Yielding the Throne｜Zhuangzi

尧（yáo）以（yǐ）天（tiān）下（xià）让（ràng）许（xǔ）由（yóu），（）许（xǔ）由（yóu）不（bù）受（shòu）。（）又（yòu）让（ràng）于（yú）子（zǐ）州（zhōu）支（zhī）父（fù），（）子（zǐ）州（zhōu）支（zhī）父（fù）曰（yuē）：（）“（）以（yǐ）我（wǒ）为（wéi）天（tiān）子（zǐ），（）犹（yóu）之（zhī）可（kě）也（yě）。（）虽（suī）然（rán），（）我（wǒ）适（shì）有（yǒu）幽（yōu）忧（yōu）之（zhī）病（bìng），（）方（fāng）且（qiě）治（zhì）之（zhī），（）未（wèi）暇（xiá）治（zhì）天（tiān）下（xià）也（yě）。（）”（）

Yao offered the world to Xu You, but Xu You would not accept it. He then offered it to Zizhou Zhifu. Zizhou Zhifu said: “To make me Son of Heaven—that would still be acceptable. Even so, I happen just now to have a deep-hidden illness of anxiety, and I am about to treat it; I have no leisure to govern the world.”

夫（fú）天（tiān）下（xià）至（zhì）重（zhòng）也（yě），（）而（ér）不（bù）以（yǐ）害（hài）其（qí）生（shēng），（）又（yòu）况（kuàng）他（tā）物（wù）乎（hū）！（）唯（wéi）无（wú）以（yǐ）天（tiān）下（xià）为（wéi）者（zhě）可（kě）以（yǐ）托（tuō）天（tiān）下（xià）也（yě）。（）舜（shùn）让（ràng）天（tiān）下（xià）于（yú）子（zǐ）州（zhōu）支（zhī）伯（bó），（）子（zǐ）州（zhōu）支（zhī）伯（bó）曰（yuē）：（）“（）予（yú）适（shì）有（yǒu）幽（yōu）忧（yōu）之（zhī）病（bìng），（）方（fāng）且（qiě）治（zhì）之（zhī），（）未（wèi）暇（xiá）治（zhì）天（tiān）下（xià）也（yě）。（）”（）

The world is the most weighty thing, yet they do not harm their own lives on account of it—how much less other things! Only one who does not make the world his business can be entrusted with the world. Shun offered the world to Zizhou Zhibo. Zizhou Zhibo said: “I happen just now to have a deep-hidden illness of anxiety, and I am about to treat it; I have no leisure to govern the world.”

故（gù）天（tiān）下（xià）大（dà）器（qì）也（yě），（）而（ér）不（bù）以（yǐ）易（yì）生（shēng）。（）此（cǐ）有（yǒu）道（dào）者（zhě）之（zhī）所（suǒ）以（yǐ）异（yì）乎（hū）俗（sú）者（zhě）也（yě）。（）舜（shùn）以（yǐ）天（tiān）下（xià）让（ràng）善（shàn）卷（juǎn），（）善（shàn）卷（juǎn）曰（yuē）：（）“（）余（yú）立（lì）于（yú）宇（yǔ）宙（zhòu）之（zhī）中（zhōng），（）冬（dōng）日（rì）衣（yì）皮（pí）毛（máo），（）夏（xià）日（rì）衣（yì）葛（gé）絺（chī）。（）春（chūn）耕（gēng）种（zhòng），（）形（xíng）足（zú）以（yǐ）劳（láo）动（dòng）；（）秋（qiū）收（shōu）敛（liǎn），（）身（shēn）足（zú）以（yǐ）休（xiū）食（shí）。（）

Thus the world is a great vessel, yet one does not trade one’s life for it. This is how those who possess the Way differ from the vulgar. Shun offered the world to Shan Juan. Shan Juan said: “I stand within the cosmos: in winter I wear skins and furs; in summer I wear kudzu cloth and fine hemp. In spring I plow and plant—my body is sufficient for the labor; in autumn I harvest and gather—my body is sufficient for rest and food.”

日（rì）出（chū）而（ér）作（zuò），（）日（rì）入（rù）而（ér）息（xī），（）逍（xiāo）遥（yáo）于（yú）天（tiān）地（dì）之（zhī）间（jiān），（）而（ér）心（xīn）意（yì）自（zì）得（dé）。（）吾（wú）何（hé）以（yǐ）天（tiān）下（xià）为（wéi）哉（zāi）！（）悲（bēi）夫（fū），（）子（zǐ）之（zhī）不（bù）知（zhī）余（yú）也（yě）。（）”（）

I work when the sun rises and rest when it sets; I roam free and easy between heaven and earth, and my heart and mind are satisfied in themselves. What use would the world be to me? Alas, you do not understand me.”

遂（suì）不（bù）受（shòu）。（）于（yú）是（shì）去（qù）而（ér）入（rù）深（shēn）山（shān），（）莫（mò）知（zhī）其（qí）处（chù）。（）舜（shùn）以（yǐ）天（tiān）下（xià）让（ràng）其（qí）友（yǒu）石（shí）户（hù）之（zhī）农（nóng）。（）石（shí）户（hù）之（zhī）农（nóng）曰（yuē）：（）“（）捲（quán）捲（quán）乎（hū），（）后（hòu）之（zhī）为（wéi）人（rén），（）葆（bǎo）力（lì）之（zhī）士（shì）也（yě）。（）”（）

Thereupon he would not accept it. Then he departed and entered the deep mountains, and no one knew where he was. Shun offered the world to his friend the farmer of Shihu. The farmer of Shihu said, “How vigorous and unflagging is the lord’s conduct—he is a man who conserves his strength.”

以（yǐ）舜（shùn）之（zhī）德（dé）为（wéi）未（wèi）至（zhì）也（yě）。（）于（yú）是（shì）夫（fū）负（fù）妻（qī）戴（dài），（）携（xié）子（zǐ）以（yǐ）入（rù）于（yú）海（hǎi），（）终（zhōng）身（shēn）不（bù）反（fǎn）也（yě）。（）

He considered Shun’s virtue not yet perfected. Thereupon the husband carried their belongings on his back, the wife carried theirs on her head, and they took their children with them into the sea, never to return for the rest of their lives.

大（tài）王（wáng）亶（dǎn）父（fǔ）居（jū）豳（bīn），（）狄（dí）人（rén）攻（gōng）之（zhī）。（）事（shì）之（zhī）以（yǐ）皮（pí）帛（bó）而（ér）不（bù）受（shòu），（）事（shì）之（zhī）以（yǐ）犬（quǎn）马（mǎ）而（ér）不（bù）受（shòu），（）事（shì）之（zhī）以（yǐ）珠（zhū）玉（yù）而（ér）不（bù）受（shòu）。（）狄（dí）人（rén）之（zhī）所（suǒ）求（qiú）者（zhě）土（tǔ）地（dì）也（yě）。（）大（tài）王（wáng）亶（dǎn）父（fǔ）曰（yuē）：（）“（）与（yǔ）人（rén）之（zhī）兄（xiōng）居（jū）而（ér）杀（shā）其（qí）弟（dì），（）与（yǔ）人（rén）之（zhī）父（fù）居（jū）而（ér）杀（shā）其（qí）子（zi），（）吾（wú）不（bù）忍（rěn）也（yě）。（）

King Tai Danfu dwelled in Bin, and the Di people attacked him. He served them with hides and silk, but they would not accept; he served them with dogs and horses, but they would not accept; he served them with pearls and jade, but they would not accept. What the Di sought was land. King Tai Danfu said, 'To dwell with a man's elder brother and kill his younger brother, to dwell with a man's father and kill his son—I cannot bear it.'

子（zǐ）皆（jiē）勉（miǎn）居（jū）矣（yǐ）！（）为（wéi）吾（wú）臣（chén）与（yǔ）为（wéi）狄（dí）人（rén）臣（chén）奚（xī）以（yǐ）异（yì）。（）且（qiě）吾（wú）闻（wén）之（zhī）：（）不（bù）以（yǐ）所（suǒ）用（yòng）养（yǎng）害（hài）所（suǒ）养（yǎng）。（）”（）

All of you, strive to stay here! What difference is there between being my subjects and being the Di people's subjects? Moreover, I have heard it said: do not harm what is nourished by means of what is used to nourish it.

因（yīn）杖（zhàng）筴（cè）而（ér）去（qù）之（zhī）。（）民（mín）相（xiāng）连（lián）而（ér）从（cóng）之（zhī）。（）遂（suì）成（chéng）国（guó）于（yú）岐（qí）山（shān）之（zhī）下（xià）。（）夫（fú）大（tài）王（wáng）亶（dǎn）父（fǔ）可（kě）谓（wèi）能（néng）尊（zūn）生（shēng）矣（yǐ）。（）能（néng）尊（zūn）生（shēng）者（zhě），（）虽（suī）贵（guì）富（fù）不（bù）以（yǐ）养（yǎng）伤（shāng）身（shēn），（）虽（suī）贫（pín）贱（jiàn）不（bù）以（yǐ）利（lì）累（lèi）形（xíng）。（）今（jīn）世（shì）之（zhī）人（rén）居（jū）高（gāo）官（guān）尊（zūn）爵（jué）者（zhě），（）皆（jiē）重（zhòng）失（shī）之（zhī）。（）

Thereupon King Tai Danfu took up his staff and left. The people followed him in a continuous stream. Thus a state was founded at the foot of Mount Qi. Now King Tai Danfu may be said to have been able to honor life. One who can honor life, though noble and rich, does not harm his body by means of nourishment; though poor and lowly, does not encumber his form for the sake of profit. People of the present age who hold high offices and honored ranks all take losing them heavily.

见（jiàn）利（lì）轻（qīng）亡（wáng）其（qí）身（shēn），（）岂（qǐ）不（bù）惑（huò）哉（zāi）！（）

To see profit and lightly lose one's own life—how could this not be confusion?

越（yuè）人（rén）三（sān）世（shì）弑（shì）其（qí）君（jūn），（）王（wáng）子（zǐ）搜（sōu）患（huàn）之（zhī），（）逃（táo）乎（hū）丹（dān）穴（xué），（）而（ér）越（yuè）国（guó）无（wú）君（jūn）。（）求（qiú）王（wáng）子（zǐ）搜（sōu）不（bù）得（dé），（）从（cóng）之（zhī）丹（dān）穴（xué）。（）王（wáng）子（zǐ）搜（sōu）不（bù）肯（kěn）出（chū），（）越（yuè）人（rén）熏（xūn）之（zhī）以（yǐ）艾（ài）。（）乘（chéng）以（yǐ）王（wáng）舆（yú）。（）王（wáng）子（zǐ）搜（sōu）援（yuán）绥（suí）登（dēng）车（chē），（）仰（yǎng）天（tiān）而（ér）呼（hū）曰（yuē）：（）“（）君（jūn）乎（hū），（）君（jūn）乎（hū），（）独（dú）不（bù）可（kě）以（yǐ）舍（shě）我（wǒ）乎（hū）！（）”（）

The people of Yue had for three generations murdered their rulers. Prince Sou was troubled by this and fled to the Cinnabar Cave, so Yue had no ruler. They sought Prince Sou but could not find him, and so they followed him to the Cinnabar Cave. Prince Sou refused to come out, and the Yue people smoked him with mugwort. They set him in the royal carriage. Prince Sou grasped the carriage strap, climbed up, looked to heaven, and cried out: “O ruler! O ruler! Why can you not just leave me alone?”

王（wáng）子（zǐ）搜（sōu）非（fēi）恶（wù）为（wéi）君（jūn）也（yě），（）恶（wù）为（wéi）君（jūn）之（zhī）患（huàn）也（yě）。（）若（ruò）王（wáng）子（zǐ）搜（sōu）者（zhě），（）可（kě）谓（wèi）不（bù）以（yǐ）国（guó）伤（shāng）生（shēng）矣（yǐ）！（）此（cǐ）固（gù）越（yuè）人（rén）之（zhī）所（suǒ）欲（yù）得（dé）为（wéi）君（jūn）也（yě）。（）

Prince Sou did not hate being ruler; he hated the troubles that come with being ruler. A man like Prince Sou can be said not to harm his life for the sake of a state. This was precisely why the people of Yue wanted to have him as their ruler.

韩（hán）魏（wèi）相（xiāng）与（yǔ）争（zhēng）侵（qīn）地（dì），（）子（zǐ）华（huá）子（zǐ）见（jiàn）昭（zhāo）僖（xī）侯（hóu），（）昭（zhāo）僖（xī）侯（hóu）有（yǒu）忧（yōu）色（sè）。（）子（zǐ）华（huá）子（zǐ）曰（yuē）：（）“（）今（jīn）使（shǐ）天（tiān）下（xià）书（shū）铭（míng）于（yú）君（jūn）之（zhī）前（qián），（）书（shū）之（zhī）言（yán）曰（yuē）：（）‘（）左（zuǒ）手（shǒu）攫（jué）之（zhī）则（zé）右（yòu）手（shǒu）废（fèi），（）右（yòu）手（shǒu）攫（jué）之（zhī）则（zé）左（zuǒ）手（shǒu）废（fèi）。（）然（rán）而（ér）攫（jué）之（zhī）者（zhě）必（bì）有（yǒu）天（tiān）下（xià）。（）’（）

Han and Wei were contending with each other over seized territory. Zihuazi had an audience with Marquis Zhaoxi, who wore a worried expression. Zihuazi said: “Suppose now the world were to write an inscription before my lord, and the inscription said: ‘If you seize it with your left hand, your right hand will be crippled; if you seize it with your right hand, your left hand will be crippled. Yet whoever seizes it is certain to possess all under heaven.’”

君（jūn）能（néng）攫（jué）之（zhī）乎（hū）？（）”（）

“Would my lord be able to seize it?”

昭（zhāo）僖（xī）侯（hóu）曰（yuē）：（）“（）寡（guǎ）人（rén）不（bù）攫（jué）也（yě）。（）”（）

Marquis Zhaoxi said: “I would not seize it.”

子（zǐ）华（huá）子（zǐ）曰（yuē）：（）“（）甚（shèn）善（shàn）！（）自（zì）是（shì）观（guān）之（zhī），（）两（liǎng）臂（bì）重（zhòng）于（yú）天（tiān）下（xià）也（yě）。（）身（shēn）亦（yì）重（zhòng）于（yú）两（liǎng）臂（bì）。（）韩（hán）之（zhī）轻（qīng）于（yú）天（tiān）下（xià）亦（yì）远（yuǎn）矣（yǐ）！（）今（jīn）之（zhī）所（suǒ）争（zhēng）者（zhě），（）其（qí）轻（qīng）于（yú）韩（hán）又（yòu）远（yuǎn）。（）君（jūn）固（gù）愁（chóu）身（shēn）伤（shāng）生（shēng）以（yǐ）忧（yōu）戚（qī）不（bù）得（dé）也（yě）。（）”（）

Zihuazi said: “Excellent! From this point of view, the two arms matter more than all under heaven, and the body matters more still than the two arms. Han is far less important than all under heaven, and what is now being fought over is far less important than Han. Yet you are indeed grieving over what you cannot attain, burdening your body and injuring your life.”

僖（xī）侯（hóu）曰（yuē）：（）“（）善（shàn）哉（zāi）！（）教（jiào）寡（guǎ）人（rén）者（zhě）众（zhòng）矣（yǐ），（）未（wèi）尝（cháng）得（dé）闻（wén）此（cǐ）言（yán）也（yě）。（）”（）

Marquis Xi said: “Excellent! Many have taught me, but I have never heard words such as these.”

子（zǐ）华（huá）子（zǐ）可（kě）谓（wèi）知（zhī）轻（qīng）重（zhòng）矣（yǐ）！（）

Zihuazi may indeed be said to understand light and heavy!

鲁（lǔ）君（jūn）闻（wén）颜（yán）阖（hé）得（dé）道（dào）之（zhī）人（rén）也（yě），（）使（shǐ）人（rén）以（yǐ）币（bì）先（xiān）焉（yān）。（）颜（yán）阖（hé）守（shǒu）陋（lòu）闾（lǘ），（）苴（jū）布（bù）之（zhī）衣（yī），（）而（ér）自（zì）饭（fàn）牛（niú）。（）鲁（lǔ）君（jūn）之（zhī）使（shǐ）者（zhě）至（zhì），（）颜（yán）阖（hé）自（zì）对（duì）之（zhī）。（）使（shǐ）者（zhě）曰（yuē）：（）“（）此（cǐ）颜（yán）阖（hé）之（zhī）家（jiā）与（yú）？（）”（）

The ruler of Lu, hearing that Yan He was a man who had attained the Way, sent someone with gifts to go ahead and present them. Yan He kept to a poor lane, wore clothes of coarse hemp, and fed his cattle himself. When the ruler of Lu's envoy arrived, Yan He answered him in person. The envoy said, 'Is this Yan He's home?'

颜（yán）阖（hé）对（duì）曰（yuē）：（）“（）此（cǐ）阖（hé）之（zhī）家（jiā）也（yě）。（）”（）

Yan He replied, 'This is the house of He.'

使（shǐ）者（zhě）致（zhì）币（bì）。（）颜（yán）阖（hé）对（duì）曰（yuē）：（）“（）恐（kǒng）听（tīng）谬（miù）而（ér）遗（wèi）使（shǐ）者（zhě）罪（zuì），（）不（bù）若（ruò）审（shěn）之（zhī）。（）”（）

The envoy presented the gifts. Yan He replied, 'I fear that if you heard it wrongly, it will bring blame upon you, the envoy; better to verify it.'

使（shǐ）者（zhě）还（huán），（）反（fǎn）审（shěn）之（zhī），（）复（fù）来（lái）求（qiú）之（zhī），（）则（zé）不（bù）得（dé）已（yǐ）！（）故（gù）若（ruò）颜（yán）阖（hé）者（zhě），（）真（zhēn）恶（wù）富（fù）贵（guì）也（yě）。（）

The envoy returned, checked the matter again, and came back to seek him, but could no longer find him. Thus a man like Yan He truly detested wealth and honor.

故（gù）曰（yuē）：（）道（dào）之（zhī）真（zhēn）以（yǐ）治（zhì）身（shēn），（）其（qí）绪（xù）馀（yú）以（yǐ）为（wéi）国（guó）家（jiā），（）其（qí）土（tǔ）苴（jū）以（yǐ）治（zhì）天（tiān）下（xià）。（）由（yóu）此（cǐ）观（guān）之（zhī），（）帝（dì）王（wáng）之（zhī）功（gōng），（）圣（shèng）人（rén）之（zhī）余（yú）事（shì）也（yě），（）非（fēi）所（suǒ）以（yǐ）完（wán）身（shēn）养（yǎng）生（shēng）也（yě）。（）今（jīn）世（shì）俗（sú）之（zhī）君（jūn）子（zǐ），（）多（duō）危（wēi）身（shēn）弃（qì）生（shēng）以（yǐ）殉（xùn）物（wù），（）岂（qǐ）不（bù）悲（bēi）哉（zāi）！（）

Hence it is said: the true essence of the Way is for cultivating the self; its leftovers are for ordering the state; its dirt and weeds are for governing the world. Seen from this, the achievements of emperors and kings are leftover business for the sage, not the means by which to preserve the body and nourish life. Nowadays the gentlemen of the vulgar world mostly endanger their bodies and cast away their lives to sacrifice themselves to things—is this not sad!

凡（fán）圣（shèng）人（rén）之（zhī）动（dòng）作（zuò）也（yě），（）必（bì）察（chá）其（qí）所（suǒ）以（yǐ）之（zhī）与（yǔ）其（qí）所（suǒ）以（yǐ）为（wéi）。（）今（jīn）且（qiě）有（yǒu）人（rén）于（yú）此（cǐ），（）以（yǐ）随（suí）侯（hóu）之（zhī）珠（zhū），（）弹（tán）千（qiān）仞（rèn）之（zhī）雀（què），（）世（shì）必（bì）笑（xiào）之（zhī）。（）是（shì）何（hé）也（yě）？（）则（zé）其（qí）所（suǒ）用（yòng）者（zhě）重（zhòng）而（ér）所（suǒ）要（yào）者（zhě）轻（qīng）也（yě）。（）夫（fū）生（shēng）者（zhě）岂（qǐ）特（tè）随（suí）侯（hóu）之（zhī）重（zhòng）哉（zāi）！（）

Whenever the sage acts, he must examine why he goes and why he does it. Suppose there is someone here who uses the Marquis of Sui’s pearl to shoot at a bird a thousand ren high; the world would surely laugh at him. Why is this? Because what he uses is precious and what he seeks is trivial. Now, how could life be only as precious as the Marquis of Sui’s pearl!

子（zǐ）列（liè）子（zǐ）穷（qióng），（）容（róng）貌（mào）有（yǒu）饥（jī）色（sè）。（）客（kè）有（yǒu）言（yán）之（zhī）于（yú）郑（zhèng）子（zǐ）阳（yáng）者（zhě），（）曰（yuē）：（）“（）列（liè）御（yù）寇（kòu），（）盖（gài）有（yǒu）道（dào）之（zhī）士（shì）也（yě），（）居（jū）君（jūn）之（zhī）国（guó）而（ér）穷（qióng），（）君（jūn）无（wú）乃（nǎi）为（wéi）不（bù）好（hào）士（shì）乎（hū）？（）”（）

Master Liezi was in straits, and his face showed the signs of hunger. A retainer spoke of him to Ziyang of Zheng, saying, “Lie Yukou is probably a man who possesses the Way, yet he lives in your state in poverty. Would you not thereby be thought to be one who does not care for worthy men?”

郑（zhèng）子（zǐ）阳（yáng）即（jí）令（lìng）官（guān）遗（wèi）之（zhī）粟（sù）。（）子（zǐ）列（liè）子（zǐ）见（jiàn）使（shǐ）者（zhě），（）再（zài）拜（bài）而（ér）辞（cí）。（）使（shǐ）者（zhě）去（qù），（）子（zǐ）列（liè）子（zǐ）入（rù），（）其（qí）妻（qī）望（wàng）之（zhī）而（ér）拊（fǔ）心（xīn）曰（yuē）：（）“（）妾（qiè）闻（wén）为（wéi）有（yǒu）道（dào）者（zhě）之（zhī）妻（qī）子（zǐ），（）皆（jiē）得（dé）佚（yì）乐（lè）。（）今（jīn）有（yǒu）饥（jī）色（sè），（）君（jūn）过（guò）而（ér）遗（wèi）先（xiān）生（shēng）食（shí），（）先（xiān）生（shēng）不（bù）受（shòu），（）岂（qǐ）不（bù）命（mìng）邪（yé）？（）”（）

Ziyang of Zheng immediately ordered an official to send him grain. Master Liezi saw the envoy, bowed twice, and declined. After the envoy left, Master Liezi went inside. His wife looked at him, struck her breast, and said, “I have heard that the wives and children of men of the Way all get ease and joy. Now you have the look of hunger. The ruler has shown you favor and sent you food, sir, and you do not accept it—is this not fate?”

子列子笑，谓之曰∶“君非自知我也，以人之言而遗我粟；至其罪我也，又且以人之言，此吾所以不受也。”

Master Liezi laughed and said to her, “The ruler does not know me of himself; it was because of another person’s words that he sent me grain. When it comes to condemning me, he will likewise act on another person’s words. This is why I did not accept it.”

其（qí）卒（zú），（）民（mín）果（guǒ）作（zuò）难（nàn）而（ér）杀（shā）子（zǐ）阳（yáng）。（）

In the end, the people did indeed rise in revolt and kill Ziyang.

楚（chǔ）昭（zhāo）王（wáng）失（shī）国（guó），（）屠（tú）羊（yáng）说（yuè）走（zǒu）而（ér）从（cóng）于（yú）昭（zhāo）王（wáng）。（）昭（zhāo）王（wáng）反（fǎn）国（guó），（）将（jiāng）赏（shǎng）从（cóng）者（zhě）。（）及（jí）屠（tú）羊（yáng）说（yuè）。（）屠（tú）羊（yáng）说（yuè）曰（yuē）：（）“（）大（dà）王（wáng）失（shī）国（guó），（）说（yuè）失（shī）屠（tú）羊（yáng）。（）大（dà）王（wáng）反（fǎn）国（guó），（）说（yuè）亦（yì）反（fǎn）屠（tú）羊（yáng）。（）臣（chén）之（zhī）爵（jué）禄（lù）已（yǐ）复（fù）矣（yǐ），（）又（yòu）何（hé）赏（shǎng）之（zhī）有（yǒu）。（）”（）

King Zhao of Chu lost his state; Tu Yang Yue fled and followed King Zhao. When King Zhao restored his state, he intended to reward those who had followed him. It came to Tu Yang Yue. Tu Yang Yue said: “When the Great King lost his state, I lost my sheep-butchering; when the Great King restored his state, I too restored my sheep-butchering. My rank and stipend have already been restored—what reward is there?”

王（wáng）曰（yuē）：（）“（）强（qiǎng）之（zhī）。（）”（）

The king said, “Force him.”

屠（tú）羊（yáng）说（yuè）曰（yuē）：（）“（）大（dà）王（wáng）失（shī）国（guó），（）非（fēi）臣（chén）之（zhī）罪（zuì），（）故（gù）不（bù）敢（gǎn）伏（fú）其（qí）诛（zhū）；（）大（dà）王（wáng）反（fǎn）国（guó），（）非（fēi）臣（chén）之（zhī）功（gōng），（）故（gù）不（bù）敢（gǎn）当（dāng）其（qí）赏（shǎng）。（）”（）

Tu Yang Yue said: "When the Great King lost his state, it was not my crime, and so I did not dare submit to the punishment for it. When the Great King returned to his state, it was not my merit, and so I do not dare accept the reward for it."

王（wáng）曰（yuē）：（）“（）见（jiàn）之（zhī）。（）”（）

The king said, "Summon him."

屠（tú）羊（yáng）说（yuè）曰（yuē）：（）“（）楚（chǔ）国（guó）之（zhī）法（fǎ），（）必（bì）有（yǒu）重（zhòng）赏（shǎng）大（dà）功（gōng）而（ér）后（hòu）得（dé）见（jiàn）。（）今（jīn）臣（chén）之（zhī）知（zhì）不（bù）足（zú）以（yǐ）存（cún）国（guó），（）而（ér）勇（yǒng）不（bù）足（zú）以（yǐ）死（sǐ）寇（kòu）。（）吴（wú）军（jūn）入（rù）郢（yǐng），（）说（yuè）畏（wèi）难（nán）而（ér）避（bì）寇（kòu），（）非（fēi）故（gù）随（suí）大（dà）王（wáng）也（yě）。（）

Tu Yang Yue said: "By the law of Chu, one must have great rewards and great achievements before one can be granted an audience. Now my knowledge is not sufficient to preserve the state, and my courage is not sufficient to die fighting the enemy. When the Wu army entered Ying, I, Yue, feared the hardship and avoided the enemy; it was not because I meant to follow the Great King."

今（jīn）大（dà）王（wáng）欲（yù）废（fèi）法（fǎ）毁（huǐ）约（yuē）而（ér）见（jiàn）说（yuè），（）此（cǐ）非（fēi）臣（chén）之（zhī）所（suǒ）以（yǐ）闻（wén）于（yú）天（tiān）下（xià）也（yě）。（）”（）

Now the great king wishes to abolish the law and break the covenant in order to grant me an audience; this is not how your servant would have the world hear of him.

王（wáng）谓（wèi）司（sī）马（mǎ）子（zǐ）綦（qí）曰（yuē）：（）“（）屠（tú）羊（yáng）说（yuè）居（jū）处（chǔ）卑（bēi）贱（jiàn）而（ér）陈（chén）义（yì）甚（shèn）高（gāo），（）子（zǐ）綦（qí）为（wèi）我（wǒ）延（yán）之（zhī）以（yǐ）三（sān）旌（jīng）之（zhī）位（wèi）。（）”（）

The king said to Sima Ziqi, 'Tu Yang Yue dwells in a lowly and humble station, yet the principles he expounds are very lofty. Ziqi, on my behalf invite him to take the position of the Three Banners.'

屠（tú）羊（yáng）说（yuè）曰（yuē）：（）“（）夫（fū）三（sān）旌（jīng）之（zhī）位（wèi），（）吾（wú）知（zhī）其（qí）贵（guì）于（yú）屠（tú）羊（yáng）之（zhī）肆（sì）也（yě）；（）万（wàn）锺（zhōng）之（zhī）禄（lù），（）吾（wú）知（zhī）其（qí）富（fù）于（yú）屠（tú）羊（yáng）之（zhī）利（lì）也（yě）。（）然（rán）岂（qǐ）可（kě）以（yǐ）贪（tān）爵（jué）禄（lù）而（ér）使（shǐ）吾（wú）君（jūn）有（yǒu）妄（wàng）施（shī）之（zhī）名（míng）乎（hū）？（）说（yuè）不（bù）敢（gǎn）当（dāng），（）愿（yuàn）复（fù）反（fǎn）吾（wú）屠（tú）羊（yáng）之（zhī）肆（sì）。（）”（）

Tu Yang Yue said, 'As for the position of the Three Banners, I know it is nobler than the sheep-butcher's stall; as for the salary of ten thousand zhong, I know it is richer than the profits of sheep-butchering. But how could I, greedy for rank and salary, cause my ruler to have the name of making reckless gifts? I, Yue, dare not accept it; I wish to return again to my sheep-butchering stall.'

遂（suì）不（bù）受（shòu）也（yě）。（）

Thereupon he did not accept it.

原（yuán）宪（xiàn）居（jū）鲁（lǔ），（）环（huán）堵（dǔ）之（zhī）室（shì），（）茨（cí）以（yǐ）生（shēng）草（cǎo），（）蓬（péng）户（hù）不（bù）完（wán），（）桑（sāng）以（yǐ）为（wéi）枢（shū）而（ér）瓮（wèng）牖（yǒu），（）二（èr）室（shì），（）褐（hè）以（yǐ）为（wéi）塞（sāi），（）上（shàng）漏（lòu）下（xià）湿（shī），（）匡（kuāng）坐（zuò）而（ér）弦（xián）歌（gē）。（）子（zǐ）贡（gòng）乘（chéng）大（dà）马（mǎ），（）中（zhōng）绀（gàn）而（ér）表（biǎo）素（sù），（）轩（xuān）车（chē）不（bù）容（róng）巷（xiàng），（）往（wǎng）见（jiàn）原（yuán）宪（xiàn）。（）原（yuán）宪（xiàn）华（huà）冠（guān）縰（xǐ）履（lǚ），（）杖（zhàng）藜（lí）而（ér）应（yìng）门（mén）。（）

Yuan Xian lived in Lu in a house enclosed by bare earthen walls, roofed with fresh grass. Its weed-woven door was incomplete; mulberry wood served as the hinge, and a broken jar served as the window. The dwelling was divided into two rooms, with coarse cloth used to stop up the gaps. Above it leaked and below it was damp, yet he sat upright, playing the strings and singing. Zigong came in a carriage drawn by large horses, wearing a dark purple-red inner garment and a white outer robe; his high carriage was too broad for the lane. He went to see Yuan Xian. Yuan Xian, wearing a birch-bark cap and backless shoes and leaning on a pigweed staff, came to the door to receive him.

子（zǐ）贡（gòng）曰（yuē）：（）“（）嘻（xī）！（）先（xiān）生（shēng）何（hé）病（bìng）？（）”（）

Zigong said, 'Ah! What illness has afflicted you, Master?'

原（yuán）宪（xiàn）应（yìng）之（zhī）曰（yuē）：（）“（）宪（xiàn）闻（wén）之（zhī），（）无（wú）财（cái）谓（wèi）之（zhī）贫（pín），（）学（xué）而（ér）不（bù）能（néng）行（xíng）谓（wèi）之（zhī）病（bìng）。（）今（jīn）宪（xiàn）贫（pín）也（yě），（）非（fēi）病（bìng）也（yě）。（）”（）

Yuan Xian replied, 'I have heard that to lack wealth is called poverty, while to have learned but be unable to put it into practice is called illness. Now I, Xian, am poor, not ill.'

子（zǐ）贡（gòng）逡（qūn）巡（xún）而（ér）有（yǒu）愧（kuì）色（sè）。（）原（yuán）宪（xiàn）笑（xiào）曰（yuē）：（）“（）夫（fú）希（xī）世（shì）而（ér）行（xíng），（）比（bǐ）周（zhōu）而（ér）友（yǒu），（）学（xué）以（yǐ）为（wèi）人（rén），（）教（jiào）以（yǐ）为（wèi）己（jǐ），（）仁（rén）义（yì）之（zhī）慝（tè），（）舆（yú）马（mǎ）之（zhī）饰（shì），（）宪（xiàn）不（bù）忍（rěn）为（wéi）也（yě）。（）”（）

Zigong shuffled back, his face showing shame. Yuan Xian laughed and said, 'To act so as to court the world's favor, to make friends by forming cliques, to learn in order to show off to others, to teach for one's own benefit, to use benevolence and righteousness as a cloak for wickedness, to make a display of carriages and horses—I, Xian, cannot bear to do such things.'

曾（zēng）子（zǐ）居（jū）卫（wèi），（）缊（yùn）袍（páo）无（wú）表（biǎo），（）颜（yán）色（sè）肿（zhǒng）哙（kuài），（）手（shǒu）足（zú）胼（pián）胝（zhī），（）三（sān）日（rì）不（bù）举（jǔ）火（huǒ），（）十（shí）年（nián）不（bù）制（zhì）衣（yī）。（）正（zhèng）冠（guān）而（ér）缨（yīng）绝（jué），（）捉（zhuō）襟（jīn）而（ér）肘（zhǒu）见（xiàn），（）纳（nà）屦（jù）而（ér）踵（zhǒng）决（jué）。（）曳（yè）縰（xǐ）而（ér）歌（gē）《（）商（shāng）颂（sòng）》（），（）声（shēng）满（mǎn）天（tiān）地（dì），（）若（ruò）出（chū）金（jīn）石（shí）。（）天（tiān）子（zǐ）不（bù）得（dé）臣（chén），（）诸（zhū）侯（hóu）不（bù）得（dé）友（yǒu）。（）

Zengzi lived in Wei. He wore a worn padded robe with no outer garment; his face was swollen; his hands and feet were callused. For three days he did not light a cooking fire; for ten years he did not have clothes made. When he straightened his cap, its strings snapped; when he grasped his lapel, his elbows showed; when he put on his shoes, the heels split. Dragging his shoes, he sang the 'Hymns of Shang'; his voice filled heaven and earth, as though it came from metal and stone. The Son of Heaven could not make him a subject; the feudal lords could not make him a friend.

故（gù）养（yǎng）志（zhì）者（zhě）忘（wàng）形（xíng），（）养（yǎng）形（xíng）者（zhě）忘（wàng）利（lì），（）致（zhì）道（dào）者（zhě）忘（wàng）心（xīn）矣（yǐ）。（）

Thus, one who nourishes the will forgets the body; one who nourishes the body forgets profit; one who devotes himself to the Way forgets the mind.

孔（kǒng）子（zǐ）谓（wèi）颜（yán）回（huí）曰（yuē）：（）“（）回（huí），（）来（lái）！（）家（jiā）贫（pín）居（jū）卑（bēi），（）胡（hú）不（bù）仕（shì）乎（hū）？（）”（）

Confucius said to Yan Hui, “Hui, come! Your family is poor and your station is lowly; why do you not take office?”

颜（yán）回（huí）对（duì）曰（yuē）：（）“（）不（bù）愿（yuàn）仕（shì）。（）回（huí）有（yǒu）郭（guō）外（wài）之（zhī）田（tián）五（wǔ）十（shí）亩（mǔ），（）足（zú）以（yǐ）给（jǐ）飦（zhān）粥（zhōu）；（）郭（guō）内（nèi）之（zhī）田（tián）十（shí）亩（mǔ），（）足（zú）以（yǐ）为（wéi）丝（sī）麻（má）；（）鼓（gǔ）琴（qín）足（zú）以（yǐ）自（zì）娱（yú）；（）所（suǒ）学（xué）夫（fū）子（zǐ）之（zhī）道（dào）者（zhě）足（zú）以（yǐ）自（zì）乐（lè）也（yě）。（）回（huí）不（bù）愿（yuàn）仕（shì）。（）”（）

Yan Hui replied, “I do not wish to take office. I have fifty mu of fields outside the outer city wall, enough to provide thick porridge; ten mu inside the outer city wall, enough to produce silk and hemp; playing the qin is enough to entertain myself; and the Way of the Master that I have learned is enough to make me happy. I do not wish to take office.”

孔（kǒng）子（zǐ）愀（qiǎo）然（rán）变（biàn）容（róng），（）曰（yuē）：（）“（）善（shàn）哉（zāi），（）回（huí）之（zhī）意（yì）！（）丘（qiū）闻（wén）之（zhī）：（）‘（）知（zhī）足（zú）者（zhě），（）不（bù）以（yǐ）利（lì）自（zì）累（lèi）也（yě）；（）审（shěn）自（zì）得（dé）者（zhě），（）失（shī）之（zhī）而（ér）不（bù）惧（jù）；（）行（xíng）修（xiū）于（yú）内（nèi）者（zhě），（）无（wú）位（wèi）而（ér）不（bù）怍（zuò）。（）’（）

Confucius’s expression changed solemnly, and he said, “Excellent, Hui’s intention! I have heard it said: ‘One who knows contentment does not let profit burden him; one who truly understands self-attainment is not afraid when he loses something; one who cultivates conduct within is not ashamed when he has no position.’”

丘（qiū）诵（sòng）之（zhī）久（jiǔ）矣（yǐ），（）今（jīn）于（yú）回（huí）而（ér）后（hòu）见（jiàn）之（zhī），（）是（shì）丘（qiū）之（zhī）得（dé）也（yě）。（）”（）

I have recited these words for a long time; only today, in Hui, do I finally see them—this is my gain.”

中（zhōng）山（shān）公（gōng）子（zǐ）牟（móu）谓（wèi）瞻（zhān）子（zǐ）曰（yuē）：（）“（）身（shēn）在（zài）江（jiāng）海（hǎi）之（zhī）上（shàng），（）心（xīn）居（jū）乎（hū）魏（wèi）阙（què）之（zhī）下（xià），（）奈（nài）何（hé）？（）”（）

Prince Mou of Zhongshan said to Zhanzi, “My body is above the rivers and seas, yet my heart dwells beneath the palace towers of Wei—what should I do?”

瞻（zhān）子（zi）曰（yuē）：（）“（）重（zhòng）生（shēng）。（）重（zhòng）生（shēng）则（zé）利（lì）轻（qīng）。（）”（）

Zhanzi said: “Value life. If you value life, then profit will weigh lightly.”

中（zhōng）山（shān）公（gōng）子（zǐ）牟（móu）曰（yuē）：（）“（）虽（suī）知（zhī）之（zhī），（）未（wèi）能（néng）自（zì）胜（shèng）也（yě）。（）”（）

Prince Mou of Zhongshan said: “Although I know it, I cannot master myself.”

瞻（zhān）子（zi）曰（yuē）：（）“（）不（bù）能（néng）自（zì）胜（shèng）则（zé）从（cóng），（）神（shén）无（wú）恶（wù）乎（hū）！（）不（bù）能（néng）自（zì）胜（shèng）而（ér）强（qiǎng）不（bù）从（cóng）者（zhě），（）此（cǐ）之（zhī）谓（wèi）重（chóng）伤（shāng）。（）重（chóng）伤（shāng）之（zhī）人（rén），（）无（wú）寿（shòu）类（lèi）矣（yǐ）！（）”（）

Zhanzi said: “If you cannot master yourself, then follow it—what would the spirit have to dislike? If you cannot master yourself and yet force yourself not to follow, this is called double injury. One who is doubly injured is not among the long-lived.”

魏（wèi）牟（móu），（）万（wàn）乘（shèng）之（zhī）公（gōng）子（zǐ）也（yě），（）其（qí）隐（yǐn）岩（yán）穴（xué）也（yě），（）难（nán）为（wéi）于（yú）布（bù）衣（yī）之（zhī）士（shì），（）虽（suī）未（wèi）至（zhì）乎（hū）道（dào），（）可（kě）谓（wèi）有（yǒu）其（qí）意（yì）矣（yǐ）！（）

Wei Mou was a prince of a state of ten thousand chariots. For him to hide in rocky caves was harder than for a commoner scholar; although he had not reached the Way, one may say he had the intention.

孔（kǒng）子（zǐ）穷（qióng）于（yú）陈（chén）蔡（cài）之（zhī）间（jiān），（）七（qī）日（rì）不（bù）火（huǒ）食（shí），（）藜（lí）羹（gēng）不（bù）糁（sǎn），（）颜（yán）色（sè）甚（shèn）惫（bèi），（）而（ér）弦（xián）歌（gē）于（yú）室（shì）。（）颜（yán）回（huí）择（zhái）菜（cài），（）子（zǐ）路（lù）、（）子（zǐ）贡（gòng）相（xiāng）与（yǔ）言（yán）曰（yuē）：（）“（）夫（fū）子（zǐ）再（zài）逐（zhú）于（yú）鲁（lǔ），（）削（xuē）迹（jì）于（yú）卫（wèi），（）伐（fá）树（shù）于（yú）宋（sòng），（）穷（qióng）于（yú）商（shāng）周（zhōu），（）围（wéi）于（yú）陈（chén）蔡（cài）。（）

Confucius was stranded between Chen and Cai. For seven days he had no fire-cooked food; his goosefoot soup had no grain, and his face was utterly weary, yet he sang to stringed music in his room. Yan Hui was picking vegetables. Zilu and Zigong said to one another, 'The Master was driven out of Lu twice, his footprints were erased in Wei, a tree was felled in Song, he was reduced to extremity in Shang and Zhou, and he was besieged between Chen and Cai.

杀（shā）夫（fū）子（zǐ）者（zhě）无（wú）罪（zuì），（）藉（jí）夫（fū）子（zǐ）者（zhě）无（wú）禁（jìn）。（）弦（xián）歌（gē）鼓（gǔ）琴（qín），（）未（wèi）尝（cháng）绝（jué）音（yīn），（）君（jūn）子（zǐ）之（zhī）无（wú）耻（chǐ）也（yě）若（ruò）此（cǐ）乎（hū）？（）”（）

Those who kill the Master are held guiltless; those who trample the Master are not forbidden. He keeps singing to strings and playing the qin, never letting the sound cease. Can a gentleman be as shameless as this?'

颜（yán）回（huí）无（wú）以（yǐ）应（yìng），（）入（rù）告（gào）孔（kǒng）子（zǐ）。（）孔（kǒng）子（zǐ）推（tuī）琴（qín），（）喟（kuì）然（rán）而（ér）叹（tàn）曰（yuē）：（）“（）由（yóu）与（yǔ）赐（cì），（）细（xì）人（rén）也（yě）。（）召（zhào）而（ér）来（lái），（）吾（wú）语（yù）之（zhī）。（）”（）

Yan Hui had no reply to make, so he went in and told Confucius. Confucius pushed the lute aside, sighed deeply, and said, “You (Zilu) and Ci (Zigong) are shallow men. Summon them here; I will speak to them.”

子（zi）路（lù）、（）子（zi）贡（gòng）入（rù）。（）子（zi）路（lù）曰（yuē）：（）“（）如（rú）此（cǐ）者（zhě），（）可（kě）谓（wèi）穷（qióng）矣（yǐ）！（）”（）

Zilu and Zigong entered. Zilu said, “In a situation like this, one may be said to be in utter extremity!”

孔（kǒng）子（zǐ）曰（yuē）：（）“（）是（shì）何（hé）言（yán）也（yě）！（）君（jūn）子（zǐ）通（tōng）于（yú）道（dào）之（zhī）谓（wèi）通（tōng），（）穷（qióng）于（yú）道（dào）之（zhī）谓（wèi）穷（qióng）。（）今（jīn）丘（qiū）抱（bào）仁（rén）义（yì）之（zhī）道（dào）以（yǐ）遭（zāo）乱（luàn）世（shì）之（zhī）患（huàn），（）其（qí）何（hé）穷（qióng）之（zhī）为（wéi）？（）故（gù）内（nèi）省（xǐng）而（ér）不（bù）穷（qióng）于（yú）道（dào），（）临（lín）难（nàn）而（ér）不（bù）失（shī）其（qí）德（dé）。（）

Confucius said, “What kind of talk is this? For a gentleman, to be penetrating in the Way is what is called penetrating; to be frustrated in the Way is what is called frustration. Now I, Qiu, embrace the Way of benevolence and righteousness and encounter the troubles of a chaotic age—how could this be called frustration? Therefore, when I examine myself within, I am not frustrated in the Way; when I face difficulty, I do not lose my virtue.”

天（tiān）寒（hán）既（jì）至（zhì），（）霜（shuāng）雪（xuě）既（jì）降（jiàng），（）吾（wú）是（shì）以（yǐ）知（zhī）松（sōng）柏（bǎi）之（zhī）茂（mào）也（yě）。（）陈（chén）蔡（cài）之（zhī）隘（ài），（）于（yú）丘（qiū）其（qí）幸（xìng）乎（hū）。（）”（）

Now that the cold has come and the frost and snow have fallen, it is by this that I know the luxuriance of the pine and cypress. As for the straits of Chen and Cai—are they not a blessing to Qiu?”

孔（kǒng）子（zǐ）削（xuē）然（rán）反（fǎn）琴（qín）而（ér）弦（xián）歌（gē），（）子（zǐ）路（lù）扢（gǔ）然（rán）执（zhí）干（gàn）而（ér）舞（wǔ）。（）子（zǐ）贡（gòng）曰（yuē）：（）“（）吾（wú）不（bù）知（zhī）天（tiān）之（zhī）高（gāo）也（yě），（）地（dì）之（zhī）下（xià）也（yě）。（）”（）

Confucius, with an easy air, turned back to his lute and sang to its strings; Zilu, stirred, took up a shield and danced. Zigong said, “I do not know the height of Heaven or the depth of Earth.”

古（gǔ）之（zhī）得（dé）道（dào）者（zhě），（）穷（qióng）亦（yì）乐（lè），（）通（tōng）亦（yì）乐（lè），（）所（suǒ）乐（lè）非（fēi）穷（qióng）通（tōng）也（yě）。（）道（dào）德（dé）于（yú）此（cǐ），（）则（zé）穷（qióng）通（tōng）为（wéi）寒（hán）暑（shǔ）风（fēng）雨（yǔ）之（zhī）序（xù）矣（yǐ）。（）故（gù）许（xǔ）由（yóu）娱（yú）于（yú）颖（yǐng）阳（yáng），（）而（ér）共（gòng）伯（bó）得（dé）乎（hū）丘（qiū）首（shǒu）。（）

Those of ancient times who obtained the Way rejoiced in adversity and rejoiced in success; what they rejoiced in was not adversity or success. When the Way and its Virtue are present here, then adversity and success are simply the sequence of cold and heat, wind and rain. Thus Xu You took his pleasure at Yingyang, and Gongbo found contentment at Qiushou.

舜（shùn）以（yǐ）天（tiān）下（xià）让（ràng）其（qí）友（yǒu）北（běi）人（rén）无（wú）择（zé），（）北（běi）人（rén）无（wú）择（zé）曰（yuē）：（）“（）异（yì）哉（zāi），（）后（hòu）之（zhī）为（wéi）人（rén）也（yě），（）居（jū）于（yú）畎（quǎn）亩（mǔ）之（zhī）中（zhōng），（）而（ér）游（yóu）尧（yáo）之（zhī）门（mén）。（）不（bù）若（ruò）是（shì）而（ér）已（yǐ），（）又（yòu）欲（yù）以（yǐ）其（qí）辱（rǔ）行（xíng）漫（màn）我（wǒ）。（）吾（wú）羞（xiū）见（jiàn）之（zhī）。（）”（）

Shun yielded the world to his friend Beiren Wuzhe. Beiren Wuzhe said, “How strange is the character of this lord! He dwells amid the fields and ditches, yet roams at Yao’s gate. Not only that, he also wants to smear me with his disgraceful conduct. I am ashamed to see him.”

因（yīn）自（zì）投（tóu）清（qīng）泠（líng）之（zhī）渊（yuān）。（）

Thereupon he threw himself into the Qingling Abyss.

汤（tāng）将（jiāng）伐（fá）桀（jié），（）因（yīn）卞（biàn）随（suí）而（ér）谋（móu），（）卞（biàn）随（suí）曰（yuē）：（）“（）非（fēi）吾（wú）事（shì）也（yě）。（）”（）

Tang was about to attack Jie, so he consulted Bian Sui. Bian Sui said, “This is not my affair.”

汤（tāng）曰（yuē）：（）“（）孰（shú）可（kě）？（）”（）

Tang said, "Who is suitable?"

曰∶“吾不知也。”

He replied, "I do not know."

汤（tāng）又（yòu）因（yīn）瞀（mào）光（guāng）而（ér）谋（móu），（）瞀（mào）光（guāng）曰（yuē）：（）“（）非（fēi）吾（wú）事（shì）也（yě）。（）”（）

Tang again sought counsel from Mao Guang, and Mao Guang said, "This is not my affair."

汤曰∶“孰可？”

Tang said, "Who is suitable?"

曰（yuē）：（）“（）吾（wú）不（bù）知（zhī）也（yě）。（）”（）

He said, "I do not know."

汤（tāng）曰（yuē）：（）“（）伊（yī）尹（yǐn）何（hé）如（rú）？（）”（）

Tang said, "What about Yi Yin?"

曰（yuē）：（）“（）强（qiáng）力（lì）忍（rěn）垢（gòu），（）吾（wú）不（bù）知（zhī）其（qí）他（tā）也（yě）。（）”（）

Mao Guang replied, “Yi Yin is strong and can endure disgrace; I know nothing else about him.”

汤（tāng）遂（suì）与（yǔ）伊（yī）尹（yǐn）谋（móu）伐（fá）桀（jié），（）克（kè）之（zhī）。（）以（yǐ）让（ràng）卞（biàn）随（suí），（）卞（biàn）随（suí）辞（cí）曰（yuē）：（）“（）后（hòu）之（zhī）伐（fá）桀（jié）也（yě）谋（móu）乎（hū）我（wǒ），（）必（bì）以（yǐ）我（wǒ）为（wèi）贼（zéi）也（yě）；（）胜（shèng）桀（jié）而（ér）让（ràng）我（wǒ），（）必（bì）以（yǐ）我（wǒ）为（wèi）贪（tān）也（yě）。（）吾（wú）生（shēng）乎（hū）乱（luàn）世（shì），（）而（ér）无（wú）道（dào）之（zhī）人（rén）再（zài）来（lái）漫（màn）我（wǒ）以（yǐ）其（qí）辱（rǔ）行（xíng），（）吾（wú）不（bù）忍（rěn）数（shuò）闻（wén）也（yě）！（）”（）

Tang then plotted with Yi Yin to attack Jie and defeated him. He offered the rule to Bian Sui. Bian Sui declined, saying, 'When you, my lord, plotted to attack Jie, you consulted me: you must have taken me for a villain. When you defeated Jie and yielded the rule to me, you must have taken me for a greedy man. I was born into a chaotic age, and this man without the Way comes again to defile me with his shameful conduct; I cannot bear to hear it again and again!'

乃（nǎi）自（zì）投（tóu）椆（chóu）水（shuǐ）而（ér）死（sǐ）。（）汤（tāng）又（yòu）让（ràng）瞀（mào）光（guāng），（）曰（yuē）：（）“（）知（zhì）者（zhě）谋（móu）之（zhī），（）武（wǔ）者（zhě）遂（suì）之（zhī），（）仁（rén）者（zhě）居（jū）之（zhī），（）古（gǔ）之（zhī）道（dào）也（yě）。（）吾（wú）子（zǐ）胡（hú）不（bù）立（lì）乎（hū）？（）”（）

Thereupon Bian Sui threw himself into the Chou River and died. Tang then offered the throne to Mao Guang, saying, 'The wise plan it, the valiant carry it through, and the benevolent occupy it: this is the way of antiquity. Why, sir, do you not take the throne?'

瞀（mào）光（guāng）辞（cí）曰（yuē）：（）“（）废（fèi）上（shàng），（）非（fēi）义（yì）也（yě）；（）杀（shā）民（mín），（）非（fēi）仁（rén）也（yě）；（）人（rén）犯（fàn）其（qí）难（nán），（）我（wǒ）享（xiǎng）其（qí）利（lì），（）非（fēi）廉（lián）也（yě）。（）吾（wú）闻（wén）之（zhī）曰（yuē）：（）‘（）非（fēi）其（qí）义（yì）者（zhě），（）不（bù）受（shòu）其（qí）禄（lù）；（）无（wú）道（dào）之（zhī）世（shì），（）不（bù）践（jiàn）其（qí）土（tǔ）。（）’（）

Mào Guāng declined, saying: “To depose the sovereign is not righteous; to kill the people is not benevolent; for others to brave the danger while I enjoy the benefit is not honest. I have heard it said: ‘If it is not right, one does not accept its salary; in an age without the Way, one does not tread its soil.’”

况（kuàng）尊（zūn）我（wǒ）乎（hū）！（）吾（wú）不（bù）忍（rěn）久（jiǔ）见（jiàn）也（yě）。（）”（）

How much more so when they would honor me! I cannot bear to watch it for long.”

乃（nǎi）负（fù）石（shí）而（ér）自（zì）沈（chén）于（yú）庐（lú）水（shuǐ）。（）

Thereupon he carried a stone on his back and drowned himself in the Lu River.

昔（xī）周（zhōu）之（zhī）兴（xīng），（）有（yǒu）士（shì）二（èr）人（rén）处（chǔ）于（yú）孤（gū）竹（zhú），（）曰（yuē）伯（bó）夷（yí）、（）叔（shū）齐（qí）。（）二（èr）人（rén）相（xiāng）谓（wèi）曰（yuē）：（）“（）吾（wú）闻（wén）西（xī）方（fāng）有（yǒu）人（rén），（）似（sì）有（yǒu）道（dào）者（zhě），（）试（shì）往（wǎng）观（guān）焉（yān）。（）”（）

In former times, when the Zhou were rising, two scholars lived in Guzhu, named Boyi and Shuqi. The two said to each other, 'We have heard that in the west there is a man who seems to possess the Way; let us try going to observe him.'

至（zhì）于（yú）岐（qí）阳（yáng），（）武（wǔ）王（wáng）闻（wén）之（zhī），（）使（shǐ）叔（shū）旦（dàn）往（wǎng）见（jiàn）之（zhī）。（）与（yǔ）盟（méng）曰（yuē）：（）“（）加（jiā）富（fù）二（èr）等（děng），（）就（jiù）官（guān）一（yī）列（liè）。（）”（）

When they arrived at Qiyang, King Wu heard of them and sent Shudan to meet them and make a covenant, saying, 'I will add two grades of wealth and grant you a place among the officials.'

血（xuè）牲（shēng）而（ér）埋（mái）之（zhī）。（）二（èr）人（rén）相（xiāng）视（shì）而（ér）笑（xiào），（）曰（yuē）：（）“（）嘻（xī），（）异（yì）哉（zāi）！（）此（cǐ）非（fēi）吾（wú）所（suǒ）谓（wèi）道（dào）也（yě）。（）昔（xī）者（zhě）神（shén）农（nóng）之（zhī）有（yǒu）天（tiān）下（xià）也（yě），（）时（shí）祀（sì）尽（jìn）敬（jìng）而（ér）不（bù）祈（qí）喜（xǐ）；（）其（qí）于（yú）人（rén）也（yě），（）忠（zhōng）信（xìn）尽（jìn）治（zhì）而（ér）无（wú）求（qiú）焉（yān）。（）乐（lè）与（yǔ）政（zhèng）为（wéi）政（zhèng），（）乐（lè）与（yǔ）治（zhì）为（wéi）治（zhì）。（）

After sealing the covenant with sacrificial blood, they buried it. The two looked at each other and laughed: “How strange! This is not what we call the Way. In the time when Shennong possessed the world, he performed seasonal rites with full reverence but did not pray for blessings. In his dealings with people, he was loyal and trustworthy, doing his utmost to bring order without seeking anything from them. He was content to let government fulfill its proper function and order follow its own course.”

不（bù）以（yǐ）人（rén）之（zhī）坏（huài）自（zì）成（chéng）也（yě），（）不（bù）以（yǐ）人（rén）之（zhī）卑（bēi）自（zì）高（gāo）也（yě），（）不（bù）以（yǐ）遭（zāo）时（shí）自（zì）利（lì）也（yě）。（）今（jīn）周（zhōu）见（jiàn）殷（yīn）之（zhī）乱（luàn）而（ér）遽（jù）为（wéi）政（zhèng），（）上（shàng）谋（móu）而（ér）下（xià）行（xíng）货（huò），（）阻（zǔ）兵（bīng）而（ér）保（bǎo）威（wēi），（）割（gē）牲（shēng）而（ér）盟（méng）以（yǐ）为（wéi）信（xìn），（）扬（yáng）行（xíng）以（yǐ）说（yuè）众（zhòng），（）杀（shā）伐（fá）以（yǐ）要（yāo）利（lì）。（）是（shì）推（tuī）乱（luàn）以（yǐ）易（yì）暴（bào）也（yě）。（）

They do not use another's ruin to complete themselves, do not use another's lowliness to elevate themselves, and do not use an encounter with the times to profit themselves. Now Zhou, seeing the disorder of Yin, hastily takes up government: those above employ stratagems, those below practice bribery; they rely on arms to preserve their authority; they slaughter animals and swear covenants as a guarantee of trust; they display their conduct to please the crowd; they kill and attack to seek profit. This is to push disorder aside and replace it with tyranny.

吾（wú）闻（wén）古（gǔ）之（zhī）士（shì），（）遭（zāo）治（zhì）世（shì）不（bù）避（bì）其（qí）任（rèn），（）遇（yù）乱（luàn）世（shì）不（bù）为（wéi）苟（gǒu）存（cún）。（）今（jīn）天（tiān）下（xià）闇（àn），（）周（zhōu）德（dé）衰（shuāi），（）其（qí）并（bìng）乎（hū）周（zhōu）以（yǐ）涂（tú）吾（wú）身（shēn）也（yě），（）不（bù）如（rú）避（bì）之（zhī），（）以（yǐ）洁（jié）吾（wú）行（xíng）。（）”（）

I have heard that the knights of antiquity did not evade their charge when they encountered an age of order, and did not live basely when they met an age of disorder. Now the world is dark, and Zhou's virtue has declined. Rather than join with Zhou and smear our persons, it is better to avoid it and keep our conduct clean.

二（èr）子（zǐ）北（běi）至（zhì）于（yú）首（shǒu）阳（yáng）之（zhī）山（shān），（）遂（suì）饿（è）而（ér）死（sǐ）焉（yān）。（）若（ruò）伯（bó）夷（yí）、（）叔（shū）齐（qí）者（zhě），（）其（qí）于（yú）富（fù）贵（guì）也（yě），（）苟（gǒu）可（kě）得（dé）已（yǐ），（）则（zé）必（bì）不（bù）赖（lài）高（gāo）节（jié）戾（lì）行（xíng），（）独（dú）乐（lè）其（qí）志（zhì），（）不（bù）事（shì）于（yú）世（shì）。（）此（cǐ）二（èr）士（shì）之（zhī）节（jié）也（yě）。（）

The two went north to Mount Shouyang and eventually starved to death there. Men like Boyi and Shuqi, when it came to wealth and rank, would, if they could forgo them, not rely on lofty integrity and conduct that defied convention; they took joy in their own aspirations and did not serve the world. Such was the integrity of these two men.

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Yielding the Throne

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