by An Liu
What is called “giving it away and conversely taking it?” Duke Xian of Jin wanted to obtain free passage from [the state of] Yu in order to attack [the state of] Guo.33 He sent Yu a steed of Qu and the jade disk of Chuiji. The Duke of Yu was beguiled by the disk and the horse and wanted to grant free passage. Gong Zhiqi admonished him, saying, “You cannot. Yu and Guo are like the cart and its wheels.34 The wheels depend on the cart; the cart also depends on the wheels. Yu and Guo naturally depend on each other. If we give free passage, then Guo will perish in the morning and Yu will follow that night.” The Duke of Yu did not listen, thus giving [Jin] free passage. Xun Xi35 attacked Guo and defeated it. On his return he attacked Yu and took it too.36 This is what is known as “giving it and conversely taking it.” [18/189/1–6]
The sage king spreads his Potency and applies his compassion, never demanding recompense from the common people.
The various sacrifices37 are all performed, never requesting good fortune from the ghosts and spirits. [18/189/8]
18.6
Mountains reach their heights and clouds and rain arise there;
water reaches its depths and sea serpents and dragons are born there;
the gentleman achieves his Way, and good and fortune and emolument come to him.
Thus,
the Potency of yin will certainly meet the response of yang;
he who conducts himself [nobly] in obscurity will certainly have a resplendent name.
In antiquity there were no canals and dikes; floods harmed the people. Yu dug out Longmen and walled in Yinque. Leveling and ordering the water and soil, he gave the people dry land to inhabit.
The common people did not hold [one another] close;
the five grades [of relatedness]38 were not respected.
Qi taught them the Rightness of ruler and minister, the closeness of father and son, the distinction between husband and wife, the order of elder and younger.
The fields were left wild and not cultivated;
the people did not have enough to eat.
Lord Millet thus taught them how to break the earth and clear the plants, fertilize the soil, and plant the grain, [thereby] giving each household among the common people sufficiency.
After the Three Dynasties there was no [ruler] who was not “king”; theirs was the Potency of yin. The Zhou house declined; Ritual and Rightness were abandoned. Confucius instructed and guided the age with the Way of the Three Eras. His descendants have continued his line down to the present day without break; he conducted himself nobly in obscurity. The king of Qin, Zhao Zheng,39 annexed the world and perished. Earl Zhi conquered territory and was exterminated. Shang Yang was dismembered; Li Si40 was torn apart by chariots.41
The Three Eras cultivated their Potency and became kings;
Duke Huan revived broken [lineages] and became hegemon.
Thus,
the one who plants glutinous millet will not harvest pannicled millet;
the one who plants resentment will not be repaid with Moral Potency. [18/189/10–18]
18.7
In olden times, among the people of Song there was [a family] whose [members] were very close. The three generations42 did not separate. Without warning, the household’s black cow gave birth to a white calf. They asked the grandfather43 and he said, “This is a good omen. Offer it up to the ghosts and spirits.” After one year, the father suddenly went blind, and the cow again gave birth to a white calf. The father again sent his son to consult the grandfather. His son said, “Before we listened to grandfather and you lost your sight. If we consult him again now, what will happen?” His father said, “According to the words of the sages, one must first scrutinize and then adopt. The affair is not yet clear; we must still try asking him once more.” The son again went to consult the grandfather. The grandfather said, “This is a good omen. I again instruct you to offer it to the ghosts and spirits.” [The son] returned to convey these orders to his father. The father said, “Carry out grandfather’s instructions.” In one year, the son also suddenly went blind. Afterward Chu attacked Song, besieging the city. At this time, people traded their children for food; they cut up corpses and cooked them. The able and strong were dead; the old, sick, and children all had to mount the city walls. They defended them without failing. The king of Chu was furious. When the walls were breached, all those defending them were slaughtered. It was only because the father and son were blind that they did not mount the walls. When the army retired and the siege was lifted, both the father and son [regained] their vision. [18/189/20–27]
As for the revolutions and the mutual generation of calamity and good fortune, their alterations are difficult to perceive.44 At the near frontier, there was a [family of] skilled diviners whose horse suddenly became lost out among the Hu45 [people]. Everyone consoled them. The father said, “This will quickly turn to good fortune!” After several months, the horse returned with a fine Hu steed. Everyone congratulated them. The father said, “This will quickly turn to calamity!” The household was [now] replete with good horses; the son loved to ride, [but] he fell and broke his leg. Everyone consoled them. The father said, “This will quickly turn to good fortune!” After one year, the Hu people entered the frontier in force; the able and strong all stretched their bowstrings and fought. Among the people of the near frontier, nine out of ten died. It was only because of lameness that father and son protected each other. Thus,
good fortune becoming calamity,
calamity becoming good fortune;
their transformations are limitless,
so profound they cannot be fathomed. [18/189/27–18/190/6]
18.8
Some are correct in word yet not comprehensive in action; some are faulty of ear and stubborn of mind yet accord with substance.
Gaoyang Tui was about to build a house, [so] he consulted a carpenter. The carpenter replied, “It cannot be done yet. The wood is still living. If plaster is applied to it, it will definitely warp. When green material is covered with heavy plaster it may [seem] completed now, [but] it will definitely collapse later.” Gaoyang Tui said, “Not so. As the wood dries, it gets harder; as the plaster dries, it gets lighter. When hard material is covered with light plaster, even though it is bad now, it will certainly be better later.” The carpenter was out of words, he had no reply. He accepted his orders and built the house. When it was completed, it was apparently fine, but afterward it indeed collapsed.46 This is what is known as “correct in word yet not comprehensive in action.”
What is called faulty of ear [and] stubborn of mind yet according with substance? Lord Jingguo was about to fortify Xue.47 Most of his guest clients tried to stop him; he did not listen to them. He told his heralds, “Send no word from my guest clients.” A man of Qi requested an audience, saying, “I will speak only three words. If I surpass three words, please cook me [alive].” Lord Jingguo heard this and granted him an audience. The guest rushed forward, bowed twice, and rising, said, “Great sea fish,” then retreated. Lord Jingguo stopped him, staying, “I want to hear your persuasion.” The guest said, “I do not dare die for sport.” Lord Jingguo said, “You, honored sir, have paid no heed to distance in coming here, I want you to explain it to me.” The guest said, “The great sea fish: nets cannot stop it, hooks cannot catch it. [But] if it beaches and is out of the water, then crickets and ants will have their way with it. Now Qi is your sea. If you lose Qi, do you think that Xue can survive alone?” Lord Jingguo said, “Excellent” and thereby halted the fortification of Xue.48 This is what is called “being faulty of ear and stubborn of mind, yet attaining the substance in action.” [18/190/8–19]
Now using “do not fortify Xue” as a persuasion to halt the fortification of Xue was not as good as “great sea fish.”
Thus things
sometimes are distant yet near to it,
sometimes are near yet far off the mark. [18/190/21–22]
18.9
Some [persons’] persuasions are heeded and assessments are
correct, yet they become estranged [from the ruler].
Some [persons’] words are not used and assessments are not effected, yet they draw closer. How do we illustrate this?
Three states attacked Qi,49 besieging Pinglu. Kuozi reported to Niuzi, saying, “The territory of the three states does not abut ours; they crossed neighboring states to besiege Pinglu. The profit in this is not worth coveting; thus they must have come to make a reputation from us. I request that we give them the marquis of Qi.” Niuzi thought this was correct. Kuozi left, and Wuhaizi entered.50 Niuzi related Kuozi’s words to Wuhaizi. Wuhaizi said, “This is different from what I heard.” Niuzi said, “The state is imperiled and cannot be secured; calamity ensnares us and cannot be escaped. What wisdom do you have to offer?” Wuhaizi said, “I have heard of ceding land to secure the altars of the soil and grain; I have heard of killing one’s person and destroying one’s household to preserve the state; I have never heard of giving away one’s ruler for the sake of one’s fief.” Niuzi did not listen to Wuhaizi’s words and carried out Kuozi’s plan. The armies of the three states retired, and the territory of Pinglu was preserved. From this time on, Kuozi was daily more estranged [from his lord], [but] Wuhaizi daily advanced [in rank]. Thus in strategizing for and resolving calamity, in planning for and preserving the state, Kuozi’s wisdom was effective. Wuhaizi’s thoughts did not lead to [the proper] plan; his strategies were of no benefit to the state, yet his mind harmonized with that of the ruler; he had the right conduct. [18/190/22–18/191/4]
Now people
await a hat to adorn their head.
await shoes to tread the ground.
Caps and shoes
do not keep people warm when it is cold,
do not shelter [them] from the wind,
do not shade [them] from the heat.
Nonetheless [people] wear caps and shoes because they have come to expect them. [18/191/6–7]
18.10
Jiu Fan conquered Chengpu, and [in the battle] Yong Ji did not earn an ounce of merit.51 Yet Yong Ji was the first to be rewarded, and Jiu Fan was considered afterward. This was because [Yong Ji]’s words were more noble. Thus Rightness is what the world considers noble.52 To speak correctly one hundred times in one hundred utterances is not as good as choosing one’s direction and being careful of one’s conduct.
Some are without merit and are promoted first;
some have merit and are rewarded last.
How do we illustrate this? In antiquity when Duke Wen of Jin was about to do battle with Chu at Chengpu, he consulted Jiu Fan, saying, “What should we do?” Jiu Fan said, “In matters of Humaneness and Rightness, one can never be loyal and trustworthy enough. In matters of the battle array, one can never be deceiving or artful enough. You should deceive them, that is all.” Duke Wen excused Jiu Fan and asked Yong Ji. Yong Ji replied, “If in hunting, you burned the woods, you would get more animals [that way], but afterward there would surely be no more animals [left]. If you engage others with deception and artifice, although you will increase your profit, afterward there will be no further [profit]. You should rectify them, that is all.” But [Duke Wen] did not listen to Yong Ji’s plan, and using Jiu Fan’s strategy he did battle with Chu, soundly defeating them. Upon returning home, when rewarding those who earned merit, Yong Ji was placed before Jiu Fan. Everyone said, “The battle at Chengpu [was conducted according to] Jiu Fan’s strategy; why did Your Majesty reward Yong Ji ahead [of others]?” Duke Wen said, “Jiu Fan’s words were the expediency of a single moment; Yong Ji’s words were the benefit of myriad generations. How could I place the expediency of the moment before the benefit of myriad generations!”53 [18/191/9–18]
Earl Zhi led the two states of Hann and Wei to attack Zhao. They besieged Jinyang, releasing the Jin River to flood it. Inside the city, people climbed trees to survive, suspended pots to cook. Viscount Xiang said to Zhang Mengtan,54 “The strength of [those] within the city is already exhausted, provisions are low, and most of the military officers are sick. What should we do?” Zhang Mengtan said, “What is lost cannot be preserved; what is imperiled cannot be secured. I have no valuable wisdom [to offer]. I request to attempt to go [out] in secret to treat with the lords of Hann and Wei.” He then saw the lords of Hann and Wei and persuaded them, saying, “I have heard, ‘If the lips are lost, the teeth become cold.’ Now Earl Zhi leads you two lords in attacking Zhao, and Zhao will be lost. Once Zhao is lost, you two lords will be next. If you do not plan for it now, calamity will overtake you two lords.” The two lords said, “Earl Zhi is a man who suspects those close to him and has few intimates. If our plan leaks out, the action will certainly fail. What is there to do?” Zhang Mengtan said, “The words have left your two lordships’ mouths and entered my ears, who will know of them? Moreover, those of common feeling succeed together; those with the same interests die together. Think about it!” The two lords then plotted with Zhang Mengtan and set a time with him. Zhang Mengtan reported back to Viscount Xiang, and on the evening of the appointed day the soldiers of the Zhao clan killed the officers guarding the dike, releasing the river to flood the army of Earl Zhi. While Earl Zhi’s army was thrown into chaos fighting the flood; Hann and Wei attacked them on the flanks, Viscount Xiang led his troops in a frontal assault. Earl Zhi’s army was greatly defeated; he was killed and his state was divided into three parts.55
When Viscount Xiang was rewarding those who had earned merit in lifting the siege, Gao He56 was the first to be given a reward. The assembled ministers all asked, “The survival of Jinyang was thanks to Zhang Mengtan’s merit; why has [Gao] He been rewarded first?” Viscount Xiang said, “During the siege of Jinyang, my state and household were imperiled, [and] my altars of soil and grain were threatened. None among the various ministers was without an arrogant and offensive mind-set. Only He did not abandon the propriety appropriate between ruler and minister. This is why I placed him first.”57 Viewed from this [perspective], Rightness is people’s great foundation. Although one might have the merit of victory in battle or preserving [the state] from extinction, this does not equal the splendor of practicing Rightness.
Thus the Laozi says:
“Beautiful words can buy one prestige;
beautiful deeds can advance one above others.”58 [18/191/20–18/192/6]
18.11
Some are incriminated yet may be rewarded;
some have merit yet may be incriminated.
[When] Ximen Bao administered Ye,59
no millet was gathered in the granaries;
no money was collected in the storehouses;
no armor or weapons were [stored] in the armory;
there were no planning meetings among the officials.
People spoke several times to Marquis Wen [of Wei] about [Ximen Bao]’s oversights. Marquis Wen went personally to the district, and indeed it was as people said. Marquis Wen said, “Di Huang60 appointed you to bring order to Ye, and it is greatly disordered. If you can lead, then do so. If you cannot, I will punish you.” Ximen Bao said, “I have heard that
‘a kingly ruler enriches the people;
a hegemonic ruler enriches the military;
a lost state enriches the storehouses.’
Now because you want to be hegemon or king, I have accumulated materials among the people. If you do not believe it is so, please let me mount the wall and beat the drum. Armor, weapons, millet, and grain can be immediately produced.” At this he mounted the wall and beat the drum. At the first drum roll, the people donned armor, grabbed arrows, and came out carrying weapons and bows. At the second drum roll, [the people] came pushing handcarts loaded with millet. Marquis Wen said, “Stand them down.” Ximen Bao said, “Entering this bond of trust with the people has not been the work of a single day. If [now] you muster them falsely [even] once, you will not be able to use them again. Yan has occupied eight of Wei’s cities.61 I ask permission to strike north and reclaim our occupied territory.” Thus he raised troops and attacked Yan, returning
after reclaiming the territory. This is [an example of] “being incriminated yet worthy of reward.”
Xie Bian62 was administering the eastern fief and turned in three times what his superiors had assessed [as his revenue]. The court officers asked that he be rewarded. Marquis Wen said, “My territory has gotten no bigger; my people have not grown more numerous. How has he tripled revenue?” They replied, “In winter he cuts wood and collects it; in spring he floats it downriver to be sold.” Marquis Wen said, “The people use their effort in the spring to plow; they use their strength in the summer to plant; in the autumn they harvest. To make them also cut and store wood [and] carry and ship logs during the winter [when] they have no tasks is to refuse the people rest. If the people are exhausted, what use will even triple revenue be to me?” This is “to have merit and yet be [worthy] of incrimination.” [18/192/8–20]
18.12
A worthy ruler does not attain [anything] ignobly;
a loyal minister does not profit ignobly.
How do we illustrate this?
Earl Mu of Zhonghang assaulted Gu but could not capture it.63 Kui Wenlun64 said, “I know the sheriff of Gu. I ask that you not withdraw the military officers; if so, Gu can be taken.” Earl Mu did not agree. His subordinates said, “If Gu can be taken without breaking a single halberd or having a single soldier wounded, why will you not send him?” Earl Mu said, “Wenlun is a devious and inhumane sort of person. If I send Wenlun to capture [Gu], can I fail to reward him? If I reward him, this would be rewarding a devious person. If a devious person achieves his ambition, this would cause the warriors of the state of Jin to abandon Humaneness and take up deviousness. Even if I took Gu, what use would it be!” [Earl Mu] assaulted the city out of a desire to expand his territory. He did not take the territory when [he could] acquire it because he looked at the roots and knew the branches. [18/192/22–27]