祭公谏征犬戎 Jigong's Remonstrance Against the Expedition Against the Quanrong
穆王将征犬戎，祭公谋父谏曰：“不可。先王耀德不观兵。夫兵，戢而时动，动则威；观则玩，玩则无震。是故周文公之《颂》曰：‘载戢干戈，载櫜弓矢；我求懿德，肆于时夏。允王保之。’先王之于民也，茂正其德，而厚其性；阜其财求，而利其器用；明利害之乡，以文修之，使务利而避害，怀德而畏威，故能保世以滋大。King Mu was about to launch an expedition against the Quanrong. Jigong Moufu remonstrated, saying, "This is not advisable. The former kings manifested virtue rather than paraded military might. Military force should be restrained and used only at the proper times. When used, it generates awe; but if it is paraded for show, it becomes a toy and loses its power to shock. Therefore, in the 'Ode of King Wen of Zhou' it is said, 'Put away shields and spears; store bows and arrows in cases. We seek noble virtue and spread it throughout the land in summer. Truly, the king preserves it.' The former kings, in dealing with the people, cultivated and rectified their virtues and enriched their natures. They increased their wealth and resources and made their implements useful. They made clear the advantages and disadvantages, and cultivated them with culture, so that people would pursue what is beneficial and avoid what is harmful, cherish virtue and fear power. Thus they were able to preserve the dynasty and grow ever greater.
周穆王将征伐犬戎，祭公谋父劝阻说：“不行。先王显示德行而不炫耀武力。兵力是储存起来到一定时候动用的，一动用就使人畏惧；炫耀武力就会滥用，滥用就不能使人畏惧。所以周文公的《诗经·周颂·时迈》说：‘将兵器好好收藏，将弓箭藏在皮囊；我们君王寻求美德，施予这华夏之邦。君王定能保持天命久长。’先王对于百姓，努力端正他们的德行，使他们的性情更加宽厚；扩大他们的财源，改进他们的工具；指明利害的方向，用礼法整顿他们，使他们追求利益而避免祸害，怀念恩德而畏惧威力，所以能保证周王室世代相承，日益壮大。
昔我先世后稷，以服事虞夏。及夏之衰也，弃稷弗务，我先王不窋，用失其官，而自窜于戎翟之间。不敢怠业，时序其德，纂修其绪，修其训典；朝夕恪勤，守以惇笃，奉以忠信，奕世戴德，不忝前人。至于武王，昭前之光明，而加之以慈和，事神保民，莫不欣喜。商王帝辛，大恶于民，庶民弗忍，欣戴武王，以致戎于商牧。是先王非务武也，勤恤民隐，而除其害也。In the past, our ancestor Houji served under Yu and Xia. When Xia declined, they neglected agriculture. Our forefather Bu Zhu lost his official position and fled to live among the Rong and Di tribes. He did not dare to neglect his duties. He continued to cultivate his virtue in proper sequence, carried on his undertakings, and revised his teachings and laws. Day and night he was diligent and respectful, adhering to loyalty and faithfulness. For generations, people have respected his virtue and he has not shamed his predecessors. As for King Wu, he made clear the former glories and added kindness and harmony. He served the gods and protected the people, and everyone was delighted. King Di Xin of the Shang was extremely evil to the people. The common people could not endure it and joyfully supported King Wu, thus bringing military forces to Shangmu. Thus, the former kings were not bent on military might. They were diligent in sympathizing with the hardships of the people and removing harm.
从前我们先王世代做农官之长，服事虞、夏两朝。到夏朝衰落的时候，废除了农官，不再致力于农业，我们先王不窋，因而失去了官职，隐藏到戎狄中间。他仍然不敢怠慢祖业，时常称道祖先的功德，继续完成祖先留下的事业，研习祖先的训令和典章；早晚谨慎勤恳，忠实地遵守，诚恳地奉行，世代继承祖先的功德，不辱前人。到了武王，发扬前代光明的德行，再加上仁慈与温和，事奉神灵，保养百姓，莫不欢欣喜悦。商王帝辛，大为百姓所憎恶，百姓不能忍受，欣然拥戴武王，在商朝国都郊外的牧野地方作战。这不是先王致力于武力，而是为了尽力体恤百姓的痛苦，除掉他们的祸害。
夫先王之制：邦内甸服，邦外侯服，侯、卫宾服，蛮、夷要服，戎、狄荒服。甸服者祭，侯服者祀，宾服者享，要服者贡，荒服者王。日祭，月祀，时享，岁贡，终王，先王之训也。The institutions of the former kings were as follows: within the kingdom there was the service area of the inner domain; outside the kingdom there was the service area of the feudal lords; the feudal lords and guards were in the area of guest service; the barbarians and Yi tribes were in the area of required service; and the Rong and Di tribes were in the area of distant service. Those in the service area of the inner domain offered sacrifices; those in the service area of the feudal lords offered sacrifices on a larger scale; those in the area of guest service presented offerings; those in the area of required service sent tribute; and those in the area of distant service paid homage to the king. Sacrifices were offered daily, sacrifices on a larger scale were made monthly, offerings were presented seasonally, tribute was sent annually, and homage was paid at the end of a reign. This was the teaching of the former kings.
先王的制度：王畿以内五百里的地方称甸服，王畿以外五百里的地方称侯服，侯服以外至卫服以内的地方称宾服，宾服以外的蛮、夷地方称要服，要服以外的戎、狄地方称荒服。甸服地方的诸侯供给天子祭祀祖父、父亲的祭品，侯服地方的诸侯供给天子祭祀高、曾祖的祭品，宾服地方的诸侯供给天子祭祀远祖的祭品，要服地方的诸侯供给天子祭神的祭品，荒服地方的诸侯则朝见天子。祭祖父、父亲的祭品一日一次，祭高、曾祖的祭品一月一次，祭远祖的祭品一季一次，祭神的祭品一年一次，朝见天子一生一次。这是先王的遗训。
有不祭，则修意；有不祀，则修言；有不享，则修文；有不贡，则修名；有不王，则修德。序成而有不至，则修刑。于是乎有刑不祭，伐不祀，征不享，让不贡，告不王。于是乎有刑罚之辟，有攻伐之兵，有征讨之备，有威让之令，有文告之辞。布令陈辞，而又不至，则又增修于德，无勤民于远。If there was a failure to offer sacrifices, one should cultivate one's intentions; if there was a failure to offer sacrifices on a larger scale, one should refine one's words; if there was a failure to present offerings, one should improve one's culture; if there was a failure to send tribute, one should improve one's reputation; if there was a failure to pay homage to the king, one should cultivate one's virtue. If the order was established but someone did not comply, then one should improve the penalties. Thus there were penalties for those who did not offer sacrifices, attacks on those who did not offer sacrifices on a larger scale, expeditions against those who did not present offerings, reprimands for those who did not send tribute, and announcements to those who did not pay homage to the king. Thus there were penalties and laws, attacking forces, preparations for expeditions, orders of reprimand, and announcements. If after issuing orders and making announcements, someone still did not comply, then one should further cultivate one's virtue and not overburden the people by distant expeditions.
如有不逐日进贡的，天子就修省内心；有不按月进贡的，天子就修明法令；有不按季进贡的，天子就修明礼仪；有不进岁贡的，天子就修明尊卑名分；有不朝见的，天子就修明德行。这几个方面依次做到而仍有不来的，天子就修明刑法。这时就有惩罚不逐日进贡的，讨伐不按月进贡的，征讨不按季进贡的，责备不进岁贡的，晓谕不来朝见的。这时也就有惩治的法律，有攻伐的军队，有征讨的装备，有严厉谴责的命令，有用文字晓喻的文告。发布命令，公布文告，而再有不来的，天子就在德行上增强修养，不让百姓到远方去受苦。
是以近无不听，远无不服。今自大毕、伯士之终也，犬戎氏以其职来王，天子曰：‘予必以不享征之’，且观之兵，其无乃废先王之训，而王几顿乎？吾闻夫犬戎树惇，能帅旧德，而守终纯固，其有以御我矣。”王不听，遂征之，得四白狼、四白鹿以归。自是荒服者不至。Therefore, those nearby were all obedient and those far away were all submissive. Now, since the deaths of Dabi and Boshi, the Quanrong have come to pay homage to the king in accordance with their duties. But the Son of Heaven said, 'I must launch an expedition against them because they did not present offerings.' Moreover, by parading military might, would he not be abandoning the teachings of the former kings and putting his reign in jeopardy? I have heard that the Quanrong are honest and can lead by following the old virtues and are steadfast and pure in the end. They will be able to resist us." The king did not listen and launched the expedition. He captured four white wolves and four white deer and returned. From then on, those in the distant service area did not come to pay homage.
所以近处的诸侯无不听命，远方的诸侯无不归顺。现在大毕、伯士一去世，新即位的犬戎国君就带着贡品前来朝见，天子却说：‘我一定要以不享的罪名征讨他’，并且向他炫耀武力，这样做恐怕会废弃先王的遗训，而使朝见天子之礼濒于破坏吧？我听说那犬戎国君秉性敦厚，能遵循祖先的遗德，遵守终生朝见一次之礼，专一不二，他们会有防御我们的准备的。”穆王不听，去征战犬戎，只得到四只白狼、四只白鹿带回来了。从此以后，荒服地方的诸侯就不来朝见了。
