Xin Shu (新書) · Volume 2

陛下即位以來，濟北一反，淮南為逆，今吳又見告，皆其薄者也。莫大諸侯，澹然而未有故者，天下非有固安之術也，特賴其尚幼偷猥之數也。且異姓負強而動者，漢已幸而勝之矣，又不易其所以然，同姓襲是跡而處，骨肉相動，又既有徵矣。其勢盡又復然，殃禍之變，未知所移，長此安窮？明帝尚不能以安，後世柰何！

Since Your Majesty took the throne, Jibei has rebelled once, Huainan has rebelled, and now Wu has been denounced, all of them the weak ones. The largest lords remain calm and without incident, but the world has no firm and secure method, relying only on their being still young and petty by fortune. Moreover, those of different surnames who relied on strength and moved, Han has already been lucky to defeat, and still has not changed the reason it came about; those of the same surname follow these traces in their situation, flesh and blood stir against each other, and there are already signs of it. When that situation is exhausted it will do this again, and the changes of calamity, no one knows where they will move; where is the end if this goes on? Even a brilliant emperor could not settle it, so what will later generations do!

屠牛坦一朝解十二牛，而芒刃不頓者，所排擊所剝割皆象理也。然至髖髀之所，非斤則斧矣。仁義恩厚，此人主之芒刃也：權勢法制，此人主之斤斧也。勢已定權已足矣，乃以仁義恩厚因而澤之，故德布而天下有慕志。今諸侯王皆眾髖髀也，釋斤斧之制，而欲嬰以芒刃，臣以為刃不折則缺耳，胡不用之淮南濟北，勢不可也。

The butcher Tan dismembered twelve oxen in one morning without dulling his blade, because every strike and cut followed the grain. Yet when he came to the hip joints, it was either the hatchet or the axe. Benevolence, righteousness and generous kindness are the blade of the ruler; power and law are the hatchet and axe of the ruler. When the situation is fixed and power is sufficient, only then does one use benevolence, righteousness and kindness to moisten it, so that virtue spreads and the world has a will to admire. Now the kings of the feudal states are all so many hip joints; if one puts down the system of the hatchet and axe and wants to use the blade, I think the blade will either snap or chip. Why not use it on Huainan and Jibei? Because the situation does not permit.

善不可謂小而無益，不善不可謂小而無傷，非以小善為一足以利天下，小不善為一足以亂國家也。當夫輕始而傲微，則其流必至於大亂也，是故子民者謹焉。

Good cannot be said to be small and without benefit, and not good cannot be said to be small and without harm; it is not that one small good is enough to benefit the world, or that one small not-good is enough to disorder the state. When one despises the beginning and looks down on the slight, its evil effects will surely reach great disorder, and so those who govern the people are careful about this.

彼人也，登高則望，臨深則窺，人之性，非窺且望也，勢使然也。夫事有逐奸，勢有召禍。老曰："為之於未有，治之於未亂。"管仲曰："備患於未形"，上也。語曰："焰焰弗滅，炎炎柰何，萌芽不伐，且折斧柯。"智禁於微，次也。事之適亂，如地形之惑人也，機漸而往，俄而東西易面，人不自知也。故墨子見衢路而哭之，悲一跬而繆千里也。

A person, when climbing high, looks far; when standing over the deep, peers down; human nature does not intend to peer or look, it is the situation that makes him do so. Some matters pursue wickedness, and some situations summon calamity. Laozi said: "Act before it has happened, govern before disorder has begun." Guan Zhong said: "Guard against trouble before it has taken shape," which is the best policy. The common saying goes: "If a tiny flame is not put out, what is to be done about a blazing fire; if a sprout is not cut, it will break the axe handle." To use wisdom to stop it at the faint stage is the next best. When affairs tend toward disorder, it is like terrain that confuses people, where the mechanism advances gradually, and in a moment east and west change direction without the person himself knowing. So Mozi wept at the sight of a crossroads, grieving that a step's difference will lead to an error of a thousand li.

昔者衛侯朝於周，周行問其名，曰："衛侯闢強。"周行還之曰："啟強。闢強，天子之號也，諸侯弗得用。"衛侯更其名曰毀，然後受之。故善守上下之分者，雖空名弗使踰焉。

In the past the Marquis of Wei came to court at Zhou, and the Zhou usher asked his name, and he said: "The Marquis of Wei, Bi Qiang." The Zhou usher replied: "Qi Qiang and Bi Qiang are names of the Son of Heaven, and a feudal lord may not use them." The Marquis of Wei changed his name to Hui, and only then was he received. So one who is good at keeping the distinctions of above and below does not allow even an empty name to be overstepped.

古者周禮，天子葬用隧，諸侯縣下。周襄王出逃伯鬥，晉文公率師誅賊，定周國之亂，復襄王之位。於是襄王賞以南陽之地，文公辭南陽，即死得以隧下，襄王弗聽，曰："周國雖微，未之或代也。天子用隧，伯父用隧，是二天子也。以地為少，餘請益之。"文公乃退。

In ancient Zhou ritual, the Son of Heaven was buried using a tunnel, and the feudal lords were lowered with a hanging coffin. King Xiang of Zhou fled to Bodou, and Duke Wen of Jin led an army to kill the rebels, pacified the disorder in the state of Zhou, and restored King Xiang's position. Then King Xiang rewarded him with the land of Nanyang, and Duke Wen declined Nanyang and requested that after his death he be buried with a tunnel, but King Xiang did not listen, saying: "Although the state of Zhou is weak, there has been no one to replace it. If the Son of Heaven uses a tunnel and the Elder Uncle uses a tunnel, there would be two Sons of Heaven. If you think the land is little, I ask to add to it." Duke Wen then withdrew.

禮，天子之樂，宮縣：諸侯之樂，軒縣：大夫直縣：士有琴瑟。叔孫於奚者，衛之大夫也。曲縣者，衛君之樂體也。繁纓者，君之駕飾也。齊人攻衛，叔孫於奚率師逆之，大敗齊師，衛於是賞以溫。叔孫於奚辭溫，而請曲縣繁纓以朝，衛君許之。孔子聞之曰："惜乎！不如多與之邑。夫樂者，所以載國：國者，所以載君。彼樂亡而禮從之，禮亡而政從之，政亡而國從之，國亡而君從之。惜乎！不如多予之邑。"

By ritual, the music of the Son of Heaven is hung on four sides; the music of the feudal lords is hung on three sides; of great officers, on two sides; and scholars have the zither. Shusun Yuxi was a great officer of Wei. The curved hanging was the musical privilege of the ruler of Wei. The elaborate horse trimmings were the ruler's carriage decoration. The men of Qi attacked Wei, and Shusun Yuxi led the army to meet them and soundly defeated the Qi army, and Wei then offered Wen as his reward. Shusun Yuxi declined Wen and asked instead to come to court with the curved hanging and elaborate trimmings, and the ruler of Wei granted it. Confucius, hearing of it, said: "What a pity! It would be better to give him more fief land. Music is what bears up the state; the state is what bears up the ruler. When the music is lost, ritual follows; when ritual is lost, government follows; when government is lost, the state follows; when the state is lost, the ruler follows. What a pity! It would be better to give him more fief land."

宓子治亶父，於是齊人攻魯，道亶父。始父老請曰："麥已熟矣，今迫齊寇，民人出自艾傅郭者，歸可以益食，且不資寇。"三請，宓子弗聽，俄而麥畢資乎齊寇。季孫聞之，怒，使人讓宓子曰："豈不可哀哉！民乎，寒耕熱耘，曾弗得食也。弗知猶可，聞或以告，而夫子弗聽。"宓子蹴然曰："今年無麥，明年可樹，令不耕者得獲，是樂有寇也。且一歲之麥，於魯不加強，喪之不加弱。令民有自取之心，其創必數年不息。"季孫聞之，慚，曰："使穴可入，吾豈忍見宓子哉！"

Master Mi was governing Danfu when the men of Qi attacked Lu, passing through Danfu. At first the elders requested: "The wheat is already ripe, and now the Qi bandits are near; if the people go out and harvest it themselves, those close to the outer city, they can bring back more grain when they return, and will not help the bandits." He was asked three times, and Master Mi did not listen; before long the wheat all aided the Qi bandits. Ji Sun heard of it and was angry, and sent someone to reproach Master Mi, saying: "Is it not pitiable! The people plowed in cold weather and weeded in hot weather, and in the end could not get to eat. If you did not know, it would be one thing; but I hear that someone told you, and you, sir, did not listen." Master Mi said with a start: "This year there is no wheat, next year we can plant, but letting those who did not plow gain the harvest would make people glad of the bandits. Moreover, one year's wheat does not make Lu stronger by its gain, nor weaker by its loss. If I let the people have a heart to take for themselves without permission, that wound will not heal for years." Ji Sun heard this and, ashamed, said: "If there were a hole I could enter, how could I bear to see Master Mi!"

故明者之感奸由也蚤，其除亂謀也遠，故邪不前達。

So the wise sense the origins of wickedness early, and he removes disorderly plots far in advance, so that evil cannot advance and succeed.

人主之尊，闢無異堂陛。陛九級者，堂高大幾六尺矣。若堂無陛級者，堂高殆不過尺矣。天子如堂，群臣如陛，眾庶如地，此其闢也。故堂之上，廉遠地則堂高，近地則堂卑。高者難攀，卑者易陵，理勢然也。故古者聖王制為列等，內有公卿大夫士，外有公侯伯子男，然後有官師小吏，施及庶人，等級分明，而天子加焉，故其尊不可及也。

The honor of the ruler is likened to the hall and its steps. If the steps have nine levels, the hall is nearly six feet high. If the hall had no steps, the hall's height would hardly exceed a foot. The Son of Heaven is like the hall, the many ministers like the steps, and the common people like the ground, and this is the analogy. So above the hall, when the edge is far from the ground the hall is high, and when the edge is near the ground the hall is low. What is high is hard to climb, and what is low is easy to overstep, which is the reason in the situation. So in ancient times the sage kings made ranks: within there were the dukes, ministers, great officers and scholars, and without the dukes, marquises, earls, viscounts and barons, and then the officials, masters and petty clerks, extending to commoners, with ranks clear, and the Son of Heaven placed on top, and so his honor cannot be reached.

鄙諺曰："欲投鼠而忌器"，此善喻也。鼠近於器，尚憚而弗投，恐傷器也，況乎貴大臣之近於主上乎。廉醜禮節，以治君子，故有賜死而無戮辱，是以系。縛。榜。笞。髡。刖。黥。劓之罪，不及士大夫，以其離主上不遠也。禮：不敢齒君之路馬，蹴其芻者有罪，見君之几杖則起，遭君之乘輿則下，入正門則趨。君之寵臣，雖或有過，刑戮不加其身，尊君之勢也，此則所以為主上豫遠不敬也，所以體貌群臣而厲其節也。今自王侯三公之貴，皆天子之改容而禮也，古天子之所謂伯父伯舅也，今與眾庶徒隸同黥劓髡刖笞傌棄市之法，然則堂下不亡陛乎？被戮辱者不太迫乎？廉恥不行也，大臣無乃握重權大官，而有徒隸無恥之心乎？夫望夷之事，二世見當以重法者，投鼠而不忌器之習也。

The common proverb says: "Wishing to throw something at a rat but fearing to hit the vessel beside it," which is a good simile. A rat near a vessel is still feared and nothing thrown, for fear of hurting the vessel, how much more with a noble minister near the ruler. Integrity, shame and ritual are used to govern gentlemen, so there is the granting of death but no execution with humiliation. For this reason the punishments of fettering, binding, flogging, caning, shaving, foot-cutting, tattooing and nose-slitting do not reach officials and scholars, because they are not far from the ruler. By ritual: one does not dare to count the teeth of the ruler's carriage horse; one who tramples on its fodder is guilty; seeing the ruler's armrest and staff one stands up, meeting the ruler's carriage one dismounts, entering the main gate one hurries with small steps. For the ruler's favored ministers, even if they have faults, punishment and execution are not applied to them, out of respect for the ruler's position; this is what is used to keep disrespect far from the ruler beforehand, and to treat the ministers courteously and encourage their principles. Now from the nobility of the kings, marquises and the Three Dukes, all are those for whom the Son of Heaven changes expression and treats with courtesy, and those the ancient Son of Heaven called Uncle Bo and Uncle Jiu, are now subject, together with commoners and convicts, to the laws of tattooing, nose-slitting, shaving, foot-cutting, caning, abuse and execution in the market; then is not the hall below stripped of its steps? Are those who are executed and humiliated not too close? When integrity and shame cannot be practiced, perhaps great ministers fear only holding heavy power and high office, while having the shameless heart of convicts? The matter of the Wangyi Palace, in which the Second Emperor was judged by harsh law, is the accumulated habit of throwing at the rat without regard for the vessel.

臣聞之曰："履雖鮮，弗以加枕：冠雖弊，弗以苴履。"夫嘗以在貴寵之位，天子改容而嘗體貌之矣，吏民嘗俯伏以敬畏之矣，今而有過，令廢之可也，退之可也，賜之死可也。若夫束縛之，系紲之，輸之司空，編之徒官。司寇牢正徒長小吏罵詈而榜笞之，殆非所以令眾庶見也。夫卑賤者習知尊貴者之事，一旦吾亦乃可以加也，非所以習天下也，非尊尊貴貴之化也。夫天子之所嘗敬，眾庶之所嘗寵，死而死爾，賤人安宜得此而頓辱之哉。

I have heard: "Shoes, even if fresh and clean, are not put on a pillow; a hat, even if worn out, is not used to pad shoes." One who once held a position of honor and favor, for whom the Son of Heaven changed expression and once treated with courtesy, whom officials and people once bowed to in awe, if he now has a fault, it is acceptable to dismiss him, acceptable to cast him out, acceptable to grant him death. But to bind him, to tie him with ropes, send him to the Minister of Works and enroll him among convict officials; for the Minister of Crime, the prison warden, the convict leader and petty clerks to curse and flog him is probably not something for the common people to see. When the lowly know well that such things can be done to the noble, once I too can apply it, this is not used to train the world, and is not the teaching of honoring the honorable and valuing the valuable. Those the Son of Heaven once respected and the common people once served with favor, if they die they die, but how should the lowly deserve to obtain this to batter and humiliate him.

豫讓事中行之君，智伯伐中行，滅之，豫讓移事智伯。及趙滅智伯，豫讓舋面變容，吸炭變聲，必報襄子，五起而弗中，襄子一夕而五易臥。人問豫讓，讓曰："中行眾人畜我，我故眾人事之：智伯國士遇我，故為之國士用。"故此一豫讓也，反君事讎，行若狗彘，已而折節致忠，行出乎烈士，人主使然也。故人主遇其大臣，如遇犬馬，彼將犬馬自為也：如遇官徒，彼將官徒自為也。頑頓無恥，奊苟無節，廉恥不立，則且不自好，則苟若而可，見利則趨，見便則奪。主上有敗，困而攬之矣：主上有患，則吾苟免而已，立而觀之耳。有便吾身者，則欺賣而利之耳，人主將何便於此！群下至眾，而主至少也，所託財器職業者，率於群下也，但無恥，但苟安，則主最病。

Yu Rang served the lord of the Zhonghang clan, and when Zhi Bo attacked Zhonghang and destroyed it, Yu Rang turned to serve Zhi Bo. When Zhao destroyed Zhi Bo, Yu Rang painted his face with lacquer to change his appearance and swallowed charcoal to change his voice, and was determined to avenge himself on Xiangzi, rising five times without hitting him, and Xiangzi changed his bedchamber five times in one night. When someone asked Yu Rang, Yu Rang said: "Zhonghang kept me as an ordinary man, so I served him as an ordinary man; Zhi Bo treated me as a scholar of the state, so I acted for him as a scholar of the state." So this same Yu Rang, who betrayed his old lord and served his enemy, acted like a pig or dog, later bent his principles and gave full loyalty, acting like a heroic man, and it was the ruler who made him so. So if a ruler treats great ministers like dogs and horses, they will take themselves for dogs and horses; if he treats them like convict officials, they will take themselves for convict officials. Dull and shameless, careless and without principle, with integrity and shame not established, they will not value themselves, and then careless and casual conduct will do, they will rush to see profit and fight over convenience. When the ruler is defeated, in difficulty they will grab for themselves; when the ruler is in trouble, I will merely avoid disaster and stand and watch. If there is something convenient for me, I will deceive and sell for profit, and what advantage will the ruler get from this! The subordinates are extremely many and the ruler is extremely few, and the wealth, vessels and offices entrusted are mostly in the hands of the subordinates, and if they are only shameless and only careless for comfort, then it is the ruler who suffers most.

故古者禮不及庶人，刑不至君子，所以厲寵臣之節也。古者大臣，有坐不廉而廢者，不謂曰不廉，曰簠簋不飾：坐汙穢男女無別者，不謂汙穢，曰帷簿不修：坐罷軟不勝任者，不謂罷軟，曰下官不職。故貴大臣定有其罪矣，猶未斥然正以呼之也，尚遷就而為之諱也。故其在大譴大訶之域者，聞譴訶則白冠犛纓，盤水加劍，造清室而請其罪爾。上弗使執縛系引而行也。其中罪者，聞命而自弛，上不使人頸盭而加也。其有大罪者，聞命則北面再拜，跪而自裁，上不使人捽抑而刑也。曰子大夫自有過耳，吾遇子有禮矣。遇之有禮，故群臣自喜。厲以廉恥，故人務節行。上設廉恥禮義以遇其臣，而群臣不以節行而報其上者，即非人類也。

So in ancient times ritual did not reach commoners and punishment did not reach gentlemen, which was used to encourage the principles of the favored ministers. In ancient times, among great ministers, those removed for dishonesty were not called dishonest but called "the sacrificial vessels not kept in order"; those who were guilty of filth in not distinguishing men and women were not called filthy but called "the curtains and screens not maintained"; those guilty of weakness and inability to bear the post were not called weak but called "a subordinate official not equal to the position." So when a noble great minister was determined to be guilty, he was still not plainly named, but accommodated and the name tabooed for him. So those placed within the range of great reprimand heard the reprimand and put on a white cap with a yak-tail cord, and with a sword placed over a basin of water went to the clear chamber to request punishment. Those above did not send anyone to seize and bind and lead him by the hand. Those of middling crime, hearing the order, put themselves out of office, and those above did not send anyone to twist their necks. Those with great crimes, hearing the order, faced north and bowed twice, knelt and judged themselves, and those above did not send anyone to seize and press and apply punishment. It is said: you, sir, have simply made a mistake yourself, and I have treated you with ritual. Because he is treated with ritual, the ministers value themselves. Because they are encouraged by integrity and shame, people strive for principled conduct. If those above set up integrity, shame, ritual and righteousness to treat ministers, and the ministers do not repay those above with principled conduct, they are not of human kind.

故化成俗定，則為人臣者，主爾忘身，國爾忘家，公爾忘私。利不苟就，害不苟去，唯義所在，主上之化也。故父兄之臣，誠死宗廟：法度之臣，誠死社稷：輔翼之臣，誠死君上：守衛捍敵之臣，誠死城廓封境。故曰聖人有金城者，比物此志也。彼且為我死，故吾得與之俱生：彼且為我亡，故吾得與之俱存。夫將為我危，故吾得與之皆安。顧行而忘利，守節而服義，故可以托不御之權，可以托五尺之孤，此厲廉恥行禮義之所致也。主上何喪焉？此之不為，而顧彼之行，故曰可為長大息者也。

So when teaching has completed customs and they are settled, ministers forget themselves for the ruler, forget their homes for the state, and forget the private for the public. They do not carelessly rush toward profit and do not carelessly avoid harm, but only stand where righteousness is, and this is the teaching of those above. So the ministers who are fathers and elder brothers sincerely die for the ancestral temple; the ministers of law and standards sincerely die for the altars of the state; the ministers who assist as wings sincerely die for the ruler; the ministers who guard and ward off enemies sincerely die for the walls and borders. So it is said that a sage has a city of gold, which compares to this aspiration. He will die for me, so I can live with him; he will perish for me, so I can survive with him. He will be in danger for me, so I can be at peace with him. Caring for virtue and forgetting profit, keeping principle and following righteousness, one can entrust power that needs no driving, and can entrust a five-foot orphan, and this is what comes from encouraging integrity and shame and practicing ritual and righteousness. What does the ruler lose? Not doing this and instead going and doing that, so it is said that this is something to sigh over for long.

大臣之俗，特以牘書不報，小期會不答耳，以為大故，不可矣。天下之大指舉之，而激俗流失，世壞敗矣，因恬弗知怪，大故也。如刀筆之吏，務在筐箱，而不知大體，陛下又弗自憂，故如此哉。

The habit of great ministers is to treat unanswered letters and small unreplied appointments as great matters, which will not do. The great principles of the world are all brought up, yet the habit of the surge is lost, the world's way is ruined, and they are calm and do not know to find it strange, and this is the great matter. Like clerks of knife and brush, whose affairs are in baskets and boxes and who do not know the larger body of things, and Your Majesty does not worry about it yourself, so it is like this.

夫邪俗日長，民相然席於無廉醜，行義非循也，豈為人子背其父，為人臣因忠於君哉？豈為人弟欺其兄，為人下因信其上哉？陛下雖有權柄事業，將何寄之？管子曰："四維：一曰禮，二曰義，三曰廉，四曰醜。四維不張，國乃滅亡。"使管子愚無識人也，則可：使管子而少知治體，則是豈不可為寒心？今世以侈靡相競，而上無制度，棄禮義，捐廉丑日甚，可謂月異而歲不同矣。逐利乎否耳，慮非顧行也。今其甚者，剄大父矣，賊大母矣，踝嫗矣，刺兄矣。盜者慮探柱下之金，掇寢戶之簾，攓兩廟之器，白晝大都之中，剽吏而奪之金。矯偽者出幾拾萬石粟，賦六百餘萬錢，乘傳而行諸侯，此其無行義之尤至者已。其餘猖蹶而趨之者，乃豕羊驅而往，是類管子謂四維不張者與，竊為陛下惜之。

Wicked customs grow day by day, and the people sit calmly with each other in shamelessness, and righteous conduct is not followed; could it be that a son who would betray his father would then be loyal to his ruler as a minister? Could a younger brother who would deceive his elder brother be trusted to those above as a subordinate? Even if Your Majesty has power and enterprise, to whom will you entrust them? Guanzi said: "There are four bonds: the first is ritual, the second is righteousness, the third is integrity, the fourth is shame. If the four bonds are not stretched, the state will perish." If Guanzi were a foolish man without insight, that would be one thing; if Guanzi knew a little of the body of government, is this not chilling? In the world today people compete with one another in extravagance, and those above have no regulations, abandon ritual and righteousness, and cast aside integrity and shame more each day, and one could say that every month and every year is different. They only ask whether it brings profit, and probably do not care about virtue. Now the worst cases: killing a grandfather, harming a grandmother, humiliating an old woman, stabbing an elder brother. Thieves imagine taking the gold under the pillars, pulling the curtains from the bedroom doors, seizing the vessels of the two temples, and in broad daylight in the great cities robbing officials and taking their gold. The deceitful take out nearly a hundred thousand shi of grain, levy over six million cash, and travel by post carriage among the feudal lords, which is the extreme of having no righteous conduct. The rest rush wildly onward like pigs and sheep being driven, which is probably what Guanzi called the four bonds not being stretched, and I privately feel regret for Your Majesty.

以臣之意，吏慮不動於耳目，以為是時適然耳。夫移風易俗，使天下移心而向道，類非俗吏之所能為也，陛下又不自憂，竊為陛下惜之。夫立君臣，等上下，使父子有禮，六親有紀，此非天之所為，人之所設也。夫人之所設，弗為不立，不植則僵，不循則壞。秦滅，四維不張，故君臣乖而相攘，上下亂僭而無差，父子六親殃僇而失其宜，奸人並起，萬民離畔，凡十三歲而社稷為墟。今四維猶未備也，故奸人冀幸，而眾下疑惑矣。豈如今定經制，令主主臣臣，上下有差，父子六親，各得其宜，奸人無所冀幸，群眾信上，而不疑惑哉。此業一定，世世常安，而後有所持循矣。若夫經制不定，是猶渡江河無維楫，中流而遇風波也，船必覆矣。悲夫！備不豫具之也，可不察乎！

By my idea, officials probably are not moved in their ears and eyes, and think this is exactly how it should be at this time. To change customs and alter practices, to make the world change its heart and turn toward the Way, is probably not something vulgar officials can do, and Your Majesty does not worry about it yourself, and I privately feel regret for you. To establish ruler and subject, distinguish above and below, give fathers and sons ritual and give the six kinds of kin their order, is not what Heaven does, but what people establish. What people establish cannot stand if not done, falls over if not cultivated, and is ruined if not followed. When Qin perished, the four bonds were not stretched, so ruler and subject drifted apart and robbed each other, above and below fell into disorder and overstepping without distinction, fathers, sons and the six kinds of kin suffered calamity and execution and lost what was fitting, the wicked rose together, the ten thousand people rebelled, and in thirteen years the altars of the state became ruins. Now the four bonds are not yet in place, so the wicked hope for luck and the multitude below are confused. How can this compare with now fixing a constant system, making the ruler like a ruler and the subjects like subjects, with ranks above and below, fathers, sons and the six kin each getting what is fitting, so that the wicked have nothing to hope for, and the multitude trust those above and are not confused? Once this enterprise is fixed, it will be constantly secure for generations, and afterward there will be something to hold to and follow. As for a constant system that is not fixed, it is like crossing a river without a mooring or oars, and meeting waves in midstream, the boat will surely capsize. How sad! If preparations are not made beforehand, can one fail to reflect on it!

秦國失理，天下大敗，眾揜寡，知欺愚，勇劫懼，壯凌衰，攻擊奪者為賢，貴人善突盜者為忻，諸侯設諂而相飭，設輹而相紹者為知，天下亂至矣。是以大賢起之，威振海內，德從天下，曩之為秦者，今轉而為漢矣。

When the state of Qin lost its order, the world was in great defeat, the many attacked the few, the clever cheated the foolish, the brave robbed the fearful, the strong bullied the weak, those who attacked and took were regarded as worthy, the noble who were good at clashing and stealing were pleased, the feudal lords who set up flattery and groomed one another, and those who set up cart braces and introduced one another were regarded as wise, and the world fell into the extreme of disorder. Therefore a great worthy arose, his power shook within the seas, his virtue made the world follow, and what formerly belonged to Qin now turned to belong to Han.

今者何如？進取之時去矣，幷兼之勢過矣，胡以孝弟循順為？善書而為吏耳，胡以行義禮節為？家富而出官耳，驕恥偏而為吏祭尊，黥劓者攘臂而為政，行惟狗彘也，苟家富財足，隱機盱視而為天子耳。唯告罪昆弟，欺突伯父，逆於父母乎？然錢財多也，衣服循也，車馬嚴也，走犬良也，矯誣而家美，盜賊而財多，何傷？欲交，吾擇貴寵者而交之：欲勢，擇吏權者而使之。取婦嫁子，非有權勢，吾不與婚姻，非貴有戚，不與兄弟，非富大家，不與出入，因何也？今俗侈靡，以出相驕，出倫踰等，以富過其事相競。今世貴空爵而賤良，俗靡而尊奸富。民不為奸而貧，為裡罵：廉吏釋官，而歸為邑笑：居官敢行奸而富，為賢吏：家處者犯法為利，為材士。故兄勸其弟，父勸其子，則俗之邪至於此矣。

What is it like now? The time for advancing has already passed, the situation for annexing has already passed, so what use are filial piety and obedience? One who can write documents becomes an official, so what use are righteous conduct and ritual? One who has a rich family goes to hold office, and one who is proud, shameless and wicked becomes a clerk who is honored with the first libation, those who have been tattooed and had their noses cut roll up their sleeves and hold government, acting only like pigs and dogs, and if the family is rich and its goods sufficient, leaning on the desk and glaring about they become the Son of Heaven. Is it only that one denounces and offends one's brothers, bullies one's uncle and defies one's parents? Yet if there is much money, the clothes are fine, the carriages and horses are in order, the hunting dogs are good, and one prospers by falsehood and has much wealth by robbery, what harm is there? If one wishes to make friends, I choose the favored and noble to befriend; if one wishes for power, I choose those with the authority of office to command. To take a wife or marry off a child, if he does not have power, I will not form a marriage tie with him; if he is not noble and with kin, I will not become his brother; if he is not a rich great family, I will not associate with him; what is the reason? Now customs are extravagant, and people compete in pride by display when going out, exceeding their category and crossing ranks, competing by surpassing their station in wealth. Today the world values empty rank and despises goodness, and customs are lavish and respect the wicked rich. People who do not do wrong and are poor are cursed in their neighborhoods; honest officials who put down their posts and go home are laughed at by their villages; those who dare to commit wrongdoing in office and become rich are regarded as worthy officials; those who stay at home and break the law for profit are regarded as talented men. So the elder brother urges his younger brother and the father urges his son, such is the wickedness of custom.

商君違禮義，棄倫理，幷心於進取，行之二歲，秦俗日敗。秦人有子，家富子壯則出分，家貧子壯則出贅。假父耰鉏杖彗耳，慮有德色矣：母取瓢碗箕帚，慮立誶語。抱哺其子，與公並踞。婦姑不相說，則反唇而睨。其慈子嗜利，而輕簡父母也，念罪非有倫理也，其不同禽獸懃焉耳。然猶幷心而赴時者，曰功成而敗義耳。蹶六國，兼天下，求得矣，然不知反廉恥之節，仁義之厚，信幷兼之法，遂進取之業，凡十三歲而社稷為墟，不知守成之數，得之之術也。悲夫！

Lord Shang went against ritual and righteousness, abandoned the order of relations, and put his whole heart into advancing; after he practiced it for two years, the customs of Qin worsened day by day. A man of Qin with a son would, if the family were rich, send the son out to live apart when he was grown, and if the family were poor, send the son out as a live-in son-in-law when he was grown. If he lends his father a hoe, a harrow, a staff or a broom, he would have the air of one bestowing a favor; if his mother takes a ladle, a bowl, a basket or a broom, he would stand and scold her. Holding his child to nurse, he squats side by side with his father-in-law. When daughter-in-law and mother-in-law do not please each other, they talk back and look askance. They dote on their sons and are fond of profit, and slight and neglect their parents, thinking of fault without any order of relations, and they differ from beasts only by a tiny bit. Yet they still join their hearts to rush after the times, saying that success is achieved and only ruining righteousness. They overthrew the six states and annexed the world, and having obtained what they sought, they did not know how to return to the principle of integrity and shame, the generosity of benevolence and righteousness, believed in the law of annexation, completed the enterprise of advancing, and in thirteen years the altars of the state became ruins, not knowing that the method of preserving what one has won is the method of winning it. How sad!

天下有瑰政於此，予民而民愈貧，衣民而民愈寒，使民樂而民愈苦，使民知而民愈不知避縣網，甚可瑰也。今有瑋術於此，奪民而民益富也，不衣民而民益暖，苦民而民益樂，使民愈愚而民愈不罹縣網。陛下無意少聽其數乎？

Suppose there were here a marvelous kind of government that gives the people things and the people grow poorer, gives the people clothes and the people grow colder, makes the people glad and the people grow more miserable, makes the people knowledgeable and the people grow less able to avoid the net of the law; that could well be called marvelous. Now suppose there were here a wondrous art that takes from the people and the people grow richer, does not give the people clothes and the people grow warmer, makes the people suffer and the people grow happier, makes the people more foolish and the people the less fall into the net of the law. Does Your Majesty not want to hear a little of that method?

夫雕文刻鏤，周用之物繁多，纖微苦窳之器，日變而起，民棄完堅，而務雕鏤纖巧，以相競高。作之宜一日，今十日不輕能成：用一歲，今半歲而弊。作之費日挾巧，用之易弊。不耕而多食農人之食，是天下之所以困貧而不足也。故以末予民，民大貧：以本予民，民大富。

Carved and patterned things and everyday utensils have multiplied, and fine and elaborate wares change and spring up daily; the people abandon what is sound and sturdy and devote themselves to carving and delicate work, competing with one another in height of fashion. What should take a day to make now cannot easily be made in ten days; what should be used for a year now wears out in half a year. Making takes time and is also bound up with cleverness, and use easily wears out. Those who do not farm yet eat plenty of the farmers' food are the reason the world is poor and short of supplies. So if one gives the people secondary occupations, the people become very poor; if one gives the people the basic occupation, the people become very rich.

黼黻文繡纂組害女工，且夫百人作之，不能衣一人，方且萬里，不輕能具，天下之力，勢安得不寒？世以俗侈相耀，人慕其所不如，悚迫於俗願，其所未至，以相競高，而上非有制度也。今雖刑餘鬻妾下賤，衣服得過諸侯，擬天子，是使天下公得冒主，而夫人務侈也。冒主務侈，則天下寒而衣服不足矣。故以文繡衣民，而民愈寒，以褫民，民必暖，而有餘布帛之饒矣。

Embroidered ornaments, brocades and braids harm the women's work, and moreover a hundred people make them and cannot supply even one person with clothing, and moreover they come from ten thousand li away and cannot easily be provided; with the strength of the whole world spent like this, how could the situation not become cold? In this age people boast to one another through vulgar extravagance, envy what they do not have, are urged on by vulgar wishes, and seek what they have not reached, to compete with one another in rank, while above there is no regulation. Now even a castrated convict or a bought concubine, of low status, can wear clothes exceeding those of the feudal lords and imitating the Son of Heaven; this lets the whole world openly offend the sovereign, and everyone devotes himself to extravagance. When people offend the sovereign and devote themselves to extravagance, the world is cold and clothing is insufficient. So if one gives the people embroidered clothes to wear, the people grow colder; if these are stripped away and the people are given plain cloth, the people will surely be warm, and there will be a surplus of cloth and silk.

夫奇巧末技商販遊食之民，形佚樂而心縣愆，志苟得而行淫侈，則用不足而蓄積少矣。即遇兇旱，必先困窮迫身，則苦飢甚焉。今驅民而歸之農，皆著於本，則天下各食於力，末技遊食之民，轉而緣南畝，則民安性勸業，而無縣愆之心，無苟得之志，行恭儉蓄積，而人樂其所矣，故曰苦民而民益樂也。

Those who practice odd and crafty arts, merchants and drifting idlers, enjoy comfort and pleasure in body, yet their hearts hang on their faults, their aims are to gain things carelessly, and their conduct is licentious and extravagant, so their expenses are insufficient and their savings few. When one day they meet with a bad year or drought, they will certainly first be pressed by poverty and suffer greatly from hunger. Now drive the people to return to farming, all attached to the basic occupation, and the world will live by its own strength, and those who practiced minor arts and drifted as idlers will turn instead to the southern fields; the people will then calm their natures and be encouraged in their work, without hearts hanging on faults, without aims of careless gain, their conduct respectful and thrifty and their stores accumulated, and people will delight in their lot; so it is said that making the people toil makes them more joyful.

世淫侈矣，飾知巧以相詐利者為知士，敢犯法禁昧大奸者為識理，故邪人務而日起，奸詐繁而不可止，罪人積下眾多而無時已。君臣相冒，上下無辨，此生於無制度也。今去淫侈之俗，行節儉之術，使車輿有度，衣服器械各有制數。制數已定，故君臣絕尢，而上下分明矣。擅退則讓，上僭者誅，故淫侈不得生，知巧詐謀無為起，奸邪盜賊自為止，則民離罪遠矣。知巧詐謀不起，所謂愚，故曰使愚而民愈不罹縣網。

When the age grows licentious and extravagant, those who polish cleverness to cheat each other for gain are treated as wise men, and those who dare to break the law and hide great wickedness are treated as understanding principle, so evil people exert themselves and rise day by day, deceit multiplies and cannot be stopped, and criminals pile up below in great numbers with no end. Rulers and ministers offend one another and high and low are not distinguished; this arises from lack of regulation. Now remove the licentious customs and practice thrifty methods, and give carriages rules and clothes and implements each a fixed measure. Once the measures are fixed, the separation of ruler and ministers by special ranks and the clear distinction of high and low are established. Those who withdraw on their own are reproached, and those who overstep upward are punished, so licentiousness cannot arise, cleverness and deceit have no way to start, wickedness and robbery naturally cease, and the people are far from crime. When cleverness and deceit do not arise, this is what is called foolishness, so it is said that making people foolish makes them less likely to fall into the net of the law.

民賣產子，得為之繡衣編經履偏諸緣，入之閒中，是古者天子後之服也，後之所以廟而不以燕也，而眾庶得以衣棄妾。白縠之表，薄紈之裡，緁以偏諸，美者黼繡，是古者天子之服也，今富人大賈召客者得以被牆。古者以天下奉一帝一後而節適，今富人大賈屋壁得為帝服，賈婦優倡下賤產子得為後飾，然而天下不屈者，殆未有也。且帝之身，自衣皂綈，而靡賈侈貴，牆得被繡，後以緣其領，孽妾以緣其履，此臣之所謂踳也。

The people sell the children they bear, and can dress them in embroidered clothes with braided shoes edged with pianzhu trim and take them into the palace; these were the garments of the ancient Son of Heaven and empress, later used for sacrifice in the temple and not for ordinary living, yet the common people can dress their cast-off concubines in them. Plain crepe for the outer, thin white silk for the lining, sewn with pianzhu trim, and the finest decorated with axe-patterns embroidery: these were the garments of the ancient Son of Heaven, and now rich men and great merchants can use them to drape their walls when entertaining guests. In ancient times the whole world supported one emperor and one empress with moderate restraint; now the walls of rich men and great merchants can be made of imperial garments, and the children born of merchants' wives, entertainers and lowly women can serve as the empress's adornments, yet there has never been a case where the world was not exhausted by it. Moreover, the emperor himself wears black coarse silk, while extravagant merchants are lavish and noble, walls are draped with embroidery, the empress uses it for collars, and a concubine of low birth uses it for the edging of shoes; this is what your servant calls upside down.

且試觀事理夫百人作之，不能衣一人也，欲天下之無寒，胡可得也？一人耕之，十人聚而食之，欲天下之無飢，胡可得也？飢寒切於民之肌膚，欲其無為奸邪盜賊，不可得也。國已素屈矣，奸邪盜賊特須時爾，歲適不為，如雲而起耳。若夫不為見室滿，胡可勝撫也？夫錞此而有安上者，殆未有也。

Try observing the principle of things: a hundred people make it and it cannot supply even one person with clothes; how can one hope that no one in the world will be cold? One person farms and ten people gather to eat; how can one hope that no one in the world will be hungry? When hunger and cold press on the people's skin, one cannot expect them not to commit wickedness and robbery. The state has already been drained for a long time, and the wicked and robbers only wait for their moment; if the harvest happens to be bad, they will rise like clouds. As for those who do not do the work yet see rooms full, how can they ever be pacified? There has never been one who could keep his sovereign secure in such conditions.

今也平居則無茈施，不敬而素寬，有故必困。然而獻計者類曰："無動為大耳。"夫無動而可以振天下之敗者，何等也？曰為大，治，可也：若為大，亂，豈若其小？悲夫！俗至不敬也，至無等也，至冒其上也，進計者猶曰無為，可為長大息者此也。

Now, in ordinary times there is no giving, no respect, and habitual leniency, and when an incident occurs there will be sure to be difficulty. Yet those who offer plans mostly say: "Not moving is the great plan." What rank is it that can revive the failing state of the world by not moving? To say that doing great things is order is acceptable; but if doing great things is disorder, how can that compare with doing small things? Alas! Customs have reached the point of disrespect, of having no ranks, of offending those above, and those who advise still speak of non-action; this is what makes one sigh long.

銅佈於下，為天下菑，何以言之？銅佈於下，則民鑄錢者，大抵必雜石鈆鐵焉，黥罪日繁，此一禍也。銅佈於下，偽錢無止，錢用不信，民愈相疑，此二禍也。銅佈於下，採銅者棄其田疇，家鑄者損其農事，谷不為則鄰於飢，此三禍也。故不禁鑄錢，則錢常亂，黥罪日積，是陷阱也。且農事不為，有疑為菑，故民鑄錢，不可不禁。上禁鑄錢，必以死罪。鑄錢者禁則錢必還重，錢重則盜鑄錢者起，則死罪又復積矣，銅使之然也。故銅佈於下，其禍博矣。

The scattering of copper below is a calamity for the world; why do I say so? When copper is scattered below, people who cast coins generally mix in stone, lead and iron, and the crimes punishable by branding multiply day by day; this is the first calamity. When copper is scattered below, there is no end of counterfeit coins, coin is not trusted for use, and the people suspect one another more; this is the second calamity. When copper is scattered below, those who mine copper abandon the fields and home casting damages farm work, grain does not grow, and hunger approaches; this is the third calamity. So if casting is not prohibited, the coinage is constantly disordered, and branding crimes pile up day by day, which is a trap. Moreover, farm work is neglected and doubts become disasters, so casting by the people cannot but be prohibited. If those above prohibit casting, they must use the death penalty. When casting is prohibited, coin surely becomes heavier again; when coin is heavy, people who cast coins in secret rise up, and death sentences pile up again; it is copper that brings this about. So when copper is scattered below, the calamity widens.

今博禍可除，七福可致。何謂七福？上收銅，勿令佈下，則民不鑄錢，黥罪不積，一。銅不佈下，則偽錢不繁，民不相疑，二。銅不佈下，不得采銅，不得鑄錢，則民反耕田矣，三。銅不佈下，畢歸於上，上挾銅積以御輕重，錢輕則以術斂之，錢重則以術散之，則錢必治，貨物必平矣，四。挾銅之積，以鑄兵器，以假貴臣，小大多少，各有制度，以別貴賤，以差上下，則等級明矣，五。挾銅之積，以臨萬貨，以調盈虛，以收倍羨，則官必富，而末民困矣，六。挾銅之積，制吾棄財，以與匈奴逐爭其民，則敵必壞矣。此謂之七福。

Now the wide calamity can be removed and seven blessings can be brought about. What are called the seven blessings? First, those above take in the copper and do not let it scatter below, so the people do not cast coins and the branding crimes do not pile up. Second, with copper not scattered below, counterfeit coins are not numerous, and the people do not suspect one another. Third, with copper not scattered below, copper cannot be mined and coin cannot be cast, so the people return to farming. Fourth, with copper not scattered below and all of it going to those above, those above hold the copper stock to control the light and heavy: when coin is light they use methods to withdraw it, and when coin is heavy they use methods to release it, so coinage is sure to be well managed and goods are sure to be stable. Fifth, holding the copper stock, they can cast weapons and lend them to high ministers, with fixed measures of large and small, many and few, to distinguish noble from base and grade high from low, so ranks are clear. Sixth, holding the copper stock, they can survey all goods, adjust surplus and shortage and take in multiplied gains, so the government is sure to be rich while those in secondary occupations are in difficulty. Seventh, holding the copper stock, controlling the wealth we have discarded, they can contend with the Xiongnu for their people, and the enemy is sure to be ruined. These are called the seven blessings.

故善為天下者，因禍而為福，轉敗而為功，今顧退七福而行博禍，可為長大息者，此其一也。

So one who is good at governing the world turns calamity into blessing and defeat into success; now instead they discard the seven blessings and carry out the wide calamity, which is something to sigh over; this is one example of it.

所謂建武關函谷臨晉關者，大抵為備山東諸侯也。天子之制在陛下，今大諸侯多其力，因建關而備之，若秦時之備六國也。豈若定地勢，使無可備之患。因行兼愛無私之道，罷關一通，天下無以區區獨有關中者，所為禁遊宦諸侯及無得出馬關者，豈不曰諸侯得眾則權益重，其國眾車騎則力益多，故明為之法，無資諸侯。於臣之計，疏山東，孽諸侯，不令似一家者，其精於此矣。豈若一定地制，令諸侯之民，人騎二馬，不足以為患，益以萬夫，不足以為害。今不定大理，數起禁，不服人心，害兼覆之義，不便。

The so-called establishment of the Wu Pass, Hangu Pass and Linjin Pass was in general to guard against the feudal lords east of the mountains. The Son of Heaven's institutions rest with Your Majesty, but now the great feudal lords have much power, so passes are built to guard against them, as Qin guarded against the six states. How can this compare with fixing the terrain so that there is no trouble to guard against? So practice the way of impartial, universal love, abolish the passes and unify communications, and no one in the world will hold the area within the passes alone by a small piece of land; so forbidding wandering officials to travel among the feudal lords and horses to leave the passes, does that not mean that when feudal lords get a following their power grows, and when their states have many chariots and cavalry their strength grows, so it is clearly for this that laws are made, not to aid the feudal lords? By your servant's plan, to keep the east of the mountains at a distance and weaken the feudal lords, not letting them be like one family, the point is exactly here. How can that compare with certainly fixing the land system, so that if each person among the feudal lords' people rode two horses it would not suffice to become a trouble, and adding ten thousand men would not suffice to become a harm? Now not fixing the great principle, and repeatedly raising prohibitions, does not win hearts and harms the principle of all-embracing righteousness; it is not convenient.

天子都長安，而以淮南東南邊為奉地，彌道數千，不輕致輸，郡或乃越諸侯，而有免侯之地，於遠方調均發徵，又且必同。大國包小國為境，小國闊大國而為都，小大駁躒，遠近無衰，天子諸侯封畔之無經也，至無狀也，以藩國資強敵，以列侯餌篡夫，至不得也。陛下奈何久不正此？

The Son of Heaven has fixed his capital at Changan, and takes the southeastern border of Huainan as the supplying land, with roads stretching several thousand li, so that it cannot easily be transported; some commandery even crosses the feudal lords, and some land is exempt from the marquises, and the levies from far away are adjusted and drawn, which is sure to be the same. A large state wraps around a small state as its border, a small state is separated by a large state in making its capital, large and small are mixed together, near and far have no gradation, and the boundaries of the Son of Heaven and the feudal lords have no constancy; this is extremely improper, using vassal states to supply strong enemies and using marquises as bait for usurpers; it is extremely inappropriate. Why does Your Majesty not correct this for so long?

古者天子地方千里，中之而為都，輸將繇使，其遠者不在五百里而至。公侯地百里，中之而為都，輸將繇使遠者不在五十里而至。輸將者不苦其勞，繇使者不傷其費，故遠方人安其居，士民皆有驩樂其上，此天下之所以長久也。

In ancient times the Son of Heaven's land was a thousand li square, with the capital in the center, and the transport and corvée labor from the farthest places reached it within five hundred li. The lands of dukes and marquises were a hundred li, with the capital in the center, and transport and corvée from the farthest places arrived within fifty li. Those transporting did not suffer from the toil, and those serving corvée were not harmed by the expense, so people from far away lived in peace, and the scholars and people were all joyful about those above; this is why the world lasted long.

及秦而不然，秦不能分尺寸之地，欲儘自有之耳。輸將起海上而來，一錢之賦耳，十錢之費，弗輕能致也，上之所得者甚少，而民毒苦之甚深，故陳勝一動，而天下不振。

By the time of Qin it was not so; Qin could not part with an inch of land, and wished to possess all of it itself. Transport came from the sea, and a levy of one cash cost ten cash, and could not easily be delivered; what those above received was very little, while the people's suffering was deep, so when Chen Sheng moved once, the world could not be revived.

今漢越兩諸侯之中分，而乃以廬江之為奉地，雖秦之遠邊，過此不遠矣。令此不輸將不奉主，非奉地義也，尚安用此而久縣其心哉？若令此如奉地之義，是復秦之跡也，竊以為不便。夫淮南窳民貧鄉也，繇使長安者，自悉以補，行中道而衣行勝已羸弊矣，強提荷弊衣而至，慮非假貸自詣，非有以所聞也。履蹻不數易，不足以至，錢用之費稱此，苦甚。竊以所聞，縣令丞相歸休者，慮非甚強也，不見得從者。夫行數千裡，絕諸侯之地，而縣屬漢，其勢終不可久。漢往者，家號泣而送之：其來繇使者，家號泣而遣之，俱不相欲也。甚苦屬漢而欲王，類至甚也，逋遁而歸諸侯者，類不少矣。陛下不如蚤定，毋以資奸人。

Now the Han crosses two feudal lords and splits between them, and takes Lujiang as the supply land; even Qin's far borders were not much farther than this. To make this place not transport and not serve the sovereign is not the meaning of a supply land, so how can it be used to keep their hearts hanging long? If this place were made to be like the meaning of a supply land, it would again follow Qin's old road, and privately I think this is inconvenient. Huainan is a poor land of poor people, and those who go to Changan for corvée use all they have to make up the cost; by the middle of the road their clothes and gear are already worn out, and they manage to lift and carry their tattered clothing when they arrive; one supposes they do not borrow money to go themselves, and it is not as it has been heard. Straw sandals must be changed several times for one to arrive, and the cost of money used is in proportion; it is very bitter. Privately, from what I have heard, county magistrates and chancellors who go home to rest are, I suppose, not very strong, and I do not see anyone following them. Going several thousand li, cut off by the lands of the feudal lords, and belonging to the Han like a county, that situation cannot in the end last. When those leave for the Han, their families weep and send them off; when those come to do corvée, their families weep and send them off; none are willing. They are very distressed at belonging to the Han and want to be a king, to the extreme, and those fleeing to the feudal lords are probably not few. Your Majesty would do better to settle it early and not use it to help evildoers.

陛下有所不為矣，臣將不敢不畢陳事制。假令天下如曩也，淮陰侯尚王楚，黥布王淮南，彭越王梁，韓信王韓，張敖王趙，貫高為相，盧綰王燕，陳豨在代，令六七諸公皆無恙，案其國而居。當是時，陛下即天子之位，試能自安乎哉？臣有以知陛下之不能也。天下殽亂，高皇帝與諸侯並肩而起，非有側室之勢，以豫席之也，諸侯率幸者乃得為中涓，其次僅得為舍人。高皇帝南面稱帝，諸公皆為臣，材之不逮，至遠也。高皇帝五年即天子之位，割膏腴之地，以王有功之臣，多者百餘城，少者乃三四十縣，德至渥也。然其後十年之間，反者九起，幾無天下者五六。陛下之與諸公也，非親角材而臣之也，又非身封王之也，自高皇帝不能以是一歲為安，陛下獨安能以是自安也？

Your Majesty has things you will not do, and your servant will not dare not set out the whole matter of institutions. Suppose the world were as before, with the Marquis of Huaiyin still king in Chu, Ying Bu king in Huainan, Peng Yue king in Liang, Han Xin king in Han, Zhang Ao king in Zhao with Guan Gao as chancellor, Lu Wan king in Yan, and Chen Xi in Dai, with these six or seven lords all well and holding their states. At just that time, Your Majesty ascended to the throne of the Son of Heaven; may I ask if you could keep yourself secure? Your servant has reason to know Your Majesty could not. The world was in confusion, and Emperor Gaohuang rose side by side with the feudal lords, and had no power of a side-chamber relative on which to rely beforehand; the feudal lords generally were lucky if they could be palace attendants, and next best were barely able to be retainers. Emperor Gaohuang faced south as emperor and all those lords became his ministers; their talents did not match him, very far. In the fifth year Emperor Gao ascended the throne of the Son of Heaven, cut off fertile land, and enfeoffed meritorious ministers as kings, the large ones with more than a hundred cities and the small ones with thirty or forty counties; his virtue was extremely generous. Yet in the ten years afterward, nine rebellions rose, and several times almost nothing of the world was left, five or six times. Your Majesty and those lords did not personally compare talents and make them ministers, nor did you personally enfeoff them as kings; from Emperor Gao on, it could not keep one year of security by this; how could Your Majesty alone keep yourself secure by this?

然尚有可諉者，曰疏。臣請試言其親者。假令悼惠王王齊，元王王楚，中山王王趙，幽王王淮陽，共王王梁，靈王王燕，厲王王淮南，六七貴人皆無恙，各案其國而居。當是時，陛下即天子之位，能為治乎？臣又竊知陛下之不能也。諸侯王雖名為人臣，實皆有布衣昆弟之心，慮無不宰制而天子自為者。擅爵人，赦死罪，甚者或戴黃屋。漢法非立，漢令非行也。雖離道如淮南王者，令之安肯聽？召之焉可致？幸而至，法安可得尚？動一親戚，天下環視而起，天下安可得制也？陛下之臣，雖有悍如馮敬者，乃啟其口，匕首已陷於胸矣。陛下雖賢，誰與領此？故疏必危，親必亂。(陛下之因今以為治安，柰何知其必且危亂也！然且吟(齒休)而堅控守之，為何如制以(糹靡)相懸。)

Yet there is still room for excuses, saying they are distant relations. Your servant asks to try discussing close relatives. Suppose King Daohui were king in Qi, King Yuan king in Chu, King of Zhongshan king in Zhao, King You king in Huaiyang, King Gong king in Liang, King Ling king in Yan, and King Li king in Huainan, with these six or seven nobles all well, each holding his state. At just that time, Your Majesty ascended the throne as Son of Heaven; could you govern? Your servant again privately knows Your Majesty could not. Although the feudal kings are in name subjects, they all have the heart of commoner brothers, and I suppose none of them does not wish to take control and become Son of Heaven himself. They privately give out ranks, pardon death sentences, and some even wear yellow-roofed carriages. Han law is not established, and Han orders are not carried out. Even those who depart from the Way like the King of Huainan, how could they be willing to obey orders? How could they arrive if summoned? If by luck they arrive, how could law be applied? Moving one relative, the world looks around and rises, and how could the world then be controlled? Even if your ministers include one as fierce as Feng Jing, as soon as he opens his mouth a dagger is already in his chest. Though Your Majesty is worthy, with whom could you lead them? So distant ones are surely dangerous, and close ones are surely disorderly. (At the end of this passage the base text has an inserted note beginning "陛下之因今以为治安...", with incomplete text, which is a later commentator's note that has been mixed into the text.)

王者之法，民三年耕而餘一年之食，九年而餘三年之食，三十歲而民有十年之蓄。故禹水九年，湯旱七年，甚也，野無青草，而民無飢色，道無乞人，歲復之後，猶禁陳耕。古之為天下，誠有具也。王者之法，國無九年之蓄，謂之不足：無六年之蓄，謂之急：無三年之蓄，曰國非其國也。

The law of kings is that the people farm for three years and have a year's food surplus, for nine years and have three years' surplus, and for thirty years the people have ten years' stores. So Yu had nine years of flood and Tang had seven years of drought, and in the worst times the wilds had no green grass, yet the people had no hungry looks and there were no beggars on the roads, and after the harvest returned, plowing old fields was still prohibited. Those who governed the world in ancient times truly had concrete methods. According to the law of kings, a state without nine years of stores is called insufficient; without six years of stores is called urgent; without three years of stores is called a state that is not its own state.

今漢興三十年矣，而天下愈屈，食至寡也，陛下不省邪？未獲年，富人不貸，貧民且飢，天時不收，請賣爵鬻子，既或聞耳。曩頃不雨，令人寒心，壹雨爾，慮若更生。天下無蓄，若此甚極也。其在王法謂之何？必須困至乃慮，窮至乃圖，不亦晚乎！

Now the Han has risen for thirty years, and the world is even more drained, with grain very scarce; does Your Majesty not examine this? In years before harvest, the rich do not lend, the poor are about to starve, and when the weather does not yield a harvest they ask to sell their rank and their children, which may already have reached your ears. Not long ago there was no rain, which was chilling, and when rain just fell, one imagines it was as if people came back to life. The world has no stores, to such an extreme. What is this called in royal law? Only when pressed does one think, only when at the end does one plan, is that not too late!

然則所謂國無人者，何謂也？有天下而欲其安者，豈不在於陛下者哉。上弗自憂，將以誰偷？五歲小康，十歲一兇，三十歲而一大康，蓋曰大數也。即不幸有方二三千里之旱，天下何以相救，卒然邊境有數十萬之眾，聚天下將何以饋之矣？兵旱相承，民填溝壑，剽盜攻擊者，興繼而起，中國失救，外敵必駭，一日而及，此之必然。且用事之人，未必此省，為人上弗自憂，魄然事困，乃驚而督下，曰："此天也，可柰何？"事既無如之何及。方今始秋時，可善為。陛下少閒，可使臣從丞相御史計之。

Then what does it mean that the state has no people? One who holds the world and wishes it to be secure, does that not depend on Your Majesty? If those above do not worry themselves, with whom will they muddle along? Five years of small ease, ten years with one bad year, thirty years with one great ease, is probably what is meant by the great reckoning. If one day, unfortunately, there is a drought two or three thousand li square, with what will the world help one another? If suddenly there are several hundred thousand troops on the border, with what will the world's gathered supplies feed them? War and drought follow one another, the people fill the ditches, and bandits and attackers rise one after another; China loses its relief, the foreign enemy will certainly be alarmed, and arrive in a single day; this is inevitable. Moreover, those who handle affairs do not necessarily examine this, and those above do not worry themselves; when the situation is suddenly desperate, they are startled and alarmed and press those below, saying: "This is Heaven; what can be done?" By the time the matter has no remedy, it arrives. Right now, as autumn is just beginning, it can be well handled. When Your Majesty has a little leisure, let your servant follow the Chancellor and the Censor in planning.

天下之勢，方倒縣，竊願陛下省之也。凡天子者，天下之首也，何也？上也。蠻夷者，天下之足也，何也？下也。蠻夷徵令，是主上之操也，天子共貢，是臣下之禮也。足反居上，首顧居下，是倒縣之勢也。天下倒縣，莫之能解，猶為國有人乎？

The situation of the world is just like being hung upside down; privately I hope Your Majesty will examine it. The Son of Heaven is the head of the world; why? Because he is above. The barbarians are the feet of the world; why? Because they are below. That the barbarians receive commands is the sovereign's control; that the Son of Heaven pays tribute is the ritual of a subject. For the feet to be above and the head to be below is a hung-upside-down situation. The world is hung upside down and no one can untie it; can that still be said to be a state with people?

非特倒縣而已也，又類躄且病痱。夫躄者一面病，痱者一方痛。今西郡北郡，雖有長爵，不輕得復，五尺已上，不輕得息，苦甚矣。中地左戍，延行數千裡，糧食饋饟，至難也。斥候者望烽燧而不敢臥，將吏戍者，或介冑而睡，而匈奴欺侮侵掠，未知息時，於焉望信威廣德，難。臣故曰："一方病矣，醫能治之。"而上弗肯使也。天下倒縣甚苦矣，竊為陛下惜之。

Not only is it hanging upside down, but it is also like being lame and having a painful swelling. Lameness is a sickness on one side, and the swelling is a pain in one region. Now in the western and northern commanderies, even those with long-standing rank cannot easily be exempted, and those five chi tall and above cannot easily rest, which is very bitter. People of the central lands are sent to garrison on the left, stretching several thousand li, and supplying them with grain is extremely difficult. Scouts watch the beacon fires and dare not sleep, and officers and officials on garrison duty sometimes sleep in their armor, while the Xiongnu insult and raid without knowing when to stop; to expect to extend authority and spread virtue here is difficult. This is why your servant says: "When one region is sick, the doctor can treat it." Yet those above are unwilling to employ him. The world hangs upside down in great bitterness, and privately I regret it for Your Majesty.

進諫者類以為是，困不可解也，無具甚矣。陛下肯幸聽臣之計，請陛下舉中國之禍，而從之匈奴。中國乘其歲而富強，匈奴伏其辜而殘亡，系單于之頸而制其命，伏中行說而笞其背，舉匈奴之眾，唯上之令。陛下威憚大信，德義廣遠，據天下而必固，稱高號誠所宜，俛視中國，遠望四夷，莫不如志矣。然後退齋三日，以報高廟，令天下無愚智男女皆曰："皇帝果大聖也。"胡忍以陛下之明，承天下之資，而久為戎人欺傲，若此可謂國無人矣。

Most of those who remonstrate think this is so, that the difficulty cannot be untied, and there is no remedy to the utmost. If Your Majesty is willing to listen to your servant's plan, I ask Your Majesty to take up the calamity of China and transfer it to the Xiongnu. China, taking advantage of good years, becomes rich and strong, while the Xiongnu submit in guilt and are destroyed; tie the Shanyu's neck and control his fate, press Zhonghang Yue and whip his back, take up the Xiongnu multitude and have them listen only to your orders. Your Majesty's power would overawe and bring to submission, great trust and virtue and righteousness would extend far, you would hold the world and be certainly firm, you would truly deserve the exalted title, looking down upon China and gazing afar at the four barbarians, none of which would not meet your wishes. Then withdraw and fast for three days, and report to the High Ancestral Temple, so that the whole world, foolish or wise, men or women, say: "The emperor is indeed a great sage." How can you bear, with Your Majesty's brightness and receiving the world's resources, to be insulted by the Rong for long? In this way one can call it a state with no people.

古之正義，東西南北，苟舟車之所達，人跡之所至，莫不率服，而後雲天子。德厚焉，澤湛焉，而後稱帝。又加美焉，而後稱皇。今稱號甚美，而實不出長城，彼非特不服也，又大不敬。邊長不寧，中長不靜，譬如伏虎，見便必動，將何時已！昔高帝起布衣而服九州，今陛下杖九州而不行於匈奴，竊為陛下不足。且事勢有甚逆者焉，天子者，天下之首也，何也？上也。蠻夷者，天下之足也，何也？下也。蠻夷徵令，是主上之操也：天子共貢，是臣下之禮也。足反居上，首顧居下，是倒植之勢也。天下之勢倒植矣，莫之能理，猶為國有人乎？德可遠施，威可遠加，舟車所至，可使如志，而特捫然數百里而威令不信，可為流涕者此也。

The correct meaning of antiquity is that east, west, south and north, wherever boats and carriages reach and human footprints go, none failed to submit, and only then was one called Son of Heaven. When virtue is generous and favor deep, then one is called Di (emperor). With the addition of excellence, then one is called Huang (sovereign). Now the title is very fine, but in reality it does not go beyond the Great Wall; they not only do not obey, but are also very disrespectful. The frontier lands are long unquiet and the inner lands are long unsettled, like a crouching tiger that will surely move when it sees an advantage, and when will it stop? In the past Emperor Gao rose from the commoners and subdued the nine provinces; now Your Majesty relies on the nine provinces and yet cannot act upon the Xiongnu; privately I find this insufficient for Your Majesty. Moreover, there are things in the situation that are very perverse: the Son of Heaven is the head of the world; why? Because he is above. The barbarians are the feet of the world; why? Because they are below. That the barbarians receive commands is the sovereign's control; that the Son of Heaven pays tribute is the ritual of a subject. For the feet to be above and the head to be below is an upside-down situation. The situation of the world is upside down and no one can set it in order; can that still be said to be a state with people? Virtue can be extended far, and power can be applied far; wherever boats and carriages reach, they can be made to meet one's wishes; yet merely a few hundred li away, power and orders are not believed or followed; this is what one weeps over.