伐之。〔魯僖十七年冬，齊桓公卒，五公子爭立，太子奔宋，宋襄公伐齊，納之，是為孝公。〕

里克殺奚齊而秦立惠公

二十六年，獻公卒。〔獻公二十六年，魯僖九年也。〕里克將殺奚齊，先告荀息曰：「三公子之徒將殺孺子，子將如何？」〔荀息，奚齊之傅。三公子，申生、重耳、夷吾。徒，黨也。〕荀息曰：「死吾君〔死畜吾君也。〕而殺其孤，吾有死而已，吾蔑從之矣！」〔蔑，無也。〕里克曰：「子死，孺子立，不亦可乎？子死，孺子廢，焉用死？」荀息曰：「昔君問臣事君於我，我對以忠貞。君曰：『何謂也？』我對曰：『可以利公室，力有所能，無不為，忠也。葬死者，養生者，死人復生不悔，〔得其所任，故不悔也。〕生人不媿，貞也。』吾言既往矣，〔往，行也。〕豈能欲行吾言而又愛吾身乎？雖死，焉避之？」〔焉得避之。〕

里克告丕鄭曰：「三公子之徒將殺孺子，子將何如？」丕鄭曰：「荀息謂何？」〔荀息何言。〕對曰：「荀息曰：『死之。』」丕鄭曰：「子勉之。夫二國士之所圖，無不遂也。〔二國士，里克、荀息也。遂，行也。〕我為子行之。〔助行其事，謂使狄、援秦之屬。〕子帥七輿大夫以待我。〔七輿，申生下軍大夫也，左行共華、右行賈華、叔堅、騅歂、纍虎、特宮、山祁也。待我，待我應也。〕我使狄以動之，援秦以搖之。〔重耳在狄，故告狄人，結援於秦以搖動晉國，敗奚齊之黨。〕立其薄者可以得重賂，〔結秦、狄之援，以立二公子，恩薄者，尚可以得重賂。〕厚者可使無入。〔於己厚者，可使二公子不得入立也。〕國，誰之國也！」〔言晉可專也。〕里克曰：「不可。克聞之，夫義者，利之足也；〔有義，然後利立，故曰利之足也。〕貪者，怨之本也。〔貪則專利，故人怨之。〕廢義則利不立，〔無足，故不立。〕厚貪則怨生。夫孺子豈獲罪於民？將以驪姬之惑蠱君而誣國人，〔蠱，化也。誣，罔也。〕讒群公子而奪之利，使君迷亂，信而亡之，〔信姬之言，令皆奔亡。〕殺無罪以為諸侯笑，〔無罪，謂申生。〕使百姓莫不有藏惡於其心中，〔人懷悖逆也。〕恐其如壅大川，潰而不可救禦也。〔禦，止也。〕是故將殺奚齊而立公子之在外者，以定民弭憂，於諸侯且為援，〔弭，止也，言諸侯義己則得以為援也。〕庶幾曰諸侯義而撫之，百姓欣而奉之，國可以固。〔固，安也。〕今殺君而賴其富，〔賴，利也。〕貪且反義。貪則民怨，反義則富不為賴。〔不義而富必危，故不為利。〕賴富而民怨，亂國而身殆，懼為諸侯載，〔載見於書為後戒也。〕不可常也。」丕鄭許諾。於是殺奚齊、卓子及驪姬，而請君于秦。

既殺奚齊，荀息將死之。人曰：「不如立其弟而輔之。」荀息立卓子。里克又殺卓子，荀息死之。君子曰：「不食其言矣。」〔食，偽也。〕

既殺奚齊、卓子，里克及丕鄭使屠岸夷，〔屠岸夷，晉大夫也。〕告公子重耳於狄，曰：「國亂民擾，得國在亂，治民在擾，〔非亂何入，非擾何安，亦言勞民易為治也。〕子盍入乎？吾請為子鉥。」〔鉥，道也。〕重耳告舅犯曰：「里克欲納我。」舅犯曰：「不可。夫堅樹在始，〔樹，木也。始，根本也。〕始不固本，終必槁落。夫長國者，唯知哀樂喜怒之節，是以導民。〔長，君也。導，訓也。〕不哀喪而求國，難；因亂以入，殆。以喪得國，則必樂喪，〔樂喪，以喪為樂也。〕樂喪必哀生。因亂以入，則必喜亂，喜亂必怠德。〔怠，懈也。〕是哀樂喜怒之節易也，〔易，反也。〕何以導民？民不我導，誰長？」〔不我導，不從我訓也。長，君也。〕重耳曰：「非喪誰代？非亂誰納我？」舅犯曰：「偃也聞之，〔偃，子犯名，重耳舅，故曰舅犯。〕喪亂有小大。大喪大亂之剡也，不可犯也。〔剡，鋒也。〕父母死為大喪，讒在兄弟為大亂。今適當之，是故難。」公子重耳出見使者，曰：「子惠顧亡人重耳，父生不得供備洒掃之臣，〔洒，灑也。〕死又不敢蒞喪以重其罪，且辱大夫，敢辭。〔涖，臨也。〕夫固國者，在親眾而善鄰，〔固，定也。親眾，愛士民也。善鄰，善鄰國也。〕在因民而順之。〔因民，所愛而立之為順民。〕苟眾所利，鄰國所立，大夫其從之。重耳不敢違。」

呂甥及郤稱亦使蒲城午，〔呂甥、郤稱，夷吾之徒也。蒲城午，晉大夫也。〕告公子夷吾于梁，曰：「子厚賂秦人以求入，吾主子。」〔主子，為子內主也。〕夷吾告冀芮曰：「呂甥欲納我。」〔冀芮，晉大夫郤芮也，從夷吾者。〕冀芮曰：「子勉之。國亂民擾，大夫無常，不可失也。〔無常，無常心。〕非亂何入？非危何安？〔亂有所代，危得安之。〕幸苟君之子，唯其索之也。〔索，求也，所在以求之。〕方亂以擾，孰適禦我？大夫無常，苟眾所置，孰能勿從？子盍盡國以賂外內，無愛虛以求入，〔外，謂諸侯。內，謂大夫。虛國藏以求入也。〕既入而後圖聚。」〔入國乃圖畜聚也。〕公子夷吾出見使者，再拜稽首許諾。

呂甥出告大夫曰：「君死自立則不敢，〔自立，立嗣君也。〕久則恐諸侯之謀，徑召君於外也，〔恐受賂徑自召他公子也。〕則民各有心，恐厚亂，〔各有心，所愛不同也。〕盍請君于秦乎？」〔秦親晉，故欲之秦請所立也。〕大夫許諾。乃使梁由靡告于秦穆公，〔梁由靡，晉大夫。秦穆公，伯益之後、德公之子穆公任好也。〕曰：「天降禍于晉國，讒言繁興，延及寡君之紹續昆裔，〔紹，繼也。續，嗣也。昆，後也。裔，末也。〕隱悼播越，託在草莽，未有所依。〔隱，憂也。悼，懼也。播，散也。越，遠也。依，倚也。〕又重之以寡君之不祿，喪亂並臻。〔士死曰不祿。禮，君死赴於他國曰寡君不祿，謙也。臻，至也。〕以君之靈，鬼神降衷，〔衷，善也。〕罪人克伏其辜，〔罪人，驪姬也。〕群臣莫敢寧處，將待君命。〔待君命所立也。〕君若惠顧社稷，不忘先君之好，辱收其逋遷裔冑而建立之，〔逋，亡也。遷，徙也。冑，後也。〕以主其祭祀，且鎮撫其國家及其民人，雖四鄰諸侯之聞之也，其誰不儆懼於君之威，而欣喜於君之德？終君之重愛，受君之重貺，而群臣受其大德，〔終君，謂獻公也。貺，賜也。〕晉國其誰非君之群隸臣也？」〔隸，役也。〕

秦穆公許諾。反使者，〔反，報反也。〕乃召大夫子明及公孫枝，〔子明，秦大夫百里孟明視也。公孫枝，秦公孫子桑也。〕曰：「夫晉國之亂，吾誰使先，〔當先立誰。〕若夫二公子而立之？〔若，之也，使之二公子擇所立也。〕以為朝夕之急。」〔言晉無君，朝夕之急也。〕大夫子明曰：「君使縶也。〔縶，秦公子子顯也。〕縶敏且知禮，敬以知微。敏能竄謀，〔竄，微也。〕知禮可使；敬不墜命，〔墜，失也。〕微知可否。〔微，密，故知可否也。〕君其使之。」

乃使公子縶弔公子重耳于狄，曰：「寡君使縶弔公子之憂，又重之以喪。〔奔亡之憂，加之以喪親也。〕寡人聞之，得國常於喪，失國常於喪。〔若齊桓公以喪得國，子糾以喪失之是也。〕時不可失，喪不可久，公子其圖之！」重耳告舅犯。舅犯曰：「不可。亡人無親，信仁以為親，〔亡人無親者，被不孝之名，棄親而亡也，當信行仁道，然後有親也。〕是故置之者不殆。〔置，立也。殆，危也。〕父死在堂而求利，人孰仁我？〔人誰以我為仁？〕人實有之，我以徼倖，人孰信我？〔人實有之，時多公子，非獨己有也。我從外徼倖而求之，人誰謂我信？〕不仁不信，將何以長利？」公子重耳出見使者，〔使者，公子縶也。〕曰：「君惠弔亡臣，又重有命。〔反國之命也。〕重耳身亡，父死不得與於哭泣之位，又何敢有他志以辱君義？」〔他志，謂為君。〕再拜不稽首，起而哭，〔易位而哭也。〕退而不私。〔不私，不私訪也。〕

公子縶退，弔公子夷吾于梁，如弔公子重耳之命。夷吾告冀芮曰：「秦人勤我矣！」〔勤我，助我也。〕冀芮曰：「公子勉之。亡人無狷潔，狷潔不行。〔亡人不可以狷潔，狷潔則大事不行。〕重賂配德，〔以重賂配己之德。〕公子盡之，無愛財！人實有之，我以徼倖，不亦可乎？」公子夷吾出見使者，再拜稽首，起而不哭，退而私於公子縶曰：「中大夫里克與我矣，吾命之以汾陽之田百萬。〔賈侍中云：「汾，水名。汾陽，晉地。百萬，百萬畝也。」〕丕鄭與我矣，吾命之以負蔡之田七十萬。〔負蔡，晉地名。〕君苟輔我，蔑天命矣！〔蔑，無也。無復天命，在秦而已。〕亡人苟入掃宗廟，定社稷，亡人何國之與有？〔言但得守宗廟、社稷，不敢望國土。〕君實有郡縣，〔言君亦自有郡縣，非謂之無也。〕且入河外列城五。〔河外，河東也。列城五，東盡虢略，南及華山，內及解梁城也。〕豈謂君無有，亦為君之東游津梁之上，無有難急也。〔津，水也。梁，橋也。非謂君無有若此地者，欲使君東游津梁之上無有難急，故進之耳。〕亡人之所懷挾纓纕，以望君之塵垢者。〔挾，持也。纓，馬纓也。纕，馬腹帶也。言塵垢不敢當盛也。〕黃金四十鎰，白玉之珩六雙，〔二十兩為鎰。珩，佩上飾也。珩形似磬而小。《詩傳》曰：「上有蔥珩，下有雙璜。」〕不敢當公子，請納之左右。」〔公子，公子縶。言左右，謙也。〕

公子縶反，致命穆公。穆公曰：「吾與公子重耳，重耳仁。再拜不稽首，不沒為後也。〔沒，貪也。〕起而哭，愛其父也。退而不私，不沒於利也。」〔不沒，不貪。利，國家也。〕公子縶曰：「君之言過矣。君若求置晉君而載之，〔載，成也。〕置仁不亦可乎？君若求置晉君以成名於天下，〔成威名也。〕則不如置不仁以猾其中，〔猾，亂也。〕且可以進退。〔進退，猶改易也。〕臣聞之曰：『仁有置，武有置。仁置德，武置服。』」〔仁置有德，武置服從。〕是故先置公子夷吾，寔為惠公。

冀芮答秦穆公問

穆公問冀芮曰：「公子誰恃於晉？」對曰：「臣聞之，亡人無黨，有黨必有讎。〔有與為黨，必有與為讎；言無黨，則必無讎也。〕夷吾之少也，不好弄戲，不過所復，〔不過差也。〕怒不及色，〔無色過也。〕及其長也弗改。故出亡無怨於國，而眾安之。不然，夷吾不佞，其誰能恃乎？」〔佞，才也。言無恃，則恃秦也。〕君子曰：「善以微勸也。」

卷九 晉語三

惠公入而背外內之賂

惠公入而背外內之賂。〔惠公，獻公庶子、重耳之弟惠公夷吾也。外，秦也。內，里、丕也。〕輿人誦之，〔輿，眾也。不歌曰誦。〕曰：「佞之見佞，果喪其田。〔偽善為佞。佞，謂里、丕受惠公賂田而納之。見佞，謂惠公入而不與也。果，猶竟也。喪，亡也。喪田，里、丕不得其賂田。〕詐之見詐，果喪其賂。〔詐，謂秦以詐立惠公，不置德而置服也。見詐，謂惠公入而背之也。喪賂，秦不得其賂地。〕得國而狃，終逢其咎。〔謂惠公也。狃，𢗗也。咎，謂敗於韓。〕喪田不懲，禍亂其興。」〔興，謂丕鄭不得田，不懲艾，復欲與秦共納重耳，惠公殺之。〕既里、丕死，〔既，已也。惠公二年春，殺里克；秋，殺丕鄭。〕禍，公隕於韓。〔禍，貪𢗗之禍。秦伐晉，戰於韓，獲惠公以歸，隕其師徒，在魯僖十五年。〕郭偃曰：「善哉！夫眾口禍福之門。〔偃，晉大夫。善輿人之誦豫知之，故云：「眾口禍福之門」。〕是以君子省眾而動，〔動，行也。〕監戒而謀，謀度而行，〔監，察也。度，揆也。察眾口以為戒，謀事揆義乃行之。〕故無不濟。內謀外度，考省不倦，〔考，校也。〕日考而習，戒備畢矣。」〔日自考省，習而行之。戒備之道，畢於是矣。〕

惠公改葬共世子

惠公即位，出共世子而改葬之，臭達於外。〔共世子，申生也。獻公時，申生葬不如禮，故改葬之。惠公蒸於獻公夫人賈君，故申生臭達於外，不欲為無禮者所葬。唐以賈君為申生妃，非也。《傳》曰：「獻公娶於賈，無子。」〕國人誦之曰：「貞之無報也。孰是人斯，而有是臭也？〔賈、唐云：「貞，正也。謂惠公欲以正禮改葬世子而不獲吉報也。孰，誰也。斯，斯世子也。誰使是人有是臭者，言惠公使之也。」或云：「貞，謂申生也，與下相違，似非也。」〕貞為不聽，〔以正葬之，而不見聽。〕信為不誠。〔信心行之，而不見誠。〕國斯無刑，偷居倖生。〔刑，法也。言惠公偷竊居位，徼倖而生。〕不更厥貞，大命其傾。〔不變更其正，大命將傾。傾，危也。〕威兮懷兮，〔威，畏也。懷，思也。言國人畏惠公、思重耳。〕各聚爾有，以待所歸兮。〔爾有，所有也。〕猗兮違兮，心之哀兮。〔猗，歎也。違，去也。言民心欲去其上，安土重遷，故心哀之。〕歲之二七，其靡有徵〔案：「徵」，公序本作「微」。《札記》：「當以別本作『微』。丕烈案：此以威、懷、歸、猗、違、哀、微、依、妃為韻。韋解：『無有微者亦亡，謂子圉也。』是讀『微』為『尾』而解之也。『微』、『尾』古同字，孳『尾』為字『微』，『微生』為『尾生』，皆其證也。」〕兮。〔二七，十四歲後也。靡，無也。無有徵者亦亡，謂子圉。　案：「徵」，公序本作「微」。〕若狄公子，吾是之依兮。〔謂重耳。〕鎮撫國家，為王妃兮。」〔言重耳當伯諸侯，為王妃偶。〕郭偃曰：「甚哉，善之難也！〔難，難為也。〕君改葬共君以為榮也，而惡滋章。夫人美於中，必播於外，而越於民，民實戴之。〔美，善也。播，布也。越，揚也。戴，欣戴也。言有善於中心，必播于外、揚于民也。〕惡亦如之。故行不可不慎也。必或知之，〔或知下民，必知其善否也。〕十四年，君之冢嗣其替乎？〔冢嗣，太子也。替，滅也。〕其數告於民矣。〔數，謂二七。〕公子重耳其入乎？其魄兆於民矣。〔魄，形也。兆，見也。〕若入，必伯諸侯以見天子，其光耿於民矣。〔耿，猶昭也。〕數，言之紀也。〔謂言者紀其數也。〕魄，意之術也。〔意，民之志也。術，導也。魄兆見而民志隨。〕光，明之曜也。紀言以敘之，〔敘，述也。〕述意以導之，〔導，開導也。〕明曜以昭之。不至何待？欲先導者行乎，〔先導，為重耳導引者可行也。〕將至矣！」

惠公悔殺里克

惠公既殺里克而悔之，曰：「芮也，使寡人過殺我社稷之鎮。」〔芮，冀芮也。鎮，重也。〕郭偃聞之，曰：「不謀而諫者，冀芮也。〔不先為君謀而諫，使君殺里克者，冀芮也。〕不圖而殺者，君也。〔言不與人謀而殺里克者，君之過也。〕不謀而諫，不忠。不圖而殺，不祥。不忠，受君之罰。〔言君當加罰也。〕不祥，罹天之禍。受君之罰，死戮。〔戮，辱也。言死且有辱。〕罹天之禍，無後。〔無後嗣也。〕志道者勿忘，將及矣！」〔志，識也。及，至也。勿忘此占，言禍將至也。〕及文公入，〔文公，重耳。〕秦人殺冀芮而施之。〔冀芮既納文公而悔，將殺之。文公知之，潛會秦伯于王城。冀芮焚公宮，求公不得，遂如河上，秦伯誘而殺之。陳尸曰施。〕

惠公殺丕鄭

惠公既即位，乃背秦賂。使丕鄭聘於秦，且謝之。〔謝不時也。〕而殺里克，曰：「子殺二君與一大夫，〔二君，奚齊、卓子。一大夫，荀息。〕為子君者，不亦難乎？」

丕鄭如秦謝緩賂，〔緩，遲也。〕乃謂穆公曰：「君厚問以召呂甥、郤稱、冀芮而止之，〔止，留也。問，聘也。謂報丕鄭之聘。　案：公序本作「問，遺也，以厚禮問遺。此三人皆晉大夫，來因留止也。」〕以師奉公子重耳，臣之屬內作，晉君必出。」〔屬，七輿大夫。出，奔也。〕穆公使泠至報問，〔泠至，秦大夫。報問，報丕鄭之聘，且問遺呂甥之屬。〕且召三大夫。鄭也與客將行〔案：公序本無「行」字。〕事，〔客，泠至也。將行事，行聘事也。〕冀芮曰：「鄭之使薄而報厚，〔薄，禮幣少。〕其言我於秦也，必使誘我。弗殺，必作難。」是故殺丕鄭及七輿大夫：〔七輿，申生下軍七輿大夫也。　案：「申生下軍七輿大夫也」，公序本作「申生下軍之眾大夫也」。〕共華、賈華、叔堅、騅歂、纍虎、特宮、山祁，皆里、丕之黨也。丕豹出奔秦。〔豹，丕鄭子。〕

丕鄭之自秦反也，聞里克死，見共華曰：「可以入乎？」共華曰：「二三子皆在而不及，〔二三子，七輿大夫也。不及，罪不及。〕子使於秦，可哉！」〔可，可以入也。〕丕鄭入，君殺之。共賜謂共華〔共賜，華之族，晉大夫。〕曰：「子行乎？其及也！」〔行，去也。其及，將見及也。〕共華曰：「夫子之入，吾謀也，將待也。」〔言己誤丕鄭，將待禍也。〕賜曰：「孰知之？」共華曰：「不可。知而背之不信，謀而困人不智，〔謀不中為困。〕困而不死無勇。任大惡三，行將安入？〔任，荷也。〕子其行矣，我姑待死。」〔子，共賜。〕

丕鄭之子曰豹，出奔秦，謂穆公曰：「晉君大失其眾，背君賂，殺里克，而忌處者，眾固不說。〔忌，惡也。處者，國中大夫也。〕今又殺臣之父及七輿大夫，此其黨半國矣。君若伐之，其君必出。」穆公曰：「失眾安能殺人？〔人，謂里、丕及七輿大夫。〕且夫禍唯無斃，〔斃，死也。罪不至死，則不為亂。〕足者不處，〔罪足以死，則不處國。〕處者不足，〔處國者不足以死也。〕勝敗若化。〔化，言轉化無常也。猶丕鄭欲殺君，君反殺之。〕以禍為違，孰能出君？〔違，去也。謂丕豹以禍故，而去其國，誰能出君乎？〕爾俟我！」〔俟，待也，待我圖之。〕

秦薦晉饑晉不予秦糴

晉饑，〔在魯僖十三年。〕乞糴於秦。丕豹曰：「晉君無禮於君，眾莫不知。〔無禮，背賂也。〕往年有難，今又薦饑。〔難，謂殺里、丕之黨。仍饑曰薦。〕已失人，又失天，其有殃也多矣。君其伐之，勿予糴！」公曰：「寡人其君是惡，其民何罪？天殃流行，國家代有。〔代，更也。〕補乏薦饑，道也，不可以廢道於天下。」〔薦，進也。〕謂公孫枝曰：「予之乎？」〔枝，子桑也。〕公孫枝曰：「君有施於晉君，晉君無施於其眾。今旱而聽於君，其天道也。〔聽，聽命於君。〕君若弗予，而天予之。〔予之年。〕苟眾不說其君之不報也，則有辭矣。〔苟使晉眾不說惠公不報秦施。今不予糴，則晉得以為辭，故不可不予。〕不若予之，以說其眾。眾說，必咎於其君。其君不聽，然後誅焉。雖欲禦我，誰與？」是故氾舟於河，歸糴於晉。〔氾，浮也。歸，不反之辭。〕

秦饑，公令河上輸之粟。〔河上，所許秦五城也。〕虢射曰：「弗予賂地而予之糴，〔虢射，晉大夫。〕無損於怨而厚於寇，〔厚，猶彊也。〕不若勿予。」公曰：「然。」慶鄭曰：「不可。〔慶鄭，晉大夫。〕已賴其地，而又愛其實，〔賴，贏也。實，穀也。〕忘善而背德，雖我必擊之。〔我當處秦，我亦將擊晉。〕弗予，必擊我。」公曰：「非鄭之所知也。」遂不予。

秦侵晉止惠公於秦

六年，秦歲定，〔惠公六年，魯僖公十五年。定，安也，穀熟則民安。〕帥師侵晉，至於韓。〔韓，晉地韓原。〕公謂慶鄭曰：「秦寇深矣，奈何？」〔深，入境深也。一曰：「深，猶重也。」〕慶鄭曰：「君深其怨，能淺其寇乎？非鄭之所知也，君其訊射也。」〔訊，問也。射，虢射。〕公曰：「舅所病也？」〔病，短也。諸侯謂異姓大夫曰舅。〕卜右，慶鄭吉。〔右，公戎車之右。〕公曰：「鄭也不遜。」〔言不順不可以為車右。〕以家僕徒為右，〔家僕徒，晉大夫。〕步揚御戎；〔步揚，晉大夫。御戎，御公戎車。〕梁由靡御韓簡，〔由靡，晉大夫。韓簡，晉卿韓萬之孫。〕虢射為右，〔為簡車右。〕以承公。〔承，次公車也。〕

公禦秦師，令韓簡視師，曰：「師少於我，鬥士眾。」〔欲鬥者眾。〕公曰：「何故？」簡曰：「以君之出也處己，〔己，秦也。處己，在梁依秦。〕入也煩己，〔為秦所立。〕饑食其糴，三施而無報，故來。今又擊之，秦莫不慍，〔慍，怒也。〕晉莫不怠，〔受其施而怠惰。〕鬥士是故眾。」公曰：「然。今我不擊，歸必狃。〔狃，𢗗也。不擊而歸，秦必狃𢗗而輕我。〕一夫不可狃，而況國乎！」公令韓簡挑戰，〔先挑敵求戰。〕曰：「昔君之惠也，寡人未之敢忘。寡人有眾，能合之弗能離也。〔弗能離，言眾欲戰。〕君若還，寡人之願也。君若不還，寡人將無所避。」穆公衡彫戈出見使者，〔衡，橫也。彫，鏤也。戈，戟也。〕曰：「昔君之未入，寡人之憂也。君入而列未成，寡人未敢忘。〔列，位也。〕今君既定而列成，君其整列，寡人將親見。」〔若云朝見，實欲戰也。〕

客還，公孫枝進諫曰：「昔君之不納公子重耳而納晉君，是君之不置德而置服也。置而不遂，擊而不勝，〔遂，成也。〕其若為諸侯笑何？君盍待之乎？」〔待其亂，將自斃。〕穆公曰：「然。昔吾之不納公子重耳而納晉君，是吾不置德而置服也。然公子重耳實不肯，吾又奚言哉？殺其內主，〔謂里、丕也。〕背其外賂，〔外，秦也。〕彼塞我施，若無天乎？〔云晉所行，若言無有天也。〕若有天，吾必勝之。」〔天道助順，故必勝也。〕君揖大夫就車，君鼓而進之。晉師潰，戎馬濘而止。〔濘，深泥也。止，戎馬陷焉。〕公號慶鄭曰：「載我！」〔號，呼也。〕慶鄭曰：「忘善而背德，又廢吉卜，〔卜右，慶鄭吉，公廢不用。〕何我之載？鄭之車不足以辱君避也！」〔避，避難也。〕梁由靡御韓簡，輅秦公，將止之，〔輅，迎也。〕慶鄭曰：「釋來救君！」〔釋，舍也。〕亦不克救，遂止于秦。〔止，獲也，為秦所獲。〕

穆公歸，至于王城，〔王城，秦地。〕合大夫而謀曰：「殺晉君與逐出之，與以歸之，與復之，孰利？」公子縶曰：「殺之利。〔以為臣子絕望。〕逐之恐搆諸侯，〔搆，交搆也。〕以歸則國家多慝，〔慝，惡也，恐知國家閒隙之惡。〕復之則君臣合作，恐為君憂，不若殺之。」公孫枝曰：「不可。恥大國之士於中原，又殺其君以重之，子思報父之仇，臣思報君之讎。雖微秦國，天下孰弗患？」〔微，無也。雖無秦國，天下諸侯有害人君父者，誰不患疾。〕公子縶曰：「吾豈將徒殺之？〔徒，空也。〕吾將以公子重耳代之。晉君之無道莫不聞，公子重耳之仁莫不知。戰勝大國，武也。殺無道而立有道，仁也。勝無後害，智也。」公孫枝曰：「恥一國之士，又曰余納有道以臨女，無乃不可乎？〔雖立有道，君父之恥未刷。〕若不可，必為諸侯笑。戰而取笑諸侯，不可謂武。殺其弟而立其兄，兄德我而忘其親，不可謂仁。若弗忘，是再施不遂也，不可謂智。」君曰：「然則若何？」公孫枝曰：「不若以歸，以要晉國之成，〔要，結也。成，平也。〕復其君而質其適子，使子父代處秦，〔代，更也。〕國可以無害。」是故歸惠公而質子圉，〔子圉，惠公適子懷公。〕秦始知河東之政。〔秦取河東之地而置官司，故云知河東之政。在魯僖十五年。〕

呂甥逆惠公於秦

公在秦三月，〔《內傳》：「公以九月獲，十一月歸。」〕聞秦將成，乃使郤乞告呂甥。〔郤乞，晉大夫。呂甥，瑕呂飴甥也。〕呂甥教之言，令國人於朝曰：「君使乞告二三子曰：『秦將歸寡人，寡人不足以辱社稷，二三子其改置以代圉也。』」〔欲令更命立他公子以代子圉，言父子避位以感群下。〕且賞以悅眾，眾皆哭，焉作轅田。〔賈侍中云：「轅，易也，為易田之法，賞眾以田。易者，易疆界也。」或云：「轅田，以田出車賦。」昭謂：此欲賞以悅眾，而言以田出車賦，非也。唐曰：「讓肥取磽也。」〕

呂甥致眾而告之曰：「吾君慚焉其亡之不卹，〔亡，謂在外。卹，憂也。〕而群臣是憂，不亦惠乎？〔憂，謂改立君，賞群臣，作轅田。〕君猶在外，若何？」眾曰：「何為而可？」〔何所施為可以還君。〕呂甥曰：「以韓之病，兵甲盡矣。〔病，敗也。〕若征繕以輔孺子，以為君援，〔征，稅也。言當賦稅以繕甲兵，輔子圉以為君援。〕雖四鄰之聞之也，喪君有君，群臣輯睦，兵甲益多，好我者勸，惡我者懼，庶有益乎？」眾皆說，焉作州兵。〔二千五百家為州，使州長各帥其屬繕甲兵。〕

呂甥逆君於秦，穆公訊之，〔訊，問也。〕曰：「晉國和乎？」對曰：「不和。」公曰：「何故？」對曰：「其小人不念其君之罪，而悼其父兄子弟之死喪者，〔謂韓之戰。〕不憚征繕以立孺子，曰：『必報讎，吾寧事齊、楚，齊、楚又交輔之。』〔交，夾也。〕其君子思其君，且知其罪，曰：『必事秦，有死無他。』故不和。比其和之而來，故久。」公曰：「而無來，吾固將歸君。國謂君何？」對曰：「小人曰不免，君子則否。」公曰：「何故？」對曰：「小人忌而不思，〔忌，怨也。不思，不思大義。〕願從其君而與報秦，〔君，謂子圉。〕是故云。〔故言不免。〕其君子則否，曰：『吾君之入也，君之惠也。能納之，〔案：「能納之」下，公序本有「則能執之」四字。〕能執之，則能釋之。德莫厚焉，惠莫大焉。納而不遂，廢而不起，以德為怨，君其不然？』」秦君曰：「然。」乃改館晉君，〔改，更也。初秦伯拘晉侯於靈臺，將復之，故更舍之於客館。〕饋七牢焉。〔牛羊豕為一牢，饔餼七牢，侯伯之禮。〕

惠公斬慶鄭

惠公未至，蛾析謂慶鄭，〔蛾析，晉大夫。〕曰：「君之止，子之罪也。〔止，獲也。〕今君將來，子何俟？」慶鄭曰：「鄭也聞之曰：『軍敗，死之；將止，死之。』二者不行，又重之以誤人，而喪其君，〔案：此句下，公序本有注文「誤人，誤梁由靡，令君見獲也」十一字。〕有大罪三，將安適？〔適，之也。〕君若來，將待刑以快君志；君若不來，將獨伐秦。〔獨帥其屬。〕不得君，必死之。此所以待也。〔所以不去，待為此也。〕臣得其志，〔志，謂出奔。〕而使君瞢，是犯也。〔瞢，慚也。犯，犯逆也。〕君行犯，猶失其國，而況臣乎？」

公至于絳郊，聞慶鄭止，使家僕徒召之，曰：「鄭也有罪，猶在乎？」慶鄭曰：「臣怨君始入而報德，不降；〔不自降下而背秦。〕降而聽諫，不戰；〔慶鄭諫公使與秦糴，若公降心而聽之，可以不戰。〕戰而用良，不敗。〔良，善也。卜右，慶鄭吉，不用，故乘鄭小駟。不用良，故敗。〕既敗而誅，又失有罪，〔若鄭出亡，是失有罪。〕不可以封國。〔不可以守封國。〕臣是以待即刑，以成君政。」君曰：「刑之！」慶鄭曰：「下有直言，臣之行也；〔行，道也。〕上有直刑，君之明也。〔言刑殺得正，此人君之明。〕臣行君明，國之利也。君雖弗刑，必自殺也。」蛾析曰：「臣聞奔刑之臣，〔奔，趨也。〕不若赦之以報讎。君盍赦之，以報于秦？」梁由靡曰：「不可。我能行之，秦豈不能？〔能行之，謂能赦罪以報讎也。秦豈獨不能乎？〕且戰不勝，而報之以賊，不武；出戰不克，入處不安，不智；〔出戰不克，謂韓時也。入處不安，謂今也。欲復伐秦，故不得安。〕成而反之，不信；〔成，平也。與秦始平，而又反之，不信。〕失刑亂政，不威。〔有罪不殺為失刑，失刑則政亂，政亂則威不行。〕出不能用，入不能治，敗國且殺孺子，〔孺子，子圉也。秦復惠公而質子圉，若伐秦，秦必殺之。〕不若刑之。」君曰：「斬鄭，無使自殺！」家僕徒曰：「有君不忌，有臣死刑，〔忌，怨也。〕其聞賢於刑之。」梁由靡曰：「夫君政刑，是以治民。不聞命而擅進退，犯政也；〔言慶鄭擅進退也。〕快意而喪君，犯刑也。鄭也賊而亂國，不可失也！且戰而自退，退而自殺；臣得其志，君失其刑，後不可用也。」〔不可復用戰也。〕君令司馬說刑之。〔司馬，軍司馬，說其名。〕司馬說進三軍之士而數慶鄭曰：「夫韓之誓曰：失次犯令，死；〔次，行列也。令，軍令也。〕將止不面夷，死；〔將，帥也。止，獲也。夷，傷也。〕偽言誤眾，死。今鄭失次犯令，而罪一也；鄭擅進退，而罪二也；女誤梁由靡，使失秦公，而罪三也；君親止，女不面夷，而罪四也：鄭也就刑！」慶鄭曰：「說！三軍之士皆在，〔皆在此也。〕有人能坐待刑，而不能面夷？〔言我能坐待死，而不能面夷乎？怨君不用忠信，忌善背德。〕趣行事乎！」〔趣司馬行其刑也。〕丁丑，斬慶鄭，乃入絳。

十五年，惠公卒，懷公立，〔懷公，子圉也。魯僖二十二年自秦逃歸。〕秦乃召重耳於楚而納之。晉人殺懷公於高梁，〔高梁，晉地。〕而授重耳，實為文公。

卷十 晉語四

重耳自狄適齊

公在狄十二年，〔文公，晉獻公庶子重耳，避驪姬之難，魯僖五年，歲在大火，自蒲奔狄，至十六年，歲在壽星，故在狄十二年。〕狐偃曰：「日，吾來此也，〔狐偃，文公舅子犯也。日，往日。〕非以狄為榮，可以成事也。〔榮，樂也。成事，成反國之事。〕吾曰：『奔而易達，〔達，至也。〕困而有資，〔資，財也。〕休以擇利，可以戾也。』〔休，息也。戾，定也。〕今戾久矣，戾久將底。〔底，止也。〕底著滯淫，〔著，附也。滯，廢也。淫，久也。〕誰能興之？〔興，起也。〕盍速行乎！吾不適齊、楚，避其遠也。蓄力一紀，可以遠矣。〔蓄，養也。十二年歲星一周，為一紀。〕齊侯長矣，而欲親晉。〔齊侯，桓公。長，老也。是歲，桓公為淮之會，明年而卒。〕管仲歿矣，多讒在側。〔歿，終也。讒謂易牙、豎貂之屬。〕謀而無正，衷而思始。〔無正，無正從也。衷，中也。中道思其初時。〕夫必追擇前言，求善以終，〔前言，管仲忠善之言。〕饜邇逐遠，遠人入服，不為郵矣。〔邇，近也。逐，求也。郵，過也。〕會其季年可也，〔季，末也。〕茲可以親。」〔茲，此也。〕皆以為然。

乃行，過五鹿，乞食於野人。〔五鹿，衛邑。不見禮，故乞食。〕野人舉塊以與之，〔塊，墣也。〕公子怒，將鞭之。子犯曰：「天賜也。民以土服，又何求焉！〔言民奉土以服公子。〕天事必象，〔必先有象。〕十有二年，必獲此土。〔復十二年，必得五鹿。〕二三子志之。〔志，識也。〕歲在壽星及鶉尾，其有此土乎！〔歲，歲星。自軫十二度至氐四度為壽星之次，自張十七度至軫十一度為鶉尾之次。歲在壽星，謂得塊之歲。魯僖十六年後十二年，歲在鶉尾，必有此五鹿地。魯僖二十七年，歲在鶉尾。二十八年，歲復在壽星，晉文公伐衛，正月六日戊申取五鹿。周正月，夏十一月也，正天時以夏數，故歲在鶉尾也。〕天以命矣，〔命，告也。謂野人奉塊。〕復於壽星，必獲諸侯。〔歲星復在壽星，謂魯僖二十八年。是歲四月，文公敗楚師於城濮，合諸侯於踐土。五月，獻俘於王，王冊命之以為侯伯，故得諸侯。〕天之道也，〔天之大數，不過十二。〕由是始之。〔由，從也。從得塊始。〕有此，其以戊申乎！〔有此五鹿，當以戊申日也。〕所以申土也。」〔日以戊申。戊，土也。申，申廣土地也。〕再拜稽首，受而載之。〔拜天賜，受塊而載之。〕遂適齊。

齊姜勸重耳勿懷安

齊侯妻之，甚善焉。〔桓公以女妻之，遇之甚善。〕有馬二十乘，〔四匹為乘，八十匹也。〕將死於齊而已矣。曰：「民生安樂，誰知其他？」

桓公卒，〔在齊一年而桓公卒。〕孝公即位。〔孝公，桓公子昭，即位在魯僖十八年。〕諸侯叛齊。子犯知齊之不可以動，〔動，謂求反國。〕而知文公之安齊而有終焉之志也，欲行，而患之，〔患文公不肯去。〕與從者謀於桑下。〔從者，趙衰之屬。〕蠶妾在焉，〔在桑上也。〕莫知其在也。妾告姜氏，姜氏殺之，〔殺之以滅口。時諸侯叛齊，壻又欲去，恐孝公怒。〕而言於公子曰：「從者將以子行，其聞之者吾以除之矣。子必從之，不可以貳，〔貳，疑也。〕貳無成命。〔疑則不成天命。〕《詩》云：『上帝臨女，無貳爾心。』〔《詩•大雅•大明》之七章。上帝，天也。女，武王也。言天臨護女，伐紂必克，無有疑心。〕先王其知之矣，貳將可乎？〔言武王知天命，不可以疑，故卒有天下。〕子去晉難而極於此。〔極，至也。〕自子之行，晉無寧歲，民無成君。〔成，定也。謂奚齊、卓子殺死，惠公無親，外內惡之。〕天未喪晉，無異公子，〔同生九人，唯重耳在。〕有晉國者，非子而誰？子其勉之！上帝臨子，貳必有咎。」〔天予不取，故必有咎。〕

公子曰：「吾不動矣，必死於此。」姜曰：「不然。《周詩》曰：『莘莘征夫，每懷靡及。』〔《詩•小雅•皇皇者華》之首章。莘莘，眾多。征，行也。懷私為每懷。言臣奉命當念在公，每輒懷私，將無所及。〕夙夜征行，不遑啟處，猶懼無及。〔夙，早也。行，道也。遑，暇也。啟，跪也。處，居也。〕況其順身縱欲懷安，將何及矣！人不求及，其能及乎？〔求及，求及時。〕日月不處，人誰獲安？西方之書有之曰：『懷與安，實疚大事。』〔西方謂周。《詩》云：「誰將西歸」，又曰:「西方之人」，皆謂周也。安，自安。疚，病也。〕《鄭詩》云：『仲可懷也，人之多言，亦可畏也。』〔《詩•鄭風•將仲子》之卒章。仲，祭仲也。懷，思也。言雖欲從心思仲，猶能畏人自止，見可懷，思可畏也。〕昔管敬仲有言，小妾聞之，〔敬仲，夷吾字。案《攷異》卷三引校訛：「『字』當為『謚』。」〕曰：『畏威如疾，民之上也。〔畏威，如畏疾病，此民之上行。〕從懷如流，民之下也。〔從心所思，如水流行，此民之下行。〕見懷思威，民之中也。〔威，畏也。見可懷則思可畏，此民之中行。〕畏威如疾，乃能威民。〔言能畏上，乃能威下。〕威在民上，弗畏有刑。〔能威民，故在人上。不畏威，則有刑罪。〕從懷如流，去威遠矣，故謂之下。〔去威遠，言不能威民。〕其在辟也，吾從中也。〔辟，罪也。弗畏有刑，故云罪。高不在上，下欲避罪，故從中也。〕《鄭詩》之言，吾其從之。』〔從其畏人之多言。〕此大夫管仲之所以紀綱齊國，裨輔先君而成霸者也。子而棄之，不亦難乎？〔裨，補也。〕齊國之政敗矣，晉之無道久矣，從者之謀忠矣，時日及矣，公子幾矣。〔幾，近也。言重耳得國時日近。〕君國可以濟百姓，而釋之者，非人也。〔濟，成也。釋，置也。〕敗不可處，〔敗，齊也。〕時不可失，忠不可棄，懷不可從，子必速行。吾聞晉之始封也，〔始封，謂唐叔虞。〕歲在大火，閼伯之星也，實紀商人。〔商，殷也。自氐五度至尾九度為大火之次。閼伯，陶唐氏之火正，居於商丘，祀大火，死以配食，相土因之，故商主大火，實紀商之凶吉。〕商之饗國三十一王。〔自湯至紂。〕瞽史之紀曰：『唐叔之世，將如商數。』〔瞽史，知天道者。〕今未半也。〔自唐叔至惠公十四世，故曰未半。〕亂不長世，〔不長世，亂當有平時。〕公子唯子，子必有晉。若何懷安？」公子弗聽。

齊姜與子犯謀遣重耳

姜與子犯謀，醉而載之以行。醒，以戈逐子犯，曰：「若無所濟，吾食舅氏之肉，其知饜乎！」舅犯走，且對曰：「若無所濟，余未知死所，誰能與豺狼爭食？〔戰死原野，公子將走不暇，豈能復與豺狼爭食我乎？〕若克有成，公子無亦晉之柔嘉，是以甘食。〔無亦，不亦也。柔，脆也。嘉，美也。〕偃之肉腥臊，將焉用之？」遂行。

衛文公不禮重耳

過衛，衛文公有邢、狄之虞，不能禮焉。〔衛文公，宣公之孫、昭伯頑之子燬也。虞，備也。是歲，魯僖十八年，冬，邢人、狄人伐衛，圍菟圃，文公師於訾婁以退之，故不能禮焉。〕甯莊子言於公曰：〔莊子，衛正卿，穆仲靜之子甯速。〕「夫禮，國之紀也；親，民之結也；〔君親其親，所以結人心，使相親。〕善，德之建也。〔建，立也。言能善善，所以立德。〕國無紀不可以終，民無結不可以固，德無建不可以立。此三者，君之所慎也。今君棄之，無乃不可乎！晉公子善人也，而衛親也，君不禮焉，棄三德矣。〔晉祖唐叔，武王之子。衛祖康叔，文王之子。故曰親。三德，謂禮賓、親親、善善。〕臣故云君其圖之。康叔，文之昭也。唐叔，武之穆也。〔自祖以下，一昭一穆。故康叔為文昭，唐叔為武穆。〕周之大功在武，〔謂始伐紂定天下。〕天祚將在武族。〔族，嗣也。〕苟姬未絕周室，而俾守天聚者，必武族也。〔聚，財眾也。〕武族唯晉實昌，晉胤公子實德。晉仍無道，〔仍，重也。〕天祚有德，晉之守祀，必公子也。若復而修其德，鎮撫其民，必獲諸侯，以討無禮。君弗蚤圖，衛而在討。小人是懼，敢不盡心。」公弗聽。

曹共公不禮重耳而觀其駢脅

自衛過曹，曹共公亦不禮焉，〔共公，曹昭公之子曹伯襄。〕聞其骿脅，欲觀其狀，〔骿，并幹。〕止其舍，諜其將浴，設微薄而觀之。〔諜，候也。微，蔽也。薄，迫也。〕僖負羈之妻言於負羈〔負羈，曹大夫。〕曰：「吾觀晉公子賢人也，其從者皆國相也，以相一人，必得晉國。得晉國而討無禮，曹其首誅也。子盍蚤自貳焉？」〔貳，猶別也。〕僖負羈饋飧，寘璧焉。〔熟食曰飧。寘，置也，置璧於飧下。〕公子受飧反璧。

負羈言於曹伯曰：「夫晉公子在此，君之匹也，不亦禮焉？」曹伯曰：「諸侯之亡公子其多矣，誰不過此！亡者皆無禮者也，余焉能盡禮焉！」對曰：「臣聞之：愛親明賢，政之幹也。〔幹，楨幹也。〕禮賓矜窮，禮之宗也。〔宗，本也。〕禮以紀政，國之常也。〔紀，理也。〕失常不立，君所知也。〔失常，則政不立。〕國君無親，以國為親。〔僚以官相親，君以國相親。〕先君叔振，出自文王，〔文王子。〕晉祖唐叔，出自武王，〔武王子。〕文、武之功，實建諸姬。故二王之嗣，世不廢親。今君棄之，不愛親也。晉公子生十七年而亡，〔亡，奔也。〕卿材三人從之，可謂賢矣，〔三人，狐偃、趙衰、賈佗。〕而君蔑之，是不明賢也。謂晉公子之亡，不可不憐也。比之賓客，不可不禮也。失此二者，是不禮賓，不憐窮也。守天之聚，將施於宜。宜而不施，聚必有闕。〔宜，義也。闕，缺也。〕玉帛酒食，猶糞土也，愛糞土以毀三常，〔三常，政之幹，禮之宗，國之常。〕失位而闕聚，是之不難，無乃不可乎？君其圖之。」公弗聽。

宋襄公贈重耳以馬二十乘

公子過宋，〔自曹適宋。〕與司馬公孫固相善，〔固，宋莊公之孫、大司馬固也。相善，相悅好。〕公孫固言於襄公曰：「晉公子亡，長幼矣，〔襄公，宋桓公子茲父也。長幼，從長至幼也。〕而好善不厭，父事狐偃，師事趙衰，而長事賈佗。〔長，兄事之。〕狐偃其舅也，而惠以有謀。趙衰其先君之戎御，趙夙之弟也，而文以忠貞。〔趙衰，晉卿公明之少子成子衰也。先君，獻公。戎御，御戎車也。《傳》曰：「趙夙御戎。」〕賈佗公族也，而多識以恭敬。〔賈佗，狐偃之子射姑、太師賈季也。公族，姬姓也。食邑於賈，字季佗。案《發正》卷一０：「襄公之世，趙盾將中軍，賈季佐之，而陽處父為太傅，賈佗為太師，二賈同列。計其時，佗為老臣，而季為新出，安得合而為一也？」〕此三人者，實左右之。公子居則下之，動則諮焉，成幼而不倦，〔成幼，自幼至成人。〕殆有禮矣。樹於有禮，必有艾。〔樹，種也。艾，報也。〕《商頌》曰：『湯降不遲，聖敬日躋。』〔《長發》之三章。降，下也。躋，升也。言湯之尊賢下士甚疾，故聖敬之道日升聞於天也。〕降，有禮之謂也。〔降己於有禮也。〕君其圖之。」襄公從之，贈以馬二十乘。

鄭文公不禮重耳

公子過鄭，鄭文公亦不禮焉。〔文公，鄭厲公之子捷。〕叔詹諫曰：「臣聞之：〔叔詹，鄭大夫。〕親有天，〔有天所啟。〕用前訓，〔前訓，先君之教。〕禮兄弟，資窮困，〔資，稟也。〕天所福也。今晉公子有三祚焉，天將啟之。〔啟，開也。〕同姓不婚，惡不殖也。〔殖，蕃。〕狐氏出自唐叔。〔狐氏，重耳外家，與晉俱唐叔之後，別在犬戎者。〕狐姬，伯行之子也，實生重耳。〔伯行，狐氏字。〕成而雋才，離違而得所，〔言成人而有雋才。違，去也。離禍去國，舉動得所。〕久約而無釁，一也。〔釁，瑕也。〕同出九人，唯重耳在，〔同出，同生。〕離外之患，而晉國不靖，二也。〔靖，治也。〕晉侯日載其怨，外內棄之；〔載，成也。〕重耳日載其德，狐、趙謀之，三也。在《周頌》曰：『天作高山，大王荒之。』〔《天作》之首章。作，生也。高山，歧山。荒，大也。言天生此高山，使興雲雨，大王則秩祀而尊大之。〕荒，大之也。大天所作，可謂親有天矣。晉、鄭兄弟也，吾先君武公與晉文侯戮力一心，股肱周室，夾輔平王，〔武公，鄭桓公子滑突。文侯，晉穆侯之子仇。戮，并也。一，同也。〕平王勞而德之，而賜之盟質，曰：『世相起也。』〔質，信也。起，扶持也。〕若親有天，獲三祚者，可謂大天。〔三祚，謂成而雋才，晉國不靖，狐、趙謀之。〕若用前訓，文侯之功，武公之業，可謂前訓。〔業，事也。前訓，二國同心之訓。〕若禮兄弟，晉、鄭之親，王之遺命，可謂兄弟。〔晉、鄭同姓，王之遺命使相起，故曰可謂兄弟。〕若資窮困，亡在長幼，還軫諸侯，可謂窮困。〔軫，車後橫木。還軫，猶迴車周歷諸國，遭離阨困。〕棄此四者，以徼天禍，無乃不可乎？〔徼，要也。四者，有天、前訓、兄弟、窮困。〕君其圖之。」弗聽。

叔詹曰：「若不禮焉，則請殺之。諺曰：『黍稷無成，不能為榮。〔稷，粢也。無成，謂死。榮，秀也。〕黍不為黍，不能蕃廡。〔為，成也。蕃，滋也。廡，豐也。〕稷不為稷，不能蕃殖。〔殖，長也。〕所生不疑，唯德之基。』」〔所生，謂種黍得黍，種稷得稷，唯所在樹之，禍福亦由是也。若不禮重耳，則當除之；不爾，則宜厚之。如此不疑，是為德基。〕公弗聽。

楚成王以周禮享重耳

遂如楚，楚成王以周禮享之，九獻，庭實旅百。〔成王，楚武王之孫、文王之子熊頵也。九獻，上公之享禮也。庭實，庭中之陳也。百，舉成數也。《周禮》：「上公出入五積，饔餼九牢，米百有二十筥，醯醢百有二十甕，禾十車，芻薪倍禾。」案：「禾十車」，《攷異》卷三引攷正：「依《周禮鄭注》當作『禾三十車』。」〕公子欲辭，〔不敢當禮。〕子犯曰：「天命也，君其饗之。〔天命，天使之饗食也。〕亡人而國薦之，〔薦，進也。以國君之禮薦進。〕非敵而君設之，〔非禮敵，而設之如人君也。〕非天，誰啟之心！」既饗，楚子問於公子曰：「子若克復晉國，何以報我？」公子再拜稽首對曰：「子女玉帛，則君有之。〔有之，楚自多。子女，美女。〕羽旄齒革，則君地生焉。〔羽，鳥羽，翡翠、孔雀之屬。旄，旄牛尾。齒，象牙。革，犀兕皮。皆生於楚。〕其波及晉國者，君之餘也，又何以報？」〔波，流也。〕王曰：「雖然，不穀願聞之。」〔《曲禮》云：「四夷之大國，於境內自稱不穀。」〕對曰：「若以君之靈，〔靈，神也。〕得復晉國，晉、楚治兵，會于中原，其避君三舍。〔治兵，謂征伐。古者師行三十里而舍，三舍為九十里。《司馬法》曰：「進退不過三舍，禮也。」〕若不獲命，〔不得楚還師之命。〕其左執鞭弭，右屬櫜鞬，以與君周旋。」〔鞭，所以擊馬。《傳》曰：「雖鞭之長，不及馬腹。」《爾雅》曰：「弓無緣者謂之弭。」櫜，矢房。鞬，弓弢也。言以禮避君，君不還，乃敢左執弓，右屬手於房以取矢。與君周旋，相馳逐也。〕

令尹子玉曰：「請殺晉公子。〔子玉，楚若敖之曾孫、令尹成得臣也。〕弗殺，而反晉國，必懼楚師。」王曰：「不可。楚師之懼，我不修也。〔我德不修。〕我之不德，殺之何為！天之祚楚，誰能懼之？楚不可祚，冀州之土，其無令君乎？〔晉在冀州。〕且晉公子敏而有文，〔敏，達也。文，有文辭。〕約而不諂，〔在約困之中，而辭不諂屈也。〕三材侍之，天祚之矣。〔三材，卿材三人。〕天之所興，誰能廢之？」〔案：「廢」，公序本作「禦」。〕子玉曰：「然則請止狐偃。」〔以為質。〕王曰：「不可。《曹詩》曰：『彼己之子，不遂其媾。』郵之也，〔《曹風•候人》之三章。媾，厚也。遂，終也。郵，過也。〕夫郵而效之，郵又甚焉。效郵，非禮也。」於是懷公自秦逃歸。〔懷公，子圉。質於秦，魯僖二十二年逃歸。〕秦伯召公子於楚，〔秦伯，穆公。〕楚子厚幣以送公子于秦。

重耳婚媾懷嬴

秦伯歸女五人，懷嬴與焉。〔歸，嫁也。懷嬴，故子圉妻，子圉逃歸，立為懷公，故曰懷嬴。與焉，與為媵也。〕公子使奉匜沃盥，既而揮之。〔《婚禮》：「嫡入于室，媵御奉匜、盥。」揮，灑也。〕嬴怒曰：「秦、晉匹也，何以卑我？」〔匹，敵也。卑，賤也。〕公子懼，降服囚命。〔懼嬴之訴。降服，徹上服。囚命，自囚以聽命。〕秦伯見公子曰：「寡人之適，此為才。〔適，適妃子。〕子圉之辱，備嬪嬙焉，〔辱，質於秦時。嬪嬙，婦官。〕欲以成婚，而懼離其惡名。非此，則無故。〔言欲以成婚，懼以為子圉妻，恐離其惡名，非有此，則無他故。〕不敢以禮致之，懽之故也。〔不敢以婚姻正禮致之，而令與於五人，懽愛此女之故。〕公子有辱，寡人之罪也。〔辱，謂降服。言寡人不備禮，故令公子卑之，此自寡人之罪。〕唯命是聽。」〔進退此女，聽公子命。〕

公子欲辭，〔辭，不取也。〕司空季子曰：「同姓為兄弟。〔季子，晉大夫胥臣臼季，後為司空。賈侍中云：「兄弟，婚姻之稱也。」昭謂：同父而生，德姓同者，乃為兄弟。言惠公、重耳其德不同，則子圉道路之人，可以妻其妻。〕黃帝之子二十五人，其同姓者二人而已，唯青陽與夷鼓皆為己姓。〔此二人相與同德，故俱為己姓。青陽，金天氏帝少皞。〕青陽，方雷氏之甥也。夷鼓，彤魚氏之甥也。〔方雷，西陵氏之姓。彤魚，國名。《帝繫》曰：「黃帝娶於西陵氏之子，曰嫘祖，實生青陽。」姊妹之子曰甥。聲，雷嫘同也。〕其同生而異姓者，四母之子別為十二姓。凡黃帝之子，二十五宗，〔唐尚書曰：「繼別為小宗。」非也。繼別為大宗，別子之庶孫乃為小宗耳。〕其得姓者十四人為十二姓。〔得姓，以德居官而初賜之姓。謂十四人而內二人為姬，二人為己，故十二姓。〕姬、酉、祁、己、滕、箴、任、荀、僖、姞、儇、依是也。唯青陽與蒼林氏同于黃帝，故皆為姬姓。〔二十五宗唯青陽與蒼林德及黃帝，同姓為姬也。〕同德之難也如是。〔言德自黃帝同之，難也如是。〕昔少典娶于有蟜氏，生黃帝、炎帝。〔賈侍中云：「少典，黃帝、炎帝之先。有蟜，諸侯也。炎帝，神農也。」虞、唐云：「少典，黃帝、炎帝之父。」昭謂：神農，三皇也，在黃帝前。黃帝滅炎帝，滅其子孫耳，明非神農可知也。言生者，謂二帝本所生出也。《內傳》：「高陽、高辛各有才子八人。」謂其𧜟子耳。賈君得之。〕黃帝以姬水成，炎帝以姜水成。〔姬、姜，水名。成，謂所生長以成功也。〕成而異德，故黃帝為姬，炎帝為姜，二帝用師以相濟也，異德之故也。〔「濟」當為「擠」。擠，滅也。《傳》曰：「黃帝戰於阪泉。」〕異姓則異德，異德則異類。異類雖近，男女相及，以生民也。〔重耳，懷嬴之舅，故又言此以勸之。近，謂有屬名。相及，嫁娶也。〕同姓則同德，同德則同心，同心則同志。同志雖遠，男女不相及，畏黷敬也。〔畏褻黷其類。〕黷則生怨，怨亂毓災，災毓滅姓。〔毓，生也。案：正文「災毓滅姓」之「姓」，《攷異》卷三據《左傳》疏引《國語》，以「姓」為「性」之誤。〕是故娶妻避其同姓，畏亂災也。故異德合姓，同德合義。〔合姓，合二姓為婚姻。合義，以德義相親。〕義以導利，〔有義，則利隨之。〕利以阜姓。〔阜，厚也。〕姓利相更，成而不遷，〔更，續也。遷，離散也。〕乃能攝固，保其土房。〔攝，持也。保，守也。房，居也。〕今子於子圉，道路之人也，〔言德姓異。〕取其所棄，以濟大事，不亦可乎？」

公子謂子犯曰：「何如？」對曰：「將奪其國，何有於妻，唯秦所命從也。」〔言將奪其國，何辭於妻。初，奚齊、卓子死，秦伯欲納重耳，子犯難之，以為不可。今更言此者，子圉無道，害重耳，使狐突召子犯及其兄毛，突不召而殺之，故重耳、子犯皆怨之。〕謂子餘曰：「何如？」〔子餘，趙衰字。〕對曰：「禮志有之曰：『將有請於人，必先有入焉。〔必先有以自入。〕欲人之愛己也，必先愛人。欲人之從己也，必先從人。無德於人，而求用於人，罪也。』〔言不先施德於人，而求人為己用者是罪。〕今將婚媾以從秦，〔重婚曰媾。從，從其命。〕受好以愛之，〔受其所好而親愛之。〕聽從以德之，〔使之德己。〕懼其未可也，又何疑焉？」乃歸女而納幣，且逆之。〔歸女納幣，更成婚禮。逆，親迎也。〕

秦伯享重耳以國君之禮

他日，秦伯將享公子，公子使子犯從。子犯曰：「吾不如衰之文也，〔文，文辭也。〕請使衰從。」乃使子餘從。秦伯享公子如享國君之禮，子餘相如賓。〔詔相重耳如賓禮也。〕卒事，秦伯謂其大夫曰：「為禮而不終，恥也。〔言此，為明日將復宴。〕中不勝貌，恥也。〔勝當為稱。中不稱貌，情貌相違。〕華而不實，恥也。〔有華色而無實事。〕不度而施，恥也。〔不度己力而施德。〕施而不濟，恥也。〔濟，成也。〕恥門不閉，不可以封。〔封，國也。案：公序本作「五恥之門不閉塞者，不可以封國為諸侯也」。〕非此，用師則無所矣。〔非能閉此五恥之門，則用師無所。〕二三子敬乎！」〔敬此五者。〕

明日宴，秦伯賦《采菽》，〔《采菽》，《小雅》篇名，王賜諸侯命服之樂也。其詩曰：「君子來朝，何賜予之，雖無予之，路車乘馬。」〕子餘使公子降拜。〔降，下堂也。〕秦伯降辭。子餘曰：「君以天子之命服命重耳，重耳敢有安志，敢不降拜？」成拜卒登，子餘使公子賦《黍苗》。〔《黍苗》，亦《小雅》，道邵伯述職勞來諸侯也。其詩曰：「芃芃黍苖，陰雨膏之。」〕子餘曰：「重耳之仰君也，若黍苗之仰陰雨也。若君實庇廕膏澤之，使能成嘉穀，薦在宗廟，君之力也。〔在宗廟為祭主。〕君若昭先君之榮，東行濟河，整師以復彊周室，重耳之望也。〔先君，謂秦襄公討西戎有功，賜爵為伯，有榮耀也。〕重耳若獲集德而歸載，〔集，成也。載，祀也。〕使主晉民，成封國，其何實不從。〔言實從也。〕君若恣志以用重耳〔用使征伐。〕四方諸侯，其誰不惕惕以從命！」秦伯嘆曰：「是子將有焉，豈專在寡人乎！」秦伯賦《鳩飛》，〔《鳩飛》，《小雅•小宛》之首章，曰：「宛彼鳴鳩，翰飛戾天。我心憂傷，念昔先人。明發不寐，有懷二人。」言己念晉先君洎穆姬不寐，以思安集晉之君臣也。《詩序》云：「文公遭驪姬之難，未反而秦姬卒，所以念傷亡人，思成公子。」〕公子賦《河水》。〔河，當作沔，字相似誤也。其詩曰：「沔彼流水，朝宗于海。」言己反國當朝事秦。〕秦伯賦《六月》，〔《六月》，道尹吉甫佐宣王征伐，復文、武之業。其詩云：「王于出征，以匡王國。」二章曰：「以佐天子」，三章曰：「共武之服，以定王國」。此言重耳為君，必霸諸侯，以匡佐天子。〕子餘使公子降拜。秦伯降辭。子餘曰：「君稱所以佐天子匡王國者以命重耳，重耳敢有惰心，敢不從德？」〔稱，舉也。〕

重耳親筮得晉國

公子親筮之，曰：「尚有晉國。」〔蓍曰筮。尚，上也，命筮之辭也。《禮》曰：「某子尚享之。」〕得貞屯、悔豫，皆八也。〔內曰貞，外曰悔。震下坎上，屯。坤下震上，豫。得此兩卦，震在屯為貞，在豫為悔。八，謂震兩陰爻，在貞在悔皆不動，故曰皆八，謂爻無為也。〕筮史占之，皆曰：「不吉。〔筮史，筮人，掌以三易辨九筮之名。一夏，《連山》；二殷，《歸藏》；三周，《易》。以《連山》、《歸藏》占此兩卦，皆言不吉。〕閉而不通，爻無為也。」〔閉，壅也。震為動，動遇坎，坎為險阻，閉塞不通，無所為也。〕司空季子曰：「吉。是在《周易》，皆利建侯。〔建，立也。以《周易》占之，二卦皆吉也。《屯•初九》曰：「利建侯。」《豫•大象》曰：「利建侯行師。」〕不有晉國，以輔王室，安能建侯？我命筮曰：『尚有晉國』，筮告我曰：『利建侯』，得國之務也，吉孰大焉！〔務，猶趨也。〕震，車也。〔易，坤為大車，震為雷。今云車者，車亦動，聲象雷，其為小車也。〕坎，水也。坤，土也。屯，厚也。豫，樂也。車班外內，順以訓之，〔車，震也。班，遍也。遍外內，謂屯之內有震，豫之外亦有震。坤，順也。豫內為坤，屯二與四亦為坤。〕泉原以資之，〔資，財也。屯三至五，豫二至四，皆有艮象。豫三至五有坎象。艮山坎水。水在山上為泉原，流而不竭。〕土厚而樂其實。不有晉國，何以當之？〔屯、豫皆有坤象，重坤故厚豫為樂。當，應也。〕震，雷也，車也。坎，勞也，水也，眾也。〔易以坤為眾，坎為水。水亦眾之類。〕主雷與車，〔內為主也。〕而尚水與眾。〔坎象皆在上，故上水與眾。〕車有震，武也。〔震，威也。車聲隆，象有威武。〕眾而順，文也。〔坤為眾，為順，為文，象有文德，為眾所歸也。〕文武具，厚之至也。故曰屯。〔屯，厚也。〕其繇曰：『元亨利貞，勿用有攸往，利建侯。』〔繇，卦辭也。亨，通也。貞，正也。攸，所也。往，之也。小人勿用有所之，君子則利建侯行師。〕主震雷，長也，故曰元。〔內為主，震為長，男為雷，雷為諸侯，故曰元。元者，善之長。〕眾而順，嘉也，故曰亨。〔嘉，善也。眾順服善，故曰亨。亨者，嘉之會。〕內有震雷，故曰利貞。〔屯內有震。賈侍中云：「震以動之，利也。侯以正國，貞也。利，義之和也。貞，事之幹也。」〕車上水下，必伯。〔車，震也。水，坎也。車動而上，威也。水動而下，順也。有威而眾從，故必伯。〕小事不濟，壅也。故曰勿用有攸往，〔濟，成也。小事，小人之事。壅，震動而遇坎，坎為險阻。故曰勿用有所往。〕一夫之行也。』〔一夫，一人也。《易》曰：「震一索而得男」，故曰一夫。又曰：「震作足」，故為行也。〕眾順而有武威，故曰『利建侯』。〔復述上事。〕坤，母也。震，長男也。母老子彊，故曰豫。〔豫，樂也。〕其繇曰：『利建侯行師。』居樂、出威之謂也。〔居樂，母在內也。出威，震在外也。居樂，故利建侯。出威，故利行師。〕是二者，得國之卦也。」〔二，謂屯、豫。〕

秦伯納重耳於晉

十月，惠公卒。十二月，秦伯納公子。〔《內傳》：「魯僖二十三年九月，晉惠公卒。」而此云十月。賈侍中以為閏餘十八，閏在十二月後，魯史閏為正月，晉以九月為十月而置閏也。秦伯以十二月始納公子，公子以二十四年正月入晉桑泉。案：「魯史閏為正月」，公序本作「魯失閏，以閏月為正月」。〕及河，子犯授公子載璧，〔載，祀也。授，還也。〕曰：「臣從君還軫，巡於天下，怨其多矣！〔巡，行也。〕臣猶知之，而況君乎？不忍其死，請由此亡。」〔亡，奔也。〕公子曰：「所不與舅氏同心者，有如河水。」沈璧以質。〔如，往也。質，信也。言若不與舅氏同心，不濟此河，往而死也。因沈璧以自誓為信。〕

董因迎公於河，〔因，晉大夫，周太史辛有之後。《傳》曰：「辛有之二子，董之晉」，故晉有董史。〕公問焉，曰：「吾其濟乎？」對曰：「歲在大梁，將集天行。元年始受，實沈之星也。〔歲在大梁，謂魯僖二十三年，歲星在大梁之次也。集，成也。行，道也。言公將成天道也。公以辰出，晉祖唐叔所以封也；而以參入，晉星也。元年，謂文公即位之年。魯僖二十四年，歲星去大梁，在實沈之次。受，受於大梁也。自胃七度至畢十一度為大梁，自畢十二度至東井十五度曰實沈。〕實沈之墟，晉人是居。所以興也。〔墟，次也。是居，居其年次所主祀也。《傳》曰：「高辛氏有季子曰實沈，遷于大夏，主祀參，唐人是因。成王滅唐而封叔虞。南有晉水，子燮改為晉侯，故參為晉星。」〕今君當之，無不濟矣。〔當歲星在實沈之墟，故無不成。〕君之行也，歲在大火。大火，閼伯之星也，是謂大辰。〔君之行，謂魯僖五年重耳出奔，時歲在大火。大火，大辰也。《傳》曰：「高辛氏有子曰閼伯，遷于商丘，祀大火。」〕辰以成善，后稷是相，唐叔以封。〔成善，謂辰為農祥，周先后稷之所經緯，以成善道。相，視也。謂視農祥以成農事。封者，唐叔封，時歲在大火。〕瞽史記曰：嗣續其祖，如穀之滋，必有晉國。〔瞽《史記》云：唐叔之世，將如商數。今有嗣續其祖，明趣同也。言子孫將繼續其先祖，如穀之蕃滋，故必有晉國。〕臣筮之，得泰之八。〔乾下坤上，泰。遇泰無動爻無為侯。泰三至五震為侯。陰爻不動，其數皆八，故得泰之八，與貞屯、悔豫皆八義同。〕曰：是謂天地配亨，小往大來。〔陽下陰升，故曰配亨。小，喻子圉。大，喻文公。陰在外為小往，陽在內為大來。〕今及之矣，何不濟之有？且以辰出而以參入，皆晉祥也，〔辰，大火。參，伐也。參在實沈之次。〕而天之大紀也。〔所以大紀天時。《傳》曰：「大火為大辰，伐亦為大辰。」辰，時也。〕濟且秉成，必霸諸侯。〔秉，執也。〕子孫賴之，君無懼矣。」

公子濟河，召令狐、臼衰、桑泉，皆降。〔三皆晉邑。召，召其長。〕晉人懼，懷公奔高梁。〔高梁，晉地。〕呂甥、冀芮帥師，甲午，軍于廬柳。〔甲午，魯僖公二十四年二月六日。廬柳，晉地。軍，猶屯也。〕秦伯使公子縶如師，〔告曉呂、冀。〕師退，次于郇。〔郇，晉地。退，聽命。〕辛丑，狐偃及秦、晉大夫盟于郇。壬寅，公〔案：重耳此時不當稱公，「公」下疑脫「子」字。《左傳》僖公二十四年正作「公子入於晉師」。〕入于晉師。甲辰，秦伯還。〔秦伯送公子于河，公入而還。〕丙午，入于曲沃。丁未，入絳，即位于武宮。戊申，刺懷公于高梁。〔刺，殺也。〕

寺人勃鞮求見文公

初，獻公使寺人勃鞮伐公於蒲城，〔勃鞮，寺人披。伐蒲城在魯僖五年。〕文公踰垣，勃鞮斬其袪。〔袪，袂也。〕及入，勃鞮求見，公辭焉，曰：「驪姬之讒，爾射余於屏內，〔樹謂之屏。《禮》：「諸侯內屏。」〕困余於蒲城，斬余衣袪。又為惠公從余於渭濱，〔濱，涯也。重耳在狄，從狄君獵於渭濱。渤鞮為惠公來就殺之。〕命曰三日，若宿而至。〔命使三日，一宿而至。若，女也。〕若干二命，以求殺余。〔干，犯也。二命，獻、惠之命。〕余於伯楚屢困，何舊怨也？〔伯楚，勃鞮字。屢，數也。數見困，有何舊怨。〕退而思之，異日見我。」對曰：「吾以君為已知之矣，故入；〔知為君為臣之道也。入，返國也。〕猶未知之也，又將出矣。〔猶未知之，將復失國出走。〕事君不貳是謂臣，好惡不易是謂君。〔易，反也。〕君君臣臣，是謂明訓。〔訓，教也。〕明訓能終，民之主也。二君之世，蒲人、狄人，余何有焉？〔當獻、惠之世，君為蒲人、狄人耳。二君之所惡，於我有何義而不殺君乎？〕除君之惡，唯力所及，何貳之有？今君即位，其無蒲、狄乎？〔獨無有所畏惡如蒲、狄者乎？〕伊尹放太甲而卒以為明王，〔太甲，湯孫，太丁子，不明，而伊尹放之桐宮。三年，太甲改過，伊尹復之，卒為明王。〕管仲賊桓公而卒以為侯伯。〔賊，謂為子糾射桓公。〕乾時之役，申孫之矢集于桓鉤，〔乾時戰，在魯莊九年。申孫，矢名。鉤，帶鉤。〕鉤近於袪，而無怨言，〔近，害近也。鉤在腹，袪在手。〕佐相以終，克成令名。今君之德宇，何不寬裕也？〔宇，覆也。〕惡其所好，其能久矣？〔言己忠臣，君所當好，而反惡之，能久為君乎。〕君實不能明訓，而棄民主。〔棄為民主之道。〕余，罪戾之人也，又何患焉？〔勃鞮，閹士，故曰罪戾之人。〕且不見我，君其無悔乎！」

於是呂甥、冀芮畏偪，悔納文公，謀作亂，〔此二子本惠公黨，畏見偪害，故謀作亂。〕將以己丑焚公宮，〔己丑，魯僖二十四年三月朔，時以為三月晦。〕公出救火而遂殺之。伯楚知之，故求見公。公〔案：「公」下原有「懼」字。《攷異》卷三：「『懼』字涉下『公懼』而衍。」今據刪。〕遽出見之，〔遽，疾也。〕曰：「豈不如女言，然是吾惡心也，〔惡心，心惡，謂不恕也。〕吾請去之。」伯楚以呂、郤之謀告公。公懼，乘馹自下，脫會秦伯于王城，〔馹，傳也。自，從也。下，下道也。脫會，遁行潛逃之言也。王城，秦河上邑。〕告之亂故。及己丑，公宮火，二子求公不獲，遂如河上，秦伯誘而殺之。

文公遽見豎頭須

文公之出也，豎頭須，守藏者也，不從。〔豎，文公內豎里鳧須，公出不從，竊藏以逃，盡用以求納公。〕公入，乃求見，公辭焉以沐。謂謁者曰：「沐則心覆，〔謁，告也。覆，反也。沐低頭，故言心反也。〕心覆則圖反，宜吾不得見也。從者為羈紲之僕，〔馬曰羈，犬曰紲。言此二者臣僕之役。〕居者為社稷之守，何必罪居者！國君而讎匹夫，懼者從矣。」謁者以告，公遽見之。

文公修內政納襄王

元年春，公及夫人嬴氏至自王城。〔文公元年，魯僖二十四年。賈侍中云：「是月閏，以三月為四月，故曰春而不言其月，明四月為春分之月也。嬴氏，秦穆公女文嬴也。」或云：「夫人，辰嬴。」《傳》曰：「辰嬴賤，班在九人，非夫人也。」賈得之也。〕秦伯納衛三千人，實紀綱之僕。〔所以設國紀綱，為之備衛。僕，使也。〕公屬百官，賦職任功。〔屬，會也。賦，授也。授職事，任有功。〕棄責薄斂，施舍分寡。〔棄責，除宿責也。施，施德。舍，舍禁。分寡，分少財也。〕救乏振滯，匡困資無。〔救乏，救乏絕。振滯，振淹滯之士。匡，正也，正窮困之人也。資無，予無財者。〕輕關易道，通商寬農。〔輕關，輕其稅。易道，除盜賊。通商，利商旅。寬農，寬其政，不奪其時。〕懋穡勸分，省用足財。〔懋，勉也，勉稼穡也。勸分，勸有分無。省，減，減國用。足財，備凶年。〕利器明德，以厚民性。〔利器，利器用。明德，明德教。厚民性，厚其情性。〕舉善援能，官方定物，〔方，常也。物，事也。立其常官，以定百事。〕正名育類。〔正名，正上下服位之名。育，長也。類，善也。〕昭舊族，〔昭，明也。舊族，舊臣有功者之族。〕愛親戚，明賢良，〔明，顯也。〕尊貴寵，〔國之貴臣尊禮之。〕賞功勞，事耇老，禮賓旅，〔旅，客也。〕友故舊。〔故舊，為公子時。〕胥、籍、狐、箕、欒、郤、柏、先、羊舌、董、韓，寔掌近官。〔十一族，晉之舊姓，近官朝廷者。〕諸姬之良，掌其中官。〔諸姬，同姓。中官，內官。〕異姓之能，掌其遠官。〔遠官，縣鄙。〕公食貢，大夫食邑，士食田，〔受公田也。〕庶人食力，〔各由其力。〕工商食官，〔工，百工。商，官賈也。《周禮》：「府藏皆有賈人，以知物價。」食官，官稟之。〕皁隸食職，〔士臣皁，皁臣輿，輿臣隸。食職，各以其職大小食祿。〕官宰食加。〔官宰，家臣也。加，大夫之加田。《論語》曰：「原憲為家邑宰。」〕政平民阜，財用不匱。〔阜，安也。〕

冬，襄王避昭叔之難，居于鄭地汜。〔文公元年冬也。襄王，惠王之子。昭叔，襄王之弟太叔帶也，是為甘昭公，故曰昭叔。惠王生襄王，以為太子；又娶於陳，曰惠后，生昭叔，惠后將立之，未及而卒。昭叔奔齊，襄王復之，又通於襄王之后狄隗。王廢隗氏，狄人伐周，故襄王避之。汜，地名。〕使來告難，亦使告于秦。〔王使簡師父告晉，亦使左鄢父告秦。〕子犯曰：「民親而未知義也，〔親，親君。未知義，故未和。〕君盍納王以教之義。〔使知尊上之義。〕若不納，秦將納之，則失周矣，〔失所以事周。〕何以求諸侯？〔無以為諸侯盟主。〕不能修身而又不能宗人，人將焉依？〔宗，尊也。〕繼文之業，定武之功，〔文，晉文侯仇。平王東遷，文侯輔之，受珪瓚秬鬯。武，重耳祖武公稱也，始并晉國也。〕啟土安疆，於此乎在矣，君其務之。」〔在此納王。〕公說，乃行賂于草中之戎與麗土之狄，以啟東道。〔二邑戎、狄，閒在晉東。〕

文公出陽人

二年春，公以二軍下，次於陽樊。〔二軍，左、右軍。東行曰下。陽樊，周邑。〕右師取昭叔于溫，殺之于隰城。〔溫、隰城，皆周地。昭叔通狄后，與俱處溫，故取殺之。〕左師迎王于鄭。王入于成周，遂定之于郟。〔成周，周東都。郟，王城。〕王饗醴，命公胙侑。〔饗，設饗禮。《傳》曰：「戰克而王饗。」饗醴，飲醴酒也。命，加命服也。胙，賜祭肉。侑，侑幣。謂既食，以束帛侑公。〕公請隧，弗許。〔三君云：「隧，王之葬禮。」昭謂：「隧，六隧之地，事見《周語》。」〕曰：「王章也，〔章，表也，以表明天子與諸侯異。〕不可以二王，〔國無二王。〕無若政何。」〔無以為政於下。〕賜公南陽陽樊、溫、原、州、陘、絺、組、攢茅之田。〔八邑，周之南陽地。〕陽人不服，〔不肯屬晉。〕公圍之，將殘其民，倉葛呼曰：〔倉葛，陽樊人。〕「君補王闕，以順禮也。〔補王失位之闕，以順為臣之禮。〕陽人未狎君德，〔狎，習也。〕而未敢承命。君將殘之，無乃非禮乎！陽人有夏、商之嗣典，有周室之師旅，〔典，法也。旅，眾也。言有夏、商之後嗣及其遺法，與周室之師眾。〕樊仲之官守焉，〔樊仲，宣王臣仲山甫，食采於樊。〕其非官守，則皆王之父兄甥舅也。君定王室而殘其姻族，民將焉放？〔放，依也。〕敢私布於吏，〔布，陳也。吏，軍吏。〕唯君圖之！」公曰：「是君子之言也。」迺出陽人。〔出，降也。〕

文公伐原

文公伐原，〔原不服，故伐之。〕令以三日之糧。三日而原不降，公令疏軍而去之。〔疏，徹也。〕諜出曰：「原不過一二日矣！」〔諜，閒候。〕軍吏以告，公曰：「得原而失信，何以使人？夫信，民之所庇也，不可失。」〔庇，蔭也。〕乃去之，及孟門，而原請降。〔孟門，原地。《傳》曰：「退一舍而原降。」〕

文公救宋敗楚於城濮

文公立四年，楚成王伐宋，〔四年，魯僖二十七年冬。宋背楚事晉，故楚伐之。〕公率齊、秦伐曹、衛以救宋。〔魯僖二十八年春，晉侯侵曹伐衛。《傳》曰：「楚始得曹而新婚於衛也。」〕宋人使門尹班告急於晉，〔門尹班，宋大夫。〕公告大夫曰：「宋人告急，舍之則宋絕。〔舍不救宋，則宋降楚，與我絕矣。〕告楚則不許我。〔告，謂請宋於楚，楚不許我。〕我欲擊楚，齊、秦不欲，其若之何？」先軫曰：「不若使齊、秦主楚怨。」〔先軫，晉中軍原軫也。主楚怨，為怨主，謂激齊、秦使怨楚。〕公曰：「可乎？」先軫曰：「使宋舍我而賂齊、秦，〔使宋置晉，獨賂齊、秦。〕藉之告楚。〔借與齊、秦之勢，使請宋於楚。〕我分曹、衛之地以賜宋人。楚愛曹、衛，必不許齊、秦。〔齊、秦本與晉俱伐曹、衛，今晉分其地，楚必不許齊、秦之請。〕齊、秦不得其請，必屬怨焉，〔屬，結也。〕然後用之，蔑不欲矣。」〔用，用齊、秦也。蔑，無也。〕公說，是故以曹田、衛田賜宋人。〔二十八年春，衛侯欲與楚，國人不欲，故出其君以說于晉，衛侯出居襄牛，公執曹伯，分曹、衛之田以畀宋人。〕

令尹子玉使宛春來告〔宛春，楚大夫。〕曰：「請復衛侯而封曹，臣亦釋宋之圍。」〔釋，解也。〕舅犯慍曰：「子玉無禮哉！君取一，臣取二，必擊之。」〔慍，怒也。臣，子玉也。君，文公也。二，謂復曹、衛。一，謂釋宋圍。〕先軫曰：「子與之。〔與，許也。〕我不許曹、衛之請，是不許釋宋也。宋眾無乃彊乎！〔不許釋宋，宋降於楚，其眾益彊。〕是楚一言而有三施，子一言而有三怨。〔三，曹、衛、宋。〕怨已多矣，難以擊人。不若私許復曹、衛以攜之，〔攜，離也。〕執宛春以怒楚，〔怒楚，令必戰。〕既戰而後圖之。」〔圖，圖復曹、衛。〕公說，是故拘宛春於衛。

子玉釋宋圍，從晉師。楚既陳，晉師退舍，軍吏請曰：「以君避臣，辱也。〔時楚王避文公之德，還居申，使子玉去宋，子玉不肯，固請戰，故云避臣。〕且楚師老矣，必敗。何故退？」〔老，罷也。圍宋久，其師罷病。〕子犯曰：「二三子忘在楚乎？偃也聞之：戰鬥，直為壯，曲為老。〔若韓之戰，秦師少而鬥士眾，晉曲秦直，故能敗晉。〕未報楚惠而抗宋，我曲楚直，〔抗，救也。〕其眾莫不生氣，不可謂老。若我以君避臣，而不去，彼亦曲矣。」退三舍避楚。楚眾欲止，子玉不肯，至于城濮，果戰，楚眾大敗。〔城濮，衛地。〕君子曰：「善以德勸。」〔善，先軫、子犯。〕

鄭叔詹據鼎耳而疾號

文公誅觀狀以伐鄭，反其陴。〔賈侍中云：「鄭復效曹觀公骿脅之狀，故伐之。」唐尚書云：「誅曹觀狀之罪，還而伐鄭。」昭省內、外傳，鄭無觀狀之事，而叔詹云：「天禍鄭國，使淫觀狀」，謂淫放於曹，不禮公子，與觀狀之罪同耳。反，撥也。陴，城上女垣。〕鄭人以名寶行成，〔名寶，重寶。〕公弗許，曰：「予我詹而師還。〔詹，鄭卿叔詹伯。文公過鄭，詹請禮之，鄭伯不聽，因請殺之。案：「鄭卿」，《攷異》卷三：「『卿』，御覽作『大夫』。」又「叔詹伯」，《左傳》僖公二十三年作「叔詹」，史記卷三十九晉世家作「叔瞻」。《札記》：「此『伯』字衍。」〕詹請往，鄭伯弗許，〔鄭伯，鄭文公。〕詹固請曰：「一臣可以赦百姓而定社稷，君何愛於臣也？」鄭人以詹予晉，晉人將烹之。〔烹，煮也。〕詹曰：「臣願獲盡辭而死，固所願也。」公聽其辭。詹曰：「天降鄭禍，使淫觀狀，棄禮違親。〔淫，放也，放曹國不禮於君。〕臣曰：『不可。夫晉公子賢明，其左右皆卿才，若復其國，而得志於諸侯，禍無赦矣。』今禍及矣。尊明勝患，智也。〔明，謂公子。勝，猶遏也。〕殺身贖國，忠也。」乃就烹，據鼎耳而疾號曰：「自今以往，知忠以事君者，與詹同。」乃命弗殺，厚為之禮而歸之。〔禮，禮餼也。〕鄭人以詹伯〔案：「詹伯」，《札記》：「此『伯』字亦衍。」〕為將軍。

箕鄭對文公問

晉饑，公問於箕鄭〔箕鄭，晉大夫。〕曰：「救饑何以？」對曰：「信。」公曰：「安信？」對曰：「信於君心，〔不以愛憎誣人以善惡，是為信於心。〕信於名，〔名，百官尊卑之號。〕信於令，信於事。」〔謂使民事，各得其時。〕公曰：「然則若何？」對曰：「信於君心，則美惡不踰。〔不相踰越。〕信於名，則上下不干。〔干，犯也。〕信於令，則時無廢功。〔不奪其時，則有成功。〕信於事，則民從事有業。〔業，猶次也。〕於是乎民知君心，貧而不懼，藏出如入，何匱之有？」〔出其帑藏，以相振救，如入於家，故不乏也。〕公使為箕。〔為箕大夫。〕及清原之蒐，使佐新上軍。〔清原之蒐，在魯僖三十一年。〕

文公任賢與趙衰舉賢

文公問元帥於趙衰，〔元帥，上卿。〕對曰：「郤縠可，行年五十矣，〔郤縠，晉大夫。行，歷也。〕守學彌惇。〔彌，益。惇，厚。〕夫先王之法志，德義之府也。〔志，記也。〕夫德義，生民之本也。能惇篤者，不忘百姓也。請使郤縠。」公從之。公使趙衰為卿，辭曰：「欒枝貞慎，〔枝，晉大夫欒共子之子貞子也。〕先軫有謀，胥臣多聞，皆可以為輔佐，臣弗若也。」乃使欒枝將下軍，先軫佐之。〔此述初耳，在城濮戰前。〕取五鹿，先軫之謀也。〔五鹿，衛地。〕郤縠卒，使先軫代之。〔從下軍之佐，超將中軍。《傳》曰：「尚德也。」〕胥臣佐下軍。〔代先軫。〕公使原季為卿，〔原季，趙衰也。文公二年，為原大夫。卿，次卿。〕辭曰：「夫三德者，偃之出也。〔偃，狐偃。賈、唐云：「三德，欒枝、先軫、胥臣，皆狐偃所舉。」虞云：「三德，謂勸文公納襄王以示民義，伐原以示民信，大蒐以示民禮。故以三德紀民。」昭謂：「欒枝等皆趙衰所進，非狐偃。三德紀民之語在下，虞得之。」案：「民義」原作「臣義」，「信」上脫「民」字，據《太平御覽》卷二七二引並參考《左傳》僖公二十七年有關部份改補。〕以德紀民，其章大矣，不可廢也。」〔章，著也。〕使狐偃為卿，辭曰：「毛之智，賢於臣，其齒又長。〔毛，偃之兄。〕毛也不在位，不敢聞命。」乃使狐毛將上軍，狐偃佐之。〔尚，齒也。上軍，或言新上軍，非。時未有新軍。《傳》曰「使狐偃將上軍，讓於狐毛而佐之」是也。〕狐毛卒，使趙衰代之，〔虞、唐云：「代將新軍。」昭謂：「代將上軍。」〕辭曰：「城濮之役，先且居之佐軍也善，〔先且居，先軫之子蒲城伯也；復受霍，為霍伯。〕軍伐有賞，〔伐，功也。〕善君有賞，能其官有賞。〔案公序本下有注文：「以道事其君，賴其功，當有賞。能領治其官職，使不謬誤，君得以尊，民得以寧，當有賞也。」〕且居有三賞，不可廢也。〔案公序本下有注文：「言且居有是三德，得此三賞，不可廢而不用。」〕且臣之倫，箕鄭、胥嬰、先都在。」〔倫，匹也。三子，晉大夫。〕乃使先且居將上軍。〔代狐毛。〕公曰：「趙衰三讓。〔三使為卿，三讓之，進欒枝等八人。〕其所讓，皆社稷之衛也。廢讓，是廢德也。」以趙衰之故，蒐于清原，作五軍。〔清原，晉地。晉本三軍，有中軍上軍下軍。今有五，益新上下也。〕使趙衰將新上軍，箕鄭佐之；胥嬰將新下軍，先都佐之。子犯卒，蒲城伯請佐，〔或云：「蒲城伯，狐毛也。」賈侍中云：「蒲城伯，先且居也。」昭謂：「上章，狐毛已卒，使先且居代之。賈得之矣。」〕公曰：「夫趙衰三讓不失義。〔義，宜也。〕讓，推賢也。義，廣德也。德廣賢至，又何患矣。請令衰也從子。」〔從，從先且居。〕乃使趙衰佐新上軍。〔此有「新」字，誤。趙衰從新上軍之將進佐上軍，升一等。新上軍之將，位在上軍之佐下。此章或在狐毛卒上，非也，當在下。〕

文公學讀書於臼季

文公學讀書於臼季，三日，〔臼季，胥臣。〕曰：「吾不能行也咫，〔咫，咫尺閒。〕聞則多矣。」對曰：「然而多聞以待能者，不猶愈也？」〔使能者行之，猶愈於不學。〕

郭偃論治國之難易

文公問於郭偃曰：「始也，吾以治國為易，〔郭偃，卜偃。易，易治。〕今也難。」對曰：「君以為易，其難也將至矣。〔以為易而輕忽之，故其難將至。〕君以為難，其易也將至焉。」〔以為難而勤修之，故其易將至。〕

胥臣論教誨之力

文公問於胥臣曰：「吾欲使陽處父傅讙也而教誨之，其能善之乎？」〔陽處父，晉大夫陽子。讙，文公子襄公名。〕對曰：「是在讙也。蘧蒢不可使俯，〔蘧蒢，直者，謂疾。〕戚施不可使仰，〔戚施，瘁者。〕僬僥不可使舉，〔僬僥，長三尺，不能舉動。〕侏儒不可使援，〔侏儒，短者，不能抗援。〕矇瞍不可使視，〔有眸子而無見曰矇，無眸子曰瞍。〕嚚瘖不可使言，〔口不道忠信之言為嚚。瘖，不能言者。〕聾聵不可使聽，〔耳不別五聲之和曰聾，生而聾曰聵。〕童昏不可使謀。〔童，無智。昏，闇亂。〕質將善而賢良贊之，則濟可俟。〔贊，導也。〕若有違質，〔違，邪也。〕教將不入，〔不入其心。〕其何善之為！〔言不能使善。〕臣聞昔者大任娠文王不變，〔娠，有身也。不變，不變動。〕少溲於豕牢，〔少，小也。豕牢，廁也。溲，便也。〕而得文王不加疾焉。〔言易也。〕文王在母不憂，〔體不變，故不憂。〕在傅弗勤，處師弗煩，事王不怒，〔王，謂王季。〕孝友二虢，〔善兄弟為友。二虢，文王弟虢仲、虢叔。〕而惠慈二蔡，〔惠，愛也。三君云：「二蔡，文王子。管叔初亦為蔡。」〕刑于大姒，〔刑，法也。大姒，文王妃。〕比於諸弟。〔比，親也。諸弟，同宗之弟。〕《詩》云：『刑于寡妻，至于兄弟，以御于家邦。』〔《詩•大雅•思齊》之二章。寡妻，寡有之妻，謂大姒。御，治也。〕於是乎用四方之賢良。〔以自輔也。〕及其即位也，詢于『八虞』，〔詢，謀也。賈、唐曰：「八虞，周八士，皆在虞官，伯達、伯括、仲突、仲忽、叔夜、叔夏、季隨、季騧。」〕而諮于『二虢』，〔諮，謀也。〕度於閎夭而謀於南宮，〔皆周賢臣。度，亦謀也。南宮，南宮适。〕諏於蔡、原而訪於辛、尹，〔諏、訪，皆謀也。蔡，蔡公；原，原公；辛，辛甲；尹，尹佚：皆周太史。〕重之以周、邵、畢、榮，〔周，周文公。邵，邵康公。畢，畢公。榮，榮公。〕億寧百神，〔億，安也。〕而柔和萬民。〔柔，安也。〕故《詩》云：『惠于宗公，神罔時恫。』〔亦《思齊》之二章。惠，順也。宗公，大臣也。恫，痛也。言文王為政，諮于大臣，順而行之，故鬼神無怨痛之者。〕若是，則文王非專教誨之力也。」〔言因體也。〕公曰：「然則教無益乎？」對曰：「胡為文，益其質。〔言有美質，加以文采乃善。〕故人生而學，非學不入。」〔不入，不入於道。〕公曰：「奈夫八疾何！」〔八疾，蘧蒢至童昏。〕對曰：「官師之所材也，〔師，長也。材，古裁字。〕戚施直鎛，〔直，主擊鎛。鎛，鍾也。〕蘧蒢蒙璆，〔蒙，戴也。璆，玉磬。不能俯，故使戴磬。〕侏儒扶盧，〔扶，緣也。盧，矛戟之柲，緣之以為戲。〕矇瞍修聲，〔無目，於音聲審，故使修之。〕聾聵司火。〔耳無聞，於視則審，故使司火。〕童昏、嚚瘖、僬僥，官師之所不材也，〔所不能材用。〕以實裔土。〔裔，荒裔。〕夫教者，因體能質而利之者也。〔能質，性能。〕若川然有原，以卬〔案：「卬」，《攷異》卷三：「當為『御』。」《札記》引段玉裁說：「『卬』當為『御』字之誤。韋解亦當為『御』，迎也。」〕浦而後大。」〔卬，迎也。言川有原，因開利迎之以浦，然後大。〕

文公稱霸

文公即位二年，〔更言此者，述初也。〕欲用其民，〔用，用征伐。〕子犯曰：「民未知義，〔未知尊上之義。〕盍納天子以示之義？」〔時天子避子帶之難，在鄭地汜。〕乃納襄王于周。公曰：「可矣乎？」對曰：「民未知信，盍伐原以示之信？」乃伐原。〔信，謂上令以三日之糧，糧盡不降，命去之。〕曰：「可矣乎？」對曰：「民未知禮，盍大蒐，備師尚禮以示之。」〔蒐，所以明尊卑，順少長，習威儀。〕乃大蒐于被廬，〔被廬，晉地。〕作三軍。〔唐尚書云：「去新軍之上、下。」昭謂：此章述文公之初，未有新軍。〕使郤縠將中軍，以為大政，〔大政，大掌國政。〕郤溱佐之。〔郤溱，晉大夫郤至之先。或云：「溱即至」，非也。〕子犯曰：「可矣。」〔可用也。〕遂伐曹、衛，〔在魯僖二十八年。〕出穀戍，釋宋圍，敗楚師于城濮，於是乎遂伯。〔穀，齊地。魯僖二十六年，楚伐齊，取穀，使申公叔侯戍之。二十七年，楚圍宋，晉伐曹、衛以救之。二十八年，楚子使申叔去穀，子玉去宋避晉。〕

卷十一 晉語五

臼季舉冀缺

臼季使，舍於冀野。〔臼季，胥臣也。冀，晉邑。郊外曰野。〕冀缺薅，〔案：「薅」，公序本作「耨」，注同。〕其妻饁之，〔冀缺，郤成子也。薅，耘也。野饋曰饁，《詩》曰：「饁彼南畝。」　案：「耘」，公序本作「茠」。〕敬，相待如賓。〔夫婦相敬如賓。〕從而問之，冀芮之子也，與之歸；既復命，而進之曰：「臣得賢人，敢以告。」文公曰：「其父有罪，可乎？」〔文公元年，冀芮畏偪，與呂甥謀弒公，焚公宮，秦伯殺之是也。〕對曰：「國之良也，滅其前惡，〔滅，除也。〕是故舜之刑也殛鯀，其舉也興禹。〔殛，誅也。鯀，禹父。〕今君之所聞也。齊桓公親舉管敬子，其賊也。」〔敬子，管仲之謚。〕公曰：「子何以知其賢也？」對曰：「臣見其不忘敬也。夫敬，德之恪也。恪於德以臨事，其何不濟！」公見之，使為下軍大夫。〔在文公時，而於此言之者，以襄公能繼父志，用冀缺。《傳》曰：「襄公以再命賞胥臣，曰：『舉郤缺，子之功也。』以一命，命郤缺為卿，復與之冀。」故曰冀缺。〕

寧嬴氏論貌與言

陽處父如衛，反，過甯，〔處父，晉太傅陽子也。如衛，聘衛也，在魯文五年。甯，晉邑，今河內修武是也。〕舍於逆旅甯嬴氏。〔旅，客也。逆客而舍之也。嬴，其姓。〕嬴謂其妻曰：「吾求君子久矣，今乃得之。」舉而從之，〔舉，起也。〕陽子道與之語，及山而還。〔山，河內溫山也。《傳》曰：「及溫而還。」〕其妻曰：「子得所求而不從之，何其懷也？！」〔懷，思也。〕曰：「吾見其貌而欲之，聞其言而惡之。夫貌，情之華也；〔言容貌者，情之華采。〕言，貌之機也。〔言語者，容貌之樞機。〕身為情，〔情生於身。〕成於中。言，身之文也。言文而發之，合而後行，離則有釁。〔合，謂情、言、貌也，三者合而後行之。釁，瑕也。〕今陽子之貌濟，其言匱，非其實也。〔濟，成也。言不副貌為匱。匱，乏也。〕若中不濟，而外彊之，〔謂情不足，而貌彊為之。〕其卒將復，〔復，反也，反其情也。〕中以外易矣。〔易，猶異也。〕若內外類，而言反之，瀆其信也。〔類，善也。瀆，輕也。〕夫言以昭信，奉之如機，〔如樞機之相應。〕歷時而發之，〔言思察之詳熟。〕胡可瀆也！今陽子之情譓矣，〔譓，辯察也。〕以濟蓋也，〔濟，成也，成其容貌，以蓋其短。〕且剛而主能，〔主，上也。言性剛直，而高上其材能。〕不本而犯，怨之所聚也。〔不本，行不本仁義也。犯，犯人也。〕吾懼未獲其利而及其難，是故去之。」期年，乃有賈季之難，陽子死之。〔賈季，晉大夫，狐偃之子射姑也。食邑於賈，字季佗。唐尚書云：「晉蒐于夷，舍二軍。」昭謂：初，晉作五軍。魯文五年，晉四卿卒。至六年，晉蒐于夷，舍二軍，復成國之制。狐射姑將中軍，趙盾佐之。陽子至自溫，改蒐于董，使趙盾將中軍，射姑佐之，射姑怨陽子之易其班，使狐鞫居殺陽處父而奔狄。　案《發正》卷二：「賈季即狐射姑之字，非季佗也。」〕

趙宣子論比與黨

趙宣子言韓獻子於靈公，以為司馬。〔宣子，晉正卿，趙衰之子宣孟盾也。獻子，韓萬之玄孫子輿之子厥也。靈公，襄公之子夷皋也。司馬，掌軍大夫。〕河曲之役，〔河曲，晉地。魯文十二年，秦伐晉，戰于河曲。〕趙孟使人以其乘車干行，〔趙孟，宣子。干，犯也。行，軍列。〕獻子執而戮之。眾咸曰：「韓厥必不沒矣。〔沒，終也。〕其主朝升之，而暮戮其車，〔主，主人。車，車僕也。獻子因趙盾以為主，盾升之於公。朝暮，喻速也。〕其誰安之！」宣子召而禮之，曰：「吾聞事君者比而不黨。〔比，比義也。阿私曰黨。〕夫周以舉義，比也；〔忠信曰周。〕舉以其私，黨也。夫軍事無犯，犯而不隱，義也。〔在公為義。〕吾言女於君，懼女不能也。舉而不能，黨孰大焉！事君而黨，吾何以從政？吾故以是觀女。〔觀女能否。〕女勉之。苟從是行也。〔勉之，勸終其志。是行，令所行也。〕臨長晉國者，非女其誰？」〔臨，監也。長，帥也。〕皆告諸大夫曰：「二三子可以賀我矣！吾舉厥也而中，吾乃今知免於罪矣。」

趙宣子請師伐宋

宋人弒昭公，〔宋人，宋成公之子文公鮑也。昭公，鮑之兄杵臼也。弒昭公在魯文十六年。〕趙宣子請師於靈公以伐宋，公曰：「非晉國之急也。」對曰：「大者天地，其次君臣，所以為明訓也。〔言尊卑各得其所，以明教訓。〕今宋人弒其君，是反天地而逆民則也，〔則，法也。〕天必誅焉。晉為盟主，而不修天罰，〔修，行也。〕將懼及焉。」公許之。乃發令于太廟，召軍吏而戒樂正，〔正，長也。軍吏，主師旅。樂正，主鍾鼓。〕令三軍之鍾鼓必備。趙同曰：「國有大役，〔役，事也。趙同，盾弟晉大夫原同。〕不鎮撫民而備鍾鼓，何也？」宣子曰：「大罪伐之，小罪憚之。〔憚，懼也。〕襲侵之事，陵也。〔輕曰襲。無鍾鼓曰侵。陵，以大陵小也。〕是故伐備鍾鼓，聲其罪也；〔以聲張其罪。〕戰以錞于、丁寧，儆其民也。〔錞于，形如碓頭，與鼓相和。丁寧者，謂鉦也。儆，戒也。唐尚書云「錞于，鐲也」，非也。鐲與錞于各異物。〕襲侵密聲，為蹔事也。〔蹔其無備。〕今宋人弒其君，罪莫大焉！明聲之，猶恐其不聞也。吾備鍾鼓，為君故也。」〔為欲尊明君道也。〕乃使旁告於諸侯，治兵振旅，鳴鍾鼓，以至于宋。〔振，奮也。伐宋在魯文十七年。〕

靈公使鉏麑殺趙宣子

靈公虐，趙宣子驟諫，〔虐，厚斂以雕牆，支解宰夫之屬。〕公患之，〔患，疾也。〕使鉏麑賊之，〔鉏麑，力士。賊，殺也。〕晨往，則寑門辟矣，〔辟，開也。〕盛服將朝，早而假寐。〔不脫冠帶而寐曰假寐。〕麑退，歎而言曰：「趙孟敬哉！〔言夙興敬恪。〕夫不忘恭敬，社稷之鎮也。〔鎮，重也。〕賊國之鎮不忠，受命而廢之不信，享一名於此，不如死。」〔享，受也。殺之為不忠，不殺為不信，故得一名。〕觸庭之槐而死。〔庭，外朝之庭也。周禮「王之外朝三槐，三公位焉」，則諸侯之朝三槐，三卿位焉。〕靈公將殺趙盾，不克。〔魯宣二年秋，晉侯飲盾酒，伏甲將攻之，盾覺而走，故不克。〕趙穿攻公於桃園，〔趙穿，晉大夫，趙夙之孫、趙盾從父昆弟武子穿也。桃園，園名。　案攷異卷三引汪繩祖說：「穿謚武子未見所出，疑『武子』即『之子』之誤。」《發正》卷一一說：「『武子』當作『之子』。」〕逆公子黑臀而立之，實為成公。〔逆，迎也。迎於周也。黑臀，晉文公子、襄公弟成公也。〕

范武子退朝告老

郤獻子聘于齊，〔獻子，晉卿，郤缺之子克也。聘，在魯宣十七年。〕齊頃公使婦人觀而笑之。〔郤子跛，齊頃公帷婦人使觀之。郤子將升，婦人笑于房。〕郤獻子怒，歸，請伐齊。范武子退自朝，〔武子，晉正卿士會。〕曰：「燮乎，吾聞之，〔燮，武子之子文子也。〕干人之怒，必獲毒焉。夫郤子之怒甚矣，不逞於齊，必發諸晉國。〔逞，快也。不快心以伐齊，必發怒於晉國。〕不得政，何以逞怒？〔得政，為政也。〕余將致政焉，以成其怒，〔致，歸也。〕無以內易外也。爾勉從二三子，以承君命，唯敬。」〔二三子，晉諸卿。承，奉也。〕乃老。〔乃告老。〕

范武子杖文子

范文子暮退於朝。武子曰：「何暮也？」對曰：「有秦客廋辭於朝，〔廋，隱也。謂以隱伏譎詭之言問於朝也。東方朔曰：「非敢詆之，與為隱耳。」〕大夫莫之能對也，吾知三焉。」〔解其三事。〕武子怒曰：「大夫非不能也，讓父兄也。〔父兄，長老也。〕爾童子，而三掩人於朝。〔掩，蓋也。〕吾不在晉國，亡無日矣。」擊之以杖，折委笄。〔委，委貌冠。笄，簪也。〕

郤獻子分謗

靡笄之役，韓獻子將斬人。〔靡笄，齊山名。魯成二年，晉郤克伐齊，從齊師於靡笄之下，戰於鞌。獻子時為司馬，將斬人以為戮，罪在可赦。〕郤獻子駕，將救之，至，則既斬之矣。郤獻子請以徇，其僕曰：「子不將救之乎？」獻子曰：「敢不分謗乎！」〔言欲與韓子分謗共非也。言能如此，故從事不乖。〕

張侯御郤獻子

靡笄之役，郤獻子傷，〔傷於矢也。《傳》曰：「流血及屨，未絕鼓音。」〕曰：「余病喙。」〔喙，短氣貌。〕張侯御，曰：「三軍之心，在此車也。〔張侯，晉大夫解張也。在此車，謂車進則進、車退則退。〕其耳目在於旗鼓。〔耳聽鼓音，目視旗表。〕車無退表，鼓無退聲，〔表，旍旗也。車表鼓音，進退異數。〕軍事集焉。〔集，成也。〕吾子忍之，不可以言病。受命於廟，〔將行，告廟受戒命。〕受脤於社，〔脤，宜社之肉，盛以蜃器。〕甲冑而效死，戎之政也。〔帶甲纓冑，死而後已，此兵之常政。〕病未若死，祗以解志。」〔祗，適也。〕乃左并轡，右援枹而鼓之，馬逸不能止，三軍從之。〔逸，奔也。〕齊師大敗，逐之，三周華不注之山。〔周，匝也。華，齊地。不注，山名。〕

師勝而范文子後入

靡笄之役，郤獻子師勝而返，范文子後入。〔文子時佐上軍。〕武子曰：「燮乎，女亦知吾望爾也乎？」〔兵凶事，文子後入，故憂望。〕對曰：「夫師，郤子之師也，〔郤子請伐齊，又為元帥。〕其事臧。〔臧，善也。謂師有功。〕若先，則恐國人之屬耳目於我也，故不敢。」〔屬，猶注也。〕武子曰：「吾知免矣。」〔知免於咎。〕

郤獻子等各推功於上

靡笄之役，郤獻子見，公曰：「子之力也夫！」〔力，功也。〕對曰：「克也以君命命三軍之士，三軍之士用命，克也何力之有焉？」范文子見，公曰：「子之力也夫！」對曰：「燮也受命於中軍，以命上軍之士，上軍之士用命，燮也何力之有焉？」欒武子見，〔武子，晉卿，欒枝之孫、欒盾之子書也，時將下軍。〕公曰：「子之力也夫！」對曰：「書也受命於上軍，以命下軍之士，下軍之士用命，書也何力之有焉？」

苗賁皇謂郤獻子為不知禮

靡笄之役也，郤獻子伐齊。齊侯來，〔齊侯以靡笄之役，故服而朝晉，在魯成三年。〕獻之以得殞命之禮，〔獻，致饗也。獻籩豆之數，如征伐所獲國君之獻禮。以得，言不得也。伐國獲君，若秦獲晉惠，是為殞命。今齊雖敗，頃公不見得，非殞命也。故苗賁皇以郤克不知禮。司馬法曰：「其有殞命，行禮如會所，爭義不爭利。」　案：「苗賁皇」，公序本作「苗棼皇」。〕曰：「寡君使克也，不腆弊邑之禮，為君之辱，敢歸諸下執政，以整〔案：「整」，公序本作「憖」。〕御人。」〔歸，饋也。執政，執事也。整，頓也。御人，婦人。願以此報君御人之笑己者。　案：「整，頓也」，公序本作「憖，願也」。〕苗棼皇曰：「郤子勇而不知禮，〔棼皇，晉大夫，楚鬥椒之子。〕矜其伐而恥國君，〔矜，大也。伐，功也。〕其與幾何！」〔言將不終命。〕

車者論梁山崩

梁山崩，〔梁山，晉望也。崩在魯成五年。〕以傳召伯宗，〔傳，驛也。伯宗，晉大夫孫伯糾之子。〕遇大車當道而覆，立而辟之，曰：「避傳。」〔大車，牛車也。辟，使下道避車也。〕對曰：「傳為速也，若俟吾避，則加遲矣，〔加，益也。〕不如捷而行。」〔旁出為捷。〕伯宗喜，問其居，曰：「絳人也。」〔絳，晉國都。〕伯宗曰：「何聞？」曰：「梁山崩而以傳召伯宗。」伯宗問曰：「乃將若何？」對曰：「山有朽壤而崩，將若何？〔朽，腐也。不言政失所為而稱朽壤，言遜也。〕夫國主山川，〔為山川主。孔子曰：「夫顓臾為東蒙主。」〕故川涸山崩，君為之降服、出次，〔涸，竭也。川竭山崩，君降服縞素，出次於郊。〕乘縵、不舉，策於上帝，〔縵，車無文。不舉，不舉樂。策於上帝，以簡策之文告天也。周禮：「四鎮五嶽崩，命去樂。」〕國三日哭，以禮焉。〔以禮於神也。周禮：「國有大災，三日哭。」〕雖伯宗亦如是而已，其若之何？」問其名，不告；請以見，不許。〔以見於君。〕伯宗及絳，以告，而從之。〔以車者之言告君，君從之。〕

伯宗妻謂民不戴其上難必及

伯宗朝，以喜歸。〔朝罷而歸，有喜色。〕其妻曰：「子貌有喜，何也？」曰：「吾言於朝，諸大夫皆謂我智似陽子。」〔智辯如陽子處父。〕對曰：「陽子華而不實，主言而無謀，〔主，尚也。〕是以難及其身。子何喜焉？」伯宗曰：「吾飲諸大夫酒，而與之語，爾試聽之。」曰：「諾。」既飲，其妻曰：「諸大夫莫子若也。然而民不能戴其上久矣，〔戴，奉也。上，賢也，才在人上也。〕難必及子乎！盍亟索士整庇州犁焉。」〔亟，疾也。整，整頓也。庇，覆也。州犁，伯宗子伯州犁。　案：「整，整頓也」，公序本作「索，求也。憖，願也」。〕得畢陽。〔畢陽，晉士。〕

卷十二 晉語六

趙文子冠

趙文子冠，見欒武子，武子曰：「美哉！〔武子，欒書。禮：既冠，奠贄于君，遂以贄見卿大夫。美哉，美成人也。　案：「遂以贄見卿大夫」，公序本作「遂以贄見於卿大夫先生」。〕昔吾逮事莊主，〔莊，莊子，趙朔之謚，大夫稱主。趙朔將下軍，欒書佐之。〕華則榮矣，實之不知，請務實乎。」〔榮者，有色貌。實之不知，華而不實也。〕

見中行宣子，宣子曰：「美哉！〔宣子，晉大夫，中行桓子之子荀庚。〕惜也，吾老矣。」〔惜己年老，不見文子德所至。〕

見范文子，〔文子，范燮。〕文子曰：「而今可以戒矣，夫賢者寵至而益戒，不足者為寵驕。〔智不足者，得寵而驕。〕故興王賞諫臣，逸王罰之。吾聞古之王者，政德既成，又聽於民，〔詢于芻蕘，聽謗譽也。〕於是乎使工誦諫於朝，〔工，矇瞍也。誦，誦讀前世箴諫之語。〕在列者獻詩使勿兜，〔列，位也，謂公卿至於列士獻詩以諷也。兜，惑也。　案《述聞》卷二一：「『兜』當為『𠑹』。《說文》：『𠑹，癰蔽也。從人，象左右皆蔽形，讀若『瞽』。『勿𠑹，謂勿癰蔽也。』』」〕風聽臚言於巿，〔風，采也。臚，傳也。采聽商旅所傳善惡之言。〕辨祅祥於謠，〔辨，別也。祅，惡也。祥，善也。行歌曰謠，「丙之辰」、「檿弧箕服」之類是也。〕考百事於朝，〔百官職事。〕問謗譽於路，有邪而正之，盡戒之術也。〔術，道也。〕先王疾是驕也。」

見郤駒伯，駒伯曰：「美哉！〔駒伯，晉卿郤錡。〕然而壯不若老者多矣。」〔恃年自矜。〕

見韓獻子，〔獻子，晉卿韓厥。〕獻子曰：「戒之，此謂成人。成人在始與善。始與善，善進善，不善蔑由至矣；〔蔑，無也。〕始與不善，不善進不善，善亦蔑由至矣。如草木之產也，各以其物。〔物，類也。〕人之有冠，猶宮室之有牆屋也，糞除而已，又何加焉。」〔糞除，喻自修潔。〕

見智武子，武子曰：「吾子勉之，〔武子，晉卿，荀首之子荀罃。〕成、宣之後而老為大夫，非恥乎！〔成，成子，文子曾祖趙衰也。宣，宣子，文子祖父趙盾也。言文子二賢之後，長老乃為大夫，非恥乎。欲其修德早為卿也。〕成子之文，宣子之忠，其可忘乎！夫成子導前志以佐先君，導法而卒以政，可不謂文乎！〔導，達也。志，記也。佐，助也。先君，文公也。以政，得政。〕夫宣子盡諫於襄、靈，〔襄，文公子、靈公父。〕以諫取惡，不憚死進，可不謂忠乎！吾子勉之，有宣子之忠，而納之以成子之文，事君必濟。」〔濟，成也。〕

見苦成叔子，〔苦成叔子，郤犨。〕叔子曰：「抑年少而執官者眾，〔執官，為大夫。〕吾安容子。」

見溫季子，〔溫季子，郤至。〕季子曰：「誰之不如，可以求之。」〔言汝不如誰，可以求其次。不欲其高遠。〕

見張老而語之，〔張老，晉大夫張孟。〕張老曰：「善矣，從欒伯之言，可以滋；〔滋，益也。〕范叔之教，可以大；韓子之戒，可以成。物備矣，志在子。〔物，事也。人事已備，能行與否，在子之志。〕若夫三郤，亡人之言也，何稱述焉！〔不足稱述。〕智子之道善矣，〔道，訓也。〕是先主覆露子也。」〔先主，謂成、宣。露，潤也。　案：《述聞》卷二十一：「露與覆同義。」〕

范文子不欲伐鄭

厲公將伐鄭，〔厲公，晉景公之子州蒲。伐鄭，鄭從楚故也。在魯成十六年。〕范文子不欲，曰：「若以吾意，諸侯皆叛，則晉可為也。〔為，治也。〕唯有諸侯，故擾擾焉。凡諸侯，難之本也。〔叛輒伐之，故為難本。〕得鄭憂滋長，焉用鄭！」〔楚必救之，故憂益長。〕郤至曰：「然則王者多憂乎？」文子曰：「我王者也乎哉？〔言俱諸侯。〕夫王者成其德，而遠人以其方賄歸之，故無憂。〔方，所在之方。賄，財也。〕今我寡德而求王者之功，故多憂。〔我，晉也。〕子見無土而欲富者，樂乎哉？」〔無土求富，行不得息。〕

晉敗楚師於鄢陵

厲公六年，伐鄭，〔六年，魯成十六年。〕且使苦成叔及欒黶興齊、魯之師。〔苦成叔，郤犨。欒黶，欒書之子桓子。郤犨如齊，欒黶如魯，皆乞師。〕楚恭王帥東夷救鄭。〔恭王，楚莊王之子箴也，或作審。東夷，楚東之夷。〕楚半陣，公使擊之。欒書曰：「君使黶也興齊、魯之師，請俟之。」郤至曰：「不可。楚師將退，我擊之，必以勝歸。〔將退無鬥心，擊故可勝。〕夫陣不違忌，一閒也；〔違，避也。忌，晦也。閒，隙也。晦，陰氣盡，兵亦陰，故忌之。經書，六月甲午晦，晉侯及楚子、鄭伯戰于鄢陵。〕夫南夷與楚來而不與陣，二閒也；〔南夷，據在晉南。不與陣，不欲戰。〕夫楚與鄭陣而不與整，三閒也；〔雖俱陣，不整齊。〕且其士卒在陣而譁，四閒也；〔譁，囂也。〕夫眾聞譁則必懼，五閒也。鄭將顧楚，楚將顧夷，莫有鬥心，不可失也。」公說。於是敗楚師於鄢陵，欒書是以怨郤至。〔怨其反己，專其美。〕

郤至勇而知禮

鄢之戰，郤至以韎韋之跗注，三逐楚平王〔案：「楚平王」，札記引惠棟說：「『平』，當作『共』。」〕卒，〔三君云：「一染曰韎。」鄭後司農說：「以為韎，茅蒐染也。韎，聲也。」昭謂：茅蒐，今絳草也，急疾呼茅蒐成韎也。凡染一入為縓。跗注，兵服，自要以下注於跗。〕見王必下奔〔下車奔走。〕退戰。王使工尹襄問之以弓，〔工尹，楚官，襄其名。問，遺也。〕曰：「方事之殷也，〔事，戎事。殷，盛也。〕有韎韋之跗注，君子也，屬見不穀而下，無乃傷乎？」〔屬，適也。傷，恐其傷。〕郤至甲冑而見客，免冑而聽命，〔免，脫也。〕曰：「君之外臣至，以寡君之靈，閒蒙甲冑，〔蒙，被也，被介在甲冑之閒。〕不敢當拜君命之辱，為使者故，敢三肅之。」〔禮，軍事肅拜。肅拜，下手至地。〕君子曰：勇以知禮。〔禮，軍禮。〕

范文子論內睦而後圖外

鄢之役，晉人〔案：「晉人」，公序本作「大夫」。〕欲爭鄭，〔與楚爭鄭。〕范文子不欲，曰：「吾聞之，為人臣者，能內睦而後圖外，〔睦，親也。〕不睦內而圖外，必有內爭，盍姑謀睦乎！〔姑，且也。〕考訊其阜以出，則怨靖。」〔訊，問也。阜，眾也。靖，安也。言內且謀相親愛，乃考問百姓，知其虛實，然後出軍用師，則怨惡自安息。〕

范文子論外患與內憂

鄢之役，晉伐鄭，荊救之。〔荊，楚也。〕大夫欲戰，范文子不欲，曰：「吾聞之，君人者刑其民，〔以刑正其民　。〕成，而後振武於外，〔成，平也。〕是以內和而外威。〔威，畏也。〕今吾司寇之刀鋸日弊，〔刀鋸，小人之刑。弊，敗也，日敗，用之數也。〕而斧鉞不行。〔斧鉞，大刑。不行，不行於大臣也。〕內猶有不刑，而況外乎？夫戰，刑也，〔言用兵猶用刑。〕刑之過也。〔刑殺有過者也。〕過由大，〔由大臣也。〕而怨由細，〔怨望者由小細民。〕故以惠誅怨，〔誅，除也。〕以忍去過。〔忍以義斷。〕細無怨而大不過，而後可以武，刑外之不服者。今吾刑外乎大人，〔外者，刑不及也。〕而忍於小民，〔忍行之於小民。〕將誰行武？武不行而勝，幸也。〔幸，徼倖也。〕幸以為政，必有內憂。且唯聖人能無外患，又無內憂，詎非聖人，必偏而後可。〔詎，猶自也。偏，偏有一。〕偏而在外，猶可救也，〔在外，外有患也。〕疾自中起，是難。盍姑釋荊與鄭以為外患乎。」〔釋，置也。〕

范文子論勝楚必有內憂

鄢之役，晉伐鄭，荊救之。欒武子將上軍，范文子將下軍。〔上下，中軍之上下也。《傳》曰：「欒書將中軍，士燮佐之。」又曰：「欒、范以其族夾公行。」〕欒武子欲戰，范文子不欲，曰：「吾聞之，唯厚德者能受多福，無德而服者眾，必自傷也。〔不義而彊，其弊必速。〕稱晉之德，諸侯皆叛，國可以少安。〔稱，副也，副晉之德而為之宜。諸侯皆叛，不復征伐，還自整修，則國可以少安。〕唯有諸侯，故擾擾焉，凡諸侯，難之本也。且唯聖人能無外患又無內憂，詎非聖人，不有外患，必有內憂，盍姑釋荊與鄭以為外患乎！諸臣之內相與，必將輯睦。〔不復征伐，無所爭也。〕今我戰又勝荊與鄭，吾君將伐智而多力，〔力，功也。將自伐其智，自多其功。〕怠教而重斂，大其私暱而益婦人田，〔暱，近也，私近，謂嬖臣。大謂增其祿。婦人，愛妾也。〕不奪諸大夫田，則焉取以益此？諸臣之委室而徒退者，將與幾人？〔徒，空也。與，辭也。幾人，言必多。　案：「幾人，言必多」，發正卷一二：「『必』字疑『不』之誤。言委室徒退而不作亂者有幾人乎？」攷異卷三：「案『必』當作『不』。」〕戰若不勝，則晉國之福也；戰若勝，亂地之秩者也，〔亂地，亂故地也。秩，常也。〕其產將害大，盍姑無戰乎！」〔產，生也，言其生變將害大臣。〕

欒武子曰：「昔韓之役，惠公不復舍；〔韓之戰，秦獲惠公，在魯僖十五年。〕邲之役，三軍不振旅；〔楚敗晉師於邲，在魯宣十二年。師敗軍散，故不能振旅而入。〕箕之役，先軫不復命：〔晉人敗狄于箕，先軫死之，故不反命於君，在魯僖三十三年。〕晉國固有大恥三。今我任晉國之政，〔任，當也，武子時為上卿。〕不毀晉恥，又以違蠻、夷重之，〔違，避也。蠻、夷，楚也。〕雖有後患，非吾所知也。」〔不能慮遠。〕

范文子曰：「擇福莫若重，擇禍莫若輕，〔有二福擇取其重，有二禍擇就其輕。〕福無所用輕，禍無所用重，晉國故有大恥，與其君臣不相聽以為諸侯笑也，〔不相聽，謂惠公不與慶鄭相聽以隕於韓，先縠不與林父相聽以敗於邲，先軫不與襄公相聽以亡於箕。〕盍姑以違蠻、夷為恥乎。」

欒武子不聽，遂與荊人戰於鄢陵，大勝之。〔鄢陵，鄭地。〕於是乎君伐智而多力，怠教而重斂，大其私暱，殺三郤而尸諸朝，〔三郤，錡、犨、至也。尸，陳也。產將害大是也。〕納其室以分婦人，〔納，取也。室，妻妾貨財。〕於是乎國人不蠲，〔蠲，潔也，不潔公所為。〕遂弒諸翼，葬於翼東門之外，以車一乘。〔翼，故晉都，匠麗氏也。厲公侈，多外嬖，反自鄢，欲盡去群大夫，而立其左右，欲以胥童、夷羊五、長魚矯為卿，故殺三郤。長魚矯又以兵劫欒書、中行偃，將殺之，公不忍，使復其位。魯成十七年冬，厲公游于匠麗氏，欒書、中行偃執公。十八年正月，使程滑弒公，葬之以車一乘，不成喪也。〕厲公之所以死者，唯無德而功烈多，服者眾也。〔烈，業也。服者眾，謂魯成十二年會于瑣澤，敗狄于交剛。十三年敗秦于麻隧。十五年盟于戚，會吳于鍾離。十六年敗楚于鄢陵，會于柯陵伐鄭。十七年同盟于柯陵。〕

范文子論德為福之基

鄢之役，荊壓晉軍，〔壓，謂掩其不備。《傳》曰：「甲午晦，楚壓晉軍而陣。」〕軍吏患之，將謀。〔謀所以拒扞。〕范匄自公族趨過之，〔匄，范文子之子宣子也。自公族，為公族大夫。〕曰：「夷灶堙井，非退而何？」〔夷，平也。堙，塞也。使晉軍塞井夷灶，示必死，不復飲食。非退而何，言楚必退也。《傳》曰：「塞井夷灶，陳於軍中，而疏行首」是也。〕范文子執戈逐之，曰：「國之存亡，天命也，童子何知焉？且不及而言，姦也，必為戮。」〔言議不及匄，而匄言之，是為有姦，故必為戮。〕苗賁皇〔案：「苗賁皇，公序本作「苗棼皇。」〕曰：「善逃難哉！」〔文子欲匄讓大臣。不掩蓋人，是為避難。〕既退荊師於鄢，將穀，〔穀，處其館、食其穀也。《傳》曰：「晉師三日館穀。」〕范文子立於戎馬之前，〔公戎車馬前。〕曰：「君幼弱，諸臣不佞，〔佞，才也。〕吾何福以及此！吾聞之，『天道無親，唯德是授。』吾庸知天之不授晉且以勸楚乎，〔庸，用也。焉用知天不先授晉以福使勝楚，而勸楚修德以報晉乎。〕君與二三臣其戒之！〔戒，備也。〕夫德，福之基也，無德而福隆，猶無基而厚墉也，其壞也無日矣。」〔隆，盛也。墉，牆也。〕

范文子論私難必作

反自鄢，范文子謂其宗、祝〔宗，宗人。祝，家祝。　案：「祝，家祝」，公序本作「祝，祝史也」。〕曰：「君驕泰而有烈，〔烈，功也。〕夫以德勝者猶懼失之，而況驕泰乎？君多私，今以勝歸，私必昭。〔私，嬖臣妾也。昭，顯也。〕昭私，難必作，〔寵私必去舊，去舊必作難。〕吾恐及焉。凡吾宗、祝，為我祈死，〔祈，求也。〕先難為免。」〔免，免於亂。〕七年夏，范文子卒。〔晉厲公七年，魯成十七年。〕冬，難作，始於三郤，卒於公。〔公殺三郤，欒、中行畏誅，乃弒公。〕

欒書發郤至之罪

既戰，獲王子發鉤。〔發鉤，楚公子茷。《傳》曰：「囚楚公子茷。」　案：「楚公子茷」，發正卷一二：「『茷』是『茂』之誤。」〕欒書謂王子發鉤曰：「子告君〔使告晉君。〕曰：『郤至使人勸王戰，及齊、魯之未至也。〔言勸楚王使與晉戰，乞師於齊、魯，時尚未至，言晉可敗。〕且夫戰也，微郤至王必不免。』〔微，無也，言郤至見王必下趨，故得免。〕吾歸子。」〔子告晉君如此，吾令子歸楚。〕發鉤告君，君告欒書，欒書曰：「臣固聞之，〔固，久也。〕郤至欲為難，使苦成叔緩齊、魯之師，己勸君戰，〔案：此句下，公序本有注文：「己，郤至也。」〕戰敗，將納孫周，〔孫周，悼公周也。〕事不成，故免楚王。然戰而擅捨國君，而受其問，不亦大罪乎？〔問，謂弓也。〕且今君若使之於周，必見孫周。」君曰：「諾。」欒書使人謂孫周曰：「郤至將往，必見之！」郤至聘於周，公使覘之，見孫周。〔覘，微視也。〕是故使胥之昧與夷羊五刺郤至、苦成叔及郤錡，〔胥之昧，胥童也，及夷羊五，皆厲公嬖臣。〕郤錡謂郤至曰：「君不道於我，我欲以吾宗與吾黨夾而攻之，雖死必敗，君必危，〔案：公序本作「雖死必敗國，國敗君必危」。〕其可乎？」郤至曰：「不可。至聞之，武人不亂，〔勇而不義，則不為武。〕智人不詐，〔為詐，則不為智。〕仁人不黨。〔不群黨。〕夫利君之富，富以聚黨，〔利君寵祿，以得富，得富故有徒黨。〕利黨以危君，君之殺我也後矣。〔後，晚也。〕且眾何罪，鈞之死也，不若聽君之命。」〔鈞，等也，等一死，不欲為亂。〕是故皆自殺。〔《傳》曰：「三郤將謀於榭，長魚矯以戈殺之。」言自殺，取其不校自殺之道。〕既刺三郤，欒書弒厲公，乃納孫周而立之，實為悼公。

長魚矯脅欒中行

長魚矯既殺三郤，乃脅欒、中行〔謂與胥童共脅之。脅，劫也。欒、欒書，中行、中行偃也。〕而言於公曰：「不殺此二子者，憂必及君。」〔言二子懼誅，必將圖君。〕公曰：「一旦而尸三卿，不可益也。」對曰：「臣聞之，亂在內為宄，在外為姦，御宄以德，禦姦以刑。〔禦，止也。以德，以德綏之。以刑，謂誅除。〕今治政而內亂，不可謂德。除鯁而避彊，不可謂刑。〔鯁，害也。〕德刑不立，姦宄並至，臣脆弱，不能忍俟也。」乃奔狄。三月，厲公弒。〔魯成十七年十二月，長魚矯奔狄。閏月，欒、中行殺胥童。十八年正月，厲公弒。〕

韓獻子不從欒中行召

欒武子、中行獻子圍公於匠麗氏，〔匠麗氏，嬖大夫家。〕乃召韓獻子，獻子辭曰：「弒君以求威，非吾所能為也。〔求威，求立威。〕威行為不仁，事廢為不智，〔威行於君為不仁，事廢不成為不智。〕享一利亦得一惡，非所務也。昔者吾畜於趙氏，〔畜，養也。韓獻子見成養於趙盾。〕趙孟姬之讒，吾能違兵。〔孟姬，趙盾之子趙朔之妻，晉景公之姊，與盾之弟樓嬰通，嬰兄趙同、括放之。姬譖同、括於景公，景公殺之。時獻子能違其兵難，卒存趙武，未可脅與殺君。在魯成八年。〕人有言曰：『殺老牛莫之敢尸。』而況君乎？〔尸，主也。〕二三子不能事君，安用厥也！」中行偃欲伐之，欒書曰：「不可。其身果而辭順。〔果，謂敢行其志。〕順無不行，果無不徹，〔順者，人從之，故無不行。果者，志不疑，故無不徹。徹，達也。〕犯順不祥，伐果不克，〔克，勝也。〕夫以果戾順行，民不犯也，〔戾，帥也，以果敢帥順道而行之，故民不犯。〕吾雖欲攻之，其能乎！」乃止。

卷十三 晉語七

欒武子立悼公

既弒厲公，欒武子使智武子、彘恭子如周迎悼公。〔武子，欒書也。智武子，荀罃也。彘恭子，士魴也，食邑於彘。悼公，周子也，時年十四。〕庚午，大夫逆于清原。〔清原，晉境。〕公言於諸大夫曰：「孤始願不及此，〔及，至也。〕孤之及此，天也。〔引天以自重。〕抑人之有元君，將稟命焉。〔元，善也。稟，受也。〕若稟而棄之，是焚穀也；〔穀，所仰以生。〕其稟而不材，是穀不成也。〔不材，不可用。不成，謂秕也。〕穀之不成，孤之咎也；成而焚之，二三子之虐也。孤欲長處其願，出令將不敢不成，〔不敢為秕政。〕二三子為令之不從，故求元君而訪焉。〔訪，謀也。為民不從大夫之令，故求善君而謀之。〕孤之不元，廢也，其誰怨？〔廢，以不善見廢。〕元而以虐奉之，二三子之制也。〔制，專制。〕若欲奉元以濟大義，將在今日；若欲暴虐以離百姓，反易民常，亦在今日。〔反易民常，謂下不事上。〕圖之進退，願由今日。」〔悼公承篡弒之後，嫌臣不從，故以此約厲。〕大夫對曰：「君鎮撫群臣而大庇廕之，無乃不堪君訓而陷於大戮，以煩刑、史，〔刑，刑官，司寇。史，太史。掌書法。　案《述聞》卷二一：「『司寇』者，典刑之官，不得直謂之刑。太史非掌刑之官，不得與司寇並舉。韋說非也。刑史謂刑官之史，掌刑書以贊治者。」〕辱君之允令，〔允，信也。〕敢不承業。」乃盟而入。〔承，奉也。業，事也。〕

辛巳，朝于武宮。〔武宮，武公廟。〕定百事，立百官，〔議定百事，而立其官使主之。謂改其舊時之非者。〕育門子，選賢良，〔門子，大夫之適子，周禮曰：「其正室皆謂之門子。」育，長也。長育其才，選用賢良。〕興舊族，出滯賞，〔舊族，舊臣之子孫也。滯賞，謂有功於先君未賞者，謂呂相之屬。〕畢故刑，赦囚繫，〔故刑，若今被刑居作者。畢之，不復作矣。囚繫者赦之，《傳》曰：「宥罪戾」是也。〕宥閒罪，薦積德，〔閒罪，刑罰之疑者。宥，赦也。薦，進也，積德之士進用之。〕逮鰥寡，〔逮，及也。謂惠及也。〕振廢淹，〔振，起也。淹，久也。謂本賢人，以小罪久見廢，起用之也。〕養老幼，〔養有常餼。〕恤孤疾，〔無父曰孤。疾，廢疾也。〕年過七十，公親見之，〔謂賢知事者。〕稱曰王父，敢不承。〔稱曰王父，尊而親之，所以盡其心也。故不敢不承命。〕

悼公即位

二月乙酉，公即位。〔先館於外，至此乃就宮朝也。《傳》曰：「館于伯子同氏」是也。〕使呂宣子將〔案：「將」，公序本作「佐」。《述聞》卷二一：「當云『使呂宣子將新軍』。」〕下軍，〔宣子，呂錡之子呂相。〕曰：「邲之役，呂錡佐智莊子於上軍，〔上，當為下字之誤也。呂錡，廚武子也。智莊子，荀首也，時為下軍大夫。事在魯宣十二年。唐尚書云「荀首時將上軍」，誤也。〕獲楚公子穀臣與連尹襄老，以免子羽。〔連尹，楚官名。子羽，智莊子之子智罃之字。邲之戰，楚人囚智罃，莊子以其族反之，廚武子御莊子射襄老，獲之，遂載其尸，射公子穀臣，囚之，以二者歸。魯成三年，晉人歸楚穀臣與襄老之尸，以求智罃，楚人許之，故曰「以免子羽」。〕鄢之役，親射楚王而敗楚師，〔魯成十六年，晉楚戰于鄢陵，呂錡射楚恭王中目，楚師敗，楚養由基射呂錡，中項而死。〕以定晉國而無後，〔無後，子孫無在顯位者。〕其子孫不可不崇也。」〔崇，高也。〕使彘恭子將新軍，〔案《述聞》卷二一：「當云『使彘恭子佐下軍』」並以為自此句至「故以彘季屏其宗」一段當在「公即位」句之下、「使呂宣子將新軍」句之上。〕曰：「武子之季、文子之母弟也。〔季，少子。武子，士會也。文子，士燮也。母弟，同母弟。〕武子宣法以定晉國，至於今是用。〔宣，明也。法，執秩之法。〕文子勤身以定諸侯，至於今是賴。〔定諸侯，謂為軍帥能使諸侯事晉。賴，蒙也。〕夫二子之德，其可忘乎！」故以彘季屏其宗。〔屏，藩也。〕使令狐文子佐之，〔文子，魏犨之孫、顆之子魏頡也。令狐，邑名。〕曰：「昔克潞之役，秦來圖敗晉功，魏顆以其身卻退秦師于輔氏，親止杜回，其勳銘於景鍾。〔克，勝也。魯宣十五年六月癸卯，晉荀林父將滅赤狄潞氏。七月，秦桓公伐晉，次于輔氏，欲敗晉兵。壬午，晉景公治兵以略狄土。及雒，魏顆敗秦師于輔氏，獲杜回。輔氏，晉地。杜回，秦力士。勳，功也。景鍾，景公鍾。〕至于今不育，其子不可不興也。」〔育，遂也。〕

君知士貞子之帥志博聞而宣惠於教也，使為太傅。〔貞子，晉卿士穆子之子士渥濁也。帥，循也。宣，遍也。惠，順也。〕知右行辛之能以數宣物定功也，使為元司空。〔右行辛，晉大夫賈辛也。數，計也。宣，明也。物，事也。能以計數明事定功，故為司空。司空掌邦事，謂建都邑、起宮室、經封洫之屬。〕知欒糾之能御以和于政也，使為戎御。〔欒糾，晉大夫弁糾。政，軍政。戎御，御公戎車。〕知荀賓之有力而不暴也，使為戎右。〔荀賓，晉大夫。戎右，公戎車之右。知有力而不暴，故可親近。〕

欒伯請公族大夫，〔欒伯，欒武子。公族大夫，掌公族與卿之子弟。〕公曰：「荀家惇惠，〔荀家，晉大夫。〕荀會文敏，〔荀會，荀家之族。〕黶也果敢，〔黶，欒書之子桓子。〕無忌鎮靜，〔無忌，韓厥之子公族穆子。鎮，重也。靜，安也。〕使茲四人者為之。〔茲，此也。〕夫膏粱之性難正也，〔膏，肉之肥者；粱，食之精者。言食肥美者，率多驕放，其性難正。〕故使惇惠者教之，〔教之道藝。〕使文敏者導之，〔導其志也。〕使果敢者諗之，〔諗，告也，告得失。〕使鎮靜者修之。〔修治其氣性。〕惇惠者教之，則遍而不倦；〔倦，懈也。〕文敏者導之，則婉而入；〔婉，順也。〕果敢者諗之，則過不隱；鎮靜者修之，則壹。〔壹，均一也。〕使茲四人者為公族大夫。

公知祁奚之果而不淫也，使為元尉。〔祁奚，晉大夫，高梁伯之子。元尉，中軍尉。〕知羊舌職之聰敏肅給也，使佐之。〔羊舌職，晉羊舌大夫之子。敏，達也。肅，敬也。給，足也。〕知魏絳之勇而不亂也，使為元司馬。〔魏絳，犨之子莊子也。元司馬，中軍司馬。〕知張老之智而不詐也，使為元候。〔張老，晉大夫張孟。元候，中軍候奄。〕知鐸遏寇之恭敬而信彊也，使為輿尉。〔遏寇，晉大夫。輿尉，上軍尉。〕知籍偃之惇帥舊職而恭給也，使為輿司馬。〔籍偃，晉大夫，籍季之子籍遊也。輿司馬，上軍司馬也。〕知程鄭端而不淫，且好諫而不隱也，使為贊僕。〔程鄭，晉大夫，荀驩之曾孫、程季之子。端，正也。淫，邪也。贊僕，乘馬御也，六騶屬焉。案：「荀驩」，《發正》卷一三：「『驩』，當作『騅』字之誤也。」〕

悼公始合諸侯

始合諸侯于虛朾以救宋，〔虛朾，宋地。宋魚石叛宋而之楚，楚伐宋，取彭城以封之，故悼公合諸侯以救宋。在魯成十八年。〕使張老延君譽于四方，且觀道逆者。〔延，陳也，陳君之稱譽於四方，且觀察諸侯之有道德與逆亂者。〕呂宣子卒，〔宣子，呂相。〕公以趙文子為文也，〔文子，趙武。文，有文德。〕而能恤大事，使佐新軍。〔說云：「新軍，中軍也。」昭謂：時但言新軍，新軍無中。　案：正文「使佐新軍」，《述聞》卷二一：「『佐』字涉下文『使佐新軍』而訛，『佐』當為『將』。」〕三年，公始合諸侯。〔悼公三年，魯襄二年。悼公元年，始合諸侯于虛朾。此言始合者，謂四年將會于雞丘，於此始命。〕四年，諸侯會于雞丘，〔雞丘，雞澤也。在魯襄三年。〕於是乎布命、結援、修好、申盟而還。〔命謂朝聘之數，同好惡、救災患之屬。申，尋也。〕令狐文子卒，〔文子，魏頡。〕公以魏絳為不犯，〔不可犯以罪。〕使佐新軍。〔《傳》曰：「魏絳多功，以趙武為賢而為之佐。」然則讓武使為將，而絳佐之。〕使張老為司馬，〔代魏絳。〕使范獻子為候奄。〔代張老。候奄，元候也。獻子，范文子之族昆弟士富也。〕公譽達于戎。〔戎，諸戎無終子之屬。〕五年，諸戎來請服，使魏莊子盟之，於是乎始復霸。〔莊子，魏絳。繼文公後，故曰復霸。〕

四年，會諸侯於雞丘，〔述上會時。〕魏絳為中軍司馬，公子揚干亂行於曲梁，〔揚干，悼公之弟。行，行列。曲梁，晉地。〕魏絳斬其僕。〔僕，御也。〕公謂羊舌赤〔赤，羊舌職之子銅鞮伯華。〕曰：「寡人屬諸侯，〔屬，會也。〕魏絳戮寡人之弟，為我勿失。」〔戮，辱也。為我執之勿失。〕赤對曰：「臣聞絳之志，有事不避難，有罪不避刑，其將來辭。」〔辭，陳其辭狀。〕言終，魏絳至，授僕人書而伏劍。〔僕人，掌傳命。絳聞公怒，欲自殺。〕士魴、張老交止之。〔交，夾也。〕僕人授公，公讀書曰：「臣誅於揚干，不忘其死。〔誅，責也。〕日君乏使，使臣狃中軍之司馬。〔日，前日。狃，正也。〕臣聞師眾以順為武，〔順，順令也。〕軍事有死無犯為敬，〔有死其事，無犯其令，是為敬命。〕君合諸侯，臣敢不敬，〔敢不敬奉其職。〕君不說，請死之。」〔請就死。〕公跣而出，〔跣，徒跣也。〕曰：「寡人之言，兄弟之禮也。子之誅，軍旅之事也，請無重寡人之過。」反役，與之禮食，〔反役，自役反也。禮食，公食大夫之禮。〕令之佐新軍。〔上章曰：「以魏絳為不犯，使佐新軍」是也。〕

祁奚薦子午以自代

祁奚辭於軍尉，〔辭，請老也。〕公問焉，曰：「孰可？」〔誰可自代。〕對曰：「臣之子午可。人有言曰：『擇臣莫若君，擇子莫若父。』午之少也，婉以從令，〔少，稚也。婉，順也。〕遊有鄉，處有所，好學而不戲。〔不戲弄也。〕其壯也，彊志而用命，〔此壯，謂未二十時。志，識也。命，父命。〕守業而不淫。〔業，所學事業。〕其冠也，和安而好敬，〔冠，二十也。〕柔惠小物，〔柔，仁也。惠，愛也。〕而鎮定大事，〔鎮，安也。言智思能安定也。〕有直質而無流心，〔流，放也。〕非義不變，〔言從義也。〕非上不舉。〔舉，動也。放上而動。〕若臨大事，其可以賢於臣。〔大事，軍事。〕臣請薦所能擇而君比義焉。」〔薦，進也。所能擇，父能擇子，比，比方也。義，宜也。〕公使祁午為軍尉，歿平公，軍無秕政。〔歿，終也。平公，悼公之子彪。秕，以穀諭也。〕

魏絳諫悼公伐諸戎

五年，無終子嘉父使孟樂因魏莊子納虎豹之皮以和諸戎。〔悼公五年，魯襄四年。無終，山戎之國，今為縣，在北平。子，爵也。嘉父，名也。孟樂，嘉父之臣。莊子，魏絳。和諸戎，諸戎欲服從於晉。〕公曰：「戎、狄無親而好得，不若伐之。」〔無親，無恩親。好得，貪貨財。〕魏絳曰：「勞師於戎，而失諸華，〔諸華，華夏。用師於戎，不得存恤諸侯，諸侯必叛，故失。〕雖有功，猶得獸而失人也，安用之？且夫戎、狄荐處，〔荐，聚也。〕貴貨而易土。〔貴，重也。易，輕也。〕予之貨而獲其土，其利一也；邊鄙耕農不儆，其利二也；戎、狄事晉，四鄰莫不震動，其利三也。〔震，懼也。〕君其圖之！」公說，故使魏絳撫諸戎，於是乎遂伯。

悼公使韓穆子掌公族大夫

韓獻子老，〔獻子，韓厥。說云：「為公族大夫，老而辭位。」昭謂：韓厥，晉卿。魯成十六年《傳》曰：「韓厥將下軍。」十八年，晉悼公即位，《傳》曰：「韓獻子為政。」〕使公族穆子受事於朝。〔穆子，厥之長子無忌也。唐尚書云：「獻子致仕，而用其子為公族大夫。」昭謂：初，悼公元年使無忌為公族大夫，後七年，獻子告老，欲使為卿，有廢疾，讓其弟起，公聽之，更使掌公族大夫，在魯襄七年。〕辭曰：「厲公之亂，無忌備公族，不能死。〔亂，謂見弒。公族，同姓。〕臣聞之曰：『無功庸者，不敢居高位。』〔國功曰功，民功曰庸。〕今無忌，智不能匡君，使至於難，仁不能救，勇不能死，敢辱君朝以忝韓宗，請退也。」固辭不立。悼公聞之，曰：「難雖不能死君而能讓，不可不賞也。」使掌公族大夫。〔掌，主也。初為公族大夫，今使主之，以是為賞。〕

悼公使魏絳佐新軍

悼公使張老為卿，〔卿，佐新軍。〕辭曰：「臣不如魏絳。夫絳之智能治大官，〔大官，卿也。〕其仁可以利公室不忘，〔不忘利公室。〕其勇不疚於刑，〔疚，病也。能斷決。〕其學不廢其先人之職。若在卿位，外內必平。且雞丘之會，其官不犯〔不犯，戮揚干。〕而辭順，不可不賞也。」公五命之，固辭，乃使為司馬。使魏絳佐新軍。〔事已見上，欲見張老之讓，故復言之。〕

悼公賜魏絳女樂歌鍾

十二年，公伐鄭，軍于蕭魚。〔悼公十二年，魯襄十一年。鄭從楚，故伐之。軍蕭魚，鄭服也。〕鄭伯嘉來納女、工、妾三十人，女樂二八，〔嘉，鄭僖公子簡公也。女，美女也。工，樂師也。《傳》曰：「賂晉侯以師悝、師觸、師蠲」是也。妾，給使者。女、工、妾，凡三十人。女樂，今伎女也。八人為佾，備八音也。或云：「女工，有巧伎者也。」與傳相違，失之矣。賈侍中云：「妾，女樂也。」下別有女樂二八，則賈君所云似非也。〕歌鍾二肆，〔歌鍾，歌時通奏。肆，列也。凡懸鍾磬，全為肆，半為堵。〕及寶鎛，〔鎛，小鍾也。寶，鄭所寶。〕輅車十五乘。〔輅，廣車。車，軘車也。十五，各十五也。《傳》曰：「廣車、軘車，淳十五，凡兵車百乘。」淳，偶也。〕公錫魏絳女樂一八、歌鍾一肆，曰：「子教寡人和諸戎、狄而正諸華，於今八年，七合諸侯，寡人無不得志，請與子共樂之。」〔八年，和戎、狄後八年也。七合諸侯，一謂魯襄五年會于戚，二謂七年會于鄬，三謂八年會於邢丘，四謂九年同盟于戲，五謂十年會于柤，六謂十一年會于亳城北，七謂今會于蕭魚。〕魏絳辭曰：「夫和戎、狄，君之幸也。〔幸，幸而合。〕八年之中，七合諸侯，君之靈也。〔靈，神也。〕二三子之勞也，〔謂諸軍帥。〕臣焉得之？」〔焉得專也。〕公曰：「微子，寡人無以待戎，無以濟河，〔微，無也。濟河，南服鄭。〕二三子何勞焉！子其受之。」君子曰：「能志善也。」〔志，識也。〕

司馬侯薦叔向

悼公與司馬侯升臺而望曰：「樂夫！」〔司馬侯，晉大夫汝叔齊。樂見士民之殷富。〕對曰：「臨下之樂則樂矣，德義之樂則未也。」〔善善為德。惡惡為義。〕公曰：「何謂德義？」對曰：「諸侯之為，日在君側，〔為，行也。〕以其善行，以其惡戒，可謂德義矣。」公曰：「孰能？」對曰：「羊舌肸習於春秋。〔肸，叔向之名。春秋，紀人事之善惡而目以天時，謂之春秋，周史之法也。時孔子未作春秋。〕乃召叔向使傅太子彪。〔彪，平公也。〕

卷十四 晉語八

陽畢教平公滅欒氏

平公六年，〔平公，悼公之子彪。六年，魯襄二十一年。〕箕遺及黃淵、嘉父作亂，不克而死。〔箕遺、黃淵、嘉父，皆晉大夫，欒盈之黨。盈父欒黶娶范宣子之女曰叔祁，生盈。黶卒，祁與其老州賓通，盈患之。祁懼，愬諸宣子，曰：「盈將為亂。」盈好施，士歸之。宣子執政，畏其多士，使城著，將逐之，箕遺、黃淵等知之而作亂。宣子殺遺、淵、嘉父、司空靖、邴豫、董叔、邴師、申書、羊舌虎、叔羆。〕公遂逐群賊，〔群賊，欒盈之黨。謂智起、中行喜、州綽、邢蒯之屬。逐之出奔齊。〕謂陽畢曰：「自穆侯以至于今，亂兵不輟，〔陽畢，晉大夫。穆侯，唐叔八世孫、桓叔之父，晉亂自桓叔始。輟，止也。〕民志不厭，禍敗無已。〔厭，極也。已，止也。〕離民且速寇，恐及吾身，若之何？」〔速，召也。〕陽畢對曰：「本根猶樹，〔本根，亂本，謂欒氏猶尚樹立。〕枝葉益長，本根益茂，是以難已也。今若大其柯，〔柯，斧柄，所操以伐木。〕去其枝葉，絕其本根，可以少閒。」〔閒，息也。謂滅欒氏而去其黨。〕

公曰：「子實圖之。」對曰：「圖在明訓，〔訓，教也。〕明訓在威權，〔言既有明教，在威權以行之。〕威權在君。〔言不在臣。〕君掄賢人之後有常位於國者而立之，〔掄，擇也。常位，謂世有功烈於國而中微者。〕亦掄逞志虧君以亂國者之後而去之，〔逞，快也。〕是遂威而遠權。〔遂，申也。遠權，權及後嗣。〕民畏其威，而懷其德，莫能勿從。〔言皆從君。〕若從，則民心皆可畜。〔皆可畜養而教導之。〕畜其心而知其欲惡，人孰偷生？〔欲惡，情欲好惡。偷，苟也。〕若不偷生，則莫思亂矣。且夫欒氏之誣晉國久也，〔誣，罔也。以惡取善曰誣。謂欒書弒厲公，然民被其德，不以為惡。《傳》曰：「武子之德在民，若周人之思邵公。」〕欒書實覆宗，弒厲公以厚其家，〔覆，敗也。宗，大宗也。謂殺厲立悼，以取重於國厚其家。〕若滅欒氏，則民威矣。〔威，畏也。〕今吾若起瑕、原、韓、魏之後而賞立之，則民懷矣。〔瑕、瑕嘉；原、原軫；韓、韓萬；魏，畢萬之後：皆晉賢人有常位於國者。〕威與懷各當其所，則國安矣，君治而國安，欲作亂者誰與？」

君曰：「欒書立吾先君，〔先君，悼公。〕欒盈不獲罪，如何？」〔言盈不得罪於國，為其母范祁所譖耳，如何可滅。〕陽畢曰：「夫正國者，不可以暱於權，〔暱，近也。言當遠權為久長計。〕行權不可以隱於私。〔以私恩隱蔽其罪，無以正國。〕暱於權，則民不導；〔不可訓導。〕行權隱於私，則政不行。政不行，何以導民？民之不導，亦無君也，〔與無君同。〕則其為暱與隱也，復害矣，且勤身。〔復，反也。勤，勞也。反害于國而勞君身。〕君其圖之！若愛欒盈，則明逐群賊，而以國倫數而遣之，〔群賊，盈之黨。倫，理也。〕厚箴戒圖以待之。〔箴，猶敕也。待，備也。〕彼若求逞志而報於君，罪孰大焉，滅之猶少。〔猶少，滅之恐少。〕彼若不敢而遠逃，乃厚其外交而勉之，以報其德，不亦可乎？」〔謂賂其所適之國，厚寄託之而勸勉焉。〕

公許諾，盡逐群賊而使祁午及陽畢適曲沃逐欒盈，〔祁午，中軍尉。曲沃，欒盈邑。〕欒盈出奔楚。遂令於國人曰：「自文公以來有力於先君而子孫不立者，將授立之，得之者賞。」〔授以爵位而立之。〕居三年，〔後三年也。〕欒盈晝入，為賊於絳。〔欒盈在楚一年而奔齊。魯襄二十三年，齊莊公使析歸父以藩載盈及其士納諸曲沃。夏四月，盈帥曲沃之甲因魏獻子以晝入絳。〕范宣子以公入于襄公之宮，〔襄宮完固，故就之。《傳》曰：「奉公以如固宮。」〕欒盈不克，出奔曲沃，〔《傳》曰：「晉圍曲沃。」〕遂刺欒盈，滅欒氏。〔刺，殺也。《傳》曰：「晉人克欒盈于曲沃，盡殺欒氏之族黨。」〕是以沒平公之身無內亂也。

辛俞從欒氏出奔

欒懷子之出，〔懷子，盈也，出奔楚。〕執政使欒氏之臣勿從，〔執政，正卿范宣子也。〕從欒氏者為大戮施。〔施，陳也，陳其尸。〕欒氏之臣辛俞行，〔行，從盈也。〕吏執之，獻諸公。公曰：「國有大令，何故犯之？」對曰：「臣順之也，豈敢犯之？執政曰『無從欒氏而從君』，是明令必從君也。臣聞之曰：『三世事家，君之；〔三世為大夫家臣，事之如國君。〕再世以下，主之。』〔大夫稱主。〕事君以死，事主以勤，君之明令也。自臣之祖，以無大援於晉國，世隸於欒氏，於今三世矣，臣故不敢不君。今執政曰：『不從君者為大戮』，臣敢忘其死而叛其君，以煩司寇。」〔敢，不敢也。言不敢忘死而叛其君，煩君司寇以刑臣。〕公說，〔說其執義。〕固止之，不可，厚賂之。辭曰：「臣嘗陳辭矣，心以守志，辭以行之，所以事君也。若受君賜，是墮其前言。〔墮，壞也。臣無二君，若受君賜，是有二心。〕君問而陳辭，未退而逆之，何以事君？」〔逆，反也。〕君知其不可得也，乃遣之。

叔向母謂羊舌氏必滅

叔魚生，其母視之，〔叔魚，晉大夫，叔向母弟羊舌鮒。視，相察也。〕曰：「是虎目而豕喙，〔虎視眈眈。豕喙長而銳。〕鳶肩而牛腹，〔鳶肩，肩井斗出。牛腹，脅脹。〕谿壑可盈，是不可饜也，〔《水》注川曰谿。壑，溝也。〕必以賄死。」〔後為贊理，受雍子女而抑邢侯，邢侯殺之。〕遂不視。〔不自養視。〕楊食我生，〔楊，叔向邑。食我，叔向子伯石也，其母夏姬之女。〕叔向之母聞之，往，及堂，聞其號也，乃還，曰：「其聲，豺狼之聲，終滅羊舌氏之宗者，必是子也。」〔宗，同宗也。食我既長，黨於祁盈，盈獲罪，晉殺盈及食我，遂滅祁氏、羊舌氏，在魯昭二十八年。〕

叔孫穆子論死而不朽

魯襄公使叔孫穆子來聘，〔在襄二十四年。〕范宣子問焉，〔宣子，晉正卿士匄。〕曰：「人有言曰：『死而不朽』，何謂也？」〔言身死而名不朽滅。〕穆子未對。宣子曰：「昔匄之祖，自虞以上為陶唐氏，〔言在舜世不改堯號。〕在夏為御龍氏，〔夏，夏后孔甲之世。《傳》曰：「陶唐氏既衰，其後曰劉累，學擾龍於豢龍氏，以事孔甲，能飲食龍，夏后嘉之，賜氏曰御龍氏。」〕在商為豕韋氏，〔商，謂武丁之後為豕韋氏。初，祝融之後彭姓為大彭，大彭、豕韋二國，為商伯。其後商滅豕韋，劉氏自御龍代豕韋，故《傳》曰：「以更豕韋之後。」〕在周為唐、杜氏。〔周，武王之世。唐、杜，二國名。豕韋自商之末，改國於唐，周成王滅唐而封弟唐叔虞，遷唐于杜，謂之杜伯。〕周卑，晉繼之，為范氏，其此之謂也？」〔卑，王室微也。晉繼之者，謂為盟主以總諸侯。為范氏者，杜伯為宣王大夫，宣王殺之，其子隰叔去周適晉，生子輿，為晉理官，其孫士會為晉正卿，食邑於范為范氏。〕對曰：「以豹所聞，此之謂世祿，非不朽也。〔世祿，世食官邑。〕魯先大夫臧文仲，其身歿矣，其言立於後世，〔言其立言可法者，謂若教行父事君，告糴於齊之屬。〕此之謂死而不朽。」

范宣子與和大夫爭田

范宣子與和大夫爭田，久而無成。〔成，平也。和，晉和邑之大夫也。爭田之疆界，久而不平。　案：「和，晉和邑之大夫也」，《攷異》卷三：「當作『和大夫，晉和邑之大夫也』十字，今各本誤奪。」〕宣子欲攻之，問於伯華。〔伯華，羊舌赤，魯襄三年，代父職為中軍尉之佐。〕伯華曰：「外有軍，內有事。赤也，外事也，〔言主軍也。〕不敢侵官。〔非其官而舉之，為侵官。〕且吾子之心有出焉，可徵訊也。」〔出，以軍旅出也。徵，召也。訊，問也。〕問於孫林甫，〔林甫，衛大夫孫文子，魯襄十四年，逐衛獻公，立孫剽。二十六年，甯喜殺剽而納獻公，林甫遂以戚叛事晉。〕孫林甫曰：「旅人，所以事子也，唯事是待。」〔旅，客也，言寄客之人，不敢違命。〕問於張老，〔三君云：「張老，中軍司馬也。」昭謂：魯襄三年，悼公以張老為司馬，至襄十六年，平公即位，以其子張君臣代之，此時為上軍將。〕張老曰：「老也以軍事承子，非戎，則非吾所知也。」〔戎，兵也。〕問於祁奚，〔祁奚既老，平公元年，復為公族大夫。〕祁奚曰：「公族之不恭，公室之有回，〔回，邪也。〕內事之邪，〔內，朝內也。〕大夫之貪，是吾罪也。〔大夫，公族大夫也，然則祁奚掌之。〕若以君官從子之私，懼子之應且憎也。」〔外應受我，內憎其非。〕問於籍偃，〔籍偃，上軍司馬籍遊。〕籍偃曰：「偃也以斧鉞從於張孟，〔孟，張老字。〕日聽命焉，若夫子之命也，何二之有？〔夫子，張孟。〕釋夫子而舉，〔釋，舍也。舉，動也。〕是反吾子也。」〔吾子，宣子，宣子為上卿。本使我聽命於張孟，今若背之而從子之私，是反吾子之前令。〕問於叔魚，〔叔魚，叔向之弟。〕叔魚曰：「待吾為子殺之。」

叔向聞之，見宣子曰：「聞子與和未寧，〔寧，息也。〕遍問於大夫，又無決，盍訪之訾祏。〔訾祏，宣子家臣。〕訾祏實直而博，直能端辨之，〔端，正也。辨，別也。〕博能上下比之，且吾子之家老也。〔家臣室老。〕吾聞國家有大事，必順於典刑，〔典，常也。刑，法也。〕而訪諮於耇老，而後行之。」司馬侯見，〔侯，汝叔齊。〕曰：「聞吾子有和之怒，吾以為不信。諸侯皆有二心，是之不憂，〔二心，欲叛晉。〕而怒和大夫，非子之任也。」祁午見，〔午，中軍尉。〕曰：「晉為諸侯盟主，子為正卿，若能靖端諸侯，使服聽命於晉，晉國其誰不為子從，何必和？〔言皆從子之命，何但和大夫乎。〕盍密和，〔和，和平也。〕和大以平小乎！」〔勸以大德平小怨。〕

宣子問於訾祏，訾祏對曰：「昔隰叔子違周難於晉國，〔隰叔，杜伯之子。違，避也。宣王殺杜伯，隰叔避害適晉。〕生子輿為理，〔子輿，士蒍之字。理，士官也。〕以正於朝，朝無姦官；為司空，以正於國，國無敗績。〔績，功也。〕世及武子，佐文、襄為諸侯，諸侯無二心。〔父子為世。及，至也。謂士蒍生成伯缺，成伯缺生武子士會。文公五年，士會攝右，為大夫，佐襄公以伯諸侯，諸侯無二心。〕及為卿，以輔成、景，軍無敗政。〔文公生成公，成公生景公。〕及為成師，居太傅，〔唐尚書云：「為成公軍師，兼太傅官。」昭謂：此「成」當為「景」字誤耳，魯宣九年，晉成公卒，至十六年，晉景公請于王，以黻冕命士會將中軍，且為太傅。〕端刑法，緝訓典，〔緝，和也。〕國無姦民，〔士會為政，盜賊奔秦是也。〕後之人可則，是以受隨、范。〔隨、范，晉二邑。〕及文子成晉、荊之盟，〔文子，武子之子燮也。晉使士燮盟楚於宋西門之外，在魯成十二年。〕豐兄弟之國，使無有閒隙，〔豐，厚也。閒隙，瑕釁也。兄弟，鄭、衛之屬。晉、楚為好，不相加戎，所以厚兄弟之國。〕是以受郇、櫟。〔郇、櫟，晉二邑。〕今吾子嗣位，於朝無姦行，於國無邪民，於是無四方之患，而無外內之憂，賴三子之功而饗其祿位。〔三子，子輿、武子、文子。〕今既無事矣，而非和，〔非，恨也。〕於是加寵，將何治為？」〔晉加寵於子，將何為治乎。〕宣子說，乃益和田而與之和。〔以所爭田益之，與之平和也。〕

訾祏死范宣子勉范獻子

訾祏死，范宣子謂獻子〔獻子，宣子之子范鞅。〕曰：「鞅乎！昔者吾有訾祏也，吾朝夕顧焉，〔顧，問也。〕以相晉國，且為吾家。今吾觀女也，專則不能，謀則無與也，〔無賢臣也。〕將若之何？」對曰：「鞅也，居處恭，不敢安易，〔易，簡也，不敢自安，而為簡略。〕敬學而好仁，和於政而好其道，〔言己為政貴和，而好說其道。〕謀於眾不以賈好，〔賈，求也。言心樂咨，不以求為好。〕私志雖衷，不敢謂是也，必長者之由。」〔衷，善也。由，從也。〕宣子曰：「可以免身。」

師曠論樂

平公說新聲，〔說，樂也。新聲者，衛靈公將如晉，舍于濮水之上，聞琴聲焉，甚哀，使師涓以琴寫之。至晉，為平公鼓之，師曠撫其手而止之曰：「止，此亡國之音也。昔師延為紂作靡靡之樂，後而自沈於濮水之中，聞此聲者，必於濮水之上乎！」〕師曠曰：「公室其將卑乎！〔師曠，晉主樂太師子野。〕君之明兆於衰矣。〔兆，形也。　案：《太平御覽·樂部七》引《國語》正文此句，「明」作「萌」，無「於」字。〕夫樂以開山川之風也，〔開，通也。故八音以通八風。〕以耀德於廣遠也。〔耀，明也。〕風德以廣之，〔風，風宣其德，廣之於四方也。作樂各象其德，韶、夏、護、武是也。〕風山川以遠之，〔遠，遠其德。周禮，每樂一變，各有所致，謂鱗介毛羽之物，山林川澤天地之神祗也。〕風物以聽之，〔言風化之動，物莫不傾耳而聽。〕修詩以詠之，修禮以節之。夫德廣遠而有時節，〔作之有時，動有禮節。〕是以遠服而邇不遷。」

叔向諫殺豎襄

平公射鴳，不死，〔鴳，鳸，小鳥。〕使豎襄搏之，失。〔豎，內豎，襄，名也。〕公怒，拘將殺之。叔向聞之，夕，〔夕至於朝。〕君告之。叔向曰：「君必殺之。昔吾先君唐叔射兕于徒林，殪，以為大甲，〔兕，似牛而青，善觸人。徒林，林名。一發而死曰殪。甲，鎧也。〕以封于晉。〔言有才藝以受封爵。〕今君嗣吾先君唐叔，射鴳不死，搏之不得，是揚吾君之恥者也。君其必速殺之，勿令遠聞。」〔殺之益聞，詭辭以諫。〕君忸怩，乃趣赦之。〔忸怩，慚貌。〕

叔向論比而不別

叔向見司馬侯之子，撫而泣之，〔撫，拊之也。〕曰：「自此其父之死，吾蔑與比而事君矣！昔者此其父始之，我終之，〔謂其所建為及諫爭，相為終始，以成其事。〕我始之，夫子終之，無不可。」〔無不可，言皆從。〕籍偃在側，曰：「君子有比乎？」〔君子周而不比，故偃問之。〕叔向曰：「君子比而不別。比德以贊事，比也〔贊，佐也。〕引黨以封己，〔引，取也。封，厚也。〕利己而忘君，別也。」〔別，別為朋黨也。〕

叔向與子朱不心競而力爭

秦景公使其弟鍼來求成，〔景公，秦穆公之玄孫、桓公之子。鍼，后子伯車也。在魯襄二十六年。〕叔向命召行人子員。〔行人，掌賓客之官。員，名也。〕行人子朱曰：「朱也在此。」叔向曰：「召子員。」子朱曰：「朱也當御。」〔當，直也。御，進也。言次應直事。〕叔向曰：「肸也欲子員之對客也。」子朱怒曰：「皆君之臣也，班爵同，〔與員同也。〕何以黜朱也？」〔黜，退也。〕撫劍就之。叔向曰：「秦、晉不和久矣，今日之事幸而集，〔集，成也。〕子孫饗之。〔饗，饗其福。饗，或為賴。〕不集，三軍之士暴骨。〔必復戰鬥。〕夫子員導賓主之言無私，子常易之。〔易，變也。〕姦以事君者，吾所能禦也。」拂衣從之，〔拂，褰也。〕人救之。平公聞之曰：「晉其庶乎！〔庶幾於興。〕吾臣之所爭者大。」師曠侍，曰：「公室懼卑，其臣不心競而力爭。」

叔向論忠信而本固

諸侯之大夫盟于宋，〔盟在魯襄二十七年，晉、楚始同盟，以弭諸侯之兵。〕楚令尹子木欲襲晉軍，〔子木，屈到之子屈建也。《傳》曰：「將盟，楚人衷甲。」襲，掩也。〕曰：「若盡晉師而殺趙武，則晉可弱也。」〔趙武，晉正卿文子也。〕文子聞之，謂叔向曰：「若之何？」叔向曰：「子何患焉。忠不可暴，〔不可侵暴。〕信不可犯，〔犯，陵也。〕忠自中，〔自中出也。〕而信自身，〔身行信也。〕其為德也深矣，其為本也固矣，故不可抈也。〔抈，動也。〕今我以忠謀諸侯，〔謀安諸侯。〕而以信覆之，〔覆驗其忠。〕荊之逆諸侯也亦云，〔亦云欲弭兵為忠信。逆，迎也。〕是以在此。若襲我，是自背其信而塞其忠也。〔塞，絕也。〕信反必斃，〔斃，踣也。〕忠塞無用，〔無以用諸侯也。〕安能害我？且夫合諸侯以為不信，諸侯何望焉。為此行也，荊敗我，諸侯必叛之，〔以弭兵召諸侯，而衷甲以襲晉，故諸侯必叛之。〕子何愛於死，死而可以固晉國之盟主，何懼焉？」〔言晉有信，諸侯必歸之。〕是行也，以藩為軍，〔藩，籬落也。不設壘壁。〕攀輦即利而舍，〔攀，引也。輦，輦車也。即，就也。言人引車就水草便利之地而舍之。〕候遮扞衛不行，〔候，候望。遮，遮罔。晝則候遮，夜則扞衛。扞衛，謂羅闉、狗附也。張羅闉，去壘五十步而陳，周軍之前後左右，彉弩注矢以誰何，謂之羅闉。又二十人為曹輩，去壘三百步，畜犬其中，或視前後、左右，謂之狗附。皆昏而設，明而罷。候遮二十人居狗附處，以視聽候望，明而設，昏而罷。不行者，不設之。〕楚人不敢謀，畏晉之信也。〔畏晉守信，諸侯與之，故不敢謀。〕自是沒平公無楚患。

叔向論務德無爭先

宋之盟，〔弭兵之盟。〕楚人固請先歃。〔楚人，子木。歃，歃血也。〕叔向謂趙文子曰：「夫霸王之勢，在德不在先歃，子若能以忠信贊君，〔贊，佐也。〕而裨諸侯之闕，〔裨，補也。闕，缺也。〕歃雖在後，諸侯將載之，何爭於先？若違於德而以賄成事，〔政以賄成。〕今雖先歃，諸侯將棄之，何欲於先？昔成王盟諸侯于岐陽，〔岐山之陽。〕楚為荊蠻，〔荊州之蠻。〕置茅蕝，設望表，與鮮卑〔案：「鮮卑」，公序本作「鮮牟」。注同。〕守燎，故不與盟。〔置，立也。蕝，謂束茅而立之，所以縮酒。望表，謂望祭山川，立木以為表，表其位也。鮮卑，東夷國。燎，庭燎也。〕今將與狎主諸侯之盟，唯有德也，〔狎，更也。〕子務德無爭先，務德，所以服楚也。」乃先楚人。〔讓使楚先。〕

趙文子請免叔孫穆子

虢之會，〔諸侯之大夫尋宋之盟，在魯昭元年。〕魯人食言，〔食，偽也。言魯使叔孫穆子如會尋宋之盟，欲以脩好弭兵，尋盟未退，而魯伐莒取鄆，是虛偽其言。〕楚令尹圍將以魯叔孫穆子為戮，〔令尹圍，楚恭王之子。〕樂王鮒求貨焉不予。〔鮒，晉大夫樂桓子也。〕趙文子謂叔孫曰：「夫楚令尹有欲於楚，〔欲得楚國。〕少懦於諸侯。〔懦，弱也。以諸侯為弱。〕諸侯之故，求治之，不求致也。〔故，事也。必欲治之，非但求致之而已。〕其為人也，剛而尚寵，〔尚，好也。好自尊寵。〕若及，必不避也。〔以事及於罪者，必加治戮，無所避也。〕子盍逃之？不幸，必及於子。」對曰：「豹也受命於君，以從諸侯之盟，為社稷也。〔為欲衛社稷也。〕若魯有罪，而受盟者逃，必不免，〔不免於討。〕是吾出而危之也。若為諸侯戮者，魯誅盡矣，必不加師，請為戮也。夫戮出於身實難，〔難居也。〕自他及之何害？〔何害於義。〕苟可以安君利國，美惡一心也。」〔美生惡死。〕

文子將請之於楚，樂王鮒曰：「諸侯有盟未退，而魯背之，安用齊盟？〔齊，一也。〕縱不能討，又免其受盟者，晉何以為盟主矣，〔言無以復齊一諸侯。〕必殺叔孫豹。」文子曰：「有人不難以死安利其國，可無愛乎！若皆卹國如是，則大不喪威，而小不見陵矣。若是道也果，〔果，必行也。〕可以教訓，何敗國之有！吾聞之曰：『善人在患，弗救不祥；惡人在位，不去亦不祥。』必免叔孫。」固請於楚而免之。

趙文子為室張老謂應從禮

趙文子為室，〔室，宮也。〕斲其椽而礱之，〔椽，榱也。礱，磨也。〕張老夕焉而見之，〔見匠者為之也。〕不謁而歸。〔謁，告也。〕文子聞之，駕而往，曰：「吾不善，子亦告我，何其速也？」〔速，去速也。〕對曰：「天子之室，斲其椽而礱之，加密石焉；〔密，細密文理。石，謂砥也。先粗礱之，加之密砥。〕諸侯礱之；〔無密石也。〕大夫斲之；〔不礱。〕士首之。〔斲其首也。〕備其物，義也；〔物備得宜，謂之義。〕從其等，禮也。〔從尊卑之等，謂之禮。〕今子貴而忘義，富而忘禮，吾懼不免，何敢以告。」文子歸，令之勿礱也。匠人請皆斲之，〔通更斲之。〕文子曰：「止。為後世之見之也，〔為，使也。〕其斲者，仁者之為也，其礱者，不仁者之為也。」

趙文子稱賢隨武子

趙文子與叔向遊於九原，〔「原」，當作「京」也。京，晉墓地。〕曰：「死者若可作也，〔作，起也。〕吾誰與歸？」叔向曰：「其陽子乎！」〔陽子，處父。〕文子曰：「夫陽子行廉直於晉國，不免其身，〔廉直，剛而無計，為狐射姑所殺。〕其知不足稱也。」〔稱，述也。〕叔向曰：「其舅犯乎！」文子曰：「夫舅犯見利而不顧其君，其仁不足稱也。〔見利。見全身之利。謂與晉文避難，至將反國，無輔佐安國之心，授璧請亡，其仁不足稱也。鄭後司農以為詐請亡，要君以利也。〕其隨武子乎！〔武子，范會。〕納諫不忘其師，〔言聞之於師。〕言身不失其友，〔身有善行，稱友之道。〕事君不援而進，〔進，進賢也。〕不阿而退。」〔阿，隨也。退，退不肖也。言不隨君，必欲進賢退不肖。〕

秦后子謂趙孟將死

秦后子來奔，〔后子，景公之弟鍼。來在魯昭元年。〕趙文子見之，問曰：「秦君道乎？」〔問有道否。〕對曰：「不識。」〔難即言之，故曰不識。〕文子曰：「公子辱於敝邑，必避不道也。」對曰：「有焉。」〔有不道事。〕文子曰：「猶可以久乎？」對曰：「鍼聞之，國無道而年穀龢熟，〔言國無道而年穀和熟，天不譴覺，必恃而驕也。〕鮮不五稔。」〔鮮，少也。稔，年也。少不至五年而亡也。〕文子視日曰：「朝夕不相及，誰能俟五！」〔言朝恐不至夕。〕文子出，后子謂其徒〔徒，從者也。〕曰：「趙孟將死矣！夫君子寬惠以卹後，猶恐不濟。今趙孟相晉國，以主諸侯之盟，思長世之德，歷遠年之數，猶懼不終其身；今忨日而㵣歲，，〔忨，偷也。㵣遲也。〕怠偷甚矣，〔怠，懈也。偷，苟也。〕非死逮之，必有大咎。」〔逮，及也。大咎，非常之禍。〕冬，趙文子卒。

醫和視平公疾

平公有疾，秦景公使醫和視之，〔和，名也。〕出曰：「不可為也。〔為，治也。〕是謂遠男而近女，〔遠師輔，近女色。〕惑以生蠱；〔惑於女以生蠱疾。〕非鬼非食，惑以喪志。〔疾非鬼神，亦非飲食，生於淫惑，以喪其志。〕良臣不生，天命不祐。〔祐，助也。良臣，謂趙孟。不生，將死。〕若君不死，必失諸侯。」趙文子聞之曰：「武從二三子〔二三子，晉諸卿。〕以佐君為諸侯盟主，於今八年矣，內無苛慝，諸侯不二，〔苛，煩也。慝，惡也。〕子胡曰『良臣不生，天命不祐』？」對曰：「自今之謂。〔從今以往。〕和聞之曰：『直不輔曲，明不規闇，〔言文子不能以明直規輔平公之闇曲，使至淫惑。〕拱〔案：「拱」，公序本作「搖」。注同。〕木不生危，〔拱木，大木也。危，高險也。〕松柏不生埤。』〔埤，下濕也。以言文子不久存。〕吾子不能諫惑，使至於生疾，又不自退而寵其政，〔寵，榮也。〕八年之謂多矣，〔已為多也。〕何以能久！」文子曰：「醫及國家乎？」對曰：「上醫醫國，〔止其淫惑，是為醫國。〕其次疾人，固醫官也。」〔官，猶職也。〕文子曰：「子稱蠱，何實生之？」對曰：「蠱之慝，穀之飛實生之。〔慝，惡也。言蠱之為惡害于嘉穀，穀為之飛，若是類生蠱疾也。〕物莫伏於蠱，莫嘉於穀，〔伏，藏也。嘉，善也。〕穀興蠱伏而章明者也。〔穀氣起則蠱伏藏，穀不朽蠹而人食之，章明之道也。〕故食穀者，晝選男德以象穀明，〔選擇有德者而親近之，以象人之食穀而有聰明。〕宵靜女德以伏蠱慝，〔靜，安也。伏，去也。言夜當安女之有德者以禮自節，以去己蠱害之疾。言蠱害穀，猶女害男。〕今君一之，〔一，一晝夜也。〕是不饗穀而食蠱也，〔蠱，喻女也。〕是不昭穀明而皿蠱也。〔皿，器也。為蠱作器而受也。〕夫文，『蟲』、『皿』為『蠱』，吾是以云。」〔文，字也。〕文子曰：「君其幾何？」對曰：「若諸侯服不過三年，不服不過十年，〔諸侯服，則專於色。〕過是，晉之殃也。」〔過十年，荒淫之禍及國。〕是歲也，趙文子卒，諸侯叛晉，〔叛晉從楚。〕十年，平公薨。〔十年，後十年，在魯昭十年。〕

叔向均秦楚二公子之祿

秦后子來仕，〔避景公，仕於晉。〕其車千乘。〔從車千乘。〕楚公子干來仕，其車五乘。〔子干，恭王之庶子公子比。魯昭元年，楚公子圍弒郟敖，子干奔晉。〕叔向為太傅，實賦祿，韓宣子問二公子之祿焉，〔宣子，韓起，代趙文子為政。〕對曰：「大國之卿，一旅之田，〔公之孤四命，五百人為旅，為田五百頃。〕上大夫，一卒之田。〔上大夫一命，百人為卒，為田百頃。〕夫二公子者，上大夫也，皆一卒可也。」宣子曰：「秦公子富，若之何其鈞之？」〔鈞，同也。〕對曰：「夫爵以建事，〔事，職事也。〕祿以食爵，〔隨祿尊卑。〕德以賦之，功庸以稱之，〔稱，副也。〕若之何以富賦祿也！夫絳之富商，韋藩木楗以過於朝，〔韋藩，蔽前後。木楗，木檐也。〕唯其功庸少也，〔言無功庸，雖富不得服尊服過于朝。〕而能金玉其車，文錯其服，〔文，文織。錯，錯鏤。言富商之財，足以金玉其車，文錯其服，以無爵位，故不得為耳，則上韋藩木楗是也。〕能行諸侯之賄，〔言其財賄足以交於諸侯。〕而無尋尺之祿，無大績於民故也。〔績，功也。八尺曰尋。〕且秦、楚匹也，若之何其回於富也。」〔回，曲也。〕乃均其祿。

鄭子產來聘

鄭簡公使公孫成子來聘，〔簡公，僖公之子嘉也。成子，子產之謚，鄭穆公之孫、子國之子也。〕平公有疾，韓宣子贊授客館。〔贊，導也。〕客問君疾，對曰：「寡君之疾久矣，上下神祇無不遍諭，〔諭，謂祭祀告謝。〕而無除。今夢黃熊入於寢門，〔公夢熊似羆。〕不知人殺乎，抑厲鬼邪！」〔人殺，主殺人。厲鬼，惡鬼。〕子產曰：「以君之明，子為大政，其何厲之有？〔大政，美大之政。〕僑聞之，〔僑，子產名。〕昔者鯀違帝命，殛之于羽山，〔帝，堯也。殛，放而殺也。〕化為黃熊，以入于羽淵，〔羽山之淵，鯀既死而神化也。〕實為夏郊，〔禹有天下而郊祀也。〕三代舉之。〔舉，謂不廢其禮。〕夫鬼神之所及，〔吉凶所及。〕非其族類，則紹其同位，〔紹，繼也。殷、周祀之是也。〕是故天子祀上帝，〔上帝，天也。〕公侯祀百辟，〔以死勤事，功及民者。〕自卿以下不過其族。〔族，親族也。〕今周室少卑，〔卑，微也。〕晉實繼之，〔謂為盟主統諸侯也。〕其或者未舉夏郊邪？」宣子以告，祀夏郊，〔為周祀也。〕董伯為尸，〔董伯，晉大夫。神不歆非類，則董伯其姒姓乎！尸，主也。〕五日，公見子產，〔祭後五日，平公有瘳，故見之。〕賜之莒鼎。〔莒鼎出於莒。《傳》曰：「賜子產莒之二方鼎。」方鼎，鼎方上也。〕

叔向論憂德不憂貧

叔向見韓宣子，宣子憂貧，叔向賀之，宣子曰：「吾有卿之名，而無其實，〔實，財也。〕無以從二三子，〔從，隨其賻贈之屬。〕吾是以憂，子賀我何故？」對曰：「昔欒武子無一卒之田，〔上大夫一卒之田，欒書為晉上卿，而又不及。〕其宮不備其宗器，〔宮，室。宗器，祭器。〕宣其德行，順其憲則，使越于諸侯，〔越，發聞也。〕諸侯親之，戎、狄懷之，〔懷，歸也。〕以正晉國，行刑不疚，〔疚，病也。〕以免於難。〔免弒君之難。〕及桓子驕泰奢侈，貪慾無藝，〔藝，極也。桓子，欒書之子黶。〕略則行志，〔略，犯也。則，法也。〕假貸居賄，〔居，蓄也。〕宜及於難，而賴武之德，以沒其身。及懷子改桓之行，而修武之德，〔懷子，桓子之子盈也。〕可以免於難，而離桓之罪，以亡於楚。〔亡，奔。〕夫郤昭子，〔郤至也。〕其富半公室，其家半三軍，恃其富寵，以泰于國，〔奢泰於國。〕其身尸於朝，其宗滅於絳。不然，夫八郤，五大夫三卿，〔三卿，郤錡、郤犨、郤至，又有五人為大夫也。〕其寵大矣，一朝而滅，莫之哀也，唯無德也。今吾子有欒武子之貧，吾以為能其德矣，〔能行其德。〕是以賀。若不憂德之不建，而患貨之不足，將弔不暇，何賀之有？」宣子拜稽首焉，曰：「起也將亡，賴子存之，非起也敢專承之，〔專獨承受。〕其自桓叔以下嘉吾子之賜。」〔桓叔，韓氏之祖曲沃桓叔也。桓叔生子萬，受韓以為大夫，是為韓萬。〕

卷十五 晉語九

叔向論三姦同罪

士景伯如楚，〔景伯，晉理官士彌牟。如楚，聘也。〕叔魚為贊理。〔叔魚，羊舌鮒。贊，佐也。景伯如楚，故叔魚攝其官也。《傳》曰：「叔魚攝理。」〕邢侯與雍子爭田，〔二子皆晉大夫。邢侯，楚申公巫臣之子，巫臣奔晉，晉與之邢。雍子，故楚大夫，奔晉，晉與之鄐。爭鄐田之疆界也。〕雍子納其女於叔魚以求直。〔不直，故納直女。《傳》曰：「罪在雍子。」〕及斷獄之日，叔魚抑邢侯，〔斷，決也。抑，枉也。〕邢侯殺叔魚與雍子於朝。韓宣子患之，叔向曰：「三姦同罪，請殺其生者而戮其死者。」〔陳尸為戮。〕宣子曰：「若何？」對曰：「鮒也鬻獄，〔鬻，賣也。〕雍子賈之以其子，邢侯非其官也而干之。〔官，司寇。干，犯也。〕夫以回鬻國之中，〔回，邪也。中，平也。〕與絕親以買直，與非司寇而擅殺，其罪一也。」邢侯聞之，逃。遂施邢侯氏，〔施，劾捕也。〕而尸叔魚與雍子於市。〔死時在朝，故尸於市。在魯昭十四年。〕

中行穆子帥師伐狄圍鼓

中行穆子帥師伐狄，圍鼓。〔穆子，晉卿，中行偃之子荀吳中行伯也。狄，鮮虞也。鼓，白狄別邑。事在魯昭十五年。〕鼓人或請以城叛，穆子不受，軍吏曰：「可無勞師而得城，子何不為？」穆子曰：「非事君之禮也。夫以城來者，必將求利於我。〔利，爵賞也。〕夫守而二心，姦之大者也；賞善罰姦，國之憲法也。許而弗予，失吾信也；若其予之，賞大姦也。姦而盈祿，善將若何？〔盈，滿也。〕且夫狄之憾者以城來盈願，〔憾，恨也。〕晉豈其無？〔豈無恨者。〕是我以鼓教吾邊鄙貳也。〔貳，二心也。〕夫事君者，量力而進，〔進，取也。〕不能則退，不以安賈貳。」〔賈，市也。安，謂不勞師而得鼓。〕令軍吏呼城，儆將攻之，未傅而鼓降。〔傅，著也。〕中行伯既克鼓，以鼓子苑支來。〔苑支，鼓子鳶鞮也。穆子既克鼓，以鳶鞮歸，既獻而反之。其後，又叛。魯昭二十二年，荀吳襲鼓，滅之，以鳶鞮歸，使涉佗守之。〕令鼓人各復其所，非僚勿從。〔僚，官也。〕

鼓子之臣曰夙沙釐，以其孥行，〔釐將妻子從鼓子也。〕軍吏執之，辭曰：「我君是事，非事土也。名曰君臣，豈曰土臣？今君實遷，〔遷，徙也。〕臣何賴於鼓？」〔賴，利也。〕穆子召之，曰：「鼓有君矣，〔君，謂涉佗。〕爾心〔案：「心」，公序本作「止」。〕事君，吾定而祿爵。」〔定，安也。而，女也。〕對曰：「臣委質於狄之鼓，未委質於晉之鼓也。〔質，贄也。士贄以雉，委贄而退。〕臣聞之：委質為臣，無有二心。委質而策死，古之法也。〔言委贄於君，書名於冊，示必死也。〕君有烈名，臣無叛質。〔烈，明也。〕敢即私利以煩司寇而亂舊法，其若不虞何！」〔即，就也。虞，度也。若就私利，是謂叛君。叛君有罪，故煩司寇。舊法，冊死之法。若臣皆如是，是將有不意度而至之患者，晉其如之何也。〕穆子歎而謂其左右曰：「吾何德之務而有是臣也？」〔吾當修務何德，而得若此之臣乎？〕乃使行。既獻，〔既獻功也。〕言於公，〔言釐之賢於公。公，傾公，昭公之子去疾也。〕與鼓子田於河陰，〔河陰，晉河南之田，使君而田也。〕使夙沙釐相之。

范獻子戒人不可以不學

范獻子聘於魯，〔獻子，范宣子之子士鞅。聘在魯昭二十一年。〕問具山、敖山，魯人以其鄉對。〔言其鄉之山也。〕獻子曰：「不為具、敖乎？」對曰：「先君獻、武之諱也。」〔獻，伯禽之曾孫、微公之子獻公具。武，獻公之庶子武公敖。〕獻子歸，遍戒其所知曰：「人不可以不學。吾適魯而名其二諱，為笑焉，唯不學也。〔言學則必知諱，不見笑也。禮，入境而問禁，入門而問諱。〕人之有學也，猶木之有枝葉也。木有枝葉，猶庇廕人，而況君子之學乎？」

董叔欲為繫援

董叔將娶於范氏，〔董叔，晉大夫。范氏，范宣子之女。〕叔向曰：「范氏富，盍已乎！」〔言富必驕，驕必陵人。已，止也。〕曰：「欲為繫援焉。」〔欲自繫綴，以為援助。〕他日，董祁愬於范獻子〔祁，董叔之妻、獻子之姝，范姓祁名也。　案：「范姓祁名也」，札記：「此當讀『范姓祁』三字為句，『名也』二字，淺人添之耳。」〕曰：「不吾敬也。」獻子執而紡於庭之槐，〔紡，懸也。〕叔向過之，曰：「子盍為我請乎？」叔向曰：「求繫，既繫矣；求援，既援矣。欲而得之，又何請焉？」

趙簡子欲有鬥臣

趙簡子曰：「魯孟獻子有鬥臣五人。我無一，何也？」〔簡子，晉卿，趙文子之孫、景子之子趙鞅志父。孟獻子，魯大夫仲孫蔑。鬥臣，捍難之士。〕叔向曰：「子不欲也。若欲之，肸也待交捽可也。」〔此言欲勇則勇士至。〕

閻沒叔寬諫魏獻子無受賄

梗陽人有獄，將不勝，〔梗陽，魏氏之邑。獄，訟也。〕請納賂於魏獻子，獻子將許之。〔獻子，晉正卿，魏戊之父魏舒也。《傳》曰：「梗陽人有獄，魏戊不能斷，以獄上其大宗，賂以女樂，獻子將受之。」或云：「大宗，即舒也。」昭謂：大宗，訟者之大宗也，為訟者納賂。〕閻沒謂叔寬曰：「與子諫乎！〔閻沒，閻明；叔寬，女齊之子叔褒：皆晉大夫。《傳》曰：「魏戊使二子諫。」〕吾主以不賄聞於諸侯，〔主，獻子。不賄，不貪財。〕今以梗陽之賄殃之，不可。」〔殃，猶病也。〕二人朝，而不退。獻子將食，問誰於庭，曰：「閻明、叔褒在。」召之，使佐食。〔佐，猶勸也。〕比已食，三歎。既飽，獻子問焉，曰：「人有言曰：唯食可以忘憂。吾子一食之閒而三歎，何也？」同辭對曰：「吾小人也，貪。饋之始至，懼其不足，故歎。中食而自咎也，曰：豈主之食而有不足？是以再歎。主之既已食，願以小人之腹，為君子之心，屬饜而已，是以三歎。」〔屬，適也。饜，飽也。已，止也。適小飽足，則自節止也。〕獻子曰：「善。」乃辭梗陽人。〔善，二子善諭而不逆，獻子能覺改也。〕

董安于辭趙簡子賞

下邑之役，董安于多。〔下邑，晉邑。董安于，趙簡子家臣。多，多功也。周禮曰：「戰功曰多。」魯定十三年，簡子殺邯鄲大夫趙午，午之子稷以邯鄲叛。午，荀寅之甥也。荀寅，范吉射之姻也。二人作亂，攻趙氏之宮。簡子奔晉陽，晉人圍之，時安于力戰有功。〕趙簡子賞之，辭，〔辭，不受也。〕固賞之，對曰：「方臣之少也，進秉筆，贊為名命，稱於前世，立義於諸侯，〔言見稱譽於前世，諸侯以為義。〕而主弗志。〔志，識也。〕及臣之壯也，耆其股肱以從司馬，〔耆，致也。司馬，掌兵。〕苛慝不產。及臣之長也，端委韠帶以隨宰人，民無二心。〔端，玄端也。委，委貌也。韠，韋蔽膝也。帶，大帶也。宰人，宰官也。〕今臣一旦為狂疾，而曰『必賞女』，〔言戰鬥為凶事，猶人有狂易之疾相殺傷也。〕與余〔案：「與余」二字公序本作「是」字。〕以狂疾賞也，不如亡！」趨而出，乃釋之。

趙簡子以晉陽為保鄣

趙簡子使尹鐸為晉陽。〔尹鐸，簡子家臣。晉陽，趙氏邑。為，治也。〕請曰：「以為繭絲乎？抑為保鄣乎？」〔繭絲，賦稅。保鄣，蔽捍也。小城曰保。禮記曰：「遇入保者。」〕簡子曰：「保鄣哉！」尹鐸損其戶數。〔損其戶，則民優而稅少。〕簡子誡襄子〔襄子，簡子之子無恤。〕曰：「晉國有難，而無以尹鐸為少，無以晉陽為遠，必以為歸。」〔所謂保鄣。〕

郵無正諫趙簡子無殺尹鐸

趙簡子使尹鐸為晉陽，曰：「必墮其壘培。〔墮，壞也。壘，荀寅、士吉射圍趙氏所作壁壘也。〕吾將往焉，若見壘培，是見寅與吉射也。」〔壘墼曰培。　案《攷異》卷三：「此四字當在注『壘壁也』之下。」〕尹鐸往而增之。〔增高其壘，因以自備。〕簡子如晉陽，見壘，怒〔既不墮，又增之，故怒。〕曰：「必殺鐸也而後入。」大夫辭之，〔辭，請也。〕不可，〔可，肯也。〕曰：「是昭余讎也。」〔昭，明也。明我怨讎以辱我。〕郵無正進，〔無正，晉大夫郵良伯樂也。〕曰：「昔先主文子少釁於難，〔文子，簡子之祖趙武。釁，猶離也。難，謂莊姬之讒，趙氏見討。〕從姬氏於公宮，〔姬氏，莊姬，趙朔之妻、文子之母、晉景公之女，淫於趙嬰，嬰之二兄趙同、趙括放之。姬讒同、括，景公殺之，文子從莊姬於公宮。　案《攷異》卷三：「景公」當作「成公」。〕有孝德以出在公族，〔為公族大夫。〕有恭德以升在位，〔在卿位也。〕有武德以羞為正卿，〔正卿，上卿。羞，進也。〕有溫德以成其名譽，失趙氏之典刑，〔典，常也。刑，法也。〕而去其師保，〔在公宮，故無師保。〕基於其身，以克復其所。〔基，始也。始更修之於身，以能復其先。〕及景子長於公宮，〔景子，文子之子、簡子之父趙成也。從其王母在公宮。〕未及教訓而嗣立矣，亦能纂修其身以受先業，無謗於國，順德以學子，〔學，教也。〕擇言以教子，擇師保以相子。今吾子嗣位，有文之典刑，有景之教訓，重之以師保，加之以父兄，〔同宗之父兄也。〕子皆疏之，以及此難。〔荀、士之難。〕夫尹鐸曰：『思樂而喜，思難而懼，人之道也。委土可以為師保，吾何為不增？』〔言見壘培可以戒懼，足當師保，何為不增。〕是以修之，庶曰可以鑑而鳩趙宗乎！〔鑑，鏡也。鳩，安也。〕若罰之，是罰善也。罰善必賞惡。臣何望矣！」簡子說，曰：「微子，吾幾不為人矣！」〔微，無也。〕以免難之賞賞尹鐸。〔免難之賞，軍賞也。言見戒而懼，懼則有備，是為免難。〕初，伯樂與尹鐸有怨，〔伯樂，無正字。〕以其賞如伯樂氏，〔如，之也。〕曰：「子免吾死，敢不歸祿。」〔祿，所得賞。〕辭曰：「吾為主圖，非為子也。怨若怨焉。」〔若，如也。怨自如故。〕

鐵之戰趙簡子等三人誇功

鐵之戰，趙簡子曰：「鄭人擊我，吾伏弢衉血，鼓音不衰。〔鐵，衛地。弢，弓衣也。晉中行寅、范吉射以朝歌叛，齊、鄭與之。魯哀二年，齊人輸范氏粟，鄭罕達、駟弘送之，范吉射逆之，簡子禦之，遇於戚，遂戰於鐵。鄭人擊簡子中肩，斃于車中，伏弢上，猶能擊鼓。面汙血曰衉血。〕今日之事，莫我若也。」衛莊公為右，〔莊公，衛靈公太子蒯聵，圖殺少君不成，奔晉，簡子許納之，時為簡子車右。〕曰：「吾九上九下，擊人盡殪。〔殪，死也。九上九下車以救簡子。〕今日之事，莫我加也。」郵無正御，〔無正，王良。御，為簡子御。〕曰：「吾兩鞁將絕，吾能止之。〔鞁，靷也。能止馬徐行，故不絕。〕今日之事，我上之次也。」〔言次蒯聵。〕駕而乘材，兩鞁皆絕。〔乘，轢也。材，橫木也。〕

衛莊公禱

衛莊公禱，〔禱，謂將戰時請福也。〕曰：「曾孫蒯聵以諄〔案《述聞》卷二一：「『諄』當為『諒』。」注同。〕趙鞅之故，〔諄，佐也。〕敢昭告于皇祖文王、〔昭，明也。皇，大也。文王，康叔之父。〕烈祖康叔、〔烈，顯也。〕文祖襄公、〔文，言有文德也。襄公，蒯聵之祖父、靈公之考。〕昭考靈公，〔昭，明也。靈公，蒯聵之父。〕夷請無筋無骨，〔夷，傷也。戰鬥不能無傷。無筋，無絕筋。無骨，無折骨。〕無面傷，〔傷於面。〕無敗用，〔用，兵用也。〕無隕懼，〔隕，隕越也。〕死不敢請。」〔言不敢請，歸之神也。〕簡子曰：「志父寄也。」〔志父，簡子後名。春秋書趙鞅入晉陽以叛，後得反國，故改為志父。寄，寄請也。〕

史黯諫趙簡子田于螻

趙簡子田于螻，〔螻，晉君之囿。〕史黯聞之，以犬待于門。〔史黯，晉太史墨，時為簡子史。犬，田犬。門，君囿門。〕簡子見之，曰：「何為？」曰：「有所得犬，欲試之茲囿。」〔茲，此也。〕簡子曰：「何為不告？」對曰：「君行臣不從，不順。〔言君從法，臣從君。〕主將適螻而麓不聞，〔麓，主君苑囿之官。《傳》曰：「山林之木，衡麓守之。」〕臣敢煩當日。」〔當日，直日也。言主將之君囿，不煩麓以告君，臣亦不敢煩主之直日以自白也。〕簡子乃還。

少室周知賢而讓

少室周為趙簡子之右，〔少室周，簡子之臣。右，戎右。〕聞牛談有力，〔牛談，簡子臣也。〕請與之戲，〔戲，角力也。〕弗勝，致右焉。〔致右於談。〕簡子許之，使少室周為宰，〔宰，家宰也。〕曰：「知賢而讓，可以訓矣。」

史黯論良臣

趙簡子曰：「吾願得范、中行之良臣。」〔范吉射、中行寅。〕史黯侍，曰：「將焉用之？」簡子曰：「良臣，人之所願也，又何問焉？」對曰：「臣以為不良故也。夫事君者，諫過而賞善，〔諫過，匡救其惡。賞善，將順其美。〕薦可而替否，〔薦，進也。替，去也。《傳》曰：「君所謂可而有否焉，臣獻其否以成其可。君所謂否而有可焉，臣獻其可以去其否。」〕獻能而進賢，擇材而薦之，朝夕誦善敗而納之。道之以文，行之以順，勤之以力，致之以死。〔死其難也。〕聽則進，否則退。今范、中行氏之臣不能匡相其君，使至於難；〔難，謂為亂見逐，伐君而敗，事在魯定公、哀公時。　案：「伐君而敗」下，公序本有「見討伐也」四字。〕君出在外，〔以朝歌叛。魯哀五年，又奔齊。〕又不能定，而棄之，則何良之為？若弗棄，則主焉得之？夫二子之良，將勤營其君，復使立於外，死而後止，何日以來？〔立於外，有爵土於他國也。〕若來，乃非良臣也。」簡子曰：「善。吾言實過矣。」

趙簡子問賢於壯馳茲

趙簡子問於壯馳茲〔壯馳茲，晉大夫，蓋吳人也。〕曰：「東方之士孰為愈？」〔愈，賢也。〕壯馳茲拜曰：「敢賀！」簡子曰：「未應吾問，何賀？」對曰：「臣聞之：國家之將興也，君子自以為不足；其亡也，若有餘。今主任晉國之政而問及小人，又求賢人，吾是以賀。」

竇犨謂君子哀無人

趙簡子歎曰：「雀入于海為蛤，雉入于淮為蜃。〔小曰蛤，大曰蜃。皆介物，蚌類。〕黿鼉魚鱉，莫不能化，〔化，謂蛇成鱉黿，石首成〈鳥邑〉之類。〕唯人不能。哀夫！」竇犨侍，〔竇犨，晉大夫也。〕曰：「臣聞之：君子哀無人，〔人，賢人也。〕不哀無賄；哀無德，不哀無寵；哀名之不令，不哀年之不登。〔登，高也。〕夫范、中行氏不恤庶難，欲擅晉國，今其子孫將耕於齊，宗廟之犧為畎畝之勤，〔純色為犧，諭二子皆名族之後，當為祭主，在於宗廟，今反放逐畎畝之中，亦是人之化也。〕人之化也，何日之有！」

趙襄子使新稚穆子伐狄

趙襄子使新稚穆子伐狄，〔襄子，晉正卿，簡子之子無卹。穆子，晉大夫新稚狗也。伐狄在春秋後。〕勝左人、中人，〔左人、中人，狄二邑。〕遽人來告，〔遽，傳也。〕襄子將食，尋飯〔案：尋飯，各本同。《述聞》卷二一：「『尋』當作『專』，『專』即古『摶』字。」「摶飯」，並見曲禮和呂氏春秋慎大篇。〕有恐色。侍者曰：「狗之事大矣，〔大，謂勝二邑也。〕而主之色不怡，何也？」〔怡，悅也。〕襄子曰：「吾聞之：德不純〔純，壹也。〕而福祿並至，謂之幸。夫幸非福，〔德不能服，必致寇，故曰非福。〕非德不當雍，〔當，猶任也。雍，龢也。言唯有德者任以福祿為龢樂也。〕雍不為幸，〔能龢樂則不為幸。〕吾是以懼。」

智果論智瑤必滅宗

智宣子將以瑤為後，〔智宣子，晉卿，荀躒之子甲也。瑤，宣子之子襄子智伯。　案：「荀躒之子甲也」，《史記·趙世家》、《索隱》引《世本》，「甲」作「申」。〕智果曰：「不如宵也。」〔智果，晉大夫，智氏之族。宵，宣子之庶子也。〕宣子曰：「宵也佷。」〔佷，佷戾，不從人也。〕對曰：「宵之佷在面，瑤之佷在心。心佷敗國，面佷不害。瑤之賢於人者五，其不逮者一也。〔不仁也。〕美鬢長大則賢，〔鬢，髮穎也。〕射御足力則賢，伎藝畢給則賢，〔給，足也。〕巧文辯惠則賢，〔巧文，巧於文辭。〕彊毅果敢則賢。如是而甚不仁。以其五賢陵人，而以不仁行之，其誰能待之？〔待，猶假也。〕若果立瑤也，智宗必滅。」弗聽。智果別族于太史為輔氏。〔太史掌氏姓。〕及智氏之亡也，唯輔果在。〔善其知人。〕

士茁謂土木勝懼其不安人

智襄子為室美，〔襄子，智伯瑤也。美，麗好也。〕士茁夕焉。〔士茁，智伯家臣。夕，夕往也。〕智伯曰：「室美夫！」對曰：「美則美矣，抑臣亦有懼也。」智伯曰：「何懼？」對曰：「臣以秉筆事君。志有之曰：『高山峻原，不生草木。〔志，記也。峻，峭也。原，陸也。其言高嶮不安，故不生草木。〕松柏之地，其土不肥。』〔言上茂盛，冬夏有蔭，故土不肥。〕今土木勝，臣懼其不安人也。」〔言不兩興。〕室成，三年而智氏亡。〔三年，智伯與韓、魏伐趙襄子，圍晉陽而灌之，城不浸者三板。智伯行水，魏桓子御，韓康子驂乘，智伯曰：「吾始知水可以亡人國也。」汾水可以灌安邑。安邑，魏也。絳水可以灌平陽。平陽，韓也。桓子肘康子，康子履桓子之跗。趙襄子夜使張孟私於韓、魏。韓、魏與之合，遂滅智伯而分其地。在春秋後。〕

智伯國諫智襄子

還自衛，三卿宴于藍臺，〔智襄子伐鄭，自衛還也。三卿，智襄子、韓康子、魏桓子。藍臺，地名。〕智襄子戲韓康子而侮段規。〔康子，韓宣子之曾孫、莊子之子虎。段規，魏桓子之相。〕智伯國聞之，諫〔伯國，晉大夫，智氏之族。〕曰：「主不備，難必至矣。」曰：「難將由我，我不為難，誰敢興之！」對曰：「異於是。〔言所聞與此異。〕夫郤氏有車轅之難，〔郤犨與長魚矯爭田，執而梏之，與其父母妻子同一轅。既，矯嬖於厲公而滅三郤。在魯成十七年。〕趙有孟姬之讒，〔趙，趙同、括也。孟姬，趙文子之母莊姬也。莊姬通於趙嬰，嬰兄同、括放之。孟姬慚怨，讒之於景公，景公殺之。在魯成八年。〕欒有叔祁之愬，〔欒，欒盈。叔祁，范宣子之女、盈之母，與老州賓通，盈患之。祁愬之於宣子，遂滅欒氏。〕范、中行有亟治〔案：「亟治」，公序本作「函冶」。注同。〕之難，〔亟治，范皋夷之邑。皋夷無寵於范吉射而欲為亂於范氏。中行寅與范氏相睦，故皋夷謀逐二子，卒滅之。在魯定十三年。〕皆主之所知也。夏書有之曰：『一人三失，〔三失，三失人也。〕怨豈在明？〔明，著也。〕不見是圖。』〔不見，未形也。〕周書有之曰：『怨不在大，〔或大而不為怨。〕亦不在小。』〔禍難或起於小怨。〕夫君子能勤小物，故無大患。〔物，事也。〕今主一宴而恥人之君相，〔君，康子。相，段規。〕又弗備，曰『不敢興難』，無乃不可乎？夫誰不可喜，而誰不可懼？〈虫苪〉蟻蜂蠆，皆能害人，況君相乎！」弗聽。自是五年，乃有晉陽之難。〔自藍臺後五年也。〕段規反，首難，而殺智伯于師，〔言段規首為策作難，反智伯者也。〕遂滅智氏。

晉陽之圍

晉陽之圍，〔智襄子圍趙襄子於晉陽也。魯悼四年，智瑤伐鄭，恥趙襄子，襄子怨之。智瑤驕泰，請地於趙，趙弗與。瑤帥韓、魏攻趙襄子，襄子保晉陽，三家圍之，在春秋後也。〕張談曰：「先主為重器也，為國家之難也，〔張談，趙襄子之宰孟談。重器，圭璧鍾鼎之屬。〕盍姑無愛寶於諸侯乎？」〔欲令行賂以求助也。〕襄子曰：「吾無使也。」張談曰：「地也可。」〔地，襄子之臣。〕襄子曰：「吾不幸有疾，不夷於先子，〔夷，平也。疾，病也。言己行有闕病，不及先子。〕不德而賄。〔言無德而以賄求助也。〕夫地也求飲吾欲，〔言地求飲食我以情欲，無忠諫。〕是養吾疾而干吾祿也。〔養，長也。干，求也。〕吾不與皆斃。」〔皆，俱也。斃，踣也。〕襄子出，曰：「吾何走乎？」從者曰：「長子近，且城厚完。」〔長子，晉別縣也。〕襄子曰：「民罷力以完之，又斃死以守之，其誰與我？」〔斃，踣也。誰與我，誰與我同力也。〕從者曰：「邯鄲之倉庫實。」〔邯鄲，晉別縣也。〕襄子曰：「浚民之膏澤以實之，〔浚，煎也，讀若醮。〕又因而殺之，其誰與我？其晉陽乎！先主之所屬也，〔先主，簡子也，請無以尹鐸為少，晉陽為遠，必以為歸。〕尹鐸之所寬也，民必和矣。」乃走晉陽，晉師圍而灌之，〔晉師，三卿之師。灌，引汾水以灌之。〕沈灶產鼃，民無叛意。〔沈灶，懸釜而炊也。產鼃，鼃生於灶也。鼃，蝦蟆也。〕

Source Colophon

The Chinese text follows the Chinese Wikisource transcription of the Discourses of the States (articles 國語/卷07, 國語/卷08, 國語/卷09, 國語/卷10, 國語/卷11, 國語/卷12, 國語/卷13, 國語/卷14, 國語/卷15, revisions of 19 October 2020 to 24 July 2023), inspected from a witness copy captured on 22 August 2026. Chinese Wikisource transcriptions are published under CC BY-SA 4.0 and the GFDL; the text itself is ancient and in the public domain. The wiki header, navigation links, license templates, and modern contributors' footnotes have been removed; the text is otherwise complete and unaltered.

🌲