Yan Tie Lun (鹽鐵論) · Volume 9

大夫曰春秋之法君親無將將而必誅【公羊傳曰此陳侯之弟招也何以不稱弟貶曷為貶為殺世子偃師貶曰陳侯之弟招殺陳世子偃師大夫相殺稱人此其稱名氏以殺何言將自是弒君也今將爾詞為與親弒者同君親無將將而必誅焉然則曷為不於其弒焉貶以親者弒然後其罪惡甚春秋不待貶絶而罪惡見者不貶絶以見罪惡也貶絶然後罪惡見者貶絶以見罪惡也今招之罪已重矣曷為復貶乎此著招之有罪也何著乎招之有罪言楚之託招以滅陳也顔師古曰將謂將有其意也】故臣罪莫重於弒君子罪莫重於弒父【趙武靈王曰家聴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】日者淮南衡山修文學招四方遊士山東儒墨鹹聚於江淮之間講議集論著書數十篇然卒於背義謀叛逆誅及宗族【淮南鴻烈序曰文帝以淮南厲王長子安襲封淮南王次為衡山王太傅賈誼諫曰怨讐之人不可貴也後淮南衡山卒反如賈誼言初安為辯逹善屬文皇帝為從父數上書召見孝文皇帝甚重之詔使為離騷賦自旦受詔日早食已上愛而秘之天下方術之士多往歸焉於是遂與蘓飛李尚左吳田由雷被毛被伍被晉昌等及諸儒大山小山之徒共講論道徳緫統仁義著書數十篇號曰鴻烈鴻大也烈明也以為大明道之言也司馬遷曰詩之所謂戎狄是膺荊舒是懲信哉是言也淮南衡山親為骨肉疆土千里列為諸侯不務遵蕃臣職以承輔天子而專挾邪僻之計謀為畔逆仍父子再失國各不終其身為天下笑此非獨王過也亦其俗薄臣下漸靡使然也夫荊楚僄勇輕悍好作亂乃自古記之矣】使晁錯變法易常不用制度廹蹙宗族侵削諸侯蕃臣不附骨肉不親吳楚積怨斬錯東市以慰三軍之士而謝諸侯斯亦誰殺之乎【晁錯傳曰晁錯為御史大夫請諸侯之罪過削其地収其枝郡奏上上令公卿列侯宗室集議莫敢難獨竇嬰爭之由此與錯有郤錯所更令三十章諸侯皆諠譁疾晁錯錯父聞之從潁川來謂錯曰上初即位公為政用事侵削諸侯別踈人骨肉人口議多怨公者何也晁錯曰固也不如此天子不尊宗廟不安錯父曰劉氏安矣而晁氏危矣吾去公歸矣遂飲藥死曰吾不忍見禍及吾身死十餘日吳楚七國果反以誅錯為名及竇嬰袁盎進説上令晁錯衣朝衣斬東市】

The Imperial Counselor (Sang Hongyang) said: The rule of the Spring and Autumn Annals: toward ruler and kin there must be no intention of regicide or rebellion; if there is such intention, one must be executed. [The Gongyang Commentary says: This is Zhao, younger brother of the Marquis of Chen. Why is he not called younger brother? It is a demotion. Why a demotion? Because of the killing of the heir Yanshi, he is demoted, and it says 'Zhao, younger brother of the Marquis of Chen, killed Yanshi, heir of Chen.' When high officials kill one another they are called by 'the man'; why here is he called by name and surname when killing? It means that from this he will go on to kill his ruler. Now it is only 'about to,' yet the wording is the same as for personally killing. Toward ruler and kin there must be no intention of 'about to'; if there is intention, one must be executed. Then why is he not demoted when he actually commits the killing? Because a kinsman killing makes the crime worse. When the Spring and Autumn Annals does not wait for demotion to make the crime apparent, it does not demote to show the crime; when the crime appears only after demotion, it demotes to show the crime. Now Zhao's crime is already heavy, so why demote again? This is to make Zhao's guilt clear. Why make Zhao's guilt clear? It means Chu used Zhao to destroy Chen. Yan Shigu said: 'Jiang' is the intention of being about to.] So a minister's crime is no heavier than killing the ruler, and a son's crime is no heavier than killing the father. [King Wuling of Zhao said: The family heeds the parent and the state heeds the ruler; this is the common practice from ancient to modern times. A son does not oppose his parent and a minister does not resist his lord; this is the shared principle of the former kings.] In the past, Huainan and Hengshan cultivated literature and invited wandering scholars from the four quarters; Confucians and Mohists of Shandong all gathered between the Yangtze and Huai, discussed and compiled, and wrote dozens of essays, yet in the end they abandoned righteousness and plotted rebellion, and the punishment reached their clans. [The preface to the Huainan Honglie says: Emperor Wen enfeoffed An, son of Chang, King Li of Huainan, as King of Huainan, and the next as King of Hengshan. Grand Tutor Jia Yi remonstrated: 'People who bear resentment should not be honored.' Later Huainan and Hengshan did indeed rebel, as Jia Yi had said. At the start, An was good at debate and thorough, skilled at composition; the emperor was his paternal uncle and repeatedly sent letters and summoned him; Emperor Xiaowen valued him greatly and ordered him to compose the Lisao rhapsody, and from receiving the edict at dawn to breakfast he had completed it, and the emperor loved it and kept it secret. Many masters of technique under heaven went to join him. He then, with Su Fei, Li Shang, Zuo Wu, Tian You, Lei Bei, Mao Bei, Wu Bei, Jin Chang and others, along with the Confucians of Dashan and Xiaoshan, discussed the Way and virtue and comprehensively treated humaneness and righteousness, writing dozens of essays called the Honglie. Hong means great and lie means bright, taken as great and bright words of the Way. Sima Qian said: The Poem says 'Strike the Rong and Di, punish Jing and Shu'; these words can be trusted. Huainan and Hengshan were of one flesh and blood, with a thousand li of territory, ranked among the feudal lords, but did not attend to the duty of a vassal to assist the Son of Heaven, and only held crooked schemes to rebel; father and son lost their states twice and none died a natural death, and they were laughed at by the world. This was not the king's fault alone but also because their customs were thin and the subordinates gradually soaked in them. The people of Jing and Chu are quick, fierce and fond of causing disorder, as has been recorded since antiquity.] Had Chao Cuo changed the law, altered the constant law, set aside institutions, pressed the clan and encroached on the feudal lords, the vassals would not have been attached and the kin would not have been close. Wu and Chu stored up resentment, and Cuo was executed in the Eastern Market to console the soldiers of the three armies and apologize to the feudal lords; who then killed him? [The Biography of Chao Cuo says: Chao Cuo as Imperial Counselor asked to reduce the land of the feudal lords and take their branch commanderies according to their faults. When the memorial was submitted, the emperor ordered the dukes, marquises and imperial clan to discuss it, and none dared challenge it, only Dou Ying argued, and from this there was a rift with Cuo. Cuo changed thirty articles of the statutes, and the feudal lords all clamored and hated Chao Cuo. Cuo's father heard of it and came from Yingchuan, and said to Cuo: 'The emperor has just come to the throne, and you handle government and take charge, encroach on the feudal lords and estrange people's kin; people's talk is full of resentment against you; why?' Chao Cuo said: 'It is so. Without this the Son of Heaven would not be honored and the ancestral temples would not be secure.' Cuo's father said: 'The Liu family will be secure and the Chao family in danger. I leave you and go home.' He then drank poison and died, saying: 'I cannot bear to see disaster reach me.' Ten or so days after his death, the seven states of Wu and Chu indeed rebelled, using the execution of Cuo as their pretext. When Dou Ying and Yuan Ang made their advice, the emperor ordered Chao Cuo to be beheaded in the Eastern Market wearing his court robes.]

文學曰孔子不飲盜泉之流曾子不入勝母之閭名且惡【音汙】之而況為不臣不子乎【叢談曰邑名勝母曽子不入水名盜泉孔子不飲醜其聲也鍾離意曰孔子忍渇於盜泉之水曽參廻車於勝母之閭惡其名也】是以孔子沐浴而朝【音潮】告之哀公陳文子有馬十乗【去聲】棄而違之【論語曰陳成子弒簡公孔子沐浴而朝告於哀公曰陳恆弒其君請討之公曰告夫三子孔子曰以吾從大夫之後不敢不告也崔子弒齊君陳文子有馬十乘棄而違之至於他邦則曰猶吾大夫崔子也違之之一邦則又曰猶吾大夫崔子也違之】傳【去聲】曰君子可貴可賤可刑可殺而不可使為亂【孔子曰事君可貴可賤可富可貧可刑可殺而不可使為亂馬氏曰在物者有命故可貴可賤可生可殺在已者有義故不可使為亂也精神訓曰晏子與崔子盟臨死地而不易其義殖華將戰而死莒君厚賂而止之不改其行故晏子可廹以仁不可刼以兵殖華可止以義而不可縣以利君子義死而不可以死亡恐也】若夫【音扶】外飾其貎而內無其實口誦其文而行【去聲】不由其道是盜固與盜而不容於君子之域春秋不以寡犯眾誅絶之義有所止不兼怨惡也故舜之誅誅鯀其舉舉禹【夏紀曰當帝堯之時鴻水防天浩浩懐山襄下民其憂堯求能治水者群臣四嶽皆曰鯀可堯曰鯀為人負命毀族不可四嶽曰等之未有賢於鯀者願帝試之於是堯聽四嶽用鯀治水九年而水不息功用不成於是帝堯乃求人更得舜舜登用攝行天子之政廵狩行視鯀之治水無狀乃殛鯀於羽山以死天下皆以舜之誅為是於是舜舉鯀子禹而使續鯀之業堯崩帝舜問四嶽曰有能成美堯之事者使居官皆曰伯禹為司空可成美堯之功舜曰嗟然命禹汝平水土禹拜稽首譲於契后稷咎繇舜曰汝其往視爾事矣禹傷先人父鯀功之不成受誅乃勞身焦思居外十三年過家門不敢入左傳曰初臼季使過兾見兾缺耨其妻饁之敬相待如賓與之歸言諸文公曰敬德之聚也能敬必有徳徳以治民君請用之臣聞之出門如賓承事如祭仁之則也公曰其父有罪可乎對曰舜之罪也殛鯀其舉也興禹管敬仲桓之賊也實相以濟康誥曰父不慈子不祗兄不友弟不共不相及也詩曰採葑採菲無以下體君取節焉可也文公以為下軍大夫】夫【音扶】以璵【音歟】璠【音煩】之玼【音此】而棄其璞以一人之罪而兼其眾則天下無美寳信士也【淮南子曰夏後之璜不能無考明月之珠不能無纇】晁生言諸侯之地大富則驕奢急即合從故因吳之過而削之防稽因楚之罪而奪之東海所以均輕重分其權而為萬世慮也髙誕於秦而信於鄭【鄭世家曰繆公元年春秦繆公使三將將兵欲襲鄭至滑逢鄭商人髙詐以十二牛勞軍故秦兵不至而還晉敗之於崤汜論曰惟聖人為能知權言而必信期而必當天下之髙行也直躬者其父攘羊而子證之尾生與婦人期而死之直而證父信而溺死雖有直信孰能貴之夫三軍矯命過之大者也秦繆公興兵襲鄭過周而東鄭賈入髙將西販牛道遇秦師於周鄭之間乃矯鄭伯之命犒以十二牛賓秦師而卻之以存鄭國故事有所至信反為過誕反為功】晁生忠於漢而讐於諸侯【晁錯傳曰晁錯已死謁者僕射鄧公為校尉擊吳椘軍為將軍上書言軍事謁見上上問曰道軍所來聞晁錯死吳楚罷不鄧公曰吳王為反數十年矣發怒削地以誅錯為名其意非在錯也且臣恐天下之士噤口不敢復言也上曰何哉鄧公曰夫晁錯患諸侯強大不可制故請削地以尊京師萬世之利也計畫始行卒受大戮內杜忠臣之口外為諸侯報仇臣竊為陛下不取也於是景帝黙然良乆曰公言善吾亦恨之乃拜鄧公為城陽中尉】人臣各死其主為其國用此解之所以厚於晉而薄於荊也【奉使篇曰楚莊王舉兵伐宋宋告急晉景公欲發兵救宋伯宗諫曰天方開楚未可伐也乃求壯士得霍人解揚字子虎往命宋毋降道過鄭鄭新與楚親乃執解揚而獻之楚楚王厚賜與約使反其言令宋趣降三要解揚乃許於是楚乘以樓車令呼宋使降遂倍楚約而致其晉君命曰晉方悉國兵以救宋宋雖急慎毋降楚晉兵今至矣楚莊王大怒將烹之解揚曰君能制命為義臣能承命為信受吾君命以出雖死無二王曰汝之許我已而倍之其信安在解曰死以許王欲以成吾君命臣不恨也顧謂楚臣曰為人臣無忘盡忠而得死者楚王諸弟皆諫王赦之於是莊王卒赦解而歸之晉爵之為上卿故後世言霍虎】

The Literati replied: Confucius would not drink the water of Robber's Spring, and Zengzi would not enter the lane of Victory Over Mother; they disliked even the names [gloss: 'e' is pronounced 'wu'], how much more to do what is unministerial and unfilial? [The Cong Tan says: A town was named Victory Over Mother, and Zengzi would not enter; a water was named Robber's Spring, and Confucius would not drink; they hated the names. Zhongli Yi said: Confucius endured thirst by the water of Robber's Spring, and Zeng Shen turned his carriage back at the gate of Victory Over Mother; they disliked the names.] Therefore Confucius bathed and went to court [gloss: 'chao' is pronounced 'chao'] and reported to Duke Ai; Chen Wenzi had ten teams of horses [gloss: 'cheng' is read in the departing tone] and abandoned them and left. [The Analects says: When Chen Chengzi killed Duke Jian, Confucius bathed and went to court and reported to Duke Ai: 'Chen Heng has killed his ruler; I request to punish him.' The duke said: 'Tell the Three Families.' Confucius said: 'Because I follow after the high officials, I dare not fail to report.' When Cuizi killed the ruler of Qi, Chen Wenzi had ten teams of horses and abandoned them and left. Arriving at another state, he said, 'It is like our high official Cuizi,' and left again; going to another state, he again said, 'It is like our high official Cuizi,' and left again.] The Commentary [gloss: 'zhuan' is read in the departing tone] says: The noble man can be made honored or humble, punished or killed, but cannot be made to cause disorder. [Confucius said: In serving a ruler, one can be made honored or humble, rich or poor, punished or killed, but cannot be made to cause disorder. Master Ma said: What lies in things has fate, so one can be honored or humble, live or be killed; what lies in oneself has righteousness, so one cannot be made to cause disorder. The Huainanzi, 'Jing Shen' chapter, says: Yan Zi made a covenant with Cuizi, and facing the place of death did not change his righteousness; Zhi Hua, about to fight and die, was stopped by the ruler of Ju with rich bribes, but did not change his conduct. So Yan Zi could be pressed with humaneness but not coerced with arms; Zhi Hua could be stopped with righteousness but not tempted with the offer of profit. The noble man dies for righteousness, and cannot be frightened with death.] As for [gloss: 'fu' is pronounced 'fu'] those who adorn their appearance outside but have no substance within, who recite the texts with their mouths but whose conduct [gloss: 'xing' is read in the departing tone] does not follow the Way, these are robbers, and they are of a kind with robbers and have no place in the realm of the noble man. The Spring and Autumn Annals does not use a few people to offend the many, and the principle of execution and cutting off has its limits, not extending resentment to all. So when Shun executed, he executed Gun; when he promoted, he promoted Yu. [The Basic Annals of Xia says: In the time of Emperor Yao, the flood waters reached the sky (the base text has a corrupt reading for 'tao tian'), vast and surrounding the hills (the base text has a rare character here, lost in transcription), and the people below were distressed. Yao sought one who could control the water, and the four chiefs of the mountains and the ministers all said Gun could. Yao said: 'Gun disobeys orders and ruins his clan; he will not do.' The four chiefs said: 'Wait; there is none worthier than Gun; may the Emperor try him.' So Yao listened to the four chiefs and used Gun to control the flood for nine years, but the water did not subside and the work was not completed. So Emperor Yao sought another, and found Shun. Shun was promoted and acted as regent for the Son of Heaven's government; on his tour of inspection he saw that Gun's control of the flood was without result, and executed Gun at Mount Yu, where he died. The whole world thought Shun's execution was right. Shun then promoted Gun's son Yu and had him continue Gun's work. When Yao died, Emperor Shun asked the four chiefs: 'Is there anyone who can complete Yao's good work? Let him hold the post.' All said Bo Yu as Minister of Works could complete Yao's achievement. Shun said: 'Ah, yes. I command you, Yu, to level the waters and lands.' Yu bowed with his head to the ground and yielded to Xie, Hou Ji and Gao Yao. Shun said: 'Go and see to your task.' Yu grieved that his father Gun had failed in achievement and been executed, and so toiled in body and anxious in thought, living away from home for thirteen years, passing his own door and not daring to enter. The Zuo Commentary says: At first Jiu Ji, on a mission, passed through Ji and saw Ji Que weeding a field, and his wife brought him food, and they treated each other with respect as to a guest. He returned with him and said to Duke Wen: 'Respect is the gathering of virtue. One who can be respectful must have virtue, and virtue is used to govern the people; I ask my lord to use him. I have heard: going out of the door as if meeting a guest, undertaking tasks as if performing a sacrifice, this is the rule of humaneness.' The duke said: 'His father had a crime; is that acceptable?' He replied: 'Shun's punishment was to execute Gun, but his promotion was to raise Yu. Guan Jingzhong was the bandit of Duke Huan, and in fact was used as his assistant and succeeded. The Kang Gao says: A father who is not kind, a son who is not respectful, an elder brother who is not friendly, a younger brother who is not deferential, these do not extend to one another. The Poem says: "When you pick turnips and radishes, do not discard the lower part." My lord may take his virtue and that is enough.' Duke Wen employed him as Grand Officer of the Lower Army.] As for the sentence-opening 'fu' [gloss: 'fu' is pronounced 'fu']: to discard the whole jade because of a flaw [gloss: 'ci' is pronounced 'ci'] in the yu [gloss: 'yu' is pronounced 'yu'] or fan [gloss: 'fan' is pronounced 'fan'] stone, or to extend the guilt of one man to his whole multitude, would leave no fine treasure or trustworthy gentleman under heaven. [The Huainanzi says: The huang jade of the Xia ruler could not be without a blemish, and the bright-moon pearl could not be without a flaw.] Master Chao said that if the land of the feudal lords is large and rich they become arrogant and extravagant, and when pressed they unite in alliance; therefore on account of the fault of Wu he reduced Kuaiji (the base text has a corrupt reading for 'Kuaiji'), and on account of Chu's crime he took the Eastern Sea, so as to balance lightness and weight and divide their power, planning for ten thousand generations. Xian Gao (the base text has a rare character here, lost in transcription) was deceitful in Qin but trustworthy in Zheng. [The Hereditary House of Zheng says: In the spring of the first year of Duke Mu, Duke Mu of Qin sent three generals to lead troops to surprise Zheng; when they reached Hua they met the Zheng merchant Xian Gao, who deceitfully used twelve oxen to reward the army, and so the Qin troops did not advance but turned back, and Jin defeated them at Xiao. The Huainanzi, 'Fan Lun,' says: Only the sage knows expediency. To be sure to keep one's word and to be sure to keep an appointment is the high conduct of the world. The father of Zhigong stole a sheep and the son testified; Wei Sheng made an appointment with a woman and drowned. To be upright and testify against the father, to be trustworthy and drown, though there is uprightness and trust, who can honor them? Altering the command of the three armies is the greatest of faults. Duke Mu of Qin raised troops to surprise Zheng and passed Zhou going east. The Zheng merchant Xian Gao, about to sell oxen in the west, met the Qin army on the road between Zhou and Zheng, and forged the command of the Earl of Zheng and rewarded them with twelve oxen, treating the Qin army as guests and making them withdraw, thereby preserving the state of Zheng. So when matters reach a certain point, trust becomes fault and deceit becomes merit.] Master Chao was loyal to Han and an enemy to the feudal lords. [The Biography of Chao Cuo says: After Chao Cuo died, Deng Gong, Attendant Imperial Clerk, as a colonel struck the armies of Wu and Chu, submitted a memorial on military affairs for the general, and had an audience with the emperor. The emperor asked: 'You have come from the army; I hear Chao Cuo is dead; have Wu and Chu stopped?' Deng Gong said: 'The King of Wu had wanted to rebel for decades, and was angry at the reduction of land and used the execution of Cuo as a pretext; his intent was not on Cuo. Moreover I fear the gentlemen of the world will shut their mouths and dare not speak again.' The emperor said: 'Why?' Deng Gong said: 'Chao Cuo worried that the feudal lords would grow strong and uncontrollable, so he asked to reduce their land to honor the capital, which was a benefit for ten thousand generations. The plan had just begun when in the end he suffered great execution, blocking the mouths of loyal ministers within and avenging the feudal lords outside. I privately think Your Majesty should not have done this.' Emperor Jing was silent for a long time, then said: 'You are right; I also regret it.' He then appointed Deng Gong as Commandant of Chengyang.] Ministers each die for their ruler and are used for their state; this is why Jie Yang (the base text has a rare character here, lost in transcription) was generous to Jin and slight to Jing. [The Shuo Yuan, 'Feng Shi' chapter, says: King Zhuang of Chu raised troops to attack Song, and Song reported an emergency. Duke Jing of Jin wanted to send troops to relieve Song, but Bo Zong remonstrated: 'Heaven is opening Chu and it cannot yet be attacked.' So he sought a stalwart man and found Jie Yang, courtesy name Zihu, of Huoren, and sent him to tell Song not to surrender. On the way he passed Zheng, which had just become close to Chu, and seized Jie Yang and presented him to Chu. The King of Chu gave him rich rewards and made an agreement with him that he should reverse his words and tell Song to surrender quickly. After three attempts at coercion, Jie Yang agreed. Then Chu climbed a tower chariot and ordered him to call for Song to surrender, but Jie Yang broke the Chu agreement and delivered his ruler of Jin's command: 'Jin is sending all the state's troops to rescue Song; though Song is in urgent need, be careful not to surrender to Chu; the Jin troops have arrived now.' King Zhuang of Chu was greatly angry and was about to boil him. Jie Yang said: 'A ruler who can make decrees is righteous, and a minister who can accept orders is trustworthy. I received my ruler's command and set out; though I die I have no second thought.' The king said: 'You agreed to me and then went back on it; where is your trustworthiness?' Jie Yang said: 'I agreed with the king in order to fulfill my ruler's command, and I do not regret it. Please say to the Chu ministers: a person who serves as a minister should not forget to be loyal to the utmost even to death.' The younger brothers of the King of Chu all urged the king to pardon him. So King Zhuang finally pardoned Jie Yang and sent him back, and Jin ennobled him as senior minister. Therefore later ages call him Huo Hu.]

大夫曰今夫【音扶】越之具區楚之雲夢宋之鉅野齊之孟諸有國之富而伯【音霸】王之資也人主統而一之則強不禁則亡齊以其腸胃予人家強而不制枝大而折榦以專巨海之富而擅魚鹽之利也勢足以使眾恩足以防下是以齊國內倍而外附權移於臣政墜於家公室卑而田宗強轉轂遊海者蓋三千乘【去聲】失之於本而末不可救【齊世家曰田釐子乞事齊景公為大夫其收賦稅於民以小鬥受之其粟予民以大斗行隂德於民而景公弗禁由此田氏得齊眾心宗族益強民思田氏晏子數諫景公景公弗聽已而使於晉與叔向私語曰齊國之政其卒歸於田氏矣田乞卒子常代立是為田成子相簡公復修釐子之政以大斗出貸以小鬥收齊人歌之曰嫗乎採歸乎田成子管子曰權不兩錯政不二門故曰脛大於股者難以歩指大於臂者難以把本小末大不能相使也範睢曰木實繁者披其枝披其枝者傷其心大其都者危其國尊其臣者卑其主韓非子曰愛臣太親必危其身人臣太貴必易主位主妾無等必危嫡子兄弟不服必危社稷千乘之君無備必有百乘之臣在其側以徙其民而傾其國萬乗之君無備必有千乗之家在其側以徙其威而傾其國是以奸臣蕃息主道衰亡是故諸侯之博大天子之害也群臣之大富君主之敗也故曰腓大於股難以趨走主失其神虎隨其後說山訓曰末不可以強於本指不可以大於臂下輕上重其覆必易】今山川海澤之原非獨雲夢孟諸也鼓金煑鹽其勢必深居幽谷而人民所罕至奸猾交通山海之際恐生大奸乗利驕溢敦樸滋偽則人之貴本者寡大農鹽鐵丞孔僅等上請願募民自給費因縣官器煑鹽予用以杜浮偽之路由此觀之令意所禁防有司之慮亦逺矣

The Grand Secretary said: Now those [gloss: 'fu' is pronounced 'fu'] places such as Yue's Juqu, Chu's Yunmeng, Song's Juye and Qi's Mengzhu are the wealth of a state and the resources of a hegemon [gloss: 'bo' is pronounced 'ba'] or king. If the ruler unifies them, he is strong; if he does not control them, he perishes. Qi gave its bowels to others, so the house was strong but could not control it, the branch grew large and broke the trunk, because they monopolized the wealth of the great sea and the profit of fish and salt. Their power was enough to command the multitude and their kindness enough to comfort those below (the base text has a corrupt reading for 'fu'), so within Qi's borders people turned their backs and outside they attached themselves, power shifted to the minister and government fell to the house; the ducal house was lowly and the Tian clan strong, those who turned their wheels and roamed the sea were some three thousand chariots [gloss: 'cheng' is read in the departing tone]. Having lost it at the root, the tip could not be saved. [The Hereditary House of Qi says: Tian Xi Zi Qi served Duke Jing of Qi as a high official, collected taxes from the people with a small dou and lent grain to the people with a large dou, practicing hidden virtue among the people, and Duke Jing did not prohibit it. From this the Tian clan won the hearts of the people of Qi, the clan grew stronger, and the people thought of the Tian clan. Yan Zi repeatedly remonstrated with Duke Jing, but Duke Jing did not listen. Later, on a mission to Jin, he said privately to Shuxiang: 'The government of Qi will in the end go to the Tian clan.' When Tian Qi died, his son Chang took his place as Tian Chengzi, served as chancellor to Duke Jian, again carried out Xi Zi's government, lending with the large dou and collecting with the small. The people of Qi sang: 'Old woman, picking sow thistle (the base text has a rare character here, lost in transcription), returning to Tian Chengzi.' Guanzi said: Power is not placed in two hands, and government has not two gates. So it is said that a shin larger than the thigh is hard to walk with, and a finger larger than the arm is hard to grasp with; if the root is small and the tip large, they cannot command each other. Fan Sui said: A tree with heavy fruit has its branches split, and when its branches split, its heart is hurt; one who enlarges his capital endangers his state, and one who honors his ministers lowers his ruler. Han Feizi said: A minister loved too closely will surely endanger the ruler's person; a minister too noble will surely change the ruler's position; if concubines are not distinguished from the principal wife, the principal heir will surely be endangered; if brothers do not submit, the altars of the state will be endangered. If a ruler of a thousand chariots has no preparation, there will surely be a minister of a hundred chariots at his side to move his people and overturn his state; if a ruler of ten thousand chariots has no preparation, there will surely be a house of a thousand chariots at his side to move his authority and overturn his state. Therefore treacherous ministers multiply and the way of the ruler declines. Thus the vastness of the feudal lords is the harm of the Son of Heaven, and the great wealth of the ministers is the ruin of the ruler. So it is said that a calf larger than the thigh is hard to run with; when the ruler loses his spirit, the tiger follows behind. The Huainanzi, 'Shuo Shan Xun,' says: The tip cannot be stronger than the root, and the finger cannot be larger than the arm; if the bottom is light and the top heavy, overturning is surely easy.] Now the sources of mountains, rivers, seas and marshes are not only Yunmeng and Mengzhu. To strike metal and boil salt, the circumstances require living deep in secluded valleys that people rarely reach, with treacherous and cunning men meeting in the mountains and seas, and I fear a great evil would arise. Taking advantage of profit they would become arrogant and overflowing, simple people would increasingly be falsified, and those who value the root would be few. The Deputy of the Grand Agriculture Office for Salt and Iron, Kong Jin and others, submitted a request that the people be recruited to supply their own expenses, borrowing the government's utensils to boil salt and being given tools, in order to close the road of floating falsity. From this we see that what the laws and orders aimed to guard against was thought out by the officials with far vision.

文學曰有司之慮逺而權家之利近令意所禁微而僣奢之道著自利害之設三業之起貴人之家雲行於【如淳曰如雲而行言其眾多也】轂擊於道【顔師古曰轂擊言車乘交馳其轂相擊也】攘公法申私利跨山澤擅官市非特巨海魚鹽也執國家之柄以行海內非特田常之勢陪臣之權也威重於六卿富累於陶衛【魏冉封陶商鞅姓衛】輿服僣於王公宮室溢於制度併兼列宅隔絶閭巷閣道錯連足以遊觀鑿池曲道足以騁騖臨淵釣魚放犬走兎隆豺力蹋【音逹】鞠闘雞【蹋鞠以革為圜囊實以毛髮蹵蹋為戲劉向別録雲黃帝造以練武士者也左傳曰季郈之雞闘季氏介其雞郈氏為之金距】中山素女撫流徵【音紙】於堂上鳴鼓巴歈【音俞】作於堂下【宋玉曰歌於郢中者引商列羽雜以流徵和者止數人其曲彌髙其和彌寡西域傳云巴歈二州名其人善舞或曰歈水之人善歌舞漢髙帝伐秦巴人從軍歌舞防陣髙祖採其聲後人因加此字一曰吳歌曰歈】婦女被羅紈婢妾曳絺紵子孫連車列騎田獵出入畢戈捷健是以耕者釋耒而不勤百姓氷釋而解【音懈】怠何者已為之而彼取之僣侈相效上升而不息此百姓所以滋偽而罕歸本也

The Literati said: The officials' thought is far, but the powerful families' profit is near; what the law's intention prohibits is subtle, while the way of extravagance and usurpation is manifest. Since the setting up of profit and harm and the rise of the three occupations, the houses of the noble move like clouds along the road (the base text has a rare character here, lost in transcription) [Ru Chun said: 'Moving like clouds' speaks of their multitude.] and their carriage hubs collide in the roads [Yan Shigu said: 'Hubs collide' means carriages speed to and fro so that their hubs strike one another.]; they seize public law and extend private profit, straddling mountains and marshes, monopolizing official markets, not only the fish and salt of the great sea. Holding the handle of the state to travel within the seas, it is not only Tian Chang's power or the authority of a minister's minister. Their authority is heavier than the six ministers, their wealth is piled beyond Tao and Wei [Wei Ran was enfeoffed at Tao, and Shang Yang's surname was Wei], their carriages and clothes exceed those of princes and dukes, their palaces overflow the regulations, they annex and line up residences and cut off village lanes, their covered passageways interlink enough for strolling and sightseeing, they dig ponds and curved paths enough for galloping, they fish at the edge of pools, let loose dogs and run hares, hold grand sacrifices with cauldrons (the base text has two rare characters here, lost in transcription), kick the ball and fight cocks [kicking the ball is making a round bag of leather, stuffed with hair, and kicking it for play. Liu Xiang's Bie Lu says: the Yellow Emperor made it to train warriors. The Zuo Commentary says: the cocks of the Ji and Hou families fought, and the Ji family armored its cock while the Hou family fitted its cock with golden spurs.]; the Zhongshan maidens in the hall play the Liuzhi [gloss: 'zhi' is pronounced 'zhi'], and below the hall drums sound and Ba Yu songs are made [Song Yu said: What is sung in Ying, drawing out the shang notes, lining up the yu notes and mixing the liuzhi, only a few people join in; the higher the tune, the fewer who join. The Western Regions section says: Ba and Yu are the names of two provinces whose people are good at dancing. Some say the people by the Yu River were good at singing and dancing. When Emperor Gaozu of Han attacked Qin, the men of Ba went with the army, singing and dancing in the ranks (the base text has a corrupt reading here), and Gaozu took their melodies, and later people added this character. Another view says Wu songs are called Yu.]; women wear gauze and silk, maids and concubines trail fine silk, sons and grandsons line up carriages and cavalry and go in and out on hunts, with nets and spears swift and vigorous. Therefore the plowman puts down his plow and is not diligent, and the common people are like melting ice and grow lax [gloss: 'jie' is pronounced 'xie']. Why? What they make themselves is taken away by them; extravagance is copied by one another and rises without stopping. This is why the common people increasingly turn false and few return to the root.

大夫曰官尊者祿厚本美者枝茂故文王德而子孫封周公相【去聲】而伯禽富【琴操曰文王以紂時為岐侯躬脩道徳執行仁義百姓附親是時紂為無道刳胎斮渉廢壊仁人天統易運諸侯瓦解皆歸文王傳曰文王兼制天下立國七十一姬姓獨居五十二週之子孫苟不狂惑莫不為天下顯諸侯明堂篇曰昔殷紂亂天下脯侯以饗諸侯是以周公相武王以伐紂武王崩成王幼弱周公相天子之位以治天下六年朝諸侯於明堂制禮作樂頒度量而天下大服七年致政於成王成王以周公有大勲勞於天下是以封周公曲阜地方七百里革車千乘命魯公世世祀周公以天子之禮樂是以魯君孟春乘大輅載弧韣旂十有二旒日月之章祀帝於郊配以後稷天子之禮也】水廣者魚大父尊者子貴【奉使篇曰江漢之魚吞舟大國之樹必巨】傳【去聲】曰河海潤千里盛徳及四海況夫妻子乎【莊子曰河潤九里澤及三族】故夫貴於朝【音潮】妻貴於室富曰苟美古之道也孟子曰王子與人同而如彼者居使然也居編戶之列而望卿相【去聲】之子孫是以跛【音避】夫之慾及樓季也【許慎曰樓季魏文侯之弟】無錢而欲千金之寳不亦虗望哉【韓嬰曰盈把之木無合拱之枝榮澤之水無吞舟之魚】

The Grand Secretary said: When office is honored, the stipend is rich; when the root is beautiful, the branches are lush. So King Wen had virtue and his descendants were enfeoffed, and the Duke of Zhou assisted [gloss: 'xiang' is read in the departing tone] and Boqin was rich. [The Qin Cao says: In the time of Zhou, King Wen was Lord of Qi, personally cultivated morality and carried out humaneness and righteousness, and the people attached themselves to him. At that time Zhou was without the Way, ripped open the pregnant and cut the shins of those who forded, and ruined and destroyed the humane; the Heavenly order changed its course and the feudal lords fell apart and all went to King Wen. A tradition says: King Wen controlled the whole world and established seventy-one states, of which the Ji surname alone held fifty-two; if the descendants of Zhou had not been mad and deluded, none would fail to be eminent feudal lords of the world. The Ming Tang chapter says: In ancient times Zhou of Yin threw the world into disorder, made dried meat of the Marquis of E (the base text has a rare character here, lost in transcription) to feast the feudal lords, so the Duke of Zhou assisted King Wu in attacking Zhou. When King Wu died and King Cheng was young and weak, the Duke of Zhou took the Son of Heaven's seat to govern the world, and in the sixth year received the feudal lords in the Hall of Light, established rites, made music, promulgated weights and measures, and the world greatly submitted. In the seventh year he returned government to King Cheng. King Cheng, because the Duke of Zhou had great merit and toil for the world, enfeoffed him at Qufu with land seven hundred li square and a thousand war chariots, and ordered the Duke of Lu to sacrifice to the Duke of Zhou generation after generation with the rites and music of the Son of Heaven. So the ruler of Lu in the first month of spring rode in the great carriage, carrying the bow and bow case, with a banner of twelve streamers and the emblems of sun and moon, and sacrificed to the Lord in the suburbs with Hou Ji as companion, which is the rite of the Son of Heaven.] Where the water is broad the fish are large, and where the father is honored the son is noble. [The Shuo Yuan, 'Feng Shi' chapter, says: Fish of the Jiang and Han can swallow a boat, and trees of a great state must be huge.] The Commentary [gloss: 'zhuan' is read in the departing tone] says: The rivers and seas moisten a thousand li, and great virtue reaches the four seas, how much more one's wife and children? [Zhuangzi said: The river moistens nine li, and the marsh reaches the three kin.] So when the husband is honored at court [gloss: 'chao' is pronounced 'chao'], the wife is honored in the house. Wealth is called 'carelessly beautiful'; this is the way of the ancients. Mencius said: The prince is the same as other people yet looks like that, because his residence makes him so. To live in the ranks of the registered commoners and hope for the position of the descendants of ministers and chancellors [gloss: 'xiang' is read in the departing tone] is like a lame [gloss: 'bo' is pronounced 'bi'] man wanting to catch up with Lou Ji. [Xu Shen said: Lou Ji was the younger brother of Marquis Wen of Wei.] To have no money yet want to obtain a thousand-gold treasure is also an empty hope, is it not? [Han Ying said: A tree that fills a handful has no branches filling an embrace, and water in a marsh of splendor has no fish that can swallow a boat.]

文學曰禹稷自布衣思天下有不得其所者若已推而納之溝中故起而佐堯平治水土教民稼穡其自任天下如此其重也豈雲食祿以養【去聲】其妻子而已乎【孟子曰禹稷當平世三過其門而不入孔子賢之禹思天下之民有溺者由已溺之也稷思天下之民有飢者由已飢之也是以如是其急也】夫【音扶】食萬人之力者其憂任其勞【韓信曰乗人之車者載人之患衣人之衣者懐人之憂食人之食者死人之事】一人失職一官不治皆公卿之累也故君子之仕行其義非樂【音洛】其勢也受祿以潤賢非私其利見賢不隠食祿不專此公叔之所以為文魏成子所以為賢也【論語云公叔文子之臣大夫僎與文子同升諸公孔子曰可以為文矣魏世家曰魏文侯謂李克曰先生嘗教寡人曰家貧則思良妻國亂則思良相今所置非成則璜二子何如李克對曰臣聞之卑不謀尊踈不謀戚臣在闕門之外不敢當命文侯曰先生臨事勿讓李克曰君不察故也居視其所親富視其所與逹視其所舉窮視其所不為貧視其所不取五者足以定之矣何待克哉文侯曰先生就舎寡人之相定矣李克趨而出過翟璜之家翟璜曰今者聞君召先生而卜相果誰為之李克曰魏成子為相矣翟璜忿然作色曰以耳目之所覩記臣何負於魏成子西河之守臣之所進也君內以鄴為憂臣進西門豹君謀欲伐中山臣進樂羊中山已拔無使守之臣進先生君之子無傅臣進屈侯鮒臣何以負於魏成子李克曰且子之言克於子之君者豈將比周以求大官哉君問而置相非成則璜二子何如對曰君不察故也居視其所親富視其所與逹視其所舉窮視其所不為貧視其所不取五者足以定之矣何待克哉是以知魏成子之為相也且子安得與魏成子比乎魏成子以食祿千鍾什九在外什一在內是以東得卜子夏田子方段幹木此三人者君皆師之子之所進五人者君皆臣之子惡得與魏成子比也翟璜逡廵再拜曰璜鄙人也失對願卒為弟子】故周德成而後封子孫不以為黨周公功成而後受封天下不以為貪今則不然親戚相推朋黨相舉公尊於位子溢於內夫貴於朝【音潮】妻謁行於外無周公之徳而有其富無管仲之功而有其侈故編戶跛【音避】夫而望疾歩也【管仲傳曰管仲富擬於公室有三歸反坫齊人不以為侈】

The Literati said: Yu and Ji rose from commoner status and felt that if anyone in the world did not find his proper place, it was as though they had pushed him into a ditch themselves; so they rose to assist Yao, leveled the waters and lands, and taught the people farming. They bore the weight of the world on themselves like this; how could it be said that they took salaries merely to support their wives and children? [Mencius said: Yu and Ji, in a peaceful age, passed their doors three times without entering, and Confucius considered them worthy. Yu thought that if anyone under Heaven was drowning, it was as if he himself had drowned him, and Ji thought that if anyone under Heaven was hungry, it was as if he himself had starved him; hence their urgency.] One who eats the strength of ten thousand people ought to share their worries and bear their toil. [Han Xin said: One who rides in another's carriage carries that man's troubles, one who wears another's clothes bears that man's worries in mind, and one who eats another's food dies for that man's affairs.] When one man neglects his duty or one office is not governed, it is a burden on the ministers and high officials. So a noble person takes office to practice his righteousness and not to enjoy its power; he accepts salary in order to nourish the worthy and not to serve his private profit. Seeing a worthy man, he does not conceal him, and eating his salary, he does not monopolize it; this is why Gongshu was given the title Wen and Wei Chengzi was considered worthy. [The Analects says: The retainer Zhuan of Gongshu Wenzi was raised to the ducal court together with Wenzi, and Confucius said he could be given the posthumous title Wen. The Hereditary House of Wei says: Marquis Wen of Wei said to Li Ke: "You once taught me: when the family is poor, one thinks of a good wife; when the state is in disorder, one thinks of a good chancellor. Now the choice lies between Chengzi and Huang; what of these two?" Li Ke answered: "I have heard that the humble do not plan for the honored and the distant do not plan for the kin. I am outside the palace gate and dare not take this charge." The Marquis said: "Sir, when it comes to the matter, do not demur." Li Ke said: "It is because Your Lordship has not examined them. When at home, look at whom he is close to; when rich, look at whom he gives to; when successful, look at whom he recommends; when in straits, look at what he will not do; when poor, look at what he will not take. These five are enough to decide; why wait for me?" The Marquis said: "Sir, go back to your lodging; my chancellor is decided." Li Ke hurried out and passed by Zhai Huang's house. Zhai Huang said: "I hear that the ruler summoned you to divine about the chancellor; who in the end?" Li Ke said: "Wei Chengzi is to be chancellor." Zhai Huang flushed with anger and said: "By what my eyes and ears have seen and remember, how am I inferior to Wei Chengzi? The governor of Xihe was recommended by me; when the ruler was worried about Ye in the interior, I recommended Ximen Bao; when the ruler planned to attack Zhongshan, I recommended Yue Yang; when Zhongshan was taken and there was no one to guard it, I recommended you; when the ruler's son had no tutor, I recommended Qu Houfu. How am I inferior to Wei Chengzi?" Li Ke said: "And moreover, you spoke of me to your ruler; was it to form a clique in order to seek high office? When the ruler asked whether Chengzi or Huang should be chosen as chancellor, I replied that it was because he had not examined them: at home look at whom he is close to... these five are enough to decide; why wait for me? From this I knew Wei Chengzi would become chancellor. And how can you compare with Wei Chengzi? Wei Chengzi receives a salary of a thousand zhong, nine tenths of which he spends outside and one tenth inside, and so in the east he obtained Bu Zixia, Tian Zifang and Duangan Mu, three men whom the ruler treated as teachers; the five you recommended, the ruler treats as ministers. How can you compare with Wei Chengzi?" Zhai Huang hesitated, bowed twice and said: "I, Huang, am a rustic and answered wrongly; I wish to remain your disciple for the rest of my life."] So when the Duke of Zhou's virtue was complete, his descendants were enfeoffed and people did not think him partisan; when the Duke of Zhou's merit was accomplished, he received an enfeoffment and the world did not think him greedy. Today it is not so: relatives push one another forward and cliques recommend one another; the duke is honored in office and his sons overflow within; the husband is noble at court, and the wife's petitions go about outside; without the virtue of the Duke of Zhou they have his wealth, and without the merit of Guan Zhong they have his extravagance. So a registered commoner who is lame hopes to walk fast. [The Biography of Guan Zhong says: Guan Zhong's wealth rivaled the ducal house, he had the Three Returns and a reverse stand, and the people of Qi did not consider him extravagant.]

大夫乃為色矜而心不懌曰但居者不知負戴之勞從旁議者與當局者異憂方今為天下腹居郡諸侯並臻中外未然心憧憧【音沖】若渉大川遭風而未薄【通作泊】是以夙夜思念國家之用寢而忘寐飢而忘食計數不離於前萬事簡閱於心丞史噐小不足與謀獨鬱大道思覩文學若俟周召而望子髙【周召周公旦召公奭也郎顗曰昔唐堯在上群龍為用文武創徳周召作輔是以能逹天地之功增日月之耀者也髙士傳曰伯成子高者唐虞之時至禹去而耕禹往趨而問之子髙曰昔堯治天下至公無私不賞而民勸不罰而民畏今子賞而不勸罸而不威徳自此衰刑自此作夫子盍行乎無落吾事俋俋乎耕而不顧】御史按事郡國察亷舉賢才嵗不乏也今賢良文學臻者六十餘人懐六藝之術騁意極論宜若開光發防信往而乖於今道古而不合於世務意者不足以知士也將多飾文誣能以亂實耶何賢士之難覩也自千乗【去聲】兒寛以治尚書位冠【去聲】九卿【兒寛千乗人也】及所聞覩選舉之士擢升贊憲甚顯然未見絶倫比而為縣官興滯立功也

The Grand Secretary then put on a stiff look and was displeased in his heart, and said: Those who live at ease do not know the toil of carrying burdens, and those who comment from the side have different worries from those in charge. Now, being the heart and belly of the world, with the various feudal lords of the commanderies converging, and with the inner and outer regions not yet at peace, my heart is restless like crossing a great river and meeting wind before reaching the shore. So morning and night I think of the needs of the state, forgetting sleep in bed and forgetting food when hungry, with calculations never leaving my sight and ten thousand matters reviewed in my mind. The secretaries and clerks are petty and not enough to plan with, and I alone brood over the great Way; I wanted to see the Literati as one waits for the Duke of Zhou and the Duke of Shao, and as one looks for Zigao. [Zhou and Shao are Dan, Duke of Zhou, and Shi, Duke of Shao. Lang Yi said: In the past, when Yao was above, the many dragons were put to use; when Wen and Wu created virtue, Zhou and Shao served as assistants, and so were able to reach the merit of Heaven and Earth and increase the brilliance of sun and moon. The Biographies of Eminent Gentlemen says: Bocheng Zigao was a man of the time of Tang and Yu, and in the time of Yu he left office to farm. Yu went to him quickly and asked about it, and Zigao said: "In the past Yao governed the world with utmost impartiality and without selfishness; without rewarding, the people were encouraged, and without punishing, the people were in awe. Now you reward and the people are not encouraged, you punish and they do not stand in awe; virtue declines from this and punishments arise from this. Why do you not go away, sir? Do not delay my work." He went on plowing intently without turning to look.] The censors inspect affairs in the commanderies and states, examine integrity and recommend talented men, and there is no year when this is lacking. Now more than sixty Worthy and Literati have come, holding the arts of the Six Classics and discoursing at length with all their will, and they ought to be like opening a light and revealing the subtle; yet they trust the ancient past and contradict the present, speak of antiquity and do not accord with the affairs of the age. Is it that I am not sufficient to know scholars, or that there are many who use ornament and literature to deceive about their ability and confuse reality? Why are worthy scholars so hard to see? Since Er Kuan of Qiancheng, by studying the Book of Documents, rose to the top of the Nine Ministers (Er Kuan was a man of Qiancheng), and in what I have heard and seen of selected scholars, those who have been promoted and assisted the administration have indeed been very prominent, yet I have not seen anyone of unmatched caliber who has revived what was stagnant and established merit for the court.

文學曰輸子之製材木也正其規矩而鑿枘【音芮】調師曠之諧五音也正其六律而宮商調【拾遺記曰師曠者或出於晉靈之世以主樂官妙辨音律晉平公之時以隂陽之樂顯於當世燻目為瞽人以絶塞眾慮專心於星筭音律之中考鍾呂以定四時無毫釐之異孟子曰公輸子之巧不以規矩不能成方圓師曠之聰不以六律不能正五音修務訓曰無規矩雖奚仲不能以定方圓無凖防雖魯般不能以定曲直】當世之工匠不能調其鑿枘【音芮】則改規矩不能協聲音則變舊律是以鑿枘【音芮】刺【音郎逹反】戾而不合聲音泛越而不和夫【音扶】舉規矩而知宜吹律而知變上也因循而不作以俟其人次也【韓非子曰巧匠目意中防然必先以規矩為度上智捷舉中事然必以先王之法為比】是以曹丞相日飲醇酒【曹參世家曰參始防時與蕭何善及為將相有郤至何且死所推賢唯參參代何為漢相國舉無所變更一遵蕭何約束擇郡國吏木拙於文辭重厚長者即召除為丞相史吏之言文刻深欲務聲名者輒斥去之日夜飲醇酒卿大夫已下吏及賓客見參不視事來者皆欲有言至者參輙飲以醇酒間之必有所言復飲之醉而後去終莫得開說以為常相舍後園近吏舍吏舍日飲歌呼從吏惡之無如之何乃請參遊園中聞吏醉歌呼從吏幸相國召按之乃反取酒張坐飲亦歌呼與相應和參見人之有細過專掩匿覆蓋之府中無事百姓歌之曰蕭何為法顜若畫一曹參代之守而勿失載其清淨民以寧一】兒大夫閉口不言【兒寛傳曰寛治尚書以射策為掌故功次補廷尉文學卒史寛為人溫良有廉智自將善屬文然懦於武口弗能發明也時張湯為廷尉廷尉府盡用文史法律之吏而寛以儒生在其間見謂不習事不署曹除為從史及遷左內史寛既治民勸農業緩刑罰理獄訟卑體下士務在於得人心擇用仁厚士推情與下不求名聲吏民大信愛之】故治大者不可以煩煩則亂治小者不可怠怠則廢春秋曰其政恢卓恢卓可以為卿相【去聲】其政察察察察可以為匹夫夫【音扶】綱維不張禮義不行公卿之憂也案上之文期防之事丞史之任也尚書曰俊乂在官百僚師師百工惟時庶尹允諧言官得其人人任其事故官治而不亂事起而不廢士守其職大夫理其位公卿總要執凡而已故任能者責成而不勞任已者事廢而無功【子賤治單父彈鳴琴身不下堂而單父治巫馬期以星出以星入日夜不處以身親之而單父亦治巫馬期問於子賤子賤曰我任人子任力任人者佚任力者勞韓非子曰事在四方要在中央聖人執要四方來效呂氏春秋曰天無形而萬物以成至精無象而萬物以化大聖無事而千官盡能主術訓曰夫乗眾人之智則無不任也用眾人之力則無不勝也千鈞之重烏獲不能舉也眾人相一則百人有餘力矣是故任一人之力者則烏獲不足恃乗眾人之智者則天下不足有也】桓公之於管仲耳而目之故君子勞於求賢逸於用人豈雲殆哉【雜事篇曰有司請吏於齊桓公桓公曰以告仲父有司又請桓公曰以告仲父若是者二在側者曰一則告仲父二則告仲父易哉為君桓公曰吾未得仲父則難已得仲父曷為其不易也故王者勞於求人佚於得賢呂氏春秋曰賢主勞於求人而佚於治事】昔周公之相【去聲】也謙卑而不鄰以勞天下之士是以俊乂滿朝【音潮】賢知【去聲】充門【傳曰周公踐天子之位七年布衣之士所贄而師者十二人所友見者十二人窮巷白屋先見者四十九人時進善百人教士千人宮朝者萬人成王封伯禽於魯周公誡之曰往矣子無以魯國驕士吾文王之子武王之弟成王之叔父也又相天下吾於天下亦不輕矣然一沐三握髪一飯三吐哺猶恐失天下之士吾聞徳行寛裕守之以恭者榮土地廣大守之以儉者安祿位尊盛守之以卑者貴人眾兵強守之以畏者勝聰明睿智守之以愚者善博文強記守之以淺者智夫此六者皆謙德也夫貴為天子富有天下由此徳也不謙而失天下亡其身者桀紂是也可不慎歟故易有一道大足以守天下中足以守其國家近足以守其身謙之謂也夫天道虧盈而益謙地道變盈而流謙神害盈而福謙人道惡盈而好謙是以衣成則必缺袵宮成則必缺隅屋成則必加拙示不成者天道然也易曰謙亨君子有終吉詩曰湯降不遲聖敬日躋誡之哉其無以魯國驕士也語林曰賢者國之紀人之望自古帝王皆以之安危故書曰惟後非賢不乂惟賢非後不食昔者周公體大聖之德而勤於吐握由是天下之士爭歸之向使周公驕而且吝亦當髙翔逺去所至寡矣】孔子無爵位以布衣從才士七十有餘人皆諸侯卿相【去聲】之人也況處三公之尊以養【去聲】天下之士哉【仲尼弟子列傳孔子曰受業身通者七十有二人皆異能之士也孔子世家曰楚昭王將以書社地七百里封孔子楚令尹子西曰王之使使諸侯有如子貢者乎曰無有王之輔相有如顔回者乎曰無有王之將率有如子路者乎曰無有王之官尹有如宰予者乎曰無有且楚之祖封於周號為子五十里今孔丘述三王之法明周召之業王若用之則楚安得世世堂堂方數千裡乎夫文王在豐武王在鎬百里之君卒王天下今孔丘得據土壤賢弟子為佐非楚之福也昭王乃止呂氏春秋曰孔墨布衣之士也萬乗之主千乗之君不能與之爭士也劉向曰春秋之後眾賢輔國者既沒而禮義衰矣孔子雖論詩書定禮樂王道燦然分明以匹夫無勢化之者七十二人而已皆天下之俊也時君莫尚之是以王道遂用不興故曰非威不立非勢不行】今以公卿之上位爵祿之美而不能致士則未有進賢之道堯之舉舜也賓而妻【去聲】之桓公舉管仲也賓而師之【泰族訓曰堯治天下政教平徳潤洽在位七十載乃求所屬天下之統令四嶽舉側陋四嶽舉舜而薦之堯堯乃妻以二女以觀其內任以百官以觀其外既入大麓烈風雷雨不迷乃屬以九子贈以昭華之玉而傳天下焉孟子曰桓公之於管仲學焉而後臣之故不勞而霸】以天子而妻【去聲】匹夫可謂親賢矣以諸侯而師匹夫可謂敬賓矣是以賢者從之若流歸之不疑【孔子曰以富貴為人下者何人不與以富貴敬愛人者何人不親】今當世在位者既無燕昭之下士鹿鳴之樂【音洛】賢而行臧文子椒之意【雜事篇曰燕易王時國大亂齊閔王興師伐燕屠燕國載其寳噐而歸易王死及燕國復太子立為燕王是為燕昭王昭王賢即位卑身厚幣以招賢者謂郭隗曰齊因孤國之亂而襲破燕孤極知燕小力少不足以報然得賢士與共國以雪先生之醜孤之願也先生視可者得身事之隗曰臣聞古之人君有以千金求千里馬者三年不能得防人言於君曰請求之君遣之三月得千里馬買其骨五百金反以報君君大怒曰所求者生馬安用死馬捐五百金涓人對曰死馬且市之五百金況生馬乎天下必以王為能市馬馬今至矣於是不朞年千里馬至者二今王誠欲必致士請從隗始隗且見事況賢於隗者乎豈逺千里哉於是昭王為隗築宮而師之樂毅自魏往鄒衍自齊往劇辛自趙往士爭走燕燕王弔死問孤與百姓同甘苦二十八年燕國殷富士卒樂軼輕戰於是遂以樂毅為上將軍與秦楚三晉合謀以伐齊樂毅之防得賢之功也詩序曰小雅鹿鳴燕群臣嘉賓也既飯食又實幣帛筐篚以將其厚意然後忠臣嘉賓得盡其心矣孔子曰臧文仲其竊位者與知栁下恵之賢而不與立也王逸曰子椒為楚大夫處蘭芷之位而行慢佞諛之志又欲援引面從不賢之類使居親近無有憂國之心苟欲自進求入於君身得爵祿而已復何能敬愛賢人而舉用之也】蔽賢妬能自髙其知【去聲】訾【音紫】人之才足已而不問卑士而不友以位尚賢以祿驕士而求士之用亦難矣【詩傳曰楚莊王聽朝罷宴樊姬下堂而迎之曰何罷之晏也得無飢倦乎莊王曰今日聽忠賢之言不知飢倦也樊姬曰王之所謂忠賢者諸侯之客歟中國之士歟莊王曰則沈令尹也樊姬掩口而笑王曰姬之所笑何也姬曰妾得於王尚湯沐執巾櫛振袵席十有一年矣然妾未嘗不遣人之梁鄭之間求美人而進之於王也與妾同列者十人賢於妾者二人妾豈不欲擅王之寵哉不敢私願蔽眾美欲王之多見則娛今沈令尹相楚數年矣未嘗見進賢而退不肖也又焉得為忠賢乎莊王旦朝以樊姬之言告沈令尹令尹避席而進孫叔敖叔敖治楚三年而楚國霸楚史援筆而書之於防曰楚之霸樊姬之力也詩曰百爾所思不如我所之樊姬之謂也傳曰傷善者國之殘也防善者國之讒也列子曰以賢臨人未有得人者也以賢下人未有不得人者也主術訓曰文王智而好問故聖武王勇而好問故勝說林訓曰一目之羅不可以得鳥無餌之釣不可以得魚遇士無禮不可以得賢】

The Literati said: Master Gongshu shapes timber, setting right his compass and square so that the mortise and tenon fit; Music Master Kuang harmonizes the five notes, setting right the six pitch-pipes so that gong and shang are in tune. [The Record of Lost Things says: Music Master Kuang perhaps came from the time of Duke Ling of Jin, headed the music officials and was marvelous in distinguishing pitch and tone. In the time of Duke Ping of Jin he was prominent in his age for music of yin and yang; he blinded his eyes with smoke to become blind so as to cut off the crowd of thoughts, concentrating on the stars, calculation and pitch-pipes, examining the bells and pipes to fix the four seasons without the slightest difference. Mencius says: Despite the skill of Gongshu Zi, without compass and square he could not make squares and circles; despite the keen hearing of Music Master Kuang, without the six pitch-pipes he could not set right the five notes. The Huainanzi, 'Cultivating Effort,' says: Without compass and square, even Xi Zhong could not fix square and round; without level and marking cord, even Lu Ban could not fix crooked and straight.] Craftsmen of today who cannot adjust their mortise and tenon change the compass and square, and those who cannot harmonize sounds alter the old pitch-pipes, so that mortise and tenon are warped and do not fit, and sounds are loose and overflowing and not in harmony. One who can raise the compass and square and know what is fitting, or blow the pitch-pipes and know the changes, is of the highest class; one who follows what exists and does not create, waiting for the proper person, is of the next class. [Han Feizi says: A skilled craftsman's eye and mind meet the marking line, but he must first take the compass and square as the measure; a person of the highest wisdom acts swiftly and hits the matter, but he must take the laws of the former kings as the comparison.] So Chancellor Cao drank rich wine every day [The Hereditary House of Cao Can says: When Can was still humble, he was friendly with Xiao He, but after they became generals and chancellors they had a rift. When He was about to die, the only worthy he recommended was Can. Can succeeded He as Chancellor of Han, made no changes in his undertakings, and followed Xiao He's regulations entirely. He chose officials of the commanderies and states who were plain in literary style and weighty and elderly, and promptly summoned and appointed them as clerks of the chancellor; officials whose words were literary, harsh and aimed at fame he dismissed. Day and night he drank rich wine. When high officers and below, officials and guests, saw that Can did not attend to affairs, all who came wanted to say something; when they arrived Can gave them rich wine, and when a gap came, they were sure to speak; he gave them more, and they left drunk, and in the end none could bring up the matter, and this became the habit. The back garden of the chancellor's residence was near the officials' quarters, where the officials drank and sang loudly every day; the attending officials disliked this but could do nothing, and so asked Can to stroll in the garden, hoping that on hearing the officials singing drunk the Chancellor would summon and punish them, but Can instead took wine, set out a seat, drank and sang loudly in harmony with them. When Can saw people's small faults he always covered and concealed them. The office had no trouble. The people sang: "Xiao He made laws, clear as a single stroke; Cao Can succeeded him, keeping them without loss. He carried out purity and quiet, and the people were at peace and united."] and Grand Secretary Er kept his mouth shut and did not speak [The Biography of Er Kuan says: Kuan studied the Book of Documents, took the post of curator through the examination, and by seniority and merit was supplemented as a literary clerk to the Commandant of Justice. Kuan's character was gentle and good; he governed himself with integrity and wisdom, was good at writing, but timid in martial matters and unable to speak out. At that time Zhang Tang was Commandant of Justice, and the Commandant's office used only literary clerks and legal officials; Kuan, a Confucian scholar among them, was said to be unversed in affairs, was not assigned to a bureau and was made an attending clerk. When he was promoted to Left Interior Secretary, Kuan governed the people, encouraged agriculture, eased punishments, handled lawsuits, humbled himself before scholars, and worked to win people's hearts, choosing benevolent and generous men and extending his feelings to his subordinates, not seeking fame, and officials and people greatly trusted and loved him.] because he who governs the large must not be vexatious, for vexation brings disorder; he who governs the small must not be lax, for laxity brings ruin. The Spring and Autumn Annals says: When his government is broad and grand, he can be a minister or chancellor; when his government is minutely scrutinizing, he can only be a common man. One who does not stretch the guiding cords and does not practice ritual and righteousness is a worry for ministers and high officials; the documents on the desk and matters of fixed dates are the duty of secretaries and clerks. The Book of Documents says: "The outstanding are in office, the hundred officials follow one another as teachers, the hundred craftsmen keep their times, and the many chiefs are truly harmonious." This means that when offices get the right people and people take up their tasks, the offices are governed without disorder and affairs arise without being neglected. Scholars keep their duties, high officers manage their positions, and ministers and high officials just hold to the main outline. So one who entrusts the capable holds them responsible without toil, while one who relies on himself finds affairs neglected and without result. [Zijian governed Danfu, played a zither, and did not step down from the hall, yet Danfu was governed; Wuma Qi went out with the stars and returned with the stars, never resting day or night, attending personally, and Danfu was also governed. Wuma Qi asked Zijian, who said: "I rely on people; you rely on strength. Those who rely on people are at ease, those who rely on strength are weary." Han Feizi says: Affairs lie in the four quarters but the essential lies at the center; the sage holds the essential and the four quarters come to offer service. Lü's Spring and Autumn Annals says: Heaven has no form yet the myriad things are completed by it; the utmost essence has no image yet the myriad things are transformed by it; the great sage has no affairs yet the thousand officials all exert their abilities. The Huainanzi, 'Techniques of the Ruler,' says: When one rides on the wisdom of the multitude, there is nothing one cannot assign; when one uses the strength of the multitude, there is nothing one cannot overcome. A weight of a thousand jun Wu Huo could not lift; but when the multitude unite, a hundred men have strength to spare. So relying on one man's strength, Wu Huo is not enough to depend on; riding on the wisdom of the multitude, the world is not enough to hold.] Duke Huan of Qi, regarding Guan Zhong, made him his ears and eyes. So the noble person toils in seeking the worthy and is at ease in using people; how could that be called laziness? [The Garden of Persuasions, 'Miscellaneous Matters,' says: An official requested an officer from Duke Huan of Qi, and Duke Huan said: "Tell Uncle Zhong." Another request came and he again said: "Tell Uncle Zhong." After this happened three times, an attendant said: "First you say to tell Uncle Zhong, then to tell Uncle Zhong; being a ruler is too easy." Duke Huan said: "Before I got Uncle Zhong, it was hard; now that I have Uncle Zhong, why would it not be easy?" So a true king toils in seeking people and is at ease in having the worthy. Lü's Spring and Autumn Annals says: A worthy ruler toils in seeking people and is at ease in governing affairs.] In the past when the Duke of Zhou was chancellor, he was humble and not stingy, in order to give courteous attention to the scholars of the world, and so the outstanding filled the court and the worthy and wise filled his gate. [The records say: The Duke of Zhou held the position of the Son of Heaven for seven years; among commoners he took twelve as teachers to whom he presented gifts, saw twelve as friends, and first received forty-nine from poor lanes and white-thatched houses; at the time he recommended a hundred good men, taught a thousand scholars, and ten thousand attended his court. King Cheng enfeoffed Boqin in Lu, and the Duke of Zhou warned him: "Go; do not be proud to scholars because of the state of Lu. I am the son of King Wen, the younger brother of King Wu, the uncle of King Cheng, and also chancellor of the world; I am not a light person in the world. Yet I wash my hair once and grasp it three times, take a meal once and spit out the food three times, still fearing to lose the scholars of the world. I have heard that those whose virtue is generous and who guard it with respect are honored; those whose land is vast and who guard it with frugality are secure; those whose salary and rank are lofty and who guard them with humility are noble; those whose people are many and armies strong and who guard them with awe are victorious; those who are bright, clever and wise and who guard it with foolishness are good; those who are widely learned and have strong memory and who guard it with shallowness are wise. These six are all virtues of humility. To be honored as Son of Heaven and to hold the world comes from this virtue; those who were not humble and lost the world and their lives were Jie and Zhou. Can one fail to be careful? So the Changes has a Way: great enough to guard the world, middle enough to guard one's state and family, near enough to guard one's person, and this is humility. The Way of Heaven diminishes the full and adds to the humble, the way of Earth changes the full and flows toward the humble, ghosts and spirits harm the full and bless the humble, and the way of man dislikes the full and loves the humble. So when a garment is finished, the lapel must be left short; when a palace is finished, a corner must be left missing; when a house is finished, some clumsiness must be added, to show it is not complete; such is the way of Heaven. The Changes says: Humility brings success, and the noble person ends in good fortune. The Odes say: Tang did not delay in descending, and his sage reverence rose day by day. Be careful of it; do not be proud to scholars because of the state of Lu." The Forest of Sayings says: The worthy are the framework of a state and the hope of the people, and from ancient times emperors and kings have relied on them for safety and danger. So the Book of Documents says: "A ruler without worthy men cannot govern, and a worthy man without a ruler does not eat." In the past the Duke of Zhou embodied the virtue of a great sage and was diligent in spitting out food and grasping his hair, and so the scholars of the world vied to come to him. Had the Duke of Zhou been proud and stingy, they too would have soared high and left far away, and few would have come.] Confucius had no rank or position, yet as a commoner he was followed by more than seventy talented scholars, all of whom were fit to be feudal lords' ministers and chancellors; how much more would one in the dignity of the Three Excellencies nourish the scholars of the world? [The Biographies of Zhongni's Disciples: Confucius said that those who received instruction and mastered it were seventy-two, all men of extraordinary ability. The Hereditary House of Confucius says: King Zhao of Chu was about to enfeoff Confucius with seven hundred li of village-altar land; the chief minister of Chu, Zixi, said: "Does the king have an envoy to the feudal lords like Zigong?" He said: "No." "Does the king have an assisting chancellor like Yan Hui?" He said: "No." "Does the king have a general like Zilu?" He said: "No." "Does the king have an official chief like Zai Yu?" He said: "No." "Moreover the ancestor of Chu was enfeoffed by Zhou with the title of viscount or baron over fifty li. Now Confucius transmits the laws of the Three Kings and makes clear the work of Zhou and Shao; if the king employs him, how can Chu continue to be grand over several thousand li for generations? King Wen was at Feng and King Wu at Hao, and rulers of a hundred li in the end became kings of the world. Now Confucius, if he gets land and worthy disciples as assistants, is no blessing for Chu." King Zhao stopped. Lü's Spring and Autumn Annals says: Confucius and Mozi were commoner scholars, and a ruler of ten thousand chariots or a lord of a thousand chariots could not contend with them for scholars. Liu Xiang said: After the Spring and Autumn period, once the many worthies who had assisted states passed away, ritual and righteousness declined. Although Confucius discussed the Odes and Documents and fixed ritual and music, so that the kingly Way shone clear, as a commoner with no power, he transformed only seventy-two people, all outstanding in the world; the rulers of the time did not honor him, and so the kingly Way ultimately did not rise. So it is said that without authority nothing is established and without power nothing is carried out.] Now with the high position of a minister and the fine rewards of rank and salary, you cannot attract scholars, so you have no way to promote the worthy. Yao, in raising Shun, treated him as a guest and gave him his daughters in marriage; Duke Huan, in raising Guan Zhong, treated him as a guest and made him his teacher. [The Huainanzi, 'Great Clan,' says: Yao governed the world, his government and teaching were peaceful and his virtue moistened all; after seventy years in position he sought someone to whom to entrust the unity of the world, and ordered the Four Peaks to recommend from the humble. The Four Peaks recommended Shun to Yao. Yao married him to his two daughters to observe his inner conduct and entrusted him with the hundred offices to observe his outer conduct. When he entered the great forest, fierce wind, thunder and rain did not make him lose his way, so Yao entrusted him with his nine sons and gave him the Zhaohua jade and handed over the world. Mencius says: As to Duke Huan and Guan Zhong, he first studied with him and then made him his minister, and so he became hegemon without toil.] For a Son of Heaven to give his daughters to a commoner may be called being close to the worthy; for a feudal lord to take a commoner as teacher may be called respecting a guest. So worthy men follow like flowing water and come without doubt. [Confucius said: One who, with wealth and rank, places himself below others, who would not join him? One who, with wealth and rank, respects and loves others, who would not be close to him?] Today those in office do not have Zhao of Yan's humility to scholars or the joy in the worthy of the 'Deer Cry,' but practice the intentions of Zang Wenzhong and Zijiao [The Garden of Persuasions, 'Miscellaneous Matters,' says: In the time of King Yi of Yan, the state fell into great disorder, and King Min of Qi raised troops to attack Yan, slaughtered the state of Yan and carried off its treasures. When King Yi died, the state of Yan was restored, and the crown prince was established as King Zhao of Yan. King Zhao was worthy; after taking the throne he humbled himself and offered rich gifts to attract the worthy, and said to Guo Wei: "Qi, because of my state's disorder, attacked and broke Yan. I know very well that Yan is small and weak and not enough to repay it, but to get worthy scholars to share the state with me and wipe away the shame of the former king is my wish. Sir, if you see someone suitable, I will serve him myself." Wei said: "I have heard that of ancient rulers there was one who sought a thousand-li horse for a thousand pieces of gold and could not get it in three years. A palace servant told the ruler he would seek it. The ruler sent him, and in three months he found a thousand-li horse, but it was dead, so he bought its bones for five hundred pieces of gold and came back to report to the ruler. The ruler was greatly angry and said: What I sought was a living horse; what use is a dead horse, to waste five hundred gold? The servant replied: If you buy even a dead horse for five hundred gold, how much more a living horse? The world will surely say that the king can buy horses, and horses will now arrive. In less than a year three thousand-li horses came. Now if Your Majesty truly wishes to attract scholars, please begin with me, Wei. If even I, Wei, am treated well, how much more those more worthy than I? Would they consider a thousand li too far?" So King Zhao built a palace for Wei and treated him as teacher. Yue Yi came from Wei, Zou Yan came from Qi, Ju Xin came from Zhao, and scholars rushed to Yan. The King of Yan condoled with the dead and consoled orphans, sharing joys and hardships with the people for twenty-eight years; the state of Yan became rich and prosperous, and the soldiers were happy to be at ease and make light of battle. So he made Yue Yi Supreme General and jointly planned with Qin, Chu and the Three Jin to attack Qi. Yue Yi's arrival was the merit of obtaining the worthy. The Preface to the Odes says: 'Deer Cry,' of the Lesser Odes, is about feasting ministers and honored guests; after eating and drinking, they also fill baskets with silk and cloth to convey his generous intention, and only then can loyal ministers and honored guests give their hearts fully. Confucius said: Was Zang Wenzhong not one who held his position unlawfully? He knew Liuxia Hui's worth and did not give him a place. Wang Yi said: Zijiao was a high officer of Chu who held the position of orchid and angelica but practiced the intentions of flattery, arrogance and sycophancy, and also wanted to draw in and agree to the unworthy type to place them near, with no heart of worry for the state, only wanting to advance himself, to get into the ruler's favor and get rank and salary for himself; how could such a person respect and love the worthy and raise them?] obscure the worthy and envy the capable, exalt their own wisdom, disparage others' talents, are self-satisfied and ask no questions, humiliate scholars and do not befriend them, use position to look down on the worthy, use salary to be proud to scholars, and yet seek the use of scholars; that is hard indeed. [The Han Odes, 'Outer Commentary,' says: King Zhuang of Chu was late finishing court audience, and Lady Fan came down from the hall to meet him and said: "Why are you so late? Are you not hungry and tired?" King Zhuang said: "Today I listened to the words of loyal and worthy men and did not know hunger or fatigue." Lady Fan said: "Whom does the king call loyal and worthy: guests of the feudal lords or scholars of the central states?" King Zhuang said: "It is Chief Minister Shen." Lady Fan covered her mouth and laughed. The king said: "What is Lady Fan laughing at?" She said: "I have been able to attend the king, esteemed for bathing, holding the towel and comb, and shaking out the mat, for eleven years, yet I have never failed to send people between Liang and Zheng to seek beautiful women to present to the king. Among those who rank with me are ten, of whom two are worthier than I. How could I not want to monopolize the king's favor? I dare not let private desire obscure many beauties, and I want the king to see more and be pleased. Now Chief Minister Shen has been chancellor of Chu for several years, and I have never seen him promote the worthy and dismiss the unworthy; how can he be loyal and worthy?" King Zhuang, at the morning court, told Chief Minister Shen what Lady Fan had said, and the Chief Minister left his seat and recommended Sun Shu'ao. Shu'ao governed Chu for three years and the state of Chu became hegemon. The scribe of Chu took up the brush and wrote it on the bamboo slips: The hegemony of Chu came from the strength of Lady Fan. The Odes say: "All that you think is not as good as where I go." This is what is said of Lady Fan. The records say: One who harms the good is a ruin of the state; one who obscures the good is a slanderer of the state. Liezi says: One who faces people with worthiness has never won people; one who lowers himself to people with worthiness has never failed to win people. The Huainanzi, 'Techniques of the Ruler,' says: King Wen was wise and loved to ask questions, and so was sage; King Wu was brave and loved to ask questions, and so was victorious. 'Discourse on the Forest of Sayings' says: A net with one mesh cannot catch birds, a fishhook without bait cannot catch fish, and meeting scholars without ritual cannot obtain the worthy.]