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司馬相如字長卿，蜀郡成都人也。少時好讀書，學擊劍，名犬子。相如既學，慕藺相如之為人也，更名相如。以訾為郎，事孝景帝，為武騎常侍，非其好也。會景帝不好辭賦，是時梁孝王來朝，從游說之士齊人鄒陽、淮陰枚乘、吳嚴忌夫子之徒，相如見而說之，因病免，客游梁，得與諸侯游士居，數歲，乃著子虛之賦。 |
| | Sima Xiangru, courtesy name Changqing, was a native of Chengdu, Shu Jun. When he was young, he liked reading and studied swordsmanship; his given name was Dogson. After studying, Xiangru admired Lin Xiangru's character, so he changed his name to Xiangru. He became an officer through wealth and served under Emperor Jing; he held the post of Wuqi Changshi, but it was not his preference. At that time, Emperor Jing did not favor rhapsodies. When Prince Xiao Wang of Liang came to court, he was accompanied by itinerant scholars such as Zou Yang from Qi, Mei Cheng from Huaiyin, and Master Yan Ji from Wu. Xiangru saw them and admired their talents; thus, he claimed illness and resigned his post, then traveled to Liang as a guest scholar. There, he lived among the marquises' itinerant scholars for several years before composing the rhapsody "Zixu."
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會梁孝王薨，相如歸，而家貧無以自業。素與臨邛令王吉相善，吉曰：「長卿久宦游，不遂而困，來過我。」於是相如往舍都亭。臨邛令繆為恭敬，日往朝相如。相如初尚見之，後稱病，使從者謝吉，吉愈益謹肅。 |
| | When Prince Xiao Wang of Liang died, Xiangru returned home but was poor and had no means to support himself. He had long been on good terms with Wang Ji, the magistrate of Linqiong. Wang Ji said, "Changqing has been away from officialdom for a long time and is now in hardship; come visit me." Thus Xiangru went to stay at the Du Ting. The magistrate of Linqiong pretended great respect and visited Xiangru every day. Xiangru initially received him, but later claimed illness and sent a follower to thank Wang Ji; as a result, Wang Ji became even more respectful.
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臨邛多富人，卓王孫僮客八百人，程鄭亦數百人，乃相謂曰：「令有貴客，為具召之。并召令。」令既至，卓氏客以百數，至日中請司馬長卿，長卿謝病不能臨。臨邛令不敢嘗食，身自迎相如，相如為不得已而強往，一坐盡傾。酒酣，臨邛令前奏琴曰：「竊聞長卿好之，願以自娛。」相如辭謝，為鼓一再行。是時，卓王孫有女文君新寡，好音，故相如繆與令相重而以琴心挑之。相如時從車騎，雍容閒雅，甚都。及飲卓氏弄琴，文君竊從戶窺，心說而好之，恐不得當也。既罷，相如乃令侍人重賜文君侍者通殷勤。文君夜亡奔相如，相如與馳歸成都。家徒四壁立。卓王孫大怒曰：「女不材，我不忍殺，一錢不分也！」人或謂王孫，王孫終不聽。文君久之不樂，謂長卿曰：「弟俱如臨邛，從昆弟假貣，猶足以為生，何至自苦如此！」相如與俱之臨邛，盡賣車騎，買酒舍，乃令文君當盧。相如身自著犢鼻褌，與庸保雜作，滌器於市中。卓王孫恥之，為杜門不出。昆弟諸公更謂王孫曰：「有一男兩女，所不足者非財也。今文君既失身於司馬長卿，長卿故倦游，雖貧，其人材足依也。且又令客，奈何相辱如此！」卓王孫不得已，分與文君僮百人，錢百萬，及其嫁時衣被財物。文君乃與相如歸成都，買田宅，為富人。 |
| | Linqiong had many wealthy people; Zhuo Wangsun employed 800 attendants, and Cheng Zheng also had several hundred. They said to each other, "The magistrate has a distinguished guest; let us prepare an invitation for him." And invite the magistrate as well." After the magistrate arrived, hundreds of Zhuo's guests came. At midday they requested Sima Changqing; he declined on grounds of illness and could not attend. The magistrate of Linqiong did not dare to taste his food, but personally went to welcome Xiangru. Xiangru reluctantly attended and the entire gathering was awed by him. When the wine had flowed freely, the magistrate of Linqionq approached and presented a zither, saying, "I have heard in secret that Changqing enjoys it; I wish to entertain myself with it." Xiangru declined politely but played the zither twice. At that time, Zhuo Wangsun had a daughter named Wenjun who was newly widowed and fond of music. Thus Xiangru pretended to be on good terms with the magistrate in order to use his zither playing to court her. At that time, Xiangru traveled with a retinue of horsemen and chariots; he was graceful and composed, very refined in appearance. When Xiangru played the zither at Zhuo's house, Wenjun secretly peered through the door and was secretly charmed by him; she feared that she would not be able to match with him. Afterward, Xiangru had his attendants give generous gifts to Wenjun's servant in order to convey his earnest feelings. That night, Wenjun fled and ran away to Xiangru; together they hurried back to Chengdu. Their home was so poor that there were only four bare walls standing. Zhuo Wangsun became very angry and said, "My daughter is unmanageable; I cannot bear to kill her, but I will not give her a single coin!" Some people advised Wangsun, but he finally refused to listen. After a long time, Wenjun became unhappy and said to Changqing, "Let us both go to Linqiong; we can borrow from my brothers-in-law, which would still be enough for living. Why must we suffer so much!" Xiangru went with her to Linqiong, sold all his carriages and horses, bought an alcohol shop, and had Wenjun manage it. Xiangru himself wore a short apron and worked alongside laborers in the market, washing vessels. Zhuo Wangsun was ashamed of this and closed his doors, refusing to go out. His brothers and relatives repeatedly told Wangsun, "You have one son and two daughters; what you lack is not wealth. Now that Wenjun has already pledged herself to Sima Changqing, and since Changqing is no longer traveling for officialdom, even though he is poor, his talent is sufficient to rely on. Moreover, he is a guest; how could you humiliate him like this!" Zhuo Wangsun had no choice but to give Wenjun 100 attendants, 1 million coins, and the clothes and belongings she had brought at her marriage. Wenjun then returned to Chengdu with Xiangru, bought farmland and a house, and became wealthy.
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居久之，蜀人楊得意為狗監，侍上。上讀子虛賦而善之，曰：「朕獨不得與此人同時哉！」得意曰：「臣邑人司馬相如自言為此賦。」上驚，乃召問相如。相如曰：「有是。然此乃詩侯之事，未足觀，請為天子游獵之賦。」上令尚書給筆札，相如以「子虛」，虛言也，為楚稱；「烏有先生」者，烏有此事也，為齊難；「亡是公」者，亡是人也，欲明天子之義。故虛藉此三人為辭，以推天子諸侯之苑囿。其卒章歸之於節儉，因以風諫。奏之天子，天子大說。其辭曰： |
| | After living there for some time, Yang Deyi from Shu served as the dog supervisor and attended upon the emperor. The emperor read "Zixu Fu" and praised it, saying, "Why can I not live in the same time as this man!" Deyi said, "My fellow townsman Sima Xiangru claimed to have written this rhapsody." The emperor was surprised and summoned Xiangru for questioning. Xiangru said, "That is true." However, this was about the Marquis of Shi; it is not worth much. Please let me compose a rhapsody on imperial hunting for Your Majesty." The emperor ordered the Minister of Works to provide brushes and paper. Xiangru used "Zixu," meaning a fictitious name, as a reference to Chu; "Mr. Wu You" meant that there was no such thing and served as an argument against Qi; "Wangshi Gong," meaning a non-existent person, was used to illustrate the righteousness of the Son of Heaven. Therefore, he fictitiously relied on these three figures in his rhapsody to elaborate on the hunting parks of the Son of Heaven and feudal lords. In its final chapter, he returned to advocating frugality, using it as a subtle way to advise. He presented the rhapsody to the Son of Heaven, who was greatly pleased. The text reads:
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楚使子虛使於齊，齊王悉發車騎與使者出田。田罷，子虛過嚯烏有先生，亡是公存焉。坐定，烏有先生問曰：「今日田樂乎？」子虛曰：「樂。」「獲多乎？」曰：「少。」「然則何樂？」對曰：「僕樂王之欲夸僕以車騎之眾，而僕對以雲夢之事也。」曰：「可得聞乎？」 |
| | Chu sent Zixu as an envoy to Qi. The King of Qi mobilized all his chariots and horsemen along with the envoys for a hunting expedition. After the hunt ended, Zixu visited Mr. Wu You; Wangshi Gong was present there as well. When they were seated, Mr. Wu You asked, "Did you enjoy the hunt today?" Zixu said, "Yes, it was enjoyable." "Did you catch many animals?" He replied, "Few." "If so, then what was there to enjoy?" He replied, "I enjoyed the King's desire to impress me with his numerous chariots and horsemen, while I responded by mentioning the Cloudmeng hunting grounds." Mr. Wu You said, "May I hear about it?"
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子虛曰：「可。王駕車千乘，選徒萬騎，田於海濱，列卒滿澤，罘罔彌山。掩菟轔鹿，射麋格麟，騖於鹽浦，割鮮染輪。射中獲多，矜而自功，顧謂僕曰：『楚亦有平原廣澤遊獵之地饒樂若此者乎？楚王之獵孰與寡人？』僕下車對曰：『臣，楚國之鄙人也，幸得宿衛十有餘年，時從出遊，遊於後園，覽於有無，然猶未能遍睹也。又烏足以言其外澤乎？』齊王曰：『雖然，略以子之所聞見言之。』 |
| | Zixu said, "Yes." The King drove a thousand chariots and selected ten thousand horsemen to hunt by the seaside, where his soldiers filled the marshes, and hunting nets covered the mountains. They captured hares and deer, shot antelopes and rhinoceroses, galloped along the salt marshes, and cut fresh meat to dye their wheels. After shooting many and achieving great success, the King boasted of his own accomplishments. He turned to me and said, "Does Chu also have vast plains and fertile marshes for hunting as enjoyable as this?" "How does the King of Chu's hunt compare with mine?"' I stepped down from my carriage and replied, "I am a humble man of Chu. Fortunately, I have served as a palace guard for more than ten years and occasionally accompanied the King on outings to his private gardens, where I saw both abundance and scarcity; yet I still could not see everything." How much less can I speak of its outer marshes?"' The King of Qi said, "Nevertheless, briefly tell me what you have heard and seen. "
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「僕對曰：『唯唯。臣聞楚有七澤，嘗見其一，未睹其餘也。臣之所見，蓋特其小小者耳，名曰雲夢。雲夢者，方九百里，其中有山焉。其山則盤紆岪鬱，隆崇律崒；岑崟參差，日月蔽虧；交錯糾紛，上干青雲；罷池陂鲶，下屬江河。其土則丹青赭堊，雌黃白匮，錫碧金銀，眾色炫燿，照爛龍鱗。其石則赤玉玫瑰，琳禄昆吾，瑊栎玄厲，礝石武夫。其東則有蕙圃，衡蘭芷若，穹窮昌蒲，江離蘪蕪，諸柘巴且。其南則有平原廣澤，登降阤靡，案衍壇曼，緣以大江，限以巫山。其高燥則生葴析苞荔，薜莎青薠。其埤溼則生藏莨蒹葭，東蘠彫胡，蓮藕觚盧，奄閭軒于。眾物居之，不可勝圖。其西則有涌泉清池，激水推移，外發夫容粮華，內隱鉅石白沙。其中則有神龜蛟鼉，毒冒鱉黿。其北則有陰林巨樹，楩柟豫章，桂椒木蘭，檗離朱楊，樝梨梬栗，橘柚芬芳。其上則有宛雛孔鸞，騰遠射干。其下則有白虎玄豹，蟃蜒貙豻。 |
| | "I replied, 'Yes, yes. I have heard that Chu has seven marshes; I once saw one of them but have not seen the others. What I saw was merely a small part of them, named Yunmeng. Yunmeng is an area of 900 square li and contains mountains within it. The mountains there are winding, dense, towering, and rugged; Their peaks rise unevenly, blocking the sun and moon. They intertwine in confusion, reaching up to touch the blue sky; The marshes and ponds below connect with rivers. Its soil contains cinnabar, blue stone, ochre, yellow ochre, white kaolin, tin, green jade, gold and silver; the many colors dazzle like a dragon's scales. Its stones include red jade, rose quartz, linlu, kunwu, jianli, black gritstone, yanshi, and wufu stone. To its east is a garden of orchids, with henglan, zhi ruo, qiongqiong chuangpu, jiangli, muwu, and various zhata baqia. To its south are vast plains and marshes, with undulating terrain, wide open spaces, and rolling fields, bordered by the Yangtze River to the east and bounded by Wushan Mountain. On its high and dry ground grow zhenxi, bao li, bie sha, qing fan. In its low and moist areas grow zanglang, jianjia, dongpin, diaohu, lotus roots, gulu, yanlv, xuanyu. Numerous creatures dwell there; they cannot be fully depicted. To its west are gushing springs and clear pools, where the water flows forcefully; externally there bloom lotuses and fragrant flowers, while internally lie hidden large stones and white sand. Within them live divine turtles, crocodiles, and giant soft-shelled turtles, as well as venomous snakes and tortoises. To its north are dense forests of giant trees, such as pian nan yuzhang, gui jiao mulan, bo li zhu yang, za li shiliu, and fragrant citrus fruits like oranges and pomelos. Above are wanchu kongluan birds and tengan shegan birds flying far away. Below are white tigers, black leopards, xingyan, chuxian, and other fierce beasts.
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「『於是乎乃使剸諸之倫，手格此獸。楚王乃駕馴駮之駟，乘彫玉之輿，靡魚須之橈旃，曳明月之珠旗，建干將之雄戟，左烏號之彫弓，右夏服之勁箭；陽子驂乘，孅阿為御；案節未舒，即陵狡獸，蹴蛩蛩，轔距虛，軼野馬，阌騊駼；乘遺風，射遊騏，儵胂倩浰，雷動焱至，星流電擊，弓不虛發，中必決眥，洞胸達掖，絕乎心繫，獲若雨獸，揜屮蔽地。於是楚王乃弭節徘徊，翱翔容與，覽乎陰林，觀壯士之暴怒，與猛獸之恐懼，徼镁受詘，殫睹眾物之變態。 |
| | "Thus the king sent men like Zhuanzhu to personally subdue these creatures. The King of Chu then drove a team of tuxie horses, rode in an ornate jade carriage, carried banners with fish-skin streamers and moon-like pearl flags, raised the mighty halberd Jianjiang, held on his left a carved bow called Wuhao, and on his right strong arrows from Xiafu; Yangzi rode as an attendant, while Xian E was the charioteer. Before the pace had fully begun, they already overcame cunning beasts, trampled qiongqiong, struck juxu, surpassed yema, and passed through tuotu. They rode the lingering wind, shot at running qiji; swift and agile, they moved like lightning. With thunderous force, they arrived in a flash of fire, shooting stars and electric bolts. Every arrow was true, each strike pierced the eye, penetrated the chest to reach the armpit, cutting through the heart's ligaments. The captured beasts fell like rain, covering the ground with their bodies. Thus the King of Chu reined in his chariot and lingered, flying freely as he roamed. He gazed at the dense forest, observed the fury of warriors and the terror of fierce beasts, and fully witnessed all transformations of creatures.
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「『於是鄭女曼姬，被阿錫，揄紵縞，雜纖羅，垂霧縠，襞積褰縐，鬱橈谿谷；衯衯裶裶，揚衪戌削，蜚襳垂髾；扶輿猗靡，翕呷萃蔡，下摩蘭蕙，上拂羽蓋；錯翡翠之葳蕤，繆繞玉綏；眇眇忽忽，若神之髣彿。 |
| | "Then came the women of Zheng, Man Ji and others, wearing silk robes with a pattern called 'a xi,' drawing out zhu gao fabric, mixing fine brocade, hanging mist-like hu cloth, pleated and gathered, their garments flowing like clouds in the valleys; Their robes fluttered gracefully, with wide sleeves and narrow hems, flying sashes trailing behind them like flowing hair. They leaned against the carriage in a graceful sway, their movements light and harmonious, brushing past orchids below and touching feathered canopies above; Their hair was adorned with clusters of emerald feathers, entwined around jade tassels. They appeared faint and indistinct, as if like spirits in a vague form.
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「『於是乃群相與獠於蕙圃，媻姍勃窣，上金隄，揜翡翠，射鵔鸃，微矰出，孅繳施，弋白鵠，連鴐鵝，雙鶬下，玄鶴加。怠而後游於清池，浮文鷁，揚旌枻，張翠帷，建羽蓋。罔毒冒，釣紫貝，摐金鼓，吹鳴籟，榜人歌，聲流喝，水蟲駭，波鴻沸，涌泉起，奔揚會，礧石相擊，琅琅磕磕，若雷霆之聲，聞乎數百里外。 |
| | "Thus, they gathered together in the orchid garden. Moving gently and softly, they climbed up to the golden embankment, covered the emerald birds, shot juyi, cast fine arrows from hidden lines, fletched white cranes, caught geese in pairs, and brought down black cranes. After tiring from the hunt, they then leisurely floated on the clear pool, with painted yiyi boats, banners raised and oars moving. They spread green curtains and erected feathered canopies. They cast nets to catch venomous snakes, fished for purple shells, struck bronze drums, blew flutes and pipes. The boatmen sang; the sound echoed across the water, startling aquatic creatures and causing waves to boil up as springs surged forth in a rush. Stones collided with each other, making clattering sounds like thunder, audible hundreds of li away.
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「『將息獠者，擊靈鼓，起烽燧，車案行，騎就隊，纚乎淫淫，般乎裔裔。於是楚王乃登陽雲之臺，泊乎無為，澹乎自持，勺藥之和具而後御之。不若大王終日馳騁，曾不下輿，脟割輪焠，自以為娛。臣竊觀之，齊殆不如。』於是王無以應僕也。」 |
| | "Then, to rest the hunters, they struck sacred drums and raised beacons. The chariots moved in formation, the horsemen assembled into ranks; the troops gathered in a flowing mass, moving in an orderly yet grand procession. Thus the King of Chu ascended the Yangyun Terrace, calm and effortless in his demeanor, composed and self-controlled. He waited until the medicinal broth was prepared before partaking of it. It is not like how Your Majesty rides about all day, never dismounting from your carriage, cutting up meat and roasting wheels of the chariot yourself, taking it as amusement. I secretly observe this; Qi is likely not comparable." At this, the king had no words to reply to me."
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烏有先生曰：「是何言之過也！足下不遠千里，來況齊國，王悉境內之士，備車騎之眾，與使者出田，乃欲戮力致獲，以娛左右也，何名為夸哉！問楚地之有無者，願聞大國之風烈，先生之餘論也。今足下不稱楚王之德厚，而盛推雲夢以為驕，奢言淫樂而顯侈靡，竊為足下不取也。必若所言，固非楚國之美也。有而言之，是章君之惡也；無而言之，是害足下之信也。章君惡，傷私義，二者無一可，而先生行之，必且輕於齊而累於楚矣。且齊東陼鉅海，南有琅邪，觀乎成山，射乎之罘，浮勃澥，游孟諸，邪與肅慎為鄰，右以湯谷為界。秋田乎青丘，仿偟乎海外，吞若雲夢者八九，其於匈中曾不蔕芥。若乃俶儻瑰瑋，異方殊類，珍怪鳥獸，萬端鱗崒，充仞其中者，不可勝記，禹不能名，党不能計。然在諸侯之位，不敢言游戲之樂，苑囿之大；先生又見客，是以王辭不復，何為無以應哉！」 |
| | Wu You Xiansheng said: "What an exaggerated statement that is! You have not hesitated to travel thousands of li, coming to visit the State of Qi. The king mobilized all the men within his territory and prepared a large number of chariots and horsemen to accompany you on this hunting expedition, hoping only to work hard in capturing game for your entertainment. How can that be called boasting! Asking about the existence of things in Chu, I wished to hear of the great state's noble virtues and your esteemed views. Now, you do not praise the King of Chu for his virtue and benevolence, but instead boast greatly about Yunmeng as a source of pride. You speak extravagantly of indulgent pleasures and display wastefulness; I secretly think this is inappropriate for you to do. If it must be as you say, then certainly that is not a virtue of the State of Chu. To speak of it when it exists is to expose your ruler's faults; To speak of it when it does not exist is to damage your own credibility. Exposing the ruler's faults and harming personal righteousness—neither of these is acceptable. Yet you, Master, have done so; this will surely make Qi look down on you and bring disgrace to Chu. Moreover, Qi lies to the east of the vast Bohai Sea and has Langya to its south. It gazes upon Chengshan Mountain, shoots at Zhi'fu, floats on Beixi Bay, and roams across Mengzhu. To the southeast it borders Yaxia and Su Shen, while to the west it takes the Hot Spring Valley as its boundary. In autumn, they hunt in Qingqiu and wander beyond the seas; there are eight or nine such places as Yunmeng. Yet to a great ruler's heart, not even a single sprout of grass is considered significant. As for the rare and wondrous things, strange creatures from distant lands, precious birds and beasts of all kinds, countless in variety—those that fill this land are beyond record. Even Yu could not name them all, nor could Tang count them. Yet as a ruler of the feudal states, one dares not speak of the pleasures of hunting or the vastness of parks and enclosures; Master, you have also seen a guest, so the king did not reply further. Why then say there was no response!"
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亡是公听然而笑曰：「楚則失矣，而齊亦未為得也。夫使諸侯納貢者，非為財幣，所以述職也；封彊畫界者，非為守禦，所以禁淫也。今齊列為東蕃，而外私肅慎，捐國隃限，越海而田，其於義固未可也。且二君之論，不務明君臣之義，正諸侯之禮，徒事爭於游戲之樂，苑囿之大，欲以奢侈相勝，荒淫相越，此不可以揚名發譽，而適足以貶君自損也。 |
| | Wang Shi Gong listened and smiled, saying: "Chu has indeed erred, but Qi is not without fault either. The reason why feudal lords present tribute to the Son of Heaven is not for wealth or currency, but in order to report their duties; Establishing borders and demarcating territories is not merely for defense, but to prevent excess. Now Qi, as an eastern vassal state, secretly cultivates relations with Su Shen beyond its borders, abandoning the limits of its own territory and crossing the sea to hunt. This is certainly not in accordance with righteousness. Moreover, the arguments of these two gentlemen do not strive to clarify the principles between ruler and minister or rectify the rites among feudal lords. They merely compete over pleasures in hunting and the size of their parks, seeking to outdo each other in extravagance and indulgence. This cannot bring fame or reputation; it is precisely sufficient only to disgrace one's lord and harm oneself.
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| | 司馬相如... : |
「且夫齊楚之事又烏足道乎！君未睹夫巨麗也，獨不聞天子之上林乎？左蒼梧，右西極，丹水更其南，紫淵徑其北。終始霸產，出入涇渭，酆鎬潦潏，紆餘委蛇，經營其內。蕩蕩乎八川分流，相背異態，東西南北，馳騖往來，出乎椒丘之闕，行乎州淤之浦，徑乎桂林之中，過乎泱莽之野，汨乎混流，順阿而下，赴隘骥之口，觸穹石，激堆埼，沸乎暴怒，洶涌彭湃，滭弗宓汨，偪側泌瀄，潢流逆折，轉騰潎洌，滂濞沆溉，穹隆雲橈，宛潬膠盭，踰波趨浥，蒞蒞下瀨，批巖衝擁，奔揚滯沛，臨坻注壑，瀺灂霣隊，沈沈隱隱，砰磅訇磕，潏潏淈淈，湁潗鼎沸，馳波跳沫，汨莸漂疾，悠遠長懷，寂漻無聲，肆乎永歸。然後灝溔潢漾，安翔徐佪，翯乎滈滈，東注大湖，衍溢陂池。於是蛟龍赤螭，鳃蒇漸離，鰅鰫鰬魠，禺禺魼鰨，揵鰭掉尾，振鱗奮翼，潛處乎深巖。魚鱉讙聲，萬物眾夥。明月珠子，的皪江靡，蜀石黃浍，水玉磊砢，磷磷爛爛，采色澔汗，叢積乎其中。骚鷫鵠鴇，鴐鵝屬玉，交精旋目，煩鶩庸渠，箴疵鵁盧，群浮乎其上。汎淫氾濫，隨風澹淡，與波搖蕩，奄薄水陼，唼喋菁藻，咀嚼菱藕。 |
| | "And as for the matter of Qi and Chu, how could that even be worth mentioning! Have you not seen the grandeur of true magnificence? Have you never heard of the Shanglin 苑 of the Son of Heaven? To its east lies Cangwu, to its west is Xiji. The Dan River flows past the south, and the Zi Yuan runs through the north. It begins at Baquan and ends at Chanquan, flowing in and out of Jing and Wei rivers. Feng, Hao, Lao, and Yu rivers wind around it, meandering through the interior like a snake. Vast and boundless, the eight rivers branch out in different directions, each displaying a unique form. They rush to the east, west, south, and north, flowing back and forth. Emerging from the gate of Jiaochiu, they pass through Zhouyu's marshes, cross through the middle of Guilin, traverse the vast wilderness of Yangmang, and tumble into turbulent currents. Flowing smoothly along gentle slopes, they rush toward the narrow straits where they strike towering rocks and surge against clustered banks. The waters boil in fury, surging with great force, churning violently as they twist and turn, leaping upward before cascading down again. They spread out widely, flooding the land, rising high like clouds, curving around bends, crossing waves to reach Yiyi, then plunging down rapids with a thunderous roar. They crash against cliffs and surge forward in torrents, rushing into valleys and gullies, splashing and scattering as they fall from heights. Deep and quiet, the waters rumble and echo like distant thunder, pounding and clattering with great force. The surging waves rise and fall violently, boiling like a cauldron, leaping foam and flying spray moving swiftly in their course. Far-reaching and long-lasting, the water flows silently into stillness, finally spreading out endlessly toward its eternal destination. Then the waters spread wide and calm, gliding gently in a leisurely manner. White and clear, they flow eastward into the great lake, spreading out to fill pools and ponds. At this time, dragons and red chis, with gills closed and bodies gliding apart, along with yuyu, qie, jian, and other fish, all flap their fins and wag their tails, flaring scales and spreading wings, hiding in the deep rocks. Fish and turtles make loud noises; myriad creatures abound in great numbers. Pearls as bright as the moon, clear and shining on the riverbanks; Sichuan stones and yellow huai, water jade in large clumps—sparkling and dazzling, their colors glisten profusely, piling up densely within. Among them float the saosou, hulu, geese, and shuyu; their eyes gleam with brilliance as they turn in circles. Fandu and yongqu crowd together, zhen ci and xielu gather in flocks, all floating on its surface. They drift and spread out with the wind, gently swaying on the waves. They approach the water islets closely, pecking at green algae, chewing lily roots and lotus stems.
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| | 司馬相如... : |
「於是乎崇山矗矗，巃嵷崔巍，深林巨木，嶄巖參差。九嵕巀嶭，南山峨峨，巖阤甗錡，骞崣崛崎，振溪通谷，蹇產溝瀆，锇呀豁閜，阜陵別闯，崴磈饽廆，丘虛堀礨，隱轔鬱饥，登降施靡，陂池貏豸。允溶淫鬻，散渙夷陸，亭皋千里，靡不被築。揜以綠蕙，被以江離，糅以蘼蕪，雜以留夷。布結縷，攢戾莎，揭車衡蘭，稿本射干，茈薑蘘荷，葴持若蓀，鮮支黃礫，蔣芧青薠，布濩閎澤，延曼太原，離靡廣衍，應風披靡，吐芳揚烈，郁郁菲菲，眾香發越，肸蠁布寫，晻薆咇茀。 |
| | "Here the lofty mountains rise steeply, towering and majestic; deep forests with giant trees stand on jagged cliffs of uneven height. The Nine Zong peaks rise sharply, the southern mountains towering and imposing. Jagged cliffs and steep ridges stand like cauldrons and tripods; rugged hills and uneven rocks jut out in all directions. Streams surge through valleys, winding through gullies and ditches. Deep ravines open wide, with mounds and ridges rising and falling abruptly. Hills and hollows rise up in clusters, some hidden and others exposed, their forms dense and varied. The land ascends and descends gently, while pools and ponds lie scattered like jade pendants. The terrain is smooth and level, the land spreading out in a vast plain; for thousands of li around, every marsh and meadow is enclosed by walls. They are shaded with green hui, covered with Jiangli, mixed with miwu, and interspersed with liuyi. They are interwoven with jielou and lisha, with jieche and henglan, with gaoben and shegan, with zhijiang and yanghe, with zhenchi and rusun, with xianzhi and huangli, with jiangxu and qingfan. These spread across vast marshes, stretching far into the Taiyuan region, sprawling over wide plains. With the wind they sway gently, releasing fragrant scents that rise in waves—dense and rich, their aroma spreading out, filling the air with a subtle yet pervasive fragrance.
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| | 司馬相如... : |
「於是乎周覽氾觀，縝紛軋芴，芒芒怳忽，視之無端，察之無涯。日出東沼，入虖西陂。其南則隆冬生長，涌水躍波；其獸則庸旄貘犛，沈牛麈麋，赤首圜題，窮奇象犀。其北則盛夏含凍裂地，涉冰揭河；其獸則麒麟角端，騊駼橐駝，蛩蛩驒騱，駃騠驢鏽。 |
| | "Thus, one gazes around in all directions, beholding a vast and intricate scene. The view is boundless and hazy; looking at it, there seems no beginning or end, and examining it closely reveals no limits. The sun rises over the eastern marsh and sets behind the western slope. To its south, even in deep winter, water surges and waves leap; The beasts there include yongmao, motu, chenniu, zhuimi, with red heads and round foreheads, along with qiongqi and xiangxi. To its north, even in the height of summer, ice remains frozen enough to crack the earth, and one can cross rivers by stepping on the ice. The beasts there include qilin and jueduan, along with tatu, tuotuo, qiongqiong, duolu, jiaoti, and luxiu.
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| | 司馬相如... : |
「於是乎離宮別館，彌山跨谷，高廊四注，重坐曲閣，華榱璧璫，輦道纚屬，步锒周流，長途中宿。夷嵕築堂，絫臺增成，巖突洞房。頫杳眇而無見，仰攀橑而捫天，奔星更於閨闥，宛虹拖於楯軒。青龍蚴蟉於東箱，象輿婉僤於西清，靈圉燕於閒館，偓佺之倫暴於南榮，醴泉涌於清室，通川過於中庭。磐石裖崖，嶔巖倚傾，嵯峨趸嶪，刻削崢嶸，玫瑰碧琳，珊瑚叢生，禄玉旁唐，玢豳文磷，赤瑕駁犖，雜释其間，晁采琬琰，和氏出焉。 |
| | "Thus, there are palaces and pavilions scattered throughout the mountains and valleys. High corridors stretch in all directions; multi-tiered halls and winding towers stand in abundance. Ornate eaves and jade-like chandeliers adorn them, with paved roads connecting one to another. The walkways wind continuously, stretching for long distances where travelers must rest overnight along the way. Flat hills are leveled and halls built; terraces pile up in layers, rising higher with each addition, while rocky outcrops form the foundations of cave-like chambers. Looking down, it is dark and obscure with nothing in sight; looking up, one grasps the beams as if touching the sky. Rushing stars pass through the doorways, while curved rainbows stretch across the eaves. The green dragon coils along the eastern chamber, while the elephant-drawn carriage gracefully passes by the western pavilion. Divine steeds rest in the quiet halls, and Wuquan and his kind bask in the southern eaves. Sweet springs gush forth from the clear chambers, and flowing rivers pass through the central courtyard. Massive rocks and steep cliffs stand tall, leaning precariously. Jagged peaks rise abruptly; the stone is carved into sharp ridges. Rose quartz and green lapis lazuli shimmer alongside clusters of coral. Jade-like stones lie scattered on all sides, their patterns intricate and varied—red veins crisscrossing in bold splendor, mingling among them. The finest jade, such as Chao Cai Wanyan and the famed He Shi, emerge from these lands.
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| | 司馬相如... : |
「於是乎盧橘夏孰，黃甘橙楱，枇杷橪柿，亭柰厚朴，梬棗楊梅，櫻桃蒲陶，隱夫薁棣，荅遝離支，羅乎後宮，列乎北園，貤丘陵，下平原，揚翠葉，扤紫莖，發紅華，垂朱榮，煌煌扈扈，照曜鉅野。沙棠櫟櫧，華楓枰櫨，留落胥邪，仁頻并閭，欃檀木蘭，豫章女貞，長千仞，大連抱，夸條直暢，實葉葰楙，攢立叢倚，連卷欐佹，崔錯癹骫，坑衡閜砢，垂條扶疏，落英幡纚，紛溶萷蔘，猗柅從風，藰蒞芔歙，蓋象金石之聲，管籥之音。柴池茈虒，旋還乎後宮，雜襲絫輯，被山緣谷，循阪下隰，視之無端，究之亡窮。 |
| | "Thus, in summer the luju ripens, along with huangan and chengzuo. Loquat and persimmon trees stand tall; tinge 柰 and houpu grow thickly. Juyu 枣, yangmei, cherry, grape, yudai, and lidui fruits cluster together, spread out in the rear palace and arranged in the northern garden. They extend over hills and down into plains, their green leaves shining, purple stems swaying, red blossoms blooming, and crimson glory hanging low—radiant and abundant, illuminating the vast fields with brilliance. Shatang, lishu, huafeng, pinglu, liuluo, xuya, renpin, binglv, zhan tan, mulan, yuzhang, and nüzhen trees tower thousands of chi high, their trunks so thick they require two arms to encircle. Their branches stretch straight and unbroken; their fruits and leaves grow in abundance. They stand clustered together or leaning against one another, entwined like vines, jutting out in uneven layers, forming deep ravines and rugged ridges. Their hanging branches sway loosely, petals falling gently like banners drifting down. The scene is a blend of softness and grandeur, with the rustling leaves echoing like the sound of metal and stone or the music from flutes and reed pipes. The dense groves of chai chi, cishi, and other trees twist back toward the rear palace. They overlap in tangled clusters, covering mountains and winding through valleys, following slopes down to low-lying wetlands. Looking at them, there seems no beginning; exploring further reveals no end.
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| | 司馬相如... : |
「於是乎玄猿素雌，蜼玃飛蠝，蛭蜩玃蝚，獑胡豰蛫，棲息乎其間。長嘯哀鳴，翩幡互經，夭蟜枝格，偃蹇杪顛，隃絕梁，騰殊榛，捷垂條，掉希間，牢落陸離，爛漫遠遷。 |
| | "Here, black apes and white females, weizhuo and feilao, zhitiao and jueyun, huhan and yueyuan all dwell among these woods. They emit long, mournful cries and flutter through the trees, leaping from branch to branch. They twist and turn among the limbs, perching on the highest boughs or crossing over narrow beams, darting between thickets, grasping hanging vines, and swinging effortlessly through the gaps. Their movements are graceful yet wild, scattering far and wide in a dazzling display of motion.
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| | 司馬相如... : |
「若此者數百千處，娛游往來，宮宿館舍，庖廚不徙，後宮不移，百官備具。 |
| | "Such places number in the hundreds and thousands, where one may wander at leisure. Palaces and lodgings are arranged along the way; kitchens remain in place without moving, nor do the inner chambers shift. All government offices and officials stand ready and complete.
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| | 司馬相如... : |
「於是乎背秋涉冬，天子校獵。乘鏤象，六玉虯，拖蜺旌，靡雲旗，前皮軒，後道游；孫叔奉轡，衛公參乘，扈從橫行，出乎四校之中。鼓嚴簿，縱獵者，江河為阹，泰山為櫓，車騎雷起，殷天動地，先後陸離，離散別追，淫淫裔裔，緣陵流澤，雲布雨施。生貔豹，搏豺狼，手熊羆，足野羊。蒙鶡蘇，恊白虎，被斑文，跨野馬，陵三嵕之危，下磧歷之坻，徑峻赴險，越壑厲水。推蜚廉，弄解廌，格蝦蛤，鋋猛氏，砺要褭，射封豕。箭不苟害，解脰陷腦；弓不虛發，應聲而倒。 |
| | "At this time, as autumn turns to winter, the Son of Heaven conducts a grand hunting expedition. He rides in an ornate carriage carved with elephants, drawn by six jade-colored qiu dragons. Rainbow banners trail behind, and clouds flutter on the flags. In front ride the pifan guards; behind follow the daoyou attendants. Sun Shu holds the reins, while Wei Gong rides beside him as a companion. A retinue of attendants spreads out in all directions, emerging from among the four military camps. Drums beat in unison, and the hunters are released. Rivers and lakes form enclosures; Mount Tai serves as a rallying point. Chariots and horsemen surge forth like thunder, shaking the heavens and trembling the earth. They move in dazzling formations, scattering to pursue their prey—flowing endlessly across hills and valleys, spreading out like clouds and rain. They capture pibao and fight wolves; with bare hands they grapple bears and seize wild sheep with their feet. They wear hehu and su, their coats marked with spotted patterns. They ride wild horses, ascending the perilous peaks of Sanzong Mountain and descending to the rocky shores of Qili. They rush headlong into treacherous terrain, crossing ravines and leaping over streams. They drive away feilian, play with jiezhi, confront xiaha, and challenge mengshi. They sharpen their spears against yaozhui steeds and shoot at fengshi, the monstrous boar. Their arrows strike with precision, severing necks or piercing brains without fail; Their bows never miss a shot—each arrow falls its target at the sound of release.
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| | 司馬相如... : |
「於是乘輿弭節徘徊，翱翔往來，睨部曲之進退，覽將帥之變態。然後侵淫促節，儵夐遠去，流離輕禽，蹴履狡獸，阌白鹿，捷狡菟。軼赤電，遺光耀，追怪物，出宇宙，彎蕃弱，滿白羽，射游梟，櫟蜚遽。擇肉而后發，先中而命處，弦矢分，蓺殪仆。 |
| | "Thus, the Son of Heaven slows his carriage and moves back and forth at leisure, flying about as he observes. He watches the advance and retreat of the troops, examining how generals and commanders adapt in battle. Then, gradually quickening the pace, they suddenly dart far ahead, pursuing swift birds and light-footed game. They trample cunning beasts, corner white deer, and swiftly capture sly hares. They race faster than red lightning, leaving behind a trail of brilliance. They chase strange creatures beyond the confines of heaven and earth, bend their bows with ease, fill them with white arrows, shooting at soaring hawks and swiftly flying birds in the woods. They choose their prey carefully before releasing an arrow; they strike first, then determine where to aim. The bowstring and arrows fly apart—game falls dead or collapses in its tracks.
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| | 司馬相如... : |
「然後揚節而上浮，陵驚風，歷駭猋，乘虛亡，與神俱，藺玄鶴，亂昆雞，遒孔鸞，促鵔鸃，拂翳鳥，捎鳳凰，捷鵷鶵，揜焦明。 |
| | "Then, raising their banners and ascending upward, they ride the startled winds and pass through sudden gales. They soar on empty air alongside spirits, surpassing black cranes and scattering kunji birds. They race past kongluan and urge juyi forward, brushing against shadowy birds and sweeping by phoenixes. They capture yuanchu and cover jiaoming.
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| | 司馬相如... : |
「道盡塗殫，迴車而還。消译乎襄羊，降集乎北紘，率乎直指，揜乎反鄉，蹶石關，歷封巒，過璁鵲，望露寒，下堂梨，息宜春，西馳宣曲，濯鷁牛首，登龍臺，掩細柳，觀士大夫之勤略，鈞獵者之所得獲。徒車之所閵轢，騎之所蹂若，人之所蹈藉，與其窮極倦镁，驚憚讋伏，不被創刃而死者，它它藉藉，填阬滿谷，掩平彌澤。 |
| | "When the path is exhausted and no more can be done, they turn their chariots back in return. They wander aimlessly, then descend and gather at the northern horizon. Straight ahead they go, turning back toward their homeland. They cross stone gates, pass through mountain passes, travel past Congque, gaze upon Luhan, descend from Tangli, rest in Yichun, gallop westward to Xuanqu, bathe near Niushou, ascend Longtai Hill, and pass by Xiliu. There they observe the diligence of officials and review the trophies captured by hunters. The tracks of chariots are jammed and tangled, the ground trampled by horsemen, and people tread over it in dense crowds. Many collapse from exhaustion or fall into terror and submission, dying not by wounds but crushed beneath the chaos—so many that they fill ditches, overflow valleys, and cover plains and wetlands alike.
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| | 司馬相如... : |
「於是乎游戲懈怠，置酒乎顥天之臺，張樂乎膠葛之宇，撞千石之鐘，立萬石之虡，建翠華之旗，樹靈鼉之鼓，奏陶唐氏之舞，聽葛天氏之歌，千人倡，萬人和山陵為之震動，川谷為之蕩波。巴俞宋蔡，淮南干遮，文成顛歌，族居遞奏，金鼓迭起，鏗鎗闛鞈，洞心駭耳。荊吳鄭衛之聲，韶濩武象之樂，陰淫案衍之音，鄢郢繽紛，激楚結風，俳優侏儒，狄鞮之倡，所以娛耳目樂心意者，麗靡爛漫於前，靡曼美色於後。 |
| | "Thus, in leisure and relaxation, they set up a feast on the Haotian Terrace and hold music under the Jiaoge Hall. They strike great bells weighing a thousand dan, raise gongs of ten thousand dan, erect emerald banners, and hang drums carved from divine turtles. They perform the dances of Taotangshi and listen to the songs of Getianshi. A thousand voices lead in song, ten thousand join in harmony—mountains tremble at their sound, rivers surge with waves. The music of Bayu, Songcai, Huainan, Ganzhe, and Wencheng Dange is performed in succession. In groups they play one after another; gongs and drums rise and fall in rhythm—resounding with a clashing, thunderous noise that pierces the heart and startles the ears. The melodies of Jing, Wu, Zheng, and Wei, the music of Shaohuo and Wuxiang, the soft and lingering tunes of Yin Yin Anyan—these blend together in a riotous display from Yanying. The passionate rhythms of Jichu and Jiefeng echo through the air. Dancers, jesters, midgets, and foreign musicians perform, all meant to please the ears and eyes, to delight the heart. Before them lie dazzling spectacles; behind follow graceful beauties in flowing robes.
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| | 司馬相如... : |
「若夫青琴虙妃之徒，絕殊離俗，妖冶閑都，靚莊刻飾，便嬛銭約，柔橈議議，嫵媚孅弱，曳獨繭之褕涝，眇閻易以恤削，便姍嫳屑，與世殊服，芬芳漚鬱，酷烈淑郁，皓齒粲爛，宜笑的皪，長眉連娟，微睇綿藐，色授魂予，心愉於側。 |
| | "As for beauties like Qingqin and Fufei, they are extraordinary and set apart from the common world. Their charm is captivating yet refined; their appearance is adorned with delicate elegance. They wear fine robes that cling to their slender forms, their figures graceful as they move lightly, dressed in ways unlike any of the ordinary people. Their fragrance lingers richly, a blend of sweetness and intensity. Their white teeth gleam like pearls, perfect for smiling with radiant brightness; their long eyebrows arch gracefully, eyes gazing gently yet mysteriously. With just a glance, they give away their hearts, stirring emotions in those who watch from the side.
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| | 司馬相如... : |
「於是酒中樂酣，天子芒然而思，似若有亡，曰：『嗟乎，此大奢侈！朕以覽聽餘閒，無事棄日，順天道以殺伐，時休息以於此，恐後世靡麗，遂往而不返，非所以為繼嗣創業垂統也。』於是乎乃解酒罷獵，而命有司曰：『地可墾辟，悉為農郊，以贍氓隸，隤牆填塹，使山澤之民得至焉。實陂池而勿禁，虛宮館而勿仞。發倉廩以救貧窮，補不足，恤鰥寡，存孤獨。出德號，省刑罰，改制度，易服色，革正朔，與天下為始。』 |
| | "At this moment, as the wine flows and merriment reaches its peak, the Son of Heaven suddenly feels a pang of thoughtfulness. A sense of loss stirs within him, and he says: 'Alas! How extravagant this is! "I have spent my leisure time indulging in idle pleasures, squandering days without purpose. I followed the natural order to wage war and took rest here at times. But now I fear that future generations may become addicted to luxury, drifting further into excess with no return—this is not how one should establish a legacy or pass on a dynasty." At this, he ceased drinking and hunting, and ordered the officials: "This land is suitable for cultivation; let it all become farmland to support the common people. Demolish walls and fill in ditches so that those living near mountains and lakes may have access to it. Let pools and ponds be filled with fish without restriction, and let palaces and halls remain empty without being maintained. Open the granaries to relieve poverty, make up for shortages, care for widows and orphans, and provide for those who are alone. Issue moral decrees, reduce punishments, reform institutions, change dress codes, and establish new calendars—thus beginning anew with all under heaven. "
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「於是歷吉日以齋戒，襲朝服，乘法駕，建華旗，鳴玉鸞，游于六藝之囿，馳騖乎仁義之塗，覽觀春秋之林，射貍首，兼騶虞，弋玄鶴，舞干戚，戴雲罕，揜群雅，悲伐檀，樂樂胥，修容乎禮園，翱翔乎書圃，述易道，放怪獸，登明堂，坐清廟，恣群臣，奏得失，四海之內，靡不受獲。於斯之時，天下大說，鄉風而聽，隨流而化，芔然興道而遷義，刑錯而不用，德隆於三皇，功羡於五帝。若此，故獵乃可喜也。 |
| | "Thus, on an auspicious day he fasted and purified himself. He donned ceremonial robes, rode in a grand procession with banners raised high, the jade-shaped bells of his chariot ringing as he traveled. He roamed through the garden of the Six Arts, galloped along the path of benevolence and righteousness, visited the forest of Spring and Autumn annals. He shot the Lishou, combined the Zoushu, fletched black cranes, danced with shields and axes, wore clouds as his canopy, covered all the refined arts, mourned the Fata, rejoiced in Luxu, practiced etiquette in the garden of propriety, and soared through the fields of literature. He expounded on the principles of Yi Jing (Book of Changes), banished monstrous beasts, ascended to the Mingtang Hall, sat in the Qingmiao Temple, allowed his ministers to speak freely about gains and losses—and within all four seas, no one failed to benefit. At this time, the people of all under heaven rejoiced greatly. They turned toward virtue and listened with reverence, following its current to be transformed. Naturally, they embraced righteousness and shifted their ways; punishments were set aside and never used again. His virtue surpassed that of the Three Sovereigns, his achievements exceeded those of the Five Emperors. Thus, it is only then that hunting can be considered a joyous and meaningful act.
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「若夫終日馳騁，勞神苦形，罷車馬之用，抏士卒之精，費府庫之財，而無德厚之恩，務在獨樂，不顧眾庶，忘國家之政，貪雉菟之獲，則仁者不繇也。從此觀之，齊楚之事，豈不哀哉！地方不過千里，而囿居九百，是草木不得墾辟，而民無所食也。夫以諸侯之細，而樂萬乘之所侈，僕恐百姓被其尤也。」 |
| | "If, however, one rides about all day long, exhausting both mind and body, wearing out chariots and horses, draining the strength of soldiers, depleting the wealth of state treasuries, yet offers no virtue or grace to others—seeking only personal pleasure without regard for the people, neglecting national affairs, and craving the capture of pheasants and hares—then such actions are not followed by a benevolent ruler. Viewed in this light, how sorrowful is the matter of Qi and Chu! Their territory does not exceed a thousand li in size, yet their hunting parks occupy nine hundred of them. Thus, grass and trees cannot be cultivated into farmland, and the people have nothing to eat. For a minor feudal lord to indulge in the extravagance of a Son of Heaven, I fear that the common people will suffer greatly from it," said Wu You Xiansheng.
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於是二子愀然改容，超若自失，逡巡避席，曰：「鄙人固陋，不知忌諱，乃今日見教，謹受命矣。」 |
| | At this, the two young men turned pale and changed their expressions; they were startled as if lost in thought. They hesitated, left their seats, and said: "We are humble and ignorant, unaware of taboos. We have now received your instruction today, and we humbly accept your words."
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賦奏，天子以為郎。亡是公言上林廣大，山谷水泉萬物，及子虛言雲夢所有甚眾，侈靡多過其實，且非義理所止，故刪取其要，歸正道而論之。 |
| | After the rhapsody was presented, the Son of Heaven appointed him as a Lang official. Wang Shigong said that the Shanglin 苑 was vast, containing mountains, valleys, springs, and myriad things. However, when Zixu spoke of Yunmeng's possessions, he exaggerated greatly beyond reality, and such excess is not in accordance with moral principles. Therefore, I have edited and selected its essentials, returning to the proper path for discussion.
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相如為郎數歲，會唐蒙使略通夜郎、僰中，發巴蜀吏卒千人，郡又多為發轉漕萬餘人，用軍興法誅其渠率。巴蜀民大驚恐。上聞之，乃遣相如責唐蒙等，因諭告巴蜀民以非上意。檄曰： |
| | Xiang Ru served as an officer for several years, when Tang Meng was sent to open up communication with Yelang and Bozhong. He mobilized a thousand officials and soldiers from Ba and Shu, and the prefecture also raised more than ten thousand people to transport supplies; those who led resistance were executed according to military law. The people of Ba and Shu were greatly alarmed. The emperor heard about this, so he sent Xiang Ru to reprimand Tang Meng and others, and at the same time informed the people of Ba and Shu that it was not his intention. The edict said:
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告巴蜀太守：蠻夷自擅，不討之日久矣，時侵犯邊境，勞士大夫。陛下即位，存撫天下，集安中國，然後興師出兵，北征匈奴，單于怖駭，交臂受事，屈膝請和。康居西域，重譯納貢，稽首來享。移師東指，閩越相誅；右弔番禺，太子入朝。南夷之君，西僰之長，常效貢職，不敢惰怠，延頸舉踵，喁喁然，皆鄉風慕義，欲為臣妾，道里遼遠，山川阻深，不能自致。夫不順者已誅，而為善者未賞，故遣中郎將往賓之，發巴蜀之士各五百人以奉幣，衛使者不然，靡有兵革之事，戰鬥之患。今聞其乃發軍興制，驚懼子弟，憂患長老，郡又擅為轉粟運輸，皆非陛下之意也。當行者或亡逃自賊殺，亦非人臣之節也。 |
| | To the governor of Ba and Shu: The barbarians have acted on their own for a long time without being punished, often invading our borders and burdening the officials and scholars. His Majesty ascended the throne, preserved and pacified all under heaven, gathered peace in China, and then raised an army to campaign northward against the Xiongnu. The Chanyu was terrified, submitted with arms crossed, knelt down, and requested peace. Kangju in the Western Regions, through multiple interpreters, presented tribute, kowtowed, and came to offer homage. Moving the army eastward, Minyue were eliminated; On the south, Panyu was consoled, and the crown prince entered court. The chieftains of the southern barbarians and the leaders of the western Bo people have always fulfilled their duties by offering tribute, never daring to be negligent or lazy. They stretched their necks and raised their heels in yearning, eagerly looking forward, all admiring virtue and wishing to become subjects or servants; however, because they are far away from here, with mountains and rivers blocking the way, they could not come on their own. Those who have not been obedient have already been punished, but those who have done good have yet to be rewarded. Therefore, the emperor has sent a Zhonglangjiang to visit them, mobilizing 500 men each from Ba and Shu to carry gifts and escort the envoy. This is not for war or conflict, nor will there be military actions or dangers of battle. Now we hear that the army mobilization regulations have been enforced, alarming the young and worrying the elders, while the prefecture has also taken it upon itself to organize grain transport and logistics—none of this is in accordance with His Majesty's intentions. Those who are supposed to go may have fled or even committed suicide, which also violates the conduct expected of loyal subjects.
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夫邊郡之士，聞烽舉燧燔，皆攝弓而馳，荷兵而走，流汗相屬，惟恐居後，觸白刃，冒流矢，議不反顧，計不旋踵，人懷怒心，如報私讎。彼豈樂死惡生，非編列之民，而與巴蜀異主哉？計深慮遠，急國家之難，而樂盡人臣之道也。故有剖符之封，析圭而爵，位為通侯，居列東第。終則遺顯號於後世，傳土地於子孫，事行甚忠敬，居位甚安佚，名聲施於無窮，功業著而不滅。是以賢人君子。肝腦塗中原，膏液潤埜屮而不辭也。今奉幣使至南夷，即自賊殺，或亡逃抵誅，身死無名，諡為至愚，恥及父母，為天下笑。人之度量相越，豈不遠哉！然此非獨行者之罪也，父兄之教不先，子弟之率不謹，寡廉鮮恥，而俗不長厚也。其被刑戮，不亦宜乎！ |
| | The soldiers of the border prefectures, upon hearing the beacon fires and smoke signals, all draw their bows and gallop forward, bear arms and rush ahead, sweat pouring down, fearing only to fall behind. They face white blades and flying arrows without turning back or hesitating a step; each man is filled with rage as if avenging a personal grudge. Are they not fond of life and afraid of death? Are they not ordinary people under the same administration, sharing a different lord from those of Ba and Shu? They think deeply and plan far ahead, regarding the nation's difficulties as urgent, and take joy in fulfilling their duty as loyal subjects. Therefore, they have been granted fiefs with engraved jade tokens, awarded ranks and titles of nobility, holding the position of Tong Hou, and residing in noble mansions on the eastern side. In the end, their illustrious titles will be passed down to future generations, and their lands will be inherited by descendants. Their actions were extremely loyal and respectful; they held positions of ease and comfort. Their fame will last forever, and their achievements will remain recorded and undiminished. This is why the virtuous men and gentlemen. Would not hesitate to have their livers and brains smeared on the central plains, their marrow and fat nourishing the wild grasses. Now, envoys carrying gifts have arrived in the southern barbarian regions. If people there commit suicide or flee and are punished, they will die nameless, posthumously labeled as extremely foolish, bringing shame upon their parents and becoming a laughingstock to all under heaven. How vastly different are the measures of human minds! How great is this difference indeed! Yet this is not solely the fault of those who act in such a way. The fathers and elder brothers failed to set an example first, and the younger generations did not follow with care; they lacked integrity and shame, and thus their customs became thin and shallow. Therefore, should they not be subjected to punishment? Is it not entirely fitting!
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陛下患使者有司之若彼，悼不肖愚民之如此，故遣信使，曉諭百姓以發卒之事，因數之以不忠死亡之罪，讓三老孝弟以不教誨之過。方今田時，重煩百姓，已親見近縣，恐遠所谿谷山澤之民不遍聞，檄到，亟下縣道，咸喻陛下意，毋忽！ |
| | His Majesty is concerned that envoys and officials behave as they did, and laments the waywardness of unwise and foolish commoners who acted in such a manner. Therefore, he has sent trustworthy envoys to explain to the people about mobilizing soldiers, and at the same time holds them accountable for their crimes of disloyalty and death, reprimanding the village elders and filial sons for their failure to teach and guide properly. At present, it is the season for farming; we do not wish to trouble the people further. We have already personally visited nearby counties, but fear that those living in distant valleys and mountainous regions may not have heard of this. Upon receipt of this edict, quickly deliver it to all county offices, so that everyone understands His Majesty's intent—do not neglect this!
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相如還報。唐蒙已略通夜郎，因通西南夷道，發巴蜀廣漢卒，作者數萬人。治道二歲，道不成，士卒多物故，費以億萬計。蜀民及漢用事者多言其不便。是時邛、莋之君長聞南夷與漢通，得賞賜多，多欲願為內臣妾，請吏，比南夷。上問相如，相如曰：「邛、莋、冉、駹者近蜀，道易通，異時嘗通為郡縣矣，至漢興而罷。今誠復通，為置縣，愈於南夷。」上以為然，乃拜相如為中郎將，建節往使。副使者王然于、壺充國、呂越人，馳四乘之傳，因巴蜀吏幣物以賂西南夷。至蜀，太守以下郊迎，縣令負弩矢先驅，蜀人以為寵。於是卓王孫、臨邛諸公皆因門下獻牛酒以交驩。卓王孫喟然而歎，自以得使女尚司馬長卿晚，乃厚分與其女財，與男等。相如使略定西南夷，邛、莋、冉、駹、斯榆之君皆請為臣妾，除邊關，益斥，西至沬、若水，南至牂牁為徼，通靈山道，橋孫水，以通邛、莋。還報，天子大說。 |
| | Xiang Ru returned and reported back. Tang Meng had already begun to open communication with Yelang, thus initiating the road to the southwestern barbarians. He mobilized soldiers from Ba, Shu, and Guanghan, and tens of thousands were involved in construction work. After two years of road construction, the road was still not completed; many soldiers died or perished, and expenses amounted to tens of millions. Many Shu people as well as influential figures in Han expressed that this was inconvenient. At that time, the chieftains of Qiong and Zuo heard that the southern barbarians had established communication with Han and received many rewards and gifts. Many of them also wished to become subjects or servants of Han, requesting officials be appointed for their regions, just like the southern barbarians. The emperor asked Xiang Ru, who replied: "Qiong, Zuo, Ran, and Mang are close to Shu; the roads are easy to access. In previous times they had once been connected as commanderies and counties, but this was abandoned when Han dynasty rose to power. Now, if we truly re-establish communication and establish counties there, it would be even more beneficial than with the southern barbarians." The emperor thought this reasonable, so he appointed Xiang Ru as Zhonglangjiang and gave him a ceremonial staff to go on the mission. The deputy envoys Wang Ranyu, Hu Chongguo, and Lü Yueyin traveled in four-horse carriages, using gifts provided by the officials of Ba and Shu to bribe the southwestern barbarians. When they arrived in Shu, the governor and those below him met them at the outskirts; county magistrates carried bows and arrows ahead as vanguard. The people of Shu regarded this as a great honor. At that time, Zhuo Wangsun and the gentry of Linqiong all contributed cattle and wine through their subordinates to celebrate together. Zhuo Wangsun sighed deeply, feeling that it was late for his daughter to marry Sima Changqing. He therefore gave her a generous share of wealth, equal to what would be given to a son. Xiang Ru was sent to pacify the southwestern barbarians. The chieftains of Qionng, Zuo, Ran, Mang, and Siyu all requested to become subjects or servants. Border passes were removed, territory expanded further westward to Mei and Ruoshui, and southward to Zhangke as a frontier boundary. A road through Ling Mountain was opened, and a bridge built across Sun Shui River to connect Qiong and Zuo. After returning with his report, the Son of Heaven was greatly pleased.
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相如使時，蜀長老多言通西南夷之不為用，大臣亦以為然。相如欲諫，業已建之，不敢，乃著書，藉蜀父老為辭，而己詰難之，以風天子，且因宣其使詣，令百姓皆知天子意。其辭曰： |
| | When Xiang Ru made this mission, many elders in Shu claimed that opening communication with the southwestern barbarians would not be of practical use; senior ministers also agreed. Xiang Ru wanted to advise against it, but since the project had already been initiated, he dared not. Instead, he wrote a treatise, using the words of Shu elders as arguments and then refuting them himself, in order to subtly advise the Son of Heaven, while also publicizing his mission so that all the people would understand the emperor's intent. The text said:
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漢興七十有八載，德茂存乎六世，威武紛云，湛恩汪濊，群生霑濡，洋溢乎方外。於是乃命使西征，隨流而攘，風之所被，罔不披靡。因朝冉從駹，定莋存邛，略斯榆，舉苞蒲，結軌還轅，東鄉將報，至于蜀都。 |
| | Since the founding of Han, seventy-eight years have passed. Virtue has flourished through six generations; might and power are widespread, deep grace and boundless benevolence have soaked all living beings, overflowing even beyond the borders of the land. Thus, the emperor sent envoys westward to campaign, following the rivers and clearing the way; wherever the influence of his authority reached, all submitted without exception. He thus received the submission of Ran and Zongmang, pacified Zuo and Qiong, subdued Siyu, captured Bao Pu, completed his circuit, turned back eastward to report, arriving at Shu Du.
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耆老大夫搢紳先生之徒二十有七人，儼然造焉。辭畢，進曰：「蓋聞天子之於夷狄也，其義羈縻勿絕而已。今罷三郡之士，通夜郎之塗，三年於茲，而功不竟，士卒勞倦，萬民不贍；今又接之以西夷，百姓力屈，恐不能卒業，此亦使者之累也，竊為左右患之。且夫邛、莋、西僰之與中國並也，歷年茲多，不可記已。仁者不以德來，強者不以力并，意者殆不可乎！今割齊民以附夷狄，弊所恃以事無用，鄙人固陋，不識所謂。」 |
| | Twenty-seven venerable elders and scholar-officials in official robes solemnly gathered there. After finishing their words, they advanced to say: "We have heard that the Son of Heaven's relationship with the barbarians is one of nominal control—merely maintaining a loose connection without severing it. Now, having mobilized the soldiers of three commanderies to open the road through Yelang for three years now, yet the work remains unfinished; the soldiers are weary and exhausted, and the common people cannot support it. Now, connecting further with the western barbarians will exhaust the people's strength even more; we fear that the task cannot be completed. This is also a burden on the envoys, and I secretly worry about it for Your Majesty." Moreover, Qiong, Zuo, and the western Bo have existed alongside China for many years; their history is too long to record. Kind-hearted people cannot bring them over with virtue alone, and the strong cannot subdue them by force—perhaps it is simply not feasible! Now, taking ordinary people to submit to the barbarians, using our resources for something useless—this is my humble and narrow-minded opinion; I do not understand what you mean."
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使者曰：「烏謂此乎？必若所云，則是蜀不變服而巴不化俗也，僕尚惡聞若說。然斯事體大，固非觀者之所覯也。余之行急，其詳不可得聞已。請為大夫粗陳其略： |
| | The envoy replied: "What are you referring to when you say this? If it must be as you have said, then Shu would not change its customs and Ba would remain unchanged in its ways. I still find such words distasteful to hear. Yet this matter is of great importance, naturally beyond what mere onlookers can comprehend. My journey was urgent; the details cannot be fully heard now. Please allow me to briefly outline its essentials for you, esteemed sirs:
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「蓋世必有非常之人，然後有非常之事；有非常之事，然後有非常之功。非常者，固常人之所異也。故曰非常之元，黎民懼焉；及臻厥成，天下晏如也。 |
| | "There must be extraordinary people in the world before there can be extraordinary achievements; There are extraordinary achievements, and only then can there be extraordinary accomplishments. What is extraordinary is naturally different from what ordinary people consider normal. Therefore, it is said that the beginning of something extraordinary causes alarm among the common people; But once its success is achieved, peace and tranquility return to all under heaven.
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「昔者，洪水沸出，氾濫衍溢，民人升降移徙，崎嶇而不安。夏后氏戚之，乃堙洪原，決江疏河，灑沈澹災，東歸之於海，而天下永寧。當斯之勤，豈惟民哉？心煩於慮，而身親其勞，躬傶骿胝無胈，膚不生毛，故休烈顯乎無窮，聲稱浹乎于茲。 |
| | "In the past, floods surged forth, overflowing and spreading widely; people moved up and down, shifting from place to place, living in a state of instability and hardship. The Xia Hou Shi dynasty was deeply concerned, so they filled in the flooded plains, dredged the Yangtze and channeled the rivers, dispersed the floods to eliminate disasters, directing them eastward into the sea, thus bringing lasting peace to all under heaven. At that time of such toil and effort, was it for the people alone? Their minds were burdened with worry, and their bodies bore the toil themselves. They personally labored until their hands and feet became calloused, their legs thin and hairless on the skin; thus, their great achievements shone through eternity, and their fame spread far and wide.
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| | 司馬相如... : |
「且夫賢君之踐位也，豈特委瑣握愦，拘文牽俗，循誦習傳，當世取說云爾哉！必將崇論谹議，創業垂統，為萬世規。故馳騖乎兼容并包，而勤思乎參天貳地。且詩不云乎？『普天之下，莫非王土；率土之濱，莫非王臣。』是以六合之內，八方之外，浸淫衍溢，懷生之物有不浸潤於澤者，賢君恥之。今封疆之內，冠帶之倫，咸獲嘉祉，靡有闕遺矣。而夷狄殊俗之國，遼絕異黨之域，舟車不通，人跡罕至，政教未加，流風猶微，內之則犯義侵禮於邊境，外之則邪行橫作，放殺其上，君臣易位，尊卑失序，父兄不辜，幼孤為奴虜，係絫號泣。內鄉而怨，曰：『蓋聞中國有至仁焉，德洋恩普，物靡不得其所，今獨曷為遺己！』舉踵思慕，若枯旱之望雨，盭夫為之垂涕，況乎上聖，又烏能已？故北出師以討強胡，南馳使以誚勁越。四面風德，二方之君鱗集仰流，願得受號者以億計。故乃關沬、若，徼牂牁，鏤靈山，梁孫原，創道德之塗，垂仁義之統，將博恩廣施，遠撫長駕，使疏逖不閉，曶爽闇昧得燿乎光明，以偃甲兵於此，而息討伐於彼。遐邇一體，中外禔福，不亦康乎？夫拯民於沈溺，奉至尊之休德，反衰世之陵夷，繼周氏之絕業，天子之急務也。百姓雖勞，又惡可以已哉？ |
| | "Moreover, when a virtuous ruler assumes the throne, would it be merely to entrust himself to trivial matters and confusion, to be bound by texts and customs, to follow recitations and traditions for mere popularity in his time? He must surely raise lofty discussions and profound deliberations, establish a cause and leave behind a legacy, setting precedents for the benefit of all future generations. Therefore, he strives to embrace inclusiveness and unity, and diligently contemplates matters that reach up to the heavens and down to the earth. And is it not said in the Book of Songs? "All under heaven are the king's land; All who dwell on this soil, none but the king's subjects." Therefore, within the six directions and beyond the eight quarters, wherever the waters spread and overflow, if there is any living being that does not receive the nourishment of grace, a virtuous ruler would regard this as a shame. Now within our borders, among those who wear the official caps and sashes, all have received blessings and benefits; none are left out or neglected. Yet in the barbarian lands with different customs, and distant regions separated by strange factions, where boats and carriages cannot reach and human footprints are rarely seen, political instruction and moral teachings have not yet been extended; their influence remains weak. If they are brought within our fold, they violate propriety and breach rites at the borders; if left outside, then lawless actions run rampant—killings occur freely, rulers are slain, and positions of lord and subject are reversed, with ranks and hierarchies overturned. Innocent fathers and elder brothers suffer unjustly, while young orphans become slaves and captives, bound in chains and crying out in sorrow. Those within the borders who feel resentment say: "We have heard that in China there is supreme benevolence, with vast virtue and universal grace; no being fails to find its proper place. Why then are we alone left behind!" They raise their heels in longing, yearning as a drought-stricken land longs for rain. Even the most stubborn man would weep at this sight; how much more so for an enlightened ruler—how could he remain indifferent? Therefore, the emperor sends armies northward to punish the powerful Xiongnu and dispatches envoys southward to admonish the formidable Yue. Moral influence spreads in all directions; chieftains from both sides gather like fish, looking up with admiration, and those wishing to receive titles are counted by the tens of millions. Therefore, the passes of Mei and Ruo were established as frontiers extending to Zhangke; Ling Mountain was carved through, and Sunyuan was bridged. A path for virtue and morality was created, a legacy of benevolence and righteousness laid down, so that grace might be widely extended and distant lands pacified with enduring rule. Thus, even the remote and obscure would no longer remain closed off but shine in the light of civilization; this would bring an end to warfare here and cease hostilities there. Distant and near, within and beyond, united as one body, enjoying peace and blessings—would this not be a time of tranquility? To rescue the people from drowning, to uphold the noble virtue of the Son of Heaven, to reverse the decline and decay of a corrupt age, and to continue the interrupted legacy of the Zhou dynasty—this is the emperor's most urgent duty. Though the people may be burdened with labor, how could such a task possibly be abandoned?
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| | 司馬相如... : |
「且夫王者固未有不始於憂勤，而終於佚樂者也。然則受命之符合在於此。方將增太山之封，加梁父之事，鳴和鸞，揚樂頌，上咸五，下登三。觀者未睹指，聽者未聞音，猶焦朋已翔乎寥廓，而羅者猶視乎藪澤，悲夫！」 |
| | "Moreover, rulers have never failed to begin their reigns in diligence and concern, only to end them in idleness and pleasure. Yet the mandate of heaven lies precisely here. Now is the time to increase the sacrifices at Mount Tai, perform rituals on Mount Liangfu, sound the harmonious 鸾 (luan) music, and extol songs of joy; above, we will rank among the Five Emperors, below, ascend to the level of the Three Sovereigns. Those who watch have not yet seen the intent; those who listen have not heard the sound. It is like a phoenix soaring in the vast sky, while netters still look for it in marshes and wetlands—how sad!"
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於是諸大夫茫然喪其所懷來，失厥所以進，喟然並稱曰：「允哉漢德，此鄙人之所願聞也。百姓雖勞，請以身先之。」敞罔靡徙，遷延而辭避。 |
| | At this, the assembled officials were bewildered and lost their original intentions; they all sighed together and said: "Indeed great is Han's virtue—this is what we humble men have long wished to hear! Though the people may find it burdensome, we beg to lead by example ourselves." They were at a loss and did not move forward, hesitating and evading with excuses.
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其後人有上書言相如使時受金，失官。居歲餘，復召為郎。 |
| | Later, someone submitted a memorial accusing Xiang Ru of accepting bribes during his mission, resulting in the loss of his official position. After more than a year, he was again summoned to serve as an officer.
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| | 司馬相如... : |
相如口吃而善著書。常有消渴病。與卓氏婚，饒於財。故其事宦，未嘗肯與公卿國家之事，常稱疾閒居，不慕官爵。嘗從上至長楊獵。是時天子方好自擊熊豕，馳逐野獸，相如因上疏諫。其辭曰： |
| | Xiang Ru had a stammer but was good at writing books. He often suffered from diabetes. After marrying into the Zhuo family, he became wealthy. Therefore, in his official career, he never wished to be involved in the affairs of high ministers or state matters. He often claimed illness and lived a quiet life at home, showing no desire for office or rank. He once accompanied the emperor on a hunting expedition to Changyang. At that time, the Son of Heaven was fond of personally hunting bears and boars, chasing wild beasts. Xiang Ru therefore submitted a memorial to advise against this. The text said:
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臣聞物有同類而殊能者，故力稱烏獲，捷言慶忌，勇期賁育。臣之愚，竊以為人誠有之，獸亦宜然。今陛下好陵阻險，射猛獸，卒然遇逸材之獸，駭不存之地，犯屬車之清塵，輿不及還轅，人不暇施巧，雖有烏獲、逢蒙之技不能用，枯木朽株盡為難矣。是胡越起於轂下，而羌夷接軫也，豈不殆哉！雖萬全而無患，然本非天子之所宜近也。 |
| | I have heard that there are things of the same kind but with different abilities; therefore, strength is measured by Wu Huo, speed is mentioned as Qing Ji, and bravery is expected from Bian Yu. In my humble opinion, I secretly believe that if people indeed have such qualities, animals should be the same. Now, Your Majesty likes to ascend perilous heights and hunt fierce beasts. Should you suddenly encounter a wild beast of exceptional strength in an unexpected place, causing alarm where there was no prepared ground, and should it violate the clear dust of your retinue carriages, with the carriage unable to turn back quickly enough and people having no time to employ their skills, even those with the abilities of Wu Huo or Feng Meng would be powerless. Even a dead tree or rotten stump could become an obstacle. This is like the Hu and Yue rising beneath your chariot wheels, and Qiang and Yi tribes approaching closely—would this not be dangerous! Even if there is complete safety without danger, it is still something that should not be close to the Son of Heaven.
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且夫清道而後行，中路而馳，猶時有銜庑之變。況乎涉豐草，騁丘虛，前有利獸之樂，而內無存變之意，其為害也不難矣！夫輕萬乘之重不以為安，樂出萬有一危之塗以為娛，臣竊為陛下不取。 |
| | Moreover, even when clearing the road before proceeding and galloping down the middle path, there are still occasional unexpected changes. How much more so when crossing lush grasslands and galloping over hills, where the pleasure of hunting a fine beast lies ahead but there is no thought within to be prepared for unexpected changes—how easy it would be for harm to occur! To regard lightly the great weight of a thousand chariots as if it were safe, and to take pleasure in traveling along a path where there is even one chance in ten thousand of danger—this I secretly consider inappropriate for Your Majesty.
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| | 司馬相如... : |
蓋明者遠見於未萌，而知者避危於無形，禍固多藏於隱微而發於人之所忽者也。故鄙諺曰：「家絫千金，坐不垂堂。」此言雖小，可以諭大。臣願陛下留意幸察。 |
| | Indeed, the wise foresee dangers before they arise, and those with insight avoid peril even when it is invisible. Misfortune often lies hidden in subtle details and erupts precisely where people are careless. Hence, the saying among common folk goes: "A family with a fortune of a thousand gold pieces will not sit near the eaves." Though this statement may seem small, it can be used to illustrate great truths. I humbly request Your Majesty to pay attention and kindly consider my words.
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上善之。還過宜春宮，相如奏賦以哀二世行失。其辭曰： |
| | The emperor approved of it. On his return journey, passing through Yichun Palace, Xiang Ru presented a rhapsody to mourn the Second Emperor's misdeeds. The text said:
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登陂鲶之長阪兮，坌入會宮之嵯峨。臨曲江之隑州兮，望南山之參差。巖巖深山之谾谾兮，通谷崂乎锇苹。汨淢靸以永逝兮，注平皋之廣衍。觀眾樹之蓊薆兮，覽竹林之榛榛。東馳土山兮，北揭石瀨。弭節容與兮，歷弔二世。持身不謹兮，亡國失勢；信讒不寤兮，宗廟滅絕。烏乎！操行之不得，墓蕪穢而不修兮，魂亡歸而不食。 |
| | Ascending the long slope of Bichan, I entered the precipitous and rugged Hui Gong. Standing on the island in Qujiang River, I gazed at the uneven peaks of Nanshan Mountain. The deep mountains loomed tall and vast, with wide valleys stretching toward the distant horizon. Rushing swiftly and never to return, they flowed into the broad plains of Pinggao. I observed the dense clusters of trees and surveyed the thick bamboo groves. Rushing eastward toward Tushan, I turned north to ascend Shilai's rocky rapids. I reined in my horse and moved slowly, visiting the tomb of the Second Emperor. Failing to conduct oneself with care led to losing one's country and power; Believing slander without awakening caused the extinction of ancestral temples. Alas! With conduct so flawed, the tomb lies overgrown and neglected; the spirit has nowhere to return and thus cannot receive offerings.
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相如拜為孝文園令。上既美子虛之事，相如見上好僊，因曰：「 |
| | Xiang Ru was appointed as the Commandant of Xiaowen Yuan. The emperor, having praised the story of Zixu, noticed Xiang Ru's interest in immortals and thus said: "
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| | 司馬相如... : |
上林之事未足美也，尚有靡者。臣嘗為大人賦，未就，請具而奏之。」相如以為列僊之儒居山澤間，形容甚臞，此非帝王之僊意也，乃遂奏大人賦。其辭曰： |
| | "The splendor of Shanglin is not yet worthy of praise; there are even more magnificent things. "I once composed a rhapsody for my father, but it was unfinished. Please allow me to complete and present it." Xiang Ru believed that the so-called immortal scholars living in mountains and wetlands were emaciated, which did not represent the true meaning of immortality for an emperor. Thus he submitted his rhapsody on the "Adult." The text said:
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| | 司馬相如... : |
世有大人兮，在乎中州。宅彌萬里兮，曾不足以少留。悲世俗之迫隘兮，朅輕舉而遠游。乘絳幡之素蜺兮，載雲氣而上浮。建格澤之修竿兮，總光燿之采旄。垂旬始以為幓兮，曳彗星而為髾。掉指橋以偃寋兮，又猗抳以招搖。髓攙搶以為旌兮，靡屈虹而為綢。紅杳眇以玄湣兮，猋風涌而雲浮。駕應龍象輿之蠖略委麗兮，驂赤螭青虯之蚴蟉宛蜒。低卬夭蟜裾以驕驁兮，詘折隆窮躩以連卷。沛艾赳螑仡以佁儗兮，放散畔岸驤以孱顏。跮踱輵螛容以骫麗兮，蜩蟉偃寋怵铨以梁倚。糾蓼叫奡踏以芦路兮，薎蒙踊躍騰而狂趭。蒞颯芔歙焱至電過兮，煥然霧除，霍然雲消。 |
| | In this world there are great men, who dwell in the central lands. Their domain spans ten thousand li, yet it is insufficient for a brief stay. Lamenting the narrow-mindedness of the world, they depart lightly and travel far away. They ride on crimson banners and white rainbows, bearing clouds upward into the sky. They raise long poles of Geze's brilliance, gathering colorful flags glowing with light. They drape the Xunshi as a canopy and trail comets like flowing hair. They move their fingers to control the reins, swaying gracefully while gesturing with ease. They take marrow and flame as banners, unfurling twisted rainbows like flowing silk. Red hues fade into darkness; sudden winds surge and clouds drift upward. Driving a dragon-like chariot adorned with intricate patterns, the steeds are crimson chis and green qiu, twisting and curling in graceful motion. Their tails rise and fall like flowing robes, proud and unrestrained; they bend and twist with sudden leaps, curling together in a dance. They surge forward with vigor and strength, appearing both solemn and graceful; they scatter along the banks, galloping with a bold expression. They move in slow, graceful steps, their forms flowing and beautiful; they twist and turn with cautious movements, leaning gently as if resting. They tread through tangled reeds in a bold manner, leaping and bounding upward with wild energy. Suddenly, the storm passes like lightning; suddenly, the mist clears and clouds vanish.
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| | 司馬相如... : |
邪絕少陽而登太陰兮，與真人乎相求。互折窈窕以右轉兮，橫厲飛泉以正東。悉徵靈圉而選之兮，部署眾神於搖光。使五帝先導兮，反大壹而從陵陽。左玄冥而右黔雷兮，前長離而後矞皇。廝征伯僑而役羨門兮，詔岐伯使尚方。祝融警而蹕御兮，清氣氛而后行。屯余車而萬乘兮，綷雲蓋而樹華旗。使句芒其將行兮，吾欲往乎南娭。 |
| | They transcend the lesser yang to ascend into great yin, seeking communion with the true sages. They twist and turn gracefully toward the right, crossing flying springs straight eastward in a bold surge. They summon all divine attendants to select them carefully, arranging the host of gods at Yao Guang. They send the Five Emperors as guides, returning from Taiyi and following Lingyang. With Xuanming on their left and Qianlei on their right, with Changli in front and Yu Huang behind—thus they proceed. They command Boqiao and Xianmen as attendants, summoning Qibo to oversee the imperial alchemists. Zhurong issues warnings and clears the way; only after purifying the atmosphere do they proceed. They gather their chariots in thousands, adorned with clouds as canopies and planted with colorful banners. They send Goumang to lead the way; I wish to go south for pleasure.
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| | 司馬相如... : |
歷唐堯於崇山兮，過虞舜於九疑。紛湛湛其差錯兮，雜遝膠輵以方馳。騷擾衝蓯其相紛挐兮，滂濞泱軋麗以林離。攢羅列聚叢以蘢茸兮，衍曼流爛痑以陸離。徑入雷室之砰磷鬱律兮，洞出鬼谷之堀礨崴魁。遍覽八紘而觀四海兮，朅度九江越五河。經營炎火而浮弱水兮，杭絕浮渚涉流沙。奄息蔥極氾濫水娭兮，使靈媧鼓琴而舞馮夷。時若曖曖將混濁兮，召屏翳誅風伯，刑雨師。西望崑崙之軋沕荒忽兮，直徑馳乎三危。排閶闔而入帝宮兮，載玉女而與之歸。登閬風而遙集兮，亢鳥騰而壹止。低徊陰山翔以紆曲兮，吾乃今日睹西王母。暠然白首戴勝而穴處兮，亦幸有三足烏為之使。必長生若此而不死兮，雖濟萬世不足以喜。 |
| | Passing through Chongshan, they visit Emperor Yao of Tang; crossing Jiuyi Mountain, they pass by Emperor Shun of Yu. In a confused and overlapping manner, they move in disorderly yet swift motion. They stir up chaos and confusion, colliding with one another; surging and spreading like water, they part through the forest in a dazzling display. They gather densely and cluster together, lush and verdant; spreading endlessly like flowing light, they shimmer in a dazzling array. They pass directly into the thunderous chamber of Penglin Yulv, emerging from the deep valleys and rugged cliffs of Guigu. Surveying all eight directions and observing the four seas, they cross the Nine Rivers and traverse five great rivers. They navigate through blazing flames and drift across the weak waters; crossing isolated islets, they wade through flowing sands. They rest at Congji, playing and drifting on the waters; they command Lingwei to play the zither while dancing Fengyi. When darkness falls and all is muddled, they summon Pingyi to punish Fengbo and execute Yushi. Looking west toward Kunlun's vast and mysterious expanse, they drive straight ahead to Sanwei Mountain. They push open Changhe Gate and enter the imperial palace, carrying a jade maiden back with them. They ascend Langfeng Mountain and gather in the distance; birds soar upward and come to rest as one. Circling low over Yanshan, they fly in winding paths—today I behold the Queen Mother of Heaven to the West. With a white head and adorned with feathers, she dwells in her cave; happily, there is also a three-legged crow serving as her messenger. If one could live forever like this and never die, even benefiting ten thousand generations would not be worth rejoicing over.
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回車朅來兮，絕道不周，會食幽都。呼吸沆瀣兮餐朝霞，咀唣芝英兮嘰瓊華。僸祲尋而高縱兮，紛鴻溶而上厲。貫列缺之倒景兮，涉豐隆之滂濞。騁游道而脩降兮，騖遺霧而遠逝。迫區中之隘陝兮，舒節出乎北垠。遺屯騎於玄闕兮，軼先驅於寒門。下崢嶸而無地兮，上嵺廓而無天。視眩泯而亡見兮，聽敞怳而亡聞。乘虛亡而上遐兮，超無友而獨存。 |
| | They turn their chariots back, cutting off the road at Bu Zhou, and gather to feast in Yudu. They breathe in the mist of hengxie and dine on morning dew; they chew fragrant herbs and savor jade-like flowers. They rise swiftly into the sky, scattering like a flock of geese in an upward surge. They pass through the inverted light of Lieque and cross the surging waters of Fenglong. They gallop along the path, descending gracefully; they race through lingering mists and vanish into the distance. Pressing against the narrow confines of the world, they extend their steps beyond the northern frontier. They leave behind a contingent at Xuanque Gate and overtake the vanguard at Hanmen Pass. Below, it is steep and boundless as if no ground exists; above, it is vast and open as if the sky does not exist. Looking around, all vision fades into nothingness; listening intently, no sound can be heard. They ride on emptiness and ascend to the farthest reaches, transcending all companions and existing alone.
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| | 司馬相如... : |
相如既奏大人賦，天子大說，飄飄有陵雲氣游天地之閒意。 |
| | After Xiang Ru presented his rhapsody on "The Great Man," the emperor was greatly pleased, feeling as if he were drifting through clouds and mists, roaming freely between heaven and earth.
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| | 司馬相如... : |
相如既病免，家居茂陵。天子曰：「司馬相如病甚，可往從悉取其書，若後之矣。」使所忠往，而相如已死，家無遺書。問其妻，對曰：「長卿未嘗有書也。時時著書，人又取去。長卿未死時，為一卷書，曰有使來求書，奏之。」其遺札書言封禪事，所忠奏焉，天子異之。其辭曰： |
| | After Xiang Ru fell ill and was dismissed from office, he lived at home in Maoling. The emperor said: "Sima Xiangru is very ill; you may go to his home and collect all his writings, for if we delay, it will be too late." The emperor sent Suozhong to do so, but Xiang Ru had already died, and there were no surviving writings in his home. They asked his wife, who replied: "Changqing never wrote anything down. He often wrote things down, but others would take them away." "Before Changqing died, he wrote one scroll of a book and said, 'If an envoy comes to request writings, present this.'" The surviving letter discussed the matter of fengshan sacrifices. Suozhong submitted it, and the emperor found it remarkable. Its wording was as follows:
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| | 司馬相如... : |
伊上古之初肇，自顥穹生民。歷選列辟，以迄乎秦。率邇者踵武，聽逖者風聲。紛輪威蕤，堙滅而不稱者，不可勝數也。繼昭夏，崇號諡，略可道者七十有二君。罔若淑而不昌，疇逆失而能存？ |
| | In the beginning of ancient times, from the vast sky were born the people. Through successive generations of rulers, it came down to the Qin dynasty. Those nearby followed in their footsteps; those far away heard only rumors. Amidst the confusion and fading glory, there were countless figures who faded into obscurity without being recorded. Following the illustrious Xia dynasty, rulers adopted posthumous titles; among them, about seventy-two sovereigns are worth mentioning. Who was as virtuous yet failed to flourish? Who defied order and still managed to survive?
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軒轅之前，遐哉邈乎，其詳不可得聞已。五三六經載籍之傳，維見可觀也。書曰：「元首明哉！股肱良哉！」因斯以談，君莫盛於堯，臣莫賢於后稷。后稷創業於唐，公劉發跡於西戎，文王改制，爰周郅隆，大行越成，而后陵夷衰微，千載亡聲，豈不善始善終哉！然無異端，慎所由於前，謹遺教於後耳。故軌跡夷易，易遵也；湛恩厖洪，易豐也；憲度著明，易則也；垂統理順，易繼也。是以業隆於繈保而崇冠乎二后。揆厥所元，終都攸卒，未有殊尤絕跡可考於今者也。然猶躡梁甫，登大山，建顯號，施尊名。大漢之德，逢涌原泉，沕潏曼羨，旁魄四塞，雲布霧散，上暢九垓，下泝八埏。懷生之類，沾濡浸潤，協氣橫流，武節焱逝，爾骥游原，迥闊泳末，首惡鬱沒，闇昧昭晰，昆蟲闓懌，回首面內。然后囿騶虞之珍群，徼麋鹿之怪獸，導一莖六穗於庖，犧雙觡共抵之獸，獲周餘放龜于岐，招翠黃乘龍於沼。鬼神接靈圉，賓於閒館。奇物譎詭，俶儻窮變。欽哉，符瑞臻茲，猶以為薄，不敢道封禪。蓋周躍魚隕杭，休之以燎。微夫斯之為符也，以登介丘，不亦恧乎！進攘之道，何其爽與？ |
| | Before Xuanyuan, how distant and obscure it was! The details are no longer known. The records in the Five Classics and Six Canons only mention what is worth observing. The Book of Documents says: "How enlightened was the head of state!" "His ministers were truly capable!" Based on this, no ruler was greater than Yao, and no minister wiser than Houji. Houji founded a cause in Tang, Gong Liu rose to prominence among the western Rong tribes, King Wen reformed institutions, and thus Zhou reached its height. Great achievements were made by Yuwang, but later declined gradually, fading into silence for a thousand years—was this not a case of good beginning but poor ending! Yet there were no heretical deviations; it was simply that caution in the past and careful instruction for future generations had not been observed. Therefore, their path was smooth and easy to follow; Their profound grace and vast benevolence were abundant and easily shared; Their laws and decrees were clearly defined, easy to emulate; The system they established was orderly and logical, easily continued. Therefore, their achievements flourished during the reign of Qiangbao and were honored above those of two empresses. Examining their origins, they ultimately perished in the end; there is no extraordinary or unparalleled legacy that can be verified today. Yet still, they followed the path of Liangfu, ascended great mountains, established illustrious titles, and bestowed honored names. The virtue of the great Han dynasty was like a spring gushing forth, surging and abundant. It spread widely in all directions, filling the four quarters with its presence, dispersing like clouds and mist, reaching upward to the nine heavens and downward to the eight regions. All living beings were nourished and moistened by it, harmonious energy flowing freely. Martial virtue burned briefly but faded; steeds roamed the plains, swimming in vastness at the edges of the world. Evildoers were buried in darkness, their wickedness exposed to clarity. Insects opened their eyes in joy, turning back toward civilization. Then, within the enclosures were rare herds of yuzhu (a mythical deer), and strange beasts like elk roamed. A single stalk with six ears of grain was brought to the kitchen; a sacrificial animal with two horns butting together was captured. In Qi, they caught an old turtle once released by King Zhou; in the marshes, they summoned green-yellow dragons. Ghosts and spirits connected with divine guardians, receiving guests in quiet halls. Strange objects appeared bizarrely, ever-changing and unpredictable. How admirable! Omens of divine favor have gathered here, yet they still considered it insufficient, and dared not speak of fengshan sacrifices. In the Zhou dynasty, when a leaping fish fell from the sky onto a raft, they offered fire sacrifices to appease it. Without such signs as these to serve as omens, how could one ascend the sacred Mount Tai without shame! The way of advancing and repelling—how mistaken it is!
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於是大司馬進曰：「陛下仁育群生，義征不譓，諸夏樂貢，百蠻執贄，德牟往初，功無與二，休烈液洽，符瑞眾變，期應紹至，不特創見。意者太山、梁父設壇場望幸，蓋號以況榮，上帝垂恩儲祉，將以慶成，陛下嗛讓而弗發也。挈三神之歡，缺王道之儀，群臣恧焉。或謂且天為質闇，示珍符固不可辭；若然辭之，是泰山靡記而梁父罔幾也。亦各並時而榮，咸濟厥世而屈，說者尚何稱於後，而云七十二君哉？夫修德以錫符，奉符以行事，不為進越也。故聖王弗替，而修禮以祇，謁款天神，勒功中岳，以章至尊，舒盛德，發號榮，受厚福，以浸黎民。皇皇哉斯事，天下之壯觀，王者之卒業，不可貶也。願陛下全之。而后因雜縉紳先生之略術，使獲曜日月之末光絕炎，以展采錯事。猶兼正列其義，祓飾厥文，作春秋一藝。將襲舊六為七，攄之無窮，俾萬世得激清流，揚微波，蜚英聲，騰茂實。前聖之所以永保鴻名而常為稱首者用此。宜命掌故悉奏其儀而覽焉。」 |
| | At this time, the Grand Marshal stepped forward and said: "Your Majesty has nurtured all living beings with benevolence, and with righteousness you have subdued those who rebelled. The Chinese states joyfully offer tribute, while the hundred southern tribes present their gifts. Your virtue matches that of ancient sages, your achievements unparalleled. Honorable deeds and blessings are widespread; auspicious omens abound in many forms, appearing one after another, not as a singular novelty. It seems that Mount Tai and Liangfu have prepared altars, eagerly awaiting Your Majesty's visit. These names are used to illustrate honor; the Supreme Deity has bestowed blessings in abundance, intending to celebrate success with you. Yet, out of humility, Your Majesty refuses to proceed." To withhold the joy of the three deities and neglect the rites of the royal way would leave all ministers ashamed. Some say that Heaven, in its mysterious will, has shown precious omens; these cannot be refused. If we refuse them, then Mount Tai would have no record and Liangfu would lack significance. They all flourished in their time, yet ultimately perished with the end of their age. What could those who speak of them claim for posterity? And why mention seventy-two sovereigns at all? To cultivate virtue and thus receive omens, to follow those omens in action—this is not overstepping. Therefore, the sage kings never neglected their duties but observed rituals with reverence. They paid homage to Heaven's deities, inscribed achievements on Mount Song, to proclaim supreme authority, extend great virtue, issue commands of honor, receive abundant blessings, and thus benefit all the people. How magnificent is this matter! It is a grand spectacle for the world, the final achievement of a sovereign, and cannot be belittled. I wish Your Majesty would complete it. Then, by drawing upon the strategies of learned officials and scholars, we may capture even the faintest glimmers of the sun and moon's last light to display brilliance and accomplish great deeds. Still, they combined correct principles with their meaning, refined and adorned their writings, composing one art of the Spring and Autumn Annals. They would follow the old six to make seven, drawing from it endlessly, allowing future generations to stir up pure streams, raise gentle waves, spread a noble reputation, and achieve abundant success. This is why the sages of old were able to preserve their great names forever and remain at the forefront of praise. Your Majesty should command the historian to present all the rites in detail for your review."
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於是天子沛然改容，曰：「俞乎，朕其試哉！」乃遷思回慮，總公卿之議，詢封禪之事，詩大澤之博，廣符瑞之富。遂作頌曰： |
| | The emperor was deeply moved and changed his expression, saying: "Indeed! I shall try it!" He then reflected carefully and reconsidered, gathering the opinions of high officials, inquiring into the matter of fengshan rituals, composing grand poems to praise great blessings, and expanding on the abundance of auspicious signs. He then composed a hymn:
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自我天覆，雲之油油。甘露時雨，厥壤可游。滋液滲漉，何生不育！嘉穀六穗，我穡曷蓄？ |
| | From Heaven above, I am covered in grace; clouds drift gently. Sweet dew and timely rain—its soil is fit for wandering. Moisture seeps through the earth; what life does it not nurture! Wondrous grains with six ears—what harvest could be greater?
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匪唯雨之，又潤澤之；匪唯偏我，氾布護之；萬物熙熙，懷而慕之。名山顯位，望君之來。君兮君兮，侯不邁哉！ |
| | Not only does it rain, but also nourishes and moistens. It is not merely for me alone; its blessings spread widely to protect all. All things flourish in harmony, yearning and longing for it. Famous mountains stand in their honored places, awaiting the arrival of Your Majesty. O sovereign! O sovereign! Why delay any longer!
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般般之獸，樂我君圃；白質黑章，其儀可喜；旼旼穆穆，君子之態。蓋聞其聲，今視其來。厥塗靡從，天瑞之徵。茲爾於舜，虞氏以興。 |
| | Graceful beasts, rejoicing in Your Majesty's park; With white bodies and black markings, their appearance is delightful; They move gently and solemnly, embodying the demeanor of a noble gentleman. I have heard their sound; now I see them coming. Their path is not to be followed lightly, for it marks the omen of Heaven's blessing. Thus did they appear in Shun's time; the Yu dynasty rose because of them.
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濯濯之麟，游彼靈畤。孟冬十月，君徂郊祀。馳我君輿，帝用享祉。三代之前，蓋未嘗有。 |
| | The pure and noble qilin roamed at the sacred altar. In the first month of winter, Your Majesty went to perform sacrifices in the suburbs. Your Majesty's chariot sped forward; Heaven thus bestowed its blessings. Before the Three Dynasties, such things had never occurred.
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宛宛黃龍，興德而升；采色玄耀，炳炳煇煌。正陽顯見，覺寤黎烝。於傳載之，云受命所乘。 |
| | The yellow dragon, graceful and bright, rose with virtue's ascent; Its colors darkly gleamed, shining brilliantly. The true light became evident, awakening the multitude of people. As recorded in the annals: it was the dragon ridden when Heaven bestowed its mandate.
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厥之有章，不必諄諄。依類託寓，諭以封巒。 |
| | Its meaning is clear; there is no need for repeated emphasis. By analogy and allegory, it conveys the message of fengshan rites.
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披藝觀之，天人之際已交，上下相發允答。聖王之事，兢兢翼翼。故曰於興必慮衰，安必思危。是以湯武至尊嚴，不失肅祗，舜在假典，顧省厥遺：此之謂也。 |
| | Examining this carefully, one sees that Heaven and humanity have already connected; above and below respond in harmony. The affairs of the sage kings were carried out with utmost reverence and caution. Therefore, it is said: when prosperity arises, one must consider decline; in times of peace, one must think of danger. Therefore, Kings Tang and Wu, though at the height of power, remained most solemn and reverent; Emperor Shun, when assuming imperial authority, reviewed his predecessors' legacy: this is what it means.
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相如既卒五歲，上始祭后土。八年而遂禮中岳，封于太山，至梁甫，禪肅然。 |
| | Five years after Xiang Ru's death, the emperor began to offer sacrifices to Hou Tu (the Earth Deity). Eight years later, he performed rites at Mount Song, held the fengshan ceremony on Mount Tai, and reached Liangfu for the chanshan ritual, all in solemn order.
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相如它所著，苦遺平陵侯書、與五公子相難、屮木書篇，不采，采其尤著公卿者云。 |
| | Other writings by Xiang Ru, such as "Ku Yi Pingling Hou Shu," his debates with the Five Marquises, and "Choumu Shu Pian," were not collected; only those particularly notable among the high officials were selected.
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贊曰：司馬遷稱「春秋推見至隱，易本隱以之顯，大雅言王公大人，而德逮黎庶，小雅譏小己之得失，其流及上。所言雖殊，其合德一也。相如雖多虛辭濫說，然要其歸引之於節儉，此亦詩之風諫何異？」揚雄以為靡麗之賦，勸百而風一，猶騁鄭衛之聲，曲終而奏雅，不已戲乎！ |
| | Commentary: Sima Qian said, "The Spring and Autumn Annals reveal the profound through what is evident; the Book of Changes reveals the visible from what is hidden. The Great Odes speak of kings and high officials but their virtue reaches the common people. The Minor Odes criticize minor gains and losses, yet their influence extends upward." Though what they say differs, in harmony with virtue, they are one. Although Xiang Ru often used exaggerated and excessive rhetoric, his ultimate aim was to guide people toward frugality. In this sense, how is it different from the satirical style of poetry? Yang Xiong believed that gorgeous rhapsodies, though they encourage a hundred times more, offer only one lesson in moral instruction. It is like indulging in the music of Zheng and Wei, playing until the end before finally performing a proper ode—was this not mere playfulness!
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