必须说明，以下文本不仅是 “申不害佚文”，还包括第16—27段中的某些补充材料。既然“申不害佚文”只由所谓《申子》引文或对申不害的直接引述构成，那么这些补充文字（诸如“申子曰”三字）一般也能轻易识别。从以下所有文本中排除个别补充文字，就成其为“申不害佚文”，详细操作方式参见本书第323页脚注118。还要说明，在文献索引中只就“申不害佚文”进行分析。
1（1）《大体》夫一妇擅夫，众妇皆乱；一臣专君，群臣皆蔽。故妬妻不难破家也，乱臣不难破国也。 [1] 是以明君使其臣，并进辐凑，莫得专君。
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）今人君之所以高为城郭而谨门闾之闭者，为寇戎盗贼之至也。今夫弑君而取国者，非必踰城郭之险而犯门闾之闭也。蔽君之明，塞君之听，夺之政而专其令，有其民而取其国矣。
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）今使乌获、彭祖负千钧之重， 而怀琬琰之美，令孟贲、成荆带干将之剑卫之，行乎幽道，则盗犹偷之矣。今人君之力，非贤乎乌获、彭祖，而勇非贤乎孟贲、成荆也。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；君若号，臣如响。君设其本，臣操其末；君治其要，臣行其详；君操其柄，臣事其常。 为人臣者操契以责其名。名者，天地之纲，圣人之符。张天地之纲，用圣人之符，则万物之情无所逃之矣。
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）故善为主者倚於愚，立於不盈，设於不敢，藏於无事，窜端匿疏示天下无为，是以近者亲之，远者怀之。 示人有余者，人夺之；示人不足者，人与之。刚者折，危者覆，动者摇，静者安。
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，随事而定之也。
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）鼓不与於五音， 而为五音主 ；有道者不为五官之事，而为治主。君知其道也，臣 知其事也。十言十当，百为 百当者，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，尧之治天下也以名，其名正则天下治。 桀之治天下也亦以名，其名倚而天下乱。是以圣人贵名之正也。主处其大，臣处其细。以其名听之，以其名视之，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）镜设精无为，而美恶自备 ；衡设平无为，而轻重自得。 凡因之道，身与公无事，无事而天下自极也。
［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岂不如镜设精无为，而美恶自备也。
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君必有明法正义， 若悬权衡以称轻重，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明君治国，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明君治国，三寸之机运而天下定， 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尧之治也善 [7] 明法察令而已。圣君任法而不任智，任数而不任说。黄帝之治天下，置法而不变，使民安乐其法也。
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，是无君也，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天道无私，是以恒正；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，是以常静。常静，是以 正方。 举事为之乃有恒常之静者，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， 力均不相胜。
［Those whose intelligence is equal cannot command each other；［those whose］strength is equal cannot overcome each other.
11百世有圣人犹随踵而生， 千里有贤者是比肩而立。
［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，号令不同，然而俱王天下，何也？必当 国富而粟多也。
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]
13四海之内，六合之间，曰奚贵？ 曰贵土，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：“丘少而好学，晚而闻道，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子张见鲁哀公， 七日不见礼，讬仆夫而去曰：“臣闻君好士，百舍重趼来见君，七日而不礼，君之好士也，有似叶公子高之好龙也。叶公子高好龙，居室雕文以象龙。天龙闻而下之，窥头於牖，拖尾於堂，叶公见之，弃而还走，失其魂魄。是叶公非好龙也， 好夫似龙而非龙者也。今臣闻君好士，不远千里而见君，七日不礼，非好士也。”子张以告夫子，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：“上明见，人备之；其不明见，人惑之。其知见，人饰 之；不知见，人匿之。其无欲见，人司之； 其有欲见，人饵之。故曰：吾无从知之，惟无为可以规之。”一曰：申子曰：“慎而言也， 人且知女；慎而行也，人且随女。而有知见也，人且匿女；而无知见也，人且意女。女有知也，人且臧女；女无知也，人且行女。故曰：惟无为可以规之。”
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，以治为任， 以乱为罪。今乱而无责，则乱愈长矣。人主以好为 示能，以好唱自奋。人臣以不争持位，以听从取容。是君代有司为有司也，是臣得后随以进其业。君臣不定，耳虽闻不可以听，目虽见不可以视，心虽知不可以举， 势使之也。凡耳之闻也藉於静，目之见也藉於昭，心之知也藉於理。君臣易操，则上之三官者废矣。亡国之主，其耳非不可以闻也，其目非不可以见也，其心非不可以知也，君臣扰乱 ，上下不分别，虽闻曷闻， 虽见曷见，虽知曷知！驰骋而因耳矣，此愚者之所不至也。不至则不知，不知则不信。无骨者不可令知冰。有土之君，能察此言也，则灾无由至矣。且夫耳目知 巧， 固不足恃，惟修其数、行其理为可。 [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）韩昭釐 [11] 侯视所以祠庙之牲，其豕小，昭釐侯令官更之。官以是豕来也，昭釐侯曰：“是非向者之豕邪？” 官无以对。命吏罪之。从者曰：“君王何以知之？”君曰：“吾以其耳也。”申不害闻之，曰：“何以知其聋？以其耳之聪 也。 何以知其盲？以其目之明也。何以知其狂？以其言之当也。故曰：去听无以闻则聪，去视无以见则明，去智无以知则公。去 三者不任则治，三者任则乱。” 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，其所以知识甚阙，其所以闻见甚浅。以浅阙博居天下，安殊俗，治万民，其说固不行。 十里之间而耳不能闻，帷墙之外而目不能见，三亩之宫而心不能知，其以东至开梧、南抚多 、西服寿靡、北怀儋耳，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）治乱安危存亡，其道固无二也。故至智弃智，至仁忘仁，至德不德，无言无思，静以待时，时至而应，心暇者胜。凡应之理，清净公素，而正始卒；焉此治纪，无唱有和，无先有随。 古之王者，其所为少，其所因多。因者，君术也。为者，臣道也。为则扰矣，因则静矣。因冬为寒，因夏为暑，君奚事哉！故曰：君道无知无为，而贤於有知有为，则得之矣。
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）有司请事於齐桓公， 桓公曰：“以告仲父。”有司又请。公曰：“告仲父。”若是三。习者曰：“一则仲父，二则仲父，易哉为君！”桓公曰：“吾未得仲父则难，已得仲父之后，曷为其不易也？”桓公得管子，事犹大易，又況 於得道术乎？
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）孔子穷乎陈、蔡之间， 藜羹不斟，七日不尝粒，昼寝。颜回索米，得而爨之，几熟。孔子望见颜回攫其甑中而食之。选间，食熟，谒孔子而进食。孔子佯为不见之。孔子起曰：“今者梦见先君，食洁而后馈。”颜回对曰：“不可。向者煤炱 入甑中， 弃食不祥，回攫而饭 之。”孔子叹曰：“所信者目也，而目犹不可信。所恃者心也，而心犹不足恃。弟子记之，知人固不易矣。”故知非难也，孔子之所以知人难也。
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：“失之数而求之信，则疑矣。”
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：“独视者谓明，独听者谓聪，能独断者故可以为天下主。”
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， 命之曰以天下为桎梏者。”
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：“款言无成。”
Shen-tzu said，“Words that are wide of the mark accomplish nothing.” [16]
22申子曰：“治不踰官，虽知不言。” [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韩昭侯谓申子曰：“法度甚不 易行也。”申子曰：“法者，见功而与赏，因能而受官。 今君设法度而听左右之请，此所以难行也。”昭侯曰：“吾自今以来知行法矣，寡人奚听矣。”一日，申子请仕其从兄官，昭侯曰：“非所学於子也。听子之谒，败子之道乎？亡其用子之谒。”申子辟舍请罪。
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申子请仕其从兄官，昭侯不许也。 申子有怨色。昭侯曰：“非所谓学於子者也？听子之谒，而废子之道乎？又亡其行子之术，而废子之谒 乎？子尝教寡人循功劳，视次第。今有所求，此我将奚听乎？”申子乃辟 舍请罪，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魏之围邯郸也，申不害始合於韩王，然未知王之所欲也，恐言而未必中於王也。王问申子曰：“吾谁与而可？”对曰：“此安危之要，国家之大事也。臣请深惟而苦思之。”乃微谓赵卓、韩晁曰：“子皆国之辩士也，夫为人臣者，言可必用， 尽忠而已矣。”二人因 各进议於王以事。申子微视王之所说以言於王，王大说之。
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） 赵令人因申子於韩请兵，将以攻魏。申子欲言之君，而恐君之欲 疑己外市也，不则恐恶於赵，乃令赵绍、 韩沓尝试君之动貌而后言之。内则知昭侯之意，外则有得赵之功。
［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谓郑王曰：“昭釐侯，一世之明君也，申不害，一世之贤士也。韩与魏敌侔之国也， 申不害与昭釐侯执珪 而见梁君，非好卑而恶尊也，非虑过而议失也。申不害之计事曰：‘我执珪於魏，魏君必得志於韩，必外靡於天下矣，是魏弊 矣。诸侯恶魏必事韩，是我免於一人之下，而信於万人之上也。夫弱魏之兵， 而重韩之权，莫如朝魏。’昭釐侯听而行之，明君也；申不害虑事而言之，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：“申子之书言人主当执术无刑，因循以督责臣下，其责深刻，故号曰‘术’。 商鞅所为书号曰‘法’。皆曰‘刑名’，故号曰‘刑名法术之书’。”
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
这整一段《申子》1保存于《群书治要》（四部丛刊本，36.25b—27a），除另有标注，以《群书治要》为准。脚注符号之前的文字也辑录于《意林》卷二（2.10b）、《意林》卷二（道藏本，2.13a），有两个差异：缺标题与引导词的“夫”字，两处“妇”均作“妻”，“妬”作“妒”，“也”与“故”均省略。如此删减改动的段落只剩一半，且语句颠倒。
整段《申子》1也见于《群书治要》（粤雅堂丛书本，36.22a—23b）与《群书治要》（连筠簃丛书本，36.20a—21b）。除后本作“妒”，目前看来三本文字皆同。
[2] 这段话意思显而易见，但“恃”精确含义之今译颇有难度。这一含义在早期文本中颇有歧义。例如，在《庄子·徐无鬼》（8.22a）篇中，《庄子补正》（8.25a）注引《经典释文》云：“恃，本亦作持。”既然“持”意为“拥有”，就可译为“君主并不拥有”，但这确实不合于此处文义。另一含义则可通“跱”，意为“不止于”。参见高本汉《古汉语字典（修订版）》，第253页。《释名》云：“持，跱也。”而且，高本汉指出，“持”与“跱”古音相同，参见高本汉《古汉语字典（修订版）》，第253页。所以，很可能这段话意为“君主所拥有不止于琬琰之美，千金之重”。
还需指出，前面提到《庄子》注引《经典释文》云“恃，本亦作持”，且《四部备要》本《庄子·徐无鬼》以及《庄子补正》亦作“持”。但《经典释文》（四部丛刊本，8.10a）“持”作“特”。这可能是传抄之误，不过“特”意为“只是”，也符合文义。
所有这些含义均可考虑，“特”可能最合文义，《群书治要》（连筠簃丛书本，36.20b）的旁注也订正为“特”。严可均《全上古三代文》卷四（4.7a）中直接写作“特”化解难题，但未见有专门考据。
[3] “契”为书于竹简之合同，一分为二，双方各持一半。在涉及债权债务关系中，债权人与债务人各持一半。债权人可以提供其凭证以“责”，即“主张”债权，并显示其凭证符合对方债务的事实。
早期文献显示，这种债券用于证明古代中国的债权债务关系。《老子》七十九章云“圣人执左契，而不责于人”，关于这一实践的各种迹象，参见《老子原义》（下74b—76a）、《老子校诂》（第458页）。由此，可以推断该句意义，大臣持有“契”之债权部分，以符合君主依其官名行政之要求。但这不吻合语境，因为本段强调的是君主的统治角色。
很难确定此处是一种形容，还是意指君主确实为大臣颁发职位凭证。显然这种称为“符”（盖同于“契”）的凭证适用于当时的韩国。《汉书·高帝纪下》（1B.9b）则载，公元前201年汉高祖始剖符封诸功臣。
还有司马迁关于李斯的记载，将申、韩概括描述为“督责之道”，参见《史记·李斯列传》（87.29）。《史记·老子韩非列传》裴骃集解注引刘向《新序》（63.14；《申子》27）曰“以督责臣下”。这里“督责”似乎意为“监督而使之尽职”。这与卜德在其李斯传记中的表述意思相合。参见卜德：《中国第一个统一者》，第38—39页。
这段话一语双关，“责”有时意为“债”，指债务，显然二字本相同。参见高本汉《古汉语字典（修订版）》，第230页。有时意为“责任”，参见《孟子·公孙丑下》［2（2）.5.5］。此处二义皆有，合为官员对君主“负有责任”之义。这一理念意为官员由君主确定官名，就产生履行职能的责任，因而在这一契约关系中处于债务方，从而负有偿还债务的责任。
[4] “纲”作为提网之总绳，而维系体系控制全网。《尚书·盘庚》（9.5b）云：“若网在纲，有条而不紊。”颇为贴切。
这段话意为，名有类分、理解、安排之义而总领现象，正如网之总绳的“纲”统制全网，而用于抓控捕鱼。《管子·心术》（13.5a）云：“名者，圣人之所以纪万物也。”
[5] 这是所有申不害材料中最难的文段之一。我甚至还并不确定是否已经以最好方式重构文本，但认为我的译文意思最符合原义。
我的文本立足于两段引文，显然为同一来源，可能均经历文字变化。《太平御览》卷三九零（390.6a）为：“明君治国，三寸之机运而天下定，方寸之谋正而天下治。一言正而天下定，一言倚而天下靡。”另有脚注讨论译文，由于那一原因，我将“谋”改为“基”，据《意林》卷二（2.10b）与《意林》卷二（道藏本，2.13a）为：“三寸之箧运而天下定，六寸之基正而天下治。”《艺文类聚》卷十九（19.2b）引该段后十四字，两处“而”字均脱。《北堂书钞》卷二十九（29.2a）引后七字。严可均《全上古三代文》卷四（4.6b）整合《申子》4与5，在我看来改变文风且无正当理由。
[6] “三寸之机”译为“a pivot［post forming the side of a gate，which is only］three inches［in diameter，and never moves out of its sockets］”。虽然在辞典与注疏中找不到这么翻译的直接依据，却存在大量间接依据。
这涉及中国通常的外门形态。门板被置于上下开的凹槽中，门板的竖直边离一定间距用榫钉顺着边与木框接合。于是开门就是以门框为枢机而转动。尽管这种门并不容易转动，却如文本所示非常安全，一般盗窃工具难以撬开。门的图示可参见霍梅尔《手艺中国：中国手工业调查图录》，第292页图443、第300页。
“机”常指“机括”或“弩牙”，但似乎于此不妥。《易经》有一段很类似的话应与此有关：“言行，君子之枢机。枢机之发，荣辱之主也。言行，君子之所以动天地也，可不慎乎？”理雅各（理雅各译：《易经》，第361—363页）将枢机翻译为“门铰合页”（hinge and spring）。孔颖达正义：“枢谓户枢，机谓弩牙。”似不妥。
“枢机”常见于古书，而让注者颇费周章。关于诸多出处与相应解释，参见《说文解字诂林》（2563）。在很多情况下，如果将“枢机”视作一体译为pivot，特指门之枢轴，问题将迎刃而解。在上述《易经》引文中，译为“门轴”（door pivot）就非常贴切。如果将理雅各翻译之“门铰合页”（hinge and spring）改为“门轴”（door pivot），意思更妥。而通过枢轴转动，它控制远端的门板边缘移动，正如“上位者”的言行影响远处所发生之事。
《易经》这段话如此类似《申子》5，这并非意外。这可以揭示，要么《易经》这一段是《申子》5的详细阐释，要么《申子》5为《易经》这一段的提炼版本，抑或二者都有另一今日不知之出处。值得注意的是，鉴于《易经》出现“枢机”，《申子》5单用“机”表达同义。于是，如果枢机意为door pivot（我认为在诸多文本中确为此意），则这一相同含义于《申子》5以“机”字单独表达。
也许有人反对，毕竟没有辞典或注释定义“机”为“门轴”（door pivot），我也承认确未找到这一解释的情形。然而，在《庄子·天运》（5.7a）中有一段饶有趣味的话，描述一种省力杠杆汲水装置，即桔槔。其文曰：“凿木为机，后重前轻。”理雅各译《庄子》（一）第320页将“机”翻译为“level”。显然，“机”于此处指代以长短杠装置用于举起水桶的工具。这种杠的原理略似中国门之枢轴，所以这段话一定程度上支持这番将“机”字译为“门轴”（door pivot）的解释。
《意林》的文本此处作“箧”，于此不合，疑为讹字。
[7] 整段话见于《艺文类聚》卷五十四（54.1b—2a）、《说郛》卷六（6.3b）及《太平御览》卷六三八（638.4b）。而《太平御览》（四部备要本与四部丛刊本）“善”均作“盖”，我倾向于“善”，理由有三：（1）三本有两本作“善”；（2）“盖”作为“概”“无疑”或“可能”之义，与我们所见《申子》其他文段风格不符；（3）《管子·任法》（15.5a—6a）中更长的一段话，显然是这段话的窜改扩充。虽然《申子》该段内容在《管子》中重排，有时重复，时而衬垫，然诸多短语还是相同，《管子》该段曰：“尧之治也善明法。”这意味着《管子》这段话的作者曾看到《申子》这段如此写，这能佐证原先此处为“善”。“盖”无疑为传抄之误。
毋庸赘述，《管子》所托名的政治家管仲在世于公元前七世纪，而申不害死于约前337年，这一事实全无影响《管子》该段作者看到《申子》文本的可能。学者们早已达成共识，《管子》由很多时代不同作者的材料汇集而成，有些部分成书颇晚。参见张心澂《伪书通考》，第763—769页；李克译：《管子》，第9—10页。
[8] 虽然该段未直接提到大臣，但是有很多迹象表明旨在描述大臣角色。以“地道”隐喻大臣之行为，在很多著作中皆可见，参见《吕氏春秋·恃君览·行论》（四部丛刊本，20.14b；因四部备要本于该句有错讹）及董仲舒：《春秋繁露·离合根》（6.5a）、《春秋繁露·王道通三》（11.6a）、《春秋繁露·天地之行》（17.3b）。
而且，还有更多显与该段相通的文本可见于《易经》第二卦坤卦，以六条阴爻构成，视为“地”与“臣”的象征。参见《周易·坤卦》（1.21a—28a）。彖（1.25b）曰：“至静而德方。”相关段落理雅各（《易经》第419—420页；1.26a—27a）翻译如下：“‘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：“有天地然后有……君臣。”
前引《申子》1反复强调君主支配角色，以及大臣纯粹作为君主政策与命令之执行者发挥作用。还提到大臣操契以责其名，而君则用符以治之。
译者注：所引理雅各译文对应《易经》原文为：“后得主而有常，含万物而化光。坤其道顺乎？承天而时行。……阴虽有美，含之；以从王事，弗敢成也。地道也，妻道也，臣道也。地道无成，而代有终也。”
[9] 这段显然不同于其他《申子》文段，不够精练隐晦，理念也相对平庸。而且似乎还与其他出自申不害的理念颇有歧异，不管是源于《申子》一书还是他者所述。在其他地方，可见申不害重点强调君主方法技术的重要性。但这里说先王们王天下，尽管法制不一，只不过因为国富而粟多。
看来似乎该段与下一段《申子》13应源自诸如构成《商君书》与《管子》的素材，以其强调经济，尤其重农。《申子》12亦几乎同于《管子·治国》（15.14a），但后者并未提到申不害。译者注：《管子·治国》：“昔者，七十九代之君，法制不一，号令不同，然俱王天下者，何也？必国富而粟多也。”
[10] 该段《申子》17包括一段申不害言论，也包括颇为可观的其他材料。《申子》17作为《吕氏春秋》第17卷“审分览”的完整一篇，参见四部备要本（17.6a—8b）、四部丛刊本（17.11a—15a）。英译本参见卫礼贤译《吕氏春秋》，第269—273页。
该篇题为“任数”，此命题见于《申子》6，引自申不害亦清晰可见。虽然该篇对申不害的引述仅一小段，但是全篇似乎均为其思想的注解。也可看到，此番注解在某些方面比其他文本更有成效。只不过，作为申不害理念的一种注解范例，于其死后百年乃撰成。
[11] 《吕氏春秋·审分览·任数》（四部丛刊本，17.8a）作不常见之异体字“ ”。
[12] “多 ”，高诱注云“南极之国”，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”，则译文有变。
375
[14] “道术”的翻译颇难。二字均意为“方法”，或可视作复合词。“道术”一词于《庄子》出现8次。《庄子·大宗师》1处（3.12a）、《庄子·天下》7处（10.13a、14a、14b、16a、17a、18b、19b）。难以知道各处应如何翻译，也不可能每一处含义均相同，不管《庄子》还是其他书。不过，显而易见，该词出现于此段及《申子》17，常用于“道家”文献，具有某种“道家”韵味。
这一理念认为君主完全放权委任于一名大臣颇为可取，似乎也为《申子》17（5）认同，却肯定与《申子》1（1）、1（2）、1（4）的说法相龃龉。这或许表明，某些继承并阐扬申不害理念的后学，有时并未充分理解。正如很多儒生显然未能理解孔子。
[15] 该段常解释为纵乐主义之放荡恣肆的命题。在列传中，大臣李斯在向秦二世进言时引这段话。在公元三世纪，高堂隆责备李斯引这段话教二世步入歧途，导致秦国覆灭。参见《三国志·魏书·高堂隆传》。严可均引述高堂隆，而称其实申不害只是“谓亡王如此耳”。参见《全上古三代文》卷四（4.7b）。陆心源（1834—1894）写道，论者往往执李斯所引申不害言论为诟病，进而说：“不知此必申子之论乱君之语，李斯断引之以阿二世耳。”参见陆心源《仪顾堂集》卷十五《读申子》（15.16a）。
卜德（《中国第一个统一者》，第39页）将该段译为：“申子说，掌握天下，却仍未摆脱所有限制，便可称为把天下弄为自身铐镣。”
若将该段目为纵乐主义之放荡恣肆的命题，诚如陆心源所言，不合于其他言论所见申不害哲学。然而，如果“恣睢”解释为“不受约束地行动”，症结即可解。可推断这确为符合申不害哲学的另一番表述，即君主应非常自主，以其对情况之分析自行决断，而不受他人意愿、传统力量或其他方面约束。这也可以印证《申子》19。
[16] 这段翻译有所变通，直译为“空洞的言辞无法达成任何事情”（Empty words accomplish nothing）。但这相当含糊，我认为应可通过索隐所处语境，确定关键字“款”的潜在含义。
司马贞索隐之时，《申子》文本仍流传，见《旧唐书·经籍志》（47.7a）、《新唐书·艺文志》（59.14b）。因而，司马贞完全可能读过《申子》而知其语境。可合理假定司马贞谙晓其要旨，因而就能考察其引用之意图。
该索隐位于司马谈《论六家要旨》，其子司马迁撰于《史记·太史公自序》（130.14）。《论六家要旨》该注位于道家部分，有趣的是，却也于此多少透露出申不害之理念。“虚者道之常也，因者君之纲也。群臣并至［参见《申子》1（1）］，使各自明也。其实中其声者谓之端，实不中其声者谓之窾。”
司马贞索隐中“窾”与“款”同，而引此处《申子》21予以注解。因而，我认为他至少理解“款言”意为“标准宽泛的言辞”（words that are wide of the mark）。
我的译文与华兹生《司马迁》第47页的译文有所不同。
[17] 该段两次见于《韩非子》，字面有微妙差异，但显然为同一命题。上面这段出自《韩非子·难三》（四部备要本，16.8b；四部丛刊本，16.5b）。第二处见于《韩非子·定法》（四部备要本，17.6b；四部丛刊本，17.5b），但这两本的文本皆有错讹，其前后亦可为证。好在有它本可复原第二处，参见《韩非子集解》（17.9a）；《韩非子校释》，第94页。第二处的校正版与第一处仅有两点不同，“曰”作“言”，“不”作“弗”。
英译本见廖文魁译《韩非子》（二），第186、215页。
[18] 该段文义，既可以是合理告诫官员不应涉足超出权能与干系的问题，也可目为严格的专制主义者旨在钳制批评言论。这取决于语境，然无从考察《申子》上下文。饶有趣味的是，在第一处《韩非子》援引并赞同，而第二处则援引而斥责。似不可能二则均为韩非子亲作。
《论语·泰伯》（8.14）有言甚近于此：“子曰：‘不在其位，不谋其政。’”意即，孔子说，一个人若不在特定职位上，就不应讨论其相应的治理问题。于此，由于缺乏前后文，无法知悉斯语所处语境，因而亦未能理解孔子的真实意旨。
[19] 虽然《申子》25与25（a）为同一轶事的不同版本，但差异很大，其有理由认为《申子》25或为更好版本，可能也是原版。《申子》25（a）最明显的变化在于，前面仅提到一个方案，故没有理由让二人去建言。不过，更严重的是，25（a）似乎意味着韩出兵援赵。《申子》25提及发生邯郸之围的魏赵之战始于公元前354年。（《史记·赵世家》43.42）如果《申子》25（a）所载为同一事，那么它认为韩决定救赵。但《水经注》引《竹书纪年》载，恰是同一年，韩国君主“来朝”梁惠王，表明韩依附于魏，参见《水经注》（21.5a）。王国维：《古本竹书纪年辑校》（15b）。同书（《水经注》25.17a与《古本竹书纪年辑校》15b）还记载，次年（公元前353年）魏王“以韩师、诸师县于襄陵”，清晰印证韩随魏行动。而且，《史记·赵世家》（43.43）载，公元前350年，赵侯去世后，“公子緤与太子肃侯争立，緤败，亡奔韩”。这些都可怀疑韩国此时曾援救赵国。于是在该事上，韩国显然并不站在赵国这一边，而是魏国。
当然，可以认为《申子》25（a）涉及的完全是不同于《申子》25的另一事件。不过，两段更可能为同一轶事，所以《申子》25为真。
[20] 该段很不寻常，开头无一般性主题。有可能原本有名字，但后来脱漏。《孔丛子·论势》（后，13a）有一段短得多的版本，未提及申不害，始于“韩与魏有隙，子顺谓韩王曰”。子顺的身份颇有疑问，参见《史记·孔子世家》（47.91第6—7列注）。沙畹考证子顺应为魏安釐王（在位于公元前276—前243年）谋士，沙畹译：《史记》（五），第431—431页注5。《孔丛子·陈士义》《孔丛子·论势》（后，1—16）中有诸多子顺轶事，其中数次提到为“魏臣”（后，1—2、8b、11a、15a）。但是，子顺不可能作为《战国策》这段话中的言说者，因为这段话最后（不包括《申子》26）劝韩王尊秦。
在我看来，《孔丛子》中归为子顺的某些言论并非流行于战国时代的观念。学者们似乎都认为该书成书很晚。参见张心澂《伪书通考》（下），第622—628页。或许该段言论取自《战国策》或其他文本而归于子顺身上。所以，也无法通过《孔丛子》确定言说者姓名。
[21] “督责”译为“监督与责成”（to supervise and hold responsible），与其他译文有差异。《史记·李斯列传》（87.29）提到“督责”源于申韩，而司马贞索隐（87.28）曰：“督者，察也，察其罪责之以刑罚也。”这清晰反映一种认识，即包括申不害在内的所有法家人物都主要关心刑罚，但至少就该段意思而言，对“督责”的这一解释显失其义。
洞识“责”的真正含义，源于唐代颜师古于《汉书·元帝纪》注所引刘向《别录》（9.1a，第12列）。其阐释申不害“刑名”学说为“以名责实”。在《申子》4中，运用“契”之义指代大臣回报君主委任职官而对君主所负之债务。卜德（《中国第一个统一者》，第39页注3、第205页）将“督责”译为“监督与责成”（supervising and holding responsible），显得其义。