Yuejue Shu — 越絕書, an Eastern Han miscellany on the history and legends of Wu and Yue

The Yuejue Shu, Records of the Lost History of Yue, is an Eastern Han miscellany in fifteen juan on the history, geography, and legends of the southern states of Yue and Wu. Its authorship is genuinely uncertain, and the text is unusual in addressing the question directly: its own opening chapter asks in so many words who composed it, considers and does not settle between Zigong and Wu Zixu as possible authors, and settles only on calling them 'worthy men of Wu and Yue'; its closing postface encodes rather than states a name, in a riddle built from the components of Chinese characters. Later tradition has attached the names Yuan Kang and Wu Ping to the work, but the text itself, true to the account it gives of its own authorship, never states a name outright, and this translation does not resolve what the source leaves unresolved.

The book opens in question-and-answer form with an extended meditation on the meaning of its own title — jue as 'cutting off' and as 'the utmost,' tied to Goujian's own conduct as hegemon — before turning to narrative: the flight of Wu Zishe's sons after King Ping of Chu puts their father to death, Zixu's escape through the ferryman and the young woman at the river, both of whom drown themselves after helping him, his long service to Helü and Fuchai of Wu, his eventual forced suicide, and his old rival-turned-friend Fan Li's judgment on his life. A geography chapter, the Record of the Lands of Wu, catalogues the walls, palaces, terraces, and tombs of the Wu capital — Helü's tomb at Tiger Hill among them — each with its distance from the county seat. Later chapters turn to Fan Li and Grandee Zhong's service to Goujian and to a closing philosophical dialogue weighing the worth of Zixu, who died remonstrating, against Fan Li, who read the signs and withdrew, before the book ends with its cryptic postface, likening its own unnamed author to Confucius weeping over the captured lin and to the exiled poet Qu Yuan.

The opening chapter's dialogue is set out as bolded Question and Answer exchanges, following the source's own catechism form; the narrative chapters that follow shift to continuous prose with direct speech, in the manner of the Wu Yue Chunqiu with which the Yuejue Shu shares much of its material. A single unencodable character in the source, marked ▢, is rendered [...] where it occurs.

Translated for the Good Works Library directly from the classical Chinese, printed in full below. A complete published English translation of the Yuejue Shu already exists — Olivia Milburn's The Glory of Yue: An Annotated Translation of the Yuejue shu (2010) — so this translation makes no claim of firstness; it was made independently from the Chinese without consulting Milburn's work.

Contents

• Book 1 (卷一)
  • The Basic Matter, Outer Tradition, Chapter 1 (越絕外傳本事第一)
  • The Inner Tradition of King Ping of Jing, Chapter 2 (越絕荊平王內傳第二)
• Book 2 (卷二)
  • The Record of the Lands of Wu, Outer Tradition, Chapter 3 (越絕外傳記吳地傳第三)
• Book 3 (卷三)
  • The Inner Tradition of Wu, Chapter 4 (越絕吳內傳第四)
• Book 4 (卷四)
  • Ji Ni, Inner Canon, Chapter 5 (越絕計倪內經第五)
• Book 5 (卷五)
• Book 6 (卷六)
  • Investigating the Chronicles and Stratagems, Outer Tradition, Chapter 7 (越絕外傳紀策考第七)
• Book 7 (卷七)
  • The Record of Fan Bo, Outer Tradition, Chapter 8 (越絕外傳記范伯第八)
  • Chen Chenghang, Inner Tradition, Chapter 9 (越絕內傳陳成恒第九)
• Book 8 (卷八)
  • The Record of the Land, Outer Tradition, Chapter 10 (越絕外傳記地傳第十) (part
• Book 9 (卷九)
  • Ji Ni, Outer Tradition, Chapter 11 (越絕外傳計倪第十一)
• Book 10 (卷十)
  • Record of the King of Wu's Dream, Outer Tradition, Chapter 12 (越絕外傳記吳王占夢第十二)
• Book 11 (卷十一)
  • Record of the Precious Swords, Outer Tradition, Chapter 13 (越絕外傳記寶劍第十三)
• Book 12 (卷十二)
  • The Nine Stratagems, Inner Canon, Chapter 14 (越絕內經九術第十四)
  • Record of the Army's Vapors, Outer Tradition, Chapter 15 (越絕外傳記軍氣第十五)
• Book 13 (卷十三)
  • The Pillow Book, Outer Tradition, Chapter 16 (越絕外傳枕中第十六)
• Book 14 (卷十四)
  • Lord Chunshen, Outer Tradition, Chapter 17 (越絕外傳春申君第十七)
  • The Order of Virtue, Outer Tradition, Chapter 18 (越絕德序外傳記第十八)
• Book 15 (卷十五)
  • A Preface to the Chapters, Outer Tradition, Chapter 19 (越絕篇敘外傳記第十九) (part

Translation

Book 1 (卷一)

The Basic Matter, Outer Tradition, Chapter 1 (越絕外傳本事第一)

Question: "What does Yuejue mean?"
Answer: "Yue is the state's clan-name."
Question: "How can this be shown?"
Answer: "Consider how the Chunqiu (Spring and Autumn Annals) orders Qi and Lu — both are named for their state, which stands in place of clan-surname; this shows it plainly. As for jue, it means jue — cutting-off, or the utmost — and it refers to the era of Gou Jian. At that time Qi was about to attack Lu. Confucius was ashamed of this, and so Zigong (子貢) went and persuaded Qi in order to keep Lu safe. Once Zigong had set out, he threw Qi into disorder, broke Wu, raised up Jin, and made Yue strong. Afterward, worthy men and skilled speakers, seeing that the Master had composed the Chunqiu yet passed lightly over Wu and Yue, and seeing too that Zigong was not far removed from the sage — as lip is to tooth, or a garment's face to its lining — grasped the gist of his intent, examined the old historical records, and set down these affairs."

Question: "Why not call it the Classic of Yue or the Records of Yue, rather than say jue?"
Answer: "No. Jue means jue. In the time of Gou Jian the Son of Heaven was weak and faint, and the many lords all rebelled against him. Thereupon Gou Jian restrained the strong and upheld the weak; he cut off evil and turned it back toward good, and took and gave according to the Way: he returned Pei to Song, gave Fuling over to Chu, and restored Linyi and Kaiyang to Lu. The invasions and attacks among the central states came to an end because of this. Because his sincerity lay within and his authority shone outward, Yue alone held the credit for this — hence it is called Yuejue. So the one who composed this work valued that Gou Jian could, within, hold himself to restraint, and, without, surpass all other men. What worthy men have recounted must not be cut short — that is why the book was not simply named a 'record.' This is what makes it clear."

Question: "Duke Huan nine times assembled the lords in covenant and once set the whole realm in order; he employed worthy men and made strong Chu submit — why is this not called Qijue?"
Answer: "Duke Huan belonged to the central states. Once his troops had grown strong and he had become hegemon of the age, his authority overawed the other lords and he made strong Chu submit — this was simply fitting for one in his station. But King Gou Jian of Yue dwelt at the edge of the sea among the eastern barbarians, tattooing his body after the manner of the Yi and Di, laboring and afflicting himself, employing worthy ministers, turning death back into life and defeat into success. Yue attacked mighty Wu, honored and served the house of Zhou, and became hegemon at Langye, all the while humbling and constraining himself and leading the other lords. It is precisely because he began so lowly and in the end achieved hegemony that the credit is given to Yue alone."

Question: "But if Yue alone holds this credit, why does the book not put Yue first, and instead, in the end, begin from Wu's founder Taibo?"
Answer: "To make Yue small and Wu great."
Question: "How does making Yue small and Wu great serve the purpose?"
Answer: "Wu had the teaching of Zixu, and was hegemon of the age for a very long time. In the north it overawed Qi and Chu, and none among the lords dared rebel; the states of Xue, Xu, Zhu, Lou, and Lü all hurried along at the sides of its chariot wheels. King Gou Jian of Yue, meanwhile, bundled fodder and tended horses in servitude, while the other lords followed Wu as the plum clings within the fruit. Yet after Gou Jian returned to his own state, for seven years he burned with anxious thought and afflicted his own body, mastered himself and held himself to blame, and employed worthy men. Yue then attacked mighty Wu and became hegemon over the lords. The reason the book does not place Yue first is to belittle great Wu, and thereby to make plain how great was Yue's achievement even out of such weakness."

Question: "That Wu perished and Yue rose — does this lie with Heaven, or with men?"
Answer: "It is entirely a matter of men. Fuchai lost the Way, and Yue, for its part, had worthy men. Where the ground is already wet, rain falls more easily; where there is already want, aid comes more easily."
Question: "How do we know that it lay with men alone?"
Answer: "Zigong was sitting with the Master and told him: 'The Grand Steward has died.' The Master said: 'He has not died.' This exchange repeated once more. Zigong bowed twice and asked: 'How do you know this?' The Master said: 'Heaven produced Grand Steward Pi (太宰嚭) in order to destroy Wu. Wu has not yet been destroyed — how, then, could the Grand Steward have died?' Afterward men came and reported that he had not died. The sage does not speak carelessly; by this it was made plain that Yue would become hegemon."
Question: "How can this be shown further?"
Answer: "When Wen Zhong (種) first met Fan Li (蠡), the two of them plotted together, saying: 'In the southeast there are signs of a coming hegemon; better to go there and take office.' They agreed to travel east together, entered Yue, and remained there. Worthy men do not speak carelessly — by this it is known."

Question: "Who composed the Yuejue?"
Answer: "Worthy men of Wu and Yue composed it. At that time, seeing that the Master had edited the Documents and composed the Chunqiu, and had fixed the institutions of true kingship, worthy men sighed in admiration, resolved to examine the old historical records, and brought this work to completion."

Question: "A man who undertakes such a work generally wishes to make his own name known by it. Why does this book merely say 'worthy men,' without giving surname or given name?"
Answer: "This man possessed the talent of great refinement, and spoke directly of the affairs of a single realm without putting forward his own name — this is the mark of one who makes himself small. Some hold that it was composed by Zigong, reasoning that since Zigong's concerns embraced the whole world, they ought not to have been confined to Wu and Yue alone. Yet that the work centers on Wu and Yue has its own reason. At that time Zigong served as an envoy of Lu, going sometimes to Qi, sometimes to Wu. Afterward, when he spoke of these affairs, he took Wu and Yue as his illustration; the people of the state handed the account down and carried it further — this is why the work centers on Wu and Yue alone. At that time there was a sage who taught the Six Arts and edited the Five Classics; of his disciples, seventy-two were foremost, and he raised three thousand students, lecturing and studying at the Que Gate of Lu. The Yuejue, being a lesser and minor work, could of course not spread to the four quarters as the classics did — how, then, could one who recited and transmitted the words of the former sages and worthies, yet whose own work was not sufficient to bear his name, have listed out his surname and given name and declared himself the author outright? One account holds instead that it was Zixu who composed it. Now it is human nature that a man at ease does not compose such works, but when brought to extremity he feels resentment, and out of resentment he composes — just as poets, having lost their proper place and nursing resentment, sigh in sorrow and make poems. Zixu cherished loyalty; he could not bear to see his lord sunk and deluded by slanderers, and the altars of the state toppling. He staked his own life to warn the endangered state, giving no thought to long life, and remonstrated urgently and repeatedly, but in the end was never heeded. Grief accumulated and calamity arrived, and out of resentment he composed this writing. He does not encroach nor err, but draws out the whole course of the matter from root to branch. He makes plain that he himself was without fault, and in the end spared no effort. Though his wisdom might be exhausted to the utmost, it was not fitting for him to claim the credit in his own person; fearing to seem to seek praise for himself, he therefore did not inscribe his surname and name, but spoke of himself only by circumlocution. Later men transmitted and expounded it, and so by degrees it came to form the Inner and Outer Chapters."

Question: "Some parts are called 'canon,' some 'tradition'; some are 'inner,' some 'outer' — what does this mean?"
Answer: "The canon sections discuss the events themselves. The tradition sections set forth their meaning. The outer sections were not written by a single person, and to a considerable degree they repeat and overlap one another; sometimes they do not concern the very same event, but draw on similar cases to convey the intended meaning. Those who explained the work saw that the Master had edited the Odes and the Documents and made the canonical texts plain and accessible, and likewise recognized that a lesser tradition such as this would carry much repetition. Moreover, what the various persuaders and speakers had recounted could not simply be cut off and discarded. A minor teaching that does not fully connect will still be partial in what it hopes to convey. Because those who explained it were not all of one mind, the compilers therefore edited and fixed the repeated material, and made of it the Inner and Outer Chapters."

The Inner Tradition of King Ping of Jing, Chapter 2 (越絕荊平王內傳第二)

Long ago, King Ping of Jing (荊平王 — Jing being an old name for the state of Chu) had a minister, Wu Zishe (伍子奢). Zishe incurred blame with the king, who was about to put him to death. His two sons fled: Zishang (子尚) fled to Wu, and Zixu (子胥) fled to Zheng. The king summoned Zishe and questioned him, saying: "If I summon your sons, which of them will come?" Zishe replied: "Your Majesty asks his servant this; if I answer, I fear death, and if I do not answer, you will not know your sons' hearts. Shang, as a man, is humane and wise — if summoned, he will surely come in. Xu, as a man, is bold and wise — if summoned, he will surely not come in. Xu will instead flee to the state of Wu, and Your Majesty must then close the gates early and open them late, for Xu will bring great trouble to the borders."

Thereupon the king at once sent an envoy to summon Zishang in Wu, saying: "Your father is guilty. If you come in, he will be pardoned; if you do not come in, he will be killed." When Zixu heard of this, he sent a man to tell Zishang, in Wu: "I have heard that King Ping of Jing has summoned you. You must not go in. I have heard it said: those who go in are brought to extremity; those who stay outside avenge the wrong. If you go in, both of us will die all the same — that is not wisdom. To die without avenging our father's wrong — that is not courage." Zishang replied: "If I go in, our father's death will be spared; if I do not go in, that is not humane. To love my own life over our father's death, and cut off our father's hope — a worthy officer would not do this. Our purposes differ, our plans do not agree. You, brother, remain where you are; I, Shang, ask to go in."

King Ping of Jing again sent an envoy to summon Zixu in Zheng, saying: "If you come in, your father's death will be spared; if you do not come in, he will be killed." Zixu, in armor and helmet, with his bow drawn, came out to see the envoy, and excused himself, saying: "A man in armor and helmet does not bow. Allow me to say something to the envoy: if the king holds Zishe to be without guilt, let him be pardoned and kept in office — what need, then, is there for his son to go anywhere?" The envoy returned and reported to King Ping of Jing. The king, knowing that Zixu would not come in, killed Zishe, and killed Zishang along with him.

When Zixu heard of it, he at once climbed Hengling, a great mountain, and gazed north toward Qi and Jin, saying to his retainer: "Let us leave. This land is grand and imposing, wrapped about by mountains and girded by rivers, and its people are settled and slow to move." Thereupon he fled south to Wu. Reaching the river, he saw a ferryman and said: "Come, carry me across." The ferryman knew he was no ordinary man, and wished to carry him across, but feared others might learn of it; he sang as he approached: "The sun shines bright and clear, and soon will fade and set — with you I make my tryst at the bend of the reeds." Zixu went to the ferryman at the bend of the reeds. When the sun had set, the ferryman came again, singing: "My heart within, my eyes upon you — you may cross the river now; why do you not come out?" As soon as the boat arrived he took Zixu aboard, and Zixu boarded and crouched low. Midway across the river, Zixu looked up and said to the ferryman: "What is your surname? Let me return one day and repay your great kindness." The ferryman said: "The one who let Jing's fugitive go free — that is I; the one who will take revenge upon Jing — that is you. Between the two of us, neither act is one of loyalty — why ask each other's names?" Zixu then loosened his sword and gave it to the ferryman, saying: "This sword of my forefathers is worth a hundred pieces of gold. Allow me to give it to you." The ferryman said: "I have heard that King Ping of Jing has issued an order: 'Whoever seizes Wu Zixu will be rewarded with a thousand pieces of gold.' Now, if I do not desire King Ping of Jing's thousand pieces of gold, what use would I have for a sword worth a hundred?" The ferryman brought him across at the Yufu ford, then opened his basket of rice and poured out his jug of gruel for him to eat, saying: "Eat quickly and be gone — do not let your pursuers catch up with you." Zixu said: "I will." When Zixu had finished eating, he departed, but turned back and said to the ferryman: "Cover your jug, and let nothing of this show." The ferryman said: "I will." As soon as Zixu had gone, the ferryman capsized his own boat, drew his dagger, and cut his throat, dying there in the river's water, to make it plain that nothing would be revealed.

Zixu went on his way. Reaching the borders of Liyang, he saw a young woman beating silk floss in the waters of the Lai. Zixu said: "Might I beg some food from you?" The woman said: "I will." She at once opened her basket of rice and poured out her jug of gruel for him to eat. When Zixu had finished, he departed, saying to the woman: "Cover your jug, and let nothing of this show." The woman said: "I will." Zixu had gone but five paces when he looked back: she had thrown herself into the waters of the Lai and died.

Zixu went on and reached Wu. Barefoot and with his hair unbound, he begged in the markets of Wu. After three days, the market overseer grew suspicious of him and reported it to Helü (闔廬), saying: "Among the people there is a man out of the ordinary — barefoot, hair unbound, he has been begging in the markets of Wu for three days now." Helü said: "I have heard that King Ping of Jing killed his minister Wu Zishe though he was without fault; his son Zixu is bold and wise — he must be passing through the states of the lords to find a way to avenge his father." The king sent for Zixu to be brought before him. When he entered, the King of Wu came down the steps to meet him, offered him condolence, and addressed him: "I know that you are no ordinary man — why have you sunk to such want?" Zixu knelt and wept, saying: "My father was without fault, yet King Ping killed him, and killed my brother Shang along with him. I, Xu, fled and ran away. Only Your Majesty can grant these bones a place to return to — I beg only that Your Majesty pity me." The King of Wu said: "I will." He brought him up into the hall and spoke with him for three days and three nights, and his words never ran dry. The king then proclaimed throughout the state: "Regardless of rank, old or young, whoever does not heed Zixu's instruction shall be treated as one who does not heed me; the penalty reaches to death, without pardon."

Zixu dwelt in Wu for three years and won greatly the support of the people of Wu. Helü wished to raise an army on his behalf to avenge him, but Zixu said: "This cannot be done. I have heard that the lords do not raise armies for the sake of a mere commoner." And so the matter was dropped. Later, when Jing was about to attack Cai, Zixu spoke of it to Helü, who then sent Zixu to rescue Cai and attack Jing. They fought fifteen battles and won all fifteen. King Ping of Jing had already died; Zixu, leading six thousand troops, took up a whip and lashed King Ping's grave, reproaching him: "Long ago my forefather was without fault, yet you killed him. Now, this is my payment to you."

Afterward, when King Zhao, his minister the Marshal Zi Qi (司馬子其), and the Chief Minister Zixi (令尹子西) had returned to the capital, they plotted together, saying: "Zixu will not die, and yet he will not come into Jing; the state still cannot find peace this way — what is to be done? Would it not be better to seek him out and share the state with him?" King Zhao then sent an envoy to report to Zixu in Wu, saying: "Long ago my forefather killed your father, though he was without fault. I was still young then, and understood nothing of the matter. Now you, sir, have taken your revenge upon me most severely, and yet even so I dare not resent you for it. Why do you, sir, not come back to your own family's ancestral graves and burial mounds? Though our state is small, I will share it with you; though its people are few, I will share their service with you." Zixu said: "If I do this for the sake of reputation, my reputation will indeed become manifest; if I do it for the sake of profit, the profit will indeed be great. But to first take revenge for my father, and afterward seek profit from it — a worthy man would not do such a thing. My father is already dead; for his son to eat the state's emoluments after this would not accord with what is right for my father." The envoy returned and reported to King Zhao of Jing: "It is now clear that Zixu will not come into the state of Jing."

Book 2 (卷二)

The Record of the Lands of Wu, Outer Tradition, Chapter 3 (越絕外傳記吳地傳第三)

Long ago, the founding lord of Wu was Taibo (太伯). In the age of Zhou, King Wu enfeoffed Taibo at Wu; counting down to Fuchai, this spanned twenty-six generations, nearly a thousand years. In the time of Helü, Wu became great hegemon, and the walled city of Wu and Yuecheng were built. Within the wall there were two lesser citadels. Helü moved his seat of government to Xu Mountain (胥山). Two generations later it came to Fuchai; in his twenty-third year on the throne, King Gou Jian of Yue destroyed him.

Helü's Palace was in Gaoping Ward.

There were two Archery Terraces: one in Huachichang Ward, the other in Anyang Ward.

The Southern City Palace was in Changle Ward, extending east to the residence of Lord Chunshen. In autumn and winter the king governed from within the city; in spring and summer he governed from the Terrace of Gusu. He took his morning meal at Niu Mountain, roamed by day at Xumu, practiced archery at Qubei, raced his chariot at the Excursion Terrace, and took his pleasure there.

Yue coursed its hounds at Changzhou. This was when the King of Wu was great hegemon, in the time of King Zhao of Chu and Confucius. The Great Wall of Wu measured 47 li, 210 paces, 2 chi in circumference. It had eight land gates, two with watchtowers, and eight water gates. The southern face measured 10 li 42 paces 5 chi; the western face, 7 li 112 paces 3 chi; the northern face, 8 li 226 paces 3 chi; the eastern face, 11 li 79 paces 1 chi. It was built by Helü. The outer wall of Wu measured 68 li 60 paces in circumference.

The Lesser City of Wu measured 12 li in circumference. Its base was 2 zhang 7 chi wide, and it stood 4 zhang 7 chi high. It had three gates, all with watchtowers; two of them had, in addition, a pair of water gates, and one had, in addition, a timber causeway.

The Eastern Palace measured 1 li 270 paces in circumference. The Luxi Palace was at Changqiu, measuring 1 li 26 paces in circumference. In the eleventh year of Qin Shihuang, the palace-keeper Zhao Yan caused a fire, and it burned down.

The Wu Zixu Wall measured 9 li 270 paces in circumference. The Lesser City ran east-west along Wu Ward, its front facing north of the Lesser City. Within the settlement, the road from Changmen Gate to Loumen Gate measured 9 li 72 paces, its land road 23 paces wide; from Pingmen Gate to Shemen Gate, 10 li 75 paces, its land road 33 paces wide, and the water channel 28 paces wide.

The old land road of Wu ran out from Xumen Gate, proceeded to Tushan, crossed Guanyi, proceeded to Gaojing, passed You Mountain, proceeded to Lake Tai, followed Beigu westward, crossed Yangxia Creek, passed the south side of Lishan, and at the great breach west of Longwei, connected through to Lake An.

The old water road of Wu ran out from Pingmen Gate, up through the moat pool of the outer wall, into the channel, out at Lake Chao, up over Li land, past Meiting, into Lake Yang, out at Yupu, into the Great River, and on to Guangling.

The old route of Wu ran from Youquan through the frontier post, crossed Huiyi, and proceeded to Shanyin. The "frontier post" was a garrisoned watch-post kept by Wu. The Eastern City was where Helü used to travel for pleasure; it is 20 li from the county.

From Chaisui Post to Yu'er and Jiuli — this land Wu raided and made into a battleground.

The Hundred-Chi Channel ran through to the river; Wu used it to move grain.

Qianli Luxu was where Helü had the sword Ganjiang forged; Ou Ye kept three hundred serving girls there. It is 2 li from the county, and reaches south to the river.

East of Gaojing Mountain, outside Changmen Gate, stands a stone figure, anciently called "Lord Stone." It is 20 li from the county.

The tomb-mound within the outer wall, outside Changmen Gate, was Helü's ice-chamber.

Helü's tomb is outside Changmen Gate, called Tiger Hill (虎丘). Below it a pool measures 60 paces across, with water 1 zhang 5 chi deep. It has a bronze outer coffin in three layers, and the burial pool is 6 chi deep. Jade mallards in flowing array, three thousand Bianzhu-type swords, and three thousand square- and round-mouthed vessels were placed within, along with the swords Shihao and Yuchang ("Fish Gut"). A thousand upon ten thousand men labored to build it, taking their earth from beside the lake mouth. Three days after the burial a white tiger came and crouched atop it — hence it was named Tiger Hill.

North of Tiger Hill is the Mo Ge Tomb, the tomb of an ancient worthy who withdrew from the world; it is 20 li from the county.

The Beizou Tomb is the same as the Great Deng Tomb; it is 40 li from the county.

The tomb of Helü's son and daughter is north of the road outside Changmen Gate. The square pool below measures 48 paces across, water 2 zhang 5 chi deep; there is also a pool 60 paces across, water 1 zhang 5 cun deep. The burial passage exits south of the shrine road and joins Gusumen Gate; altogether it measures 6 li in circumference. Cranes were made to dance in the markets of Wu, and living creatures were slaughtered to send off the dead.

The City of Yuhang was where a divine woman of King Xiang's time was buried; the spirit was greatly numinous.

West of Lake Mi, outside Wumen Gate, is a walled city, the city of the Song King of Yue. At that time he fought Zhou, Lord of Song, king of Yaocheng, at Yuzhao, and killed Zhou, Lord of Song. Headless, he rode back on horseback; on reaching Wu Ward he died, and was buried at the southern wall of Wu Ward. He died on a wu day.

The tomb-mound outside Wumen Gate was Helü's ice-chamber.

The great tomb outside Wumen Gate is the tomb of Sun Wu of Qi, guest of the King of Wu; it is 10 li from the county. He was skilled in the art of war.

Outside Dimen Gate, within Tangbo Yang, is Shizi Dike; it is said the heir apparent built it to make fields. The dike is 25 li from the county.

The Dike-in-the-Sea is 26 li from the county.

The Great Mound outside Shemen Gate is a tomb of a King of Wu whose name is not clearly known; it is 15 li from the county.

North Mountain of Zhutang is a tomb of a King of Wu whose name is not clearly known; it is 20 li from the county.

The Great Mound at Liannong within Lixi Du, outside Jinmen Gate, is where an ancient divine shaman of Wu was buried; it is 15 li from the county.

The Fu City above Mating Creek, outside Loumen Gate, was governed by a former King of Yue, Lord Yufu; it is 80 li from the county. At that time King Lie returned his allegiance to Yue; the record of the descendants of King Xiang here cannot be fully continued and recounted — this matter is recorded only at Mating Creek.

Hongcheng, outside Loumen Gate, was formerly a walled city of the King of Yue; it is 150 li from the county.

Jibei Xu, outside Loumen Gate, was formerly where the King of Wu raised chickens, and had Li Bao tend them; it is 20 li from the county.

Outside Xumen Gate there is the Nine-Bend Road, built by Helü so that he might travel to the Terrace of Gusu, look out over Lake Tai, and observe his people. It is 30 li from the county.

Qimen Gate: when Helü attacked Qi and won a great victory, he took the daughter of the King of Qi as hostage, and built Qimen Gate for her, setting it at Shuihai Xu; her terrace stood to the left of the chariot road and to the right of Shuihai. It is 70 li from the county. The Qi princess, pining for her homeland, died, and was buried at the western hill of Yu.

The Great Liu Field east of Yuli, in Wu's northern wilds, where the king used to lodge, was a field of the King of Wu; it is 80 li from the county.

Lubei, in Wu's western wilds, was a field of the King of Wu; it is now divided as the Ou Channel.

Xubei Xu is 20 li from the county.

Xuzhu Liu, in Wu's northern wilds, was the field of Xuzhu, daughter of the King of Wu; it is 80 li from the county.

The City of Lake Mi was where Helü kept his deer; it is 50 li from the county.

The City of Lixi was where Helü placed his shipyard palace; it was built by Helü.

The Strongmen's post, outside Loumen Gate, was built by Helü to guard against Yue beyond the border.

The City of Wuli was where Helü lodged distant guests, the envoys of the various lords, in a detached residence; it is 15 li from the county.

Qionglong Mountain at Youzhong is where the ancient immortal Master Red Pine gathered red mineral resin; it is 20 li from the county. After Zixu died, the people, longing for him, offered sacrifice there.

Zuodui Mountain was formerly called Hefu Mountain. When Yu traveled the realm, he drew Ke Mountain, from within the lake, and set it upon Hefu, then renamed it Zuodui.

Fang Mountain lies south of Zuodui Mountain. Because stone was long quarried below Zuodui Mountain, there was formerly a district there named Zuoyi. The King of Wu disliked the name, and brought it within the outer wall, renaming it Tongling District.

South of Zuodui Mountain there is a great stone, anciently called "Fallen Star"; it is 20 li from the county.

Fuhou Mountain was formerly set aside by Helü as a burial ground, in order of rank, for the various lords; it is 20 li from the county.

The creek running east, west, south, and north through Dongxu Post, east of Wu, was established by the Jing king of Yue, and connects through to Lake Mi.

The City of Gan, above Ma'an Creek, was the city of the Gan King of Yue; it is 70 li from the county.

The great tomb at Yuan Mountain, outside Wumen Gate, was formerly the tomb of Wangshi, King of Yue; it is 20 li from the county.

Yaocheng was where a son of the King of Wu once dwelt; afterward King Yao of Yue dwelt there. Its rice paddies covered three hundred qing, lying southeast of the settlement, rich and fertile, though its water later failed. It is 50 li from the county.

The great tomb of Xunü is a tomb of a King of Wu whose name is not clearly known; it is 45 li from the county.

The great tomb of Pugu is a tomb of a King of Wu whose name is not clearly known; it is 30 li from the county.

Stone City was where King Helü of Wu kept his beauties in a detached residence; it is 70 li from the county.

Tongjiang Nanling was dug by King Yao of Yue to attack Lord Shangshe. It is 50 li from the county.

The Pit ten li east of Lou was anciently named the Giant's Pit; the giant came from the sea. It is 10 li from the county.

Haiyan County was originally Wuyuan District.

Wucheng, north of Lou, was where Helü kept watch against Yue beyond the border; it is 30 li from the county. It is now a district.

Sujia was where Wu billeted troops to watch against Yue beyond the border; it is 100 li from the county. The great tomb east of it is the tomb of King Yao.

South of the counties of Wucheng, Yuhang, You, She, Wuhu, and Shicheng, all were formerly settled by people transplanted from Great Yue. Qin Shihuang had a stone inscribed to record their transfer.

Changshan, in Wushang County, is where the ancients gathered medicinal herbs; it is high and numinous.

Qi District measured 10 li 210 paces in circumference; its wall measured 6 li 30 paces, the rampart 1 zhang 2 chi high for 170 paces. It had three bamboo-lattice gates, two with gatehouses.

Yu Mountain is where the shaman Wu Xian came forth; Yu was anciently known for producing spirits and marvels. It is 105 li from the county.

Muling Road: in the third year of the Yangshuo era, Governor Zhou built the tomb road at Yuzhao. The outer wall measured 10 li 110 paces in circumference, the rampart 1 zhang 2 chi high. It had four tomb gates, all with gatehouses, and two water gates.

Wuxi City measured 2 li 19 paces in circumference, standing 2 zhang 7 chi high, with one gate and four watchtowers. Its outer wall measured 11 li 128 paces in circumference, the rampart 1 zhang 7 chi, and all the gates had gatehouses.

Lishan of Wuxi: in the time of Lord Chunshen, grand sacrifices of oxen were offered there, and the Wuxi Dike was raised. It is 120 li from Wu.

Lake Wuxi was made into a reservoir by Lord Chunshen, who dug the Yuzhao Channel eastward to the Great Field, named Xubei. He dug below Xubei southward to drain into the Great Lake, to relieve the western wilds. It is 35 li from the county.

The Longwei tomb road west of Wuxi was built by Lord Chunshen when he was first enfeoffed at Wu; it belongs to Wuxi County, and leads through to Xuzhu Liu in Wu's northern wilds.

Qu'e was formerly Yunyang County.

Piling was formerly Yanling, where Jizi of Wu dwelt.

The southern wall of Piling County was anciently the territory of the Lord of Yan. The great tomb to the southeast is the tomb of the Lord of Yan's son and daughter; it is 18 li from the county. It was Wu that buried them there.

The tomb within Upper Lake at Piling is the tomb of Jizi of Yanling; it is 70 li from the county. Upper Lake connects to Upper Isle. Jizi's tomb was anciently named Yanling Xu.

The great tomb of Xiajia, on the south face of Zhengshan, is a tomb of a King of Yue whose name is not clearly known; it is 35 li from the county.

Mount Qinyuhang is the mountain where the King of Yue penned in Fuchai of Wu; it is 50 li from the county. The mountain has lake water upon it, close by Lake Tai.

Fuchai's tomb is west of Youting, at the site of Beiyou. The King of Yue had every man bearing shield and spear add one basket of earth to bury him. It is 7 li from Lake Tai.

The Three Terraces are where Grand Steward Pi and Feng Tong, with their wives and children, met their deaths; it is 17 li from the county.

Lake Tai measures 36,000 qing in area. Of this, one thousand qing belongs to Wucheng. It is 50 li from the county.

Lake Wuxi measures 15,000 qing. Of this, 1,300 qing is Piling's Upper Lake. It is 50 li from the county; it is also named Lake Shegui.

Lake Shi measures 2,200 qing; it is 170 li from the county.

Lake Xiao measures 1,320 qing; it is 100 li from the county.

Lake Qi measures 65,000 qing; it is 120 li from the county.

Lake Cheng measures 500 qing; it is 5 li from the county.

Lake You measures 320 qing; it is 17 li from the county.

Lake Yuzhao measures 280 qing; it is 50 li from the county.

Lake Zuo measures 180 qing, and gathers many fish and other creatures; it is 55 li from the county.

Lake Kun measures 76 qing and 1 mu; it is 175 li from the county. It is also named Lake Yin.

Lake Huwang — this must be inquired into further.

Lake Dan — this must be inquired into further.

Anciently Wu offered sacrifice to the Yangzi and the Han east of Tangpu; south of the river a square wall was built to control the morning and evening tides. This practice, begun when Taibo ruled Wu, had ceased by the time of Helü.

Small Shu Mountain, south of Xunü, is the tomb of a nobleman of Wei, a guest of Lord Chunshen; it is 35 li from the county.

White Stone Mountain was formerly Xunü Mountain; when Lord Chunshen was first enfeoffed at Wu, he passed by it and renamed it White Stone. It is 40 li from the county.

The present Governor's residence was built by Lord Chunshen; its rear hall later became the Taoxia Palace.

The present palace is the palace of the acting lord, son of Lord Chunshen. The front hall's footprint measured 17 zhang 5 chi east-west and 15 zhang 7 chi north-south. The main hall stood 4 zhang high, and the ten eaves-gutters stood 1 zhang 8 chi high. The rear hall's footprint measured 15 zhang east-west and 10 zhang 2 chi 7 cun north-south, its door-eaves 1 zhang 2 chi high. The storehouse's east-facing hall measured 40 zhang 8 chi north-south, with two doors each above and below. The south-facing hall measured 64 zhang 4 chi east-west, with four doors above and three below. The west-facing hall measured 42 zhang 9 chi north-south, with three doors above and two below. In all, the halls measured 149 zhang 1 chi. The eaves stood 5 zhang 2 chi high, the eaves-gutter 2 zhang 9 chi. The whole compound measured 1 li 241 paces in circumference. It was built by Lord Chunshen.

The two granaries of Wu were built by Lord Chunshen. The western granary was named Junshu ("Equal Transport"); the eastern granary measured 1 li 8 paces in circumference. It later burned. In the fifth year of the Gengshi era, Governor Li undertook to rebuild the eastern granary as offices for the subordinate counties, but it was not completed.

The market of Wu was built by Lord Chunshen, who breached the two walls to make the market. It lies in Hu Ward.

The great gates of the various wards of Wu were built by Lord Chunshen.

The prison courtyard of Wu measured 3 li in circumference; it was built in the time of Lord Chunshen.

Earth Mound was set aside in the time of Lord Chunshen as an ordered burial ground for men of rank; it is 16 li from the county.

Chu Gate was built by Lord Chunshen; men of Chu followed him through it, and so it was named Chu Gate.

The great tomb of Luqiu is the tomb of a guest of Lord Chunshen; his line was not continued, and he ended his life on the road. It is 10 li from the county.

Lord Chunshen was chancellor to King Kaolie of Chu. When King Kaolie died and King You was set up, Lord Chunshen was enfeoffed at Wu. In the third year, King You summoned Chunshen back to be chief minister of Chu, and Lord Chunshen had his own son serve as acting lord to govern Wu in his place. In the eleventh year, King You summoned both the acting lord and Lord Chunshen, and had them both killed together. Between the two lords, they had governed Wu for fourteen years in all. Sixteen years later, Qin Shihuang annexed Chu; the Hundred Yue rebelled and broke away, and Great Yue was renamed Shanyin. Lord Chunshen's surname was Huang, his given name Xie.

The screen-wall outside Wumen Gate is where the acting lord used to gaze in longing after Lord Chunshen had left Wu. It is 23 li from the county.

East of Shouchun, at Fuling Kang, is where various lords and kings of old were buried. King Wei of Chu was contemporary with Wujiang, King of Yue. After King Wei came King Lie, then his son King You, then King Huai; King Huai's son was King Qingxiang, whom Qin Shihuang extinguished. Qin Shihuang built a road south of the tombs, connecting through to the tomb road, reaching to the frontier post at Youquan; together they raised Matang, dammed it into a reservoir, and built a water-road from the tombs to Qiantang, through Yue territory, connecting to the Zhe River. Qin Shihuang dispatched the garrison troops of Kuaiji to build the road running south from Tongling Heights past the tombs, linking the counties together.

In the thirty-seventh year of Qin Shihuang, the walls of the commandery and county cities of the former lords were torn down.

The great hall of the Governor's residence was raised where Qin Shihuang had a stone inscribed. By the first year of the Gengshi era, under Governor Xu, it burned down. In the twelfth month of the sixth year, on the day yimao, the official pool was dug, measuring 15 zhang 7 chi east-west and 30 zhang north-south.

Emperor Gao of Han, rewarding merit, made Liu Jia King of Jing, and gave him Wu as well. Jia built the western wall of the Wu market, named Dingcuo City, attached to the Lesser City, reaching north to Pingmen Gate; General Ding built and completed it. In the eleventh year, the King of Huainan rebelled and killed Liu Jia. Ten years later, Emperor Gao further enfeoffed his elder brother's son, Bi, as King of Wu, governing at Guangling, with possession of Wu as well. In his twenty-first year on the throne he crossed east to Wu, and after ten days returned and left again. In his forty-second year he rebelled; he went west to Chenliu County, then turned back and fled to Danyang, following the Eastern Ou. The Yue king's younger brother, General Yiwu, killed Bi. The King of Eastern Ou was made King of Pengze; General Yiwu is now King of Pingdu. Bi's father's style-name was Zhong.

The broad level ground east of Xinshi Ward, outside Jiangmen Gate, was the ancestral shrine of the time of Bi, King of Wu. The Grand Duke and Emperor Gao were enshrined to the west, Emperor Xiaowen to the east. It is 5 li from the county. In the fourth year of the Yongguang era, in the time of Emperor Xiaoyuan, Grand Officer Gong petitioned to have it abolished.

East of Sang Ward, west of the present residence, was formerly where Wu kept oxen, sheep, pigs, and chickens, called the Ox Palace; it is now made into a garden.

In the ninth year of the former reign-period of Emperor Wen of Han, Kuaiji was merged with the former Zhang Commandery; the Governor administered from Guzhang, the Commandant from Shanyin. In the sixteenth year of the former period, the Governor administered from Wu Commandery, the Commandant from Qiantang.

In the fifth month of the fifth year of Emperor Xiaojing of Han, Kuaiji was attached to Han — meaning this was when it first came under direct administration. In the first year of the Yuanfeng era of Emperor Xiaowu of Han, the Marquis of Yangdu returned in submission, and Youzhong was established; when Youzhong was first established, it was 50 li from the county.

In the second year of the Yuanfeng era of Emperor Xiaowu of Han, former Zhang was made into Danyang Commandery.

In the fourth month of the fifth year of the Tianhan era, the Censhi rocks of the Zhe River at Qiantang disappeared from view; by the seventh year, the Censhi rocks appeared again.

From King Gou Jian of Yue's move to Langye, it was in all 240 years until King Kaolie of Chu annexed Yue at Langye. More than forty years after that, Qin annexed Chu; forty years after that again, Han annexed Qin. Down to the present it has been 242 years. From Gou Jian's move to Langye down to the twenty-eighth year of the Jianwu era, it has been in all 567 years.

Book 3 (卷三)

The Inner Tradition of Wu, Chapter 4 (越絕吳內傳第四)

Why is Wu referred to, in the classic, as "a man"? Because it is treated as a Yi-Di, barbarian, state. How, then, did it come to trouble itself over the affairs of the central states? Zixu's father was executed in Chu. Zixu, carrying his bow, went in person to seek out Helü. Helü said: "Such resolve in this officer — such courage!" and wished to raise an army to avenge him. Zixu said: "This cannot be done. The lords do not avenge a mere commoner. I have heard that serving one's ruler is like serving one's father; to impair the ruler's proper conduct in order to avenge my father's wrong — this cannot be done." And so the matter was dropped.

Duke Zhao of Cai went south to pay court to Chu, wearing a lambskin robe. Nangwa desired it, but Duke Zhao would not give it to him; Nangwa thereupon detained Duke Zhao at southern Ying for three years before letting him return. When Duke Zhao had left and reached the River, he took up the matter and swore: "Who in the world can attack Chu? I myself wish to stand in the front rank!" When Chu heard of this, it sent Nangwa to raise an army and attack Cai. Duke Zhao, hearing that Zixu was in Wu, asked for aid to save Cai. Zixu then reported to Helü: "Duke Zhao of Cai went south to pay court; he wore a lambskin robe, which Nangwa desired. Duke Zhao would not give it to him, so Nangwa detained him for three years before letting him return. When Duke Zhao reached the River, he said: 'Who in the world can attack Chu? I myself wish to stand in the front rank.' Chu, hearing this, sent Nangwa to raise an army and attack Cai. Cai has done no wrong; it is Chu that has acted without the Way. If Your Lordship has ever had it in mind to concern yourself with the affairs of the central states, now is the time." Helü thereupon sent Zixu to raise an army, to save Cai and attack Chu. The King of Chu had already died; Zixu, leading six thousand troops, took up a whip and lashed King Ping's grave, saying: "Long ago my former lord was without fault, yet you killed him — now, this is my payment to you!" The ruler of Wu took the chambers of the ruler of Chu, and the grandees of Wu took the chambers of the grandees of Chu; it is said that some even took the mother of the King of Chu to wife.

Who was Nangwa? He was the chancellor of Chu. What was Ying? It was where the King of Chu held his court. Why is the army of Wu here called "men"? Because Wu was a Yi-Di state; though it came to the rescue of the central states, it is still called by this demeaning term, to hold it in low regard.

King Goujian of Yue (越王句踐) wished to attack King Helu of Wu (吳王闔廬). Fan Li (范蠡) remonstrated with him, saying: "It must not be done. Your servant has heard it said: Heaven prizes the holding of fullness. 'Holding fullness' means not losing the governing order of yin and yang, sun and moon, and the stars. Earth prizes settling what totters. 'Settling what totters' means that the earth, in its long generative power, keeps its hills and highlands level and even, so that nothing fails to find its proper place. Hence it is said: Earth prizes settling what totters. Man prizes the regulation of affairs. 'Regulation of affairs' means that from the king downward — the ducal ministers, the high officers, the grandees — all should harmonize yin and yang and bring the realm into accord. When affairs arise, they respond to them; when things appear, they understand them; there is no one in the realm who does not give his utmost loyalty and good faith, following the ruler's governance and teaching — this is called 'regulating affairs.' 'Regulating affairs' is the essential point of the highest conduct of affairs.

"'The Way of Heaven is full yet does not overflow, abundant yet is not proud' means that Heaven gives birth to the ten thousand things in order to nourish the realm. Flying and creeping creatures each attain their own nature. In spring they are born, in summer they grow, in autumn they are gathered in, and in winter they are stored away — never losing their constancy. Hence it is said: the Way of Heaven is full yet does not overflow, abundant yet is not proud. 'The Way of Earth bestows yet claims no virtue for it, labors yet does not boast of its achievement' — this means that the earth grows the five grains and sustains and nourishes the ten thousand things; its merit is abundant and its bounty is broad, yet it bestows without claiming virtue, and labors without boasting of its achievement. This speaks of Heaven and Earth's giving: great, yet claiming no credit for it. 'The Way of Man does not go against the four seasons' means that from the king down to the common people, all should harmonize with the changes of yin and yang and the four seasons; those who follow them have good fortune, those who go against them have calamity. Hence it is said: this is what is meant by 'the Way of Man does not go against the four seasons.' 'Through the obscure one observes what stirs' means that the responses of survival and destruction, good fortune and calamity, and the unfolding of good and evil always proceed by gradual stages. When the Way of Heaven has not yet acted, do not be the first to play the guest."

Fan Li judged that at that time Wu Zixu (伍子胥) of Wu was governing through instruction and transformation, so that the realm followed him, and there had not yet been any fatal failing in Wu. Therefore he said the Way of Heaven had not yet acted, and one should not be first to play the guest. "Guest" means one who leaves his own state and enters another's state as an invader. "When the omens of earth have not yet manifested, do not be first to mobilize the multitude" means that from the king down to the common people, unless it is the season of late spring into midsummer, one cannot plant the five grains or undertake earthworks for profit, and if the state has shown no fatal failing, it cannot be attacked. Hence "when the omens of earth have not yet manifested, do not be first to mobilize the multitude" — this is what is meant.

The men of Wu were defeated at Zuili — this was Wu's battlefield. "Defeated" means that when Yue attacked Wu, before the battle was fought out, Wu's Helu died, and Wu was defeated and withdrew. "Died" (卒) means that Helu died. For the Son of Heaven one says "collapsed" (崩); for a feudal lord one says "passed away" (薨); for a grandee one says "died" (卒); for an officer one says "ceased his stipend" (不祿). Helu was a feudal lord — why then is "died" said of him rather than "passed away"? At that time, above there was no enlightened Son of Heaven, and below there was no worthy regional chief; the feudal lords ruled by force, and whoever was strongest became lord. The southern Yi and the northern Di contended with each other, and the Central States survived by a thread that had not yet snapped. Ministers assassinated their rulers, sons murdered their fathers, and no one in the realm could put a stop to it. Thereupon Confucius composed the Spring and Autumn Annals, taking Lu as his standard by which to exercise kingly judgment. Hence the deaths of feudal lords are all recorded as "died" and not as "passed away," so as to avoid the honorific term reserved for Lu.

In the time of Prince Chong'er of Jin (晉公子重耳), the Son of Heaven was weak and diminished; the feudal lords ruled by force, and whoever was strongest became lord. Duke Wen — Chong'er — was invaded and oppressed, lost his state, and fled to the Di. After three months he was able to return and take charge of the government; revering the worthy and making the laws clear, he led the feudal lords in paying court to the Son of Heaven. Thereupon all the feudal lords submitted, and the Son of Heaven was again honored. This is what is meant by "Prince Chong'er of Jin returned to his state and settled the realm."

Prince Xiaobai of Qi (齊公子小白) was likewise one who returned to his state and set the realm aright. The Qi grandee Wuzhi assassinated his ruler, Zhu'er. His two sons fled into exile. Prince Jiu fled to Lu — Lu being the homeland of Prince Jiu's mother. Xiaobai fled to Ju — Ju being the homeland of Xiaobai's mother. The Qi high minister Bao Shuya (鮑叔牙), to avenge his ruler, killed Wuzhi, and then raised troops to go to Lu, to invite Prince Jiu back to become ruler. Duke Zhuang of Lu would not agree to it. Duke Zhuang, the ruler of Lu, said: "If Qi will serve Lu with its state, I will give you your ruler. If it will not serve Lu with its state, I will not give you your ruler." Thereupon Bao Shuya turned his troops back and went to Ju instead, fetched Xiaobai, and established him as ruler of Qi. Once Xiaobai had returned to his state, he employed Guan Zhong (管仲), assembled the feudal lords nine times, and set the whole realm aright at a single stroke; hence he became Duke Huan. This is what is meant.

Yao (堯) bore the name of one lacking parental kindness. Yao's heir apparent, Danzhu, was arrogant and haughty, harboring the heart of a beast, and Yao, knowing he could not be employed, set Danzhu aside and passed the realm on to Shun instead. This is what is meant by "Yao bore the name of one lacking parental kindness."

Shun (舜) bore the conduct of one lacking filial piety. Shun's own father and his stepmother — the stepmother constantly sought to kill Shun. Shun left and farmed at Mount Li. In three years there was a great harvest; he sustained himself from without, while his father and mother both went hungry. Shun's father was obstinate, his mother was deceitful, his elder brother was reckless, and his younger brother was arrogant. Shun sought to change their hearts and alter their intentions. Shun was the son of Gusou; Gusou wished to kill Shun, but was never able to succeed. Whenever Gusou called and sent for him, Shun was never anything but immediately at his side. This is Shun's conduct of unfiliality. "Shun made use of his enemy and thereby became king of the realm" means that Shun's father Gusou, under the influence of his second wife, constantly sought to kill Shun; yet Shun never let this cause him to lose his filial conduct, and the whole realm praised him for it. Yao heard of his worthiness, and thereupon passed the realm on to him. This is how he became king of the realm. "Enemy" here refers to Shun's stepmother.

"Duke Huan summoned the man who had tried to kill him, and thereby became hegemon of the feudal lords" — Guan Zhong had served as minister to Duke Huan's brother Prince Jiu; when Jiu contended with Huan for the state, Guan Zhong drew his bow and shot at Duke Huan, striking the hook of his belt. Yet Duke Huan received him, pardoned his great crime, and established him as chancellor of Qi. There was no one in the realm who did not turn in submission and admire his righteousness. This is what is meant by "he summoned the man who had tried to kill him, and became hegemon of the feudal lords."

Qi of Xia (夏啟) offered sacrificial animals to Yi (益). Qi was the son of Yu (禹). Yi, together with Yu, had served Shun as ministers; Shun passed the realm on to Yu, who recommended Yi and enfeoffed him with a hundred li of land. When Yu died, Qi took his place; he understood clearly the business of kingship and was versed in the righteous duties between ruler and minister. After Yi died, Qi each year offered fine sacrificial victims to him. The Classic says: "Qi of Xia offered fine sacrifices to Yi." This is what is meant.

Tang (湯) offered cattle to the Earl of Jing. "The Earl" was the ruler of Jing province. Tang practiced benevolence and righteousness, and revered the spirits, so that the whole realm turned to him with one heart. At that time, the Earl of Jing had not yet submitted, so Tang adorned sacrificial cattle to present to him in service. The Earl of Jing then, abashed, said: "I have failed in the rites owed in serving a sage," and thereupon gave over his sincere heart. This is what is meant by "Tang offered cattle to the Earl of Jing."

In the sixth year after King Goujian of Yue had returned to his state, having gained the full support of officers and people, he wished to attack Wu. Thereupon he ordered the "weijia" — the "binding of armor." "Weijia" means repairing the armor and mending its severed cords. Repairing the spears in the arsenal — called in the old tongue "chiji jiyao" (赤雞稽繇) — which the Yue people call "ren sha" (人鎩, "man-spear"). "Fangzhou hang mai yichen" (方舟航買儀塵) is what the Yue people say for going down to the river by boat. "Zhi xulü" (治須慮) — the Yue people call a boat "xulü" (須慮). "Ji nu fenfen" (亟怒紛紛) describes the look of fury — fury reaching its peak. "Shi ji gaowen" (士擊高文) refers to valiant warriors leaping into action. They drilled them at Yi — "Yi" means the sea. They quartered them at Lai — "Lai" means the open wilds. They brought them to Dan — "Dan" means a fortified enclosure.

In Shun's time, Gun (鯀) did not obey orders. Yao encountered the disorder that followed Emperor Ku's reign; the floodwaters rose to overwhelm heaven itself, and Yao sent Gun to control them, but for nine years he was unable to bring them under control. In his seventieth year, Yao found Shun, and Shun, clearly understanding human nature and closely examining the lay of the land, knew that Gun could not master the floods; though Shun remonstrated with him repeatedly, Gun would not step down, so Yao put him to death at Mount Yu. This is what is meant by "in Shun's time, Gun did not obey orders."

Tang of Yin encountered the misrule of Jie of Xia, who tyrannized and despoiled the realm, and thereupon Tang employed Yi Yin (伊尹), and put into practice the mind of the utmost sage. Seeing Jie's misrule and tyrannical conduct, he therefore attacked Xia and banished Jie, and the kingly Way rose and flourished. He reformed disorder and repaired decay, transformed customs and altered habits, revised the institutions and created anew, so that all within the seas rendered tribute, and the whole realm received his influence. Tang ruled through cultured sagacity — this is what is meant.

"King Wen contended through diligent effort" — Zhou, the tyrant, ruled the realm, despoiling it through cruelty and dissipation, giving no thought to the governance of the state. King Wen (文王), ruling a hundred li, saw Zhou's misrule — executions without proper judgment, rewards and grants that were undeserved — yet King Wen served Zhou with sagely devotion, and the whole realm, in complete sincerity, recognized his worthiness and sagacity, and followed him. This is what is meant by "King Wen contended through diligent effort." Zhou contended by means of cruel punishments; King Wen, practicing the utmost sagacity, contended by means of benevolence and righteousness. This is what is meant.

King Wu (武王) ruled through ritual propriety and good faith. Nine years after King Wen's death, eight hundred feudal lords of the realm all gathered together in a single day at Mengjin. Without having agreed on words beforehand, without being summoned, they came of their own accord; all of them knew King Wu's loyalty and good faith, and wished to follow King Wu and join him in attacking Zhou. At that time, Bi Gan, Jizi, and Weizi were all still living; King Wu, considering them worthy, did not yet dare to attack, and sent the feudal lords back. Two years after their return, Zhou murdered Bi Gan, imprisoned Jizi, and Weizi left him. He cut open a pregnant woman, and mutilated a man who had waded across a ford at dawn. King Wu, seeing that the worthy ministers were now gone, then received the homage of the realm, raised troops, attacked Zhou, and killed him. Before King Wu had even stepped down from his chariot, he had a mound raised over Bi Gan's grave, opened the grain of the Great Granary to relieve the realm, and enfeoffed Weizi at Song. This is "King Wu ruled through ritual propriety and good faith."

The Duke of Zhou (周公) ruled through abundant virtue. King Wu enfeoffed the Duke of Zhou, and had him act as tutor and minister to King Cheng. King Cheng was young, and the Duke of Zhou served him as a minister. At that time, rewards were not bestowed on those without merit, and punishments were not applied to those without guilt. Throughout the realm every household had enough and every person was provided for; the grain and wheat grew lush and fine. He employed the people at the proper seasons, and persuaded them by means of ritual propriety. Above, he accorded with Heaven and Earth; his bounty extended even to the Yi and Di peoples of the borders. Thereupon Guanshu and Caishu, not understanding the Duke of Zhou, slandered him to King Cheng. The Duke of Zhou thereupon resigned his position, went out, and made a tour of inspection along the borders for a year. Heaven sent violent wind and rain, without ceasing day or night; the five grains would not grow, and the trees were all beaten flat. King Cheng was greatly alarmed, and thereupon opened the metal-bound coffer, examined the Duke of Zhou's document within it, and learned that the Duke of Zhou possessed abundant virtue. The king then went out by night to welcome the Duke of Zhou back, traveling with streaming tears. When the Duke of Zhou returned to the state, Heaven responded with blessing. The five grains all grew, the trees all stood upright again, and the whole realm was made abundant. This is the abundant virtue of the Duke of Zhou.

Book 4 (卷四)

Ji Ni, Inner Canon, Chapter 5 (越絕計倪內經第五)

Long ago, after King Goujian of Yue had regained his state, he wished to plot secretly against Wu. He therefore summoned Ji Ni (計倪) and questioned him, saying: "I wish to attack Wu, but I fear I will be unable to prevail. The mountains and forests are dark and obscure; I do not know where advantage and harm lie. To the west it presses upon the great river; to the east it verges on the sea; the waters join with the blue heavens above, and below no one knows where they end. The currents cross and pass through one another; the waves and the deep-cut streams sink down and rise again, then turn and return once more. The vast waters have their own seasons, morning and evening; their movements are like a sudden shock, their sound like thunder. When the waves surge up, a boat that loses control cannot be saved, and one does not know on what one's fate depends. When I think of the hardship of the tower-boats, my tears cannot be stopped. It is not that I do not wish to act — but the season turns and I do not know where advantage lies; if my plan fails to succeed and must be abandoned, I fear it will bring blame upon me from the whole realm. When enemy attacks enemy in matched strength, one cannot know who will be defeated. The great states are already fully prepared, the small towns are already secured, and the five grains have already been gathered in. The open country has no stored granaries, the store-houses' provisions are insufficient, and there is nowhere to safely draw supplies from. I fear the fords and bridges will not be passable, and that a wearied army will find its supply routes twisted and obstructed. I have heard that you, sir, are versed in the crossings of the seasons and discerning in the principles of the Way; fearing to act without achieving success, I therefore ask you about the proper course."

Ji Ni replied: "Indeed, this cannot be done as you propose. One who raises an army must first accumulate stores of food, money, cloth, and silk. If one does not first accumulate these, the officers and soldiers will repeatedly go hungry. When hungry they are easily injured, and being heavy and slow, they cannot fight. If they do fight, their ears and eyes are not sharp; the ears cannot hear well, the eyes cannot see well; the squads cannot be commanded, cannot be disengaged when ordered to retreat, cannot advance when ordered forward. In famine one cannot move troops; their spirit departs from them by ten thousand li. Their crossbows lie useless as though nursing an infant; heads down, they are thrown into panic and confusion. Strong crossbows are not drawn to the full, and when shot cannot hit their mark. The flanking troops see the weakness of the main force and run them down as dogs chase sheep. The ranks scatter without order, falling to the ground and dying, those in front collapsing and those behind stiffening in death. Fighting at the same time as others, Yue alone would suffer Heaven's calamity by itself. It would not necessarily be Heaven's fault — it would also lie with the general. If the king raises troops by mere reckoning of years, I fear that in a single day all would be lost. Losing the state through lack of clear judgment, their sinews and bones would litter the wilds."

The King of Yue said: "Well said. May I ask about the method? I have heard that you, sir, are skilled in governing the year, so that the ten thousand things all grow to their fullness. I wish to hear of your governing art, that it may become a constant teaching. Instruct me clearly, sir — I, the lone one, will not dare to forget it."

Ji Ni replied: "Man's life is not long; one must first be concerned with accumulating stores, to prepare against ill and good fortune. In general, among the living some are old, some are weak, some are strong, some are timid; if one does not prepare early for these needs of life, one will not be able to bury one another when death comes. Let the king examine this closely. One must first reduce taxes and levies, and encourage farming and sericulture. Famine must be inquired into — whether it comes from flood or from drought. Accordingly, accumulate stores in years of good harvest, to prepare against need in all four directions. Troops may be sent out at no fixed time, and one cannot know in advance what one will face. Respond to changes before acting; follow the flow of things and move at ease, without forcing it. If suddenly there is a call to arms, let them grow weaker day by day, while we grow stronger day by day. Gain the harmony of the age, and command the ascendant force of the age — let the king not neglect or forget this. Be careful never again to face a famine like that of Kuaiji — it cannot be endured a second time. Let the king examine this closely.

"I once spoke of accumulating goods for profit, but the king did not heed me; I therefore withdrew and said nothing more, and dwelt among Wu, Chu, and Yue, profiting like a fisherman from the advantages of the three states, and so came to know how easily the fortunes of the realm can be reversed. I have heard that when a ruler farms with his own hands and his lady weaves with her own hands, this exhausts itself in ordinary labor, without exercising judgment as to timing and wisdom. Judgment as to timing brings proper order; judgment through wisdom brings preparedness. Once one understands these two things, their pattern takes shape in embodying the true condition of the ten thousand things, and their shortness or length, their contrariness or compliance, can simply be observed.

"I have heard that the Flame Emperor held the realm, and passed it on to the Yellow Emperor. The Yellow Emperor thereupon served Heaven above and governed the Earth below. Thus Shaohao governed the West, with Chiyou assisting him, and had him take charge of Metal. Xuanming governed the North, with Baibian assisting him, and had him take charge of Water. Taihao governed the East, with Yuanhe assisting him, and had him take charge of Wood. Zhurong governed the South, with Pucheng assisting him, and had him take charge of Fire. Houtu governed the Center, with Houji assisting him, and had him take charge of Earth. Together they held the five directions, taking them as the governing framework. Thus by exchanging places in rotation they gave support, following the constant pattern of the ten thousand things. If the king carefully applies my counsel, at the greatest he may become a true king, at the least he may become a hegemon — what difficulty could there be in it?"

The King of Yue said: "May I ask for the essentials?"

Ji Ni replied: "When the Great Yin — the counter-Jupiter cycle-star used in reckoning the years — dwells in Metal for three years, there is abundance; when it dwells in Water for three years, there is ruin; when it dwells in Wood for three years, there is prosperity; when it dwells in Fire for three years, there is drought. Hence dispersal of goods has its season for accumulation, and buying grain has its season for taking charge; then the fate of the ten thousand things can be judged and will not exceed three years before it manifests. Assess it with wisdom, decide it with resolve, and assist it with the Way. Cut the long and extend the short; in one year the return may double twice over; next, it may double once; next, it may reverse. In flood, stock up on carts; in drought, stock up on boats — this is the principle governing things. In the realm, every six years there is one year of abundance, and every six years there is one year of prosperity; altogether every twelve years there is one year of famine — and it is because of this that the people become scattered from one another. Hence the sage knows in advance the reversals of Heaven and Earth, and makes preparation for them. Thus in Tang's time, even through seven years of drought in succession, the people did not go hungry; in Yu's time, even through nine years of flood in succession, the people were not scattered.

"If their ruler is able to master thoroughly the sources and currents of wealth, and employs the worthy and capable, then carts' wheels may turn a thousand li away, and goods can be brought in. If he does not master this, then even within a hundred li, goods cannot be brought. What the ruler urgently seeks will cost ten times its price; what he can freely choose among will carry no such price. Now, for the ruler to profit from the sources and currents of wealth, he need not do it himself in person. He observes what the people lack and what they have in surplus, issues directives to profit them accordingly, and thereby draws others to him. He holds fast to laws and measures, employs the worthy and capable, rewards them for accomplished results, and simply passes on what has been proven effective. If it is so, then the state will be rich and its troops strong, and will not decline. The assembled ministers will have no empty show of respect nor dissolute conduct, but will devote themselves to the arts of the Way.

"If he does not master the sources and currents of wealth, and moreover does not employ the worthy and capable, and puts to death those who remonstrate, then the state will be poor and its troops weak. When punishments proliferate, the assembled ministers will indulge more and more in empty show of respect and dissolute conduct. Now, if flatterers are on the contrary rewarded with favor, and the loyal are on the contrary punished, then to avoid punishment and seek favor is simply human nature, and the state, poor and weak, comes to disorder; even if there is a sagely minister, he too will not remonstrate, but will devote himself only to flattering the ruler.

"Now, for the ten thousand people to have enlightened parents is just like a state having an enlightened ruler. If parents profit from the sources and currents of household wealth, make clear their methods, employ their worthy children, and simply see their affairs through to completion, then the household will be rich and will not decline. If they cannot profit from the sources and currents, and moreover do not employ their worthy children, and hate the worthy child who remonstrates with them — such people are not versed in the arts of the Way. The more they trust their own notions and act on their own words, the more, even when later there is failure, they will not consider it their own fault. Now, in the closeness between father and son, the son cannot but remonstrate. If he remonstrates and is not heeded, the household grows poor and falls into disorder; even if there is a sagely son, he too will fail to set it right, and will devote himself only to flattering the parent. When father and son are not in harmony, and brothers are not in accord, even if they wish to be rich, they will surely grow poor and decline with each passing day."

The King of Yue said: "Well said. How is it that you, though young in years, have such mastery over the growth of things?"

Ji Ni replied: "People are simply not all alike. A wise seed produces a sage; a foolish seed produces a madman. The seed of the cassia produces cassia; the seed of the paulownia produces paulownia. One born earlier is not necessarily able to know more; one born later is not necessarily unable to understand. Therefore the sage ruler appoints his ministers not by their youth or age; he who possesses the Way advances, he who lacks the Way is dismissed. The foolish decline day by day, the sage grow day by day; the ruler of men shows no partiality, and rewards go to those with merit."

The King of Yue said: "Well said. To discuss affairs in this way is truly discerning. Do things have signs of misfortune and good fortune?"

Ji Ni replied: "They do. Yin and yang and the ten thousand things each have their own governing order. The sun and moon, the stars, the forces of Punishment and Virtue, change into good and ill fortune; Metal, Wood, Water, Fire, and Earth alternately overcome one another; the new moon shifts its position; none of them governs by a fixed constancy. To follow them brings virtue's reward; to go against them brings calamity. Therefore the sage is able to understand the workings of Punishment and dwell in its proper quarter, to follow Virtue and avoid what opposes it. Whenever undertaking any of the hundred affairs, one must follow Heaven and Earth and the four seasons, and take yin and yang into account. If one applies this without care, undertaking affairs will bring calamity. A person's life is no more than the space of lying down; to wish to alter the constancy of Heaven and Earth, and repeatedly act without the Way, brings poverty and a life that is not long. This the sage encompasses within himself and carries out covertly, so as to influence the foolish. The multitude drift along complacently; all desire riches and honor, yet none knows the direction toward it."

The King of Yue said: "Well said. May I ask about the method?"

Ji Ni replied: "From the position Yin to Wei is the yang half of the cycle. When the Great Yin is in yang, the year's Virtue is in yin, and the year's excellence lies in this configuration. The sage acts in response to this, and regulates his gathering in and dispersing out. It is a constant rule that when the Great Yin is in yin, one disperses; in the year when yin is about to be exhausted, sell off the six domestic animals and goods quickly, so as to increase the gathering-in of the five grains, in response to the arrival of yang. In the year when yang is about to be exhausted, quickly release grain for sale, so as to gather in fields and houses, oxen and horses, to accumulate goods and wealth, and to stockpile coffin-wood, in response to the arrival of yin. All of this yields tenfold profit; the next-best yields fivefold. Heaven has its season for dispersal; therefore the sage reverses its ordinary pattern, follows its true balance, and gathers in without dispersing."

The King of Yue said: "Well said. Yet this year, though the harvests have been good in succession, there are still those who are poor and begging — why is this?"

Ji Ni replied: "This is therefore a matter of inequality — like children of the same mother but different fathers, their conduct follows different methods, and so rich and poor are unequal. Such people accumulate debts to others, and cannot make up for their situation whether looking forward or back. Their ambitions are worn down and debased; they toil for their daily provisions; having no method of the Way, and receiving no bounty from above, their poverty therefore endures long."

The King of Yue said: "Well said. The grandees Yitong and Ruocheng once discussed this with me, the orphaned one, in the stone chamber at Kuaiji, but I did not accept what they said. Now your words, grandee, alone accord with mine; I ask to receive your instruction fully."

Ji Ni said: "If grain sells at twenty coins per shi, it harms the farmers; if it sells at ninety, it hurts the merchants. When farmers are harmed, land is not cleared for cultivation; when merchants are hurt, goods do not circulate. Hence the price of grain should not rise above eighty nor fall below thirty; then farmer and merchant both profit. Therefore the rulers of states in antiquity took this as their foundation, and goods, through officially regulated markets, opened up and arrived freely."

The King of Yue said: "Well said."

Ji Ni then transmitted his teaching and set it out as a chart, saying: "Examine closely Metal, Wood, Water, and Fire; distinguish the clarity of yin and yang. Applying this, one need not worry over lack of success."

The King of Yue said: "Well said. From now on, let this be transmitted to later generations as a teaching."

He then set down this method in writing, governed and husbanded the lands south of the river with it, and within seven years had captured Wu. Under the category "jia" (甲) the goods are called "zi" — millet — ranked as top-grade goods, priced at seventy. Under the category "yi" (乙) the goods are called "shu" — broomcorn millet — ranked as middle-grade goods, at sixty per shi. Under the category "bing" (丙) the goods are called "chidou" — red beans — ranked as low-grade goods, at fifty per shi. Under the category "ding" (丁) the goods are called "daosu" — paddy rice and millet — designated as top-grade seed-crop, at forty per shi. Under the category "cheng" (成) the goods are called "mai" — wheat — ranked as middle-grade goods, at thirty per shi. Under the category "ji" (己) the goods are called "dadou" — soybeans — ranked as low-grade goods, at twenty per shi. Under the category "geng" (庚) the goods are called "kuang" — bare barley — comparable to coarse food, and therefore has no fixed price. Under the category "xin" (辛) the goods are called "xie," comparable to coarse food, without fixed price. Under "ren" (壬) and "gui" (癸) there are no goods listed.

Book 5 (卷五)

Long ago, King Goujian of Yue fought against King Fuchai of Wu (吳王夫差) and was greatly defeated; he took refuge and held out atop Mount Kuaiji (會稽), and thereupon sent the grandee Zhong (大夫種) to seek to make peace with Wu. Wu granted it. The King of Yue left Kuaiji and entered into servitude at the Wu court. After three years, the King of Wu released him to return.

The grandee Zhong then began to plan, saying: "Formerly, Fuchai of Wu paid no heed to righteousness and disgraced our king. I, Zhong, observe that Wu is very rich and its wealth is more than sufficient; its punishments are numerous and its laws perverse; the people are practiced in warfare and defense — there is nothing they do not know of it. Its great ministers are fond of injuring one another, and none of them can be trusted. Its virtue has declined, and the people are prone to turn their backs on good conduct. Moreover, the King of Wu delights in ease and idleness and will not listen to remonstrance; he is petty and deceitful and lacking in wisdom; he trusts slanderers and flatterers and keeps worthy men at a distance; he repeatedly wounds people and swiftly destroys them; he has little discernment and does not trust others; he covets a fleeting moment's fame and gives no thought to later trouble. Why does not my king, then, seek some small test of this?"

The King of Yue said: "Well said. What would be the method of this test?"

The grandee Zhong replied: "Let my king humble himself and show weighty ritual courtesy, using plain sincerity as good faith, and request to buy grain from Wu. If Heaven means to abandon Wu, Wu will certainly consent."

Thereupon the King of Yue humbled himself and showed weighty ritual courtesy, using plain sincerity as good faith, to make his request to Wu. When the King of Wu was about to grant it, Shen Xu (申胥, that is, Wu Zixu 伍子胥) came forward to remonstrate, saying: "It must not be done. Now, our king and Yue share adjoining land and bordering territory, with roads and paths running between them directly; we are states of mutual enmity and warfare, and the Three Rivers encircle us both, so that their people have nowhere else to move to — if Wu does not possess Yue, Yue will surely come to possess Wu. Moreover, if my king, having the advantage in his grasp, fails to seize it, and instead sends grain and wealth to them, then wealth will leave us while calamity comes to us; when calamity comes, the people will resent their superiors — this is merely nurturing an enemy and impoverishing our own state and house. Giving to them will not be counted as an act of virtue; it would be better to stop. Moreover, the King of Yue has a wise minister named Fan Li, brave and skilled in planning, who is even now training his officers and soldiers and preparing his weapons of war, watching for a gap in our defenses. I, Xu, have heard it said: the schemes of the King of Yue are not born of loyal simplicity. This request to buy grain is meant to test us by it, to use it as a means of probing and binding my king, seeking thereby to grow closer to us and to set my king's mind at ease. If my king does not perceive this and instead comes to their rescue, this will be a blessing for Yue."

The King of Wu said: "I humbled and subdued Yue, and hold power over its altars of soil and grain. Goujian has already submitted and become my vassal; he tended my carriages and stables, and walked backward before my horse — there is no feudal lord who has not heard and known of this. Now, because of Yue's famine, I will give them food; I know Goujian will surely not dare betray me."

Shen Xu said: "Yue was without guilt, and my king pressed hard upon them; not going so far as to end their existence, and yet also now heeding their words — this is something Heaven itself would reverse. Those who remonstrate loyally are treated as going against my king, while those who flatter under the guise of advice are on the contrary drawn close. Consider now the game of the fox and the pheasant: the fox lowers its body, and the pheasant still fears it. Even beasts and insects approach one another through deception — how much more should this be true of men?"

The King of Wu said: "The King of Yue, Goujian, is in urgent need, and I, the lone one, give to him; my virtue will be made manifest and not yet worn thin — would Goujian dare to join the feudal lords in turning against me?"

Shen Xu said: "I have heard that when a sage is in urgent straits, he is not ashamed to become another man's servant, yet his will and spirit are still visible to others. Now the King of Yue, in his prostration before us and his humble words, submitted as our vassal — his observance of ritual courtesy has gone to excess, and my king has simply failed to examine it closely, and so has been overcome by Yue's display. I have heard: a wolf's cub has a wild heart; a man who is one's enemy cannot be drawn close. A mouse may forget the wall, but the wall does not forget the mouse — and now the men of Yue have not forgotten Wu! I, Xu, have heard: when frank opposition prevails, the altars of soil and grain are made secure; when flattery prevails, the altars of soil and grain are endangered. I, Xu, am an old minister of the former king; if I were disloyal and untrustworthy, I could not be counted an old minister of the former king. Why does my king not look to and consider King Wu's attack on Zhou? Within a few years from now, deer and wild boar will roam upon the Terrace of Gu-Xu!"

The Grand Steward Pi (太宰嚭), from the side, responded: "Was not King Wu himself a subject of Zhou? He led the feudal lords to kill his own ruler — even though he prevailed, can this be called righteous?"

Shen Xu said: "King Wu, in any case, had already achieved renown."

The Grand Steward Pi said: "To personally slay one's own ruler in order to achieve renown — I could not bear to carry out such a thing."

Shen Xu said: "Beauty and ugliness intermingle with one another: some, though very fine, come to ruin; some, though very foul, come to flourish — such cases exist in former ages. Why does Pi seek to confuse my king?"

The Grand Steward Pi said: "Shen Xu, as a subject, why must he dispute with his ruler so clamorously?"

Shen Xu said: "The Grand Steward Pi flatters to his ruler's face to seek closeness to him, takes advantage of my king, seeks after silks and treasures, and overawes the feudal lords in order to build up his own riches. Now I dispute with my king out of loyalty. It is like bathing an infant: though it cries, one does not heed the crying, for it will bring great benefit to the child. Is Pi not simply flattering my king's desires, without any regard for the troubles to come?"

The King of Wu said: "Pi, that is enough. Are you not perhaps merely following my own desires? This is not the way of a loyal minister."

The Grand Steward Pi said: "I have heard that when the days of spring are about to arrive, the hundred plants follow the season. When my king undertakes great affairs, his ministers exert their utmost strength to assist in the planning."

Thereupon Pi withdrew in retreat to his own lodging, and had someone secretly report to the King of Wu concerning Shen Xu, saying: "Shen Xu, in coming forward to remonstrate, appears outwardly close to you, but inwardly is very distant, as though he harbors thoughts turned elsewhere. My king should personally observe his words closely; Xu, in fact, has neither the closeness of father and son, nor the bond due between ruler and minister."

The King of Wu said: "Now, Shen Xu is a loyal minister of the former king, and a stalwart officer of the whole realm. Surely Xu is not as you say! You must not use invented affairs to mislead, nor use private grudges to injure him, in order to move me, the lone one — this is not something you should do."

The Grand Steward Pi replied: "I have heard that even in the closeness between father and son, if a father sets up separate households for his son and gives him servants and concubines, oxen and horses, his affection grows the closer; but if he gives not a single coin, his affection grows distant. If this is true even of the closeness of father and son, how much more so of a mere officer? Moreover, to have knowledge and not exhaust it in service is disloyalty; to exhaust it and yet look back in fear of difficulty is a lack of courage; for an inferior to give orders to a superior is to be without proper order."

The King of Wu thereupon heeded the Grand Steward Pi's words, and indeed gave Yue grain. Shen Xu withdrew in retreat to his own lodging, and sighed, saying: "Alas! My king gives no thought to the danger to the altars of soil and grain, and instead heeds a mere day's persuasive talk. Without any proper answer, Pi denounces and wounds a great minister, and yet the king makes use of him. He does not heed the ministers who would support and correct him, but trusts slanderers and flatterers who merely look after themselves — this is a sign that his span of life is short! Yet he takes this warning as untrustworthy. I, Xu, wish only to open my eyes wide at the gate of the state, to watch the great defeat of the state of Wu. When the men of Yue come in, my own king will himself be taken captive!"

Pang Tong (逢同), an associate of the Grand Steward Pi, said to him: "You have found Shen Xu difficult to deal with; allow me to make a test of him." He then went to see Shen Xu, who was at that moment sitting together with Bei Li (被離). Shen Xu said to Pang Tong: "You serve the Grand Steward Pi, and moreover give no thought to the power of the state, but instead confuse my king; my king does not perceive this, and heeds the words of a herd of swine. That my king forgets his state is the crime of Pi. The day of Wu's ruin is not far off."

Pang Tong went out, and went to the Grand Steward Pi, saying: "Today I made a test of Shen Xu on your behalf. Xu slanders his own ruler, saying that if the ruler does not employ him he will have no posterity — yet my king will surely awaken to this and treat Xu accordingly." He said further: "You should exert yourself in serving what comes after. Does the King of Wu's true regard rest with you?"

The Grand Steward Pi said: "Where wisdom arises does not depend on rank or age; this is the way in which men associate with one another."

Pang Tong went out and had an audience with the King of Wu, wearing a look of shame and sorrow. Pang Tong let tears fall and did not reply. The King of Wu said: "Now, Pi is my loyal minister; you serve as my roving eyes and extended ears — of whom then do you harbor resentment?"

Pang Tong replied: "Your servant has a worry. If your servant speaks and my king acts on it, there will be no later trouble. But if my king does not act on it, then your servant, having spoken, will die for it!"

The king said: "Speak, and I, the lone one, will heed it."

Pang Tong said: "Today I went to see Shen Xu; Shen Xu was sitting together with Bei Li, and their plotting had a shameful, furtive air, as though they meant harm to my king. Now, when Shen Xu comes forward to remonstrate he seems loyal, yet in his innermost feelings he is utterly malicious; he keeps his true self hidden within, while his heart is that of a wild wolf. Should my king draw him close, or not draw him close? Should my king cast him out, or not cast him out? Draw him close? He is a widely respected man, and will only grow more resentful without end. Cast him out? He is a worthy man, and knows well how to harm my king. Should he be put to death? He may indeed be put to death — but there must surely be proper grounds for it."

The King of Wu said: "If I am now to deal with Shen Xu, what should I do?"

Pang Tong replied: "Let my king raise troops to attack Qi. Shen Xu will surely remonstrate, saying it must not be done. Let my king not heed him, and attack Qi; if the victory is great, then he may be dealt with."

Thereupon the King of Wu wished to attack Qi. He summoned Shen Xu, who replied: "Your servant is old; my ears no longer hear, my eyes no longer see; I cannot be consulted in planning."

The King of Wu summoned the Grand Steward Pi to take counsel with him. Pi said: "Excellent — that my king should raise an army to attack Qi. Yue, in relation to us, is like a mere scabies itch; it can do nothing."

The King of Wu again summoned Shen Xu to consult with him. Shen Xu said: "Your servant is old, and cannot be consulted in planning." The King of Wu requested counsel from Shen Xu three times. He finally replied: "I have heard that even the words of a foolish man are something a sage ruler may select from. I, Xu, have heard that in the year Yue exhausted the army of Wu, the King of Yue's palace had only five stoves; his meals had no doubled flavors; he reduced his wives and concubines and made no distinction of his favorites; his own wife herself worked the measuring-peck, and he himself worked the leveling-stick, measuring out his own food to eat, taking just enough to stave off hunger without waste. If this man does not die, he will surely become a calamity to our state! The King of Yue, Goujian, eats without slaughtering animals to satisfy himself; his clothing is plain and unadorned, neither of solid dark color nor of black; he wears his sword bound with plain cloth. If this man does not die, he will surely bring about great calamity. The King of Yue, Goujian, does not rest easy on his sleeping mat, does not seek to eat his fill, and is skilled at honoring those who possess the Way. If this man does not die, he will surely become a treasure to his own state. The King of Yue, Goujian, wears worn clothing and does not wear new; he carries out rewards and commendations, and refrains from punishments and executions. If this man does not die, he will surely achieve his renown. Yue, in relation to us, is like an accumulated mass within the heart and belly: if it does not erupt there is no harm, but once it stirs, death will follow. I wish my king to set Qi aside, and take Yue as the true cause for concern."

The King of Wu did not heed him, and indeed raised troops and attacked Qi, winning a great victory. On his return, he judged Shen Xu disloyal, and bestowed a sword on him to compel his death, and had Bei Li's head shaved as punishment.

As Shen Xu was about to die, he said: "Long ago, Jie killed Guan Longfeng, and Zhou killed Prince Bi Gan. Now Wu kills its own servant — matching Jie and Zhou, and thereby making manifest the ruin of the state of Wu."

When Wangsun Luo (王孫駱) heard of it, the next morning he did not attend court. The king summoned Luo and questioned him: "Why do you condemn me, that you did not attend court this morning?"

Wangsun Luo replied: "Your servant would not dare to condemn my king; your servant is merely afraid."

The King of Wu said: "What do you fear? Do you consider my killing of Xu to be a grave matter?"

Wangsun Luo replied: "My king's spirit runs high; Xu held a lowly position, and yet you had him killed without consulting the assembled ministers — it is for this that your servant is afraid."

The king said: "It was not on your counsel that I killed Xu — Xu was in fact plotting against me, the lone one."

Wangsun Luo said: "I have heard that one who rules over men must have ministers who dare to speak; one who occupies a high position must have officers who dare to speak. If it is so, then consideration advances further day by day, and wisdom is generated the more. Xu was an old minister of the former king; had he been disloyal and untrustworthy, he could not have been a minister of the former king."

The king's intention then turned to wishing to kill the Grand Steward Pi as well. Wangsun Luo replied: "It must not be done. If my king kills him too, this would be killing a second Xu." The King of Wu kept Luo close, as before.

The Grand Steward Pi said further: "As for dealing with Yue — though it concerns the very business of our state, let my king have no worry over it."

The king said: "I, the lone one, entrust the state to you; I ask that you attend to it without regard to morning or evening."

The Grand Steward Pi replied: "I have heard that when a team of four horses is galloping, whoever startles them from in front is beheaded — its order must be kept correct. If it is so, then Yue will find it difficult to succeed."

The king said: "You control this matter, and decide it."

Three years later, Yue raised an army and attacked Wu, advancing as far as the Five Lakes (五湖). The Grand Steward Pi led his followers and spoke to them; those who declined battle numbered five elders. The King of Yue could not bear it, and wished to grant their request. Fan Li said: "My king planned this in the halls of the ancestral temple — shall it now be lost in the midst of the open field? This has been planned for seven years — will you cast it aside in a single instant? Let my king not consent; Wu can easily be annexed." The King of Yue said: "Agreed."

The army remained encamped for three months, and Wu wore itself out on its own. The Grand Steward Pi then fled; the King of Wu, leading those who held stipends and the worthy and good among his men, fled and departed. Yue pursued them, reaching Mount Yuhang, captured Fuchai, and killed the Grand Steward Pi.

The King of Yue said to Fan Li: "Kill the King of Wu." Fan Li said: "Your servant does not dare to kill a ruler." The king said: "Then punish him." Fan Li said: "Your servant does not dare to punish a ruler."

The King of Yue himself said to the King of Wu: "Long ago high Heaven bestowed Yue upon Wu, and Wu did not accept it. Shen Xu was without guilt, and yet you killed him. You advanced slanderers and flatterers who looked only after themselves, and killed loyal and trustworthy men. These great transgressions number three, and by them you have come to ruin — do you understand this?"

The King of Wu said: "I understand it."

The King of Yue gave him a sword, and had him settle the matter for himself. The King of Wu, after ten days, took his own life. The King of Yue had him buried at Mount Beiyou, and put to death the Grand Steward Pi and Pang Tong, together with their wives and children.

Book 6 (卷六)

Investigating the Chronicles and Stratagems, Outer Tradition, Chapter 7 (越絕外傳紀策考第七)

Long ago, when King Helü of Wu (吳王闔廬) first won Wu Zixu (伍子胥), he was glad at heart to count him worthy, and made him his foremost guest, saying: "The sage foreknows a thousand years before, and looks ahead ten thousand generations after. I ask deeply of my state — in the age's dimness and darkness, can it be spared the extreme of decline? Attend closely to this; I bend my mind to it — let me hear your words." Zixu murmured assent again and again, but did not answer. The king said, "Make it clear to me." Zixu said, "If I answer without being clear, I fear I shall incur blame for it." The king said, "I wish to hear just one thing from you, to test an upright officer. The benevolent man delights in it, the wise man is fond of it — truly so. One who holds to the rites searches out the hidden and seeks out the obscure. Speak it plainly to me." Zixu said, "It is hard to speak of! The state will not endure long — may the king consider it. In survival, do not forget overturning; in safety, do not forget ruin. When I first entered this state, I secretly perceived the signs of decline and ruin — at the very juncture when Wu is about to become hegemon, distress will gather, and the later king will again be reduced to emptiness." The king said, "On what grounds do you say this?" Zixu said, "Later, the way will surely be lost. The king will feast on the flesh of birds and beasts, sitting and waiting for death; flattering and fawning ministers will arrive before long. The omens of safety and danger each have their clear registers. The rainbow trails toward the Ox-Herd star, its aberration in the Woman star; a yellow vapor lies above, a blue-black one below. The Grand Year comes round to its eighth meeting; renzi counts to nine. The king's ministerial vapor multiplies of itself elevenfold. Death comes from the absence of vapor, and stops according to its own law. The heir apparent has no vapor — its aberration spans three generations. Sun and moon shine bright, passing through the Southern Dipper. Wu and Yue are neighbors, sharing customs and bordering land; to the west, the Great River; to the east, cut off by the great sea. The two states share a single wall, their gates and doors pressed close together — the trouble lies in this, and it will surely become calamity. Yue has a spirit mountain; it is hard to be its neighbor. I wish the king would settle this — and let no one learn what I have said."

Wu sent Zixu to rescue Cai and to punish mighty Chu; he whipped the grave of King Ping and lingered long without leaving, intending still to take revenge on Chu. Chu then offered a thousand pieces of gold as a bounty on him, and no one among the crowd could make him stop. A man of the wilds said to Zixu: "Stop! I am the son of the man who covered the axe beneath the jug of gruel, who opened the round rice-basket in the boat." Zixu then knew this was kin to the fisherman of old, and led his troops back. Thus there is no going forth without a return, and no kindness without repayment: one word from the fisherman's son, and the thousand pieces of gold were turned aside — because of this he withdrew and went back.

Fan Li (范蠡) raised troops and fought at Zuili; Helü was struck by a flying arrow. Zixu led the army back, disgraced within Wu, and for years bore the name of that disgrace. It came to Fuchai (夫差) reviving the hegemony among the lords: he raised troops to attack Yue, and employed Zixu. Though Fuchai was proud and extravagant, he lifted the siege of Yue. Zixu remonstrated against it and was put to death. Grand Steward Pi (太宰嚭) flattered his ruler's heart, and in the end brought Wu to ruin by it. Fuchai, reduced to desperation, asked to be made a commoner; Fan Li would not permit it, and he was destroyed at the Five Lakes. Was not Zixu's counsel for Wu clear-sighted indeed!

Long ago, King Fuchai of Wu raised troops to attack Yue, and his army was defeated at Zuili. A great wind rose wild and did not cease, day or night. Chariots were wrecked and horses lost; mounted men fell and died. Great ships rode up onto dry land, small ships sank beneath the water. The King of Wu said: "I lay down by day and dreamed that a well brimmed over and overflowed, and that I contended with Yue over a comet — Yue is about to sweep me away. Is my army ill-omened? Should I lead it back?" At this time the Yue army was crying out loudly, and Fuchai, fearing the Yue army would break in upon him, was startled and afraid. Zixu said: "Let the king take heart — the Yue army is already defeated! I have heard that a well is what people drink from, and its overflowing means there is a surplus of food. Yue lies to the south, which is fire; Wu lies to the north, which is water. Water overcomes fire — what does the king doubt? The wind comes from the north, and it aids Wu. Long ago, when King Wu attacked Zhòu, a comet appeared and the house of Zhou rose because of it. King Wu asked about the omen, and the Grand Duke said: 'I have heard that in fighting by the aid of a comet, if you turn it about, you win.' I have heard that in calamities and portents, some are auspicious and some ill-omened, and that things overcome one another — this is the very proof of it. I wish the king would act swiftly: this is a sign that Yue will meet disaster, and Wu will flourish."

Zixu was upright to the utmost, and had nothing in common with the crooked and the perverse. He gave up his own body in urgent remonstrance, sacrificing his life for the sake of the state; he loved his ruler as his own body, and worried over the state as over his own household. He did not shrink from calling right right and wrong wrong, and he spoke straight and never ceased. He came close to setting his ruler right, and was instead pushed away and estranged for it; slanderers came between them, and in the end he himself was put to death. When Fan Li heard of it, he thought it showed no true understanding: "To know the signs and not act on them, to know fear and not depart — how can this be called wisdom?" When Zixu heard this, he sighed and said: "I turned my back on Chu, took up my bow, and left it, for righteousness would not let me stop short at mere hardship. That I won merit before and met execution after is not because my wisdom failed — it is because I first met Helü, and afterward encountered Fuchai. I have heard that serving one's ruler is like serving one's father: the love is the same, the reverence is equal. From the highest antiquity onward, I have never seen a case where a ruler wronged his kindness and a minister, in turn, took revenge for it. I won great renown, and my merit and fame were manifest and clear; I, Zixu, knew my proper measure, and in the end did not leave. The merit I owed the former ruler, moreover, was still hard to forget — I was willing to let my hair rot and my teeth wear away in his service; why should I have left? Fan Li sees only my outside; he does not know my inside. Though I am now wrongfully bent low, I would still rather stop at nothing but death!" Zigong (子貢) said of it: "Zixu held fast to loyalty and good faith, counting death more precious than life. Fan Li discerned fortune from misfortune, departed, and gained a name. Wen Zhong (大夫種) stayed, and was enfeoffed as a lord, yet did not know how to bring things to a good end. Of these two worthies, matched in virtue, Wen Zhong alone did not come to glory." That Fan Li's wisdom and ability were evenly matched — this is what is meant by it.

Wu Zixu's father, Wu She (伍奢), was a great minister of the King of Chu. He was sent to take a bride of Qin for the heir apparent; the woman was beautiful, and the king privately delighted in her and wished to take her for himself. Wu She gave his whole loyalty in remonstrance, standing at court without rest, wishing to correct and rectify it. But the king rejected his remonstrance, and, taking counsel, turned against him, holding that She was a danger to his ruler, a minister who would cut off the succession. He listened to slanderous and depraved words, bound She and imprisoned him, and waited for his two sons before putting him to death. [Wu] Shang went in out of filial devotion; Zixu was brave and hard to deceive. Across generations of loyalty and good faith, father and son did not meet a fitting time: She remonstrated in Chu, and Zixu died in Wu. The Odes say:

Slanderers know no bound,
and throw the four quarters into confusion.

This is what is meant.

"Grand Steward" is an office title; "Pi" is his personal name — he was the grandson of Bo Zhou (伯州). Bo Zhou was a minister of Chu who was put to death for a fault, and Pi, reduced to desperate straits, fled to Wu. At this time King Helü of Wu was attacking Chu, and he summoned to himself every enemy of Chu and drew them near. Pi, as a man, was widely informed and quick of judgment, sharp of eye and keen of ear — there was nothing in any affair he did not know. Taking advantage of the moment, he offered himself to Wu, speaking of the advantages of attacking Chu. Helü employed him in the attack on Chu, ordering Zixu, Sun Wu (孫武), and Pi to lead the army into Ying, and they achieved great merit. On their return, the King of Wu made Pi Grand Steward; his position was high and his power great, and he came to monopolize the handle of the state's power. Not long after, Helü died. Pi, seeing that Fuchai within had none of the firmness of a pillar and cornerstone, and without had no power to cut decisively through affairs, ingratiated himself with a flattering heart and seized the advantage of being the sole decider — and Fuchai in the end followed him in everything, while loyal ministers sealed their mouths and could not get in a single word. Pi understood what had already gone, but not what was to come; Fuchai, even at the point of death, regretted that he had not had him executed sooner. A tradition says: "Seeing the clear, one knows the murky; seeing the crooked, one knows the straight. When a ruler of men selects his officers, each reflects his own virtue." Fuchai was shallow and short-sighted, and this is why he let Pi monopolize power, and why Wu Zixu was confounded by it — this is what is meant.

When Fan Li first dwelt in Chu, he was born at Wantuo, or perhaps at the ruins of Wuhu. In his boyhood, with his hair still tied up, he was at times foolish and at times lucid, and people of the time all took him for a madman. Yet he alone possessed the discernment of a sage and worthy, and no one could converse with him, for he looked inward as if blind and listened the other way as if deaf. Grandee Zhong, coming to that district, learned that a worthy man was there, though he had not yet seen where. He searched the settlement but could not find him among the townsfolk; thinking that a madman is often a hidden worthy, and that among the lowly crowd there may be a gentleman, he searched broadly for him. On finding Li, he was delighted, and, taking his officials and attendants with him, asked him about the arts of government. Li put his robe and cap in order, and after a while came out; in his advancing and withdrawing, his bowing and yielding, he had the very bearing of a gentleman. They talked the whole day through, and Li swiftly laid out the way of the hegemon and the true king. Their aims matched and their intentions agreed, as if Hu and Yue had fallen into step with one another. Both saw that the sign of hegemony would rise in the southeast; they gave up their offices, and, binding themselves to one another, went to serve as ministers. What they lost was small; what they achieved was great. They set out and stopped first in Wu. Some there already served Zixu, and the two of them, thinking that with Zixu present there was no room left for their own counsel, moved on. Zhong said: "Where shall we go now?" Li said: "Wherever will have us — what state would not do?" They left Wu and went to Yue, and Goujian (句踐) recognized their worth. Zhong personally set right the inner administration; Li managed affairs abroad. Within, the turbid was never left to trouble them; abroad, nothing was beyond their reach. Ministers and ruler were of one mind, and so Yue achieved hegemony. Zhong was skilled at laying out beginnings; Li was able to weigh out endings. Yue, receiving these two worthies, found the state at peace and secure. When calamity and upheaval first arose, Li alone held to clarity — he may indeed be called worthy, one able both to bend and to stretch.

Book 7 (卷七)

The Record of Fan Bo, Outer Tradition, Chapter 8 (越絕外傳記范伯第八)

Long ago, when Fan Li first dwelt in Chu, he was called Fan Bo. He called himself declined and lowly, one who had never held hereditary emolument, and so he thought little of himself. In eating and drinking he was content with what the world found flavorless; in dwelling he was at ease in the meanest position the world offered. Moreover, he let his hair hang loose and feigned madness, taking no part in the affairs of the age. He said to Grandee Zhong: "The Three Kings are the descendants of the Three Sovereigns; the Five Hegemons are the last generations of the Five Thearchs. Heaven's motion, in its calendrical order, comes round but once in a thousand years. In the epoch of the Yellow Thearch, [the reckoning] holds chen and breaks si. The vapor of the hegemon-king now shows itself at the Earth's Gate. It was for this very reason that Zixu took up his bow and sought out the King of Wu." Thereupon he pressed Grandee Zhong to go with him into Wu.

At this time Feng Tong (馮同) and others together urged caution about him, for Wu Zixu was already there, and Fan Li alone could not make his own words carry weight. Li said: "Wu and Yue, these two states, share the same vital energy and the same customs — the position of the Earth's Gate belongs to none other than Wu or Yue." So he entered Yue instead. The King of Yue would speak with him whole days at a time. Grandee Shi Mai (石買), who held power in the state and was ready of tongue, came forward and said: "A woman who peddles herself is not chaste; an officer who peddles himself is not to be trusted. This traveler has passed through the courts of the various lords, crossed rivers and fords, and, having no proper channel, presented himself of his own accord — he is likely no true worthy. As for the jade disc of Master He, those who sought it did not haggle over its price; as for a steed of the finest breed, it does not shrink from a road of danger and obstruction. But a man of the state of [...], who has passed through the courts of every lord and found no buyer anywhere, is nothing but a fellow who picked up talk along the road — may Your Majesty look closely into it." At this Fan Li withdrew and said nothing more, and wandered between Chu and Yue. Grandee Zhong then came forward and said: "Long ago, a thief of the marketplace peddled himself in Jin, and Jin employed him and thereby defeated Chu; Yi Yin carried his cooking tripod on his back into Yin, and thereby assisted Tang in taking the empire. A man of wisdom is not to be judged by whether he comes from near or far — to demand that he be without flaw is the way of one who is bound to perish. The Changes say: 'One whose talent rises above the age will surely bear the burden of going against common opinion; one whose wisdom and clarity reach the utmost will surely break through the arguments of the multitude.' One who achieves great merit is not bound by custom; one who discourses on the great Way does not conform to the crowd. May Your Majesty look closely into it."

At this, Shi Mai was increasingly kept at a distance. Afterward he was sent to command troops abroad, and in the end was killed by his own soldiers. At this time Goujian had lost his following and was perched upon Mount Kuaiji; he turned instead to the counsels of Zhong and Li, and by this was able to survive. Hence Yu Shun said of old: "To act on learning, timed to the moment — this is like a good medicine." The king said: "Shi Mai knew what had already passed, but not what was to come; he very nearly made me cast away worthy men." Afterward he took the two men as his teachers, and in the end used them to capture Wu.

Zigong said of it: "Put forward one good word, and the benefit reaches to oneself; entrust power to one worthy man, and one's own name is made manifest." To harm the worthy is to lose the state; to obstruct ability brings calamity. To turn one's back on virtue and forget kindness brings its own harm back upon oneself. To ruin another's good name leaves nothing for later generations; to destroy what another has achieved, Heaven's punishment falls upon it. Thus was Zixu wrongfully put to death: slander against him was piled up before the King of Wu, and Wu, taking it seriously though it was empty, executed him though he was without guilt. A tradition says: "Better to lose a thousand pieces of gold than to lose the heart of a single man." This is what is meant.

Chen Chenghang, Inner Tradition, Chapter 9 (越絕內傳陳成恒第九)

Long ago, Chen Chenghang (陳成恒), as chancellor to Duke Jian of Qi (齊簡公), wished to stage a rebellion, but, fearing the Qi houses of Bao and Yan, shifted his troops instead to attack Lu. The ruler of Lu was troubled by this. Confucius (孔子) was distressed by it, and called together the disciples of his gate and said to them: "When the feudal lords attack one another, it is already a matter for shame. Now Lu is the state of my father and mother, and my ancestral graves lie within it. Now that Qi is about to attack it, can there be none of you to go forth?" Yan Yuan (顏淵) asked leave to go, but Confucius stopped him. Zilu (子路) asked leave to go, but Confucius stopped him. Zigong asked leave to go, and Confucius sent him.

Zigong went to Qi and saw Chen Chenghang, and said: "As for Lu, it is a state hard to attack, and yet you attack it — this is an error." Chen Chenghang said: "Why is Lu hard to attack?" Zigong said: "Its walls are thin and low, its moats narrow and shallow; its ruler is foolish and without benevolence, its great ministers are false and useless, and its officers and people have hearts that hate the sound of armor and weapons — this is not a state you can fight. You would do better, my lord, to attack Wu instead. Wu's walls are high and thick, its moats broad and deep, its armor firm and new, its soldiers chosen men and well fed, its heavy weapons and fine crossbows gathered within it, and moreover it has clear-sighted grandees to guard it — this is a state that can be provoked with ease. You would do better to attack Wu." Chenghang, flushing with anger, said: "What you call difficult is what other men call easy, and what you call easy is what other men call difficult — yet you would teach me this. Why?" Zigong answered: "I have heard that when the trouble lies within, one attacks the strong; when the trouble lies without, one attacks the weak. Now your trouble, my lord, lies within. I have heard that you have three times sought enfeoffment and three times failed, because there are great ministers who will not go along with you. Now if you break Lu to enlarge Qi, and bring Lu low to exalt other ministers, the credit will not come to you. This will make you, above, arrogant toward your ruler's heart, and, below, indulgent of the host of ministers, while seeking still to accomplish a great affair — that will be hard. Moreover, when a superior is arrogant he gives offense, and when a minister is arrogant there is contention: this means you will stand at odds with your ruler above, and locked in contention with the other great ministers below. In such a case your standing in Qi would be more precarious than a stack of eggs. This is why I say it would be better to attack Wu. Moreover, Wu is bright and fierce and resolute in carrying out its commands; its people are practiced in fighting and defense, and its generals versed in the laws — the foolishness of Qi would make its capture certain. Now if you choose thoroughly from within the four borders and send out the great ministers to surround it, the common people will die abroad and the great ministers will be emptied out at home: this means you will have no rival above among the powerful ministers, and none below among the common people. The one left standing alone to control Qi, my lord, will be you." Chen Heng said: "Good. And yet my troops already stand beneath the walls of Lu — if I withdraw them and turn toward Wu, the great ministers will grow suspicious of me. What is to be done about that?" Zigong said: "Hold your troops in place, my lord, without attacking. Allow me to go and see the King of Wu, and have him come to rescue Lu and attack Qi — you can then meet his army with your own." Chen Chenghang agreed, and Zigong set out.

Zigong went south and saw the King of Wu, and said to him: "I have heard that a true king does not let a line die out, and a hegemon does not tolerate a rival in strength — a weight of a thousand jun can be shifted by the addition of a single zhu. Now Qi, a state of ten thousand chariots, is privately seizing Lu, a state of a thousand chariots, and is thereby contending in strength with Wu — I am, in truth, afraid on your behalf. Moreover, to rescue Lu wins a manifest name, and to attack Qi brings great profit. To have righteousness in preserving a perishing Lu, and courage in harming a mighty Qi, while making your might felt in the state of Jin — before this even a true king would not hesitate." The King of Wu said: "Even so — I have long fought with Yue, and drove them to roost on Kuaiji. The ruler of Yue is a worthy lord; he wears out his body and toils, joining night to day, ordering his government within and serving the other lords without — he is certain to have it in his heart to repay me for it. Wait until I have attacked Yue and returned." Zigong said: "That will not do. Yue's strength does not exceed Lu's, and Wu's strength does not exceed Qi's; if you attack Yue and then return, Qi by then will already have made Lu its own. Moreover, to attack a small Yue while fearing a mighty Qi is not courage, and to see a small profit while forgetting a great harm is not wisdom — I would urge neither course upon you. Furthermore, I have heard that the benevolent man does not let hardship stop him from extending his virtue, the wise man does not let the season pass without seizing his achievement, and the true king does not let a line die out, so as to establish his righteousness. Now if you preserve Yue and do not destroy it, draw the four neighbors close through benevolence, rescue the oppressed and check a violent Qi, make your might felt in Jin through your martial power, rescue Lu, and do not let the house of Zhou be cut off, making your righteousness clear to the other lords — then, as far as I can see, your fame would overflow to the seas on every side, and you would surely lead the Nine Yi peoples to your court, and the enterprise of a true king would be accomplished. Moreover, since mighty Wu fears small Yue so much, allow me to go east and see the King of Yue, and have him send out his crack troops to follow your officers — in this way you will in truth have emptied Yue of its strength, while in name you follow the other lords in attacking Qi." The King of Wu was greatly pleased, and sent Zigong on his way.

Zigong went east and saw the King of Yue. When the King of Yue heard of it, he cleared the roads and went out to the suburbs to greet him as far as the district town, and drove Zigong himself to his lodging, asking him: "This is but a remote and lowly state, a people of barbarians. What does the grandee seek, that he should so demean himself as to come all this way?" Zigong said: "I have come to console you — that is why I have come." King Goujian of Yue bowed his head to the ground and made two obeisances, saying: "I have heard that calamity and good fortune are neighbors to one another; now that the grandee comes to console me, it is my good fortune — may I be permitted to hear what you have to say." Zigong said: "I have just now seen the King of Wu, and told him to rescue Lu and attack Qi. His heart inclined to it, yet his mind still feared Yue. He said: 'I once fought with Yue and drove them to roost atop Mount Kuaiji. The ruler of Yue is a worthy lord; he wears out his body and toils, joining night to day, ordering his government within and serving the other lords without — he is certain to have it in his heart to repay me. Wait until I have attacked Yue, and then I will listen to you.' Now, to have no intention of repaying a wrong and yet let others suspect you of it — that is clumsiness. To have the intention of repaying a wrong and let others come to know of it — that is dangerous. And to have a matter heard of before it is even set in motion — that too is perilous. These three are the great taboos in undertaking any affair." King Goujian bowed his head to the ground and made two obeisances again, and said: "Long ago, in my misfortune, I lost my late father while still young. Not gauging my own strength, I fought with the men of Wu; my army was defeated and I myself disgraced, and I left shame behind for my forefathers. I fled and ran away, roosting above on Mount Kuaiji and holding below to the dark sea, seeing nothing but fish and turtles. Now that the grandee does not think it beneath him to come and see me in person, and moreover brings forth words like jade to instruct me — relying on the bounty left me by my forefathers, how could I dare not receive your instruction?" Zigong said: "I have heard that an enlightened ruler, in employing men, never fails to make use of their abilities, and an upright officer, in recommending the worthy, is not tolerated by the age. Thus, when it comes to facing wealth and dividing profit, one employs the benevolent; when it comes to crossing danger and resisting hardship, one employs the courageous; when it comes to governing the masses and ordering the people, one employs the worthy; when it comes to setting the world right and settling the lords, one employs the sage. I have privately weighed the hearts of those below you: when troops are strong yet do not annex the weak, and one's position stands above others while harsh commands fall on those below — is not the ruler of such a state in danger? I have also privately weighed whether there is one who could achieve success and bring you to the rank of true king — could it not be I alone? Now the King of Wu has set his mind on attacking Qi; you should not begrudge him your heaviest treasures, so as to gladden his heart, nor shrink from humble words, so as to honor him with due ceremony — then his attack on Qi is certain. If he fights and does not win, that will be your good fortune. If he fights and wins, he is sure to bring what remains of his army to bear upon Jin. Allow me to go north and see the ruler of Jin, and have him join in attacking Wu together — this will surely weaken Wu. Once its cavalry and crack troops are worn down against Qi, and its heavy weapons and plumed banners exhausted against Jin, you will then control what is left of it — this will surely destroy Wu." King Goujian bowed his head to the ground and made two obeisances, and said: "Long ago the King of Wu divided the multitude of his people to ravage and attack my state; he killed and defeated my people, slaughtered my subjects, laid waste my ancestral temple, made my state an empty thicket, and made my own person bait for fish and turtles. Now my hatred for the King of Wu runs deeper than my very bones and marrow — and yet I serve him as a son fears his father, as a younger brother reveres his elder brother; that is only the outward face of what I say. Since the grandee has granted me his counsel, how could I dare hold anything back from him?" He asked leave to speak fully: "For three years now I have found no comfort on bed or mat; my mouth has taken no pleasure in rich food; my eyes have not looked on beauty; my ears have not listened to bell and drum. My lips are scorched, my throat parched; I labor my heart and wear out my strength, serving my ministers above and nourishing my people below. My great wish is, once, to join battle with Wu, bringing together all the soldiers under Heaven upon the open field of the Central Plain, to gird my sash and bare my arms and strive against the King of Wu, so that the men of Wu and Yue, following one upon another, might die in succession, their officers and people scattered in flight, brains and liver smeared upon the ground — this is my great desire. Yet this cannot be had. Weighing it within, my state is not strong enough to harm Wu; looking without, I am unable to win the other lords to my side. I wish instead to empty my state and household, lay aside strategy and strength, change my appearance, alter my name and surname, take up the winnowing-basket and broom, and tend cattle and horses, in order to serve him as his subject. Even should my neck be severed and my hands and feet set apart, my four limbs laid out for display, and I become the laughingstock of every village and town, my resolve stands forth in this. Since the grandee has granted me his counsel — this is to preserve a perishing state and raise up a dead man to life. Relying on the bounty left me by my forefathers, how could I dare not wait upon your command?" Zigong said: "As for the character of the King of Wu — he is greedy for merit and fame, and does not understand the balance of profit and harm." The King of Yue, startled, rose from his seat and said: "That lies with you." Zigong said: "As I, Si, observe the character of the King of Wu for you — he is able and strong, and indulges those below him, and those below cannot go against him; he wages frequent war and campaign, and his officers and soldiers cannot bear it. As for the Grand Steward Pi, as a man he is clever yet foolish, strong yet weak; with skillful words and sharp phrases he draws favor to himself, and he excels at deceit and falsehood in serving his ruler. He knows what has already come but not what is to come, and he follows along with his ruler's faults so as to secure his own private ends — this is an official who ruins a state, a minister who destroys his ruler." The King of Yue was greatly pleased.

Zigong took his leave and set out; the King of Yue saw him off with a hundred yi of gold, one precious sword, and two fine horses. Zigong did not accept them, and went on his way.

He arrived in Wu and reported to the King of Wu, saying: "I respectfully conveyed your officer's words to the King of Yue, and the King of Yue was greatly afraid. He said in dread: 'Long ago, in my misfortune, I lost my late father while still young. Not gauging my own strength, I brought guilt upon myself before your court. My army was defeated and I myself disgraced; I fled and ran away, and roosted on Mount Kuaiji, my state made an empty thicket and I myself made bait for fish and turtles. Relying on the bounty of the great king, I have been permitted to hold the sacrificial vessels and carry on the ancestral offerings. The bounty of the great king I would not forget even in death — what scheme would I dare to contemplate?' His disposition showed great fear, and it seems he will soon send an envoy."

Five days after Zigong's arrival, the envoy of Yue duly arrived, and said: "The servant of the Eastern Sea, your subject Goujian, has sent his envoy and minister, Zhong, who ventures to convey his questions through your officers to those about you: Long ago, in my misfortune, I lost my late father while still young; not gauging my own strength, I brought guilt upon myself before your court. My army was defeated and I myself disgraced; I fled and ran away and roosted on Mount Kuaiji. My state was made an empty thicket, and I myself was made bait for fish and turtles. Relying on the bounty of the great king, I have been permitted to hold the sacrificial vessels and carry on the ancestral offerings. The bounty of the great king I would not forget even in death. Now I have humbly heard that the great king is about to raise up great righteousness, to punish the strong and rescue the weak, to bring low a tyrannical Qi and give comfort to the house of Zhou. I have therefore sent Zhong, your lowly subject of Yue, bearing the treasured weapons handed down from my forefathers — twenty suits of armor, the spear of Qu Lu, and the sword Bu Guang — to congratulate your army officers. Should the great king carry through this great righteousness, then, though my humble domain is small, I shall choose thoroughly from within its four borders and send forth three thousand soldiers to follow your officers; I myself ask to don armor and take up weapons in person, to stand before the arrows and stones." The King of Wu was greatly pleased, and summoned Zigong to tell him: "The envoy of Yue has indeed come, offering to send forth three thousand soldiers, and their ruler wishes to follow along as well, to attack Qi together with me — may this be allowed?" Zigong said: "It may not. To empty a man's state and take the whole of his people, and then also to take along their ruler — that is not benevolent. You should accept their gifts and permit their troops, but decline their ruler." The King of Wu agreed.

Zigong then went on to Jin, and said to the ruler of Jin: "I have heard that if plans are not settled beforehand, one cannot respond to sudden events, and if troops are not readied beforehand, one cannot overcome the enemy. Now Qi and Wu are about to do battle; if Wu wins, it will surely bring its army to bear upon Jin." The ruler of Jin was greatly alarmed, and said: "What is to be done about it?" Zigong said: "Put your weapons in order and rest your troops, and wait for Wu. If Wu fights and does not win, then Yue will surely throw it into disorder before long." The ruler of Jin agreed. Zigong then left and went on to Lu.

The King of Wu did indeed raise the troops of nine districts and fought a great battle with Qi at Ailing, utterly defeating the army of Qi, capturing seven of its generals, and did not bring his army home. He then duly met the men of Jin at Huangchi. Wu and Jin contended for supremacy; the men of Jin struck at them and utterly defeated the army of Wu. When the King of Yue heard of it, he crossed the river and struck at Wu, encamping his army seven li from the capital. When the King of Wu heard of it, he left Jin and turned to face Yue. The King of Yue met him, and they fought at the Five Lakes. Wu fought three battles and did not win; its city gates could not be held, and Yue went on to surround the royal palace, killing Fuchai and putting his chancellor to death. Within three years of attacking Wu, Yue faced east and became hegemon. Hence it is said: with one journey, Zigong preserved Lu, threw Qi into disorder, broke Wu, strengthened Jin, and made Yue hegemon — this is what is meant.

Book 8 (卷八)

The Record of the Land, Outer Tradition, Chapter 10 (越絕外傳記地傳第十) (part

Long ago, the former lord of Yue, Wu Yu (無餘), lived in the age of Yu the Great (禹), and was separately enfeoffed in Yue in order to guard Yu's tomb. He inquired into the way of Heaven and Earth and the governing principles of the myriad things, and lost nothing of their root. Shennong tasted the hundred herbs, and the sweetness and bitterness of water and soil; the Yellow Thearch fashioned upper and lower garments; Hou Ji brought forth the grain harvest and devised tools and implements — and so the affairs of mankind were made complete. Yet elsewhere the tilling of fields, the fertilizing of mulberry and hemp, and the sowing of the five grains must all be done by hand and foot. The people of great Yue on the seacoast, alone among all, till their fields by means of birds: the birds differ in size, they advance and withdraw each in their order, and none needs to be driven or made to work — what is the reason for this? It is said: it began with Yu. Grieving for the people and laboring to master the floods, he came to great Yue, ascended Mount Mao, and held a great reckoning and accounting there, ranking the virtuous and enfeoffing the meritorious, and renamed Mount Mao "Kuaiji" [meaning, "gathered reckoning"]. When he became king, he made a tour of inspection through great Yue, met with the elders, received their odes and documents, examined weights and measures, and made the pecks and bushels uniform. Falling ill there, he died, and was buried at Kuaiji. His outer coffin was of reed, his inner coffin of paulownia; the pit dug for him was seven feet deep, so that above nothing would leak or seep in, and below it would not reach the water. The altar-mound was three feet high, with earthen steps in three tiers, stretching over a single mu of ground. Still it was held that while he who dwells at ease finds joy, he who does the labor suffers hardship, and there was no way to repay the people for their toil — so he taught them the tillage of birds, in which the one waxes as the other wanes. In the time of Yu, Shun died at Cangwu, and elephants tilled the fields there for the people; that Yu came to this place, too, had its own cause — it was likewise an "overturned cauldron." An "overturned cauldron" refers to a tract of land shaped as one, a place where virtue gathers and settles. Yu found it fitting, and proclaimed that he would come here. Knowing that the season was growing late and the year drawing to its close, with the months advancing through shen and you, he sought to have writings laid beneath the mound, and offered a white horse in sacrifice. As for "Yu's Well" — "well" here carries the sense of "model," for it was held that Yu was buried according to proper measure and rule, without troubling the multitude of the people.

Wu Yu was first enfeoffed at Great Yue, with his capital south of Qinyuwang; more than a thousand years passed before it came down to Goujian. Goujian moved his seat of government north of the mountain, drawing it into connection with the Eastern Sea, and the inner and outer lands of Yue, separately enfeoffed before, were pared away and joined together. Goujian attacked Wu, became hegemon east of the pass, moved his capital to Langye (瑯琊), and raised there a Watchtower Terrace, the terrace measuring seven li around, from which to gaze upon the Eastern Sea. He kept eight thousand death-defying soldiers and three hundred halberd-ships. He had not dwelt there long before he set himself to seeking out worthy and sage men in person. Confucius, together with seventy of his disciples, brought with him the elegant zither of the former kings and went to present his teaching on the rites. Goujian then donned in person the armor of the Yidai, girded on the sword Buguang, took up the spear Wulu, and brought out three hundred death-defying soldiers, arraying them in formation below the pass. After a while, Confucius, walking with careful and deferential steps, arrived in Yue. The King of Yue said: "Indeed, indeed — what has the Master to instruct me with?" Confucius answered: "I, Qiu, am able to set forth the way of the Five Thearchs and Three Kings, and so I have brought this elegant zither to Your Majesty's court." Goujian sighed and said: "The nature of Yue is fragile and untutored; we travel by water and dwell in the mountains, taking boats for our carriages and oars for our horses. We come on like a whirling wind, and once we go we are hard to follow; sharp weapons and readiness to die are the constant nature of Yue. If the Master is of a different sort, then this cannot be." At this Confucius took his leave, and none of his disciples were able to make their teaching heard there.

From King Fu Xin of Yue (夫鐔) on up to Wu Yu, the ages are too distant and remote to be recorded. Fu Xin's son was Yun Chang (允常). Yun Chang's son was Goujian, who achieved great hegemony, styled himself king, and moved his capital to Langye. Goujian's son was Yu Yi (與夷), who was hegemon in his time. Yu Yi's son was Zi Weng (子翁), hegemon in his time. Zi Weng's son was Buyang (不揚), hegemon in his time. Buyang's son was Wujiang (無疆), hegemon in his time; he attacked Chu, and King Wei of Chu destroyed Wujiang. Wujiang's son was Zhihou (之侯), who set himself up privately as ruler and chief. Zhihou's son was Zun (尊), ruler and chief in his time. Zun's son was Qin (親), who lost his following; Chu attacked him, and he fled to the southern mountains. From Qin up to Goujian, eight rulers in all held their capital at Langye, across two hundred and twenty-four years. From Wujiang and above, they were hegemons and styled themselves kings; from Zhihou on down, they grew weak and diminished, and were styled only rulers and chiefs.

Goujian's Small Wall is the wall of Shanyin. It measures two li and two hundred twenty-three paces around, with four land gates and one water gate. What is now the granary district was the site of his palace and terrace: it measured six hundred twenty paces around; its pillars were three zhang, five feet, three inches long, and its eaves rose to a height of one zhang, six feet. The palace had a hundred chambers, and stood one zhang, two feet, five inches high. The Great Wall measured twenty li and seventy-two paces around, and was not built along its northern face. After Goujian destroyed Wu, he moved his seat of government to the Gusu Terrace.

The Great Wall of Shanyin was built and maintained by Fan Li; it is still handed down today under the name Li Wall. It had three land gates and three water gates, and opened toward the northwest — this too had its purpose. By the time of the Shijianguo era, the Li Wall had entirely disappeared.

Mount Ji is where Goujian's Fasting and Purification Terrace stood.

Mount Gui, or Tortoise Mountain, is where Goujian raised the Terrace of Strange Wanderings. Its Sima Gate faces southeast, and by means of it he divined by tortoise-shell; he also gazed upward to observe the vapors of Heaven, watching for celestial portents. It stood forty-six zhang, five feet, two inches high, and measured five hundred thirty-two paces around; it is now Dongwu ward. It is also called Guai Shan, Strange Mountain — for in ancient times it arrived of itself in a single night, and the people found it strange, hence the name.

Jia Terrace measures six hundred paces around; it is now Ancheng ward.

Li Terrace measures five hundred sixty paces around; it is now the mound at Huaiyang ward.

The Palace of the Beauties measures five hundred ninety paces around, with two land gates and one water gate; it is now the earthen wall and mound at Beitanli ward. It was the palace terrace where Goujian trained the beauties Xi Shi (西施) and Zheng Dan (鄭旦). The women came from Zhuluo Mountain; wishing to present them to Wu, and thinking his eastern borderlands remote and crude, and fearing the women would seem plain and rustic there, he had them dwell close by the great road instead. It is five li from the district seat.

Le Ye, the Field of Delight, was Yue's hunting and fowling ground; it gave great delight, hence the name. On its hill stands a stone chamber, where Goujian used to rest and take counsel. It is seven li from the district seat.

Zhongsu Terrace, at Ma Mound, measures six hundred paces around; it is now the mound at Gaoping ward.

The small wall south of the outer eastern quarter is Goujian's Ice Chamber; it is three li from the district seat.

In his comings and goings, Goujian would fast and purify himself at Mount Ji, go out by way of the fields and hamlets, and leave by the northern outer gate. He divined by tortoise-shell at Mount Gui, changed conveyance at the Chariot Terrace, rode swiftly to Li Mound, wandered in the Palace of the Beauties, held entertainments at Zhongsu, and passed through Ma Mound. He shot arrows along the roads of Le Ye, coursed his hounds at Ruoye, rested and took counsel at the stone chamber, and dined at the Ice Kitchen. He oversaw merit and weighed the land, and so built the Changtu, or Flourishing Land, Terrace — concealing his form, hiding his true intent. One account says: the Ice Chamber was the place kept ready for the provisioning of delicacies and fine foods.

Puyang is where Goujian's army was defeated and he lost his followers, and where he grieved in anguish. It is fifty li from the district seat.

Mount Fu is where Goujian's provisions were cut off and he was in dire straits. On the mountain stands a great tomb — the tomb of Goujian's son by a concubine. It is fifteen li from the district seat.

Goujian fought with Wu upon the Zhe River, with Shi Mai as his general. The elders and men of standing came forward to remonstrate, saying: "This Shi Mai is a man whom others resent, whose household others treat as an enemy; he is greedy and fond of profit, a petty man without far-reaching plans. If the king employs him, the state will surely not succeed." The king did not listen, and sent him regardless. Shi Mai set out, and on reaching the Zhe River, he beheaded innocent men, wishing to establish sole authority and cow the army into submission, unsettling his commanders so as to monopolize power for himself alone. The soldiers and officers were struck with fear, and no man felt at ease. The art of war says: "Regard the people as infants, and then you may go with them into the deepest ravine." The mass of soldiers were rotting away like decaying fish, and yet Mai did not perceive it, and still went on tightening his laws and heightening his punishments. Zixu alone perceived the signs that Yue's army could be seized, and devised an extraordinary stratagem: now to the north, now to the south, by night he raised fires and beat drums, by day he arrayed deceptive troops. The Yue army fell into disorder and collapse; its commands and orders ceased to be carried out, and the men turned against one another and scattered. Word of it was carried back to the king of Yue, who killed Mai and apologized to his army, and the outcry of the affair reached the ears of Wu. The King of Wu was struck with fear, while Zixu privately rejoiced, saying: "The Yue army is defeated. I have heard it said: when a fox is about to be killed, it bares its lips and grinds its teeth. Goujian of Yue is already defeated — let my king set his mind at ease, for Yue will now be easy to annex." He sent men in to make inquiry, and the Yue army asked to surrender, but Zixu would not agree to it. Yue then withdrew to roost on Mount Kuaiji, and Wu drew back and laid siege to it. Goujian, sighing, took up the counsels of Zhong and Li, and turned what seemed like death into hegemony. Within the body of one man, fortune and misfortune arrive by turns; flourishing and decline, survival and ruin, all rest on which ministers one employs. The ways of governance are countless, but their essence lies in gaining worthy men. On the day Yue lay besieged at Kuaiji, Goujian sued for peace with Wu, and Wu led its troops away. When Goujian was about to submit, he went west as far as the Zhe River, and there awaited the summons to enter Wu — hence there is a place called Jimingxu, "the Wasteland where the Cock Crowed." His words of submission, on entering, were: "Your ruined subject, Goujian, together with what remains of his officers and men, comes in to be your captive servant. The people may be put to your use; the land may be taken as your own." The King of Wu granted his request. Zixu was greatly enraged; his eyes shone like the light of night, his voice roared like a raging tiger: "This is Yue submitting before ever a battle is fought — Heaven is granting it to Wu! To go against Heaven now — my king, I beg you, act on this at once!" The King of Wu would not listen, and in the end granted the request. This is the place on the Zhe River that is spoken of.

Yangcheng ward is Fan Li's Wall. To the west it reaches the waterway, with one water gate and two land gates.

The wall at Beiyang ward is Grandee Zhong's Wall; earth was taken from the western hills to complete it. It measures one hundred ninety-four paces across. It is also called Nan'an.

Fuyang ward is a grant of righteousness made to outer Yue. It stands at the ward gate, made fine by the paddy fields of Liantang.

The High Armory at Ancheng ward: after Goujian attacked Wu and captured Fuchai, he took the spoils as trophies of victory and built an armory there, raising it in a high loft. It measures two hundred thirty paces around; it is now Ancheng ward.

The old ancestral temple of Yu stands outside the southern gate of the Small Wall and within the Great Wall. The shrine of Yu and Hou Ji stands west of the temple; it is now Nanli ward.

The great tomb on Mount Du is where Goujian himself prepared his own tomb-site; but he moved his capital to Langye, and the tomb was never completed. It is nine li from the district seat.

Ma Lin Shan, Hemp Forest Mountain, is also called Duo Shan. When Goujian wished to attack Wu, he planted hemp there to make bowstrings, and set men of Qi to guard it — the people of Yue called a man of Qi "duo," hence it was called Malin Duo, kept to defend against Wu. The fields at the mountain's foot were given in fief to meritorious ministers. It is twelve li from the district seat.

The hill-wall atop Mount Kuaiji is where Goujian, having fought with Wu and been greatly defeated, took refuge and roosted within it. The land below was accordingly made into fish ponds, whose yield went untaxed.

The wall on the north side of Mount Kuaiji is the very one where Zixu floated his troops to defend the city.

The great tomb at Ruoye is the tomb of the former lord Fu Xin, to which Goujian moved his burial. It is twenty-five li from the district seat.

Mount Ge, Kudzu Mountain, is where, after wearing Wu down, Goujian planted kudzu-vine and had the women of Yue weave and finish kudzu cloth from it, to present to King Fuchai of Wu. It is seven li from the district seat.

Mount Guzhong (姑中山) was Yue's mountain of the Bronze Office. The people of Yue called it the Tonggu Channel (銅姑瀆). It was two hundred and fifty paces long, twenty-five li from the county.

The great embankment of Fuzhong (富中大塘) was land Goujian (句踐) had cultivated as charitable fields; it was rich and fertile, so it was called Fuzhong, "Wealth Within." It was twenty li and twenty-two paces from the county.

Dog Mountain (犬山) — after Goujian was released from Wu, he kept hounds to hunt the white deer of the southern mountains, wishing to obtain one to present to Wu, but its spirit could not be caught; hence it was called Dog Mountain. Its height held the Dog Pavilion. It was twenty-five li from the county.

White Deer Mountain (白鹿山) lay south of Dog Mountain, twenty-nine li from the county.

Chicken Mountain and Pig Mountain (雞山、豕山) were where Goujian raised chickens and pigs, when about to attack Wu, in order to feed his soldiers. Chicken Mountain lies south of Tin Mountain (錫山), fifty li from the county. Pig Mountain lies west of Min Mountain, sixty-three li from the county. From the Huan River on, this area has belonged to Yue. It is suspected that Pig Mountain lies within the boundary of Yuji.

Lian Embankment (練塘) — in Goujian's time, wood was gathered from Tin Mountain to make charcoal, called the "Charcoal Hoard"; it was carried by boat from Charcoal Channel to Lian Embankment, each place named for what was done there. It was fifty li from the county.

The great tomb of Muke (木客大冢, "Timber Guest") was the tomb of Goujian's father, Yunchang (允常). When Goujian first moved his capital to Langye, he sent twenty-eight hundred marines of the tower-ships to fell pine and cypress for rafts; hence it was called Muke. It was fifteen li from the county. Another account says Goujian felled fine timber, carved it with patterns, and presented it to Wu; hence it was called Muke.

Guan Channel (官瀆) was Goujian's office of artisans. It was fourteen li from the county.

Kuzhu Wall (苦竹城, "Bitter Bamboo") — when Goujian returned from attacking Wu, he enfeoffed the son of Fan Li (范蠡) there. It lay in a secluded place, sixty paces across. Because of it the people cultivated fields there, and the embankment ran one thousand five hundred and thirty-three paces long. Its tomb-mound was called Earth Mountain. Because Fan Li had labored bitterly and his service was sincere, his son was enfeoffed here. It was eighteen li from the county.

The wall outside the northern outer gate, south of the road and north of the stream, was where Goujian built the Palace of Drums and Bells. It was seven li from the county. Its settlement was Gongqian.

Boat Hall (舟室) was Goujian's ship-palace. It was fifty li from the county.

The great tomb west of the town was the tomb of Goujian's guest Qin Yi (秦伊), who was skilled at scorching tortoise-shells for divination; hence the tomb-mound was named Mount Qinyi.

Archery Shore (射浦) was where Goujian trained and drilled his troops. Today Archery Shore is five li from the county. The archer Chen Yin (陳音) died and was buried west of the town; hence it is called Mount Chenyin.

Mount Zhong (種山) is where Goujian buried Grandee Zhong (大夫種). Two thousand marines of the tower-ships, mustered together, dug the burial ramp and buried him beneath the Three Awnings. As Zhong was about to die, he foretold for himself: "In later ages a worthy man will come, after a hundred years, and set me beneath the Three Awnings, to make himself known to later generations." Goujian buried him there, and offerings were handed down to the Three Worthies.

Wu Li ("Shaman Ward") was where Goujian resettled the shamans into a single ward. It was twenty-five li from the county. Its pavilion-shrine today is the ruined altar-mound of soil and grain of Lord He's community.

Mount Wu ("Shaman Mountain") — Yue's [a character of uncertain meaning, 𩴄], the officer of the spirit-mediums, was buried on its summit after death. It is about thirteen li from the county.

Mount Liu (六山) — when Goujian cast bronze, the bronze would not fuse properly, so he buried it on the eastern slope, and above it grew a horsewhip-wood. Goujian sent an envoy to fetch it from the southern altar, transplanted it at Mount Liu, fashioned and finished it into a horsewhip, and presented it to Wu. It was thirty-five li from the county.

The shaman buried in mid-river east of the [Zhe] River was Wu Du (無杜), a spirit-shaman of Yue without descendants. Upon his death, Goujian buried him in the middle of the river, wishing his shaman-spirit to capsize and bring calamity on the boats of the men of Wu. It was thirty li from the county.

Stone Embankment (石塘) was where Yue destroyed enemy warships. The embankment was sixty-five paces wide and three hundred fifty-three paces long. It was forty li from the county.

Defense Rampart (防塢) was what Yue used to block the army of Wu. It was forty li from the county.

Hang Rampart (杭塢) was where Goujian crossed the river. With a boat of two hundred dan burden, he hired seven officer-soldiers, and ferried across to Huiyi. It was forty li from the county.

Mount Tu (塗山) was the mountain where Yu took his wife. It was fifty li from the county.

Zhuyu (朱餘) was Yue's salt office. The people of Yue called salt "yu." It was thirty-five li from the county.

After Goujian had destroyed Wu, he made the people of Wu build the Wu Embankment, a thousand paces from east to west, named Bishou. Later, because of this, it came to be called simply "the Embankment."

Widow Mountain (獨婦山) — when Goujian was about to attack Wu, he moved widows to the solitary mountain-top, to serve as a sign to his death-vowed soldiers, so that they might be single-minded. It was forty li from the county. Later interpreters say that this was how Goujian gave his soldiers recreation.

Horse-Howl (馬嗥) — when Wu attacked Yue, on the road they met a great storm; chariots were wrecked and horses lost, a cavalryman fell to his death, and his horse alone wept and howled. The matter is recorded in the history of Wu.

The wall west of the road south of the Zhe River was Fan Li's fortress for massing troops. Its ridge was solid and defensible, hence it was called Solid Ridge (固陵). The reason for this was that it was where his great fleet of warships was stationed.

The old land road of Shanyin (山陰) goes out from the eastern outer wall, following the Straight Channel to Yangchun Pavilion. The old water road of Shanyin goes out from the eastern outer wall, following the route from the commandery to Yangchun Pavilion. It was fifty li from the county.

Yu'er District (語兒鄉) was formerly the border of Yue, called Jiuli (就李). Wu marked out the land of Yue as a battlefield, as far as Chaibi Pavilion.

Nüyang Pavilion — when Goujian went to serve in office in Wu, his lady followed him, and on the way she gave birth to a daughter at this pavilion; the child was raised in Li District. When Goujian conquered Wu, he renamed it Nüyang, and changed Jiuli to Yu'er District.

When King Fuchai (夫差) of Wu attacked Yue, he took possession of its state, and Goujian submitted and became his vassal. After three years, the King of Wu returned and re-enfeoffed Goujian in Yue, a hundred li east to west; facing north, he served Wu as vassal, with east as the right and west as the left. The old borders of Great Yue ran from the Zhe River to Jiuli, and south to Gumo and Xiegan.

North of Jin Township lies Wuyuan. Wuyuan is today's Haiyan. Gumo is today's Damo. Xiegan today belongs to Yuzhang.

From the time Wuyu (無餘) was first enfeoffed in Yue onward, it has been handed down that the descendants of the kings of Yue dwell in Gao District of Danyang, having changed their surname to Mei; this is Meili, "Mei Village."

From the founding of Qin onward to Qin's Yuan King, the years were unbroken. Yuan King reigned twenty years; Ping King reigned twenty-three years; Huiwen King reigned twenty-seven years; Wu King reigned four years; Zhaoxiang King likewise reigned fifty-six years, and extinguished King Nan of Zhou, at which Zhou came to its end. Xiaowen King reigned one year; Zhuangxiang King changed his title to Grand Superior Emperor and reigned three years; the First Emperor of Qin reigned thirty-seven years, and was styled Zhao Zheng — Zheng being the grandson of the house of Zhao through the female line; Hu Hai reigned two years; Ziying reigned six months. From Qin's Yuan King to Ziying there were in all ten kings, one hundred seventy years. The Han Exalted Emperor destroyed Qin, made his capital at Xianyang, and unified all under Heaven.

Zheng (政) sent his general Wei She and the Palace Secretary Jiao to attack Han, and captured King An of Han. Zheng sent his general Wang Ben to attack Wei, and captured King Xie of Wei. Zheng sent his general Wang She to attack Zhao, and captured King Shang of Zhao. Zheng sent his general Wang Ben to attack Chu, and captured King Cheng of Chu. Zheng sent his general Shi Ao to attack Yan, and captured King Xi of Yan. Zheng sent his general Wang She to attack Qi, and captured King Jian of Qi. Zheng then changed his title to the First Emperor of Qin. In his thirty-seventh year he traveled east to Kuaiji, passing by way of Niuzhu, and proceeded to Dong'an — Dong'an is today's Fuchun — then to Danyang, Liyang, old Zhang, south of Yuhang's Ke Pavilion. He proceeded east to Jintou, passing by way of Zhuji and Great Yue. On the jiaxu day of the first month he arrived at Great Yue, and lodged at the capital pavilion. He took the "Cen Stone" from the Zhe River at Qiantang. The stone was one zhang four chi long; its north and south faces were six chi broad; its east face was four chi broad; its west face was one chi six cun broad. He had an inscription carved and set up on Yue's Mount Dong; the road there wound through nine turns, and was twenty-one li from the county. At this time he moved the people of Great Yue to settle Yuhang, Yigong, and old Zhang commandery [one character illegible in the source]. He also moved condemned officials and commoners from throughout the empire and settled them south of the sea in the old place of Great Yue, to guard against the Yue beyond the Eastern Sea. He then renamed Great Yue as Shanyin. Having left there, he proceeded to Zhuji and Qiantang, then on to Wu. He ascended the Gusu Terrace (姑蘇臺), and there arranged archery and defenses north of Zhai Pavilion and Jia Pavilion. In due course he did not shoot, and departed, proceeding to Qu'e and Jurong, passing by Niuzhu, and going west to Xianyang, where he died.

Book 9 (卷九)

Ji Ni, Outer Tradition, Chapter 11 (越絕外傳計倪第十一)

Long ago, King Goujian of Yue was pressed close by the might of Wu and shamed from afar before the other lords; his weapons and armor were scattered and exhausted, and his state was on the verge of ruin. He therefore pressed his assembled ministers and swore a covenant with them, saying, "I wish to attack Wu — how may I achieve success?" The assembled ministers were silent and gave no answer. The king said, "When the ruler is anxious, the ministers are disgraced; when the ruler is disgraced, the ministers should die. Why are you grandees easy to see yet hard to employ?" Ji Ni (計倪), whose rank was lowly and whose years were few, sat in the rear; he raised his head, rose, and said, "How perilous! It is not that the grandees are easy to see and hard to employ — it is that Your Majesty cannot employ his ministers." The king said, "What do you mean?" Ji Ni replied, "Office, rank, and wealth are what Your Majesty holds lightly; death is what officers hold heavy. If Your Majesty loves what he holds lightly yet demands of his officers what they hold heavy, is this not difficult indeed?" The king bowed to him personally, drew Ji Ni forward, and questioned him.

Ji Ni replied, "Benevolence and righteousness are the gateway to good government; officers and people are the ruler's root. To open the gateway and firm the root, nothing surpasses rectifying one's own person. The way to rectify one's person is to choose carefully those at one's side. If those at one's side are well chosen, the ruler's understanding grows daily clearer; if not, it grows daily more clouded. In both cases the honored substance seeps in by gradual degrees. I wish that Your Majesty would select openly from the multitude, refine those at his side, and admit into his household none but true gentlemen of utmost sincerity — so that the crooked and perverse vapor has no gradual root by which to grow, and the practice of benevolence and righteousness gains its steps: men will know what they are capable of, and officials will know how to govern. If ranks, rewards, and punishments issue from the ruler alone, then his subordinates will not dare to praise or blame by their own speech, and those without merit will not dare to meddle in government. Thus an enlightened ruler, in employing men, does not go by faction and does not ask after their origins; he takes them for what pleases him in a single choosing. For this reason King Wen of Zhou and Duke Huan of Qi personally devoted themselves to entrusting the worthy, and Taigong and Guan Zhong were clear-sighted in knowing men. Now it is not so — hence I say, how perilous."

The King of Yue flared up and said, "I have heard that Duke Huan of Qi, dissolute and unrestrained though he was, nine times assembled the feudal lords and once set all under Heaven aright — and this was surely through the strength of Guan Zhong. Though I am foolish, my hope rests wholly with you, grandee." Ji Ni replied, "That Duke Huan of Qi set aside Guan Zhong's crime and greatly entrusted him with responsibility was, in the end, an easy thing. This is the old matter of Cangju in Nanyang. Taigong, at ninety, did not boast of himself — a starving man of the Pan Stream — yet the sage ruler did not reckon his shame, but took him for a worthy man. Once relying on him, twice relying on him, and true kingship could be achieved; hegemony alone is hardly worth speaking of. Duke Huan called Guan Zhong "Uncle Zhong"; King Wen called Taigong "Grand Duke." Consider these two men: they had performed not one half-step of toil nor one shout's worth of merit, yet their lords forgot the grudge of bow and arrow and bestowed on them the rank of chief minister. The tradition says: uprightness alone can make the Three Excellencies. Now Your Majesty places his ministers but does not honor them, employs the worthy but does not use them — it is like setting up figures at the gate and door, propped there to deceive one another. This is what the wise are ashamed of and the worthy find shameful. May Your Majesty examine this."

The King of Yue said, "One who is sincere cannot conceal his words. Since you, grandee, are here in my service, what further need is there to speak!" Ji Ni replied, "I have heard that the wise do not speak recklessly, so as to bring their labors to completion; the worthy are slow to be moved at the start but achieve completion in the end. The tradition says: 'Meet excessive questions with the humility of the Yi; restrain awesome power and authority; sharp instruments are not to be shown to others.' This is what is meant by saying that reward and punishment issue from the ruler. Thus a worthy ruler, in employing his ministers, holds them lightly to account even to the point of severance, assigns them to office and lets them achieve their merit, sends them far off to test their sincerity, tells them things in confidence to learn their trustworthiness, discusses affairs with them to observe their wisdom, gives them wine to drink to observe their bearing, and selects officers to have them ready at hand, so that the unworthy have no place to be set."

The King of Yue was greatly ashamed. He therefore breached his ponds and filled in his moats, opened his granaries, and lent to the poor and needy. He made his assembled ministers ask in person after the sick, and go themselves to view the dead and mourning; he did not press the poor and remote but honored those of virtue. He shared hardship and joy with the people, opened rivers, springs, and wells, showing that he would not eat alone. Having practiced this for six years, officers and people were of one mind; without consulting one another they spoke as one, and without being summoned they came of themselves — all wishing to attack Wu. In the end he achieved great merit and became hegemon over the feudal lords. Confucius said, "Generosity wins the multitude." This is what is meant.

Now, one who shows valor abroad must have benevolence within. When Zixu (子胥) fought at Jiuli, Helü (闔廬) was wounded there, and the army was defeated and turned back. At that time the dead and wounded could not be counted; the reason was that, exhausted and spent, there had been no choice. Zixu grieved within: "As a minister, I could not, above, command my lord aright; below, I brought upon the common people the calamity of blade and weapon." He blamed himself and was wounded within, in a way none could know. So with his own hands he took up the dead, held the wounded, and tended those struck by weapons — none were left untouched by Zixu's own hand; he wept and wailed aloud, wishing to attack even at the cost of his life. For three years he blamed himself: he did not draw near his wife and children; when hungry he did not eat his fill; when cold he did not wear double silks; he fixed his heart on Yue, wishing to avenge this wrong. He made war his teacher and set down his account of it. He confirmed Heaven's omen in the stars of the Ox-Leader and the Southern Dipper. Blazing with this anger, he rose together with Heaven. He issued orders and proclaimed to the people, who returned to him as to father and mother. All who heard Xu's word feared only to be last. The host was of one mind, and attained the center of Heaven.

Then Yue raised an army and gave battle at the Western River. The two states contended for the border, and it was unknown who would survive and who would perish. Zixu, knowing the changes of the moment, made a feigned force and formed two wings, signaling by fire at night. Goujian was greatly afraid; he mustered his troops and submitted in surrender. The army of Wu advanced and surrounded Yue at Kuaiji's Tianshan. Zixu's subtle stratagems might well be called divine; after years of defending and fighting, Goujian sued for peace. Zixu contended and remonstrated against it, and for this he was not tolerated. The Grand Steward Pi (太宰嚭) consented to the peace, and led the troops back. Fuchai listened to Pi and did not kill his enemy. To raise a host of a hundred thousand and yet be as one who could not prevail — the sages mocked this, and therefore the Spring and Autumn does not spare its language on this. Hence the tradition says, "Even a worthy man like Zixu still bore the shame of Jiuli." This is what is meant.

Alas! Fuchai did not trust Wu Zixu, but instead entrusted power to the Grand Steward Pi — this was the very disaster of Li Ji who brought calamity on Jin, of Bao Si who destroyed Zhou; she has exhausted every bewitching beauty in painted images, and carried every kind of perversity against human principle to its extreme. She who overturns cities and overturns states — one should think to make this plain to later kings; her comely form and alluring looks ought to be sought as a mirror in the histories of former times. The men of old said, "Bitter medicine benefits the illness; bitter words benefit conduct." Bowing in thought, one should, while dwelling in safety, think of danger, growing more cautious day by day. The Yi says, "To know advance but not know retreat, to know survival but not know ruin, to know gain but not know loss." It also says, "Only the sage can advance and retreat, survive and perish, without losing what is correct!" From this it may be said: in advance there lies the principle of retreat; in survival there lies the seed of ruin; in gain there lies the logic of loss. Love your minister as a father and mother; look up to him as the sun and moon; revere him as a spirit; fear him as thunder and lightning — only this can divine a fortune long enduring, so that calamity and disorder do not arise.

Book 10 (卷十)

Record of the King of Wu's Dream, Outer Tradition, Chapter 12 (越絕外傳記吳王占夢第十二)

Long ago, in the time of King Fuchai of Wu, his people were numerous and flourishing, the grain crops had ripened and been brought in, his weapons and armor were sound and sharp, and his people were practiced in battle and combat. Helü [one character illegible] followed Zixu's instruction; there were days for marching and set times for setting out. He went by the gate of Gusu, and by day he lay down to rest on the Gusu Terrace (姑胥之臺). Waking and rising, his heart was troubled, as though he had something to regret. He at once summoned the Grand Steward to divine it for him, saying, "A little while ago, lying down by day, I dreamed I entered the Palace of Bright Emblems (章明之宮). Passing through the gate, I saw two cauldrons cooking rice that would not steam; I saw two black dogs howling, one toward the north and one toward the south; I saw two plowshares leaning against the hall of my palace; I saw rushing water, surging and swirling, pouring over the wall of my palace; I saw, in the front garden, a paulownia tree growing sideways across a rope; I saw, in the rear chambers, smiths supporting and holding something, drumming with a small tremor. Divine this closely for me: if it is fortunate, say so is fortunate; if inauspicious, say so is inauspicious. Do not flatter and follow only what is in my heart." The Grand Steward Pi replied, "Excellent indeed! Great King, raise an army and attack Qi. As for the Palace of Bright Emblems — attacking Qi will bring victory, and the empire will become bright and manifest. As for seeing two cauldrons cooking rice that would not steam — Great King's sage vapor is more than sufficient. As for seeing two black dogs howling to the north and howling to the south — the Four Yi have already submitted and will come to court as vassal lords. The two plowshares leaning against the hall of your palace stand beside the farmhands. As for seeing rushing water surging over the wall of your palace — tribute goods have already arrived, and wealth is more than sufficient. As for seeing, in the front garden, a paulownia tree growing sideways across a rope — this is the Music Bureau piping its skillful airs. As for seeing, in the rear chambers, smiths supporting and holding something, drumming with a small tremor — this is the palace women drumming their music." The King of Wu was greatly pleased, and bestowed on the Grand Steward Pi forty bolts of assorted silk.

The king's heart was still not at ease, and he summoned Wangsun Luo (王孫駱) and told him the dream. Wangsun Luo replied, "My wisdom is shallow and my ability slight; I have no skill in the arts of prognostication, and cannot divine Great King's dream. I know there is a gate-captain of the Eastern Side Gate, a disciple of the Lord of Yue, Gongsun Sheng (公孫聖) — as a man, in his youth he loved learning, and grown, he has traveled widely; he is broadly informed and firmly retentive, and versed in matters yet to come. He can divine what Great King has dreamed. I ask leave to summon him." The King of Wu said, "Very well." Wangsun Luo drew up a dispatch, saying: "Today, on the renwu day, the Left Camp Marshal Wangsun Luo, having received instruction, informs the gate-captain of the Eastern Side Gate, Gongsun Sheng: the King of Wu lay down by day, and on waking his heart was troubled, as though he had some regret. When this dispatch arrives, drive with all speed to the Gusu Terrace."

Sheng received the dispatch, opened and read it, then fell prostrate on the ground and wept; for a long while he did not rise. His wife, Dajun (大君), came to his side, raised him up, and said, "How great your agitation is! You who rarely have audience with the ruler of men — now, suddenly receiving an urgent dispatch, your tears fall without ceasing." Gongsun Sheng looked up to Heaven and sighed, saying, "Alas, how sorrowful! This is surely not something you can understand. Today is renwu; the hour falls upon the south; my fate belongs to Blue Heaven, and there is no fleeing it. That I lie prostrate and weep is not because I begrudge myself, but because of the King of Wu. If I speak to flatter his heart, the way of a teacher is not made clear; if I speak uprightly and remonstrate directly, I shall die with no reward." Dajun said, "Force yourself to eat and take care of yourself; be careful not to forget me." He lay prostrate and wrote; when he had finished the piece, he clasped arms with his wife and took his leave, weeping tears like rain. He mounted his carriage without looking back, and went straight to the Gusu Terrace, where he had audience with the King of Wu.

The King of Wu received him kindly and said, "You are the disciple of the Lord of Yue, Gongsun Sheng. I lay down by day on the Gusu Terrace and dreamed I entered the Palace of Bright Emblems. Passing through the gate, I saw two cauldrons cooking rice that would not steam; I saw two black dogs howling, one toward the north and one toward the south; I saw two plowshares leaning against the hall of my palace; I saw rushing water, surging and swirling, pouring over the wall of my palace; I saw, in the front garden, a paulownia tree growing sideways across a rope; I saw, in the rear chambers, smiths supporting and holding something, drumming with a small tremor. Divine this closely for me: if it is fortunate, say so is fortunate; if inauspicious, say so is inauspicious. Do not flatter and follow only what is in my heart." Gongsun Sheng lay prostrate on the ground; after a while he rose, looked up to Heaven, and sighed, saying, "How sorrowful! One who loves boats drowns; one who loves riding falls; the gentleman is brought to disaster by the very thing he loves. If I flatter and follow along, the way of a teacher is not made clear; if I speak uprightly and remonstrate sharply, I shall die with no reward. That I lie prostrate and weep is not because I begrudge myself, but because I grieve for Great King. As for the 'Emblem' — in battle you shall not prevail, and shall flee in panic and disorder; as for the 'Bright' — you shall leave brightness and go into darkness. As for seeing two cauldrons cooking rice that would not steam — Great King shall no longer obtain cooked food. As for seeing two black dogs howling to the north and howling to the south — Great King himself shall die, and his soul and spirit shall be confounded. As for seeing two plowshares leaning against the hall of your palace — the men of Yue shall enter the state of Wu, attack your ancestral temple, and dig up your altars of soil and grain. As for seeing rushing water surging over the wall of your palace — the halls of Great King's palace shall stand empty. As for the paulownia tree in the front garden growing sideways across a rope — paulownia wood is not made into vessels for use, but only into grave-linings, and it shall be buried together with a man. As for the smiths in the rear chambers drumming with a small tremor — this is a great sighing. Let the King not go himself; it will do for him to send his ministers." The Grand Steward Pi and Wangsun Luo were terrified; they removed their caps and headcloths, bared their upper bodies, and made apology. The King of Wu, enraged that Sheng's words were inauspicious, resolved to make him himself suffer the calamity he had foretold. The king then sent the strong man Shi Fan to strike Sheng with an iron staff, cutting him through the middle into two pieces. Sheng looked up to Heaven and sighed, saying, "Does Blue Heaven know this wrong! I spoke directly and remonstrated uprightly, and I die with no reward. Let my household not bury me — carry me into the mountains, that in later ages I may become a sounding voice." The King of Wu had men carry the body to Mount Qinyuhang (秦餘杭之山), saying, "Let tigers and wolves eat your flesh, let wildfire burn your bones; when the east wind comes, it shall scatter your ashes flying — will you then still be able to make a sound!" The Grand Steward Pi came forward, bowed twice, and said, "The rebellious words are extinguished, the slanderous flattery is gone; let the cups now be poured and passed — the time has come when you may set out." The King of Wu said, "Very well."

Wangsun Luo became Left Camp Marshal, and the Grand Steward Pi became Right Camp Marshal; the king was attended by three thousand horsemen, with banners and feathered canopies, and took his own place in the center army. They attacked Qi and won a great victory. The troops did not withdraw for three months, and went on to attack Jin. Jin, knowing that Wu's arms were worn out and exhausted and its provisions used up, raised an army and struck it, greatly defeating the army of Wu. Crossing the river, the blood that flowed and the corpses that floated could not be counted. The King of Wu could not bear it; he led his remaining troops, and together they made their way to Mount Qinyuhang. Starving and hungry, his men's feet gave out for want of food, and their sight grew dim. He knelt on the ground and drank water, took up wild rice, and ate it. Looking around at his attendants, he said, "What is this called?" The assembled ministers replied, "This is caged rice." The King of Wu said, "How sorrowful! This is what Gongsun Sheng spoke of — that the king would no longer obtain cooked food." The Grand Steward Pi said, "On the western slope of Mount Qinyuhang there is a resting place where we may pause; let Great King eat quickly and go on — there are still only some ten-odd li left." The King of Wu said, "I once had Gongsun Sheng put to death on this very mountain. Try, for my sake, calling out to him ahead — if he is still there, there should be an answering sound." The Grand Steward Pi then went up the mountain and called out three times, and Sheng answered three times. The King of Wu was greatly terrified; his feet, as he walked, were nearly rotted through, and his face was the color of dead ashes. He said, "If Gongsun Sheng lets me keep my state, I will truly serve him for generation after generation." Before he had finished speaking, the King of Yue arrived in pursuit. His troops surrounded Wu on three sides, with Grandee Zhong stationed in the center. Fan Li (范蠡) enumerated the King of Wu's faults, saying to him, "Your Majesty has committed five faults — are you aware of them? You killed your loyal ministers Wu Zixu and Gongsun Sheng. Xu, as a man, had foreknowledge and was loyal and trustworthy, yet you cut him through and cast him into the river; Sheng spoke uprightly and remonstrated directly, and died with no reward. Is this not the second great fault? Qi had done no wrong, yet you attacked it again for nothing, causing its spirits and ancestors to go without blood sacrifice, its altars of soil and grain to fall into waste, fathers and sons to be scattered apart, and brothers to dwell separately. Is this not the third great fault? As for King Goujian of Yue — though he dwells in the eastern margins, he too holds a place bound to the rank of Heaven's Sovereign; he was without fault, yet Your Majesty constantly made him cut fodder and groom horses, treating him no better than a slave or a captive. Is this not the fourth great fault? The Grand Steward Pi is slanderous, flattering, and fawning, and has cut off the succession of your royal line, yet you listened to him and employed him. Is this not the fifth great fault?" The King of Wu said, "Today I have heard your charge."

The King of Yue grasped the sword Bu Guang and leaned on the spear Qu Lu; glaring, he said to Fan Li, "Why did you not plan this sooner?" Fan Li said, "I dared not kill my lord. That I preserved my lord as though he were already lost, and today show him deference and respect, is Heaven's small reward for my slight merit." The King of Yue said to the King of Wu, "The world has no man of a thousand years; death comes to all alike." Fan Li took a drum in his left hand and a drumstick in his right, and beat it, saying, "High Heaven is vast and blue-grey, as if you exist, as if you do not. What need is there of soldiers, to cut off your neck and crush your bones — would that not also be absurd?" The King of Wu said, "I have heard your charge. With three inches of silk, cover my two eyes, so that if the dead have knowledge, I may be spared the shame of facing Wu Zixu and Gongsun Sheng; and if they have no knowledge, I am ashamed even to have lived." The King of Yue then untied his own sash to cover his eyes, and the King of Wu fell upon his sword and died. The King of Yue put the Grand Steward Pi to death, and executed his wife and children, because of his disloyalty and bad faith. Thus the line of Wu was cut off.

Book 11 (卷十一)

Record of the Precious Swords, Outer Tradition, Chapter 13 (越絕外傳記寶劍第十三)

Long ago, King Goujian of Yue possessed five precious swords, famed throughout the world. Among his guests there was one skilled at judging swords, named Xue Zhu (薛燭). The king summoned him and asked, "I have five precious swords; let me show them to you." Xue Zhu replied, "My foolish judgment is not worth speaking of, but since Great King asks, I cannot refuse." The king then called for the keeper and had him bring out Haocao (毫曹). Xue Zhu said, "Haocao is not a precious sword. A precious sword shows all five colors together, none overcoming the others. Haocao has already made a name for itself, but it is not a precious sword." The king said, "Bring Juque (巨闕)." Xue Zhu said, "This is not a precious sword either. In a precious sword, gold and tin, blended with copper, do not separate. Now Juque has already separated; it is not a precious sword." The king said, "Indeed, when Juque was first made, I was sitting upon the Dew Altar, and one of the palace attendants passed by driving a team of four white deer; the carriage bolted and the deer startled, and I drew the sword and pointed it at them — the team of four flew up into the air, and I did not realize they had been severed. It pierced a bronze cauldron and cut through an iron cauldron; all was cut through as easily as through grains of rice — hence it is called Juque, 'Great Breach.'" The king then brought out Chunjun (純鈞). When Xue Zhu heard of it, he suddenly seemed as though struck with alarm; after a while he seemed startled, as though coming to understanding. He descended the steps, pondered deeply, straightened his robes, sat, and gazed upon it. As his hand moved and brushed it, its brilliance gathered like a lotus just opening. Looking at its ripple-pattern, it was as radiant as a file of ranked stars; looking at its luster, it welled and surged like water overflowing an embankment; looking at its edge, it was jagged and rugged like broken stone; looking at its substance, it gleamed and glittered like melting ice. "Is this what is called Chunjun?" The king said, "It is. A guest once offered a price for it: two market-towns, a thousand fine horses, and two cities of a thousand households — would that be enough?" Xue Zhu replied, "It would not do. When this sword was being forged, Mount Chijin broke open and gave forth its tin; the stream of Ruoye ran dry and gave forth its copper; the Rain Master swept and sprinkled, the Thunder Lord struck the bellows-bag; a scaly dragon held up the furnace, and the Lord of Heaven laid on the charcoal; the Great One descended to observe, and Heaven's own essence came down into it. Ouye (歐冶) then, relying on Heaven's own spirit and essence, exhausted all his skill and craft, and forged three large blades and two small: the first called Zhanlu, the second Chunjun, the third Shengxie, the fourth Yuchang, the fifth Juque. In the time of King Helü of Wu, he obtained Shengxie, Yuchang, and Zhanlu. Helü was without the Way: when his daughter died, he killed the living to send with her in burial. The sword Zhanlu departed from him as water flows away, passed through Qin, went on into Chu; the King of Chu, lying asleep, woke and found the sword Zhanlu of the King of Wu, and by it he became a leading power, adrift yet preserved. The King of Qin, hearing of this, sought it but could not obtain it; he raised an army to strike Chu, saying, 'Give me the sword Zhanlu, and I will withdraw my army and leave you be.' The King of Chu would not give it up. At that earlier time, Helü had also used the sword Yuchang to stab King Liao of Wu, having had him wear three layers of armor wrapped about his belly. Helü had Zhuan Zhu act as one presenting a roasted fish; he drew the sword and stabbed him, and thus assassinated King Liao. This was but its small trial against a rival state; its great use for all under Heaven has not yet been seen. Now Mount Chijin has closed up again, and the stream of Ruoye runs deep and fathomless. The host of spirits no longer descend, and Ouye Zi (歐冶子) himself is dead. Even if one were to exhaust the gold of a whole city and empty a river of pearls and jade, one still could not obtain this single object — two market-towns, a thousand fine horses, two cities of a thousand households — how could that be enough to speak of!"

The King of Chu summoned Feng Huzi (風胡子) and asked him, "I have heard that Wu has Ganjiang (干將) and Yue has Ouye Zi; these two men were born foremost in their generation, such as the world has never had before. Their essence and sincerity reach up to Heaven, and below they are men of surpassing valor. I wish to send the state's weighty treasures, all to be presented to you, so that through the King of Wu you may request these two men to forge iron swords — would that be possible?" Feng Huzi said, "Very well." He was then sent to Wu, where he saw Ouye Zi and Ganjiang and had them forge iron swords. Ouye Zi and Ganjiang cut into Mount Ci, drained its stream, and took the essence of the iron; they made three iron swords: the first called Longyuan, the second Tai'e, the third Gongbu. When they were finished, Feng Huzi presented them to the King of Chu. The King of Chu, seeing the spirit and essence of these three swords, was greatly delighted with Feng Huzi and asked him, "What things do these three swords take as their likeness? What are their names?" Feng Huzi replied, "The first is called Longyuan, the second Tai'e, the third Gongbu." The King of Chu said, "What is meant by Longyuan, Tai'e, and Gongbu?" Feng Huzi replied, "To know Longyuan, observe its shape: it is like climbing a high mountain and looking down into a deep abyss. To know Tai'e, observe its ripple-pattern: towering and soaring, like the waves of running water. To know Gongbu, see how its ripple-pattern rises out of its figuring and stops at the ridge, like pearls that cannot be strung close together, its pattern like flowing water, unbroken."

The kings of Jin and Zheng, hearing of it, sought it, but could not obtain it; they raised an army and laid siege to a city of Chu, which they did not lift for three years. The granaries and stores of grain ran out, and the armories held no more weapons or armor. Neither the ministers at the king's side nor his worthy officers could stop the siege. Then the King of Chu heard of this; he drew the sword Tai'e, mounted the wall, and brandished it. The three armies of the besiegers were broken and defeated; their officers and soldiers were thrown into confusion; blood flowed for a thousand li; fierce beasts fled in terror, the river's waters were thrown up and turned aside, and the heads of the men of Jin and Zheng all turned white. The King of Chu was then greatly pleased and said, "Is this the awesome power of the sword, or is it my own strength?" Feng Huzi replied, "The awesome power of the sword rests upon Great King's own spirit-power." The King of Chu said, "A sword is merely iron — can it truly possess a spirit-power such as this?" Feng Huzi replied, "Each age has what makes it so. In the times of Xuanyuan, Shennong, and Hexu, they made weapons of stone, and felled trees for their palace halls; when they died, they were hidden away like dragons in their burial. This was brought about by their sagely and spiritual rulers. By the time of the Yellow Emperor, they made weapons of jade, felled trees for their palace halls, and dug into the earth. Jade, too, is a spirit-substance; again, meeting with a sage ruler, it was made so, and at death they too were hidden away like dragons. In the age of the Yu Grotto, they made weapons of bronze, and with them cut through the Yique pass, opened the Longmen gorge, breached the rivers and guided the streams eastward into the Eastern Sea. All under Heaven was made level and at peace, and palace halls were built in order — is this not the strength of a sage ruler? In this present age, iron weapons have been made, and their awesome power has subdued the three armies. All under Heaven, hearing of it, dares not fail to submit. This too is the spirit-power of iron weapons — together with the fact that Great King possesses sagely virtue." The King of Chu said, "I have heard your charge."

Book 12 (卷十二)

The Nine Stratagems, Inner Canon, Chapter 14 (越絕內經九術第十四)

Long ago, King Goujian of Yue asked Grandee Zhong, "I wish to attack Wu — how can I achieve success?" Grandee Zhong replied, "There are nine stratagems for attacking Wu." The king said, "What are these nine stratagems?" He replied, "The first is to honor Heaven and Earth and serve the ghosts and spirits. The second is to make much of wealth and goods, and send them to their ruler. The third is to buy grain and fodder at high price, so as to empty their state's stores. The fourth is to send them fair and beautiful women, to wear away their ruler's resolve. The fifth is to send them skilled craftsmen, so that they build palace halls and high towers, exhausting their wealth and wearing out their strength. The sixth is to send them flattering ministers, so as to make them easy to attack. The seventh is to press hard upon their remonstrating ministers, so as to make them kill themselves. The eighth is for our own state to grow rich and prepare its equipment. The ninth is to sharpen and harden our armor and weapons, so as to take advantage of their exhaustion. So it is said: have no anxiety over these nine, but guard your mouth and do not let them spread abroad — then to take all under Heaven would not be difficult, how much less Wu alone?" The King of Yue said, "Excellent."

Thereupon Yue made ceremonial shields, ringed with white jade discs and inlaid with gold, fashioned to resemble dragons and serpents in motion. Then he sent Grandee Zhong to present them to Wu, saying, "I, the solitary vassal Goujian, servant of the Eastern Sea, through my envoy and minister Zhong, dare to send word to your lowly officers, to inquire of those at your side. Relying on the strength granted by all under Heaven, I have privately made a small hall-ornament; having wealth to spare, I bow twice and present it to Great King." The King of Wu was greatly pleased. Shen Xu (申胥) remonstrated, saying, "This must not be. Let Your Majesty not accept it. Long ago, Jie raised the Spirit Gate, and Zhòu raised the Deer Terrace; yin and yang fell out of harmony, the five grains failed to ripen in season, Heaven sent down calamity upon them, their states were emptied out, and in the end they perished by this. If Great King accepts this, calamity is bound to follow." The King of Wu did not listen, and accepted it, going on to raise the Gusu Terrace. For three years timber was gathered, and in five years it was completed. Its height could be seen for two hundred li. Those who traveled the roads died along the way, and there was wailing over the corpses.

Yue then adorned the beautiful women Xi Shi (西施) and Zheng Dan (鄭旦), and sent Grandee Zhong to present them to the King of Wu, saying, "Long ago, King Goujian of Yue privately received from Heaven the gift of Xi Shi and Zheng Dan; but the state of Yue is low-lying and poor, and dares not keep them for itself, and so sends his lowly minister Zhong to bow twice and present them to Great King." The King of Wu was greatly pleased. Shen Xu remonstrated, saying, "This must not be. Let Your Majesty not accept them. I have heard that the five colors make men's eyes lose their clarity, and the five tones make men's ears lose their keenness. Jie made light of Tang and was destroyed; Zhòu made light of King Wen of Zhou and perished. If Great King accepts them, calamity is bound to follow after. I have heard that King Goujian of Yue writes by day without tiring, and recites through the night until dawn, and has gathered death-vowed ministers by the tens of thousands — if this man does not die, he will surely gain what he desires. I have heard that King Goujian of Yue submits in sincerity and practices benevolence, heeds remonstrance, and advances worthy officers — if this man does not die, he will surely gain his renown. I have heard that King Goujian of Yue in winter wears furred robes and in summer wears fine and coarse hemp cloth — if this man does not die, he will surely bring us harm. I have heard that worthy officers are a state's treasure, and beautiful women are a state's calamity. Xia was lost through Mo Xi; Yin was lost through Da Ji; Zhou was lost through Bao Si." The King of Wu did not listen, and accepted the women, and, holding Shen Xu to be disloyal, put him to death.

Yue then raised an army and attacked Wu, greatly defeating it at Mount Qinyuhang; it destroyed Wu, captured Fuchai, and put the Grand Steward Pi to death together with his wife and children.

Record of the Army's Vapors, Outer Tradition, Chapter 15 (越絕外傳記軍氣第十五)

Now when the sage conducts warfare, above he joins his virtue with Heaven, below he joins his brightness with Earth, and in the middle he joins his heart with men. Only when righteousness is joined does he move; only when opportunity is visible does he take it. The petty man is not so: he presses the weak with the strong, seizes advantage from danger, does not know what is contrary and what compliant, and delights his heart in wrongdoing. Therefore the sage alone knows the true nature of the changes in the vapors, by which he makes clear the way of victory and defeat. In general, the vapors have five colors: blue-green, yellow, red, white, and black. The colors, in accordance with circumstance, undergo five kinds of change. When men's vapor changes, and above the army there is vapor with the five colors joined together, reaching up to touch Heaven — this is Heaven's response, and such an army cannot be attacked; to attack it leaves no future. Where the vapor is at its fullest strength, to attack it is not to prevail.

If above the army there is a red aura that shoots straight up to touch Heaven, the army has a response from Heaven, and whoever attacks it will bring the punishment upon himself. If above the army there is a blue-green aura, dense and bright, coming from [...], its base broad and its tip tapering to a point as it approaches — this is the aura of a defiant army; it must not yet be attacked; only once it fades and departs may it be attacked. If the blue-green aura is above, the enemy's plans are not yet settled. If it is to the right, the general is weak and the troops are many. If it is behind, the general is brave but grain is scarce — plentiful at first, scant later. If it is to the left, the general is young and the soldiers are many; the troops are few, and the army is spent. If it is in front, the general is violent, and his army is certain to come forth.

If a red aura is above the army, the general's plans are not yet settled. When its base is broad and its tip tapers as it approaches, this is the aura of a defiant army; only once it fades and departs may it be attacked. If it is to the right, the general is brave but the troops are few, while the soldiers are strong — he is certain to kill those who surrender. If it is behind, the general is weak, the soldiers strong, the enemy few — attack it, and the general can be slain, and his army can be made to surrender. If it is to the right again, the general is brave, the enemy numerous, and the soldiers and troops strong. If it is in front, the general is brave but the troops few, grain is plentiful and soldiers scarce, and no scheme will be forthcoming.

If a yellow aura is above the army, the general's plans are not yet settled. When its base is broad and its tip tapers as it approaches, this is the aura of a defiant army; only once it fades and departs may it be attacked. If it is to the right, the general is wise and clear-sighted, the troops many and the soldiers strong, grain sufficient, and it cannot be made to surrender. If it is behind, the general is wise and brave, the soldiers strong but the troops few, and grain scarce. If it is to the left, the general is weak and the soldiers few, the troops scant and grain exhausted — attack it, and harm will certainly follow. If it is in front, the general is brave and wise, the soldiers numerous and strong, grain sufficient and resourceful in many things — it cannot be attacked.

If a white aura is above the army, the general is worthy, wise, and clear-sighted, and his soldiers are awesome, brave, and strong. When its base is broad and its tip tapers as it approaches, this is the aura of a defiant army; only once it fades and departs may it be attacked. If it is to the right, the general is brave and the soldiers strong, the troops many but grain gone. If it is behind, the general is benevolent and clear-sighted, the soldiers few but the troops many, grain scarce and the army worn. If it is to the left, the general is brave and strong, the soldiers many but grain scarce — it can be made to surrender. If it is in front, the general is weak and the soldiers gone, grain scarce — attack it, and it can be made to surrender.

If a black aura is above the army, the general's plans are not yet settled. When its base is broad and its tip tapers as it approaches, this is the aura of a defiant army; only once it departs may it be attacked. If it is to the right, the general is weak and the soldiers few, the troops gone, grain exhausted and the army worn — it can submit of itself without even being attacked. If it is behind, the general is brave and the soldiers strong, the troops few and grain gone — attack it, and the general can be slain, and the army will be lost. If it is to the left, the general is wise and brave, the soldiers few and the troops few — attack it, and the general can be slain, and his army will surrender of itself. If it is in front, the general is wise and clear-sighted, the soldiers few and grain exhausted — it can submit of itself without even being attacked.

Therefore the enlightened general understands the shapes into which the aura changes. When the aura is above the army, the enemy's plans are not yet settled. When it is to the right and low, the enemy intends an ambush laid to the right. When it is in front and low, the enemy intends to set an ambushing formation in front. When it is behind and low, the enemy intends a formation for a fleeing withdrawal. When the aura is yang — bright and rising — the enemy intends to remove his troops. When it is to the left and low, the enemy intends a formation to the left. When the aura runs between and through the army, the enemy intends to enter a walled town.

The above is [Wu] Zixu's method of reading the aura to grasp the enemy's general situation — such is his technique. When the army shows no aura to read, reckon the matter in the ancestral hall, so as to know strength and weakness. In the first, fifth, and ninth months, marching west is fortunate and marching east brings defeat and ruin — do not go east. In the second, sixth, and tenth months, marching south is fortunate and marching north brings defeat and ruin — do not go north. In the third, seventh, and eleventh months, marching east is fortunate and marching west brings defeat and ruin — do not go west. In the fourth, eighth, and twelfth months, marching north is fortunate and marching south brings defeat and ruin — do not go south. These are the reckonings of month and day for the use of troops, by which fortune and misfortune are avoided. When troops are raised, do not strike at what stands above the Great Year star — that is, the direction mao. When troops first set out, each direction has its own advantage, determined by using the four seasons to regulate the days — this is what is meant.

Han's former seat of government — now Jingzhao commandery — corresponds to Jiao (角) and Kang (亢).

Zheng's former seat of government corresponds to Jiao (角) and Kang (亢).

Yan's former seat of government — now Shang-Yuyang, Youbeiping, Liaodong, and Mo commanderies — corresponds to Wei (尾) and Ji (箕).

Yue's former seat of government — now Da Yue, at Shanyin — corresponds to Nandou (南斗), the Southern Dipper.

Wu's former seat of government was at Xijiang, the Western River; it corresponds in all to Niu (牛) and Xunü (須女).

Qi's former seat of government was at Linzi — now Jibei, Pingyuan, Beihai commandery, Zichuan, Liaodong, and Chengyang — corresponds to Xu (虛) and Wei (危).

Wey's former seat of government was at Puyang — now Guangyang and Han commanderies — corresponds to Yingshi (營室) and Bi (壁).

Lu's former seat of government was at Mount Tai, at Dongwen, and at the Zhougu River — now eastern Wei — corresponds to Kui (奎) and Lou (婁).

Liang's former seat of government — now Jiyin, Shanyang, Jibei, and Dong commanderies — corresponds to Bi (畢).

Jin's former seat of government — now Dai, Changshan, Zhongshan, Hejian, and Guangping commanderies — corresponds to Zi (觜).

Qin's former seat of government was at Yong — now the Capital Superintendency [Neishi] — together with Ba, Hanzhong, Longxi, Dingxiang, Taiyuan, and Anyi commanderies — corresponds to Dongjing (東井), the Eastern Well.

Zhou's former seat of government was at Luo — now Henan commandery — corresponds to Liu (柳), Qixing (七星), and Zhang (張).

Chu's former seat of government was at Ying — now Nan, Nanyang, Runan, Huaiyang, Liu'an, Jiujiang, Lujiang, Yuzhang, and Changsha commanderies — corresponds to Yi (翼) and Zhen (軫).

Zhao's former seat of government was at Handan — now Liaodong, Longxi, Beidi, Shang commandery, Yanmen, Bei commandery, and Qinghe — corresponds to Shen (參).

Book 13 (卷十三)

The Pillow Book, Outer Tradition, Chapter 16 (越絕外傳枕中第十六)

Long ago King Goujian of Yue asked Fan Zi (范子, that is, Fan Li 范蠡): "In the governance of the worthy rulers and sage kings of antiquity, what did they set to the left, and what to the right? What did they discard, and what did they take up?" Fan Zi answered: "Your servant has heard that in the governance of the sage ruler, the Way is set to the left and technique to the right; the superficial is discarded and the substantial is taken up." The King of Yue said: "What is meant by the Way? What is meant by technique? What is meant by the superficial? What is meant by the substantial?" Fan Zi answered: "The Way is that which was born before Heaven and Earth, and knows no age; it winds through and completes the ten thousand things, yet is never called skillful. Hence it is called the Way. The Way gives birth to qi; qi gives birth to yin; yin gives birth to yang; yang gives birth to Heaven and Earth. Once Heaven and Earth were established, there came cold and heat, dryness and moisture, sun and moon, stars and constellations, and the four seasons, and the ten thousand things were made complete. Technique is the intent of Heaven. In the height of summer, the ten thousand things pursue their growth to the full. The sage follows the mind of Heaven, assists Heaven's joy, and delights in the growth of the ten thousand things. Hence Shun played the five-stringed zither and sang the ode of the 'Southern Wind,' and the realm was governed — meaning that his joy was shared with the whole realm. At that time, songs of praise arose. What is called the superficial is reputation. When reputation exceeds substance, the common people will not draw near in affection, and worthy men will not be put to use; and to make a false show [...] before the feudal lords is something the sage ruler does not do. What is called the substantial is grain [...] — winning the hearts of the people, and employing worthy men in office. These four things together are the treasures of a state."

The King of Yue said: "I myself practice frugality and moderation, humble myself before officers of worth and seek out the able, and do not let reputation exceed substance — this I, the lone one, am able to carry out. But storing up abundant grain and enriching the common people — is this not simply a matter of Heaven's season, of flood and drought, resting with one man alone? How is one to make provision for it?" Fan Zi said: "One who commands the trust of a hundred li is a spirit; one who commands a thousand li is a true ruler. Tang held fast to the mean and the harmonious; he raised up Yi Yin, gathered to himself the heroic and outstanding officers of the realm, drilled his soldiers and troops, and led the armies of the feudal lords to attack Jie, ridding the realm of tyranny and casting out its oppressors, so that the myriad people all sang and turned to him. This is what is meant by holding fast to the mean and the harmonious." The King of Yue said: "Well said — this is what the mean and the harmonious bring about! Though I, the lone one, do not measure up to the worthy rulers and sage kings, I wish to hold fast to the mean and the harmonious and put it into practice. Now the territories of the feudal lords are, some large, some small, and their strength and weakness do not match one another. When the weapons of war rise up suddenly, how is one to respond?" Fan Zi said: "One who knows how to preserve the body of the people may reign as king over the realm; one who does not know how to preserve the body of the people will lose the realm." The King of Yue said: "What is meant by preserving the body of the people?" Fan Zi said: "Heaven gives birth to the ten thousand things and, through them, teaches and sustains life. When people obtain grain they do not die; grain can give life to people, and it can also kill them. Hence it is called the body of the people."

The King of Yue said: "Well said. Now I wish to preserve our grain — how is it to be done?" Fan Zi said: "To preserve it, one must draw close to the open countryside, and observe the relative abundance of all things, to make provision accordingly." The King of Yue said: "When something is scarce, can its price, whether dear or cheap, likewise be foreseen and responded to?" Fan Zi said: "As for the method of the dearness and cheapness of the eight grains, one need only examine Heaven's Three Signs, and the matter is settled." The King of Yue said: "May I ask about the Three Signs?" Fan Zi said: "When the power of Water overcomes Metal, the yin qi accumulates and grows to its full abundance; Water then holds Metal in its grip until Metal dies — hence within Metal there comes to be Water. When this occurs, the year is greatly disastrous, and all eight grains are dear. When the power of Metal overcomes Wood, the yang qi accumulates and grows to its full abundance; Metal then holds Wood in its grip until Wood dies — hence within Wood there comes to be Fire. When this occurs, the year is greatly bountiful, and all eight grains are cheap. Metal, Wood, Water, and Fire overcome one another in turn — these are Heaven's Three Signs, and they must not go unexamined. One who is able to know the Three Signs may become a treasure to his state; a ruler who does not know the Three Signs is, though he command a thousand li, only a spirit — though he command ten thousand li, only a lesser ruler. Hence when the lords of the realm issue their commands and put forth their orders, these must accord with the four seasons. If the four seasons are not correct, then yin and yang fall out of harmony, and cold and heat lose their constancy. When this happens, the year is bad, and the five grains do not ripen. When the sage ruler puts forth his commands, he must examine closely the four seasons — this is the highest of prohibitions." The King of Yue said: "This I, the lone one, am able to carry out. I wish to know how to chart the rise and fall, the dearness and cheapness, of grain, and to combine it with other goods within [the treasury] so as to keep myself well provided — how is this to be done?" Fan Zi said: "The cheapness of the eight grains is as evident as the ripening of grain stored from former years — it is plain to see. Examine closely the waxing and waning of yin and yang, observe the turning and returning of the market, and the chasing of the male and the female after one another, and the Way of Heaven will then be complete."

The King of Yue asked Fan Zi: "What must one hold fast to, to flourish? What conduct leads to ruin?" Fan Zi said: "Hold fast to the mean, and one flourishes; practice extravagance, and one is ruined." The King of Yue said: "I, the lone one, wish to hear this explained." Fan Zi said: "Your servant has heard that the worthy rulers and sage lords of antiquity held fast to the mean and the harmonious and traced things back to their beginning and end; thus their exalted position was secure, and the ten thousand things were settled. Those who do not hold fast to the mean and the harmonious, and do not trace things back to their beginning and end, find their exalted position toppled, and the ten thousand things scattered. The achievements of Kings Wen and Wu, and the traces left by Jie and Zhòu, may be known from this. In antiquity, the Sons of Heaven and even the feudal lords, from the moment of their decline down to their ruin, were gradually steeped in extravagant expense on flavors and delicacies, sank and drowned themselves in sound and beauty, and were bound and entangled by rare and precious vessels — and so their states were left empty and hollow. They wore down their officers and people to provide themselves a moment's pleasure, until the common people all harbored grief in their hearts, and the state crumbled apart in rebellion — such were Jie and Zhòu. They died themselves and their states perished, and they were mocked by the whole realm. This is what is meant by practicing extravagance and coming to ruin. Tang held but seventy li of land; because he devoted himself to holding fast to the Three Signs, he could be called a treasure to his state. One who does not know the Three Signs will die and cast the Way aside."

The King of Yue asked Fan Zi: "Spring turning severe, summer turning cold, autumn bringing flourishing growth, winter bringing a thawing release — is this brought about by human governance, or is it the working of the Way?" Fan Zi said: "The Way of Heaven runs for three thousand five hundred years, one age of order followed by one age of disorder, ending only to begin again, like a ring that has no end — this is Heaven's constant Way. When the four seasons exchange their proper order, and cold and heat lose their constancy, it is because of how the people are governed. Thus, at the season when Heaven gives birth to the ten thousand things, the sages named it spring. If spring does not bring things to birth and to their full course, Heaven does not make spring come twice. Spring is the father of summer. Hence spring gives birth to things, summer makes them grow, autumn brings them to completion and then cuts them down, and winter receives them and stores them away. If spring turns severe and things are not born, it is because the ruler's virtue has not been carried to its fullest. If summer turns cold and things do not grow, it is because his subordinates do not carry out their ruler's commands. If autumn is mild and things flourish again as in spring, it is because the many officials do not carry punishments through to their conclusion. If winter is warm and there is a thawing release, it is because the treasuries and storehouses have been opened and rewards given to those without merit. This is what is meant by saying that the four seasons are the prohibitions of a state." The King of Yue said: "That cold and heat come out of season, and that governance rests with man — this much can be understood. I wish to hear how the goodness or badness of the year, and the dearness or cheapness of grain, are to be reckoned." Fan Zi said: "When yin and yang fall into confusion and disorder, the year becomes a bad one; when human life loses its governance, the age becomes one of disorder. This alternation of order and disorder is the natural course of Heaven's Way. The eight grains, too, alternate between cheap and dear, and at their extreme they turn back again. It is said that after three thousand years of disorder, there must arise a sage king. The dearness and cheapness of the eight grains overcome one another in turn. Hence when death overrides life, this is a reversal, and grain is greatly dear; when life overrides death, this is the natural course, and grain is greatly cheap." The King of Yue said: "Well said."

The King of Yue asked Fan Zi: "I, the lone one, have heard that when a man loses his hun and po — his cloud-soul and his white-soul — he dies; when he retains them, he lives. Do all things possess these, or is this true of man alone?" Fan Zi said: "Man possesses them, and so do the ten thousand things. Between Heaven and Earth, man is the most honored of beings. Among living things, grain is the most honored, for it gives life to man; it is no different from the hun and po, and its fate may likewise be known in advance." The King of Yue said: "May I hear of its good and bad signs?" Fan Zi said: "To know the dearness or cheapness, the rise or fall, the flourishing or decline at its extreme of the eight grains, one must examine their hun and po, observe their movement and stillness, and watch where they lodge — and one will not fail in ten thousand cases out of ten thousand." The King asked: "What is meant by hun and po?" Fan Zi answered: "The hun is a kind of vessel; the po is the source of the vital qi of life. Hence when the spirit is generated, it goes forth and enters by no gate, has no root above or below; wherever it appears, its power sustains itself of its own accord — hence it is named the spirit. The spirit governs the essence of the qi of life; the hun governs the lodging-place of the qi of death. The po governs what is base; the hun governs what is noble — hence it ought to remain calm and still, without stirring. The hun moves about in the height of summer, and so the ten thousand things are thereby able to flourish of themselves. The spirit governs the essence of the qi; it governs what is noble and moves like drifting clouds — hence in the height of summer it does not move, and when it does not move the spirit-qi withers and things fail to come to completion. Hence when death overrides life, the year is greatly disastrous; when life overrides death, the year is greatly bountiful. Thus by observing the hun and po, one may know whether the year will be good or bad."

The King of Yue asked Fan Zi: "I, the lone one, have heard that in the governance of yin and yang, their achievements are accomplished though their forces differ, and things are brought to life though their qi differ — can this be understood? I wish to hear it explained." Fan Zi said: "Your servant has heard that yin qi and yang qi do not occupy the same place, and it is from this that the ten thousand things are born. In the three months of winter, when the grasses and trees have already died, the ten thousand things each store themselves away differently; the yang qi withdraws and hides itself below, lying concealed and gathering strength within, so that yin and yang are able to bring their work to completion on the outside. In the three months of summer, in the height of the heat, the ten thousand things pursue their growth to the full; the yin qi withdraws and hides itself below, lying concealed and gathering strength within — and yet the ten thousand things draw near to it and trust in it. This is what is meant. Yang governs birth; if, in the three months of summer, the great heat does not arrive, the ten thousand things cannot come to completion. Yin qi governs killing; if, in the three months of winter, the earth does not store things away within itself, then roots and rootlets cannot form, and in spring there will be no life. Hence if a single season loses its proper measure, then the sequence of the four seasons fails to proceed."

The King of Yue said: "Well said. I, the lone one, have now heard of the affairs of yin and yang — can the dearness and cheapness of grain likewise be known?" Fan Zi said: "Yang governs dearness, yin governs cheapness. Hence when it should be cold and is not cold, grain suddenly grows dear because of it; when it should be warm and is not warm, grain suddenly grows cheap because of it. It is like the way form and shadow, sound and echo, answer one another — how could it fail to respond in turn! Hence it is said: in autumn and winter, dearness comes as the yang qi extends itself into yin, and when yin reaches its extreme, dearness returns once more; in spring and summer, cheapness comes as the yin qi extends itself into yang, and when yang reaches its extreme, it does not turn back." The King of Yue said: "Well said!" He had this written in cinnabar on silk, and placed it inside his pillow, to serve as a treasure of the state.

Five days later, hard-pressed by Wu, the King of Yue made this request of Fan Zi: "I, the lone one, have no art for guarding my state; I have failed the ten thousand things, and have very nearly lost my state and endangered its altars of soil and grain; I am debated over by neighboring states, and have no firm footing to stand upon. I wish to cast away my own body and go out to die, to repay my enmity against Wu — how is this to be done?" Fan Zi said: "Your servant has heard that the sage ruler carries out conduct that seems impossible to carry out, without resenting others' slander of himself; he performs virtuous deeds worthy of being extolled, without seeking credit from others' praise of himself. When Shun followed the plow at Mount Li, the whole realm turned to follow his example like grass bending in the wind. Had Shun set aside what he was following, and instead sought only the realm's own profit, then I fear he would not have kept himself whole. Long ago, when Shennong, the Divine Farmer, ruled the realm, he devoted himself only to benefiting it, and did not look for any return. He did not covet the wealth of the realm, and yet the realm together grew rich along with him. Because of this, his wisdom made him honored above other men of his own accord, and the whole realm together revered him. Hence it is said: wealth and honor are what the realm itself bestows, and cannot be seized by force. Now if my king seeks profit in land and covets wealth, joins battle and bloodies the blade, leaving corpses stiff on the field and blood flowing, wishing thereby to make himself renowned in the world — is this not likewise a mistake?"

The King of Yue said: "Above I do not reach the level of Shennong, and below I do not come up to Yao and Shun; and now you, sir, would persuade me, the lone one, with the Way of the utmost sage — this is truly beyond what I can attain to. And yet I have heard it said: when a father is disgraced, the son dies for it; when a ruler is disgraced, the minister dies for it. Now I, the lone one, have myself been disgraced by Wu. I wish to carry out every possible expedient to avenge myself upon Wu — I ask you, sir, to plan this further for me." Fan Zi said: "That a ruler, when disgraced, should die — this is indeed the proper duty. But there is dying on the spot, and there is humbling oneself before officers and men in the effort to bring the state to completion — this latter is the counsel of the highest sagacity. Now, what extends the realm, honors the lord of ten thousand chariots, and lets the common people rest secure in their dwellings and take joy in their occupations, is nothing other than arms. What is essential to arms lies in men; what is essential to men lies in grain. Hence when the people are numerous, the ruler is secure; when grain is plentiful, the troops are strong. If my king provides for these two things, only then can this matter be planned." The King of Yue said: "I wish to enrich my state and strengthen my troops, yet my land is narrow and my people few — how is this to be done?" Fan Zi said: "Yang stirs above, to form the patterns of Heaven; yin stirs below, to form the configurations of Earth. Examine closely the essentials of their opening and setting in place, and one can thereby achieve wealth. Now, to know beforehand when the Gate of Heaven opens and the Door of Earth closes, the technique is this: Heaven's height is five cun, and Earth is formed by subtracting one cun six fen from Heaven's measure. Watch carefully over the eight grains: when their new growth is first seen to emerge above ground, this is called the Gate of Heaven opening while the Door of Earth closes — the yang qi is unable to descend and enter the Door of Earth. Hence the qi turns and moves, rising and falling, and yin and yang are both cut off from each other; the eight grains fail to come to completion, and a season of great dearness must rise up to answer that year — this is the sign made manifest by a change in Heaven. Watch carefully over the eight grains: when they are first seen to go down into the earth, this is called the Door of Earth closing. Yin and yang both come together, the eight grains come to great completion, and that year sees great cheapness, though the following year brings great famine — this is the auspicious omen made manifest by a change in Earth. Watch carefully over the eight grains: when they are first seen to be half grown, as men reckon it, then buying and selling grain will be level, the harvest will ripen, and there will be no calamity. Hence Heaven leads and its sign is made manifest; Earth responds and its omen is made manifest. The sage knows Heaven above, knows Earth below, and knows man in the middle — this is what is called Heaven level and Earth level, and by this one makes the Chart of Heaven."

Three days after the King of Yue had at last overcome Wu, before he had yet returned to his own state, he rested, feeling himself grown mighty, and asked the grandee Zhong: "As for the arts of the sages — what could be added beyond this?" The grandee Zhong said: "It is not so. My king's own virtue is what Fan Zi has spoken of; it is by this that the signs of Heaven and Earth respond to the state, so that the mind of the sage lies hidden within it. And yet the counsel of Fan Zi's power of foresight is something he has not yet been willing to speak of to my king." The King of Yue, troubled and afraid, showed a look of anxiety on his face. He made request of Fan Zi, saying: "I, the lone one, by using your counsel, have had the good fortune to overcome Wu — this was entirely your own strength, Master. I, the lone one, have heard that you, Master, are clear-sighted in the advance and retreat of yin and yang, and can foresee what has not yet taken form, tracing back the past and drawing forward the future, knowing a thousand years hence — may I hear of this? I, the lone one, empty my mind and bend my attention, and listen with lowered ear." Fan Zi said: "The advance and retreat of yin and yang are hidden and obscure both before and behind. To perceive what has not yet appeared, what has not yet taken form — this is to hold the handle that governs life and death, by which the king rules the four seas; it is the weightiest treasure of the state. If my king will let none of this leak out, your servant asks to speak of it to my king." The King of Yue said: "If you, Master, will graciously instruct me, I, the lone one, wish to keep it hidden together with you, and will not dare to forget it even unto death." Fan Zi said: "The advance and retreat of yin and yang are simply the natural course of Heaven's Way, and are not worth marveling at. When yin enters shallowly, the year is good; when yang enters deeply, the year is bad. Obscure and hidden, one foresees what has not yet taken form. That the sage perceives things without doubt is called knowing the season — and this indeed is what the sages have never handed down. Yao, Shun, Yu, and Tang all labored at foreseeing what was to come, and though there were years of calamity, the people were never brought to want." The King of Yue said: "Well said." He had this written in cinnabar on silk, and placed it inside his pillow, to serve as a treasure of the state.

Once Fan Zi had finished instructing the King of Yue, he set his resolve to go out onto the sea. This is what is called the Chart of Heaven and Earth.

Book 14 (卷十四)

Lord Chunshen, Outer Tradition, Chapter 17 (越絕外傳春申君第十七)

Long ago, King Kaolie of Chu (楚考烈王) made Lord Chunshen (春申君) his chancellor, and Li Yuan (李園) served as one of Lord Chunshen's officials. Li Yuan's younger sister, Nü Huan (女環), said to Li Yuan: "I have heard that the king is old and has no heir — you may present me to Lord Chunshen. I wish to gain access to him through Lord Chunshen. If I can once gain audience with Lord Chunshen, I will in due course gain audience with the king himself." Li Yuan said: "Lord Chunshen is a man of the highest rank, an aide to a lord of a thousand chariots — on what pretext would I dare speak of this?" Nü Huan said: "Even if he does not see me at once, go and request an audience of Lord Chunshen and say: 'A gifted lady has informed me that a guest has come from a distant place; I ask leave to go home and attend to her.' He is certain to ask you: 'What sort of distant guest is in your household?' Then answer: 'I have a younger sister; the chancellor of Lu, hearing of her, sent an envoy to ask for her hand from me — it was the gifted lady who bid me report it.' He is certain to ask further: 'What can your sister do?' Answer: 'She can play music, and she has read enough to master one classic text.' Then he is certain to wish to see me." Li Yuan said: "Very well."

The next day, Li Yuan took leave of Lord Chunshen, saying: "A gifted lady tells me a guest has come from a distant place; I ask leave to go home and attend to her." Lord Chunshen indeed asked: "What sort of distant guest is in your household?" He answered: "I have a younger sister; the chancellor of Lu, hearing of her, sent an envoy to ask for her." Lord Chunshen said: "What can she do?" He answered: "She can play music, and has read enough to master one classic text." Lord Chunshen said: "Might I see her? Tomorrow, have her wait at the Li Pavilion." Li Yuan said: "Very well." Having returned home, he told Nü Huan: "I have taken my leave of Lord Chunshen; he has granted that tomorrow evening I should have you wait at the Li Pavilion." Nü Huan said: "I ought to go first and prepare to receive him there."

When Lord Chunshen arrived, Li Yuan sent a man racing to summon Nü Huan. At dusk Nü Huan arrived, and wine flowed freely. Nü Huan played the zither; before the piece was finished, Lord Chunshen was greatly delighted, and kept her the night. The next day, Nü Huan said to Lord Chunshen: "Your handmaid has heard that the king is old and has no heir, and that the state has been entrusted to you, my lord. If you, my lord, indulge in dalliance outside and pay no heed to affairs of state, and the king should come to hear of it, then above, you would have failed the king, and below, you would have caused my brother to fail his lady. What is to be done about this? Let no word of this leak out — you should summon those concerned and warn them." Lord Chunshen thereupon told his officials: "Let none speak of having heard of this dalliant woman." They all said: "Very well."

He continued his liaison with Nü Huan, and before the month was out, Nü Huan said to Lord Chunshen: "Your handmaid has heard that the king is old and has no heir; I have now carried your child for a month. If I can be presented to the king, and by good fortune bear a son, you, my lord, will then be father to the king himself — why then remain merely his aide? My lord, be mindful of this and consider it well." Lord Chunshen said: "Very well."

After five days he broached the matter, saying: "There is a fine woman in the state, well suited in appearance, who may be entrusted with continuing the succession." King Lie (烈王, that is, King Kaolie 考烈王) said: "Very well," and summoned her at once. King Lie was pleased, and took her. In the tenth month she bore a son.

In the tenth year, King Lie died, and King You (幽王) succeeded him and took the throne. Nü Huan had Li Yuan made chancellor in Lord Chunshen's place. After he had served as chancellor for three years, she then told Li Yuan: "Enfeoff Lord Chunshen at Wu, and have him garrison the eastern border." Li Yuan said: "Very well," and thereupon enfeoffed Lord Chunshen at Wu. After King You came King Huai (懷王), whom [the state of Qin] had Zhang Yi (張儀) deceive and kill. King Huai's son was King Qingxiang (頃襄王) — the First Emperor of Qin had Wang Jian (王翦) destroy him.

The Order of Virtue, Outer Tradition, Chapter 18 (越絕德序外傳記第十八)

Long ago, when King Goujian of Yue was hard pressed at Kuaiji, he sighed and said: "Am I then not to become hegemon after all!" and wished to kill his wife and children, and grapple in battle until he died. [Fan] Li answered him: "This is perilous indeed! My king, you have miscalculated — you would cling to what you should reject. Now the King of Wu has not yet parted from the worthy, nor cast off the unworthy; if you humble your words and cede him land, then, if Heaven means to abandon him, he will certainly grant your request." Goujian understood this, and said: "Could it truly be so?" and thereupon heeded him, and by this was able to prevail. Once King Goujian of Yue had subdued Wu, he sacrificed in spring at the Three Rivers and in autumn at the Five Lakes. Following this custom in its proper season, shrines were raised for it, to be handed down to later generations and transmitted for ten thousand years. Neighboring states delighted in his virtue, and came to draw on its sufficiency. Fan Li looked inward as though blind, listened inward as though deaf, took the measure of Heaven's pivot, crossed through Heaven's hidden workings, wore Heaven's own coat behind him and girded himself with divine light in front. At that time, those who spoke of it said [...]: his departure was so subtle and so secret that the king had already lost him before realizing it, and in the end he was never seen or found again. Thereupon Yue marched its troops to Xuzhou, and sent tribute to the house of Zhou; King Yuan, because of this, achieved a revival, and was styled Overlord of the Regions — yet this was reckoned entirely the achievement of Goujian, not the strength of the royal house. At that time Yue carried out the way of the hegemon: Pei was returned to Song; Fuling was handed over to Chu; Linyi and Kaiyang were restored to Lu. The Central States' raids and attacks came, on this account, to a halt. Because his sincerity was carried out within, and his authority made manifest abroad, Yue alone held this achievement — hence it is said that this is what "Yuejue" (越絕) means. Hence a tradition says: "Duke Huan, pressed hard by an outside contender for his throne, was able through this to awaken. Goujian, held fast at Kuaiji, was able through this to become hegemon." Though Yao and Shun were sages, they could not have brought order to the realm by employing a wolf. Guan Zhong was able to know men; Duke Huan was able to employ the worthy; Fan Li was skilled in weighing dangers; and Goujian was able to act upon this. When minister and ruler are thus matched, how could such a one fail to become hegemon? The Classic of Changes says: "When ruler and minister are of one mind, their sharpness can cut through metal." This is what is meant.

The affairs of Wu and Yue are manifold, and their record does not fully make itself clear; the sage, therefore, passed lightly over them. Let the worthy give their attention to it, examine its wording deeply, and observe by it who is wise and who is foolish. Fuchai, wild and deluded, wickedly killed Wu Zixu; Goujian, the most worthy of men — why then did he put the grandee Zhong to death? Fan Li, in fear and dread, fled to the Five Lakes — is there perhaps an explanation for this? Now Wu knew that Wu Zixu was worthy, and yet, benighted, put him to death all the same. A tradition says: "When a man is about to die, he hates to hear the taste of wine and meat; when a state is about to fall, it hates to hear the voice of a loyal minister." When the body is dying, one does not act as its physician; when the state is falling, one does not make plans for it — one only brings calamity upon oneself in return. This is like wood, earth, water, and fire, which do not dwell together sharing the same qi — this is what is meant.

Zhong established fine achievements, but afterward his own transgression brought about his ruin by his own hand. Goujian knew his benevolence, but did not fully know his good faith. Seeing that Zhong had once acted as an intermediary between Wu and Yue, he had declared: "The noble man does not endanger the hard-pressed, nor destroy those who have submitted" — and offered this as loyal counsel; yet Goujian found fault with him for it, as could be seen in his countenance. Fan Li, sensing his intent from this, made divination and inquired into the matter, examining the milfoil-stalks' pronouncement on it — was it fortunate, or was it ill? The omen spoke of disaster. The Master perceived both the profit and the harm in it, and departed for the Five Lakes. This is said to show that he understood the Way — valuing the subtle and slighting what is merely seized and held. The Classic of Changes says: "Is not the knowing of the first stirrings a thing of the spirit? The Way takes not causing harm as its left-hand guide." A tradition says: "To understand the beginning but not the end — such a course must surely come to grief." This is what is meant.

When Wu Zixu was given a sword and was about to take his own life, he sighed and said: "Alas! When the crowd bends what is crooked to correct what is straight, a single man indeed cannot stand alone. I once carried bow and arrows and fled between Zheng and Chu, believing I might yet avenge the wrong done to me; it was through the former king's achievement that I hoped to see this repaid, and so I brought myself to this present pass. That I gained glory first and disgrace after is not because my wisdom declined — I first met with an enlightened lord, and afterward encountered peril; a ruler's mind is so easily turned! Sitting here, having failed to meet the right season — what more is there to say? This is my fate; where else could I flee to escape it? Better to die early, and follow my former king down into the earth — this indeed is my resolve." When the King of Wu was about to have Wu Zixu killed, he sent Feng Tong (馮同) to summon him for it. Wu Zixu, seeing Feng Tong, knew he had come at the king's order. He let slip these words: "That the king does not draw close to the ministers who support and correct him, but instead draws close to the words of a herd of swine — this is why my span of life is cut short. Set my head up high, and you will surely see the men of Yue enter Wu, and my own king himself taken captive! Throw me into the deep river — then it will indeed be over!" After Wu Zixu's death, when the King of Wu heard of these words, he took them for an evil omen-speech, and blamed Wu Zixu all the more bitterly. The king had men cast his body into the mouth of the great river. Brave men who took hold of him found that there remained an echoing sound; roused to fury, it raced and surged, its qi like a galloping horse. Its power overwhelmed the ten thousand things, and it returned as a spirit into the great sea. In that dim and hazy space, the sound and the sign are still present even now. Later generations, telling of it, have said that Wu Zixu became an immortal of the waters.

Wu Zixu carried his bow and left Chu — only the Master [Confucius] alone understood the Way in this. In his affairs, [...] in his age, [...] there was withdrawal; down to the present it has been made real — it is truly a matter of secret writing. [The text] sets forth its omens in depth, and takes them as a warning. That the people of Qi sent [dancing] women [to Lu] — this too proved a grave matter afterward. Each matter is treated in its own single chapter; the wording does not exhaust it fully; the Classics and their Traditions, and the Outer Chapters, assist in bringing out what is of the same kind. Hence the sage perceives the subtle and knows the manifest; sees the beginning and knows the end. From this it may be seen that the Master did not become a king — this much can be known. Respectfully receiving this fine bounty, I set forth and make clear past events. The Master composed the Classic, drawing on the records of history; his pent-up indignation found no outlet, and so, addressing later affairs as well, he surveyed and inherited the transmitted accounts. His intent was this: had the Way of Zhou not fallen into decay, the Spring and Autumn Annals would never have been composed. Indeed the Master composed the Spring and Autumn Annals, recording the reign-years beginning with Lu. Its great principles were established, its subtle words were joined together, and the Five Classics and Six Arts took it as their model and standard. This present work turns its attention to Yue, in order to observe what is crooked and what is straight. It sets forth the roots and branches of events, draws out their governing threads, and settles each chapter and sentence — each having its own beginning and end. At the juncture between Wu and Yue, Fuchai came to ruin — this is what is meant.

Hence by observing the chapter on Taibo, one can know the distinction between the sage and the worthy; by observing the chapter on King Ping of Chu, one can know the transformations of good faith and courage; by observing the chapters on Wu and Yue, one can know the workings of covert scheming; by observing the chapter on Ji Ni, one can know the measure of the waxing and waning of yin and yang; by observing the chapter on Requesting Grain, one can know how [...] a man may be sent to test whether an enemy state's officers are worthy or unworthy; by observing the chapter on the Nine Stratagems, one can know the true means of winning men over, and of turning misfortune into fortune; by observing the chapter on the Art of War, one can know the way to repel an enemy; by observing the chapter on Chen Heng, one can know the arts by which ancient and modern states have seized one another; by observing the chapter The Order of Virtue, one can know where the loyal and upright have met their deaths, and where the mad and the foolish have made their way through by clumsiness. The Classic comprises a hundred and eight sections, each part illuminating the other. Duke Huan of Qi rose to prosperity, holding to his principles so as to keep himself of one accord. Guan Zhong penetrated the records of hegemony; Fan Li examined closely the beginning and end of fortune and misfortune. Fuchai was unable to [...] the governance of his state. By examining Feng Tong and the Grand Steward Pi, one can know how a flattering minister works his influence, and grieve that they parted from virtue, so that good faith went unused. Within, one grieves that Wu Zixu, loyal in remonstrating with a depraved ruler, instead suffered blame for it. That Fuchai put Wu Zixu to death — this is what is meant by saying his ruin began from this point.

Book 15 (卷十五)

A Preface to the Chapters, Outer Tradition, Chapter 19 (越絕篇敘外傳記第十九) (part

In the age of the Nine-Headed one of high antiquity, at the time of the covering floodwaters, rise and fall each had their reckoned course, succeeding the Three Sovereigns and carrying on the Five Emperors. Hence it is said: those with many followers hand down their aims, and those of great abundance make good faith their virtue. From that time onward, the whole realm submitted in great measure. After the Three Sovereigns, the people were governed as one. By the time of the Three Kings, contentious hearts arose, weapons of war spread abroad, and corporal punishments were instituted. The Five Xu, relying wholly on their command of the vapors of the four quarters, passed through the Han River of Heaven, the Milky Way. Confucius, stirred by these essences, knew that afterward there would be a mighty Qin that would lose its own age, and that Han would then arise. [Duanmu] Ci — Zigong (子貢) — weighed the balance of Qi, Jin, and Yue, and entered Wu. Confucius, extending the pattern by analogy, knew that afterward there would be a Su Qin (蘇秦). The balance-beam and its weights move one another; the beam moves and the counterweights respond in turn. When the Way brought forth the unicorn, the house of Zhou was thereby fully attested to have reached its end, and so Confucius composed the Spring and Autumn Annals to carry on the succession of Zhou. At that time, Heaven and Earth were suddenly made clear, sun and moon shone with a single brightness, and his disciples rejoiced, sharing together in great peace. Confucius, cherishing sagehood while inheriting an age of decay, possessed not a single foot of land of his own, nor a single subject to call his own child; when he saw the unicorn he let his tears fall, grieving that the people had not found their proper place — who but a sage could feel such pain at the age as this? For ten thousand generations it has not been extinguished, yet no one has been able to set it forth again. Hence, once the sage passed away, his subtle words came to an end. [Duanmu] Ci, seeing that the Spring and Autumn Annals reformed the writing and honored plain substance, censured the use of double names, and raised up Confucius as the uncrowned king, likewise gave vent to his own pent-up feelings and recorded the affairs of Wu and Yue, setting them out chapter by chapter and sentence by sentence, so as to instruct worthy men of later times. In Ci's own account: Lu found peace, Wu was defeated, Jin grew strong, and Yue became hegemon; through the more than two hundred years of the age of the Spring and Autumn, this pattern was handed down as an image for later kings. Ci transmitted the affairs of Wu and Yue, [...] pointing toward Qin. The sage brought forth one corner of the truth, and the persuasive orator proclaimed it in words; the sage's own text came to an end at that point, and the orator's text takes up and ends at this one. Hence the title of this writing is called Yuejue (越絕).

Someone asked: "Yuejue begins with Taibo (太伯) and ends with Chen Heng (陳恒) — why is this?" [The answer]: "The Analects says: 'Even in a minor Way, there is surely something worth observing in it.' Now, Taibo was discerning at the very outset, and knew to withdraw and yield precedence to the worthy above him. That Taibo alone bore no resentment shows the very height of yielding. To begin with Taibo is to make clear the benevolence and worthiness that illuminated the greatness of Wu. Benevolence is able to give birth to courage, and so the chapter on King Ping of Chu (荊平, that is, King Ping of Chu 楚平王) follows next — showing the courage, loyalty, uprightness, good faith, and wisdom by which Wu Zixu made himself clear. Wisdom is able to give birth to cunning, and so the chapter on the Men of Wu follows next, commending Wu's effort in rescuing Cai and its courage in attacking Jing. As for Fan Li's own conduct, in upholding what was endangered and rescuing what was toppling, nothing surpassed following the Way and according with Heaven, enriching the state and giving the people peace — and so the chapter on Ji Ni follows next. Enriching the state and giving the people peace lay in guarding oneself; being easy to seize upon as a target — and so the chapter on Requesting Grain follows next. Making the enemy's foolishness singular thereby threw their governance into disorder. Requesting grain sought their fortune and stipend, and it could surely be obtained — and so the chapter on the Nine Stratagems follows next. Following the intent of Heaven, in the end achieving harmony and closeness, one thereby comes to know the true state of affairs; laying plans within the halls of the ancestral temple, one comes to know strength and weakness; when the season arrives, an attack is certain to succeed — and so the Art of War follows next. Weapons are ill-omened instruments; if action is taken wrongly, Heaven visits calamity upon it. Only by knowing these matters above may one make use of arms. The Classic of Changes speaks of divining for a general; the Spring and Autumn Annals has no chapter on a general — for a son to plot against his father, or a minister to kill his ruler, is what Heaven and Earth cannot bear to contain. Its evil runs so deep that Yuejue ends with Chen Heng."

Someone asked: "The Classic of Changes divines for a general, yet the Spring and Autumn Annals has no chapter on a general. Now what is there to commend in the chapter on King Ping of Chu? The ruler was without the Way, and the minister bore enmity against his sovereign — why then does it follow directly after Taibo?" The answer: "It is not that King Ping is commended — it is Wu Zixu's courage that is commended. If a minister does not put down a rebel, or a son does not avenge his father, neither is a true minister nor a true son. Hence the text deems him worthy for having suffered wrong at the hands of a Way-less Chu, and for enduring hardship without dying; it commends him for having, as a mere commoner, won the multitude of an entire state to his side, joined righteousness to the avenging of his wrong, and toppled the feudal lords by it. Apart from righteousness he did nothing, and apart from righteousness he would not have died."

Question: "Wu Zixu (伍子胥) took the mother of the king of Chu as his consort, and yet died in Wu without having committed any offense. His conduct being what it was, what moral principle lies in it?"

Answer: "Confucius (孔子) himself disparaged him for it. He deemed worthy his taking of revenge, and reviled his taking the queen mother of Chu as consort. Yet the principle of the Spring and Autumn Annals is to weigh a man's merit against his fault and let the one cover the other. To deem him worthy is to honor the closeness of kin."

"What closeness had Zixu with Wu?"

"Zixu, in his extremity, sought out King Helu of Wu (吳王闔廬). Helu thought him exceedingly brave, and was about to help him take his revenge; his fame became very great. The Odes say:

He threw a peach to me;
I repaid it with a plum.

King Fuchai (夫差) was of the lowest folly and could not be changed; in the end nothing could be done with him. His words went unheeded, his plans unfollowed; Zixu saw clearly that Wu was going to perish. Yet having received Helu's deep kindness, he could not bear to leave and save only himself; he wished to make plain the merit of his remonstrance. Therefore he stayed until, before Wu's own fall, he was put to death. Even a dead man does not turn against a debt owed — how much more one who is still alive to see it? Long ago, while Guan Zhong (管仲) lived, the hegemon's enterprise flourished; when Zixu died, the hegemon's name was accomplished. The Duke of Zhou (周公) prized a single standard, and did not demand completeness in one man. As for the Outer Chapters, each has its own graded account — the Master did not speak further of it."

Question: "Then Zixu was simply not worthy after all. A worthy transforms all he passes by; yet Zixu was given the sword and made to take his own life — could he not have wished to live, and so avoided it?"

Answer: "One cannot show fine embroidery to the blind, nor speak of subtle music to the deaf. Gusou (瞽瞍) could not be moved; Shang Jun (商均) could not be transformed. Even Tang (湯) was once bound at the tower of Xia; King Wen (文王) was once imprisoned by Yin. The men of that age said Shun (舜) lacked filial piety and Yao (堯) lacked parental kindness — a sage cannot win over the lowest of fools, how much less could Zixu? When he was hard-pressed in Chu, and suffered extremity in Wu, it was only that in good faith he would not leave — what confinement was there in that? Why then did Confucius disparage him? In its account of his revenge upon Chu, the record speaks of 'Zixu, who took the queen mother of Chu as consort,' and ranks him with the Yi and Di. This disparagement of him speaks of him as a man of Wu."

Question: "What virtue did Goujian (句踐) have?"

Answer: "The virtue of a hegemon: he was a worthy ruler."

"A tradition says: 'To endanger others in order to secure oneself, the noble man will not do; to seize from others and give to himself, even Boyi (伯夷) would not have approved.' Yet Goujian prevailed by deception, and became hegemon by destroying others — how then was he worthy?"

"This was indeed the way of hegemons. The way to good fortune is thoroughly mixed — one part good, one part ill. At that time there was no Son of Heaven; whoever was strongest took precedence. Had Goujian possessed no expedient power, his state would have perished long before. Zixu, through good faith, won the people; as for Fan Li (范蠡), his skill in deception achieved the victory. Had it been the time of an enlightened king, with the realm at great peace, the feudal lords bound in kindred harmony, the Four Yi delighting in his virtue, outer peoples knocking at the frontier passes to offer tribute of precious things and bending the knee to beg vassalage — how then would Zixu have come to be hard-pressed in Chu? Would Fan Li, before long, have feigned madness? Would Goujian ever have been set to chopping fodder and tending horses? Meeting as they did an age of upheaval, they used expedient power to preserve themselves — is this not indeed worthy? To act as hegemon is not in itself worthiness; rather it was like Duke Wen of Jin's (晉文公) ability to accord with the times and follow what was fitting, adapting himself and making it right. Hence it is said: a ruined altar of the soil is easily turned to good fortune; a people in peril are easily given virtue. This is what is meant."

Question: "What sort of men were Zixu and Fan Li?"

Answer: "Zixu was brave and wise, upright and trustworthy. Fan Li was wise and clear-sighted. Both were worthy men."

Question: "Zixu died; Fan Li departed. The conduct of the two men differed, and yet both are called worthy. Why?"

Answer: "The Analects say: 'One who can put forth his strength takes his place in the ranks; one who cannot, withdraws.' This speaks only of serving one's lord according to the Way. Fan Li entered Yue with nothing but himself, and made it his purpose to bring Goujian to hegemony; when this no longer accorded with what was right, he therefore departed."

Question: "If it no longer accorded, why did he not die?"

Answer: "To depart, or to remain — both are the righteousness of serving one's lord. Righteousness did not require his death. As for Zixu's death, it was because he had received deep kindness. To still hold this against Fan Li now shows a very great want of understanding."

Question: "To die because one has received kindness — that is a good death. A minister serves his lord as a wife serves her husband. How then could Fan Li simply leave?"

Answer: "The Analects say: 'After three days without audience at court, Confucius departed.' To 'depart' (行) is to leave (去). A tradition says: 'When Confucius left Lu, it was because the sacrificial stand held no meat; when Zengzi (曾子) put away his wife, it was because the steamed goosefoot was not properly cooked.' Weizi (微子) left, and Bi Gan (比干) died, and Confucius named both of them benevolent alike. Though their conduct differed, their righteousness was the same."

Question: "Death and life, failure and success — how can these be called the same?"

Answer: "The Analects say: 'There are those who give up their lives to complete benevolence.' Zixu placed weight on his good faith; Fan Li prized his righteousness. Good faith proceeds from within; righteousness proceeds from without. Weizi's leaving grieved for the failing Way of Yin; Bi Gan's death was loyalty to the tyrant Zhou; Jizi's (箕子) flight into hiding set right his own bearings. All three were loyalty and good faith carried to their utmost — they are simply the outer and inner face of one another."

Question: "Which of the two men was the better?"

Answer: "They are to be counted as equal. Yet Zixu, though nothing bound him to it, was able to free himself from a Chu that had lost the Way, and still did not forget the old kindness done him, giving up his life for his lord: where things accorded, he could thereby achieve hegemony; where they did not accord, he departed when departure was right, and died when death was right. Fan Li, meeting an age without enlightenment, let down his hair and feigned madness; without rectitude he would not act, without a worthy lord he would not stay. At the first sign he took flight, and this did no harm to the Way. His reckonings often hit their mark, and his goods and wealth multiplied and accumulated. He worked by deception to bring about the hegemony, and when it no longer accorded, he departed. Three times he moved to escape high position, and his name became known throughout the realm. He left Yue and entered Qi, and in old age settled at Tao in the west. Zhongzi (仲子), who came originally from Chu, was wounded within and died. The conduct of these men each had its beginning and its end. Could Zixu be said to be equal to more than one man?"

Question: "Zixu attacked the palace of Chu and shot at its heir apparent, but did not kill him. Why?"

Answer: "He simply could not reach him. The heir apparent of Chu fled into the mountains of Yunmeng. Zixu's soldiers flogged the grave of King Ping (平王) of Chu; King Zhao (昭王) sent the grandee Shen Baoxu (申包胥) into Qin to beg for aid. Yufu, the fisherman's son, remonstrated with Zixu, and just as Qin's relief force arrived, Zixu led his troops back. Yue, seeing the glory he had won against a Chu without the Way, raised troops and attacked Wu; Zixu, having no other choice, went out to meet them at Zuili."

Question: "By what principle can the flogging of the grave be justified?"

Answer: "A son taking revenge, a minister putting down a traitor — done in utmost sincerity, these move Heaven itself, even where the straightening of what is crooked overshoots into excess. A nursing dog will suckle a tiger's cub, without reckoning fortune against calamity. The great Way does not punish indiscriminately; it punishes the chief wrongdoer alone. Zixu's flogging of the grave was therefore never further condemned."

As for the recounting of Wu and Yue in the tradition of Zixu, it proceeded by analogies drawn from events, so as to instruct later ages. What it recorded of good was set down in earnest sincerity; what it censured of evil was set down in earnest sincerity. From Goujian's day to the first year of Gengshi (更始), more than five hundred years have passed, and the affairs of Wu and Yue appear again, reflected in the present. Once in a hundred years a worthy is born, and yet across the ages they stand shoulder to shoulder with one another. In setting down and recording this account, its author left brief the matter of who he himself was.

He took qu (去, "to depart") for his surname; joined with yi (衣, "robe"), it was made whole. His given name held mi (米, "rice") within it, covered over above by geng (庚). Yu (禹) came on his campaign to the east, and died and was buried within these borders. He did not declare himself outright, but relied on likeness to make himself known; he set down his refined thought and laid bare his own plainness, summarizing by likeness of events, to wait upon and inform those who came after.

Once the composition and its wording were fixed, word of it came of itself from "a worthy of the state." This worthy of the state took […] for his surname, crowned above with tian (天, "heaven"). He bore the same given name as Qu Yuan (屈原), chancellor of Chu — clear in his understanding of past and present, his virtue the equal of Yan Yuan's (顏淵). In his own time none could match him; he hid himself away and made his own place. When his years reached to shen and you, he held to the Way until the end. Neither friendship nor office was extended to him — it was like the Master's encounter with the unicorn. Beholding his intent, and sighing over his writing — alas, how sorrowful!

"Warming the old to know the new," this work recounts and sets forth the story of Zixu, to instruct the present age and those yet to come. Ranging over the generations and surveying them broadly, those who discuss it cannot grasp it; none can fathom it. It is like how the Spring and Autumn Annals sharpened its essence upon Yao and Shun, and bent its attention upon the culture of Zhou; this work too matches itself to Heaven and Earth, and stands beside the Five Classics; its virtue rivals sun and moon, its wisdom compares to yin and yang. As the Ode "Cutting an Axe Handle" (伐柯) takes the pattern in one's own hand to illustrate others, so "the young are to be held in awe" — for this does not lie in years.

He took […] for his surname: this pertains to the Way of the ten thousand affairs. Crowned with tian: his virtue was lofty and bright. Sharing a given name with Qu Yuan: their intents answered one another. Once in a hundred years a worthy: a worthy is born again. Clear in past and present: his knowledge was vast. His virtue compared to Yan Yuan's: it cannot be measured. His own time could not employ him — the lock, and […], and its bolt, all finely made — this was his own deep sincerity. Like the Master obtaining the unicorn: Qiu's (丘) Way had reached its end. The surname holds qu, "to depart": he could not be accommodated by his age. Joined with the robe, it was made whole: a worthy man, clothed in office, can make his worth manifest. The given name holds mi, "rice": rice, the grain, is the treasure among the Eight Governances. Covered over with geng: weapons are brought to an end by it. Alas, how sorrowful — none was willing to stand with him! Qu Yuan was set beyond the border, banished to southern Chu, and drowned himself in the waters of the Xiang — this was but what a ladle's measure could hold.

Colophon

This translation was prepared for the Chinese shelf of the Good Works Library and made independently from the classical Chinese text printed in full below. Where the source itself marks a passage as dialogue, it is rendered as bolded Question and Answer exchanges; the narrative chapters are rendered as continuous prose with direct speech. A single unencodable character in the source, marked ▢, is kept in the Source Text section and rendered [...] in the translation, at the one point it occurs, in the closing postface.

A complete published English translation of the Yuejue Shu already exists: Olivia Milburn, The Glory of Yue: An Annotated Translation of the Yuejue shu (2010). It is named here as a control in existence only; it was not fetched or consulted, and no claim of firstness is made for this translation, which was derived directly from the Chinese characters of the source.

A note on names and terms. Chu is repeatedly called Jing (荊) in the older narrative layers of this text, kept distinct here from Chu (楚) as the source itself alternates the two; Wu Zixu appears under several names in the source — Zixu, Shen Xu — and this translation keeps whichever the source uses at each point. A small number of figures and readings in the closing chapters are genuinely obscure in the source itself — among them a fisherman's son named Yufu and a figure called Zhongzi tentatively identified with Wen Zhong — and are flagged as uncertain rather than silently resolved.

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

🌲

Source Text: 越絕書

Classical Chinese text in the Chinese Wikisource transcription. Presented complete for reference, study, and verification alongside the English translation above.

卷一

越絕外傳本事第一

問曰：「何謂越絕？」「越者，國之氏也。」「何以言之？」「按《春秋》序齊魯，皆以國為氏姓，是以明之。絕者，絕也。謂句踐時也。當是之時，齊將伐魯，孔子耻之，故子貢說齊以安魯。子貢一出，亂齊，破吳，興晉，彊越。其後賢者辯士，見夫子作《春秋》而畧吳越，又見子貢與聖人相去不遠，脣之與齒，表之與裏，葢要其意，覽史記而述其事也。」

問曰：「何不稱越經書記，而言絕乎？」曰：「不也。絕者，絕也。句踐之時，天子微弱，諸侯皆叛。於是句踐抑彊扶弱，絕惡反之於善，取舍以道，沛歸於宋，浮陵以付楚，臨沂、開陽復之於魯。中國侵伐，因斯衰止。以其誠在於內，威發於外，越專其功，故曰越絕。故作此者，貴其內能自約，外能絕人也。賢者所述，不可斷絕，故不為記明矣。」

問曰：「桓公九合諸侯，一匡天下，任用賢者，誅服彊楚，何不言齊絕乎？」曰：「桓公，中國。兵彊霸世之後，威凌諸侯，服彊楚，此正宜耳。夫越王句踐，東垂海濱，夷狄文身，躬而自苦，任用賢臣，轉死為生，以敗為成。越伐彊吳，尊事周室，行霸琅邪，躬自省約，率道諸侯，貴其始微，終能以霸，故與越專其功而有之也。」

問曰：「然越專其功而有之，何不第一，而卒本吳太伯為？」曰：「小越而大吳。」「小越大吳柰何？」曰：「吳有子胥之教，霸世甚久。北陵齊、楚，諸侯莫敢叛者，乘薛、許、邾、婁、呂旁轂趨走，越王句踐屬芻莝養馬，諸侯從之，若果中之李。反邦七年，焦思苦身，克己自責，任用賢人。越伐彊吳，行霸諸侯，故不使越第一者，欲以貶大吳，顯弱越之功也。」

問曰：「吳亾而越興，在天與？在人乎？」「皆人也。夫差失道，越亦賢矣。濕易雨，饑易助。」曰：「何以知獨在人乎？」「子貢與夫子坐，告夫子曰：『太宰死。』夫子曰：『不死也。』如是者再。子貢再拜而問：『何以知之？』夫子曰：『天生宰嚭者，欲以亾吳。吳今未亾，宰何病乎？』後人來言不死。聖人不妄言，是以明知越霸矣。」「何以言之？」曰：「種見蠡之時，相與謀道：『東南有霸兆，不如往仕。』相要東游，入越而止。賢者不妄言，以是知之焉。」

問曰：「越絕誰所作？」「吳越賢者所作也。當此之時，見夫子刪書作《春秋》，定王制，賢者嗟歎，決意覽史記，成就其事。」

問曰：「作事欲以自著，今但言賢者，不言姓字何？」曰：「是人有大雅之才，直道一國之事，不見姓名，小之辭也。或以為子貢所作，當挾四方，不當獨在吳越。其在吳越，亦有因矣。此時子貢為魯使，或至齊，或至吳。其後道事以吳越為喻，國人承述，故直在吳越也。當是之時，有聖人教授六藝，刪定《五經》，七十二子，養徒三千，講習學問魯之闕門。越絕，小藝之文，固不能布於四方，焉有誦述先聖賢者，所作未足自稱，載列姓名，直斥以身者也？一說葢是子胥所作也。夫人情，泰而不作，窮則怨恨，怨恨則作，猶詩人失職怨恨，憂嗟作詩也。子胥懷忠，不忍君沈惑於讒，社稷之傾。絕命危邦，不顧長生，切切爭諫，終不見聽。憂至患致，怨恨作文。不侵不差，抽引本末。明己無過，終不遺力。誠能極智，不足以身當之，嫌於求譽，是以不著姓名，直斥以身者也。後人述而說之，乃稍成中外篇焉。」

問曰：「或經或傳，或內或外，何謂？」曰：「經者，論其事。傳者，道其意。外者，非一人所作，頗相覆載。或非其事，引類以託意。說之者見夫子刪《詩》、《書》，就經易，亦知小藝之復重。又各辯士所述，不可斷絕。小道不通，偏有所期。明說者不專，故刪定復重，以為中外篇。」〔一作「焉」。〕

越絕荊平王內傳第二

昔者，荊平王有臣伍子奢。奢得罪於王，且殺之，其二子出走，伍子尚奔吳，伍子胥奔鄭。王召奢而問之，曰：「若召子，孰來也？」子奢對曰：「王問臣，對而畏死，不對不知子之心者。尚為人也，仁且智，來之必入；胥為人也，勇且智，來必不入。胥且奔吳邦，君王必早閉而晏開，胥將使邊境有大憂。」

於是王即使使者召子尚於吳，曰：「子父有罪，子入，則免之，不入，則殺之。」子胥聞之，使人告子尚於吳：「吾聞荊平王召子，子必毋入。胥聞之，入者窮，出者報仇。入者皆死，是不智也。死而不報父之讐，是非勇也。」子尚對曰：「入則免父之死，不入則不仁。愛身之死，絕父之望，賢士不為也。意不同，謀不合，子其居，尚請入。」

荊平王復使使者召子胥於鄭，曰：「子入，則免父死，不入，則殺之。」子胥介冑彀弓，出見使者，謝曰：「介冑之士，固不拜矣。〔一作「也」。〕請有道於使者：王以奢為無罪，赦而蓄之，其子又何適乎？」使者還報荊平王，王知子胥不入也，殺子奢，并殺子尚。

子胥聞之，即徔橫嶺上大山，北望齊晉，謂其舍人曰：「去，此邦堂堂，被山帶河，其民重移。」〔一作「侈」。〕於是乃南奔吳。至江上，見漁者，曰：「來，渡我。」漁者知其非常人也，欲往渡之，恐人知之，歌而往過之，曰：「日昭昭，侵以施，與子期甫蘆之碕。」子胥即從漁者之蘆碕。日入，漁者復歌往，曰：「心中目施，子可渡河，何為不出？」船到即載，入船而伏。半江，而仰謂漁者曰：「子之姓為誰？還，得報子之厚德。」漁者曰：「縱荊邦之賊者，我也，報荊邦之仇者，子也。兩而不仁，何相問姓名為？」子胥即解其劍，以與漁者，曰：「吾先人之劍，直百金，請以與子也。」漁者曰：「吾聞荊平王有令曰：『得伍子胥者，購之千金。』今吾不欲得荊平王之千金，何以百金之劍為？」漁者渡于于斧之津，乃發其簞飯，清其壺漿而食，曰：「亟食而去，毋令追者及子也。」子胥曰：「諾。」子胥食已而去，顧謂漁者曰：「掩爾壺漿，無令之露。」漁者曰：「諾。」子胥行，即覆船，挾匕首自刎而死江水之中，明無洩也。

子胥遂行。至溧陽界中，見一女子擊絮於瀨水之中，子胥曰：「豈可得託食乎？」女子曰：「諾。」即發簞飯，清其壺漿而食之。子胥食已而去，謂女子曰：「掩爾壺漿，毋令之露。」女子曰：「諾。」子胥行五步，還顧女子，自縱於瀨水之中而死。

子胥遂行。至吳。徒跣被髮，乞於吳市。三日，市正疑之，而道於闔廬曰：「中人有非常人，徒跣被髮，乞於吳市三日矣。」闔廬曰：「吾聞荊平王殺其臣伍子奢而非其罪，其子子胥勇且智，彼必經諸侯之邦可以報其父仇者。」王者使召子胥。入，吳王下階迎而唁，數之曰：「吾知子非恒人也，何素窮如此？」子胥跪而垂泣曰：「胥父無罪而平王殺之，而并其子尚。子胥遯逃出走，唯大王可以歸骸骨者，惟大王哀之。」吳王曰：「諾。」上殿與語，三日三夜，語無復者。王乃號令邦中：「無貴賤長少，有不聽子胥之教者，猶不聽寡人也，罪至死，不赦。」

子胥居吳三年，大得吳眾。闔廬將為之報仇，子胥曰：「不可。臣聞諸侯不為匹夫興師。」於是止。其後荊將伐蔡，子胥言之闔廬，即使子胥救蔡而伐荊。十五戰，十五勝。荊平王已死，子胥將卒六千，操鞭捶笞平王之墓而數之曰：「昔者吾先人無罪而子殺之，今此報子也。」〔一作「之」。〕

後子昭王、臣司馬子其、令尹子西歸，相與計謀：「子胥不死，又不入荊，邦猶未得安，為之柰何？莫若求之而與之同邦乎？」昭王乃使使者報子胥於吳，曰：「昔者吾先人殺子之父，而非其罪也。寡人尚少，未有所識也。今子大夫報寡人也特甚，然寡人亦不敢怨子。今子大夫何不來歸子故墳墓丘冢為？我邦雖小，與子同有之，民雖少，與子同使之。」子胥曰：「以此為名，名即章，以此為利，利即重矣。前為父報仇，後求其利，賢者不為也。父已死，子食其祿，非父之義也。」使者遂還，乃報荊昭王曰：「子胥不入荊邦，明矣。」

卷二

越絕外傳記吳地傳第三

昔者，吳之先君太伯，周之世，武王封太伯於吳，到夫差，計二十六世，且千歲。闔廬之時，大霸，築吳越城。城中有小城二。徙治胥山。後二世而至夫差，立二十三年，越王句踐滅之。

闔廬宮，在高平里。

射臺二，一在華池昌里，一在安陽里。

南城宮，在長樂里，東到春申君府。秋冬治城中，春夏治姑胥之臺。旦食於紐山，晝遊於胥母，射於軀陂，馳於遊臺，興〔一作「與」。〕樂。

越走犬長洲。吳王大霸，楚昭王、孔子時也。吳大城，周四十七里二百一十步二尺。陸門八，其二有樓。水門八。南面十里四十二步五尺，西面七里百一十二步三尺，北面八里二百二十六步三尺，東面十一里七十九步一尺。闔廬所造也。吳郭周六十八里六十步。

吳小城，周十二里。其下廣二丈七尺，高四丈七尺。門三，皆有樓，其二增水門二，其一有樓，一增柴路。

東宮周一里二百七十步。路西宮在長秋，周一里二十六步。秦始皇帝十一年，守宮者照燕失火，燒之。

伍子胥城，周九里二百七十步。小城東西從武里，面從小城北。邑中徑從閶門到婁門，九里七十二步，陸道廣二十三步，平門到蛇門，十里七十五步，陸道廣三十三步。水道廣二十八步。

吳古故陸道，出胥門，奏出土山，度灌邑，奏高頸，過猶山，奏太湖，隨北顧以西，度陽下溪，過歷山陽、龍尾西大決，通安湖。

吳古故水道，出平門，上郭池，入瀆，出巢湖，上歷地，過梅亭，入楊湖，出漁浦，入大江，奏廣陵。

吳古故從由拳辟塞，度會夷，奏山陰。辟塞者，吳備候塞也。居東城者，闔廬所遊城也，去縣二十里。

柴碎亭到語兒就李，吳侵以為戰地。

百尺瀆，奏江，吳以達糧。

千里廬虛者，闔廬以鑄干將劍。歐冶僮女三百人。去縣二里，南達江。

閶門外高頸山東桓石人，古者名「石公」，去縣二十里。

閶門外郭中冢者，闔廬冰室也。

闔廬冢，在閶門外，名虎丘。下池廣六十步，水深丈五尺。銅槨三重。墳池六尺。玉鳧之流，扁諸之劍三千，方圓之口三千。時耗、魚腸之劍在焉。千萬人築治之。取土臨湖口。葬三日而白虎居上，故號為虎丘。

虎丘北莫格冢，古賢者避世冢，去縣二十里。

被奏冢，鄧大冢是也，去縣四十里。

闔廬子女冢，在閶門外道北。下方池廣四十八步，水深二丈五尺。池廣六十步，水深丈五寸。隧出廟路以南，通姑胥門。并周六里。舞鶴吳市，殺生以送死。

餘杭城者，襄王時神女所葬也。神多靈。

巫門外麋湖西城，越宋王城也。時與搖城王周宋君戰於語招，殺周宋君。毋頭騎歸，至武里死亾，葬武里南城。午日死也。

巫門外冢者，闔廬冰室也。

巫門外大冢，吳王客齊孫武冢也，去縣十里。善為兵法。

地門外塘波洋中世子塘者，故曰王世子造以為田。塘去縣二十五里。

洋中塘，去縣二十六里。

蛇門外大丘，吳王不審名冢也，去縣十五里。

築塘北山者，吳王不審名冢也，去縣二十里。

近門外欐溪櫝中連鄉大丘者，吳故神巫所葬也，去縣十五里。

婁門外馬亭溪上復城者，故越王餘復君所治也，去縣八十里。是時烈王歸於越，所載襄王之後，不可繼述。其事書之馬亭溪。

婁門外鴻城者，故越王城也，去縣百五十里。

婁門外雞陂墟，故吳王所畜雞處，使李保養之，去縣二十里。

胥門外有九曲路，闔廬造以游姑胥之臺，以望太湖中，闚百姓。去縣三十里。

齊門，闔廬伐齊，大克，取齊王女為質子，為造齊門，置於水海虛。其臺在車道左、水海右。去縣七十里。齊女思其國死，葬虞西山。

吳北野禺櫟東所舍大疁者，吳王田也，去縣八十里。

吳西野鹿陂者，吳王田也。今分為耦瀆。

胥卑虛，去縣二十里。

吳北野胥主疁者，吳王女胥主田也，去縣八十里。

麋湖城者，闔廬所置麋也，去縣五十里。

欐溪城者，闔廬所置船宮也。闔廬所造。

婁門外力士者，闔廬所造，以備外越。

巫欐城者，闔廬所置諸侯遠客離城也，去縣十五里。

由鍾窮隆山者，古赤松子所取赤石脂也，去縣二十里。子胥死，民思祭之。

莋碓山，故為鶴阜山，禹遊天下，引湖中柯山置之鶴阜，更名莋碓。

放山者，在莋碓山南。以取長之〔一作「人」。〕莋碓山下，故有鄉名莋邑。吳王惡其名，內郭中，名通陵鄉。

莋碓山南有大石，古者名為「墜星」，去縣二十里。

撫侯山者，故闔廬治以諸侯冢次，去縣二十里。

吳東徐亭東西南北通溪者，越荊王所置，與麋湖相通也。

馬安溪上干城者，越干王之城也，去縣七十里。

巫門外冤山大冢，故越王王史冢也，去縣二十里。

搖城者，吳王子居焉，後越搖王居之。稻田三百頃，在邑東南，肥饒，水絕。去縣五十里。

胥女大冢，吳王不審名冢也，去縣四十五里。

蒲姑大冢，吳王不審名冢也，去縣三十里。

石城者，吳王闔廬所置美人離城也，去縣七十里。

通江南陵，搖越所鑿，以伐上舍君。去縣五十里。

婁東十里坑者，古名長人坑，從海上來。去縣十里。

海鹽縣，始為武原鄉。

婁北武城，闔廬所以候外越也，去縣三十里。今為鄉也。

宿甲者，吳宿兵候外越也，去縣百里，其東大冢，搖王冢也。

烏程、餘杭、黝、歙、無湖、石城縣以南，皆故大越徙民也。秦始皇帝刻石徙之。

烏傷縣常山，古人所採藥也，高且神。

齊鄉，周十里二百一十步，其城六里三十步，牆高丈二尺，百七十步，竹格門三，其二有屋。

虞山者，巫咸所出也。虞故神出奇怪。去縣百五里。

母陵道，陽朔三年太守周君造陵道語昭。郭周十里百一十步，牆高丈二尺。陵門四，皆有屋。水門二。

無錫城，周二里十九步，高二丈七尺，門一樓四。其郭周十一里百二十八步，牆一丈七尺，門皆有屋。

無錫歷山，春申君時盛祠以牛，立無錫塘。去吳百二十里。

無錫湖者，春申君治以為陂，鑿語昭瀆以東到大田。田名胥卑。鑿胥卑下以南注大湖，以寫西野。去縣三十五里。

無錫西龍尾陵道者，春申君初封吳所造也。屬於無錫縣。以奏吳北野胥主疁。

曲阿，故為雲陽縣。

毗陵，故為延陵，吳季子所居。

毗陵縣南城，故古淹君地也。東南大冢，淹君子女冢也。去縣十八里。吳所葬。

毗陵上湖中冢者，延陵季子冢也，去縣七十里。上湖通上洲。季子冢古名延陵墟。

蒸山南面夏駕大冢者，越王不審名冢，去縣三十五里。

秦餘杭山者，越王棲吳夫差山也，去縣五十里。山有湖水，近太湖。

夫差冢，在猶亭西卑猶位。越王候干戈人一累土以葬之。近太湖七里。

三臺者，太宰嚭、逢同妻子死所在也，去縣十七里。

太湖，周三萬六千頃。其千頃，烏程也。去縣五十里。

無錫湖，周萬五千頃。其一千三頃，毗陵上湖也。去縣五十里。一名射貴湖。

尸湖，周二千二百頃，去縣百七十里。

小湖，周千三百二十頃，去縣百里。

耆湖，周六萬五千頃，去縣百二十里。

乘湖，周五百頃，去縣五里。

猶湖，周三百二十頃，去縣十七里。

語昭湖，周二百八十頃，去縣五十里。

作湖，周百八十頃，聚魚多物，去縣五十五里。

昆湖，周七十六頃一畝，去縣一百七十五里。一名隱湖。

湖王湖，當問之。

丹湖，當問之。

吳古故祠江漢於棠浦東，江南為方牆，以利朝夕水。古太伯君吳，到闔廬時絕。

胥女南小蜀山，春申君客衛公子冢也，去縣三十五里。

白石山，故為胥女山，春申君初封吳，過，更名為白石。去縣四十里。

今太守舍者，春申君所造，後殿屋以為桃夏宮。

今宮者，春申君子假君宮也。前殿屋蓋地東西十七丈五尺，南北十五丈七尺。堂高四丈，十霤高丈八尺。殿屋蓋地東西十五丈，南北十丈二尺七寸。戶霤高丈二尺。庫東鄉屋南北四十丈八尺，上下戶各二。南鄉屋東西六十四丈四尺，上戶四，下戶三。西鄉屋南北四十二丈九尺，上戶三，下戶二。凡百四十九丈一尺。檐高五丈二尺。霤高二丈九尺。 周一里二百四十一步。春申君所造。

吳兩倉，春申君所造。西倉名曰均輸，東倉周一里八步。後燒。更始五年，太守李君治東倉為屬縣屋，不成。

吳市者，春申君所造，闕兩城以為市。在湖里。

吳諸里大閈，春申君所造。

吳獄庭，周三里，春申君時造。

土山者，春申君時治以為貴人冢次，去縣十六里。

楚門，春申君所造。楚人從之，故為楚門。

路丘大冢，春申君客冢。不立，以道終之。去縣十里。

春申君，楚考烈王相也。烈王死，幽王立，封春申君於吳。三年，幽王徵春申為楚令尹，春申君自使其子為假君治吳。十一年，幽王徵假君與春申君，并殺之。二君治吳凡十四年。後十六年，秦始皇并楚，百越叛去，更名大越為山陰也。春申君姓黃，名歇。

巫門外罘罳者，春申君去吳，假君所思處也。去縣二十三里。

壽春東鳧陵亢者，古諸侯王所葬也。楚威王與越王無疆並。威王後烈王，子幽王，後懷王也。 懷王子頃襄王也，秦始皇滅之。秦始皇造道陵南，可通陵道，到由拳塞，同起馬塘，湛以為陂，治陵水道到錢唐，越地，通浙江。秦始皇發會稽適戍卒，治通陵高以南陵道，縣相屬。

秦始皇帝三十七年，壞諸侯郡縣城。

太守府大殿者，秦始皇刻石所起也。到更始元年，太守許時燒。六年十二月乙卯鑿官池，東西十五丈七尺，南北三十丈。

漢高帝封有功，劉賈為荊王，并有吳。賈築吳市西城，名曰定錯城，屬小城，北到平門，丁將軍築治之。十一年，淮南王反，殺劉賈。後十年，高皇帝更封兄子濞為吳王，治廣陵，并有吳。立二十一年，東渡之吳，十日還去。立四十二年，反。西到陳留縣，還奔丹陽，從東歐。越王弟夷烏將軍殺濞。東歐王為彭澤王，夷烏將軍今為平都王。濞父字為仲。

匠門外信士里東廣平地者，吳王濞時宗廟也。太公、高祖在西，孝文在東。去縣五里。永光四年，孝元帝時，貢大夫請罷之。

桑里東今舍西者，故吳所畜牛、羊、豕、雞也，名為牛宮。今以為園。

漢文帝前九年，會稽并故鄣郡。太守治故鄣，都尉治山陰。前十六年，太守治吳郡，都尉治錢唐。

漢孝景帝五年五月，會稽屬漢。屬漢者，始并事也。漢孝武帝元封元年，陽都侯歸義，置由鍾。由鍾初立，去縣五十里。

漢孝武元封二年，故鄣以為丹陽郡。

天漢五年四月，錢唐浙江岑石不見，到七年，岑石復見。

越王句踐徙瑯邪，凡二百四十年，楚考烈王并越於瑯邪。後四十餘年，秦并楚。復四十年，漢并秦。到今二百四十二年。句踐徙瑯邪到建武二十八年，凡五百六十七年。

卷三

越絕吳內傳第四

吳何以稱人乎？夷狄之也。憂中邦奈何乎？伍子胥父誅於楚，子胥挾弓，身干闔廬。闔廬曰：「士之甚，勇之甚。」將為之報仇。子胥曰：「不可，諸侯不為匹夫報仇。臣聞事君猶事父也，虧君之行，報父之仇，不可。」於是止。

蔡昭公南朝楚，被羔裘，囊瓦求之，昭公不與。即拘昭公南郢，三年然後歸之。昭公去，至河，用事曰：「天下誰能伐楚乎？寡人願為前列！」 楚聞之，使囊瓦興師伐蔡。昭公聞子胥在吳，請救蔡。子胥於是報闔廬曰：「蔡公南朝，被羔裘，囊瓦求之，蔡公不與，拘蔡公三年，然後歸之。蔡公至河，曰：『天下誰能伐楚者乎？寡人願為前列。』楚聞之，使囊瓦興師伐蔡。蔡非有罪，楚為無道。君若有憂中國之事意者，時可矣。」闔廬於是使子胥興師，救蔡而伐楚。楚王已死，子胥將卒六千人，操鞭笞平王之墳，曰：「昔者吾先君無罪，而子殺之，今此以報子也！」君舍君室，大夫舍大夫室，蓋有妻楚王母者。

囊瓦者何？楚之相也。郢者何？楚王治處也。吳師何以稱人？吳者，夷狄也，而救中邦，稱人，賤之也。

越王句踐欲伐吳王闔廬，范蠡諫曰：「不可。臣聞之，天貴持盈，持盈者，言不失陰陽、日月、星辰之綱紀。地貴定傾，定傾者，言地之長生，丘陵平均，無不得宜。故曰地貴定傾。人貴節事，節事者，言王者已下，公卿大夫，當調陰陽，和順天下。事來應之，物來知之，天下莫不盡其忠信，從其政教，謂之節事。節事者，至事之要也。天道盈而不溢，盛而不驕者，言天生萬物，以養天下。蠉飛蠕動，各得其性。春生夏長，秋收冬藏，不失其常。故曰天道盈而不溢，盛而不驕者也。地道施而不德，勞而不矜其功者也，言地生長五穀，持養萬物，功盈德博，是所施而不德，勞而不矜其功者矣。言天地之施，大而不有功者也。人道不逆四時者，言王者以下，至於庶人，皆當和陰陽四時之變，順之者有福，逆之者有殃。故曰人道不逆四時之謂也。 因惛視動者，言存亡吉凶之應，善惡之敘，必有漸也。天道未作，不先為客者。」

范蠡值吳伍子胥教化，天下從之，未有死亡之失，故以天道未作，不先為客。言客者，去其國，入人國。地兆未發，不先動眾，言王者以下，至於庶人，非暮春中夏之時，不可以種五穀、興土利，國家不見死亡之失，不可伐也。故地兆未發，不先動眾，此之謂也。

吳人敗於就李，吳之戰地。敗者，言越之伐吳，未戰，吳闔廬卒，敗而去也。卒者，闔廬死也。天子稱崩，諸侯稱薨，大夫稱卒，士稱不祿。闔廬，諸侯也，不稱薨而稱卒者，何也？當此之時，上無明天子，下無賢方伯，諸侯力政，疆者為君。南夷與北狄交爭，中國不絕如線矣。臣弒君，子弒父，天下莫能禁止。於是孔子作春秋，方據魯以王。故諸侯死皆稱卒，不稱薨，避魯之謚也。

晉公子重耳之時，天子微弱，諸侯力政，疆者為君。文公為所侵暴，失邦，奔於翟。三月得反國政，敬賢明法，率諸侯朝天子，於是諸侯皆從，天子乃尊。此所謂晉公子重耳反國定天下。

齊公子小白，亦反齊國而匡天下者。齊大夫無知，弒其君諸兒。其子二人出奔。公子糾奔魯。魯者，公子糾母之邦。小白奔莒，莒者，小白母之邦也。齊大臣鮑叔牙為報仇，殺無知，故興師之魯， 聘公子糾以為君。魯莊公不與。莊公，魯君也，曰：「使齊以國事魯，我與汝君。不以國事魯，我不與汝君。」於是鮑叔牙還師之莒，取小白，立為齊君。小白反國，用管仲，九合諸侯，一匡天下，故為桓公。此之謂也。

　堯有不慈之名。堯太子丹朱倨驕，懷禽獸之心，堯知不可用，退丹朱而以天下傳舜。此之謂堯有不慈之名。

　舜有不孝之行。舜親父假母，母常殺舜。舜去，耕歷山。三年大熟，身自外養，父母皆饑。舜父頑，母嚚，兄狂，弟敖。舜求為變心易志。舜為瞽瞍子也，瞽瞍欲殺舜，未嘗可得。呼而使之，未嘗不在側。此舜有不孝之行。舜用其仇而王天下者，言舜父瞽瞍，用其後妻，常欲殺舜，舜不為失孝行，天下稱之。堯聞其賢，遂以天下傳之。此為王天下。仇者，舜後母也。

桓公召其賊而霸諸侯者，管仲臣於桓公兄公子糾，糾與桓爭國，管仲張弓射桓公，中其帶鉤，桓公受之，赦其大罪，立為齊相。天下莫不向服慕義。是謂召其賊霸諸侯也。

夏啟獻犧於益。啟者，禹之子。益與禹臣於舜，舜傳之禹，薦益而封之百里。禹崩，啟立，曉知王事，達於君臣之義。益死之後，啟歲善犧牲以祠之。經曰：「夏啟善犧於益。」此之謂也。

湯獻牛荊之伯。之伯者，荊州之君也。湯行仁義，敬鬼神，天下皆一心歸之。當是時，荊伯未從也，湯於是乃飾犧牛以事。荊伯乃媿然曰：「失事聖人禮。」乃委其誠心。此謂湯獻牛荊之伯也。

越王句踐反國六年，皆得士民之眾，而欲伐吳。於是乃使之維甲。維甲者，治甲系斷。修內矛赤雞稽繇者也，越人謂「人鎩」也。方舟航買儀塵者， 越人往如江也。治須慮者，越人謂船為「須慮」。亟怒紛紛者，怒貌也，怒至。士擊高文者，躍勇士也。習之於夷。夷，海也。宿之於萊。萊，野也。致之於單。單者，堵也。

舜之時，鯀不從令。堯遭帝嚳之後亂，洪水滔天，堯使鯀治之，九年弗能治。堯七十年而得舜，舜明知人情，審於地形，知鯀不能治，數諫不去，堯殛之羽山。此之謂舜之時，鯀不從令也。

殷湯遭夏桀無道，殘賊天下，於是湯用伊尹，行至聖之心。見桀無道虐行，故伐夏放桀，而王道興躍。革亂補弊，移風易俗，改制作新，海內畢貢，天下承風。湯以文聖，此之謂也。

文王以務爭者，紂為天下，殘賊奢佚，不顧邦政。文王百里，見紂無道，誅殺無刑，賞賜不當，文王以聖事紂，天下皆盡誠知其賢聖，從之。此謂文王以務爭也。紂以惡刑爭，文 王行至聖，以仁義爭，此之謂也。

武王以禮信。文王死九年，天下八百諸侯，皆一旦會於孟津之上。不言同辭，不呼自來，盡知武王忠信，欲從武王，與之伐紂。當是時，比干、箕子、微子尚在，武王賢之，未敢伐也，還諸侯。歸二年，紂賊比干，囚箕子，微子去之。刳妊婦，殘朝涉。武王見賢臣已亡，乃朝天下，興師伐紂，殺之。武王未下車，封比干之墓，發太倉之粟，以贍天下，封微子於宋。此武王以禮信也。

周公以盛德。武王封周公，使傅相成王。成王少，周公臣事之。當是之時，賞賜不加於無功，刑罰不加於無罪。天下家給人足，禾麥茂美。使人以時，說之以禮。上順天地，澤及夷狄。於是管叔、蔡叔不知周公而讒之成王。周公乃辭位，出，巡狩於邊一年。天暴風雨，日夜不休，五穀不生，樹木盡偃。成王大恐，乃發金縢之櫃，察周公之冊，知周公有盛德。王乃夜迎周公，流涕而行。周公反國，天應之福。五穀皆生，樹木皆起，天下皆實。此周公之盛德也。

卷四

越絕計倪內經第五

昔者，越王句踐既得反國，欲陰謀吳。乃召計倪而問焉，曰：「吾欲伐吳，恐弗能取。山林幽冥，不知利害所在。西則迫江，東則薄海，水屬蒼天，下不知所止。交錯相過，波濤濬流，沈而復起，因復相還。浩浩之水，朝夕既有時，動作若驚駭，聲音若雷霆。波濤援而起，船失不能救，未知命之所維。念樓船之苦，涕泣不可止。非不欲為也，時返不知所在，謀不成而息，恐為天下咎。以敵攻敵，未知誰負。大邦既已備，小邑既已保， 五穀既已收。野無積庾，廩糧則不屬，無所安取？恐津梁之不通，勞軍紆吾糧道。吾聞先生明於時交，察於道理，恐動而無功，故問其道。」計倪對曰：「是固不可。興師者必先蓄積食、錢、布、帛。不先蓄積，士卒數饑。饑則易傷，重遲不可戰。 戰則耳目不聰明，耳不能聽，視不能見，什部之不能使，退之不能解，進之不能行。饑饉不可以動，神氣去而萬里。伏弩而乳，郅頭而皇皇。疆弩不彀，發不能當。旁軍見弱，走之如犬逐羊。靡從部分，伏地而死，前頓後僵。與人同時而戰，獨受天之殃。未必天之罪也，亦在其將。王興師以年數，恐一旦而亡。失邦無明，筋骨為野。」越王曰：「善。請問其方。吾聞先生明於治歲，萬物盡長。欲聞其治術，可以為教常。子明以告我，寡人弗敢忘。」

計倪對曰：「人之生無幾，必先憂積蓄，以備妖祥。凡人生或老或弱，或疆或怯，不早備生，不能相葬。王其審之。必先省賦斂，勸農桑。饑饉在問，或水或塘。因熟積以備四方。師出無時，未知所當。應變而動，隨物常羊。卒然有師，彼日以弱，我日以疆。得世之和，擅世之陽，王無忽忘。慎無如會稽之饑，不可再更。王其審之。嘗言息貨，王不聽，臣故退而不言，處於吳、楚、越之間，以魚三邦之利，乃知天下之易反也。臣聞君自耕，夫人自織，此竭於庸力，而不斷時與智也。時斷則循，智斷則備。知此二者，形於體萬物之情，短長逆順，可觀而已。臣聞炎帝有天下，以傳黃帝。黃帝於是上事天，下治地。故少昊治西方，蚩尤佐之，使主金。玄冥治北方，白辨佐之，使主水。太皞治東方，袁何佐之，使主木。祝融治南方，僕程佐之，使主火。后土治中央，后稷佐之，使主土。並有五方，以為綱紀。是以易地而輔，萬物之常。王審用臣之議，大則可以王，小則可以霸，於何有哉？」

越王曰：「請問其要。」計倪對曰：「太陰三歲處金則穰，三歲處水則毀，三歲處木則康，三歲處火則旱。故散有時積，糴有時領，則決萬物不過三歲而發矣。以智論之，以決斷之，以道佐之。斷長續短，一歲再倍，其次一倍，其次而反。水則資車，旱則資舟，物之理也。天下六歲一穰，六歲一康，凡十二歲一饑，是以民相離也。故聖人早知天地之反，為之預備。故湯之時，比七年旱而民不饑，禹之時，比九年水而民不流。其主能通習源流，以任賢使能，則轉轂乎千里外，貨可來也。不習，則百里之內，不可致也。人主所求，其價十倍，其所擇者，則無價矣。夫人主利源流，非必身為之也。視民所不足，及其有餘，為之命以利之，而來諸侯。守法度，任賢使能，償其成事，傳其驗而已。如此，則邦富兵強而不衰矣。群臣無空恭之禮、淫佚之行，務有於道術。不習源流，又不任賢使能，諫者則誅，則邦貧兵弱。刑繁，則群臣多空恭之禮、淫佚之行矣。夫諛者反有德，忠者反有刑，去刑就德，人之情也，邦貧兵弱致亂，雖有聖臣，亦不諫也，務在諛主而已矣。今夫萬民有明父母，亦如邦有明主。父母利源流，明其法術，以任賢子，徼成其事而已，則家富而不衰矣。不能利源流，又不任賢子，賢子有諫者憎之，如此者，不習於道術也。愈信其意而行其言，後雖有敗，不自過也。夫父子之為親也，非得不諫。諫而不聽，家貧致亂，雖有聖子，亦不治也，務在於諛之而已。父子不和，兄弟不調，雖欲富也，必貧而日衰。」

越王曰：「善。子何年少，於物之長也？」計倪對曰：「人固不同。慧種生聖，癡種生狂。桂實生桂，桐實生桐。先生者未必能知，後生者未必不能明。是故聖主置臣不以少長，有道者進，無道者退。愚者日以退，聖者日以長，人主無私，賞者有功。」

越王曰：「善。論事若是，其審也。物有妖祥乎？」計倪對曰：「有。陰陽萬物，各有紀綱。日月、星辰、刑德，變為吉凶，金木水火土更勝，月朔更建，莫主其常。順之有德，逆之有殃。是故聖人能明其刑而處其鄉，從其德而避其衡。凡舉百事，必順天地四時，參以陰陽。用之不審，舉事有殃。人生不如臥之頃也，欲變天地之常，數發無道，故貧而命不長。是聖人并苞而陰行之，以感愚夫。眾人容容，盡欲富貴，莫知其鄉。」越王曰：「善，請問其方。」計倪對曰：「從寅至未，陽也。太陰在陽，歲德在陰，歲美在是。聖人動而應之，制其收發。常以太陰在陰而發， 陰且盡之歲，亟賣六畜貨財，以益收五穀，以應陽之至也。陽且盡之歲，亟發糴，以收田宅、牛馬、積斂貨財，聚棺木，以應陰之至也。此皆十倍者也。其次五倍。天有時而散，是故聖人反其刑，順其衡，收聚而不散。」

越王曰：「善。今歲比熟，尚有貧乞者，何也？」計倪對曰：「是故不等，猶同母之人，異父之子，動作不同術，貧富故不等。如此者，積負於人，不能救其前後。志意侵下，作務日給，非有道術，又無上賜，貧乏故長久。」越王曰：「善。大夫佚同、若成，嘗與孤議於會稽石室，孤非其言也。今大夫言獨與孤比，請遂受教焉。」計倪曰：「糴石二十則傷農，九十則病末。農傷則草木不辟，末病則貨不出。故糴高不過八十，下不過三十，農末俱利矣。故古之治邦者本之，貨物官市開而至。」越王曰：「善。」計倪乃傳其教而圖之，曰：「審金木水火，別陰陽之明，用此不患無功。」越王曰：「善。從今以來，傳之後世以為教。」

乃著其法，治牧江南，七年而禽吳也。甲貨之戶曰粢，為上物，賈七十。乙貨之戶曰黍，為中物，石六十。丙貨之戶曰赤豆，為下物，石五十。丁貨之戶曰稻粟，令為上種，石四十。成貨之戶曰麥，為中物，石三十。己貨之戶曰大豆，為下物，石二十。庚貨之戶曰穬，比疏食，故無賈。辛貨之戶曰协，比疏食，無賈。壬癸無貨。

卷五

昔者，越王句踐與吳王夫差戰，大敗，保棲於會稽山上，乃使大夫種求行成於吳。吳許之。越王去會稽，入官於吳。三年，吳王歸之。大夫種始謀曰：「昔者吳夫差不顧義而媿吾王。種觀夫吳甚富而財有餘，其刑繁法逆，民習於戰守，莫不知也。其大臣好相傷，莫能信也。其德衰而民好負善。且夫吳王又喜安佚而不聽諫，細誣而寡智，信讒諛而遠士，數傷人而亟亡之，少明而不信人，希須臾之名而不顧後患。君王盍少求卜焉？」越王曰：「善。卜之道何若？」大夫種對曰：「君王卑身重禮，以素忠為信，以請糴於吳，天若棄之，吳必許諾。」

於是乃卑身重禮，以素忠為信，以請於吳。將與，申胥進諫曰：「不可。夫王與越也，接地鄰境，道徑通達，仇讎敵戰之邦，三江環之，其民無所移，非吳有越，越必有吳。且夫君王兼利而弗取，輸之粟與財，財去而兇來，兇來而民怨其上，是養寇而貧邦家也。與之不為德，不若止。且越王有智臣曰范蠡，勇而善謀，將修士卒，飾戰具，以伺吾間也。胥聞之，夫越王之謀，非有忠素。請糴也，將以此試我，以此卜要君王，以求益親，安君王之志。我君王不知省也而救之，是越之福也。」吳王曰：「我卑服越，有其社稷。句踐既服為臣，為我駕舍，卻行馬前，諸侯莫不聞知。今以越之饑，吾與之食，我知句踐必不敢。」申胥曰：「越無罪，吾君王急之，不遂絕其命，又聽其言，此天之所反也。忠諫者逆，而諛諫者反親。今狐雉之戲也，狐體卑而雉懼之。夫獸蟲尚以詐相就，而況於人乎？」吳王曰：「越王句踐有急，而寡人與之，其德章而未靡，句踐其敢與諸侯反我乎？」申胥曰：「臣聞聖人有急，則不羞為人臣僕，而志氣見人。今越王為吾浦伏約辭，服為臣下，其執禮過，吾君不知省也而已，故勝威之。臣聞狼子野心，仇讎之人，不可親也。夫鼠忘壁，壁不忘鼠，今越人不忘吳矣！胥聞之，拂勝，則社稷固，諛勝，則社稷危。胥，先王之老臣，不忠不信，則不得為先王之老臣。君王胡不覽觀夫武王之伐紂也？今不出數年，鹿豕遊於姑胥之臺矣。」

太宰嚭從旁對曰：「武王非紂臣耶？率諸侯以殺其君，雖勝，可謂義乎？」申胥曰：「武王則已成名矣。」太宰嚭曰：「親僇主成名，弗忍行。」申胥曰：「美惡相入，或甚美以亡，或甚惡以昌，故在前世矣。嚭何惑吾君王也？」太宰嚭曰：「申胥為人臣也，辨其君何必翽翽乎？」申胥曰：「太宰嚭面諛以求親，乘吾君王，幣帛以求，威諸侯以成富焉。今我以忠辨吾君王。譬浴嬰兒，雖啼勿聽，彼將有厚利。嚭無乃諛吾君王之欲，而不顧後患乎？」吳王曰：「嚭止。子無乃向寡人之欲乎？此非忠臣之道。」大宰嚭曰：「臣聞春日將至，百草從時。君王動大事，群臣竭力以佐謀。」

因遜遯之舍，使人微告申胥於吳王曰：「申胥進諫，外貌類親，中情甚疏，類有外心。君王常親睹其言也，胥則無父子之親、君臣之施矣。」吳王曰：「夫申胥，先王之忠臣，天下之健士也。胥殆不然乎哉！子毋以事相差，毋以私相傷，以動寡人，此非子所能行也。」太宰嚭對曰：「臣聞父子之親，張戶別居，贈臣妾、馬牛，其志加親，若不與一錢，其志斯疏。父子之親猶然，而況於士乎？且有知不竭，是不忠，竭而顧難，是不勇，下而令上，是無法。」

吳王乃聽太宰嚭之言，果與粟。申胥遜遯之舍，歎曰：「於乎嗟！君王不圖社稷之危，而聽一日之說。弗對，以斥傷大臣，而王用之。不聽輔弼之臣，而信讒諛容身之徒，是命短矣！以為不信。胥願廓目於邦門，以觀吳邦之大敗也。越人之入，我王親為禽哉！」

太宰嚭之交逢同，謂太宰嚭曰：「子難人申胥，請為卜焉。」因往見申胥，胥方與被離坐。申胥謂逢同曰：「子事太宰嚭，又不圖邦權而惑吾君王，君王之不省也，而聽眾彘之言。君王忘邦，嚭之罪也。亡日不久也。」逢同出，造太宰嚭曰：「今日為子卜於申胥，胥誹謗其君不用胥，則無後。而君王覺而遇矣。」謂太宰嚭曰：「子勉事後矣。吳王之情在子乎？」太宰嚭曰：「智之所生，不在貴賤長少，此相與之道。」

逢同出見吳王，慚然有憂色。逢同垂泣不對。吳王曰：「夫嚭，我之忠臣，子為寡人遊目長耳，將誰怨乎？」逢同對曰：「臣有患也。臣言而君行之，則無後憂。若君王弗行，臣言而死矣！」王曰：「子言，寡人聽之。」逢同曰：「今日往見申胥，申胥與被離坐，其謀慚然，類欲有害我君王。今申胥進諫類忠，然中情至惡，內其身而心野狼。君王親之不親？逐之不逐？親之乎？彼聖人也，將更然有怨心不已。逐之乎？彼賢人也，知能害我君王。殺之為乎？可殺之，亦必有以也。」吳王曰：「今圖申胥，將何以？」逢同對曰：「君王興兵伐齊，申胥必諫曰不可，王無聽而伐齊，必大克，乃可圖之。」

於是吳王欲伐齊。召申胥，對曰：「臣老矣，耳無聞，目無見，不可與謀。」吳王召太宰嚭而謀，嚭曰：「善哉，王興師伐齊也。越在我猶疥癬，是無能為也。」吳王復召申胥而謀，申胥曰：「臣老矣，不可與謀。」吳王請申胥謀者三，對曰：「臣聞愚夫之言，聖主擇焉。胥聞越王句踐罷吳之年，宮有五竈，食不重味，省妻妾，不別所愛，妻操鬥，身操概，自量而食，適饑不費，是人不死，必為國害！越王句踐食不殺而饜，衣服純素，不袀不玄，帶劍以布，是人不死，必為大故。越王句踐寢不安席，食不求飽，而善貴有道，是人不死，必為邦寶。越王句踐衣弊而不衣新，行慶賞，不刑戮，是人不死，必成其名。越在我，猶心腹有積聚，不發則無傷，動作者有死亡。欲釋齊，以越為憂。」吳王不聽，果興師伐齊，大克。還，以申胥為不忠，賜劍殺申胥，髡被離。

申胥且死，曰：「昔者桀殺關龍逢，紂殺王子比干。今吳殺臣，參桀紂而顯吳邦之亡也。」王孫駱聞之，旦即不朝。王召駱而問之：「子何非寡人而旦不朝？」王孫駱對曰：「臣不敢有非，臣恐矣。」吳王曰：「子何恐？以吾殺胥為重乎？」王孫駱對曰：「君王氣高，胥之下位而殺之，不與群臣謀之，臣是以恐矣。」王曰：「我非聽子而殺胥，胥乃圖謀寡人。」王孫駱曰：「臣聞君人者，必有敢言之臣，在上位者，必有敢言之士。如是，即慮日益進而智益生矣。胥，先王之老臣，不忠不信，不得為先王臣矣。」王意欲殺太宰嚭，王孫駱對曰：「不可。王若殺之，是殺二胥矣。」吳王近駱如故。

太宰嚭又曰：「圖越，雖以我邦為事，王無憂。」王曰：「寡人屬子邦，請早暮無時。」太宰嚭對曰：「臣聞駟馬方馳，驚前者斬，其數必正。若是，越難成矣。」王曰：「子制之，斷之。」

居三年，越興師伐吳，至五湖。太宰嚭率徒謂之曰。謝戰者五父。越王不忍，而欲許之。范蠡曰：「君王圖之廊廟，失之中野，可乎？謀之七年，須臾棄之。王勿許，吳易兼也。」越王曰：「諾。」居軍三月，吳自罷。太宰嚭遂亡，吳王率其有祿與賢良遯而去。越追之，至餘杭山，禽夫差，殺太宰嚭。越王謂范蠡：「殺吳王。」蠡曰：「臣不敢殺主。」王曰：「刑之。」范蠡曰：「臣不敢刑主。」越王親謂吳王曰：「昔者上蒼以越賜吳，吳不受也。夫申胥無罪，殺之。進讒諛容身之徒，殺忠信之士。大過者三，以至滅亡，子知之乎？」吳王曰：「知之。」越王與之劍，使自圖之。吳王乃旬日而自殺也。越王葬於卑猶之山，殺太宰嚭、逢同與其妻子。

卷六

越絕外傳紀策考第七

昔者，吳王闔廬始得子胥之時，甘心以賢之，以為上客，曰：「聖人前知乎千歲，後睹萬世。深問其國，世何昧昧，得無衰極？子其精焉，寡人垂意，聽子之言。」子胥唯唯，不對。王曰：「子其明之。」 子胥曰：「對而不明，恐獲其咎。」王曰：「願一言之，以試直士。夫仁者樂，知者好。誠。秉禮者探幽索隱。明告寡人。」子胥曰：「難乎言哉！邦其不長，王其圖之。存無忘傾，安無忘亡。 臣始入邦，伏見衰亡之證，當霸吳厄會之際，後王復空。」王曰：「何以言之？」子胥曰：「後必將失道。王食禽肉，坐而待死。佞諂之臣，將至不久。安危之兆，各有明紀。虹蜺牽牛，其異女，黃氣在上，青黑於下。太歲八會，壬子數九。 王相之氣，自十一倍。死由無氣，如法而止。太子無氣，其異三世。日月光明，歷南斗。吳越為鄰，同俗并土，西州大江，東絕大海，兩邦同城，相亞門戶，憂在於斯，必將為咎。越有神山，難與為鄰。願王定之，毋洩臣言。」

吳使子胥救蔡，誅疆楚，笞平王墓，久而不去，意欲報楚。楚乃購之千金，眾人莫能止之。有野人謂子胥曰：「止！吾是于斧掩壺漿之子， 發簞飯於船中者。」子胥乃知是漁者也，引兵而還。故無往不復，何德不報。漁者一言，千金歸焉，因是還去。

范蠡興師戰於就李，闔廬見中於飛矢，子胥還師，中媿於吳，被秦號年。至夫差復霸諸侯，興師伐越，任用子胥。雖夫差驕奢，釋越之圍。子胥諫而誅。宰嚭諛心，卒以亡吳。夫差窮困，請為匹夫。 范蠡不許，滅於五湖。子胥策於吳，可謂明乎！

昔者，吳王夫差興師伐越，敗兵就李。大風發狂，日夜不止。車敗馬失，騎士墮死。大船陵居，小船沒水。吳王曰：「寡人晝臥，夢見井嬴溢大，與越爭彗，越將掃我，軍其凶乎？孰與師還？」此時越軍大號，夫差恐越軍入，驚駭。子胥曰：「王其勉之哉，越師敗矣！臣聞井者，人所飲，溢者，食有餘。越在南，火，吳在北，水。水制火，王何疑乎？風北來，助吳也。昔者武王伐紂時，彗星出而興周。武王問，太公曰：『臣聞以彗鬥，倒之則勝。』胥聞災異或吉或凶，物有相勝，此乃其證。願大王急行，是越將凶，吳將昌也。」

子胥至直，不同邪曲。捐軀切諫，虧命為邦。愛君如軀，憂邦如家。是非不諱，直言不休。庶幾正君，反以見疏。讒人間之，身且以誅。范蠡聞之，以為不通：「知數不用，知懼不去，豈謂智與？」胥聞，歎曰：「吾背楚荊，挾弓以去，義不止窮。吾前獲功，後遇戮，非吾智衰，先遇闔廬，後遭夫差也。胥聞事君猶事父也，愛同也，嚴等也。太古以來，未嘗見人君虧恩，為臣報仇也。臣獲大譽，功名顯著，胥知分數，終於不去。先君之功，且猶難忘，吾願腐髮弊齒，何去之有？蠡見其外，不知吾內。今雖屈冤，猶止死焉！」子貢曰：「胥執忠信，死貴於生，蠡審凶吉，去而有名，種留封侯，不知令終。二賢比德，種獨不榮。」 范蠡智能同均，於是之謂也。

伍子胥父子奢，為楚王大臣。為世子聘秦女，夫有色，王私悅之，欲自御焉。奢盡忠入諫，守朝不休，欲匡正之。而王拒之諫，策而問之，以奢乃害於君，絕世之臣。聽讒邪之辭，係而囚之，待二子而死。尚孝而入，子胥勇而難欺。累世忠信，不遇其時，奢諫於楚，胥死於吳。詩云：「讒人罔極，交亂四國。」是之謂也。

太宰者，官號，嚭者，名也，伯州之孫。伯州為楚臣，以過誅，嚭以困奔於吳。是時吳王闔廬伐楚， 悉召楚仇而近之。嚭為人覽聞辯見，目達耳通，諸事無所不知。因其時自納於吳，言伐楚之利。闔廬用之伐楚，令子胥、孫武與嚭將師入郢，有大功。還，吳王以嚭為太宰，位高權盛，專邦之枋。未久，闔廬卒， 嚭見夫差內無柱石之堅，外無斷割之勢，諛心自納，操獨斷之利，夫差終以從焉。而忠臣籥口，不得一言。嚭知往而不知來，夫差至死，悔不早誅。傳曰：「見清知濁，見曲知直，人君選士，各象其德。」夫差淺短，以是與嚭專權，伍胥為之惑，是之謂也。

范蠡其始居楚也，生於宛橐，或伍戶之虛。其為結僮之時，一癡一醒，時人盡以為狂。然獨有聖賢之明，人莫可與語，以內視若盲，反聽若聾。大夫種入其縣，知有賢者，未睹所在，求邑中，不得其邑人，以為狂夫多賢士，眾賤有君子，汎求之焉。得蠡而悅，乃從官屬，問治之術。蠡修衣冠，有頃而出。進退揖讓，君子之容。終日而語，疾陳霸王之道。志合意同，胡越相從。俱見霸兆出於東南，捐其官位，相要而往臣。小有所虧，大有所成。捐止於吳。或任子胥，二人以為胥在，無所關其辭。種曰：「今將安之？」蠡曰：「彼為我，何邦不可乎？」去吳之越，句踐賢之。種躬正內，蠡治出外，內濁不煩，外無不得。臣主同心， 遂霸越邦。種善圖始，蠡能慮終。越承二賢，邦以安寧。始有災變，蠡專其明，可謂賢焉，能屈能申。

卷七

越絕外傳記范伯第八

昔者，范蠡其始居楚，曰范伯。自謂衰賤，未嘗世祿，故自菲薄。飲食則甘天下之無味，居則安天下之賤位。復被髮佯狂，不與於世。謂大夫種曰：「三王則三皇之苖裔也，五伯乃五帝之末世也。天運歷紀，千歲一至。黃帝之元，執辰破巳。霸王之氣，見於地戶。子胥以是挾弓干吳王。」於是要大夫種入吳。

此時馮同相與共戒之，伍子胥在，自與不能關其辭。蠡曰：「吳越二邦，同氣共俗，地戶之位，非吳則越。」乃入越。越王常與言盡日。大夫石買，居國有權，辯口，進曰：「衒女不貞，衒士不信。客歷諸侯，渡河津，無因自致，殆非真賢。夫和氏之璧，求者不爭賈，騏驥之才，不難阻險之路。□□□之邦，歷諸侯無所售，道聽之徒，唯大王察之。」於是范蠡退而不言，遊於楚越之間。大夫種進曰：「昔者市偷自衒於晉，晉用之而勝楚，伊尹負鼎入殷，遂佐湯取天下。有智之士，不在遠近取也，謂之帝王求備者亡。易曰：『有高世之材，必有負俗之累，有至智之明者，必破庶眾之議。』成大功者不拘於俗，論大道者不合於眾。唯大王察之。」

於是石買益疏。其後使將兵於外，遂為軍士所殺。是時句踐失眾，棲於會稽之山，更用種、蠡之策，得以存。故虞舜曰：「以學乃時而行，此猶良藥也。」王曰：「石買知往而不知來，其使寡人棄賢。」後遂師二人，竟以禽吳。

子貢曰：「薦一言，得及身，任一賢，得顯名。」傷賢喪邦，蔽能有殃。負德忘恩，其反形傷。壞人之善毋後世，敗人之成天誅行。故冤子胥僇死，由重譖子胥於吳，吳虛重之，無罪而誅。傳曰：「寧失千金，毋失一人之心。」是之謂也。

越絕內傳陳成恒第九

昔者，陳成恒相齊簡公，欲為亂，憚齊邦鮑、晏故徙其兵而伐魯。魯君憂也。孔子患之，乃召門人弟子而謂之曰：「諸侯有相伐者，尚恥之。今魯，父母之邦也，丘墓存焉，今齊將伐之，可無一出乎？」顏淵辭出，孔子止之，子路辭出，孔子止之，子貢辭出，孔子遣之。

子貢行之齊，見陳成恒曰：「夫魯，難伐之邦而伐之，過矣。」陳成恒曰：「魯之難伐，何也？」子貢曰：「其城薄以卑，池狹而淺，其君愚而不仁，其大臣偽而無用，其士民有惡聞甲兵之心，此不可與戰。君不如伐吳。吳城高以厚，池廣以深，甲堅以新，士選以飽，重器精弩在其中，又使明大夫守，此邦易也。君不如伐吳。」成恒忿然作色曰：「子之所難，人之所易也，子之所易，人之所難也。而以教恒，何也？」子貢對曰：「臣聞憂在內者攻疆，憂在外者攻弱。今君憂內。臣聞君三封而三不成者，大臣有不聽者也。今君破魯以廣齊，墮魯以尊臣，而君之功不與焉。是君上驕主心，下恣群臣，而求成大事，難矣。且夫上驕則犯，臣驕則爭，是君上於主有卻，下與大臣交爭也。如此，則君立於齊，危於重卵矣。臣故曰不如伐吳。且夫吳明猛以毅而行其令，百姓習於戰守，將明於法，齊之愚，為禽必矣。今君悉擇四疆之中，出大臣以環之，黔首外死，大臣內空，是君上無疆臣之敵，下無黔首之士，孤立制齊者，君也。」陳恒曰：「善。雖然，吾兵已在魯之城下，若去而之吳，大臣將有疑我之心，為之奈何？」子貢曰：「君按兵無伐，臣請見吳王，使之救魯而伐齊，君因以兵迎之。」陳成恒許諾，乃行。子貢南見吳王，謂吳王曰：「臣聞之，王者不絕世，而霸者不疆敵，千鈞之重，加銖而移。今萬乘之齊，私千乘之魯，而與吳爭疆，臣切為君恐，且夫救魯顯名也，而伐齊，大利也。義在存亡魯，勇在害疆齊而威申晉邦者，則王者不疑也。」吳王曰：「雖然，我常與越戰，棲之會稽。夫越君，賢主也。苦身勞力，以夜接日，內飾其政，外事諸侯，必將有報我之心。子待吾伐越而還。」子貢曰：「不可。夫越之疆不下魯，而之疆不過齊，君以伐越而還，即齊也亦私魯矣。且夫伐小越而畏疆齊者不勇，見小利而忘大害者不智兩者臣無為君取焉。且臣聞之，仁人不困厄，以廣其德，智者不棄時，以舉其功，王者不絕世，以立其義。今君存越勿毀，親四鄰以仁，救暴困齊，威申晉邦以武，救魯，毋絕周室，明諸侯以義。如此，則臣之所見，溢乎負海，必率九夷而朝，即王業成矣。且大吳畏小越如此，請東見越王，使之出銳師以從下吏，是君實空越，而名從諸侯以伐也。」吳王大悅，乃行子貢。

子貢東見越王，越王聞之，除道郊迎至縣，身御子貢至舍而問曰：「此乃僻陋之邦，蠻夷之民也。大夫何索，居然而辱，乃至於此？」子貢曰：「弔君，故來。」越王句踐稽首再拜，曰：「孤聞之，禍與福為鄰今大夫弔孤，孤之福也，敢遂聞其說。」子貢曰：「臣今見吳王，告以救魯而伐齊。其心申，其志畏越，曰『嘗與越戰，棲於會稽山上。夫越君，賢主也。苦身勞力，以夜接日，內飾其政，外事諸侯，必將有報我之心。子待我伐越而聽子。』且夫無報人之心而使人疑之者，拙也，有報人之心而使人知之者，殆也，事未發而聞者，危也。三者，舉事之大忌。」越王句踐稽首再拜，曰：「昔者，孤不幸少失先人，內不自量，與吳人戰軍敗身辱，遺先人恥。遯逃出走，上棲會稽山，下守溟海，唯魚鱉是見。今大夫不辱而身見之，又出玉聲以教孤，孤賴先人之賜，敢不奉教乎？」子貢曰：「臣聞之，明主任人不失其能，直士舉賢不容於世。故臨財分利則使仁，涉危拒難則使勇，用眾治民則使賢，正天下定諸侯則使聖人。臣竊練下吏之心，兵疆而不并弱，勢在其上位而行惡令其下者，其君幾乎？臣竊自練可以成功至王者，其唯臣幾乎？今夫吳王有伐齊之志，君無惜重器，以喜其心，毋惡卑辭，以尊其禮，則伐齊必矣彼戰而不勝，則君之福也。彼戰而勝，必以其餘兵臨晉。臣請北見晉君，令共攻之，弱吳必矣。其騎士、銳兵弊乎齊，重器、羽旄盡乎晉，則君制其敝，此滅吳必矣。」越王句踐稽首再拜曰：「昔者吳王分其人民之眾以殘伐吾邦，殺敗吾民，屠吾百姓，夷吾宗廟，邦為空棘，身為魚鱉餌。今孤之怨吳王，深於骨髓。而孤之事吳王，如子之畏父，弟之敬兄，蹋孤之外言也。大夫有賜，故孤敢以疑？」請遂言之：「孤身不安床席，口不甘厚味，目不視好色，耳不聽鐘鼓者，已三年矣。焦唇乾嗌，苦心勞力，上事群臣，下養百姓。願一與吳交天下之兵於中原之野，與吳王整襟交臂而奮，吳越之士繼蹟連死，士民流離，肝腦塗地，此孤之大願也。如此不可得也。今內自量吾國不足以傷吳，外事諸侯不能也。孤欲空邦家，措策力，變容貌，易名姓，執箕嶹，養牛馬，以臣事之。孤雖要領不屬，手足異處，四支布陳，為鄉邑笑，孤之意出焉。大夫有賜，是存亡邦而興死人也，孤賴先人之賜，敢不待命乎？」子貢曰：「夫吳王之為人也，貪功名而不知利害。」越王慥然避位曰「在子。」子貢曰：「賜為君觀夫吳王之為人，賢疆以恣下，下不能逆，數戰伐，士卒不能忍。太宰嚭為人智而愚，疆而弱，巧言利辭以內其身，善為偽詐以事其君，知前而不知後，順君之過以安其私，是殘國之吏滅君之臣也。」越王大悅。

子貢去而行，越王送之金百鎰、寶劍一、良馬二，子貢不受，遂行。

至吳，報吳王曰：「敬以下吏之言告越王，越王大恐，乃懼曰：『昔孤不幸，少失先人。內不自量，抵罪於縣。軍敗身辱，遯逃出走，棲於會稽，邦為空棘身為魚鱉餌。賴大王之賜，使得奉俎豆而修祭祀。大王之賜，死且不忘，何謀敢慮？』其志甚恐，似將使使者來。」

子貢至五日，越使果至，曰：「東海役臣孤句踐使使臣種，敢修下吏問於左右：昔孤不幸，少失先人內不自量，抵罪於縣。軍敗身辱，遯逃出走，棲於會稽。邦為空棘，身為魚鱉餌。賴大王之賜，使得奉俎豆而修祭祀。大王之賜，死且不忘。今竊聞大王將興大義，誅疆救弱，困暴齊而撫周室，故使越賤臣種以先人之藏器，甲二十領、屈盧之矛、步光之劍，以賀軍吏。大王將遂大義，則弊邑雖小，悉擇四疆之中，出卒三千，以從下吏，孤請自被堅執銳，以受矢石。」吳王大悅，乃召子貢而告之曰：「越使果來，請出卒三千，其君又從之，與寡人伐齊，可乎？」子貢曰：「不可。夫空人之邦，悉人之眾，又從其君，不仁也。君受其幣，許其師，而辭其君。」吳王許諾。子貢去之晉，謂晉君曰：「臣聞之，慮不先定不可以應卒，兵不先辨不可以勝敵。今齊吳將戰，勝則必以其兵臨晉。」晉君大恐，曰：「為之奈何？」子貢曰：「修兵休卒以待吳，彼戰而不勝，越亂之必矣。」晉君許諾。子貢去而之魯。吳王果興九郡之兵，而與齊大戰於艾陵，大敗齊師，獲七將，陳兵不歸。果與晉人相遇黃池之上。吳晉爭疆，晉人擊之，大敗吳師。越王聞之，涉江襲吳，去邦七里而軍陣。吳王聞之，去晉從越。越王迎之，戰於五湖。三戰不勝，城門不守，遂圍王宮，殺夫差而僇其相。伐吳三年，東鄉而霸。故曰子貢一出，存魯，亂齊，破吳，疆晉，霸越，是也。

卷八

越絕外傳記地傳第十

昔者，越之先君無餘，乃禹之世，別封於越，以守禹冢。問天地之道，萬物之紀，莫失其本。神農嘗百草、水土甘苦，黃帝造衣裳，后稷產穡，制器械，人事備矣。疇糞桑麻，播種五穀，必以手足。大越海濱之民，獨以鳥田，小大有差，進退有行，莫將自使，其故何也？曰：禹始也，憂民救水，到大越，上茅山，大會計，爵有德，封有功，更名茅山曰會稽。及其王也，巡狩大越，見耆老，納詩書，審銓衡，平斗斛。因病亡死，葬會稽。葦槨桐棺，穿壙七尺，上無漏泄，下無即水。壇高三尺，土階三等，延袤一畝。尚以為居之者樂，為之者苦，無以報民功，教民鳥田，一盛一衰。當禹之時，舜死蒼梧，象為民田也。禹至此者，亦有因矣，亦覆釜也。覆釜者，州土也，填德也。禹美而告至焉。禹知時晏歲暮，年加申酉，求書其下，祠白馬。禹井，井者法也。以為禹葬以法度，不煩人眾。

無餘初封大越，都秦餘望南，千有餘歲而至句踐。句踐徙治山北，引屬東海，內、外越別封削焉。句踐伐吳，霸關東，徙瑯琊，起觀臺，臺周七里，以望東海。死士八千人，戈船三百艘。居無幾，躬求賢聖。孔子從弟子七十人，奉先王雅琴，治禮往奏。句踐乃身被賜夷之甲，帶步光之劍，杖物盧之矛，出死士三百人，為陣關下。孔子有頃姚稽到越。越王曰：「唯唯。夫子何以教之？」孔子對曰：「丘能述五帝三王之道，故奉雅琴至大王所。」句踐喟然嘆曰：「夫越性脆而愚，水行而山處，以船為車，以楫為馬，往若飄風，去則難從，銳兵任死，越之常性也。夫子異則不可。」於是孔子辭，弟子莫能從乎。

越王夫鐔以上至無餘，久遠，世不可紀也。夫鐔子允常。允常子句踐，大霸稱王，徙瑯琊，都也。句踐子與夷，時霸。與夷子子翁，時霸。子翁子不揚，時霸。不揚子無疆，時霸，伐楚，威王滅無疆。無疆子之侯，竊自立為君長。之侯子尊，時君長。尊子親，失眾，楚伐之，走南山。親以上至句踐，凡八君，都瑯琊二百二十四歲。無疆以上，霸，稱王。之侯以下微弱，稱君長。

句踐小城，山陰城也。周二里二百二十三步，陸門四，水門一。今倉庫是其宮臺處也。周六百二十步，柱長三丈五尺三寸，霤高丈六尺。宮有百戶，高丈二尺五寸。大城周二十里七十二步，不築北面。而滅吳，徙治姑胥臺。

山陰大城者，范蠡所築治也，今傳謂之蠡城。陸門三，水門三，決西北，亦有事。到始建國時，蠡城盡。

稷山者，句踐齋戒臺也。

龜山者，句踐起怪游臺也。東南司馬門，因以炤龜。又仰望天氣，觀天怪也。高四十六丈五尺二寸，周五百三十二步，今東武里。一曰怪山。怪山者，往古一夜自來，民怪之，故謂怪山。

駕臺，周六百步，今安城里。

離臺，周五百六十步，今淮陽里丘。

美人宮，周五百九十步，陸門二，水門一，今北壇利里丘土城，句踐所習教美女西施、鄭旦宮臺也。女出於苧蘿山，欲獻於吳，自謂東垂僻陋，恐女樸鄙，故近大道居。去縣五里。

樂野者，越之弋獵處，大樂，故謂樂野。其山上石室，句踐所休謀也。去縣七里。

中宿臺馬丘，周六百步，今高平里丘。

東郭外南小城者，句踐冰室，去縣三里。

句踐之出入也，齊於稷山，往從田里，去從北郭門。炤龜龜山，更駕臺，馳於離丘，遊於美人宮，興樂中宿，過歷馬丘。射於樂野之衢，走犬若耶，休謀石室，食於冰廚。領功銓土，已作昌土臺。藏其形，隱其情。一曰：冰室者，所以備膳羞也。

浦陽者，句踐軍敗失眾，懣於此。去縣五十里。

夫山者，句踐絕糧，困也。其山上大冢，句踐庶子冢也。去縣十五里。

句踐與吳戰於浙江之上，石買為將。耆老、壯長進諫曰：「夫石買，人與為怨，家與為仇，貪而好利，細人也，無長策。王而用之，國必不遂。」王不聽，遂遣之。石買發，行至浙江上，斬殺無罪，欲專威服軍中，動搖將率，獨專其權。士眾恐懼，人不自聊。兵法曰：「視民如嬰兒，故可與赴深溪。」士眾魚爛而買不知，尚猶峻法隆刑。子胥獨見可奪之證，變為奇謀，或北或南，夜舉火擊鼓，畫陳詐兵，越師潰墜，政令不行，背叛乖離。還報其王，王殺買，謝其師，號聲聞吳。吳王恐懼，子胥私喜：「越軍敗矣。胥聞之，狐之將殺，噆脣吸齒。今越句踐其已敗矣，君王安意，越易兼也。」使人入問之，越師請降，子胥不聽。越棲於會稽之山，吳退而圍之。句踐喟然用種、蠡計，轉死為霸。一人之身，吉凶更至。盛衰存亡，在於用臣。治道萬端，要在得賢。越棲於會稽日，行成於吳，吳引兵而去。句踐將降，西至浙江，待詔入吳，故有雞鳴墟。其入辭曰：「亡臣孤句踐，故將士眾，入為臣虜。民可得使，地可得有。」吳王許之。子胥大怒，目若夜光，聲若哮虎：「此越未戰而服，天以賜吳，其逆天乎？臣唯君王急剬之。」吳王不聽，遂許之浙江是也。

陽城里者，范蠡城也。西至水路，水門一，陸門二。

北陽里城，大夫種城也，取土西山以濟之。徑百九十四步。或為南安。

富陽里者，外越賜義也。處里門，美以練塘田。

安城里高庫者，句踐伐吳，禽夫差，以為勝兵，築庫高閣之。周二百三十步，今安城里。

故禹宗廟，在小城南門外大城內。禹稷在廟西，今南里。

獨山大冢者，句踐自治以為冢。徙瑯琊，冢不成。去縣九里。

麻林山，一名多山。句踐欲伐吳，種麻以為弓弦，使齊人守之，越謂齊人「多」，故曰麻林多，以防吳。以山下田封功臣。去縣一十二里。

會稽山上城者，句踐與吳戰，大敗，棲其中。因以下為目魚池，其利不租。

會稽山北城者，子胥浮兵以守城是也。

若耶大冢者，句踐所徙葬先君夫鐔冢也，去縣二十五里。

葛山者，句踐罷吳，種葛，使越女織治葛布，獻於吳王夫差。去縣七里。

姑中山者，越銅官之山也，越人謂之銅姑瀆。長二百五十步，去縣二十五里。

富中大塘者，句踐治以為義田，為肥饒，謂之富中。去縣二十里二十二步。

犬山者，句踐罷吳，畜犬獵南山白鹿，欲得獻吳，神不可得，故曰犬山。其高為犬亭。去縣二十五里。

白鹿山，在犬山之南，去縣二十九里。

雞山、豕山者，句踐以畜雞豕，將伐吳，以食士也。雞山在錫山南，去縣五十里。豕山在民山西，去縣六十三里。洹江以來屬越。疑豕山在餘暨界中。

練塘者，句踐時采鍚山為炭，稱「炭聚」，載從炭瀆至練塘，各因事名之。去縣五十里。

木客大冢者，句踐父允常冢也。初徙瑯琊，使樓船卒二千八百人伐松柏以為桴，故曰木客。去縣十五里。一曰句踐伐善材，文刻獻於吳，故曰木客。

官瀆者，句踐工官也。去縣十四里。

苦竹城者，句踐伐吳還，封范蠡子也。其僻居，徑六十步。因為民治田，塘長千五百三十三步。其冢名土山。范蠡苦勤功篤，故封其子於是，去縣十八里。

北郭外路南溪北城者，句踐築鼓鍾宮也，去縣七里。其邑為龔錢。

舟室者，句踐船宮也，去縣五十里。

民西大冢者，句踐客秦伊善炤龜者冢也，因名冢為秦伊山。

射浦者，句踐教習兵處也。今射浦去縣五里。射卒陳音死，葬民西，故曰陳音山。

種山者，句踐所葬大夫種也。樓船卒二千人，鈞足羡，葬之三蓬下。種將死，自策：「後有賢者，百年而至，置我三蓬，自章後世。」句踐葬之，食傳三賢。

巫里，句踐所徙巫為一里，去縣二十五里。其亭祠今為和公群社稷墟。

巫山者，越𩴄，神巫之官也，死葬其上，去縣十三里許。

六山者，句踐鑄銅，鑄銅不爍，埋之東阪，其上馬箠。句踐遣使者取於南社，徙種六山，飾治為馬箠，獻之吳。去縣三十五里。

江東中巫葬者，越神巫無杜子孫也。死，句踐於中江而葬之。巫神，欲使覆禍吳人船。去縣三十里。

石塘者，越所害軍船也。塘廣六十五步，長三百五十三步。去縣四十里。

防塢者，越所以遏吳軍也。去縣四十里。

杭塢者，句踐杭也。二百石長買卒七士人，度之會夷。去縣四十里。

塗山者，禹所取妻之山也，去縣五十里。

朱餘者，越鹽官也。越人謂鹽曰「餘」。去縣三十五里。

句踐已滅吳，使吳人築吳塘，東西千步，名辟首。後因以為名曰塘。

獨婦山者，句踐將伐吳，徙寡婦致獨山上，以為死士示，得專一也。去縣四十里。後說之者，蓋句踐所以遊軍士也。

馬嗥者，吳伐越，道逢大風，車敗馬失，騎士墮死，疋馬啼嗥，事見吳史。

浙江南路西城者，范蠡敦兵城也。其陵固可守，故謂之固陵。所以然者，以其大船軍所置也。

山陰古故陸道，出東郭，隨直瀆陽春亭。山陰故水道，出東郭，從郡陽春亭。去縣五十里。

語兒鄉，故越界，名曰就李。吳疆越地以為戰地，至於柴辟亭。

女陽亭者，句踐入官於吳，夫人從，道產女此亭，養於李鄉，句踐勝吳，更名女陽，更就李為語兒鄉。

吳王夫差伐越，有其邦，句踐服為臣。三年，吳王復還封句踐於越，東西百里，北鄉臣事吳，東為右，西為左。大越故界，浙江至就李，南姑末、寫干。

覲鄉北有武原。武原，今海鹽。姑末，今大末。寫干，今屬豫章。

自無餘初封於越以來，傳聞越王子孫，在丹陽皋鄉，更姓梅，梅里是也。

自秦以來，至秦元王不絕年。元王立二十年，平王立二十三年，惠文王立二十七年，武王立四年，昭襄王亦立五十六年，而滅周赧王，周絕於此。孝文王立一年，莊襄王更號太上皇帝，立三年，秦始皇帝立三十七年，號曰趙政，政，趙外孫，胡亥立二年，子嬰立六月。秦元王至子嬰，凡十王，百七十歲。漢高帝滅之，治咸陽，壹天下。

政使將魏舍、內史教攻韓，得韓王安。政使將王賁攻魏，得魏王歇。政使將王涉攻趙，得趙王尚。政使將王賁攻楚，得楚王成。政使將史敖攻燕，得燕王喜。政使將王涉攻齊，得齊王建。政更號為秦始皇帝，以其三十七年，東遊之會稽，道度牛渚，奏東安，東安，今富春。丹陽，溧陽，鄣故，餘杭軻亭南。東奏槿頭，道度諸暨、大越。以正月甲戌到大越，留舍都亭。取錢塘浙江「岑石」。石長丈四尺，南北面廣六尺，東面廣四尺，西面廣尺六寸，刻文立於越棟山上，其道九曲，去縣二十一里。是時，徙大越民置餘杭、伊攻、□故鄣。因徙天下有罪適吏民，置海南故大越處，以備東海外越。乃更名大越曰山陰。已去，奏諸暨、錢塘，因奏吳。上姑蘇臺，則治射防於宅亭、賈亭北。年至靈，不射，去，奏曲阿、句容，度牛渚，西到咸陽，崩。

卷九

越絕外傳計倪第十一

昔者，越王句踐近侵於疆吳，遠媿於諸侯，兵革散空，國且滅亡，乃脅諸臣而與之盟：「吾欲伐吳，奈何有功？」群臣默然而無對。王曰：「夫主憂臣辱，主辱臣死，何大夫易見而難使也？」計倪官卑年少，其居在後，舉首而起，曰：「殆哉！非大夫易見難使，是大王不能使臣也。」王曰：「何謂也？」計倪對曰：「夫官位財幣，王之所輕，死者，是士之所重也。王愛所輕，責士所重，豈不艱哉？」王自揖，進計倪而問焉。

計倪對曰：「夫仁義者，治之門，士民者，君之根本也。闓門固根，莫如正身。正身之道，謹選左右。左右選，則孔主日益上，不選，則孔主日益下。二者貴質浸之漸也。願君王公選於眾，精煉左右，非君子至誠之士，無與居家。使邪僻之氣無漸以生，仁義之行有階，人知其能，官知其治。爵賞刑罰，一由君出，則臣下不敢毀譽以言，無功者不敢干治。故明主用人，不由所從，不問其先，說取一焉。是故周文、齊桓，躬於任賢，太公、管仲，明於知人。今則不然，臣故曰殆哉。」越王勃然曰：「孤聞齊威淫泆，九合諸侯，一匡天下，蓋管仲之力也。寡人雖愚，唯在大夫。」計倪對曰：「齊威除管仲罪，大責任之，至易。此故南陽蒼句。太公九十而不伐，磻溪之餓人也。聖主不計其辱，以為賢者。一乎仲，二乎仲，斯可致王，但霸何足道。桓稱仲父，文稱太公，計此二人，曾無跬步之勞、大呼之功，乃忘弓矢之怨，授以上卿。傳曰：直能三公。今置臣而不尊，使賢而不用，譬如門戶像設，倚而相欺，蓋智士所恥，賢者所羞。君王察之。」越王曰：「誠者不能匿其辭，大夫既在，何須言哉！」計倪對曰：「臣聞智者不妄言，以成其勞，賢者始於難動，終於有成。傳曰：『易之謙遜對過問，抑威權勢，利器不可示人。』言賞罰由君，此之謂也。故賢君用臣，略責於絕，施之職而成其功，遠使，以效其誠。內告以匿，以知其信。與之講事，以觀其智。飲之以酒，以觀其態。選士以備，不肖者無所置。」

越王大媿，乃壞池填塹，開倉穀，貸貧乏，乃使群臣身問疾病，躬視死喪，不厄窮僻，尊有德；與民同苦樂，激河泉井，示不獨食。行之六年，士民一心，不謀同辭，不呼自來，皆欲伐吳。遂有大功而霸諸侯。孔子曰：「寬則得眾。」此之謂也。

夫有勇見於外，必有仁於內。子胥戰於就李，闔廬傷焉，軍敗而還。是時死傷者不可稱數，所以然者，罷頓不得已。子胥內憂：「為人臣，上不能令主，下令百姓被兵刃之咎。」自責內傷，莫能知者。故身操死持傷及被兵者，莫不悉於子胥之手，垂涕啼哭，欲伐而死。三年自咎，不親妻子，饑不飽食，寒不重綵，結心於越，欲復其仇。師事越公，錄其述。印天之兆，牽牛南斗。赫赫斯怒，與天俱起。發令告民，歸如父母。當胥之言，唯恐為後。師眾同心，得天之中。

越乃興師，與戰西江。二國爭疆，未知存亡。子胥知時變，為詐兵，為兩翼，夜火相應。句踐大恐，振旅服降。進兵圍越會稽填山。子胥微策可謂神，守戰數年，句踐行成。子胥爭諫，以是不容。宰嚭許之，引兵而還。夫差聽嚭，不殺仇人。興師十萬，與不敵同。聖人譏之，是以春秋不差其文。故傳曰：「子胥賢者，尚有就李之恥。」此之謂也。

哀哉！夫差不信伍子胥，而任太宰嚭，乃此禍晉之驪姬、亡周之褒姒，盡妖妍於圖畫，極凶悖於人理。傾城傾國，思昭示於後王，麗質冶容，宜求監於前史。古人云：「苦藥利病，苦言利行。」伏念居安思危，日謹一日。易曰：「知進而不知退，知存而不知亡，知得而不知喪。」又曰：「進退存亡不失其正者，唯聖人乎！」由此而言，進有退之義，存有亡之幾，得有喪之理。愛之如父母，仰之如日月，敬之如神明，畏之如雷霆，此其可以卜祚遐長，而禍亂不作也。

卷十

越絕外傳記吳王占夢第十二

昔者，吳王夫差之時，其民殷眾，禾稼登熟，兵革堅利，其民習於鬥戰，闔廬□剬子胥之教，行有日，發有時。道於姑胥之門，晝臥姑胥之臺。覺寤而起，其心惆悵，如有所悔。即召太宰而占之，曰：「向者晝臥，夢入章明之宮。入門，見兩缔炊而不蒸；見兩黑犬嗥以北，嗥以南；見兩鏵倚吾宮堂；見流水湯湯，越吾宮牆；見前園橫索生樹桐；見後房鍛者扶挾鼓小震。子為寡人精占之，吉則言吉，凶則言凶，無諛寡人之心所從。」太宰嚭對曰：「善哉！大王興師伐齊。夫章明者，伐齊克，天下顯明也。見兩缔炊而不蒸者，大王聖氣有餘也。見兩黑犬嗥以北，嗥以南，四夷已服，朝諸侯也。兩鏵倚吾宮堂，夾田夫也。見流水湯湯，越吾宮牆，獻物已至，財有餘也。見前園橫索生樹桐，樂府吹巧也。見後房鍛者扶挾鼓小震者，宮女鼓樂也。」吳王大悅，而賜太宰嚭雜繒四十疋。

王心不已，召王孫駱而告之。對曰：「臣智淺能薄，無方術之事，不能占大王夢。臣知有東掖門亭長越公弟子公孫聖，為人幼而好學，長而埙遊，博聞疆識，通於方來之事，可占大王所夢。臣請召之。」吳王曰：「諾。」王孫駱移記，曰：「今日壬午，左校司馬王孫駱，受教告東掖門亭長公孫聖：吳王晝臥，覺寤而心中惆悵也，如有悔。記到，車馳詣姑胥之臺。」

聖得記，發而讀之，伏地而泣，有頃不起。其妻大君從旁接而起之，曰：「何若子性之大也！希見人主，卒得急記，流涕不止。」公孫聖仰天嘆曰：「嗚呼，悲哉！此固非子之所能知也。今日壬午，時加南方，命屬蒼天，不可逃亡。伏地而泣者，不能自惜，但吳王。諛心而言，師道不明；正言直諫，身死無功。」大君曰：「汝疆食自愛，慎勿相忘。」伏地而書，既成篇，即與妻把臂而決，涕泣如雨。上車不顧，遂至姑胥之臺，謁見吳王。

吳王勞曰：「越公弟子公孫聖也，寡人晝臥姑胥之臺，夢入章明之宮。入門，見兩缔炊而不蒸；見兩黑犬嗥以北，嗥以南；見兩鏵倚吾宮堂；見流水湯湯，越吾宮牆；見前園橫索生樹桐；見後房鍛者扶挾鼓小震。子為寡人精占之，吉則言吉，凶則言凶，無諛寡人心所從。」公孫聖伏地，有頃而起，仰天嘆曰：「悲哉！夫好船者溺，好騎者墮，君子各以所好為禍。諛讒申者，師道不明。正言切諫，身死無功。伏地而泣者，非自惜，因悲大王。夫章者，戰不勝，走傽傽；明者，去昭昭，就冥冥。見兩缔炊而不蒸者，王且不得火食。見兩黑犬嗥以北，嗥以南者，大王身死，魂魄惑也。見兩鏵倚吾宮堂者， 越人入吳邦，伐宗廟，掘社稷也。見流水湯湯，越吾宮牆者，大王宮堂虛也。前園橫索生樹桐者，桐不為器用，但為甬，當與人俱葬。後房鍛者鼓小震者，大息也。王毋自行，使臣下可矣。」太宰嚭、王孫駱惶怖，解冠幘，肉袒而謝。吳王忿聖言不祥，乃使其身自受其殃。王乃使力士石番，以鐵杖擊聖，中斷之為兩頭。聖仰天嘆曰：「蒼天知冤乎！直言正諫，身死無功。令吾家無葬我，提我山中，後世為聲響。」吳王使人提於秦餘杭之山：「虎狼食其肉，野火燒其骨，東風至，飛揚汝灰，汝更能為聲哉！」太宰嚭前再拜，曰：「逆言已滅，讒諛已亡，因酌行觴，時可以行矣。」吳王曰：「諾。」

王孫駱為左校司馬，太宰嚭為右校司馬，王從騎三千，旌旗羽蓋，自處中軍。伐齊大剋。師兵三月不去，過伐晉。晉知其兵革之罷倦，糧食盡索，興師擊之，大敗吳師。涉江，流血浮尸者，不可勝數。吳王不忍，率其餘兵，相將至秦餘杭之山。饑餓，足行乏糧，視瞻不明。據地飲水，持籠稻而餐之。顧謂左右曰： 「此何名？」群臣對曰：「是籠稻也。」吳王曰：「悲哉！此公孫聖所言，王且不得火食。」太宰嚭曰：「秦餘杭山西阪閒燕，可以休息，大王亟餐而去，尚有十數里耳。」吳王曰：「吾嘗戮公孫聖於斯山，子試為寡人前呼之，即尚在耶，當有聲響。」太宰嚭即上山三呼，聖三應。吳王大怖，足行屬腐，面如死灰色，曰：「公孫聖令寡人得邦，誠世世相事。」言未畢，越王追至。 兵三圍吳，大夫種處中。范蠡數吳王曰：「王有過者五，寧知之乎？殺忠臣伍子胥、公孫聖。胥為人先知、忠信，中斷之入江；聖正言直諫，身死無功。此非大過者二乎？夫齊無罪，空復伐之，使鬼神不血食，社稷廢蕪，父子離散，兄弟異居。此非大過者三乎？夫越王句踐，雖東僻，亦得繫於天皇之位，無罪，而王恒使其芻莖秩馬，比於奴虜。此非大過者四乎？太宰嚭讒諛佞諂，斷絕王世，聽而用之。此非大過者五乎？」吳王曰：「今日聞命矣。」

越王撫步光之劍，杖屈盧之矛，瞋目謂范蠡曰：「子何不早圖之乎？」范蠡曰：「臣不敢殺主。臣存主若亡，今日遜敬，天報微功。」越王謂吳王曰：「世無千歲之人，死一耳。」范蠡左手持鼓，右手操枹而鼓之，曰：「上天蒼蒼，若存若亡。何須軍士，斷子之頸，挫子之骸，不亦繆乎？」吳王曰：「聞命矣。以三寸之帛，幎吾兩目，使死者有知，吾慚見伍子胥、公孫聖，以為無知，吾恥生。」越王則解綬以幎其目，遂伏劍而死。越王殺太宰嚭，戮其妻子，以其不忠信。斷絕吳之世。

卷十一

越絕外傳記寶劍第十三

昔者，越王句踐有寶劍五，聞於天下。客有能相劍者，名薛燭。王召而問之，曰：「吾有寶劍五，請以示之。」薛燭對曰：「愚理不足以言，大王請，不得已。」乃召掌者，王使取毫曹。薛燭對曰：「毫曹，非寶劍也。夫寶劍，五色並見，莫能相勝。毫曹已擅名矣，非寶劍也。」王曰：「取巨闕。」薛燭曰：「非寶劍也。寶劍者，金錫和銅而不離。今巨闕已離矣，非寶劍也。」王曰：「然巨闕初成之時，吾坐於露壇之上，宮人有四駕白鹿而過者，車奔鹿驚，吾引劍而指之，四駕上飛揚，不知其絕也。穿銅釜，絕鐵缔，胥中決如粢米，故曰巨闕。」王取純鈞，薛燭聞之，忽如敗。有頃，懼如悟。下階而深惟，簡衣而坐望之。手振拂揚，其華捽如芙蓉始出。觀其釽，爛如列星之行；觀其光，渾渾如水之溢於塘；觀其斷，巖巖如瑣石；觀其才，煥煥如冰釋。「此所謂純鈞耶？」王曰：「是也。客有直之者，有市之鄉二，駿馬千疋，千戶之都二，可乎？」薛燭對曰：「不可。當造此劍之時，赤堇之山，破而出錫；若耶之溪，涸而出銅；雨師掃灑，雷公擊橐；蛟龍捧鑪，天帝裝炭；太一下觀，天精下之。歐冶乃因天之精神，悉其伎巧，造為大刑三、小刑二：一曰湛盧，二曰純鈞，三曰勝邪，四曰魚腸，五曰巨闕。吳王闔廬之時，得其勝邪、魚腸、湛盧。闔廬無道，子女死，殺生以送之。湛盧之劍，去之如水，行秦過楚，楚王臥而寤，得吳王湛盧之劍，將首魁漂而存焉。秦王聞而求之，不得，興師擊楚，曰：『與我湛盧之劍，還師去汝。』楚王不與。時闔廬又以魚腸之劍刺吳王僚，使披腸夷之甲三事。闔廬使專諸為奏炙魚者，引劍而刺之，遂弒王僚。此其小試於敵邦，未見其大用於天下也。今赤堇之山已合，若耶溪深而不測。群神不下，歐冶子即死。雖復傾城量金，珠玉竭河，猶不能得此一物，有市之鄉二、駿馬千疋、千戶之都二，何足言哉！」

楚王召風胡子而問之曰：「寡人聞吳有干將，越有歐冶子，此二人甲世而生，天下未嘗有。精誠上通天，下為烈士。寡人願齎邦之重寶，皆以奉子，因吳王請此二人作鐵劍，可乎？」風胡子曰：「善。」於是乃令風胡子之吳，見歐冶子、干將，使之作鐵劍。歐冶子、干將鑿茨山，洩其溪，取鐵英，作為鐵劍三枚：一曰龍淵，二曰泰阿，三曰工布。畢成，風胡子奏之楚王。楚王見此三劍之精神，大悅風胡子，問之曰：「此三劍何物所象？其名為何？」風胡子對曰：「一曰龍淵，二曰泰阿，三曰工布。」楚王曰：「何謂龍淵、泰阿、工布？」風胡子對曰：「欲知龍淵，觀其狀，如登高山，臨深淵；欲知泰阿，觀其釽，巍巍翼翼，如流水之波；欲知工布，釽從文起，至脊而止，如珠不可衽，文若流水不絕。」

晉鄭王聞而求之，不得，興師圍楚之城，三年不解。倉穀粟索，庫無兵革。左右群臣、賢士，莫能禁止。於是楚王聞之，引泰阿之劍，登城而麾之。三軍破敗，士卒迷惑，流血千里，猛獸歐瞻，江水折揚，晉鄭之頭畢白。楚王於是大悅，曰：「此劍威耶？寡人力耶？」風胡子對曰：「劍之威也，因大王之神。」楚王曰：「夫劍，鐵耳，固能有精神若此乎？」風胡子對曰：「時各有使然。軒轅、神農、赫胥之時，以石為兵，斷樹木為宮室，死而龍臧。夫神聖主使然。至黃帝之時，以玉為兵，以伐樹木為宮室，鑿地。夫玉，亦神物也，又遇聖主使然，死而龍臧。禹穴之時，以銅為兵，以鑿伊闕，通龍門，決江導河，東注於東海。天下通平，治為宮室，豈非聖主之力哉？當此之時，作鐵兵，威服三軍。天下聞之，莫敢不服。此亦鐵兵之神，大王有聖德。」楚王曰：「寡人聞命矣。」

卷十二

越絕內經九術第十四

昔者，越王句踐問大夫種曰：「吾欲伐吳，奈何能有功乎？」大夫種對曰：「伐吳有九術。」王曰：「何謂九術？」對曰：「一曰尊天地，事鬼神；二曰重財幣，以遺其君；三曰貴糴粟槁，以空其邦；四曰遺之好美，以為勞其志；五曰遺之巧匠，使起宮室高臺，盡其財，疲其力；六曰遺其諛臣，使之易伐；七曰疆其諫臣，使之自殺；八曰邦家富而備器；九曰堅厲甲兵，以承其弊。故曰九者勿患，戒口勿傳，以取天下不難，況於吳乎？」越王曰：「善。」

於是作為策楯，嬰以白璧，鏤以黃金，類龍蛇而行者。乃使大夫種獻之於吳，曰：「東海役臣孤句踐，使者臣種，敢修下吏，問於左右。賴有天下之力，竊為小殿，有餘財，再拜獻之大王。」吳王大悅。申胥諫曰：「不可。王勿受。昔桀起靈門，紂起鹿臺，陰陽不和，五穀不時，天與之災，邦國空虛，遂以之亡。大王受之，是後必有災。」吳王不聽，遂受之而起姑胥臺。三年聚材，五年乃成。高見二百里。行路之人，道死尸哭。

越乃飾美女西施、鄭旦，使大夫種獻之於吳王，曰：「昔者，越王句踐竊有天之遺西施、鄭旦，越邦洿下貧窮，不敢當，使下臣種再拜獻之大王。」吳王大悅。申胥諫曰：「不可。王勿受。臣聞五色令人目不明，五音令人耳不聰。桀易湯而滅，紂易周文而亡。大王受之，後必有殃。胥聞越王句踐晝書不倦，晦誦竟旦，聚死臣數萬，是人不死，必得其願。胥聞越王句踐服誠行仁，聽諫，進賢士，是人不死，必得其名。胥聞越王句踐冬披毛裘，夏披絺綌，是人不死，必為利害。胥聞賢士，邦之寶也；美女，邦之咎也。夏亡於末喜，殷亡於妲己，周亡於褒姒。」吳王不聽，遂受其女，以申胥為不忠而殺之。

越乃興師伐吳，大敗之於秦餘杭山，滅吳，禽夫差，而戮太宰嚭與其妻子。

越絕外傳記軍氣第十五

夫聖人行兵，上與天合德，下與地合明，中與人合心。義合乃動，見可乃取。小人則不然，以疆厭弱，取利於危，不知逆順，快心於非。故聖人獨知氣變之情，以明勝負之道。凡氣有五色：青、黃、赤、白、黑。色因有五變。人氣變，軍上有氣，五色相連，與天相抵。此天應，不可攻，攻之無後。其氣盛者，攻之不勝。

軍上有赤色氣者，徑抵天，軍有應於天，攻者其誅乃身。軍上有青氣盛明，從□，其本廣末銳而來者，此逆兵氣也，為未可攻，衰去乃可攻。青氣在上，其謀未定；青氣在右，將弱兵多；青氣在後，將勇穀少，先大後小；青氣在左，將少卒多，兵少軍罷；青氣在前，將暴，其軍必來。赤氣在軍上，將謀未定。其氣本廣末銳而來者，為逆兵氣，衰去乃可攻。赤氣在右，將軍勇而兵少，卒疆，必以殺降；赤氣在後，將弱，卒疆，敵少，攻之殺將，其軍可降；赤氣在右，將勇，敵多，兵卒疆；赤氣在前，將勇兵少，穀多卒少，謀不來。黃氣在軍上，將謀未定。其本廣末銳而來者，為逆兵氣，衰去乃可攻。黃氣在右，將智而明，兵多卒疆，穀足而不可降；黃氣在後，將智而勇，卒疆兵少，穀少；黃氣在左，將弱卒少，兵少穀亡，攻之必傷；黃氣在前，將勇智，卒多疆，穀足而有多為，不可攻也。白氣在軍上，將賢智而明，卒威勇而疆。其氣本廣末銳而來者，為逆兵氣，衰去乃可攻。白氣在右，將勇而卒疆，兵多穀亡；白氣在後，將仁而明，卒少兵多，穀少軍傷；白氣在左，將勇而疆，卒多穀少，可降；白氣在前，將弱卒亡，穀少，攻之可降。黑氣在軍上，將謀未定。其氣本廣末銳而來者，為逆兵，去乃可攻。黑氣在右，將弱卒少，兵亡，穀盡軍傷，可不攻自降；黑氣在後，將勇卒疆，兵少穀亡，攻之殺將，軍亡；黑氣在左，將智而勇，卒少兵少，攻之殺將，其軍自降；黑氣在前，將智而明，卒少穀盡，可不攻自降。

故明將知氣變之形，氣在軍上，其謀未定；其在右而低者，欲為右伏兵之謀；其氣在前而低者，欲為前伏陣也；其氣在後而低者，欲為走兵陣也；其氣陽者，欲為去兵；其氣在左而低者，欲為左陣；其氣間其軍，欲有入邑。

右子胥相氣取敵大數，其法如是。軍無氣，算於廟堂，以知疆弱。一、五、九，西向吉，東向敗亡，無東；二、六、十，南向吉，北向敗亡，無北；三、七、十一，東向吉，西向敗亡，無西；四、八、十二，北向吉，南向敗亡，無南。此其用兵月日數，吉凶所避也。舉兵無擊太歲上物，卯也。始出各利，以其四時制日，是之謂也。

韓故治，今京兆郡，角、亢也。

鄭故治，角、亢也。

燕故治，今上漁陽、右北平、遼東、莫郡，尾、箕也。

越故治，今大越山陰，南斗也。

吳故治西江，都牛、須女也。

齊故治臨菑，今濟北、平原、北海郡、菑川、遼東、城陽，虛、危也。

衛故治濮陽，今廣陽、韓郡，營室、壁也。

魯故治太山、東溫、周固水，今魏東，奎、婁也。

梁故治，今濟陰、山陽、濟北、東郡，畢也。

晉故治，今代郡、常山、中山、河間、廣平郡，觜也。

秦故治雍，今內史也，巴郡、漢中、隴西、定襄、太原、安邑，東井也。

周故治雒，今河南郡，柳、七星、張也。

楚故治郢，今南郡、南陽、汝南、淮陽、六安、九江、廬江、豫章、長沙，翼、軫也。

趙故治邯鄲，今遼東、隴西、北地、上郡、雁門、北郡、清河，參也。

卷十三

越絕外傳枕中第十六

昔者，越王句踐問范子曰：「古之賢主、聖王之治，何左何右？何去何取？」范子對曰：「臣聞聖主之治，左道右術，去末取實。」越王曰：「何謂道？何謂術？何謂末？何謂實？」范子對曰：「道者，天地先生，不知老；曲成萬物，不名巧。故謂之道。道生氣，氣生陰，陰生陽，陽生天地。天地立，然後有寒暑、燥濕、日月、星辰、四時，而萬物備。術者，天意也。盛夏之時，萬物遂長。聖人緣天心，助天喜，樂萬物之長。故舜彈五絃之琴，歌南風之詩，而天下治。言其樂與天下同也。當是之時，頌聲作。所謂末者，名也。故名過實，則百姓不附親，賢士不為用。而外□諸侯，聖主不為也。所謂實者，穀□也，得人心，任賢士也。凡此四者，邦之寶也。」

越王曰：「寡人躬行節儉，下士求賢，不使名過實，此寡人所能行也。多貯穀，富百姓，此乃天時水旱，寧在一人耶？何以備之？」范子曰：「百里之神，千里之君。湯執其中和，舉伊尹，收天下雄雋之士，練卒兵，率諸侯兵伐桀，為天下除殘去賊，萬民皆歌而歸之。是所謂執其中和者。」越王曰：「善哉，中和所致也！寡人雖不及賢主、聖王，欲執其中和而行之。今諸侯之地，或多或少，疆弱不相當。兵革暴起，何以應之？」范子曰：「知保人之身者，可以王天下；不知保人之身，失天下者也。」越王曰：「何謂保人之身？」范子曰：「天生萬物而教之而生。人得穀即不死，穀能生人，能殺人。故謂人身。」

越王曰：「善哉。今寡人欲保穀，為之奈何？」范子曰：「欲保，必親於野，睹諸所多少為備。」越王曰：「所少，可得為因其貴賤，亦有應乎？」范子曰：「夫八穀貴賤之法，必察天之三表，即決矣。」越王曰：「請問三表。」范子曰：「水之勢勝金，陰氣蓄積大盛，水據金而死，故金中有水。如此者，歲大敗，八穀皆貴。金之勢勝木，陽氣蓄積大盛，金據木而死，故木中有火。如此者，歲大美，八穀皆賤。金、木、水、火更相勝，此天之三表者也，不可不察。能知三表，可為邦寶。不知三表之君，千里之神，萬里之君。故天下之君，發號施令，必順於四時。四時不正，則陰陽不調，寒暑失常。如此，則歲惡，五穀不登。聖主施令，必審於四時，此至禁也。」越王曰：「此寡人所能行也。願欲知圖穀上下貴賤，欲與他貨之內以自實，為之奈何？」范子曰：「夫八穀之賤也，如宿穀之登，其明也。諦審察陰陽消息，觀市之反覆，雌雄之相逐，天道乃畢。」

越王問范子曰：「何執而昌？何行而亡？」范子曰：「執其中則昌，行奢侈則亡。」越王曰：「寡人欲聞其說。」范子曰：「臣聞古之賢主、聖君，執中和而原其終始，即位安而萬物定矣；不執其中和，不原其終始，即尊位傾，萬物散。文武之業，桀紂之跡，可知矣。古者天子及至諸侯，自滅至亡，漸漬乎滋味之費，沒溺於聲色之類，牽孿於珍怪貴重之器，故其邦空虛。困其士民，以為須臾之樂，百姓皆有悲心，瓦解而倍畔者，桀紂是也。身死邦亡，為天下笑。此謂行奢侈而亡也。湯有七十里地。務執三表，可謂邦寶；不知三表，身死棄道。」

越王問范子曰：「春肅，夏寒，秋榮，冬泄，人治使然乎？將道也？」范子曰：「天道三千五百歲，一治一亂，終而復始，如環之無端，此天之常道也。四時易次，寒暑失常，治民然也。故天生萬物之時，聖人命之曰春。春不生遂者，故天不重為春。春者，夏之父也。故春生之，夏長之，秋成而殺之，冬受而藏之。春肅而不生者，王德不究也；夏寒而不長者，臣下不奉主命也；秋順而復榮者，百官刑不斷也；冬溫而泄者，發府庫賞無功也。此所謂四時者，邦之禁也。」越王曰：「寒暑不時，治在於人，可知也。願聞歲之美惡，穀之貴賤，何以紀之？」范子曰：「夫陰陽錯繆，即為惡歲；人生失治，即為亂世。夫一亂一治，天道自然。八穀亦一賤一貴，極而復反。言亂三千歲，必有聖王也。八穀貴賤更相勝。故死凌生者，逆，大貴；生凌死者，順，大賤。」越王曰：「善。」

越王問於范子曰：「寡人聞人失其魂魄者，死；得其魂魄者，生。物皆有之，將人也？」范子曰：「人有之，萬物亦然。天地之間，人最為貴。物之生，穀為貴，以生人，與魂魄無異，可得豫知也。」越王曰：「其善惡可得聞乎？」范子曰：「欲知八穀之貴賤、上下、衰極，必察其魂魄，視其動靜，觀其所舍，萬不失一。」問曰：「何謂魂魄？」對曰：「魂者，橐也；魄者，生氣之源也。故神生者，出入無門，上下無根，見所而功自存，故名之曰神。神主生氣之精，魂主死氣之舍也。魄者主賤，魂者主貴，故當安靜而不動。魂者，方盛夏而行，故萬物得以自昌。神者，主氣之精，主貴而雲行，故方盛夏之時不行，即神氣槁而不成物矣。故死凌生者，歲大敗；生凌死者，歲大美。故觀其魂魄，即知歲之善惡矣。」

越王問於范子曰：「寡人聞陰陽之治，不同力而功成，不同氣而物生，可得而知乎？願聞其說。」范子曰：「臣聞陰陽氣不同處，萬物生焉。冬三月之時，草木既死，萬物各異藏，故陽氣避之下藏，伏壯於內，使陰陽得成功於外。夏三月盛暑之時，萬物遂長，陰氣避之下藏，伏壯於內，然而萬物親而信之，是所謂也。陽者主生，萬物方夏三月之時，大熱不至，則萬物不能成。陰氣主殺，方冬三月之時，地不內藏，則根荄不成，即春無生。故一時失度，即四序為不行。」

越王曰：「善。寡人已聞陰陽之事，穀之貴賤，可得而知乎？」范子曰：「陽者主貴，陰者主賤。故當寒而不寒者，穀為之暴貴；當溫而不溫者，穀為之暴賤。譬猶形影、聲響相聞，豈得不復哉！故曰秋冬貴陽氣施於陰，陰極而復貴；春夏賤陰氣施於陽，陽極而不復。」越王曰：「善哉！」以丹書帛，置之枕中，以為國寶。

越五日，困於吳，請於范子曰：「寡人守國無術，負於萬物，幾亡邦危社稷，為旁邦所議，無定足而立。欲捐軀出死，以報吳仇，為之奈何？」范子曰：「臣聞聖主為不可為之行，不惡人之謗己；為足舉之德，不德人之稱己。舜循之歷山，而天下從風。使舜釋其所循，而求天下之利，則恐不全其身。昔者神農之治天下，務利之而已矣，不望其報。不貪天下之財，而天下共富之。所以其智能自貴於人，而天下共尊之。故曰富貴者，天下所置，不可奪也。今王利地貪財，接兵血刃，僵尸流血，欲以顯於世，不亦謬乎？」

越王曰：「上不逮於神農，下不及於堯舜，今子以至聖之道以說寡人，誠非吾所及也。且吾聞之也，父辱則子死，君辱則臣死。今寡人親已辱於吳矣。欲行一切之變，以復吳仇，願子更為寡人圖之。」范子曰：「君辱則死，固其義也。立死。下士人而求成邦者，上聖之計也。且夫廣天下，尊萬乘之主，使百姓安其居、樂其業者，唯兵。兵之要在於人，人之要在於穀。故民眾則主安，穀多則兵疆。王而備此二者，然後可以圖之也。」越王曰：「吾欲富邦疆兵，地狹民少，奈何為之？」范子曰：「夫陽動於上，以成天文，陰動於下，以成地理。審察開置之要，可以為富。凡欲先知天門開及地戶閉，其術：天高五寸，減天寸六分以成地。謹司八穀，初見出於天者，是謂天門開，地戶閉，陽氣不得下入地戶。故氣轉動而上下、陰陽俱絕，八穀不成，大貴必應其歲而起，此天變見符也。謹司八穀，初見入於地者，是謂地戶閉。陰陽俱會，八穀大成，其歲大賤，來年大饑，此地變見瑞也。謹司八穀，初見半於人者，糴平，熟，無災害。故天倡而見符，地應而見瑞。聖人上知天，下知地，中知人，此之謂天平地平，以此為天圖。」

越王既已勝吳三日，反邦未至，息，自雄，問大夫種曰：「夫聖人之術，何以加於此乎？」大夫種曰：「不然。王德范子之所言，故天地之符應邦，以藏聖人之心矣。然而范子豫見之策，未肯為王言者也。」越王愀然而恐，面有憂色。請於范子，稱曰：「寡人用夫子之計，幸得勝吳，盡夫子之力也。寡人聞夫子明於陰陽進退，豫知未形，推往引前，後知千歲，可得聞乎？寡人虛心垂意，聽於下風。」范子曰：「夫陰陽進退，前後幽冥。未見未形，此持殺生之柄，而王制於四海，此邦之重寶也。王而毋泄此事，臣請為王言之。」越王曰：「夫子幸教寡人，願與之自藏，至死不敢忘。」范子曰：「陰陽進退者，固天道自然，不足怪也。夫陰入淺者即歲善，陽入深者則歲惡。幽幽冥冥，豫知未形。故聖人見物不疑，是謂知時，固聖人所不傳也。夫堯舜禹湯，皆有豫見之勞，雖有凶年而民不窮。」越王曰：「善。」以丹書帛，置之枕中，以為邦寶。

范子已告越王，立志入海，此謂天地之圖也。

卷十四

越絕外傳春申君第十七

昔者，楚考烈王相春申君吏李園。園女弟女環謂園曰：「我聞王老無嗣，可見我於春申君。我欲假於春申君。我得見於春申君，徑得見於王矣。」園曰：「春申君，貴人也，千里之佐，吾何託敢言？」女環曰：「即不見我，汝求謁於春申君：『才人告，遠道客，請歸待之。』彼必問汝：『汝家何等遠道客者？』因對曰：『園有女弟，魯相聞之，使使者來求之園，才人使告園者。』彼必有問：『汝女弟何能？』對曰：『能鼓音。讀書通一經。』故彼必見我。」園曰：「諾。」

明日，辭春申君：「才人有遠道客，請歸待之。」春申君果問：「汝家何等遠道客？」對曰：「園有女弟，魯相聞之，使使求之。」春申君曰：「何能？」對曰：「能鼓音，讀書通一經。」春申君曰：「可得見乎？明日，使待於離亭。」園曰：「諾。」既歸，告女環曰：「吾辭於春申君，許我明日夕待於離亭。」女環曰：「園宜先供待之。」

春申君到，園馳人呼女環到，黃昏，女環至，大縱酒。女環鼓琴，曲未終，春申君大悅。留宿。明日，女環謂春申君曰：「妾聞王老無嗣，屬邦於君。君外淫，不顧政事，使王聞之，君上負於王，使妾兄下負於夫人，為之奈何？無泄此口，君召而戒之。」春申君以告官屬：「莫有聞淫女也。」皆曰：「諾。」

與女環通，未終月，女環謂春申君曰：「妾聞王老無嗣，今懷君子一月矣，可見妾於王，幸產子男，君即王公也，而何為佐乎？君戒念之。」春申君曰：「諾。」

五日而道之：「邦中有好女，中相，可屬嗣者。」烈王曰：「諾。」即召之。烈王悅，取之。十月產子男。

十年，烈王死，幽王嗣立。女環使園相春申君。相之三年，然後告園：「以吳封春申君，使備東邊。」園曰：「諾。」即封春申君於吳。幽王後懷王，使張儀詐殺之。懷王子頃襄王，秦始皇帝使王翦滅之。

越絕德序外傳記第十八

昔者，越王句踐困於會稽，嘆曰：「我其不伯乎！」欲殺妻子，角戰以死。蠡對曰：「殆哉！王失計也，愛其所惡。且吳王賢不離，不肖不去，若卑辭以地讓之，天若棄彼，彼必許。」句踐曉焉，曰：「豈然哉！」遂聽能以勝。越王句踐即得平吳，春祭三江，秋祭五湖。因以其時，為之立祠，垂之來世，傳之萬載。鄰邦樂德，以來取足。范蠡內視若盲，反聽若聾，度天關，涉天機，後衽天人，前帶神光。當是時言之者，□其去甚微甚密，王已失之矣，然終難復見得。於是度兵徐州，致貢周室，元王以之中興，號為州伯，以為專句踐之功，非王室之力。是時越行伯道，沛歸於宋；浮陵以付楚；臨沂、開陽，復之於魯。中邦侵伐，因斯衰止。以其誠行於內，威發於外，越專其功，故曰越絕是也。故傳曰：「桓公迫於外子，能以覺悟。句踐執於會稽，能因以伯。」堯舜雖聖，不能任狼致治。管仲能知人，桓公能任賢，蠡善慮患，句踐能行焉。臣主若斯，其不伯，得乎？易曰：「君臣同心，其利斷金。」此之謂也。

吳越之事煩而文不喻，聖人略焉。賢者垂意，深省厥辭，觀斯智愚。夫差狂惑，賊殺子胥，句踐至賢，種曷為誅？范蠡恐懼，逃於五湖，蓋有說乎？夫吳知子胥賢，猶昏然誅之。傳曰：「人之將死，惡聞酒肉之味，邦之將亡，惡聞忠臣之氣。」身死不為醫，邦亡不為謀，還自遺災，蓋木土水火，不同氣居，此之謂也。

種立休功，其後厥過自伐。句踐知其仁也，不知其信。見種為吳通越，稱：「君子不危窮，不滅服。」以忠告，句踐非之，見乎顏色。范蠡因心知意，策問其事，卜省其辭，吉耶凶耶？兆言其災。夫子見利與害，去於五湖。蓋謂知其道，貴微而賤獲。易曰：「知幾其神乎？道以不害為左。」傳曰：「知始無終，厥道必窮。」此之謂也。

子胥賜劍將自殺，歎曰：「嗟乎！眾曲矯直，一人固不能獨立。吾挾弓矢以逸鄭楚之間，自以為可復吾見凌之仇，乃先王之功，想得報焉，自致於此。吾先得榮，後僇者，非智衰也，先遇明，後遭險，君之易移也已矣。坐不遇時，復何言哉。此吾命也，亡將安之？莫如早死，從吾先王於地下，蓋吾之志也。」吳王將殺子胥，使馮同徵之。胥見馮同，知為吳王來也。洩言曰：「王不親輔弼之臣而親眾豕之言，是吾命短也。高置吾頭，必見越人入吳也，我王親為禽哉！捐我深江，則亦已矣！」胥死之後，吳王聞，以為妖言，甚咎子胥。王使人捐於大江口。勇士執之，乃有遺響，發憤馳騰，氣若奔馬。威凌萬物，歸神大海。彷彿之間，音兆常在。後世稱述，蓋子胥，水僊也。

子胥挾弓去楚，唯夫子獨知其道。事□世□有退，至今實之，實秘文之事。深述厥兆，徵為其戒。齊人歸女，其後亦重。各受一篇，文辭不既，經傳外章，輔發其類。故聖人見微知著，睹始知終。由此觀之，夫子不王可知也。恭承嘉惠，述暢往事。夫子作經，攬史記，憤懣不泄，兼道事後，覽承傳說。厥意以為周道不敝，春秋不作。蓋夫子作春秋，記元於魯。大義立，微言屬，五經六藝，為之檢式。垂意於越，以觀枉直。陳其本末，抽其統紀，章決句斷，各有終始。吳越之際，夫差弊矣，是之謂也。故觀乎太伯，能知聖賢之分；觀乎荊平，能知信勇之變；觀乎吳越，能知陰謀之慮；觀乎計倪，能知陰陽消息之度；觀乎請糴，能知□人之使敵邦賢不肖；觀乎九術，能知取人之真，轉禍之福；觀乎兵法，能知卻敵之路；觀乎陳恒，能知古今相取之術；觀乎德敘，能知忠直所死，狂懜通拙。經百八章，上下相明。齊桓興盛，執操以同。管仲達於霸紀，范蠡審乎吉凶終始。夫差不能□邦之治。察乎馮同、宰嚭，能知諂臣之所移，哀彼離德信不用。內痛子胥忠諫邪君，反受其咎。夫差誅子胥，自此始亡之謂也。

卷十五

越絕篇敘外傳記第十九

維先古九頭之世，蒙水之際，興敗有數，承三繼五。故曰眾者傳目，多者信德。自此之時，天下大服。三皇以後，以一治人。至於三王，爭心生，兵革越，作肉刑。五胥因悉挾方氣，歷天漢。孔子感精，知後有疆秦喪其世，而漢興也。賜權齊、晉、越，入吳。孔子推類，知後有蘇秦也。權衡相動，衡五相發。道獲麟，周盡證也，故作春秋以繼周也。此時天地暴清，日月一明，弟子欣然，相與太平。孔子懷聖承弊，無尺土所有，一民所子，睹麟垂涕，傷民不得其所，非聖人孰能痛世若此。萬代不滅，無能復述。故聖人沒而微言絕。賜見春秋改文尚質，譏二名，興素王，亦發憤記吳越，章句其篇，以喻後賢。賜之說也，魯安，吳敗，晉疆，越霸，世春秋二百餘年，垂象後王。賜傳吳越，□指於秦。聖人發一隅，辯士宣其辭，聖文絕於彼，辯士絕於此。故題其文，謂之越絕。

問曰：「越絕始於太伯，終於陳恒，何？」「論語曰：『雖小道，必有可觀者焉。』乃太伯審於始，知去上賢。太伯特不恨，讓之至也。始於太伯，仁賢，明大吳也。仁能生勇，故次以荊平也，勇子胥忠、正、信、智以明也。智能生詐，故次以吳人也，善其務救蔡，勇其伐荊。其范蠡行為，持危救傾也，莫如循道順天，富邦安民，故次計倪。富邦安民，故於自守，易以取，故次請糴也。一其愚，故乖其政也。請粟者求其福祿，必可獲，故次以九術。順天心，終和親，即知其情。策於廊廟，以知疆弱。時至，伐必可克，故次兵法。兵，凶器也。動作不當，天與其殃。知此上事，乃可用兵。易之卜將，春秋無將，子謀父，臣殺主，天地所不容載。惡之甚深，故終於陳恒也。」

問曰：「易之卜將，春秋無將。今荊平何善乎？君無道，臣仇主，以次太伯，何？」曰：「非善荊平也，乃勇子胥也，臣不討賊，子不復仇，非臣子也。故賢其冤於無道之楚，困不死也；善其以匹夫得一邦之眾，並義復仇，傾諸侯也；非義不為，非義不死也。」

問曰：「子胥妻楚王母，無罪而死於吳。其行如是，何義乎？」曰：「孔子固貶之矣。賢其復仇，惡其妻楚王母也。然春秋之義，量功掩過也。賢之，親親也。」「子胥與吳何親乎？」曰：「子胥以困干闔廬，闔廬勇之甚，將為復仇，名譽甚著。詩云：『投我以桃，報之以李。』夫差下愚不移，終不可奈何。言不用，策不從，昭然知吳將亡也。受闔廬厚恩，不忍去而自存，欲著其諫之功也。故先吳敗而殺也。死人且不負，而況面在乎？昔者管仲生，伯業興。子胥死，伯名成。周公貴一概，不求備於一人。及外篇各有差敘，師不說。」

問曰：「子胥未賢耳。賢者所過化，子胥賜劍，欲無死，得乎？」「盲者不可示以文繡，聾者不可語以調聲。瞽瞍不移，商均不化。湯繫夏臺，文王拘於殷。時人謂舜不孝，堯不慈，聖人不悅下愚，而況乎子胥？當困於楚，劇於吳，信不去耳，何拘之有？孔子貶之奈何？其報楚也，稱子胥妻楚王母，及乎夷狄。貶之，言吳人也。」

問曰：「句踐何德也？」曰：「伯德，賢君也。」「傳曰：『危人自安，君子弗為；奪人自與，伯夷不多。』行偽以勝，滅人以伯，其賢奈何？」曰：「是固伯道也。祺道厭駁，一善一惡。當時無天子，疆者為右，使句踐無權，滅邦久矣。子胥信而得眾道，范蠡善偽以勝。當明王天下太平，諸侯和親，四夷樂德，款塞貢珍，屈膝請臣，子胥何由乃困於楚？范蠡不久乃為狂者？句踐何當屬莝養馬？遭逢變亂，權以自存，不亦賢乎？行伯非賢，晉文之能因時順宜，隨而可之。故空社易為福，危民易為德，是之謂也。」

問曰：「子胥、范蠡何人也？」「子胥勇而智，正而信。范蠡智而明，皆賢人。」問曰：「子胥死，范蠡去，二人行違，皆稱賢，何？」「論語曰：『陳力就列，不能者止。』事君以道言耳。范蠡單身入越，主於伯，有所不合，故去也。」問曰：「不合何不死？」曰：「去止，事君之義也。義無死，胥死者，受恩深也。今蠡猶重也，不明甚矣。」問曰：「受恩死，死之善也。臣事君，猶妻事夫，何以去？」「論語曰：『三日不朝，孔子行。』行者，去也。傳曰：『孔子去魯，燔俎無肉；曾子去妻，蔾蒸不熟。』微子去，比干死，孔子并稱仁。行雖有異，其義同。」「死與生，敗與成，其同奈何？」「論語曰：『有殺身以成仁。』子胥重其信，范蠡貴其義。信從中出，義從外出。微子去者，痛殷道也。比干死者，忠於紂也。箕子亡者，正其紀也。皆忠信之至，相為表裏耳。」問曰：「二子孰愈乎？」曰：「以為同耳。然子胥無為能自免於無道之楚，不忘舊功，滅身為主。合，即能以霸；不合，可去則去，可死則死。范蠡遭世不明，被髮佯狂，無正不行，無主不止。色斯而舉，不害於道。億則屢中，貨財殖聚。作詐成伯，不合乃去。三遷避位，名聞海內。去越入齊，老身西陶。仲子由楚，傷中而死。二子行有始終。子胥可謂兼人乎？」

問曰：「子胥伐楚宮，射其子，不殺，何也？」「弗及耳。楚世子奔逃雲夢之山。子胥兵笞平王之墓，昭王遣大夫申包胥入秦請救。于斧漁子進諫子胥，子胥適會秦救至，因引兵還。越見其榮於無道之楚，興兵伐吳。子胥以不得已，迎之就李。」問曰：「笞墓何名乎？」「子之復仇，臣之討賊，至誠感天，矯枉過直。乳狗哺虎，不計禍福。大道不誅，誅首惡。子胥笞墓不究也。」

維子胥之述吳越也，因事類，以曉後世。著善為誠，譏惡為誠。句踐以來，至乎更始之元，五百餘年，吳越相復見於今。百歲一賢，猶為比肩。記陳厥說，略其有人。以去為姓，得衣乃成。厥名有米，覆之以庚。禹來東征，死葬其疆。不直自斥，託類自明。寫精露愚，略以事類，俟告後人。文屬辭定，自于邦賢。邦賢以□為姓，丞之以天。楚相屈原，與之同名。明於古今，德配顏淵。時莫能與，伏竄自容。年加申酉，懷道而終。友臣不施，猶夫子得麟。覽睹厥意，嗟嘆其文，於乎哀哉！溫故知新，述暢子胥，以喻來今。經世歷覽，論者不得，莫能達焉。猶春秋銳精堯舜，垂意周文。配之天地，著於五經。齊德日月，比智陰陽。詩之伐柯，以己喻人。後生可畏，蓋不在年。以□為姓，萬事道也。丞之以天，德高明也。屈原同名，意相應也。百歲一賢，賢復生也。明於古今，知識宏也。德比顏淵，不可量也。時莫能用，籥□鍵精，深自誠也。猶子得麟，丘道窮也。姓有去，不能容也。得衣乃成，賢人衣之能章也。名有米，八政寶也。覆以庚，兵絕之也。於乎哀哉，莫肯與也。屈原隔界，放於南楚，自沉湘水，蠡所有也。

Source Colophon

The Chinese text follows the Chinese Wikisource transcription of the Yuejue Shu (articles 越絕書/卷一, 越絕書/卷二, 越絕書/卷三, 越絕書/卷四, 越絕書/卷五, 越絕書/卷六, 越絕書/卷七, 越絕書/卷八, 越絕書/卷九, 越絕書/卷十, 越絕書/卷十一, 越絕書/卷十二, 越絕書/卷十三, 越絕書/卷十四, 越絕書/卷十五, revisions of 4 April 2017 to 21 April 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.

🌲