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大夫曰：「夫懷枉而言正，自託於無欲而實不從，此非士之情也？昔李斯與包丘子俱事荀卿，既而李斯入秦，遂取三公，據萬乘之權以制海內，切侔伊、望，名巨泰山；而包丘子不免於甕牖蒿廬，如潦歲之蛙，口非不眾也，卒死於溝壑而已。今內無以養，外無以稱，貧賤而好義，雖言仁義，亦不足貴者也！」 |
| | The official said: "To harbor injustice yet speak of righteousness, to pretend to be free from desire but in reality not follow it—this is not the nature of a scholar, is it?" In the past, Li Si and Baoqiuzi both studied under Xunzi. Later, Li Si went to Qin, eventually attaining the position of one of the Three Dukes, holding power over ten thousand chariots to control within the seas, his achievements rivaling Yi Yin and Jiang Taigong, his fame towering as high as Mount Tai; yet Baoqiuzi could not escape living in a thatched hut with an earthen wall, like a frog in a puddle of rainwater—his mouth was no less eloquent, yet he ultimately died in ditches and gullies. "Now, with nothing to support within and no reputation without, being poor and lowly yet fond of righteousness—though one may speak of benevolence and righteousness, it is still not something precious!"
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文學曰：「方李斯之相秦也，始皇任之，人臣無二，然而荀卿謂之不食，睹其罹不測之禍也。包丘子飯麻蓬藜，修道白屋之下，樂其志，安之於廣廈芻豢，無赫赫之勢，亦無戚戚之憂。夫晉獻垂棘，非不美也，宮之奇見之而歎，知荀息之圖之也。智伯富有三晉，非不盛也，然不知襄子之謀之也。季孫之狐貉，非不麗也，而不知魯君之患之也。故晉獻以寶馬釣虞、虢，襄子以城壞誘智伯。故智伯身禽於趙，而虞、虢卒并於晉，以其務得不顧其後，貪土地而利寶馬也。孔子曰：『人無遠慮，必有近憂。』今之在位者，見利不虞害，貪得不顧恥，以利易身，以財易死。無仁義之德，而有富貴之祿，若蹈坎阱，食於懸門之下，此李斯之所以伏五刑也。南方有鳥名鵷鶵，非竹實不食，非醴泉不飲，飛過泰山，泰山之鴟，俛啄腐鼠，仰見鵷雛而嚇。今公卿以其富貴笑儒者為之常行，得無若泰山鴟嚇鵷鶵乎？」 |
| | The scholar-official said: "When Li Si was chancellor of Qin, Emperor Qin Shi Huang relied on him completely, and no other minister held equal authority. Yet Xunzi called him 'not to be fed,' foreseeing the unforeseen disaster he would suffer." Baoqiuzi ate coarse food of hemp and thorny plants, cultivating virtue beneath a humble thatched roof, rejoicing in his aspirations, content as if living in grand halls with luxurious comforts. He had no imposing power, nor did he have anxieties or worries." The jade of Chuiji in the state of Jin was not unattractive, yet Gong Zhiqi saw it and sighed, knowing that Xun Xi had plans for it. Zhibo was rich in the three Jin states; this was not unimpressive, yet he did not know that Xiangzi had plans against him. Jisun's fox and sable furs were not unattractive, but he did not know that the ruler of Lu was troubled by them. Therefore, Duke Xian of Jin used a fine horse to lure Yu and Guo, while Xiangzi used the collapse of a city wall to entice Zhibo. Thus, Zhibo himself was captured by Zhao, and Yu and Guo were ultimately annexed by Jin—this was because they pursued gains without considering the consequences, being greedy for land and desiring fine horses. Confucius said: "A person who has no long-term planning will surely encounter immediate troubles." Those in power today see profit without considering the dangers, are greedy for gain without regarding disgrace, exchanging their bodies for profit and their lives for wealth. Without the virtue of benevolence and righteousness yet enjoying wealth and noble rank, it is like treading into a pitfall or eating beneath a hanging gate—this was why Li Si ultimately suffered five punishments. lxml In the south there is a bird named Yuanchu, which will not eat unless it has bamboo seeds and will not drink unless it has sweet spring water. When this bird flew over Mount Tai, the chi on Mount Tai bent down pecking at a rotting rat, looked up to see Yuanchu and screeched in alarm. "Now the high officials use their wealth and noble status to mock Confucian scholars as a common practice—could this not be like the chi of Mount Tai screeching at Yuanchu?"
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大夫曰：「學者所防固辭，禮者所以文鄙行也。故學以輔德，禮以文質。言思可道，行思可樂。惡言不出於口，邪行不及於己。動作應禮，從容中道。故禮以行之，孫以出之。是以終日言，無口過；終身行，無冤尤。今人主張官立朝以治民，疏爵分祿以褒賢，而曰『懸門腐鼠』，何辭之鄙背而悖於所聞也？」 |
| | The official said: "What scholars guard against is indeed to refuse improper things; rites are what civilize vulgar conduct. Therefore, learning assists virtue, and rites refine one's nature. Words should be spoken with thought of being worth conveying; actions should be taken with consideration of bringing joy. Evil words do not leave one's mouth, and wicked deeds do not touch oneself. Actions and movements conform to rites; composure aligns with the right path. Therefore, one carries out conduct through rites and expresses oneself with humility. Thus, even speaking all day, there is no verbal mistake; a lifetime of conduct without blame or resentment. Now, the ruler establishes offices and courts to govern the people, bestows ranks and 禄 to honor the virtuous, yet one says 'rotten rats beneath hanging gates'—what more vulgar and contradictory words could there be compared to what has been heard?"
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文學曰：「聖主設官以授任，能者處之；分祿以任賢，能者受之。義貴無高，義取無多。故舜受堯之天下，太公不避周之三公；苟非其人，簞食豆羹猶為賴民也。故德薄而位高，力少而任重，鮮不及矣。夫泰山鴟啄腐鼠於窮澤幽谷之中，非有害於人也。今之有司，盜主財而食之於刑法之旁，不知機之是發，又以嚇人，其患惡得若泰山之鴟乎？」 |
| | The scholar-official said: "A sage ruler establishes offices to assign responsibilities, entrusting them to those who are capable; he distributes 禄 to appoint the virtuous, and those with ability receive it. Righteousness values no rank as high, righteousness seeks no amount as great. Therefore, Shun accepted the world from Yao, and Tai Gong did not avoid becoming one of the Three Dukes under Zhou; If it is not a virtuous person, even a single basket of food and a bowl of soup would still be burdensome to the people. Therefore, when virtue is shallow but rank is high, or strength is weak yet responsibility heavy, few can avoid falling short. The chi of Mount Tai pecking at a rotten rat in the remote marshes and secluded valleys does not harm people. But today's officials, stealing the ruler's wealth and feeding themselves beside laws and punishments, do not realize that a trap is being set; yet they still use this to intimidate others—how could their troubles be as minor as those of the chi on Mount Tai?"
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大夫曰：「司馬子言：『天下穰穰，皆為利往。』趙女不擇醜好，鄭嫗不擇遠近，商人不媿恥辱，戎士不愛死力，士不在親，事君不避其難，皆為利祿也。儒、墨內貪外矜，往來游說，棲棲然亦未為得也。故尊榮者士之願也，富貴者士之期也。方李斯在荀卿之門，闒茸與之齊軫，及其奮翼高舉，龍昇驥騖，過九軼二，翱翔萬仞，鴻鵠華騮且同侶，況跛牂燕雀之屬乎！席天下之權，御宇內之眾，後車百乘，食祿萬鐘。而拘儒布褐不完，糟糠不飽，非甘菽藿而卑廣廈，亦不能得已。雖欲嚇人，其何已乎！」 |
| | The official said: "Sima Zi said: 'In this bustling world, all rush for profit.'" Women of Zhao do not choose between ugliness and beauty, women of Zheng do not care about distance near or far; merchants are unashamed by disgrace, soldiers of Rong do not cherish life or strength. Scholars do not favor kinship, serving their ruler without avoiding hardship—all these are for profit and 禄. Confucians and Mohists inwardly greedy yet outwardly proud, traveling about to persuade rulers, moving restlessly—this too has not achieved true success. Therefore, honor and prestige are the aspirations of scholars; wealth and noble rank are their expectations. When Li Si was still at Xunzi's school, he was no different from the mediocre and ordinary. But when he spread his wings to rise high, like a dragon ascending or a steed galloping, surpassing nine and overtaking two, soaring thousands of feet into the sky—alongside cranes and fine steeds, how much more so than lame donkeys and sparrows!" He occupied the power of the world, ruled over the multitude within the realm, with a hundred chariots following behind and ten thousand dou of 禄 as his food. Yet the narrow-minded Confucian scholar has not even a complete coarse robe, and his food is no better than bran and chaff—not because he prefers simple fare or looks down on grand halls, but simply cannot help it. Though they may wish to intimidate others, how could that ever stop!"
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文學曰：「君子懷德，小人懷土。賢士徇名，貪夫死利。李斯貪其所欲，致其所惡。孫叔敖早見於未萌，三去相而不悔，非樂卑賤而惡重祿也，慮患遠而避害謹也。夫郊祭之牛，養食钻年，衣之文繡，以入廟堂，太宰執其鸞刀，以啟其毛；方此之時，願任重而上峻阪，不可得也。商鞅困於彭池，吳起之伏王尸，願被布褐而處窮鄙之蒿廬，不可得也。李斯相秦，席天下之勢，志小萬乘；及其囚於囹圄，車裂於雲陽之市，亦願負薪入東門，行上蔡曲街徑，不可得也。蘇秦、吳起以權勢自殺，商鞅、李斯以尊重自滅，皆貪祿慕榮以沒其身，從車百乘，曾不足以載其禍也！」 |
| | The scholar-official said: "A gentleman cherishes virtue; a petty person clings to land. Virtuous men sacrifice for reputation, greedy men die for profit. Li Si was greedy for what he desired and thus brought upon himself what he hated. Sun Shuao foresaw the dangers before they arose, and three times he relinquished his chancellorship without regret. This was not because he enjoyed lowliness or despised great 禄, but because he carefully considered distant troubles and cautiously avoided harm. The oxen for sacrifice at the suburban altar are raised and fed for years, dressed in embroidered garments, then led into the ancestral temple. The Tai Zai holds his curved blade to cut its hair; At this moment, even if it wished to bear a heavy load and ascend a steep slope, it could not do so. Shang Yang was trapped at Pengchi, Wu Qi lay prostrate before the king's corpse; even if they wished to wear coarse clothes and live in a humble thatched hut in obscurity, it could not be done. When Li Si became chancellor of Qin, he held the power of the entire world, yet his ambition was small for a ruler with ten thousand chariots; But when he was imprisoned and later torn apart in the market of Yunyang, he would have wished to carry firewood into Dongmen Gate or walk along the winding alleys of Qucun in Shangcai—but it could no longer be done. Su Qin and Wu Qi destroyed themselves through power and influence; Shang Yang and Li Si annihilated themselves by their lofty status. All of them, greedy for 禄 and enamored with honor, led to their own downfall. A hundred chariots followed them, yet they were not enough to carry the calamity that befell them!"
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