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大夫曰：「吾以賢良為少愈，乃反其幽明，若胡車相隨而鳴。諸生獨不見季夏之螇乎？音聲入耳，秋至而聲無。者生無易由言，不顧其患，患至而後默，晚矣。」 |
| | The official said: "I thought that the illness was somewhat better, yet it has reversed its clarity and obscurity, as if Hu chariots followed each other in sound." Have not you scholars seen the cicadas of midsummer? Their sounds enter the ears, but when autumn comes their voices vanish. "Those who live without changing their ways, heedless of misfortune, remain silent only after calamity arrives—it is too late."
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賢良曰：「孔子讀史記，喟然而歎，傷正德之廢，君臣之危也。夫賢人君子，以天下為任者也。任大者思遠，思遠者忘近。誠心閔悼，惻隱加爾，故忠心獨而無累。此詩人所以傷而作，比干、子胥遺身忘禍也。其惡勞人若斯之急，安能默乎？《》云：『』孔子栖栖，疾固也。墨子遑遑，閔世也。」 |
| | The worthy man said: "Confucius read the historical records, sighed deeply, and lamented the abandonment of virtue and righteousness, as well as the peril faced by ruler and minister." The worthy man and the gentleman take upon themselves the responsibility for the world. Those who bear great responsibilities think far ahead, and those who think far ahead forget about immediate concerns. With sincere hearts full of compassion and sorrow, they feel deep sympathy for you; thus their loyalty remains singular and free from burdens. This is why poets grieve and compose poetry, just as Bi Gan and Wu Zixu devoted their lives and forgot misfortune. How could they remain silent when the suffering of laborers is so urgent? The Book of Songs says: 'My anxious heart burns like fire; I dare not speak in jest.' Confucius was restless and active, hating stubbornness. Mozi was anxious and troubled, compassionate toward the world."
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大夫默然。 |
| | The official fell silent.
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丞相曰：「願聞散不足。」 |
| | The prime minister said: "I would like to hear the rest of your words."
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賢良曰：「宮室輿馬，衣服器械，喪祭食飲，聲色玩好，人情之所不能已也。故聖人為之制度以防之。間者，士大夫務於權利，怠於禮義；故百姓倣傚，頗踰制度。今故陳之，曰： |
| | The worthy man said: "Palaces, carriages and horses, clothes, tools and utensils, funerals, sacrifices, food and drink, music, color, and pleasures—these are things human nature cannot cease to desire." Therefore, the sage established systems and regulations to restrain them. Recently, officials have been preoccupied with power and profit while neglecting propriety and righteousness; thus the common people imitate them and somewhat exceed established regulations. Now I shall state this, saying:
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「古者，穀物菜果，不時不食，鳥獸魚鱉，不中殺不食。故徼罔不入於澤，雜毛不取。今富者逐驅殲罔罝，掩捕麑鷇，耽湎沈酒鋪百川。鮮羔䍮，幾胎肩，皮黃口。春鵝秋鶵，冬葵溫韭，浚茈蓼蘇，豐薷耳菜，毛果蟲貉。 |
| | "In ancient times, grains, vegetables, and fruits were not eaten unless they were in season; birds, beasts, fish, and turtles were not killed or consumed unless it was the proper time. Therefore, snares did not enter the marshes, and mixed fur was not taken. Nowadays, the wealthy drive out snares and traps to kill young deer and fledglings, indulging in drunkenness as they pour wine into rivers. They slaughter tender lambs and fawns, taking them before their mothers have given birth even once, with yellow mouths still young. Spring geese and autumn ducklings, winter mustard and warm leeks, deep purple Polygonum and Polygonum hydropiper, abundant perilla and ear-leaf vegetables, hairy fruits and insect-infested badgers.
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「古者，采椽茅茨，陶桴複穴，足禦寒暑、蔽風雨而已。及其後世，采椽不斲，茅茨不翦，無斲削之事，磨礱之功。大夫達棱楹，士穎首，庶人斧成木構而已。今富者井幹增梁，雕文檻楯，堊𢆃壁飾。 |
| | "In ancient times, the beams were of unplaned wood and the roofs thatched with straw; earthen drums covered holes in the ground. This was sufficient to resist cold and heat, and to shield from wind and rain. In later generations, the wooden beams were not carved, and the thatched roofs required no trimming—there was no need for chiseling or carving, nor labor in grinding. Officials used pillars with smooth surfaces and polished beams; gentlemen had fine hair on their heads; commoners merely built wooden structures with axes. Nowadays, the wealthy add upper beams to their buildings and carve ornate railings and balustrades; they plaster walls with white lime and decorate them.
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「古者，衣服不中制，器械不中用，不粥於市。今民間雕琢不中之物，刻畫玩好無用之器。玄黃雜青，五色繡衣，戲弄蒲人雜婦，百獸馬戲鬥虎，唐銻追人，奇蟲胡妲。 |
| | "In ancient times, clothes that did not conform to regulations and tools that were not fit for use could not be sold in the market. Nowadays, among the common people there are carvings of objects that do not conform to standards and the carving of useless ornaments for pleasure. Black, yellow, and green mixed together; embroidered clothes of five colors; performances by jesters and promiscuous women; acrobatics with tigers and wild beasts on horseback; Tangsi chasing people; strange insects and Hu Dan.
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「古者，諸侯不秣馬，天子有命，以車就牧。庶人之乘馬者，足以代其勞而已。故行則服桅，止則就犁。今富者連車列騎，驂貳輜軿。中者微輿短轂，繁髦掌蹄。夫一馬伏櫪，當中家六口之食，亡丁男一人之事。 |
| | "In ancient times, feudal lords did not feed their horses; only when the Son of Heaven issued an order would they bring carriages to the pastures. Commoners who rode horses did so merely to replace their labor. Thus, when traveling they wore simple clothes and carried a mast; when stopping, they returned to plowing. Nowadays, the wealthy travel in caravans of vehicles and rows of horses, with spare steeds and covered wagons. Even those of moderate means have small carts with short axles and ornate horse trappings on their hooves. A single horse kept in a stable consumes the food of six members of an average household, equivalent to the labor of one able-bodied man.
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「古者，庶人耋老而後衣絲，其餘則麻枲而已，故命曰布衣。及其後，則絲裏枲表，直領無褘，袍合不緣。夫羅紈文繡者，人君后妃之服也。繭紬縑練者，婚姻之嘉飾也。是以文繒薄織，不粥於市。今富者縟繡羅紈，中者素綈冰錦。常民而被后妃之服，褻人而居婚姻之飾。夫紈素之賈倍縑，縑之用倍紈也。 |
| | "In ancient times, commoners wore silk only when they reached old age; otherwise, they wore nothing but hemp and flax. Hence the term 'commoner' (bu yi) was used. In later times, they wore silk on the inside and hemp on the outside; their robes had straight collars without hems, and their coats were not trimmed. Those who wear gauze, fine silk, or embroidered clothes are the attire of emperors and imperial consorts. Silk made from cocoons and refined white cloth were used as beautiful adornments for marriages. Therefore, fine textiles of thin weave could not be sold in the marketplace. Nowadays, the wealthy wear embroidered gauze and silk; those of moderate means wear plain but fine cloth and icy brocade. Common people wearing clothes meant for empresses, and laymen using adornments reserved for marriages— The price of gauze is double that of plain silk, yet the use of plain silk is twice as much as gauze.
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「古者，椎車無柔，棧輿無植。及其後，木軨不衣，長轂數幅，蒲薦苙蓋，蓋無漆絲之飾。大夫士則單椱木具，盤韋柔革。常民漆輿大軨蜀輪。今庶人富者銀黃華左搔，結綏韜杠。中者錯鑣塗采，珥靳飛軨。 |
| | łoż "In ancient times, carts were simple and unadorned; palanquins had no carved decorations. In later times, wooden panels were left bare; long axles had multiple spokes; rush mats and straw covers were used, with no lacquer or silk decorations on the cover. Officials and gentlemen used simple wooden fittings and flexible leather straps. Common people painted their carts, with large wooden panels and Shu wheels. Nowadays, wealthy commoners have silver and golden decorations on the left side of their carriages, with tassels tied to the reins and bars wrapped in cloth. Those of moderate means have decorated bits and colorful lacquer; they wear ornaments on their harnesses and fly wooden panels.
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「古者，鹿裘皮冒，蹄足不去。及其後，大夫士狐貉縫腋，羔麑豹袪。庶人則毛苎矾彤，羝襆皮与。今富者鼲貂，狐白鳧翁。中者罽衣金縷，燕䶅代黃。 |
| | "In ancient times, deerskin coats were worn with the fur intact, and the hooves and feet were not removed. In later times, officials and gentlemen wore fox or badger furs sewn at the armpits, with lamb, young deer, or leopard fur on the sleeves. Commoners wore coarse hemp and dyed cloth, and wrapped themselves in ram hides and animal skins. Nowadays, the wealthy wear weasels and sables, white foxes and goose down. Those of moderate means wear felt robes with golden embroidery, Yan fur and Dai yellow furs.
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「古者，庶人賤騎繩控，革鞮皮薦而已。及其後，革鞍氂成，鐵鑣不飾。今富者𩌙耳銀鑷䪉，黃金琅勒，罽繡弇汗，華珥明鮮。中者漆韋紹系，采畫暴乾。 |
| | "In ancient times, commoners rode on simple bridles made of rope and wore only leather shoes and felted hides. In later times, leather saddles were padded with wool, but iron bits remained unadorned. Nowadays, the wealthy ride with silver-decorated bridles and bits of gold and jadestone; their horse coverings are embroidered felt, and their ornaments shine brightly. Those of moderate means use lacquered leather straps with colorful painted decorations that dry quickly in the sun.
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「古者，汙尊抔飲，蓋無爵觴樽俎。及其後，庶人器用即竹柳陶匏而已。唯瑚璉觴豆而後彫文彤漆。今富者銀口黃耳，金罍玉鍾。中者野王紵器，金錯蜀杯。夫一文杯得銅杯十，賈賤而用不殊。箕子之譏，始在天子，今在匹夫。 |
| | "In ancient times, people used simple earthen cups and bowls for drinking; there were no ritual wine vessels or serving tables. In later times, the utensils of commoners consisted only of bamboo, willow, pottery, and gourds. Only ritual vessels such as hu and lian cups and dou bowls were carved with patterns and painted red with lacquer. Nowadays, the wealthy use silver-rimmed cups with yellow handles, gold vats, and jade wine vessels. Those of moderate means possess Ywang zhu utensils and Sichuan cups inlaid with gold. A single ornate cup is worth ten copper cups; its price is low, yet its use is no different. The satire of Ji Zi originally targeted the Son of Heaven, but now it applies to common men.
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「古者，燔黍食稗，而捭豚以相饗。其後，鄉人飲酒，老者重豆，少者立食，一醬一肉，旅飲而已。及其後，賓婚相召，則豆羹白飯，綦膾熟肉。今民間酒食，殽旅重疊，燔炙滿案，臑鱉膾鯉，麑卵鶉鷃橙枸，鮐鱧醢醯，眾物雜味。 |
| | "In ancient times, people roasted millet and ate barnyard grass, roasting pigs as offerings for feasts. Later on, when villagers drank together, the elderly sat to eat from serving bowls while the young stood; there was only one sauce and one piece of meat—just a simple communal drink. In later times, when guests or wedding invitations were given, they served porridge with white rice and abundant slices of cooked meat. Nowadays, in the homes of common people, food and drinks are abundant; dishes pile up on tables with roasted meats filling every plate. There is tender turtle meat, carp slices, young deer eggs, quail, partridges, oranges, and limes, as well as conger eel, catfish, sauce, and vinegar—numerous ingredients mixed into a variety of flavors.
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「古者，庶人春夏耕耘，秋冬收藏，昏晨力作，夜以繼日。《》云：『』非膢臘不休息，非祭祀無酒肉。今賓昏酒食，接連相因，析酲什半，棄事相隨，慮無乏日。 |
| | "In ancient times, common people tilled the fields in spring and summer and stored their harvests in autumn and winter; they labored from dusk to dawn, working day and night. The Book of Songs says: 'By day you gather reeds, by night you twist ropes; hurry to repair your house before the season for sowing a hundred grains begins.' They did not rest unless it was during the cold winter months, and they had no wine or meat except for sacrifices. Nowadays, feasts for weddings and drinking gatherings follow one after another; half the people are drunk or recovering from hangovers. They abandon their duties to attend these events, with no days free of such concerns.
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「古者，庶人糲食藜藿，非鄉飲酒膢臘祭祀無酒肉。故諸侯無故不殺牛羊，大夫士無故不殺犬豕。今閭巷縣佰。阡伯屠沽，無故烹殺，相聚野外。負粟而往，挈肉而歸。夫一豕之肉，得中年之收，十五斗粟，當丁男半月之食。 |
| | "In ancient times, common people ate coarse grains and foraged vegetables; they had no wine or meat unless it was during village feasts, winter festivals, or sacrifices. Therefore, feudal lords did not slaughter cattle and sheep without cause, and officials and gentlemen did not kill dogs or pigs unless necessary. Nowadays, even in the lanes and towns, village elders and tavern keepers slaughter animals without cause, gathering together in the fields to cook and feast. They carry grain with them and return with meat in hand. The meat of one pig is worth the harvest of an average year, fifteen measures of grain equivalent to half a month's food for an able-bodied man.
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「古者，庶人魚菽之祭，春秋脩其祖祠。士一廟，大夫三，以時有事于五祀，蓋無出門之祭。今富者祈名嶽，望山川，椎牛擊鼓，戲倡舞像。中者南居當路，水上雲臺，屠羊殺狗，鼓瑟吹笙。貧者雞豕五芳，衛保散臘，傾蓋社場。 |
| | "In ancient times, common people offered fish and beans in their sacrifices, maintaining ancestral temples during spring and autumn. Gentlemen had one temple; officials had three. They performed seasonal rites for the five deities, with no sacrifices held outside their gates. Nowadays, the wealthy offer prayers at famous mountains and gaze upon rivers and streams; they slaughter oxen and beat drums while performers sing and dance in costume. Those of moderate means build their homes facing the road or on water, with cloud-like pavilions; they slaughter sheep and dogs while playing zithers and blowing sheng flutes. The poor offer chickens, pigs, and five kinds of fragrant herbs; they scatter sacrificial meat to protect the community, gathering under open skies at communal fields.
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「古者，德行求福，故祭祀而寬。仁義求吉，故卜筮而希。今世俗寬於行而求於鬼，怠於禮而篤於祭，嫚親而貴勢，至妄而信日，聽訑言而幸得，出實物而享虛福。 |
| | "In ancient times, virtue and conduct were sought for blessings, so sacrifices were performed with sincerity and generosity. Righteousness and benevolence brought good fortune, hence divination was rare and infrequent. Nowadays, people are lax in their conduct yet seek from ghosts; they neglect rituals but place great emphasis on sacrifices. They disrespect their relatives and value power above all, reaching the point of absurdity while believing in omens. They listen to false words and hope for fortune, offering real goods for illusory blessings.
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「古者，君子夙夜孳孳思其德；小人晨昏孜孜思其力。故君子不素餐，小人不空食。今世俗飾偽行詐，為民巫祝，以取釐謝，堅倈健舌，或以成業致富，故憚事之人，釋本相學。是以街巷有巫，閭里有祝。 |
| | "In ancient times, gentlemen diligently pondered their virtue day and night; common people toiled earnestly from morning until evening. Therefore, gentlemen did not eat without laboring, and commoners did not consume food in vain. Nowadays, people in society embellish false conduct and deception; they become sham shamans or priests to receive offerings. With strong voices and eloquent tongues, some establish careers and grow wealthy. Thus, those who fear labor abandon their duties and imitate such ways. Therefore, there are shamans in the streets and priests in every neighborhood.
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「古者，無杠樠之寢，床栘之案。及其後世，庶人即采木之杠，牒樺之樠。士不斤成，大夫葦莞而已。今富者黼繡帷幄，塗屏錯跗。中者錦綈高張，采畫丹漆。 |
| | "In ancient times, there were no beds with canopies or tables with carved supports. In later generations, commoners used wooden beams and birchwood frames for their beds. Gentlemen did not use finely crafted ones; officials merely had reed mats and soft grass cushions. Nowadays, the wealthy have embroidered curtains and canopies with painted screens and inlaid feet. Those of moderate means hang brocade and fine cloth high, decorated with colorful paintings and red lacquer.
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「古者，皮毛草蓐，無茵席之加，旃蒻之美。及其後，大夫士復薦草緣，蒲平單莞。庶人即草蓐索經，單藺蘧蒢而已。今富者繡茵翟柔，蒲子露床。中者灘皮代旃，闒坐平莞。 |
| | "In ancient times, people used only animal hides, furs, and grass mats; there were no added cushions or fine reed mats for comfort. In later times, officials and gentlemen used only layers of straw mats and flat rush mats with single grass cushions. Commoners merely had coarse grass mats and simple 蔺 mats or wicker baskets for sleeping. Nowadays, the wealthy use embroidered cushions of soft feathers and beds with fine rush mats exposed. Those of moderate means substitute tanned hides for reed mats, using coarse mats to sit on or flat grass cushions.
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「古者不粥飪，不市食。及其後，則有屠沽，沽酒市脯魚鹽而已。今熟食遍列，殽施成市，作業墮怠，食必趣時，楊豚韭卵，狗䐲馬朘，煎魚切肝，羊淹雞寒，挏馬酪酒，蹇捕胃脯，胹羔豆賜，鷇膹鴈羹，臭鮑甘瓠，熟梁貊炙。 |
| | "In ancient times, people did not sell cooked food or buy meals from the market. In later times, there were butchers and wine sellers, who only sold wine, dried meat, fish, and salt. Nowadays, cooked foods are displayed everywhere; delicacies fill the markets. People neglect their work and rush to eat at set times: roasted pork with leeks and eggs, dog meat and horse offal, pan-fried fish and sliced liver, marinated mutton and cold chicken, mare's milk cheese and wine, captured stomachs and dried meats, stewed lamb and bean porridge, pigeon soup and goose broth, stinky 鲍 fish and sweet gourds, steamed millet and roasted 貊 meat.
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「古者，土鼓塊枹，擊木拊石，以盡其歡。及其後，卿大夫有管磬，士有琴瑟。往者，民間酒會，各以黨俗，彈箏鼓缶而已。無要妙之音，變羽之轉。今富者鐘鼓五樂，歌兒數曹。中者鳴竽調瑟，鄭舞趙謳。 |
| | "In ancient times, people made drums from earth and beat wooden blocks or struck stones to express their joy fully. In later generations, high officials and gentlemen had flutes and stone chimes, while scholars possessed zithers and se. In the past, at folk gatherings for drinking, people followed local customs, playing only the guzheng or beating clay pots as instruments. There were no refined melodies or modulations of the yu mode. Nowadays, the wealthy possess bells and drums with five types of music, and have numerous choirs of singing girls. Those of moderate means play reed pipes and tune their se zithers, performing dances from Zheng and songs from Zhao.
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「古者，瓦棺容尸，木板堲周，足以收形骸，藏髮齒而已。及其後，桐棺不衣，采槨不斲。今富者繡牆題湊。中者梓棺楩槨，貧者畫荒衣袍，繒囊緹橐。 |
| | "In ancient times, earthen coffins held the body, wooden planks formed the outer casing, and these were sufficient to contain the corpse, preserving only hair and teeth. In later times, coffins of paulownia wood did not require clothing, and lacquered outer casings were made without carving. Nowadays, the wealthy decorate their coffins with embroidered walls and elaborate fittings. Those of moderate means use cypress coffins and sandalwood casings, while the poor paint their plain shrouds and robes, wrapping the body in cloth sacks or red pouches.
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「古者，明器有形無實，示民不可用也。及其後，則有虾醢之藏，桐馬偶人彌祭，其物不備。今厚資多藏，器用如生人。郡國繇吏，素桑楺偶車櫓輪，匹夫無貌領，桐人衣紈綈。 |
| | "In ancient times, ritual objects for burial had forms but no practical use, to show the people that they were not meant for actual use. In later times, however, there came to be stored shrimp paste and other food offerings; wooden horses, figurines of people filled the altars, though these items were not complete. Nowadays, large sums are spent on burial goods, and objects used are as if for a living person. Local officials and their subordinates provide white mulberry wood, wooden figurines, chariots with wheels; even commoners have no distinctive features, while paulownia-wood figures are dressed in fine silk.
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「古者，不封不樹，反虞祭於寢，無壇宇之居，廟堂之位。及其後，則封之，庶人之墳半仞，其高可隱。今富者積土成山，列樹成林，臺榭連閣，集觀增樓。中者祠堂屏閤，垣闕罘罳。 |
| | "In ancient times, there were no mounds or trees marking graves; mourning rites and sacrifices took place in the ancestral hall. There were no altars or temple halls for worship. In later times, mounds were built; commoners' graves reached half a ren in height, tall enough to hide behind. Nowadays, the wealthy pile earth into hills and plant rows of trees forming forests; they build terraces and pavilions connected by galleries, gathering spectators in rising towers. Those of moderate means construct ancestral halls with screen rooms, walls with gate towers, and latticed fences.
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「古者，鄰有喪，舂不相杵，巷不歌謠。孔子食於有喪者之側，未嘗飽也。子於是日哭，則不歌。今俗因人之喪以求酒肉，幸與小坐而責辨，歌舞俳優，連笑伎戲。 |
| | "In ancient times, when a neighbor had a funeral, people did not pound grain in rhythm with the pestle, and no songs or ballads were sung in the alley. Confucius, when dining near someone who had suffered a death, never ate to his full satisfaction. On the day he wept for others, Confucius did not sing. Nowadays, by custom, people take advantage of another's mourning to request wine and meat; they sit briefly but demand entertainment. Singing, dancing, jesters, and comedic performances follow in succession with laughter and plays.
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「古者，男女之際尚矣，嫁娶之服，未之以記。及虞、夏之後，蓋表布內絲，骨笄象珥，封君夫人加錦尚褧而已。今富者皮衣朱貉，繁露環佩。中者長裾交褘，璧瑞簪珥。 |
| | "In ancient times, the relationship between men and women was already esteemed; wedding attire marked their union, but no records of it were kept. After the time of Yu and Xia, they wore coarse cloth on the outside with fine silk underneath; bone hairpins and ivory earrings were used. Noble ladies and duchesses added only brocade coverings and jiong veils. Nowadays, the wealthy wear fur coats of red foxes and have elaborate pendants and ornaments dangling from their clothes. Those of moderate means wear long robes with wide sashes and adorn themselves with jade pendants, hairpins, and earrings.
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「古者，事生盡愛，送死盡哀。故聖人為制節，非虛加之。今生不能致其愛敬，死以奢侈相高；雖無哀戚之心，而厚葬重幣者，則稱以為孝，顯名立於世，光榮著於俗。故黎民相慕效，至於發屋賣業。 |
| | "In ancient times, people gave their utmost love to the living and poured out their deepest sorrow for the dead. Therefore, sages established rites with restraint; they were not added without reason. Nowadays, people cannot show their love and respect to the living when they are alive, yet in death, they compete with extravagance; Even if lacking genuine sorrow and grief, those who bury their dead lavishly and offer heavy gifts are praised as filial. Their names become prominent in the world, and they gain honor and prestige within society. Therefore, common people emulate one another to such an extent that they dismantle their homes and sell their property.
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「古者，夫婦之好，一男一女，而成家室之道。及後，士一妾，大夫二，諸侯有姪娣九女而已。今諸侯百數，卿大夫十數，中者侍御，富者盈室。是以女或曠怨失時，男或放死無匹。 |
| | "In ancient times, the harmony between husband and wife was based on one man and one woman, forming the way of a family. Later, scholars had one concubine, officials two, and feudal lords could have only nine women including sisters and junior brides. Nowadays, feudal lords may have hundreds of concubines, high officials and gentlemen dozens; those of moderate means still keep attendants, while the wealthy fill their rooms with them. Therefore, some women remain unmarried in sorrow and miss their time for marriage, while some men die without a spouse or are left without a match.
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「古者，凶年不備，豐年補敗，仍舊貫而不改作。今工異變而吏殊心，壞敗成功，以匿厥意。意極乎功業，務存乎面目。積功以市譽，不恤民之急。田野不辟，而飾亭落，邑居丘墟，而高其郭。 |
| | "In ancient times, in years of famine, people did not prepare extra; in years of abundance, they merely repaired what had been damaged. They followed old customs without making new changes. Nowadays, craftsmen change their methods and officials have different intentions; they turn destruction into accomplishment to conceal their true motives. Their ambitions reach for achievements, but their efforts are directed toward preserving appearances. They accumulate accomplishments to buy reputation, without concern for the people's urgent needs. Fields remain uncultivated while pavilions and buildings are decorated; villages lie in ruins, yet their outer walls are raised high.
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「古者，不以人力徇於禽獸，不奪民財以養狗馬，是以財衍而力有餘。今猛獸奇蟲不可以耕耘，而令當耕耘者養食之。百姓或短褐不完，而犬馬衣文繡，黎民或糟糠不接，而禽獸食粱肉。 |
| | "In ancient times, people did not expend human effort to please animals or take the people's wealth to feed dogs and horses; therefore, resources were abundant and labor was sufficient. Nowadays, fierce beasts and strange insects cannot till the fields, yet those who should be tilling are ordered to feed them instead. The common people may wear patched-up coarse clothes, yet dogs and horses are dressed in embroidered finery; the masses may have no more than scraps of grain or bran to eat, while beasts consume fragrant rice and meat.
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「古者，人君敬事愛下，使民以時，天子以天下為家，臣妾各以其時供公職，古今之通義也。今縣官多畜奴婢，坐稟衣食，私作產業，為姦利，力作不盡，縣官失實。百姓或無斗筲之儲，官奴累百金；黎民昏晨不釋事，奴婢垂拱遨游也。 |
| | "In ancient times, rulers respected their duties and cared for their subjects, employing the people according to seasons. The Son of Heaven regarded the whole world as his home; officials and servants each fulfilled public duties at appropriate times—this was a universal principle in both past and present. Nowadays, local officials keep many slaves and servants who sit idle, receiving food and clothing at public expense. These individuals engage in private enterprises for illicit gains; their labor is not fully devoted to official duties, leading to corruption among county officials. The common people may have no more than a few measures of grain stored, while government slaves accumulate hundreds of gold pieces; Commoners toil from morning until night without rest, while their servants sit idly and wander about.
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「古者，親近而疏遠，貴所同而賤非類。不賞無功，不養無用。今蠻、貊無功，縣官居肆，廣屋大第，坐稟衣食。百姓或旦暮不贍，蠻、夷或厭酒肉。黎民泮汗力作，蠻、夷交脛肆踞。 |
| | "In ancient times, those close were favored and distant ones kept at arm's length; the noble valued what was shared in common while despising outsiders. They did not reward those without merit, nor support those of no use. Nowadays, even the Man and Mo peoples who have rendered no service occupy official positions in market towns, living in spacious mansions while receiving food and clothing from public funds. The common people may struggle to survive even by day or night, yet the Man and Yi peoples have more than enough wine and meat to satisfy their desires. Commoners sweat from laboring hard, while the Man and Yi people sit idly with crossed legs, enjoying leisure.
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「古者，庶人該菲草芰，縮絲尚韋而已。及其後，則綦下不借，輓鞮革舄。今富者革中名工，輕靡使容，紈裏紃下，越端縱緣。中者鄧里閒作蒯苴。蠢豎婢妾，韋沓絲履。走者茸芰絇綰。 |
| | "In ancient times, commoners wore only coarse hemp or grass-weave garments, and valued only leather over silk. In later generations, even the lower classes did not borrow shoes; they wore leather boots and sandals. Nowadays, the wealthy commission famous craftsmen to make fine leather goods; they wear light and luxurious shoes that fit perfectly, with silk linings and embroidered hems, surpassing even the finest styles. Those of moderate means have their neighbors make sandals from rush or hemp scraps. Clumsy servants and concubines wear leather soles with silk-uppers. Runners wear soft rush shoes tied with cords at the ankle.
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「古聖人勞躬養神，節欲適情，尊天敬地，履德行仁。是以上天歆焉，永其世而豐其年。故堯秀眉高彩，享國百載。及秦始皇覽怪迂，信禨祥，使盧生求羡門高，徐市等入海求不死之藥。當此之時，燕、齊之士，釋鋤耒，爭言神仙。方士於是趣咸陽者以千數，言仙人食金飲珠，然後壽與天地相保。於是數巡狩五嶽、濱海之館，以求神仙蓬萊之屬。數幸之郡縣，富人以貲佐，貧者築道旁。其後，小者亡逃，大者藏匿；吏捕索掣頓，不以道理。名宮之旁，廬舍丘落，無生苗立樹；百姓離心，怨思者十有半。《》曰：『享多儀，儀不及物曰不享。』故聖人非仁義不載於己，非正道不御於前。是以先帝誅文成、五利等，宣帝建學官，親近忠良，欲以絕怪惡之端，而昭至德之塗也。 |
| | "In ancient times, sage rulers toiled in person and nurtured their spirits; they restrained desires and regulated emotions. They revered Heaven and respected Earth, practicing virtue and acting with benevolence. Therefore, the heavens favored them, prolonging their reigns and bestowing abundant years upon them. Thus, Yao had long eyebrows and a dignified appearance, reigning for a hundred years. When Emperor Qin Shi Huang sought strange and superstitious things, believing in omens and portents, he sent Lu Sheng to seek Xianmen Gao and Xu Shi to sail into the sea in search of immortality elixirs. At that time, scholars from Yan and Qi abandoned their hoes and plows to eagerly discuss immortals and the supernatural. Alchemists traveling to Xianyang numbered in the thousands, claiming that immortals ate gold and drank pearls, thereby living as long as Heaven and Earth. Thus, he repeatedly toured the Five Mountains and coastal pavilions in search of immortal beings and places like Penglai. In the commanderies and districts he frequently visited, wealthy people contributed money to support him, while the poor built roadsides for his passage. Afterward, some of lesser means fled or went into hiding; officials searched and arrested them roughly, without regard for reason or justice. Along the sides of famous palaces, huts and villages were abandoned; no crops grew nor trees stood. The people lost faith in their ruler, with half of them filled with resentment and sorrow. The Book of Documents says: "Offerings are judged by their sincerity; when rituals exceed the substance, they are not true offerings." Therefore, sages do not bear benevolence and righteousness within themselves unless they embody them; they do not allow anything before them that does not conform to the righteous path. Therefore, Emperor Wu executed Wen Cheng and Wuli et al., while Emperor Xuan established schools of learning, associating with loyal and virtuous men. He wished to cut off the beginnings of strange evils and illuminate the path of supreme virtue.
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「宮室奢侈，林木之蠹也。器械雕琢，財用之蠹也。衣服靡麗，布帛之蠹也。狗馬食人之食，五穀之蠹也。口腹從恣，魚肉之蠹也。用費不節，府庫之蠹也。漏積不禁，田野之蠹也。喪祭無度，傷生之蠹也。墮成變故傷功，工商上通傷農。故一杯棬用百人之力，一屏風就萬人之功，其為害亦多矣！目脩於五色，耳營於五音，體極輕薄，口極甘脆，功積於無用，財盡於不急，口腹不可為多。故國病聚不足即政怠，人病聚不足則身危。」 |
| | "Extravagant palaces are a blight on forests and trees. Elaborate carvings of tools and objects are a drain on wealth and resources. Luxurious clothing is a waste of cloth and silk. Dogs and horses consuming human food are pests to the five grains. Indulgence in eating is a drain on fish and meat resources. Excessive spending without restraint is a burden on the treasury. Uncontrolled waste and accumulation are pests to farmland. Funerals and sacrifices without limits harm the living. Neglecting achievements and causing disruptions harms accomplishments; merchants and artisans moving upward in status harms agriculture. Therefore, the making of a single cup requires the labor of one hundred people, and the crafting of a single screen demands the effort of ten thousand. The harm caused by such practices is great indeed! The eyes are indulged in the five colors, and the ears are preoccupied with the five sounds. The body is excessively delicate, and the mouth craves sweetness and crispness. Efforts accumulate on useless things, wealth is exhausted on non-essentials; gluttony cannot be excessive. Therefore, when a state accumulates shortages and lacks resources, governance becomes lax; when an individual accumulates deficiencies and lacks strength, the body is in danger."
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丞相曰：「治聚不足奈何？」 |
| | The Chancellor asked: "What should be done if there are insufficient resources for governance?"
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