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卷一:

傳曰：水濁則魚喁，令苛則民亂，城削則崩，岸削則陂。故吳起削刑而車裂，商鞅峻法而支解。治國者譬若乎張琴然，大絃急，則小絃絕矣。故急轡御者、非千里之御也。有聲之聲，不過百里，無聲之聲，延及四海。故祿過其功者削，名過其實者損，情行合名，禍福不虛至矣。《詩》云：「何其處也？必有與也。何其久也？必有以也。」故惟其無為，能長生久視，而無累於物矣。

《新序 - Xin Xu》

[Western Han (206 BC - 9)] Liu Xiang

Books referencing 《新序》 Library Resources

《雜事三》

雜事三:

至夫秦用商鞅之法，東弱韓魏，立強天下，而卒車裂商君；越用大夫種之謀，擒勁吳，霸中國，卒誅其身，是以孫叔敖三去相而不悔；於陵仲子辭三公，為人灌園。今世主誠能去驕傲之心，懷可報之意，披心腹，見情素，隳肝膽，施德厚，終與之窮通，無愛於士，則桀之狗，可使吠堯；跖之客，可使刺由。況因萬乘之權，假聖王之資乎？然則荊軻之沈七族，要離燔妻子，豈足為大王道哉！明月之珠，夜光之璧，以闇投入於道路，眾無不按劍相眄者，何則？無因至前也。幡木根柢，輪囷離奇，而為萬乘器者，以左右先為之容也。故無因而至前，雖出隨侯之珠，夜光之璧，祇足以結怨而不見德。故有人先游，則以枯木朽株，樹功而不忘，今使天下布衣窮居之士，身在貧賤，雖蒙堯舜之術，挾伊管之辯，素無根柢之容，而欲竭精神，開忠信，輔人主之治，則人主必襲按劍相眄之跡矣，是使布衣不得當枯木朽株之資也。

《論衡 - Lunheng》
Related discussion

[Eastern Han] 80 Wang Chong English translation: Albert Forke ^[?]

Books referencing 《論衡》 Library Resources

《逢遇》

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逢遇:

商鞅三說秦孝公，前二說不聽，後一說用者，前二、帝王之論，後一、霸者之議也。夫持帝王之論，說霸者之主，雖精見距；更調霸說，雖麤見受。何則？精遇孝公所不得，麤遇孝公所欲行也。故說者不在善，在所說者善之；才不待賢，在所事者賢之。馬圄之說無方，而野人說之；子貢之說有義，野人不聽。吹籟工為善聲，因越王不善，更為野聲，越王大說。故為善於不欲得善之主，雖善不見愛；為不善於欲得不善之主，雖不善不見憎。此以曲伎合，合則遇；不合則不遇。

《禍虛》

18 Jump to dictionary Show parallel passages Show photographic representation	禍虛:	《傳書》：「李斯妬同才，幽殺韓非於秦，後被車裂之罪；商鞅欺舊交，擒魏公子卬，後受誅死之禍。」彼欲言其賊賢欺交，故受患禍之報也。
19 Jump to dictionary Show parallel passages Show photographic representation	禍虛:	夫韓非何過而為李斯所幽？公子卬何罪而為商鞅所擒？車裂誅死，賊賢欺交，幽死見擒，何以致之？如韓非、公子卬有惡，天使李斯、商鞅報之，則李斯、商鞅為天奉誅，宜蒙其賞，不當受其禍；如韓非、公子卬無惡，非天所罰，李斯、商鞅不得幽、擒。

《效力》

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效力:

桓公九合諸侯，一匡天下，管仲之力。管仲有力，桓公能舉之，可謂壯彊矣。吳不能用子胥，楚不能用屈原，二子力重，兩主不能舉也。舉物不勝，委地而去，可也。時或恚怒，斧斲破敗，此則子胥、屈原所取害也。淵中之魚，遞相吞食，度口所能容，然後嚥之，口不能受，哽咽不能下。故夫商鞅三說孝公，後說者用，前二難用，後一易行也。觀管仲之《明法》，察商鞅之《耕戰》，固非弱劣之主所能用也。

《超奇》

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超奇:

曰：此不然。周世著書之人，皆權謀之臣；漢世直言之士，皆通覽之吏，豈謂文非華葉之生，根核推之也？心思為謀，集扎為文，情見於辭，意驗於言。商鞅相秦，致功於霸，作《耕戰》之書；虞卿為趙，決計定說行，退作。《春秋》之思，起城中之議；《耕戰》之書、秦堂上之計也。陸賈消呂氏之謀，與《新語》同一意；桓君山易鼂錯之策，與《新論》共一思。觀谷永之陳說，唐林之宜言，劉向之切議，以知為本，筆墨之文，將而送之，豈徒雕文飾辭，苟為華葉之言哉？精誠由中，故其文語感動人深。是故魯連飛書，燕將自殺；鄒陽上䟽，梁孝開牢。書䟽文義，奪於肝心，非徒博覽者所能造、習熟者所能為也。

《自然 - Ziran》

English translation: Albert Forke ^[?]

10 Jump to dictionary Show parallel passages Show photographic representation	自然:	儒家說夫婦之道，取法於天地。知夫婦法天地，不知推夫婦之道，以論天地之性，可謂惑矣。夫天覆於上，地偃於下，下氣烝上，上氣降下，萬物自生其中間矣。當其生也，天不須復與也，由子在母懷中，父不能知也。物自生，子自成，天地父母，何與知哉？及其生也，人道有教訓之義。天道無為，聽恣其性，故放魚於川，縱獸於山，從其性命之欲也。不驅魚令上陵，不逐獸令入淵者，何哉？拂詭其性，失其所宜也。夫百姓、魚獸之類也，上德治之，若烹小鮮，與天地同操也。商鞅變秦法，欲為殊異之功，不聽趙良之議，以取車裂之患，德薄多欲，君臣相憎怨也。道家德厚，下當其上，上安其下，純蒙無為，何復譴告？故曰：「政之適也，君臣相忘於治，魚相忘於水，獸相忘於林，人相忘於世，故曰天也。」孔子謂顏淵曰：「吾服汝，忘也；汝之服於我，亦忘也。」以孔子為君，顏淵為臣，尚不能譴告，況以老子為君，文子為臣乎？老子、文子、似天地者也。淳酒味甘，飲之者醉不相知；薄酒酸苦，賓主嚬蹙。夫相譴告，道薄之驗也。謂天譴告，曾謂天德不若淳酒乎？
	Ziran:	The literati in speaking of the relation of husband and wife establish similarities with Heaven and Earth. For husband and wife they find similarities with Heaven and Earth, but in so far as they are unable to make use of the relation of husband and wife, when discussing the nature of Heaven and Earth, they show a regrettable lack of acumen. Heaven expands above, and Earth below. When the fluid from below rises, and the fluid on high descends, all things are created in the middle. While they are growing, it is not necessary that Heaven should still care for them, just as the father does not know the embryo, after it is in the mother's womb. Things grow spontaneously, and the child is formed of itself. Heaven and Earth, and father and mother can take no further cognisance of it. But after birth, the way of man is instruction and teaching, the way of Heaven, inaction and yielding to nature. Therefore Heaven allows the fish to swim in the rivers, and the wild beasts to roam in the mountains, following their natural propensities. It does not drive the fish up the hills, or the wild beasts into the water. Why? Because that would be an outrage upon their nature, and a complete disregard of what suits them. The people resemble fish and beasts. High virtue governs them as easily, as one fries small fish, and as Heaven and Earth would act. Shang Yang changed the laws of Qin wishing to acquire extraordinary merit. He did not hear the advice of Zhao Liang, consequently he incurred the horrible penalty of being torn asunder by carts. If the virtue be poor, and the desires many, prince and minister hate one another. The Taoists possess real virtue: the inferiors agree with the superiors, and the superiors are at peace with their inferiors. Being genuinely ignorant, they do nothing, and there is no reason, why they should be reproved. This is what they call a well balanced government. Prince and minister forget one another in governing, the fish forget each other in the water, and so do the beasts in the forests, and men in life. That is Heaven. Confucius said to Yan Yuan, "When I deferred to you, I did not think of it, and when you deferred to me, you likewise did not think of it." Although Confucius was like a prince, and Yan Yuan like a minister, he could not make up his mind to reprimand Yan Yuan, how much less would Laozi have been able to do so, if we consider him as a prince and Wenzi as his minister? Laozi and Wenzi were like Heaven and Earth. Generous wine tastes sweet. When those who drink it, become drunk, they do not know each other. Bad wine is sour and bitter. Hosts and guests knit the brows. Now, reprimands are a proof of the badness of one's principles. To say that Heaven reprimands would be like pretending that Heaven's excellence is inferior to that of generous wine.

《書解》