1 打开字典显示相似段落显示更多讯息五蠹:
上古之世，人民少而禽兽众，人民不胜禽兽虫蛇，有圣人作，构木为巢以避群害，而民悦之，使王天下，号曰有巢氏。民食果蓏蚌蛤，腥臊恶臭而伤害腹胃，民多疾病，有圣人作，钻燧取火以化腥臊，而民说之，使王天下，号之曰燧人氏。中古之世，天下大水，而鲧、禹决渎。近古之世，桀、纣暴乱，而汤、武征伐。今有构木钻燧于夏后氏之世者，必为鲧、禹笑矣。有决渎于殷、周之世者，必为汤、武笑矣。然则今有美尧、舜、汤、武、禹之道于当今之世者，必为新圣笑矣。是以圣人不期修古，不法常可，论世之事，因为之备。宋人有耕田者，田中有株，兔走，触株折颈而死，因释其耒而守株，冀复得兔，兔不可复得，而身为宋国笑。今欲以先王之政，治当世之民，皆守株之类也。In the ancient times, there were few people and many birds and beasts; the people could not contend with these creatures. A sage arose who built wooden nests in trees to avoid all dangers. The people rejoiced at this and made him king of the world. He was called Youchao Shi (the Nest Builder). The people ate fruits, melons, clams, and shellfish, which had foul and putrid odors that harmed their stomachs. Many people fell ill as a result. A sage arose who drilled wood to create fire in order to eliminate the foul smells. The people were pleased with this and made him king of theworld. He was called Sui Ren Shi (the Fire Drill Man). In the middle ancient times, there was a great flood across the world, and Gun and Yu took action to dredge the waterways. In the recent ancient times, Jie and Zhou were tyrannical and chaotic, and Tang and Wu launched military campaigns against them. If someone today built wooden nests or drilled for fire during the time of the Xia Hou Shi, he would surely be laughed at by Gun and Yu. If someone dredged waterways in the Shang or Zhou dynasties, he would surely be ridiculed by Tang and Wu. Yet if someone today praises the ways of Yao, Shun, Tang, Wu, and Yu in this present age, he would surely be mocked by a new sage. Therefore, the sage does not expect to emulate antiquity nor follow what is always acceptable; instead, he examines the circumstances of his time and prepares accordingly. A man from Song was plowing a field when he noticed a tree stump in the middle of it. A rabbit ran by, struck the stump, and broke its neck, dying instantly. The man then put down his farming tool and waited by the stump, hoping to catch another rabbit. He caught no more rabbits, but became an object of ridicule throughout the State of Song. Now, those who wish to govern the people of this age with the policies of former kings are all like the man who guarded the stump.
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古者丈夫不耕，草木之实足食也；妇人不织，禽兽之皮足衣也。不事力而养足，人民少而财有馀，故民不争。是以厚赏不行，重罚不用而民自治。今人有五子不为多，子又有五子，大父未死而有二十五孙，是以人民众而货财寡，事力劳而供养薄，故民争，虽倍赏累罚而不免于乱。In ancient times, men did not have to farm; the fruits of grass and trees were sufficient for food. Women did not weave; the hides of birds and beasts were enough for clothing. Without labor, sustenance was sufficient; with few people but abundant resources, the people did not compete. Therefore, generous rewards were unnecessary and severe punishments unused, yet the people governed themselves. Now, it is not unusual for a person to have five sons; each son may also have five sons. Before the grandfather dies, there are already twenty-five grandchildren. Thus, with so many people and few resources, labor becomes burdensome while provisions become meager, leading the people to compete. Even with doubled rewards and repeated punishments, disorder cannot be avoided.
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尧之王天下也，茅茨不翦，采椽不斫，粝粢之食，藜藿之羹，冬日麑裘，夏日葛衣，虽监门之服养，不亏于此矣。禹之王天下也，身执耒臿以为民先，股无胈，胫不生毛，虽臣虏之劳不苦于此矣。以是言之，夫古之让天子者，是去监门之养而离臣虏之劳也，古传天下而不足多也。今之县令，一日身死，子孙累世洁驾，故人重之；是以人之于让也，轻辞古之天子，难去今之县令者，薄厚之实异也。夫山居而谷汲者，膢腊而相遗以水；泽居苦水者，买庸而决窦。故饥岁之春，幼弟不饷；穰岁之秋，疏客必食；非疏骨肉爱过客也，多少之实异也。是以古之易财，非仁也，财多也；今之争夺，非鄙也，财寡也；轻辞天子，非高也，势薄也；争土橐，非下也，权重也。故圣人议多少、论薄厚为之政，故罚薄不为慈，诛严不为戾，称俗而行也。故事因于世，而备适于事。When Yao ruled the world, his thatched roof was left untrimmed and his wooden beams were not carved. He ate coarse grains and drank soup made from wild vegetables. In winter he wore a fox-skin coat; in summer, hemp clothing. Even the servants at the gate received no less than this for their food and clothing. When Yu ruled the world, he personally held a plow and spade to lead the people. His thighs had no flesh left, and his shins were hairless from labor; even slaves did not endure such hardship. By this account, those in ancient times who relinquished the position of Son of Heaven were merely leaving behind the sustenance of a gatekeeper and escaping the toil of a slave. Thus, passing on the world was not considered particularly virtuous in antiquity. Nowadays, when a county magistrate dies, his descendants for generations ride in carriages and enjoy wealth; thus, people highly value such positions. Therefore, it is easy for people to relinquish the throne of an ancient Son of Heaven but difficult to give up a modern county magistrate's post; this is because the actual value and benefits differ greatly. Those who live in mountainous areas and draw water from valleys exchange water with each other during festivals. Those living near marshes, where the water is bitter, hire laborers to dig wells. Therefore, in spring during years of famine, younger brothers do not offer food to their elders. In autumn during bountiful harvests, even distant guests are sure to be fed. This is not because they love strangers more than close relatives but because the actual amount of resources available differs. Therefore, in ancient times, people's willingness to part with wealth was not due to benevolence, but because they had plenty. Nowadays, the struggle for possessions is not out of meanness, but because there is little wealth available. To easily give up the position of Son of Heaven is not a sign of lofty virtue, but due to its diminishing power; To contend for land and wealth is not a mark of low character, but because such positions carry great authority. Therefore, the sage deliberates on abundance and scarcity, considers lightness and weight in resources, and governs accordingly. Thus, lenient punishments are not signs of weakness, nor are strict punishments expressions of cruelty; they simply conform to prevailing customs and circumstances. Therefore, actions should follow the times, and preparations must suit the situation.
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古者文王处丰、镐之间，地方百里，行仁义而怀西戎，遂王天下。徐偃王处汉东，地方五百里，行仁义，割地而朝者三十有六国，荆文王恐其害己也，举兵伐徐，遂灭之。故文王行仁义而王天下，偃王行仁义而丧其国，是仁义用于古不用于今也。故曰：世异则事异。当舜之时，有苗不服，禹将伐之，舜曰：“不可。上德不厚而行武，非道也。”乃修教三年，执干戚舞，有苗乃服。共工之战，铁銛矩者及乎敌，铠甲不坚者伤乎体，是干戚用于古不用于今也。故曰：事异则备变。上古竞于道德，中世逐于智谋，当今争于气力。齐将攻鲁，鲁使子贡说之，齐人曰：“子言非不辩也，吾所欲者土地也，非斯言所谓也。”遂举兵伐鲁，去门十里以为界。故偃王仁义而徐亡，子贡辩智而鲁削。以是言之，夫仁义辩智，非所以持国也。去偃王之仁，息子贡之智，循徐、鲁之力使敌万乘，则齐、荆之欲不得行于二国矣。In ancient times, King Wen resided between Feng and Hao, ruling a territory of only one hundred li. By practicing benevolence and righteousness, he won the hearts of the western Rong tribes and thus became king of all under heaven. Xu Yanwang ruled in the east of Han, governing a territory of five hundred li. Practicing benevolence and righteousness, thirty-six states ceded land to pay him homage. King Wen of Jing feared that Xu would become a threat, so he raised an army to attack Xu and eventually destroyed it. Thus, King Wen practiced benevolence and righteousness and became king of the world; Xu Yanwang did likewise but lost his state. This shows that benevolence and righteousness were effective in ancient times but not in modern times. Therefore, it is said: When the age changes, so do circumstances. In the time of Shun, the Miaos were disobedient. Yu was about to attack them, but Shun said: "No, you must not." "Without a strong moral foundation and resorting to military force is against the Way." So he refined his moral instruction for three years, holding shields and axes in dance, and thus the Miaos submitted. In the battle of Gonggong, those with sharp iron weapons reached their enemies; those with weak armor were wounded. This shows that shields and axes were effective in ancient times but are not so today. Therefore, it is said: When circumstances change, preparations must also change. In the most ancient times, people competed in virtue and morality; in the middle ages, they pursued wisdom and strategy; in our present age, competition is based on strength and power. The State of Qi was about to attack Lu, and the state sent Zi Gong to persuade them. The people of Qi said: "Your words are not lacking in eloquence, but what we desire is land; this is not something your words can address." So they raised an army to attack Lu and set their border ten li away from the city gates. Thus, Xu Yanwang practiced benevolence and righteousness yet his state perished; Zi Gong was eloquent and wise yet the State of Lu still declined. From this, it can be said that benevolence, righteousness, eloquence, and wisdom are not sufficient to preserve a state. If Xu Yanwang had abandoned benevolence and Zi Gong had ceased to rely on wisdom, but instead strengthened the military power of Xu and Lu so as to contend with a force of ten thousand chariots, then Qi and Jing would not have been able to impose their will upon these two states.
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夫古今异俗，新故异备，如欲以宽缓之政、治急世之民，犹无辔策而御駻马，此不知之患也。今儒、墨皆称先王兼爱天下，则视民如父母。何以明其然也？曰：“司寇行刑，君为之不举乐；闻死刑之报，君为流涕。”此所举先王也。夫以君臣为如父子则必治，推是言之，是无乱父子也。人之情性，莫先于父母，皆见爱而未必治也，虽厚爱矣，奚遽不乱？今先王之爱民，不过父母之爱子，子未必不乱也，则民奚遽治哉！且夫以法行刑而君为之流涕，此以效仁，非以为治也。夫垂泣不欲刑者仁也，然而不可不刑者法也，先王胜其法不听其泣，则仁之不可以为治亦明矣。且民者固服于势，寡能怀于义。仲尼，天下圣人也，修行明道以游海内，海内说其仁，美其义，而为服役者七十人，盖贵仁者寡，能义者难也。故以天下之大，而为服役者七十人，而仁义者一人。鲁哀公，下主也，南面君国，境内之民莫敢不臣。民者固服于势，诚易以服人，故仲尼反为臣，而哀公顾为君。仲尼非怀其义，服其势也。故以义则仲尼不服于哀公，乘势则哀公臣仲尼。今学者之说人主也，不乘必胜之势，而务行仁义则可以王，是求人主之必及仲尼，而以世之凡民皆如列徒，此必不得之数也。Ancient and modern customs differ; new and old times require different preparations. To govern the people of a crisis-ridden age with lenient policies is like trying to control an unruly horse without reins or whip—it is a danger born from ignorance. Now, both the Confucians and Mohists claim that former kings loved all under heaven equally, regarding their people as their own children. How can this be proven? It is said: "When the official of punishment carried out executions, the ruler would not play music in mourning." "When hearing news of a capital sentence, the ruler wept bitterly." This is how they cite former kings. If the relationship between ruler and subject were truly like that of father and son, then governance would surely be orderly. By this reasoning, there could never be discord in a family. Human nature places no relationship above that of parent and child, yet even with parental love, a family is not necessarily well-ordered. Although the affection may be deep, why should disorder suddenly cease? Now, the love of former kings for their people did not exceed that of parents for their children. Yet even children may still be disorderly; how then can it be assumed that the people would suddenly become orderly? Moreover, if a ruler weeps when punishments are carried out according to law, this is merely an act of benevolence; it does not serve as effective governance. To weep and wish to avoid punishment is benevolence, yet it cannot be avoided because of the law. Former kings overcame their emotions and followed the law rather than yielding to tears; thus, it is clear that benevolence alone cannot serve as governance. Moreover, the people naturally submit to authority and rarely are moved by righteousness. Confucius was a sage of the world. By cultivating virtue and clarifying the Way, he traveled throughout the land. The people praised his benevolence and admired his righteousness; seventy disciples followed him in service. This shows that those who truly value benevolence are few, and those capable of practicing righteousness are rare. Thus, despite the vastness of the world, only seventy people followed him in service, and among them, only one was a practitioner of benevolence and righteousness. Duke Ai of Lu was an inferior ruler; yet as the sovereign seated in his court, all the people within his borders dared not fail to be his subjects. The people naturally submit to power; it is indeed easy to subdue them through authority. Thus, Confucius became a subject while Duke Ai remained the ruler. Confucius did not submit out of reverence for righteousness but because he yielded to power. Therefore, if one relies on righteousness alone, Confucius would not have submitted to Duke Ai; but through authority, Duke Ai could make Confucius his subject. Now, scholars who advise rulers insist that without relying on an invincible position of power and merely by practicing benevolence and righteousness one can become king. This is to demand that all rulers must equal Confucius and assume that the common people are all like his disciples—this is a mistaken calculation that will never succeed.
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今有不才之子，父母怒之弗为改，乡人谯之弗为动，师长教之弗为变。夫以父母之爱，乡人之行，师长之智，三美加焉，而终不动其胫毛，不改；州部之吏，操官兵、推公法而求索奸人，然后恐惧，变其节，易其行矣。故父母之爱不足以教子，必待州部之严刑者，民固骄于爱、听于威矣。故十仞之城，楼季弗能逾者，峭也；千仞之山，跛牂易牧者，夷也。故明王峭其法、而严其刑也。布帛寻常，庸人不释；铄金百溢，盗跖不掇。不必害则不释寻常，必害手则不掇百溢，故明主必其诛也。是以赏莫如厚而信，使民利之；罚莫如重而必，使民畏之；法莫如一而固，使民知之。故主施赏不迁，行诛无赦。誉辅其赏，毁随其罚，则贤不肖俱尽其力矣。Now there is an unmanageable son; when his parents are angry, he does not change. When the townspeople scold him, he remains unmoved. Even when teachers instruct him, he still refuses to reform. Despite the love of his parents, the conduct of his fellow townspeople, and the wisdom of his teachers—three virtues combined upon him—he still does not stir a muscle or change. Only when the local officials, wielding official troops and enforcing public law, search for evildoers does he finally become frightened, change his conduct, and alter his behavior. Therefore, parental love alone is insufficient to teach a son; it must be supplemented by the strict punishments of local authorities. This shows that people are naturally arrogant in the face of affection but obedient when confronted with authority. Therefore, a ten-ren high wall could not be scaled by Lou Ji because it was sheer and steep; a thousand-ren tall mountain is easily climbed by a lame goat because its slopes are gentle. Therefore, wise rulers make their laws strict and their punishments severe. Common people do not let go of ordinary cloth and hemp, which are everyday items; Therefore, even if a hundred dou of molten gold were offered, the thief Dazhi would not touch it. It is because there is no danger that ordinary people do not release common goods, but if there is a risk of injury, even great wealth will be left untouched. Therefore, wise rulers must ensure their punishments are certain. Therefore, rewards should be generous and trustworthy so that the people find them beneficial; punishments must be severe and certain to instill fear in the people; laws should be uniform and firm so that the people understand them. Therefore, a ruler must bestow rewards without deviation and carry out punishments without pardon. When praise accompanies reward and censure follows punishment, then both the virtuous and the unworthy will exert their full efforts.
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今则不然，以其有功也爵之，而卑其士官也；以其耕作也赏之，而少其家业也；以其不收也外之，而高其轻世也；以其犯禁也罪之，而多其有勇也。毁誉、赏罚之所加者相与悖缪也，故法禁坏而民愈乱。今兄弟被侵必攻者廉也，知友被辱随仇者贞也，廉贞之行成，而君上之法犯矣。人主尊贞廉之行，而忘犯禁之罪，故民程于勇而吏不能胜也。不事力而衣食则谓之能，不战功而尊则谓之贤，贤能之行成而兵弱而地荒矣。人主说贤能之行，而忘兵弱地荒之祸，则私行立而公利灭矣。Now it is not so; when someone has achieved merit, they are granted a title but held in low esteem as an official. When someone is rewarded for farming, their family's estate is considered insignificant; when they are excluded because they do not conform to society's expectations, it is claimed that they hold the world in low regard. When someone is punished for breaking laws, it is said that they possess great courage. Thus, the application of censure and praise, rewards and punishments, becomes contradictory and erroneous; as a result, laws and prohibitions break down and the people become even more disorderly. Now, if a brother is wronged and one attacks in retaliation, it is considered upright; if a friend is insulted and one seeks revenge, it is deemed loyal. When such conduct of uprightness and loyalty becomes widespread, the laws of the sovereign are violated. When a ruler honors upright and loyal conduct but overlooks the crime of breaking laws, people measure themselves by bravery while officials cannot control them. Those who obtain food and clothing without labor are called capable; those who gain respect without military merit are considered virtuous. When such conduct of so-called virtue and capability becomes widespread, the army weakens and the land lies fallow. When a ruler praises such so-called virtue and capability but ignores the dangers of a weak army and neglected land, private conduct is encouraged while public interests are destroyed.
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儒以文乱法，侠以武犯禁，而人主兼礼之，此所以乱也。夫离法者罪，而诸先生以文学取；犯禁者诛，而群侠以私剑养。故法之所非，君之所取；吏之所诛，上之所养也。法趣上下四相反也，而无所定，虽有十黄帝不能治也。故行仁义者非所誉，誉之则害功；文学者非所用，用之则乱法。楚之有直躬，其父窃羊而谒之吏，令尹曰：“杀之，”以为直于君而曲于父，报而罪之。以是观之，夫君之直臣，父之暴子也。鲁人从君战，三战三北，仲尼问其故，对曰：“吾有老父，身死莫之养也。”仲尼以为孝，举而上之。以是观之，夫父之孝子，君之背臣也。故令尹诛而楚奸不上闻，仲尼赏而鲁民易降北。上下之利若是其异也，而人主兼举匹夫之行，而求致社稷之福，必不几矣。古者苍颉之作书也，自环者谓之私，背私谓之公，公私之相背也，乃苍颉固以知之矣。今以为同利者，不察之患也。然则为匹夫计者，莫如修行义而习文学。行义修则见信，见信则受事；文学习则为明师，为明师则显荣；此匹夫之美也。然则无功而受事，无爵而显荣，为有政如此，则国必乱，主必危矣。故不相容之事，不两立也。斩敌者受赏，而高慈惠之行；拔城者受爵禄，而信廉爱之说；坚甲厉兵以备难，而美荐绅之饰；富国以农，距敌恃卒，而贵文学之士；废敬上畏法之民，而养游侠私剑之属。举行如此，治强不可得也。国平养儒侠，难至用介士，所利非所用，所用非所利。是故服事者简其业，而游学者日众，是世之所以乱也。The Confucians use words to disrupt the law; the knights-errant use force to break prohibitions. Yet rulers honor both, and this is why disorder arises. Those who deviate from the law are guilty; yet many scholars gain favor through literary talent alone; those who break prohibitions should be punished, yet groups of knights-errant are supported with private swords. Thus, what the law condemns is what the ruler favors; what officials punish is what superiors support. When the law contradicts the actions of rulers and officials, with all four directions opposing one another and no fixed standard, even ten Huangdis could not bring order. Therefore, those who practice benevolence and righteousness are not to be praised; praising them harms the effectiveness of governance; those skilled in literature are not to be employed; employing them leads to disorder in the law. In the State of Chu, there was a man named Zhigong. His father stole a sheep, and he reported him to the officials. The Prime Minister said: "Execute him," arguing that while he was upright toward the ruler, he had been disrespectful to his father. He was thus punished for this act. From this example, we see that a loyal minister of the ruler may be considered an unfilial son to his father. A man from Lu fled three times in battle with the ruler's army. Confucius asked him why, and he replied: "I have an elderly father; if I die, no one will care for him." Confucius considered this filial piety and recommended him to a higher position. From this example, we see that the son who is filial to his father may be regarded as a disloyal minister to the ruler. Therefore, when the Prime Minister executed Zhigong, the unjust in Chu did not dare report their actions; but when Confucius praised him, the people of Lu became more willing to flee from battle. The interests of rulers and subjects are thus so different; yet sovereigns who simultaneously promote the conduct of commoners while seeking to secure the well-being of the state will certainly not succeed. In ancient times, when Cangjie created writing, he called a circle around oneself "si" (private), and turning away from the self "gong" (public). Thus, it was clear to Cangjie that public and private interests are opposed. To consider them as mutually beneficial now is a failure to observe carefully. Therefore, for the common person, there is no better course than cultivating virtue and righteousness while studying literature. When one cultivates virtue and righteousness, he gains trust; when trusted, he is entrusted with responsibilities; when literary learning is mastered, one becomes a respected teacher; as a respected teacher, one attains honor and distinction. This is the excellence of the common person. But if one receives responsibilities without merit and attains honor without rank, and governance is like this, then the state must fall into disorder, and the ruler will certainly be in danger. Therefore, mutually exclusive matters cannot coexist. Those who slay the enemy receive rewards, yet those with high acts of kindness and compassion are honored; those who capture cities receive ranks and emoluments, yet teachings about integrity and love are believed; armor is strengthened and weapons sharpened to prepare for difficulties, yet the adornments of scholars and officials are praised; the state grows wealthy through agriculture, resists enemies by relying on soldiers, yet values literati. They neglect the people who respect their superiors and abide by laws, while nurturing wandering knights-errant with private swords. To govern in this manner, strength and order cannot be achieved. In times of peace, Confucians and knights-errant are nurtured; in times of crisis, warriors with armor are employed. What is beneficial is not what is used, and what is used is not what brings benefit. Therefore, those who serve official duties neglect their responsibilities, while wandering scholars grow in number daily—this is why the world falls into disorder.
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且世之所谓贤者，贞信之行也。所谓智者，微妙之言也。微妙之言，上智之所难知也。今为众人法，而以上智之所难知，则民无从识之矣。故糟糠不饱者不务梁肉，短褐不完者不待文绣。夫治世之事，急者不得，则缓者非所务也。今所治之政，民闲之事，夫妇所明知者不用，而慕上知之论，则其于治反矣。故微妙之言，非民务也。若夫贤良贞信之行者，必将贵不欺之士。不欺之士者，亦无不欺之术也。布衣相与交，无富厚以相利，无威势以相惧也，故求不欺之士。今人主处制人之势，有一国之厚，重赏严诛，得操其柄，以修明术之所烛，虽有田常、子罕之臣，不敢欺也，奚待于不欺之士？今贞信之士不盈于十，而境内之官以百数，必任贞信之士，则人不足官，人不足官则治者寡而乱者众矣。故明主之道，一法而不求智，固术而不慕信，故法不败，而群官无奸诈矣。Moreover, what the world calls virtuous people are those with upright and trustworthy conduct. What is called wisdom refers to subtle and refined words. Subtle and refined words are difficult even for the most intelligent minds to understand. Now, if laws for the common people rely on what is hard even for the wisest to comprehend, then the people will have no way of recognizing them. Therefore, those who are not satisfied with coarse food do not seek fine grains and meat; those whose rough clothes are incomplete do not wait for embroidered garments. In matters of governing a well-ordered society, if urgent needs cannot be met, then non-urgent concerns are not what should be pursued. Now, in the governance of state affairs and matters among the people, what husbands and wives clearly understand is disregarded, while one aspires to lofty theories known only by superiors—this leads directly away from good governance. Therefore, subtle and refined words are not what the people should pursue. If one values upright and trustworthy conduct, then he must certainly honor those who do not deceive others. Those who do not deceive are also without deceptive methods. Commoners interact with one another, neither having wealth to benefit each other nor power to intimidate; thus they seek those who do not deceive. Now, the sovereign holds authority over others and possesses the wealth of an entire state. With generous rewards and severe punishments in hand, he controls the levers of power to illuminate matters clearly through sound methods. Even if there were ministers as cunning as Tian Chang or Zi Han, they would dare not deceive him—why then should one rely on those who do not deceive? Now, upright and trustworthy men number no more than ten, while officials within the borders are counted in hundreds. If one must appoint only those who are upright and trustworthy, then there will be insufficient people to fill official posts; if there are not enough people for the offices, then those governing well will be few and those causing disorder will be many. Therefore, the way of a wise ruler is to rely on one law and not seek wisdom, to maintain firm methods without yearning for trustworthiness. Thus, laws do not fail, and all officials remain free from deceit and fraud.
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今人主之于言也，说其辩而不求其当焉；其用于行也，美其声而不责其功焉。是以天下之众，其谈言者务为辩而不周于用，故举先王言仁义者盈廷，而政不免于乱；行身者竞于为高而不合于功，故智士退处岩穴、归禄不受，而兵不免于弱，政不免于乱，此其故何也？民之所誉，上之所礼，乱国之术也。今境内之民皆言治，藏商、管之法者家有之，而国愈贫，言耕者众，执耒者寡也；境内皆言兵，藏孙、吴之书者家有之，而兵愈弱，言战者多，被甲者少也。故明主用其力，不听其言；赏其功，必禁无用；故民尽死力以从其上。夫耕之用力也劳，而民为之者，曰：可得以富也。战之为事也危，而民为之者，曰：可得以贵也。今修文学、习言谈，则无耕之劳、而有富之实，无战之危、而有贵之尊，则人孰不为也？是以百人事智而一人用力，事智者众则法败，用力者寡则国贫，此世之所以乱也。故明主之国，无书简之文，以法为教；无先王之语，以吏为师；无私剑之捍，以斩首为勇。是境内之民，其言谈者必轨于法，动作者归之于功，为勇者尽之于军。是故无事则国富，有事则兵强，此之谓王资。既畜王资而承敌国之舋，超五帝，侔三王者，必此法也。Now, when a sovereign hears words, he delights in eloquence without seeking whether they are appropriate; when it comes to action, he admires the reputation of an individual without demanding results. Therefore, among the people of the world, those who speak are devoted to eloquence without practical use. Hence, even though the court is filled with discussions about benevolence and righteousness from past sage kings, governance cannot avoid disorder; those who cultivate their conduct compete in appearing lofty without aligning with actual achievements. Thus, wise men withdraw to remote caves and refuse official salaries, yet the military cannot avoid weakness, and governance remains no less disorderly. What is the reason for this? What the people praise, what superiors honor—this is the method of a state in chaos. Now, within the realm all the people speak of good governance; every household claims to possess the laws of Shang Yang and Guan Zhong, yet the state becomes poorer—many talk about farming, but few actually hold plows. Within the realm all speak of military affairs; every household claims to have the writings of Sun Tzu and Wu Qi, yet the army becomes weaker—many talk about war, but few don armor. Therefore, a wise ruler uses people's efforts rather than listening to their words; he rewards achievements and must prohibit uselessness; thus, the people exert their utmost strength to follow their ruler. Farming requires hard labor, yet people do it because they say: "It can bring wealth." War is a dangerous endeavor, yet people engage in it because they say: "It can bring honor and rank." Now, by cultivating literary learning and engaging in eloquent discourse, one avoids the labor of farming yet gains its rewards; one avoids the dangers of war yet attains honor. Who would not do this? Therefore, a hundred people pursue intellect while only one labors physically. When those pursuing intellect are numerous, the law fails; when those laboring physically are few, the state becomes poor—this is why the world descends into disorder. Therefore, in a country ruled by a wise sovereign, there are no writings on bamboo slips; law serves as education; there is no discourse about past sage kings; officials serve as teachers; there are no private swords for defense; beheading the enemy is considered bravery. Thus, within the realm, those who speak must conform to law; those who act direct their efforts toward achievements; and those who seek bravery dedicate themselves fully to the military. Therefore, in times of peace the state is wealthy, and in times of war the army is strong—this is called the foundation for becoming a hegemon. Having accumulated such resources and seizing opportunities from rival states, one who surpasses the Five Emperors and rivals the Three Sovereigns must follow this method.
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今则不然，士民纵恣于内，言谈者为势于外，外内称恶以待强敌，不亦殆乎！故群臣之言外事者，非有分于从衡之党，则有仇雠之忠，而借力于国也。从者，合众弱以攻一强也；而衡者，事一强以攻众弱也；皆非所以持国也。今人臣之言衡者皆曰：“不事大则遇敌受祸矣。”事大未必有实，则举图而委，效玺而请兵矣。献图则地削，效玺则名卑，地削则国削，名卑则政乱矣。事大为衡未见其利也，而亡地乱政矣。人臣之言从者皆曰：“不救小而伐大则失天下，失天下则国危，国危而主卑。”救小未必有实，则起兵而敌大矣。救小未必能存，而交大未必不有疏，有疏则为强国制矣。出兵则军败，退守则城拔，救小为从未见其利，而亡地败军矣。是故事强则以外权士官于内，救小则以内重求利于外，国利未立，封土厚禄至矣；主上虽卑，人臣尊矣；国地虽削，私家富矣。事成则以权长重，事败则以富退处。人主之于其听说也，于其臣，事未成则爵禄已尊矣；事败而弗诛，则游说之士，孰不为用矰缴之说而徼幸其后？故破国亡主以听言谈者之浮说，此其故何也？是人君不明乎公私之利，不察当否之言，而诛罚不必其后也。皆曰“外事大可以王，小可以安。”夫王者，能攻人者也；而安，则不可攻也。强，则能攻人者也；治，则不可攻也。治强不可责于外，内政之有也。今不行法术于内，而事智于外，则不至于治强矣。鄙谚曰：“长袖善舞，多钱善贾。”此言多资之易为工也。故治强易为谋，弱乱难为计。故用于秦者十变而谋希失，用于燕者一变而计希得，非用于秦者必智，用于燕者必愚也，盖治乱之资异也。故周去秦为从，期年而举；卫离魏为衡，半岁而亡。是周灭于从，卫亡于衡也。使周、卫缓其从衡之计，而严其境内之治，明其法禁，必其赏罚，尽其地力以多其积，致其民死以坚其城守，天下得其地则其利少，攻其国则其伤大，万乘之国、莫敢自顿于坚城之下，而使强敌裁其弊也，此必不亡之术也。舍必不亡之术而道必灭之事，治国者之过也。智困于内而政乱于外，则亡不可振也。Now, however, scholars and commoners indulge within the state; those who speak seek influence abroad. Internally and externally, they foster hostility toward a powerful enemy—would this not be perilous! Therefore, when officials speak of foreign affairs, they are either aligned with factions advocating alliances or enmity, or they feign loyalty to rivals while seeking strength for the state. Alliance (cong) means uniting many weak states to attack one strong power; while balancing (heng) means serving one strong state to attack the many weak ones; neither is a proper way to preserve the state. Now, those officials who advocate balancing (heng) all say: "If we do not serve a great power, we will face enemies and suffer disaster." Serving a great power may not necessarily yield results; thus, they submit maps to surrender territory and offer seals while requesting troops. Offering maps leads to the loss of land; offering seals results in a lowered status. Losing land weakens the state, and a lowered status brings disorder to governance. Serving a great power as balancing (heng) has not yet shown benefits, but it already causes the loss of territory and disorder in governance. Those officials who advocate alliance (cong) all say: "If we do not rescue the small and attack the great, we will lose the world; losing the world means national peril, and national peril leads to a ruler's humiliation." Rescuing the small may not yield real results, yet it incites war against a great power. Saving the small does not necessarily preserve them; allying with the great may still lead to estrangement. If estranged, one will be controlled by a powerful state. Marching out leads to military defeat; retreating and defending results in the loss of cities. Rescuing small states through alliance (cong) has not shown benefits, yet it causes territorial losses and military failure. Therefore, when serving a strong power, officials within the state gain influence through foreign alliances; when rescuing small states, they seek benefits abroad by leveraging domestic authority. Before national interests are secured, large fiefs and generous salaries already arrive; although the ruler is humiliated, officials become respected; although state territory is reduced, private families grow wealthy. If the matter succeeds, they gain power and prestige; if it fails, their wealth allows them to retreat in comfort. The sovereign, regarding what he hears and believes about his officials, bestows ranks and emoluments of high status even before their affairs are completed; if they fail yet escape punishment, then which wandering orator would not employ deceptive arguments in the hope of later fortune? Therefore, why do rulers who listen to empty words from eloquent speakers end up with ruined states and lost thrones? What is the reason for this? The reason lies in their failure to distinguish between true merit and hollow rhetoric. It is because the sovereign does not discern the interests of public versus private matters, fails to examine whether words are appropriate or not, and does not ensure that punishments follow inevitably. All say: "Dealing with external affairs on a grand scale can lead to hegemony; on a smaller scale, it ensures stability." A hegemon is one who can attack others; while stability means being unassailable. Strength enables one to attack others; order makes one unassailable. Order and strength cannot be obtained from external sources; they arise from internal governance. chluss If within the state one does not apply law and technique, yet seeks wisdom externally, then order and strength will never be achieved. A vulgar proverb says: "Long sleeves are good for dancing; much money is good for trade." This means that having abundant resources makes it easy to excel in one's craft. Therefore, when a state is well-governed and strong, plans are easily made; but when weak and in disorder, strategies become difficult to formulate. Thus, those serving the State of Qin could change their plans ten times and rarely fail in strategy; while those serving Yan changed once and seldom succeeded. This is not because those who served Qin were necessarily wise or those who served Yan were foolish—it was due to differences in the resources available from order and disorder. Therefore, when Zhou left Qin to join an alliance (cong), within a year it collapsed; when Wei left the State of Wei to adopt balancing (heng), half a year later it perished. Thus, Zhou was destroyed by alliance (cong) and Wei perished through balancing (heng). If Zhou and Wei had delayed their strategies of alliance or balancing, instead strictly governing within their borders, clarifying laws and prohibitions, ensuring clear rewards and punishments, fully utilizing the productivity of their land to increase their reserves, and inspiring their people with a willingness to die for defense so as to strengthen city fortifications—then even if other states gained their territory, they would gain little benefit; attacking their countries would cause great damage. No major power (with ten thousand chariots) would dare to halt its forces before strong walls or allow powerful enemies to exploit their weaknesses. This is the sure way to avoid destruction. To abandon a strategy that ensures survival and instead pursue actions leading inevitably to ruin—this is the fault of those who govern states. When wisdom is trapped within internal affairs and governance is in chaos externally, then destruction cannot be averted.
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民之故计，皆就安利如辟危穷。今为之攻战，进则死于敌，退则死于诛则危矣。弃私家之事而必汗马之劳，家困而上弗论则穷矣。穷危之所在也，民安得勿避。故事私门而完解舍，解舍完则远战，远战则安。行货赂而袭当涂者则求得，求得则私安，私安则利之所在，安得勿就？是以公民少而私人众矣。夫明王治国之政，使其商工游食之民少而名卑，以寡趣本务而趋末作。今世近习之请行则官爵可买，官爵可买则商工不卑也矣；奸财货贾得用于市则商人不少矣。聚敛倍农而致尊过耕战之士，则耿介之士寡而高价之民多矣。The people's natural inclination is to seek safety and benefit while avoiding danger and hardship. Now, if they are forced into war, advancing means death at the hands of the enemy, retreating means death by punishment—this is perilous indeed. Abandoning private family affairs to endure the hardships of military service, yet with families in hardship and superiors offering no consideration—this leads to destitution. Where there is poverty and peril, how can the people avoid fleeing? Therefore, those who serve private families complete their dwellings; when dwellings are completed, they engage in distant warfare; and through distant warfare, safety is achieved. Those who offer bribes and infiltrate positions of power obtain their desires; when desires are obtained, private interests are secured. When private interests are secure, that is where benefits lie—how can one avoid pursuing them? Therefore, the number of loyal citizens decreases while the number of self-serving individuals increases. The governance of a wise ruler in managing the state ensures that merchants, artisans, and idlers are few in number and hold low status, so as to reduce their pursuit of secondary occupations and encourage them instead toward fundamental duties. In the present age, when requests from those close to power are heeded, official ranks and titles can be purchased. When official ranks and titles can be bought, then merchants and artisans no longer hold low status; when illicit wealth is used in the marketplace, there will certainly be many merchants. When those who amass wealth surpass farmers in accumulation and attain respect exceeding that of soldiers and warriors, then upright individuals become few while people seeking high status through wealth multiply.
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是故乱国之俗，其学者则称先王之道，以籍仁义，盛容服而饰辩说，以疑当世之法而贰人主之心。其言古者，为设诈称，借于外力，以成其私而遗社稷之利。其带剑者，聚徒属，立节操，以显其名而犯五官之禁。其患御者，积于私门，尽货赂而用重人之谒，退汗马之劳。其商工之民，修治苦窳之器，聚弗靡之财，蓄积待时而侔农夫之利。此五者，邦之蠹也。人主不除此五蠹之民，不养耿介之士，则海内虽有破亡之国，削灭之朝，亦勿怪矣。Therefore, in a state in disorder, its scholars cite the ways of ancient kings and invoke benevolence and righteousness, displaying elaborate attire and eloquent arguments to cast doubt on current laws and confuse the ruler's mind. Those who speak of antiquity fabricate deceptions, cite external forces, and pursue private gain at the expense of the state's interests. Those who wear swords gather followers and establish moral standards to display their fame, yet they violate official prohibitions. Those who seek favor accumulate at private households, exhausting wealth and bribes to gain the recommendation of powerful individuals, thus displacing those who have labored in military service. The merchants and artisans produce crude, poorly made goods, amass wealth without extravagance, and store it for the right moment to compete with farmers in profit. These five groups are pests to the state. If a ruler does not eliminate these five groups of harmful people and fails to nurture upright individuals, then even if there are within the realm states that fall into ruin or dynasties that perish, it should come as no surprise.