申不害 · 附錄三 申不害佚文

必須說明，以下文本不僅是 「申不害佚文」，還包括第16—27段中的某些補充材料。既然「申不害佚文」只由所謂《申子》引文或對申不害的直接引述構成，那麼這些補充文字（諸如「申子曰」三字）一般也能輕易識別。從以下所有文本中排除個別補充文字，就成其為「申不害佚文」，詳細操作方式參見本書第323頁腳註118。還要說明，在文獻索引中只就「申不害佚文」進行分析。 1（1）《大體》夫一婦擅夫，眾婦皆亂；一臣專君，群臣皆蔽。故妬妻不難破家也，亂臣不難破國也。 [1] 是以明君使其臣，並進輻湊，莫得專君。 Great Principles When one wife gains exclusive influence with the husband，all the wives are thrown into disorder；when a single minister monopolizes the［confidence of the］ruler，the whole body of ministers is overshadowed［and demoralized］. Thus a jealous wife has no difficulty in breaking up a family，and a troublemaking minister finds it easy to disrupt a state. For this reason the intelligent ruler causes all his ministers to advance together，［like］the spokes of a wheel that converge in the hub，［in such manner that］no one minister can gain the ascendancy with the ruler. 1（2）今人君之所以高為城郭而謹門閭之閉者，為寇戎盜賊之至也。今夫弒君而取國者，非必踰城郭之險而犯門閭之閉也。蔽君之明，塞君之聽，奪之政而專其令，有其民而取其國矣。 Now the reason why a ruler builds lofty inner walls and outer walls，and looks carefully to the barring of doors and gates，is［to prepare against］the coming of invaders and bandits. But one who murders the ruler and takes his state does not necessarily［force his way in by］climbing over difficult walls and battering in barred doors and gates.［He may be one of the ruler's own ministers，who gradually］limits what the ruler［is permitted］to see and restricts what he［is allowed］to hear，［until finally the minister］seizes his government and monopolizes his power to command，possessing his people and taking his state. 1（3）今使烏獲、彭祖負千鈞之重， 而懷琬琰之美，令孟賁、成荊帶干將之劍衛之，行乎幽道，則盜猶偷之矣。今人君之力，非賢乎烏獲、彭祖，而勇非賢乎孟賁、成荊也。其所守者， 非恃琬琰之美、千金之重也，而欲勿失，其可得耶？ Now suppose that Wu Huo and P'eng Tsu were each to bear a burden of a thousand chün and carry precious jades on his person. Let them be guarded by Meng Pen and Ch'eng Ching， who carry Kan Chiang swords. If they travel by a deserted road，robbers will still plunder them. Now the strength of the ruler is not superior to that of Wu Huo and P'eng Tsu，and he is not braver than Meng Pen and Ch'eng Ching. That which is in his keeping is not merely [2] of the value of precious jades，or of the weight of a thousand chün. Though he wishes not to lose it，can he［avoid doing so］？ 1（4）明君如身，臣如手；君若號，臣如響。君設其本，臣操其末；君治其要，臣行其詳；君操其柄，臣事其常。 為人臣者操契以責其名。名者，天地之綱，聖人之符。張天地之綱，用聖人之符，則萬物之情無所逃之矣。 The intelligent ruler is like the torso；the minister is like an arm. The ruler is like a shout；the minister is like an echo. The ruler plants the root；the ministers manage the twigs. The ruler controls the principles；the ministers carry them out in detail. The ruler holds the controls；the ministers carry on routine functions. One who is a minister holds the［debtor's portion of a］contract，［symbolizing］the obligations of his name［that is，the responsibilities implied by the official title which the ruler confers upon him］. [3] Names constitute the main cord of the net［containing all the phenomena of］heaven and earth； [4] they are the tallies of the sage，［giving him authority over all things］. ［When the ruler］casts out［this net and holds firmly to］the main cord，［thus controlling all phenomena］of heaven and earth，and makes use of the tallies of the sage，then no aspect of all the ten thousand things can elude him. 1（5）故善為主者倚於愚，立於不盈，設於不敢，藏於無事，竄端匿疏示天下無為，是以近者親之，遠者懷之。 示人有餘者，人奪之；示人不足者，人與之。剛者折，危者覆，動者搖，靜者安。 Therefore the skillful ruler avails himself of［an appearance of］stupidity，establishes himself in insufficiency，places himself in［a posture of］timidity，and conceals himself in inaction. He hides his motives and conceals his tracks. He shows the world that he does not act. Therefore those who are near feel affection for him，and the distant think longingly of him［that is，desire to become his subjects］. One who shows men that he has a surplus has［his possessions］taken，from him by force，but to him who shows others that he has not enough，［things］are given. The strong are cut down；those in danger are protected. The active are insecure；the quiet have poise. 1（6）名自正也，事自定也。是以有道者自名而正之，隨事而定之也。 Names rectify themselves；affairs settle themselves. Therefore，one who has［the right］method［starts］from names in order to rectify things，and acquiesces in affairs in order to settle them. 1（7）鼓不與於五音， 而為五音主 ；有道者不為五官之事，而為治主。君知其道也，臣 知其事也。十言十當，百為 百當者，人臣之事，非君人之道也。 The［sound of the］drum does not take part［as one］of the five notes，and yet it is their ruler. One who has［the right］method does not perform the functions of the five officials， and yet he is the master of the government. The ruler understands the methods；the ministers understand［the management of particular］affairs. To speak ten times and ten times be right，to act a hundred times and a hundred times succeed—this is the business of［one who］serves another as a minister；it is not the way to rule men. 1（8）昔者，堯之治天下也以名，其名正則天下治。 桀之治天下也亦以名，其名倚而天下亂。是以聖人貴名之正也。主處其大，臣處其細。以其名聽之，以其名視之，以其名命之。 Anciently Yao ruled the world by means of names. His names were correct，and consequently the world was in good order. Chieh also ruled the world by means of names. His names were perverse， and the world fell into disorder. Therefore the sage values correctness in names. The ruler handles large［affairs，leaving it to his］ministers to take care of the fine points. He listens［to affairs］by means of their names，looks into［affairs］by means of their names，and gives orders by means of the［appropriate］names. 1（9）鏡設精無為，而美惡自備 ；衡設平無為，而輕重自得。 凡因之道，身與公無事，無事而天下自極也。 ［The ruler is like］ a mirror，［which merely］reflects the light ［that comes to it，itself］doing nothing，and yet，［because of its mere presence，］beauty and ugliness present themselves［to view］.［He is like］a scale，［which merely］establishes equilibrium，［itself］doing nothing；yet［the mere fact that it remains in balance causes］lightness and heaviness to discover themselves.［The ruler's］method is［that of］complete acquiescence.［He merges his］personal［concerns］with the public［good，so that as an individual］he does not act. He does not act，yet［as a result of his non-action］the world［brings］itself［to a state of］complete［order］. 2豈不如鏡設精無為，而美惡自備也。 How［is he（or，it）］not like a mirror，［which merely］reflects the light［that comes to it，itself］doing nothing，and yet，［because of its mere presence，］beauty and ugliness present themselves［to view］？ 3君必有明法正義， 若懸權衡以稱輕重，所以一群臣也。 The ruler must have discriminating methods and correct and definite principles，just as［one］suspends a weight and balance to weigh lightness and heaviness，in order to unify and organize［his］ministers. 4明君治國，而晦晦，而行行，而止止。故一言正而天下定，一言倚而天下靡。 The brilliant ruler，in governing the state， dims［his luster］. Dimming［his luster］，he acts.［Although］acting，［his activity is so slight that he still seems］in repose.［Since he is thus virtually］in repose，therefore［everything he does has augmented import，so that］his single word being correct，the whole world is well ordered，［but if］his single word is perverse，the whole world is ruined. 5明君治國，三寸之機運而天下定， 方寸之基正而天下治。一言正而天下定，一言倚而天下靡。 [5] The intelligent ruler，ruling the state，［is like］a pivot［post forming the side of a gate， [6] which is only］three inches［in diameter，and never moves out of its sockets，］yet［when it merely］rotates［closes fast the gate and thus makes］the whole world secure.［He is like］a foundation ［which，although it is only］an inch square，yet［being］correctly［laid provides a firm base upon which］all the world［rests in］good order.［Thus］if his single word is correct，the world stands firm；if his single word is perverse，the world topples. 6堯之治也善 [7] 明法察令而已。聖君任法而不任智，任數而不任說。黃帝之治天下，置法而不變，使民安樂其法也。 Yao's［way of］ruling was skillfully to make［his］methods discriminating and to be scrupulous in［issuing］orders；nothing more. The sage ruler depends upon methods，not on［his］sagacity. He employs technique， not theory. The Yellow Emperor ruled by establishing methods，［which he did］not change，causing the people to find security and pleasure in his methods. 7君 之所以尊者，令。令 不行，是無君也，故明君慎令。 The reason why a ruler is honored is［that he has the power to］command.［But if he gives］commands and they are not carried out，there is［in fact］no ruler. For this reason the intelligent ruler is［very］careful about［giving］commands. 8天道無私，是以恆正；天道 常正，是以清明。 Heaven's Way has no private［concern］；therefore it is always correct. Heaven's Way is constantly correct；therefore it is pure and bright. 9地道不作，是以常靜。常靜，是以 正方。 舉事為之乃有恆常之靜者，符信受令必行也。 Earth's Way is to refrain from taking the initiative；therefore it is always acquiescent. ［Being］always acquiescent，it is therefore correctly foursquare. The reason why［a minister who］practices it［may］set affairs in motion，while yet maintaining［his condition of］constant acquiescence， ［is that，before he acts，he］receives［the ruler's］order，［authenticated by the matching of official］tallies，［which he］necessarily carries out. [8] 10智均不相使， 力均不相勝。 ［Those whose intelligence is equal cannot command each other；［those whose］strength is equal cannot overcome each other. 11百世有聖人猶隨踵而生， 千里有賢者是比肩而立。 ［If every］hundred generations there is a sage，it is as if they were born treading on each other's heels.［If every］thousand li there is a worthy，it is［as if they］ stood shoulder to shoulder. 12昔七十九代之君，法制不一，號令不同，然而俱王天下，何也？必當 國富而粟多也。 In the past，seventy-nine generations of rulers did not use the same methods and regulations；their pronouncements and decrees were not the same；and yet they all［ruled］the world［as］Kings. How［was this］？［It］must［be that］the state was rich and grain was plentiful. [9] 13四海之內，六合之間，曰奚貴？ 曰貴土，土，食之本也。 Inside the four seas，within the six cardinal points —［it is］asked—what［should be］valued？［It is］answered：value earth，［for］earth is the origin of food. 14子曰：「丘少而好學，晚而聞道，此以博矣。」 The Master［Confucius］said，「［I］，Ch'iu，when young was fond of study，and later on heard the Way；［it is］for this reason［that I became］learned.」 15子張見魯哀公， 七日不見禮，託僕夫而去曰：「臣聞君好士，百舍重趼來見君，七日而不禮，君之好士也，有似葉公子高之好龍也。葉公子高好龍，居室雕文以象龍。天龍聞而下之，窺頭於牖，拖尾於堂，葉公見之，棄而還走，失其魂魄。是葉公非好龍也， 好夫似龍而非龍者也。今臣聞君好士，不遠千里而見君，七日不禮，非好士也。」子張以告夫子，子曰：「彼好夫士而非士者也。」 Tzu-chang had an audience with Duke Ai of Lu. ［He waited for］seven days，［but was］not treated with［the］courtesies［he considered proper］.［As］he departed，［Tzu-chang］entrusted［a message for the duke］to an officer， saying，「Having heard that His Highness likes scholars，I［journeyed］a hundred days，［developing］heavy callouses［on my feet］，to come to see him.［Now I have been here for］seven days，［and still］have not been treated with［the proper］courtesies. The manner in which His Highness likes scholars has some resemblance to the way the Duke of She，Tzu-kao， liked dragons. Being fond of dragons，he lived in a house carved in patterns representing dragons. A heavenly dragon heard of［this house］and came down［to perch］on it. It looked in at a window，and its tail trailed into the hall. The Duke of She，catching sight of it，fled［from his house］and continued running，scared out of his wits. Thus［it is clear that］the Duke of She did not like dragons；he liked that which resembled a dragon but was not a dragon. Now［when］I heard that His Highness liked scholars，I did not consider a thousand li too far to come in order to have an audience with him.［And yet，although I have waited］seven days，［he still］has not treated［me with the proper］courtesy. He does not like scholars.」Tzu-chang told the Master［Confucius］about it. The Master said，「［Yes，］he likes scholars who are not scholars.」 16申子曰：「上明見，人備之；其不明見，人惑之。其知見，人飾 之；不知見，人匿之。其無欲見，人司之； 其有欲見，人餌之。故曰：吾無從知之，惟無為可以規之。」一曰：申子曰：「慎而言也， 人且知女；慎而行也，人且隨女。而有知見也，人且匿女；而無知見也，人且意女。女有知也，人且臧女；女無知也，人且行女。故曰：惟無為可以規之。」 Shen-tzu said：「If the ruler's intelligence is displayed，men will prepare against it；if his lack of intelligence is displayed，they will delude him. If his wisdom is displayed，men will gloss over［their faults to deceive］him；if his lack of wisdom is displayed，they will hide［their shortcomings］from him. If his lack of desires is displayed，men will spy out ［what］his［true desires are］；if the fact that he has desires is displayed，they will［use their knowledge of them to］tempt him. Therefore，［the intelligent ruler］says，『I cannot know them； it is only by means of non-action that［I］can control them.』」 Another［version］says：Shen-tzu said，「［No matter how］carefully you speak， men will still get to know your［thoughts. No matter how］cautiously you walk，men will still follow you. If you make a display of possessing knowledge，men will still［be able to］hide from you［what they do not want you to know］. If you make a display of lacking knowledge，they will still［be able to］guess［what］you［wish to conceal from them］. If you are wise，they will still［be able to］withhold ［their services］from you. If you are unwise，they will then［contrive to make］you act［as suits their purposes］. Therefore，［the intelligent ruler］says，『It is only by means of non-action that［I］can control them.』」 17（1）凡官者，以治為任， 以亂為罪。今亂而無責，則亂愈長矣。人主以好為 示能，以好唱自奮。人臣以不爭持位，以聽從取容。是君代有司為有司也，是臣得後隨以進其業。君臣不定，耳雖聞不可以聽，目雖見不可以視，心雖知不可以舉， 勢使之也。凡耳之聞也藉於靜，目之見也藉於昭，心之知也藉於理。君臣易操，則上之三官者廢矣。亡國之主，其耳非不可以聞也，其目非不可以見也，其心非不可以知也，君臣擾亂 ，上下不分別，雖聞曷聞， 雖見曷見，雖知曷知！馳騁而因耳矣，此愚者之所不至也。不至則不知，不知則不信。無骨者不可令知冰。有土之君，能察此言也，則災無由至矣。且夫耳目知 巧， 固不足恃，惟修其數、行其理為可。 [10] Every official has the duty of［promoting］good order；if［the state is in］disorder，［the officials are］at fault. Now，if disorder goes unreproved，it grows still greater. When a ruler displays his abilities because he is fond of playing an active role， and is personally active［in managing the government］because he likes to take the initiative，［then even though affairs are mismanaged，his］ministers will refrain from remonstrating［about his mistakes］，in order to keep their positions. They will agree and comply［in everything，simply］in order to curry favor.［By］thus［taking the initiative，］the ruler replaces［his］officials in performing［the functions of］officials. The result is that his ministers are able to further their careers by［doing nothing more than］following［submissively］in the［ruler's］rear. When［the functions of］I ruler and minister are not clearly defined，［the ruler's］ears may listen，but they cannot hear；his eyes may look，but they will not see；his mind may know，but it will not be able to reason. The circumstances make it so. The ear's hearing depends upon quiet，the eye's seeing depends upon light，and the mind's understanding depends upon order. When ruler and minister exchange functions， the superior's three organs are made useless. The sovereign of a doomed state has ears that can hear，eyes that can see，and a mind that can understand.［But when the roles of］ruler and minister are confused，and superior and inferior are not properly distinguished，although［the ruler］listens，what［can he］hear；although［he］looks，what［can he］see；although［he］perceives，what［can he］understand？Because ［they］depend upon merely rushing hither and thither，［the senses of one so］stupefied do not achieve their end. Since［his senses］do not achieve their end，［he］does not understand，and since［he］does not understand，［he］does not［know what to］believe. An insect［which lives only through the summer］ cannot be made to understand ice. If a lord of territories is able to ponder these words，there will be no avenue through which disaster can reach［him］. Indeed，the powers of［his］ears，［his］eyes，and［his］mind are decidedly not enough to depend upon.［His］only satisfactory［course］is to cultivate technique and practice［careful］supervision. 17（2）韓昭釐 [11] 侯視所以祠廟之牲，其豕小，昭釐侯令官更之。官以是豕來也，昭釐侯曰：「是非向者之豕邪？」 官無以對。命吏罪之。從者曰：「君王何以知之？」君曰：「吾以其耳也。」申不害聞之，曰：「何以知其聾？以其耳之聰 也。 何以知其盲？以其目之明也。何以知其狂？以其言之當也。故曰：去聽無以聞則聰，去視無以見則明，去智無以知則公。去 三者不任則治，三者任則亂。」 以此言耳目心智之不足恃也。 Marquis Chao-hsi of Han， ［on one occasion when he was］inspecting the animals to be sacrificed in the temple，［considered］the pig［to be too］small，and ordered an officer to exchange it［for a larger one］. The officer，［however，］brought this［same］pig back. Marquis Chao-hsi said，「Isn't that the pig that was here before？」 The officer could not reply，［and the Marquis］ordered the attendants to punish him. The members of his entourage［admiringly］asked，「By what means did the lord King know it？」The ruler replied，「I used［my］ears.」 Shen Pu-hai heard of this and said：「By what［can one］know that he is deaf？By the keenness of his ears. By what［can one］know that he is blind？By the clarity of his sight. By what［can one］www.diancang.xyz know that he is mad？By the fact that his words hit the mark. Therefore it is said，『Discard listening and do not use it to hear；then［your］hearing［will be］keen. Discard looking and do not use it to see；then［your］sight［will be］clear. Discard sagacity and do not use it to understand；then［your knowledge will be］all-embracing［and your judgment］impartial. Get rid of these three and make no use of them—then there will be good order. If you employ them，the result will be chaos.』」 In this way［Shen Pu-hai］pointed out that the ears，the eyes，and the sagacity of the mind are not enough to depend upon. 17（3）耳目心智，其所以知識甚闕，其所以聞見甚淺。以淺闕博居天下，安殊俗，治萬民，其說固不行。 十里之間而耳不能聞，帷牆之外而目不能見，三畝之宮而心不能知，其以東至開梧、南撫多 、西服壽靡、北懷儋耳，若之何哉？故君人者，不可不察此言也。 That which［can be］known by means of the ears，the eyes，and the sagacity of the mind is very inadequate.［The knowledge gained merely through］what they see and hear is extremely superficial.［When a ruler seeks，］by means of［such］superficial and inadequate［understanding］，to make the wide world his dwelling place， to tranquilize［men of］divergent customs，and to rule the myriad people，his policies certainly will not succeed. The ear cannot hear sounds even within ten Li. The eye cannot see beyond a curtain or a wall. The mind cannot know［all that goes on even within］a palace only three mou in extent. With such［inadequate］means［of understanding］ to extend［one's reign］eastward to K'ai-wu， on the south to pacify To-ying， [12] on the west to subjugate Shou-mi， and on the north to take under one's care Tan-er —how is this possible？ [13] Therefore a ruler of men must not fail to ponder these words. 17（4）治亂安危存亡，其道固無二也。故至智棄智，至仁忘仁，至德不德，無言無思，靜以待時，時至而應，心暇者勝。凡應之理，清淨公素，而正始卒；焉此治紀，無唱有和，無先有隨。 古之王者，其所為少，其所因多。因者，君術也。為者，臣道也。為則擾矣，因則靜矣。因冬為寒，因夏為暑，君奚事哉！故曰：君道無知無為，而賢於有知有為，則得之矣。 There is certainly only oneway to regulate disorder，bring safety out of danger，and preserve the doomed. Therefore，［those having］the highest knowledge discard knowledge；the most benevolent forget benevolence；the most virtuous are not virtuous. Without speech，without thought，quietly wait for the［proper］time. When the time comes，respond［to it］. He whose mind is quiet will prevail.［This is］entirely［a method of］control by means of response. ［He who practices it is］pure，impartial，and simple，and yet［he is able to］set everything straight from beginning to end. This is the great principle of government.［He who］does not take the initiative has collaborators；［he who］does not go first has followers. The Kings of antiquity acted little［but］acquiesced much. Acquiescence is the technique of the ruler；action is the method of the minister.［If one］acts，then［he is］disturbed，［but he who］acquiesces is tranquil. Acquiescing in winter he is cold；acquiescing in summer he is warm；what need the ruler do？Therefore it is said，「The ruler's way is to be without knowledge and without action，and yet，［being so，he is］more effective than those who have knowledge and action.」This is what succeeds. 17（5）有司請事於齊桓公， 桓公曰：「以告仲父。」有司又請。公曰：「告仲父。」若是三。習者曰：「一則仲父，二則仲父，易哉為君！」桓公曰：「吾未得仲父則難，已得仲父之後，曷為其不易也？」桓公得管子，事猶大易，又況 於得道術乎？ An officer asked Duke Huan of Ch'i ［for instructions on］a matter［of government business］. Duke Huan said，「Talk to Uncle Chung about it.」［Another time，］an officer again asked［for instructions，and］the Duke［again］said，「Talk to Uncle Chung.」This happened three times. One of［the Duke's］intimates said，「Once Uncle Chung，twice Uncle Chung—it is really easy to be ruler！」Duke Huan said，「When I had not yet got Uncle Chung，it was difficult. But since I have got Uncle Chung，why should it not be easy？」When Duke Huan merely got Kuan-tzu，［this made it］very easy［for him to perform］the business［of government］；how much more［assistance in his task may be expected by him who］gets the technique of the Way？ [14] 17（6）孔子窮乎陳、蔡之間， 藜羹不斟，七日不嘗粒，晝寢。顏回索米，得而爨之，幾熟。孔子望見顏回攫其甑中而食之。選間，食熟，謁孔子而進食。孔子佯為不見之。孔子起曰：「今者夢見先君，食潔而後饋。」顏回對曰：「不可。向者煤炱 入甑中， 棄食不祥，回攫而飯 之。」孔子嘆曰：「所信者目也，而目猶不可信。所恃者心也，而心猶不足恃。弟子記之，知人固不易矣。」故知非難也，孔子之所以知人難也。 Confucius［and those travelingwith him］were in distress between Ch'en and Ts'ai. ［They had］not［even］vegetable soup to drink， ［and］had not tasted grain for seven days.［While Confucius］was sleeping in the daytime，Yen Hui sought for rice. He obtained［some］and cooked it.［When it was］almost done，Confucius saw Yen Hui grasp［some rice from］within the pot and eat it.［After］a short time the food was cooked.［Yen Hui］went to Confucius and offered［him］the food. Confucius pretended that he had not seen［Yen Hui reach into the pot］. Confucius rose and said，「Just now I dreamed that I saw my deceased father. Since［this］food is pure， ［I will］offer［some of it to him］.」Yen Hui replied，「［It］cannot［be used in sacrifice. A little while］ago［some］soot fell into the pot. To discard food is［an act］of ill omen；I therefore reached［into the pot，withdrew the soiled rice］，and ate it.」 Confucius sighed［and］said，「That which one believes is［the testimony of］the eyes，and yet the eyes can still not be believed. That which one relies on is the mind，and yet the mind is still not adequate to rely on. My children， remember it. To understand men is indeed not easy.」Therefore［one may conclude that it is］not understanding［that is］difficult，［but］that［to attain the discernment］by which Confucius understood men is difficult［indeed］. 18申子曰：「失之數而求之信，則疑矣。」 Shen-tzu said，「［If one can］not solve［one's problem］ by［making proper use of］technique，but seeks［instead to solve］it［by merely］believing［what he is told by others，he is］certain［to end in］confusion.」 19申子曰：「獨視者謂明，獨聽者謂聰，能獨斷者故可以為天下主。」 Shen-tzu said，「One who sees［things］independently is called clear-eyed. One who hears［things］independently is called sharp-eared. He who can reach decisions independently is therefore able to be ruler of the whole world.」 20申子曰：「有天下而不恣睢， 命之曰以天下為桎梏者。」 Shen-tzusaid，「To possess the whole world and yet not［make use of the fact that one may］act without constraint is called using the world to make shackles［for oneself］.」 [15] 21申子云：「款言無成。」 Shen-tzu said，「Words that are wide of the mark accomplish nothing.」 [16] 22申子曰：「治不踰官，雖知不言。」 [17] Shen-tzu said，「The governmental［responsibilities of an official］do not extend beyond the office［to which he has been appointed］. Even though he may know［about matters outside his sphere，he should］not talk［about them］.」 [18] 23韓昭侯謂申子曰：「法度甚不 易行也。」申子曰：「法者，見功而與賞，因能而受官。 今君設法度而聽左右之請，此所以難行也。」昭侯曰：「吾自今以來知行法矣，寡人奚聽矣。」一日，申子請仕其從兄官，昭侯曰：「非所學於子也。聽子之謁，敗子之道乎？亡其用子之謁。」申子辟舍請罪。 MarquisChao of Har said to Shen-tzu，「『Method』 is very difficult to use.」Shen-tzu said，「『Method』is to scrutinize achievement and［on that ground alone］to give rewards，and to bestow office［solely］on the basis of ability. Now［you，my］ruler，set aside method and［instead］listen to the requests of your courtiers. This is why［you find it］difficult to practice.」Marquis Chao said，「From this time forward I shall know how to practice method. I will listen to no one！」 One day［later on］，Shen-tzu requested that his cousin be appointed to office. Marquis Chao said，「［This is］not what I learned from you.［Should I］heed your petition and violate your doctrine？Or ［should I］use［your technique and reject］ your petition？」Shen-tzu withdrew to his residence and asked to be punished. 24申子請仕其從兄官，昭侯不許也。 申子有怨色。昭侯曰：「非所謂學於子者也？聽子之謁，而廢子之道乎？又亡其行子之術，而廢子之謁 乎？子嘗教寡人循功勞，視次第。今有所求，此我將奚聽乎？」申子乃辟 舍請罪，曰：「君真其人也！」 Shen-tzu requested that his cousin be appointed to office. Marquis Chao did not assent. Shen-tzu looked displeased. Marquis Chao said，「［This is］not what I have learned from you.［Should I］heed your petition and violate your doctrine？Or［should I］practice your technique and reject your petition？Formerly you taught me［to make appointments to office］according to the achievements［of the candidate and with due］regard for precedence. Now［you ask me to appoint your cousin to office merely because］you request［it］. Which of these［counsels］am I to heed？」Shen-tzu thereupon withdrew to his residence and asked to be punished，saying，「［Our］ruler is truly the man［to rule the state］！」 25魏之圍邯鄲也，申不害始合於韓王，然未知王之所欲也，恐言而未必中於王也。王問申子曰：「吾誰與而可？」對曰：「此安危之要，國家之大事也。臣請深惟而苦思之。」乃微謂趙卓、韓晁曰：「子皆國之辯士也，夫為人臣者，言可必用， 盡忠而已矣。」二人因 各進議於王以事。申子微視王之所說以言於王，王大說之。 When Wei besieged Han-tan， Shen Pu-hai had just found favor with the King of Han， but was not yet familiar with the King's desires. He was afraid that，in speaking，he might not hit upon［what］the King［wished to hear］. The King asked Shen-tzu，「With which［state，Wei or Chao，］should I［ally myself］？」He replied，「This is the critical point［that will determine］safety or danger，the great affair of the state. I request［time］to ponder deeply and think strenuously about it.」Then he spoke privately to Chao Cho and Han Ch'ao，saying，「You gentlemen are discerning and persuasive scholars of the state. When［such］a subject says［that a course of action is］advisable，［the ruler］will certainly follow it.［You need］only to set forth completely［your］loyal［advice］.」Accordingly，each of the two men presented［his］arguments［concerning what should be done］about the matter to the King.［As they did so］，Shen-tzu covertly observed which［ideas］the King found pleasing，and adopted those in offering［his own］advice to the King. The King was greatly pleased with him. 25（a） 趙令人因申子於韓請兵，將以攻魏。申子欲言之君，而恐君之欲 疑己外市也，不則恐惡於趙，乃令趙紹、 韓沓嘗試君之動貌而後言之。內則知昭侯之意，外則有得趙之功。 ［The state of］Chao sent men to ask Han，through the intermediation of Shen-tzu，for soldiers with which to attack Wei. Shen-tzu wanted to speak to his ruler about it，but feared that the ruler would suspect him of being bribed by［a］foreign［power］.［Yet if he did］not，then he feared［he would incur the］enmity of Chao. Therefore he caused Chao Shao and Han T'a ［to make the proposal in order］to test the ruler's reaction，after which［he himself ventured］to speak about it.［In this way，］then，in internal［affairs he was able］to learn the inclinations of Marquis Chao，and in foreign［affairs］he got credit for gaining［the friendship of］Chao. [19] 26謂鄭王曰：「昭釐侯，一世之明君也，申不害，一世之賢士也。韓與魏敵侔之國也， 申不害與昭釐侯執珪 而見梁君，非好卑而惡尊也，非慮過而議失也。申不害之計事曰：『我執珪於魏，魏君必得志於韓，必外靡於天下矣，是魏弊 矣。諸侯惡魏必事韓，是我免於一人之下，而信於萬人之上也。夫弱魏之兵， 而重韓之權，莫如朝魏。』昭釐侯聽而行之，明君也；申不害慮事而言之，忠臣也。」 ［Someone］ [20] spoke to the King of Cheng， saying，「Marquis Chao-hsi was［one of the most］intelligent rulers of［his］generation；Shen Pu-hai was［one of the most］able officials of［his］generation. Han and Wei were states［of］equal［rank，and yet］Shen Pu-hai and Marquis Chao-hsi held the jade tablets［of vassals］and［went to］see the ruler of Liang ［as if they were his retainers］.［They did］not［do this because they］liked humiliation and disliked honor.［They were］not aiming at error and deliberately［choosing］loss［of status］. Shen Pu-hai analyzed the situation，saying： ［If］we hold［the］jade tablets［of vassals，and go to court］in Wei，the ruler of Wei will certainly［feel that he has］attained his purpose［of domination］as regards Han.［As a result he］will certainly，［in his］foreign［policy，be still more］extreme［in his demands］upon［the other states of］the world. This［will certainly lead to the］ruin of Wei. When the feudal lords are disaffected from Wei，they will certainly serve Han. Thus we shall escape from being under one man，and spread［our authority］over a myriad.［For］weakening the military［might］of Wei and enhancing the authority of Han，no［other plan is］so good as［for us to］go to court in Wei［in the guise of vassals］. Marquis Chao-hsi paid attention［to this advice］and acted on it；［he was an］intelligent ruler. Shen Pu-hai pondered the matter and spoke these［words］；he was a loyal minister.」 27《新序》曰：「申子之書言人主當執術無刑，因循以督責臣下，其責深刻，故號曰『術』。 商鞅所為書號曰『法』。皆曰『刑名』，故號曰『刑名法術之書』。」 The Hsin-hsu says：「Shen-tzu's book says that a ruler of men ought to use technique rather than punishment， relying on persuasion to supervise and hold responsible [21] his ministers and subordinates. His holding responsible was very strict. Thus［his doctrine］is called shu（technique）. The［doctrine of the］book written by Shang Yang is called fa（law）. Both［doctrines］are known as hsing-ming. Therefore［the books of Shen Pu-hai and Shang Yang］are called hsing-ming fa shu books.」 [1] 344 這整一段《申子》1保存於《群書治要》（四部叢刊本，36.25b—27a），除另有標註，以《群書治要》為準。腳註符號之前的文字也輯錄於《意林》卷二（2.10b）、《意林》卷二（道藏本，2.13a），有兩個差異：缺標題與引導詞的「夫」字，兩處「婦」均作「妻」，「妬」作「妒」，「也」與「故」均省略。如此刪減改動的段落只剩一半，且語句顛倒。 整段《申子》1也見於《群書治要》（粵雅堂叢書本，36.22a—23b）與《群書治要》（連筠簃叢書本，36.20a—21b）。除後本作「妒」，目前看來三本文字皆同。 [2] 這段話意思顯而易見，但「恃」精確含義之今譯頗有難度。這一含義在早期文本中頗有歧義。例如，在《莊子·徐無鬼》（8.22a）篇中，《莊子補正》（8.25a）注引《經典釋文》云：「恃，本亦作持。」既然「持」意為「擁有」，就可譯為「君主並不擁有」，但這確實不合於此處文義。另一含義則可通「跱」，意為「不止於」。參見高本漢《古漢語字典（修訂版）》，第253頁。《釋名》云：「持，跱也。」而且，高本漢指出，「持」與「跱」古音相同，參見高本漢《古漢語字典（修訂版）》，第253頁。所以，很可能這段話意為「君主所擁有不止於琬琰之美，千金之重」。 還需指出，前面提到《莊子》注引《經典釋文》雲「恃，本亦作持」，且《四部備要》本《莊子·徐無鬼》以及《莊子補正》亦作「持」。但《經典釋文》（四部叢刊本，8.10a）「持」作「特」。這可能是傳抄之誤，不過「特」意為「只是」，也符合文義。 所有這些含義均可考慮，「特」可能最合文義，《群書治要》（連筠簃叢書本，36.20b）的旁註也訂正為「特」。嚴可均《全上古三代文》卷四（4.7a）中直接寫作「特」化解難題，但未見有專門考據。 [3] 「契」為書於竹簡之合同，一分為二，雙方各持一半。在涉及債權債務關係中，債權人與債務人各持一半。債權人可以提供其憑證以「責」，即「主張」債權，並顯示其憑證符合對方債務的事實。 早期文獻顯示，這種債券用於證明古代中國的債權債務關係。《老子》七十九章雲「聖人執左契，而不責於人」，關於這一實踐的各種跡象，參見《老子原義》（下74b—76a）、《老子校詁》（第458頁）。由此，可以推斷該句意義，大臣持有「契」之債權部分，以符合君主依其官名行政之要求。但這不吻合語境，因為本段強調的是君主的統治角色。 很難確定此處是一種形容，還是意指君主確實為大臣頒發職位憑證。顯然這種稱為「符」（蓋同於「契」）的憑證適用於當時的韓國。《漢書·高帝紀下》（1B.9b）則載，公元前201年漢高祖始剖符封諸功臣。 還有司馬遷關於李斯的記載，將申、韓概括描述為「督責之道」，參見《史記·李斯列傳》（87.29）。《史記·老子韓非列傳》裴駰集解注引劉向《新序》（63.14；《申子》27）曰「以督責臣下」。這裡「督責」似乎意為「監督而使之盡職」。這與卜德在其李斯傳記中的表述意思相合。參見卜德：《中國第一個統一者》，第38—39頁。 這段話一語雙關，「責」有時意為「債」，指債務，顯然二字本相同。參見高本漢《古漢語字典（修訂版）》，第230頁。有時意為「責任」，參見《孟子·公孫丑下》［2（2）.5.5］。此處二義皆有，合為官員對君主「負有責任」之義。這一理念意為官員由君主確定官名，就產生履行職能的責任，因而在這一契約關係中處於債務方，從而負有償還債務的責任。 [4] 「綱」作為提網之總繩，而維繫體系控制全網。《尚書·盤庚》（9.5b）云：「若網在綱，有條而不紊。」頗為貼切。 這段話意為，名有類分、理解、安排之義而總領現象，正如網之總繩的「綱」統制全網，而用於抓控捕魚。《管子·心術》（13.5a）云：「名者，聖人之所以紀萬物也。」 [5] 這是所有申不害材料中最難的文段之一。我甚至還並不確定是否已經以最好方式重構文本，但認為我的譯文意思最符合原義。 我的文本立足於兩段引文，顯然為同一來源，可能均經歷文字變化。《太平御覽》卷三九零（390.6a）為：「明君治國，三寸之機運而天下定，方寸之謀正而天下治。一言正而天下定，一言倚而天下靡。」另有腳註討論譯文，由於那一原因，我將「謀」改為「基」，據《意林》卷二（2.10b）與《意林》卷二（道藏本，2.13a）為：「三寸之篋運而天下定，六寸之基正而天下治。」《藝文類聚》卷十九（19.2b）引該段後十四字，兩處「而」字均脫。《北堂書鈔》卷二十九（29.2a）引後七字。嚴可均《全上古三代文》卷四（4.6b）整合《申子》4與5，在我看來改變文風且無正當理由。 [6] 「三寸之機」譯為「a pivot［post forming the side of a gate，which is only］three inches［in diameter，and never moves out of its sockets］」。雖然在辭典與註疏中找不到這麼翻譯的直接依據，卻存在大量間接依據。 這涉及中國通常的外門形態。門板被置於上下開的凹槽中，門板的豎直邊離一定間距用榫釘順著邊與木框接合。於是開門就是以門框為樞機而轉動。儘管這種門並不容易轉動，卻如文本所示非常安全，一般盜竊工具難以撬開。門的圖示可參見霍梅爾《手藝中國：中國手工業調查圖錄》，第292頁圖443、第300頁。 「機」常指「機括」或「弩牙」，但似乎於此不妥。《易經》有一段很類似的話應與此有關：「言行，君子之樞機。樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎？」理雅各（理雅各譯：《易經》，第361—363頁）將樞機翻譯為「門鉸合頁」（hinge and spring）。孔穎達正義：「樞謂戶樞，機謂弩牙。」似不妥。 「樞機」常見於古書，而讓注者頗費周章。關於諸多出處與相應解釋，參見《說文解字詁林》（2563）。在很多情況下，如果將「樞機」視作一體譯為pivot，特指門之樞軸，問題將迎刃而解。在上述《易經》引文中，譯為「門軸」（door pivot）就非常貼切。如果將理雅各翻譯之「門鉸合頁」（hinge and spring）改為「門軸」（door pivot），意思更妥。而通過樞軸轉動，它控制遠端的門板邊緣移動，正如「上位者」的言行影響遠處所發生之事。 《易經》這段話如此類似《申子》5，這並非意外。這可以揭示，要麼《易經》這一段是《申子》5的詳細闡釋，要麼《申子》5為《易經》這一段的提煉版本，抑或二者都有另一今日不知之出處。值得注意的是，鑒於《易經》出現「樞機」，《申子》5單用「機」表達同義。於是，如果樞機意為door pivot（我認為在諸多文本中確為此意），則這一相同含義於《申子》5以「機」字單獨表達。 也許有人反對，畢竟沒有辭典或注釋定義「機」為「門軸」（door pivot），我也承認確未找到這一解釋的情形。然而，在《莊子·天運》（5.7a）中有一段饒有趣味的話，描述一種省力槓桿汲水裝置，即桔槔。其文曰：「鑿木為機，後重前輕。」理雅各譯《莊子》（一）第320頁將「機」翻譯為「level」。顯然，「機」於此處指代以長短槓裝置用於舉起水桶的工具。這種槓的原理略似中國門之樞軸，所以這段話一定程度上支持這番將「機」字譯為「門軸」（door pivot）的解釋。 《意林》的文本此處作「篋」，於此不合，疑為訛字。 [7] 整段話見於《藝文類聚》卷五十四（54.1b—2a）、《說郛》卷六（6.3b）及《太平御覽》卷六三八（638.4b）。而《太平御覽》（四部備要本與四部叢刊本）「善」均作「蓋」，我傾向於「善」，理由有三：（1）三本有兩本作「善」；（2）「蓋」作為「概」「無疑」或「可能」之義，與我們所見《申子》其他文段風格不符；（3）《管子·任法》（15.5a—6a）中更長的一段話，顯然是這段話的竄改擴充。雖然《申子》該段內容在《管子》中重排，有時重複，時而襯墊，然諸多短語還是相同，《管子》該段曰：「堯之治也善明法。」這意味著《管子》這段話的作者曾看到《申子》這段如此寫，這能佐證原先此處為「善」。「蓋」無疑為傳抄之誤。 毋庸贅述，《管子》所託名的政治家管仲在世於公元前七世紀，而申不害死於約前337年，這一事實全無影響《管子》該段作者看到《申子》文本的可能。學者們早已達成共識，《管子》由很多時代不同作者的材料匯集而成，有些部分成書頗晚。參見張心澂《偽書通考》，第763—769頁；李克譯：《管子》，第9—10頁。 [8] 雖然該段未直接提到大臣，但是有很多跡象表明旨在描述大臣角色。以「地道」隱喻大臣之行為，在很多著作中皆可見，參見《呂氏春秋·恃君覽·行論》（四部叢刊本，20.14b；因四部備要本於該句有錯訛）及董仲舒：《春秋繁露·離合根》（6.5a）、《春秋繁露·王道通三》（11.6a）、《春秋繁露·天地之行》（17.3b）。 而且，還有更多顯與該段相通的文本可見於《易經》第二卦坤卦，以六條陰爻構成，視為「地」與「臣」的象徵。參見《周易·坤卦》（1.21a—28a）。彖（1.25b）曰：「至靜而德方。」相關段落理雅各（《易經》第419—420頁；1.26a—27a）翻譯如下：「『By following，it obtains its（proper）lord，』and pursues its regular（course）... Yes，what docility marks the way of Khwan！It receives the influences of heaven，and acts at the proper time...Although（the subject of）this divided line has excellent qualities，he（does not display them，but）keeps them under restraint.『If he engage with them in the service of the king，and be successful，he will not claim that success for himself：』—this is the way of earth［地道］，of a wife，of a minister［臣道］. The way of the earth is—『not to claim the merit of achievement，but on behalf（of heaven）to bring things to their proper issue.』」另，《周易·序卦》（9.12b—13a）曰：「有天地然後有……君臣。」 前引《申子》1反覆強調君主支配角色，以及大臣純粹作為君主政策與命令之執行者發揮作用。還提到大臣操契以責其名，而君則用符以治之。 譯者註：所引理雅各譯文對應《易經》原文為：「後得主而有常，含萬物而化光。坤其道順乎？承天而時行。……陰雖有美，含之；以從王事，弗敢成也。地道也，妻道也，臣道也。地道無成，而代有終也。」 [9] 這段顯然不同於其他《申子》文段，不夠精練隱晦，理念也相對平庸。而且似乎還與其他出自申不害的理念頗有歧異，不管是源於《申子》一書還是他者所述。在其他地方，可見申不害重點強調君主方法技術的重要性。但這裡說先王們王天下，儘管法制不一，只不過因為國富而粟多。 看來似乎該段與下一段《申子》13應源自諸如構成《商君書》與《管子》的素材，以其強調經濟，尤其重農。《申子》12亦幾乎同於《管子·治國》（15.14a），但後者並未提到申不害。譯者註：《管子·治國》：「昔者，七十九代之君，法制不一，號令不同，然俱王天下者，何也？必國富而粟多也。」 [10] 該段《申子》17包括一段申不害言論，也包括頗為可觀的其他材料。《申子》17作為《呂氏春秋》第17卷「審分覽」的完整一篇，參見四部備要本（17.6a—8b）、四部叢刊本（17.11a—15a）。英譯本參見衛禮賢譯《呂氏春秋》，第269—273頁。 該篇題為「任數」，此命題見於《申子》6，引自申不害亦清晰可見。雖然該篇對申不害的引述僅一小段，但是全篇似乎均為其思想的註解。也可看到，此番註解在某些方面比其他文本更有成效。只不過，作為申不害理念的一種註解範例，於其死後百年乃撰成。 [11] 《呂氏春秋·審分覽·任數》（四部叢刊本，17.8a）作不常見之異體字「 」。 [12] 「多 」，高誘注云「南極之國」，亦未知更多。《意林》卷二（2.18a）「 」作「鷃」。 [13] 《意林》卷二（2.18a）「若之何哉」作「何以得哉」，則譯文有變。 375 [14] 「道術」的翻譯頗難。二字均意為「方法」，或可視作複合詞。「道術」一詞於《莊子》出現8次。《莊子·大宗師》1處（3.12a）、《莊子·天下》7處（10.13a、14a、14b、16a、17a、18b、19b）。難以知道各處應如何翻譯，也不可能每一處含義均相同，不管《莊子》還是其他書。不過，顯而易見，該詞出現於此段及《申子》17，常用於「道家」文獻，具有某種「道家」韻味。 這一理念認為君主完全放權委任於一名大臣頗為可取，似乎也為《申子》17（5）認同，卻肯定與《申子》1（1）、1（2）、1（4）的說法相齟齬。這或許表明，某些繼承並闡揚申不害理念的後學，有時並未充分理解。正如很多儒生顯然未能理解孔子。 [15] 該段常解釋為縱樂主義之放蕩恣肆的命題。在列傳中，大臣李斯在向秦二世進言時引這段話。在公元三世紀，高堂隆責備李斯引這段話教二世步入歧途，導致秦國覆滅。參見《三國志·魏書·高堂隆傳》。嚴可均引述高堂隆，而稱其實申不害只是「謂亡王如此耳」。參見《全上古三代文》卷四（4.7b）。陸心源（1834—1894）寫道，論者往往執李斯所引申不害言論為詬病，進而說：「不知此必申子之論亂君之語，李斯斷引之以阿二世耳。」參見陸心源《儀顧堂集》卷十五《讀申子》（15.16a）。 卜德（《中國第一個統一者》，第39頁）將該段譯為：「申子說，掌握天下，卻仍未擺脫所有限制，便可稱為把天下弄為自身銬鐐。」 若將該段目為縱樂主義之放蕩恣肆的命題，誠如陸心源所言，不合於其他言論所見申不害哲學。然而，如果「恣睢」解釋為「不受約束地行動」，癥結即可解。可推斷這確為符合申不害哲學的另一番表述，即君主應非常自主，以其對情況之分析自行決斷，而不受他人意願、傳統力量或其他方面約束。這也可以印證《申子》19。 [16] 這段翻譯有所變通，直譯為「空洞的言辭無法達成任何事情」（Empty words accomplish nothing）。但這相當含糊，我認為應可通過索隱所處語境，確定關鍵字「款」的潛在含義。 司馬貞索隱之時，《申子》文本仍流傳，見《舊唐書·經籍志》（47.7a）、《新唐書·藝文志》（59.14b）。因而，司馬貞完全可能讀過《申子》而知其語境。可合理假定司馬貞諳曉其要旨，因而就能考察其引用之意圖。 該索隱位於司馬談《論六家要旨》，其子司馬遷撰於《史記·太史公自序》（130.14）。《論六家要旨》該注位於道家部分，有趣的是，卻也於此多少透露出申不害之理念。「虛者道之常也，因者君之綱也。群臣並至［參見《申子》1（1）］，使各自明也。其實中其聲者謂之端，實不中其聲者謂之窾。」 司馬貞索隱中「窾」與「款」同，而引此處《申子》21予以註解。因而，我認為他至少理解「款言」意為「標準寬泛的言辭」（words that are wide of the mark）。 我的譯文與華茲生《司馬遷》第47頁的譯文有所不同。 [17] 該段兩次見於《韓非子》，字面有微妙差異，但顯然為同一命題。上面這段出自《韓非子·難三》（四部備要本，16.8b；四部叢刊本，16.5b）。第二處見於《韓非子·定法》（四部備要本，17.6b；四部叢刊本，17.5b），但這兩本的文本皆有錯訛，其前後亦可為證。好在有它本可復原第二處，參見《韓非子集解》（17.9a）；《韓非子校釋》，第94頁。第二處的校正版與第一處僅有兩點不同，「曰」作「言」，「不」作「弗」。 英譯本見廖文魁譯《韓非子》（二），第186、215頁。 [18] 該段文義，既可以是合理告誡官員不應涉足超出權能與干係的問題，也可目為嚴格的專制主義者旨在鉗制批評言論。這取決於語境，然無從考察《申子》上下文。饒有趣味的是，在第一處《韓非子》援引並贊同，而第二處則援引而斥責。似不可能二則均為韓非子親作。 《論語·泰伯》（8.14）有言甚近於此：「子曰：『不在其位，不謀其政。』」意即，孔子說，一個人若不在特定職位上，就不應討論其相應的治理問題。於此，由於缺乏前後文，無法知悉斯語所處語境，因而亦未能理解孔子的真實意旨。 [19] 雖然《申子》25與25（a）為同一軼事的不同版本，但差異很大，其有理由認為《申子》25或為更好版本，可能也是原版。《申子》25（a）最明顯的變化在於，前面僅提到一個方案，故沒有理由讓二人去建言。不過，更嚴重的是，25（a）似乎意味著韓出兵援趙。《申子》25提及發生邯鄲之圍的魏趙之戰始於公元前354年。（《史記·趙世家》43.42）如果《申子》25（a）所載為同一事，那麼它認為韓決定救趙。但《水經注》引《竹書紀年》載，恰是同一年，韓國君主「來朝」梁惠王，表明韓依附於魏，參見《水經注》（21.5a）。王國維：《古本竹書紀年輯校》（15b）。同書（《水經注》25.17a與《古本竹書紀年輯校》15b）還記載，次年（公元前353年）魏王「以韓師、諸師縣於襄陵」，清晰印證韓隨魏行動。而且，《史記·趙世家》（43.43）載，公元前350年，趙侯去世後，「公子緤與太子肅侯爭立，緤敗，亡奔韓」。這些都可懷疑韓國此時曾援救趙國。於是在該事上，韓國顯然並不站在趙國這一邊，而是魏國。 當然，可以認為《申子》25（a）涉及的完全是不同於《申子》25的另一事件。不過，兩段更可能為同一軼事，所以《申子》25為真。 [20] 該段很不尋常，開頭無一般性主題。有可能原本有名字，但後來脫漏。《孔叢子·論勢》（後，13a）有一段短得多的版本，未提及申不害，始於「韓與魏有隙，子順謂韓王曰」。子順的身份頗有疑問，參見《史記·孔子世家》（47.91第6—7列注）。沙畹考證子順應為魏安釐王（在位於公元前276—前243年）謀士，沙畹譯：《史記》（五），第431—431頁注5。《孔叢子·陳士義》《孔叢子·論勢》（後，1—16）中有諸多子順軼事，其中數次提到為「魏臣」（後，1—2、8b、11a、15a）。但是，子順不可能作為《戰國策》這段話中的言說者，因為這段話最後（不包括《申子》26）勸韓王尊秦。 在我看來，《孔叢子》中歸為子順的某些言論並非流行於戰國時代的觀念。學者們似乎都認為該書成書很晚。參見張心澂《偽書通考》（下），第622—628頁。或許該段言論取自《戰國策》或其他文本而歸於子順身上。所以，也無法通過《孔叢子》確定言說者姓名。 [21] 「督責」譯為「監督與責成」（to supervise and hold responsible），與其他譯文有差異。《史記·李斯列傳》（87.29）提到「督責」源於申韓，而司馬貞索隱（87.28）曰：「督者，察也，察其罪責之以刑罰也。」這清晰反映一種認識，即包括申不害在內的所有法家人物都主要關心刑罰，但至少就該段意思而言，對「督責」的這一解釋顯失其義。 洞識「責」的真正含義，源於唐代顏師古於《漢書·元帝紀》注所引劉向《別錄》（9.1a，第12列）。其闡釋申不害「刑名」學說為「以名責實」。在《申子》4中，運用「契」之義指代大臣回報君主委任職官而對君主所負之債務。卜德（《中國第一個統一者》，第39頁注3、第205頁）將「督責」譯為「監督與責成」（supervising and holding responsible），顯得其義。