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賈山，潁川人也。祖父祛，故魏王時博士弟子也。山受學祛，所言涉獵書記，不能為醇儒。嘗給事潁陰侯為騎。 |
| | Jia Shan was a native of Yingchuan. His grandfather Qu was a disciple of the Doctor during the reign of the former Wei Wang. Jia Shan received his education from Qu, and what he spoke about was a broad but superficial knowledge of books and records; he could not be considered a true Confucian scholar. He once served as a cavalry officer under the Marquis Yingyin.
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孝文時，言治亂之道，借秦為諭，名曰至言。其辭曰： |
| | During the reign of Emperor Xiaowen, he discussed the principles of governance and disorder, using the Qin dynasty as an analogy; this work was titled Zhiyan. The text stated:
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臣聞為人臣者，盡忠竭愚，以直諫主，不避死亡之誅者，臣山是也。臣不敢以久遠諭，願借秦以為諭，唯陛下少加意焉。 |
| | I have heard that as a subject, one should give his utmost loyalty and wisdom, offering frank advice to the ruler without shying away from punishment or death; I, Minister Jia Shan, am such a person. I dare not use distant examples to illustrate my point, but wish instead to cite the Qin dynasty as an example; I hope Your Majesty will give it some consideration.
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夫布衣韋帶之士，修身於內，成名於外，而使後世不絕息。至秦則不然。貴為天子，富有天下，賦斂重數，百姓任罷，赭衣半道，群盜滿山，使天下之人戴目而視，傾耳而聽。一夫大謼，天下嚮應者，陳勝是也。秦非徒如此也，起咸陽而西至雍，離宮三百，鍾鼓帷帳，不移而具。又為阿房之殿，殿高數十仞，東西五里，南北千步，從車羅騎，四馬騖馳，旌旗不橈。為宮室之麗至於此，使其後世曾不得聚廬而託處焉。為馳道於天下，東窮燕齊，南極吳楚，江湖之上，瀕海之觀畢至。道廣五十步，三丈而樹，厚築其外，隱以金椎，樹以青松。為馳道之麗至於此，使其後世曾不得邪徑而託足焉。死葬乎驪山，吏徒數十萬人，曠日十年。下徹三泉合采金石，冶銅錮其內，桼塗其外，被以珠玉，飾以翡翠，中成觀游，上成山林。為葬薶之侈至於此，使其後世曾不得蓬顆蔽冢而託葬焉。秦以熊羆之力，虎狼之心，蠶食諸侯，并吞海內，而不篤禮義，故天殃已加矣。臣昧死以聞，願陛下少留意而詳擇其中。 |
| | A man of humble origins, dressed in coarse cloth and leather sash, cultivates his personal conduct internally and achieves a reputation externally, thus ensuring that future generations will not cease to speak of him. But this was not the case with the Qin dynasty. They were honored as Son of Heaven, possessing wealth over the entire world. Yet their heavy levies and taxes exhausted the people; convicts in yellow prison garb filled the roads, and bands of robbers occupied the mountains. This caused all the people under heaven to look on with anxious eyes and listen intently with ears turned toward it. When one man raised a loud cry, the whole world responded—this was Chen Sheng. The Qin were not only guilty of this; from Xianyang to the west as far as Yong, they built three hundred palaces and pavilions, each equipped with bells, drums, canopies, and curtains without needing to be moved. They also built the Afang Palace, whose hall was dozens of ren in height and stretched five li from east to west and a thousand bu from north to south. Processions of carriages and cavalry followed, with four horses galloping at full speed, their banners unbroken. To construct such luxurious palaces that even later generations could not find a place to gather in simple huts and dwell— They built express roads throughout the empire, extending eastward to Yan and Qi, southward as far as Wu and Chu; all scenic spots along rivers, lakes, and coastal areas were connected. The roads were fifty bu wide; every three zhang a tree was planted, the outer sides heavily reinforced with ramming and hidden by golden stakes, lined with cypress trees. To construct such magnificent express roads that even later generations could not manage to find a side path on which to set foot— lık The dead were buried at Lishan, with tens of thousands of officials and laborers involved, taking up ten years. They dug down to three springs, extracting gold and stone; they melted copper to seal the interior, painted lacquer on the exterior, covered it with pearls and jade, and adorned it with jadite. Inside was a completed pleasure garden, above which stood forests and hills. To construct such extravagant tombs that even later generations could not afford to have a humble grave covered with weeds and small stones— The Qin, relying on the strength of bears and pines and with the hearts of tigers and wolves, devoured the feudal lords like silkworms eating mulberry leaves and swallowed up all under heaven. Yet they did not uphold propriety and righteousness; thus Heaven's punishment had already been inflicted upon them. I dare to speak this despite the risk of death, hoping Your Majesty will pay some attention and carefully consider its meaning.
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臣聞忠臣之事君也，言切直則不用而身危，不切直則不可以明道，故切直之言，明主所欲急聞，忠臣之所以蒙死而竭知也。地之磽者，雖有善種，不能生焉；江皋河瀕，雖有惡種，無不猥大。昔者夏商之季世，雖關龍逢、箕子、比干之賢，身死亡而道不用。文王之時，豪俊之士皆得竭其智，芻蕘採薪之人皆得盡其力，此周之所以興也。故地之美者善養禾，君之仁者善養士。雷霆之所擊，無不摧折者；萬鈞之所壓，無不糜滅者。今人主之威，非特雷霆也；勢重，非特萬鈞也。開道而求諫，和顏色而受之，用其言而顯其身，士猶恐懼而不敢自盡，又乃況於縱欲恣行暴虐，惡聞其過乎！震之以威，壓之以重，則雖有堯舜之智，孟賁之勇，豈有不摧折者哉？如此，則人主不得聞其過失矣；弗聞，則社稷危矣。古者聖王之制，史在前書過失，工誦箴諫，瞽誦詩諫，公卿比諫，士傳言諫過，庶人謗於道，商旅議於市，然後君得聞其過失也。聞其過失而改之，見義而從之，所以永有天下也。天子之尊，四海之內，其義莫不為臣。然而養三老於大學，親執醬而餽，執爵而酳，祝医在前，祝鯁在後，公卿奉杖，大夫進履，舉賢以自輔弼，求修正之士使直諫。故以天子之尊，尊養三老，視孝也；立輔弼之臣者，恐驕也；置直諫之士者，恐不得聞其過也；學問至於芻蕘者，求善無饜也；商人庶人誹謗己而改之，從善無不聽也。 |
| | I have heard that a loyal minister serving his ruler must speak bluntly and directly, for if he does not do so, the way cannot be made clear. Therefore, forthright words are what an enlightened sovereign wishes to hear urgently; this is why a loyal minister risks death to offer all his knowledge. Poor soil, though sown with good seeds, cannot produce growth. Marshes along rivers and lakes, even if sown with poor seeds, will still yield abundant but coarse crops. In the final years of the Xia and Shang dynasties, even virtuous men like Guan Longfeng, Ji Zi, and Bi Gan met death with their principles unheeded. During the time of King Wen, all outstanding men were able to offer their wisdom, and even commoners gathering straw or cutting firewood could give their full strength; this was why the Zhou dynasty rose to power. Therefore, fertile land is good at nurturing crops, and a benevolent ruler is good at cultivating scholars. Where thunderbolts strike, nothing remains unbroken; Under the weight of ten thousand jin, nothing is not crushed and destroyed. Now, the authority of a sovereign is no less formidable than thunderbolts; His power and influence are even more overwhelming than ten thousand jin. If a ruler opens the way for remonstrance, maintains a gentle expression to accept it, and uses the advice while honoring those who offer it, scholars will still fear and hesitate to give their full counsel. How much more so in the case of one who indulges his desires, acts with cruelty, and hates hearing about his faults! If one strikes with authority and crushes with overwhelming power, then even if a person possesses the wisdom of Yao and Shun or the bravery of Meng Ben, how could there be anyone who does not break under such pressure? In this way, then a sovereign cannot hear about his faults; If he does not hear them, the state and dynasty will be in peril. In ancient times, the system of sage kings ensured that historians recorded mistakes before them; musicians recited admonitions and advice; blind men chanted poetry to offer counsel; high officials advised in comparison; scholars passed on verbal remonstrances; commoners criticized along the roads; merchants and travelers debated in the markets—only then could a ruler hear about his faults. Hearing of one's faults and correcting them, seeing righteousness and following it—this is why they were able to maintain the empire forever. The Son of Heaven's dignity means that within all under heaven, no one does not serve as his subject. And yet, the Son of Heaven honored three elders at the Grand Academy, personally presenting sauce and offering wine, with a priest blessing before him and another priest clearing his throat behind. High officials carried his staff; gentlemen assisted in putting on his shoes. He sought out virtuous men to assist and advise himself, and called upon upright scholars to offer direct remonstrance. Therefore, even with the Son of Heaven's supreme status, he honored and cared for these three elders as an example of filial piety; appointing ministers to assist and advise was done out of fear that one might become arrogant; placing upright remonstrators was done for the fear of not hearing about his faults; seeking knowledge even among commoners was an expression of insatiable pursuit of virtue; heeding criticism from merchants and commoners and making changes—this showed that he accepted goodness without exception.
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昔者，秦政力并萬國，富有天下，破六國以為郡縣，築長城以為關塞。秦地之固，大小之勢，輕重之權，其與一家之富，一夫之彊，胡可勝計也！然而兵破於陳涉，地奪於劉氏者，何也？秦王貪狼暴虐，殘賊天下，窮困萬民，以適其欲也。昔者，周蓋千八百國，以九州之民養千八百國之君，用民之力不過歲三日，什一而籍，君有餘財，民有餘力，而頌聲作。秦皇帝以千八百國之民自養，力罷不能勝其役，財盡不能勝其求。一君之身耳，所以自養者馳騁弋獵之娛，天下弗能供也。勞罷者不得休息，飢寒者不得衣食，亡罪而死刑者無所告訴，人與之為怨，家與之為讎，故天下壞也。秦皇帝身在之時，天下已壞矣，而弗自知也。秦皇帝東巡狩，至會稽、琅邪，刻石著其功，自以為過堯舜統；縣石鑄鍾虡，篩土築阿房之宮，自以為萬世有天下也。古者聖王作諡，三四十世耳，雖堯舜禹湯文武絫世廣德以為子孫基業，無過二三十世者也。秦皇帝曰死而以諡法，是父子名號有時相襲也，以一至萬，則世世不相復也，故死而號曰始皇帝，其次曰二世皇帝者，欲以一至萬也。秦皇帝計其功德，度其後嗣，世世無窮，然身死纔數月耳，天下四面而攻之，宗廟滅絕矣。 |
| | In the past, Emperor Qin Shi Huang united all nations through force and possessed wealth over the entire world; he destroyed the six states to establish commanderies and counties, built the Great Wall as a frontier defense. The strength of Qin's territory, the scale of its power and resources—compared to a single family's wealth or an individual's might, how could it be measured! Yet why was the army defeated by Chen She and its territory seized by Liu Bang? Why is this so? The King of Qin was greedy, fierce, cruel and tyrannical, oppressing the people throughout the world, exhausting all the common folk to satisfy his desires. In the past, during the Zhou dynasty there were approximately one thousand eight hundred feudal states. With the people of the nine provinces supporting a thousand eight hundred rulers, the labor demanded from the commoners did not exceed three days per year; only ten percent of their produce was levied as tax. The rulers had surplus wealth and the people had surplus strength, hence songs of praise arose. The Emperor of Qin used the population of a thousand eight hundred states to support himself, yet their strength was exhausted and could not endure his labor demands; their wealth was depleted and could no longer satisfy his endless requests. It was merely for the sake of one sovereign's person; the pleasures he indulged in—hunting and chasing game—were luxuries that all under heaven could not sustain. Those who were overworked could not rest; the hungry and cold had no food or clothing. Those condemned to death without guilt had nowhere to appeal. People resented him, families became his enemies—thus the world collapsed. During Emperor Qin Shi Huang's lifetime, the empire had already fallen into ruin, yet he was unaware of it himself. Emperor Qin Shi Huang toured the eastern regions, reaching Kuaiji and Langya, where he carved stone inscriptions to record his achievements, believing himself superior even to Yao and Shun in governance; he had stone bells and bell frames cast, sifted soil to build the Afang Palace, believing that he would possess the empire for ten thousand generations. In ancient times, sage kings established posthumous names for only thirty to forty generations. Even Yao, Shun, Yu, Tang, King Wen and King Wu, who accumulated virtue over many generations as a foundation for their descendants' achievements, did not last more than twenty or thirty generations. Emperor Qin Shi Huang said that if posthumous titles were given after death, then the names of father and son would sometimes overlap. To avoid repetition from one to ten thousand generations, he wished for each generation not to repeat the name. Thus, upon his death, he was called "First Emperor," followed by the "Second Emperor," with the intention that this system would continue up to the Ten Thousandth Emperor. Emperor Qin Shi Huang calculated his achievements and virtue, estimating that his descendants would rule without end. Yet only a few months after his death, the entire realm rose up from all directions to attack him, and his ancestral temple was extinguished completely.
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秦皇帝居滅絕之中而不自知者何也？天下莫敢告也。其所以莫敢告者何也？亡養老之義，亡輔弼之臣，亡進諫之士，縱恣行誅，退誹謗之人，殺直諫之士，是以道諛媮合苟容，比其德則賢於堯舜，課其功則賢於湯武，天下已潰而莫之告也。《》曰：「匪言不能，胡此畏忌，聽言則對，譖言則退。」此之謂也。又曰：「濟濟多士，文王以寧。」天下未嘗亡士也，然而文王獨言以寧者何也？文王好仁則仁興，得士而敬之則士用，用之有禮義。 |
| | Why did Emperor Qin Shi Huang remain in a state of annihilation without realizing it? Because no one under heaven dared to inform him. Why was it that no one dared to inform him? Because he lacked the virtue of honoring elders, had no ministers to assist and advise him, and no scholars willing to offer remonstrance; instead, he indulged his desires in punishment, drove away those who criticized him, and executed upright advisors. Thus, flatterers and sycophants gathered around him, pretending harmony for self-preservation. When comparing their virtue, they claimed superiority over Yao and Shun; when measuring their achievements, they declared themselves better than Tang and Wu. The empire had already collapsed, yet no one informed him of it. The "Shijing" says: "It is not that they cannot speak, but why are they afraid and cautious? When hearing words of advice, one responds; when hearing slanderous words, one retreats." This is what it means. It also says: "Numerous virtuous men, King Wen found peace through them." The world has never lacked scholars; yet why does King Wen alone say that he achieved tranquility through them? Because King Wen loved benevolence, benevolence flourished; when he gained scholars and respected them, they were put to use in accordance with propriety and righteousness.
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故不致其愛敬，則不能盡其心；不能盡其心，則不能盡其力；不能盡其力，則不能成其功。故古之賢君於其臣也，尊其爵祿而親之；疾則臨視之亡數，死則往弔哭之，臨其小斂大斂，已棺塗而後為之服錫衰麻絰，而三臨其喪；未斂不飲酒食肉，未葬不舉樂，當宗廟之祭而死，為之廢樂。故古之君人者於其臣也，可謂盡禮矣；服法服，端容貌，正顏色，然後見之。故臣下莫敢不竭力盡死以報其上，功德立於後世，而令聞不忘也。 |
| | Therefore, without showing his love and respect, one cannot fully gain their loyalty; without full loyalty, one cannot obtain their utmost strength; Without their utmost strength, one cannot accomplish great achievements. Therefore, ancient virtuous rulers treated their ministers with respect and affection by bestowing high ranks and generous salaries; when they fell ill, the ruler would visit them repeatedly; when they died, he would go to mourn and weep, personally attending both the inner and outer funerary rites. After the coffin was sealed with lacquer, he would wear mourning clothes of hemp and a corded sash for them, visiting their funeral three times in person; he would not drink wine or eat meat until the body was placed into the coffin, and would not hold musical performances until after burial. If a minister died during the time of ancestral temple sacrifices, he would suspend the music for that occasion in mourning. Therefore, ancient rulers toward their ministers could truly be said to have fulfilled propriety; they would wear appropriate ceremonial robes, maintain a dignified appearance, and compose their expressions before appearing in audience. Therefore, no minister below dared not to exert his utmost strength and even risk death to repay the ruler's favor; their achievements and virtue were established for posterity, ensuring that their good reputation would never be forgotten.
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今陛下念思祖考，術追厥功，圖所以昭光洪業休德，使天下舉賢良方正之士，天下皆訢訢焉，曰將興堯舜之道，三王之功矣。天下之士莫不精白以承休德。今方正之士皆在朝廷矣，又選其賢者使為常侍諸吏，與之馳敺射獵，一日再三出。臣恐朝廷之解弛，百官之墮於事也，諸侯聞之，又必怠於政矣。 |
| | Now, Your Majesty pities and remembers your ancestors, seeking to follow their achievements. You are considering ways to illuminate the great legacy of virtue and merit, ordering the empire to recommend virtuous and upright scholars; all under heaven rejoice, saying that the way of Yao and Shun will be revived, and the achievements of the Three Kings will be restored. Scholars throughout the empire are all striving with purity to uphold this noble virtue. Now, upright scholars are all in the imperial court; furthermore, you select among them those who are especially virtuous to serve as attendants and officials, accompanying you on daily hunts and expeditions two or three times a day. I fear that the court will become lax, and officials will neglect their duties; when feudal lords hear of this, they too will surely grow indifferent toward governance.
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陛下即位，親自勉以厚天下，損食膳，不聽樂，減外徭衛卒，止歲貢；省廄馬以賦縣傳，去諸苑以賦農夫，出帛十萬餘匹以振貧民；禮高年，九十者一子不事，八十者二算不事；賜天下男子爵，大臣皆至公卿；發御府金賜大臣宗族，亡不被澤者；赦罪人，憐其亡髮，賜之巾，憐其衣赭書其背，父子兄弟相見也而賜之衣。平獄緩刑，天下莫不說喜。是以元年膏雨降，五穀登，此天之所以相陛下也。刑輕於它時而犯法者寡，衣食多於前年而盜賊少，此天下之所以順陛下也。臣聞山東吏布詔令，民雖老羸缮疾，扶杖而往聽之，願少須臾毋死，思見德化之成也。今功業方就，名聞方昭，四方鄉風，今從豪俊之臣，方正之士，直與之日日獵射，擊兔伐狐，以傷大業，絕天下之望，臣竊悼之。《》曰：「」臣不勝大願，願少衰射獵，以夏歲二月，定明堂，造太學，修先王之道。風行俗成，萬世之基定，然後唯陛下所幸耳。古者大臣不媟，故君子不常見其齊嚴之色，肅敬之容。大臣不得與宴游，方正修潔之士不得從射獵，使皆務其方以高其節，則群臣莫敢不正身修行，盡心以稱大禮。如此，則陛下之道尊敬，功業施於四海，垂於萬世子孫矣。誠不如此，則行日壞而榮日滅矣。夫士修之於家，而壞之於天子之廷，臣竊愍之。陛下與眾臣宴游，與大臣方正朝廷論議。夫游不失樂，朝不失禮，議不失計，軌事之大者也。 |
| | When Your Majesty ascended the throne, you personally encouraged efforts to benefit all under heaven by reducing your food and banquets, halting music performances, decreasing labor levies for guards and soldiers, and stopping annual tributes; you reduced the number of palace horses to assign them to county couriers, abolished hunting reserves and assigned their land to peasants, and distributed over one hundred thousand bolts of silk to relieve poor people; you honored the elderly by exempting one son from service for those aged ninety, and two sons from taxation for those aged eighty; you bestowed ranks upon all men throughout the empire, with high officials reaching the level of Grand Minister or Chancellor; you distributed gold from the imperial treasury to reward the families and clans of ministers, ensuring no one was left without benefit; you pardoned criminals, took pity on their shorn hair and gave them head coverings; you pitied those forced to wear yellow prison uniforms with writing on their backs and granted them clothes so that fathers, sons, brothers, and relatives could meet in dignity. You eased punishments and delayed executions; all under heaven rejoiced. Therefore, in the first year, timely rains fell and the five grains flourished—this was Heaven's way of aiding Your Majesty. Punishments were lighter than in other times, yet lawbreakers were few; food and clothing were more abundant than the previous year, yet robbers and thieves were scarce—this was why all under heaven followed Your Majesty. I have heard that when officials in the Shandong region announced imperial decrees, even elderly and frail people with illnesses would support themselves on canes to go and listen. They wished for just a little more time before death so they could witness the success of virtuous governance. Now, great achievements are just being realized and your reputation is becoming widely known; the four directions look toward this model. Yet now, by following powerful ministers and upright scholars to hunt and shoot every day, chasing hares and foxes, you harm the grand cause and sever the hopes of all under heaven—this I secretly lament. The "Shijing" says: "All things have a beginning, but few reach their end." I cannot contain my earnest wish; I hope Your Majesty may reduce hunting and shooting, and in the second month of summer, establish the Mingtang Hall, build the Taixue Academy, and restore the ways of former kings. Once customs are transformed by such leadership, a foundation for ten thousand generations will be laid—then it shall be entirely at Your Majesty's discretion. In ancient times, high ministers did not behave in a disrespectful manner; therefore, gentlemen would not often see their solemn and dignified expressions or respectful demeanor. High ministers were not allowed to attend banquets or excursions, and upright and virtuous scholars could not accompany the sovereign on hunts; this ensured that all would focus on their duties and elevate their moral integrity. In such a way, no court official would dare fail to correct his conduct, cultivate virtue, and devote himself fully in accordance with great rites. If this is done, then Your Majesty's way will be honored and revered; your achievements will extend across the four seas and endure for ten thousand generations of descendants. If not done in this manner, then one's conduct will daily deteriorate and honor will gradually vanish. A scholar cultivates virtue within his home but ruins it in the imperial court; I secretly feel compassion for this. Your Majesty dines and plays with common ministers, while discussing state affairs with upright high officials in court. To enjoy leisure without losing joy, to attend court without neglecting propriety, and to deliberate without failing strategy—these are the great principles of governance.
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其後文帝除鑄錢令，山復上書諫，以為變先帝法，非是。又訟淮南王無大罪，宜急令反國。又言柴唐子為不善，足以戒。章下詰責，對以為「錢者，亡用器也，而可以易富貴。富貴者，人主之操柄也，令民為之，是與人主共操柄，不可長也。」其言多激切，善指事意，然終不加罰，所以廣諫爭之路也。其後復禁鑄錢云。 |
| | Later, Emperor Wen abolished the decree on coin casting, and Jia Shan again submitted a memorial to remonstrate, arguing that altering the laws of former emperors was inappropriate. He also argued that Prince Huainan had committed no serious crime and should be urgently ordered to return to his fief. He also stated that Chai Tangzi had behaved immorally, which was sufficient as a warning. The edict was issued to question and reprimand him, and he responded by saying, "Coins are useless objects, yet they can be exchanged for wealth and rank. Wealth and rank are the sovereign's instruments of control; allowing commoners to produce them is tantamount to sharing this authority with the people, which cannot be allowed to continue." His words were often impassioned and incisive, skillfully pointing out the implications of affairs. Yet he was never punished, as this served to encourage a broad avenue for remonstrance and debate. Later, coin casting was once again prohibited.
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鄒陽，齊人也。漢興，諸侯王皆自治民聘賢。吳王濞招致四方游士，陽與吳嚴忌、枚乘等俱仕吳，皆以文辯著名。久之，吳王以太子事怨望，稱疾不朝，陰有邪謀，陽奏書諫。為其事尚隱，惡指斥言，故先引秦為諭，因道胡、越、齊、趙、淮南之難，然後乃致其意。其辭曰： |
| | Zou Yang was a native of Qi. After the Han dynasty rose to power, feudal kings all governed their own people and independently recruited virtuous talents. Prince Wu of Bi, the King of Wu, attracted wandering scholars from all directions; Zou Yang and Wu Yanji, Mei Cheng, among others, all served in Wu. They were all renowned for their literary talent and eloquence. After a long time, King Wu of Wu became resentful over matters concerning his crown prince and claimed illness to avoid attending court, secretly harboring seditious plans. Zou Yang submitted a memorial to remonstrate. Since the matter was still concealed, he did not wish to openly censure it; therefore, he first cited the Qin dynasty as an example, then discussed the troubles of Hu, Yue, Qi, Zhao, and Huainan, before finally conveying his true intent. His words read:
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臣聞秦倚曲臺之宮，懸衡天下，畫地而不犯，兵加胡越；至其晚節末路，張耳、陳勝連從兵之據，以叩函谷，咸陽遂危。何則？列郡不相親，萬室不相救也。今胡數涉北河之外，上覆飛鳥，下不見伏菟，鬥城不休，救兵不止，死者相隨，輦車相屬，轉粟流輸，千里不絕。何則？彊趙責於河間，六齊望於惠后，城陽顧於盧博，三淮南之心思墳墓。大王不憂，臣恐救兵之不專，胡馬遂進窺於邯鄲，越水長沙，還舟青陽。雖使梁并淮陽之兵，下淮東，越廣陵，以遏越人之糧，漢亦折西河而下，北守漳水，以輔大國，胡亦益進，越亦益深。此臣之所為大王患也。 |
| | I have heard that the Qin dynasty relied on the Qutai palace, measured the balance of power across the realm, drew boundaries without transgression, and extended its military might to Hu and Yue; But in its later years, Zhang Er and Chen Sheng united the forces of the allied states to attack, knocking at the Hangu Pass, which led to Xianyang falling into peril. Why was this so? Because the commanderies did not support one another, and ten thousand households did not come to each other's aid. Now, the Hu people frequently cross beyond the northern Yellow River; above, they cover the flying birds, and below, one cannot see the hidden hares. Battles in walled cities never cease, relief forces are unending, the dead follow each other, wagons of supplies stretch continuously, and grain is transported over a thousand miles without interruption. Why is this so? Because the powerful State of Zhao was held accountable in Hejian, the Six States looked to the Empress Dowager Huihou, Chengyang turned its gaze toward Lubo, and the three rulers of Huainan dwelled on their ancestral tombs. Your Majesty does not seem to be concerned, but I fear that relief forces will lack unity; the Hu cavalry may then advance and threaten Handan, cross the waters of Changsha, and return their boats to Qingyang. Even if Prince Liang unites the troops of Huaiyang and advances eastward along the Huai River, crossing Guangling to intercept the supplies of the Yue people, Han forces will also descend from the western Yellow River, defend north of the Zhangshui River, and support the great state. The Hu will still advance further, and the Yue will penetrate deeper. This is why I am deeply concerned for Your Majesty.
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臣聞交龍襄首奮翼，則浮雲出流，霧雨咸集。聖王底節修德，則游談之士歸義思名。今臣盡智畢議，易精極慮，則無國不可奸；飾固陋之心，則何王之門不可曳長裾乎？然臣所以歷數王之朝，背淮千里而自致者，非惡臣國而樂吳民也，竊高下風之行，尤說大王之義。故願大王之無忽，察聽其志。 |
| | I have heard that when the dragon intertwines and raises its head, spreading its wings, then floating clouds flow forth, and misty rains gather. When a sage ruler establishes virtue and cultivates morality, wandering scholars will return to righteousness and seek fame. Now I have exhausted my wisdom and fully deliberated, refined my thoughts to the utmost; thus, no state is beyond being corrupted; If one merely adorns a shallow heart, then what sovereign's court cannot be entered with dragging long robes? Yet the reason I have counted through Your Majesty's court, traveled a thousand miles from the Huai River to present myself here, is not because I dislike my own state or prefer the people of Wu; rather, it is secretly out of admiration for noble conduct and especially in appreciation of King Wu's righteousness. Therefore, I hope Your Majesty will not neglect this, but examine and heed my intent.
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臣聞鷙鳥絫百，不如一鶚。夫全趙之時，武力鼎士袨服叢臺之下者一旦成市，而不能止幽王之湛患。淮南連山東之俠，死士盈朝，不能還厲王之西也。然而計議不得，雖諸、賁不能安其位，亦明矣。故願大王審畫而已。 |
| | I have heard that a hundred fierce birds are not as effective as one osprey. When Zhao was intact, beneath Chongtai, the martial men and dashing warriors in splendid attire gathered like a market in one day, yet could not prevent King Youwang's descent into calamity. Huainan allied with the chivalrous men of Shandong, and its loyalists filled the court; yet they could not prevent King Liwang from retreating westward. Nevertheless, without sound strategy and deliberation, even Zhuzhiwu or Bin Wu could not secure their positions; this is clearly evident. Therefore, I only hope Your Majesty will carefully deliberate on the plan.
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始孝文皇帝據關入立，寒心銷志，不明求衣。自立天子之後，使東牟朱虛東褒義父之後，深割嬰兒王之。壤子王梁、代，益以淮陽。卒仆濟北，囚弟於雍者，豈非象新垣平等哉！今天子新據先帝之遺業，左規山東，右制關中，變權易勢，大臣難知。大王弗察，臣恐周鼎復起於漢，新垣過計於朝，則我吳遺嗣，不可期於世矣。高皇帝燒棧道，水章邯，兵不留行，收弊民之倦，東馳函谷，西楚大破。水攻則章邯以亡其城，陸擊則荊王以失其地，此皆國家之不幾者也。願大王孰察之。 |
| | At first, Emperor Wendi of Han took control by entering through the Guan Pass; his heart was chilled and his will shaken, so much so that he could not even clearly request clothing. After ascending the throne as emperor, he sent Dong Mou Zhu Xu eastward to honor and reward the descendants of his father's loyal supporters, deeply cutting into the fiefdoms of the infant kings. He granted land to Prince Liang of Rang and Prince Dai, further adding the territory of Huaiyang. In the end, he subdued Jibei, imprisoned his brother in Yong—was this not akin to the example of Xinyuan Ping and others! Now, His Majesty has newly assumed the legacy of his predecessor. He controls Shandong to the east and governs Guanzhong to the west; he alters authority and shifts power, making it difficult for high ministers to discern the situation. If Your Majesty does not observe this carefully, I fear the Zhou tripod will rise again in Han, and Xinyuan's miscalculations will dominate court affairs; then our descendants of Wu may no longer be expected to endure in future generations. Emperor Gaozu burned the 栈 Dao (stacked roads), flooded Zhang Han, and his army advanced without pause. He gathered weary commoners, charged eastward through Hangu Pass, and decisively defeated Western Chu. By water attack, Zhang Han lost his city; by land assault, King Jing lost his territory. These were all instances of a state's misfortune. I hope Your Majesty will carefully consider this.
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吳王不內其言。 |
| | King Wu of Wu did not heed his words.
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是時，景帝少弟梁孝王貴盛，亦待士。於是鄒陽、枚乘、嚴忌知吳不可說，皆去之梁，從孝王游。 |
| | At that time, Emperor Jingdi's younger brother, Prince Liang Xiaowang, was noble and powerful; he also welcomed scholars. Thus, Zou Yang, Mei Cheng, and Yan Ji, realizing that Wu could not be persuaded, all left for Liang to accompany Prince Xiaowang.
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陽為人有智略，忼慨不苟合，介於羊勝、公孫詭之間。勝等疾陽，惡之孝王。孝王怒，下陽吏，將殺之。陽客游以讒見禽，恐死而負絫，乃從獄中上書曰： |
| | Zou Yang was a man of wisdom and strategy, bold and upright, not easily compromising; he stood between Yang Sheng and Gongsun Gui. Yang Sheng and others resented Zou Yang and spoke ill of him to Prince Xiaowang. Prince Xiaowang became angry, had Zou Yang arrested by officials, and was about to execute him. Zou Yang, a guest scholar who had been captured on false charges, feared dying with his reputation tarnished; thus, from within the prison he submitted a memorial saying:
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臣聞忠無不報，信不見疑，臣常以為然，徒虛語耳。昔荊軻慕燕丹之義，白虹貫日，太子畏之；衛先生為秦畫長平之事，太白食昴，昭王疑之。夫精誠變天地而信不諭兩主，豈不哀哉！今臣盡忠竭誠，畢議願知，左右不明，卒從吏訊，為世所疑。是使荊軻、衛先生復起，而燕、秦不寤也。願大王孰察之。 |
| | I have heard that loyalty is always rewarded and faithfulness never doubted; I used to believe this, but now it seems merely empty words. In the past, Jing Ke admired Prince Dan of Yan's righteousness; a white rainbow pierced the sun, and the prince feared it. Wei Sheng advised King Qin on the matter of Changping; when Tai Bai (the planet Venus) eclipsed Mao, King Zhaoxiang doubted him. True sincerity can transform heaven and earth, yet faithfulness remains misunderstood by two rulers—how sorrowful this is! Now I have given my utmost loyalty and sincerity, fully expressed my views and wishes to be known; yet those around me do not understand, and suddenly I am subjected to official interrogation, becoming suspected by the world. This is as if Jing Ke and Wei Sheng were to rise again, yet Yan and Qin still remain unenlightened. I hope Your Majesty will examine this carefully.
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昔玉人獻寶，楚王誅之；李斯謁忠，胡亥極刑。是以箕子陽狂，接輿避世，恐遭此患也。願大王察玉人、李斯之意，而後楚王、胡亥之聽，毋使臣為箕子、接輿所笑。臣聞比干剖心，子胥鴟夷，臣始不信，乃今知之。願大王孰察，少加憐焉！ |
| | In the past, a jade artisan presented a treasure to King Chu, who punished him; lodash Li Si offered his loyalty, yet Hu Hai subjected him to extreme punishment. Therefore, Ji Zi feigned madness and Jieyu withdrew from the world, fearing this very misfortune. I hope Your Majesty will consider the intentions of the jade artisan and Li Si, rather than follow the ears of King Chu and Hu Hai; do not let me become a laughingstock like Ji Zi or Jieyu. I have heard that Bi Gan had his heart ripped out and Wu Zixu was placed in a leather bag; I did not believe it at first, but now I understand. I hope Your Majesty will scrutinize this carefully and show me some mercy!
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語曰「有白頭如新，傾蓋如故」。何則？知與不知也。故樊於期逃秦之燕，藉荊軻首以奉丹事；王奢去齊之魏，臨城自剄以卻齊而存魏。夫王奢、樊於期非新於齊、秦而故於燕、魏也，所以去二國死兩君者，行合於志，慕義無窮也。是以蘇秦不信於天下，為燕尾生；白圭戰亡六城，為魏取中山。何則？誠有以相知也。蘇秦相燕，人惡之燕王，燕王按劍而怒，食以駃騠；白圭顯於中山，人惡之於魏文侯，文侯賜以夜光之璧。何則？兩主二臣，剖心析肝相信，豈移於浮辭哉！ |
| | The saying goes, "There are those who have white hair like new acquaintances, yet others with overturned hats become as old friends." Why is this so? Because of understanding or not. Therefore, Fan Yuqi fled from Qin to Yan, offering Jing Ke's head to serve Prince Dan; Wang She left Qi for Wei and, facing the city walls, committed suicide by self-immolation to repel Qi and preserve Wei. Wang She and Fan Yuqi were not new to Qi and Qin, nor old acquaintances of Yan and Wei; yet they left two states and died for two rulers because their actions aligned with their principles, and their admiration for righteousness was boundless. Therefore, Su Qin was not trusted by the world but became a devoted follower of Yan; Bai Gui lost six cities in battle yet for Wei secured Zhongshan. Why is this so? Because there was genuine understanding between them. When Su Qin served as prime minister of Yan, people slandered him to King Yan; King Yan grasped his sword in anger but still fed him with swift horses; When Bai Gui became prominent in Zhongshan, people slandered him before Duke Wen of Wei, yet Duke Wen presented him with a night-glowing jade. Why is this so? Because the two rulers and their two ministers had opened hearts, trusting each other deeply—how could such trust be swayed by idle words!
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故女無美惡，入宮見妒；士無賢不肖，入朝見嫉。昔司馬喜臏腳於宋，卒相中山；范睢拉脅折齒於魏，卒為應侯。此二人者，皆信必然之畫，捐朋黨之私，挾孤獨之交，故不能自免於嫉妒之人也。是以申徒狄蹈雍之河，徐衍負石入海。不容於世，義不苟取比周於朝以移主上之心。故百里奚乞食於道路，繆公委之以政；甯戚飯牛車下，桓公任之以國。此二人者，豈素宦於朝，借譽於左右，然後二主用之哉？感於心，合於行，堅如膠桼，昆弟不能離，豈惑於眾口哉？故偏聽生姦，獨任成亂。昔魯聽季孫之說逐孔子，宋任子冉之計囚墨翟。夫以孔、墨之辯，不能自免於讒諛，而二國以危。何則？眾口鑠金，積毀銷骨也。秦用戎人由余而伯中國，齊用越人子臧而彊威、宣。此二國豈係於俗，牽於世，繫奇偏之浮辭哉？公聽並觀，垂明當世。故意合則胡越為兄弟，由余、子臧是矣；不合則骨肉為讎敵，朱、象、管、蔡是矣。今人主誠能用齊、秦之明，後宋、魯之聽，則五伯不足侔，而三王易為也。 |
| | Therefore, whether a woman is beautiful or ugly, upon entering the palace she will face jealousy; Whether a scholar is virtuous or not, once he enters court, he will encounter envy. In the past, Sima Xi had his legs amputated in Song but eventually became prime minister of Zhongshan; Fan Jiu suffered broken ribs and teeth in Wei, yet ultimately became the Marquis Ying. These two men both adhered to certain principles, abandoned private interests of factionalism, and maintained solitary friendships; thus, they could not escape the jealousy of others. Therefore, Shentu Di leapt into the Yong River, while Xu Yan carried stones and drowned himself in the sea. They could not find a place in this world; out of righteousness, they refused to curry favor or form factions at court to sway the ruler's mind. Therefore, Bai Li Xi begged for food on the roads, yet Duke Mu entrusted him with state affairs; Ning Qi fed oxen beneath a cart, yet Duke Huan appointed him to govern the nation. Did these two men first hold official positions at court or gain reputation through those around them before the two rulers employed them? Stirred in their hearts and consistent in action, they were as firm as lacquer and glue; even brothers could not separate them—how then could they be swayed by the words of many? Therefore, partial listening breeds corruption, and sole reliance leads to chaos. In the past, Lu heeded Ji Sun's words and drove Confucius away; Song entrusted Zi Ran's plan and imprisoned Mo Di. Though Kongzi and Mohist Mozi were eloquent, they could not protect themselves from slander and flattery, and thus the two states fell into peril. Why was this so? Because many voices can melt gold, and accumulated slander can destroy bones. The Qin state employed You Yu, a Rong person, and thus became dominant in Central China; the Qi state used Zi Zang, a Yue person, and thereby strengthened under Dukes Wei and Xuan. Could these two states have been bound by convention, swayed by worldly opinion, or tied to the empty rhetoric of eccentric views? By listening openly and observing impartially, they established a clear reputation in their time. Therefore, when intentions align, even the Hu and Yue become brothers—this is exemplified by You Yu and Zi Zang; When they do not align, even close relatives become enemies—this was the case with Zhu, Xiang, Guan, and Cai. If a ruler today could truly emulate the wisdom of Qi and Qin, avoiding the mistakes of Song and Lu in listening to flattery, then surpassing the Five Hegemons would be effortless, and emulating the Three Kings would be simple.
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是以聖王覺寤，損子之之心，而不說田常之賢，封比干之後，修孕婦之墓，故功業覆於天下。何則？欲善亡厭也。夫晉文親其讎，彊伯諸侯；齊桓用其仇，而一匡天下。何則？慈仁殷勤，誠加於心，不可以虛辭借也。 |
| | Therefore, sage kings awoke to this truth: they reduced the mind of Zi Zhi, did not praise Tian Chang's virtue, enfeoffed the descendants of Bi Gan, and restored the tomb of pregnant women—thus their achievements spread across the world. Why was this so? Because they had no limit to their desire for goodness. The Duke Wen of Jin personally reconciled with his enemies and became the hegemon among feudal lords; Duke Huan of Qi employed his enemy, and thus unified and stabilized the world. Why was this so? Because they were filled with kindness and sincerity, genuinely moved in their hearts—these could not be feigned by empty words.
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至夫秦用商鞅之法，東弱韓、魏，立彊天下，卒車裂之。越用大夫種之謀，禽勁吳而伯中國，遂誅其身。是以孫叔敖三去相而不悔，於陵子仲辭三公為人灌園。今人主誠能去驕傲之心，懷可報之意，披心腹，見情素，墮肝膽，施德厚，終與之窮達，無愛於士，則桀之犬可使吠堯，跖之客可使刺由，何況因萬乘之權，假聖王之資乎！然則軻湛七族，要離燔妻子，豈足為大王道哉！ |
| | As for the Qin state, which employed Shang Yang's laws to weaken Han and Wei in the east, establishing dominance over all under heaven—yet ultimately suffered a gruesome death by being torn apart by chariots. Yue employed the strategies of his minister Zhong, subdued the powerful state of Wu and became dominant in Central China—yet eventually he was executed. Therefore, Sun Shuao left the prime ministership three times without regret, and Yuling Zizhong declined a high official position to become a gardener for others. If a ruler today truly could abandon arrogance, harbor thoughts of gratitude, open his heart and show sincerity, offer loyalty and virtue, remain with the person through adversity or fortune, and never withhold from scholars—then even Jie's dog could be made to bark at Yao, and Zhi's follower could be made to attack You; how much more so when wielding the authority of a ten-thousand-chariot state and drawing upon the resources of a sage king! If this is so, then what of Ke Zhan who exterminated seven clans, or Yao Li who burned his wife and children—how could such actions be considered in line with the great Way for a wise ruler!
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臣聞明月之珠，夜光之璧，以闇投人於道，眾莫不按劍相眄者。何則？無因而至前也。蟠木根柢，輪囷離奇，而為萬乘器者，以左右先為之容也。故無因而至前，雖出隨珠和璧，祗怨結而不見德；有人先游，則枯木朽株，樹功而不忘。今夫天下布衣窮居之士，身在貧羸，雖蒙堯、舜之術，挾伊、管之辯，懷龍逢、比干之意，而素無根柢之容，雖竭精神，欲開忠於當世之君，則人主必襲按劍相眄之跡矣。是使布衣之士不得為枯木巧株之資也。 |
| | I have heard that when a pearl of the bright moon or a luminous jade is cast into darkness on the road, no one but draws their sword and glares at it. Why is this so? Because they arrive without prior connection or reason. A gnarled tree with deep roots, twisted and strange in shape, can become a vessel for the ruler of ten thousand chariots only when those around him first prepare the way. Therefore, if one arrives without prior connection, even presenting the pearl of Sui or the jade of He will only provoke resentment and fail to be seen as virtuous; But if someone has first cultivated a relationship, then even a dead tree or rotting stump can achieve merit and not be forgotten. Now, among the commoners in poverty-stricken circumstances throughout the world, even if they possess the wisdom of Yao and Shun, hold the eloquence of Yi Yin and Guan Zhong, or harbor the loyal intentions of Long Peng and Bi Gan—but lacking prior connections or acceptance—though they exhaust their spirit to offer loyalty to a ruler of this age, the sovereign will surely follow the precedent of drawing his sword and glaring at them. This is why commoners cannot become like dead trees or skillful stumps, whose value can be recognized.
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是以聖王制世御俗，獨化於陶鈞之上，而不牽乎卑辭之語，不奪乎眾多之口。故秦皇帝任中庶子蒙之言，以信荊軻，而匕首竊發；周文王獵涇渭，載呂尚歸，以王天下。秦信左右而亡，周用烏集而王。何則？以其能越攣拘之語，馳域外之議，獨觀乎昭曠之道也。 |
| | Therefore, sage kings govern the world and manage customs by standing alone above the potter's wheel of transformation, unswayed by humble flattery or overwhelmed by the voices of many. lø Therefore, Emperor Qin Shi Huang entrusted the words of Zhong Shuzi Meng to trust Jing Ke, yet a dagger was secretly drawn; King Wen of Zhou hunted by the rivers Jing and Wei, took Lü Shang back with him, and thus ruled over all under heaven. Qin trusted those around it and perished; Zhou employed the wise from among commoners and became king. Why was this so? Because they could transcend the constraints of conventional speech, ride beyond the confines of local opinion, and alone perceive the clear and boundless Way.
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今人主沈諂諛之辭，牽帷廧之制，使不羈之士與牛驥同皁，此鮑焦所以憤於世也。 |
| | Now, rulers are submerged in flattery and bound by the constraints of courtly etiquette, causing unshackled scholars to be treated equally with oxen and steeds in the same stable—this is why Bao Jiao was enraged at the world.
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臣聞盛飾入朝者不以私汙義，底厲名號者不以利傷行。故里名勝母，曾子不入；邑號朝歌，墨子回車。今欲使天下寥廓之士籠於威重之權，脅於位勢之貴，回面汙行，以事諂諛之人，而求親近於左右，則士有伏死堀穴巖藪之中耳，安有盡忠信而趨闕下者哉！ |
| | I have heard that those who enter court in splendid attire do not let personal gain taint righteousness, and those who strive for a noble reputation do not allow profit to harm their conduct. Therefore, when the village was named Shengmu, Zengzi refused to enter; When a town bore the name Chaoge, Mozi turned his cart around. Now, if one wishes to force the upright and broad-minded men of the world into submission by the weight of authority, intimidate them with positions and power, turn their faces in shame and corrupt their conduct so they serve flatterers, seeking favor at court—then scholars will only hide and die in remote caves and thickets. How could there be any who would offer complete loyalty and rush to the imperial palace!
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書奏孝王，孝王立出之，卒為上客。 |
| | When the letter was presented to King Xiaowang, King Xiaowang immediately released him, and he eventually became a favored guest.
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初，勝、詭欲使王求為漢嗣，王又嘗上書，願賜容車之地徑至長樂宮，自使梁國士眾築作甬道朝太后。爰盎等皆建以為不可。天子不許。梁王怒，令人刺殺盎。上疑梁殺之，使者冠蓋相望責梁王。梁王始與勝、詭有謀，陽爭以為不可，故見讒。枚先生、嚴夫子皆不敢諫。 |
| | Initially, Sheng and Gui had wanted to persuade the king to request recognition as a successor of the Han dynasty. The king also once submitted a memorial, requesting land for a ceremonial carriage route directly to Changle Palace, so that he could personally lead scholars from Liangguo to build an access road to pay homage to the Empress Dowager. Yuan Ang and others all advised against it as unwise. The Son of Heaven did not approve. Prince Liang was furious and sent men to assassinate Yuan Ang. The emperor suspected that Prince Liang had killed him, so envoys with official carriages traveled continuously, pressing the prince for an explanation. Prince Liang initially conspired with Sheng and Gui but pretended to oppose it, claiming it was unwise; thus he fell victim to slander. Mai Xiansheng and Yan Fuzi both dared not remonstrate.
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及梁事敗，勝、詭死，孝王恐誅，乃思陽言，深辭謝之，齎以千金，令求方略解罪於上者。陽素知齊人王先生，年八十餘，多奇計，即往見，語以其事。王先生曰：「難哉！人主有私怨深怒，欲施必行之誅，誠難解也。以太后之尊，骨肉之親，猶不能止，況臣下乎？昔秦始皇有伏怒於太后，群臣諫而死者以十數。得茅焦為廓大義，始皇非能說其言也，乃自強從之耳。茅焦亦廑脫死如毛镒耳，故事所以難者也。今子欲安之乎？」陽曰：「 |
| | When the Liang affair failed and Sheng and Gui died, King Xiaowang feared punishment. He then pretended to speak openly, issued a sincere apology, sent along a thousand gold pieces, and ordered someone to seek strategies to absolve his guilt with the emperor. Yang had long known of Master Wang from Qi, an old man over eighty years of age who was full of ingenious strategies. He went to see him and explained the matter. Master Wang said, "This is difficult!" When a ruler harbors deep resentment and anger, determined to carry out an inevitable punishment, it is truly hard to resolve. Even the Empress Dowager, with her exalted status and blood relation, could not stop him—how much less can subordinates? In the past, Emperor Qin Shi Huang harbored a deep anger toward his Empress Dowager; when ministers remonstrated, more than ten died as a result. It was only after Mao Jiao cleared the way with great righteousness that Emperor Qin Shi Huang, though not truly convinced by his words, reluctantly followed. Mao Jiao barely escaped death, like Mao Yi—this is why such matters are so difficult. "Now, how do you intend to resolve this?" Yang said, "
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鄒魯守經學，齊楚多辯知，韓魏時有奇節，吾將歷問之。」王先生曰：「子行矣。還，過我而西。」 |
| | Zou and Lu uphold the classical learning; Qi and Chu abound in eloquent wisdom; Han and Wei occasionally produce extraordinary virtue. I shall visit them all to inquire." Master Wang said, "Then go ahead. When you return, pass by me on your way west."
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鄒陽行月餘，莫能為謀，還過王先生，曰：「臣將西矣，為如何？」王先生曰：「吾先日欲獻愚計，以為眾不可蓋，竊自薄陋不敢道也。若子行，必往見王長君，士無過此者矣。」鄒陽發寤於心，曰：「敬諾。」辭去，不過梁，徑至長安，因客見王長君。長君者，王美人兄也，後封為蓋侯。鄒陽留數日，乘間而請曰：「臣非為長君無使令於前，故來侍也；愚戇竊不自料，願有謁也。」長君跪曰：「幸甚。」陽曰：「竊聞長君弟得幸後宮，天下無有，而長君行跡多不循道理者。今爰盎事即窮竟，梁王恐誅。如此，則太后怫鬱泣血，無所發怒，切齒側目於貴臣矣。臣恐長君危於絫卵，竊為足下憂之。」長君懼然曰：「將為之柰何？」陽曰：「長君誠能精為上言之，得毋竟梁事，長君必固自結於太后。太后厚德長君，入於骨髓，而長君之弟幸於兩宮，金城之固也。又有存亡繼絕之功，德布天下，名施無窮，願長君深自計之。昔者，舜之弟象日以殺舜為事，及舜立為天子，封之於有卑。夫仁人之於兄弟，無臧怒，無宿怨，厚親愛而已，是以後世稱之。魯公子慶父使僕人殺子般，獄有所歸，季友不探其情而誅焉；慶父親殺閔公，季子緩追免賊，春秋以為親親之道也。魯哀姜薨於夷，孔子曰『齊桓公法而不譎』，以為過也。以是說天子，徼幸梁事不奏。」長君曰：「諾。」乘間入而言之。及韓安國亦見長公主，事果得不治。 |
| | After traveling for more than a month without finding any solution, Yang passed by Master Wang and said, "I am about to go west. What should I do?" Master Wang said, "Some time ago I wished to offer a foolish plan, but thinking it would not be heeded by many, I secretly considered myself too humble and dared not speak. Now that you are going west, you must go see Wang Changjun; there is no scholar more capable than him." Zou Yang was suddenly enlightened and said, "I humbly accept your words." He took his leave and did not pass through Liang, but went directly to Chang'an, where he met Wang Changjun as a guest. Changjun was the elder brother of Lady Wang Mei, later enfeoffed as Marquis Gaihou. Zou Yang stayed for several days, and seizing an opportunity to request, said, "I did not come here merely because there is no one else to serve you at the moment; I am a foolish and clumsy man who dares not estimate my own worth, but I wish to make an appeal." Changjun knelt and said, "How fortunate!" Yang said, "I have secretly heard that your younger brother has gained favor in the imperial harem beyond all others, yet many of your actions do not follow proper conduct. Now that Yuan Ang's case is being thoroughly investigated, Prince Liang fears punishment. If this continues, the Empress Dowager will be deeply distressed and shedding tears with suppressed anger, directing her resentment toward high-ranking ministers. I fear that you are more vulnerable than an egg balanced on a pile—this is something I secretly worry about for your sake." Changjun, startled and fearful, said, "Then what should be done?" Yang said, "If you sincerely speak to the emperor on this matter and manage to halt the investigation into Prince Liang's case, then you will surely secure a firm bond with the Empress Dowager. The Empress Dowager holds deep affection for you, which has penetrated to your very bones; and your younger brother is favored in both the palace and the harem—this forms a fortress of security. Moreover, you would achieve the great merit of preserving what is on the verge of destruction and reviving what has been extinguished; your virtue will spread across the world, and your name will endure eternally. I hope you carefully consider this for yourself." In the past, Shun's younger brother Xiang plotted to kill him daily. When Shun became Son of Heaven, he enfeoffed Xiang in Youbi. A benevolent person toward his brothers harbors no concealed anger, no lingering resentment—only deep affection and love. This is why later generations praise him. Prince Qingfu of Lu sent a servant to kill Zibang; when the crime was discovered and had an obvious culprit, Ji You did not investigate further but executed him directly; Qingfu personally killed Duke Min. Prince Ji, moved by kinship, delayed the pursuit and spared the criminal—the Spring and Autumn Annals regarded this as an example of the Way of familial affection. Lady Ai Jiang of Lu died in Yi, and Confucius said, "Duke Huan of Qi was law-abiding but not deceitful," regarding this as a mistake. By citing these examples to persuade the Son of Heaven, you may gain favor and prevent the Liang matter from being pursued." Changjun said, "Agreed." He took the opportunity to enter and spoke of it. When Han Anguo also met with Changgongzhu, the matter was indeed left uninvestigated.
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初，吳王濞與七國謀反，及發，齊、濟北兩國城守不行。漢既破吳，齊王自殺，不得立嗣。濟北王亦欲自殺，幸全其妻子。齊人公孫玃謂濟北王曰：「臣請試為大王明說梁王，通意天子，說而不用，死未晚也。」公孫玃遂見梁王，曰：「夫濟北之地，東接彊齊，南牽吳越，北脅燕趙，此四分五裂之國，權不足以自守，勁不足以扞寇，又非有奇怪云以待難也，雖墜言於吳，非其正計也。昔者鄭祭仲許宋人立公子突以活其君，非義也，春秋記之，為其以生易死，以存易亡也。鄉使濟北見情實，示不從之端，則吳必先歷齊畢濟北，招燕、趙而總之。如此，則山東之從結而無隙矣。今吳楚之王練諸侯之兵，敺白徒之眾，西與天子爭衡，濟北獨底節堅守不下。使吳失與而無助，跬步獨進，瓦解土崩，破敗而不救者，未必非濟北之力也。夫以區區之濟北而與諸侯爭彊，是以羔犢之弱而扞虎狼之敵也。守職不橈，可謂誠一矣。功義如此，尚見疑於上，脅肩低首，絫足撫衿，使有自悔不前之心，非社稷之利也。臣恐藩臣守職者疑之。臣竊料之，能歷西山，徑長樂，抵未央，攘袂而正議者，獨大王耳。上有全亡之功，下有安百姓之名，德淪於骨髓，恩加於無窮，願大王留意詳惟之。」孝王大說，使人馳以聞。濟北王得不坐，徙封於淄川。 |
| | Initially, Wu Wang Pi conspired with seven states to rebel; when the rebellion broke out, neither Qi nor Jibei carried out their defense of the cities. After Han crushed Wu, King Qi committed suicide and could not have a successor appointed. King Jibei also wanted to commit suicide but was fortunate enough to preserve his wife and children. Gongsun Jue of Qi said to King Jibei, "I will try to clearly explain your case to Prince Liang and convey your intentions to the Son of Heaven. If my words are not heeded, then death is still not too late." Gongsun Jue then met with Prince Liang and said, "The territory of Jibei lies to the east adjacent to powerful Qi, to the south connected to Wu and Yue, and to the north threatening Yan and Zhao. This is a country divided into four parts; its authority is insufficient for self-defense, and its strength cannot repel invaders. Moreover, it does not possess any extraordinary resources or strategies to prepare for adversity. Even if it made rash statements toward Wu, that was not its true intention." In the past, Zhai Zhong of Zheng agreed with the people of Song to install Gongzi Tu on the throne in order to save his lord; this was not an act of righteousness. The Spring and Autumn Annals recorded it because he exchanged death for life and extinction for survival. Had Jibei revealed the true situation and shown signs of noncompliance, then Wu would certainly have first passed through Qi to completely subdue Jibei, and then recruited Yan and Zhao to unite them. If so, the alliance of the eastern mountain region would be solidified without any cracks. Now, the kings of Wu and Chu have mustered the armies of the feudal lords and driven along a mass of common soldiers to contend with the Son of Heaven in the west. King Jibei alone has maintained his integrity, firmly holding out without surrendering. If Wu loses its allies and has no support, taking only hesitant steps forward, leading to a collapse like crumbling tiles or disintegrating earth—its defeat and downfall without rescue—this may well be due in part to the efforts of Jibei. To have a small and weak state like Jibei contend with the strength of the feudal lords is like using a tender lamb or calf to resist fierce tigers and wolves. To hold one's post without yielding may be called sincerity in unity. With such a record of merit and righteousness, yet still being suspected by the Son of Heaven—bending one's shoulders in submission, lowering one's head, dragging one's feet while clasping one's robe, causing feelings of regret for not moving forward—is not in the interest of the state. I fear that frontier ministers who conscientiously hold their posts will be doubtful as a result. I secretly estimate that the one who can cross the western mountains, proceed directly to Changle, reach Weiyang Palace, and boldly raise his sleeves to argue justly is none other than Your Majesty alone. Above, there would be the merit of preserving from destruction; below, the reputation for securing peace for the people. Virtue would penetrate to one's very bones, and grace would extend infinitely. I hope Your Majesty will give careful consideration." Prince Xiao was greatly pleased and sent someone in haste to report the matter. King Jibei thus escaped punishment, being transferred and enfeoffed at Zichuan.
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枚乘字叔，淮陰人也，為吳王濞郎中。吳王之初怨望謀為逆也，乘奏書諫曰： |
| | Mei Cheng, courtesy name Shu, was a native of Huaiyin; he served as Langzhong under Wu Wang Pi. When King Wu first harbored resentment and plotted rebellion, Cheng submitted a memorial to advise him, saying:
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臣聞得全者全昌，失全者全亡。舜無立錐之地，以有天下；禹無十戶之聚，以王諸侯。湯、武之土不過百里，上不絕三光之明，下不傷百姓之心者，有王術也。故父子之道，天性也；忠臣不避重誅以直諫，則事無遺策，功流萬世。臣乘願披腹心而效愚忠，唯大王少加意念惻怛之心於臣乘言。 |
| | I have heard that he who preserves his integrity will flourish in full; he who loses it will be completely destroyed. Shun had not even a place to set an awl, yet he came to possess the whole world; Yu had no gathering of ten households, yet he became ruler over the feudal lords. Tang and Wu controlled no more than a hundred li of land, yet they did not interrupt the brilliance of the three lights above or harm the hearts of the people below—this was because they possessed the Way to kingship. Therefore, the way between father and son is a matter of natural disposition; A loyal minister does not avoid severe punishment to offer direct remonstrance, thus ensuring no plan is left unexecuted and achieving a legacy of merit for ten thousand generations. I, Cheng, wish to lay bare my heart and offer my foolish loyalty; I only ask Your Majesty to give a little thought and show compassion for my words.
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夫以一縷之任係千鈞之重，上縣無極之高，下垂不測之淵，雖甚愚之人猶知哀其將絕也。馬方駭鼓而驚之，係方絕又重鎮之；係絕於天不可復結，隊入深淵難以復出。其出不出，間不容髮。能聽忠臣之言，百舉必脫。必若所欲為，危於絫卵，難於上天；變所欲為，易於反掌，安於太山。今欲極天命之壽，敝無窮之樂，究萬乘之勢，不出反掌之易，以居泰山之安，而欲乘絫卵之危，走上天之難，此愚臣之所以為大王惑也。 |
| | To entrust a single thread with the weight of a thousand jin, to suspend it at an immeasurable height above and let it dangle over an unfathomable abyss below—even the most foolish person would know that it is on the verge of breaking. To strike a startled horse with drums and further alarm it, to add weight just as the thread is about to break— Once the thread snaps in the sky, it cannot be tied again; once it falls into the deep abyss, it will find it hard to emerge. Whether or not it escapes depends on a margin no wider than a hair's breadth. If one can heed the words of loyal ministers, then in every hundred actions there will be success and escape from danger. To insist on doing what you desire is more perilous than stacking eggs, more difficult than ascending to heaven; To change your course of action would be as easy as turning the palm of one's hand and as secure as Mount Tai. Now, if you wish to attain the full span of Heaven's mandate, enjoy endless pleasures, and achieve the power of a ten-thousand-chariot state, yet refuse to take the easy path of turning your palm and instead choose the perilous course of stacking eggs or ascending to heaven—this is why I, a foolish minister, am perplexed by Your Majesty.
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人性有畏其景而惡其跡者，卻背而走，跡愈多，景愈疾，不知就陰而止，景滅跡絕。欲人勿聞，莫若勿言；欲人勿知，莫若勿為。欲湯之凔，一人炊之，百人揚之，無益也，不如絕薪止火而已。不絕之於彼，而救之於此，譬猶抱薪而救火也。養由基，楚之善射者也，去楊葉百步，百發百中。楊葉之大，加百中焉，可謂善射矣。然其所止，乃百步之內耳，比於臣乘，未知操弓持矢也。 |
| | Human nature has those who fear their own shadow and dislike their footprints, so they turn around and run. The more they flee, the more footprints they leave; the faster they run, the darker the shadow becomes. They do not realize that if they approach shade and stop, both shadow and footprint will vanish. If one wishes others to hear nothing, there is no better way than to say nothing at all; If one wishes others not to know, there is no better course than to do nothing at all. To wish for boiling water to cool: if one person stirs it and a hundred others fan the fire, it will be of no help. It is better simply to cut off the fuel and stop the fire. If one does not cut it off at its source but tries to save things here, it is like hugging firewood to put out a fire. Yang Youji was an expert archer of the state of Chu; from a hundred paces away, he could shoot at leaves on willow trees and hit them every time. With such large willow leaves as targets, yet hitting a hundred times out of a hundred, one could truly be called an expert archer. Yet the distance he shot was only within a hundred paces; compared to me, Cheng, I do not yet know how to hold bow and arrow.
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福生有基，禍生有胎；納其基，絕其胎，禍何自來？泰山之霤穿石，單極之镐斷幹。水非石之鑽，索非木之鋸，漸靡使之然也。夫銖銖而稱之，至石必差；寸寸而度之，至丈必過。石稱丈量，徑而寡失。夫十圍之木，始生如櫱，足可搔而絕，手可擢而拔，據其未生，先其未形也。磨礱底厲，不見其損，有時而盡；種樹畜養，不見其益，有時而大；積德絫行，不知其善，有時而用；棄義背理，不知其惡，有時而亡。臣願大王孰計而身行之，此百世不易之道也。 |
| | Fortune arises from its foundation; misfortune originates in its budding stage; If one accepts the foundation and cuts off the bud, how could misfortune possibly arise? The dripping water from Mount Tai can penetrate stone; a single pickaxe at Danji can break through wood. Water is not a drill for stone, nor rope a saw for wood; it is the gradual wearing away that causes this result. To weigh things grain by grain will inevitably lead to error when reaching the weight of one shi; To measure inch by inch will certainly result in excess when reaching a zhang. Using the shi for weight and the zhang for length provides direct measurement with few errors. A tree ten feet in girth began as a tiny sprout, small enough to be scratched off with one's foot or pulled up by hand. To grasp it before it grows and act before its form appears— To grind a stone on an abrasive surface, the loss is not visible at first, yet over time it will vanish entirely; To plant trees and raise livestock, their growth may seem imperceptible at first, but eventually they become great. Accumulating virtue and cultivating conduct, one may not be aware of its goodness, yet it will prove useful in time; To abandon righteousness and violate reason, one does not realize the evil until a time comes when destruction follows. I wish Your Majesty would carefully consider and personally follow this course; it is an unchanging principle for all generations to come.
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吳王不納。乘等去而之梁，從孝王游。 |
| | King Wu did not accept the advice. Cheng and others left for Liang, following Prince Xiao on his travels.
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景帝即位，御史大夫晁錯為漢定制度，損削諸侯，吳王遂與六國謀反，舉兵西鄉，以誅錯為名。漢聞之，斬錯以謝諸侯。枚乘復說吳王曰： |
| | When Emperor Jing ascended the throne, the Grand Censor-in-Chief Chao Cuo established regulations for Han and reduced the power of the feudal lords. King Wu then conspired with six states to rebel, raising his army westward under the pretense of "executing Chao Cuo." Han heard about this and beheaded Chao Cuo as an offering to appease the feudal lords. Mei Cheng once again advised King Wu, saying:
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昔者，秦西舉胡戎之難，北備榆中之關，南距羌筰之塞，東當六國之從。六國乘信陵之籍，明蘇秦之約，厲荊軻之威，并力一心以備秦。然秦卒禽六國，滅其社稷，而并天下，是何也？則地利不同，而民輕重不等也。今漢據全秦之地，兼六國之眾，修戎狄之義，而南朝羌筰，此其與秦，地相什而民相百，大王之所明知也。今夫讒諛之臣為大王計者，不論骨肉之義，民之輕重，國之大小，以為吳禍，此臣所以為大王患也。 |
| | In the past, Qin faced the threat of Hu and Rong tribes in the west, guarded the Yuzhong Pass to the north, defended against Qiang and Zuo at the frontier posts to the south, and confronted the alliance of six states to the east. The six states relied on the prestige of Xinning, clarified Su Qin's alliances, and strengthened Jing Ke's authority. United in purpose, they prepared to resist Qin. Yet in the end, Qin captured all six states, destroyed their ancestral altars and states, and unified the world—why was this so? It is because of differences in geographical advantage and varying degrees of people's strength. Now, Han controls the entire territory of Qin and unites the people of six states. It upholds the righteousness toward Rong and Di tribes and has the southern Qiang and Zuo submit to its court. Compared with Qin, Han's land is ten times greater and its population a hundredfold—this is something Your Majesty clearly understands. Now, those sycophantic ministers who advise Your Majesty do not consider the bonds of kinship, the strength or weakness of the people, or the size of the state; they only see Wu as a source of disaster. This is why I am concerned for Your Majesty.
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夫舉吳兵以訾於漢，譬猶蠅蚋之附群牛，腐肉之齒利劍，鋒接必無事矣。天子聞吳率失職諸侯，願責先帝之遺約，今漢親誅其三公，以謝前過，是大王之威加於天下，而功越於湯武也。夫吳有諸侯之位，而實富於天子；有隱匿之名，而居過於中國。夫漢并二十四郡，十七諸侯，方輸錯出，運行數千里不絕於道，其珍怪不如東山之府。轉粟西鄉，陸行不絕，水行滿河，不如海陵之倉。修治上林，雜以離宮，積聚玩好，圈守禽獸，不如長洲之苑。游曲臺，臨上路，不如朝夕之池。深壁高壘，副以關城，不如江淮之險。此臣之所以為大王樂也。 |
| | To raise Wu's army to oppose Han is like a fly clinging to a herd of oxen, or rotting meat biting at a sharp sword—when the blade meets its target, there will certainly be no good outcome. The Son of Heaven heard that King Wu led disloyal feudal lords and wished to hold them accountable for violating the late emperor's decrees. Now, Han personally executed its three high officials as atonement for past wrongs—this would mean Your Majesty's authority surpasses all under heaven, and your achievements exceed those of Tang and Wu. Wu holds the position of a feudal lord but in reality is wealthier than the Son of Heaven; It has the reputation of concealment yet dwells more luxuriously than the central states. Han unites twenty-four commanderies and seventeen feudal states, with goods constantly being transported in all directions. The flow of supplies stretches for thousands of li without ceasing on the roads; yet its treasures do not compare to those stored in Wu's eastern mountain granaries. Grain is transported westward, with caravans unbroken on land and rivers full of boats—yet still not equal to the granaries of Hailing. To build and maintain Shanglin Park, intersperse it with pavilions, amass treasures for pleasure, and enclose animals—none of these can rival the gardens of Changzhou. To stroll on curved terraces or overlook grand roads is not as delightful as the pools of Chaoze. Deep trenches and high fortifications, reinforced by fortified passes—none can rival the natural dangers of the Yangtze and Huai rivers. This is why I take joy in Your Majesty's position.
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今大王還兵疾歸，尚得十半。不然，漢知吳之有吞天下之心也，赫然加怒，遣羽林黃頭循江而下，襲大王之都；魯東海絕吳之饟道；梁王飭車騎，習戰射，積粟固守，以備滎陽，待吳之飢。大王雖欲反都，亦不得已。夫三淮南之計不負其約，齊王殺身以滅其跡，四國不得出兵其郡，趙囚邯鄲，此不可掩，亦已明矣。大王已去千里之國，而制於十里之內矣。張、韓將北地，弓高宿左右，兵不得下壁，軍不得大息，臣竊哀之。願大王孰察焉。 |
| | Now, if Your Majesty quickly recalls your troops and returns, you may still retain half of what you have. Otherwise, if Han learns that Wu harbors the ambition to swallow the world, it will erupt in anger and send the Yulin and Huangtou forces along the Yangtze River downward to attack Your Majesty's capital; the states of Lu and Donghai will cut off Wu's supply routes; Prince Liang is mustering his chariots and cavalry, training in battle and archery, stockpiling grain and fortifying defenses to guard Yingyang, waiting for Wu's forces to grow hungry. Even if Your Majesty wishes to retreat to the capital, it will be unavoidable. The three states of Huainan did not betray their agreement; King Qi sacrificed himself to erase his traces, and four states could not mobilize troops from their commanderies. Zhao is confined in Handan—these facts cannot be concealed and are already clear. Your Majesty has already left a state of a thousand li, yet now your fate is controlled within ten li. Zhang and Han command the northern territories, while Gonggao is stationed on both flanks. The troops cannot descend from their fortifications, nor can the army take a moment's rest—I secretly feel sorrow for them. I hope Your Majesty will carefully consider this matter.
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吳王不用乘策，卒見禽滅。 |
| | King Wu did not follow Cheng's strategy, and in the end was captured and destroyed.
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漢既平七國，乘由是知名。景帝召拜乘為弘農都尉。乘久為大國上賓，與英俊並游，得其所好，不樂郡吏，以病去官。 |
| | After Han had pacified the Seven States, Cheng thereby became well known. Emperor Jing summoned and appointed Cheng as Director of Hongnong. Cheng had long been a distinguished guest in the great states, associating with outstanding men and enjoying what he loved. He did not take pleasure in serving as an official of a commandery and resigned due to illness.
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復游梁，梁客皆善屬辭賦，乘尤高。孝王薨，乘歸淮陰。 |
| | He then traveled again to Liang, where the guests of Liang were all skilled in composing essays and rhapsodies, but Cheng was especially outstanding. After King Xiao's death, Cheng returned to Huaiyin.
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武帝自為太子聞乘名，及即位，乘年老，乃以安車蒲輪徵乘，道死。詔問乘子，無能為文者，後乃得其孽子皋。 |
| | Emperor Wu had heard of Cheng's reputation when he was still a crown prince, and upon ascending the throne, since Cheng was already old, he sent an official carriage with padded wheels to summon him. Cheng died on the way. The emperor issued an edict inquiring about Cheng's son, but found none who could compose writings; later they discovered his illegitimate son Gao.
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皋字少孺。乘在梁時，取皋母為小妻。乘之東歸也，皋母不肯隨乘，乘怒，分皋數千錢，留與母居。年十七，上書梁共王，得召為郎。三年，為王使，與冗從爭，見讒惡遇罪，家室沒入。皋亡至長安。會赦，上書北闕，自陳枚乘之子。上得之大喜，召入見待詔，皋因賦殿中。詔使賦平樂館，善之。拜為郎，使匈奴。皋不通經術，詼笑類俳倡，為賦頌，好嫚戲，以故得媟黷貴幸，比東方朔、郭舍人等，而不得比嚴助等得尊官。 |
| | Gao courtesy name Shaoru. When Cheng was in Liang, he took Gao's mother as a concubine. When Cheng returned eastward, Gao's mother refused to accompany him, so Cheng became angry and gave Gao several thousand coins, leaving him with his mother. At seventeen years old, he submitted a memorial to King Gong of Liang and was summoned as an attendant officer. After three years, while serving as the king's envoy, he quarreled with a retainer and was falsely accused of wrongdoing. As punishment, his family and property were confiscated. Gao fled to Chang'an. Coincidentally, a general pardon was issued; Gao submitted a memorial at the northern gate of the palace, stating that he was the son of Mei Cheng. The emperor received this news with great joy and summoned him for an audience as a candidate for official appointment; Gao then composed a rhapsody in the palace hall. The emperor ordered him to compose a rhapsody on Pingle Pavilion, and was pleased with it. He was appointed as an attendant officer and sent as envoy to the Xiongnu. Gao was not well-versed in Confucian classics, and his humorous remarks resembled those of jesters. He composed rhapsodies and eulogies with a penchant for irreverent humor; thus he gained favor through familiarity and privilege, comparable to Dongfang 朔 and Guo Sheiren, but could not match the high official positions attained by Yan Zhu and others.
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武帝春秋二十九乃得皇子，群臣喜，故皋與東方朔作皇太子生賦及立皇子禖祝，受詔所為，皆不從故事，重皇子也。 |
| | When Emperor Wu was twenty-nine years old and finally had a son, the court officials rejoiced. Therefore, Gao and Dongfang 朔 composed rhapsodies on the birth of the Crown Prince as well as rituals for the investiture of the prince, all commissioned by imperial decree. These works did not follow established precedents but emphasized the importance of the 皇子.
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初，衛皇后立，皋奏賦以戒終。皋為賦善於朔也。 |
| | Initially, when Empress Wei was installed as empress, Gao presented a rhapsody to caution her about eventual decline. Gao's skill in composing rhapsodies surpassed that of Dongfang 朔.
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從行至甘泉、雍、河東，東巡狩，封泰山，塞決河宣房，游觀三輔離宮館，臨山澤，弋獵射馭狗馬蹴鞠刻鏤，上有所感，輒使賦之。為文疾，受詔輒成，故所賦者多。司馬相如善為文而遲，故所作少而善於皋。皋賦辭中自言為賦不如相如，又言為賦乃非。見視如倡，自悔類倡也。故其賦有詆娸東方朔，又自詆娸。其文骫骳，曲隨其事，皆得其意，頗詼笑，不甚閒靡。凡可讀者百二十篇，其尤嫚戲不可讀者尚數十篇。 |
| | He accompanied the emperor on tours to Ganzhao, Yong, Hedong, and during eastern inspections; he joined in the ceremony of offering sacrifices at Mount Tai, inspecting flood control works at Xuanfang, touring palaces and pavilions in the Three Fu regions, visiting mountains and lakes, hunting with falcons, riding horses, training dogs, playing cuju (kickball), and admiring carvings. Whenever the emperor was moved by something, he would immediately order Gao to compose a rhapsody about it. He wrote quickly and completed compositions as soon as they were commissioned; therefore, he produced many rhapsodies. Sima Xiangru was skilled in writing but slow, so his works were fewer and superior to those of Gao. In his rhapsodies, Gao himself stated that he was not as good at composing rhapsodies as Sima Xiangru; yet he also claimed that writing rhapsodies was not the right path. He was regarded like a performer, and regretted being similar to one. Therefore, his rhapsodies contain criticisms of Dongfang 朔, as well as self-criticisms. His writings were flexible and adaptable, skillfully following the subject matter to capture its essence; they often contained humor but were not overly ornate or effeminate. In total, there are 120 readable pieces; among those still unreadable due to their indecent and humorous nature are dozens more.
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路溫舒字長君，鉅鹿東里人也。父為里監門。使溫舒牧羊，溫舒取澤中蒲，截以為牒，編用寫書。稍習善，求為獄小吏，因學律令，轉為獄史，縣中疑事皆問焉。太守行縣，見而異之，署決曹史。又受春秋，通大義。舉孝廉，為山邑丞，坐法免，復為郡吏。 |
| | Lu Wenshu, courtesy name Changjun, was a native of Dongli, Ju Lu. His father served as a village gatekeeper. He sent Wenshu to tend sheep, and Wenshu collected reeds from the marshes, cut them into strips as writing tablets, and bound them together to write books. Gradually he became skilled and requested a position as a minor official in the court of justice. Through this, he studied legal codes and was later promoted to judicial clerk; matters of doubt within the county were all referred to him for resolution. When the governor toured the county, he saw Wenshu and was impressed by his abilities, appointing him as a judicial clerk in charge of legal cases. He also studied the Spring and Autumn Annals and grasped its major principles. Recommended as filial and upright, he served as assistant magistrate of Shanyi, but was dismissed for legal violations; later, he resumed service as a local official in the commandery.
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元鳳中，廷尉光以治詔獄，請溫舒署奏曹掾，守廷尉史。會昭帝崩，昌邑王賀廢，宣帝初即位，溫舒上書，言宜尚德緩刑。其辭曰： |
| | During the Yuangfeng period, Tingwei Guang was handling an imperial investigation and requested that Wenshu be appointed as a clerk in charge of submitting memorials, serving concurrently as a Tingwei clerk. At the time Emperor Zhao died and Wang He of Changyi was deposed, when Emperor Xuan first ascended the throne, Wenshu submitted a memorial stating that virtue should be emphasized and punishments relaxed. His words were as follows:
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臣聞齊有無知之禍，而桓公以興；晉有驪姬之難，而文公用伯。近世趙王不終，諸呂作難，而孝文為大宗。繇是觀之，禍亂之作，將以開聖人也。故桓文扶微興壞，尊文武之業，澤加百姓，功潤諸侯，雖不及三王，天下歸仁焉。文帝永思至德，以承天心，崇仁義，省刑罰，通關梁，一遠近，敬賢如大賓，愛民如赤子，內恕情之所安，而施之於海內，是以囹圄空虛，天下太平。夫繼變化之後，必有異舊之恩，此賢聖所以昭天命也。往者，昭帝即世而無嗣，大臣憂戚，焦心合謀，皆以昌邑尊親，援而立之。然天不授命，淫亂其心，遂以自亡。深察禍變之故，乃皇天之所以開至聖也。故大將軍受命武帝，股肱漢國，披肝膽，決大計，黜亡義，立有德，輔天而行，然後宗廟以安，天下咸寧。 |
| | I have heard that Qi suffered the calamity of Duke Wu Zhi, yet Duke Huan of Qi rose to prominence; Jin experienced the troubles caused by 骊 Ji, yet Duke Wen of Jin became a hegemon. In recent times, Prince Zhao did not complete his reign, and the Lu clan caused turmoil, yet Emperor Wen of Han became the great ancestor. From this we can see that calamities and chaos arise to pave the way for a sage ruler. Therefore, Duke Huan and Duke Wen revived what was weak and restored what had fallen into ruin; they honored the achievements of King Wen and King Wu, bestowed benefits upon the people, and their accomplishments brought blessings to the feudal lords. Though not reaching the level of the Three Kings, all under heaven returned to benevolence toward them. Emperor Wen, with enduring thoughts of supreme virtue, upheld the will of Heaven. He honored benevolence and righteousness, reduced punishments, opened border passes, unified distant and near regions, respected virtuous men as esteemed guests, loved his people like children, and internally practiced leniency in accordance with what was morally acceptable, extending these principles throughout the realm. Thus, prisons were empty and peace prevailed across the land. After a period of great change, there must be extraordinary grace that differs from the past; this is how sages and virtuous rulers demonstrate their mandate from Heaven. In the past, when Emperor Zhao passed away without an heir, the ministers were anxious and sorrowful, working together with great concern. They all considered Wang He of Changyi to be a close relative of the imperial family and thus supported his ascension to the throne. However, Heaven did not grant him its mandate; he became corrupt and indulgent in disorder, leading ultimately to his own downfall. Carefully examining the causes of calamity and change reveals this to be how the supreme Heaven opens the way for an ultimate sage. Therefore, the Grand General received his mandate from Emperor Wu, served as a loyal pillar of the Han state, bared his liver and gallbladder in loyalty, made decisive plans, removed those without virtue, and established rulers with moral integrity. Assisting Heaven's will, he thus ensured the safety of ancestral temples and brought peace to all under heaven.
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臣聞春秋正即位，大一統而慎始也。陛下初登至尊，與天合符，宜改前世之失，正始受命之統，滌煩文，除民疾，存亡繼絕，以應天意。 |
| | I have heard that in the Spring and Autumn Annals, the legitimacy of a ruler's ascension is emphasized—this reflects the importance placed on unity under one rule and careful attention to beginnings. Your Majesty has just ascended to the highest throne, in harmony with Heaven's mandate. You should correct the failures of previous reigns and establish a new beginning for your rule. Eliminate cumbersome regulations, remove burdens on the people, preserve what is lost and revive what is extinguished, so as to respond to Heaven's will.
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臣聞秦有十失，其一尚存，治獄之吏是也。秦之時，羞文學，好武勇，賤仁義之士，貴治獄之吏；正言者謂之誹謗，遏過者謂之妖言。故盛服先生不用於世，忠良切言皆鬱於胸，譽諛之聲日滿於耳；虛美熏心，實禍蔽塞。此乃秦之所以亡天下也。方今天下賴陛下恩厚，亡金革之危，飢寒之患，父子夫妻戮力安家，然太平未洽者，獄亂之也。夫獄者，天下之大命也，死者不可復生，镇者不可復屬。書曰：「與其殺不辜，寧失不經。」今治獄吏則不然，上下相敺，以刻為明；深者獲公名，平者多後患。故治獄之吏皆欲人死，非憎人也，自安之道在人之死。是以死人之血流離於市，被刑之徒比肩而立，大辟之計歲以萬數，此仁聖之所以傷也。太平之未洽，凡以此也。夫人情安則樂生，痛則思死。棰楚之下，何求而不得？故囚人不勝痛，則飾辭以視之；吏治者利其然，則指道以明之；上奏畏卻，則鍛練而周內之。蓋奏當之成，雖咎繇聽之，猶以為死有餘辜。何則？成練者眾，文致之罪明也。是以獄吏專為深刻，殘賊而亡極，媮為一切，不顧國患，此世之大賊也。故俗語曰：「畫地為獄，議不入；刻木為吏，期不對。」此皆疾吏之風，悲痛之辭也。故天下之患，莫深於獄；敗法亂正，離親塞道，莫甚乎治獄之吏。此所謂一尚存者也。 |
| | I have heard that the Qin dynasty had ten failures, one of which still remains—the officials in charge of judicial cases. During the Qin period, literary scholarship was looked down upon and martial valor was favored; men of benevolence and righteousness were considered lowly while officials in charge of legal cases were held in high esteem; Those who spoke the truth were called slanderers, and those who pointed out faults were labeled as spreading heretical words. Therefore, upright scholars in proper attire found no place in the world; loyal and honest words were stifled within their hearts, while flattery filled their ears each day; Empty praises intoxicated their minds, concealing real calamities and blocking the path to clarity. This was why the Qin lost all under heaven. Now, the people throughout the land rely on Your Majesty's benevolence and generosity; they are free from the dangers of war and the hardships of hunger and cold. Fathers and sons, husbands and wives work together to establish their households. Yet peace has not yet fully prevailed—this is due to judicial disorder. Judicial cases are the great matter of state governance; once a person is executed, they cannot be brought back to life, and severed families cannot be reunited. The Book of Documents says: "Better to err in leniency than to execute the innocent." Now, however, officials handling judicial cases are not like this; superiors and subordinates drive each other toward severity, regarding harshness as wisdom; Those who impose severe punishments gain a reputation for impartiality, while those who render fair judgments often face later troubles. Therefore, officials in charge of judicial cases all wish for people to die—not because they hate the accused—but because their own safety lies in others' deaths. Thus, the blood of executed people flows in the streets; those subjected to punishment stand shoulder to shoulder. The number of capital punishments each year runs into the tens of thousands—this is what harms benevolent and sage governance. The reason peace has not yet been fully realized lies in this. Human nature is such that when at ease, people cherish life; but when in pain, they long for death. Under the beating of whips and canes, what cannot be extracted? Therefore, when prisoners cannot endure the pain, they fabricate confessions to satisfy their interrogators; The officials in charge benefit from this situation and thus point out fabricated evidence to justify it; When submitting reports, fearing rejection, they refine and elaborate the accusations until they appear airtight. Once such a report is completed, even if 皋 Yao were to hear it, he would still believe the accused deserved death with more than enough guilt. Why? Because many have been refined and processed, the fabricated charges appear clear. Therefore, judicial officials specialize in severity and cruelty without limit, acting hastily for immediate results while ignoring the dangers to the state—these are the great villains of our age. Hence, a popular saying goes: "Drawing lines on the ground marks it as a prison; no one dares to step in; carving wood into an official means no one will dare to contradict him." These are all expressions of the people's hatred for corrupt officials, filled with sorrow and anguish. Therefore, among all dangers in the world, none is greater than judicial injustice; This is what I mean by the one failure that still remains.
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臣聞烏鳶之卵不毀，而後鳳凰集；誹謗之罪不誅，而後良言進。故古人有言：「山藪藏疾，川澤納汙，瑾瑜匿惡，國君含詬。」唯陛下除誹謗以招切言，開天下之口，廣箴諫之路，掃亡秦之失，尊文武之德，省法制，寬刑罰，以廢治獄，則太平之風可興於世，永履和樂，與天亡極，天下幸甚。 |
| | I have heard that unless the eggs of crows and kites are destroyed, phoenixes will not gather; Until those who falsely accuse others of slander are punished, upright words will not be heard. Hence the ancients said: "Mountains and forests hide sickness, rivers and lakes contain filth; jade conceals flaws, and a sovereign ruler endures disgrace." May Your Majesty abolish false accusations to encourage sincere advice, open the mouths of all under heaven, broaden the path for remonstrations and warnings, eliminate the failures of the Qin dynasty, honor the virtue of King Wen and King Wu of Zhou, reduce legal regulations, lighten punishments, and thus abolish judicial severity. Then a peaceful atmosphere may flourish in our time, bringing lasting harmony and joy to Your Majesty, in accord with Heaven without end—this would be most fortunate for all under heaven.
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上善其言，遷廣陽私府長。 |
| | The emperor approved his words and promoted him to head of the private office of Guangyang.
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內史舉溫舒文學高第，遷右扶風丞。時，詔書令公卿選可使匈奴者，溫舒上書，願給冢養，暴骨方外，以盡臣節。事下度遼將軍范明友、太僕杜延年問狀，罷歸故官。久之，遷臨淮太守，治有異跡，卒於官。 |
| | The Minister of Internal Affairs recommended Wenshu for his high achievement in literary scholarship, and he was promoted to assistant magistrate of You Fu Feng. At that time, an imperial decree ordered the high ministers to select someone suitable for a mission to the Xiongnu; Wenshu submitted a petition, expressing his willingness to serve as envoy and even risk death or exile in foreign lands to fulfill his loyalty. The matter was referred to General Du Liao Fan Mingyou and the Minister of Chariots and Horses Du Yannian for investigation, after which Wenshu was dismissed and returned to his former post. After some time, he was transferred to serve as governor of Linhuai, where his administration showed remarkable achievements; he died in office.
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溫舒從祖父受曆數天文，以為漢厄三七之間，上封事以豫戒。成帝時，谷永亦言如此。及王莽篡位，欲章代漢之符，著其語焉。溫舒子及孫皆至牧守大官。 |
| | Wenshu studied calendrical calculations and astronomy from his great-grandfather, who believed that the Han dynasty would face calamity between the numbers three and seven. Wenshu submitted a sealed memorial to warn in advance. During Emperor Cheng's reign, Gu Yong also made similar statements. When Wang Mang usurped the throne, he wished to highlight omens of replacing the Han dynasty and recorded these words accordingly. Wenshu's son and grandson both attained high-ranking posts as governors or magistrates.
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贊曰：春秋魯臧孫達以禮諫君，君子以為有後。賈山自下劘上，鄒陽、枚乘游於危國，然卒免刑戮者，以其言正也。路溫舒辭順而意篤，遂為世家，宜哉！ |
| | Commentary: In the Spring and Autumn Annals, Lu Zangsun Da advised his ruler with propriety; gentlemen considered this to be a virtue that would benefit future generations. Jia Shan, though lowly, advised his superiors; Zou Yang and Mei Cheng traveled in a perilous state, yet they ultimately escaped punishment because their words were just. Lu Wenshu spoke with courtesy but sincerity; thus he became part of a distinguished family—how fitting!
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