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司馬相如字長卿，蜀郡人也。為郎，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：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，猝然遇逸材之獸，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，逢蒙之伎，力不得施用，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。且夫清道而後行，中路而馳，猶時有銜橛之變，况乎涉豐草，騁丘墟，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，蓋明者遠見於未萌，知者避危於無形，禍固多臧於隱微，而發於人之所忽者也。故鄙諺曰：家累千金，坐不垂堂，此言雖小，可以諭大，臣願陛下留意幸察，上善之。 |
| | Sima Xiangru, courtesy name Changqing, was a native of Shu Jun. He served as a Lang officer and once accompanied the emperor on a hunting expedition to Changyang. At that time, the Son of Heaven was fond of personally killing bears and wild boars, chasing after wild beasts; therefore, Xiangru submitted a memorial to remonstrate. His memorial read: "Your servant has heard that there are things of the same kind but with different abilities. Hence, strength is measured by Wu Huo, speed is mentioned in terms of Qing Ji, and bravery is expected from Bi Yu. In my humble opinion, if people indeed have such distinctions, animals should be no different. Now Your Majesty enjoys scaling perilous terrain to shoot fierce beasts. Should one suddenly encounter a particularly swift beast or find oneself in an unexpected place, it would risk disturbing the Son of Heaven's procession and the retinue could not turn back quickly enough for anyone to respond skillfully. Even if there were Wu Huo or Feng Meng with their extraordinary skills, they would be unable to act effectively; even deadwood and decayed tree stumps would become obstacles." This is like the Hu and Yue tribes rising up beneath the wheels, while the Qiang and Yi peoples approach the rear of the carriage. Would this not be perilous? Although it may seem completely safe and free of danger, such activities are fundamentally unsuitable for the Son of Heaven to approach. Moreover, even when the road is cleared before proceeding and one gallops down a central path, accidents such as a horse biting its bit or breaking a rein can still occur occasionally. How much more dangerous it would be to traverse thick grasslands and run across hills and ruins! When there is the pleasure of hunting fierce beasts ahead but no awareness within of potential dangers, it will not be difficult for harm to arise. To treat the weight of a ten-thousand chariot state lightly, not regarding it as a source of safety or pleasure, and instead to take delight in a path where there is even one chance in ten thousand of danger—your servant secretly considers this unacceptable. Indeed, the wise foresee dangers before they arise, while the knowledgeable avoid peril when it is still invisible. Misfortune often lies hidden in subtle details and erupts precisely at what people overlook. Hence, the saying among common people goes: "If a family has accumulated wealth of a thousand gold pieces, its members will not sit near the eaves where rain might fall." Though this is a small saying, it conveys a great truth. Your servant wishes that Your Majesty would pay attention and kindly consider it; may this be regarded as an excellent counsel.
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公孫弘，灾川人也。家貧，牧豕海上，年四十，乃學春秋，武帝初即位，弘年六十，以賢良對策焉。武帝制曰：蓋聞上古至治，畫衣冠，異章服，而民不犯，陰陽和，五榖登，六畜蕃，甘露降，風雨時，嘉禾興，朱草生，山不童，澤不涸，麟鳳在郊薮，龜龍游於沼，河洛出圖書，父不喪子，兄不哭弟，舟車所至，人迹所及，跂行喙息，咸得其宜，朕甚嘉之，今何道而臻乎。此天人之道，何所本始，吉凶之效，安所期焉。仁義禮智，四者之宜，當安設施，屬統垂業，天文，地理，人事之紀，子大夫習焉。其悉意正議。 |
| | Gongsun Hong was a native of Zichuan. His family was poor, and he raised pigs by the sea. At forty years old, he began to study the Spring and Autumn Annals. When Emperor Wu first ascended the throne, Hong, then sixty years old, participated in a policy debate as part of the Xianliang examination system. Emperor Wu issued an edict: "I have heard that in the most harmonious times of ancient times, distinctions were made through clothing and hats, with different patterns and attire; yet people did not commit offenses. Yin and Yang remained balanced, the five grains ripened, livestock flourished, sweet dew fell, winds and rains came at proper seasons, auspicious rice grew, red grass sprouted, and mountains never became bare. lakes never dried up, qilin and phoenixes roamed in the fields and marshes, turtles and dragons swam in ponds, and the Yellow River and Luo River produced charts and books. Fathers did not lose their sons, and elder brothers did not mourn their younger ones; wherever boats and carriages reached, or human footprints extended, all creatures with legs or gills found their proper place. I greatly admire this. Now, what path can lead us to such a state?" This is the way of Heaven and humanity; where does it originate? What are its fundamental beginnings? The effects of auspiciousness or misfortune—what can we expect from them? Benevolence, righteousness, propriety, and wisdom—these four virtues should be properly arranged. They belong to the system of governance that establishes enduring achievements. The records of celestial phenomena, geography, and human affairs are what you gentlemen have studied. Please offer your sincere and correct opinions in full.
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弘對曰：臣聞上古堯舜之時，不貴爵賞，而民勸善，不重刑罰，而民不犯，躬率以正，遇民信也。末世貴爵厚賞而民不信也。夫厚賞重刑，未足以勸善而禁非，必信而已矣。是故因能任官，則分職治，去無用之言，則事情得，不作無用之器，即賦斂省，不奪民時，即百姓富，有德者進，無德者退，則朝廷尊，有功者上，無功者下，則羣臣逡，罰當罪則奸邪止，賞當賢則臣下勸，凡此八者，治之本也。故民者業之即不争，理得則不怨，有禮則不暴，愛之則親上，此有天下之急者也。故法不遠義，則民服而不離，和不遠禮，則民親而不暴，故法之所罰，義之所去也。和之所賞，禮之所取也。禮義者，民之所服也。而賞罰順之，則民不犯禁矣。故畫衣冠，異章服，而民不犯者，此道素行也。 |
| | Hong replied: "Your servant has heard that in the time of the ancient sage-kings Yao and Shun, noble titles and rewards were not highly valued, yet people were encouraged to do good; punishments were not emphasized, yet no one committed offenses. This was because they led by personal example and inspired trust among the people." "In later ages, noble titles are valued highly and generous rewards given, but the people still do not place their trust in them." Ample rewards and severe punishments alone are insufficient to encourage virtue or prevent wrongdoing; it is trust that truly matters. Therefore, by appointing officials according to their abilities, duties are properly assigned and governance is effective. By eliminating superfluous words, practical matters can be addressed. By not producing useless objects, levies and taxes are reduced. By not taking away the people's time for farming, the common folk become prosperous. When those with virtue advance and those without virtue retreat, the court becomes respected. When those who have made contributions rise to prominence while those without achievements remain in lower ranks, all officials will behave properly. When punishments match crimes, wrongdoing is curbed; when rewards are given to the virtuous, subordinates are encouraged. All of these eight principles form the foundation of good governance. Therefore, when the people are given stable occupations, they will not compete; when governance is just and orderly, resentment does not arise; when there is propriety, violence does not occur; and when the people feel loved, they become loyal to their ruler. These are the most urgent matters for ruling over all under heaven. Therefore, when laws do not deviate from righteousness, the people will submit and remain loyal; when harmony does not depart from propriety, the people will be affectionate and nonviolent. Thus, what is punished by law is precisely what righteousness rejects. What is rewarded in harmony is exactly what propriety upholds. Ritual and righteousness are what the people truly respect and follow. When rewards and punishments align with these principles, then the people will not break prohibitions. Therefore, when distinctions in clothing and hats are established, and different patterns of attire signify status, yet the people do not commit offenses—this is because such principles have long been practiced.
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臣聞之，氣同則從，聲比則應，今人主和德於上，百姓和合於下，故心和則氣和，氣和則形和，形和則聲和，聲和則天地之和應矣。故陰陽和，風雨時，甘露降，五穀登，山不童，澤不涸，此和之至也。故形和則無疾，無疾則不夭，故父不喪子，兄不哭弟，德配天地，明并日月，則麟鳳至，龜龍在郊，河出圖，洛出書，遠方之君，莫不悅義，奉幣而來朝，此和之至也。臣聞之，仁者愛也。義者宜也。禮者所履也。智者術之原也。致利除害，兼愛無私，謂之仁，明是非，立可否，謂之義，進退有度，尊卑有分，謂之禮，擅殺生之柄，通壅塞之塗，權輕重之數，論得失之道，使遠近情僞必見於上，謂之術，凡此四者，治之本，道之用也。皆當設施，不可廢也。得其要術，則天下安樂，法設而不用，不得其術，則主弊於上，官亂於下，此事之情，屬統垂業之本也。桀紂行惡，受天之罰，禹湯積德，以王天下，因此觀之，天德無私親，順之和起，逆之害生，此天文地理人事之紀也。太常奏弘第居下，策奏，天子擢為第一，拜為博士，待詔金馬門，後為丞相。 |
| | Your servant has heard this: when energies are the same, they follow each other; when sounds are similar, they respond to one another. Now, if a ruler cultivates harmony and virtue above, while the people harmonize below, then inner harmony leads to harmonious energy, harmonious energy brings physical harmony, physical harmony produces harmonious sound, and through this, the harmony of Heaven and Earth will respond accordingly. Therefore, Yin and Yang remain in harmony, winds and rains arrive at proper times, sweet dew falls, the five grains mature, mountains do not become bare, lakes do not dry up—this is the highest state of harmony. Therefore, when physical harmony is achieved, there are no illnesses; without illness, people do not die prematurely. Thus, fathers do not lose their sons and elder brothers do not mourn their younger ones. When virtue matches Heaven and Earth, and wisdom equals the sun and moon, then qilin and phoenix will appear, turtles and dragons will be found in the fields, the Yellow River produces charts, and the Luo River brings forth books. Distant rulers will all delight in righteousness, bringing tribute to pay homage—this is the ultimate state of harmony. Your servant has heard: benevolence means love. Righteousness means appropriateness. Propriety is what one treads upon, the path to follow. Wisdom is the source of methods and strategies. Bringing benefits and removing harms, loving all without partiality—this is called benevolence. Clarifying right from wrong, establishing what should be accepted or rejected—this is called righteousness. Advancing and retreating with proper measure, maintaining distinctions between the noble and the humble—this is called propriety. Holding authority over life and death, clearing obstructions, weighing matters of importance, discussing gains and losses, ensuring that both distant and nearby people's true or false intentions are revealed to the ruler—this is called strategy. These four principles form the foundation for governance and the application of the Way. All should be properly implemented; none can be abandoned. If one grasps the essential strategies, then all under heaven will enjoy peace and happiness; laws may be established but remain unused. If these essentials are not understood, then the ruler is obstructed above, while officials become chaotic below—this is a fundamental truth of affairs and the basis for establishing enduring achievements through governance. Jie and Zhou committed evils and thus suffered heavenly punishment. Yu and Tang accumulated virtue, thereby becoming kings of all under heaven. From this we see that Heaven's virtue is impartial; it does not favor anyone personally. When one follows the Way, harmony arises; when one opposes it, harm occurs. This is the principle governing celestial phenomena, geography, and human conduct. The Taichang Office initially ranked Hong at the bottom in their evaluations. However, after reviewing his policy responses, the Son of Heaven elevated him to first place and appointed him as a Doctor (Bo Shi), granting him an audience at Jinma Gate while awaiting imperial instructions. Later, he became Chancellor.
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卜式，河南人也。以田畜為事，時漢方事匈奴，式上書願輸家財半助邊，上使使問式欲為官乎。式曰：自少牧羊，不習仕宦，不願也。使者以聞，上乃召拜式為中郎，賜爵左庶長，田十頃，布告天下，尊顯以風百姓，初，式不願為郎。上曰：吾有羊在上林中，欲令子牧之，式既為郎，布衣草蹻而牧羊，歲餘，羊肥息，上過其羊所，善之。式曰：非獨羊也。治民亦猶是矣。以時起居，惡者輒去，無令敗羣，上奇其言，欲試使治民，拜式緱氏令，緱氏便之，遷齊王大傅，轉御史大夫。 |
| | Bu Shi was a native of Henan. He devoted himself to farming and animal husbandry. At that time, Han China was engaged in military affairs against the Xiongnu, so Shi submitted a memorial expressing his willingness to donate half of his family's wealth to support the frontier defense. The emperor sent an envoy to ask whether Shi wished to take up an official post. Shi replied: "Since my youth, I have been herding sheep and am unfamiliar with government service; I do not wish to take office." The envoy reported this to the emperor, who then summoned Shi and appointed him as Zhonglang, bestowing upon him the title of Zuoshuchang, ten qing of farmland, and issued a proclamation throughout the realm to honor and elevate him in order to set an example for the common people. Initially, Shi had not wished to serve as a Lang officer. The emperor said: "I have a flock of sheep in Shanglin Park, and I would like you to tend them." After Shi became a Lang officer, he continued wearing plain clothes and straw sandals while tending the sheep. After more than a year, the sheep grew fat and multiplied. When the emperor passed by where the sheep were kept, he praised Shi's performance. Shi said: "It is not only about tending sheep." Governing the people is also like this. One must regulate their daily routines at the proper times, and remove those who behave badly before they can harm the group." The emperor found his words remarkable and wished to test him by appointing him as magisterial official of Guoshi. The people of Guoshi , benefited from his governance, and he was later promoted to Da Fu (Grand Tutor) of Qi Wang, then transferred to become Minister of Justice (Yushi Dafu).
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贊曰：公孫弘，卜式，兒寬，皆以鴻漸之翼，困於燕爵，遠迹羊豕之間，非遇其時，焉能致此位乎。是時漢興六十餘載，海內艾安，府庫充實，而四夷未賓，制度多闕，上方欲用文武，求之如弗及，始以蒲輪迎枚生，見主父而嘆息，羣士慕嚮，異人并出，卜式拔於芻牧，弘羊擢於賈竪，衞青奮於奴僕，日磾出於降虜，斯亦曩時板築飯牛之朋已。 |
| | Commentary: Gongsun Hong, Bu Shi, and Er Kuan all possessed the wings of a great crane but were constrained by sparrows. They once toiled in obscurity among sheep and pigs; had they not encountered their time, how could they have attained such positions? At that time, more than sixty years had passed since the founding of the Han dynasty. Within the realm, peace and prosperity prevailed, and government treasuries were full; yet the four foreign tribes remained un-subjugated, and many systems were incomplete. The Son of Heaven was eager to employ both literary and martial talents, seeking them as if they could not be found soon enough. He first sent a carriage with padded wheels to welcome Mei Sheng, and upon meeting Zhu Fu Yan he sighed in admiration. Scholars throughout the land looked up to him, and extraordinary individuals emerged together. Bu Shi was selected from among shepherds and herders; Hong Yang was promoted from among merchants and shopkeepers; Wei Qing rose from slavery and servitude; and Ri Di came forth from among surrendered captives. These were also men of former times who had once been builders or cowherds, just like these individuals.
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漢之得人，於茲為盛，儒雅則公孫弘，董仲舒，兒寬，篤行則石建石慶，質直則汲黯，卜式，推賢則韓安國，鄭當時，定令則趙禹，張湯，文章則司馬遷，相如，滑稽則東方朔，枚皋，應對則嚴助，朱買臣，歷數則唐都，洛下閎，協律則李延年，運籌則桑弘羊，奉使則張騫，蘇武，將率則衞青，霍去病，受遺則霍光，金日磾，其餘不可勝紀，是以興造功業，制度遺文，後世莫及。 |
| | The Han dynasty's acquisition of talent was most flourishing at this time. In terms of Confucian learning, there were Gongsun Hong, Dong Zhongshu, and Er Kuan; in steadfast conduct, Shi Jian and Shi Qing; in integrity and straightforwardness, Ji An and Bu Shi; in recommending talent, Han Anguo and Zheng Dangshi; in establishing laws and decrees, Zhao Yu and Zhang Tang; in literary excellence, Sima Qian and Sima Xiangru; in wit and humor, Dongfang 朔 and Mei Gao; in eloquence and response, Yan Zhu and Zhu Maichen; in astronomy and calendrics, Tang Du and Luoxia Hong; in musical tuning, Li Yanyan; in strategic planning, Sang Hongyang; in diplomatic missions, Zhang Qian and Su Wu; in military leadership, Wei Qing and Huo Qubing; in succession of imperial authority, Huo Guang and Jin Ridi. Many others cannot be fully recorded. Therefore, the achievements and institutions established by this era left a legacy that later generations could not surpass.
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孝宣承統，纂修洪業，亦講論六藝，招選茂異，而蕭望之，梁丘賀，夏侯勝，韋玄成，嚴彭祖，尹更始以儒術進，劉向，王褒以文章顯，將相則張安世，趙充國，魏相，丙吉，于定國，杜延年，治民則黄霸，王成，龔遂，鄭弘，召信臣，韓延壽，尹翁歸，趙廣漢，嚴延年，張敞之屬，皆有功迹見述於後世，參其名臣，亦其次也。 |
| | Emperor Xuan inherited the throne and continued to build upon the great achievements of his predecessors. He also emphasized the study of the Six Arts, recruiting outstanding talents. Among them were Xiao Wangzhi, Liangqiu He, Xiahou Sheng, Wei Xuancheng, Yan Pengzu, and Yin Gengshi, who advanced through Confucian scholarship; Liu Xiang and Wang Bao, who gained prominence for their literary excellence. In military and political leadership there were Zhang Anshi, Zhao Chongguo, Wei Xiang, Bing Ji, Yu Dingguo, and Du Yannian. Among those governing the people were Huang Ba, Wang Cheng, Gong Suí, Zheng Hong, Zhao Xinchen, Han Yanshou, Yin Wengui, Zhao Guanghan, Yan Yannian, Zhang Chang, and others—all of whom left notable achievements recorded for posterity. When compared to their distinguished ministers, these men ranked among the next tier in excellence.
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嚴助，會稽人也。建元三年，閩越舉兵圍東甌，東甌告急，太尉田蚡以為越人相攻擊其常事，又數反覆，不足煩中國往救也。自秦時弃不屬。於是助詰蚡曰：特患力不能救，德不能覆，誠能何故弃之，且秦舉咸陽弃之，何但越也。上迺遣助以節發兵浮海救東甌，遣兩將軍將兵誅閩越。淮南王安上書諫曰：今聞有司舉兵，將以誅越，臣安竊為陛下重之，越方外之地，翦髪文身之民也。不可以冠帶之國法度治也。三代之盛，胡，越不與受正朔，非强弗能服，威弗能制也。以為不居之地，不牧之民，不足以煩中國也。自漢初定以來，七十二年，吳越人相攻擊者，不可勝數，然天子未嘗舉兵而入其地也。 |
| | Yan Zhu was a native of Kuaiji. In the third year of Jianyuan, Minyue raised an army to besiege Dongou. When Dongou sent a distress message, Taiwei Tian Fen believed that conflicts among Yue people were common occurrences and had frequently recurred; thus, he considered it unnecessary to trouble the central Han state with a rescue mission. They had been abandoned and not under control since the Qin dynasty. At this, Zhu confronted Fen, saying: "The only concern is whether we have the strength to rescue them and the virtue to protect them. If we truly can, why should we abandon them? Moreover, even if Qin abandoned Xianyang, how much more so for the Yue?" The emperor then dispatched Zhu with a token of authority to mobilize troops and sail across the sea to rescue Dongou, while also sending two generals with an army to punish Minyue. Huainan Wang An submitted a memorial remonstrating: "Now I have heard that officials are mobilizing troops to punish the Yue. Your servant An secretly considers this matter of great concern for Your Majesty. The Yue people inhabit distant frontier lands and are a people who cut their hair and tattoo their bodies." "They cannot be governed by the laws and regulations of a civilized state with hats and sashes." "During the flourishing times of the Three Dynasties, the Hu and Yue peoples did not accept the calendar or imperial authority. This was not because they were too strong to be subdued or too powerful to be controlled." "It is simply that these are lands unfit for habitation and people who do not require herding, thus they are not worth troubling the central realm of China over." "Since the beginning of the Han dynasty, in seventy-two years, there have been countless instances of attacks between Wu and Yue people. Yet the Son of Heaven has never once mobilized troops to enter their lands."
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臣聞越非有城郭邑里也。處谿谷之間，篁竹之中，習于水鬥，便於用舟，地深昧而多水險，中國之人，不知其勢阻，雖百不當一，得其地不可郡縣也。攻之不可暴取也。以地圖察其山川要塞，相去不過寸數，而間獨數百千里，阻險林叢，弗能盡著，視之若易，行之甚難，越人名為藩臣，貢酎之奉，不輸大內，一卒之用，不給上事，自相攻擊，而陛下以兵救之，是反以中國而勞蠻夷也。越人愚戆輕薄負約反覆，其不用天子之法度，非一日之積也。壹不奉詔，舉兵誅之，臣恐後兵革無時得息也。間者數年，歲比不登，賴陛下德澤振救之，得毋轉死溝壑，今發兵行數千里，資衣糧入越地，輿轎而逾領，拕舟而入，水行數百千里，夾以深林叢竹，水道上下擊石，林中多蝮蛇猛獸，夏月暑時，歐泄霍亂之病相隨屬也。曾未施兵接刃，死傷者必衆矣。 |
| | Your servant has heard that the Yue do not have walled cities or inhabited villages. "They live among mountain valleys and bamboo groves, are accustomed to fighting on water, and skilled in using boats. The terrain is deep and obscure with many dangerous waters. People from the central realm do not understand these natural obstacles; even a hundred of them cannot match one Yue warrior. Moreover, their land cannot be administered as commanderies or counties." "It is impossible to conquer them through sudden and violent attacks." By examining maps and studying their mountain ranges, rivers, and strategic passes, one might see the distances as only a few inches apart on paper; yet in reality, they are hundreds of miles. The terrain is rugged with dense forests, making it impossible to fully document. It may appear easy from afar, but in practice, it proves extremely difficult. Though the Yue people call themselves vassal subjects, their tribute of fine wine does not reach the imperial palace. "The cost of a single soldier is not worth the effort for imperial affairs. When they attack each other, and Your Majesty sends troops to rescue them, this is like using the central realm's resources to burden the barbarians." "The Yue people are foolish, impetuous, and untrustworthy; they break agreements repeatedly. Their disregard for the Son of Heaven's laws and regulations is not a matter that has developed in just one day." "If they once fail to obey an imperial decree, and we raise arms against them, your servant fears that warfare will never cease." "In recent years, there have been successive harvest failures. We relied on Your Majesty's virtue and benevolence to rescue them from perishing in ditches and ravines. Now, sending troops across thousands of miles, providing clothing and provisions into Yue territory, carrying supplies over mountain passes by means of bamboo carts , which are a type of cart." "Ling refers to mountain ridges or ranges." "which are not accessible by road. "Pulling boats into the region, traveling hundreds of miles by water, with dense forests and thick bamboo groves on both sides. The river channels strike against rocks above and below; venomous snakes and fierce beasts abound in the woods. In summer's heat, diseases such as vomiting, diarrhea, and cholera follow one after another." "Before even engaging in battle or drawing weapons, the number of deaths and injuries will certainly be great."
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前時南海王反，陛下先臣使將軍間忌將兵擊之，會天暑多雨，樓船卒水居擊櫂，未戰而病死者過半，親老哭泣，孤子啼號，破家散業，迎尸千里之外，裹骸骨而歸，悲哀之氣，數年不息，長老至今以為記，曾未入其地而禍已至此矣。臣聞軍旅之後，必有凶年，陛下德配天地，明象日月，恩至禽獸，澤及草木，一人有飢寒不終其天年而死者，為之悽愴於心，今方內無狗吠之警，而使陛下甲卒死亡，暴露中原，霑漬山谷，邊境之民，為之早閉晏開，朝不及夕，臣安竊為陛下重之，不習南方地形者，多以越為人衆兵强，能難邊城，臣竊聞之，與中國異，限以高山，人迹絕，車道不通，天地所以隔外內也。且越人綿力薄材，不能陸戰，又無車騎弓弩之用，然而不可入者，以保險，而中國之人不能其水土也。兵未血刃，而病死者什二三，雖舉越國而虜之，不足以償所亡。 |
| | "Previously, when King Nanhai rebelled, Your Majesty's late minister sent General Jian Ji to lead troops against him. "Coincidentally, the weather was hot and rainy at that time. The naval troops, living on water and rowing their boats, fell ill before even engaging in battle; more than half died of disease. Parents wept bitterly, orphans wailed, families were ruined and livelihoods scattered, as they traveled thousands of miles to retrieve corpses, wrapping bones for burial. This sorrowful atmosphere lasted for years, and elders still remember it today. Even without entering their territory, the calamity had already reached this extent." Your servant has heard that after military campaigns, there must follow years of misfortune. Your Majesty's virtue matches Heaven and Earth; your wisdom equals the sun and moon. Your kindness extends even to birds and beasts, and your grace reaches grass and trees. If one person suffers hunger or cold and dies before completing their natural lifespan, it causes you sorrow in your heart. Now within the realm there is no alarm of barking dogs, yet Your Majesty's soldiers are dying and exposed in the central plains, soaked in mountain valleys. The people on the frontier close their doors early and open them late, living in fear from morning to night. Your servant secretly considers this a matter of great concern. Those unfamiliar with southern terrain often believe that the Yue have many people and strong armies capable of causing trouble for border cities. Your servant secretly hears that these people are different from those of the central realm, separated by high mountains where human footprints vanish and carriage roads do not pass—this is how Heaven and Earth distinguish the interior from the exterior. Moreover, the Yue people are weak in strength and lacking in resources; they cannot fight on land. They also do not possess chariots, cavalry, or crossbows. Nevertheless, their territory is difficult to enter because of its natural defenses, while people from the central realm suffer from the local climate and terrain. "Before weapons are even bloodied, two or three out of ten soldiers die from illness. Even if the entire Yue state were captured and subdued, it would not be enough to compensate for these losses."
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臣聞道路言閩越王弟甲弑而殺之，甲以誅死，其民未有所屬，陛下使重臣臨存，施德垂賞，以招致之，此必委質為藩臣，世供貢職，陛下以方寸之印，丈二之組，鎮撫方外，不勞一卒，不頓一戟，而威德并行，今以兵入其地，此必震恐，以有司為欲屠滅之也。必雉兔逃入山林險阻，背而去之，則復相羣聚，留而守之，歷歲經年，則士卒疲倦，食糧乏絕，男子不得耕稼樹種，婦人不得紡績織絍，丁壯從軍，老弱轉餉，居者無食，行者無糧，民苦兵事，亡逃者必衆，隨而誅之，不可勝盡，盗賊必起，兵者凶事，一方有急，四面皆從，臣恐變故之生，奸邪之作，由此始也。周易曰：高宗伐鬼方，三年而克之，鬼方小蠻夷，高宗殷之盛天子也。以盛天子伐小蠻夷，三年而後克，言用兵之不可不重也。 |
| | Your servant has heard from the roads that Prince Jia, the younger brother of King Minyue, killed his elder and was executed for this act. The people are now without a ruler. If Your Majesty sends a high-ranking official to visit them, bestowing virtue and rewards to attract their submission, they will surely surrender as vassal subjects and offer tribute in future generations. With merely a one-inch seal and a twelve-zhang ribbon, the Son of Heaven can pacify distant lands, without mobilizing a single soldier or damaging even one halberd, while both authority and virtue are simultaneously demonstrated. Now, if troops enter their territory, they will certainly be terrified, believing that officials intend to annihilate them entirely. "They will surely scatter like pheasants and hares into the mountains and dangerous terrain, fleeing from us. If we pursue them in groups, they will regroup again; if we remain to guard them, it may take years before success is achieved. Soldiers will grow weary, food supplies will run out, men cannot farm or plant crops, women cannot spin or weave cloth. The strong are conscripted into the army while the elderly and weak transport provisions. Those who stay behind have no food; those on campaign lack rations. The people suffer from military burdens, and those fleeing in desperation will certainly be numerous. If we chase them down and punish them, they cannot all be exterminated; bandits will inevitably arise. War is an ominous affair—when one region faces crisis, others follow suit. Your servant fears that disturbances and acts of treachery will begin precisely from this." The Zhouyi says: "Gaozong attacked Guifang, and it took three years to conquer them." Guifang was a small barbarian tribe. Gaozong was the Son of Heaven during the flourishing era of Yin (Shang). Even with a powerful emperor attacking a small barbarian group, it took three years to achieve victory. This shows how crucial it is not to take military action lightly.
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臣聞天子之兵，有征而無戰，言莫敢校也。如使越人蒙死徼幸以逆執事之顔行，廝輿之卒，有一不備而歸者，雖得越王之首，臣猶竊為大漢羞之，陛下四海為境，九州為家，八薮為囿，江漢為池，生民之屬，皆為臣妾，陛下垂德惠以覆露之，使元元之民，安生樂業，則澤被萬世，施之無窮，天下之安，猶泰山而四維之也。夷狄之地，何足以為一日之閑而煩汗馬之勞乎。是時，漢兵遂出逾嶺，適會閩越王弟餘善殺王以降，漢兵罷，上嘉淮南之意。 |
| | Your servant has heard that the Son of Heaven's troops conduct campaigns without actual battles, for none dare resist. "If the Yue people were to risk death and take a chance by opposing Your Majesty's officials who are advancing, "Even if a single common soldier fails to return, though we may capture the head of King Yue, your servant would still secretly feel shame for the great Han. Your Majesty has all four seas as borders and the Nine Provinces as home; the eight marshes are his hunting grounds, while rivers like Jiang and Han serve as his ponds. All living people are his subjects. By extending virtue and grace to cover them, allowing the common folk to live in peace and pursue their livelihoods joyfully, Your Majesty's benevolence will be passed down for ten thousand generations, enduring without end. The stability of the world is like Mount Tai supported by four corners." What barbarian lands are they? How could such a place be worth even one day's effort to trouble the Han people and exhaust our horses and men? At that time, the Han army had already crossed the mountain ridges when it coincidentally happened that King Minyue's younger brother Yu Shan killed his elder and surrendered. The Han forces withdrew, and the emperor praised Prince Huainan for his intentions.
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吾丘壽王，字子戆，趙人也。丞相公孫弘奏言民不得挾弓弩，十賊彍弩，百吏不敢前，害寡而利多，此盗賊所以繁也。禁民不得挾弓弩，則盗賊執短兵，短兵接則衆者勝，以衆吏捕寡賊，其勢必得，盗賊有害無利，則莫犯法，臣愚以為禁民無得挾弓弩便，上下其議。壽王對曰：臣聞古者作五兵，非以相害，以禁暴討邪，安居則以制猛獸而備非常，有事則以設守衞而施行陳，及至周室衰微，諸侯力政，强侵弱，衆暴寡，海內抗弊，巧詐并生，是以智者陷愚，勇者威怯，苟以得勝為務，不顧義理，故機變械飾，所以相賊害之具，不可勝數，秦兼天下，廢王道，立私議，去仁恩而任刑戮，墮名城，殺豪杰，銷甲兵，折鋒刃，其後民以耰鋤捶梃相撻擊，犯法滋衆，盗賊不勝，至於赭衣塞路，羣盗滿山，卒以亂亡。 |
| | Wuqiu Shouwang, courtesy name Zigang, was a native of Zhao. Chancellor Gongsun Hong submitted a memorial stating: "The people are not allowed to carry bows and crossbows , yet ten thieves with crossbow guards can prevent hundreds of officials from advancing. The harm is minimal, but the benefits for bandits are great—this is why robbers multiply." "If the people are prohibited from carrying bows and crossbows, then thieves will only have short weapons. When short weapons clash, the side with more numbers prevails. If many officials pursue a few robbers, they will inevitably succeed. When bandits find that their actions bring harm without benefit, no one will dare to break laws. In my humble view, it is advantageous to prohibit common people from carrying bows and crossbows; let this matter be discussed by the upper and lower ranks." Shouwang replied: "Your servant has heard that ancient times established the five kinds of weapons, not for mutual harm but to restrain violence and punish evildoers. In peaceful times, they were used to control fierce beasts and prepare against emergencies; in times of conflict, they served to establish defenses and implement formations. When the Zhou dynasty declined and became weak, feudal lords relied on military power, the strong oppressed the weak, and the many bullied the few. Throughout the realm, resistance and corruption arose, along with cunning deceit. Thus, the wise exploited the foolish, the brave intimidated the timid, and people sought only victory without regard for righteousness or reason. Consequently, devices of trickery and mechanical contrivances—tools used to harm one another—became too numerous to count. When Qin unified all under heaven, it abandoned the Way of kingship, established private decrees, discarded benevolence and grace in favor of punishment and executions, destroyed famous cities, killed outstanding leaders, melted down armor and weapons, and broke sharp blades. Afterward, common people used farming tools like hoes and sticks to beat each other, leading to an increase in lawbreakers and bandits that could not be controlled. Robbers filled the roads wearing red prison uniforms, and gangs occupied the mountains—ultimately, Qin collapsed into chaos and perished."
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故聖王務教化而省禁防，知其不足恃也。今陛下昭明德，建太平，舉俊材，興學官，宇內日化，方外鄉風，然而盗賊猶有者，郡國二千石之罪，非挾弓弩之過也。禮曰：男子生，桑弧蓬矢以舉之，明示有事也。大射之禮，自天子降及乎庶人，三代之道也。愚聞聖王合射以明教，未聞弓矢之為禁也。且所為禁者，為盗賊之以攻奪也。攻奪之罪死，然而不止者，大奸之於重誅，固不避也。臣恐邪人挾之而吏不能止，良民以自備而抵法禁，是擅賊威而奪民救也。竊以為無益於禁奸，而廢先王之典，使學者不得習行其禮，不便，書奏，上以難丞相弘，弘詘服焉。 |
| | Therefore, sage kings focused on moral instruction and reduced prohibitions and defenses, knowing that such measures were insufficient to rely upon. Now, Your Majesty shines with virtue, establishes peace and prosperity, promotes talented individuals, and fosters schools. The realm is daily transformed, and even distant regions look up to our customs. Yet bandits still exist—this is the fault of the two-thousand-dan officials in the commanderies and states, not due to people carrying bows and crossbows. The Rites say: "When a male child is born, he should be presented with a bow made of mulberry wood and arrows bound in rush reeds to symbolize the responsibilities awaiting him." This clearly indicates that there are duties one must face. The grand archery rites, from the Son of Heaven down to commoners, were a practice of the Three Dynasties. Your servant has heard that sage kings used archery contests to demonstrate instruction; I have never heard of bows and arrows being prohibited. Moreover, the reason for prohibition is because bandits use weapons for attacks and plundering. The crime of attacking and seizing by force deserves death, yet such acts do not cease—this is because the great evildoers, when faced with severe punishment, will not avoid it. I fear that wicked people may carry such weapons, and officials will be unable to stop them; while law-abiding citizens, using them for self-defense, would run afoul of the law. This is tantamount to empowering bandits and depriving the people of their means of protection. I secretly believe that this measure is of no help in preventing evildoers and also abandons the traditions of former kings, causing scholars to be unable to practice their rites. This would be inconvenient." After submitting his memorial, the emperor used it to challenge Chancellor Gongsun Hong, who was thus refuted and had to concede.
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主父偃，齊國人也。上書闕下，所言九事，其八事為律令，一事谏伐匈奴。曰：臣聞國雖大，好戰必亡，天下雖平，忘戰必危，天下既平，春蒐秋獮，所以不忘戰也。且怒者，逆德也。兵者，凶器也。争者，末節也。故聖王重之，夫務戰勝，窮武事，未有不悔者也。昔秦皇帝任戰勝之威，并吞戰國，海內為一，功齊三代，務勝不休，欲攻匈奴。 |
| | Zhu Fu Yan was a native of Qi Guo. He submitted a memorial at the palace gate, in which he presented nine proposals; eight concerned laws and decrees, while one was an advice against attacking the Xiongnu. He said: "Your servant has heard that although a state may be large, if it loves war, it will surely perish; though the realm may be at peace, forgetting warfare inevitably brings danger. When all under heaven is pacified, spring hunts and autumn expeditions are conducted—this is to ensure that one does not forget the art of war." Moreover, anger is a violation of virtue. Arms are instruments of violence and misfortune. Strife is a trivial matter. Therefore, sage kings regarded it as important. Those who pursue military victories and exhaust themselves in warfare have never failed to regret it later. In the past, Emperor Qin Shi Huang relied on his military might to conquer the Warring States and unify all under heaven into one. His achievements rivaled those of the Three Dynasties; yet he never ceased in seeking victory and wished to attack the Xiongnu.
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李斯谏曰：夫匈奴無城郭之居，委積之守，遷徙烏舉，難得而制，輕兵深入，糧食必絕，運糧以行，重不及事，得其地不足以為利，得其民不可調而守也。勝必弃之，非民父母，靡獘中國，甘心匈奴，非完計也。秦皇帝不聽，遂使蒙恬將兵而攻胡，却地千里，以河為境，發天下丁男以守北河，暴兵露師，十有餘年，死者不可勝數，終不逾河而北，是豈人衆之不足，兵革之不備哉。其勢不可也。又使天下飛芻輓粟，轉輸北河，率三十鍾而致一石，男子疾耕，不足於糧餉，女子紡績，不足于帷幕，百姓靡獘，孤寡老弱不能相養，道死者相望，蓋天下始叛也。及至高皇帝定天下，略地於邊，聞匈奴聚代谷之外而欲擊之。 |
| | Li Si advised: "The Xiongnu have no walled cities or stored supplies to defend. They move about like a flock of birds, making them hard to capture and control. If light troops penetrate deeply, their provisions will surely run out; if grain is transported along with the army, it becomes too burdensome and ineffective. Even if we seize their land, it would bring no real benefit, and even if we take their people, they cannot be governed or defended." Even if we conquer them, we will have to abandon the land; this is not acting as a parent to the people. It would exhaust China and satisfy the Xiongnu—this is not a sound strategy. Emperor Qin did not listen, and so he sent Meng Tian to lead troops in attacking the Hu. The campaign pushed back their territory for a thousand li, using the Yellow River as a border. He conscripted all able-bodied men from across the land to defend the northern river, exposing his forces to harsh conditions for more than ten years. The number of dead was beyond count, yet still they did not cross the river and move northward. Was this due to insufficient manpower or inadequate weapons? It was simply impossible under the circumstances. Moreover, he forced the people throughout the realm to transport fodder and grain by all means to the northern river. On average, thirty dou of grain were consumed for every single dan actually delivered. Men worked hard in farming but still could not meet the demands for food and provisions; women spun and wove tirelessly yet still failed to supply enough tents and coverings. The people were exhausted and impoverished, with orphans, widows, elders, and the weak unable to support one another. Corpses of those who died along the roads were visible everywhere—this was when the realm first began to rebel. When Emperor Gaozu of Han pacified all under heaven and extended his territory along the borders, he heard that the Xiongnu had gathered beyond Daigu Valley and wished to attack them.
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御史成谏曰：夫匈奴獸聚而鳥散，從之如搏景，今陛下盛德攻匈奴，臣竊危之，高帝不聽，遂至代谷，果有平城之圍，高帝悔之，迺使劉敬往結和親，然後天下無干戈之事。故兵法曰：興師十萬，日費千金，秦常積衆數十萬人，雖有覆軍殺將，繫虜單于，適足以結怨深讎，不足以償天下之費也。夫匈奴行盗侵敺，所以為業，天性固然，上自虞，夏，殷，周，禽獸畜之，不比為人，夫不上觀虞，夏，殷，周之統，而下循近世之失，此臣之所以大恐，百姓所疾苦也。且夫兵久則變生，事苦則慮易，使邊境之民，靡敝愁苦，將吏相疑而外市，故尉他，章邯得成其私，此得失之效也。書奏召見，迺拜為郎中。 |
| | The imperial censor Cheng advised: "The Xiongnu gather like beasts and scatter like birds; pursuing them is like trying to grasp a shadow. Now, Your Majesty wishes to attack the Xiongnu with your great virtue—your servant secretly fears this." Emperor Gaozu did not listen and proceeded to Daigu Valley, where he was indeed surrounded at Pingcheng. Regretting his decision, Emperor Gaozu then sent Liu Jing to negotiate marriage alliances, after which all under heaven remained free from warfare. Therefore, the Art of War says: "Mobilizing an army of one hundred thousand costs a thousand gold pieces per day." The Qin dynasty often maintained armies numbering hundreds of thousands. Even if they managed to destroy enemy forces, kill generals, and capture the Chanyu in chains, it would only serve to deepen enmity with bitter enemies; such victories were insufficient compensation for the cost borne by all under heaven. The Xiongnu are by nature a people who live by raiding and plundering; this is their way of life. Since the time of Yu, Xia, Yin, and Zhou dynasties, they have been treated as beasts to be tamed, not regarded as human beings equal to us. If Your Majesty does not look up to the traditions of Yu, Xia, Yin and Zhou, but instead follows recent mistakes, this is why your servant greatly fears for the future—it is also what causes suffering among the people. Moreover, prolonged warfare breeds change; hardship in military affairs leads to shifting thoughts. This causes the people along the frontier to suffer exhaustion and sorrow. Commanders and officers begin to doubt one another and engage in external trade. Thus, Wei Ta and Zhang Han were able to pursue their own private interests—this is a clear demonstration of the gains and losses involved. After submitting his memorial and being summoned for an audience, he was appointed as Langzhong.
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偃數上疏言事，歲中四遷。偃說上曰：古者，諸侯地不過百里，强弱之形易制，今諸侯或連城數十，地方千里，緩則驕奢，易為淫亂，急則阻其强而合從以逆京師，今以法割削，則逆節萌起，前日朝錯是也。今諸侯子弟或十數，而嫡嗣代立，餘雖骨肉，毋尺地封，則仁孝之道不宣，願陛下令諸侯得推恩分子弟，以地侯之，彼人人喜得所願，上以德施，實分其國，必稍自銷弱矣。於是上從其計。 |
| | Yan frequently submitted memorials offering advice, and within a single year, he received four successive promotions. Yan advised the emperor: "In ancient times, feudal lords held territories no larger than a hundred li; their relative strengths and weaknesses were easy to control. Now, some feudal lords hold dozens of cities, with lands spanning thousands of li. In peaceful times they grow arrogant and indulgent, easily falling into licentiousness and disorder; in difficult times, they rely on their strength to unite against the capital. If we now use legal means to reduce their power, rebellious tendencies will arise—this was precisely what happened with Tian Chaoce before." "Now, the sons and brothers of feudal lords may number in the dozens, yet only the legitimate heir succeeds. The rest, though blood relatives, receive not even a single inch of territory to be enfeoffed—this prevents the propagation of filial piety and benevolence. I wish Your Majesty would issue an order allowing feudal lords to bestow their lands as marquisates upon their sons and brothers. In this way, each will joyfully obtain what they desire; the emperor can then extend his virtue while actually dividing their fiefs. Their states will inevitably weaken gradually." Thus, the emperor followed his plan.
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徐樂，燕人也。上書曰：臣聞天下之患，在於土崩，不在瓦解，古今一也。何謂土崩，秦之末世是也。陳涉無千乘之尊，身非王公大人名族之後，非有孔，曾，墨子之賢，陶朱，猗頓之富，然起窮巷，奮棘矜，偏袒大呼，天下從風，此其故何也。由民困而主不恤，下怨而上不知，俗以亂而政不修，此三者，陳涉之所以為資也。此之謂土崩，故曰天下之患在乎土崩，何謂瓦解，吳，楚，齊，趙之兵是也。七國謀為大逆，號皆稱萬乘之君，帶甲數十萬，威足以嚴其境內，財足以勸其士民，然不能西攘尺寸之地，而身為禽於中原者，此其故何也。非權輕於匹夫，而兵弱于陳涉也。當是之時，先帝之德未衰，而安土樂俗之民衆，諸侯無境外之助，此之謂瓦解，故曰天下之患不在瓦解，由此觀之，天下誠有土崩之勢，雖布衣窮處之士，或首難而危海內，况三晉之君或存乎。天下雖未治也。誠能無土崩之勢，雖有强國勁兵，不得還踵而身為禽也。况羣臣百姓，能為亂乎。此二體者，安危之明要，賢主之所留意而深察也。 |
| | Xu Le was a native of Yan. He submitted a memorial saying: "Your servant has heard that the greatest danger to all under heaven lies in 'earth collapse,' not 'tile disintegration'—this is true both anciently and today." What is meant by "earth collapse"? It was the case during the final days of the Qin dynasty. Chen She had no rank of a thousand chariots, was not a descendant of noble families or great officials, and possessed neither the virtue of Confucius, Zengzi, or Mozi nor the wealth of Tao Zhu or Yidun. Yet he rose from a poor alleyway, brandishing sticks as weapons, bare-armed and shouting loudly, and all under heaven followed his lead like the wind. Why was this so? It is because the people were suffering while the ruler showed no concern, resentment festered below but went unnoticed above, and customs had become corrupt while governance remained uncorrected. These three factors formed Chen She's resources for success. This is what is called "earth collapse." Therefore, it is said that the danger to all under heaven lies therein. What is meant by "tile disintegration"? It refers to the armies of Wu, Chu, Qi, and Zhao. The Seven States plotted a great rebellion, each declaring themselves as sovereigns of ten thousand chariots. They fielded armies numbering in the hundreds of thousands; their authority was sufficient to command respect within their borders, and their wealth could motivate soldiers and civilians alike. Yet they failed to seize even an inch of territory westward, and were ultimately captured in Central China—why did this happen? It was not because their authority was less than that of a commoner or their military strength weaker than Chen She's. At that time, the virtue of the late emperor had not yet declined, and there were many people who cherished their homeland and its customs. The feudal lords lacked support from beyond their borders—this is what is called "tile disintegration." Therefore it is said: the danger to all under heaven does not lie in tile disintegration. Judging by this, if indeed the realm shows signs of earth collapse, even a commoner living in obscurity may rise first and endanger the entire world; how much more so for rulers of the three Jin states who still exist! Though all under heaven has not yet been pacified. If indeed there is no danger of earth collapse, then even if a strong state has powerful armies, it cannot retreat in time before its leaders are captured. How much less likely would the ministers and common people be to cause chaos? These two conditions—earth collapse and tile disintegration—are clear keys to stability or danger, matters on which wise rulers must focus their attention and carefully examine.
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間者，關東五榖數不登，年歲未復，民多窮困，重之以邊境之事，推數循理而觀之，民宜有不安其處者矣。不安故易動，易動者，土崩之勢也。故賢主獨觀萬化之原，明安危之機，修之廟堂之上而銷未形之患也。其要期使天下無土崩之勢而已矣。臣聞圖王不成，其獘足以安，安則陛下何求而不得，何威而不成，奚征而不服哉。 |
| | Recently, the five grains in Guandong have repeatedly failed to yield good harvests; the years of hardship have not yet recovered. The people are suffering from poverty and distress, compounded by matters along the frontiers. If one examines this logically, it is natural that some among them would feel unsettled in their current circumstances. Instability makes people easily stirred to action; and when people are easily stirred, it is the sign of an earth collapse. Therefore, wise rulers alone can perceive the origins of all transformations and clearly discern the signs of safety or danger. They address these matters from within their court to eliminate potential dangers before they take shape. The essential goal is simply to ensure that all under heaven remains free of the danger of earth collapse. Your servant has heard: if one aspires to kingship but fails, the damage is still sufficient for stability. If there is stability, then what does Your Majesty desire that cannot be obtained? What authority remains unestablished? What people remain unconquered in submission?
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嚴安，臨灾人也。以故丞相史上書曰：臣聞鄒子曰：政教文質者，所以云救也。當時則用，過則舍之，有易則易之，故守一而不變者，未睹治之至也。秦王并吞戰國，稱號皇帝，壹海內之政，壞諸侯之城，民得免戰國，人人自以為更生，鄉使秦緩其刑罰，薄賦斂，省徭役，貴仁義，賤權利，上篤厚，下佞巧，變風易俗，化於海內，則世世必安矣。秦不行是風，循其故俗，為智巧權利者進，篤厚忠正者退，法嚴令苛，諂諛者衆，日聞其美，意廣心逸，欲威海外，當是時，秦禍北構於胡，南挂於越，宿兵無用之地，進而不得退，行十餘年，丁男被甲，丁女轉輸，苦不聊生，自經於道樹，死者相望。 |
| | Yan An was a native of Linzi. As the former chancellor's assistant, he submitted a memorial saying: "Your servant has heard Zou Zi say: 'The governance and moral instruction of culture and substance are what serve to rescue society.'" What is appropriate for the time should be used; when it has passed, it must be abandoned. If circumstances change, then one must adapt accordingly. Therefore, those who rigidly adhere to a single method without change have not witnessed the highest level of governance. Emperor Qin Shi Huang annexed the Warring States, declared himself emperor, unified governance across all under heaven, and destroyed the walled cities of feudal lords. The people were freed from the chaos of the Warring States era; each person felt as if they had been given a new life. Had Emperor Qin relaxed punishments, reduced taxes, lightened corvée labor, valued benevolence and righteousness while devaluing profit-seeking and rights, promoted sincerity at the top and discouraged flattery and cunning below, and transformed customs to bring about moral change throughout the realm—then peace would have endured for generations. The Qin dynasty did not follow this path, but clung to its old customs. Those who were cunning and profit-driven advanced in status, while those sincere and loyal fell behind. Laws became severe, decrees harsh; flatterers multiplied daily, praising the emperor's virtues until his ambition swelled and his heart grew idle. He sought to extend authority beyond the seas. At that time, Qin troubles extended northward against the Hu and southward against the Yue. Troops were stationed in useless lands, advancing without retreat for more than a decade. All able-bodied men wore armor; all women transported supplies. Life became unbearably harsh—people hanged themselves from roadside trees, with corpses visible everywhere.
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及秦皇帝崩，天下大叛，豪士并起，不可勝載也。然本皆非公侯之後，無尺寸之勢，起閭巷，杖棘矜，應時而動，不謀而俱起，不約而同會，至乎伯王，時教使然也。秦貴為天子，富有天下，滅世絕祀，窮兵之禍也。故周失之弱，秦失之强，不變之患也。今徇南夷，朝夜郎，降羌僰，略穢州，建城邑，深入匈奴，燔其龍城，議者美之，此人臣之利，非天下之長策也。今中國無狗吠之警，而外累於遠方之備，靡弊國家，非所以子民也。行無窮之欲，甘心快意，結怨於匈奴，非所以安邊也。禍挐而不解，兵休而復起，近者愁苦，遠者驚駭，非所以持久也。今天下鍛甲磨劍，矯箭控弦，轉輸軍糧，未見休時，此天下所共憂也。 |
| | When Emperor Qin died, all under heaven rose in rebellion; outstanding men arose together—too numerous to record fully. Yet none of them were descendants of marquises or dukes, nor did they possess even the slightest power. Rising from alleyways and wielding sticks as weapons, they acted in response to the times—without prior planning, yet all rose together; without agreement, yet gathered at the same time. They reached the level of hegemonic kingship: this was due entirely to the influence of the era's conditions. The Qin, though exalted as Son of Heaven and possessing all under heaven in wealth, perished with their dynasty extinguished—this was the calamity brought by endless warfare. Therefore, Zhou failed due to weakness and Qin due to strength—both fell victim to their own rigidity in not adapting. Now, we have pacified the Nan Yi, brought Yelang to court, subdued Qiang and Bo, and conquered Huizhou. We have built cities and towns, penetrated deeply into Xiongnu territory, and burned their Longcheng. Commentators praise these actions, but such achievements serve the interests of ministers and officials; they are not long-term strategies for all under heaven. Now, within the realm there is no alarm of barking dogs from bandits, yet we are burdened by preparations for distant frontiers. This drains and exhausts the nation—it is not how one should care for the people. Pursuing endless desires for personal satisfaction, and inciting enmity with the Xiongnu—this does not ensure peace along our borders. Troubles entangle and do not resolve; warfare ceases only to resume again. Those nearby suffer sorrow, while those far away are alarmed—this is not a way to ensure lasting stability. Now, throughout the realm, armor is being forged and swords sharpened; bows are bent and arrows prepared. The transport of military supplies shows no sign of ceasing—this is a shared concern for all under heaven.
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夫兵久而變起，事煩而慮生，今外郡之地，或幾千里，列城數十，帶脅諸侯，非宗室之利也。上觀齊晉所以亡，公室卑削，六卿大盛也。下覽秦之所以滅，刑嚴文刻，欲大無窮也。今郡守之權，非特六卿之重也。地幾千里，非特閭巷之資也。甲兵器械，非特棘矜之用也。以逢萬世之變，則不可勝諱也。天子納之。 |
| | Prolonged warfare breeds unexpected changes; excessive military affairs give rise to anxieties. Now, the outer commanderies stretch for thousands of li, with dozens of walled cities strung along them, bordering and threatening feudal lords—this is not in the interest of the imperial clan. Looking back at how Qi and Jin fell, it was because their royal houses became weak and diminished while the six great families grew excessively powerful. Examining below why Qin perished, it was due to harsh punishments and rigid decrees, along with an insatiable desire for expansion without end. Now the power of commandery governors is no less significant than that of the six great ministers in Jin. Their territories span thousands of li—this is far more than what a common household could possess. Their armor, weapons, and equipment are no longer mere sticks or crude tools to be used. If such circumstances were to meet a great transformation in the world, it would be impossible to conceal or avoid them. The Son of Heaven accepted his advice.
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賈捐之字君房，賈誼之曾孫也。元帝初，珠厓又反，發兵擊之，諸縣更叛，連年不定，上與有司議大發軍，捐之建議以為不當擊。上使侍中王商詰問捐之曰：珠厓內屬為郡，久矣。今背叛逆節，而云不當擊，長蠻夷之亂，虧先帝功德，經義何以處之。 |
| | Jia Juanzhi, courtesy name Junfang, was the great-grandson of Jia Yi. In the early years of Emperor Yuan's reign, Zhu Ya rebelled again. The emperor sent troops to attack them, but various counties continued to revolt, and for several consecutive years, stability could not be achieved. The emperor discussed with his officials whether a large-scale military campaign should be launched, when Juanzhi advised that it was inappropriate to strike. The emperor sent Attendant-in-Attendance Wang Shang to question Juanzhi, saying: "Zhu Ya has been incorporated as a commandery under our rule for a long time." "Now, they have rebelled and acted in defiance. Yet you say we should not attack them—this would encourage disorder among the barbarians, damage the achievements of former emperors, and violate Confucian principles. How do you justify this according to classical teachings?"
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捐之對曰：孔子稱堯曰大哉。韶曰盡善，禹曰無閑，以三聖之德，地方不過數千里，欲與聲教，則治之，不欲與者，不强治也。故君臣歌德，含氣之物，各得其宜，武丁，成王，殷，周之大仁也。然地東不過江，黄，西不過氐，羌，南不過蠻荊，北不過朔方，是以頌聲并作，視聽之類，咸樂其生，越裳氏重九譯而獻，此非兵革之所能致，及其衰也。南征不還，秦興兵遠攻，貪外虛內，務欲廣地，不慮其害，而天下潰叛，賴聖漢初興，平定天下。 |
| | Juanzhi replied: "Confucius praised Yao by saying, 'Great was the virtue of Yao!'" "Shao was said to be perfectly beautiful, and Yu 'without pause'—with the virtue of these three sage kings, whose territory did not exceed several thousand li, they governed those willing to accept their influence but did not force governance upon those who were unwilling." Therefore, both rulers and subjects sang praises of virtue; all living things found their proper place. King Wu Ding and King Cheng were the great exemplars of benevolence in the Yin and Zhou dynasties. Yet their territory extended no farther east than the Yangtze and Yellow Rivers, no farther west than the Di and Qiang tribes, no farther south than the southern barbarians of Jing, and no farther north than Shuofang. Thus, songs praising virtue arose together; all creatures under heaven were content with their lives. The Yuechang Shi people sent tribute through nine levels of interpreters—this was not achieved by military force alone. But when these dynasties declined... "...the southern campaigns did not return. The Qin dynasty raised armies for distant attacks, drained the interior to satisfy greed in expansion, and sought only to enlarge territory without considering its dangers—thus all under heaven collapsed into rebellion. Fortunately, the sage Han dynasty arose at first and pacified the realm."
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至孝文皇帝，閔中國未安，偃武行文，則斷獄數百，民賦四十，丁男三年而一事，時有獻千里馬者。詔曰：鸞旗在前，屬車在後，吉行日五十里，師行三十里，朕乘千里之馬，獨先，安之，於是還馬與道里費。而下詔曰：朕不受獻也。其令四方無求來獻，當此之時，逸游之樂絕，奇麗之賂塞，故谥為孝文，廟稱太宗，至孝武皇帝，太倉之粟，紅腐而不可食，都內之錢，貫朽而不可校，迺探平城之事，録冒頓以來數為邊害，籍兵厲馬，因富民以攘服之，西連諸國，至於安息，東過碣石，以玄莬樂浪為郡，北却匈奴萬里，制南海以為八郡，則天下斷獄萬數，民賦數百，造鹽鐵酒榷之利，以佐用度，猶不能足。 |
| | When Emperor Wen of Han came to power, he felt compassion for the unrest within China and turned from military might toward civil governance. At that time, only a few hundred criminal cases were judged each year; the people's tax burden was forty percent; able-bodied men worked one labor duty every three years. There was even an occasion when someone presented a horse capable of traveling a thousand li in a day. The emperor issued an edict: "The imperial banners lead the way, and the retinue follows behind. On auspicious journeys, we travel fifty li per day; on military expeditions, thirty li. I ride a horse that can cover a thousand li in one day yet still go ahead alone—how could this be acceptable?" He then returned the horse along with all expenses for its transport. He also issued an additional decree: "I will not accept any further tributes." He issued an order to all directions: "Do not seek tribute from afar." At that time, pleasures of idle travel were abandoned and lavish gifts ceased. Thus he was posthumously honored as Emperor Wen, with the temple name Taizong. When Emperor Wu came to power, the grain in the imperial granaries had turned red and rotten, unfit for consumption; the coins stored in the capital's treasury had become so old that their strings rotted and could not be counted. He then recalled the events at Pingcheng and recorded how the Xiongnu, since Modu, had repeatedly caused border troubles. He mustered troops and trained horses, relying on the wealth of the people to subdue them. To the west, he connected with various states as far as Anxi; to the east, he crossed Jieshi, establishing Youdu and Lelang as commanderies. In the north, he pushed back the Xiongnu by ten thousand li; in the south, he controlled the Nanyang region, establishing it as eight commanderies. At this time, thousands of criminal cases were judged annually, and people's taxes reached hundreds of percent. He also established monopolies on salt, iron, and wine to supplement state expenditures—but even so, these revenues still proved insufficient.
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當此之時，寇賊并起，軍旅數發，父戰於前子鬥於後，女子乘亭鄣，孤兒號於道，老母寡婦，飲泣巷哭，遥設虛祭，想魂乎萬里之外，淮南王盗寫虎符，公孫勇等詐為使者，是皆廓地泰大，征伐不休之故也。今天下獨有關東，關東大者獨有齊楚，民衆久困，連年流離，離其城郭，相枕席於道路，人情莫親父母，莫樂夫婦，至嫁妻賣子，法不能禁，義不能止，此社稷之憂也。 |
| | At that time, bandits rose in many places and military campaigns were launched repeatedly. Fathers fought at the front while sons struggled behind them; women manned watchtowers, orphans cried along roadsides, and widowed mothers wept in alleys, setting up empty altars from afar to mourn souls lost thousands of li away. The Prince of Huainan stole tiger tokens for rebellion, and Gongsun Yong impersonated imperial envoys—these were all consequences of excessive territorial expansion and endless warfare. Now, all under heaven depends solely on Guandong, and among Guandong the largest are Qi and Chu. The people have long suffered hardship, drifting from place to place for many years, abandoning their cities and towns, lying in exhaustion along roadsides. Human nature no longer values parents above all else or finds joy in marriage—so desperate is the situation that wives are sold and children given away; laws cannot forbid this, nor can righteousness stop it. This is a grave concern for the state.
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今陛下不忍悁悁之忿，欲驅士衆擠之大海之中，快心幽冥之地，非所以救助饑饉，保全元元也。駱越之人，父子同川而浴，與禽獸無異，本不足郡縣置也。獨居一海之中，多毒草蟲蛇水土之害，人未見虜，戰士自死，又非獨珠厓有珠犀瑇瑁也。弃之不足惜，不擊不損威，其民譬猶魚鱉，何足貪也。臣竊以往者羌軍言之，暴師曾未一年，兵出不逾千里，費四十餘萬萬，大司農錢盡，迺以少府禁錢續之，夫一隅為不善，費尚如此，况於勞師遠攻，亡士無功乎。求之往古則不合，施之當今又不便，臣愚以為非冠帶之國，禹貢所及，春秋所治，皆可且無以為，願遂弃珠厓，專用恤關東為憂，對奏，丞相于定國以為捐之議是。 |
| | Now, Your Majesty cannot bear a moment's anger and wishes to drive your soldiers into the depths of the sea, seeking satisfaction in distant, desolate lands. This is not how one rescues people from famine or protects the common folk. The Luoyue people bathe together in rivers, father and son alike—living no differently from beasts. Originally, they were not worth the effort of establishing commanderies or counties over them. They live alone in the middle of one sea, where poisonous plants, insects, snakes, and harmful soil abound. Before encountering enemies, soldiers die on their own. Moreover, it is not only Zhu Ya that possesses pearls, rhinoceros horn, and tortoiseshell. Abandoning them is not worth regretting; not attacking does no harm to our authority. Their people are like fish and turtles—what reason do we have to covet them? I dare to cite the previous Qiang campaign as an example: troops were stationed in harsh conditions for barely a year, and yet the army had not marched more than a thousand li. The cost exceeded forty million dou; the Grand Administrator of Agriculture's funds were exhausted, so we resorted to using money from the imperial treasury. If merely one corner of the realm was rebellious, such costs already arose—how much greater would they be for a prolonged expedition far from home, resulting in lost soldiers and no achievement? Seeking such actions in ancient times would find no precedent, and applying them to the present situation is impractical. In my humble opinion, any land not within the realm of civilized states, beyond the territories recorded by Yu Gong or governed during the Spring and Autumn period can be left aside for now. I humbly request that Zhu Ya be abandoned so we may focus our efforts on relieving the suffering in Guandong. The response was submitted, and Chancellor Yu Dingguo agreed with the proposal to abandon it.
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上乃從之。遂下詔曰：珠厓虜殺吏民，背叛為逆，今議者或言可擊，或言可守，或欲弃之，其指各殊，朕日夜惟思議者之言，羞威不行，則欲誅之，狐疑避難，則守屯田，通於時變，則憂萬民，夫萬民之飢餓，與遠蠻之不討，危孰大焉。且宗廟之祭，凶年不備，况避不嫌之辱哉。今關東大困，倉庫空虛，無以相贍，又以動兵，非特勞民，凶年隨之，其罷珠厓郡，捐之數召見，言多納用，時中書令石顯用事，捐之數短顯，以故不得官，後稀復見。 |
| | The emperor then followed their advice. He then issued an edict: "The people of Zhu Ya have killed officials and civilians, committing rebellion. Now some advise attacking them, others suggest defending the area, while still others propose abandoning it—each opinion differs greatly. Day and night I ponder these arguments. If I feel ashamed that my authority is not upheld, I wish to punish them; if I hesitate out of fear of hardship, I would station troops for garrison farming; but when considering the changing times, I worry about the suffering of the common people. Between the starvation of the populace and the failure to subdue distant barbarians, which danger is greater?" Moreover, even in years of famine, sacrifices at the ancestral temple are incomplete—how then could I avoid a disgrace that brings no shame? Now, Guandong is in great distress; the granaries are empty and there is nothing to support the people. To launch a military campaign would not only burden the populace but also bring famine in its wake. Therefore, let us abolish the commandery of Zhu Ya. This proposal was repeatedly presented before the emperor, who accepted much of it. At that time, the Chief Secretary Shi Xian held power; Zhuan Zhi often criticized Shi Xian and thus could not obtain an official post. After this, he rarely appeared again in court.
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東方朔，字曼倩，平原人也。武帝即位，待詔金馬門，建元三年，上始微行，北至至作獵，池陽，西至黄山，南至長楊，東游宜春，夜出夕還，後上以為道遠勞苦，又為百姓所患，乃使吾丘壽王舉籍阿城以南，盩厔以東，宜春以西，提封頃畝，及其價直，欲除以為上林苑，屬之南山，壽王奏事，上大悅。 |
| | Dongfang 朔, courtesy name Manqian, was a native of Pingyuan. When Emperor Wu ascended the throne, Dongfang 朔 was appointed as a waiting scholar at Jinma Gate. In the third year of Jianyuan, the emperor began to travel incognito: he went north to Zuo Lie and Chiyang, west to Huangshan, south to Changyang, and east to Yichun, going out at night and returning by dusk. Later, the emperor found these journeys too long and arduous, and realized they were a burden on the people. He then ordered Wuqiu Shouwang to survey the land from Acheng in the north to Zhouzhi in the west, and from Yichun in the east, recording its total area in qing and mu as well as its value, intending to clear it for an imperial hunting park attached to Mount Nanshan. When Shouwang submitted his report, the emperor was greatly pleased.
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朔進谏曰：臣聞謙遜静慤，天表之應，應之以福，驕溢靡麗，天表之應，應之以異，今陛下累郎臺，恐其不高，弋獵之處，恐其不廣，如天不為變，則三輔之地，盡可以為苑，何必盩厔，鄠，杜乎。奢侈越制，天為之變，上林雖小，臣尚以為大也。夫南山，天下之大阻也。南有江淮，北有河渭，其地從汧隴以東，商雒以西，厥壤肥饒，漢興去三河之地，止霸産以西，都涇渭之南，此所謂天下陸海之地，秦之所以虜西戎，兼山東者也。其山出玉石，金銀銅鐵，豫章檀柘，異類之物，不可勝原，此百工所取給，萬民所仰足也。又有秔稻棃栗，桑麻竹箭之饒，貧者得以人給家足，無飢寒之憂，故酆，鎬之間，號為土膏，其價畝一金。 |
| | Shuo advised: "I have heard that humility and quiet virtue are signs of heavenly favor, which bring blessings. Arrogance and excessive luxury are also signs from heaven, but they bring omens of disaster. Now Your Majesty is building up the Langtai terrace, fearing it may not be high enough; you seek hunting grounds, fearing they may not be vast enough. If Heaven does not respond with changes or calamities, then all three Fu regions could become imperial parks—why must we take Zhouzhi, Hu, and Du?" Excessive luxury beyond proper limits will provoke changes from Heaven. Even if Shanglin 苑 is small, I still consider it too large. Mount Nanshan forms a great natural barrier for the realm. To the south lie the rivers Jian and Huai, to the north the Yellow River and Wei. This land extends from Qianlong in the east to Shangluo in the west; its soil is fertile and abundant. Since the rise of the Han dynasty, we have abandoned the region around the Three Rivers, settling only west of Ba and Chan, and establishing our capital south of Jing and Wei rivers. This area has long been known as the "land of abundance on land"—the very reason why Qin was able to conquer the western Rong tribes and dominate Shandong. Its mountains yield jade, gold, silver, copper, iron, Yuzhang teak and zhe wood, as well as countless other rare materials beyond count. These are the resources from which artisans draw their supplies, and upon which the common people rely for sustenance. There are also abundant paddy rice, persimmons, chestnuts, mulberry trees for silk production, hemp, bamboo, and arrow plants. Even the poor can achieve sufficient food and clothing for each household, free from worries of hunger or cold. Thus, between Feng and Hao, this land is called "tigao," with its value reaching one jin per mu.
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今規以為苑，絕陂池水澤之利，而取民膏腴之地，上乏國家之用，下奪農桑之業，弃成功，就敗事，損耗五榖，是其不可一也。且盛荊棘之林，而長養麋鹿，廣狐莬之苑，大虎狼之墟，又壞人冢墓，發人室廬，令幼弱懷土而思，耆老泣涕而悲，是其不可二也。騎馳東西，車騖南北，又有深溝大渠，夫一日之樂，不足以危無隄之輿，是其不可三也。故務苑囿之大，不恤農時，非所以强國富人也。夫殷作九市之宮，而諸侯叛，靈王起章華之臺而楚人散，秦興阿房之殿而天下亂，糞土愚臣，忘生觸死，逆盛意，犯隆指，罪當萬死，上乃拜朔為大中大夫給事中，賜黄金百斤，然遂起上林苑。 |
| | Now, to designate this area as a hunting park would cut off the benefits of dikes, ponds, and wetlands while seizing fertile land from the people. It deprives the state above of resources it needs and takes away below what farmers rely on for their livelihoods. This abandons success in favor of failure, wasting five grains—this is the first reason why it cannot be done. Moreover, to let brambles and thorns grow wild while raising deer, expanding enclosures for foxes and hares, and creating dens for tigers and wolves would also destroy people's tombs and homes. This causes the young and weak to long for their homeland and the elderly to weep in sorrow—this is the second reason why it cannot be done. Horsemen would gallop east and west, chariots race north and south; there are also deep ditches and large canals. A single day's pleasure is not worth endangering the state without proper defenses. This is the third reason why it cannot be done. Therefore, to pursue vast hunting parks without caring for farming seasons is not a way to strengthen the state or enrich its people. The Shang dynasty built nine marketplaces within their palace complex, yet the feudal lords rebelled. King Ling built the Zhanghua Terrace, and thus the people of Chu scattered; the Qin dynasty constructed the Afang Palace, and so chaos spread throughout the realm. I, a foolish minister of dung and earth, have forgotten my life to provoke death, opposing Your Majesty's will and defying your noble intentions—my crime deserves ten thousand deaths. The emperor then appointed Shuo as Da Zhongdafa, an official in attendance, and bestowed upon him one hundred jin of gold. Nevertheless, the Shanglin 苑 was still established.
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武帝時，公主貴人多逾禮制，天下侈靡趨末，百姓多離農畝，上從容問朔，朕欲化民，豈有道乎。朔對曰：堯，舜，禹，湯，文，武，成，康，上古之事，經數千載，尚難言也。臣不敢陳，願近述孝文皇帝之時，當世耆老，皆聞見之，貴為天子，富有四海，身衣弋綈，足履革舄，以韋帶劍，莞蒲為席，衣緼無文，集上書囊以為殿帷，以道德為麗，以仁義為準，於是天下望風成俗，昭然化之，今陛下以城中為小，圖起建章，左鳳闕，右神明，號稱千門萬户，木土衣綺繡，狗馬被缋罽，宮人簪瑇瑁，垂珠璣，設戲車，教馳逐，飾文采，叢珍怪，撞萬石之鍾，擊雷霆之鼓，作俳優，舞鄭女，上為淫侈如此，而欲使民獨不奢侈失農，事之難者也。陛下誠能用臣之計，推甲乙之帳，，燔之於四通之衢，却走馬示不復用，則堯舜之隆，宜可與比治矣。易曰：正其本，萬事理，失之豪厘，差以千里，願陛下留意察之。 |
| | During Emperor Wu's reign, many princesses and noble ladies exceeded the bounds of proper etiquette. Extravagance and luxury spread throughout the land, with common people abandoning their fields for trivial pursuits. The emperor casually asked Shuo: "I wish to civilize my people—do you have any advice?" Shuo replied: "Yao, Shun, Yu, Tang, Wen, Wu, Cheng, and Kang—these are figures from ancient times, separated by thousands of years. Even now it is difficult to speak of them." "I dare not speak of them, but I would like to briefly mention Emperor Wen's time. Elders of the present age have all witnessed it. Though he was emperor and possessed the wealth of the four seas, he personally wore coarse hemp clothing, wore leather shoes on his feet, fastened a belt made of cowhide for his sword, used mats woven from wǎn and pú grass as his seat, dressed in plain cloth without decoration, and even repurposed old scroll cases to make curtains for the palace. He took morality as beauty and righteousness as standards. Thus, people across the realm followed by example, and customs were transformed clearly and swiftly. Now, Your Majesty considers the capital too small and plans to build Jianzhang Palace with its left-side Fengque Gate and right-side Shenming Hall, boasting ten thousand gates and a hundred thousand households. The wooden structures are draped in brocade; dogs and horses wear embroidered coverings. Palace attendants pin tortoiseshells on their hair and hang pearl pendants. They prepare chariots for games, teach horse racing, decorate with colorful patterns, gather rare treasures, strike great bells weighing ten thousand stones, beat drums like thunder, employ actors and dancers from the Zheng region. If Your Majesty indulges in such decadence, how can you expect the people not to abandon farming and fall into extravagance? This is truly a difficult matter." "If Your Majesty truly follows my plan, you could take the Jia Yi tents, , burn them in public squares at crossroads, and drive away your horses to show they will no longer be used. Then, the flourishing rule of Yao and Shun might well be matched by Your Majesty's governance." The Book of Changes says: "Correct the root, and all matters will be in order. A mistake as small as a hair's breadth may lead to an error spanning thousands of li." I hope Your Majesty pays close attention to this matter.
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朔直言切諫，上常用之，設非有先生之論。其辭曰：非有先生仕吳，進不稱往古以厲主意，退不揚君美以顯其功，默然無言者三年矣。吳王怪而問之。曰：談何容易，夫談有悖於目，咈於耳，謬於心，而便於身者，或有悅於目，順於耳，快於心，而毁於行者，非有明王聖主，孰能聽之。吳王曰：何為其然也。中人以上，可以語上，先生試言，寡人將聽焉。先生對曰：昔者，關龍逢深諫於桀，而王子比干直言於紂，此二臣皆極慮盡忠，閔主澤不下流，而萬民騷動，故直言其失，切諫其邪者，將以為君之榮，除主之禍也。今則不然，反以為誹謗君之行，無人臣之禮，戮及先人，為天下笑。故曰：談何容易。 |
| | Shuo often gave forthright and earnest advice, which the emperor frequently heeded—this was no different from the Discourse of a Certain Gentleman. The discourse reads: "A certain gentleman served the state of Wu. He did not cite ancient examples to inspire his lord when advancing, nor did he praise the ruler's virtues to highlight his own achievements when retreating. For three years, he remained silent and spoke nothing." King Wu was puzzled and asked him about it. He said: "How easy it is to speak! Some words may contradict what the eyes see, oppose what the ears hear, and conflict with what the heart believes, yet benefit one's own person. Others may please the eye, sound agreeable to the ear, and bring joy to the heart, but ultimately harm conduct. Unless there is a wise king or a sage ruler, who could possibly listen?" King Wu said: "Why should this be so?" "Those of average ability or above can understand higher truths. Sir, please try to speak—your humble servant will listen." The gentleman replied: "In the past, Guan Longfeng gave earnest advice to Jie, and Prince Bi Gan spoke bluntly to Zhou. These two ministers devoted their utmost concern and loyalty, grieving that the ruler's grace did not reach the people below, while the common folk were in turmoil. Therefore, they directly pointed out the ruler's faults and urgently advised against his wrongdoings—this was done for the sake of the king's honor and to remove calamity from the sovereign." Now, however, it is not so. Instead, such actions are seen as slandering the ruler's conduct and violating the etiquette of a subject; ancestors are punished, and one becomes laughed at by all under heaven. Hence it is said: "How easy it is to speak!"
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是以輔弼之臣瓦解，而邪諂之人并進，遂及飛廉，惡來革等，二人皆詐僞，巧言利口，以進其身，陰奉彫琢刻鏤之好，以納其心，務快耳目之欲，以苟容為度，遂往不戒，身没被戮，宗廟崩阤，國家為墟，故卑身賤體，悅色微辭，愉愉呴呴，終無益於主上之治，則志士仁人不忍為也。將儼然作矜嚴之色，深言直諫，上以拂主之邪，下以損百姓之害，則忤於邪主之心，歷於衰世之法如是，邪主之行，固足畏也。故曰：談何容易。 |
| | Therefore, the ministers who advised and supported the ruler disintegrated, while sycophants and villains advanced together. Thus came Feilian, E Lai Ge, et al., These two were both deceitful, using smooth words and sharp tongues to advance themselves. Secretly, they catered to the ruler's love of elaborate carvings and ornate decorations, feeding his desires for pleasure through sight and sound, measuring success only by how well they could flatter and survive. Thus, without warning or restraint, their bodies were destroyed, their ancestral temples collapsed, and their states became ruins. Therefore, lowering one's status, degrading the body, using soft smiles and subtle words, being fawning and servile—none of these ever benefited the ruler's governance. Righteous men and virtuous scholars could never bear to do such things. To appear solemn and dignified, to speak earnestly and give direct advice—above all, to oppose the ruler's wrongdoings; below, to reduce harm to the people—this inevitably offends a tyrant's heart and violates the laws of a declining age. Thus, the conduct of an unjust ruler is indeed something to fear. Hence it is said: "How easy it is to speak!"
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於是吳王懼然易容，捐薦去几，危坐而聽。先生曰：接輿避世，箕子陽狂，此二子者，皆避濁世以全其身者也。使遇明王聖主得賜清燕之閑，寬和之色，發憤畢誠，圖畫安危，揆度得失，上以安主體，下以便萬民，則五帝三王之道，可幾而見也。故伊尹蒙耻辱，負鼎俎以干湯，太公釣於渭之陽，以見文王，心合意同，謀無不成，計無不從，深念遠慮，引義以正其身，推恩以廣，下，本仁祖義，裒有德，禄賢能，誅惡亂，總遠方，壹統類，美風俗，此帝王所由昌也。上不變天性，下不奪人倫，則天地和洽，遠方懷之，故號聖王，於是裂地定封，爵為公侯，傳國子孫，名顯後世，民到於今稱之，以遇湯與文王也。太公，伊尹以如此，龍逢，比干獨如彼，豈不哀哉。故曰：談何容易。 |
| | At this, King Wu suddenly changed his expression, removed the mat and the table from before him, sat upright in alarm, and listened attentively. The gentleman said: "Jieyu withdrew from the world, and Jizi pretended madness. These two men were those who avoided a corrupt age to preserve their own lives." Had they encountered a wise king or sage ruler, granted the leisure of peaceful conversation and met with a kind and composed demeanor, they would have expressed their earnest concerns fully, discussed matters of safety and danger, measured gains and losses, advised above to preserve the sovereign's well-being, and acted below for the benefit of all people. Then the ways of the Five Emperors and Three Kings could nearly be realized. Therefore, Yi Yin endured disgrace and carried a cooking tripod to approach Tang; Jiang Taigong fished on the southern bank of the Wei River to meet King Wen. When their hearts aligned with those in power, no plan failed, no strategy was rejected. With deep thought and far-reaching foresight, they upheld righteousness to correct themselves and extended benevolence , reaching down to the people. Rooted in humanity and founded on righteousness, they honored virtue, rewarded the capable, punished evildoers, unified distant regions, standardized all categories, improved customs—this was how emperors achieved prosperity. Above, they did not alter the natural order of Heaven; below, they did not violate human relationships. Thus, Heaven and Earth were in harmony, distant lands looked up to them with reverence—hence their title as sage kings. Therefore, territories were divided and fiefs established, granting titles of marquis or duke. Their names became renowned for generations, and people even today praise them—for they had encountered King Tang and King Wen. Jiang Taigong and Yi Yin achieved such success, while Guan Longfeng and Prince Bi Gan ended up like that—how tragic it is! Hence it is said: "How easy it is to speak!"
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