| | 園池: |
大夫曰：「諸侯以國為家，其憂在內。天子以八極為境，其慮在外。故宇小者用菲，功巨者用大。是以縣官開園池，總山海，致利以助貢賦，修溝渠，立諸農，廣田牧，盛苑囿。太僕、水衡、少府、大農，歲課諸入田牧之利，池烃之假，及北邊置任田官，以贍諸用，而猶未足。今欲罷之，絕其源，杜其流，上下俱殫，困乏之應也，雖好省事節用，如之何其可也？」 |
| | The official said: "Feudal lords regard their states as their own families, and thus their concerns lie within." The Son of Heaven regards the eight extremes of the world as his borders; therefore, his considerations lie outside. Therefore, those with small domains use little, while those who accomplish great feats require much. Therefore, the imperial court opened gardens and ponds, controlled mountains and seas, generated profits to assist in tribute and taxes, repaired ditches and canals, established agricultural projects, expanded farmland and pastures, and enlarged parks and enclosures. The Tai Pu, Shui Heng, Shao Fu, and Da Nong offices annually assessed the profits from farmland and pastures as well as the rental income from ponds and marshes. Additionally, officials were stationed in northern border regions to manage assigned farmlands in order to support various expenditures; yet these still proved insufficient. Now, if one wishes to abolish these measures, cutting off their source and blocking their flow, both the upper and lower levels would be exhausted. This would lead to a response of hardship and scarcity; even if one desires to reduce affairs and conserve expenditures, how could this possibly be achieved?"
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| | 園池: |
文學曰：「古者，制地足以養民，民足以承其上。千乘之國，百里之地，公侯伯子男，各充其求贍其欲。秦兼萬國之地，有四海之富，而意不贍，非宇小而用菲，嗜欲多而下不堪其求也。語曰：『廚有腐肉，國有饑民，廄有肥馬，路有餧人。』今狗馬之養，蟲獸之食，豈特腐肉肥馬之費哉！無用之官，不急之作，服淫侈之變，無功而衣食縣官者眾，是以上不足而下困乏也。今不減除其本而欲贍其末，設機利，造田畜，與百姓爭薦草，與商賈爭市利，非所以明主德而相國家也。夫男耕女績，天下之大業也。故古者分地而處之，制田畝而事之。是以業無不食之地，國無乏作之民。今縣官之多張苑囿、公田、池澤，公家有鄣假之名，而利歸權家。三輔迫近於山、河，地狹人眾，四方並湊，粟米薪菜，不能相贍。公田轉假，桑榆菜果不殖，地力不盡。愚以為非。先帝之開苑囿、池烃，可賦歸之於民，縣官租稅而已。假稅殊名，其實一也。夫如是，匹夫之力，盡於南畝，匹婦之力，盡於麻枲。田野闢，麻枲治，則上下俱衍，何困乏之有矣？」 |
| | The Literati said: "In ancient times, the allocation of land was sufficient to support the people, and the people were sufficiently capable of supporting their rulers." A state with a thousand chariots, an area of one hundred li, and the ranks of gong, hou, bo, zi, and nan—each was sufficient to meet their needs and satisfy their desires. Qin controlled the lands of ten thousand states and possessed the wealth of all under heaven, yet its desires were still unfulfilled. This was not because its domain was small and expenditures meager, but rather because its cravings were excessive and the people could no longer bear such demands. The saying goes: "In the kitchen there is rotting meat, yet in the state there are starving people; in the stables there are fat horses, yet on the roads there are hungry people." Now, the expenses for feeding dogs and horses, and for the food of insects and beasts—how could these be merely the costs of rotting meat and fat horses! There are numerous officials who serve no purpose, projects that are not urgent, people indulging in extravagant fashions and changes, and many who consume the resources of the state without contributing any merit—this is why the upper ranks lack sufficiency while the lower classes suffer from hardship. Now, without reducing the root causes but wishing to support their consequences, establishing profit-making devices and creating farmland and livestock enterprises in competition with commoners for fertile grasslands and market profits—this is not a way to demonstrate virtue as a ruler or assist the state. Men plowing fields and women spinning cloth are the great endeavors of the world. Therefore, in ancient times, people were assigned land according to their residence, and plots of farmland were regulated for cultivation. Thus, there was no uncultivated land that went unused, nor any people in the state who lacked work to do. Nowadays, the imperial court has established numerous parks and enclosures, public fields, ponds, and marshes. Though these are officially designated as state property with names for restricted use, their profits flow into the hands of powerful families. The three Fu regions are situated close to mountains and rivers, with narrow land and a large population. People from all directions converge here, so that even grain, rice, firewood, and vegetables cannot adequately support the needs of the people. Public fields are transferred for private use; mulberry trees, willows, vegetables, and fruits are not cultivated, and the land's potential remains untapped. I think this is wrong. The late emperor's establishment of parks, enclosures, ponds, and marshes could be assigned to the people for cultivation; it would suffice for the imperial court merely to collect rent and taxes. Though the names of leases and taxes may differ, in reality they are one and the same. If this were done, then every common man's strength would be devoted to tilling southern fields, and every common woman's effort would be directed toward processing hemp. When farmland is cultivated and hemp processed properly, both the upper ranks and lower classes will have abundance—how could there then be hardship or scarcity?"
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| | 園池: |
大夫默然，視其丞相、御史。 |
| | The official remained silent, glancing at his Chancellor and Chief Censor.
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| | 輕重: |
御史進曰：「昔太公封於營丘，辟草萊而居焉。地薄人少，於是通利末之道，極女工之巧。是以鄰國交於齊，財畜貨殖，世為彊國。管仲相桓公，襲先君之業，行輕重之變，南服彊楚而霸諸侯。今大夫君修太公、桓、管之術，總一鹽、鐵，通山川之利而萬物殖。是以縣官用饒足，民不困乏，本末並利，上下俱足，此籌計之所致，非獨耕桑農也。」 |
| | The imperial censor said, "In former times, Tai Gong was enfeoffed at Yingqiu, and he cleared the grass and weeds to settle there." The land was poor and the population sparse; thus they promoted the ways of commerce and craftsmanship, and pushed to the extreme the skills of women's work. Therefore, neighboring states interacted with Qi; accumulating wealth and goods, it became a powerful state for generations. Guan Zhong served Duke Huan; he inherited the achievements of his predecessor, implemented policies of economic regulation and manipulation, subdued the powerful state of Chu in the south, and thus dominated among the feudal lords. Now, Your Lordship is practicing the methods of Tai Gong and Duke Huan and Guan Zhong, unifying control over salt and iron, opening up the benefits of mountains and rivers so that all things flourish. Therefore, the government has ample resources and the people are not in want; both agriculture and commerce benefit, and all levels of society are well-provided for. This is achieved through careful planning and calculation, and it is not solely due to farming and sericulture."
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| | 輕重: |
文學曰：「禮義者，國之基也，而權利者，政之殘也。孔子曰：『能以禮讓為國乎？何有？』伊尹、太公以百里興其君，管仲專於桓公，以千乘之齊，而不能至於王，其所務非也。故功名隳壞而道不濟。當此之時，諸侯莫能以德，而爭於公利，故以權相傾。今天下合為一家，利末惡欲行？淫巧惡欲施？大夫君以心計策國用，構諸侯，參以酒榷，咸陽、孔僅增以鹽、鐵，江充、楊可之等，各以鋒銳，言利末之事析秋毫，可為無間矣。非特管仲設九府，徼山海也。然而國家衰耗，城郭空虛。故非特崇仁義無以化民，非力本農無以富邦也。」 |
| | The Literati said, "Rites and righteousness are the foundation of a state, whereas power and profit-seeking are the blemishes of governance. Confucius said, "Can one govern a country by being able to practice rites and courtesy?" What is difficult about it?" Yi Yin and Tai Gong brought prosperity to their rulers with only a hundred li of territory; Guan Zhong was exclusively devoted to Duke Huan, yet with the powerful state of Qi possessing a thousand chariots, he could not achieve kingship. This is because what they pursued was misguided. Therefore, their achievements and reputations were ruined, and the Way did not prevail. At that time, none of the feudal lords could govern through virtue; instead they competed for public interests and thus schemed against each other with power plays. Now that all under heaven are united as one family, how can the pursuit of profit and indulgence in desires be allowed to proceed? How can licentious craftsmanship and evil desires spread? Your Lordship calculates the state's expenditures with your mind, constructs policies for the feudal lords, and supplements them through monopolies on wine. Xianyang and Kong Jin added salt and iron controls; Jiang Chong, Yang Ke, and others, each with sharp minds, dissected matters of profit-seeking like autumn hairs—there is truly no room left. This is not merely Guan Zhong establishing the Nine Treasuries and exploiting mountains and seas. Nevertheless, the state has declined and its resources have been depleted; cities and walls are left empty and vulnerable. "Therefore, without promoting benevolence and righteousness there is no way to transform the people; without emphasizing agriculture as the foundation, there is no means to enrich the nation."
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| | 輕重: |
御史曰：「水有猏獺而池魚勞，國有強禦而齊民消。故茂林之下無豐草，大塊之間無美苗。夫理國之道，除穢鋤豪，然後百姓均平，各安其宇。張廷尉論定律令，明法以繩天下，誅姦猾，絕并兼之徒，而強不凌弱，眾不暴寡。大夫君運籌策，建國用，籠天下鹽、鐵諸利，以排富商大賈，買官贖罪，損有餘，補不足，以齊黎民。是以兵革東西征伐，賦歛不增而用足。夫損益之事，賢者所睹，非眾人之所知也。」 |
| | The imperial censor said, "Water has beavers and the fish in the pond labor; a state with powerful enforcers causes common people to dwindle. Therefore, beneath dense forests there are no luxuriant grasses, and in vast fields there are no fine seedlings. The way to govern a state is to remove corruption and uproot the powerful, only then will the common people be treated fairly and each find peace in their own homes. Chang Tingwei deliberated and established laws and decrees, clarified the law to govern the world, punished evildoers and scoundrels, cut off those who sought to monopolize or seize land, so that the strong did not bully the weak and the many did not oppress the few. Your Lordship devises strategies, establishes state expenditures, monopolizes the profits of salt and iron throughout the realm, in order to curb wealthy merchants and big traders. By allowing officials to buy positions or redeem crimes through payment, you take from those who have more than enough and give to those lacking, thus equalizing the common people. Therefore, military campaigns in the east and west could be conducted without increasing taxes yet with sufficient resources for use. The matters of taking from some to give to others are observed by the wise, not known to ordinary people."
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| | 輕重: |
文學曰：「扁鵲撫息脈而知疾所由生，陽氣盛，則損之而調陰，寒氣盛，則損之而調陽，是以氣脈調和，而邪氣無所留矣。夫拙醫不知脈理之腠，血氣之分，妄刺而無益於疾，傷肌膚而已矣。今欲損有餘，補不足，富者愈富，貧者愈貧矣。嚴法任刑，欲以禁暴止姦，而姦猶不止，意者非扁鵲之用鍼石，故眾人未得其職也。」 |
| | The Literati said, " Bian Que could determine the origin of an illness by feeling and observing the pulse. When Yang energy was excessive, he reduced it to balance Yin; when cold energy was excessive, he diminished it to regulate Yang. Thus, the vital energies and meridians were harmonized, and no pathogenic influences remained." 𝑙 An unskilled physician does not understand the texture of pulse patterns or the distribution of blood and energy, randomly pricks without benefiting the illness—it harms only the skin and flesh. Now, if one seeks to take from those with excess in order to supplement those lacking, the rich will become even richer and the poor even poorer. Strict laws and reliance on punishment, intended to curb violence and stop evildoers, have failed to halt the wickedness. Perhaps it is not like Bian Que's use of acupuncture and stones; thus, ordinary people still do not fulfill their proper roles."
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| | 輕重: |
御史曰：「周之建國也，蓋千八百諸侯。其後，彊吞弱，大兼小，并為六國。六國連兵結難數百年，內拒敵國，外攘四夷。由此觀之：兵甲不休，戰伐不乏，軍旅外奉，倉庫內實。今以天下之富，海內之財，百郡之貢，非特齊、楚之畜，趙、魏之庫也。計委量入，雖急用之，宜無乏絕之時。顧大農等以術體躬稼，則后稷之烈，軍四出而用不繼，非天之財少也？用鍼石，調陰陽，均有無，補不足，亦非也？上大夫君與治粟都尉管領大農事，灸刺稽滯，開利百脈，是以萬物流通，而縣官富實。當此之時，四方征暴亂，車甲之費，克獲之賞，以億萬計，皆贍大司農。此者扁鵲之力，而鹽、鐵之福也。」 |
| | The imperial censor said, "When the Zhou dynasty established its state, it enfeoffed approximately one thousand eight hundred feudal lords. Later on, the strong devoured the weak and the large annexed the small, eventually consolidating into six states. For several centuries, the Six States waged continuous wars and formed alliances to resolve difficulties; internally they resisted rival states, externally repelled the four barbarian groups. From this we can see: arms and armor were never laid down, warfare was incessant; military expeditions were sustained externally while granaries and treasuries remained well-stocked internally. Now, with the wealth of all under heaven and the resources within the realm, the tributes from a hundred commanderies are not merely the reserves of Qi and Chu or the treasuries of Zhao and Wei. Carefully calculating expenditures according to income, even if urgently needed, there should be no time when resources run out. Yet Da Nong and others personally engage in farming with their techniques, which is the legacy of Hou Ji; yet when armies go out four times, supplies fail to follow. Is it not because Heaven's resources are scarce? Using acupuncture and stones to regulate Yin and Yang, balancing abundance and scarcity, supplementing what is lacking—would that not also be the case? Your Lordship, the Senior Grand Councillor, and Zhi Su Duyi oversee the duties of Da Nong. By addressing blockages and opening up a hundred channels for profit, you have ensured that all things flow smoothly, thus enriching the government treasury. At this time, when campaigns were waged against rebellions in all directions, the expenses for chariots and armor, as well as rewards for captured spoils, were counted in tens of millions; all these were supported by the Grand Granary Office. This is the power of Bian Que and the blessing of salt and iron."
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| | 輕重: |
文學曰：「邊郡山居谷處，陰陽不和，寒凍裂地，衝風飄鹵，沙石凝積，地勢無所宜。中國，天地之中，陰陽之際也，日月經其南，斗極出其北，含眾和之氣，產育庶物。今去而侵邊，多斥不毛寒苦之地，是猶棄江皋河濱，而田於嶺阪菹澤也。轉倉廩之委，飛府庫之財，以給邊民。中國困於繇賦，邊民苦於戍禦。力耕不便種糴，無桑麻之利，仰中國絲絮而後衣之，皮裘蒙毛，曾不足蓋形，夏不失複，冬不離窟，父子夫婦內藏於專室土圜之中。中外空虛，扁鵲何力？而鹽、鐵何福也？」 |
| | The Literati said, "Border commanderies dwell in mountainous and valley regions where Yin and Yang are out of harmony. The cold freezes the earth; fierce winds carry salt, sand, and stones accumulate, making the terrain unsuitable for anything. The Central Kingdom is at the center of heaven and earth, the meeting point of Yin and Yang. The sun and moon pass to its south; the North Star rises in its north. It contains harmonious energies and produces a multitude of living things. Now, abandoning the central lands to encroach upon the frontier and occupy barren, cold, and harsh territories is like forsaking the banks of rivers and lakes in favor of cultivating fields on mountain slopes and swampy marshes. Transporting stored grain from granaries, moving wealth from treasuries to supply the border people— The Central Kingdom is burdened by corvée labor and taxes; the frontier people suffer from military service and defense duties. It is inconvenient for them to cultivate and grow grain; they gain no benefit from mulberry or hemp. They must rely on silk and cloth from the Central Kingdom in order to clothe themselves. Their furs are coarse, barely covering their bodies. In summer they cannot go without layers of clothing, and in winter they do not leave their caves. Fathers, sons, husbands, and wives remain hidden within earthen chambers. Both the central lands and the frontier are left empty—what power can Bian Que have? And what blessing is there in salt and iron?"
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| | 未通: |
御史曰：「內郡人眾，水泉薦草，不能相贍，地勢溫濕，不宜牛馬；民蹠耒而耕，負檐而行，勞罷而寡功。是以百姓貧苦，而衣食不足，老弱負輅於路，而列卿大夫，或乘牛車。孝武皇帝平百越以為園圃，卻羌、胡以為苑囿，是以珍怪異物，充於後宮，騊駼駃騠，實於外廄，匹夫莫不乘堅良，而民間厭橘柚。由此觀之：邊郡之利亦饒矣！而曰『何福之有？』未通於計也。」 |
| | The imperial censor said: "The population of the interior commanderies is large, and although there are abundant springs and grasslands, they cannot adequately support them. The terrain is warm and damp, which is unsuitable for cattle and horses." The people work the fields barefoot with hoes in hand, carry loads on their backs while walking, and thus become exhausted without achieving much. Therefore, the common people are poor and suffering, with insufficient clothing and food, while the elderly and weak drag themselves along roads carrying burdens; yet some high-ranking officials and gentlemen ride in ox-drawn carts. Emperor Xiao Wu pacified the Baiyue and turned their lands into gardens, repelled the Qiang and Hu peoples to make enclosures for game. Thus, rare and strange treasures filled the imperial harem, while Taotu and Juqi were kept in the outer stables; every common man rode sturdy and fine horses, and citrus fruits were abundant among the people. From this we can see: the benefits of the frontier commanderies are also plentiful! And yet it is said, "What blessings could there be?" This is not understanding the matter properly."
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| | 未通: |
文學曰：「禹平水土，定九州，四方各以土地所生貢獻，足以充宮室，供人主之欲，膏壤萬里，山川之利，足以富百姓，不待蠻、貊之地，遠方之物而用足。聞往者未伐胡、越之時，繇賦省而民富足，溫衣飽食，藏新食陳，布帛充用，牛馬成群。農夫以馬耕載，而民莫不騎乘；當此之時，卻走馬以糞。其後，師旅數發，戎馬不足，牸牝入陣，故駒犢生於戰地。六畜不育於家，五穀不殖於野，民不足於糟糠，何橘柚之所厭？傳曰：『大軍之後，累世不復。』方今郡國，田野有隴而不墾，城郭有宇而不實，邊郡何饒之有乎？」 |
| | The scholar said: "Yu the Great controlled floods and tamed the land, establishing the Nine Provinces. The four directions contributed according to what their lands produced, which was sufficient to fill the palaces and supply the needs of the ruler. Fertile soil stretched for ten thousand li; the benefits from mountains and rivers were enough to enrich the people without relying on the lands of the southern barbarians or northern nomads, nor did they need goods from distant regions in order to have ample resources." It is said that in the past, before the Hu and Yue were attacked, corvée labor and taxes were light and the people were wealthy. They wore warm clothes and ate well, storing new grain while eating old supplies; cloth and silk were sufficient for use, and cattle and horses gathered in herds. Farmers used horse-drawn plows to till the fields and transport goods, and no one among the people failed to ride a horse; At that time, they even drove horses away for manure. Later on, when military campaigns were frequently launched and warhorses became insufficient, even female cattle were sent into battle. Thus, calves were born in the battlefield. The six domestic animals could not be raised at home, and the five grains were no longer cultivated in the fields. The people lacked even bran and chaff; how then could they ever have been satiated with tangerines and pomelos? The Classic says: "After a great military campaign, generations will pass before recovery is achieved." At present, in the commanderies and states, there are furrows in the fields that remain uncultivated, and buildings within city walls stand empty. How can the frontier commanderies be said to have abundance?"
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| | 未通: |
御史曰：「古者，制田百步為畝，民井田而耕，什而籍一。義先公而後己，民臣之職也。先帝哀憐百姓之愁苦，衣食不足，制田二百四十步而一畝，率三十而稅一。墮民不務田作，饑寒及己，固其理也。其不耕而欲播，不種而欲穫，鹽、鐵又何過乎？」 |
| | The imperial censor said: "In ancient times, a mu of land was measured as 100 bu. The people farmed in the well-field system and paid one-tenth of their produce as tax. Righteousness meant putting the public before oneself; this was the duty of subjects and commoners. The late emperor, moved by compassion for the people's sorrow and hardship, their lack of clothing and food, reduced the mu to 240 bu and set a tax rate of one part in thirty. Those lazy people who neglect farming and do not work the land will inevitably suffer from hunger and cold; this is only natural. How can they, without plowing, expect to sow, or without planting, hope for a harvest? What fault then is there in salt and iron?"
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| | 未通: |
文學曰：「什一而籍，民之力也。豐耗美惡，與民共之。民勤，己不獨衍；民衍，己不獨勤。故曰：『什一者，天下之中正也。』田雖三十，而以頃畝出稅，樂歲粒米狼戾而寡取之，凶年饑饉而必求足。加之以口賦更繇之役，率一人之作，中分其功。農夫悉其所得，或假貸而益之。是以百姓疾耕力作，而饑寒遂及己也。築城者先厚其基而後求其高，畜民者先厚其業而後求其贍。《》曰：『百姓足，君孰與不足乎？』」 |
| | The scholar said: "Taxes at one-tenth are drawn from the people's strength. Whether harvests are abundant or meager, and whether crops are good or poor, these should be shared with the people." When the people work hard, one does not enjoy prosperity alone; When the people prosper, one does not labor in solitude. Therefore it is said: "A tax of one-tenth represents the just and proper standard for all under heaven." Even though the tax rate is one in thirty, it is levied according to qing and mu. In good years, when grains are abundant on the ground, little is taken; yet in bad years of famine, full payment is still demanded. Added to this are head taxes and alternating corvée labor duties, so that the work of one person is divided in half. Farmers spend all they receive, sometimes borrowing to supplement their needs. This is why the common people work hard in farming and labor yet still suffer from hunger and cold." When building a city wall, one first strengthens the foundation before seeking height; when nurturing the people, one must first strengthen their livelihoods before expecting them to be well-provided for. The Analects says: "If the common people are sufficient, then who would lack sufficiency for the ruler? "
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| | 未通: |
御史曰：「古者，諸侯爭強，戰國並起，甲兵不休，民曠於田疇，什一而籍，不違其職。今賴陛下神靈，甲兵不動久矣，然則民不齊出於南畝，以口率被墾田而不足，空倉廩而賑貧乏，侵益日甚，是以愈惰而仰利縣官也。為斯君者亦病矣，反以身勞民；民猶背恩棄義而遠流亡，避匿上公之事。民相倣傚田地日蕪，租賦不入，抵扞縣官。君雖欲足，誰與之足乎？」 |
| | The imperial censor said: "In ancient times, feudal lords vied for strength and warring states arose together; military campaigns never ceased. The people neglected their fields, yet a tax of one-tenth was still levied without violating their duties. Now, thanks to the divine power of Your Majesty, military campaigns have long been at rest. Yet still, the people do not all work their fields in the south; even when calculated by household and compared with cultivated land, it remains insufficient. Granaries are empty while poor people must be relieved, and encroachments grow ever more severe—thus, the people become increasingly lazy and rely on benefits from the government. Such a ruler is indeed in trouble; instead of easing the burden on the people, he exhausts them with his own demands; Yet still, the people betray kindness and abandon righteousness, fleeing far away to avoid obligations to high officials. The people imitate one another; fields grow increasingly uncultivated, taxes and levies go unpaid, and they resist county officials. Even if the ruler wishes for sufficiency, who will provide it?"
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文學曰：「樹木數徙則萎，蟲獸徙居則壞。故『代馬依北風，飛鳥翔故巢』，莫不哀其生。由此觀之，民非利避上公之事而樂流亡也。往者，軍陣數起，用度不足，以訾徵賦，常取給見民，田家又被其勞，故不齊出於南畝也。大抵逋流，皆在大家，吏正畏憚，不敢篤責，刻急細民，細民不堪，流亡遠去；中家為之絕出，後亡者為先亡者服事；錄民數創於惡吏，故相倣傚，去尤甚而就少愈者多。 |
| | The scholar said: "Trees that are transplanted too often wither; insects and beasts that move their dwellings suffer destruction. Therefore, 'a substitute horse longs for the northern wind, a flying bird soars toward its old nest'—none but mourn their native land. From this we see that people do not joyfully flee and wander in order to avoid obligations to high officials, but rather out of sorrow. In the past, frequent military campaigns caused insufficient expenditures. Taxes were levied based on property assessments and always drawn from current taxpayers; farmers bore this labor once more, so they could not all be found working their fields in the south. Generally speaking, those who evade taxes and flee are found among the wealthy families. Officials fear these powerful people and dare not press them heavily; instead, they impose strict demands on ordinary commoners, who cannot bear this burden and thus flee far away; Middle-class families are thereby driven to exhaustion, while those who later flee must serve those who fled earlier; The people have been repeatedly harmed by corrupt officials, so they imitate one another in fleeing. Many leave the more oppressive areas for those slightly better.
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傳曰：「政寬者民死之，政急者父子離。』是以田地日荒，城郭空虛。夫牧民之道，除其所疾，適其所安，安而不擾，使而不勞，是以百姓勸業而樂公賦。若此，則君無賑於民，民無利於上，上下相讓而頌聲作。故取而民不厭，役而民不苦。靈臺之詩，非或使之，民自為之。若斯，則君何不足之有乎？」 |
| | The Classic says: "With lenient governance, people die for their ruler; with harsh governance, father and son part ways." Therefore, fields grow increasingly barren and city walls stand empty. The way to govern the people is to remove what causes them suffering and accommodate their needs for comfort. When they are at peace without disturbance, when they are directed without overwork, then the common people will be encouraged in their occupations and willingly pay public taxes. If this is done, then the ruler need not relieve the people of their burdens, and the people will have no need to seek benefits from above. Rulers and subjects will show mutual respect, and songs of praise will arise. Thus, when levies are taken, the people do not resent them; when labor is required, the people do not suffer from it. The poem of Lingtai did not come about through anyone's urging; the people composed it themselves. If this is so, then what lack would the ruler have?"
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御史曰：「古者，十五入大學，與小役；二十冠而成人，與戎；五十以上，血脈溢剛，曰艾壯。《》曰：『方叔元老，克壯其猷。』故商師若烏，周師若荼。今陛下哀憐百姓，寬力役之政，二十三始傅，五十六而免，所以輔耆壯而息老艾也。丁者治其田里，老者修其唐園，儉力趣時，無饑寒之患。不治其家而訟縣官，亦悖矣。」 |
| | The imperial censor said: "In ancient times, at fifteen one entered the great school and performed minor duties; at twenty, one was capped as an adult and took part in military service; those over fifty had strong blood vessels and were called "ai zhuang," meaning vigorous. The Book of Songs says: "Fang Shu, the elder statesman, was able to carry out great plans." Therefore, the armies of Shang were as numerous as crows, and those of Zhou were as dense as tcha. Now, Your Majesty shows compassion for the people and has relaxed policies on labor service: men begin military registration at twenty-three and are exempted at fifty-six. This is done to support the elderly and vigorous while allowing those who have grown old and strong to rest. Those of working age cultivate their fields, while the elderly tend their courtyards and gardens; they conserve strength and work with diligence in season, thus free from worries of hunger or cold. To neglect one's own household yet bring lawsuits against county officials is also perverse."
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文學曰：「十九年已下為殤，未成人也；二十而冠；三十而娶，可以從戎事；五十已上曰艾老，杖於家，不從力役，所以扶不足而息高年也；鄉飲酒之禮，耆老異饌，所以優耆耄而明養老也。故老者非肉不飽，非帛不暖，非杖不行。今五十已上至六十，與子孫服輓輸，並給繇役，非養老之意也。古有大喪者，君三年不呼其門，通其孝道，遂其哀戚之心也。君子之所重而自盡者，其惟親之喪乎！今或僵尸，棄衰絰而從戎事，非所以子百姓，順孝悌之心也。周公抱成王聽天下，恩塞海內，澤被四表，矧惟人面，含仁保德，靡不得其所。《》云：『』陛下富於春秋，委任大臣，公卿輔政，政教未均，故庶人議也。」 |
| | The scholar said: "Those under nineteen years of age are considered shang, meaning they have not yet become adults; at twenty one is capped as an adult; at thirty, one marries and may serve in military affairs; those over fifty are called "ai lao," and they use a staff at home, no longer serving in labor or military duties. This is to support those who lack strength and allow the elderly to rest; The ritual of village wine-drinking provides special food for the aged, which is meant to honor the old and demonstrate respect for the elderly. Therefore, the elderly cannot be satisfied without meat, kept warm without silk, or walk without a cane. Nowadays, those aged fifty to sixty are made to serve alongside their descendants in pulling carts and transporting goods, as well as performing corvée labor. This is not the intention of honoring old age. In ancient times, when a great mourning occurred in a family, the ruler would not call at their door for three years. This was to allow them to express filial piety and complete their sorrowful feelings. What a gentleman values most and gives his all to is surely the mourning of one's parents! Now, some people are left as corpses in coffins while their relatives abandon mourning clothes and filial headbands to serve in military duties. This is not how one treats the common people or follows the hearts of filial piety and brotherly respect. Duke of Zhou held the young King Cheng in his arms and governed the realm; his kindness filled the seas, and his virtue extended to all directions. How much more so for human beings, who contain benevolence and preserve virtue—none failed to find their proper place. The Book of Songs says: "Day and night, lay the foundation for destiny with careful deliberation." Your Majesty is young in years and has entrusted great authority to ministers. Grandees assist in governance, yet policies and moral instruction remain uneven; thus the common people speak out."
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御史默不答也。 |
| | The imperial censor remained silent and did not reply.
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