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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/7383-0.txt b/7383-0.txt new file mode 100644 index 0000000..b4b0437 --- /dev/null +++ b/7383-0.txt @@ -0,0 +1,1392 @@ +The Project Gutenberg EBook of Shang Zi, by Yang Shang + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Shang Zi + +Author: Yang Shang + +Posting Date: March 22, 2014 [EBook #7383] +Release Date: January, 2005 +First Posted: April 23, 2003 + +Language: Chinese + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK SHANG ZI *** + + + + +Produced by Yingta Pan + + + + + + + + + +商子 (shang zi) + + +商鞅 (yang shang) + + +更法第一 + + 孝公平畫，公孫鞅、甘龍、杜摯三大夫御於君，慮世事之變，討正法之本 +，求使民之道。 + + 君曰：「代立不忘社稷，君之道也；錯法務明主長，臣之行也。今吾欲變 +法以治，更禮以教百姓，恐天下之議我也。」 + + 公孫鞅曰：「臣聞之，『疑行無成，疑事無功，』君亟定變法之慮，殆無 +顧天下之議之也。且夫有高人之行者，固見負於世；有獨知之慮者，必見訾於 +民。語曰：『愚者闇於成事，知者見於未萌。民不可與慮始，而可與樂成。』 +郭偃之法曰：『論至德者，不和於俗；成大功者，不謀於眾。』法者，所以愛 +民也；禮者，所以便事也。是以聖人苟可以強國，不法其故；苟可以利民，不 +循其禮。」 + + 孝公曰：「善。」 + + 甘龍曰：「不然。臣聞之，聖人不易民而教，知者不變法而治。因民而教 +者，不勞而功成；據法而治者，吏習而民安。今若變法，不循秦國之故，更禮 +以教民，臣恐天下之議君，願孰察之。」 + + 公孫鞅曰：「子之所言，世俗之言也。夫常人安於故習，學者溺於所聞。 +此兩者所以居官守法，非所與論於法之外也。三代不同禮而王，五霸不同法而 +霸，故知者作法，而愚者制焉；賢者更禮，而不肖者拘焉。拘禮之人，不足與 +言事；制法之人，不足與論變。君無疑矣。」 + + 杜摯曰：「臣聞之，利不百，不變法；功不十，不易器。臣聞法古無過， +循禮無邪。君其圖之。」 + + 公孫鞅曰：「前世不同教，何古之法？帝王不相復，何禮之循？伏羲神農 +教而不誅，黃帝堯舜誅而不怒，及至文武，各當時而立法，因事而制禮。禮法 +以時而定，制令各順其宜，兵甲器備各便其用。臣故曰：『治世不一道，便國 +不必法古。』湯武之王也，不循古而興；殷夏之滅也，不易禮而亡。然則反古 +者未可必非，循禮者未足多是也。君無疑矣。」 + + 孝公曰：「善。吾聞窮巷多怪，曲學多辨。愚者之笑，智者哀焉；狂夫之 +樂，賢者憂焉。拘世以議，寡人不之疑矣。」 + + 於是遂出墾草令。 + + +墾令第二 + + 無宿治，則邪官不及為私利於民，而百官之情不相稽。百官之情不相稽， +則農有餘日。邪官不及為私利於民，則農不敝。農不敝而有餘日，則草必墾 +矣。 + + 訾粟而稅，則上壹而民平。上壹則信，信則官不敢為邪。民平則慎，慎則 +難變。上信而官不敢為邪，民慎而難變，則下不非上，中不苦官。下不非上， +中不苦官，則壯民疾農不變。壯民疾農不變，則少民學之不休。少民學之不 +休，則草必墾矣。 + + 無以外權任爵與官，則民不貴學問，又不賤農。民不貴學則愚，愚則無外 +交，無外交則勉農而不偷。民不賤農，則國安不殆。國安不殆，勉農而不 +偷，則草必墾矣。 + + 祿厚而稅多，食口眾者，敗農者也；則以其食口之數，賦而重使之，則辟 +淫游惰之民無所於食。無所於食則必農，農則草必墾矣。 + + 使商無得糴，農無得糶。農無得糶，則窳惰之農勉疾。商無得糴，則多歲 +不加樂；多歲不加樂，則饑歲無裕利；無裕利則商怯，商怯則欲農。窳惰之農 +勉疾，商欲農，則草必墾矣。 + + 聲服無通於百縣，則民行作不顧，休居不聽。休居不聽，則氣不淫；行作 +不顧，則意必壹。意壹而氣不淫，則草必墾矣。 + + 無得取庸，則大夫家長不建繕。愛子不惰食，惰民不窳，而庸民無所於 +食，是必農。大夫家長不建繕，則農事不傷。愛子不惰食，惰民不窳，則故田 +不荒。農事不傷，農民益農，則草必墾矣。 + + 廢逆旅，則姦偽躁心私交疑農之民不行。逆旅之民無所於食，則必農，農 +則草必墾矣。 + + 壹山澤，則惡農慢惰倍欲之民無所於食；無所於食則必農，農則草必墾 +矣。 + + 貴酒肉之價，重其租，令十倍其樸。然則商酤少，民不能喜酣奭，大臣不 +為荒飽。商酤少，則上不費粟；民不能喜酣奭，則農不慢；大臣不荒飽，則國 +事不稽，主無過舉。上不費粟，民不慢農，則草必墾矣。 + + 重刑而連其罪，則褊急之民不鬥，很剛之民不訟，怠惰之民不游，費資之 +民不作，巧諛惡心之民無變也。五民者不生於境內，則草必墾矣。 + + 使民無得擅徙，則誅愚亂農之民無所於食而必農。愚心躁欲之民壹意，則 +農民必靜。農靜，誅愚亂農之民欲農，則草必墾矣。 + + 均出餘子之使令，以世使之，又高其解舍，令有甬，官食 ，不可以辟 +役。而大官未可必得也，則餘子不游事人。餘子不游事人，則必農，農則草必 +墾矣。 + + 國之大臣諸大夫，博聞辨慧游居之事，皆無得為；無得居游於百縣，則農 +民無所聞變見方。農民無所聞變見方，則知農無從離其故事，而愚農不知，不 +好學問。愚農不知，不好學問，則務疾農。知農不離其故事，則草必墾矣。 + + 令軍市無有女子，而命其商；令人自給甲兵，使視軍興。又使軍市無得私 +輸糧者，則姦謀無所於伏。盜輸糧者不私稽。輕惰之民不游軍市，盜糧者無所 +售。送糧者不私，輕惰之民不游軍市，則農民不淫，國粟不勞，則草必墾矣。 + + 百縣之治一形，則迂者不飾，代者不敢更其制，過而廢者不能匿其舉。過 +舉不匿，則官無邪人。迂者不飾，代者不更，則官屬少而民不勞。官無邪則民 +不敖，民不敖，則業不敗。官屬少則徵不煩，民不勞則農多日。農多日，徵不 +煩，業不敗，則草必墾矣。 + + 重關市之賦，則農惡商，商有疑惰之心。農惡商，商疑惰，則草必墾矣。 + + 以商之口數使商，令之廝輿徒重者必當名，則農逸而商勞。農逸則良田不 +荒，商勞則去來 送之禮無通於百縣，則農民不饑，行不飾。農民不饑，行不 +飾，則公作必疾，而私作不荒，則農事必勝。農事必勝，則草必墾矣。 + + 令送糧無得取僦，無得反庸；車牛輿重設，必當名。然則往速徠疾，則業 +不敗農。業不敗農，則草必墾矣。 + + 無得為罪人請於吏而饟食之，則姦民無主。姦民無主，則為姦不勉。為姦 +不勉，則姦民無樸。姦民無樸，則農民不敗。農民不敗，則草必墾矣。 + + +農戰第三 + + 凡人主之所以勸民者，官爵也；國之所以興者，農戰也。今民求官爵，皆 +不以農戰，而以巧言虛道，此謂勞民。勞民者，其國必無力。無力者，其國必 +削。 + + 善為國者，其教民也，皆從壹空而得官爵。是故不以農戰，則無官爵。國 +去言則民樸，民樸則不淫。民見上利之從壹空出也，則作壹，作壹則民不偷。 +民不偷淫則多力，多力則國彊。今境內之民，皆曰：「農戰可避，而官爵可得 +也。」是故豪傑皆可變業，務學詩書，隨從外權，上可以得顯，下可以得官 +爵；要靡事商賈，為技藝：皆以避農戰。具備，國之危也。民以此為教者，其 +國必削。 + + 善為國者，倉廩雖滿，不偷於農；國大民眾，不淫於言，則民樸一。民樸 +一，則官爵不可巧而取也。不可巧取，則姦不生。姦不生則主不惑。今境內之 +民及處官爵者，見朝廷之可以巧言辯說取官爵也，故官爵不可得而常也。是故 +進則曲主，退則慮所以實其私，然則下賣權矣。夫曲主慮私，非國利也，而為 +之者，以其爵祿也。下賣權，非忠臣也，而為之者，以末貨也。然則下官之冀 +遷者，皆曰：「多貨則上官可得而欲也。」曰：「我不以貨事上而求遷者，則 +如以狸餌鼠爾，必不冀矣。若以情事上而求遷者，則如引諸絕繩而求乘枉木 +也，愈不冀矣。之二者不可以得遷，則我焉得無下動眾取貨以事上，而以求遷 +乎！」百姓曰：「我疾農，先實公倉，收餘以事親，為上忘生而戰，以尊主安 +國也；倉虛，主卑，家貧，然則不如索官！」親戚交游合，則更慮矣。豪傑務 +學詩書，隨從外權；要靡事商賈，為技藝：皆以避農戰。民以此為教，則粟焉 +得無少，而兵焉得無弱也！ + + 善為國者，官法明，故不任知慮；上作壹，故民不偷淫，則國力搏。國力 +搏者彊，國好言談者削。故曰：農戰之民千人，而有詩書辯慧者一人焉，千人 +者皆怠於農戰矣。農戰之民百人，而有技藝者一人焉，百人者皆怠於農戰矣。 +國待農戰而安，主待農戰而尊。夫民之不農戰也，上好言而官失常也。常官則 +國治，壹務則國富，國富而治，王之道也。故曰：王道作，外身作壹而已矣。 + + 今上論材能知慧而任之，則知慧之人希主好惡使官制物，以適主心。是以 +官無常，國亂而不壹，辯說之人而無法也。如此，則民務焉得無多，而地焉得 +無荒？詩、書、禮、樂、善、修、仁、廉、辯、慧，國有十者，上無使守戰。 +國以十者治，敵至必削，不至必貧。國去此十者，敵不敢至；雖至，必卻；興 +兵而伐，必取；按兵不伐，必富。國好力者，曰「以難攻」，以難攻者必興； +好辯者，曰「以易攻」，以易攻者必危。故聖人明君者，非能盡其萬物也，知 +萬物之要也。故其治國也，察要而已矣。 + + 今為國者多無要。朝廷之言治也，紛紛焉務相易也。是以其君惛於說，其 +官亂於言，其民惰而不農。故其境內之民，皆化而好辯樂學，事商賈，為技 +藝，避農戰，如此則亡國不遠矣。國有事，則學民惡法，商民善化，技藝之民 +不用，故其國易破也。夫農者寡，而遊食者眾，故其國貧危。今夫螟螣蚵蠋春 +生秋死，一出而民數年乏食。今一人耕，而百人食之，此其為螟螣蚼蠋亦大 +矣。雖有詩書，鄉一束，家一員，獨無益於治也，非所以反之之術也。故先王 +反之於農戰。故曰：百人農，一人居者，王；十人農，一人居者，強；半農半 +居者，危。故治國者欲民之農也。國不農，則與諸侯爭權不能自持也，則眾力 +不足也。故諸侯撓其弱，乘其衰，土地侵削而不振，則無及已。聖人知治國之 +要，故令民歸心於農。歸心於農，則民樸而可正也。紛紛，則不易使也；信， +可以守戰也。壹，則少軸而重居；壹，則可以賞罰進也；壹，則可以外用也。 + + 夫民之親上死制也，以其旦暮從事於農。夫民之不可用也，見言談游士事 +君之可以尊身也，商賈之可以富家也，技藝之足以餬口也。民見此三者之便且 +利也，則必避農；避農則民輕其居，輕其居則必不為上守戰也。凡治國者，患 +民之散而不可搏也，是以聖人作壹，摶之也。國作壹一歲者，十歲彊；作壹十 +歲者，百歲彊；作壹百歲者，千歲彊，千歲彊者王。君修賞罰以輔壹教，是以 +其教有所常，而政有成也。王者得治民之至要，故不待賞賜而民親上，不待爵 +祿而民從事，不待刑罰而民致死。國危主憂，說者成伍，無益於安危也。夫國 +危主憂也者，彊敵大國也。人君不能服彊敵，破大國也，則修守備，便地形， +摶民力以待外事，然後患可以去，而王可致也。是以明君修政作壹，去無用， +止畜學事淫之民，壹之農，然後國家可富，而民力可摶也。 + + 今世主皆憂其國之危而兵之弱也，而彊聽說者。說者成伍，煩言飾辭，而 +無實用。主好其辯，不求其實。說者得意，道路曲辯，輩輩成群。民見其可以 +取王公大人也，而皆學之。夫人聚黨與說議於國，紛紛焉小民樂之，大人說 +之。故其民農者寡，而游食者眾；眾則農者怠，農者怠則土地荒。學者成俗， +則民舍農，從事於談說，高言偽議，舍農游食，而以言相高也。故民離上而不 +臣者，成群。此貧國弱兵之教也。夫國庸民以言，則民不畜於農。故惟明君知 +好言之不可以彊兵闢土也。惟聖人之治國，作壹，摶之於農而已矣。 + + +去彊第四 + + 以彊去弱者，弱；以弱去彊者，彊。國為善，姦必多。國富而貧，治曰重 +富，重富者彊。國貧而富，治曰重貧，重貧者弱。兵行敵所不敢行，彊；事興 +敵所羞為，利。主貴多變，國貴少變。國少物，削；國多物，彊。千乘之國， +守千物者削。戰事兵用曰彊。戰亂兵息而國削。 + + 農、商、官三者，國之常官也。三官者生蝨官者六：曰歲，曰食，曰美， +曰好，曰志，曰行，六者有樸必削。三官之樸三人，六官之樸一人。以法去法 +者，強；以法致法者，削。常官法去則治。治大國，小；治小國，大。強之， +重削；弱之，重強。夫以彊攻弱者，亡；以弱攻彊者，王。國彊而不戰，毒輸 +於內，禮樂蝨官生，必削；國遂戰，毒輸於敵國，無禮樂蝨官，必彊。舉勞任 +功曰彊，蝨官生必削。農少商多，貴人貧、商貧、農貧，三官貧，必削。 + + 國有禮有樂，有詩有書，有善有修，有孝有弟，有廉有辯──國有十者， +上無使戰，必削至亡；國無十者，上有使戰，必興至王。國以善民治姦民者， +必亂至削；國以姦民治善民者，必治至彊。國用詩書禮樂孝弟善修治者，敵至 +必削國，不至必貧國。不用八者治，敵不敢至，雖至，必卻；興兵而伐，必 +取，取必能有之；按兵而不攻，必富。國好力，曰「以難攻」；國好言，曰「 +以易攻」。國以難攻者，起一得十；以易攻者，出十亡百。 + + 重罰輕賞，則上愛民，民死上；重賞輕罰，則上不愛民，民不死上。興國 +，行罰，民利且畏；行賞，民利且愛。行刑重其輕者，輕者不生，重者不來。 +國無力而行知巧者，必亡。怯民使以刑必勇，勇民使以賞則死。怯民勇，勇民 +死，國無敵者彊，彊必王。貧者使以刑則富，富者使以賞則貧。治國能令貧者 +富，富者貧，則國多力，多力者王。王者刑九賞一，強國刑七賞三，削國刑五 +賞五。 + + 國作壹一歲，十歲彊；作壹十歲，百歲彊；作壹百歲，千歲彊，千歲彊者 +王。威以一取十，以聲取實，故能為威者王。能生不能殺，曰「自攻之國」， +必削；能生能殺，曰「攻敵之國」，必強。故攻官，攻力，攻敵，國用其二， +舍其一，必強；令用三者，威必王。十里斷者，國弱；五里斷者，國彊。以日 +治者王，以夜治者彊，以宿治者削。舉民眾口數，生者著，死者削。民不逃 +粟，野無荒草，則國富，國富者彊。 + + 以刑去刑，國治；以刑致刑，國亂。故曰：行刑重輕，刑去事成，國彊； +重重而輕輕，刑至事生，國削。刑生力，力生彊，彊生威，威生惠，惠生於 +力。舉力以成勇戰，戰以成知謀。 + + 金生而粟死，粟生而金死。本物賤，事者眾，買者少，農困而姦勸；其兵 +弱，國必削至亡。金一兩生於境內，粟十二石死於境外。粟十二石生於境內， +金一兩死於境外。國好生金於境內，則金粟兩死，倉府兩虛，國弱。國好生粟 +於境內，則金粟兩生，倉府兩實，國彊。彊國知十三數：境內倉口之數，壯男 +壯女之數，老弱之數，官士之數，以言說取食者之數，利民之數，馬牛芻 之 +數。欲彊國，不知國十三數，地雖利，民雖眾，國愈弱至削。國無怨民曰彊 +國。興兵而伐，則武爵武任，必勝；按兵而農，粟爵粟任，則國富。兵起而勝 +敵，按兵而國富者，王。 + + +說民第五 + + 辯慧，亂之贊也；禮樂，淫佚之徵也；慈仁，過之母也；任譽，姦之鼠 +也。亂有贊則行，淫佚有徵則用，過有母則生，姦有鼠則不止。八者有群，民 +勝其政；國無八者，政勝其民。民勝其政，國弱；政勝其民，兵彊。故國有八 +者，上無以使守戰，必削至亡；國無八者，上有以使守戰，必興至王。 + + 用善，則民親其親；任姦，則民親其制。合而復之者，善也；別而規之 +者，姦也。章善則過匿，任姦則罪誅。過匿則民勝法，罪誅則法勝民。民勝 +法，國亂；法勝民，兵彊。故曰：以良民治，必亂至削；以姦民治，必治至 +彊。 + + 國以難攻，起一取十；國以易攻，起十亡百。國好力，曰：「以難攻」； +國好言，曰：「以易攻」。民易為言，難為用。國法作民之所難，兵用民之所 +易，而以力攻者，起一得十。國法作民之所易，兵用民之所難，而以言攻 +者，出十亡百。 + + 罰重，爵尊；賞輕，刑威。爵尊，上愛民；刑威，民死上。故興國行罰則 +民利，用賞則上重。法詳則刑繁，法簡則刑省。民不治則亂，亂而治之又亂。 +故治之於其治，則治；治之於其亂，則亂。民之情也治，其事也亂。故行刑， +重其輕者；輕者不生，則重者無從至矣。此謂「治之於其治」也。行刑，重其 +重者，輕其輕者；輕者不止，則重者無從止矣。此謂「治之於其亂」也。故重 +輕，則刑去事成，國彊；重重而輕輕，則刑至而事生，國削。 + + 民勇，則賞之以其所欲；民怯，則刑之以其所惡。故怯民使之以刑，則 +勇；勇民使之以賞，則死。怯民勇，勇民死，國無敵者必王。民貧則弱，國富 +則淫；淫則有蝨，有蝨則弱。故貧者益之以刑，則富；富者損之以賞，則貧。 +治國之舉，貴令貧者富，富者貧。貧者富，富者貧，國彊。三官無蝨，國彊； +而無蝨久者，必王。 + + 刑生力，力生彊，彊生威，威生德，德生於刑。故刑多則賞重，賞少則刑 +重。民之有欲有惡也，欲有六淫，惡有四難。從六淫，國弱；行四難，兵彊。 +故王者刑於九，而賞出一。刑於九，則六淫止；賞出一，則四難行。六淫止， +則國無姦；四難行，則兵無敵。民之所欲萬，而利之所出一。民非一則無以致 +欲，故作一。作一則力摶，力摶則彊；彊而用，重彊。故能生力，能殺力， +曰：「攻敵之國」，必疆。塞私道以窮其志，啟一門以致其欲，使民必先其所 +惡，然後致其所欲，故力多。力多而不用則志窮，志窮則有私，有私則有弱。 +故能生力，不能殺力，曰：「自攻之國」，必削。故曰王者國不蓄力，家不積 +粟。國不蓄力，下用也；家不積粟，上藏也。 + + 國治：斷家王，斷官彊，斷君弱。重輕刑去，常官則治。省刑要保，賞不 +可倍也。有姦必告之，則民斷於心。上令而民知所以應，器成於家而行於官， +則事斷於家。故王者刑賞斷於民心，器用斷於家。治明則同，治闇則異。同則 +行，異則止。行則治，止則亂。治則家斷，亂則君斷。治國貴下斷，故以十里 +斷者弱，以五里斷者彊，家斷則有餘，故曰日治者王。官斷則不足，故曰夜治 +者彊。君斷則亂，故曰宿治者削。故有道之國，治不聽君，民不從官。 + + +算地第六 + + 凡世主之患，用兵者不量力，治草萊者不度地。故有地狹而民眾者，民勝 +其地；地廣而民少者，地勝其民。民勝其地者，務開；地勝其民者，事徠。開 +則行倍。民過地，則國功寡而兵力少；地過民，則山澤財物不為用。夫棄天 +物，遂民淫者，世主之務過也，而上下事之，故民眾而兵弱，地大而力小。故 +為國任地者，山陵居什一，藪澤居什一，谿谷流水居什一，都邑蹊道居什一， +惡田居什二，良田居什四。此先王之正律也，故為國分田數小。畝五百，足待 +一役，此地不任也。方土百里，出戰卒萬人者，數小也。此其墾田足以食其 +民，都邑遂路足以處其民，山陵藪澤谿谷足以供其利，藪澤隄防足以畜。故兵 +出，糧給而財有餘；兵休，民作而畜長足。此所謂任地待役之律也。 + + 今世主有地方數千里，食不足以待役實倉，而兵為鄰敵臣，故為世主患 +之。夫地大而不墾者，與無地者同；民眾而不用者，與無民者同。故為國之 +數，務在墾草；用兵之道，務在一賞。私利塞於外，則民務屬於農；屬於農則 +樸，樸則畏令。私賞禁於下，則民力摶於敵，摶於敵則勝。奚以知其然也？夫 +民之情，樸則生勞而易力，窮則生知而權利。易力則輕死而樂用，權利則畏罰 +而易苦。易苦則地力盡，樂用則兵力盡。 + + 夫治國者能盡地力而致民死者，名與利交至。民之生，饑而求食，勞而求 +佚，苦則索樂，辱則求榮，此民之情也。民之求利，失禮之法；求名，失性之 +常。奚以論其然也？今夫盜賊上犯君上之所禁，下失臣子之禮，故名辱而身 +危，猶不止者，利也。其上世之士，衣不煖膚，食不滿腸，苦其志意，勞其四 +肢，傷其五臟，而益裕廣耳，非性之常，而為之者，名也。故曰名利之所湊， +則民道之。 + + 主操名利之柄，而能致功名者，數也。聖人審權以操柄，審數以使民。數 +者臣主之術，而國之要也。故萬乘失數而不危，臣主失術而不亂者，未之有 +也。今世主欲辟地治民而不審數，臣欲盡其事而不立術，故國有不服之民，主 +有不令之臣。故聖人之為國也，入令民以屬農，出令民以計戰。夫農民之所 +苦；而戰，民之所危也。犯其所苦，行其所危者，計也。故民生則計利，死則 +慮名。名利之所出，不可不審也。利出於地，則民盡力；名出於戰，則民致 +死。入使民盡力，則草不荒；出使民致死，則勝敵。勝敵而草不荒，富強之 +功，可坐而致也。 + + 今則不然。世主之所以加務者，皆非國之急也。身有堯舜之行，而功不及 +湯武之略者，此執柄之罪也。臣請語其過。夫治國舍勢而任談說，則身勞而功 +寡。故事詩書談說之士，則民游而輕其上；事處上，則民遠而非其上；事勇 +士，則民競而輕其禁；技藝之士用則民剽而易徙；商賈之士佚且利，則民緣而 +議其上。故五民加於國用，則田荒而兵弱。談說之士，資在於口；處士，資在 +於意；勇士，資在於氣；技藝之士，資在於手；商賈之士，資在於身。故天下 +一宅，而圜身資民；資重於身，而偏託勢於外。挾重資，歸偏家，堯舜之所難 +也；故湯武禁之，則功立而名成。聖人非能以世之所易，勝其所難也；必以其 +所難，勝其所易。故民愚，則知可以勝之；世知，則力可以勝之。民愚，則易 +力而難巧；世巧，則易知而難力。故神農教耕而王天下，師其知也；湯武致彊 +而征諸侯，服其力也。今世巧而民淫，方倣湯武之時，而行神農之事，以隨世 +禁，故千乘惑亂。此其所加務者，過也。 + + 民之性，度而取長，稱而取重，權而索利。明君慎觀三者，則國治可立， +而民能可得。國之所以求民者少，而民之所以避求者多。入使民屬於農，出使 +民壹於戰。故聖人之治也，多禁以止能，任力以窮軸，兩者偏用則境內之民 +壹；民壹則農，農則樸，樸則安居而惡出。故聖人之為國也，民資藏於地，而 +偏託危於外。資於地則樸，託危於外則惑。民入則樸，出則惑，故其農勉而戰 +戢也。民之農勉則資重，戰戢則鄰危。資重則不可負而逃，鄰危則不歸於無 +資。歸危外託，狂夫之所不為也。故聖人之為國也，觀俗立法則治，察國事本 +則宜。不觀時俗，不察國本，則其法立而民亂，事劇而功寡，此臣之所謂過 +也。 + + 夫刑者所以禁邪也；而賞者，所以助禁也。羞辱勞苦者，民之所惡也；顯 +榮佚樂者，民之所務也。故其國刑不可惡而爵祿不足務也，此亡國之兆也。刑 +人復漏，則小人辟淫而不苦刑，則徼倖於民上。徼倖於民上以利求，顯榮之門 +不一，則君子事勢以成名。小人不避其禁，故刑煩；君子不設其令，則罰行。 +刑煩而罰行者，國多姦；國多姦則富者不能守其財，而貧者不能事其業，田荒 +而國貧。田荒則民軸生，國貧則上匱賞。故聖人之為治也，刑人無國位，戮人 +無官任。刑人有列，則君子下其位；戮人衣錦食肉，則小人冀其利。君子下其 +位，則羞功；小人冀其利，則伐姦。故刑戮者，所以止姦也；而官爵者，所以 +勸功也。今國立爵而民羞之，設刑而民樂之，此蓋法術之患也。故君子操權一 +政以立術，立官貴爵以稱之，論勞舉功以任之，則是上下之稱平。上下之稱 +平，則臣得盡其力，而主得專其柄。 + + +開塞第七 + + 天地設，而民生之。當此之時也，民知其母而不知其父，其道親親而愛 +私。親親則別，愛私則險，民眾而以別險為務，則民亂。當此時也，民務勝而 +力征。務勝則爭，力征則訟，訟而無正，則莫得其性也。故賢者立中正，設無 +私，而民說仁。當此時也，親親廢，上賢立矣。凡仁者以愛利為務，而賢者以 +相出為道。民眾而無制，久而相出為道，則有亂。故聖人承之，作為土地貨財 +男女之分。分定而無制，不可，故立禁。禁立而莫之司，不可，故立官。官設 +而莫之一，不可，故立君。既立君，則上賢廢，而貴貴立矣。然則上世親親而 +愛私，中世上賢而說仁，下世貴貴而尊官。上賢者，以贏相出也；而立君者， +使賢無用也。親親者，以私為道也，而中正者使私無行也。此三者，非事相反 +也，民道弊而所重易也，世事變而行道異也。故曰：「王道有繩。」 + + 夫王道一端，而臣道一端；所道則異，而所繩則一也。故曰：「民愚，則 +知可以王；世知，則力可以王。」民愚，則力有餘而知不足；世知，則巧有餘 +而力不足。民之性，不知則學，力盡而服。故神農教耕而王天下，師其知也； +湯武致強而征諸侯，服其力也。夫民愚，不懷知而問；世知，無餘力而服。故 +以愛王天下者，并刑；力征諸侯者，退德。聖人不法古，不修今。法古則後於 +時，修今則塞於勢。周不法商，夏不法虞，三代異勢，而皆可以王。故興王有 +道，而持之異理。武王逆取而貴順，爭天下而上讓；其取之以力，持之以義。 +今世彊國事兼并，弱國務力守；上不及虞夏之時，而下不修湯武之道。湯武之 +道塞，故萬乘莫不戰，千乘莫不守。此道之塞久矣，而世主莫之能開也，故三 +代不四。非明主莫有能聽也，今日願啟之以效。 + + 古之民樸以厚，今之民巧以偽。故效於古者，先德而治；效於今者，前刑 +而法；此世之所惑也。今世之所謂義者，將立民之所好，而廢其所惡；此其所 +謂不義者，將立民之所惡，而廢其所樂也。二者名貿實易，不可不察也。立民 +之所樂，則民傷其所惡；立民之所惡，則民安其所樂。何以知其然也？夫民憂 +則思，思則出度；樂則淫，淫則生佚。故以刑治則民威，民威則無姦，無姦則 +民安其所樂。以義教則民縱，民縱則亂，亂則民傷其所惡。吾所謂刑者，義之 +本也；而世所謂義者，暴之道也。夫正民者：以其所惡，必終其所好；以其所 +好，必敗其所惡。 + + 治國刑多而賞少，亂國賞多而刑少。故王者刑九而賞一，削國賞九而刑 +一。夫過有厚薄，則刑有輕重；善有大小，則賞有多少。此二者，世之常用 +也。刑加於罪所終，則姦不去，賞施於民所義，則過不止。刑不能去姦，而賞 +不能止過者，必亂。故王者刑用於將過，則大邪不生；賞施於告姦，則細過不 +失。治民能使大邪不生，細過不失，則國治，國治必彊。一國行之，境內獨 +治；二國行之，兵則少寢；天下行之，至德復立。此吾以效刑之反於德，而義 +合於暴也。 + + 古者民藂生而群處亂，故求有上也。然則天下之樂有上也，將以為治也。 +今有主而無法，其害與無主同；有法不勝其亂，與無法同。天下不安無君，而 +樂勝其法，則舉世以為惑也。夫利天下之民者，莫大於治；而治莫康於立君； +立君之道，莫廣於勝法；勝法之務，莫急於去姦；去姦之本，莫深於嚴刑。故 +王者以賞禁，以刑勸；求過不求善，藉刑以去刑。 + + +壹言第八 + + 凡將立國，制度不可不時也，治法不可不慎也，國務不可不謹也，事本不 +可不摶也。制度時，則國俗可化，而民從制。治法明，則官無邪。國務壹，則 +民應用。事本摶，則民喜農而樂戰。夫聖人之立法化俗，而使民朝夕從事於農 +也，不可不知也。夫民之從事死制也，以上之設榮名，置賞罰之明也。不用辯 +說私門而功立矣，故民之喜農而樂戰也。見上之尊農戰之士，而下辯說技藝之 +民，而賤游學之人也，故民壹務；其家必富，而身顯於國。上開公利而塞私 +門，以致民力，私勞不顯於國，私門不請於君。若此而功名勸，則上令行而荒 +草闢，淫民止而姦無萌。治國能摶民力而壹民務者彊，能事本而禁末者富。 + + 夫聖人之治國也，能摶力，能殺力。制度察則民力摶，摶而不化則不行， +行而無富則生亂。故治國者，其摶力也，以富國彊兵也；其殺力也，以事敵勸 +農也。夫開而不塞則短長，長而不攻則有姦；塞而不開則民渾，渾而不用則力 +多，力多而不攻則有蝨。故摶力以壹務也，殺力以攻敵也。治國貴民壹；民壹 +則樸，樸則農，農則易勤，勤則富。富者廢之以爵，不淫；淫者廢之以刑而務 +農。故能摶力而不能用者，必亂；能殺力而不能摶者，必亡。故明君知齊二 +者，其國彊；不知齊二者，其國削。 + + 夫民之不治者，君道卑也；法之不明者，君長亂也。故明君不道卑，不長 +亂，秉權而立，垂法而治，以得姦於上而官無不，賞罰斷而器用有度。若此則 +國制明而民力竭，上爵尊而倫徒舉。今世主皆欲治民，而助之以亂；非樂以為 +亂也，安其故而不闚於時也。是上法古而得其塞，下修今而不時移，而不明世 +俗之變，不察治民之情，故多賞以致刑，輕刑以去賞。夫上設刑而民不服，賞 +匱而姦益多。故上之於民也，先刑而後賞。故聖人之為國也，不法古，不修 +今，因世而為之治，度俗而為之法。故法不察民之情而立之，則不成；治宜於 +時而行之，則不干。故聖王之治也，慎為察務，歸心於壹而已矣。 + + +錯法第九 + + 臣聞古之明君，錯法而民無邪，舉事而材自練，行賞而兵彊，此三者治之 +本也。夫錯法而民無邪者，法明而民利之也。舉事而材自練者，功分明；功分 +明則民盡力，民盡力則材自練。行賞而兵彊者，爵祿之謂也；爵祿者，兵之實 +也。是故人君之出爵祿也，道明；道明，則國日彊；道幽，則國日削。故爵祿 +之所道，存亡之機也。夫削國亡主，非無爵祿也，其所道過也。三王五霸，其 +所道不過爵祿，而功相萬者，其所道明也。是以明君之使其臣也，用必出於其 +勞，賞必加於其功。功賞明，則民競於功。為國而能使其民盡力以競於功，則 +兵必彊矣。 + + 同列而相臣妾者，貧富之謂也。同實而相并兼者，彊弱之謂也。有地而君 +或彊或弱者，治亂之謂也。苟有道里，地足容身，士民可致也。苟容市井，財 +貨可聚也。有土者不可以言貧，有民者不可以言弱。地誠任，不患無財；民誠 +用，不畏彊暴。德明教行，則能以民之有，為己用矣。故明主者用非其有，使 +非其民。明主之所貴，惟爵其實，──爵其實而榮顯之。不榮則不急；列位不 +顯，則民不事爵。爵易得也，則民不貴上爵。列爵祿賞不由其門，則民不以死 +爭位矣。人情而有好惡；故民可治也。人君不可以不審好惡；好惡者，賞罰之 +本也。夫人情好爵祿而惡刑罰，人君設二者以御民之志，而立所欲焉。夫民力 +盡而爵隨之，功立而賞隨之，人君能使其民信於此明如日月，則兵無敵矣。 + + 人君有爵行而兵弱者，有祿行而國貧者，有法立而治亂者，此三者，國之 +患也。故人君者先便請謁，而後功力，則爵行而兵弱矣。民不死犯難，而利祿 +可致也，則祿行而國貧矣。法無度數，而事日煩，則法立而治亂矣。是以明君 +之使其民也，使必盡力以規其功，功立而富貴隨之，無私德也，故教化成。如 +此，則臣忠君明，治著而兵彊矣。 + + 故凡明君之治也，任其力不任其德，是以不憂不勞而功可立也。度數已 +立，而法可修。故人君者不可不慎己也。夫離朱見秋豪百灸之外，而不能以明 +目易人；烏獲舉千鈞之重，而不能以多力易人。夫聖人之存體性，不可以易 +人；然而功可得者，法之謂也。 + + +戰法第十 + + 凡戰法必本於政勝，則其民不爭；不爭則無以私意，以上為意。故王者之 +政，使民怯於邑鬥，而勇於寇戰。民習以力攻難，故輕死；見敵如潰潰而不 +止，則免。故兵法：「大戰勝，逐北無過十里；小戰勝，逐北無過五里。」兵 +起而程敵：政不若者，勿與戰；食不若者，勿與久；敵眾勿為客，敵盡不如， +擊之勿疑。故曰兵大律在謹。論敵察眾，則勝負可先知也。 + + 王者之兵，勝而不驕，敗而不怨。勝而不驕者，術明也；敗而不怨者， +知所失也。若兵敵彊弱，將賢則勝，將不如則敗。若其政出廟算者，將賢亦 +勝，將不如亦勝。政久持勝術者，必彊至王。若民服而聽上，則國富而兵 +勝，行是，必久王。其過失：無敵，深入偝險絕塞，民倦且饑渴，而復遇 +疾，此敗道也。故將使民若乘良馬者，不可不齊也。 + + +立本第十一 + + 凡用兵，勝有三等：若兵未起而錯法，錯法而俗成，俗成而用具。此三者 +必行於境內，而後兵可出也。行三者有二勢：一曰輔法而法行；二曰舉必得而 +法立。故恃其眾者謂之葺，恃其備飾者謂之巧，恃譽目者謂之軸。此三者恃 +一，因其兵可禽也。故曰彊者必剛其鬥意：鬥則力盡，力盡則備。是故無敵於 +海內。治行則貨積，貨積則賞能重矣。賞壹則爵尊，爵尊則賞能利矣。故曰： +兵生於治而異，俗生於法而萬轉，過勢本於心而飾於備勢。三者有論，故彊可 +立也。是以彊者必治，治者必彊；富者必治，治者必富；彊者必富，富者必 +彊。故曰治彊之道三，論其本也。 + + +兵守第十二 + + 四戰之國，貴守戰；負海之國，貴攻戰。四戰之國，好舉興兵，以距四鄰 +者，國危。四鄰之國一興事，而己四興軍，故曰國危。四戰之國，不能以萬室 +之邑舍鉅萬之軍者，其國危。故曰：四戰之國，務在守戰。 + + 守有城之邑，不如以死人之力，與客生力戰。其城難拔者，死人之力也； +客不盡夷城，客無從入；此謂以死人之力與客生力戰。城盡夷，客若有從入， +則客必罷，中人必佚矣。以佚力與罷力戰，此謂以生人力與客死力戰。皆曰圍 +城之患，患無不盡死而邑。此三者非患不足，將之過也。守城之道，盛力也。 +故曰客，治簿檄，三軍之多，分以客之候車之數。三軍：壯男為一軍，壯女為 +一軍，男女之老弱者為一軍，此之謂三軍也。壯男之軍，使盛食厲兵，陳而待 +敵。壯女之軍，使盛食負壘，陳而待令。客至而作土以為險阻及柞格阱陷，發 +梁徹屋，給徙，徙之；不給而熯之，使客無得以助攻備。老弱之軍，使牧牛馬 +羊彘；草水之可食者，收而食之，以獲其壯男女之食。而慎使三軍無相過。壯 +男過壯女之軍，則男貴女，而姦民有從謀而國亡；喜與其恐，有蚤聞，勇民不 +戰。壯男壯女過老弱之軍，則老使壯悲，弱使強憐，悲憐在心，則使勇民更 +慮，而怯民不戰。故曰慎使三軍無相過，此盛力之道。 + + +靳令第十三 + + 靳令則治不留，法平則吏無姦。法已定矣，不以善言害法。任功則民少言 +，任善則民多言。行法由斷：以五里斷者王，以十里斷者彊，宿治者削。以刑 +治，以賞戰。求過不求善。故法立而不革，則顯民變奸計，奸計止，貴齊殊 +使，百官之尊爵，厚祿以自伐。國無姦民，則都無姦市。物多末眾，農弛姦 +勝，則國必削。民有餘糧，使民以粟出官爵。官爵必以其力，則農不怠。四寸 +之管無當，必不滿也。授官予爵出祿不以功，是無當也。 + + 國貧而務戰，毒輸於敵，無六蝨，必彊。國富而不戰，偷生於內，有六 +蝨，必弱。國以功授官予爵，此謂以盛知謀，以盛勇戰。以盛勇戰，以盛知 +謀，其國必無敵。國以功授官予爵，則治省言寡；此謂以法去法，以言去言。 +國以六蝨授官予爵，則治煩言生；此謂以法致法，以言致言，則君務於說言， +官亂於治邪。邪臣有得志，有功者日退，此謂失守。守十者亂，守壹者治。法 +已定矣，而好用六蝨者亡。民畢農，則國富；六蝨不用，則兵民畢競勸而樂為 +主用，其境內之民，爭以為榮，莫以為辱。其次為賞勸罰沮；其下，民惡之， +憂之，羞之。修容而以言，恥貧以外交，以避農戰，外交以備，國之危也。有 +饑寒死亡，不為利祿之故戰，此亡國之俗也。 + + 六蝨：曰禮樂，曰詩書，曰修善，曰孝弟，曰誠信，曰貞廉，曰仁義，曰 +非兵，曰羞戰。國有十二者，上無使農戰，必貧至削。十二者成群，此謂君之 +治不勝其臣，官之治不勝其民，此謂六蝨勝其政也。十二者成樸，必削。是故 +興國不用十二者，故其國多力，而天下莫之能犯也。兵出必取，取必能有之； +按兵而不攻，必富。朝廷之吏，少者不毀也，多者不損也。效功而取官爵，雖 +有辯言，不得以相干也，此謂以數治。以力攻者，出一取十，以言攻者，出十 +亡百。國好力，此謂「以難攻」；國好言，此謂「以易攻」。 + + 重刑少賞，上愛民，民死上；重賞輕刑，上不愛民，民不死上。利出一空 +者，其國無敵；利出二空者，國半利；利出十空者，其國不守。重刑明大制， +不明者，六蝨也。六蝨成群，則民不用。是故興國罰行則民親，賞行則民利。 +行罰，重其輕者，輕者不至，重者不來，此謂以刑去刑，刑去事成。罪重刑 +輕，刑至事生，此謂以刑致刑，其國必削。 + + 聖君知物之要，故其治民有至要。故執賞罰以壹輔仁者，心之續也。聖君 +之治人也，必得其心，故能用力。力生彊，彊生威，威生德，德生於力。聖君 +獨有之，故能述仁義於天 + + +修權第十四 + + 國之所以治者三：一曰法，二曰信，三曰權。法者，君臣之所共操也；信 +者，君臣之所共立也；權者，君之所獨制也。人主失守，則危；君臣釋法任 +私，必亂。故立法明分，而不以私害法，則治；權制獨斷於君，則威；民信其 +賞則事功成，信其刑則姦無端。惟明主愛權重信，而不以私害法。故上多惠言 +而剋其賞，則下不用；數加嚴令而不致其刑，則民傲罪。凡賞者，文也；利 +者，武也。文武者，法之約也。故明主慎法。明主不蔽之謂明，不欺之謂察。 +故賞厚而利，刑重而必，不失疏遠，不私親近。故臣不蔽主，下不欺上。 + + 世之為治者，多釋法而任私議，此國之所以亂也。先王縣權衡，立尺寸， +而至今法之，其分明也。夫釋權衡而斷輕重，廢尺寸而意長短，雖察，商賈不 +用，為其不必也。故法者，國之權衡也，夫倍法度而任私議，皆不知類者也。 +不以法論知能賢不肖者，惟堯，而世不盡為堯，是故先王知自議譽私之不可任 +也，故立法明分，中程者賞之，毀公者誅之。賞誅之法，不失其義，故民不 +爭。授官予爵，不以其勞，則忠臣不進。行賞賦祿，不稱其功，則戰士不用。 + + 凡人臣之事君也，多以主所好事君。君好法，則臣以法事君；君好言，則 +臣以言事君。君好法，則端直之士在前；君好言，則毀譽之臣在側。公私之分 +明，則小人不疾賢，而不肖者不妒功。故堯舜之位天下也，非私天下之利也， +為天下位天下也。論賢舉能而傳焉，非疏父子，親越人也，明於治亂之道也。 +故三王以義親，五霸以法正諸侯，皆非私天下之利也，為天下治天下。是故擅 +其名，而有其功，天下樂其政，而莫之能傷也。今亂世之君臣，區區然皆擅一 +國之利，而管一官之重，以便其私，此國之所以危也。故公私之交，存亡之本 +也。 + + 夫廢法度而好私議，則姦臣鬻權以約祿，秩官之吏隱下而漁民。諺曰：「 +蠹眾而木折，隙大而牆壞。」故大臣爭於私而不顧其民，則下離上；下離上 +者，國之隙也。秩官之吏隱下以漁百姓，此民之蠹也。故國有隙蠹而不亡者， +天下鮮矣。是故明主任法去私，而國無隙蠹矣。 + + +徠民第十五 + + 地，方百里者：山陵處什一，藪澤處什一，谿谷流水處什一，都市蹊道處 +什一，惡田處什二，良田處什四，以此食作夫五萬。其山陵藪澤谿谷可以給其 +材，都邑蹊道足以處其民，先王制土分民之律也。 + + 今秦之地，方千里者五，而穀土不能處什二，田數不滿百萬，其藪澤谿谷 +名山大川之材物貨寶，又不盡為用，此人不稱土也。秦之所與鄰者，三晉也； +所欲用兵者，韓魏也。彼土狹而民眾，其宅參居而并處，其賓萌賈息。民上無 +通名，下無田宅，而恃姦務末作以處。人之復陰陽澤水者過半。此其土之不足 +以生其民也，似有過秦民之不足以實其土也。意民之情，其所欲者，田宅也； +而晉之無有也信，秦之有餘也必，如此而民不西者，秦士戚而民苦也。 + + 臣竊以王吏之明為過見，此其所以弱。不奪三晉民者，愛爵而重復也。其 +說曰：「三晉之所以弱者，其民務樂而復爵輕也。秦之所以強者，其民務苦而 +復爵重也。今多爵而久復，是釋秦之所以彊，而為三晉之所以弱也。」此王吏 +重爵愛復之說也，而臣竊以為不然。夫所以為苦民而彊兵者，將以攻敵而成所 +欲也。兵法曰：「敵弱而兵彊。」此言不失吾所以攻，而敵失其所守也。今三 +晉不勝秦四世矣，自魏襄以來，野戰不勝，守城必拔，小大之戰，三晉之所亡 +於秦者，不可勝數也。若此而不服，秦能取其地，而不能奪其民也。 + + 今王發明惠，諸侯之士來歸義者，今使復之三世，無知軍事。秦四境之 +內，陵阪丘隰不起十年征，著於律也，足以食作夫百萬。曩者臣言曰：「意民 +之情，其所欲者，田宅也；晉之無有也信，秦之有餘也必，若此而民不西者， +秦士戚而民苦也。」今利其田宅，復之三世。此必與其所欲，而不使行其所惡 +也。然則山東之民無不西者矣。且直言之謂也；不然，夫實曠虛，出天寶，而 +百萬事本，其所益多也，豈徒不失其所以攻乎？ + + 夫秦之所患者，興兵而伐，則國家貧；安居而農，則敵得休息，此王所不 +能兩成也。故四世戰勝，而天下不服。今以故秦事敵，而使新民作本，兵雖百 +宿於外，境內不失須臾之時，此富強兩成之效也。臣之所謂兵者，非謂悉興盡 +起也；論境內所能給軍卒車騎，令故秦兵，新民給芻食。天下有不服之國，則 +王以此春違其農，夏食其食，秋取其刈，冬凍其葆。以大武搖其本，以廣文安 +其嗣。王行此十年之內，諸侯將無異民，而王何為愛爵而重復乎！ + + 周軍之勝，華軍之勝，秦斬首而東之。東之，無益亦明矣；而吏猶以為大 +功，為其損敵也。今以草茅之地，徠三晉之民，而使之事本。此其損敵也，與 +戰勝同實，而秦得之以為粟，此反行兩登之計也。且周軍之勝，華軍之勝，長 +平之勝，秦所亡民者幾何，民客之兵不得事本者幾何，臣竊以為不可數矣。假 +使王之群臣，有能用之，費此之半，弱晉強秦，若三戰之勝者，王必加大賞 +焉。今臣之所言，民無一日之繇，官無數錢之費，其弱晉強秦有過三戰之勝； +而王猶以為不可，則臣愚不能知已。齊人有東郭敞者，猶多願，願有萬金。其 +徒請賙焉，不與，曰：「吾將以求封也。」其徒怒而去之宋，曰：「此無益於 +愛也，故不如與之利也。」今晉有民，而秦愛其復，此愛非其有以失其有也， +豈異東郭敞之愛非其有而失其徒乎？且古有堯舜，當時而見稱；中世有湯武， +在位而民服。此四王者，萬世之所稱以為聖王者也。然其道猶不能取用於後。 +今復之三世，而三晉之民可盡也，是非王賢力今時，而使後世為王用乎？然則 +非聖別說，而聽聖人難也。 + + +刑約第十六[缺] + + +賞刑第十七 + + 聖人之為國也：壹賞，壹刑，壹教。壹賞則兵無敵，壹刑則令行，壹教則 +下聽上。夫明賞不費，明刑不戮，明教不變，而民知於民務，國無異俗。明賞 +之猶，至於無賞也；明刑之猶，至於無刑也；明教之猶，至於無教也。 + + 所謂壹賞者，利祿官爵，摶出於兵，無有異施也。夫固知愚，貴賤，勇 +怯，賢不肖，皆盡其胸臆之知，竭其股肱之力，出死而為上用也。天下豪傑賢 +良從之如流水。是故兵無敵，而令行於天下。萬乘之國，不敢蘇其兵中原。千 +乘之國，不敢捍城。萬乘之國，若有蘇其兵中原者，戰將覆其軍。千乘之國， +若有捍城者，攻將凌其城。戰必覆人之軍，攻必凌人之城，盡城而有之，盡賓 +而致之，雖厚慶賞，何費匱之有矣。昔湯封於贊茅，文王封於岐周，方百里。 +湯與桀戰於鳴條之野，武王與紂戰於牧野之中，大破九軍，卒裂土封諸侯，士 +卒坐陳者里有書社，車休息不乘，從馬華山之陽，從牛於農澤，從之老而不 +收，此湯武之賞也。故曰：贊茅岐周之粟，以賞天下之人，不人得一升；以其 +錢賞天下之人，不人得一錢。故曰：百里之君，而封侯其臣，大其舊。自士卒 +坐陳者，里有書社。賞之所加，寬於牛馬者，何也？善因天下之貨，以賞天下 +之人。故曰：「明賞不費。」湯武既破桀紂，海內無害，天下大定，築五庫， +藏五兵，偃武事，行文教，倒載干戈，搢笏作為樂以申其德。當此時也，賞祿 +不行，而民整齊。故曰：「明賞之猶，至於無賞也。」 + + 所謂壹刑者，刑無等級。自卿相將軍以至大夫庶人，有不從王令，犯國 +禁，亂上制者，罪死不赦。有功於前，有敗於後，不為損刑。有善於前，有過 +於後，不為虧法。忠臣孝子有過，必以其數斷。守法守職之吏，有不行王法 +者，罪死不赦，刑及三族。同官之人，知而訐之上者，自免於罪。無貴賤，尸 +襲其官長之官爵田祿。故曰：「重刑連其罪，則民不敢試。」民不敢試，故無 +刑也。夫先王之禁刺殺，斷人之足，黥人之面，非求傷民也，以禁姦止過也。 +故禁姦止過，莫若重刑。刑重而必得，則民不敢試，故國無刑民。國無刑民， +故曰：「明刑不戮。」晉文公欲明刑以親百姓，於是合諸侯大夫於侍千宮。顛 +頡後至，請其罪。君曰：「用事焉，」吏遂斷顛頡之脊以殉。晉國之士，稽焉 +皆懼，曰：「顛頡之有寵也，斷以殉，況於我乎？」舉兵伐曹及五鹿，反鄭之 +埤，東衛之畝，勝荊人於城濮。三軍之士，止之如斬足，行之如流水。三軍之 +士，無敢犯禁者。故一假道重輕於顛頡之脊，而晉國治。昔者周公旦殺管叔， +流霍叔，曰：「犯禁者也。」天下眾皆曰：「親昆仲有過不違，而況疏遠 +乎？」故天下知用刀鋸於周庭，而海內治。故曰：「明刑之猶，至於無刑 +也。」 + + 所謂壹教者，博聞辯慧，信廉禮樂，修行群黨，任譽清瘺，不可以富貴， +不可以評刑，不可獨立私議以陳其上。堅者破，銳者挫。雖曰聖知巧佞厚樸， +則不能以非功罔上利。然富貴之門，要在戰而已矣。彼能戰者，踐富貴之門； +彊梗者，有常刑而不赦。是父兄、昆弟、知識、帳淵(水改女)、合同者，皆 +曰：「務之所加，存戰而已矣。」夫故當壯者務於戰，老弱者務於守；死者不 +悔，生者務勸。此臣之所謂壹教也。民之欲富貴也，共闔棺而後止。而富貴之 +門，必出於兵。是故民聞戰而相賀也；起居飲食所歌謠者，戰也。此臣之所 +謂「明教之猶，至於無教也。」 + + 此臣之所謂參教也。聖人惟能知萬物之要也，故其治國，舉要以致萬物。 +故寡教而多功。聖人治國也，易知而難行也。是故聖人不必加，凡主不必廢。 +殺人不為暴，賞人不為仁者，國法明也。聖人以功授官予爵，故賢者不憂。聖 +人不宥過，不赦刑，故姦無起。聖人治國也，審壹而已矣。 + + +畫策第十八 + + 昔者昊英之世，以伐木殺獸，人民少而木獸多。黃帝之世，不麛不卵，官 +無供備之民，死不得用槨。事不同，皆王者，時異也。神農之世，男耕而食， +婦織而衣，刑政不用而治，甲兵不起而王。神農既沒，以彊勝弱，以眾暴寡。 +故黃帝作為君臣上下之義，父子兄弟之禮，夫婦妃匹之合；內行刀鋸，外用甲 +兵，故時變也。由此觀之，神農非高於黃帝也，然其名尊者，以適於時也。故 +以戰去戰，雖戰可也；以殺去殺，雖殺可也；以刑去刑，雖重刑可也。 + + 昔之能制天下者，必先制其民者也；能勝彊敵者，必先勝其民者也。故勝 +民之本在制民，若冶於金，陶於土也。本不堅，則民如飛鳥走獸，其孰能制 +之？民本，法也。故善治者，塞民以法，而名地作矣。名尊地廣以至於王者， +何故？戰勝者也。名卑地削以至於亡者，何故？戰罷者也。不勝而王，不敗而 +亡者，自古及今，未嘗有也。民勇者，戰勝；民不勇者，戰敗。能壹民於戰 +者，民勇；不能壹民於戰者，民不勇。聖王見王之致於兵也，故舉國而責之於 +兵。入其國，觀其治，民用者彊。奚以知民之見用者也？民之見戰也，如餓狼 +之見肉，則民用矣。凡戰者，民之所惡也；能使民樂戰者，王。疆國之民，父 +遺其子，兄遺其弟，妻遺其夫，皆曰：「不得，無返。」又曰：「失法離令， +若死我死，鄉治之。」行間無所逃，遷徙無所入。行間之治，連以五，辨之以 +章，束之以令，拙無所處，罷無所生。是以三軍之眾，從令如流，死而不旋 +踵。 + + 國之亂也，非其法亂也，非法不用也。國皆有法，而無使法必行之法。國 +皆有禁姦邪刑盜賊之法，而無使姦邪盜賊必得之法。為姦邪盜賊者，死刑，而 +姦邪盜賊不止者，不必得也。必得，而尚有姦邪盜賊者，刑輕也。刑輕者，不 +得誅也。必得者，刑者眾也。故善治者，刑不善，而不賞善，故不刑而民善。 +不刑而民善，刑重也。刑重者，民不敢犯，故無刑也。而民莫敢為非，是一國 +皆善也。故不賞善，而民善。賞善之不可也，猶賞不盜。故善治者，使跖可 +信，而況伯夷乎？不能治者，使伯夷可疑，而況跖乎？勢不能為姦，雖跖可信 +也；勢得為姦，雖伯夷可疑也。 + + 國或重治，或重亂。明主在上，所舉必賢，則法可在賢；法可在賢，則法 +在下，不肖不敢為非，是謂重治。不明主在上，所舉必不肖；國無明法，不肖 +者敢為非，是謂重亂。兵或重彊，或重弱。民固欲戰，又不得不戰，是謂重 +彊。民固不欲戰，又得無戰，是謂重弱。 + + 明主不濫富貴其臣。所謂富者，非粟米珠玉也；所謂貴者，非爵位官職 +也，廢法作私爵祿之富貴。凡人主德行非出人也，知非出人也，勇力非過人 +也。然民雖有聖知弗敢我謀，勇力弗敢我殺；雖眾不敢勝其主；雖民至億萬之 +數，縣重賞而民不敢爭，行罰而民不敢怨者，法也。國亂者，民多私義；兵弱 +者，民多私勇，則削。國之所以取爵祿者多塗，亡國。人之欲賤爵輕祿，不作 +而食，不戰而榮，無爵而尊，無祿而富，無官而長，此之謂姦民。所謂治主無 +忠臣，慈父無孝子。欲無善言，皆以法相司也，命相正也，不能獨為非，而莫 +與人為非。所謂富者，入多而出寡。衣食有制，飲食有節，則出寡矣。女事盡 +於內，男事盡於外，則入多矣。 + + 所謂明者，無所不見，則群臣不敢為姦，百姓不敢為非。是以人主處匡床 +之上，聽絲竹之聲，而天下治。所謂明者，使眾不得不為。所謂彊者，天下 +勝；天下勝，是故合力。是以勇彊不敢為暴，聖知不敢為軸。而慮周兼天下之 +眾，莫敢不為其所好，而避其所惡。所謂彊者，使勇力不得不為己用。其志 +足，天下益之；不足，天下說之。恃天下者，天下去之；自恃者，得天下。得 +天下者，先自得者也；能勝彊敵者，先自勝者也。 + + 聖人知必然之理，必為之時勢；故為必治之政，戰必勇之民，行必聽之 +令。是以兵出而無敵，令行而天下服從。黃鵠之飛，一舉千里，有必飛之備 +也。麒麟騄駬，日行千里，有必走之勢也。虎豹熊羆，鷙而無敵，有必勝之理 +也。聖人見本然之政，知必然之理，故其制民也，如以高下制水，如以燥溼制 +火。故曰：仁者能仁於人，而不能使人仁；義者能愛於人，而不能使人愛。是 +以知仁義之不足以治天下也。聖人有必信之性，又有使天下不得不信之法。所 +謂義者，為人臣忠，為人子孝，少長有禮，男女有別；非其義也，餓不苟食， +死不苟生。此乃有法之常也。聖王者，不貴義而貴法──法必明，令必行，則 +已矣。 + + +境內第十九 + + 四境之內，丈夫女子皆有名於上，生者著，死者削。其有爵者乞無爵者以 +為庶子，級乞一人。其無役事也，其庶子役其大夫，月六日；其役事也，隨而 +養之。 + + 軍爵，自一級已下至小夫，命曰校徒操士。公爵，自二級已上至不更，命 +曰卒。其戰也，五人束簿為伍；一人死，而剄其四人。能人得一首，則復。五 +人一屯長，百人一將。其戰，百將屯長必得斬首；得三十三首以上，盈論，百 +將屯長賜爵一級。五百主，短兵五十人。二五百，主將之，短兵百。千石之 +令，短兵百人。八百之令，短兵八十人。七百之令，短兵七十人。六百之令， +短兵六十人。國尉，短兵千人。大將，短兵四千人。戰及死事，而剄短兵；能 +人得一首，則復。 + + 能攻城圍邑斬首八千已上，則盈論；野戰斬首二千，則盈論。吏自操及校 +以上大將，盡賞行間之吏也。故爵公士也，就為上造也。故爵上造，就為簪 +褭。故爵簪褭，就為不更。故爵不更，就為大夫。爵吏而為縣尉，則賜虜，六 +加五千六百。爵大夫而為國尉，就為官大夫。故爵官大夫，就為公大夫。故爵 +公大夫，就為公乘。故爵公乘，就為五大夫，則稅邑三百家。故爵五大夫，就 +為庶長；故爵庶長，就為左更；故爵三更也，就為大良造──皆有賜邑三百 +家，有賜稅三百家。爵五大夫有稅邑六百家者，受客。大將御參，皆賜爵三 +級。故客卿相論盈，就正卿。以戰故，暴首三，乃校三日，將軍以不疑致士大 +夫勞爵。夫勞爵，其縣過三日，有不致士大夫勞爵，能。[其縣四尉，]訾由丞 +尉，能得甲首一者，賞爵一級，益田一頃，益宅九畝。級除庶子一人，乃得入 +兵官之吏。 + + 其獄法：高爵訾下爵級。高爵能，無給有爵人隸僕。爵自二級以上，有刑 +罪則貶。爵自一級以下，有刑罪則已。小夫死，以上至大夫，其官級一等，其 +墓樹級一樹。 + + 其攻城圍邑也，國司空訾其城之廣厚之數；國尉分地以徒校分積尺而攻 +之，為期曰：「先已者，當為最啟；後已者，訾為最殿；再訾則廢。」穴通則 +積薪，積薪則燔柱。陷隊之士，面十八人。陷隊之士知疾鬥，得斬首隊五人， +則陷隊之士，人賜爵一級。死，則一人後；不能死之，千人環睹，黥劓於城 +下。國尉分地，以中卒隨之。將軍為木臺，與國正監，與王御史，參望之。其 +先入者，舉為最啟；其後入者，舉為最殿。其陷隊也，盡其幾者；幾者不足， +乃以次級益之。 + + +弱民第二十 + + 民弱國彊，民彊國弱，故有道之國，務在弱民。樸則彊，淫則弱；弱則 +軌，淫則越志；弱則有用，越志則彊。故曰：「以彊去弱者弱，以弱去彊者 +彊。」民善之則和，利之則用；用則有任，和則匱；有任乃富於政。上舍法， +任民之所善，故姦多。民貧則力富，民富則淫，淫則有蝨。故民富而不用，則 +使民以食出爵，爵必以其力，則農不偷。農不偷，六蝨無萌。故國富而民治， +重彊。兵易弱難彊，民樂生安佚，死難難正，易之則彊。事有羞，多姦寡；賞 +無失，多姦疑。敵失必利，兵至彊威。事無羞，利用兵，久處利勢，必王。故 +兵行敵之所不敢行，強；事興敵之所羞為，利。法有，民安其次；主變，事能 +得齊；國守安，主操權利。故主貴多變，國貴少變。利出一孔，則國多物；出 +十孔，則國少物。守一者治，守十者亂。治則彊，亂則弱，彊則物來，弱則物 +去。故國致物者彊，去物者弱。民辱則貴爵，弱則尊官，貧則重賞。以刑治民 +則樂用，以賞戰民則輕死。故戰事兵用曰彊。民有私榮，則賤列卑官；富則輕 +賞。治民羞辱以刑，戰則戰。民畏死事亂而戰，故兵農怠而國弱。 + + 農商官三者，國之常官也。農闢地，商致物，官治民。三官生蝨六；曰 +歲，曰食，曰美，曰好，曰志，曰行。六者有樸，必削。農有餘食，則薄燕於 +歲。商有淫利，有美好傷器。官設而不用，志行為卒。六蝨成俗，兵必大敗。 +法枉治亂，任善言多；治眾國亂，言多兵弱。法明治省，任力言息；治省國 +治，言息兵彊。故治大國，小；治小國，大。政作民之所惡，民弱；政作民之 +所樂，民彊。民弱國彊，民彊國弱。政作民之所樂，民彊；民彊而彊之，兵重 +弱。政作民之所惡，民弱；民弱而弱之，兵重彊。故以彊重弱，削；弱重彊， +王。以彊攻彊，弱，彊存；以弱攻弱，彊，彊去。彊存則削，彊去則王。故以 +彊攻弱，削；以弱攻彊，王也。 + + 明主之使其臣也，用必加於功，賞必盡其勞。人主使其民信如日月，此無 +敵矣。今離婁見秋毫之末，不能以明目易人；烏獲舉千鈞之重，不能以多力易 +人；聖人之存體性也，不能以相易也。今當世之用事者，皆欲為上聖，舉法之 +謂也。背法而治，此任重道遠而無馬牛，濟大川而無舡楫也。今夫人眾兵強， +此帝王之大資也。苟非明法以守之，與危亡為鄰。故明主察法。境內之民，無 +辟淫之心；游處之士，迫於戰陣；萬民疾於耕農；有以知其然也。楚國之民， +齊疾而均，速若飄風；宛鉅鐵 ，利若蜂蠆；脅蛟犀兕，堅若金石。江漢以為 +池，汝潁以為限，隱以鄧林，緣以方城。秦師至鄢郢，舉若振槁，唐蔑死於垂 +沙，莊蹻發於內，楚分為五，地非不大也，兵非不眾也，甲兵財用非不多也， +戰不勝，守不固，此無法之所生也。 + + + 第二十一[缺] + + +外內第二十二 + + 民之外事，莫難於戰，故輕法不可以備之。奚謂輕法？其賞少而威薄，淫 +道不塞之謂也。何謂淫道？為辯知者貴，游宦者任，文學私名顯之謂也。三者 +不塞，則民不戰而事失矣。故其賞少，則聽者無利也；威薄，則犯者無害也。 +故開淫道以誘之。而以輕法戰之，是謂設鼠而餌以狸也，亦不幾乎！故欲戰其 +民者，必以重法，──賞則必多，威則必嚴；淫道必塞，──為辯知者。不 +貴，游宦者不任，文學私名不顯。賞多威嚴，民見戰賞之多則忘死，見不戰之 +辱則苦生。賞使之忘死，而威備之苦生，而淫道又塞，以此遇敵，是以百石之 +弩射飄葉也，何不陷之有哉？ + + 民之內事，莫苦於農，故輕治不可以使之。奚謂輕治？其農貧而商富，故 +其食賤者錢重。食賤則農貧，錢重則商富；末事不禁，則技巧之人利，而游食 +者眾之謂也。故農之用力最苦，不如商賈技巧之人。苟能令商賈技巧之人無 +繁，則欲國之無富，不可得也。故曰欲農富其國者，境內之食必貴，而不農之 +徵必多，市利之租必重，則民不得無田。無田，不得不易其食；食貴則田者 +利，田者利則事者眾。食貴，糴食不利，而又加重徵，則民不得無去其商賈技 +巧，而事地利矣。故民之利盡在於地利矣。 + + 故為國者，邊利盡歸於兵，市利盡歸於農。邊利盡歸於兵者，彊；市利盡 +歸於農者，富。故出戰而彊，入休而富者，王也。 + + +君臣第二十三 + + 古者未有君臣上下之時，民亂而不治。是以聖人別貴賤，制爵位，立名 +號，以別君臣上下之義。地廣，民眾，萬物多，故分五官而守之。民眾而姦邪 +生，故立法制為度量以禁之。是故有君臣之義，五官之分，法制之禁，不可不 +慎也。處君位而令不行，則危；五官分而無常，則亂；法制設而私善行，則民 +不畏刑。君尊則令行，官修則有常事，法制明則民畏刑。法制不明，而求民之 +從令也，不可得也。民不從令，而求君之尊也，雖堯舜之知，不能以治。明王 +之治天下也，緣法而治，按功而賞。凡民之所疾戰不避死者，以求爵祿也。明 +君之治國也，士有斬首捕虜之功，必其爵足榮也，祿足食也。農不離廛者，足 +以養二親，給軍事。故軍士死節，而農民不偷也。 + + 今世君不然。釋法而以知，背功而以譽。故軍士不戰，而農民流徙。臣聞 +道民之門，在上所先。故民可令農戰，可令游宦，可令學問。在上所與──上 +以功勞與，則民戰；上以詩書與，則民學問。民之於利也，若水於下也，四旁 +無擇也。民徒可以得利而為之者，上與之也。瞋目扼腕而語勇者得，垂衣裳而 +談說者得，遲日曠久積勞私門者得，尊向三者，無功而皆可以得，民去農戰而 +為之，或談議而索之，或事便辟而請之，或以勇爭之。故農戰之民日寡，而游 +食者愈眾，則國亂而地削，兵弱而主卑。此其所以然者，釋法制而任名譽也。 + + 故明主慎法制。言不中法者，不聽也；行不中法者，不高也；事不中法 +者，不為也。言中法，則聽之；行中法，則高之；事中法，則為之。故國治而 +地廣，兵彊而主尊。此治之至也，君人者不可不察也。 + + +禁使第二十四 + + 人主之所以禁使者，賞罰也。賞隨功，罰隨罪，故論功察罪，不可不審 +也。夫賞高罰下，而上無必知其道也，與無道同也。凡知道者，勢數也。故先 +王不恃其彊，而恃其勢；不恃其信，而恃其數。今夫飛蓬，遇飄風而行千里， +乘風之勢也。探淵者知千仞之深，縣繩之數也。故託其勢者，雖遠必至；守其 +數者，雖深必得。今夫幽夜，山陵之大，而離婁不見；清朝日 ，則上別飛 +鳥，下察秋毫。故目之見也，託日之勢也。得勢之至，不參官而潔，陳數而物 +當。今恃多官眾吏，官立丞監。夫置丞立監者，且以禁人之為利也；而丞監亦 +欲為利，則以何相禁？故恃丞監而治者，僅存之治也。通數者不然，別其勢， +難其道。故曰：「其勢難匿者，雖跖不為非焉。」故先王貴勢。 + + 或曰：「人主執虛後以應，則物應稽驗，稽驗則姦得。」臣以為不然。夫 +吏專制決事於千里之外，十二月而計書以定，事以一歲別計，而主以一聽，見 +所疑焉，不可蔽，員不足。夫物至，則目不得不見；言薄，則耳不得不聞。故 +物至則辨，言至則論。故治國之制，民不得避罪，如目不能以所見遁心。今亂 +國不然，恃多官眾吏。吏雖眾，事同體一也。夫事同體一者，相監不可。且夫 +利異而害不同者，先王所以為保也。故至治，夫妻交友不能相為棄惡蓋非，而 +不害於親，民人不能相為隱。上與吏也，事合而利異者也。今夫騶虞，以相監 +不可，事合而利同者也。若使馬焉能言，則騶虞無所逃其惡矣，利異也。利合 +而惡同者，父不能以問子，君不能以問臣。吏之與吏，利合而惡同也。夫事合 +而利異者，先王之所以為端也。民之蔽主，而不害於蓋，賢者不能益，不肖者 +不能損。故遺賢去智，治之數也。 + + +慎法第二十五 + + 凡世莫不以其所以亂者治。故小治而小亂，大治而大亂。人主莫能世治其 +民，世無不亂之國。奚謂以其所以亂者治？夫舉賢能，世之所以治也；而治之 +所以亂。世之所謂賢者，言正也；所以為言正者，黨也。聽其言也，則以為 +能；問其黨，以為然。故貴之，不待其有功；誅之，不待其有罪也。此其勢， +正使污吏有資而成其姦險，小人有資而施其巧軸。初假吏民姦軸之本，而求端 +愨其末，禹不能以使十人之眾，庸主安能以御一國之民？彼而黨與人者，不待 +我而有成事者也。上舉一與民，民倍主位而嚮私交。民倍主位而嚮私交，則君 +弱而臣彊。君人者不察也，非侵於諸侯，必劫於百姓。彼言說之勢，愚智同學 +之。士學於言說之人，則民釋實事而誦虛詞。民釋實事而誦虛詞，則力少而非 +多。君人者不察也，以戰必損其將，以守必賣其城。 + + 故有明主忠臣產於今世，而能領其國者，不可以須臾忘於法。破勝黨任， +節去言談，任法而治矣。使吏非法無以守，則雖巧不得為姦；使民非戰無以效 +其能，則雖險不得為軸。夫以法相治，以數相舉，譽者不能相益，訾言者不能 +相損。民見相譽無益，相管附惡；見訾言無損，習相憎不相害也。夫愛人者不 +阿，憎人者不害，各以其正，治之至也。臣故曰：「法任而國治矣。」 + + 千乘能以守者，自存也；萬乘能以戰者，自完也；雖桀為主，不肯詘半辭 +以下其敵。外不能戰，內不能守，雖堯為主，不能以不臣諧所謂不若之國。自 +此觀之，國之所以重，主之所以尊者，力也。耕戰二者，力本。而世主莫能致 +力者，何也？使民之所苦者無耕，危者無戰。二者，孝子難以為其親，忠臣難 +以為其君。今欲敺其眾民，與之孝子忠臣之所難，臣以為非劫以刑，而敺以賞 +莫可。而今夫世俗治者，莫不釋法度而任辯慧，後功力而進仁義，民故不務耕 +戰。彼民不歸其力於農，即食屈於內；不歸其節於戰，則兵弱於外。入而食屈 +於內，出而兵弱於外，雖有地萬里，帶甲百萬，與獨立平原一也。且先王能令 +其民蹈白刃，被矢石，其民之欲為之，非好學之，所以避害。故吾教令民之欲 +利者，非耕不得；避害者，非戰不免。境內之民，莫不先務耕戰而得其所樂。 +故地少粟多，民少兵強。能行二者於境內，則霸王之道畢矣。 + + +定分第二十六 + + 公問於公孫鞅曰：「法令以當時立之者，明旦欲使天下之吏民，皆明知而 +用之如一而無私，奈何？」 + + 公孫鞅曰：為法令置官置吏樸足以知法令之謂，以為天下正者，則奏天 +子；天子名，則主法令之民，皆降受命發官。各主法令之民，敢忘行主法令之 +所謂之名，各以其所忘之法令名，罪之。主法令之吏有遷徙物故，輒使學者讀 +法令所謂，為之程式，使數日而知法令之所謂；不中程，為法令以罪之。有敢 +剟定法令，損益一字以上，罪死不赦。諸官吏及民有問法令之所謂於主法令之 +吏，皆各以其故所欲問之法令明告之。各為尺六寸之符，書明年月日時所問法 +令之名，以告吏民。主法令之吏，不告吏民之所問法令之所謂，皆以吏民之所 +問法令之罪，各罪主法令之吏。即以左券予吏民之問法令者，主法令之吏，謹 +藏其右券木柙，以室藏之，封以法令之長印。即後有物故，以券書從事。 + + 法令皆副置：一副天子之殿中，為法令為禁室，有鍵鑰為禁而以封之，內 +藏法令，一副禁室中，封以禁印。有擅發禁室印，及入禁室視禁法令，及剟禁 +一字以上，罪皆死不赦。一歲受法令以禁令。天子置三法官；殿中置一法官， +御史置一法官及吏，丞相置一法官，諸侯郡縣皆各為置一法官及吏，皆比秦一 +法官。郡縣諸侯一受禁室之法令，并學問所謂。吏民欲知法令者，皆問法官， +故天下之吏民，無不知法者。吏明知民知法令也，故吏不敢以非法遇民，民不 +敢犯法以干法官也。吏遇民不循法，則問法官，法官即以法之罪告之，民即以 +法官之言正告之吏。吏知其如此，故吏不敢以非法遇民，民又不敢犯法。如 +此，則天下之吏民，雖有賢良辯慧，不敢開一言以枉法；雖有千金，不能以用 +一銖。故知軸賢能者皆作而為善，皆務自治奉公，民愚則易治也。此皆生於法 +明白易知而必行。 + + 法令者，民之命也，為治之本也，所以備民也。為治而去法令，猶欲無饑 +而去食也，欲無寒而去衣也，欲東西行也，其不幾亦明矣。一兔走，百人逐 +之，非以兔也。夫賣者滿市，而盜不敢取，由名分已定也。故名分未定，堯舜 +禹湯且皆如 焉而逐之；名分已定，貪盜不取。今法令不明，其名不定，天下 +之人得議之，其議人異而無定。人主為法於上，下民議之於下，是法令不定， +以下為上也。此所謂名分之不定也。夫名分不定，堯舜猶將皆折而姦之，而況 +眾人乎？此令姦惡大起，人主奪威勢，亡國滅社稷之道也。今先聖人為書，而 +傳之後世，必師受之，乃知所謂之名；不師受之，而人以其心意議之，至死不 +能知其名與其意。故聖人必為法令置官也，置吏也，為天下師，所以定名分 +也。名分定，則大軸貞信，民皆愿愨，而各自治也。故夫名分定，勢治之道 +也；名分不定，勢亂之道也。故勢治者不可亂，勢亂者不可治。夫勢亂而治之 +愈亂，勢治而治之則治。故聖王治治不治亂。 + + 夫微妙意志之言，上智之所難也。夫不待法令繩墨而無不正者，千萬之一 +也，故聖人以千萬治天下。故夫智者而後能知之，不可以為法，民不盡智。賢 +者而後知之，不可以為法，民不盡賢。故聖人為法，必使之明白易知。名正， +愚智遍能知之。為置法官，置主法之吏，以為天下師，令萬民無陷於險危。故 +聖人立天下而無刑死者，非不刑殺也，法令明白易知，為置法官吏為之師以道 +之知。萬民皆知所避就──避禍就福，而皆以自治也。故明主因治而治之，故 +天下大治也。 + + + + + + + + + + + +End of the Project Gutenberg EBook of Shang Zi, by Yang Shang + +*** END OF THIS PROJECT GUTENBERG EBOOK SHANG ZI *** + +***** This file should be named 7383-0.txt or 7383-0.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/7/3/8/7383/ + +Produced by Yingta Pan + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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