Yan Tie Lun (鹽鐵論) · Volume 13

大夫曰餘結髪束脩年十三幸得宿衛【平凖書曰桑羊賈人子以心計年十三侍中】給事輦轂之下以至卿大夫之位獲祿受賜六十有餘年矣車馬衣服之用妻子僕養之費量入為出儉節以居之奉【音俸】祿賞賜一二籌冊【通作防】之積浸以致富成業故分土若一賢者能守之分財若一知【去聲】者能籌之夫【音扶】子貢之廢著【音貯】陶朱公之三至千金豈必賴之民哉運之方寸轉之息耗取之貴賤之間耳【貨殖傳曰子貢既學於仲尼退而仕於衛廢著鬻財於曹魯之間七十子之徒賜最為饒益原憲不厭糟糠匿於窮巷子貢結駟連騎束帛之幣以聘享諸侯所至國君無不分庭與之抗禮夫使孔子名布揚於天下者子貢先後之也此所謂得勢而益彰者乎又曰范蠡既雪防稽之恥乃喟然作而嘆曰計然之防七越用其五而得意既已施於國吾欲用之家乃乘扁舟浮於江湖變名易姓適齊為防夷子皮之陶為朱公朱公以為陶天下之中諸侯四通貨物所交易也乃治產積居與時逐而不責於人故善治生者能擇人而任時十九年之中三致千金再分散與貧交疏昆弟此所謂富好行其德者後年衰老而聼子孫子孫修業而息之遂至鉅萬故言富者皆稱陶朱公】

The Grand Master said: I tied up my hair and presented my dried-meat tuition, and at thirteen I was fortunate to serve in the palace guard [the Records of the Grand Historian, Treatise on Balanced Standard, says: Sang Hongyang (the source text has a rare character lost in transcription) was a merchant's son, and by his mental calculation became an attendant at thirteen], serving beneath the imperial carriage up to the rank of minister and grand master, receiving stipends and gifts for over sixty years. In the use of carriages, horses and clothing and the costs of wife, children and servants, I measured income and spent accordingly and lived thriftily. Stipends [pronounced 'feng'] and rewards, by the accumulation of a calculation here and there [the character for 'tally slips' is glossed as written 'ce'], gradually led to wealth and an established estate. So if land is divided evenly, the worthy can keep it; if wealth is divided evenly, the wise [the word 'zhi' read in the falling tone] can reckon it. [The opening 'fu' is glossed as pronounced 'fu'.] Zigong's trading [the character 'zhu' glossed as pronounced 'zhu'] and Tao Zhu Gong's three times reaching a thousand gold, did they necessarily depend on the people? They turned it in the space of an inch of the mind, shifting between gain and loss, taking it between the high and low prices, and that is all. [The Records of the Grand Historian, Biographies of Merchants, says: Zigong, having studied under Zhongni, withdrew and served in Wei, and traded goods and made money between Cao and Lu. Among the seventy disciples, Ci was the richest. Yuan Xian did not tire of dregs and husks and hid in a poor lane; Zigong had linked teams of four horses and bundles of silk gifts to visit the feudal lords, and the rulers of every state he came to received him as equals in the courtyard. That Confucius's name spread through the world was due to Zigong's coming before and after him. This is what is meant by gaining power and becoming more renowned. It also says: After Fan Li had avenged the shame of Kuaiji (the source text reads as damaged), he sighed and said: Ji Ran's strategy had seven parts, Yue used five and attained its aim; having already applied it to the state, I want to use it for my household. So he took a small boat and floated on the rivers and lakes, changed his name and surname, went to Qi as Chiyi Zipi (the source text reads as damaged), and went to Tao as Lord Zhu. Lord Zhu considered that Tao was in the center of the world, with the feudal lords reaching it from all sides and goods exchanged there. So he managed property and stored goods, chasing the times and not demanding from people. So one who is good at managing livelihood can choose people and rely on the times. In nineteen years he three times reached a thousand gold, and twice distributed it to the poor, distant friends and brothers; this is what is meant by a rich man who likes to practice his virtue. In later years, when he was old, he left it to his descendants, who cultivated the work and increased it until it reached tens of thousands of times more. So all who speak of wealth call it Lord Tao Zhu.]

文學曰古者事業不二利祿不兼然後諸業不相逺而貧富不相懸也【齊俗訓曰治世之體易守也其事易為也其禮易行也其責易償也是以人不兼官官不兼事士農工商鄉別州異是故農與農言力士與士言行工與工言巧商與商言數是以士無遺行農無廢功工無苦事商無折貨各安其性不得相干詮言曰賈多端則貧士多技則窮心不一也】夫【音扶】乗爵祿以謙讓者名不可勝【音升】舉也因權勢以求利者入不可勝【音升】數也食湖池管山海芻蕘者不能與之爭澤商賈【音古】不能與之爭利子貢以布衣致之而孔子非之況以勢位求之者乎【孔子曰賜不受命而貨殖焉】故古者大夫思其仁義以充其位不為權利以充其私也

The Literati said: In ancient times, occupations were not doubled and profit and salary were not combined; thus the various trades were not far apart and rich and poor were not widely separated. [The Huainanzi, 'Equalizing Customs,' says: The body of a well-ordered age is easy to guard, its affairs easy to do, its rites easy to practice and its duties easy to repay. So people did not hold two offices, officials did not take on two kinds of work, and scholars, farmers, artisans and merchants lived in separate districts and prefectures. Thus farmers discussed effort with farmers, scholars discussed conduct with scholars, artisans discussed skill with artisans and merchants discussed numbers with merchants. Therefore scholars left no failing in conduct, farmers had no wasted labor, artisans had no difficult tasks, merchants had no broken goods, each was at peace with his nature and they did not interfere with each other. The 'Explaining Sayings' says: A merchant with many sidelines is poor and a scholar with many skills is in straits, because the heart is not single.] Those who rise by rank and salary with modesty and yielding have fame too great to list; those who seek profit by power and position have income too great to count. They eat from lakes and ponds and control the mountains and seas, so that firewood-gatherers cannot compete with them for marshes and merchants cannot compete with them for profit. Zigong obtained it as a commoner and yet Confucius disapproved of him; how much more of those who seek it by power and position? [Confucius said: Ci does not accept fate and goes in for trade.] So in ancient times a high officer thought of benevolence and righteousness to fill his position and did not use power and profit to fill his private purse.

大夫曰山嶽有饒然後百姓澹【古贍字】焉河海有潤然後民取足焉夫【音扶】尋常之汚不能溉陂澤丘阜之木不能成宮室小不能苞大少不能澹【古贍字】多【泰族訓曰髙山深林非為虎豹也大木茂枝非為飛鳥也流源千里淵深百仭非為蛟龍也致其崇髙成其廣大山居木棲巢枝穴藏水潛陸行各得其所寧焉夫大生小多生少天之道也故丘阜不能生雲雨滎水不能生魚鼈者小也牛馬之氣蒸生蟣蝨蟣蝨之氣蒸不能生牛馬故化生於外非生於內也傳曰坎井無黿鼉者隘也園中無修林者小也】未有不能自足而能足人者也未有不能自治而能治人者也故善為【去聲】人者能自為【去聲】者也善治人者能自治者也文學不能治內安能理外乎

The Grand Secretary said: When mountains have abundance, the common people are supplied by them; when rivers and seas have moisture, the people take enough from them. A puddle of a fathom cannot irrigate a pond or marsh, and the trees of a hillock cannot make a palace. The small cannot contain the great, and the few cannot supply the many. [The Huainanzi, 'Great Clan,' says: High mountains and deep forests are not made for tigers and leopards, great trees and thick branches are not made for flying birds, and sources flowing a thousand li and abysses a hundred ren deep are not made for dragons. Reaching their height and completing their vastness, creatures living on mountains, perching in trees, nesting on branches, hiding in holes, submerging in water or walking on land each find their place and peace. Great produces small and many produces few; this is the Way of Heaven. So a hillock cannot produce clouds and rain, and the Xing water cannot produce fish and turtles, being small. The steam of oxen and horses breeds nits and lice, but the steam of nits and lice cannot breed oxen and horses, so what transforms is born outside and not within. The Commentary says: A shallow well has no giant turtles because it is narrow, and a garden without tall forests is small.] There has never been one who could not be self-sufficient yet could supply others, nor one who could not govern himself yet could govern others. So one who is good at acting for others can act for himself, and one who is good at governing others can govern himself. If the Literati cannot govern within, how can they manage the outside?

文學曰行逺者假於車濟江海者因於舟【荀子曰假輿馬者非利足也而致千里假舟楫者非能水也而絶江河慎子曰行海者坐而致越有舟也行陸者立而至秦有車也】公輸子能因人主之材木以搆宮室臺榭而不能自為專室狹廬材不足也歐冶能因國君以為金鑪大鐘而不能自為一鼎盤材無其用也君子因人主之正朝以和百姓潤眾庶而不能自饒其家勢不便也故舜耕於歴山恩不及州里太公屠牛於朝歌利不及妻子及其見用恩流八荒德溢四海【雜言曰舜耕之時不能利其都人及為天子天下戴之故君子窮則善其身逹則利於天下俶真訓曰舜之耕陶也不能利其裡南靣王則徳施乎四海仁非能益也處便而勢利也是故烏號之弓谿子之弩不能無而射越舲蜀艇不能無水而浮】故舜假之堯太公因之周君子能修身以假道者不能枉道而假財也大夫曰道懸於天物佈於地知【去聲】者以衍愚者以困【孫卿曰仁義之於人也譬之若貨財粟米之於家也多有之者富少有之者貧至無有者窮覽防訓曰夫道者無私就也無私去也能者有餘拙者不足順之者利逆之者兇譬如隋侯之珠和氏之璧得之者富失之者貧貨殖傳曰農工虞商此四者民所衣食之原也原大則饒原小則鮮上則富國下則富家貧富之道莫之奪予而巧者有餘拙者不足】子貢以著【音眝】積顯於諸侯陶朱公以貨殖尊於當世富者交焉貧者澹【古贍字】焉故上自人君下及布衣之士莫不戴其德稱其仁原憲孔伋當世被飢寒之患顔回屢空於窮巷當此之時迫於窟穴拘於縕袍雖欲假財信奸佞亦不能也【詩傳曰原憲居魯環堵之室茨以生蒿蓬戸甕牖揉桑以為樞上漏下溼匡坐而歌子貢聞之乘肥馬衣輕裘中紺而表素軒車不容巷往見原憲原憲冠桑葉冠杖藜杖而應門正冠則纓絶捉襟則肘見納履則踵決子貢曰噫先生何病也原憲仰而應之曰憲聞之無財之謂貧學而不能行之謂病憲貧也非病也若夫希世而行比周而交學以為人敎以為己仁義之慝輿馬之餙憲不忍為也子貢逡廵面有愧色不辭而去原憲曵杖拖屨行歌商頌而反聲滿天地如出金石天子不得而臣也諸侯不得而友也故養志者忘身身且不愛孰能累之詩曰我心匪石不可轉也我心匪席不可卷也此之謂也立節篇曰子思居於衛縕袍無表二旬而九食田子方聞之使人遺狐白之裘恐其不受因謂之曰吾假人遂忘之吾與人也如棄之子思辭而不受子方曰我有子無何故不受子思曰伋聞之妄與不如遺棄物於溝壑伋雖貧也不忍以身為溝壑是以不敢當也】

The Literati said: One who travels far must borrow a carriage, and one who crosses rivers and seas must rely on a boat [Xunzi says: Those who borrow carriages and horses have no better feet yet cover a thousand li; those who borrow boats and oars are not able swimmers yet cross rivers. Shenzi says: One who travels by sea can sit and reach Yue because he has a boat; one who travels by land can stand and reach Qin because he has a carriage.]. Gongshu Zi could use a ruler's timber to build palaces, terraces and pavilions, yet could not make a single room or narrow hut for himself; his material was not enough. Ou Ye could use a ruler to make great furnaces and bells but could not make himself one cauldron or basin, as his material had no use. A noble person can use a ruler's correct court to harmonize the common people and benefit the multitude but cannot enrich his own household, because the circumstances are not convenient. So Shun plowed on Mount Li and his kindness did not reach his district; Taigong butchered oxen at Zhaoge and his benefit did not reach his wife and children; but when they were employed, their kindness flowed to the eight wildernesses and their virtue overflowed the four seas [The Miscellaneous Sayings says: When Shun was plowing he could not benefit the people of his city, but when he became Son of Heaven, the world looked up to him. So the noble person, when in straits, perfects himself, and when successful, benefits the world. The Huainanzi, 'Genuine Beginnings,' says: When Shun plowed and made pottery he could not benefit his village, but when he faced south as king, his virtue was spread over the four seas. Benevolence cannot add benefit by itself; it must be in a convenient position with power. Thus even the bow Wuhao and the crossbow of Xi Zi cannot shoot without a string, and Yue dragon boats and Shu boats cannot float without water.]. So Shun relied on Yao and Taigong relied on Zhou. A noble person can cultivate himself and rely on the Way, but cannot bend the Way to rely on wealth. The Grand Secretary said: The Way hangs in Heaven and things are spread on Earth; the wise use them to flourish and the foolish are hemmed in by them [Xunzi says: Benevolence and righteousness for a person are like goods, wealth, grain and rice for a household: those who have many are rich, those who have few are poor, and those who have none are in straits. The Huainanzi, 'Peering into the Obscure,' says: The Way has none who come privately and none who leave privately; the capable have a surplus and the clumsy fall short; those who follow it benefit and those who go against it meet misfortune. It is like the pearl of Marquis Sui or the jade of He, which enriches those who obtain it and impoverishes those who lose it. The Records of the Grand Historian, 'Biographies of Money-Makers,' says: Farmers, artisans, foresters and merchants are the four sources of the people's food and clothing. If the source is large, there is abundance; if small, there is scarcity. At the top it enriches the state and at the bottom it enriches the family. The way of rich and poor is not given or taken by anyone, and the skillful have a surplus and the clumsy fall short.]. Zigong rose to fame among the feudal lords by hoarding goods, and Lord Tao Zhu was honored in his age by trade; the rich associated with them and the poor were supplied by them. So from rulers above to commoner scholars below, none failed to look up to their virtue and praise their benevolence. Yuan Xian and Kong Ji met with hunger and cold in their time, and Yan Hui was often empty-handed in a narrow lane. At such times, hemmed in by hovels and bound to a patched gown, even if one wanted to rely on wealth or trust a flatterer, one could not [The Han Odes, 'Outer Commentary,' says: Yuan Xian lived in Lu in a house with walls round, thatched with raw wormwood, with a door of weeds and a window of a jar-mouth, with a mulberry-branch pivot, leaking above and damp below, yet sat upright and played and sang. Zigong heard of it, rode a fat horse and wore a light fur coat, dark blue within and plain white outside, his carriage too wide for the lane, and went to see Yuan Xian. Yuan Xian wore a cap of mulberry leaves and leaned on a goosefoot staff as he answered the door; when he straightened his cap the strap broke, when he gripped his robe his elbows showed, when he put on his shoes the heels split. Zigong said: Alas, sir, what is your illness? Yuan Xian looked up and answered: I have heard that to have no wealth is called poverty, and to study and be unable to practice is called illness. I, Xian, am poor, not ill. As for acting to curry favor with the age, associating in cliques, studying to impress others, teaching for oneself, and the evils of benevolence and righteousness and the decoration of carriages and horses, Xian cannot bear to do such things. Zigong hesitated, shame showed in his face, and he left without a word. Yuan Xian dragged his staff and shoes, walked back singing the Hymns of Shang, his voice filling Heaven and Earth as if from bronze and stone. The Son of Heaven could not make him a minister and the feudal lords could not make him a friend. So one who nurtures his will forgets his body; if he does not even cherish his body, who can burden him? The Odes say: My heart is not a stone, it cannot be rolled; my heart is not a mat, it cannot be rolled up. This is what it means. The 'Establishing Integrity' chapter says: Zisi lived in Wei with a patched gown without a lining, eating nine meals in twenty days. Tian Zifang heard of it and sent someone to give him a white fox-fur coat, and fearing he would not accept it, said: I lend things to people and then forget them; when I give to people it is as if I throw it away. Zisi declined and did not accept. Zifang said: I have and you have not; why do you not accept? Zisi said: I have heard that giving carelessly is worse than throwing things into a ravine. Though I am poor, I cannot bear to make myself into a ravine, and so I dare not accept.]

文學曰孔子云富而可求也雖執鞭之事吾亦為之如不可求從吾所好【立節篇曰卑賤貧窮非士之恥也夫士之所恥者天下舉忠而士不與焉舉信而士不與焉舉防而士不與焉三者在乎身名傳於後世與日月並而不息雖無道之世不能汚焉然則非好死而惡生也非富貴而樂貧賤也由其道遵其理尊貴及已士不辭也孔子曰富而可求雖執鞭之士吾亦為之富而不可求從吾所好也大聖之操也詩云我心匪石不可轉也我心匪席不可卷也言不失己也能不失己然後可與濟難矣此士君子之所以越眾也】君子求義非苟富也故刺子貢不受命而貨殖焉君子遭時則富且貴不遇退而樂道不以利累已故不違義而妄取隠居修節不欲妨行【去聲】故不毀名而趨勢雖附之以韓魏之家非其志則不居富貴不能榮謗毀不能傷也故原憲之縕袍賢於季孫之狐貉趙宣孟之魚食甘於知【去聲】伯之芻豢子思之銀佩美於虞公之垂棘【齊俗訓曰釐負羇之壺餐愈於晉獻公之垂棘趙宣孟之束脯賢於智伯之大鐘】魏文侯軾段幹木之閭非以其有勢也晉文公見韓慶下車而趨非其多財以其富於仁充於徳也故貴何必財亦仁義而已矣【修務訓曰段幹木辭祿而處家魏文侯過其閭而軾之其僕曰君何為軾文侯曰段幹木在是以軾其僕曰段幹木布衣之士君軾其閭不已甚乎文侯曰段幹木不趨勢利懐君子之道隠居窮巷聲施千里寡人敢勿軾乎段幹木光於德寡人光於勢段幹木富於義寡人富於財勢不若德尊財不若義髙幹木雖以己易寡人不為吾曰悠悠慙於影子何以輕之哉其後秦將起兵伐魏司馬庾諫曰段幹木賢者其君禮之天下莫不知諸侯莫不聞舉兵伐之無乃妨於義乎於是秦乃偃兵輟不攻魏雜事篇曰魏文侯過段幹木之閭而軾其僕曰君何為軾曰此非段幹木之閭乎段幹木蓋賢者也吾安敢不軾且吾聞段幹木未嘗肯以己易寡人也吾安敢髙之段幹木光乎德寡人光乎地段幹木富乎義寡人富乎財地不如德財不如義寡人當事之遂致祿百萬而時往問之國人皆喜相與誦之曰吾君好正段幹木之敬吾君好忠段幹木之隆居無幾何秦興兵欲攻司馬唐且諫秦君曰段幹木賢者也而魏禮之天下莫不聞無乃不可加兵乎秦君以為然乃按兵而輟不攻】

The Literati said: Confucius said: "If wealth could be sought, even if it meant holding a whip as a groom, I would do it; but if it cannot be sought, I follow what I love." [The 'Establishing Integrity' chapter says: Humility, low rank and poverty are not what a scholar is ashamed of. What a scholar is ashamed of is this: when the world lifts up loyalty and the scholar has no part in it, when the world lifts up good faith and the scholar has no part in it, when the world lifts up integrity and the scholar has no part in it. These three lie in oneself, and a name handed down to later ages, standing alongside the sun and moon without ceasing, cannot be defiled even in an age without the Way. Yet it is not that one likes death and hates life, or hates wealth and honor and delights in poverty and humility; if one follows the Way and keeps to principle and rank and honor come to oneself, a scholar does not refuse them. Confucius said: If wealth could be sought, I would do even a groom's task; if wealth cannot be sought, I follow what I love. This is the conduct of the great sage. The Odes say: My heart is not a stone, it cannot be rolled; my heart is not a mat, it cannot be rolled up. This speaks of not losing oneself. One who does not lose himself can then help others in hardship. This is how a noble scholar surpasses the crowd.] A noble person seeks righteousness and does not improperly seek riches. So he criticized Zigong for not accepting fate and going in for trade. A noble person who meets his time is both rich and honored, and if he does not meet it he withdraws and delights in the Way; he does not burden himself with profit and so does not violate righteousness by taking recklessly; living in seclusion and cultivating integrity, he does not want to harm his conduct and so does not ruin his name to chase power. Even if one added to him the households of Han and Wei, he would not accept them if it were against his will. Wealth and rank cannot give him glory, and slander cannot hurt him. So Yuan Xian's patched gown was worthier than Ji Sun's fox and badger furs, Zhao Xuanmeng's meal of fish was sweeter than Zhi Bo's grass-fed and grain-fed meat, and Zisi's silver pendant was finer than Duke Yu's jade of Chuiji [The Huainanzi, 'Equalizing Customs,' says: Xi Fuji's pot of rice was better than Duke Xian of Jin's jade of Chuiji, and Zhao Xuanmeng's bundle of dried meat was worthier than Zhi Bo's great bell.]. Marquis Wen of Wei bowed to the rail at Duangan Mu's village gate, not because he had power; Duke Wen of Jin got down from his carriage and hurried when he saw Han Qing, not because he had much wealth, but because of his richness in benevolence and fullness in virtue. So what matters about honor is not wealth, but only benevolence and righteousness [The Huainanzi, 'Cultivating Effort,' says: Duangan Mu declined salary and lived at home; Marquis Wen of Wei, passing his village gate, bowed to the rail. His attendant said: Why does Your Lordship bow? Marquis Wen said: Duangan Mu is there, so I bow. His attendant said: Duangan Mu is a commoner scholar; is it not excessive for you to bow at his village gate? Marquis Wen said: Duangan Mu does not chase power and profit, holds the way of a noble person, lives in seclusion in a narrow lane, and his fame spreads a thousand li; dare I not bow? Duangan Mu shines in virtue and I shine in power; Duangan Mu is rich in righteousness and I am rich in wealth. Power is not as honored as virtue and wealth is not as high as righteousness. Even if Duangan Mu would exchange himself for me, he would not do so. If I am leisurely in the day I am ashamed before my shadow; how could I treat him lightly? Later the general of Qin was about to raise troops to attack Wei, and Sima Yu remonstrated: Duangan Mu is a worthy man whom his ruler honors with ritual, which the world all knows and all the feudal lords have heard; to raise troops to attack it, would it not obstruct righteousness? So Qin stopped its army and gave up attacking Wei. The 'Miscellaneous Matters' chapter says: Marquis Wen of Wei passed Duangan Mu's village gate and bowed to the rail. His attendant said: Why do you bow? He said: Is this not Duangan Mu's village? Duangan Mu is a worthy man; how dare I not bow? Moreover I have heard that Duangan Mu would never exchange himself for me; how dare I be above him? Duangan Mu shines in virtue and I shine in land; Duangan Mu is rich in righteousness and I am rich in wealth. Land is not as good as virtue and wealth not as good as righteousness; I should serve him. So he gave him a salary of a million and often went to ask after him. The people of the state were all glad and recited together: My ruler loves uprightness, such is his respect for Duangan Mu; my ruler loves loyalty, such is his honoring of Duangan Mu. Before long, Qin raised troops to attack. Sima Tang Qie remonstrated with the ruler of Qin: Duangan Mu is a worthy man, whom Wei honors with ritual, as the world all knows; would it not be improper to attack with troops? The ruler of Qin thought it right and held back the army and did not attack.]

大夫曰夫【音扶】懐枉而言正自托扵無慾而實不從此非士之情也昔李斯與包丘子俱事荀卿既而李斯入秦遂取三公據萬乘【去聲】以制海內功侔伊望【謂伊尹太公望也】名巨太山而包丘子不免扵甕牖蒿廬如潦嵗之鼃【音蛙】口非不眾也然卒死扵溝壑而已今內無以養外無以稱貧賤而好【去聲】義雖言好【去聲】義亦不足貴者也

The Grand Secretary said: One who harbors private crookedness while speaking of uprightness, who entrusts himself to having no desire and in truth does not follow it, this is not the true feeling of a scholar. In the past Li Si and Master Baoqiu both served Xunzi; afterward Li Si went into Qin and took the position of one of the Three Excellencies, holding the power of a ruler of ten thousand chariots to control all within the seas, his merit matching Yi Yin and Taigong Wang (that is, Yi Yin and Lu Shang) and his fame comparable to Mount Tai; while Master Baoqiu could not escape a jar-mouth window and a wormwood hut, like a frog in a flood year, whose mouths are many yet who in the end only die in a ditch. Now if one has nothing within with which to nourish oneself and nothing outside with which to be praised, and is poor and humble yet loves righteousness, then even though he speaks of loving righteousness, it is not worth honoring.

文學曰方李斯之相【去聲】秦也始皇任之人臣無二然而荀卿為之不食覩其罹不測之禍也【李斯傳曰斯長男由為三川守諸男皆尚秦公主女悉嫁秦諸公子三川守李由吿歸咸陽置酒扵家百官長皆前為夀門庭車騎以千數李斯喟然而嘆曰嗟乎吾聞之荀卿曰物禁太盛夫斯乃上蔡布衣閭巷之黔首上不知其駑下遂擢至此當今人臣之位無居臣上者可謂富貴極矣物極則衰吾未知所稅駕也申屠剛曰損益之際孔父攸嘆持滿之戒老氏所慎蓋功葢天下者不安威震人主者不全】包丘子飯麻蓬藜修道白屋之下樂【音洛】其志安之扵廣廈芻豢無赫赫之勢亦無慼慼之憂【陸雲曰富貴者人之所欲也而古之逸民天下細萬物而欲專一丘之歡擅一壑之美豈不以身重扵宇宙而恬貴扵芬華哉天地不易其樂萬物不幹其志然後可以妙有生之極固無疆之休】夫【音扶】晉獻垂棘非不美也宮之竒見之而嘆知荀息之圖之也知【去聲】伯富有三晉非不盛也然不知襄子之謀之也季孫之狐貉非不麗也然不知魯君之患之也【人間訓曰晉獻公欲假道扵虞以伐虢遺虞垂棘之璧與屈產之乘虞公惑扵璧與馬而欲與之道宮之竒諫曰不可夫虞之與虢若車之有輪輪依扵車車亦依輪虞之與虢相恃為勢也若假之道虢朝亡而虞夕從之矣虞公弗聽遂假之道荀息伐虢遂克之還反伐虞又防之趙世家曰襄子立四年智伯與趙韓魏盡分其範中行故地智伯益驕請地韓魏韓魏與之請地趙趙不與以其圍鄭之辱智伯怒遂率韓魏攻趙趙襄子懼乃奔保晉陽三國攻晉陽嵗餘引汾灌其城城不浸者三版城中懸釜而炊易子而食襄子懼乃夜使張孟同私於韓魏韓魏與合謀三國反滅智伯共分其地魯世家曰哀公患三桓將欲因諸侯以刼之三桓亦患公作難故君臣多間泰族訓曰晉獻公之伐驪得其女非不善也然而史蘇嘆之見其四世之被禍也吳王夫差破齊艾陵勝晉黃池非不捷也而子胥憂之見其必擒扵越也小白奔莒重耳奔曹非不困也而鮑叔咎犯隨而輔之知其可與至扵覇也勾踐棲扵防稽修政不殆謨慮不休知禍之為福也襄子再勝而有憂色畏福之為禍也故齊桓亡汶陽之田而覇智伯兼三晉之地而亡聖人見禍福扵重閉之內而慮患扵九拂之外者也】故晉獻以寶馬釣虞虢襄子以城壊誘知【去聲】伯身禽【通作擒】扵趙而虞虢卒並扵晉以其務得不顧其後貪土地而利寶馬也【申旗曰昔者六晉之時智氏最強滅破範中行又帥韓魏以圍趙襄子扵晉陽決晉水以灌晉陽城不沉者三版耳智伯出行水韓康子御魏桓子驂乘智伯曰始吾不知水之可亡人之國也乃今知之汾水利以灌安邑絳水利以灌平陽魏桓子肘韓康子康子履魏桓子躡其踵肘足接扵車上而智氏分矣身死國亡為天下笑繆稱訓曰無勇者非先懾也難至而失其守也貪婪者非先欲也見利而忘其害也虞公見垂棘之璧而不知虢禍之及己也】孔子曰人無逺慮必有近憂今之在位者見利不虞害貪得不顧恥以利易身以財易死無仁義之徳而有富貴之祿若防坎穽【音淨】食扵縣【音懸】門之下此李斯之所以具五刑也【傳曰李斯楚上蔡人也從荀卿學帝王之術入秦秦卒用其計二十餘年竟並天下以斯為丞相二世立以郎中趙髙之譖乃具斯五刑腰斬咸陽】南方有鳥名鵷雛非竹實不食非醴泉不飲飛過太山太山之鴟俛【音免】啄腐鼠見鵷鶵而嚇【音黒】今公卿以其富貴笑儒者為之常行得無若太山鴟嚇【音黒】鵷鶵乎【南華經曰恵子相梁荘子往見之或謂恵子曰荘子來欲代子相扵是恵子恐搜扵國中三日三夜莊子徃見之曰南方有鳥其名鵷鶵子知之乎夫鵷鶵發扵南海而飛扵北海非梧桐不棲非竹實不食非醴泉不飲扵是鴟得腐防鵷鶵過之仰而視之曰嚇今子欲以子之梁國而嚇我耶】

The Literati said: When Li Si was chancellor of Qin, the First Emperor trusted him and no minister was his equal, yet Xunzi would not eat because of him, seeing that he would meet with unforeseen disaster [The Records of the Grand Historian, 'Biography of Li Si,' says: Si's eldest son You was governor of Sanchuan and his other sons all married princesses of Qin and his daughters all married princes of Qin. When You, the governor of Sanchuan, returned to Xianyang on leave, wine was set out at home, and the heads of all the offices came forward to offer wishes, and there were a thousand carriages and horses at the gate. Li Si sighed and said: Alas, I have heard Xunzi say that things should not be overly full. I was a commoner from Shangcai, a black-haired person of the village lanes; not knowing my inferiority, I was promoted to this. Now there is no minister's position above mine, and one could say that wealth and honor have reached the limit. When things reach their limit they decline; I do not know where I will unhitch my carriage. Shentu Gang said: In the matter of reduction and increase Confucius sighed, and the warning against holding to fullness is what Laozi took care over. One whose merit covers the world is not at ease, and one whose might shakes the ruler is not secure.]. Master Baoqiu ate hemp, wormwood and goosefoot, practiced the Way beneath a white-thatched roof, took joy in his will, and was as content in it as in a great hall and grass-fed meat, with no glaring power and no anxious worry [Lu Yun said: Wealth and rank are what people desire, yet the recluses of ancient times regarded the world lightly and the myriad things as petty, and wanted only to monopolize the joy of one hill and the beauty of one gully; is that not valuing the self above the universe and finding rank flowery and tranquil? Heaven and Earth did not change their joy and the myriad things did not disturb their will, and so they could fathom the utmost of life and secure boundless blessing.]. For the jade of Chuiji of Jin Xian was not unbeautiful, yet Gong Zhiqi saw it and sighed, knowing that Xun Xi was plotting against it; Zhi Bo's possession of the Three Jin was not unflourishing, yet he did not know that Xiangzi was plotting against him; and Ji Sun's fox and badger furs were not unbeautiful, yet he did not know that the ruler of Lu was worried about him [The Huainanzi, 'Among Men,' says: Duke Xian of Jin wanted to borrow the road from Yu to attack Guo, and sent Yu the jade of Chuiji and horses of Quchan. The Duke of Yu was dazzled by the jade and horses and wanted to give him the road. Gong Zhiqi remonstrated: It cannot be done. Yu and Guo are like a cart and its wheel: the wheel depends on the cart and the cart also depends on the wheel; Yu and Guo rely on each other for strength. If you lend the road, Guo will perish in the morning and Yu will follow in the evening. The Duke of Yu did not listen and lent the road. Xun Xi attacked Guo and conquered it, then returned and attacked Yu, and conquered it as well. The Records of the Grand Historian, 'Hereditary House of Zhao,' says: In the fourth year after Xiangzi was established, Zhi Bo with Zhao, Han and Wei divided up all the former land of Fan and Zhonghang. Zhi Bo grew more arrogant and demanded land from Han and Wei, who gave it to him; he demanded land from Zhao, who did not give it, because of the humiliation at the siege of Zheng. Zhi Bo was angry and led Han and Wei to attack Zhao. Zhao Xiangzi was afraid and fled to hold Jinyang. The three states attacked Jinyang for over a year, diverting the Fen River to flood the city, the city not flooded to only three planks; in the city they hung cauldrons to cook and exchanged children to eat. Xiangzi was afraid, and at night sent Zhang Mengtong secretly to Han and Wei, who made a plan with him; the three states turned and destroyed Zhi Bo and divided his land. The Hereditary House of Lu says: Duke Ai worried about the Three Huan families and wanted to use the feudal lords to threaten them; the Three Huan also worried that the Duke would cause trouble, so there were many rifts between ruler and ministers. The Huainanzi, 'Great Clan,' says: Duke Xian of Jin attacked Li and obtained its woman, which was not bad, yet Shi Su sighed, seeing disaster over four generations. King Fuchai of Wu broke Qi at Ailing and defeated Jin at Huangchi, which was not unvictorious, yet Zixu worried, seeing that he would be captured by Yue. Xiaobai fled to Ju and Chong'er fled to Cao, which was not unhard, yet Bao Shu and Jiu Fan followed and assisted them, knowing they could reach hegemony together. Gou Jian lodged at Kuaiji, cultivated government without slackness and planned without rest, knowing disaster could become fortune. Xiangzi had two victories yet wore a look of worry, fearing fortune turning into disaster. So Duke Huan of Qi lost the fields of Wenyang and became hegemon, and Zhi Bo merged the lands of the Three Jin and perished. The sage sees misfortune and fortune within double barriers and plans against trouble beyond nine obstacles.]. So Jin Xian lured Yu and Guo with precious horses, Xiangzi lured Zhi Bo with a collapsing city, and the man himself was captured by Zhao while Yu and Guo were finally absorbed by Jin, because they strove to gain and did not look behind, being greedy for land and covetous of precious horses [Shen Qi said: In the time of the Six Jin, the Zhi family was strongest, destroyed Fan and Zhonghang, and then led Han and Wei to besiege Zhao Xiangzi at Jinyang, breaking the Jin River to flood Jinyang, the city not flooded to only three planks. Zhi Bo went out to inspect the water with Han Kangzi driving and Wei Huanzi in the right seat. Zhi Bo said: At first I did not know that water could be used to destroy a state, but now I know. The Fen River can be used to flood Anyi, and the Jiang River can be used to flood Pingyang. Wei Huanzi nudged Han Kangzi with his elbow, and Kangzi stepped on Huanzi, treading on his heel, their elbows and feet touching in the carriage, and the Zhi family was divided; he died and his state perished, a laughingstock of the world. The Huainanzi, 'Praising Titles,' says: One who is without courage is not first to be afraid, but when difficulty arrives loses his post; a greedy man is not first to desire, but on seeing profit forgets its harm. Duke Yu saw the jade of Chuiji and did not know that Guo's disaster would reach him.]. Confucius said: "One who has no far-reaching thought will certainly have near-at-hand worries." Those in office today see profit and do not foresee harm, are greedy for gain and ignore shame, exchange their bodies for profit and their deaths for wealth; lacking the virtue of benevolence and righteousness but having the salaries of wealth and rank, they are like falling into a pit or eating beneath a hanging gate; this is why Li Si underwent the five punishments [The record says: Li Si was a man of Shangcai in Chu, who studied the arts of emperors and kings under Xunzi and entered Qin. Qin in the end used his plans for more than twenty years and finally united the world, and made Si chancellor. After the Second Emperor was established, because of slander by Zhao Gao, the Court Gentleman, Si was subjected to the five punishments and cut in two at the waist in Xianyang.]. In the south there is a bird named Yuanchu that eats nothing but bamboo seeds and drinks nothing but sweet spring water, and flew past Mount Tai. An owl on Mount Tai, bent over pecking a rotten rat, saw the Yuanchu and shrieked. Today, for ministers and high officials to laugh at Confucian scholars with their wealth and rank as normal behavior, are they not like the owl of Mount Tai shrieking at the Yuanchu? [The Zhuangzi says: Huizi was chancellor of Liang, and Zhuangzi went to see him. Someone told Huizi: Zhuangzi is coming and wants to replace you as chancellor. Huizi was afraid and searched the state for three days and three nights. Zhuangzi went to see him and said: In the south there is a bird named Yuanchu; do you know it? The Yuanchu starts from the Southern Sea and flies to the Northern Sea, perching on nothing but parasol trees, eating nothing but bamboo seeds, and drinking nothing but sweet spring water. At that time an owl had got a rotten rat, and the Yuanchu flew past, and it looked up at it and said: Shoo! Now do you want to shoo me off with your state of Liang?]

大夫曰學者所以坊【古防字】固辭禮者所以文鄙行【去聲】也故學以輔徳禮以文質言思可道行思可樂【音洛】惡言不出扵口邪行【去聲】不及扵已動作應禮從容中【去聲】道故禮以之孫【音遜】以出之是以終日言無口過終身行無寃尤今人主張官立朝【音潮】以治民疏爵分祿以褒賢而曰縣【音懸】門腐防何辭之鄙倍而悖扵所聞也【人間訓曰虞氏梁之大富人也家充盈殷富金錢無量財貨無貲升髙樓臨大路設樂陳酒積博其上游俠相隨而行樓下博上者射朋張中反兩而笑飛鳶適墮其腐防而中防俠防俠相與言曰虞世審樂之日久矣而常有易人之志吾不敢侵犯而乃辱我以腐防如此不報無以立務扵天下請與公僇力一志悉率徒屬而必以滅其家】

The Grand Secretary said: Learning is what guards against coarse speech, and ritual is what refines crude conduct. So learning assists virtue and ritual adorns substance; one thinks whether words can be spoken and whether conduct can give joy, no evil words come out of the mouth, no wicked conduct reaches oneself, one's movements accord with ritual and one calmly hits the Way, and so ritual is put forth with modesty. Therefore all day long there is no fault of speech and all life long there is no resentment in conduct. Now rulers set up offices and establish courts to govern the people and divide ranks and salaries to honor the worthy, and yet you speak of hanging gates and rotten rats; how coarse and perverse your words are, contrary to what is heard! [The Huainanzi, 'Among Men,' says: The Yu family was a very rich man of Liang, whose household was full and wealthy, with limitless gold and coin and countless goods; he climbed a high tower overlooking a great road, set up music, laid out wine and piled up gambling stakes on it. Wandering knights walked together beneath the tower. Those gambling above shot at their rivals' targets and laughed over a double throw, and a flying kite happened to drop a rotten rat which hit a wandering knight. The wandering knights said to one another: The Yu family has been enjoying themselves for a long time and always has a spirit of looking down on people; we did not dare to offend, yet he insults us with a rotten rat. If we do not take revenge, we cannot establish our work in the world. Let us combine our strength and purpose, lead all our followers and be sure to destroy his house.]