Guoyu Yueyu — 國語 越語, traditionally attributed to Zuo Qiuming

The Guoyu, or Discourses of the States, is a collection of speeches and discourses drawn from the courts of eight states of the Western Zhou and Spring and Autumn periods, extending in places into the early fifth century BCE. Like the Zuo Commentary, it is traditionally ascribed to Zuo Qiuming, an ascription that is ancient but cannot be verified. These two books preserve the discourses of Yue, telling of King Goujian's recovery from his refuge on the heights of Kuaiji: his surrender and bond service to Fuchai despite Wu Zixu's warning against sparing Yue, his address of contrition to his own people, and the edicts by which he rebuilt Yue's population and wealth over ten years of remitted levies. Book 21 turns to a sequence of remonstrances from the minister Fan Li, who counsels Goujian on holding fullness, steadying what totters, and regulating undertakings, and who again and again urges him to wait for the season before moving against Wu, until the final campaign that destroys Wu and brings Fuchai's suicide; the book closes with Fan Li quietly taking a light boat and vanishing onto the Five Lakes rather than remain in office.

The two books are arranged episode by episode, each given its own heading in translation as in the Chinese text; Fan Li's counsel and Goujian's edicts to his people are rendered as continuous speech. Wei Zhao's third-century commentary, printed throughout the source in interlinear notes, travels below in the source layer and is not translated here.

Names of persons, states, and places are given in Hanyu pinyin without tone marks, with the Chinese characters supplied at each figure's first appearance; Shen Xu is here called by his other name Zixu, matching how the source names him in these two books. Ranks follow the conventional five — duke, marquis, earl, viscount, baron — and 禮 is rendered ritual propriety throughout.

Translated directly from the classical Chinese 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 20 — Discourses of Yue, Part 1 (卷二十 越語上)
  • Goujian Destroys Wu (勾踐滅吳)
• Book 21 — Discourses of Yue, Part 2 (卷二十一 越語下)
  • Fan Li Remonstrates with Goujian on Holding Fullness, Steadying What Totters, and Regulating Undertakings (范蠡進諫句踐持盈定傾節事)
  • Fan Li Urges Goujian Not to Plot Against Wu Too Soon (范蠡勸句踐無蚤圖吳)
  • Fan Li Says Human Affairs Have Arrived but Heaven's Response Has Not (范蠡謂人事至而天應未至)
  • Fan Li Says That to Campaign Before the Signs Appear Brings No Success (范蠡謂先為之征其事不成)
  • Fan Li Says Human Affairs Must Stand as a Third with Heaven and Earth Before Success Is Possible (范蠡謂人事與天地相參乃可以成功)
  • Yue Raises an Army Against Wu and Does Not Give Battle (越興師伐吳而弗與戰)
  • Fan Li Warns Goujian Not to Grant Wu Peace, and Wu Is Destroyed at Last (范蠡諫句踐勿許吳成卒滅吳)
  • Fan Li Takes a Light Boat and Floats Away on the Five Lakes (范蠡乘輕舟以浮於五湖)

Translation

Book 20 — Discourses of Yue, Part 1 (卷二十 越語上)

Goujian Destroys Wu (勾踐滅吳)

King Goujian (句踐) of Yue took refuge on the heights of Kuaiji (會稽). He then issued a command to his three armies, saying: "All you who are my fathers and elder brothers, my younger brothers and cousins, and the sons and clansmen of the state: whoever can help me devise a plan to drive Wu back, with him I will share the governing of Yue." Grandee Zhong (種) came forward and answered: "Your servant has heard it from merchants. In summer they lay in furs; in winter they lay in fine kudzu cloth; in drought they lay in boats; in flood they lay in carts — thus they provide against scarcity. Though there be no trouble from the four quarters, still ministers of counsel and men who are claws and fangs must be nourished and chosen. They are like a straw cape and a rain hat: once the seasonal rain has come, a man is certain to want them. Now that my lord has already taken refuge on the heights of Kuaiji, and only then seeks ministers of counsel — is this not late?" Goujian said: "If only I may hear the words of you, my grandee, what lateness is there in that?" He took him by the hand and laid plans with him.

He then sent him to sue for peace with Wu. Zhong said: "My unworthy lord Goujian has no one fit to send, and so has sent his lowly servant Zhong, who does not dare let his voice carry up to the Heavenly King, but says privately to the officers below: my lord's host is not enough to be worth your lordship's trouble. He wishes to repay your lordship for that trouble with gold and jade and with sons and daughters. He asks that Goujian's daughters serve as women to the king, that the grandees' daughters serve as women to the grandees, and that the officers' daughters serve as women to the officers. All the treasure vessels of Yue shall go with them. My lord will lead the multitude of Yue to follow your lordship's host, to be disposed of by your lordship as he will. But if the offense of Yue be held past pardon, then we shall burn the ancestral temple, bind our wives and children, sink our gold and jade in the river, and go out with five thousand men in armor to meet death; and each will surely find his match. In that way it will be ten thousand men in armor who attend upon your lordship. Would that not straightway injure what my lord holds dear? Rather than kill these men, would it not be better to gain this state? Which of the two is the more profitable?"

Fuchai (夫差) was about to listen and make peace with them. Zixu (子胥) remonstrated: "It cannot be done. Wu and Yue are states of hatred and vengeance, states that meet as enemies in battle. The Three Rivers ring them about, and the people have nowhere else to move: if there is Wu there is no Yue, and if there is Yue there is no Wu, and in this nothing can be altered. Yun has heard that land people dwell on land and water people dwell on water. As for the states of the high country — if we attack and defeat them, we cannot live on their land, and we cannot ride in their chariots. But Yue — if we attack and defeat it, we can live on its land, and we can ride in its boats. This is where our advantage lies, and it must not be lost. My lord should certainly destroy them. If we lose this advantage, then though we regret it, regret will surely come too late."

The men of Yue adorned eight beautiful women and presented them to the Grand Steward Pi (嚭), saying: "If you will pardon the offense of Yue, there are others more beautiful than these, and they shall be sent to you." The Grand Steward Pi then remonstrated: "Pi has heard that when the men of old attacked a state, they subdued it and no more. Now it has already submitted; what more is to be sought?" Fuchai made peace with them and withdrew from them.

Goujian explained himself to the people of the state, saying: "I did not know that my strength was insufficient, and yet I joined a great state in a feud, so that the bones of the hundred families lay bare in the open country. This is my offense. I ask leave to change." Thereupon he buried the dead, inquired after the wounded, nourished the living, condoled with those who had sorrow, congratulated those who had joy, escorted those who went out, welcomed those who came in, took away what the people hated, and supplied what the people lacked. After that he served Fuchai humbly, put three hundred officers into bond service in Wu, and himself went in person before Fuchai's horse.

The land of Goujian reached to Gouwu (句無) in the south, to Yu'er (禦兒) in the north, to Yin (鄞) in the east, and to Gumie (姑蔑) in the west: a hundred li broad and a hundred li long. He then assembled his fathers and mothers, his elder and younger brothers, and swore to them, saying: "I have heard that under the worthy rulers of antiquity the people of the four quarters turned to them as water turns downward. Now I cannot do this. I shall lead you, my few, and your wives, to multiply." He ordered that a man in his prime should not take an old woman to wife, and that an old man should not take a wife in her prime. If a girl of seventeen was unmarried, her father and mother were held guilty; if a man of twenty had not taken a wife, his father and mother were held guilty. When a woman was near her delivery, notice was given, and the duke ordered a physician to watch over her. For the birth of a boy, two jars of wine and a dog; for the birth of a girl, two jars of wine and a piglet. To a woman who bore three children the duke gave a wet nurse; to one who bore two the duke gave provisions. When the son who held the house died, three years' service was remitted; when a younger son died, three months' service was remitted. He would weep for him and bury him without fail, as though he were his own son. He ordered that the fatherless, widows, the sick and afflicted, and the poor and ailing should have their sons taken into service and taught and fed. For men of attainment he made their dwellings clean, their clothing fine, and their food plentiful, and whetted and honed them upon righteousness. When officers came from the four quarters he received them with ceremony in the ancestral temple without fail. Goujian carried rice and fat in a boat as he traveled; of the young men of the state who wandered abroad there was none he did not feed and none he did not give drink, and he always asked their names. What he had not himself planted he would not eat; what his lady had not woven he would not wear. For ten years he levied nothing from the state, and the people all had three years' food in store.

The fathers and elder brothers of the state made request, saying: "In former days Fuchai shamed our lord before the states of the feudal lords. Now Yue too is in order. We ask leave to requite him." Goujian declined, saying: "The battle of that time was not the fault of you, my few; it was my own fault. As for a man like me, how should he know what shame is? Let us for the present make no use of war." The fathers and elder brothers asked again: "Within the four borders of Yue, men hold our lord as dear as father and mother. When a son thinks of avenging his father and mother, and a servant thinks of avenging his lord, who will dare not spend his whole strength? We ask to fight again." When Goujian had granted it, he assembled his multitude and swore to them, saying: "I have heard that the worthy rulers of antiquity did not fear that their multitudes were too few, but feared that their will and conduct had too little shame in them. Now Fuchai has a hundred thousand and three thousand men clothed in water-rhinoceros armor; he does not fear that their will and conduct has too little shame, but fears that his multitude is too few. Now I am going to help Heaven destroy him. I do not want the courage of the lone man; I want them to advance together and to withdraw together. Advancing, let each think of the reward; withdrawing, let each think of the penalty: so there will be the regular reward. If in advancing a man will not obey the command, and in withdrawing he feels no shame: so there will be the regular punishment." The campaign duly went forward, and the people of the state all urged one another on. Fathers exhorted their sons, elder brothers their younger brothers, wives their husbands, saying: "Who is there like this lord of ours? How can we not die for him?" Therefore they defeated Wu at You (囿), and defeated it again at Mo (沒), and defeated it again in the suburbs of its capital.

Fuchai sued for peace, saying: "My host is not enough to be worth your lordship's trouble. I ask to repay your lordship for that trouble with gold and jade and with sons and daughters." Goujian answered: "In former days Heaven gave Yue to Wu, and Wu did not accept the mandate. Now Heaven gives Wu to Yue. Can Yue refuse to obey the mandate of Heaven and obey instead your lordship's command? I ask to convey the king to Yong and Goudong (甬句東); there I and your lordship shall be two rulers." Fuchai answered: "In precedence I am your elder by a single meal's time. If your lordship, not forgetting the house of Zhou, will be eaves and shelter to our poor city, that too is my wish. But if your lordship should say, 'I will ruin your altars of soil and grain and extinguish your ancestral temple' — then I ask leave to die. With what face could I look upon the world?" The lord of Yue gave him lodging, and then destroyed Wu.

Book 21 — Discourses of Yue, Part 2 (卷二十一 越語下)

Fan Li Remonstrates with Goujian on Holding Fullness, Steadying What Totters, and Regulating Undertakings (范蠡進諫句踐持盈定傾節事)

In the third year after King Goujian of Yue came to the throne, he wished to attack Wu. Fan Li (范蠡) came forward and remonstrated: "In the affairs of a state there is the holding of fullness, there is the steadying of what totters, and there is the regulating of undertakings." The king said: "How are these three done?" He answered: "He who holds fullness goes along with Heaven; he who steadies what totters goes along with men; he who regulates undertakings goes along with Earth. Had the king not asked, Li would not have dared to speak. The way of Heaven is full and does not overflow, is at its height and is not arrogant, toils and does not boast of its achievement. The sage moves according to the season; this is called keeping the time. When Heaven's season has not stirred, do not be the attacker; when human affairs have not risen, do not be the one who begins. Now my lord is not yet full and already overflows, is not yet at his height and already is arrogant, has not toiled and already boasts of his achievement; Heaven's season has not stirred and he would be the first to attack; human affairs have not risen and he would take it upon himself to begin. This is to go against Heaven and to be out of harmony with men. If the king does it, it will harm the state and waste the king's own person." The king did not listen.

Fan Li came forward and remonstrated again: "Courage runs counter to virtue. Weapons are instruments of ill omen. Contention is the last of undertakings. To plot in secret runs counter to virtue; to love the use of ill-omened instruments and to make a beginning upon others is to be finished by others in the end. Wanton excess is forbidden by the High God, and whoever practices these things first gains no advantage." The king said: "No more of this doubled talk. I have already decided it." He duly raised an army and attacked Wu, fought at the Five Lakes (五湖), did not win, and took refuge on Kuaiji.

The king summoned Fan Li and questioned him, saying: "I did not use your words, and I have come to this. What is to be done?" Fan Li answered: "Has my lord forgotten? He who holds fullness goes along with Heaven; he who steadies what totters goes along with men; he who regulates undertakings goes along with Earth." The king said: "How does one go along with men?" He answered: "Humble your words and exalt your ceremony; send precious playthings and women musicians; honor him with a title. And if for all this he does not desist, then go and traffic with him in your own person." The king said, "Agreed." He then ordered Grandee Zhong to sue for peace with Wu, saying: "We ask that the officers' daughters serve as women to the officers, and the grandees' daughters as women to the grandees, with the weighty vessels of the state to follow after them." The men of Wu did not consent. Grandee Zhong came back and went again, saying: "We ask to hand over the keys and make the state over to you, my lord following after it in person, to be disposed of by your lordship." The men of Wu consented. The king said: "Li shall guard the state for me." He answered: "Within the four borders, in the business of the hundred families, Li is not the equal of Zhong. Outside the four borders, in the handling of an enemy state and in matters that must be decided on the spot, Zhong in turn is not the equal of Li." The king said, "Agreed." He ordered Grandee Zhong to guard the state, and with Fan Li entered Wu into bond service.

After three years the men of Wu sent them home. When he had returned and reached his own state, the king asked Fan Li: "How does one regulate undertakings?" He answered: "He who regulates undertakings goes along with Earth. Earth alone can enfold the ten thousand things and make them one, and its work is never lost. It gives birth to the ten thousand things, and holds and rears the birds and beasts, and afterward receives their name and gathers in their profit. Fair and foul alike it brings to completion, and so nourishes what lives. When the season has not come, a thing cannot be forced into life; when a matter is not yet run to its end, it cannot be forced to completion. Abide as you are, and so take the measure of the world; wait for what comes and set it right; follow what the season makes fitting, and settle it so. Make even the labors of men and of women; take away what harms the people, and so avoid Heaven's calamity. Let the fields be opened, the treasuries and granaries filled, the people many and thriving. Do not leave your multitude idle, and so make a ladder for disorder. The season will have its turning back, and affairs will have their opening. One must have the means to know the constant measures of Heaven and Earth; only then can one hold the finished profit of the world. If affairs offer no opening and the season has not turned, then soothe the people, keep up their instruction, and so wait."

The king said: "My state is Li's state. Let Li plan for it!" He answered: "Within the four borders, in the business of the hundred families — keeping the seasons and the three joys of the year's labor, not disordering the people's work, not going against Heaven's seasons, so that the five grains ripen in concord and the people multiply and increase, and ruler and servant, high and low, alike get what they wish — in this Li is not the equal of Zhong. Outside the four borders, in the handling of an enemy state and in matters that must be decided on the spot — following the constancy of yin and yang, conforming to the regularity of Heaven and Earth; yielding and yet not to be bent, strong and yet not hard; making the giving of favor and the dealing of severity into a settled rule; putting to death and giving life according to the pattern of Heaven and Earth; Heaven following upon men, and the sage following upon Heaven; men bringing a thing to birth of themselves, Heaven and Earth giving it its form, and the sage following after and bringing it to completion — so that one wins a battle and is not requited for it, takes land and does not give it back, conquers abroad with arms while good fortune is born at home, spends very little strength and yet the name and repute shine bright: in this Zhong in turn is not the equal of Li." The king said, "Agreed," and ordered Grandee Zhong to do it.

Fan Li Urges Goujian Not to Plot Against Wu Too Soon (范蠡勸句踐無蚤圖吳)

In the fourth year the king summoned Fan Li and questioned him, saying: "My predecessor went to his end, and I came to the throne. My years were few and I had no settled constancy: going out, I was wild for the hunt; coming in, I was wild for wine. I made no plans for my hundred families, but thought only of boats and chariots. High Heaven sent down calamity upon Yue and made us over to the disposal of Wu. And the men of Wu have dealt with me harshly indeed. I wish to plan against them with you. May it be done?" He answered: "It may not yet. Li has heard that when the High God has not brought a thing to its completion, one must keep watch for the season's turning, and that to press for it by force is unlucky. To have the season and yet not complete the work is to receive calamity in return, to lose one's virtue and destroy one's name, and to drift away to death and ruin. There is what is taken away, there is what is given, and there is what is not given. Let the king make no early plan. This Wu is my lord's Wu; but if the king plots against it too soon, then how the matter will go will be past knowing." The king said, "Agreed."

Fan Li Says Human Affairs Have Arrived but Heaven's Response Has Not (范蠡謂人事至而天應未至)

Another year passed. The king summoned Fan Li and questioned him, saying: "I planned with you against Wu, and you said, 'It may not yet.' Now the king of Wu is drowned in pleasure and has forgotten his hundred families; he disorders the people's work and goes against Heaven's seasons. He trusts slanderers and delights in jesters; he hates those who support him and holds off those who would correct him. Wise men do not come forth, and loyal servants have gone slack in every bone. All bend themselves to humor one another, and none stands out to reprove another; high and low alike make shift as they may. May it be done now?" He answered: "Human affairs have arrived, but Heaven's response has not. Let the king wait a while yet." The king said, "Agreed."

Fan Li Says That to Campaign Before the Signs Appear Brings No Success (范蠡謂先為之征其事不成)

Another year passed. The king summoned Fan Li and questioned him, saying: "I planned with you against Wu, and you said, 'It may not yet.' Now Shen Xu (申胥) has remonstrated with his king again and again, and the king in anger has killed him. May it be done?" He answered: "The sprouts of a turning against the order have come up. But Heaven and Earth have not yet shown their form, and to campaign before they do is why such an undertaking fails and one takes its injury upon oneself as well. Let the king wait a while yet." The king said, "Agreed."

Fan Li Says Human Affairs Must Stand as a Third with Heaven and Earth Before Success Is Possible (范蠡謂人事與天地相參乃可以成功)

Another year passed. The king summoned Fan Li and questioned him, saying: "I planned with you against Wu, and you said, 'It may not yet.' Now the crabs there have left them not so much as seed rice. May it be done?" He answered: "Heaven's response has arrived, but human affairs are not yet run out. Let the king wait a while yet." The king said in anger: "Is the Way truly like this, or are you recklessly deceiving me? I spoke to you of human affairs, and you answered me with Heaven's seasons. Now Heaven's response has arrived, and you answer me with human affairs. Why is this?" Fan Li answered: "Let the king not think it strange. Human affairs must stand as a third with Heaven and Earth, and only then can the work be brought to completion. Now their disaster is fresh and the people are afraid. Ruler and servants, high and low, all know that their goods and stores are not enough to hold out long. They will join their strength and go out to their deaths, and even then the thing would be perilous. Let the king for the present gallop and shoot and hunt, but not to the point of being wild for game; take pleasure in the palace, but not to the point of being wild for wine; drink freely from the cup with his grandees, but never forget the constant law of the state. Then their ruler above will make light of his virtue, and the people will spend their strength to the last; and he will make them look up and get nothing to eat. Then one can bring down upon them the killing stroke of Heaven and Earth. Let the king wait a while yet."

Yue Raises an Army Against Wu and Does Not Give Battle (越興師伐吳而弗與戰)

When the dark month came, the king summoned Fan Li and questioned him, saying: "There is a proverb that says, 'A great bowl of feast food does not come up to a pot of gruel.' The year is late now. What will you do?" He answered: "Even without my lord's word, your servant was about to ask for it. Your servant has heard that following the season is like putting out a fire or chasing a runaway: a man stumbles and races after it, fearing only that he will not come up with it." The king said, "Agreed." He then raised an army and attacked Wu, coming as far as the Five Lakes.

The men of Wu heard of it, came out and offered battle, five times over in a single day. The king could not endure it and wished to consent. Fan Li came forward and remonstrated: "To plan a thing in the ancestral hall and lose it in the open field — can that be right? Let the king for the present not consent. Your servant has heard: when you have the season, be not slack; the season does not come twice; what Heaven gives and you do not take turns into calamity against you. Waxing and waning change about, and afterward you will regret it. Such is the fixed measure of Heaven; only the plan must not be shifted." The king said, "Agreed," and did not consent.

Fan Li said: "Your servant has heard that those of old who were skilled in the use of arms took waxing and waning for their constant, and the four seasons for their rule; they did not overpass Heaven's limit, but ran the count to its end and stopped. The way of Heaven is bright and shining, and takes the sun and the moon for its constant sign: what is bright in them men take for their model, and what is faint in them they take for their course. Yang reaches its limit and turns to yin; yin reaches its limit and turns to yang. The sun runs to its end and comes back; the moon fills and then wanes. Those of old who were skilled in the use of arms followed the constancy of Heaven and Earth and moved along with it. Moving late, they used yin; moving first, they used yang. When the enemy was near, they used softness; when he was far, they used hardness. In moving late, do not be so yin as to be shrouded; in moving first, do not be so yang as to be laid bare. In the using of men there is no fixed mark; go and follow after where he is. If he resists with hardness and strength, his yang phase is not yet spent, and he will not die in his own fields. If he comes over to us, hold fast and do not engage him. If you would engage him, you must take a calamity of Heaven and Earth for your occasion, and observe besides whether his people are hungry or full, toiling or at ease, and set these alongside as a third reckoning. When his yang phase is spent and my yin phase is full, then take him from him. When it is fitting to be the attacker, be hard and strong and swift in force; if his yang phase is not spent, then though he seem easy to slight, he cannot be taken. When it is fitting to be the defender, be calm and unhurried, weighty and firm; if his yin phase is not spent, then though he seem soft, he cannot be pressed. In the way of drawing up ranks, set the right as the female and strengthen the left as the male; early or late, let there be no fault, and follow the way of Heaven without fail, wheeling about without end. Now the way he comes on is hard and strong and swift in force. Let the king wait a while yet." The king said, "Agreed," and did not give battle.

Fan Li Warns Goujian Not to Grant Wu Peace, and Wu Is Destroyed at Last (范蠡諫句踐勿許吳成卒滅吳)

After three years in the field the army of Wu fell apart of itself. The king of Wu led up his worthy and good men and those of heavy stipend onto Gusu (姑蘇). He sent Wangsun Luo (王孫雒) to sue for peace with Yue, saying: "In former days High Heaven sent down calamity upon Wu, and we incurred guilt at Kuaiji. Now let my lord take thought for me: I ask that the peace of Kuaiji be restored." The king could not bear it and wished to consent. Fan Li came forward and remonstrated: "Your servant has heard that the sage's achievement takes the season for its instrument. To have the season and not complete the work — Heaven has a shape for turning back. Heaven's term is not far off: in five years it comes round again. Small ill fortune comes near, great ill fortune comes far off. Our forebears had a saying: 'He who hews an axe handle has his model close at hand.' Now if my lord will not decide, has he forgotten the affair at Kuaiji?" The king said, "Agreed," and did not consent.

The envoy went and came again, his words ever humbler and his ceremony ever more respectful, and the king again wished to consent. Fan Li remonstrated: "Who was it that made us come to court early and leave off late — was it not Wu? Who contended with us for the profit of the Three Rivers and the Five Lakes — was it not Wu? We have plotted it these ten years: shall we throw it away in a single morning? Can that be right? Let the king for the present not consent; the thing will now be easy to hope for." The king said: "I wish not to consent, but it is hard to answer their envoy. Do you answer him." Fan Li then took up the drum with his left hand and grasped the drumstick with his right, and so answered the envoy, saying: "In former days High Heaven sent down calamity upon Yue and made us over to the disposal of Wu, and Wu would not receive it. Now we shall turn that right about and requite that calamity. Would my king dare not to obey the mandate of Heaven, and obey instead your lord's command?" Wangsun Luo said: "Master Fan, our forebears had a saying: 'Do not help Heaven to be cruel; he who helps Heaven to be cruel is unlucky.' Now in Wu the crabs have left not so much as seed rice. You would help Heaven to be cruel: do you not shrink from the ill luck of it?" Fan Li said: "Master Wangsun, in old days our former lords were reckoned by the house of Zhou as not even amounting to viscounts; and so we lived along the shores of the Eastern Sea, keeping company with soft-shelled turtles and alligators, with fish and tortoises, and sharing the sandbanks with frogs and toads. Though I carry a man's face well enough, I am still a bird or a beast. How should I know anything of this glib talk of yours?" Wangsun Luo said: "Master Fan would help Heaven to be cruel; and to help Heaven to be cruel is unlucky. Luo asks leave to take the answer back to the king." Fan Li said: "My lord has already made the matter over to the officer in charge. Go your way, and do not make the officer in charge commit an offense against you."

The envoy took his leave and returned. Fan Li made no report to the king, but beat the drum and raised the army to follow after the envoy. They came to the palace of Gusu, and without hurt to the people of Yue destroyed Wu.

Fan Li Takes a Light Boat and Floats Away on the Five Lakes (范蠡乘輕舟以浮於五湖)

On the way back, when they reached the Five Lakes, Fan Li took leave of the king, saying: "Let my lord exert himself. Your servant will not enter the state of Yue again." The king said: "I do not understand what it is you mean by this." He answered: "Your servant has heard that for one who is another's servant, when the lord is troubled the servant toils, and when the lord is disgraced the servant dies. In former days my lord was disgraced at Kuaiji. The reason your servant did not die then was for the sake of this business. Now the business is accomplished, and Li asks to submit to the punishment of Kuaiji." The king said: "If I do not cover over your faults and proclaim your excellence, may my own person come to no good end in the state of Yue. If you heed my words, I will divide the state with you. If you do not heed my words, you shall die, and your wife and children shall be put to death." Fan Li answered: "Your servant has heard the command. My lord acts by his law; his servant acts by his own will." He then took a light boat and floated away on the Five Lakes, and no one knew where he came at the last.

The king ordered his craftsmen to cast the likeness of Fan Li in good metal, and paid it the honors of court; and for a full round of ten days he ordered the grandees to attend court before it. He made the three hundred li round about Kuaiji into Fan Li's land, and said: "If among the sons and grandsons of later ages any dare encroach upon Li's land, may he come to no good end in the state of Yue. Let August Heaven and Sovereign Earth and the earth lords of the four quarters set it right."

Colophon

This translation was prepared for the Chinese shelf of the Good Works Library, translated independently from the classical Chinese text printed below. Each episode across Books 20 and 21 is kept as its own heading, and the remonstrances of Fan Li, Goujian's edicts, and the exchanges between the courts of Wu and Yue are rendered as continuous speech. Wei Zhao's commentary, which the source carries as interlinear notes set off by 〔 〕, is printed complete in the source layer but has not been translated.

We know of no complete published English translation of the Discourses of the States; only selections and scholarly studies are known to circulate. No claim of firstness is made for this translation.

Fan Li's recurring counsel turns on three linked ideas — holding fullness (持盈), steadying what totters (定傾), and regulating undertakings (節事) — each tied in the text to Heaven, to human affairs, and to Earth in turn; these terms are kept consistent in English across the two books.

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

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Source Text: 國語 越語

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.

卷二十 越語上

勾踐滅吳

越王句踐棲於會稽之上，〔山處曰棲。會稽，山名，在今山陰南七里。吳敗越於夫椒，遂入越，越子保於會稽。在魯哀元年。〕乃號令於三軍〔號，呼也。〕曰：「凡我父兄昆弟及國子姓，〔號令三軍而言父兄昆弟者，方在危厄，親而呼之。國子姓，言在眾子同姓之列者。〕有能助寡人謀而退吳者，吾與之共知越國之政。」〔知政，謂為卿。〕大夫種進對曰：「臣聞之賈人，〔賈人，買賤賣貴者。〕夏則資皮，〔資，取也。〕冬則資絺，〔絺，葛也。精曰絺，麤曰綌。〕旱則資舟，水則資車，以待乏也。夫雖無四方之憂，然謀臣與爪牙之士，不可不養而擇也。譬如蓑笠，時雨既至必求之。今君王既棲於會稽之上，然後乃求謀臣，無乃後乎？」〔後，晚也。〕句踐曰：「苟得聞子大夫之言，何後之有？」執其手而與之謀。

遂使之行成於吳，〔傳曰：「使種因吳太宰嚭以行成也。」〕曰：「寡君句踐乏無所使，使其下臣種，不敢徹聲聞於天王，〔徹，達也。〕私於下執事曰：寡君之師徒不足以辱君矣，〔不足以屈辱君親來討也。〕願以金玉、子女賂君之辱，請句踐女女於王，〔進女為女。〕大夫女女於大夫，士女女於士。越國之寶器畢從，寡君帥越國之眾，以從君之師徒，唯君左右之。〔左右，在君所用之。〕若以越國之罪為不可赦也，將焚宗朝，〔為將不血食也。〕係妻孥，〔係，繫也。死生同命，不為吳所擒虜。〕沈金玉於江，〔不欲吳得之。〕有帶甲五千人將以致死，乃必有偶。〔偶，對也。〕是以帶甲萬人事君也，〔言赦越罪，是得帶甲萬人事君。〕無乃即傷君王之所愛乎？與其殺是人也，寧其得此國也，其孰利乎？」〔寧，安也。言戰而殺是萬人，與安而得越國，二者誰為利乎？〕

夫差將欲聽與之成，子胥諫曰：「不可。夫吳之與越也，仇讎敵戰之國也。三江環之，民無所移，〔環，繞也。三江，吳江、錢唐江、浦陽江。此言二國之民，三江繞之，遷徙非吳則越也。　案：「吳江」，公序本作「松江」。又發正卷二０：「水經注引郭璞曰：三江者，岷江、松江、浙江也。」〕有吳則無越，有越則無吳，〔言勢不兩立。〕將不可改於是矣。〔言滅吳之計，不可改易。〕員聞之，陸人居陸，水人居水。夫上黨之國，〔黨，所也。上所之國，謂中國。〕我攻而勝之，吾不能居其地，不能乘其車。〔言習俗之異。說云：「吳是時未知以車戰，申公巫臣使其子狐庸教之。」昭謂：狐庸教吳，魯成公時也，至此哀元年，歷五公矣。非未知也，吳地勢自習水耳。〕夫越國，吾攻而勝之，吾能居其地，吾能乘其舟。此其利也，不可失也已，君必滅之。失此利也，雖悔之，必無及已。」〔案：公序本作「亦無及已」。〕

越人飾美女八人納之太宰嚭，〔上言「請大夫女女於大夫」，故因此而納美女於太宰嚭，以求免也。嚭，吳正卿，故楚大夫伯州黎之子。魯昭元年，州黎為楚靈王所殺，嚭奔吳。唐尚書云平王殺之，非也。〕曰：「子苟赦越國之罪，又有美於此者將進之。」太宰嚭諫曰：「嚭聞古之伐國者，服之而已。今已服矣，又何求焉。」夫差與之成而去之。〔成，平也。〕

句踐說於國人〔說，解也。〕曰：「寡人不知其力之不足也，而又與大國執讎，〔執，猶結也。〕以暴露百姓之骨於中原，此則寡人之罪也。寡人請更。」〔更，改也。〕於是葬死者，問傷者，養生者，弔有憂，賀有喜，送往者，迎來者，去民之所惡，補民之不足。然後卑事夫差，宦士三百人於吳，〔將三百人以入事吳，若宦豎然。〕其身親為夫差前馬。〔前馬，前驅在馬前也。〕

句踐之地，南至於句無，〔今諸暨有句無亭是也。〕北至於禦兒，〔今嘉興禦兒鄉是也。〕東至於鄞，〔今鄞縣是也。〕西至於姑蔑，〔姑蔑，今太湖是也。〕廣運百里。〔言取境內近者百里之中。東西為廣，南北為運。〕乃致其父母昆弟而誓之曰：「寡人聞，古之賢君，四方之民歸之，若水之歸下也。今寡人不能，將帥二三子夫婦以蕃。」〔蕃，息也。〕令壯者無取老婦，令老者無取壯妻。女子十七不嫁，其父母有罪；丈夫二十不娶，其父母有罪。〔禮，三十而娶，二十而嫁。今不待禮者，務育民也。〕將免者以告，〔免，免乳也。〕公令醫守之。〔醫，乳醫也。〕生丈夫，二壼酒，一犬；生女子，二壼酒，一豚。〔犬，陽畜，知擇人。豚，主內，陰類也。〕生三人，公與之母；〔母，乳母也。人生三者亦希耳。〕生二人，公與之餼。〔餼，食也。〕當室者死，三年釋其政；〔當室，適子也。禮，父為適子喪三年。〕支子死，三月釋其政。〔支子，庶子。〕必哭泣葬埋之，如其子。令孤子、寡婦、疾疹、貧病者，納宦其子。〔宦，仕也，仕其子而教，以廩食之也。〕其達士，絜其居，〔絜其館舍。〕美其服，〔賜衣服也。〕飽其食，〔廩餼多也。〕而摩厲之於義。四方之士來者，必廟禮之。〔禮之於廟，告先君也。〕句踐載稻與脂於舟以行，〔稻，糜。脂，膏。〕國之孺子之遊者，無不餔也，無不歠也，必問其名。〔為後將用之。〕非其身之所種則不食，非其夫人之所織則不衣，十年不收於國，民俱有三年之食。〔古者三年耕，必餘一年之食。〕

國之父兄請曰：「昔者夫差恥吾君於諸侯之國，今越國亦節矣，〔有節度也。〕請報之。」句踐辭曰：「昔者之戰也，非二三子之罪也，寡人之罪也。如寡人者，安與知恥？請姑無庸戰。」〔姑，且也。庸，用也。〕父兄又請曰：「越四封之內，親吾君也，猶父母也。子而思報父母之仇，臣而思報君之讎，其有敢不盡力者乎？請復戰。」句踐既許之，乃致其眾而誓之曰：「寡人聞古之賢君，不患其眾之不足也，而患其志行之少恥也。〔少恥，謂進不念功，臨難苟免。〕今夫差衣水犀之甲者億有三千，〔言多也。犀形似豕而大，今徼外所送，有山犀、水犀。水犀之皮有珠甲，山犀則無。億有三千，所謂賢良也，若今備衛士矣。〕不患其志行之少恥也，而患其眾之不足也。今寡人將助天滅之。〔言夫差天所不與，故曰助天。〕吾不欲匹夫之勇也，〔匹夫，輕儳要功徼利者。〕欲其旅進旅退。〔旅，俱也。〕進則思賞，退則思刑，如此則有常賞。進不用命，〔離伍獨進也。〕退則無恥，〔不畏戮辱。〕如此則有常刑。」果行，國人皆勸，父勉其子，兄勉其弟，婦勉其夫，〔言得一國之歡心。〕曰：「孰是君也，而可無死乎？」〔孰，誰也。誰有恩惠如是君者，可不為之死乎？〕是故敗吳於囿，〔囿，笠澤也。在魯哀十七年。〕又敗之於沒，〔沒，地名。〕又郊敗之。〔在哀二十年十一月，越圍吳。〕

夫差行成，曰：「寡人之師徒，不足以辱君矣。請以金玉、子女賂君之辱。」句踐對曰：「昔天以越予吳，而吳不受命；今天以吳予越，越可以無聽天之命，而聽君之令乎！吾請達王甬句東，〔甬，甬江。句，句章。達王出之東境也。〕吾與君為二君乎。」〔待之若二君。〕夫差對曰：「寡人禮先壹飯矣，〔言己年長於越王，覺差一飯之閒，欲以少長求免也。〕君若不忘周室，而為弊邑宸宇，〔宸，屋霤；宇，邊也。言越君若以周室之故，以屋宇之餘庇覆吳。〕亦寡人之願也。君若曰：『吾將殘汝社稷，滅汝宗廟。』寡人請死，余何面目以視於天下乎！」越君其次也，〔次，舍也。〕遂滅吳。

卷二十一 越語下

范蠡進諫句踐持盈定傾節事

越王句踐即位三年而欲伐吳，〔句踐三年，魯哀元年也。〕范蠡進諫曰：「夫國家之事，有持盈，〔持，守也。盈，滿也。〕有定傾，〔定，安也。傾，危也。〕有節事。」〔節，制也。〕王曰：「為三者，奈何？」對曰：「持盈者與天，〔與天，法天也。天道盈而不溢，盛而不驕。〕定傾者與人，〔與人，取人之心也。人道好謙，傾危之中，當卑辭尊禮，玩好女樂，尊之以名。〕節事者與地。〔與地，法地也。時不至不可彊生，事不究不可彊成之屬。〕王不問，蠡不敢言。天道盈而不溢，〔陽盛則損，日滿則虧。〕盛而不驕，〔盛，元氣廣大時。不驕，不自縱弛。〕勞而不矜其功。〔勞，動而不已也。矜，大也。不自大其功，施而不德也。〕夫聖人隨時以行，是謂守時。〔隨時，時行則行，時止則止。〕天時不作，弗為人客；〔作，起也。攻者為客。起謂天時、利害、災變之應。〕人事不起，弗為之始。〔人事，謂怨叛、逆亂之萌也。先動為始。〕今君王未盈而溢，〔未盈，國未富實而君意溢。〕未盛而驕，〔道化未盛而自驕泰。〕不勞而矜其功，〔未有勤勞而自大其功。〕天時不作而先為人客，〔吳未有天災而欲伐之。〕人事不起而創為之始，此逆於天而不和於人。〔天應未至，人事不起，故逆於天而失人和也。〕王若行之，將妨於國家，靡王躬身。」〔妨，害也。靡，損也。〕王弗聽。

范蠡進諫曰：「夫勇者，逆德也；〔德尚禮讓，勇則攻奪。〕兵者，凶器也；〔言害人也。〕爭者，事之末也。〔言賢者修其政德，而遠方附事之德不行，然後用武，故曰：「爭者，事之末也。」〕陰謀逆德，好用凶器，〔陰謀，兵謀也。勇為逆德。〕始於人者，人之所卒也；〔始以伐人，人終害之。〕淫佚之事，上帝之禁也，〔淫佚，放盪。〕先行此者，不利。」王曰：「無是貳言也，吾已斷之矣！」〔貳言，陰謀、淫佚也。〕果興師而伐吳，戰於五湖，〔五湖，今太湖。〕不勝，棲於會稽。

王召范蠡而問焉，曰：「吾不用子之言，以至於此，為之奈何？」范蠡對曰：「君王其忘之乎？持盈者與天，定傾者與人，節事者與地。」王曰：「與人奈何？」〔已在傾危，故先問與人。〕對曰：「卑辭尊禮，〔言當卑約其辭、尊重其禮以求平。〕玩好女樂，〔玩好，珍寶也。女樂，謂士女女於士，大夫女女於大夫。〕尊之以名。〔謂之天王。〕如此不已，〔不已，謂吳不釋也。〕又身與之市。」〔市，利也，謂委管籥屬國家，以身隨之。〕王曰：「諾。」乃令大夫種行成於吳，曰：「請士女女於士，大夫女女於大夫，隨之以國家之重器。」〔重器，寶器也。〕吳人不許。大夫種來而復往，曰：「請委管籥屬國家，以身隨之，君王制之。」〔委，歸也。屬，付也。管籥，取鍵器也。月令曰：「修鍵閉，慎管籥。」〕吳人許諾。王曰：「蠡為我守於國。」對曰：「四封之內，百姓之事，蠡不如種也。四封之外，敵國之制，立斷之事，種亦不如蠡也。」王曰：「諾。」令大夫種守於國，與范蠡入宦於吳。〔宦，為臣隸也。〕

三年，而吳人遣之。〔句踐以魯哀元年棲會稽，吳與之平而去之。句踐改修國政，然後卑事夫差，在吳三年，而吳人遣之，此則魯哀五年也。〕歸及至於國，王問於范蠡曰：「節事奈何？」〔欲更修政，故問節事。〕對曰：「節事者與地。唯地能包萬物以為一，其事不失。〔為一，不偏也。不失，不失時也。〕生萬物，容畜禽獸，然後受其名而兼其利。〔受其名，受其功名也。利，謂萬物終歸于地。〕美惡皆成，以養其生。〔物之美惡，各有所宜，皆成之以養人也。〕時不至，不可彊生；〔物生各有時。〕事不究，不可彊成。〔究，窮也。窮則變，生可因而成之。〕自若以處，〔若，如也。自如，無妄動也。〕以度天下，待其來者而正之，〔不先唱，待其來而就正之。〕因時之所宜而定之。同男女之功，〔功，農穡、絲枲之功。〕除民之害，以避天殃。田野開闢，府倉實，〔貨財曰府，米粟曰倉。〕民眾殷。〔殷，盛也。〕無曠其眾，以為亂梯。〔曠，空也。梯，階也。無令空日廢業，使人困乏，以生怨亂，為禍階也。〕時將有反，事將有閒，〔時，天時。事，人事。反，還也。閒，隟也。時還則祚在越，而吳事有釁隟也。〕必有以知天地之恆制，乃可以有天下之成利。〔恆，常也。制，度也。〕事無閒，時無反，〔吳事無釁隟，天時未在越。〕則撫民保教以須之。」〔保，守也。〕

王曰：「不穀之國家，蠡之國家也，蠡其圖之！」對曰：「四封之內，百姓之事，時節三樂，〔三樂，三時之務，使人勸事樂業。〕不亂民功，不逆天時，〔從事有業，故功不亂。因時順氣，故不逆。〕五穀睦熟，民乃蕃滋，〔睦，和也。蕃，息也。滋，益也。〕君臣上下交得其志，蠡不如種也。〔交，俱也。〕四封之外，敵國之制，立斷之事，因陰陽之恆，順天地之常，〔陰陽，謂剛柔、晦明、三光盈縮、用兵利鈍之常數。〕柔而不屈，〔外雖柔順，內不可屈。〕彊而不剛，〔內雖彊盛，行不以剛。〕德虐之行，因以為常；〔唐尚書云：「言無德行虐習以為常。」昭謂：德，有所懷柔及爵賞也。虐，有所斬伐及黜奪也。以為常，以為常法也。〕死生因天地之刑，〔死，殺也。刑，法也。殺生必因天地四時之法，推亡固存亦是也。〕天因人，〔因人善惡而福禍之。〕聖人因天；〔天垂象，聖人則之。〕人自生之，天地形之，〔形，見也，見其吉凶之象。〕聖人因而成之。〔因吉凶以誅賞也。〕是故戰勝而不報，〔敵家不能報也。〕取地而不反，〔不復反敵家也。〕兵勝於外，福生於內，用力甚少而名聲章明，種亦不如蠡也。」王曰：「諾。」令大夫種為之。〔為，治國也。〕

范蠡勸句踐無蚤圖吳

四年，王召范蠡而問焉，〔說云：「魯哀三年。」昭謂：四年，反國四年，魯哀九年。〕曰：「先人就世，不穀即位。〔先人，允常。就世，終世也。〕吾年既少，未有恆常，出則禽荒，入則酒荒。吾百姓之不圖，唯舟與車。〔好游田，故唯舟與車。〕上天降禍於越，委制於吳。〔委，歸也。〕吳人之那不穀，亦又甚焉。〔那，於也。甚焉，言見困苦。〕吾欲與子謀之，其可乎？」對曰：「未可也。蠡聞之，上帝不考，時反是守，〔考，成也。言天未成越，當守天時，天時反，乃可以動。〕彊索者不祥。〔索，求也。〕得時不成，反受其殃。〔言得天時而人弗能成，則反受其殃。夫差克越，可取而不取，後反見滅是也。〕失德滅名，流走死亡。有奪，有予，有不予，〔有奪，予而復奪也。有予，天所授也。不予，天所去也。〕王無蚤圖。夫吳，君王之吳也，王若蚤圖之，其事又將未可知也。」〔未可知，或時不得也。〕王曰：「諾。」

范蠡謂人事至而天應未至

又一年，〔反國五年，魯哀十年。〕王召范蠡而問焉，曰：「吾與子謀吳，子曰：『未可也』。今吳王淫於樂而忘其百姓，〔樂，聲色也。〕亂民功，逆天時；信讒喜優，〔優，謂俳優。〕憎輔遠弼，〔相導為輔，矯過為弼。〕聖人不出，〔聖，通也。通智之人皆隱遁也。〕忠臣解骨；〔賈、唐二君云：「解骨，子胥伏屬鏤也。」昭謂：是時子胥未死。解骨，謂忠良之臣見其如此，皆骨體解倦，不復念忠。〕皆曲相御，莫適相非，上下相偷。其可乎？」〔御，猶將也，言皆曲意取容，轉相將望，無復相非以不忠正者也。偷，苟且也。〕對曰：「人事至矣，天應未也，王姑待之。」王曰：「諾。」

范蠡謂先為之征其事不成

又一年，〔反國六年，魯哀十一年。〕王召范蠡而問焉，曰：「吾與子謀吳，子曰：『未可也』。今申胥驟諫其王，王怒而殺之，其可乎？」〔子胥數諫，王不聽，知吳必亡，使於齊，屬其子於鮑氏。王聞之，賜之屬鏤以死。在魯哀十一年。〕對曰：「逆節萌生。〔害殺忠正，故為逆節。萌，兆也。〕天地未形，而先為之征，〔形，見也，天地之占未見。征，征伐也。〕其事是以不成，雜受其刑。〔雜，猶俱也。刑，害也。〕王姑待之。」王曰：「諾。」

范蠡謂人事與天地相參乃可以成功

又一年，〔反國七年，魯哀十二年。〕王召范蠡而問焉，曰：「吾與子謀吳，子曰：『未可也』。今其稻蟹不遺種，其可乎？」〔蟹食稻。　案攷異卷四：「禮記月令疏引韋注『稻蟹，謂蟹食稻也』，疑此為韋注完本。」〕對曰：「天應至矣，人事未盡也，〔謂飢困、愁怨之事，未盡極也。〕王姑待之。」王怒曰：「道固然乎，〔固，故也。〕妄其欺不穀邪？吾與子言人事，子應我以天時；今天應至矣，子應我以人事。何也？」范蠡對曰：「王姑勿怪。夫人事必將與天地相參，然後乃可以成功。〔參，三也。天、地、人事三合，乃可以成大功。〕今其禍新民恐，〔稻蟹，新也。〕其君臣上下，皆知其資財之不足以支長久也，〔支，猶堪也。〕彼將同其力，致其死，猶尚殆。〔殆，危也。言伐吳，於事尚危。〕王其且馳騁弋獵，無至禽荒；〔使越王為此者，示不以吳為念。〕宮中之樂，無至酒荒；肆與大夫觴飲，無忘國常。〔肆，放也。常，舊法。〕彼其上將薄其德，民將盡其力，〔言吳王見越馳騁射獵，不以為意；必不修德而縱私好，以盡民力。〕又使之望而不得食，〔怨望於上，而天又奪之食。〕乃可以致天地之殛。〔殛，誅也。〕王姑待之。」〔且待時也。自此後四年，乃遂伐吳。〕

越興師伐吳而弗與戰

至於玄月，〔爾雅曰：「九月為玄。」謂魯哀十六年九月也，至十七年三月，越伐吳。〕王召范蠡而問焉，曰：「諺有之〔諺，俗之善語。〕曰：『觥飯不及壺飧。』〔觥，大也。大飯，謂盛饌。盛饌未具，不能以虛待之，不及壺飧之救飢疾。言己欲滅吳，取快意得之而已，不能待有餘力。〕今歲晚矣，子將奈何？」對曰：「微君王之言，〔微，無也。〕臣故將謁之。〔謁，請也，請伐吳也。〕臣聞從時者，猶救火、追亡人也，蹶而趨之，唯恐弗及。」〔蹶，走也。〕王曰：「諾。」遂興師伐吳，至於五湖。

吳人聞之，出而挑戰，一日五反。王弗忍，欲許之。〔不忍其忿。〕范蠡進諫曰：「夫謀之廊廟，失之中原，其可乎？王姑勿許也。臣聞之，得時無怠，時不再來，天予不取，反為之災。贏縮轉化，後將悔之。〔贏縮，進退也。轉化，變易也。〕天節固然，〔固然，有轉化也。〕唯謀不遷。」〔謀必素定，不可遷易。〕王曰：「諾。」弗許。

范蠡曰：「臣聞古之善用兵者，〔謂若黃帝、湯、武。〕贏縮以為常，四時以為紀，〔以為常，隨其贏縮也。紀，猶法也。四時有轉運，用兵有利鈍也。周語曰「王欲合是五位三所而用之」是也。〕無過天極，究數而止。〔極，至也。究，窮也。無過天道之所至，窮其數而止也。〕天道皇皇，日月以為常，〔皇皇，著明也。常，象也。〕明者以為法，微者則是行。〔明，謂日月盛滿時。微，謂虧損薄蝕時。法，其明者以進取。行，其微時以隱遁。〕陽至而陰，陰至而陽；〔至，謂極也。〕日困而還，月盈而匡。〔困，窮也。匡，虧也。〕古之善用兵者，因天地之常，與之俱行。〔隨其轉運、虧盈、晦明之常。〕後則用陰，先則用陽；〔後，後動。先，先動。用陰，謂沈重固密。用陽，謂輕疾猛厲。〕近則用柔，遠則用剛。〔敵近則用柔順，示之以弱；遠則抗威厲，辭以亢禦。〕後無陰蔽，先無陽察，〔後動者太舒靜，為陰蔽也。先動者太顯露，為陽察也。〕用人無藝，往從其所〔藝，射的也。無藝，無常所也。行軍用人之道，因敵為制，不豫設也，故曰從其所也。　案述聞卷二一：「韋說非也。『用人無藝』，當屬上二句為義；『往從其所』，則屬下句為義。『用人無藝』者，人，猶眾也，言用眾之道無常也。『後無陰蔽，先無陽察，用人無藝』，三『無』字相應為文。『往從其所』者，『其所』，敵人之所也，言往從敵人之所，而彼尚能以剛彊禦我，則其陽節未盡，未可即滅，故曰『不死其野』也。『蔽』、『察』、〔古讀若『際』。〕『藝』為韻，『所』、『禦』、『野』、『與』為韻，以是明之。」〕剛彊以禦，陽節不盡，不死其野。〔言敵以剛彊來禦己，其陽節未盡，尚未可克，故曰不死其野。〕彼來從我，固守勿與。〔勿與戰也。〕若將與之，必因天地之災，〔彼有災變，則可。〕又觀其民之饑飽勞逸以參之。〔言雖有災，民尚逸，飽則未也。〕盡其陽節、盈吾陰節而奪之。〔彼陽勢已盡，而吾陰節盛滿，則能奪之。〕宜為人客，剛彊而力疾；陽節不盡，輕而不可取。〔先動為客。於時宜為人客，剛彊力疾，陽數未盡，雖輕易人猶不可得取也。〕宜為人主，安徐而重固；陰節不盡，柔而不可迫。〔時宜為主人，安徐重固，陰數未盡，雖柔不可困迫之。〕凡陳之道，設右以為牝，益左以為牡，〔陳其牝牡，使相受之。在陰為牝，在陽為牡。〕蚤晏無失，必順天道，〔晏，晚也。〕周旋無究。〔究，窮也；無窮，若日月然也。〕今其來也，剛彊而力疾，〔言吳陽勢未盡，未可擊也。〕王姑待之。」王曰：「諾。」弗與戰。

范蠡諫句踐勿許吳成卒滅吳

居軍三年，吳師自潰。〔魯哀二十年冬十一月，越圍吳。二十二年冬十一月丁卯，滅吳。〕吳王帥其賢良，與其重祿，以上姑蘇。〔姑蘇，宮之臺也，在吳閶門外，近湖。或云：「賢，賢妃。良，良貨。」唐尚書云：「重祿，寶璧也。」昭謂：賢良，親近之士，猶越言君子，齊言士。吳語曰：「越王以其私卒君子六千人為中軍。」賈侍中云：「重祿，大臣也。」〕使王孫雒行成於越，〔雒，吳大夫；王孫，姓也。〕曰：「昔者上天降禍於吳，得罪於會稽。〔使越棲於會稽時也。〕今君王其圖不穀，不穀請復會稽之和。」王弗忍，欲許之。范蠡進諫曰：「臣聞之，聖人之功，時為之庸。〔庸，用也，因天時以為功用也。〕得時不成，天有還形。〔還，反也。形，體也。〕天節不遠，五年復反，〔節，期也。五年再閏，天數一終，故復反也。〕小凶則近，大凶則遠。〔小凶，謂危敗。大凶，謂死滅。近，五年。遠，十年或二十年。〕先人有言曰：『伐柯者其則不遠。』〔先人，詩人也。「執柯伐柯，其則不遠」，以言吳昔不滅越，故有此敗，此戒亦不遠也。〕今君王不斷，其忘會稽之事乎？」王曰：「諾。」不許。

使者往而復來，辭愈卑，禮愈尊，〔愈，益也。〕王又欲許之。范蠡諫曰：「孰使我蚤朝而晏罷者，非吳乎？與我爭三江、五湖之利者，非吳耶？夫十年謀之，一朝而棄之，其可乎？〔十年不收於國，勤身以謀吳也。〕王姑勿許，其事將易冀已。」〔冀，望也。易望已，謂不勤難也。〕王曰：「吾欲勿許，而難對其使者，子其對之。」范蠡乃左提鼓，右援枹，以應使者，〔提，挈也。〕曰：「昔者上天降禍於越，委制於吳，而吳不受。今將反此義以報此禍，吾王敢無聽天之命，而聽君王之命乎？」王孫雒曰：「子范子，先人有言曰：『無助天為虐，助天為虐者不祥。』今吳稻蟹不遺種，子將助天為虐，不忌其不祥乎？」〔忌，惡也。〕范蠡曰：「王孫子，昔吾先君固周室之不成子也，〔子，爵也，言越本蠻夷小國，於周室爵列不能成子也。周禮，諸子之國，封彊方二百里。〕故濱於東海之陂，〔濱，近也。陂，涯也。〕黿鼉魚鱉之與處，而鼃黽之與同渚。〔鼃黽，蝦蟆也。水邊亦曰渚。〕余雖靦然而人面哉，吾猶禽獸也，又安知是諓諓者乎？」〔靦，面目之貌。諓諓，巧辯之言。方欲距吳之請，故自卑薄以不知禮義。〕王孫雒曰：「子范子將助天為虐，助天為虐不祥。雒請反辭於王。」〔請以辭告越王。〕范蠡曰：「君王已委制於執事之人矣。〔執事，蠡自謂也。〕子往矣，無使執事之人得罪於子。」〔無使我為子得罪。〕

使者辭反。〔反報吳也。〕范蠡不報於王，擊鼓興師以隨使者，至於姑蘇之宮，不傷越民，遂滅吳。〔「事將易冀」是也。〕

范蠡乘輕舟以浮於五湖

反至五湖，范蠡辭於王曰：「君王勉之，臣不復入越國矣。」〔勉王以德，欲隱遁也。〕王曰：「不穀疑子之所謂者何也？」對曰：「臣聞之，為人臣者，君憂臣勞，君辱臣死。昔者君王辱於會稽，臣所以不死者，為此事也。今事已濟矣，蠡請從會稽之罰。」王曰：「所不掩子之惡，揚子之美者，使其身無終沒於越國。子聽吾言，與子分國。不聽吾言，身死，妻子為戮。」范蠡對曰：「臣聞命矣。君行制，臣行意。」〔制，法也。意，志也。〕遂乘輕舟以浮於五湖，莫知其所終極。

王命工以良金寫范蠡之狀而朝禮之，〔以善金鑄其形狀，而自朝禮也。〕浹日而令大夫朝之，〔從甲至甲曰浹。浹，帀也。〕環會稽三百里者以為范蠡地，〔環，周也。〕曰：「後世子孫，有敢侵蠡之地者，使無終沒於越國，〔此誓告也。〕皇天后土、四鄉地主正之。」〔鄉，方也。天神地祇、四方神主當征討之，正其封疆也。〕

Source Colophon

The Chinese text follows the Chinese Wikisource transcription of the Discourses of the States (articles 國語/卷20, 國語/卷21, revisions of 18 October 2020 to 18 October 2020), 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.

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