《弘道錄》Vol. 30

Yao's wisdom is like that of a spirit (shenming).

The Commentary on the Appended Statements (Xici) of the Classic of Changes (Yijing) says: "To make principles subtle and spirit-like, and clear..." All things in the world issue from Heaven. Since they issue from Heaven, people cannot see them when they look or hear them when they listen. Principles have no physical form, so they cannot be called "spirit" for that reason. The various principles govern all affairs, and these affairs in turn concern people. Since they concern people, when a person encounters a doubt, he or she can discuss it, and after careful thought the mind can be stirred and attain awareness. This is the sense of "spirit-like" (shenming) here. It does not mean harboring suspicions about dark and unknowable ghosts and spirits and speculating about them.

The Doctrine of the Mean (Zhongyong) says: "Confucius said: Shun was perhaps the most wise! Shun loved to ask questions and was good at examining even shallow remarks. He concealed others' faults and publicized their strengths. He grasped the two extremes of a matter and adopted the moderate course in governing the people. This is perhaps why Shun became Shun."

The Record of Expanding the Dao (Hongdao lu) says: Yao's wisdom is called "like a spirit" (ru shen), meaning that wherever his wisdom was applied, it was unfathomably deep. Shun's wisdom is called "employing the mean" (yong zhong), meaning that what his heart held to was neither biased nor excessive nor deficient.

If one stubbornly clings to one's own views and insists that others accept proposals that are hard to carry out, this cannot be called "employing the mean." If one deliberately shocks the world and displays unreachable abilities to others, this cannot be called "shallow." Rejecting remonstrance and concealing one's errors while believing oneself discerning also cannot be called "fond of examining." Hesitating and failing to distinguish slander from upright words cannot be called "grasping the two extremes." To call loyal remonstrance slander and carefully considered counsel demonic talk is no way to conceal faults and publicize good deeds. These are all practices that harm wisdom, and their root lies in leaning too far to one side or in falling short. Therefore the sage does not act this way.

Mencius said: "A wise person does not need to know everything. What matters most is to attend first to what is urgent. Even Yao and Shun, though wise, could not understand every single thing. They valued dealing first with what was pressing. If someone does not pay attention even to the details of the mourning garments of the lesser grades during the three years of mourning, yet fixes on gulping down food at meals and slurping soup loudly, or asks whether food can be bitten through with the teeth, this is called not knowing what is light and what is heavy, what is first and what is last."

The Record of Expanding the Dao says: What is meant by "not knowing what is light and what is heavy" is exemplified by Tang Dezong. He was suspicious and harsh, believed himself upright and enlightened, and yet forgot that he was deceived by Lu Qi and Zhao Zan. How, then, can one achieve discernment? The laws of the court of Yu Shun are recorded in the classics. The method of teaching others is to be upright yet gentle, generous yet solemn, firm yet not cruel, and simple yet not arrogant. As for examination... (The original text breaks off here; the remainder is missing.)

His heart was simple and unpretentious, and he could stand on his own. When he set his aim, he was reverent and cautious. He handled affairs with order and respect, and when confusion arose he remained resolute. His temperament was upright yet gentle. His words were concise and incorruptible, firm yet sincere, steadfast yet in accord with righteousness. Above all, however, he had to be wary of glib talk and of an ingratiating countenance. Even if a ruler were surrounded by hundreds or thousands of ritual officers and ceremonial attendants, where could such people find a place? The Four Villains could not harm Shun, yet one sycophant named Si, a treacherous minister of legend, was enough to disturb the government of Tang Yao. Mencius spoke sternly here, and this warning cannot be overlooked.

Mencius also said: "People despise what is called cleverness because clever people like to act on their own judgment and force their views to fit the facts. If clever people acted as Yu did in controlling the floods, people would not despise their cleverness. Yu controlled the floods by following the course of the water and never obstructing it by force. If clever people could likewise follow the natural course of things without forcing their interference, their cleverness would be admirable indeed."

The Hongdao Lu comments: The wisdom of Yu is precisely what Gun called "lack of wisdom." The bond between father and son arises from human nature. One man acted in accord with nature and benefited the people, while the other acted on his own judgment, forced his designs, and brought disaster. How could anyone who has not reached the state of a sage fail to cultivate himself diligently? Those in the world today who insist on their own judgment are far more numerous than Gun alone. Some scrutinize details harshly. Some regard themselves as wise and block the way of reason. Some are impatient and obstinate, acting only on their own wishes. Some are cruel and indulgent, and some hold to luck and feel pleased with themselves. Such faults are not limited to one kind. Mencius's teaching of "acting in accord with what requires no forcing," meaning following the natural situation of things without forcing intervention, is of great benefit to the moral condition of the world, and it should not be regarded merely as a lesson about the small matter of flood control.

When Cheng Tang banished Xia Jie to Nanchao, he still felt ashamed and said, "I fear that later generations will use this event as a pretext." Zhong Hui then composed "Zhonghui's Charge," which says: "Alas! Heaven gives life to the people, and the people have many desires. Without a ruler to govern them, they fall into chaos. Heaven then produced wise men to govern the people. Xia Jie was foolish and lacked virtue, and the people suffered. Heaven therefore granted Your Majesty courage and wisdom, so that you might become a model for all under heaven."

The Hongdao Lu comments: Why is Cheng Tang praised as both courageous and wise? The ruler's position may pass peacefully through abdication, or it may change through force. Yet without an upright and clear-sighted virtue in the heart, how could one know that the Mandate of Heaven had ended within a single day? And how could one truly accord with Heaven above and comply with the hearts of the people below? Cheng Tang still said that he must wait until the appointed time, when the people would be convinced, because he feared later generations would use him as a pretext. In truth, the people were already sincerely satisfied, and one needed no divination to know that they trusted him. Zhong Hui's words about "three rounds of remonstrance" were meant precisely to dispel Cheng Tang's doubts. Otherwise, even if someone like Wang Mang wept and defended himself in the "Jinteng" chapter, or someone like Cao Cao issued proclamations to reveal his inner intentions, they could not change the plain facts that everyone could see: people had already seen through their hearts. What use would such acts be? What use would they be?

Wan Zhang asked, "It is said that Baili Xi sold himself to a herdsman in Qin for five sheepskins, and that he tended oxen in order to win an audience with Duke Mu of Qin. Is this true?"

Mencius replied, "No, this is a fabrication by busybodies. Baili Xi was a man of the state of Yu. Jin used the jade bi of Chuiji and the fine horses of Qu to ask Yu for passage so that it could attack Guo. Gong Zhiqi remonstrated with Duke Yu, but Baili Xi did not, because he knew the Duke would not listen. So he left Yu and went to Qin, and by then he was already seventy years old. If he truly did not know that tending oxen in Qin would damage his reputation, can he be called wise? If he knew he could not persuade Duke Yu and yet did not try, can he be called unwise? If he knew that Yu was about to perish and left early, he cannot be called unwise. Later, when he was recommended in Qin and judged that Duke Mu could be entrusted with great affairs, and so assisted him, can this be called unwise? He assisted Qin, and Duke Mu became famous throughout the realm, and his achievements have been handed down to later ages. If he were not a worthy man, could he have done this? Yet to sell oneself in order to accomplish a ruler's undertakings is something that the people of the village who cherish their good name would not do. Would worthy men, then, do such a thing?"

The Hongdao lu comments: What is called "wisdom" is to thoroughly understand principle, so that one handles affairs completely and without obstruction. Benevolence and virtue can be achieved through effort, but wisdom cannot be forced into being. Since the Three Dynasties of Xia, Shang, and Zhou, those who judge people have often failed to rely fully on heavenly principle. For this reason, figures such as Baili Xi, Guan Zhong, and Yanzi are also recorded in this book. Anyone who reads the discussion of the "Four Wise Men and Two Worthies" will understand that the reasons for repeatedly debating these men at that time must have had their grounds. Readers should reflect on this carefully.

The Guoyu records that Duke Huan of Qi wished to appoint Bao Shuya as chancellor. Bao Shuya declined, saying, "You have treated me generously, so that I neither freeze nor go hungry; this is your grace. But to govern the state is beyond my capacity. Only Guan Yiwu (Guan Zhong) is likely equal to it. I fall short of him in five respects. In generosity and kindness, and in comforting the people, I fall short of him. In governing the state without losing its authority, I fall short of him. In gaining the people's trust through loyalty and good faith, I fall short of him. In establishing ritual and righteousness so that the four quarters comply, I fall short of him. And in standing before the army gate with the war drum so that the people become braver, I also fall short of him."

Duke Huan said, "Guan Zhong once shot at me and struck my belt hook, and I nearly lost my life." Bao Shuya replied, "He was exerting himself for his own lord. If you can forgive him and bring him back to Qi, he will exert himself for you just as he did before." The Duke then sent men to Lu to request Guan Zhong's return. When Guan Zhong arrived, the Duke had him fumigated and bathed again and again, as a mark of solemn courtesy.

Duke Huan of Qi went out to the outskirts in person to greet Guan Zhong and entrusted him with the affairs of government.

The Lu commentary says: The Xugua Zhuan (Commentary on the Sequence of the Hexagrams) explains that things cannot remain blocked forever, so the hexagram Tongren (Fellowship with Men) follows the hexagram Pi (Stagnation). The phrase "when Heaven and Earth do not interact, there is Pi" means that the qi of Heaven and Earth cannot communicate, and this is called stagnation. When those above and below share one heart, this is called Tongren.

When the world is at a standstill, people must join hearts and strengths in order to get through its difficulties. After the fortunes of stagnation had run their course, Duke Huan roused himself and wished to rule the world through his wisdom and strength. Had there been no one who could foresee the crucial moment and offer counsel with him in one heart, how could he have been willing to heed their advice? Guan Zhong recommended worthy and capable men and did not favor his close associates out of personal ties. Duke Huan, for his part, could accept remonstrance and hear advice, and he possessed an upright and clear-sighted virtue (De). This is the reason Qi was able to flourish.

The duke and Guan Zhong sat together and discussed government. The duke asked: "My late predecessor built high terraces and treated them as lofty positions. He hunted and shot birds and never gave heed to state affairs. He looked down on sages and worthies, slighted the scholars, and honored only beauty in women. Brave warriors went cold and hungry, the drivers of carriages waited on entertainers who amused him, and the jesters were placed in front while the worthy men were placed behind. For this reason the state declined day by day and could not flourish for a long time. What should be done about this?"

Guan Zhong replied: "The former kings King Zhao and King Mu imitated King Wen and King Wu, and through lasting achievements they won fame. They gathered many worthies, compared and examined the people for those who possessed virtue, and established norms to serve as the standards for the people. They weighed affairs so that each was matched to its proper measure, arranged and restrained matters according to regulations, began from the root and extended to the branches, and used rewards and punishments to encourage and order the people. They also arranged people by age and by rank of honor and humility, and took these as the guiding principles for governing the people."

The duke asked: "How exactly should this be carried out?"

Guan Zhong replied: "The sage kings who governed the world divided the capital into three parts and the countryside into five parts. They arranged where the people would live, helped the people accomplish their respective undertakings, and carefully employed the six powers (the authority to govern the state)."

The Lu commentary says: The Xugua Zhuan explains that when people share one heart, the myriad things will come to them, so the hexagram Tongren is followed by the hexagram Da You (Great Possession). The image of Da You is fire above heaven, whose light shines far, so that all the myriad things are made manifest. This is exactly the moment when Duke Huan and Guan Zhong sat together and discussed the Way.

The duke asked: "In helping the people accomplish their undertakings, how exactly should this be done?"

Guan Zhong replied: "Scholars, farmers, artisans, and merchants should not be allowed to live mixed together. The sage kings arranged the scholars so that they dwelt in quiet and unhurried places. Fathers spoke with fathers about righteousness, sons spoke with sons about filial piety, those who served the ruler spoke of reverence, and the young spoke of respect and love for elder brothers. When people learn these things from childhood, their hearts become settled, and they do not change their aspirations upon seeing other things. For this reason, fathers and elder brothers could teach their children and younger brothers without harsh pressure and still be effective, and the children and younger brothers could master what they learned without exertion.

As for the artisans, they should be made to live in the places arranged by the government, carefully observe the seasons of the year, distinguish the fine from the coarse in their crafts, and measure……"

Regulate expenditure, and compare and coordinate the various kinds of talent. By evening, still engaged in labor, they apply what they have gained across the four quarters, and so put affairs in order.

The sons and younger brothers discuss with one another the methods of their trades, display their skills, and recount their achievements. For example, let the merchants live near the markets in the towns, observe the changes of the four seasons, and investigate the goods of the villages to understand market conditions. They carry loads on their shoulders and backs, drive oxcarts and ride in horse carts, and travel back and forth to the four quarters, exchanging what they have for what they lack, buying cheap and selling dear, busy from dawn to dusk with these affairs in order to support their sons. The sons discuss profit with one another, display their means, and recount what they know.

Again, let the farmers live near the fields, observe the four seasons, and arrange the farm work according to the times. In the winter cold, they stop plowing and await the proper season. When the time for sowing comes, they plow deep and cultivate carefully, awaiting timely rain. When the rain arrives, they take up their tools and labor in the fields from dawn to dusk.

These three kinds of people learn their trades from childhood, so their minds are settled, and they do not change their aspirations upon seeing other things. Therefore, fathers and elder brothers need not press them harshly for instruction to succeed, and the sons need not struggle to master their skills. Those of outstanding wisdom who are capable of holding office are likewise certain to be worthy of reliance.

Duke Huan said, "Good."

The Record (Lu) says: This is an unalterable conclusion. How could it apply only to one state? It is the same for a single person and for a single household. When those in high position lose the proper Dao (the Way), the common people lose their sense of righteousness. Scholars indulge in idleness and dissipation, and farmers have their energy drawn away by all manner of secondary occupations. In the morning they no longer believe in the Dao, and craftsmen do not keep to their standards. Gentlemen turn away from righteousness, and petty people violate the penal laws. That the state has not perished already counts as good fortune. This is precisely what Zhong (that is, Guan Zhong) deeply feared.

Duke Huan asked, "How should the common people be settled in their residences?"

Guan Zhong replied, "Divide the capital into twenty-one districts, of which six are districts of artisans and merchants and fifteen are scholar districts. You take command of five districts, the Guozi (the Heir's Official) commands five, and the Gaozi commands five. Divide the state into three parts and establish three kinds of offices. The great ministers have three chief assistants, and the ruler has three clans. Set up three districts in the markets, appoint three Yu officers to manage the marshes, and three Heng officers to manage the mountain forests."

The Record says: This is the origin of the three armies established in the state of Lu. Clever people need only be observant.

Duke Huan asked, "I wish to devote my energy to the affairs of the feudal lords. Is that permissible?"

Guan Zhong replied, "Not yet. The state within is not yet stable. One should repair the old laws, select the good ones and put them into practice, then gradually increase the population and the wealth, and make respect for the people the essential task. Only then will the state be stable."

Duke Huan said, "Good. Once the state is stable, will that be enough?"

Guan Zhong replied, "Not yet. If the ruler regulates the organization of the army and repairs armor and weapons, then the great states will also..." The original text breaks off here.

The duke said, "Good." He then organized the entire state into units of "five households to a gui (track)," with a guizhang (track head) over each track. Ten tracks made a li (hamlet), under a lisi (hamlet overseer). Four li made a lian (company), under a lianzhang (company leader). Ten lian made a xiang (district), in which a liangren (district officer) was responsible for military orders. Because five households formed a track, five men made a wu (squad) under the track head. Because ten tracks formed a li, fifty men made a xiaorong (small chariot unit) under the hamlet overseer. Because four li formed a lian, two hundred men made a zu (company) under the company leader. Because ten lian formed a xiang, two thousand men made a lü (brigade) under the district officer. Finally, because five xiang formed a shuai (command), ten thousand men made an jun (army) under the officers of the five districts.

Each spring the troops held a wei zhen lü (a review and drill of the army), and each autumn they held a xian (autumn hunt, which also served to train the troops), thereby keeping the military in order. In this way, soldiers were organized in good order within their hamlets, and the army could form battle lines swiftly in the open country. Once the training within the state was complete, these men were not to be moved or scattered. Members of a squad shared blessings during sacrificial rites, comforted one another in death and mourning, and bore calamities together. They knew one another well, lived as neighbors for generations, and played together in their youth. Therefore, in night battle they could recognize their comrades by their voices and would not fall into confusion, and in daytime combat they could identify one another by sight. Bound together by affection and joy, they were willing to die fighting for their companions. In defense, they could hold their ground together, and in attack, they could combine their strength.

If a ruler commands such an army, then thirty thousand men are sufficient to traverse the world, punish the unrighteous, and assist the royal house of Zhou, and no ruler of the great states of the realm will be able to resist him.

The commentary on the Record observes: This method secretly carries out military orders within domestic administration. Guan Zhong (a statesman of the Qi state in the Spring and Autumn period) devised it in such a way that, on the surface, it deceived others, while in reality it hastened to strengthen the state itself, single-mindedly aiming at the goal. A man of gentlemanly character would not adopt such a method. As for the former kings' system of organizing the people into interlocking groups and integrating military service with agricultural labor, it is broadly similar to this. Alas, Qi was only one state and Guan Zhong was only one man, yet with thirty thousand troops they could traverse the world, punish the unrighteous, and assist the royal house, so that no one could stop them. How much more could be achieved in a realm of vast territory and great strength? This matter truly deserves serious reflection.

Duke Huan said, "I wish to act against the feudal lords. May I?" Guan Zhong replied, "Not yet. Our neighboring states have not yet drawn close to us. If the ruler wishes to accomplish something against the feudal lords, he should first win over the neighboring states, and examine the borders of our own state……"

After returning in triumph from the campaign, Qi reclaimed the lands it had lost and refused the goods the enemy offered, returning gifts in double measure. Qi conducted itself with humility and respect before the other states, and the lords said, "Our neighbors have drawn close to us." The neighboring states in every direction came to be on friendly terms with Qi, which then redrew its borders: south to Taoyin, west to the area west of the Ji River, north to the Yellow River, and east to the region of Ji and Xi. Qi possessed eight hundred chariots, and it chose the realm's most disordered and unrighteous states to attack first. A few years after he ascended the throne, the duke campaigned against Lai, Ju, the Xu Yi, Wu, and Yue, and in a single campaign he brought thirty-one states into submission.

The Hongdao Lu comments: Mencius said that when people are subdued by force, they are not truly convinced; their strength is simply insufficient to resist. Therefore, by observing how a person accommodates a ruler's wishes and examining the subtleties of affairs, one can discern his acuity and intelligence. But when one further examines his inconstant, slanted, and deceitful intentions and aims, one finds that his breadth of mind is not bright or expansive. How could a gentleman fail to devote himself to the great wisdom appropriate to a sovereign, using it to rectify himself and govern the myriad things?

The Zuo Zhuan records that Duke Jing of Qi went hunting at Pei, and on his return Yanzi attended him at the Zhuan Terrace. Liang Qiuju arrived in his carriage at speed. Duke Jing said, "Only Liang Qiuju and I are in agreement." Yanzi replied, "Liang Qiuju merely echoes you. How can that be called true harmony?" The duke asked, "What is the difference between harmony and echoing?" Yanzi said, "Harmony is like preparing a broth: various flavors are blended together to supply what is lacking and correct what is excessive, so that the gentleman who partakes of it is calmed in spirit. It is the same between ruler and minister. When the ruler judges something acceptable, a minister who sees a flaw in it should point it out, so the matter can be improved. When the ruler judges something unacceptable, a minister who sees merit in it should offer his counsel, so that what is inappropriate can be removed. Only then will government be even and balanced, and the people will have no inclination to contend. An ancient ode says: 'The broth must be seasoned just right; at the sacrifice, all is quiet and no one quarrels.' Liang Qiuju is not like this. When the ruler says yes, he says yes; when the ruler says no, he says no. This is like adding water to water. Who would want to drink it? The difference between echoing and harmony lies here."

The Hongdao Lu comments: Confucius said that the gentleman is harmonious but not conformist, while the petty person conforms but is not harmonious. Harmony and conformity are opposites, and they also bear on the distinction between public righteousness and private gain, between moral principle (dao yi) and profit. What is called conformity means ignoring advantage and harm, failing to distinguish right from wrong, and listening only to those above, never opposing them. True harmony seeks only not to violate principle, not merely not to violate the words of one's superiors. Anyone may differ from others in word or deed, but one must not for that reason depart from righteousness. A true person does not bend his views to flatter others.

To follow the ruler in ways that lead him into unrighteousness is why a minister's counsel may go unheeded, and even when it is heeded, it may not truly be adopted. When a minister attends an audience, he should not agree blindly to the ruler's face, nor should he gossip behind the ruler's back after withdrawing. This is called he (harmony). To decide whether to comply or defy for the sake of advantage, and to advance or withdraw for the sake of gain and loss, is called tong (sameness). The Yi says: "A difference of a hair's breadth can lead to an error of a thousand li." How can those in high position not examine such matters carefully?

Duke Jing of Qi wished to move Yanzi to another residence, saying, "Your house is close to the marketplace. It is low, cramped, noisy, and dusty, and not fit to live in. Allow me to relocate you to a place that is high, dry, and spacious." Yanzi declined, saying, "This is the house where my late predecessor lived, and I am not worthy to inherit it. For me, it is already spacious enough. Moreover, a humble man who lives near the market can buy whatever he needs at any hour of the day. This is a convenience for a humble man. How could I dare trouble the official who oversees the affairs of the lanes and neighborhoods?"

The duke smiled and said, "Living near the market, do you know what is expensive and what is cheap?" Yanzi replied, "Since I benefit from it in this way, how could I not know?" The duke asked, "What is expensive, and what is cheap?" Yanzi answered, "Artificial feet are expensive, and ordinary shoes are cheap." (Yong was the false foot worn by those who had undergone the penalty of amputation; lü was an ordinary shoe. Here the point is that punishment raised the price of the artificial feet that the condemned needed, while ordinary shoes became cheap by comparison.) At that time, Duke Jing applied many punishments, so there were people in the market selling artificial feet. Upon hearing this, the duke reduced the punishments.

When Yanzi was in the state of Jin, Duke Jing had his residence enlarged. On Yanzi's return, he first bowed in thanks, then tore down the enlarged portions, converted the land back into lanes and streets, and restored the house to its original form. He had the members of his household move back to the old residence, saying, "Whether a house is good or bad is not the focus of my divination. It is my neighbors that I care about. You have already chosen good neighbors for me. To act against the outcome of divination is inauspicious, and a gentleman does not do what is contrary to ritual. How could I dare go against it?" In the end, he restored the house to its former state. The duke at first refused, but later Yanzi asked Chen Huanzi to make the request on his behalf, and only then did the duke consent.

The Hongdao Lu (Record of Expanding the Way) comments: Yanzi was truly wise! He demonstrated this in three matters. When the Xi Qing clan offered him sixty settlements from Dianbi, he did not accept them. When Ji Zha spoke of fiefs and political authority, he also declined. And when Duke Jing had his residence expanded, he declined and ultimately restored the old house. Some people do not know how to preserve themselves. Though they now take pleasure in lavish mansions and private favors, how can they know that, with a change in the political situation, these will not be torn down, bringing public criticism upon them? Thus it is said: "It is not that one dislikes wealth and rank, but that one fears losing them." Qi suffered many disorders. The turmoil of the Cui and Qing clans came first, and the calamities of the Yue and Bao clans followed in quick succession. Only Yanzi conducted himself with rectitude, held firm to his position, and did not waver, because he regarded humility as a virtue. Therefore, gain should not be pursued by force, and reflecting on righteousness is what is truly valuable. Those who hoard profit invite disaster, and the gentleman should be on his guard.

There was a famine in the state of Lu. Zang Wenzhong said to Duke Huan of Lu, "The state has fallen into difficulty. Why not use your ritual vessels and titles to request grain from Qi?" The duke asked, "Whom shall we send?" Zang Wenzhong replied, "When the state suffers famine, it is the ancient custom for the ministers and grandees to be commissioned as envoys to request grain from other states. I hold the rank of a grandee, so please let me go to Qi." The duke then dispatched him to...

Someone asked, "The ruler gave no order, yet he volunteered his request. Doesn't this count as overstepping one's office?" Wenzhong replied, "The worthy person hastens to relieve others' distress, and Rang, while in office, did not shrink from difficulties when they arose. In this, I fall short of him. My action does not come from any sickness of mind. Rather, those in high position do not show compassion for the common people, and those in office grow lax and fail to act. That is what constitutes disloyalty to the ruler."

Thereupon, Wenzhong took the changgui (a ritual jade vessel used in sacrifice) and the yuqing (a jade chime, a musical instrument of jade) and went to the state of Qi. The people of Qi accepted the jade and gave him grain.

The Hongdao Lu (Record of Broadening the Dao) comments: At the Kuiqiu assembly (a covenant gathering of feudal lords in the Spring and Autumn period), it was agreed that "the trade in grain must not be blocked." Obstructing the circulation of grain was something the Five Hegemons warned against. Wenzhong asked Qi to purchase grain, and Qi agreed. Why, then, are things different today? The Hu and Yue peoples might still be regarded as one family, and the people of Qin would not be so indifferent to Chu's harvests and failures. Moreover, all under heaven is the king's land, and within the four seas all are the king's subjects. Why, then, should the trade in grain be sealed off?

The systems of the changping granaries (granaries for stabilizing grain prices) and the she granaries (community granaries) have existed for a long time, and the ideal of "three years of tilling, nine years of storage" lies far in the past. Establishing reserve granaries is now a pressing matter. Some have said that recruiting the common people to run them cannot be done. Official and private price negotiations for buying grain are not necessarily ideal, and encouraging people to lend grain is something done only when there is no alternative. As for enforcing these measures through punishments and documents, the actual situation cannot always be fully understood. Since this is so, let those with grain and those without adjust to one another. Why should officials use their authority and decrees to interfere?

Moreover, a single prefecture or commandery produces only limited grain, so if grain circulated only locally, this might be acceptable. But the roads that run in every direction must be relied upon even in good years. Now, if they are blocked even slightly, news spreads to all quarters, merchants add their own blockades, and the common people repeat rumors: grain from outside cannot get in. The local people then scramble to buy, and how could grain prices not be driven up?

So long as no one obstructs the trade, people pursue profit each in their own way, regardless of distance. They need not wait for an official summons, and grain will naturally come from afar. The common people, though simple, understand how to weigh gain and loss, and the prices of grain in different places often converge without any prior agreement. Furthermore, what the authorities can control is only the grain already on the road, while much that has not yet set out remains. The grain the people depend on purchasing has mostly not yet been shipped, and what has departed is only a small part. Should we not reflect on this in reverse? Therefore, relocating disaster victims and transporting grain have their limits, and believing oneself to have done one's utmost may not truly be the case.

Zang Wuzhong (a grandee of the state of Lu in the Spring and Autumn period) was resourceful and wise, and in his time he was called a sage. Shuqi of the state of Zhu came bringing the lands of Qi (lacquer) and Lü (the lands of Lü) to submit……

Ji Wuzi (a Lu minister) gave his paternal aunt and his elder sister, both of the ducal house, in marriage to the men of Ju, who had fled to Lu, and he bestowed rewards on those who had followed them.

At that time, Lu suffered from many bandits. Ji Wuzi said to Ji (Ji was a Lu minister, Hé in pronunciation): "Why do you not hunt down the bandits?" Ji replied: "It cannot be done." Ji Wuzi pressed on: "I hold the lands within the four borders. What difficulty is there in tracking down bandits? You serve as Minister of Crime (the official in charge of punishments and public order), and you ought to make the bandits your foremost task. You say it cannot be done, so what are we to do?"

Wuzi (here referring to Ji) said: "You summon outside bandits and treat them with great ceremony. How then can you restrain the bandits of our own state? You occupy the position of chief minister, yet you summon outside thieves. If you send me to drive them away, by what means could I succeed? Shuqi (of Ju) stole a city and came to you for refuge, and you gave him a daughter of the Ji clan in marriage and granted him a fief; his followers were all rewarded. This is rewarding bandits. If you reward them first and then order them to leave, they may refuse to obey. I have heard that those who occupy high positions must cleanse their own hearts and treat others with sincerity and impartiality; only when they first rectify their own conduct can they govern others. What those in high position do becomes the model for the common people. When a superior does not act and the people do, punishment should be applied so that the offenders are chastised. But when a superior acts, and the people follow suit, that is simply the people imitating their superior. How could such conduct be forbidden?"

The Hongdao Lu comments: Confucius once warned Ji Sun, "If you yourself do not covet, the people will not steal even if you reward them." This accords fully with Ji's correct argument. Who says Wuzi's cleverness is not to be taken lightly?

Yet, Duke Xuan first issued an order to receive the servants of Ju, and only afterward did Ji Sun bestow rewards on Shuqi. Duke Huan first admitted the tripod of Gao, and only afterward did Yang Hu steal the jade. These cases prove that teaching people to become bandits produces results as a shadow follows a form or an echo answers a sound. How can a person fail to strive to cleanse his own heart?

With Ji's wisdom, he was sufficient to win Ji Sun's trust. When outside bandits heard his words, who would not respect and trust him? And for the private affections of those favored within the inner court, who would be worth sacrificing principle for? Yet if someone armed himself to follow along, they praised him; if someone broke into the gates and cut the bars, they slandered Ji. Because bitterness in the heart is used to inflict harm through speech, human beings can go to such lengths!

When serving Duke Mu and welcoming the son of the Jin ruler (later Duke Wen of Jin) into his state, they reached the Yellow River. Jiu Fan handed the jade disc to the prince and said, "Permit me to take my leave here. I will hold the horses' reins and follow you as you travel the world; my faults already weigh heavily." The prince replied, "If I do not share one heart with my maternal uncle, may I be like this river!" Having said this, he threw the jade disc into the Yellow River, then entered Quyu. This was Duke Wen. In the first year of Duke Wen's reign, turmoil broke out in the Zhou royal house, and King Xiang went into exile in Zheng; meanwhile, Duke Mu of Qin led his army to encamp on the banks of the Yellow River.

Xian Zhen said, "To win the allegiance of the feudal lords, nothing is more important than honoring the King of Zhou." The lords would believe that Jin acted for this reason, and it was also in accordance with righteousness. Duke Wen of Jin agreed with him, so he dismissed the Qin troops and led his army south, encamping at Yangfan. The right army surrounded Wen, while the left army escorted King Xiang back to the Zhou capital and seized his younger brother, Shu Dai, from Wen, where he was executed.

The Hongdao Lu (Record of Spreading the Dao) comments: The Xugua Zhuan (Commentary on the Sequence of the Hexagrams) on the hexagram Gu (Decay) says, "When one delights in and follows others, there must be affairs, and therefore Gu follows." If one delights in and follows others, events will necessarily arise; if no events arose, what would there be to speak of delight and following? From this perspective, was the handing over of the jade disc and the request to depart truly done willingly? The affair of Jie Zitui may serve as a warning. The Tuan Zhuan (Commentary on the Judgments) of Gu further says, "Gu brings great penetration, and the world will be set in order." To govern the beginning of decay, if one can keep the noble and the humble, the superior and the inferior, each in their proper place and order secure, then what affairs could not be governed and what achievements could not be accomplished? Thus, to win the allegiance of the lords, nothing surpasses honoring the King of Zhou. Is there not a precedent that proves this? The case of Marquis Wen Qiu of Jin may serve as a model to emulate. Therefore the Gu hexagram also says, "It is advantageous to cross the great river; going forth will bring affairs to attend to." Perhaps this refers to the exiled Prince Chong'er and his follower Zi Fan.

King Cheng of Chu, together with the feudal lords, laid siege to the state of Song, and the Song minister Gongsun Gu went to Jin to report the emergency. Xian Zhen said, "Repaying the kindness of others, rescuing those in danger, establishing prestige, and laying the foundation for hegemony: the opportunity lies in this moment." Hu Yan said, "Chu has just acquired the state of Cao and has formed a marriage alliance with Wei. If we attack Cao and Wei, Chu will surely come to their rescue, and then Qi and Song can be relieved." Thereupon Jin held a review of its troops at Beilu, organized three armies, and deliberated on the choice of commander.

When Duke Wen had just ascended the throne, he first set the people in order and instructed them in moral conduct. After two years he wished to send out troops, but Zi Fan said, "The people do not yet understand righteousness, and their dwellings are not yet settled." Thus the duke sent troops to secure King Xiang's throne and devoted himself to making the people profit, and only then did they live in peace. The duke again wished to send out troops, but Zi Fan said, "The people do not yet understand trustworthiness, and the government's orders have not yet been fully carried out." So Jin attacked the town of Yuan, using action to demonstrate good faith. Things that the people can easily obtain are not pursued in excess; Duke Wen thus proved his words through deeds. The duke asked, "Can we now send out troops?" Zi Fan said, "The people do not yet understand ritual propriety, and they have not yet cultivated a spirit of reverence." Thereupon Jin held a review of its troops at Dawei, to make the ritual system manifest, and established the office of Zhizhi (Regulator of Rank) to put the system of officials in order. Only after the people obeyed the orders and were no longer confused did Jin dispatch its army. The Jin forces withdrew their garrison from Gu Valley, lifted the siege of Song, and later established their hegemony through a single battle. This was the result of Duke Wen's teaching of the people.

The Hongdao Lu comments: Confucius said, "When those in high position love ritual, the common people do not dare to be disrespectful; when those in high position love righteousness, the common people do not dare to be disobedient; when those in high position love trustworthiness, the common people do not dare to hold back their true feelings." Although Jin was the hegemon among the feudal states, even if Heaven intended to make Jin prosper, it would still first have Jin practice these teachings. This is what the matter refers to.

Duke Wen of Jin asked Zhao Cui who could serve as commander. Zhao Cui replied, "Shao Gu is capable. He is nearly fifty, yet he still devotes himself earnestly to learning. The laws of the former kings are the treasury recording De (Virtue) and righteousness, and De and righteousness are the root of nurturing the people. One who is sincere and solid in character will never forget the common people."

Duke Wen followed his advice and wished to make Zhao Cui a high minister (qing), but Zhao Cui declined, saying, "Luan Zhi is upright and cautious, Xian Zhen has strategy, and Xu Chen has broad knowledge and experience. All of them can assist the ruler, and I am not their equal." Duke Wen offered him the position again, and Zhao Cui declined once more, saying, "The Three Virtues were proposed by Hu Yan. Governing the people through De is a great merit that must not be abandoned." Duke Wen then appointed Hu Yan as minister. Hu Yan declined, saying, "Hu Mao is wiser and more capable than I, and he is older. As long as he does not hold office, I dare not accept the appointment." Duke Wen then had Hu Mao command the Upper Army, with Hu Yan assisting him. After Hu Mao died, Duke Wen had Zhao Cui succeed him. Zhao Cui again declined, saying, "At the Battle of Chengpu, Xian Juju assisted the army, was skilled in warfare, and achieved merit, so he should be rewarded. He was skilled at assisting the ruler, so he should be rewarded. He was competent in his duties, so he should likewise be rewarded. Xian Juju has these three merits, and his achievements must not be discarded." Duke Wen said, "Zhao Cui has declined three times, and those he deferred to are all bulwarks of the state. If I discard his humility, I discard De."

The Hongdao Lu (Record of Propagating the Dao) comments: When I consider Zhao Cui's aspirations and cultural virtue, is he not worthy of trust? To serve the ruler as a subject is called loyalty; to decline three times and accept appointment three times is called refinement (wen). Anyone who holds the realm should strive for this. Yet merely because he later became a hegemon, people set aside his refined virtue and seize high positions in pursuit of special favor. Looking at it now, this habit is worse than a rotten rat, and what would Zhao Cui think of such people?

After Zhao Cui died, Zhao Dun commanded the Central Army and began to direct state affairs. He established the statutes of government, rectified laws and penal cases, pursued fugitives, examined contracts, corrected long-standing abuses, restored officials' salaries and ritual order, continued the regular duties of each office, and promoted those who had long been suppressed and gone unemployed. When the government was in order, he entrusted these institutions to Grand Tutor Yang Chufu and Grand Preceptor Jia Tuo, directing them to implement the measures throughout Jin as standing laws.

The Hongdao Lu comments: The fifth line of the Gu (Decay) hexagram reads, "Correcting the faults of the father brings praise," meaning that setting right the ills left by one's fathers wins good repute. The ruler of Jin was at first of yielding disposition and not upright in conduct, yet he could employ strong and capable ministers. Looking at how he established institutions and governed the state, is this not the talent of one who accomplishes great things? Thus it is said that the merit of Chengji and the loyalty of Xuanmeng allowed the good names of ruler, minister, father, and son to endure, and this is precisely how one inherits the ancestral enterprise through De.

When Zichi of Zheng handed over the government to Zichan, Zichan declined, saying, "Zheng is a small state, yet its administrators come from powerful great clans, and many favored people hold sway. This government will be difficult to manage." Zichi said, "I will lead by following you. Who would dare to disobey? You should..."

Governing a small state requires serving a great state with skill, and only then will affairs of government be moderate and easy.

When Zichan governed, he set regulations for both the towns and the countryside, and he established ritual order between superiors and inferiors. He marked the boundaries of fields, dug drainage ditches, and organized both homes and fields into groups of five households. He appointed and worked with officials who were loyal and frugal, and he sought to curb the power of those who were extravagant and unrestrained.

After one year in office, the people sang: "He took away our robes and caps and stored them away; he took away our fields and organized them into groups. Whoever wants to kill Zichan, I will go with him." By the third year, the people sang again: "My children are taught by Zichan, and my fields are tended by Zichan. If Zichan dies, who will carry on his work?"

The Hongdao Lu comments: From Zichan's governance of Zheng, I see that the well-field system and the teaching of schools could both have been restored in that age. Zheng, like Lu and Teng, was truly a small state, troubled by powerful clans and great officials, with many favored ministers; its weakness was not imagined. Zichan's organization of fields and groups, which gave towns and countryside order and set ritual rank between superiors and inferiors, was not done carelessly. His regulation of robes and caps and ritual, his appointment of the loyal and frugal, and his restraint of the extravagant were not mere indulgence. Both measures reflect the customs left by the well-field system and moral instruction of the former kings.

At first the people wanted to kill him because they were accustomed to favorites monopolizing power and to entrenched old interests. Later, when they wished to support his successor, they did so out of genuine conviction. Who was responsible for fields being put in order and children being taught? From this we see that the people had gradually changed their minds and turned toward customs in accord with righteousness. The governing Way that Confucius and Mencius described was not empty talk, and Zichan had already put it into practice in public affairs. How can a person limit himself simply because his state is small? Those who read this should reflect on it carefully.

Zipi wanted to appoint Yin He as magistrate of a town. Zichan said, "Yin He is still young." Zipi said, "Let him go there and learn while doing the work." Zichan said, "That will not do. When a person loves others, he hopes to benefit them. Now you are fond of him, yet you give him government affairs to handle. This is like having someone who does not yet know how to hold a knife try to cut; he will surely wound himself many times. You are the ridgepole of Zheng. If the ridgepole breaks, the rafters will collapse, and I will be crushed beneath them. How could I dare not speak fully? If you have a fine bolt of brocade, you would not let someone who is still learning to tailor make your clothes. High office and great cities are what you rely on for security, yet you would hand them to someone still learning to govern. I have heard of first learning and then taking part in government, but I have never heard of using government affairs as a means of learning."

Zipi said, "Well said."

The gentleman devotes himself to understanding great and far-reaching matters, while the petty person devotes himself to understanding small and immediate ones. As a petty person, I know to cherish and be careful with the clothes on my body. Great offices and great fiefs (large domains) were meant to shelter oneself, yet I regarded them as distant and neglected them. I did not understand your words before. From now on, let me follow them.

The Hongdao lu (Record of Spreading the Way) says: Yin He could not be employed, and Zi Gao could not take office. These outcomes can all be seen, and the discussions at the time agreed with one another. As for the metaphors of "wielding the knife" and "weaving brocade," they are still widely known and often praised today. How could people not strive to learn? Therefore this passage was recorded.

When Zi Chan governed, he chose capable men for office. Feng Jianzi could decide great affairs. Zi Taishu was handsome in bearing and outstanding in literary talent. Gongsun Hui knew the circumstances of the feudal lords in all directions, could distinguish the clans, surnames, ranks, status, nobility, and abilities of the great officers of each state, and was skilled at drafting diplomatic language. Bi Chen was good at planning; his plans often succeeded when devised in the open countryside but failed when devised within a city. When Zheng was about to handle affairs among the feudal lords, Zi Chan would ask Zi Yu about the circumstances of each state and the proper forms of diplomatic exchange. He then had Bi Chen ride in a carriage to the countryside to plan and judge whether the matter was feasible. Afterward, he would give the plan to Feng Jianzi, who made the final decision. Once the matter was settled, it was handed to Zi Taishu to carry out, and he was responsible for receiving guests and handling negotiations. Because of this, Zheng seldom bungled its affairs.

The Hongdao lu says: Among Zheng's diplomatic speeches, those still praised today include the reply to Jin's request for an audience, the statements presenting gifts and reporting the presentation of captives, Jin's refusal to build city walls, the reply declining the son of the Chu prince, the answers in which Zheng sought to undertake tasks, declined to guard the walls, and established the Si clan, and the words Yuan Xianzi gave in reply to Shi Jingbo. All of these are recorded in the classics. Even when read today, they clear the ears and open and brighten the mind. How much more so when one hears the voice and manner of the speaker himself? This shows that words without literary grace cannot be passed down for long. How could diplomatic language not be refined?

Bi Zao said to Zi Chan: "Song, Wei, Chen, and Zheng will have fires on the same day. If you adopt my method and sacrifice with the guan-jia and yu-zan (two kinds of jade ritual vessels), Zheng will not have a fire." Zi Chan did not agree. In the fifth month of summer, at dusk, a fire star appeared. On the day bingzi, Zi Shen said: "This is the rong wind, a sign of fire. In seven days there will probably be a blaze." On the day wuyin the wind grew strong, and on the day renwu it blew even harder, and Song, Wei, Chen, and Zheng all suffered fires. Bi Zao said: "Zheng did not listen to my words, and Zheng will suffer fire again." The people of Zheng asked that his method be adopted, but Zi Chan still refused. Zi Taishu said: "Treasures are meant to protect the people. If a fire should break out..."

"The state is about to perish, but it can still be saved. Why do you begrudge these words?" Zichan replied: "The Way of Heaven (tiandao) is profound and hard to fathom, while human affairs (renshi) are right before our eyes, and I am not capable of discussing the Way of Heaven. How could you know that the Kitchen God (Zao Shen) is able to understand it? Those words have already been spoken too often. I fear that someone would not believe them, and so they would neither listen nor offer sacrifices to the fire again."

The Hongdao Lu comments: The sarcastic remark of Xiaoren (an official) was, "Who says Zichan is wise?" Yet when Zichan refuted Pi Zao (a Zheng minister who had divined auspices and misfortunes from celestial phenomena), was he not showing wisdom? Zichan held that praying to the ritual officials (zhuli) was only a minor matter, while exerting oneself was fundamental. If a state has no governing decrees, how could it eliminate calamities before they have arisen? Those who govern a state and maintain a household must surely be especially cautious.

From this we can see that good and ill fortune, blessing and calamity, are inherently subject to change. For this reason the ancients always first exhausted human effort, and only afterward spoke of fate (mingshu) and the Mandate of Heaven (tianming).