武靈王平晝間居，肥義侍坐，曰：「王慮世事之變，權甲兵用之，念簡、襄之跡，計胡、狄之利乎？」王曰：「嗣立不忘先德，君之道也；錯質務明主之長，臣之論也。是以賢君靜而有道民便事之教，動有明古先世之功。為人臣者，窮有弟長辭讓之節，通有補民益主之業。此兩者，君臣之分也。今吾欲繼襄主之業，啟胡、翟之鄉，而卒世不見也。敵弱者，用力少而功多，可以無盡百姓之勞，而享往古之勳。夫有高世之功者，必負遺俗之累；有獨知之慮者，必被庶人之恐。今吾將胡服騎射以教百姓，而世必議寡人矣。」

​

King Wuling[1] spent his days sitting in idleness. Fei Yi[2] came and sat next to him, saying, "If Your Majesty considers the changes in the world and weighs up the military possibilities, having studied the records of Jian[3] and Xiang[4], how would you plan to extract profit[5] from the Hu[6] and the Di[7]?"

The King said, "To remember, upon inheriting the throne, the virtues of those who preceded him - such is the proper path of a lord. Similarly, to offer up his every effort to enlighten his lord's rule is the proper rationale of a servant. It is on account of this that a wise lord - when at peace - can guide his people to serve the state[8], and - when he stirs[9] -  has an understanding of the past that enables him to build a glorious future. Similarly, a public servant - when in a humble position - observes the deference proper to a subordinate, and - when free to speak - rectifies the people's shortcomings to bolster his sovereign's successes. Thus these two, the lord and his minister, divide up their responsibilities. Now I wish to continue the work of Lord Xiang[10] by pushing into the wildernesses of the Hu and the Di, but no one in the world sees things as I do. When one's opponent is weak, it is possible to apply little force and achieve great results. It is possible to burnish the successes of previous generations without exhausting the labour of the hundred clans. However, to surpass the achievements of one's age, it is necessary turn one's back upon convention, and one whose thinking displays a unique awareness will be feared by the masses[11]. Now I intend to instruct the hundred clans to adopt the clothes of the Hu in order to practice mounted archery[12], but this will certainly make us the subject of gossip throughout the world[12]."

​

肥義曰：「臣聞之，疑事無功，疑行無名。今王即定負遺俗之慮，殆毋顧天下之議矣。夫論至德者，不和於俗；成大功者，不謀於眾。昔舜舞有苗，而禹袒入裸國，非以養欲而樂志也，欲以論德而要功也。愚者闇於成事，智者見於未萌，王其遂行之。」王曰：「寡人非疑胡服也，吾恐天下笑之。狂夫之樂，知者哀焉；愚者之笑，賢者戚焉。世有順我者，則胡服之功未可知也。雖敺世以笑我，胡地中山吾必有之。」

 

Fei Yi said[13], "Your servant has heard that those who are hesitant in their affairs will achieve nothing, and those who are hesitant in their conduct will make no great name for themselves. Now you have resolved to turn your back upon conventional thinking, you must ignore the chatter of All-Under-Heaven. He whose thinking aims to attain the highest honours will not be in harmony with received ideas,; he who achieves great things does not consult with the masses. In the past, Shun[14] danced with the Miao[15], and Yu[16] stripped to pay his respects among the states of the naked tribes[17]. They did not do so to serve their own desires or gratify their whims, but in the pursuit of merit, their reasoning driven by honour. Fools misunderstand affairs even when they are complete, while the astute foresee the outcome before the first sprouts have appeared. You should pursue your course."

The King said, "We de not doubt our decision to adopt Hu dress, but we are afraid that All-Under-Heaven will laugh at us. What delights the lunatic dismays the lucid, and what is a comedy for the fool is a tragedy for the wise. If there are those in this world willing to follow me, then the effects of our adoption of Hu dress will be immeasurable[18]. Indeed, even if I gallop across the world with everyone laughing at me, I will still take possession of Zhongshan[19]."

​

王遂胡服。使王孫緤告公子成曰：「寡人胡服，且將以朝，亦欲叔之服之也。家聽於親，國聽於君，古今之公行也；子不反親，臣不逆主，先王之通誼也。今寡人作教易服，而叔不服，吾恐天下議之也。夫制國有常，而利民為本；從政有經，而令行為上。故明德在於論賤，行政在於信貴。今胡服之意，非以養欲而樂志也。事有所出，功有所止。事成功立，然後德且見也。今寡人恐叔逆從政之經，以輔公叔之議。且寡人聞之，事利國者行無邪，因貴戚者名不累。故寡人願募公叔之義，以成胡服之功。使緤謁之叔，請服焉。」

 

Accordingly, the King put on Hu clothing, and sent Wangsun Xie[20] to inform Prince Cheng[21], saying, "We have adopted Hu dress, and when you next come to court, we would like to see you dressed in the same way. A family listens to its elders, while a state listens to its lords; from ancient times down to today this is a generally-accepted principle. Children do not oppose their parents, and servants do not resist their lords; such was the precedent set by the former kings. Now that we are working to teach people to change the style of their clothes; if you do not change your own, I am afraid that All-Under-Heaven will pass comment. In ruling a state there are certain norms, of which the fundamental one is to benefit one's citizens. In pursuing political affairs there are certain conventions, the first among which is to follow orders. Therefore our glory depends on our consideration of lowly matters, and the success of our political affairs depends on the trust of the aristocracy. Now this idea of wearing Hu clothes does not come from a wish to serve my own desires or gratify my whims. To undertake an enterprise one must know how to start, and to carry it to success one must know when to stop[22]. When an affair is brought to a successful completion, then the honour that redounds afterwards can be seen by all[23], but now I am afraid that you, uncle, will not follow political convention, but rather will join the nobles in their gossip[24]. However, we have heard that when one is working to benefit the state one should listen to no slanders, and if one relies upon the nobility one need not fear for one's good name. Therefore, we hope that we will be able to praise your devotion to duty following your adoption of Hu clothes. This is why we have sent Xie to pay his respects and request that you dress as we ask."

​

公子成再拜曰：「臣固聞王之胡服也，不佞寢疾，不能趨走，是以不先進。王今命之，臣固敢竭其愚忠。臣聞之，中國者，聰明叡知之所居也，萬物財用之所聚也，賢聖之所教也，仁義之所施也，詩書禮樂之所用也，異敏技藝之所試也，遠方之所觀赴也，蠻夷之所義行也。今王釋此，而襲遠方之服，變古之教，易古之道，逆人之心，畔學者，離中國，臣願大王圖之。」

 

Prince Cheng bowed repeatedly and said, "Your servant had already heard all about His Majesty's adoption of Hu clothing and was not being evasive; I was merely sick and confined to bed. I was unable to hurry over, and so I could not appear before him. Now that His Majesty has sent this order, I am resolved to take the risk of fully expressing my simple loyalty. Your servant has heard that the central states[25] are where sharp understanding and shrewd intelligence reside. They are where all useful resources are are gathered[26]; where sages dispense their teachings; where righteousness and benevolence are practiced; where the Book of Poetry, the Book of Documents, and the Rites and Music are employed; where the various arts and technical skills are put to the test; at which those far away gaze enviously; whose conduct is taken as a model by the the Man tribes[27] and the Yi[28]. Now Your Majesty is abandoning these things to dress like a distant foreigner, altering the old teachings and changing the old ways. You are setting yourself up in opposition to the feelings of your people, turning away from ancient usages and separating yourself from the central states. Your servant hopes you will reconsider."

​

使者報王。王曰：「吾固聞叔人之病也。」即之公叔成家，自請之曰：「夫服者，所以便用也；禮者，所以便事也。是以聖人觀其鄉而順宜，因其事而制禮，所以利其民而厚其國也。被髮文身，錯臂左衽，甌越之民也。黑齒雕題，鯷冠秫縫，大吳之國也。禮服不同，其便一也。是以鄉異而用變，事異而禮易。是故聖人苟可以利其民，不一其用；果可以便其事，不同其禮。儒者一師而禮異，中國同俗而教離，又況山谷之便乎？故去就之變，知者不能一；遠近之服，賢聖不能同。窮鄉多異，曲學多辨，不知而不疑，異於己而不非者，公於求善也。今卿之所言者，俗也。吾之所言者，所以制俗也。今吾國東有河、薄洛之水，與齊、中山同之，而無舟楫之用。自常山以至代、上黨，東有燕、東胡之境，西有樓煩、秦、韓之邊，而無騎射之備。故寡人且聚舟楫之用，求水居之民，以守河、薄洛之水；變服騎射，以備其參胡、樓煩、秦、韓之邊。且昔者簡主不塞晉陽，以及上黨，而襄王兼戎取代，以攘諸胡，此愚知之所明也。先時中山負齊之強兵，侵掠吾地，係累吾民，引水圍鄗，非社稷之神靈，即鄗幾不守。先王忿之，其怨未能報也。今騎射之服，近可以備上黨之形，遠可以報中山之怨。而叔也順中國之俗以逆簡、襄之意，惡變服之名，而忘國事之恥，非寡人所望於子！」

​

An envoy reported this to the King. The King said, "I duly note that my uncle is suffering." 

Accordingly, he went to Prince Cheng's house in person and made his request, saying, "Clothes are intended to facilitate one's activities, just as protocol is intended to facilitate one's affairs. This being so, a wise individual observes his surroundings and adapts himself to them, allowing his interests to govern his manners. In this way one may benefit the people and enrich the state. To wear their hair loose, tattoo their bodies, dye their arms with cinnabar and fold their coats backwards[29], such is the way of the Ouyue[30] people[31]. To dye their teeth black, scarify their foreheads, wear caps made of catfish skin and sew their clothes with millet fibres, such is the way of the great state of Wu. Though their manners and clothing differ, both are alike in serving their needs. This is because different regions require different habits, just as different undertakings require different protocol. This being so, when a wise individual is able to benefit the people it is because he does not try to unify their habits and - as a result - he can modify protocol to suit his undertakings. Every Confucian scholar follows the same teacher, but the rites they endorse differ. The central plains states share the same customs but follow different teachings, how much more so those of the mountains and valleys[32]? Not even the most perspicacious among us would be able to unify their ancient differences, and not even the wisest could make those far and near adopt the same clothing. Slum villages are full of idiosyncrasies, just as mediocre scholars are full of debate. To encounter what is unfamiliar and not suspect it, to encounter what is different and not criticise it, this is how one pursues the public good. The aristocracy is arguing that we should follow custom[33], but I am arguing that we need to seize control of those same customs. Now our state has the Yellow River and the Boluo crossing34] to the east, marking our shared border with Qi and Zhongshan. Nevertheless, we have no boats to take advantage of this. From Mount Chang[35] to Dai[36] and Shangdang[37], our lands border those of Yan and the Donghu[38] in the east, and to the west we have the Loufan[39] and shared borders with Qin and Han. Nevertheless, we have no mounted archers ready for action.  For this reason, I intend to deploy a fleet of boats and request the aid of those citizens who live on the riverbanks in order to defend the Yellow River and the Boluo crossing, as well as to adopt adopt dress appropriate for mounted archery in order to prepare for deployment against the the Hu and the Loufan, and on the Qin and Han borders[40]. If, in the past, Lord Jian[41] did not limit himself with walls around Jinyang[42] it was so he could expand into Shangdang; Lord Xiang[43] annexed the Rong[44] and took Dai in order to resist the Hu. This much can be understood by both the foolish and the intelligent. In former times, Zhongshan, backed by the strong troops of Qi, invaded and plundered our lands, took our people captive and diverted the river to encircle Hao[45]. If it were not for the intercession of the spirits of earth and grain we would have been completely incapable of protecting Hao. The former kings were furious, and their wrath has yet to be requited[46]. Now, by adopting clothing suitable for mounted archery, we will be prepared to deal with the military conditions close at hand in Shangdang, and further away we will be able repay our grudge against Zhongshan. But you, uncle, would rather follow the customs of the central states and disregard the will of Jian and Xiang. Irritated at the idea of having to change your clothes, you are willing to forget our state's humiliation. This is not what we expected of you."

​

公子成再拜稽首曰：「臣愚不達於王之議，敢道世俗之間。今欲繼簡、襄之意，以順先王之志，臣敢不聽今。」再拜。乃賜胡服。

 

Prince Cheng bowed repeatedly to the ground, saying, "I foolishly failed to grasp Your Majesty's arguments, and presumed to speak from a perspective based on the customs of our age[47]. Now I wish to pursue the ideas of Jian and Xiang, and to follow the will of the former kings. I would not dare ignore your orders[48]." He bowed again, and was given a set of Hu clothes.

​

趙文進諫曰：「農夫勞而君子養焉，政之經也。愚者陳意而知者論焉，教之道也。臣無隱忠，君無蔽言，國之祿也。臣雖愚，願竭其忠。」王曰：「慮無惡擾，忠無過罪，子其言乎。」

 

Zhao Wen[49] presented his remonstrations, saying, "The peasants toil and the lords are supported by them[50]; such is the political tradition. Fools present their ideas and the intelligent comment on them; such is the path of learning. When a servant does not hide his honest criticisms and a lord does not prevent him from speaking, then this is a boon for the state. So fool though I may be, I still wish to display my loyalty."

The King said, "Your consideration is no annoyance[51], and loyalty is neither a fault nor a crime. Say what you have to say."

 

趙文曰：「當世輔俗，古之道也。衣服有常，禮之制也。修法無愆，民之職也。三者，先聖之所以教。今君釋此，而襲遠方之服，變古之教，易古之道，故臣願王之圖之。」王曰：「子言世俗之間。常民溺於習俗，學者沉於所聞。此兩者，所以成官而順政也，非所以觀遠而論始也。且夫三代不同服而王，五伯不同教而政。知者作教，而愚者制焉。賢者議俗，不肖者拘焉。夫制於服之民，不足與論心；拘於俗之眾，不足與致意。故勢與俗化，而禮與變俱，聖人之道也。承教而動，循法無私，民之職也。知學之人，能與聞遷；達於禮之變，能與時化。故為己者不待人，制今者不法古，子其釋之。」

 

Zhao Wen said, "To conform to the spirit of the age and adhere to its customs: this is the ancient way. To dress according to convention: this is what protocol requires. To follow the law without fail: this is is the duty of a citizen. These three things were all taught to us by the ancient sages. Now Your Lordship intends to abandon them and appropriate the clothes of those in far-off places, changing the ancient teachings and modifying the old ways. Your servant hopes you will reconsider."

The King said, "Your[52] words are the product of the customs of your age. Our citizens are mired in familiar habits, while scholars are sunk in received ideas. These two groups are good only for filling bureaucratic posts and following others' policies,; they cannot be relied upon to take the long view or consider novel ideas. The three dynasties all wore different clothes[53], and yet they all reigned. The five hegemons[54] followed different teachings, and yet they all governed. The intelligent craft their teachings, and the foolish are directed by them. The wise deliberate upon customs, and the worthless are constrained by them. It is hopeless to debate one's ideas with those citizens who are directed by the clothes they wear, and it is hopeless to explain one's intentions to the multitudes who are constrained by current customs. Therefore, the way of a wise individual is is to employ his influence to change customs, and to ensure that protocol changes along with them. To receive instructions and act, and to follow the law to the exclusion of private interests, this is the citizen's duty. Astute and learned people are able to change their conduct based on what they hear and those who are capable of following evolving protocol are themselves able to change it to suit the times[55]. Therefore those capable of acting for themselves do not wait on others, and modern systems of government should not pattern themselves on antiquity. Just let it go."

​

趙造諫曰：「隱忠不竭，奸之屬也。以私誣國，賤之類也。犯姦者身死，賤國者族宗。反此兩者，先聖之明刑，臣下之大罪也。臣雖愚，願盡其忠，無遁其死。」王曰：「竭意不諱，忠也。上無蔽言，明也。忠不辟危，明不距人。子其言乎。」

 

Zhao Zao[56] also remonstrated, saying, "To conceal honest critiques is the sign of a traitor. To allow private interests to harm the state is the mark of an outlaw. He who commits such crimes should be put to death and if he harms the state his clan should suffer the same. It was on this account[57] that the former kings[58] established clear sanctions for these two things, the greatest crimes a servant or subordinate can commit. Foolish though I may be, I still desire express my loyal criticisms fully, unshrinking in the face of death."

The King said, "To express one's ideas without reservation is an act of loyalty[59], and when you superior does not prevent you from speaking, this is a sign of his intelligence. The loyal do not try to evade danger, and the intelligent do not send people away. Say what you have to say."

 

趙造曰：「臣聞之，聖人不易民而教，知者不變俗而動。因民而教者，不勞而成功；據俗而動者，慮徑而易見也。今王易初不循俗，胡服不顧世，非所以教民而成禮也。且服奇者志淫，俗辟者亂民。是以蒞國者不襲奇辟之服，中國不近蠻夷之行，非所以教民而成禮者也。且循法無過，脩禮無邪，臣願王之圖之。」

 

Zhao Zao said, "Your servant has heard that a wise individual does not seek to change the populace, but rather educates them, and that an intelligent individual does not try to modify their customs, but rather to redirect them. By working with the populace's natural tendencies to guide them, one can - without any effort - achieve success. By relying on their customs to redirect them, one can observe the conventions while also overseeing change. Now you - with all your changes and novelties - refuse to follow custom. Rather you adopt Hu clothing, paying no attention to your surroundings. This is not the way to educate your citizens and attain propriety. Adopting strange clothes will pervert people's minds, and rejecting custom will create chaos among your citizens. This is why those in charge of the state should not appropriate strange and outlandish clothes, and the central states should not allow their comportment to aproximate that of the Man tribes[60] or the Yi[61]. This is not the way to educate your citizens and attain propriety. The law should be followed without erring and protocol should be followed without deviating[62]. Your servant hopes that you will consider this."

 

王曰：「古今不同俗，何古之法？帝王不相襲，何禮之循？宓戲、神農教而不誅，黃帝、堯、舜誅而不怒。及至三王，觀時而制法，因事而制禮，法度制令，各順其宜；衣服器械，各便其用。故禮世不必一其道，便國不必法古。聖人之興也，不相襲而王。夏、殷之衰也，不易禮而滅。然則反古未可非，而循禮未足多也。且服奇而志淫，是鄒、魯無奇行也；俗辟而民易，是吳、越無俊民也。是以聖人利身之謂服，便事之謂教，進退之謂節，衣服之制，所以齊常民，非所以論賢者也。故聖與俗流，賢與變俱。諺曰：『以書為御者，不盡於馬之情。以古制今者，不達於事之變。』故循法之功，不足以高世；法古之學，不足以制今。子其勿反也。」

 

The King said, "From ancient times down to today, different customs have succeeded one another, so which should we take as our model? The Emperors and Kings did not borrow from one another, so whose rites should we copy? Mixi[63] and Shennong[64] did not employ capital punishment. Huangdi[65], Yao[66] and Shun[67] employed capital punishment but not in anger. When the three dynasties arrived, they observed the changing times and adjusted their laws accordingly, moderating protocol as their affairs dictated. Each law, regulation and decree was the product of its circumstances, while clothes and tools were all adapted to their intended use. Thus there is no need for the protocol of every era to follow a single path[68], and it is not necessarily expedient for a state to follow ancient models. These sages all rose to power, attaining the throne despite not copying one another, while Xia[69] and Yin[70] met with disaster, being wiped out despite not changing any protocol. This being so, opposing the ancients is not inherently reprehensible, and following protocol is not necessarily sufficient. Besides, if adopting strange clothing perverted the mind, then there would be no unconventional behaviour in Zou or Lu[71], and if rejecting our customs degraded the people, then there would be no exceptional citizens in Wu or Yue[72]. Thus, the wise individual takes whatever fits him for his clothes, whatever favours his affairs for his teachings, and whatever is tactful for his etiquette. Clothing regulations are a method for ordering the masses, not for assessing the wise. Thus a wise individual will adapt to any customs and a worthy one will reform them. There is a proverb that says[73], 'One who learns to ride from a book will never fully understand his horses[74]. One who applies ancient solutions to modern problems will never keep up with changing events." Thus, if you obtain your successes by following the rules you will never surpass your age, and if you take ancient thought as your model you will be incapable of managing modernity. Do not oppose me on this."

 

[1] King Wuling of Zhao.

[2] Fei Yi served as a minister under three generations of Zhao leadership, finally sacrificing his life to defend King Huiwen in battle.

[3] Zhao Jianzi, a leader of the Zhao family prior to the partition of Jin.

[4] Zhao Xiangzi, leader of the Zhao family during the partition of Jin. 

[5] The commentaries suggest that 乎 here may be superfluous.

[6] Hu was a general term for nomadic northern tribes.

[7] The Di were a settled nomadic group with states in the Northeast of the Chinese cultural area.

[8] Yao suggests that 而 here may be superfluous.

[9] The commentaries suggest reading 動而 for 動 here. 

[10] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear. 

[11] This may be intended to read 怨 - "resented". 

[12] That is to say, wearing trousers and a short tunic to shoot from horseback. At the time Chinese armies had heavy cavalry only, wearing longer coats and leggings to drive chariots. Zhao was the first state to adopt light cavalry tactics, as copied from their nomadic neighbours to the North, and won multiple victories as a result.

[12] Yao suggests 奈何 for 矣 here, which would transform this into a question about what Fei Yi thinks of the idea. 

[13] This section comes from the introduction to the Shang Jun Shu, and the whole discussion sounds rather like a parody of that debate, in much the same way that Su Qin's opening speech parodies the Han Feizi chapter that is used to introduce Zhang Yi.

[14] Shun (c. 2187-2067 BCE) was a semi-legendary Chinese founding father.

[15] The Miao are one of China's ethnic minorities. According to legend, their territory was close to that of the earliest Huaxia people (who would later go on to become the dominant Han group), and they fought for possession of the Yellow River valley in the third millennium BCE, with the Miao finally losing and being pushed South.

[16] Yu the Great (c. 2122-2024 BCE) was another semi-legendary founding father.

[17] This was a general term for the non-Chinese peoples to the South. Living in a tropical climate, they tended to wear fewer clothes than the Huaxia.

[18] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear. 

[19] The commentaries disagree regarding the precise reading of this sentence. The King may be describing Zhongshan as Hu territory (it had been founded by non-Huaxia nomads), or he may simply be declaring his intention to put on Hu dress.

[20] This person is not otherwise well-known.

[21] Zhao Cheng was also known as Lord Anping, and served as Chancellor under King Wuling. 

[22] Yao suggests that these two clauses should be inverted.

[23] Reading 可 for 且, per the commentaries. 

[24] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear. 

[25] The states of the Central Plains, the Chinese heartlands.

[26] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear. 

[27] The Man were also known as the Nanman, and included various southern tribes.

[28] The Yi were also known as Dongyi, and were tribes living on the eastern coast of China.

[29] That is to say, right over left, rather than left over right.

[30] The Ouyue lived in Vietnam and southern China.

[31] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear. 

[32] The commentaries suggest 士 for 便 here.

[33] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear. 

[34] This was on the Zhang River, which flows through Henan and Hebei.

[35] Mount Chang was also known as Mount Heng, which is in Shanxi.

[36] Dai Commandery was in Zhao. It now covers parts of Hebei, Shanxi and Inner Mongolia.

[37] Shangdang Commandery was a fraught territory between several states, situated in modern Shanxi.

[38] The Donghu were a Hu tribe whose territory covered the northern borders of Yan and Zhao. 

[39] The Loufan were a semi-sedentary Xiongnu tribe.

[40] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear. 

[41] Zhao Jianzi was a leader of the Zhao family when they were still high-ranking vassals of the Jin state.

[42] Jinyang was the capital of Zhao. It is now Taiyuan in Shanxi.

[43] Reading 主 for 王 here. Some of the commetnaries suggest 簡主實晉陽 in which case it would be a reference to Zhao Jianzi's reinforcement of Jinyang. Zhao Xiangzi was also known as Zhao Wuxu, and was the head of the Zhao family during the later years of the Jin state.

[44] The Rong lived to the Northeast of Huaxia territory.

[45] According to commentaries, this refers to Gaoyi in Hebei.

[46] I.e. no successful revenge attack has yet been conducted.

[47] The commentaries disagree on whether this should read 聞 or 間.

[48] Reading 令 or 命 for 今, per the commentaries.

[49] Zhao Wen was a member of the Zhao royal house.

[50] The commentaries suggest 勞力 for 勞 here. 

[51] The commentaries suggest 變 for 惡 here.

[52] The commentaries suggest 卿 for 子 here. 

[53] The Xia, the Shang and the Zhou.

[54] Five Spring and Autumn period leaders who came close to achieving Empire.

[55] Yao suggests that 於 here is superfluous. 

[56] Zhao Zao seems to have been another member of the Zhao royal house.

[57] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear. 

[58] Reading 王 for 聖 here, per the commentaries. 

[59] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear. 

[60] Man were non-Huaxia peoples to the south.

[61] Yi were non-Huaxia peoples to the north.

[62] Reading 循 for 脩, per the commentaries. 

[63] Mixi was an alternative name for Fuxi (traditionally dated to around 2900 BCE) an ancient demi-god and folk hero. This passage also comes from the Shang Jun Shu.

[64] Shennong (traditionally dated to around 2700 BCE) was a semi-legendary early Chinese leader, who became an agricultural god.

[65] The Yellow Emperor (traditionally dated to around 2500 BCE) a semi-legendary Chinese founding father.

[66] Yao (c. 2188-2089 BCE) was a semi-legendary Chinese founder. 

[67] Shun (c. 2187-2067 BCE) was another semi-legendary founding father.

[68] The commentaries disagree regarding the precise reading of this sentence, but the general sense is clear. 

[69] The Xia dynasty (c. 2070 – c. 1600 BCE).

[70] The Shang dynasty (c. 1600-1046 BCE).

[71] It is not entirely clear why these two states were chosen. Both were part of the Huaxia heartland, so modern translations suggest that they may have served as exemplars of Confucian etiquette. Other commentaries interpret it differently, suggesting that it should be interpreted to mean that the people of Zou and Lu dressed alike but behaved differently, or that they enjoyed extravagant clothes but behaved with propriety. 

[72] Wu and Yue were both accepted as part of All-Under-Heaven (unlike the Xiongnu, for example), despite being inhabited by culturally distinct, probably Austronesian, peoples.

[73] Reading 服之謂 for 服之, per the commentaries. 

[74] The commentaries suggest that both 於s here are supefluous.