Xin Shu (新書) · Volume 3

竊料匈奴控弦大率六萬騎，五口而出介卒一人，五六三十，此即戶口三十萬耳，未及漢千石大縣也。而敢歲言侵盜，屢欲亢禮，妨害帝義，甚非道也。陛下何不使能者一試理此，將為陛下以耀蟬之術振之。為此立一官，置一吏，以主匈奴，誠能此者，雖以千石居之可也。陛下肯聽其事計，令中國日治，匈奴日危，大國大富，匈奴適亡。吒犬馬行，理勢然也。將必以匈奴之眾，為漢臣民，制之令千家而為一國，列處之塞外，自隴西延至遼東，各有分地以衛邊，使備月氏灌窳之變，皆屬之直郡，然後罷戎休邊，民天下之兵。帝之威德，內行外信，四方悅服，則愚臣之志快矣。不然，帝威不遂，心與嘿嘿。竊聞匈奴當今遂羸，此其示武昧利之時也。而隆義渠東胡諸國，又頗來降。以臣之愚，匈奴且動，疑將一材而出奇，厚贄以責，漢不大興不已，旁午走急，數十萬之眾，積於北方，天下安得食而饋之？臨事而重困，則難為工矣，陛下何不蚤圖。

Privately I estimate that the Xiongnu bowmen are generally about sixty thousand cavalry, and with one armored soldier out of five persons, five times six is thirty, so that is just three hundred thousand households and persons, not equal to a Han large county of a thousand shi. Yet they dare to speak of raiding every year, repeatedly wishing to claim equal rites, harming the emperor's principle, which is quite against the Way. Why does Your Majesty not let a capable person try governing them once, and he would for Your Majesty revive with the method of the cicada's shine? For this establish one office and place one official to manage the Xiongnu; truly if someone can do this, even a thousand-shi post would be fine to give him. If Your Majesty is willing to listen to this plan, China will be governed day by day, the Xiongnu will be endangered day by day, the great state will be greatly rich, and the Xiongnu will meet their destruction. Shouting at dogs and horses to make them walk is how principle and circumstance work. We will make the Xiongnu multitude into Han subjects, and restrain them, making a thousand families into one state, placing them separately outside the frontier, from Longxi to Liaodong, each with allotted land to guard the border, to guard against the changes of the Yuezhi and Guanyu, all belonging to the direct commanderies; then we can end war and rest the border, and let the world's soldiers rest. The emperor's power and virtue will operate within and be trusted outside, the four quarters will submit gladly, and your foolish servant's aim will be satisfied. Otherwise, the emperor's power cannot be accomplished, and the heart is left silent. Privately I hear that the Xiongnu are now in the end weak, which is when they show off martial prowess without regard for gain. And the Yiqu, Donghu and other states are also quite numerous in coming to surrender. By your servant's foolish view, the Xiongnu are about to move, and I suspect that one capable person will propose an unusual plan, and with generous gifts demand something, and unless the Han mobilizes greatly it cannot be stopped; running about in confusion and urgency, several hundred thousand troops accumulated in the north, where would the world get food to supply them? Meeting the matter and adding to the difficulty, it would be hard to do skillful work; why does Your Majesty not plan early?

建國者曰："匈奴不敬，辭言不順，負其眾庶，時為寇盜，撓邊境，擾中國，數行不義，為我狡猾，為此柰何？"對曰："臣聞強國戰智，王者戰義，帝者戰德。故湯祝網而漢陰降，舜舞幹羽而南蠻服。今漢帝中國也，宜以厚德懷服四夷，舉明義博示遠方，則舟車之所至，人力之所及，莫不為畜，又孰敢紛然不承帝意？"

Those who propose establishing the state say: "The Xiongnu are disrespectful, their words are not compliant, relying on their numbers they time and again act as bandits, disturbing the frontier and unsettling China, repeatedly doing unrighteous things and being cunning toward us; what should be done about this?" The answer: "Your servant has heard that a strong state fights with wit, a king fights with righteousness, and an emperor fights with virtue. So Tang had the net opened on three sides and the southern tribes of Han surrendered; Shun danced with shield and feather and the Southern Man submitted. Now the Han emperor is China, and should win over the four barbarians with generous virtue, and hold up bright righteousness to show broadly to the distant; then wherever boats and carriages go and human strength reaches, all should be treated as people to be tended, and who would dare, in confusion, not receive the emperor's will?"

臣為陛下建三表，設五餌，以此與單于爭其民，則下匈奴猶振槁也。夫無道之人，何宜敢捍此其久，陛下肯幸用臣之計，臣且以事勢諭天子之言，使匈奴大眾之信陛下也，為通言耳，必行而弗易。夢中許人，覺且不背其信，陛下已諾，若日出之灼灼。故聞君一言，雖有微遠，其志不疑，仇讎之人，其心不殆，若此則信諭矣，所圖莫不行矣。一表。臣又且以事勢諭陛下之愛，令匈奴之自視也，苟胡面而戎狀者，其自以為見愛於天子也，猶弱子之慈母也，若此則愛諭矣。一表。臣又且諭陛下之好，令胡人之自視也，苟其技之所長與其所工，一可以當天子之意，若此則好諭矣。一表。愛人之狀，好人之技，人道，信為大操，帝義也。愛好有實，已諾可期，十死一生，彼必將至，此謂三表。

Your servant establishes three signs for Your Majesty and sets up five baits, using these to contend with the Shanyu for his people, so that bringing down the Xiongnu is like shaking off dead leaves. How could the unprincipled dare to resist for so long? If Your Majesty is willing to use your servant's plan, your servant will use the force of events to make the Emperor's words known, so that the Xiongnu multitude trust Your Majesty, which is merely a matter of communicating language, and it will certainly be carried out without change. Even if someone promises in a dream, on waking he still does not break faith; Your Majesty has already given your word, as brilliant as the sun's rising. So hearing a single word from the sovereign, though slight and distant, aims will not doubt it, and enemies' hearts will not be endangered; this is how trust is made known, and what is planned will always be carried out. This is the first sign. Your servant will also use the force of events to make known Your Majesty's love, letting the Xiongnu look at themselves, so that anyone with a Hu face or a Rong appearance will consider himself loved by the Son of Heaven, like a weak child toward a kind mother; this is how love is made known. This is the second sign. Your servant will again make known Your Majesty's liking, letting the Hu look at themselves, so that whatever skills they excel at and are clever in will all be able to suit the Son of Heaven's wishes; this is how liking is made known. This is the third sign. To love a person's appearance and like a person's skill is the way of humankind; trust is a great control and the emperor's righteousness. Love and liking have substance, and a promise already given can be awaited; though nine in ten may die and one live, they will come. These are called the three signs.

凡賞於國者，此不可以均。賞均則國窾，而賞薄不足以動人。故善賞者踔之，駁轢之，從而時厚之，令視之足見也，誦之足語也，乃可傾一國之心。陛下幸聽臣之計，則臣有餘財。匈奴之來者，家長已上，固必衣繡，家少者必衣文錦，將為銀車五乘，大雕畫之，駕四馬，載綠蓋，從數騎，御驂乘。且雖單于之出入也，不輕都此矣。令匈奴降者，時時得此而賜之耳。一國聞之者見之者，希心而相告，人人冀幸，以為吾至亦可以得此，將以壞其目。一餌。匈奴之使至者，若大降者也，大眾之所聚也，上必有所召賜食焉。飯物故四五盛，美胾膹炙，肉具醯醢。方數尺於前，令一人坐此，胡人欲觀者，固百數在旁，得賜者之喜也，且笑且飯，味皆所嗜而所未嘗得也。令來者時時得此而饗之耳，一國聞之者見之者，垂涎而相告，人悇憛其所自，以吾至亦將得此，將以此壞其口。一餌。降者之傑也，若使者至也，上必使人有所召客焉。令得召其知識，胡人之慾觀者勿禁。令婦人傅白墨黑，繡衣而侍其堂者二三十人，或薄或揜，為其胡戲，以相飯。上使樂府幸假之但樂，吹簫鼓鼗，倒挈面者更進，舞者蹈者時作。少閒擊鼓，舞其偶人昔時乃為戎樂攜手胥強上客之，後婦人先後扶侍之者固十餘人，使降者時或得此而樂之耳。一國聞之者見之者，希盱相告，人人忣忣，唯恐其後來至也，將以此壞其耳。一餌。凡降者，陛下之所召幸，若所以約致也，陛下必時有所富，必令此有高堂邃宇，善廚處，大囷京，廄有編馬，庫有陣車，奴婢諸嬰兒畜生具，令此時大具，召胡客，饗胡使，上幸令官助之，具假之樂。令此其居處樂虞囷京之畜，皆過其故。王慮出其單于，或時時賜此而為家耳。匈奴一國傾心而冀，人人忣忣，唯恐其後來至也，將以此壞其腹。一餌。於來降者，上必時時而有所召幸拊循，而後得入官。

Rewards in a state must not be made equal. If rewards are made equal the state is emptied, and thin rewards are not enough to move people. So one good at rewarding leaps and gives, mixed and heaped, and from time to time adds more generously, so that those who see are able to see and those who tell are able to tell, and only then can the heart of a whole state be swayed. If Your Majesty is willing to listen to my plan, your servant will have surplus wealth. For the Xiongnu who come, from the heads of households upward, they will surely wear embroidered clothes, and the young ones in the household will surely wear patterned brocade; five silver carts will be prepared, richly carved and painted, drawn by four horses, with green canopies, followed by several riders and with attendants beside. Even when the Shanyu goes out and comes in, he could not easily have all of this. Those Xiongnu who come to surrender will from time to time receive such gifts, that is all. A whole state will hear and see it and tell one another with longing, each hoping for luck, thinking that if I go I too can get this, and with this their eyes will be ruined. This is one bait. When envoys of the Xiongnu come, or great surrenderers, wherever a great crowd gathers, those above will surely summon them and bestow food and drink. They will deliberately serve four or five dishes: fine sliced meat, soups and roasts, with meats and pickles. Square tables a few chi wide are set before them, with one person seated there, and Hu who wish to watch naturally number a hundred beside them; the one who receives the gift is pleased, laughing as he eats, and the flavors are all what they crave and have never had. Letting those who come from time to time get this to feast on, that is all; a whole state hears and sees it, drooling and telling one another, each longing for where it came from, thinking that if I go I too will get this, and with this their mouths will be ruined. This is one bait. When a surrendered chieftain comes, as for an envoy, those above must send someone to summon guests. Let him summon those he knows, and do not forbid the Hu who wish to watch. Have women with white powder and drawn black eyebrows, wearing embroidered clothes, twenty or thirty of them attending in the hall, some in thin gauze and some covered, performing those Hu entertainments to accompany the meal. Those above, if willing, let the music bureau lend them plain music, playing flutes, drums and rattles, with turning performers and acrobats coming forward in turn, and dancers and tumblers performing from time to time. After a short while they beat the drums and have puppets dance; formerly they only did Rong music, taking one another's hands and urging the principal guest to drink, with women behind and in front attending, naturally a dozen or so, so that those who come to surrender from time to time get this and are merely amused. A whole state hears and sees it, craning and telling one another, each in urgency, only afraid of arriving late, and with this their ears will be ruined. This is one bait. For all who come to surrender, those whom Your Majesty summons and favors, as if used to bind and draw them in, Your Majesty must from time to time enrich and ennoble them, must give them tall halls and deep houses, fine kitchens and great granaries, stables with matched horses, armories with battle chariots, with servants, maids, infants and livestock all provided; at this time make things amply provided, summon Hu guests, feast Hu envoys, and those above, if willing, order officials to help, providing everything and lending music. Let the music, the pleasures and the stores of granaries where they live all surpass their old country. A king who wishes to come may outdo his Shanyu, or from time to time be given this and become a household, that is all. The whole Xiongnu state inclines in heart and longs, each in urgency, only afraid of arriving late, and with this their bellies will be ruined. This is one bait. As for those who come to surrender, those above must from time to time summon, favor and comfort them, and only then let them enter office.

夫胡大人難親也，若上於胡嬰兒及貴人子好可愛者，上必召幸大數十人，為此繡衣好閒，且出則從，居則更侍。上即饗胡人也，大觳抵也，客胡使也，力士武士固近侍傍，胡嬰兒得近侍側，胡貴人更進得佐酒前，上乃幸自御此薄，使付酒錢，時人偶之。為閒則出繡衣具帶服賓餘，時以賜之。上即幸拊胡嬰兒，搗遒之，戲弄之，乃授炙，幸自啖之，出好衣閒，且自為贛之。上起胡嬰兒，或前或後。胡貴人既得奉酒，出則服衣佩綬，貴人而立於前，令數人得此而居耳。一國聞者見者，希盱而欲，人人忣忣，惟恐其後來至也。將以此壞其心。一餌。故牽其耳，牽其目，牽其口，牽其腹，四者已牽，又引其心，安得不來下胡抑抎也。此謂五餌。

The great men of the Hu are hard to approach; if those above find Hu infants and noble sons good-looking and lovable, those above will surely summon and favor perhaps several dozen of them, and for them make embroidered clothes and fine garments, so that when going out they follow, and when at home they attend in turn. When those above one day feast the Hu with great wrestling matches and entertain Hu envoys as guests, the strongmen and warriors naturally attend nearby, and the Hu infants get to attend at his side, and the Hu nobles come forward in turn and get to assist before the wine; only then do those above, if willing, personally use these light things, have wine paid for, and from time to time keep company. In spare time they take out embroidered garments, remaining outfits used to dress guests, and from time to time give them as gifts. When those above one day deign to caress a Hu infant, tease and play with him, hand him roasted meat and personally feed it to him, take out fine garments and personally give them to him. Those above raise up the Hu infant, now in front and now behind. When Hu nobles already can offer wine, when going out they put on clothes and wear sashes, and the noble stands in front and lets several people obtain this and live that way, that is all. A whole state hears and sees it, craning and longing, each in urgency, only afraid of arriving late. With this their hearts will be ruined. This is one bait. So pull their ears, pull their eyes, pull their mouths, pull their bellies, and when these four are already held, then draw their hearts as well, and how can the Hu not come down and be overturned? These are called the five baits.

若夫大變之應，大約以權決塞因宜而行，不可豫形，尊翁主，重相室，多其長吏，眾門大夫皆謀士也，必足之財，且用吾人，且用其尊，觀其限，窺其謀，中外符節，適(糹冓)拘也。夫或人且安得久悍若此？故三表已諭，五餌既明，則匈奴之中乖而相疑矣。使單于寢不聊寐，食不甘口，揮劍挾弓，而蹲穹廬之隅，左視右視，以為盡仇也。彼其群臣，雖欲毋走，若虎在後，眾欲無來，恐或軒之，此謂勢然。其貴人之見單于，猶迕虎狼也，其南面而歸漢也，猶弱子之慕慈母也。其眾之見將吏，猶噩迕仇讎也，南鄉而欲走漢，猶水流下也。將使單于無臣之使，無民之守，夫惡得不繫頸頓顙請歸陛下之義哉？此謂戰德。

As for responding to great changes, in general use discretion to open what is blocked and act as is fitting, and one cannot form a plan beforehand; honor the princess, value the chief ministers, increase the senior officials, with the many gate grandees all being strategists, and surely provide ample wealth; use both our people and their own dignity, observe their limits and spy on their plans, with tallies inside and outside, and just so tie them together (the text is incomplete in the base text). How could those people be strong and fierce for long like this? So with the three signs already made known and the five baits made clear, within the Xiongnu there will be division and mutual suspicion. It will make the Shanyu unable to sleep soundly, unable to enjoy his food, brandishing his sword and holding his bow, crouching in a corner of the tent, looking left and right, thinking all are enemies. His ministers, even if they would like not to leave, are like having a tiger behind them; the multitude, even if they would like not to come, fear someone will lift them up; this is called the force of circumstances making them so. His nobles meeting the Shanyu are still like meeting a wolf or tiger, they face south and turn to the Han like a weak child longing for a kind mother. His multitude, seeing officers and officials, are still like being startled by enemies, and wishing to run south toward the Han is like water flowing down. So that the Shanyu has no ministers to command and no people to keep; how could he not bind his own neck and bow to ask to return to Your Majesty's righteousness? This is called winning by virtue.

彼匈奴見略，且引眾而遠去，連此有數。夫關市者固匈奴所犯滑而深求也，願上遣使厚與之和，以不得已，許之大市。使者反，因於要險之所多為鑿開，眾而延之，關吏卒使足以自守。大每一關，屠沽者。賣飯食者。美臛炙膹者，每物各一二百人，則胡人著於長城下矣。是王將強北之必攻其王矣。以匈奴之飢，飯羹啖膹炙，(口軍)多飲酒，此則亡竭可立待也。賜大而愈飢，多財而愈困，漢者所希心而慕也，則匈奴貴人以其千人至者，顯其二三，以其萬人至者，顯其十餘人。夫顯榮者，招民之機也。故遠期五歲，近期三年之內，匈奴亡矣。此謂德勝。

If the Xiongnu are plundered, they will lead their people far away, and this continues in this way with a fixed number. Frontier markets were originally what the Xiongnu offended against and cunningly sought, and I wish those above would send an envoy to make generous peace with them, as unavoidable, and permit large markets. When the envoy returns, thereby open many gates at strategic places, admitting people, with gate officials and soldiers enough to defend themselves. In general at each gate, butchers, wine sellers, food sellers, and makers of fine broths and roasts, each kind with one or two hundred people, and the Hu will be attached to beneath the Great Wall. In this way the king will grow strong, and the north will surely attack their king. With the Xiongnu's hunger, eating rice soups and savory broths and roasts, and drinking wine in great amounts (a character is missing in the base text), their ruin and exhaustion can be awaited at once. Giving them more makes them hungrier, and wealth makes them more distressed; the Han is what they long for and look up to, so when Xiongnu nobles come with a thousand people, distinguish two or three among them; when they come with ten thousand people, distinguish a dozen or so among them. Honor and glory are the mechanism for inviting people. So within a distant term of five years, or a near term of three, the Xiongnu will be destroyed. This is called winning by virtue.

或曰："建三表，明五餌，盛資翁主，禽敵國而後止，費至多也，惡得財用而足之？"對曰："請無敢費御府銖金尺帛，然而臣有餘資。"問曰："何以？"對曰："國有二族，方亂天下，甚於匈奴之為邊患也。使上下踳逆，天下窾貧，盜賊罪人蓄積無已，此二族為祟也。上去二族，弗使亂國，天下治富矣。臣賜二族，使祟匈奴，過足言者。"

Someone says: "To set up the three signs, make clear the five baits, richly supply the princess, and capture the enemy state before stopping, the expense is very great; where will the money come from to be sufficient?" The answer: "I ask that you not dare spend one zhu of gold or one chi of silk from the imperial treasury, yet your servant has surplus funds." The question: "From what?" The answer: "The state has two clans that are right now disordering the world, worse than the Xiongnu making trouble on the frontier. They turn high and low upside down, empty and impoverish the world, and the piling up of bandits and criminals has no end; it is these two clans that cause the trouble. If those above remove the two clans and do not let them disorder the state, the world will be well ordered and rich. Your servant will give the two clans to the Xiongnu, letting them cause trouble among the Xiongnu, more than enough."

或曰："天子下臨，人民悹之。"曰："苟或非天子民，尚豈天子也。詩曰：'普天之下，莫非王土。率土之濱，莫非王臣。’王者天子也，苟舟車之所至，人跡之所及，雖蠻夷戎狄，孰非天子之所哉？而慉渠頗率天子之民，以不聽天子，則慉渠大罪也。今天子自為懷其民，天子之理也，豈下臨人之民哉？

Someone says: "When the Son of Heaven comes down to rule, the people are anxious and afraid." He says: "If some are not the Son of Heaven's people, how are they still the Son of Heaven? The Book of Odes (Lesser Odes, 'North Mountain') says: 'Under the whole sky, there is no land that is not the king's; along the land to the sea's edge, there are none who are not the king's subjects.' The king is the Son of Heaven; wherever boats and carriages reach and human footprints go, even barbarians and foreigners, who is not owned by the Son of Heaven? But when Xuqu Po leads the Son of Heaven's people not to obey the Son of Heaven, that is Xuqu's great crime. Now the Son of Heaven himself comforts and brings in his people; that is the Son of Heaven's principle; how could it be coming down on someone else's people?"

匈奴侵甚侮甚，遇天子至不敬也，為天下患至無已也。以漢而歲致金絮繒彩，是入貢職於蠻夷也，顧為戎人諸侯也，勢既卑辱，而禍且不息，長此何窮？陛下胡忍以帝皇之號，特居此？

The Xiongnu invade and disturb, and insult greatly; they treat the Son of Heaven with extreme disrespect, and as a trouble to the world they are endless. For the Han to send gold, floss, silk and colored fabrics every year is to pay tribute to barbarians, and instead be a vassal of the Rong; the situation is already humiliating and the calamity has not stopped; when will it end? How can Your Majesty bear, bearing the title of emperor and sovereign, to be stuck in such a place?

臣竊料匈奴之眾，不過漢一千石大縣。以天下之大，而困於一縣之小，甚竊為執事羞之。陛下有意，胡不使臣一試理此？夫胡人於古小諸侯之所銍權而服也，奚宜敢悍若此？以臣為屬國之官，以主匈奴，因幸行臣之計，半歲之內，休屠飯失其口矣。少假之閒，休屠繫頸以草，膝行頓顙，請歸陛下之義，唯上財幸，而後復罷屬國之官。臣賜歸伏田廬，不復洿末廷，則忠臣之志快矣。今不獦猛獸而獦田彘，不搏反寇而搏蓄菟。所獦得毋小，所搏得毋不急乎？玩細虞，不圖大患，非所以為安。

Your servant privately estimates the Xiongnu multitude does not exceed a Han large county of a thousand shi. With the greatness of the world, to be troubled by the smallness of one county, I privately feel very ashamed for those in charge. If Your Majesty is willing, why not let your servant try managing them once? In ancient times the Hu were suppressed and subdued by small feudal lords; how dare they be so fierce now? Make your servant an official of a dependent state to manage the Xiongnu, and if my plan is fortunately carried out, within half a year the Xiutu will lose their mouths when eating. After a little time, the Xiutu will bind their necks with grass, crawl on their knees and kowtow, asking to return to Your Majesty's righteousness, which will depend only on those above deciding and granting, and then I will give up the dependent state office. Your servant will be allowed to return and live in the fields and cottage, no longer defiling the lowly court, and a loyal servant's aim will be satisfied. Now one does not hunt fierce beasts but hunts field pigs, does not fight rebellious bandits but fights domestic hares. What is hunted is surely too small, and what is fought is surely too unurgent. To play with petty pleasures and not plan against great troubles is not the way to seek safety.

竊恐陛下接王淮南王子，曾不與如臣者孰計之也。淮南王之悖逆亡道，陛下為頓顙謝罪皇太后之前，淮南王曾不誚讓，敷留之罪無加身者。舍人橫制等室之門，追而赦之，吏曾不得捕。主人於天子國橫行，不辜而無譴，乃賜美人，多載黃金而歸。侯邑之在其國者，畢徙之佗所。陛下於淮南王，不可謂薄矣。然而淮南王，天子之法咫蹂促而弗用也，皇帝之令，咫批傾而不行，天下孰不知？天子選功臣有職者以為之相吏，王僅不踏蹴而逐耳，無不稱病而走者，天下孰弗知？日接持怨言，以誹謗陛下之為，皇太后之饋賜，逆拒而不受，天子使者奉詔而弗得見，僵臥以發詔書，天下孰不知？聚罪人奇狡少年，通棧奇之徒啟章之等，而謀為東帝，天下孰弗知？淮南王罪已明，陛下赦其死罪，解之金道，以為之神，其人自病死，陛下何負天下大指？孰能以王之死為不當？陛下無負也。

Privately I fear that Your Majesty will next enfeoff the sons of the King of Huainan as kings, without ever carefully planning with someone like your servant. The King of Huainan was perverse and unprincipled, and Your Majesty kowtowed to the Empress Dowager to apologize for him, and the King of Huainan was not even rebuked, and the crime of Fuliu was not placed on his person. His retainers ran roughshod over the gate of the equal-ranking chambers, were pursued and pardoned, and officials could not even arrest them. A host who ran roughshod in the Son of Heaven's state was without blame, and was even given beauties and went home with much yellow gold loaded. Marquis fiefs in his state were all moved elsewhere. Toward the King of Huainan Your Majesty cannot be called thin. Yet the King of Huainan trampled the Son of Heaven's law an inch away and did not use it, and the emperor's orders, an inch away, were thrown aside and not carried out; who in the world does not know? The Son of Heaven chose meritorious ministers with posts to be his chancellors and officials, and the king merely did not trample and drive them out, and there were none who did not leave claiming illness; who in the world does not know? Day by day he took up grudging words to slander Your Majesty's actions, rejected the Empress Dowager's gifts and did not accept them, and the Son of Heaven's envoy bearing an edict could not see him, and he lay stiff and tore up the edict; who in the world does not know? He gathered criminals and cunning youths, associated with people like Zhang Qi and Qizhang and planned to be the Eastern Emperor; who in the world does not know? The King of Huainan's crime was already clear, and Your Majesty pardoned his death sentence and sent him on the Golden Road, which was taken as divine, but that man died of illness himself; what has Your Majesty failed in toward the main principle of the world? Who could say the king's death was not proper? Your Majesty did not fail.

如是，咫淮南王，罪人之身也，淮南子，罪人之子也，奉尊罪人之子，適足以負謗於天下耳，無解細於前事。且世人不以肉為心則已，若以肉為心，人之心可知也。今淮南子，少壯聞父辱狀，是立咫泣洽衿，臥咫泣交項，腸至腰肘，如繆維耳，豈能須臾忘哉？是而不如是，非人也。陛下制天下之命，而淮南王至如此極，其子舍陛下而更安所歸其怨爾。特曰勢未便，事未發，含亂而不敢言，若誠其心，豈能忘陛下哉！白公勝所為父報仇者，報大父與諸伯父叔父也，令尹子西司馬子綦皆親群父也，無不盡傷。昔者白公之為亂也，非欲取國代王也，為發憤快志爾。故挾匕首以沖仇人之匈，固為要俱靡而已耳，固非冀生也。

If so, then the King of Huainan was the person of a criminal, and the sons of Huainan are the sons of a criminal; to honor the sons of a criminal would be quite enough to bear criticism in the world, and cannot undo the earlier trifles. Moreover, if people do not take flesh as their heart, that is that; if they take flesh as their heart, the human heart can be known. Now the sons of Huainan, young and strong, hearing of their father's humiliation, standing they wet their clothes with tears and lying they wet their necks with tears, their guts knotted from waist to elbow like twisted rope, how could they forget even for a moment? To be like this and not be like this would be not to be human. Your Majesty controls the fate of the world, and the King of Huainan reached this extremity; his sons give up Your Majesty and where else can they direct their resentment? It is only that the circumstances are not yet convenient, the affair has not yet begun, and they hold disorder in their hearts and dare not say it; if it is truly in their hearts, how could they forget Your Majesty! The reason Gongsun Sheng (Duke Bai) avenged his father was to retaliate on his grandfather and several uncles; the prime minister Ziqi and Minister of War Ziji were both close paternal relatives and none was not harmed. Formerly Duke Bai made disorder, not wishing to take the state and replace the king, but to vent his anger and satisfy his will. So he carried a dagger and rushed toward his enemy's chest, certainly intending to be crushed together, and certainly not hoping to live.

今淮南土雖小，黥布嘗用之矣，漢存特幸耳。夫擅仇人足以危漢之資，於策安便？雖割而為四，四子一心也。豫讓為智伯報趙襄子，五起而不取者，無他，資力少也。子胥之報楚也，有吳之眾也：白公成亂也，有白公之眾也：闔閭富故，然使專諸刺吳王僚：燕太子丹富故，然使荊軻殺秦王政。今陛下將尊不億之人，與之眾積之財，此非有白公。子胥之報於廣都之中者，即疑有專諸。荊軻起兩柱之閒，其策安便哉？此所謂假賊兵。為虎翼者，願陛下少留意計之。

Now Huainan's land, though small, was once used by Ying Bu, and Han survived only by luck. To give enemies resources enough to endanger the Han, how is that convenient in strategy? Even if it were cut into four parts, the four sons would be of one mind. Yu Rang avenged Zhi Bo on Zhao Xiangzi, rose five times and did not succeed, for no other reason than that his resources were small. Zi Xu avenged himself on Chu with the troops of Wu; Duke Bai accomplished disorder with Duke Bai's troops; because He Lu was rich, he could make Zhuan Zhu stab King Liao of Wu; because Crown Prince Dan of Yan was rich, he could make Jing Ke try to kill Qin's Zhao Zheng. Now Your Majesty will honor an unfathomable person and give him a multitude and accumulate wealth for him; if it is not that Duke Bai and Zi Xu are exacting vengeance in Guangdu, it must be suspected that a Zhuan Zhu or Jing Ke will rise from between two pillars; how is that strategy convenient? This is what is called lending bandits weapons and giving a tiger wings; I hope Your Majesty will give it some thought.

禹有十年之蓄，故免九年之水：湯有十年之積，故勝七歲之旱。夫蓄積者，天下之大命也。苟粟多而財有餘，何向而不濟？以攻則取，以守則固，以戰則勝，懷柔附遠，何招而不至？

Yu had ten years of stores, so he escaped nine years of flood; Tang had ten years of stores, so he overcame seven years of drought. Stores are the great mandate of the world. If grain is plentiful and wealth is surplus, to what would one not succeed? Using it to attack, one takes; using it to defend, one is firm; using it to fight, one wins; to win over and soothe the far-off, whom could one not bring in?

管子曰："倉廩實，知禮節：衣食足，知榮辱。"民非足也，而可治之者，自古及今，未之嘗聞。古人曰："一夫不耕，或為之飢：一婦不織，或為之寒。"生之有時，而用之無節，則物力必屈。古之為天下者至悉也，故其蓄積足恃。今背本而以末食者甚眾，是天下之大殘也：從生之害者甚盛，是天下之大賊也：汰流淫佚侈靡之俗日以長，是天下之大祟也。殘賊公行，莫之或止，大命泛敗，莫之振救。生之者甚少，而靡之者甚眾，天下之勢，何以不危？漢之為漢幾四十歲矣，公私之積，猶可哀痛也。故失時不雨，民且狼顧矣。歲惡不入，請賣爵鬻子，既或聞耳矣。安有為天下阽危若此，而上不驚者！

Guanzi said: "When the granaries are full, people know ritual; when clothing and food are sufficient, people know honor and disgrace." That the people not be sufficient yet can be governed has not been heard of from ancient times to now. The ancients said: "If one man does not farm, someone goes hungry because of it; if one woman does not weave, someone is cold because of it." Production has its seasons, yet use has no moderation, and material resources will surely be exhausted. Those who governed the world in ancient times were extremely thorough, so their stores were enough to rely on. Now there are many who turn away from the basic occupation and eat by secondary occupations, which is a great ruin of the world; those who go on harming the people's livelihood are very numerous, which is a great robber of the world; the custom of extravagant dissipation and luxury grows daily, which is a great haunting of the world. Ruin and robbery openly circulate and no one stops them, the great mandate is overturned and no one revives it. Those who produce are few and those who waste are many; with the situation of the world, how could it not be in danger? The Han has been the Han for almost forty years, and the public and private stores are still pitiable. So when the season passes without rain, the people are about to look about like wolves. When the year is bad and there is no income, they ask to sell their rank and their children, which may already have reached your ears. Where is there such danger in governing the world as this, yet those above are not alarmed!

世之有饑荒，天下之常也，禹湯被之矣。即不幸有方二三千里之旱，國何以相恤？卒然邊境有急，數十百萬之眾，國何以饋之矣？兵旱相乘，天下大屈，勇力者聚徒而橫擊，罷夫羸老，易子孫而？其骨，政法未畢通也，遠方之疑者並舉而爭起矣。為人上者，乃試而圖之，豈將有及乎？可以為富安天下，而直以為此廩廩也，竊為陛下惜之。

Famine in the world is a common thing under heaven, and Yu and Tang both suffered it. If by misfortune a drought two or three thousand li across should strike, with what would the state relieve its people? If suddenly there were an emergency on the border, with hundreds of thousands of troops, with what would the state supply them? When war and drought coincide, the whole world is drained dry, men of courage and strength gather followers and strike across the land, the weary and the old trade their sons and grandsons and sell their bones (a character is missing in the base text here), and before government and law have fully reached them, the doubtful in distant places will all rise together to seize power. Only when the ruler begins to plan will it be too late to catch up. When it was possible to enrich and pacify the world, to let it come to this dangerous and fearful state, I privately regret it on Your Majesty's behalf.

法使天下公得顧租鑄錢，敢雜以鉛鐵為他巧者，其罪黥，然鑄錢之情，非殽鈆鐵及石雜銅也，不可得贏，而殽之甚微，其利甚厚，名曰顧租公鑄法也，而實皆黥罪也。有法若此，上將何賴焉？

The law lets people under heaven openly mint coin by paying a fee, but whoever dares to mix in lead or iron or do other cunning falsification is branded as a criminal. Yet in the real situation of minting, without mixing in lead, iron or stone with the copper, there is no profit to be had, and with only a little mixing the profit is very large; so though in name it is a law of open minting by fee, in fact all of it is a branding offense. With a law like this, what can the ruler rely on?

夫事有召禍，而法有起奸。今令細民操造幣之勢，各隱屏其家而鑄作，因欲禁其厚利微奸，雖黥罪日報，其勢不止，為民設阱，孰積於是？曩禁鑄錢，死罪積下：今公鑄錢，黥罪積下，雖少異乎，末具也。民方陷溺，上且弗救乎？

Some affairs invite disaster, and some laws raise up wickedness. Now to let petty people hold the power to make currency, each hiding in his own house to cast it, and then to want to forbid the great profit and small wickedness, even if branding cases are reported every day, the situation cannot be stopped. Setting traps for the people, who has ever done it more deeply than this? Formerly minting was forbidden and death sentences piled up below; now minting is openly allowed and branding sentences pile up below; though slightly different, there is no concrete remedy. The people are sinking; will the ruler not save them?

且世民用錢，縣異而郡不同。或用輕錢，百加若干。或用重錢，平稱不受。法錢不立，吏急而一之乎？則大煩苛而民弗任，且力不能而勢不可施。縱而弗苛乎？則郡縣異而市肆不同，小大異用，錢文大亂。夫苟非其術，則何向而可哉？

Moreover, in the money the common people use, no two counties or commanderies are alike. Some use light coins, with so many added to the hundred. Some use heavy coins, which when weighed level are not accepted. If the legal coin is not fixed, will the officials hurry to standardize them? Then it will be very harassing and the people cannot bear it, and strength will not suffice and the situation cannot be carried out. Or let it go and not be harsh? Then commanderies and counties will differ and markets will differ, small and large coins will be used differently, and the coin inscriptions will be thrown into great confusion. If it is not by that method, then by what way can it be done?

夫農事不為，而採銅日蕃，釋其耒耨，冶鎔爐炭，奸錢日繁，正錢日亡，善人怵而為奸邪，願民陷而之刑僇，黥罪繁積，吏民且日鬥矣。將甚不祥，柰何而忽？國知患此，吏議必曰："禁之。"禁之不得其術，其傷必大，何以圉之？令禁鑄錢，錢必還重，四錢之粟，必還二錢耳。重則盜鑄錢如雲而起，則棄市之罪，又不足以禁矣。奸不勝而法禁數潰，銅使之然也。

Farming is not done, while the mining of copper grows more numerous every day; people lay down their plows and hoes and smelt in furnaces with charcoal, false coins multiply daily and true coins are lost daily, good people are lured into doing wrong, and I would wish the people not to fall in and come to execution; branding cases pile up, and officials and people will fight daily. It will be very ill-omened; why overlook it? When the state knows to worry about this, the officials' proposals will certainly say: "Prohibit it." If prohibition does not find the right method, the harm will certainly be great; with what can it be prevented? If an order is issued forbidding minting, coin will surely become dear again, and grain costing four coins will fall back to two. Where coin is dear, coining in secret will rise like clouds, and even the penalty of execution in the market will no longer suffice to stop it. Wickedness cannot be overcome and the legal prohibition collapses again and again; it is copper that makes it so.

或稱春秋，而為之聳善而抑惡，以革勸其心。教之禮，使知上下之則：或為之稱詩而廣道顯德，以馴明其志：教之樂，以疏其穢而填其浮氣：教之語，使明於上世，而知先王之務明德於民也：教之故志，使知廢興者而戒懼焉：教之任術，使能紀萬官之職任，而知治化之儀：教之訓典，使知族類疏戚，而隱比馴焉。此所謂學太子以聖人之德者也。

Some recite the Spring and Autumn Annals for him, praising the good and restraining the evil, in order to reform and encourage his heart. Teach him ritual, so that he knows the rules between high and low; some recite the Songs for him, broadening the Way and displaying virtue, to civilize and brighten his will; teach him music, to clear out foulness and settle floating spirits; teach him the Discourses, so that he understands former ages and knows that the former kings made it a duty to spread bright virtue among the people; teach him the old records, so that he knows rise and fall and is warned and fearful; teach him the arts of office, so that he can order the duties of the myriad officials and knows the norms of governing and transforming; teach him the instructions and canons, so that he knows the closeness and distance of kin and quietly comes to be friendly and obedient to them. This is learning the virtue of the sages in order to teach the crown prince.

或明惠施以道之忠，明長復以道之信，明度量以道之義，明等級以道之禮，明恭儉以道之孝，明敬戒以道之事，明慈愛以道之仁，明僩雅以道之文，明除害以道之武，明精直以道之罰，明正德以道之賞，明齋肅以道之教，此所謂教太子也。

Some make bright kind giving in order to lead toward loyalty, make bright long-term reciprocity in order to lead toward trust, make bright measure in order to lead toward righteousness, make bright rank in order to lead toward ritual, make bright respect and frugality in order to lead toward filial piety, make bright reverence and caution in order to lead toward diligence, make bright kindness and love in order to lead toward benevolence, make bright elegance and calm in order to lead toward culture, make bright the removal of harm in order to lead toward martial valor, make bright refinement and straightness in order to lead toward punishment, make bright upright virtue in order to lead toward reward, and make bright fasting and solemnity in order to lead toward teaching. This is teaching the crown prince.

左右前後，莫非賢人以輔相之，摠威儀以先後之，攝體貌以左右之，制義行以宣翼之，章恭敬以監行之，勤勞以勸之，孝順以內之，敦篤以固之，忠信以發之，德言以揚之，此所謂順者也，此傅人之道也，非賢者不能行。

Left and right, in front and behind, all should be worthy men who assist him: holding together the dignified bearing to go before and after him, maintaining his bodily appearance to flank him, restraining his righteous conduct to display and protect him, making bright reverence to watch over his practice, encouraging him with diligence, drawing him in with filial obedience, strengthening him with sincerity, bringing out his brilliance with loyalty and trust, and displaying him with virtuous words. This is what is called following; this is the Way of one who tutors others, and only a worthy man can carry it out.

天子不諭於先聖人之德，不知君國畜民之道，不見禮義之正，不察應事之理，不博古之典傳，不僩於威儀之數，詩書禮樂無經，天子學業之不法，凡此其屬太師之任也，古者齊太公職之。

If the Son of Heaven does not understand the virtue of the former sages, does not know the way of ruling a state and nurturing the people, does not see the correctness of ritual and righteousness, does not examine the principles of responding to affairs, is not widely versed in ancient canons and records, is not practiced in the numbers of dignified conduct, if the Songs, Documents, Rites and Music are not constant, and the Son of Heaven's studies do not accord with standards, all these fall under the duty of the Grand Preceptor, an office held in ancient times by Taigong of Qi.

天子不恩於親戚，不惠於庶民，無禮於大臣，不忠於刑獄，無經於百官，不哀於喪，不敬於祭，不誡於戎事，不信於諸侯，不誠於賞罰，不厚於德，不強於行，賜予侈於左右近臣，？授於疏遠卑賤，不能懲忿忘欲，大行大禮大義大道，不從太師之教，凡此其屬太傅之任也，古者魯周公職之。

If the Son of Heaven is not kind to his kin, not generous to the common people, without ritual toward the great ministers, not loyal in criminal trials, without constancy toward the hundred officials, not grieving in mourning, not reverent in sacrifice, not cautious in military affairs, not trustworthy toward the lords, not sincere in rewards and punishments, not generous in virtue, not strong in conduct, if gifts to the close courtiers at his side are extravagant and given to the distant and lowly are improper (a character is missing in the base text here), if he cannot restrain anger and forget desire, and does not follow the teaching of the Grand Preceptor in great conduct, great ritual, great righteousness and the great Way, all these fall under the duty of the Grand Tutor, an office held in ancient times by the Duke of Zhou of Lu.

天子處位不端，受業不敬，教誨諷誦詩書禮樂之不經不法不古，言語不序，音聲不中律，將學趨讓進退即席不以禮，登降揖讓無容，視瞻俯仰周旋無節，妄咳唾數顧趨行，色不比順，隱琴肆瑟，凡此其屬太保之任也，古者燕召公職之。

If the Son of Heaven's seating is not upright, his reception of lessons is not reverent, and instruction, chanting and recitation of the Songs, Documents, Rites and Music is not regular, not in accord with standards and not in accord with antiquity, if his speech has no order and his voice does not match the pitch pipes, if in learning to hurry, yield, advance, retreat and take his seat he does not follow ritual, in ascending, descending, bowing and yielding he has no dignified bearing, in glancing, looking up and down and turning he has no measure, if he coughs and spits wildly, looks back repeatedly and walks fast, if his face is not agreeable, and he plays the zither carelessly, all these fall under the duty of the Grand Guardian, an office held in ancient times by the Duke of Shao of Yan.

天子燕闢廢其學，左右之習詭其師。荅遠方諸侯，遇貴大人，不知大雅之辭：荅左右近臣，不知已諾之適，簡問小誦之不博不習，凡此其屬少師之任也，古者史佚職之。

If the Son of Heaven's leisure and wandering abandon his studies, and the habits of those at his side distort his teacher; if in answering lords from afar and dealing with noble persons he does not know the language of the Greater Odes, in answering close courtiers he does not know what is fitting in agreeing and promising, and in brief questions and short recitations he is neither broad nor practiced, all these fall under the duty of the Junior Preceptor, an office held in ancient times by Shi Yi.

天子居處出入不以禮，衣服冠帶不以制，御器在側不以度，雜彩從美不以章，忿怒說喜不以義，賦與？讓不以節，小行小禮小義小道，不從少師之教：凡此其屬少傅之任也。

If the Son of Heaven's dwelling and going in and out do not follow ritual, his clothes, cap and belt do not follow regulation, the utensils at his side do not follow standards, he mixes colors and follows beauty without regard to patterns, his anger and delight do not follow righteousness, and his giving, taking, yielding and receiving do not follow measure (a character is missing in the base text here), small conduct, small ritual, small righteousness and small Way, and he does not follow the teaching of the Junior Preceptor: all these fall under the duty of the Junior Tutor.

天子居處燕私安所易，樂而湛，夜漏屏人而數，飲酒而醉，食肉而飽，飽而強食，飢而惏，而暍，寒而懦，寢而莫宥，坐而莫侍，行而莫先莫後。帝自為開戶，自取玩好，自執器皿，亟顧還面，而器御之不舉不臧，折毀喪傷，凡此其屬少保之任也。

If the Son of Heaven in his private leisure is at ease in simplicity and easiness, delights and indulges, sends people away at night, repeatedly, drinks wine until drunk, eats meat until full, forces himself to eat when full and is greedy when hungry, is overcome by heat and weak in cold, sleeps with no one to guard him, sits with no one to attend him, and walks with no one before or behind; if the emperor opens the door himself, takes his own playthings, takes the vessels himself, looks back and turns around again and again, and the vessels at his side are not put up or put away, are broken, ruined and damaged, all these fall under the duty of the Junior Guardian.

干鏚戈羽之舞，管鑰琴瑟之會，號呼歌謠，聲音不中律，燕樂雅訟逆樂序，凡此其屬，詔工之任也。

Dances with shield, axe, spear and feathers, the assembly of pipes, keys, zithers and lutes, calls, songs and ballads, sounds not matching the pitch pipes, and banquet music and hymns that go against the order of music: all these fall under the duty of the Master of Edicts and Craftsmen.

不知日月之不時節，不知先王之諱與國之大忌，不知風雨雷電之眚，凡此其屬太史之任也。

If he does not know that the sun and moon are not in their proper seasons, does not know the taboo names of the former kings and the great taboos of the state, does not know the calamities of wind, rain, thunder and lightning, all these fall under the duty of the Grand Historian.

殷為天子二十餘世，而周受之：周為天於三十餘世，而秦受之：秦為天子，二世而亡。人性非甚相遠也，何殷周之君有道之長，而秦無道之暴也，其故可知也。

Yin held the Son of Heaven's throne for more than twenty generations and Zhou received it; Zhou held it for more than thirty generations and Qin received it; Qin held it for two generations and perished. People's natures are not so far apart; why did the rulers of Yin and Zhou have the Way and last long, while Qin was without the Way and perished violently? The reason can be known.

古之王者，太子初生，固舉以禮，使士負之，有司齋肅端冕，見之南郊，見於天也。過闕則下，過廟則趨，孝子之道也。故自為赤子，而教固已行矣。昔者，周成王幼在襁褓之中，召公為太保，周公為太傅，太公為太師。保，保其身體：傅，傅之德義：師，道之教訓，三公之職也。於是為置三少，皆上大夫也。曰少保。少傅。少師，是與太子燕者也。故孩提有識，三公三少固明孝仁禮義以道習之，逐去邪人，不使見惡行。於是皆選天下之端士孝悌博聞有道術者，以衛翼之，使與太子居處出入。故太子初生而見正事，聞正言，行正道，左右前後皆正人也。習與正人居之不能無正也，猶生長於齊之不能不齊言也：習與不正人居之不能無不正也，猶生長於楚之不能不楚言也。故擇其所嗜，必先受業，乃得嘗之：擇其所樂，必先有習，乃得為之。孔子曰："少成若天性，習貫如自然。"是殷周之所以長有道也。

In ancient times, when a king's crown prince was born, ritual was observed in the first place: a scholar carried him, and officials in fasting and solemn caps and robes met him in the southern suburb, which was to show him to Heaven. When passing the palace gate he got down from the carriage, and when passing the temple he hurried with small steps, which is the way of a filial son. So from the time he was a newborn, teaching was already carried out. In the past, King Cheng of Zhou was in swaddling clothes when young, with the Duke of Shao as Grand Guardian, the Duke of Zhou as Grand Tutor, and Taigong as Grand Preceptor. The Guardian was to protect his body; the Tutor was to tutor him in virtue and righteousness; the Preceptor was to guide him with instruction; these were the duties of the Three Dukes. Then three juniors were set up for him, all of the rank of senior grandee, called Junior Guardian, Junior Tutor and Junior Preceptor, who lived with the crown prince at leisure. So when the infant first had understanding, the Three Dukes and Three Juniors made bright filial piety, benevolence, ritual and righteousness to lead his practice, drove out evil men and did not let him see evil conduct. Then they all chose upright scholars of the world, filial, fraternal, widely learned and with the arts of the Way, to guard and support him and let them live and go in and out with the crown prince. So when the crown prince was first born he saw right things, heard right words, practiced the right way, and those on his left, right, front and back were all upright people. When one is used to living with upright people, one cannot but be upright, as one raised in Qi cannot but speak the Qi language; when one is used to living with those who are not upright, one cannot but have some crookedness, as one raised in Chu cannot but speak the Chu language. So in choosing what one likes, one must first receive teaching before one can taste it; in choosing what one enjoys, one must first have practice before one can do it. Confucius said: "What is formed in youth is like nature, and habit carried through is like what is natural." This is why Yin and Zhou had the Way and lasted long.

及太子少長，知好色，則入於學，學者所學之官也。《學禮》曰："帝入東學，上親而貴仁，則親疏有序，而恩相及矣。帝入南學，上齒而貴信，則長幼有差，而民不誣矣。帝入西學，上賢而貴德，則聖智在位，而功不遺矣。帝入北學，上貴而尊爵，則貴賤有等，而下不踰矣。帝入太學，承師問道，退習而考於太傅，太傅罰其不則，而匡其不及，則德智長而治道得矣。"此五學者，既成於上，則百姓黎民化輯於下矣。學成治就，是殷周所以長有道也。

When the crown prince grew a little older and knew about beauty, he entered school, and the school is the office of what is to be learned. The Rites of Study says: "The emperor enters the Eastern School, which honors kinship and values benevolence, so that closeness and distance have an order and kindness reaches all. The emperor enters the Southern School, which honors age and values trustworthiness, so that old and young have gradations and the people do not deceive. The emperor enters the Western School, which honors worth and values virtue, so that sages and the wise are in position and merit is not overlooked. The emperor enters the Northern School, which honors nobility and respects rank, so that noble and humble have grades and those below do not overstep. The emperor enters the Grand School, receives the teacher's guidance on the Way, and withdraws to practice and be examined by the Grand Tutor, who punishes what does not accord with the rules and corrects what falls short, so that virtue and wisdom grow and the Way of governing is achieved." When these five schools had been accomplished above, the common people below were transformed and harmonized. Study accomplished and governance achieved: this is why Yin and Zhou had the Way and lasted long.

及太子既冠成人，免於保傅之嚴，則有司直之史，有虧膳之宰。天子有過，史必書之。史之義，不得書過則死，而宰收其膳。宰之義，不得收膳則死。於是有進善之旌，有誹謗之木，有敢諫之鼓。瞽史誦詩，工誦箴諫，大夫進謀，士傳民語。習與智長，故切而不愧，化與心成，故中道若性，是殷周之所以長有道也。

When the crown prince had been capped and become an adult and was free from the strictness of the Guardian and Tutor, there was a historian who recorded faults directly and a steward who reduced his meals. When the Son of Heaven made a mistake, the historian would surely write it down. The historian's duty was that if he could not record the fault he would die, while the steward would remove his meal. The steward's duty was that if he could not remove the meal he would die. Then there was the banner for presenting good, the wooden board for criticism, and the drum for daring remonstrance. The blind musician-historians recited poems, the music masters recited admonitions, the grandees offered plans, and the scholars conveyed the people's words. Practice grew together with wisdom, so he was blunt and upright without shame, and transformation completed together with the heart, so that his middle way was like nature; this is why Yin and Zhou had the Way and lasted long.

三代之禮，天子春朝朝日，秋暮夕月，所以明有敬也。春秋入學，坐國老執醬而親饋之，所以明有孝也。行以鸞和，步中採薺，趨中肆夏，所以明有度也。其於禽獸也，見其生，不忍其死，聞其聲，不嘗其肉，故遠庖廚，所以長恩且明有仁也。食以禮，徹以樂，失度則史書之，工誦之，三公進而讀之，宰夫減其膳，是天子不得為非也。明堂之位曰：篤仁而好學，多聞而道順。天子疑則問，應而不窮者謂之道。道者，道天子以道者也。常立於前，是周公也。誠立而敢斷，輔善而相義者謂之輔。輔者，輔天子之意者也。常立於左，是太公也。潔廉而切直，匡過而諫邪者謂之拂。拂者，拂天子之過者也。常立於右，是召公也。博聞強記，捷給而善對者謂之承。承者，承天子之遺忘者也。常立於後，是史佚也。故成王中立聽朝，則四聖維之。是以慮無失計，而舉無過事，殷周之所以長久者，其輔翼太子有此具也。

In the rites of the Three Dynasties, the Son of Heaven in spring greeted the sun at dawn and in autumn greeted the moon at dusk, to show reverence. In spring and autumn he entered school, and seated the state elders, presented them the sauce and personally fed them, to show filial piety. In walking, he used the luan and he bells, his paces matched the Cai Qi music and his hurried steps matched the Si Xia, to show measure. Toward birds and beasts, having seen them alive he could not bear to see them die, and having heard their cries he would not taste their flesh, so he kept far from the kitchen, to nurture kindness and show benevolence. In eating, he followed ritual, and his meals were cleared with music; if he lost measure, the historian wrote it down, the music master recited it, the Three Dukes came forward and read it, and the steward reduced his meal, so that the Son of Heaven could not do wrong. The positions in the Bright Hall are described: one who is sincere in benevolence and fond of learning, widely informed and agreeable in the Way. When the Son of Heaven was in doubt he asked, and one who answered without being at a loss was called the Guide (dao). The Guide guided the Son of Heaven with the Way. The one who always stood in front was the Duke of Zhou. One who stood on sincerity, dared to decide, assisted what was good and helped what was right was called the Assistant (fu). The Assistant assisted the Son of Heaven's intention. The one who always stood on the left was Taigong. One who was pure, honest and blunt, who corrected faults and remonstrated against evil was called the Corrector (fu). The Corrector brushed away the Son of Heaven's faults. The one who always stood on the right was the Duke of Shao. One who was widely informed, had a strong memory, and was quick and good at replying was called the Supporter (cheng). The Supporter supported the Son of Heaven in what he forgot. The one who always stood behind was Shi Yi. So King Cheng stood in the center and heard court, with the four sages supporting him. Thus his thinking had no wrong plan and his acts had no fault; Yin and Zhou lasted long because in supporting the crown prince they had these concrete methods.

及秦而不然，其俗固非貴辭讓也，所上者告訐也：固非貴禮義也，所上者刑罰也。使趙高傅胡亥而教之獄，所習者非斬劓人，則夷人之三族也。故今日即位，明日射人。忠諫者謂之誹謗，深為之計者謂之妖言。其視殺人若艾草菅然，豈胡亥之性惡哉？其所以習道之者，非理故也。

When it came to Qin it was not so. That custom did not value yielding and courtesy at all, and what it honored was informing against others; it did not value ritual and righteousness at all, and what it honored was punishment. It made Zhao Gao tutor Huhai and teach him the law of lawsuits, and what he practiced was either cutting off people's noses or wiping out their three kinds of kin. So he took the throne today and shot people tomorrow. Those who remonstrated loyally were called slanderers, and those who planned deeply for him were called spreaders of ill omens. He regarded killing people as cutting grass; was it that Huhai's nature was evil? No; it was because what trained and guided him was not principle.

鄙諺曰："不習為史，而視已事。"又曰："前車覆而後車戒。"夫殷周之所以長久者，其已事可知也，然而不能從，是不法聖智也。秦之亟絕者，其軌跡可見也，然而不避，是後車又覆也。夫存亡之反，治亂之機，其要在是矣。天下之命，縣於太子。太子之善，在於蚤諭教與選左右。心未濫而先諭教，則化易成也。夫開於道術，知義之指，則教之功也。若其服習積貫，則左右而已矣。夫胡越之人，生而同聲，嗜慾不異，及其長而成俗也，累數譯而不能相通，行有雖死而不相為者，則教習然也。臣故曰："選左右蚤諭教最急。"夫教得而左右正，則太子正矣，太子正而天下定矣。書曰："一人有慶，兆民賴之。"此時務也。

A common proverb says: "If you have not practiced being a historian, look at what has already happened." It also says: "When the cart in front overturns, the one behind takes warning." Why Yin and Zhou lasted long can be known from what has happened, yet it is not followed, which is not taking the sages' wisdom as a model. Why Qin perished so swiftly can be seen from its tracks, yet it is not avoided, which is the cart behind overturning again. The reversals of survival and ruin and the pivot of order and disorder have their essentials here. The fate of the world hangs on the crown prince. The crown prince's goodness lies in early instruction and the choice of those at his side. When the heart has not yet been corrupted and instruction comes first, transformation is easily completed. Opening up the arts of the Way and knowing the aims of righteousness are the effects of teaching. As for practice and accumulated habit, it lies only in those at his side. Men of Hu and Yue are born with the same sound of voice and no difference in appetites, but when they have grown up and made their customs, they cannot communicate even through several translations, and their conduct is such that they would not do things for each other even at the cost of death; this is how they were taught and trained. This is why I say: "Choosing those at his side and early instruction are most urgent." When the teaching is right and those at his side are upright, the crown prince will be upright, and when the crown prince is upright the world will be settled. The Book of Documents says: "When one man has good fortune, the myriad people rely on it." This is the present urgent business.

紂，聖天子之後也，有天下而宜然，苟背道棄義，釋敬慎而行驕肆，則天下之人，其離之若崩，其背之也，不約而若期。夫為人主者，誠奈何而不慎哉！紂將與武王戰，紂陳其卒，左臆右臆，鼓之不進，皆還其刃，顧以鄉紂也。紂走還於寢廟之上，身鬥而死，左右弗肯助也。紂之官衛，輿紂之軀，棄之玉門之外。民之觀者，皆進蹴之，蹈其腹，蹶其腎，踐其肺，履其肝，周武王乃使人帷而守之，民之觀者，攐帷而入，提石之者，猶未肯止，可悲也！夫埶為民主，直與民為仇，殃忿若此！夫民尚踐盤其軀，而況有其民政教乎！臣竊聞之曰："善不可謂小而無益，不善不可謂小而無傷。"夫牛之為胎也，細若鼷鼠。紂損天下，自象箸始。故小惡大惡，一類也。過敗雖小，皆己之罪也。周諺曰："前車覆而後車戒。"今前車已覆矣，而後車不知戒，不可不察也。

Zhou was a descendant of a sage Son of Heaven, who held the world and was bound to be so; but because he turned his back on the Way and abandoned righteousness, set aside reverence and practiced arrogance and license, the people of the world left him like a mountain collapsing, and abandoned him, without being bound by agreement yet as if they had fixed a date. For one who is a ruler, how can he not be careful! When Zhou was about to fight King Wu, Zhou drew up his soldiers, left and right, and when the drums were beaten they did not advance, all turned their blades around and faced Zhou. Zhou ran back to the sleeping temple, fought on his own and died, and those around him would not help. Zhou's palace guards carried his body on a cart and threw it outside the Jade Gate. The people who watched all stepped forward and trampled him, treading on his belly, kicking his kidneys, stepping on his lungs and walking on his liver, and only then did King Wu of Zhou send men to hang a curtain and guard it, and the people who watched lifted the curtain and went in, and those throwing stones still would not stop. How sad! With the power of a ruler of the people, he was set directly against the people as an enemy, and his calamity and the people's anger were like this! The people trampled even his body, how much more would they have for his government and teaching! I have privately heard it said: "One cannot say that a good deed is small and has no benefit, nor that an evil deed is small and does no harm." An ox embryo is as fine as a shrew. Zhou's damage to the world began with ivory chopsticks. So small evil and great evil are of one kind. Faults and ruin, however small, are all one's own guilt. A Zhou proverb says: "When the cart in front overturns, the one behind takes warning." Now the cart in front has already overturned and the cart behind does not know to take warning; this must be examined.

梁嘗有疑獄，半以為當罪，半以為不當。梁王曰："陶朱之叟，以布衣而富侔國，是必有奇智。"乃召朱公而問之曰："梁有疑獄，吏半以為當罪，半以為不當，雖寡人亦疑焉，吾決是奈何？"朱公曰："臣鄙人也，不知當獄。然臣家有二白璧，其色相如也，其徑相如也，其澤相如也，然其價也，一者千金，一者五百金。"王曰："徑與色澤皆相如也，一者千金，一者五百金，何也？"朱公曰："側而視之，其一者厚倍之，是以千金。"王曰："善。"故獄疑則從去，賞疑則從予，梁國說。以臣誼竊觀之，牆薄咫亟壞，繒薄咫亟裂，器薄咫亟毀，酒薄咫亟酸。夫薄而可以曠日持久者，殆未有也。故有國畜民施政教者，臣竊以為厚之而可耳。

Liang once had a doubtful case, and half thought the man guilty and half thought him not guilty. The King of Liang said: "The old man of Taozhu, a commoner, is as rich as a state, and surely has extraordinary wisdom." So he summoned Duke Zhu and asked: "Liang has a doubtful case; half the officials think the man guilty and half think him not guilty, and even I am in doubt; how should I decide it?" Duke Zhu said: "I am a rustic and do not know how a case should be judged. However, my household has two white jade discs, of the same color, the same diameter and the same luster, yet in price one is a thousand in gold and the other five hundred." The King said: "If the diameter and luster are the same, why is one a thousand and the other five hundred?" Duke Zhu said: "Looking at them from the side, one is twice as thick, and so it is a thousand." The King said: "Good." So in a case with doubt, lean toward leniency and discard it; in a reward with doubt, lean toward generosity and give it; and the state of Liang was pleased. By my private observation according to the principle, a thin wall quickly collapses, thin silk quickly tears, a thin vessel quickly breaks, and thin wine quickly turns sour. Something thin that lasts for a long time has probably never existed. So for one who holds a state, nurtures the people and carries out government and teaching, I privately think that making it thicker is enough.

抑臣又竊聞之曰："有上主者，有中主者，有下主者。上主者，可引而上，不可引而下：下主者，可以引而下，不可引而上：中主者，可引而上，可引而下。"故上主者，堯舜是也。夏禹契后稷，與之為善則行：鯀讙兜，欲引而為惡則誅。故可與為善，而不可與為惡。下主者，桀紂是也。推侈惡來，進與為惡則行，比干龍逢，欲引而為善，則誅。故可與為惡，而不可與為善。所謂中主者，齊桓公是也。得管仲隰朋，則九合諸侯：豎貂子牙，則餓死胡宮，蟲流而不得葬。故材性乃上主也，賢人必合，而不肖人必離，國家必治無可憂者也。若材性下主也，邪人必合，賢正必遠，坐而須亡耳，又不可勝憂矣。故其可憂者，唯中主爾。又似練絲，染之藍則青，染之緇則黑。得善佐則存，不得善佐則亡。此其不可不憂者耳。詩云："芃芃棫樸，薪之槱之，濟濟闢王，左右趨之。"此言左右日以善趨也，故臣竊以為練左右急也。

I have also privately heard: "There are superior lords, middling lords and inferior lords. A superior lord can be led upward but cannot be led downward; an inferior lord can be led downward but cannot be led upward; a middling lord can be led upward and can be led downward." So of superior lords, Yao and Shun are examples. Xia Yu, Xie and Hou Ji, when they did good with him it was carried out; Gun and Huan Dou, who would lead him to do evil, were put to death. So with him one could do good but could not do evil. Inferior lords were Jie and Zhou. Tui Chi and E Lai, who came forward to do evil with him, were carried out; Bi Gan and Long Feng, who would lead him to do good, were put to death. So with him one could do evil but could not do good. As for the middling lord, Duke Huan of Qi is an example. When he had Guan Zhong and Xi Peng, he assembled the lords nine times; with Shu Diao and Yi Ya he starved to death in the Hu palace, with maggots flowing out and unable to be buried. So if one's nature is that of a superior lord, worthy men will surely come together and the unworthy will surely leave, and the state will surely be governed with nothing to worry about. If one's nature is that of an inferior lord, evil men will surely come together and the worthy and upright will surely be kept at a distance, and one simply sits waiting for ruin, and again there is more to worry about than can be borne. So the one that is worrying is only the middling lord. It is also like dyeing silk: dye it in indigo and it turns blue, dye it in black and it turns black. Getting good assistants, he survives; failing to get good assistants, he perishes. This one cannot but worry about. The Book of Songs, in the 'Yu Pu' of the Greater Odes, says: "Luxuriant are the oak and the hemlock; cut and piled to burn. Dignified is the king, and those at his left and right hasten to him." This means that those at his left and right hasten to him daily with goodness, so I privately think the choice of those at his side is urgent.

大相，上承大義而啟治道，總百官之要，以調天下之宜。正身行，廣教化，修禮樂，以美風俗，兼領而和一之，以合治安。故天下失宜，國家不治，則大相之任也。上執正職。

The Grand Chancellor receives great righteousness from above and opens the way to good government, holds the essentials of the hundred officials together to regulate what is fitting under heaven. He rectifies his own conduct, broadens teaching and transformation, repairs ritual and music in order to beautify customs, and takes combined charge to harmonize and unify, so as to accord with order and peace. So when the world loses what is fitting and the state is not governed, it is the duty of the Grand Chancellor. He holds the upper post of rectification.

大拂，秉義立誠，以翼上志，直議正辭，以持上行，批天下之患，匡諸侯之過。令或鬱而不通，臣或盭而不義，大拂之任也。中執政職。

The Grand Corrector holds to righteousness and establishes sincerity to assist the will of the ruler above, speaks directly and rightly to uphold the ruler's conduct, removes the troubles of the world and corrects the faults of the lords. If orders are knotted up and do not get through, or ministers are perverse and unrighteous, it is the duty of the Grand Corrector. He holds the middle post of government.

大輔，聞善則以獻，知善則以獻，明號令，正法則，頒度量，論賢良，次官職，以時巡循，使百吏敬率其業。故經義不衷，賢不肖失序，大輔之任也。下執事職。

The Grand Assistant, when he hears of goodness he presents it, when he knows of goodness he presents it, makes bright proclamations and orders, sets right the standards, issues weights and measures, ranks the worthy and good, arranges official posts, makes rounds at the proper time, and has the hundred officials carry out their duties with reverence and care. So when the meaning of the classics is not correct and the worthy and unworthy lose their order, it is the duty of the Grand Assistant. He holds the lower post of affairs.

道行，典知變化，以為規是非，明利害，掌僕及輿馬之度，羽旄旌旗之制，步驟徐疾之節，春夏秋冬用之倫色，居車之容，登降之禮。見規宜諭，見過則譋。故職不率義，則道行之任也。

The Master of the Way in Practice is in charge of knowing changes, in order to correct right and wrong, make bright gain and harm, manage the rules for grooms and carriages, the system of feather banners and flags, the rhythm of paces fast and slow, the proper colors for spring, summer, autumn and winter, the bearing when riding in a carriage, and the rites of ascending and descending. When he sees that the rules and measures are fitting he proclaims it, and when he sees a fault he speaks it straight out. So when duties are not carried out according to righteousness, it is the duty of the Master of the Way in Practice.

調誶，典博聞以掌駟乘，領時從，比賢能。天子出則為車右，坐立則為位承。聖帝之德，畜民之道，禮義之正，應事之理，則職以箴。刑獄之衷，賞罰之誠，已諾之信，百官之經，喪祭之共，戎事之誡，身行之強，則職以諗。遇大臣之敬，遇小臣之惠，坐立之端，言默之序，音聲之適，揖讓之容，俯仰之節，立事之色，則職以證。出入不從禮，衣服不從制，御器不以度，迎送非其章，忿說忘其義，取予失其節，安易而樂湛，則職以諫。故善不徹，過不聞，侍從不諫，則調誶之任也。

The Remonstrance Officer is in charge of wide learning and manages the chariot teams, leads the attendants in season, and ranks the worthy and capable. When the Son of Heaven goes out, he serves as his chariot's right-hand guard, and when he sits or stands, he serves as his support. On the virtue of the sage emperors, the way of nurturing the people, the correctness of ritual and righteousness and the principles of dealing with affairs, his duty is to give admonition. On the fairness of trials, the sincerity of rewards and punishments, the trustworthiness of promises, the constancy of the hundred officials, reverence in mourning and sacrifice, caution in military affairs and strength in personal conduct, his duty is to give counsel. On respect in treating great ministers, kindness in treating lesser ministers, uprightness in sitting and standing, order in speech and silence, the fitness of voice, the dignified bearing of bowing and yielding, the measure of looking up and down and the countenance when undertaking tasks, his duty is to give testimony. When going out and coming in do not follow ritual, clothing does not follow regulation, the vessels at his side do not follow standards, welcoming and seeing off do not match the pattern, anger and delight forget righteousness, taking and giving lose their measure, and he is at ease in simplicity and delights in indulgence, his duty is to remonstrate. So when goodness is not carried through, faults are not heard, and attendants do not remonstrate, it is the duty of the Remonstrance Officer.

典方，典容儀以掌諸侯遠方之君，譔之班爵列位軌伍之約，朝覲宗遇會同享聘貢職之數，辨其民人之眾寡，政之治亂，率意道順，僻淫犯禁之差第。天子巡狩，則先循於其方，故或有功德而弗舉，或有淫僻犯禁而不知，典方之任也。

The Master of Regions is in charge of dignified bearing and manages the lords and rulers of distant places, compiling and ranking the essentials of rank and position and order of ranks, the numbers of court audience, ancestral meetings, assemblies, banquets, missions and tribute duties, distinguishing the number of people, the order or disorder of government, and the grades of those who follow their will and the way and those who are perverse, licentious or violate prohibitions. When the Son of Heaven makes a tour of inspection, he first goes around that region, so that where there is merit and virtue that is not raised, or licentious perversity and violation of prohibitions that are not known, it is the duty of the Master of Regions.

奉常，典天以掌宗廟社稷之祀，天神。地只。人鬼，凡山川四望國之諸祭，吉凶妖祥占相之事序，禮樂喪紀，國之禮儀，畢居其宜，以識宗室，觀民風俗，審詩商命，禁邪言，息淫聲，於四時之交，有事於南郊，以報祈天明。故歷天時不得，事鬼神不序，經禮儀人倫不正，奉常之任也。

The Master of Rites is in charge of Heaven and manages the sacrifices of the ancestral temple and altars of soil and grain, the heavenly spirits, earthly spirits and human ghosts, all the sacrifices to mountains and rivers and the four distant sacrifices of the state, the order of affairs of auspicious and inauspicious omens, signs and divination, ritual, music and mourning records, and the ceremonies of the state, all set in due place, to recognize the clan, observe the customs of the people, examine the songs and mandates, forbid evil speech and stop licentious sounds, and at the turns of the four seasons carry out affairs at the southern suburb, to repay and pray for the brightness of Heaven. So when the calendar of heavenly seasons is not right, service to ghosts and spirits is out of order, or the regular ceremonies and human relationships are not set right, it is the duty of the Master of Rites.