鐔津文集 7.20

7.20

秦人用進取之法。而其俗人人欲自富。至有婦不假姑以箕帚而詬病。漢人用鹽鐵代農。而其俗趨利。至有民與利肆之吏（利有作市）以直相給。仁義詘而貨利興。禮讓廉節之風亡矣。故秦俗日以亂。漢俗日以敝。夫秦漢其基勢。豈不大且固也。而卒亡亂。蓋傷其風壞其俗而致然也。風俗者膚腠也。國家者人體也。膚腠既敝而其體能不亡乎。是故先王不舉不法之物。慎習俗也。詩曰。無以大康職思其居。好樂無荒。良士瞿瞿。蓋言動以禮義以正其風俗也。今流俗之人苟效自託之功。以利而削民。使閭里翕然肖之。以利而相高。不亦傷風乎。不亦敗俗乎。君子不亦憂乎。

The people of Qin employed the methods of aggressive advancement, and in their customs everyone wished to enrich themselves, to the point where a daughter-in-law would not lend a dustpan and broom to her mother-in-law, reviling and finding fault. The people of Han used the salt and iron monopolies to replace agriculture, and their customs chased after profit, to the point where the people and the clerks of the profitable markets bargained over every penny. Benevolence and righteousness were suppressed, while goods and profits flourished; the customs of ritual deference, integrity, and honor were lost. Hence, Qin's customs grew daily more disordered, and Han's customs grew daily more corrupt. Were not the foundation and momentum of Qin and Han great and solid? Yet in the end they perished in disorder, which was brought about precisely by harming their mores and ruining their customs. Customs are the skin and pores; the state is the human body. Once the skin and pores are worn out, can the body fail to perish? For this reason, the former kings did not promote things not according with the law, being prudent regarding habits and customs. The Odes says: 'Do not seek grand ease, attending dutifully to your post; love pleasure without dissipation, and the good gentleman will be vigilant and watchful.' This means that one's actions must be guided by ritual and righteousness to rectify customs. Today, people of vulgar customs casually imitate the achievements of self-advancement, squeezing the people for profit, causing the neighborhoods to uniformly emulate them and vie with one another over profit—does this not harm mores? Does this not ruin customs? How could the noble person not worry?