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張釋之字季，南陽人也。以資為郎，事文帝，十年不得調，欲免歸，中郎將爰盎知其賢，惜其去，乃請徙釋之補謁者，釋之既朝畢，因前言便宜事，文帝稱善，拜釋之為謁者僕射，從行，上登虎圈，問上林尉禽獸簿，十餘問，尉左右視，盡不能對，虎圈嗇夫從旁代尉對上所問禽獸簿甚悉，欲以觀其能，口對響應無窮者。文帝曰：吏不當如此邪，詔拜嗇夫為上林令。釋之前曰：陛下以絳侯周勃何人也。上曰：長者，又復問東陽侯張相如何人也。上復曰：長者。釋之曰：夫絳侯，東陽侯稱為長者，此兩人言事，曾不能出口，豈效嗇夫喋喋利口捷給哉。且秦以任刀筆之吏，争以亟疾苛察相高，其弊徒文具，無惻隱之實，以故不聞其過，陵夷至於二世，天下土崩，今陛下以嗇夫口辯而超遷之，臣恐天下隨風靡，争口辯，無其實，且下之化上，疾於景響，舉措不可不察也。文帝曰：善，迺止。 |
| | Zhang Shizhi zi Ji was a native of Nanyang. Zhang Shizhi was appointed as a Lang official based on his qualifications, and he served Emperor Wen. For ten years, he did not receive any promotion. He wanted to resign and return home. The Zhonglangjiang Yuan Ang knew of his virtue and was sorry to see him leave, so he requested that Zhang be transferred to the position of Yezhe. After completing his court appearance, Zhang took the opportunity to speak on matters of state, which Emperor Wen praised highly. He then appointed Zhang Shizhi as Yezhe Puye, accompanying him on official travels. When the emperor visited a tiger enclosure, he asked the Shulin Wei about records of animals and birds, posing more than ten questions. The Wei looked around helplessly and could not answer any of them. A tiger-enclosure 啬夫 (a low-ranking official) answered from the side, responding to all the emperor's inquiries in great detail. This was done to observe his ability, as he responded promptly and exhaustively. Emperor Wen said: "Should officials not be like this?" He then issued an edict appointing the 啬夫 as Shulin Ling. Zhang Shizhi spoke up and said: "Your Majesty, what kind of person was Marquis Jiang Hou Zhou Bo?" The emperor replied: "A man of virtue." Zhang then further asked, "What about Duke Dongyang Hou Zhang Xiangru? What kind of person was he?" The emperor again replied: "A man of virtue." Zhang Shizhi said: "Marquis Jiang Hou and Duke Dongyang Hou were both called men of virtue. When these two spoke on matters, they could not even utter a word. How then could their conduct be compared to that of this 啬夫, who speaks incessantly with sharp-tongued eloquence?" Moreover, the Qin dynasty entrusted its officials who were skilled in writing and legal matters, and they competed with each other by being hasty, strict, and overly meticulous. The result was merely formalities without genuine compassion or concern for people's welfare. Because of this, no one dared to point out their faults, and thus the dynasty declined until the Second Emperor, when the whole country collapsed like crumbling earth. Now, if Your Majesty promotes this 啬夫 solely because he is eloquent with words, I fear that the entire nation will follow suit, competing in verbal fluency without substance. Furthermore, the influence of superiors on their subordinates spreads faster than shadows and echoes; therefore, one must be cautious about every action taken. Emperor Wen said: "Well spoken," and thus he stopped the promotion.
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從行至霸陵。上顧謂羣臣曰：嗟乎。以北山石為椁，用紵絮斫陳漆其間，豈可動哉。左右皆曰：善。釋之前曰：使其中有可欲，雖錮南山猶有隙，使其中無可欲，雖無石椁，又何戚焉。文帝稱善，其後拜釋之為廷尉，頃之，上行出中渭橋，有一人從橋下走，乘輿馬驚，於是使騎捕屬廷尉，釋之奏當此人犯蹕，當罰金。上怒曰：此人親驚吾馬，馬賴和柔，令他馬，固不敗傷我乎。而廷尉迺當之罰金。釋之曰：法者，天子所與天下公共也。今法如是，更重之，是法不信於民也。且方其時，上使使誅之則已，今已下廷尉，廷尉，天下之平也。壹傾，天下用法皆為之輕重，民安所措其手足，唯陛下察之，良久。曰：廷尉當是也。 |
| | They traveled together to Balin. The emperor looked back and said to his ministers: "Alas." "Using the stone of Beishan Mountain as a coffin, filling it with hemp wadding and lacquering between the layers—how could this possibly be moved?" Those around him all said: "Well spoken." Zhang Shizhi stepped forward and said: "If there is something within that could be desired, even if the southern mountain were sealed shut, there would still be a crack. But if there is nothing within worth desiring, then even without a stone coffin, what need is there for concern?" Emperor Wen praised his words. Later, he appointed Zhang Shizhi as Tingwei. Soon after, the emperor was traveling and passed over Zhongwei Bridge. A man was walking beneath the bridge, and his presence startled the imperial horses. The emperor then ordered mounted soldiers to capture him and bring him before the Tingwei. Zhang Shizhi submitted a report stating that this person had violated the imperial procession's route. He should be fined money. The emperor became angry and said: "This man personally startled my horse. Fortunately, the horse was gentle; if it had been another horse, would it not have injured me?" Yet you, Tingwei, only sentenced him to a fine. Zhang Shizhi replied: "The law is something that the Son of Heaven shares in common with all under heaven." "Now, if the law states this, and we make it heavier, then the people will no longer trust the law." "Moreover, at that moment, if Your Majesty had ordered his execution, it would have been done. But now that he has already been brought before the Tingwei, the Tingwei is the arbiter of justice for all under heaven." "If we now deviate from this, then throughout the land, people will apply the law with varying degrees of severity. Where would the common people place their hands and feet? I beg Your Majesty to consider this carefully." After a long pause, the emperor said: "The Tingwei's judgment is correct."
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其後人有盗高廟坐前玉環，得，文帝怒，下廷尉治，奏當弃市。上大怒曰：人無道，迺盗先帝器，吾屬廷尉者，欲致之族，而君以法奏之，非吾所以共承宗廟意也。釋之曰：法如是足矣。且罪等，然以逆順為基，今盗宗廟器而族之，假令愚民取長陵一抔土，陛下且何以加其法乎。乃許廷尉當。 |
| | Later, there was a person who stole a jade ring from before the throne in the temple of Emperor Gaozu. He was caught, and Emperor Wen became furious, sending him to the Tingwei for punishment. The Tingwei submitted a report recommending that he be executed publicly in the marketplace. The emperor was greatly enraged and said: "This man is lawless, having dared to steal the vessels of my late father. I sent him to you, Tingwei, intending to exterminate his entire clan. Yet you have submitted a judgment based on the law—this is not in line with how I wish to uphold the ancestral temple together." Zhang Shizhi replied: "The law, as it stands, is sufficient." Moreover, the crimes are equal. However, if we take the principle of rebellion and loyalty as a foundation, then punishing someone for stealing an object from the ancestral temple by exterminating his entire clan would set a precedent. Suppose a foolish commoner took even one handful of soil from Changling Mausoleum— what law could Your Majesty then impose upon him? The emperor then agreed with the Tingwei's judgment.
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馮唐，趙人也。以孝著為郎中署長，事文帝。帝輦過問唐曰：父老何自為郎，家安在，具以實言。曰：吾居代時，吾尚食監高祛數為我言趙將李齊之賢，戰於巨鹿下，吾每飲食，意未嘗不在巨鹿也。父老知之乎。唐對曰：齊尚不如廉頗，李牧。上曰：嗟乎。吾獨不得廉頗，李牧時為將，豈憂匈奴哉。唐曰：陛下雖有頗，牧，不能用也。上怒，起入禁中。 |
| | Feng Tang was a native of Zhao. He became known for filial piety and served as Langzhong Shuchang, holding office under Emperor Wen. When the emperor passed by in his palanquin and asked Feng Tang: "How did an old man like you become a Lang official? Where is your home?" Feng gave a detailed truthful account. He said: "When I was in Dai, my steward Gao Qu often spoke to me about the virtue of Zhao's general Li Qi. He fought beneath Julu, and every time I ate or drank, my thoughts were never far from Julu." "Do you, an old man, know this?" Feng Tang replied: "Li Qi was still not as capable as Lian Po and Li Mu." The emperor said: "Alas." "If only I had Lian Po and Li Mu as generals, how could I worry about the Xiongnu?" Feng Tang said: "Although Your Majesty may have Lian Po and Li Mu, you are unable to use them." The emperor became angry, stood up, and went into the palace.
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良久。召唐復問曰：公何以言吾不能用頗，牧也。對曰：臣聞上古王者遣將也。跪而推轂。曰：闑以內，寡人制之，闑以外，將軍制之，軍功爵賞，皆决於外，歸而奏之，此非空言也。李牧之為趙將居邊，軍市之租，皆自用饗士，賞賜决於外，不從中覆也。委任而責成功，故李牧乃得盡其知能，是以北逐單于，破東胡，滅澹林，西抑强秦，南支韓魏，今臣竊聞魏尚為雲中守，軍市租盡以給士卒，出私養錢，五日壹殺牛，以饗賓客軍吏舍人，是以匈奴遠避，不近雲中之塞，虜嘗壹入，尚帥車騎擊之，所殺甚衆，上功莫府，一言不相應，文吏以法繩之，其賞不行，愚以為陛下法太明，賞太輕，罰太重，且魏尚坐上功首虜差六級，陛下下之吏，削其爵，罰作之，由此言之，陛下雖得頗，牧，不能用也。臣誠愚，觸忌諱，死罪，文帝悅，是日令唐持節赦魏尚，復以為雲中守，而拜唐為車騎都尉。 |
| | After a long time. The emperor summoned Feng Tang again and asked: "Why do you say I am unable to use Lian Po and Li Mu?" Feng Tang replied: "I have heard that in ancient times, when a sovereign sent out generals," he would kneel and push the cart's wheel. Saying: "Within the threshold, I shall command; beyond the threshold, the general shall command." Military achievements, ranks, and rewards were all decided outside the palace, with reports submitted afterward. This was not empty talk. When General Li Mu served as Zhao's commander on the frontier, he used the taxes from the military market to entertain and reward his soldiers. Rewards were decided by him in the field without needing approval from the central court. By entrusting him with full authority and demanding results, Li Mu was able to fully utilize his wisdom and abilities. Thus, he drove the Xiongnu northward, defeated the Donghu, and destroyed Danlin. To the west, he restrained the powerful Qin state; to the south, he held off Han and Wei. Now I have secretly heard that Wei Shang serves as governor of Yunzhong. He uses all the military market taxes to provide for his soldiers, even spending his private funds to slaughter a cow every five days to entertain guests, officers, and attendants. Because of this, the Xiongnu remain far away, avoiding the Yunzhong frontier. When bandits once invaded, Wei Shang led chariots and cavalry to attack them, killing many enemies. However, when he submitted his report on military achievements to the headquarters, it received no response. Bureaucrats then used legal procedures to punish him, and his reward was not given. I believe that Your Majesty's laws are too strict, rewards too light, and punishments too severe. Take Wei Shang for example: he is being punished merely because there was a discrepancy of six enemy heads in the report on captured enemies. You have sent him before officials, stripped him of his title, and imposed forced labor as punishment. From this, I say that even if Your Majesty were to obtain Lian Po or Li Mu, you would still not be able to use them effectively. "I am truly foolish, having touched upon forbidden subjects. I beg for mercy and forgiveness." Emperor Wen was pleased. On that day, he ordered Feng Tang to carry a token of authority to pardon Wei Shang and restore him as governor of Yunzhong, while also appointing Feng Tang as Juqi Duwei (Commander of Chariot and Cavalry).
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汲黯字長孺，濮陽人也。為人正直，以嚴見憚，武帝召為中大夫，以數切諫不得久留內，遷為東海太守，黯學黄老言，治民好清静，責大指而不細苛，黯多病，臥閣內不出，歲餘，東海大治，召為主爵都尉，治務在無為而已，引大體不拘文法。上曰：汲黯何如人也。嚴助曰：使黯任職居官，亡以瘉人，然至其輔少主，雖自謂賁，育，弗能奪也。上曰：然，古有社稷之臣，至如汲黯近之矣。 |
| | Ji An zi Changru was a native of Puyang. He was a man of integrity and strictness, which inspired fear. Emperor Wu summoned him as Zhongdafa (an official title). However, because he frequently offered blunt advice, he could not remain in the palace for long and was transferred to serve as Taifu of Donghai. Ji An studied Huanglao philosophy; his governance emphasized tranquility, focusing on major principles rather than minute regulations. Although Ji An often fell ill and remained confined within the government office without going out, after more than a year, Donghai flourished under his rule. He was later summoned to serve as Zhujue Duwei (an official in charge of noble titles). His administrative approach emphasized non-interference; he focused on overarching principles rather than strict adherence to legal formalities. The emperor asked: "What kind of man is Ji An?" Yan Zhu replied: "If Ji An is given a position and tasked with official duties, he will not be able to cure anyone. However, when it comes to assisting the young ruler, even if one were to compare him to Bi or Yu, no one could surpass his ability." The emperor said: "Indeed. In ancient times there were ministers who safeguarded the state; Ji An comes close to being such a minister."
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大將軍青侍中，上踞廁視之，丞相弘宴見，上或時不冠，至如見黯，不冠不見也。嘗坐武帳，黯前奏事，上不冠，望見黯，避帳中，使人可其奏，其見敬禮如此，張湯以更定律令為廷尉。黯質責湯於上前曰：公為正卿，上不能褒先帝之功業，下不能化天下之邪心，安國富民，使囹圄空虛，何空取高皇帝約束紛更之為，而公以此無種矣。黯時與湯論議，湯辯常在文深小苛。黯憤發罵曰：天下謂刀筆吏不可以為公卿，果然，必湯也。令天下重足而立，側目而視矣。 |
| | Grand General Qing, while serving as Shizhong (an official attending the emperor), saw the emperor sitting on a bed and looking at him. When Chancellor Hong was granted a banquet audience, the emperor sometimes appeared without his hat. However, in the case of Ji An, if he did not wear his hat, he would not be seen at all. Once, while the emperor was seated in a military tent, Ji An approached to present a report. Seeing that the emperor had not yet put on his hat, he looked up and spotted Ji An. The emperor immediately retreated into the tent, then sent someone out to approve his petition. This is how highly respected Ji An was. Zhang Tang served as Tingwei by revising laws and regulations. Before the emperor, Ji An rebuked Zhang Tang and said: "You hold a high official position. Above, you cannot extol the achievements of the late emperor; below, you cannot transform the corrupt hearts of people under heaven. You fail to stabilize the state or enrich its people, so that prisons remain empty. Why then do you recklessly alter the laws and decrees of Emperor Gaozu?" And yet, because of this, your family will have no descendants left. At the time, Ji An often debated with Zhang Tang, and Zhang's arguments were always overly detailed and excessively strict in legal matters. Ji An became furious and scolded, saying: "The people of the world say that officials who are skilled in writing legal documents cannot become high-ranking ministers. Indeed, it must be Zhang Tang." He has made all under heaven stand with both feet together and look sideways out of fear.
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賈山，潁川人也。孝文時，言治亂之道，借秦為諭，名曰至言。其辭曰：夫布衣韋帶之士，修身於內，成名於外，而使後世不絕息，至秦則不然，貴為天子，富有天下，賦斂重數，赭衣半道，羣盗滿山，使天下之人，戴目而視，傾耳而聽，一夫大呼，天下響應，秦非徒如此也。又起咸陽而西至雍，離宮三百，鐘鼓帷帳，不移而具，又為阿房之殿，殿高數十仞，東西五里，南北千步，從車羅騎，四馬騖馳，旌旗不撓，為宮室之麗至於此，使其後世曾不得聚廬而托處焉。為馳道於天下，東窮燕齊，南極吳楚，道廣五十步，厚築其外，隱以金椎，樹以青松，為馳道之麗至於此，使其後世曾不得邪徑而托足焉。死葬乎驪山，吏徒數十萬人，曠日十年，下徹三泉，冶銅錮其內，漆塗其外，被以珠玉，飾以翡翠，中成觀游，上成山林，為葬埋之侈至於此，使其後世曾不得蓬顆蔽冢而托葬焉。秦以熊羆之力，虎狼之心，蠶食諸侯，并吞海內，而不篤禮義，故天殃已加矣。臣昧死以聞，願陛下少留意而詳擇其中。 |
| | Jia Shan was a native of Yingchuan. During the reign of Emperor Wen, he spoke about the principles of governance and disorder, using the Qin dynasty as an example; his work was titled Zhiyan (Ultimate Words). His words said: "A common man, dressed in simple clothes and leather sash, cultivates virtue within himself and gains a reputation outside. Thus, his name endures through the ages without ceasing. But this was not the case with the Qin dynasty. Though they were honored as Son of Heaven and possessed wealth over all under heaven, their heavy levies and taxes led to half the roads filled with prisoners in yellow coats, while gangs of bandits occupied the mountains. This caused people throughout the land to look on anxiously and listen intently. When one man cried out, the whole world responded. The Qin were not only guilty of this." "Moreover, they built palaces from Xianyang to Yong in the west, with over three hundred palace complexes. Bells, drums, and tents were already prepared without needing relocation. They also constructed the Afang Palace, whose hall was dozens of ren high, stretching five li east-west and a thousand bu north-south. Processions of chariots and mounted soldiers galloped in all directions, with banners unfurling unimpeded. The splendor of their palaces reached such extremes that even later generations could not find simple huts to dwell in." "They built express roads throughout the empire, extending east to Yan and Qi, and south as far as Wu and Chu. These roads were fifty bu wide; their outer sides were heavily reinforced with ramming, using golden hammers for compaction." They planted cypress trees along them, making these express roads as magnificent as this. As a result, even later generations could not find a narrow path to set foot on. "They were buried at Lishan, with tens of thousands of officials and convicts working for over ten years. The tomb extended deep into three springs underground; molten copper was poured inside to seal it, while lacquer coated the outside. It was adorned with pearls and jade, decorated with emeralds. Inside, there were pavilions and pleasure grounds; above, forests and hills were constructed. Such extravagance in burial practices reached such extremes that later generations could not even find a small mound of weeds to cover their graves." "The Qin used the strength of bears and pines, with the hearts of tigers and wolves, to gradually consume the feudal lords and swallow all under heaven. Yet they did not value rites and righteousness; thus, heavenly calamity was already upon them." "I dare to speak this at the risk of my life. I hope Your Majesty will give it some thought and carefully consider its meaning."
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臣聞忠臣之事君也。言切直則不用，其身危，不切直則不可以明道，故切直之言，明主所欲急聞，忠臣之所以蒙死而竭智也。地之磽者，雖有善種，不能生焉。江皋河瀕，雖有惡種，無不猥大，故地之美者善養禾，君之仁者善養士，雷霆之所擊，無不摧折者，萬鈞之所壓，無不糜滅者，今人主之威非特雷霆，勢重非特萬鈞也。開道而求諫，和顔色而受之，用其言而顯其身，士猶恐懼而不敢自盡，又迺况於縱欲，恣行暴虐，惡聞其過乎。震之以威，壓之以重，則雖有堯舜之智，孟賁之勇，豈有不摧折者哉。如此，則人主不得聞其過失矣。弗聞，則社稷危矣。 |
| | I have heard that a loyal minister serves his sovereign, by speaking bluntly and directly, yet such advice is often not heeded, putting the minister in danger. However, if one does not speak truthfully, then the Way cannot be clarified. Therefore, direct and honest words are what a wise ruler eagerly wishes to hear; this is why loyal ministers risk death to offer their wisdom. Poor soil, though good seeds may be sown in it, cannot produce growth. The banks of rivers and lakes, though sown with poor seeds, will still produce abundant growth. Thus, fertile land nurtures good crops well, just as a benevolent ruler nurtures capable officials. What is struck by thunder and lightning cannot avoid being shattered; what is crushed under the weight of ten thousand jin cannot escape destruction. Now, the authority of a sovereign surpasses even thunder and lightning, and his power exceeds that of ten thousand jin. If a ruler opens the way for remonstrance, accepts it with a gentle expression, and uses the advice to elevate those who offer it, scholars will still fearfully hesitate to give their full counsel. How much more so in the case of one who indulges his desires, acts tyrannically, and hates hearing about his faults! To intimidate with authority and crush with overwhelming power—then even if one possesses the wisdom of Yao and Shun or the bravery of Meng Ben, how could there be anyone who does not crumble under such pressure? In this way, a sovereign cannot hear about his faults. If he does not hear them, then the state is in peril.
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古者，聖王之制，史在前書過失，工誦箴諫，庶人謗於道，商旅議於市，然後君得聞其過失也。聞其過失而改之，見義而從之，所以永有天下也。天子之尊，四海之內，其義莫不為臣，然而養三老於大學，舉賢以自輔弼，求修正之士使直諫，故尊養三老，示孝也。立輔弼之臣者，恐驕也。置直諫之士者，恐不得聞其過也。學問至於芻蕘者，求善無厭也。商人庶人誹謗己而改之，從善無不聽也。 |
| | In ancient times, the system established by sage kings ensured that historians recorded mistakes before them, musicians recited admonitions and advice, commoners criticized in the streets, and merchants and travelers discussed matters in the markets. Only then could a ruler learn of his faults. To hear one's faults and correct them, to see righteousness and follow it—this is why one can forever hold the empire. The Son of Heaven, though revered as the ruler over all under heaven, sees every person within its borders as his subject. Yet he honors three elders at the Grand Academy and selects virtuous men to assist and advise him, seeking upright scholars who will speak frankly. Thus, by honoring these three elders, he demonstrates filial piety. Establishing ministers of guidance and assistance is done out of fear that one might become arrogant. Appointing upright remonstrators is done because one fears not hearing about his faults. To pursue learning to the level of straw and thorny grass means an insatiable quest for goodness. If a ruler hears merchants or commoners criticize him and then corrects his behavior, he will listen to virtue without exception.
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昔者，秦力并萬國，富有天下，破六國以為郡縣，築長城以為關塞，秦地之固，大小之勢，輕重之權，其與一家之富，一夫之疆，胡可勝計也。然而兵破於陳涉，地奪於劉氏者，何也。秦王貪狼暴虐，殘賊天下，窮困萬民，以適其欲也。昔者，周蓋千八百國，以九州之民，養千八百之君，用民之力，不過歲三日，什一而藉，君有餘財，民有餘力，而頌聲作，秦皇帝以千八百國之民自養，力疲不勝其役，財盡不勝其求，一君之身，所以自養者，馳騁弋獵之娛，天下弗能供也。勞疲者不得休息，飢寒者不得衣食，無辜死刑者無所告訴，人與之為怨，家與之為讎，故天下壞也。身死纔數月，天下四面而攻之，宗廟滅絕矣。 |
| | In the past, the Qin combined the strength of all nations and possessed wealth across the empire. They conquered the six states to establish commanderies and counties, built the Great Wall as a frontier defense. The stability of Qin territory, its strategic advantages in size and weight, and the balance of power—how could these be compared to the riches of one household or the strength of an individual? Yet why was its army defeated by Chen She, and its territory seized by Liu Bang? Why did this happen? The King of Qin was greedy, fierce, cruel, and tyrannical, oppressing the people throughout the world and exhausting the hardships of ten thousand commoners to satisfy his desires. In the past, during the Zhou dynasty, there were approximately one thousand eight hundred states. With the people of the nine provinces supporting a thousand eight hundred rulers, the labor required from the people did not exceed three days per year, and only ten percent of their produce was taken as tax. The ruler had surplus wealth, while the people retained enough strength to spare; thus, songs of praise arose. However, Emperor Qin Shi Huang used the people from these one thousand eight hundred states to support himself alone. Their physical exhaustion could not endure the corvée labor, and their resources were drained by his endless demands. The pleasures he indulged in—hunting expeditions and horseback riding—were luxuries that all under heaven could not sustain. Those who were exhausted by labor could not rest; those suffering from hunger and cold had no food or clothing. The innocent condemned to death had nowhere to appeal their grievances. People resented him, families became his enemies—thus the empire collapsed. His body had barely been dead for a few months when forces from all directions attacked him, and his ancestral temple was extinguished completely.
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秦皇帝居滅絕之中而不自知者，何也。天下莫敢告也。其所以莫敢告者，何也。無養老之義，無輔弼之臣，無進諫之士，縱恣行誅，退誹謗之人，殺直諫之士，是以偷合苟容，比其德則賢於堯舜，課其功則賢於湯武，天下已潰而莫之告也。詩曰：非言不能，胡此畏忌，此之謂也。又曰：濟濟多士，文王以寧，天下未嘗無士也。然而文王獨言以寧者，何也。文王好仁故仁興，得士而敬之則士用，用之有禮義，故不致其愛敬，則不能盡其心，則不能盡其力，則不能成其功，故古之賢君於其臣也。尊其爵禄而親之，疾則臨視之無數，死則吊哭之，為之服錫衰，而三臨其喪，未斂不飲酒食肉，未葬不舉樂，當宗廟之祭而死，為之廢樂，故古之君人者於其臣也。可謂盡禮矣。故臣下莫敢不竭力盡死，以報其上，功德立於後世，而令問不忘也。 |
| | Why did Emperor Qin Shi Huang remain in the midst of annihilation without realizing it? Because no one under heaven dared to inform him. Why was it that no one dared to inform him? Because there was no virtue of honoring the elderly, no ministers to guide and assist him, no officials who would offer remonstrance. He indulged his desires in punishment, drove away those who criticized him, executed upright advisors. Thus, flatterers and sycophants gathered around him, claiming their virtue surpassed Yao and Shun, their achievements exceeded Tang and Wu. The empire had already collapsed, yet no one dared to tell him. The Shijing says: "It is not that they cannot speak, but why do they fear and avoid it?" This is what is meant by that. It also says: "Numerous virtuous men, King Wen was at peace." The world has never lacked capable people. Yet why does King Wen alone say that he found peace through them? Why is this so? Because King Wen loved benevolence, benevolence flourished. When he gained virtuous men and treated them with respect, they were employed; when they were used in accordance with rites and righteousness, then without receiving their love and reverence, one could not fully gain their loyalty, nor could they exert all their strength, thus achieving no great accomplishments. Therefore, ancient sage kings treated their ministers in this way. They honored their ministers with titles and emoluments, showing them affection. When a minister fell ill, the ruler would visit him repeatedly; when he died, the sovereign would mourn and weep for him, donning mourning clothes of coarse hemp and visiting his funeral three times. He would abstain from drinking wine or eating meat until the body was sealed in its coffin, and refrain from music until burial was complete. If a minister passed away during temple sacrifices, the ruler would suspend the musical rites. Thus did ancient rulers treat their ministers. This can be called fulfilling all rites. Therefore, no minister below dared not to exert his utmost strength and even lay down his life in return for the ruler's favor. Their virtue and achievements were established for posterity, and their good reputation was never forgotten.
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鄒陽，齊人也。事吳王濞，濞以太子事怨望，稱疾不朝，陰有邪謀，陽奏書諫，吳王不納其言，去之梁，從孝王游，陽為人有智略，忼慨不苟合，介於羊勝，公孫詭之間，勝等疾陽，惡之于孝王，孝王怒，下陽吏，將殺之。陽迺從獄中上書曰：臣聞忠無不報，信不見疑，臣常以為然，徒虛語耳，昔者，荆軻慕燕丹之義，白虹貫日，太子畏之，衞先生為秦畫長平之事，太白食昴，昭王疑之，夫精變天地，而信不諭兩主，豈不哀哉。今臣盡忠竭誠，畢議願知，左右不明，卒從吏訊，為世所疑，是使荆軻，衞先生復起，而燕，秦不寤也。願大王孰察之。 |
| | Zou Yang was a native of Qi. He served Wu Wang Bi. Bi, resentful over matters concerning the crown prince, pretended illness and refused to attend court, secretly harboring seditious plans. Yang submitted a memorial remonstrating with him, but King Wu did not accept his advice. Yang then left for Liang, where he became an associate of Xiao Wang. Yang was known as a man of wisdom and strategy, upright in character and unwilling to compromise easily. He stood between Yang Sheng and Gongsun Gui; these two resented Yang and slandered him to Xiao Wang. Enraged, Xiao Wang ordered Yang's arrest by the authorities and planned to execute him. Yang then wrote from prison: "I have heard that loyalty is always rewarded, and faithfulness never doubted. I used to believe this was true, but now it seems merely empty words. In the past, Jing Ke admired Prince Dan of Yan's righteousness; a white rainbow pierced the sun, yet the prince feared him." Master Wei, advising the Qin on the Changping campaign, saw Tai Bai eclipse Mao. King Zhaoxiang doubted this. When sincere devotion can move heaven and earth, yet faithfulness cannot be understood by two rulers—how tragic is this! Now I have given my utmost loyalty and sincerity, fully presenting all my deliberations and wishes for the king to know. The king's attendants failed to discern the truth, and I was suddenly subjected to interrogation by officials, becoming a subject of suspicion in the world. This would even prevent Jing Ke or Master Wei from awakening Yan and Qin if they were to rise again. I hope Your Majesty will carefully examine this matter.
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昔玉人獻寶，楚王誅之，李斯竭忠，胡亥極刑，是以箕子陽狂，接輿避世，恐遭此患也。願大王察玉人，李斯之意，而後楚王，胡亥之聽，無使臣為箕子，接輿所笑，臣聞比干剖心，子胥鴟夷，臣始不信，迺今知之，願大王孰察，少加憐焉。語曰：有白頭如新，傾蓋如故，何則，知與不知也。故樊於期逃秦之燕，借荊軻首以奉丹事，王奢去齊之魏，臨城自剄，以却齊而存魏，夫王奢，樊於期，非新於齊秦而故於燕魏也。所以去二國，死兩君者，行合於志，慕義無窮也。蘇秦相燕，人惡於燕王，燕王按劍而怒，食以駃騠，白圭顯於中山，人惡之魏文侯，文侯賜以夜光之璧，何則，兩主二臣，剖心析肝相信，豈移於浮辭哉。 |
| | In the past, when a jade artisan presented a treasure to King Chu, he was punished. Li Si gave his utmost loyalty but suffered extreme punishment at the hands of Hu Hai. Thus, Ji Zi feigned madness and Jie Yu withdrew from society, fearing such misfortune. I hope Your Majesty examines the intentions of the jade artisan and Li Si, rather than following the ears of King Chu or Hu Hai. Do not let me become a laughingstock like Ji Zi or Jie Yu. I have heard that Bi Gan had his heart ripped out and Wu Zixu was put in a leather bag and thrown into the river; at first I did not believe it, but now I understand. I hope Your Majesty carefully considers this and shows me some pity. An old saying goes: "There are those who have grown white-haired together yet remain strangers, and others who meet briefly but become as close as old friends." Why is this so? It depends on whether one truly knows the other. Therefore, Fan Yuqi fled from the Qin to Yan and offered Jing Ke his head for Prince Dan's cause. Wang She left Qi for Wei, where he committed suicide before the city walls to repel Qi and preserve Wei. Wang She and Fan Yuqi were not new to Qi or Qin, nor old friends of Yan or Wei. The reason they left two states and died for two rulers was that their actions aligned with their principles, and their admiration for righteousness knew no bounds. Su Qin served as prime minister of Yan, but someone slandered him to King Yan. Enraged and gripping his sword, the king offered Su Qin a fast horse. Bai Gui was prominent in Zhongshan, but someone slandered him before King Wenhou of Wei. In response, King Wenhou gave Bai Gui a night-glowing jade disc. Why? These two rulers and their ministers had hearts laid bare in mutual trust—how could they be swayed by idle words?
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女無美惡，入宮見妒，士無賢不肖，入朝見疾，昔司馬喜臏脚於宋，卒相中山，范雎拉脅折齒於魏，卒為應侯，此二人者，皆信必然之畫，捐朋黨之私，故不能自免於疾妒之人也。百里奚乞於道路，繆公委之以政，寧戚飯牛車下，桓公任之以國，此二人者，豈素宦於朝，借譽左右，然後二主用之哉。感於心，合於行，堅如膠漆，昆弟不能離，豈惑於衆口哉。故偏聽生奸，獨任成亂，昔魯聽季孫之說逐孔子，宋任子冉之計囚墨翟，夫以孔墨之辯，不能自免於讒諛，而二國以危，何則，衆口鑠金，積毁銷骨也。秦用戎人由余而伯中國，齊用越人子臧而强威宣，此二國豈繫於俗，牽於世，繋奇偏之辭哉。公聽并觀，垂明當世，故意合則胡越為兄弟，由余，子臧是矣。不合則骨肉為讎敵，朱，象，管，蔡是矣。今人主誠能用齊秦之明，後宋魯之聽，則五伯不足侔，而三王易為也。 |
| | Whether a woman is beautiful or ugly, entering the palace she will face jealousy. Whether a scholar is virtuous or not, entering court he will encounter resentment. In the past, Si Ma Xi had his legs broken in Song but eventually became prime minister of Zhongshan; Fan Ju suffered crushed ribs and broken teeth in Wei yet ultimately became Ying Hou. These two men both adhered to certain principles with unwavering conviction and abandoned private interests among factions—yet they could not escape being targeted by envious and resentful people. Baili Xi begged for food on the roadside, yet Duke Mu entrusted him with state affairs. Ning Qi fed oxen beneath a cart, but Duke Huan appointed him to govern the country. Were these two men long-established officials in court or did they gain reputation through influential figures before their sovereigns employed them? When feelings are sincere and actions align, the bond becomes as firm as glue or lacquer; even brothers cannot sever it. How then could one be swayed by the words of many? Therefore, partial listening breeds corruption, and sole reliance on one person leads to chaos. In the past, Lu heeded Ji Sun's words and drove out Confucius; Song entrusted Zi Ran's strategy and imprisoned Mo Di. Even with their eloquence, neither Kong nor Mo could escape slander and flattery, yet both states fell into peril. Why? Because many voices can melt gold, and accumulated defamation can destroy even the strongest bones. The Qin employed You Yu, a Rong person, and thus became dominant in Central China; Qi used Zi Zang, a Yue person, to strengthen the power of Duke Wei Xuan. Were these two states bound by convention or swayed by worldly opinion, relying on biased words? By listening openly and observing impartially, one can establish clear judgment in the present age. Thus, when intentions align, even Hu and Yue become brothers—this was the case with You Yu and Zi Zang. When intentions do not align, even close family members become enemies—such were Zhu, Xiang, Guan, and Cai. If a sovereign could truly emulate the wisdom of Qi and Qin, while avoiding the biased listening of Song and Lu, then even the Five Hegemons would be surpassed with ease, and matching the Three Kings would become simple.
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夫晉文親其讎，强伯諸侯，齊桓用其仇，而匡天下，何則，慈仁殷勤，誠加於心，不可以虛辭借也。至夫秦用商鞅之法，東弱韓魏，立强天下，卒車裂之，越用大夫種之謀，禽勁吳而伯中國，遂誅其身，是以孫叔敖三去相而不悔，於陵子仲辭三公為人灌園也。今人主誠能去驕傲之心，懷可報之意，披心腹，見情素，墮肝膽，施德厚，無愛於士，則桀之狗可使吠堯，跖之客可使刺由，何况因萬乘之權，假聖王之資乎。然則荊軻沈七族，要離燔妻子，豈足為大王道哉。 |
| | Duke Wen of Jin trusted his enemy and became the hegemon among feudal lords; Duke Huan of Qi employed his rival to rectify the world. Why? Because their kindness, benevolence, and earnestness were genuine in heart—these could not be feigned with empty words. As for the Qin employing Shang Yang's laws, which weakened Han and Wei in the east and made it powerful under heaven, yet ultimately had him torn apart by chariots. Yue used 大夫 Zhong's strategies to subdue the mighty Wu state and become dominant in Central China, but then executed him himself. Therefore, Sun Shuao left his prime ministerial post three times without regret, while Ziren Zizhong declined a high-ranking position as Three Gong and chose instead to work as a gardener for others. If a sovereign truly could abandon arrogance, hold in his heart the desire to repay virtue, open his heart and reveal sincerity, offer his liver and gallbladder, extend great benevolence, and show no stinginess toward scholars, then even Jie's dogs could be made to bark at Yao, and Zhu's followers could be persuaded to attack You. How much more so with the authority of a ten-thousand-chariot state and the resources of a sage king? If this is so, then Jing Ke's execution of seven generations of his family and Yao Li's burning of his wife and children—how could such actions be considered worthy of a great king?
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臣聞明月之珠，夜光之璧，以暗投人於道，衆莫不按劍相盻者，何則，無因而至前也。蟠木根柢，輪囷離奇，而為萬乘器者，以左右先為之容也。故無因至前，雖出隨珠和璧，衹結怨而不見德，有人先游，則枯木朽株樹功而不忘，今夫天下布衣窮居之士，身在貧羸，雖蒙堯舜之術，狹伊管之辯，懷龍逢，比干之意，而素無根柢之容，雖竭精神，欲開忠於當世之君則人主必襲案劍相盻之迹矣。是使布衣之士，不得為枯木朽株之資也。 |
| | I have heard that the bright pearl of the moon and the night-glowing jade, if cast in darkness upon a traveler on the road, would cause all to draw their swords and glare at one another. Why? Because they arrive without reason or invitation. A gnarled tree with deep roots, its trunk twisted and strange in shape, Yet such a tree can become an object for the ten-thousand-chariot ruler because those around him first prepare the way. Therefore, if one arrives without prior connection, even though he may present the pearl of Suizhu or the jade of Hebi, it will only result in resentment and no recognition of virtue. However, if someone has first traveled ahead to prepare the way, then even a withered tree or decayed stump can achieve merit and remain unforgettable. Now consider those commoners living in poverty throughout the world; though they may possess the strategies of Yao and Shun and the eloquence of Yi Yin and Guan Zhong, or hold the loyal intentions of Long Peng and Bi Gan, if they lack prior connections or support, even with their utmost efforts to offer loyalty to a ruler of this age, the sovereign will surely follow the precedent of drawing his sword and glaring at them. This is why commoners cannot become like withered trees or decayed stumps, whose value can be recognized.
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今人主沈諂諛之辭，牽帷廧之制，使不羈之士，與牛驥同皂，此鮑焦所以憤於世也。臣聞盛飾入朝者，不以私污義，砥礪名號者，不以利傷行，故里名勝母，曾子不入，邑號朝歌，墨子回車，今欲使天下寥廓之士，籠於威重之權，脅於位勢之貴，回面污行，以事諂諛之人，而求親近於左右，則士有伏死堀穴巖藪之中耳，安有盡忠信而趨闕下者哉。書奏，孝王立出之，卒為上客。 |
| | Now, if a sovereign is immersed in flattery and bound by the constraints of court rituals, causing unshackled scholars to be treated equally with oxen and steeds in the same stable—this is why Bao Jiao became so enraged at the world. I have heard that those who enter court in splendid attire do not allow private interests to taint righteousness, and those who polish their reputations do not let profit harm virtue. Therefore, when passing through a village named Shengmu, Zengzi refused to enter; upon reaching the town of Chaoge, Mozi turned his carriage around. Now if one wishes all the upright men under heaven to be caged by overwhelming authority and intimidated by positions of power, turning their faces in shame and degrading themselves to serve flatterers, merely seeking favor with those at court—then scholars will only hide in caves and remote forests, how could there possibly be any who would offer loyalty and integrity while rushing to the imperial palace? After the memorial was submitted, Xiao Wang immediately released him, and he eventually became a highly honored guest.
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枚乘字叔，淮陰人也。為吳王濞郎中，吳王之初怨望謀為逆也。乘奏書諫曰：臣聞得全者全昌，失全者全亡，忠臣不避重誅以直諫，則事無遺策，功流萬世，臣乘願披心腹而效愚忠，唯大王少加意念於臣乘言，夫以一縷之任，係千鈞之重，上懸之無極之高，下垂之不測之深，雖甚愚之人，猶知哀其將絕也。馬方駭，鼓而驚之，繫方絕，又重鎮之，係絕於天，不可復結，墜入深泉，難以復出，其出不出，間不容髮，能聽忠臣之言，百舉必脱，必若所欲為，危於累卵，難於上天，變所欲為，易於反掌，安於泰山，今欲極天命之壽，敝無窮之樂，究萬乘之埶，不出反掌之易，以居泰山之安，而欲乘累卵之危，走上天之難，此愚臣之所大惑也。 |
| | Mei Cheng, courtesy name Shu, was a native of Huaiyin. He served as Langzhong to King Wu Wang Bi. When King Wu first harbored resentment and plotted rebellion, Cheng submitted a memorial to remonstrate, saying: "I have heard that he who preserves wholeness will flourish in fullness; he who loses it will perish completely. A loyal minister does not avoid severe punishment to offer direct advice, so there is no missed strategy and his achievements endure for ten thousand generations. I Cheng wish to lay bare my heart and serve with humble loyalty. I only ask Your Majesty to give some thought to my words. Imagine a single thread bearing the weight of a thousand jin; it is suspended from an immeasurable height above, dangling into unfathomable depths below. Even the most foolish person would know that this thread will soon snap." A horse already startled, if you beat it further, will become even more frightened. A thread on the verge of breaking, if weighted down again, will snap completely. Once a thread snaps in the sky, it cannot be tied together again; it falls into deep springs and is hard to retrieve. Whether or not it can escape depends on a hair's breadth. If one can heed the words of a loyal minister, then in every endeavor success is certain. What you wish to achieve may be as precarious as a pile of eggs and as difficult as ascending heaven; yet if you change your course, it becomes as easy as turning over one's palm, as secure as Mount Tai. Now, if you desire the full span of life granted by Heaven, endless pleasures, and complete control of a ten-thousand chariot state, why not choose the ease of turning your palm to attain the stability of Mount Tai? Instead, you seek the danger of an egg pile's collapse and the difficulty of ascending heaven. This is what greatly puzzles me as a foolish minister.
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人性有畏其影而惡其迹者，却背而走，迹逾多，影逾疾，不知就陰而止，影滅迹絕，欲人勿聞，莫若勿言，欲人勿知，莫若勿為，欲湯之凔，一人炊之，百人揚之，無益也。不如絕薪止火而已，不絕之於彼，而救之於此，譬由抱薪而救火也。 |
| | There are people who fear their own shadow and hate the footprints they leave behind, so they turn around and run. The more they flee, the more tracks they make; the faster their shadow follows. They do not realize that if they simply approach shade and stop, both shadow and footsteps will vanish. If one wishes others to remain unaware of something, there is no better way than to say nothing at all. If one desires secrecy, then it is best never to act. To wish for boiling water to become cold, If one person boils the pot and a hundred others stir it, there is no benefit at all. It would be better to cut off the firewood and extinguish the flame itself. If one does not eliminate the source there, but tries to put out the fire here, it is like hugging more firewood to save a burning house.
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夫銖銖而稱之，至石必差，寸寸而度之，至丈必過，石稱丈量，徑而寡失，夫十圍之木，始生而如蘖，足可搔而絕，手可擢而拔，據其未生，先其未形也。磨礱砥礪，不見其損，有時而盡，種樹畜養，不見其益，有時而大，積德累行，不知其善，有時而用，弃義背理，不知其惡，有時而亡，臣願大王孰計而行之，此百世不易之道也。吳王不納，乘去而之梁。 |
| | If one weighs things grain by grain, the total in catties will inevitably be inaccurate; if measured inch by inch, a full chi will surely exceed. Yet when using stone weights and chi measures directly, it is straightforward with few errors. A tree as thick as ten hands' span began its life as a tiny sprout—so small that one could scratch it off or pull it up by hand. The key lies in dealing with it before it grows, before it takes shape. Polishing and sharpening a blade, one does not see the gradual loss of material until it is fully honed. Planting trees and nurturing them, one cannot perceive their growth until they suddenly become large. Accumulating virtue and cultivating conduct, one may not realize its goodness until it becomes useful. Abandoning righteousness and defying reason, one might not recognize its evil until it leads to ruin. I hope Your Majesty considers this carefully and acts accordingly; these are principles that remain unchanged for a hundred generations. King Wu did not accept the advice, so Mei Cheng left and went to Liang.
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路温舒字長君，巨鹿人也。宣帝初即位，温舒上書言宜尚德緩刑。其辭曰：臣聞齊有無知之禍，而桓公以興，晉有驪姬之難，而文公用伯，近世諸呂作亂，而孝文為大宗，由是觀之，禍亂之作，將以開聖人也。帝永思至德，以承天心，崇仁義，省刑罰，通關梁，壹遠近，敬賢如大賓，愛民如赤子，內恕情之所安，而施之海內，是以囹圄空虛，天下太平，夫繼變化之後，必有異舊之德，此賢聖所以昭天命也。陛下初登至尊，宜改前世之失，滌煩文，除民疾，存亡繼絕，以應天意。 |
| | Lu Wenshu, courtesy name Changjun, was a native of Julu. In the early years of Emperor Xuan's reign, Wenshu submitted a memorial stating that virtue should be emphasized and punishments relaxed. His words said: "I have heard that Qi suffered the calamity of Wu Zhi, yet Duke Huan rose to power. Jin endured the troubles caused by Li Ji, but Duke Wen became a hegemon. In recent times, the Lu clan stirred up rebellion, yet Emperor Wen became the great ancestor of his dynasty. From this we see that when disasters and chaos arise, they serve as an opportunity for sages to emerge." The emperor deeply pondered the highest virtue to fulfill Heaven's will, honored benevolence and righteousness, reduced punishments, opened roads and bridges, unified distant and near regions, respected virtuous men as esteemed guests, loved his people like children, extended within himself what he would find acceptable in others, and thus spread this throughout the realm. Therefore, prisons were empty and peace prevailed across the land. After great changes occur, there must be a virtue unlike before; this is how sages and virtuous rulers demonstrate Heaven's mandate. Your Majesty has just ascended the highest throne; you should correct the mistakes of previous reigns, eliminate cumbersome regulations, remove burdens from the people, preserve what is lost and revive what is extinguished, in order to respond to Heaven's will.
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臣聞秦有十失，其一尚存，治獄之吏是也。秦之時，羞文學，好武勇，賤仁義之士，貴治獄之吏，正言者謂之誹謗，遏過者謂之妖言，故盛服先生，不用於世，忠良切言，皆鬱於胸，譽諛之聲，日滿於耳，虛美熏心，實禍蔽塞，此乃秦之所以亡天下也。方今天下賴陛下厚恩，無金革之危，飢寒之患，然太平未洽者，獄亂之也。夫獄者，天下之大命，死者不可生，斷者不可屬。書曰：與殺不辜，寧失不經，今治獄吏則不然，上下相毆，以刻為明，深者獲公名，平者多後患，故治獄之吏，皆欲人死，非憎人也。自安之道，在人之死，是以死人之血，流離於市，被刑之徒，比肩而立，大辟之計，歲以萬數，此仁聖之所傷也。太平之未洽，凡以此也。 |
| | I have heard that the Qin dynasty had ten mistakes, one of which still remains—the officials who handle criminal cases. During the Qin dynasty, literary learning was considered shameful and martial valor was favored. Those who upheld benevolence and righteousness were looked down upon, while officials in charge of criminal cases were held in high esteem. Honest speech was labeled as slander, and those who pointed out faults were accused of spreading evil words. Thus, upright scholars with proper attire found no place in the world; loyal men with earnest advice had their concerns suppressed within their hearts. Flattering voices filled people's ears daily, false praises intoxicated minds, and real dangers were concealed. This was why the Qin lost all under heaven. Now, thanks to Your Majesty's great grace, the people of all under heaven are free from the dangers of war and weapons, as well as the sufferings of hunger and cold. Yet harmony has not yet been fully achieved—this is due to disorder in the courts of justice. The administration of justice is a matter of great importance for all under heaven; once someone is put to death, they cannot be brought back to life, and once severed limbs are lost, they cannot regrow. The Book says: "Better to err on the side of leniency than to execute an innocent person." Yet today's officials in charge of justice do not follow this principle. They beat and oppress each other up and down, regarding severity as wisdom. Those who impose harsh punishments gain a reputation for righteousness, while those who act fairly often invite later troubles. Therefore, these officials all desire the death of others—not because they hate people, but due to their misguided pursuit of justice. The way they seek their own security lies in the deaths of others. Thus, the blood of executed people flows through the streets; those subjected to punishment stand shoulder to shoulder. The number of capital punishments each year runs into the tens of thousands—this is what harms benevolent and sage rulers. The reason harmony has not yet been achieved in peace lies entirely in this.
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夫人情安則樂生，痛則思死，捶楚之下，何求而不得，故囚人不勝痛，則飾辭以示之，吏治者利其然，則指道以明之，上奏畏却，則鍛鍊而周內之，蓋奏當之成，雖咎繇聽之，猶以為死有餘辠，何則，成練者衆，文致之罪明也。是以獄吏專為深刻殘賊，不顧國患，此世之大賊也。故俗語曰：畫地為獄議不入，刻木為吏期不對，此皆疾吏之風，悲痛之辭也。故天下之患，莫深於獄，敗法亂正，離親塞道，莫甚乎治獄之吏，此所謂一尚存者也。 |
| | When people are at ease, they cherish life; when in pain, they think of death. Under the beating and torture, what can they not be made to say? Therefore, prisoners unable to endure the pain will fabricate confessions. Officials handling cases take advantage of this situation and point out "evidence" to support it. When submitting reports, fearing rejection from above, they refine and elaborate on the case until it fits perfectly within legal procedures. Once a case is prepared for submission, even if 皋陶 were to hear it, he would still believe the accused deserved death and more. Why? Because many have refined the evidence, and the fabricated charges appear clear and damning. Therefore, officials in charge of justice specialize in severity and cruelty, disregarding national suffering—these are the great villains of our age. Hence, there is a popular saying: "Draw the ground as a prison and one dares not step in; carve wood into an official and one expects no justice." These are expressions of people's hatred toward corrupt officials and their sorrowful complaints. Therefore, the greatest danger to all under heaven lies in judicial injustice. Nothing undermines law and righteousness more than corrupt officials; nothing estranges kin or blocks the path of virtue as much as these officials—this is precisely what remains from the ten mistakes of the Qin dynasty.
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臣聞烏鳶之卵不毁，而後鳳皇集，誹謗之罪不誅，而後良言進。故古人有言曰：山藪藏疾，川澤納污，瑾瑜匿惡，國君含詬，唯陛下除誹謗以招切言，開天下之口，廣箴諫之路，掃亡秦之失，尊文武之德，省法制，寬刑罰，則太平之風可興於世，永履和樂，與天無極，天下幸甚，上善其言。 |
| | I have heard that unless the eggs of crows and kites are left undisturbed, phoenixes will not gather; and unless those who speak out criticism are not punished, wise counsel will not be offered. Therefore, the ancients said: "Mountains and forests hide sickness; rivers and marshes contain filth. Even jade conceals flaws, and a wise ruler bears disgrace." May Your Majesty abolish punishments for criticism to encourage earnest advice, open the mouths of all under heaven, broaden the path for remonstrance, sweep away the mistakes of the fallen Qin dynasty, honor the virtue of Wen and Wu, reduce legal restrictions, and lighten punishments. Then the winds of peace will arise in this world; harmony and joy will be eternal, lasting without end as Heaven itself. This would bring great fortune to all under heaven. The emperor highly valued his words.
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蘇建，杜陵人也。子武字子卿，武帝遣武以中郎將持節送匈奴，使與副中郎將張勝及假吏常惠等俱，會虞常等謀反匈奴中，虞常在漢時素與副張勝相知。私候勝曰：聞漢天子甚怨衞律，常能為漢殺之，吾母與弟在漢，幸蒙其賞，人夜亡告之，單于怒，召諸貴人議欲殺漢使者。左伊秩訾曰：即謀單于，何以復加，宜皆降之，單于使衞律召武受辭。武曰：屈節辱命，雖生，何面目以歸漢，引佩刀自刺，衞律驚，自抱持武，氣絕，半日復息。 |
| | Su Jian was a native of Dulung. His son Wu, courtesy name Ziqing. Emperor Wu sent Wu as a Zhonglangjiang (attendant general) with an imperial token to escort envoys to the Xiongnu, together with his deputy Zhonglangjiang Zhang Sheng and acting official Chang Hui, etc. At that time, Yu Chang plotted rebellion within the Xiongnu; Yu Chang had long known Deputy Zhang Sheng while in Han territory. He secretly approached Zhang Sheng and said, "I have heard that the Han emperor is greatly resentful of Wei Lü. I am able to kill him for the Han. My mother and younger brother are in Han territory, and they would surely be rewarded by them. One night, I fled and informed them." The Chanyu became angry and summoned all the nobles to discuss killing the Han envoys. Zuo Yizhizi said: "If they have already plotted against the Chanyu, what more punishment could there be? They should all surrender." The Chanyu then sent Wei Lü to summon Wu and interrogate him. Wu said, "To bend my principles and disgrace the imperial command is to live in shame. If I do so, how could I face returning to Han?" Saying this, he drew his belt knife and stabbed himself. Wei Lü was shocked and rushed forward to hold Wu tightly. Wu lost consciousness but regained breath after half a day.
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單于壯其節，使使曉武，會論虞常，欲因此時降武，劍斬虞常已。律曰：單于募降者赦罪，舉劍欲擊之，勝請降。律謂武曰：副有罪，當相坐，復舉劍擬之，武不動。律曰：蘇君，律前負漢歸匈奴，幸蒙大恩，賜號稱王，擁衆數萬，馬畜彌山，富貴如此，蘇君今日降，明日復然，空以身膏草野，誰復知之，武不應。律曰：君因我降，與君為兄弟，今不聽吾計，後雖欲復見我，尚可得乎。武罵律曰：汝為人臣子，不顧恩義，畔主背親，為降虜於蠻夷，何以汝為見，且單于信汝，使决人死生，不平心持正，反欲鬥兩主觀禍敗，南越殺漢使者，屠為九郡，宛王殺漢使者，頭懸北闕，朝鮮殺漢使者，即時誅滅，獨匈奴未耳，若知我不降，明欲令兩國相攻，匈奴之禍，從我始矣。 |
| | The Chanyu admired his integrity and sent envoys to inform Wu that the case of Yu Chang was being discussed. He wished to use this opportunity to persuade Wu to surrender, but Yu Chang had already been beheaded with a sword. Wei Lü said, "The Chanyu offers amnesty to those who surrender." He raised his sword as if to strike Wu. Zhang Sheng then requested to surrender. Wei Lü said to Wu, "Your deputy has committed a crime; you must share the punishment." He raised his sword again and pointed it at him, but Wu remained unmoved. Wei Lü said, "Lord Su, I once betrayed Han and defected to the Xiongnu. Fortunately, I received great kindness from His Majesty, was granted a title as king, commanded tens of thousands of followers, and my herds filled the mountains. My wealth and honor are such. If you surrender today, Lord Su, tomorrow you will enjoy the same fortune. Why waste your life to rot in the wilderness? Who would ever know?" Wu did not respond. Wei Lü said, "If you surrender through me, I will be your brother. If you do not heed my advice now, even if you wish to see me again in the future, would that still be possible?" Wu scolded Wei Lü, saying, "You are a subject and son of the Han. You have disregarded loyalty and righteousness, betrayed your lord and abandoned your family, becoming a surrendered slave among the barbarians. Why should I even see you? Moreover, the Chanyu trusts you to decide life or death for others, yet you do not act with fairness but instead wish to provoke conflict between our two rulers to observe disaster. When Nan Yue killed Han envoys, it was reduced to nine commanderies; when Wang of Guan killed Han envoys, his head was displayed at the northern gate; when Chaoxian killed Han envoys, they were immediately annihilated. Only the Xiongnu has not yet suffered such a fate. If you know I will never surrender, then clearly your intent is to provoke war between our two nations. The calamity of the Xiongnu will begin with me!"
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律知武終不可脅，白單于，單于愈益欲降之，迺幽武置大窖中，絕不飲食，天雨雪，武臥齧雪，與旃毛并咽之，數日不死，匈奴以為神，乃徙武北海上無人處，使牧羝羊。曰：羊乳，乃得歸，武至海上，禀食不至，掘野鼠去草實而食之，杖漢節而牧羊，臥起操持，節旄盡落。 |
| | Wei Lü realized that Wu could never be intimidated and reported this to the Chanyu. The Chanyu grew even more determined to persuade him, so he had Wu imprisoned in a large underground chamber with no food or water provided. When it rained snow, Wu lay there chewing on the snow and swallowing it together with bits of felt from his clothing; after several days, he still did not die. The Xiongnu regarded him as a god, and thus moved Wu to an uninhabited area by the northern sea, where they ordered him to tend flocks of male sheep. They said, "Only when the male sheep bear young will you be allowed to return." Wu arrived at the northern sea and found no provisions sent. He dug up wild mice and ate their stored grass seeds while holding fast to his Han imperial token as he tended the flocks. Whether lying down or rising, he always held it in hand; eventually, all the tassels on the staff fell off.
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單于使李陵至海上，為武置酒設樂。因謂武曰：單于聞陵與子卿素厚，故使陵來說足下，虛心欲相待，終不得歸，空自苦無人之地，信義安攸見乎。來時太夫人已不幸，子卿婦年少，聞已更嫁矣。獨有女弟二人，兩女一男，今復十餘年，存亡不可知，人生如朝露，何久自苦如此，陵始降時，忽忽如狂，自痛負漢，加以老母繋保宮，子卿不欲降，何以過陵，且陛下春秋高，法令無常，大臣無罪夷滅者數十家，安危不可知，尚復誰為乎。願聽陵計。武曰：武父子無功德，皆陛下所成就，位列將，爵通侯，兄弟親近，常願肝腦塗地，今得殺身自效，雖蒙斧鉞湯鑊，誠甘樂之，臣事君猶子事父，子為父死無所恨，願勿復再言，陵與武飲數日。復曰：子卿壹聽陵言。武曰：自分已死久矣。王必欲降武，請畢今日之歡，效死於前，陵見其至誠。喟然嘆曰：嗟乎。義士，陵與衞律之罪上通天，因泣下霑襟，與武决去。 |
| | The Chanyu sent Li Ling to the northern sea and arranged a banquet with music for Wu. He then said to Wu, "The Chanyu has heard that Ling and Ziqing were always close friends, so he sent me to persuade you. With sincerity, I wish to treat you well. Yet in the end, you will never return home. Why endure hardship in this desolate land? Where is your loyalty or righteousness shown?" "When I came here, your mother had already passed away. Your wife was young and has since remarried." "You have only two younger sisters, and one daughter and son. It has now been more than ten years; whether they are alive or dead is unknown. Life is as fleeting as morning dew—why endure such prolonged suffering? When I first surrendered, I was dazed with grief, deeply regretting my betrayal of Han. Added to this, my elderly mother was imprisoned in the palace for my sake. If you refuse to surrender, how can your virtue surpass mine? Moreover, His Majesty is now old; his decrees are unpredictable. Dozens of families of high officials have been destroyed without cause. No one knows what safety or danger awaits—what more is there left to fight for?" I hope you will listen to my advice. Wu said, "My father and I have no virtue or merit; all we are is due to the emperor's grace. We were ranked among generals and granted marquis titles. My brothers and relatives were closely favored. I always wished to lay down my life for the state. Now that I can sacrifice myself in service, even if I suffer beheading or boiling, I would gladly accept it. A subject serving his lord is like a son serving his father; a son who dies for his father has no regrets. Please do not speak of this again." Ling and Wu drank together for several days. Ling said again, "Ziqing, please listen to my words once." Wu replied, "I have long since accepted that I would die." "If you insist on persuading me to surrender, please let us finish the pleasures of today. I will lay down my life before your eyes." Ling saw his utmost sincerity. He sighed deeply and said, "Alas!" "You are a man of righteousness. My sins with Wei Lü reach up to Heaven." Saying this, he wept and his tears soaked his robe as he parted from Wu.
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武留匈奴十九年，始以强壯出，及還，須髮盡白，在匈奴聞上崩，南向號哭歐血，旦夕臨，數月，卒得全歸，宣帝甘露三年，單于始入朝，上思股肱之美，乃圖畫其人於麒麟閣，法其形貌，署其官爵姓名，唯霍光不名。曰：大司馬大將軍博陸侯姓霍氏，次曰衞將軍富平侯張安世，次曰車騎將軍龍額侯韓增，次曰後將軍營平侯趙充國，次曰丞相高平侯魏相，次曰丞相博陽侯丙吉，次曰御史大夫建平侯杜延年，次曰宗正陽成侯劉德，次曰少府梁丘賀，次曰太子太傅蕭望之，次曰典屬國蘇武，皆有功德，知名當世，是以表而揚之，明中興輔佐，列于方叔，召虎，仲山甫焉。几十一人。 |
| | Wu remained in the Xiongnu for nineteen years. He had first left Han when he was strong and vigorous, but upon his return, his beard and hair were completely white. While still among the Xiongnu, he heard of Emperor Wu's death; he wept facing southward until blood came from his mouth, mourning morning and evening for several months before finally returning home in safety. In the third year of Ganyu reign under Emperor Xuan, the Chanyu first paid a court visit to Han. The emperor, thinking of the virtue of his trusted ministers, had portraits of these men painted on the Qilin Pavilion, recording their appearances and official ranks with names—except for Huo Guang, who was not named. It was recorded: "First, Grand Marshal and Grand General, Marquis of Bolu, surname Huo. Next, Wei Jiangjun, Marquis of Fuping, Zhang Anshi. Next, Chaji Jiangjun, Marquis of Longe, Han Zeng. Next, Hou Jiangjun, Marquis of Yingping, Zhao Chongguo. Next, Chancellor, Marquis of Gaoping, Wei Xiang. Next, Chancellor, Marquisa Boyang, Bing Ji. Next, Minister of Justice, Jianping Hou, Du Yannian. Next, Director of the Imperial Clan Office, Yangcheng Hou, Liu De. Next, Minister in Charge of Lesser Treasures, Liangqiu He. Next, Tutor to the Crown Prince, Xiao Wangzhi. Next, Superintendent of Foreign Affairs, Su Wu." All had virtue and merit and were renowned in their time; thus they were honored and praised, clearly marked as assistants during this revival period, ranking among Fang Shu, Zhao Hu, and Zhong Shanfu. A total of eleven people.
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韓安國，字長孺，梁人也。為御史大夫，是時匈奴請和親，上下其議。大行王恢議曰：漢與匈奴和親，率不過數歲即背約，不如勿許，舉兵擊之。安國曰：千里而戰，即兵不獲利，今匈奴負戎馬足，懷鳥獸心，遷徙鳥集，難得而制，得其地不足為廣，有其衆不足為强，自古弗屬漢，數千里争利則人馬疲，虜以全制其弊，埶必危殆，臣故以為不如和親，羣臣議多附安國，於是上許和親。 |
| | Han Anguo, courtesy name Zhangru, was a native of Liang. He served as Minister of Justice. At that time, the Xiongnu requested peace and marriage alliances, so the matter was submitted for discussion by officials at court. Daxing Wang Hui argued, "The Han and Xiongnu have entered into peace and marriage alliances before, but they usually break the agreement within a few years. It is better not to agree, but instead raise an army and attack them." An Guo said, "Fighting a war thousands of miles from home will not bring military advantage. Now the Xiongnu are strong in cavalry but have the hearts of birds and beasts; they move like flocks of migrating birds, difficult to catch or control. Even if we seize their land, it would be insufficient for expansion, and even if we capture their people, it would not make us stronger. Since ancient times, they have never belonged to Han territory. If we travel thousands of miles to compete for profit, our men and horses will grow weary, while the Xiongnu can exploit our weaknesses in full strength. The situation will inevitably become dangerous. Therefore, I believe peace through marriage is better." Many ministers agreed with An Guo's opinion, so the emperor approved the peace and marriage alliance.
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明年，雁門馬邑豪聶壹因大行王恢言，匈奴初和親親信，邊可誘以利致之，伏兵襲必破之道也。上迺召問公卿曰：朕飾子女以配單于，幣帛文錦，賂之甚厚，單于待命加嫚，侵盗無已，邊境數驚，朕甚閔之，今欲舉兵攻之，何如。大行王恢對曰：陛下雖未言，臣固願效之，臣聞全代之時，北有强胡之敵，內連中國之兵，然尚得養老長幼，倉廩常實，匈奴不輕侵也。今以陛下威，海內為一，又遣子弟乘邊守塞，轉粟輓輸，以為之備，然匈奴侵盗不已者，無他，以不恐之故耳，臣竊以為擊之便。 |
| | The following year, Nie Yi, a local leader from Mayi in Yanmen, through Daxing Wang Hui, suggested that since the Xiongnu had just entered into a peace and marriage alliance and were trusting of Han, they could be lured with profit to the border. Ambush forces , if launched for attack, would surely defeat them. The emperor summoned the ministers and asked, "I have adorned my daughters to marry the Chanyu and given him lavish gifts of silk and brocade. Yet he treats our goodwill with increasing disrespect, continuing his raids without end, causing constant alarm along the borders. I deeply regret this situation. Now I wish to raise an army to attack them—what do you think?" Daxing Wang Hui replied, "Although the emperor has not yet given orders, I have long wished to act. I have heard that during the time of Quandai, there was a powerful Hu enemy in the north and internal wars with China's forces; yet people were still able to raise the young and care for the elderly, keeping granaries full, and the Xiongnu did not dare lightly invade." "Now, with the emperor's authority, all under heaven is united. We have sent our sons and nephews to guard the borders and transport grain for supply, making full preparations. Yet the Xiongnu continue their raids without ceasing—there is no other reason but that they are not afraid of us. I secretly believe it would be advantageous to attack them."
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安國曰：不然，臣聞高皇帝嘗圍於平城，七日不食，天下歌之，解圍反位，而無忿怒之心，夫聖人以天下為度者也。不以己私怒傷天下之功，故迺遣劉敬奉金千斤以結和親，至今為五世利，孝文皇帝又嘗壹擁天下之精兵，聚之廣武常谿，然無尺寸之功，而天下黔首無不憂者，孝文寤於兵之不可宿，故復合和親之約，此二聖之迹，足以為效矣。臣竊以為勿擊便。 |
| | An Guo said, "Not so. I have heard that Emperor Gaozu was once surrounded at Pingcheng and went seven days without food; the whole country sang of his plight. When he broke free from the siege and returned to power, he bore no anger in his heart. A sage measures all under heaven with a broad mind." "He did not let his personal anger harm the interests of all under heaven. Therefore, he sent Liu Jing with a thousand catties of gold to establish peace and marriage alliances; this brought benefits for five generations. Emperor Wendi once gathered the finest troops in the realm at Guangwu Changxi but achieved no result, yet the common people throughout the land were filled with worry. Realizing that prolonged warfare was not advisable, he renewed the peace and marriage agreement. These actions of these two sage emperors are sufficient for us to follow as an example." I secretly believe it is better not to attack.
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恢曰：不然，臣聞五帝不相襲禮，三王不相復樂，非故相反也。各因世宜，且高帝所以不報平城之怨者，非力不能，所以休天下之心也。今邊境數驚，士卒傷死，中國槥車相望，此仁人之所隱也。臣故曰擊之便。 |
| | Wang Hui said, "Not so. I have heard the Five Emperors did not follow each other's rites and the Three Kings did not repeat each other's music; this was not intentional opposition." They simply adapted to the needs of their times. Moreover, Emperor Gao did not retaliate for the resentment from Pingcheng because he was not lacking in strength—it was to give peace and rest to all under heaven. Now, the borders are constantly alarmed; soldiers die or are wounded, and coffins can be seen everywhere in the central lands. This is a sorrow that touches even the most compassionate of people. Therefore, I say it is advantageous to attack them.
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安國曰：不然，臣聞利不十者不易業，功不百者不變常，且自三代之盛，夷狄不與正朔服色，非威不能制，强弗能服也。以為遠方絕地不牧之臣，不足煩中國也。且匈奴輕疾悍亟之兵也。至如猋風，去如收電，逐獸隨草，居處無常，難得而制，今使邊郡久廢耕織以支胡之常事，其勢不相權也。臣故曰勿擊便。 |
| | An Guo said, "Not so. I have heard if the benefit is not tenfold, one should not change an established profession; if the achievement is not a hundredfold, one must not alter tradition. Moreover, during the flourishing times of the Three Dynasties, the Yi and Di tribes did not accept our calendar or ceremonial dress—not because their strength was insufficient to control them, but because they could not be subdued by force alone." They were considered distant and isolated subjects who did not contribute through herding or farming—thus, it was unnecessary to trouble the central lands over them. Moreover, the Xiongnu are a swift, fierce, and aggressive force. They come like a sudden gale and vanish as quickly as lightning, following herds of beasts and the growth of grass, with no fixed place to dwell—difficult to catch or control. Now, if we have long abandoned farming and weaving in our border commanderies just to deal with their usual raids, the balance of power is clearly not equal. Therefore, I say it would be better not to attack them.
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恢曰：不然，臣聞鳳鳥乘於風，聖人因於時，昔秦穆公都雍，地方三百里，知時宜之變，攻取西戎，闢地千里，及後蒙恬為秦侵胡，闢數千里，以河為境，匈奴不敢飲馬於河，夫匈奴獨可以威服，不可以仁畜也。今以中國之威，萬倍之資，遣百分之一以攻匈奴，譬猶以强弩射且潰之癰也。必不留行矣。若是，則北發，月氏，可得而臣也。故曰擊之便。 |
| | Wang Hui said, "Not so. I have heard of the phoenix riding on the wind and sages acting in accordance with their time. In ancient times, Duke Mu of Qin made Yong his capital, ruling over an area of three hundred li. Recognizing the changes of opportunity, he attacked and subdued the western Rong tribes, expanding territory by a thousand li. Later, Meng Tian for the Qin dynasty invaded the Hu people, opening up thousands of li of land with the Yellow River as its boundary; the Xiongnu dared not even water their horses there. The Xiongnu can only be subjugated through strength and cannot be tamed by kindness." "Now, with the might of China and resources a hundredfold greater, if we send even one percent to attack the Xiongnu, it is like using a powerful crossbow to pierce an abscess on the verge of bursting." They will surely not remain unscathed. If this be so, then the Bei Fa and Yuezhi may be made our subjects. Therefore, it is advantageous to attack them. 安國曰：不然。夫以秦始皇之強，蒙恬之威，猶不能制匈奴，今奈何以漢之百萬之眾，自苦於無益之地，疲兵耗糧，而事一時之議，願陛下圖之。 An Guo said: "Not so. Even with the strength of Emperor Qin Shi Huang and the might of Meng Tian, they still could not subdue the Xiongnu. Now how can we, with a hundred thousand Han troops, trouble ourselves in an unprofitable land, exhaust our soldiers and waste our grain, merely to satisfy a temporary debate? I hope Your Majesty will consider this carefully."
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安國曰：不然，臣聞用兵者，以飽待飢，正治以待其亂，定舍以待其勞，故接兵覆衆，伐國墮城，常坐而役敵國，此聖人之兵也。且臣聞之，衝風之衰，不能起毛羽，强弩之末，力不能入魯縞，夫盛之有衰，猶朝之有暮也。今捲甲輕舉，深入長敺，難以為功，從行則迫脅，横行則中絕，疾則糧乏，徐則後利，不至千里，人馬乏食。兵法曰：遺人獲也。意者有他繆巧以禽之，則臣不知也。不然，則未見深入之利也。臣故曰勿擊便。 |
| | An Guo said: "Not so. I have heard those who wage war do so by using their well-fed forces to face the hungry, by maintaining order to exploit chaos in the enemy, and by securing stable positions to take advantage of an exhausted foe. Thus, they can defeat large armies, conquer states, and topple cities while remaining seated—this is the way of a sage's military strategy." Moreover, I have heard this: the waning force of a gale cannot lift even a feather; the last arrow from a powerful crossbow lacks strength to pierce Lu gao (a fine silk fabric). Strength must inevitably decline, just as morning gives way to evening. Now, if we discard armor and launch a light campaign, advancing deep into enemy territory for an extended chase, it will be difficult to achieve success. If we march forward in formation, we face pressure; if we spread out, our forces become cut off. March quickly, and provisions run short; move slowly, and opportunities are lost. Before reaching even a thousand li, both men and horses would lack food. The Art of War says: "To leave behind is to be captured." Perhaps there are other ingenious or deceptive strategies to capture them, but I do not know of any. If not so, then the benefits of a deep advance have yet to be seen. Therefore, I say it is better not to strike.
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恢曰：不然，夫草木遭霜者，不可以風過，清水明鏡，不可以形逃，通方之士，不可以文亂，今臣言擊之者，固非發而深入也。將順因單于之欲，誘而致之邊，吾選驍騎壯士，審遮險阻，吾勢已定，或營其左，或營其右，或當其前，或絕其後，單于可禽，百全必取。 |
| | Wang Hui said: "Not so. When grass and trees are struck by frost, they cannot withstand the wind; when water is clear as a mirror, no shape can escape its reflection; for those who understand principles, words cannot confuse them. Now my argument to strike is not about launching an immediate deep advance." We will follow the Chanyu's desires, lure him to the border, and then select our elite cavalry and strong warriors. We shall carefully block all dangerous terrain. Once our position is set, some forces can encamp on his left, others on his right; some confront him from the front, while others cut off his retreat. The Chanyu will be captured, and victory will surely be ours.
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上曰：善，迺從恢議，陰使聶壹為間，亡入匈奴。謂單于曰：吾能斬馬邑令丞以城降，財物可盡得，單于信以為然而許之，聶壹迺詐斬死罪囚，懸其頭馬邑城下示單于使者，於是單于穿塞將十萬騎入武州塞，是時，漢兵三十余萬匿馬邑旁谷中，約，單于入馬邑，縱兵擊之，單于入塞，未至馬邑百餘里，覺之，還去，諸將竟無功，恢坐自殺。 |
| | The emperor said, "Well spoken," and followed Wang Hui's plan, secretly sending Nie Yi as a spy to infiltrate the Xiongnu. Nie Yi told the Chanyu, "I can behead the magistrates of Mayi and surrender the city to you. All its wealth will then belong to you." The Chanyu believed him and agreed. Nie Yi then faked the execution of a prisoner condemned for capital crimes, hanging his head beneath the walls of Mayi City as proof to the Xiongnu envoys. Thus, the Chanyu led ten thousand cavalry through the pass into Wuzhou Pass. At that time, over thirty thousand Han troops were hidden in valleys near Mayi, with instructions: "When the Chanyu enters Mayi, launch an attack." However, when the Chanyu entered the pass and was still more than a hundred li from Mayi, he discovered the deception and withdrew. The Han generals achieved nothing, and Wang Hui committed suicide for his failure.
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董仲舒，廣川人也。下帷讀書，三年不窺園，舉賢良，武帝制問焉。曰：蓋聞五帝三王之道，改制作樂，而天下洽和，百王同之，聖王已没，鐘鼓筦弦之聲未衰，而大道微缺陵夷，至乎桀紂之行作，王道大壞矣。夫五百年之間，守文之君，當塗之士，欲則先王之法，以戴翼其世者甚衆，然猶不能反，日以仆滅至後王而後止，豈其所持操或誖繆而失統與，固天降命不可復反與，夙興夜寐，法上古者，又將無補與，三代受命，其符安在，灾異之變，何緣而起，性命之情，或夭或壽，或仁或鄙，習聞其號，未燭厥理，伊欲風流而令行，刑輕而奸改，百姓和樂，政事宣昭，何修何飾，而膏露降，百穀登，德潤四海，澤臻草木，三光全，寒暑平，受天之祜，享鬼神之靈，德澤洋溢，施乎方外，延及羣生，士大夫其明以諭朕，靡有所隱。 |
| | Dong Zhongshu was a native of Guangchuan. He studied behind a curtain, not glancing at the garden for three years. He was recommended as a virtuous and capable official, and Emperor Wu personally questioned him in an imperial examination. He said, "I have heard that the way of the Five Emperors and Three Kings was to reform institutions and create music, thus achieving harmony throughout the world. This principle has been followed by all subsequent rulers. However, after the sage kings passed away, although the sounds of bells, drums, flutes, and strings did not fade, the great Dao gradually declined and deteriorated until it reached the actions of Jie and Zhou, when royal governance was completely ruined." Between these five hundred years, there were many rulers who adhered to established principles and officials in power who wished to follow the laws of previous kings to support their era. Yet they still could not restore order; day by day, their states collapsed until it reached later kings before finally ceasing. Was this because their principles or actions were mistaken and failed to uphold the true system? Or was it truly a decree from Heaven that could not be reversed? Rising early and resting late, following the ways of ancient times—would such efforts still prove futile? Where are the omens for the Mandate of Heaven granted to the Three Dynasties? What is the cause behind calamities and strange changes in nature? Why do human lives vary so greatly: some short, others long; some kind, others base? We have often heard these terms but remain unclear about their true meanings. I wish for a flowing influence that brings order, light punishments that reform evildoers, harmony among the people, clear governance—what must be cultivated and refined to bring down sweet dew, abundant harvests, virtue spreading across all under heaven, blessings reaching even plants and trees, the three lights in balance, seasons in harmony, receiving Heaven's protection , enjoying the favor of spirits and deities. May your virtue overflow, extending beyond borders, benefiting all living things. O scholars and officials, enlighten me clearly on these matters; do not conceal anything from me.
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仲舒對曰：陛下發德音，下明詔，求天命與情性，皆非愚臣之所能及也。臣謹按春秋之中，視前世已行之事，以觀天人相與之際，甚可畏也。國家將有失道之敗，而天乃先出灾害以譴告之，不知自省，又出怪異以警懼之，尚不知變，而傷敗乃至，以此見天心之仁愛人君，而欲止其亂也。自非大無道之世者，天盡欲扶持而全安之，事在强勉而已矣。强勉學問，則聞見博而智益明，强勉行道，則德日起而大有功，此皆可使還至而立有效者也。 |
| | Zhongshu replied, "Your Majesty has issued words of virtue and decrees of clarity, seeking the Mandate of Heaven and the nature of human character—these are matters beyond my humble capacity to address." With great care, I have examined the Spring and Autumn Annals, reviewed events from previous ages, to observe the relationship between Heaven and humanity. It is indeed a matter of profound awe. When a state is about to suffer failure due to moral decline, Heaven first sends disasters as warnings. If those in power do not reflect upon themselves, strange and ominous signs will follow to instill fear. Should they still fail to change, then ruin will arrive. From this we can see that Heaven's heart is filled with compassion for the ruler, desiring only to stop chaos before it spreads. Unless it is an age of extreme moral corruption, Heaven will do everything possible to support and preserve the state. The matter lies solely in one's determination and effort. If one diligently pursues learning, then knowledge and wisdom will broaden and become clearer. If one earnestly practices the Way, virtue will grow daily and great achievements can be made. These are all things that can bring about tangible results in a short time.
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夫人君莫不欲安存，而惡危亡，然而政亂國危者甚衆，所任者非其人，而所由者非其道也。夫周道衰於幽厲，非道亡也。幽厲不由也。至於宣王，思昔先王之德，周道粲然復興，此夙夜不懈行善之所致也。孔子曰：人能弘道，非道弘人也。故治亂廢興在於己，非天降命不可得反也。 |
| | No ruler does not desire peace and stability, yet fears danger and downfall. However, there are many cases where governance becomes chaotic and the state endangered—this is because those entrusted with power are unworthy individuals, and the path they follow is not in accordance with the proper Way. The decline of Zhou rule during King You and King Li was not due to the loss of the Way itself. It was because they did not follow it. By the time of King Xuan, reflecting upon the virtue of previous kings, the Zhou Way once again flourished brilliantly. This was the result of tireless diligence and consistent moral conduct day and night. Confucius said, "It is people who can promote the Way; it is not that the Way promotes people." Therefore, whether a state is well governed or in chaos, flourishing or declining depends on oneself. It is not an unchangeable decree from Heaven that cannot be reversed.
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及至後世淫泆衰微，諸侯背叛，廢德教而任刑罰，刑罰不中，則生邪氣，邪氣積於下，怨惡蓄於上，上下不和，陰陽繆戾，而妖孽生矣。此灾異所緣而起也。故堯，舜行德則民仁壽，桀，紂行暴則民鄙夭，夫上之化下，下之從上，猶泥之在鈞，唯甄者之所為，猶金之在鎔，唯冶者之所鑄，綏之斯倈，動之斯和，此之謂也。 |
| | By later generations, moral decline and decadence became widespread. The feudal lords rebelled, abandoning virtue and education in favor of punishment. When punishments were unjustly applied, they gave rise to perverse energies. These pernicious forces accumulated among the people below, while resentment and hatred gathered at court above. With discord between high and low, yin and yang fell out of harmony, and thus strange omens and calamities arose. This is the origin of disasters and strange phenomena. Therefore, when Yao and Shun practiced virtue, the people became kind and long-lived; but when Jie and Zhou acted tyrannically, the people grew base and short-lived. The influence of rulers upon their subjects, and the obedience of subjects to their rulers, is like clay on a potter's wheel—its form depends entirely on what the potter chooses to make It is also like gold in the crucible, whose shape depends entirely on the caster's hand. When guided gently, it becomes pliant; when stirred, it harmonizes—this is what is meant by that analogy.
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天道之大者在陰陽，陽為德，陰為刑，刑主殺而德主生，是故陽常居大夏，而以生育養長為事，陰常居大冬，而積於空虛不用之處，以此見天之任德不任刑也。天使陽出布施於上而主歲功，使陰入伏於下而時出佐陽，陽不得陰之助，亦不能獨成歲也。王者承天意以從事，故任德教而不任刑，刑者不可任以治世，猶陰之不可任以成歲也。為政而任，刑，不順於天，故先王莫之肯為也。今廢先王任德教之官，而獨用執法之吏治民，無乃任刑之意與。孔子曰：不教而誅謂之虐，虐政用於下而欲德教之被四海，故難成也。 |
| | The great principle of the Dao of Heaven lies in yin and yang. Yang represents virtue, while Yin represents punishment. Punishment is associated with killing, whereas virtue is associated with life. Therefore, Yang resides during the great summer season, engaged in generating, nurturing, and fostering growth; Yin remains in the great winter season, accumulating in empty places where it is not used. From this we see that Heaven relies on virtue rather than punishment. Heaven causes Yang to emerge and spread above, presiding over the achievements of the year; it causes Yin to remain hidden below, emerging at appropriate times to assist Yang. Without Yin's assistance, Yang cannot alone complete the cycle of the year. A sovereign who governs should follow Heaven's will and act accordingly, thus relying on virtue and moral instruction rather than punishment. Punishment cannot be used to rule the world; it is as inappropriate for governance as Yin alone would be in completing the cycle of a year. To govern by relying on punishment is to act contrary to Heaven's will, which is why none of the sage kings would ever do such a thing. Nowadays, if we abandon the officials responsible for virtue and moral instruction from previous kings and instead rely solely on law enforcement officers to govern the people, is this not tantamount to relying on punishment? Confucius said: "To punish without first teaching is called cruelty. To impose cruel policies upon the people and yet hope for virtue and moral instruction to spread across all under heaven—this will be difficult to achieve."
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故為人君者，正心以正朝廷，正朝廷以正百官，正百官以正萬民，正萬民以正四方，四方正，遠近莫敢不壹於正，而無有邪氣奸其間者，是以陰陽調而風雨時，羣生和而萬民殖，天地之間，被潤澤而大豐美，四海之內，聞盛德而皆倈臣，諸福之物，可致之祥，莫不畢至，而王道終矣。 |
| | Therefore, a ruler must cultivate his own upright heart to establish order in the court; by ordering the court, he brings order to all officials; through orderly officials, he ensures harmony among the people; with harmonious people, peace extends throughout the four quarters of the world. When the four directions are properly governed, both distant and near subjects will dare not fail to align themselves with righteousness, and no perverse energies or corrupt influences will arise. Thus yin and yang remain in balance, winds and rains arrive on schedule, all living beings thrive in harmony, and the people flourish. Between Heaven and Earth, blessings and nourishment abound, bringing great abundance; within the four seas, all hear of virtuous rule and become loyal subjects. All auspicious signs and blessings that can be summoned will surely come forth—and thus the Way of kingship is fully realized.
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孔子稱鳳鳥不至，河不出圖，吾已矣夫，自悲能致此物而身卑賤不得致也。今陛下居得致之位，操可致之勢，又有能致之資，然而天地未應，而美祥莫至者，何也。凡民之從利，如水之走下，不以教化隄防之，不能止也。是故教化立而奸邪皆止者，其隄防完也。教化廢而奸邪皆出，刑罰不能勝者，其隄防壞也。古之王者，莫不以教化為大務，立大學以教於國，設庠序以化於邑，漸民以仁，摩民以義，節民以禮，故其刑罰甚輕而禁不犯者，教化行而習俗美也。 |
| | Confucius lamented, "The phoenix does not come; the Yellow River produces no map. I am finished!" He sorrowfully reflected that he had the ability to summon such signs but was too lowly and obscure to do so. Now, Your Majesty holds the position capable of summoning such signs, wields the power to bring them about, and possesses the virtue necessary for their arrival. Yet Heaven and Earth have not yet responded, and no auspicious omens appear—why is this so? The common people follow profit as water flows downward. Without moral instruction and preventive measures, such tendencies cannot be restrained. Therefore, when moral education is established and all evildoers are stopped, it is because the barriers of prevention are complete. When moral instruction declines and evildoers emerge unchecked, punishments become ineffective—this is because the barriers have been destroyed. Ancient kings without exception regarded moral instruction as their most important duty. They established great academies to educate the people in the capital and set up schools at local levels to transform society in the regions. Gradually, they taught the people benevolence, guided them with righteousness, and regulated them through propriety. Thus, punishments were very light yet crimes rarely occurred—this was because moral instruction prevailed and customs became virtuous.
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聖王之繼亂世也。埽除其迹而悉去之，復修教化而崇起之，教化已明，習俗已成，子孫循之，行五六百歲，尚未敗也。至周之末世，大為無道，以失天下，秦繼其後，猶不能改，又益甚之，重禁文學，弃捐禮誼，其心欲盡滅先聖之道，而專為自恣苟簡之治，故立為天子十四歲而國破亡矣。自古以來，未嘗有以亂濟亂，大敗天下之民，如秦者也。其遺毒餘烈，至今未滅。 |
| | The sage kings who succeeded the chaotic times. They swept away the remnants of disorder and completely eradicated them, then restored moral instruction and elevated it once more. When moral education became clear and virtuous customs were firmly established, their descendants followed these ways. For five or six hundred years, they did not fall into decline. By the later years of the Zhou dynasty, rulers became extremely corrupt and lost the Mandate of Heaven. The Qin who followed could not reform this situation but made it even worse. They imposed strict prohibitions on literature, abandoned rites and propriety, and sought to completely erase the teachings of previous sages in favor of arbitrary and hasty governance. Thus, after only fourteen years as emperor, the state was destroyed. Since ancient times, there has never been a ruler who brought chaos upon further chaos and caused such great suffering to the people as did the Qin. The lingering poison and lasting consequences of their actions have not yet faded even today.
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今漢繼秦之後，如朽木糞墻矣。雖欲善治之，無可奈何，法出而奸生，令下而詐起，如以湯止沸，以薪救火，愈甚，無益也。竊譬之琴瑟，琴瑟不調，甚者必解而更張之，乃可鼓也。為政而不行，甚者必變而更化之，乃可理也。當更張而不更張，雖有良工，不能善調也。當更化而不更化，雖有大賢，不能善治也。故漢得天下以來，常欲善治，而至今不可善治者，失之於當更化而不更化也。古人有言，臨川而羨魚，不如退而結網，今臨政而願治，七十餘歲矣。不如退而更化，更化則可善治，善治則灾害日去，福禄日來，夫仁誼禮智信，五常之道，王者所當修飾也。五者修飾，故受天之祜而享鬼之靈，德施乎方外，延及羣生也。 |
| | Now, the Han dynasty follows after the Qin, like a decaying tree or a crumbling wall. Even if one wishes to govern well, it is futile. When laws are enacted, corruption arises; when decrees are issued, deceit follows. It is like trying to stop boiling with hot water or extinguishing a fire by adding fuel—only the problem becomes worse and no benefit results. I dare to compare this situation to a zither or se. If the strings of such instruments are out of tune, and if the problem is severe, one must loosen them completely and retune them before they can be played again. To govern without success—if the situation becomes dire—then fundamental changes must be made, and a new transformation initiated, before order can once again be restored. If one should retune the strings but does not do so, even the most skilled craftsman cannot restore harmony to them. If fundamental transformation is needed but it is not carried out, then even the greatest sages will be unable to govern effectively. Therefore, since the Han dynasty gained control of the empire, it has always desired good governance. Yet such governance remains unattained to this day—this failure lies in not carrying out necessary transformations when they were needed. The ancients said, "To stand by a river and long for fish is not as good as retreating to weave a net." Now we have stood at the threshold of governance and desired order for more than seventy years. It would be better to retreat and initiate transformation. If such a transformation is carried out, good governance can be achieved; with good governance, disasters will gradually disappear and blessings will steadily arrive. Benevolence, righteousness, propriety, wisdom, and trustworthiness—these Five Constant Virtues are the principles that kings should cultivate and uphold. When these five virtues are cultivated and perfected, one receives Heaven's protection and enjoys the favor of spirits. Virtue spreads beyond borders and extends to all living beings.
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天子覽其對而異焉。制曰：蓋聞虞舜之時，垂拱無為而天下太平，周文王至於日昃不暇食，而宇內亦治，夫帝王之道，豈不同條共貫與，何逸勞之殊也。殷人執五刑以督奸，傷肌膚以懲惡，成，康不式四十餘年，天下不犯，囹圄空虛，秦國用之，死者甚衆，刑者相望，朕夙寤晨興，惟前帝王之憲，功烈休德，未始云獲，今陰陽錯謬，羣生寡遂，廉耻貿亂，賢不肖渾殽，未得其真，明其指略，稱朕意焉。 |
| | The emperor read his response and was impressed by it. The emperor issued a decree: "I have heard that in the time of Yu Shun, he sat idle with his hands resting on his knees and achieved peace throughout the world. King Wen of Zhou was so busy that by sunset he had no time to eat, yet within his realm order still prevailed. Is it not true that the Way of emperors is unified in principle? Why then do ease and labor differ so greatly?" The Yin people enforced the Five Punishments to supervise evildoers and inflicted bodily harm as a means of punishing wickedness. During the reigns of Cheng Wang and Kang Wang, for more than forty years they did not emulate this harsh system, yet throughout the world no one committed crimes; prisons remained empty. When the State of Qin adopted such methods, many were executed and those punished could be seen everywhere. I rise early and wake before dawn, reflecting on the laws of former kings, their great achievements and virtuous deeds—yet I have never attained them. Now yin and yang are out of balance; all living beings struggle to thrive; integrity and shame are confused; the worthy and unworthy are mixed together without distinction. Elucidate clearly the principles and essentials that will align with my intent.
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仲舒對曰：臣聞堯受命，以天下為憂，而未聞以位為樂也。故誅逐亂臣，務求賢聖，是以教化大行，天下和洽，虞舜因堯之輔佐，繼其統業，是以垂拱無為而天下治。孔子曰：韶盡善矣。此之謂也。至殷紂逆天暴物，杀戮賢智，天下耗亂，萬民不安，文王順天理物，悼痛而欲安之，是以日昃不暇食也。由此觀之，帝王之條貫同然而勞逸異，所遇之時異也。 |
| | Zhongshu replied: "I have heard that when Yao received the Mandate, he was concerned for the entire world and never regarded his position as a source of pleasure." Therefore, he punished and drove away corrupt ministers and diligently sought virtuous sages. Thus moral instruction flourished widely, and harmony prevailed throughout the world. Shun followed in Yao's footsteps, relying on his advisors and continuing his legacy—hence why he could sit idle with hands resting on his knees, doing nothing yet achieving order across the realm. Confucius said: "The music of Shao is perfectly good." This is what he meant. By contrast, King Zhou of Yin defied Heaven and abused all things; he killed the virtuous and wise. The world was in chaos and the people lived in unrest. King Wen followed Heaven's will and nurtured all things, grieving for their suffering and desiring to bring peace—thus why he worked so diligently that by sunset he had no leisure even to eat. From this we see, the principles of kingship are unified, yet their labors and ease differ—this is due to differences in the times they encountered.
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陛下愍世俗之靡薄，悼王道之不昭，故舉賢良方正之士，論議考問，將欲興仁誼之休德，明帝王之法制，建太平之道也。此大臣輔佐之職，三公九卿之任，非臣仲舒所及也。然而臣竊有所怪，夫古之天下，亦今之天下，共是天下，古以大治，上下和睦，不令而行，不禁而止，吏無奸邪，囹圄空虛，德潤草木，澤被四海，以古準今，壹何不相逮之遠也。安所繆戾而陵夷若是，意者，有所失於古之道與，有所詭於天之理與。 |
| | Your Majesty, moved by the decadence of current customs and grieving over the obscurity of royal governance, has summoned virtuous and upright scholars to deliberate and be examined. This is done with the intent to promote benevolence and righteousness, clarify the moral virtues of kingship, establish clear legal systems, and build a path toward universal peace. This is the duty of high ministers who assist in governance, the responsibility of the Three Dukes and Nine Ministers—it is beyond my humble capacity as Minister Zhongshu to undertake. Yet I dare to express a puzzlement: the world of ancient times was no different from today's world. It is the same world. In antiquity, it enjoyed great order; rulers and subjects lived in harmony. Orders were unnecessary—people acted virtuously without command; prohibitions were unneeded—evildoers ceased on their own. Officials remained upright, prisons stood empty, virtue nourished plants and trees, blessings extended across all under heaven. Comparing the past to today, how great is the disparity! Where has this deviation and decline come from? Could it be that we have lost something of the ancient Way, or deviated from Heaven's principles?
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夫天亦有所分與，與上齒者去其角，傅其翼者兩其足，是所受大者不得取小也。古之所與禄者，不食於力，不動於末，是亦受大者不得取小也。夫已受大，又取小，天不能足，而况人乎。此民之所以囂囂苦不足也。身寵而載高位，家温而食厚禄，因乘富貴之資力，以與民争利於下，民安能如之哉。是故博其産業，蓄其積委，務此而無已，以迫蹵民，民寖以大窮，富者奢侈羨溢，貧者窮急愁苦，而上不救，則民不樂生，民不樂生，尚不避死，安能避罪，此刑罰之所以繁而奸邪不可勝者也。 |
| | Heaven also has its divisions and distinctions. Those with long teeth lose their horns; those with wings attached to their sides have two feet—those who receive much cannot also possess the small things. In ancient times, those granted official rank and salary did not earn their living through manual labor or engage in commerce—this too is an example of how those who receive much cannot pursue the small. If one has already received great things and yet seeks more from the small, even Heaven cannot satisfy such desires—how much less can human beings? This is why the people remain restless and constantly complain of insufficiency. When individuals enjoy personal favor and hold high positions, their families live in comfort with generous salaries. They then use the wealth and power of their status to compete for profits with common people at the grassroots level—how can ordinary folk possibly match them? Therefore, they expand their wealth and accumulate vast stores of goods, ceaselessly pursuing such gains to oppress the people. Gradually, commoners fall into deep poverty; the rich indulge in extravagance and excess, while the poor suffer from hardship and sorrow. If those above do not provide relief, then the people will no longer find life desirable. When people no longer value life, they will not even fear death—how could they possibly avoid committing crimes? This is why punishments become so numerous and evildoers cannot be eradicated.
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故受禄之家，食禄而已，不與民争業，然後利可均布而民可家足也。此上天之理，而太古之道，天子之所宜法以為制，大夫之所當循以為行也。故公儀子怒而出其婦，愠而拔其葵。曰：吾已食禄矣。又奪園夫工女利乎。古之賢人君子在列位者皆如是，故下高其行而從其教，民化其廉而不貪鄙。故詩曰：赫赫師尹，民具爾瞻，由是觀之，天子大夫者，下民之所視效，豈可以居賢人之位而為庶人行哉。皇皇求財利，常恐匱乏者，庶人之意也。皇皇求仁義，常恐不能化民者，大夫之意也。易曰：負且乘，致寇至，乘車者，君子之位也。負擔者，小人之事也。此言居君子之位而為庶人行者，其患禍必至也。 |
| | Therefore, those who receive official salaries should merely live on their stipends and not compete with the people for livelihood. Only then can benefits be fairly distributed and every household achieve sufficiency. This is the principle of Heaven, the Way of ancient times—it is what emperors should follow as a system and what officials should emulate in their conduct. Therefore, Gongyi Zi was so angry that he sent away his wife; he was so displeased that he uprooted the kui plants in his garden. He said: "I already receive a salary." He said: "I already receive a salary. How can I also take the profits of gardeners and artisans?" Ancient virtuous men and gentlemen who held official positions all acted in this manner. Thus, the people admired their conduct and followed their teachings; the common folk were transformed by their integrity into upright individuals who did not become greedy or base. Therefore, the Shijing says: "The illustrious Master Yin—people look up to you." From this we see that emperors and officials are role models for the common people. How then can one occupy a position meant for virtuous men yet behave like an ordinary person? To anxiously seek wealth and constantly fear poverty is the mindset of common people. To earnestly pursue benevolence and righteousness and constantly worry about failing to transform the people—this is the concern of officials. The Yijing says: "Carrying burdens while riding in a carriage invites bandits." To ride in a carriage is the position of a gentleman. To bear burdens is the task of commoners. This means that one who occupies a position befitting a gentleman yet behaves like an ordinary person will inevitably invite disaster.
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