by An Liu
Duke Mu of Qin sent Meng Meng65 to raise troops and launch a surprise attack on Zheng.66 As he passed Zhou while moving east, two merchants of Zheng, Xian Gao and Jian Tuo,67 plotted together, saying, “The army has traveled several thousand li, avoiding the territory of several Lords of the Land. It must be heading to attack Zheng. Whoever launches a surprise attack against a state assumes that [the target] is unprepared. If now we create the appearance that [Zheng] knows their dispositions, they will not dare advance.” Then, falsifying orders from the earl of Zheng, they made a gift [to the Qin army] of twelve head of cattle. The three commanders [of the Qin army] conferred together, saying, “When one launches a surprise attack, [the target] must not be aware. Now that they already know about it, their defenses will certainly be strengthened. If we carry on, we definitely will not succeed.” Thus they turned the army and headed back. Xian Zhen of Jin raised troops and attacked them, defeating them badly at Yao.68
The earl of Zheng thus offered a reward to Xian Gao for meritorious service in having preserved the state. Xian Gao declined it, saying, “If I were to receive a reward after having lied, this would destroy the credibility of the state of Zheng. To rule a state without credibility would ruin its customs. To ruin the customs of the state by rewarding one person is not something a humane person would do. To attain rich rewards from being untrustworthy is not something a righteous person would do.” Then he took his dependents and moved out among the Eastern Yi, never returning to the end of his life.69
Thus,
a humane person does not harm life for the sake of desire;
a wise person does not harm Rightness for the sake of profit.
The sage thinks of the long term;
the fool thinks of the short term. [18/192/29–18/193/8]
18.13
A loyal minister works at exalting his ruler’s Potency;
a sycophantic minister works at expanding his ruler’s territory.
How do we illustrate this?
Xia Zhengshu70 of Chen murdered his ruler.71 King Zhuang of Chu attacked him; the people of Chen complied with [Chu’s] orders. When King Zhuang had already punished the criminal, he sent troops to garrison Chen. All the nobles congratulated him. At the time Shenshu Shi72 was on an embassy to Qi; when he returned, he did not congratulate [the king]. King Zhuang said, “Chen was without the Way. I raised the Nine Armies to punish them. I marched against a cruel rebel and punished a criminal; all the nobles congratulated me. You alone have not, why?” Shenshu Shi said, “[Suppose] a man leads an ox into someone else’s field. The owner of the field kills the man and takes the ox. A crime had indeed been committed, but the punishment was even worse. Now you feel that Chen is without the Way; you take up arms and rectify them. You punish the criminal and send troops to garrison Chen. When the Lords of the Land hear about it, they will not think that you did it to punish a criminal; [they will assume] that you coveted the state of Chen. I have heard that ‘the gentleman does not abandon Rightness to obtain profit.’” The king said, “Excellent!” He thus withdrew the garrison from Chen and established descendants of [the ruling house of] Chen [to rule once more]. When the Lords of the Land heard of it, they all paid court to Chu. This is [an example of] one who exalts his ruler’s Potency.
Zhang Wu73 plotted for Earl Zhi, saying, “Of Jin’s six commanders, Viscount Wen of Zhonghang74 is the weakest. He is estranged from his subordinates, [so] we may attack him to expand our territory.” At this they attacked Fan and Zhonghang. When these had been exterminated, [Zhang Wu] also instructed Earl Zhi to demand territory from Hann, Wei, and Zhao. Hann and Wei detached territory and ceded it, [but] the Zhao clan would not do so. Then [Earl Zhi] led Hann and Wei in attacking Zhao. They besieged Jinyang for three years. The three states plotted together and agreed on a plan to attack the Zhi clan, thus exterminating it.75 This is [an example of] one who expands his ruler’s territory.
He who exalted his ruler’s Potency [made him] hegemon;
he who expanded his ruler’s territory [caused him to be] exterminated.
Thus,
the states of one thousand chariots that became king through the exercise of civil Potency were those of Tang and Wu;
The state of ten thousand chariots lost through expanding its territory was that of Earl Zhi. [18/193/10–21]
18.14
Do not undertake affairs that are not your own;
do not assume a reputation that is not yours.
Do not abide in riches and honor if you are without merit.
One who assumes another’s reputation will be cast aside;
one who undertakes another’s affair will fail.
One who enjoys great profit without merit will ultimately come to harm.
Compare it to climbing a tall tree and gazing at the four directions. Although one may feel delighted and happy, if a strong wind were to come up, no one would fail to be afraid. If you worry about calamity only after it has reached your person, a team of six fast horses cannot [help you] catch up to it. For this reason, in serving his ruler a loyal minister
accepts reward only after calculating his merit; he obtains nothing profligately;
accepts office only after measuring his strength; he does not covet rank and emolument.
What he is able to do, he accepts without demur.
What he is incapable of, he declines without pleasure.
To decline what one is capable of is
to dissemble; to desire what one is incapable of is to deceive.
If he declines what he cannot do and accepts what he can, he will acquire an unflagging force and have no tasks at which he is unsuccessful. [18/193/23–28]
In ancient times, Earl Zhi was arrogant; having attacked and conquered Fan and Zhonghang, he further extorted territory from Hann and Wei. Still, he felt he did not have enough, so he took up arms to attack Zhao. Hann and Wei turned on him; his army was defeated before Jinyang. He was killed east of Gaoliang; his head was made into a drinking vessel. His state was divided into three parts; he was laughed at by the world. This is the calamity of not knowing contentment.
The Laozi says:
“Know contentment and you will [suffer] no disgrace;
know when to stop and you will not expire,
[thus] may you endure a long time.”76
This says it. [18/194/1–3]
18.15
Some praise others yet ultimately bring them to defeat;
some slander others yet conversely bring them success.
How do we know this is so?
Fei Wuji told King Ping of Jing,77 “Jin became hegemon by becoming close to all the Xia78 [states]. Jing cannot compete with them because we are so remote. If you want to gather the Lords of the Land into an alliance, nothing would serve as well as greatly fortifying Chengfu and ordering Crown Prince Jian to garrison it, so as to receive [the tribute] of the north. You would personally collect [the tribute] of the south.” The king of Chu liked this [idea]. He then ordered the crown prince to garrison Chengfu and commissioned Wu Zishe to assist him.79 After one year Wu Zishe traveled to the royal residence. He said that the crown prince was extremely humane and courageous; he had been able to win the hearts of the people. The king told this to Fei Wuji. Wuji said, “I have consistently heard that the crown prince is cultivating the common people internally and treating with the Lords of the Land externally. Qi and Jin are also assisting him; they are about to injure Chu. The action is already prepared.” The king said, “He is already my crown prince; what more does he demand?” [Fei Wuji] said, “He resents you for the affair of the Qin woman.”80 The king thus killed Crown Prince Jian and executed Wu Zishe.81 This is what is called “being praised yet experiencing calamity.” [18/194/5–11]
What is called “slandering someone, yet conversely benefiting him?”
Tangzi denigrated Chen Pianzi to King Wei of Qi.82 King Wei wanted to kill him; Chen Pianzi fled to Xue with his dependents. Lord Mengchang heard of this and sent men with a carri
age to receive him. After he arrived [in Xue], five-flavored meals of grass- and grain- [fed meats], millet, and sorghum were sent to him three times daily. In winter he was clothed in fur and down; in summer he donned ramie and linen. When he traveled, he rode in a heavy carriage drawn by fine horses. Lord Mengchang asked him, “You, master, were born in Qi and grew up in Qi, is there anything about Qi that you think of?” He replied, “I think about Tangzi.” Lord Mengchang said, “Is not Tangzi the one who slandered you?” [Chen Pianzi] said, “He is.” Lord Mengchang said, “Why do you think about him?” He replied, “When I lived in Qi, I ate coarse grain for my staple; pigweed and bean sprouts for my main course. On winter days I froze; on summer days I sweltered. Since Tangzi slandered me, and I came to you, I dine on grass- and grain- [fed animals]; I eat millet and sorghum for my staple; I wear light and warm clothes; I ride in a heavy carriage. This is why I think of him.” This is called “slandering someone yet conversely benefiting them.” For this reason, one cannot be too careful of slander and praise. [18/194/13–20]
18.16
Some covet life yet conversely die;
some scorn death yet manage to live;
some go slowly yet conversely hurry.
How do we know this is so?
Among the people of Lu, there was a man who avenged his father in Qi. Having split open his [enemy’s] abdomen and exposed his heart, he sat and straightened his cap, rose, and readjusted his robe. Walking slowly out the door, he mounted his carriage and walked the horses; his countenance did not alter. His driver wanted to gallop; he grabbed [his driver] and stopped him, saying, “Today I set out to avenge my father intent on death. Now the deed is already done, what reason is there to leave?” Those pursuing him said, “This is a man of discipline; we cannot kill him.” They opened their cordon and let him go. If he had not taken the time to belt his robe or adjust his cap; if he had crawled out, mounted his carriage, and sped off; he would not have survived to go ten paces.
Now,
sitting and straightening his cap,
rising and readjusting his robe,
walking slowly out the door,
mounting his carriage, and walking the horses,
his countenance never altering is what the mass of people would think leads to death. Yet, in fact, it conversely gained him life. This is what is known as “running83 at the gallop is slower than walking.”
Running is what people deem fast;
walking is what people deem slow.
In this case, [he] conversely used what people deem slow to go fast; [he] was clear as to the distinction. One who understands the speed of slowness and the slowness of speed is near the Way.
When the Yellow Emperor lost his Dark Pearl, he sent Grieving for Pearl and Grabbing-Grasping to search for it. Yet they could not get it; so he sent Forget Sorrow and only then got it back.84 [18/194/22–18/195/3]
18.17
The sage respects the small and is cautious of the subtle; in action he does not lose a moment. He [makes] one hundred preparations and [takes] double precautions, thus calamity never arises. When planning for good fortune, he underestimates; when contemplating calamity, he overestimates.
If frost descends [on both] in the same day,
those who take shelter will suffer no harm.
If the fool has prepared,
his merit will be the same as that of the wise.
When the flame is still sputtering, one finger can extinguish it. When the leak in the dike is the size of a mouse hole, it can be plugged by a clump of earth.
Once the fire has ignited Mengzhu and set Yunmeng ablaze;
once the water has breached the Nine Rivers and flooded Jingzhou;85
even if one raised the multitudes of the Three Armies, one could not save [the situation]. [18/1 5/5–10]
Accumulated love creates good fortune;
accumulated resentment creates calamity.
Once the carbuncle bursts, the pus will be copious.
Zhuyu Yang86 told Duke Jian [of Qi],87 “Chen Chengchang and Zai Yu88 hate each other intensely. I fear this will develop into a problem that will endanger the state. You had best dismiss one of them.” Duke Jian did not listen. Not long afterward, Chen Chengchang indeed attacked Zai Yu in the palace hall and murdered Duke Jian at court.89 This is [an example of] not knowing to respect the small origins [of affairs].
The Ji clan and Hou clan had a cockfight.90 The Hou clan armored its cock, [and] the Ji clan gave its cock metal spurs. The Ji clan cock did not win. Ji Pingzi91 was angry, so he invaded the palace of the Hou clan and attacked them. Earl Zhao of Hou was angered, and he denounced him to Duke Zhao of Lu,92 saying, “When the di sacrifice is performed to Duke Xiang in the ancestral temple, there are only two [rows of] dancers; all the rest of them dance for the Ji clan. The Ji clan’s being without the Way and [recognizing] no authority has gone on for a long time. If you do not punish them, they will endanger the altars of the soil and grain.” The duke was enraged and spoke of this to Zijia Ju.93 Zijia Ju said, “The Ji clan has gained the masses; they are the first of the Three Families.94 Their Potency is great, their might is strong, what can Your Majesty do?” Duke Zhao did not listen to him and sent Earl Zhao of Hou to lead soldiers in an assault on [the Ji clan]. The Zhongsun clan and the Shusun clan plotted together, saying, “Without the Ji clan, our death will not be long off.” Then they raised troops to save [the Ji clan]. Earl Zhao of Hou died defeated; Duke Zhao of Lu fled to Qi.95 Thus the birth of a calamity can begin with a rooster’s foot and, at its greatest extent, end with the loss of the altars of the soil and grain. [18/195/12–24]
When the woman of Cai rocked the boat,
the army of Qi invaded Chu.96
Two men formed a grudge,
and Zai Yu was killed in the palace hall.
Duke Jian met with death,
perishing without issue.
When the Chen clan replaced them,
Qi was without the Lü [house].97
Two houses fought cocks;
the Ji clan [used] metal spurs.
The Hou clan created trouble;
[Duke] Zhao of Lu fled.
Thus, “where the army camps; thorns and brambles will grow.”98 Once it is born, calamity is not soon eradicated; it is like fire reaching an [arid] place [or] flood reaching a wetland. Soak it and it grows greater. A carbuncle breaks out on a finger, but its pain spreads to the entire body. Thus,
moths and ants can fell pillars and bridges;99
mosquitoes and gadflies can stampede cattle and sheep.
This says it all. [18/195/26–29]
18.18
All people diligently make preparations in case of disaster, yet none is able to understand how to prevent a disaster from occurring. Preventing a disaster is easier than preparing for a disaster, yet none apply themselves to this task, so there is not yet anyone with whom to discuss this art.
The ducal scion of Jin, Chong’er,100 was crossing Cao. The ruler of Cao wanted to see his joined ribs,101 and so he ordered him to fish naked. Xi Fuji102 stopped him, saying, “The ducal scion is not an ordinary person. The three men who are following him all [could] be aides of a hegemon or king. If you treat him without propriety, it will certainly bring distress to the state.” The ruler did not listen. When Chong’er returned to his state, he raised an army and assaulted Cao, thus exterminating it. [The ruler of Cao’s] death at another’s hand, the ruination of his altars of the soil and grain: all these calamities originated in [forcing Chong’er] to fish naked. Qi and Chu wanted to save Cao; they could not preserve it.103 If Xi Fuji’s words had been listened to, the disaster of extinction would not have occurred. [18/196/1–6]
Now if you do not apply yourself to preventing disasters from occurring [but] attempt to deal with them once they have occurred, even if you had the wisdom of a sage, you could not plan for it. Moreover, the sources of disaster and calamity have a myriad starting points and no [sure] direction. This is why the sage abides remotely and avo
ids disgrace, [remaining] quiescent and tranquil and awaiting the moment.
Petty people do not understand the portals of calamity and good fortune. They move erratically, impeded by nets and snares. Although they make detailed precautions, how will this suffice to preserve their persons? It is comparable to digging a pond after [one’s house] is lost to fire [or] using a fan after one has donned a coat. Moreover,
if the walls of [the pond] have ten thousand holes,
and you plug one, will the fish not quickly find an escape?
If the house has one hundred doors,
and you lock one, will the thief not quickly find an entrance?
The collapse of the wall [begins] with a crack;
if the sword breaks, there was definitely a nick. .
The sage sees them early, thus none of the myriad things can do him harm.
Great Steward Zizhu served food to Prime Minister Ziguo.104 Prime Minister Ziguo tried the stew and it was hot, so he grabbed a goblet of grain water105 and poured it into [the stew]. The next day, Great Steward Zizhu resigned his post and went home. His driver said, “The grand stewardship of Chu is not easily attained, [so] why did you resign your post and give it up?” Zizhu said, “The prime minister is careless in conduct and neglects propriety; it will not be difficult for him to disgrace others.” The next year [the prime minister] threw down the director of court gentlemen and flogged him three hundred [strokes]. A superior official first avoids calamity and only afterward pursues benefit, first distances himself from disgrace and only afterward seeks reputation. Great Steward Zizhu’s perception of ends and beginnings was subtle! [18/196/6–16]
Before the goose or the swan has hatched from the egg, if you poke106 it with one finger, it will disintegrate and become shapeless. Once its sinews and bones are already formed and its feathers and wings have matured, then