Section 6.1
Why does the Spring and Autumn value the Origin [year of each reign] and discuss it?
The Origin means the beginning. [It means that] the foundation [must be] upright.
The Way is the Kingly Way. [It means that] the king is the beginning of humankind.
When the king is upright,
the primal qi will be harmonious and compliant,
wind and rain will be timely,
lucky stars will appear,
and the yellow dragon will descend.
When the king is not upright, then above there will be alterations in the heavens, and baleful qi will simultaneously appear. [6/14/27–29]
When the Five Emperors and Three Kings governed, [no one in] the world dared harbor [a distinction] between the mind of the ruler and [that of] the people. [The rulers] taxed [the land] one part out of ten. They
taught [the people] with love;
and moved them with sincerity.
There was
respect for the elderly,
affection for relatives,
and reverence for the honorable.
[They] did not take the people from their seasonal [tasks], and they did not employ them for more than three days a year. The households of commoners could provide sufficiently for their members. There were no hardships arising from resentment and anger, nor troubles arising from [inequities] between the strong and the weak. There were no people who were slanderous or envious [of others]. People cultivated virtue and found beauty in the good. With hair unbound and eating whatever came to hand, they wandered freely. They did not covet wealth or nobility. They were ashamed of doing wrong and did not transgress.
Fathers did not [have to] mourn their sons;
older brothers did not [have to] mourn their younger brothers.
Poisonous insects did not sting;
wild animals did not strike;
fierce beasts did not butt.
Thus Heaven sent down sweet dew on their behalf.
Vermilion grasses came to life;
sweet springs issued forth;
winds and rains were timely;
excellent millet flourished.
The male and female phoenix and the
qilin1 wandered in the suburbs. The prisons were empty. [The rulers] depicted [the crimes of criminals on their] clothing, and the people did not transgress.
2 The four Yi tribes
3 sent envoys to visit the court. The people’s emotions were perfectly simple and unadorned. [The rulers] performed
the Jiao sacrifice to Heaven,
and the Si sacrifice to Earth.
They sacrificed to the mountains and rivers in accordance with their ranks. In the proper season, they performed
the Feng sacrifice at Mount Tai
and the Shan sacrifice at Liangfu peak.
They established the Hall of Light.
4 They performed the ancestral sacrifices to the former emperors so that their ancestors accompanied Heaven. The Lords of the Land from throughout the world, each in accordance with their official duty, came to sacrifice. They first presented what their fiefs had provided. [They stood] adorned in ritual cap and gown before [the ruler’s] more remote ancestors in the ancestral temple and then before their less remote ancestors. Such are the rewards of virtue and kindness and the recompense for reverencing the Origin.
5 [6/14/27–6/15/6]
Both Jie and Djou were descendants of sage-kings, [yet] they were arrogant and reckless. They constructed extravagant palaces and spacious parks. They
indulged in endless permutations of the five colors;
pushed to the extreme the crafts of ornamental materials;
set snares for the feet of wild animals;
sapped the resources of the mountains and lakes;
dined on disgusting kinds of animals;
stole the people’s food and property;
constructed high lookout towers with elaborately ornamented carving;
exhausted the labors of the craftsmen [who worked with] gold, jade, bone, and ivory;
made abundant feather and fur adornments;
and eradicated the alterations of black and white.
6They
punished harshly and murdered recklessly to control their subordinates;
listened to the melodies of Zheng and Wey;
satiated their desires in the side palaces;
7and penned tigers, rhinoceroses, [and other] ornamental and colorful beasts
with the aim of viewing such rarely seen specimens.
They
made hills of the lees of grain [from making fermented drinks]
and made lakes of wine.
They did not care for the orphaned or the poor. [Djou]
murdered sages and worthies and cut out their hearts,
burned people alive and savored the odor,
8cut open the womb of a pregnant woman to see the developing [fetus].
He cut off the feet of those crossing the ford in the morning and inspected their toes. Djou killed Mei Bo and pickled him. He punished the wife of Marquis Gui and took her jewels.
9 He exploited [the people] without cease, so that [the resources and the wealth of] the world were utterly exhausted. The officials were terrified, and no one dared give their sincere [opinions], so Djou considered himself worthier day by day.
The Zhou raised troops to surprise [the troops of Yin] at the ford at Meng. Eight hundred Lords of the Land united to attack Djou, who lost his dominion over the world. The
Spring and Autumn treated [this event] as a warning and stated: “The altar of Bu was visited by fire.”
10When the [House of] Zhou declined, the Son of Heaven grew feeble and weak, and
the Lords of the Land overpowered the government;
the great officers usurped power in their states;
and the functionaries usurped power in their counties.
Consequently, [the Son of Heaven] could not implement the properly measured regulations or emulate the rituals [of King Wen].
11 The Lords of the Land turned their backs in rebellion, and none offered tribute or sent envoys to [the court of the Son of Heaven].
Ministers murdered their rulers,
sons murdered their fathers,
and the sons of concubines murdered the eldest sons of the legal wives.
[The Son of Heaven] could not unify [moral] principles. Instead, states attacked one another and enlarged their territories. The powerful threatened one another with force, and [the Son of Heaven] could not control them.
The powerful overcame the weak,
the majority violated the minority,
and the rich bullied the poor.
These tendencies multiplied without end. Subordinates usurped the [authority] of their superiors, and their superiors could not stop them. There were eclipses, shooting stars like rainstorms, rains of locusts, and landslides.
In summer heavy rains fell;
in winter heavy snows fell.
Five stones fell [from the sky] in Song, and six herons flew backward.
12 Frost fell without killing the grass. Plum and prune trees bore fruit.
13 In the first month [of spring] there was no rain, and [the drought] continued until the seventh month in autumn.
14 There were earthquakes.
15 Mount Liang collapsed and obstructed the flow of the [Yellow] River for three days.
16 During the day, the [sky turned] dark.
17 A comet appeared in the east; becoming oppositional, it was located in [the constellation] Great Indicators.
18 Mynah birds came [to Lu] and built nests.
19The Spring and Autumn took these events to be anomalous and used them to reveal the incipient stirrings of chaos and rebellion. Confucius
illuminated successes and failures
and distinguished the lofty and the lowly
to return to the foundations of the Kingly Way. He censured the Heavenly King
20 to usher in [an era of] Great Peace. He condemned wrongdoing, criticizing its slightest manifestation, no matter how small or large.
There was no instance of goodness too small for him to praise,
no instance of wrongdoing too minor for him to eradicate.
He promoted good
and condemned the bad
in his desire to cut off [wrongdoing] at its root and nothing more. [6/15/8–22]
Section 6.2
[Thus] When the Heavenly King sent the administrator Xuan to accompany with presents the funerals of Duke Hui [of Lu] and Zhongzi, [Confucius] censured the envoy for not arriving in time for the funeral ceremony.
21When the Heavenly King attacked Zheng, [Confucius] criticized him [for attacking a state that] shared his surname.
22When [the Lords of the Land] called a meeting with the king’s heir apparent [Shou Zhi], [Confucius] criticized [the king’s] weakness.
23When the duke of Cha came [to Lu and from there] proceeded to meet the [future] queen [in Ji], [Confucius] criticized the king for lacking propriety.
24[He] censured [the king for sending] Jiafu to request carriages
25 when a son of the Wu family and the earl of Mao came [to Lu] to request money contributions,
26 when the king sent men to rescue Wey,
27 and when, the king’s troops having been defeated at Mao, Wey and the Heavenly King did not supply succor [but left [Zhou] to reside in Zheng.
28When the king killed his maternal uncle
29 and when the king’s household rebelled, he was unable to meet with those who came from abroad.
30 When Zhou was divided into the eastern and western territories, the Son of Heaven was unable to maintain his preeminence in the world. He summoned the marquis of Wey and could not make him come.
31 He sent Zitu to chastise Wey but could not stop [the duke of Wey’s disobedience].
32 He attacked Zheng but could not [make Zheng] submit.
33 Wuhai’s destructiveness was extreme, but he could not punish him.
34The Lords of the Land were able to carry out a great rebellion, killing and murdering without cease. The lower officials coerced their superiors and usurped the prerogatives of the Son of Heaven. Among the Lords of the Land, the strong established their authority, and the weak states were destroyed. Three times Jin attacked Zhou.
35 Jin fought with the forces of the king at Gu Rong and soundly defeated them.
36 The Rong attacked the earl of Fan at Chu Hill and carried him back with them.
37 The Lords of the Land resented and despised one another. They dispatched troops to attack one another and destroyed one another’s ancestral temples and altars of the soil. [The king] could not bring them under control. Ministers and sons were so overbearing that they murdered their rulers and their fathers.
The [Son of Heaven’s] models and standards were abandoned, so that they were never to be used again. His awe-inspiring martiality was eradicated, so that it was never to be realized again. Thus Zheng and Lu exchanged their territory,
38 and Duke Wen of Jin twice summoned the Son of Heaven.
39 Duke Huan of Qi called a meeting with the king’s heir apparent.
40 Without proper authorization from the king, he enfeoffed [the Lords of the Land of] Xing, Wey, and Ji.
41 [Duke Huan of Qi] swept across the Central States hoping to establish himself as king over the entire world. The [duke of] Lu employed eight rows of dancers,
42 performed the Wang sacrifice to Mount Tai,
43 the Jiao sacrifice to Heaven, and the Si sacrifice to Earth as if he were the Son of Heaven.
44 For these reasons, thirty-two rulers were assassinated, and fifty-two states were annihilated. This happened because evils were not eradicated when they still were trifling matters. [6/14/27–6/16/5]
Section 6.3
The Spring and Autumn upholds [the following] principles:
The Son of Heaven sacrifices to Heaven and Earth.
The Lords of the Land sacrifice to the altars of the grain and soil.
The various mountains and rivers that are not in their territories do not receive sacrifices.
45 When a Son of Heaven occupies the throne,
the Lords of the Land are not authorized to [exert absolute] rule in their territories;
46they are not authorized to enfeoff subjects;
47they are not authorized to detain the great officers of the Son of Heaven;
48they are not authorized to have anyone dance to the music of the Son of Heaven,
49they are not authorized to transmit the poetry of the Son of Heaven,
they are not authorized to enjoy the honors of the Son of Heaven.
Rulers who are relatives [of the king] must not plot rebellion. If they do, they must be executed.
50Great officers do not inherit titles and ranks.
51Great officers are not authorized to disregard the commands of their lord.
52When establishing heirs [i.e., the sons of the principal wife], seniority takes precedence over worthiness.
When establishing the sons [of other than the principal wife], nobility takes precedence over seniority.
53When establishing wives, they consider the principal wife and not the concubine.
54The Son of Heaven does not employ relatives of his mother or wife as officials.
55The Son of Heaven cherishes those who are near to attract those who are distant.
Thus he never fails to promote those who are near in order to summon those who are distant.
Therefore the Spring and Autumn treats
the state [of Lu] as the interior and the central states of the Lords of the Land as the exterior;
the central states of the Lords of the Land as the interior and those of the Yi and Di tribes as the exterior.
56This is the meaning of “beginning from what is near.” [6/16/7–12]
Section 6.4
When the Lords of the Land came [to the state of Lu] to pay a court visit, they received praise [in the Spring and Autumn]:
Yifu, [the ruler of] Zhulou, is referred to by his appellation;
[the rulers of] Teng and Bi are referred to as marquises;
[the great officers of] Xing are called “men”;
and Helü, [the ruler of] Jie, is called by his personal name.
57Departures from within [the state of Lu] are termed ru, “to travel to.”
When the Lords of the Land came [to the state of Lu], it was called chao, “to pay a court visit.”
When the great officers came [to the state of Lu], it was called
bin, “a friendly diplomatic visit.”
58These expressions signify the Kingly Way.
[The Spring and Autumn] criticizes wrongdoing, no matter how insignificant or significant the transgression. Thus
the Lords of the Land are not authorized to raise troops on behalf of a commoner;
they are not authorized to detain a great officer of the Son of Heaven.
If they do, their crime is considered the same as [as that by] one who had initiated a punitive expedition against another state. Therefore,
[when the Rong] captured Fan Bo, [Confucius] said that he had been “attacked.”
[When the duke] presented eight rows of dancers, [Confucius] avoided the term “eight” and said “six” rows of dancers.
When Zheng and Lu exchanged their territory, [Confucius] avoided the term “to exchange” and said “to borrow.”
When Duke Wen of Jin summoned the Son of Heaven for the second time, [Confucius] avoided the term “to summon” and said the king had “a court reception.”
When Duke Huan of Qi revived [the states of] Xing, Wey, and Ji, [those events] did not appear in the Spring and Autumn.
In his heart [Confucius] approved of their conduct, but because they violated the standards, he [expressed] disapproval. The task of ending disorder is not an obligation appropriate to the Lords of the Land. [It is the prerogative of the Son of Heaven.] [6/16/14–18]
Section 6.5
According to the righteous principles of the Spring and Autumn:
ministers who do not punish those who murder their ruler are not [true] ministers;
sons who do not take revenge on their fathers’ enemies are not [true] sons.
Thus the Spring and Autumn records that Zhao Dun was punished with execution. Since the murderer was not apprehended, it does not record the burial of the assassinated ruler. This is a criticism directed at the minister. [Similarly,] when Xu Shizi did not taste [his father’s] medicine, the Spring and Autumn recorded that he was executed for having murdered his father.
The duke’s son Bi of Chu was compelled to become ruler and thus could not avoid being implicated in the death [of King Ling].
Duke Huan of Qi and Duke Wen [of Jin] distributed territory to others [without authorization from the Son of Heaven], and they summoned the Son of Heaven to meetings. They attacked those who were rebellious, reestablished lineages that had been cut off, and revived states that had perished. They invaded and attacked those Lords of the Land who sought cross alliances, and they often acted as if they were the rulers. Thus [the Spring and Autumn] states: Duke Huan of Qi rescued the Central States, expelled the Yi and Di tribes, and eventually subjugated Chu. He conducted himself as if he were the Son of Heaven.
Duke Wen of Jin twice summoned the Son of Heaven. In each case, the
Spring and Autumn does not criticize these men but, rather, praises them for governing the Lords of the Land, honoring and serving the Son of Heaven, and submitting to the House of Zhou. The
Spring and Autumn approved of them as hegemons. This is what is called “to disapprove in one’s thoughts but not to disapprove in one’s speech.” [6/16/18–23]
Section 6.6
When Duke Yin of Lu assumed the throne on behalf of [Duke] Huan;
59when Zhai Zhong expelled Hu and established Du;
60when Qiu Mu, Kongfu, and Xunxi died to preserve their honor;
61and when the duke’s son Mu Yi would not agree to the demands of Chu;
62These all are examples in which in every case
they grasped [the principle of] expediency and preserved their states;
they practiced the righteous principle of rectifying their age and defended their sincere intentions.
The Spring and Autumn delighted in their righteousness and consequently, in every instance, revealed their conduct. This is what is called “restoring uprightness.”
When the Yi and Di tribes and the peoples of Zhulou, Mou, and Ge, on account of the death of the Heavenly King, performed the
chao and
bin ceremonies, [the
Spring and Autumn described them as deserving] punishment.
63When there was a murder of an heir apparent or a younger son [by the ruler’s principal wife], [the
Spring and Autumn] made a direct reference to the lord to make clear that there had been a departure from [the principle of] showing affection toward relatives.
64When Ji Zi of Lu pardoned [Jingfu’s crime] and Ji Zi of Wu ceded [rulership of] the state [to Helü], [the
Spring and Autumn] made clear their generosity in showing affection toward relatives.
65When a gatekeeper assassinated Viscount Yuji of Wu, [the
Spring and Autumn] made it evident that a person punished with mutilation should not be [allowed to] approach [the ruler].
66When Earl Kun Yuan of Cheng perished at the meeting [held by Duke Xiang], [the
Spring and Autumn] concealed the murder. This was because [Confucius] was distressed by the usurpation by powerful ministers of their ruler’s authority, which made the ruler unable to practice goodness.
67When men from Wey murdered Zhouxu
68 and men from Qi killed Wu Zhi,
69 [the
Spring and Autumn] made clear the righteous relationship between ruler and minister and the uprightness of preserving the state.
When the people of Wey established Jin [as their ruler], [the Spring and Autumn] praised him for having obtained the support of the multitudes.
When the ruler himself was in command, [the
Spring and Autumn] did not use the term “to lead troops” [to manifest] the righteous principle of valuing one’s ruler.
70[
The Spring and Autumn recorded] “The first month the duke was in Chu.” This means that when the subject contemplates the ruler, in his thoughts the subject cannot [bear to] be without a ruler for even a day.
71[The
Spring and Autumn] criticizes those who did not follow orders. Contemplating [the return of] the treasures of Wey, it took the just imprisonment [of those involved] to be fair.
72[The
Spring and Autumn] noted when the city of Cheng was surrounded and when on the day
jia wu arms were dedicated [in the temple] in order to distinguish the crimes of coercion. This was its method of criticizing the intention.
73[The Spring and Autumn] noted
when [Duke Xiang] renovated and altered the southern gate [of the capital],
74when [Duke Zhuang] carved the rafters of [Duke Huan’s] temple and painted its pillars red,
75when [Duke Ding] built a crenellated gate with two side towers,
76when [Duke Zhuang] built three towers [in the space of one year], and when he renovated his stables.
77[The
Spring and Autumn] criticized the arrogance of these men and their lack of compassion toward the people below. Therefore when Cang Sunchen requested leave to buy grain from Qi, Confucius said: “When a noble man governs a state, he invariably procures provisions for three years. If he requests to buy grain after only one year of harvest, he has failed in his responsibilities as a ruler.”
78 [This exemplifies the principle of] punishing with execution the initiator of an offense, [thus, by deterring others,] reducing punishments, eradicating wrongdoings, and demonstrating disdain toward the initiator [of the wrongdoing.]
79 [6/16/25–6/17/3]
Section 6.7
When the great officers made a covenant at Shanyuan, [the
Spring and Autumn] criticized the officers for usurping the authority of the government.
80 Yet when the Lords of the Land gathered together to meet and when a worthy led the meeting, [Confucius praised them for] esteeming the worthy.
81 The
Spring and Autumn records the slightest faults in order to return to the Kingly Way. [Yet] it follows antiquity in valuing trustworthiness [and in their dealings with one another], making verbal contracts and nothing more. They had no need to make use of sacrificial pledges and then to complete a covenant. Thus [the
Spring and Autumn] states: “The marquis of Ji and the marquis of Wey pledged each other at Pu.” The
Commentary adds: “In ancient times, no covenants were made; [men] made verbal contracts and withdrew.”
82 [6/17/3–6]
Section 6.8
Boji of Song said: When a woman goes out at night, unless her guardian is [by her side], she does not descend [from] her quarters.
83It is said: In ancient times, when the Duke of Zhou subdued the eastern states, the western states grew resentful.
84Duke Huan [of Qi] said: “Do not dam up [the rivers in] the valleys. Do not hoard grain. Do not set up [another] son in place of [the true heir]. Do not raise a concubine to the rank of wife.”
85Duke Xiang of Song said: “Do not beat drums [as a signal] to attack an enemy who has not yet formed his formations. Do not distress others.”
86King Zhuang [of Chu] said: “In ancient times, unless one’s food bowls were worn through and one’s skin [garments] were worm eaten [i.e., under conditions of extreme poverty], one did not leave [one’s state to invade another]. Therefore, the noble man stands firm on ritual while he scorns profit. What I want is for the men [of Zheng to admit their guilt]. I do not want their land. Not to pardon an enemy who has submitted is inauspicious. The strong should not abuse the weak.”
87Duke Qing of Qi mourned the dead and cared for the injured [following the battle of Ke.]
88When Kongfu, with an upright appearance, took up his position in the court, no one dared commit any fault or cause distress to his lord.
89Guo Zuo of Qi would not dishonor the command of his lord and ultimately won respect for the duke of Qi.
90In such cases, the Spring and Autumn follows the external appearance [of such men’s actions] in order to reveal their [inner] substance. Following the [external] appearance in order to reveal the [inner] substance also reveals the reasons that lead men to lose their states.
The viscount of Luu desired to align himself with the propriety and righteousness of the Central States and set himself apart from the Yi and Di tribes. But he never achieved alignment with the Central States, and so he perished.
91King Fuchai of Wu bullied the state of Yue. He made the ruler [of Yue] his subject and took the ruler’s wife as his concubine. Ultimately he brought about his own destruction. His ancestral temples were razed, and his altars of the soil and the grain were destroyed. This certainly was painful. The aged king [Fuchai] drowned himself at Xi. This certainly was regrettable.
[Duke] Ling of Jin’s conduct violated propriety. He ensconced himself in a high tower and shot pellets at his ministers. He amputated the limbs of criminals and butchered men, leaving their bodies [to rot]. He revealed the plans of Yang Chufu and caused his death.
92 Distressed by the remonstrances of Zhao Dun, he attempted to murder him. In the end, he was murdered by Zhao Dun.
93Duke Xian of Jin’s conduct contravened correct principles. He murdered his legal heir Shen Sheng, and, because of [the influence of his] concubine Li, established her sons Xi Qi and Zhuo Zi [as rulers]. Both were assassinated, and the state was thrown into great chaos.
94 Four generations passed before the state was settled, but then it was almost destroyed by Qin. These disasters may be traced to the rise of the concubine Li.
King Ping of Chu’s conduct lacked restraint. He murdered the father and elder brother of Wu Zixin. When Duke Zhao of Cai paid him a court visit, [King Ping] demanded that Duke Zhao give him his coat, but the duke did not give it to him. [King Ping subsequently detained him.] The king of Wu held that King Ping of Chu was wrong. Consequently he raised an army, fought Chu, and soundly defeated it. The ruler of Wu went to live in the house of the Chu ruler, and the great officers of Wu resided in the houses of the great officers of Chu. The ruler of Wu took the Chu ruler’s mother as his wife. These things were brought about by the covetous and violent attitude [of King Ping of Chu].
95Duke Wan of Jin’s conduct assaulted the Way. He executed those who were innocent. In one morning, he murdered three great ministers.
96 By the following year, all his subjects feared him, and [the people of Jin] murdered him.
97Marquis Tuo of Chen behaved licentiously in Cai. A man from Cai murdered him.
98 In ancient times when Lords of the Land left their states, they always were accompanied by the left and right [wings of their armies]. They prepared themselves with [these two] armies
99 to be prepared for the unexpected. But the marquis of Chen was irresponsible and traveled among the people by himself, and so he died among the commoners. [His actions] deeply contradicted the conduct [appropriate to] one who rules others. [6/17/4–21]
Duke Min of Song was boastful in front of his wives, and his heart was filled with jealousy. [On one occasion] while playing chess with his great officer Wan, Wan praised Duke Zhuang of Lu, saying: “Of all the Lords of the Land in the kingdom, only the sovereign of Lu is suited to be the ruler!” Duke Min grew jealous of his comments and said to himself, “This [Wan] was a prisoner.” [Turning to Wan, he said:] “You were a prisoner there, [and so you praise the sovereign of Lu]. What do you know about the virtue or evil of the sovereign of Lu?” Wan became furious, struck Duke Min, and broke his neck. That [outcome] was due to the error of playing chess with one’s minister. In ancient times the people’s lord occupied the yin [position, i.e., he was quiescent] while his ministers occupied the yang [position, i.e., they were active]. Consequently, their positions were distinguished, making clear [the difference between] the lofty and the base. When [Duke Min] sat opposite his minister to play chess and placed his wives at his side, he lost the distinction between ruler and minister. This led Wan to praise another state and deride the intentions of Duke Min. When Duke Min played chess with Wan, he lost the proper status due to a ruler and disgraced himself by setting his wives at his side and being boastful in front of them. He was solely responsible for precipitating his own death.
100 The commentary to the
Spring and Autumn states: “A great officer does not match his ruler.”
101 It did so to avoid this kind of coercion. [6/17/21–27]
[The ruler of] Liang worked his people incessantly until his people could not endure it. He organized people of neighboring fields into groups of five families. If one family fled, those remaining in the [other four of the] five family groups were executed as punishment. His people said: “Those who are first to flee are fortunate, and those who are last to flee are punished.” One who acts as the ruler of a state ought to cause his people
to be filial toward their fathers and mothers;
to comply with their elders;
to preserve grave mounds and tombs;
and to make offerings at the temples of the ancestors;
so that from age to age and generation to generation, they sacrifice to the ancestors. But the ruler of Liang sought wealth and still did not feel satisfied. He practiced penalties and punishments like a commander who would not be defeated; he murdered and killed his people as if slaughtering animals, causing his people to be grieved and resentful. Like a fish that rots and perishes, the state of Liang was exhausted and depleted. Thus the
Spring and Autumn states: “Liang was destroyed.”
102 “Was destroyed” refers to self-destruction. It was not that others destroyed Liang. [6/17/27–30]
The duke of Yu coveted wealth. Regardless of the trouble it caused, he loved to treat his ears and please his eyes. He received jade and a team of Qiu horses from the state of Jin and consequently granted the Jin army a right of way through his state [to attack Guo]. But on their way back, the Jin army destroyed [the state of] Yu. The ancestral temples were ruined; the sacrifices at the altars of the soil and grain ceased; and the duke died without a burial. These [calamities] were brought on by the duke of Yu’s greediness. Thus the
Spring and Autumn enumerates these events to illustrate [the principle] that affairs do not occur without reason and that treasures are not given up without a cause.
103Those that go abroad from within will not go forward without a companion;
those that arrive from abroad will not stop without a host.
Such are the proper responses to greed. [6/17/30–6/18/3]
King Ling of Chu overpowered [the states of] Chen and Cai.
104 He intended to expand his territory by means of brute force without considering the [consequences of his] conduct. Fixated on what he found beautiful, he exhausted the labors of the common people. For in the Qian river in the state of Chu, there lived a female ghost. When the river was emptied of water, she would appear, and when it was filled with water, she would disappear. [On account of this ghost,] King Ling demanded corvée labor from everyone in the country [to construct the Qian River Tower]. In three years’ time, the tower was still not completed, and the people of Chu had grown resentful.
105 Duke Ling of Chu once again exhibited his cruel and tyrannical heart and murdered his innocent minister Cheng Ran.
106 The people of Chu became outraged. In the end, the duke’s son Qi Zhi compelled King Ling and his son [the crown prince] to commit suicide, and [Qi Zhi] assumed the position of ruler.
107When the minister of water does not depart from the rivers and streams,
When the director of agriculture does not depart from the fields and the soil,
the people will love one another. Was [the chaos in Chu] not due to the fault of being overly ambitious? [6/18/3–6]
Duke Zhuang of Lu lusted after palaces and chambers. Within a single year, he erected earthen platforms three times.
108 His wife had illicit relations with his two younger brothers.
109 Younger brother and elder brother, son and father, murdered each other. Consequently, the lineage of the state was cut off, and there was no one to inherit the throne. [Duke Huan of] Qi revived the state [by setting up Duke Xi of Lu].
110 [The chaos in Lu] was created by the licentious conduct of [Duke Zhuang’s] wife. [Thus we see that] when elevating a concubine to [the rank of] a wife, one cannot fail to be cautious!
These all are examples of internal defeats brought about by [a ruler’s] self-importance and his giving free rein to his every whim. Having shown that self-importance brings about defeat, still there remain [cases in which] upright remonstrations were presented but not put into action. In the end, all those [who did not use upright remonstrations] always suffered destruction.
[Thus] Ji of Cao remonstrated with his ruler [Duke Xi], saying: “The people of Rong are numerous and unrighteous. Do not try to resist them on your own.” His ruler did not heed his advice, and in the end he was killed by men from Rong.
111Wuzi Xu warned King [Fuchai] of Wu that Yue would inevitably rise again [from its defeat by Wu.] The king of Wu did not heed his advice but instead murdered Wuzi Xu. Nine years later, Yue destroyed the state of Wu.
112Duke Mu of Qin wished to send troops to launch a surprise attack on the state of Zheng. Boli [Ziyu] and Jianshu remonstrated, saying: “No one has yet to make a surprise attack from a distance of a thousand
li without perishing.” Duke Mu did not heed their warnings, and ultimately his army was soundly defeated [by the state of Jin] in Xiao. Not a single horse or a single [chariot] wheel returned.
113The ruler of Jin requested an access route from the ruler of Yu [allowing their army to pass through Yu to invade the state of Guo.] The duke of Yu agreed. Gong Zhiji warned: Without lips, the teeth freeze. [The relations between Yu and Guo are like those of the lips to the teeth.] They protect each other without having to show generosity toward each other. Now the army of Jin requests an access route through Yu to attack Guo. You must not agree to their request.” The duke of Yu did not heed his advice. Yu ultimately perished at the hands of the state of Jin.
114 [6/18/6–13]
Section 6.9
The Spring and Autumn makes clear that the path of survival and destruction can be observed.
[Thus] having observed the [fire] at the altar of Bu, you will understand the punishment of arrogance.
115Having observed the exchange of territories [between Lu and Zheng], you will understand that Lords of the Land do not possess the right to enfeoff.
Having observed Duke Huan of Qi, Duke Wen of Jin, Duke Xiang of Song, and King Zhuang of Chu, you will understand the merit of employing worthies and respecting superiors.
Having observed Duke Yin of Lu, Zhai Zhong, Shu Wu, Kongfu, Xun Xi, Qiu Mu, Ji Zi of Wu, and the duke’s son Muyi, you will understand the efficaciousness of loyal ministers.
Having observed the conduct of the duke’s son Bi of Chu, you will understand the principles of a true minister and the righteous principle of sacrificing your life for your state.
Having observed the viscount of Luu, you will understand the failures of a ruler who lacks the assistance of a worthy and makes policy decisions on his own.
Having observed the events of Duke [Xiang] of Lu in the state of Chu, you will understand the proper gratitude that a minister exhibits toward his lord.
Having observed [that Duke Ling of Jin divulged] the secret message [of Yang Chufu], you will understand that loyal principles may be cut off.
Having observed [that the state of Lu presented eight rows of dancers] and that the Spring and Autumn concealed this fact] and recorded that there were six rows of dancers, you will understand the distinctions between superior and inferior.
Having observed Boji of Song, you will understand the trustworthiness of a chaste woman.
Having observed King Fuchai of Wu, you will understand [the fate of] a strong state that tyrannizes a weak one.
Having observed the conduct of Duke Xian of Jin, you will understand the mistake of defying correct principles and engaging in licentiousness.
Having observed King Zhao of Chu attack Cai, you will understand that those who are unrighteous are repaid.
Having observed that Duke Wen of Jin recklessly executed innocent men, you will understand the retribution of violent acts.
Having observed Tuo of Chen and Min of Song, you will understand the folly of jealousy and licentiousness.
Having observed that the duke of Yu suffered the destruction of Liang, you will understand the bankruptcy of those who covet material possessions and distort the laws.
Having observed King Ling of Chu, you will understand the hatefulness of causing the people to suffer.
Having observed Duke Zhuang of Lu erecting towers, you will understand the faults of extravagance and recklessness.
Having observed Marquis Shuo of Wey, you will understand the crime of failing to respond to a summons.
116Having observed the capture of Fan Bo, you will understand that capturing Fan Bo defied the laws pertaining to one’s superior.
117Having observed Xi Que of Jin lead a punitive expedition against the Zhulou, you will understand the criticisms that a minister who seeks his fortune will receive.
Having observed Prince Hui of Lu, you will understand ministers who spy out the intentions of their rulers.
Having observed the institution of hereditary ministers, you will understand the failures brought about by the devolution of power. [6/18/13–23]
Section 6.10
Therefore, the enlightened king examines what is dark and murky [and] listens to what has no sound. Like Heaven, he covers the world, and like Earth, he supports it. Thus all the rulers of the myriad states in the world will try to fulfill their obligations to the utmost. The one who receives the Mandate will not expose himself to his ministers below. This is the perfection of wisdom. Thus
if the path that the ruler follows is identical with those of his ministers, he will not be able to lead them;
if his emotions are identical to those of his ministers, he will not be able to direct them.
These are the teachings [of the Spring and Autumn]. Considering it from this perspective,
there has never been a ruler who abandoned his political authority who was able to control the tendencies in the various states;
there has never been a ruler who abandoned the distinctions between the honorable and the lowly who was able to preserve his political position.
Therefore the Noble Man treated these matters with extreme caution. [6/18/23–25]