Good Works Translation from Selected Chapters

This Good Works Translation renders three chapters from Yan Tie Lun: Western Regions, Marriage Alliance, and Defensive Strength.

For the Scythian shelf, these chapters are Han frontier-policy evidence. They preserve arguments over Dawan, Kangju, Wusun, Anxi, the Xiongnu, marriage alliance, walls, garrisons, and the human cost of distant campaigns.

The Classical Chinese source text is printed below the translation.

Translation

Western Regions

The grandee said:

"Formerly, the Xiongnu occupied the strong places of the Yellow River and the mountains and monopolized the profit of fields and pastures. Their people were rich and their soldiers strong. When they moved in to become raiders, the region within Gouzhu was shaken, and all south of Shang commandery was walled. In Emperor Wen's time the enemy entered Xiao Pass, and beacon fires reached Ganquan. The assembled ministers were afraid and did not know what to do, so they requested a garrison at the capital to prepare against the Hu.

"The Hu in the west put Dawan, Kangju, and their kind to service; in the south they communicated with the various Qiang. The former emperor pushed back, yielded nothing, seized broad and fertile lands, and built from Zhangye westward, cutting off the Qiang and Hu and dividing their supports. For this reason the states of the Western Regions all resisted the Xiongnu from within, cutting off their right arm. They dragged their swords and ran. Therefore people were recruited to farm and herd in order to broaden supply. South of the Great Wall, in the commanderies along the frontier, horses and cattle grazed freely, and stores lay spread through the fields. I have not seen where the calculation went wrong. Weak Yue fulfilled its intention against strong Wu; talent, land, plans, and numbers were not equal. When the ruler thinks and the ministers plan, the undertaking must go forward."

The literati said:

"Wu and Yue were pressed by river and sea. The three rivers circled them; they lay among the five lakes. Their lands were close and their soil touched, so by their position they could easily seize one another. Before golden drums were heard, before banners were unfurled, before the march was settled, the soldiers had already met. The army had no expense for baggage; the soldiers had no labor of exhaustion and want. This is what is called eating from the kitchen granary and fighting at the gate suburb.

"Now the Xiongnu pasture in measureless marshlands. East, west, south, and north, one cannot exhaust their limits. Even with light carts and swift horses they cannot be caught; how much less with heavy loads and tired troops seeking them? The positions do not reach one another. It is vast as if one walked through the nine marshes and did not know where to stop; bright and empty as if, without net or trap, one fished the rivers and seas. Even if one catches up, the three armies are exhausted and worn out, and one only leaves bait for them.

"Therefore enlightened kings know there is no profit there. They consider that campaigns cannot be repeatedly undertaken and military authority cannot be stretched out for long. For this reason an edict called dukes, ministers, grandees, worthies, and literati, in order to restore the bent and raise the subtle road. Dukes and ministers should think on the urgency of the hundred surnames and the harm from the Xiongnu, follow the heart of the sagely ruler, and settle the work of peace. Now you set your hearts on marginal calculations and break down the root proposal. This does not accord with the ruler's intention and cannot yet be called complete loyalty."

The grandee said:

"At first, when Ershi failed to take Dawan and returned, those who discussed affairs wished to make the ruler not fulfill his anger. Then the Western Regions would all have broken like tiles and attached themselves to the Hu, and the Hu, obtaining the many states, would have become still stronger. The former emperor cut off strange counsels, put martial awe into effect, returned and attacked Dawan. Dawan surrendered with the whole state, offered its implements and goods, and brought its precious horses. Wusun and its kind were shaken with fear and requested to become subjects. The Xiongnu lost their spirit, ran and fled. Though they were not yet fully subdued, they lived far away in cold, bitter, stony lands. Their young men died at Qilian and Tianshan, and their orphans have not recovered.

"Therefore the assembled ministers judged that the Xiongnu were distressed by Han arms, with wings broken and injured, and could be struck and subdued. It happened that the former emperor abandoned his ministers, and for that reason the Xiongnu were not transformed. It is like making a mountain and stopping when one basket is not yet finished. If one measures the achievement and there is no principle by which it can be completed, this is to abandon it to the Hu and strengthen the powerful enemy. To stop at the moment of near success and frustrate completion: if this is planning for the ruler, it still cannot be called complete loyalty."

The literati said:

"When officials speak of foreign affairs, those who deliberate all seek the expedient of a single moment and do not consider what comes after. Zhang Qian spoke of the heavenly horses of Dawan sweating blood, the true jade and great birds of Anxi. When the county offices heard it, it seemed sweet to their hearts. Therefore they greatly raised armies to attack Dawan, and only after several years did they defeat it.

"To attack another man's state at ten thousand li: before the soldiers have fought, more than half have died from things along the way. Even if Dawan is broken and precious horses are obtained, it is no plan. At that time generals and soldiers reddened their faces serving the four barbarians. Armies looked upon one another; commanderies and states were called up together. The common people suffered; deceit and falsehood sprouted; bandits and thieves rose together. Commandants and wardens could not prohibit them; cities and towns could not stop them. Only afterward were embroidered-robed grandees sent to rise and strike them.

"At that time the black-haired hundred surnames could not be sure of their lives. Therefore the bold men east of the mountains had many divided hearts. We relied on the former emperor's sagely spirit to bring splendor. The fault in all this lay in the desire to finish the Xiongnu and in reaching after distant chances. To plan for the ruler in this way: can it be called loyalty?"

Marriage Alliance

The grandee said:

"Formerly King Yan of Xu practiced righteousness and was destroyed; Duke Ai of Lu loved the Ru and was diminished. They knew the civil and did not know the martial; they knew one thing and not the second. Therefore the gentleman is earnest in humanity as conduct, yet he must build walls to guard himself, and set up weapons to prepare himself, because those without humanity harm him.

"For this reason, in antiquity, at the spring and autumn hunts they shook out the army and repeatedly counted military stores, fearing that the people would become idle and forget readiness for trouble. Therefore arms and armor are the state's instruments; walls and ramparts are the state's solidity. To wish to set them aside is to remove the outer covering and show the Xiongnu one's heart and belly. The Xiongnu move lightly and advance secretly, attacking what is empty. This is like standing unarmored in the path of arrows and stones; disaster must be irreparable. This is what the frontier fears and what officials worry over."

The literati said:

"Formerly the passes and bridges were opened, and what each side had and lacked was exchanged. From the shanyu downward, all were close to Han, attached themselves inwardly, and came and went below the Great Wall. Afterward Wang Hui's mistaken plan at Mayi caused the Xiongnu to break off the marriage alliance. They attacked the road passes. Disaster was tangled and not untied; armies were connected and did not rest. Frontier people did not remove armor or loosen crossbows. For several tens of years they plowed and weeded in helmets and cuirasses, kept watch with hoes and weeding tools, and when beacon fires burned and signal fires rose, able-bodied men went out to fight with bows strung, and the old fled across into protection. To speak of it is enough to make tears flow and hearts grow cold; the humane cannot bear it.

"The Odes say: 'He gave me peaches; I returned him plums.' I have not heard that good going forth brings evil coming back. Therefore the gentleman is reverent and without loss; he is respectful to others and has ritual. Within the four seas, all become brothers. Therefore if one examines oneself within and finds no sickness, what worry and what fear can there be?"

The grandee said:

"Since Spring and Autumn times, the rulers of the Chinese states gathered and joined with one another; after three meetings, suspicion and estrangement followed, and attacks and battles did not stop. The six states joined in vertical alliance, caps and belts touching one another, yet they never had a firm agreement. How much more with a state of birds and beasts! The Spring and Autumn, when a ruler was preserved in Chu, recorded the duke at the meeting of Jieyou because it deceived the Yi and Di. The Xiongnu have repeatedly made marriage alliances, yet have always first violated the covenants. Greedy encroachment, theft, and driving off livestock: theirs is a state that grows fraud. They turn back and forth without trust, a hundred covenants and a hundred betrayals, like Zhu and Xiang not moving, like Shangjun not being transformed. To wish to trust their use of military preparedness, or to draw them close by virtue, is difficult indeed."

The literati said:

"The true king stands in the center and listens to all under Heaven. His virtue is spread beyond the square; cut-off states and different customs reach the palace gate. The phoenix is in the rows of trees, the qilin in the suburban marshes, and among the many living things and common beings there is none not covered by his grace. This is not accomplished by traveling on foot and arranging humanity; he pushes out his humane favor and magnifies it. It is sincerity.

"Fan Li came from Yue, and You Yu grew up among the Hu; both became worthy assistants to hegemon kings. Therefore in government there is teaching without compulsion, and in the world there are no people who cannot be transformed. The Odes say: 'Draw from that flowing puddle and pour from that into this.' Therefore Gong Liu dwelt among Rong and Di, and Rong and Di were transformed by him. King Tai left Bin, and the people of Bin followed him. The Duke of Zhou cultivated virtue, and the Yuechang people came. Their following goodness was like shadow and echo. In governing, if one strives to draw near by virtue, what worry is there that they will not change?"

Defensive Strength

The grandee said:

"The tiger and wild bull are able to seize bears and brown bears and subdue the many beasts because their claws and teeth are sharp and their grasp is convenient. Qin was able to surpass the feudal lords, swallow all under Heaven, and annex rival states because its passes and obstacles were solid and its position naturally commanding. Therefore the tortoise has its shell, and foxes and badgers cannot seize it; the viper has its sting, and men fear it and do not take it lightly. With preparedness, one controls others; without preparedness, one is controlled by others.

"Therefore Zhongshan Fu repaired the defects of the royal robe, and Meng Tian built the solidity of the Great Wall, in order to prepare against raiders and difficulties and to break charges ten thousand li away. Now, not solidifying the outside while wishing to make the inside secure is like a household that does not strengthen walls and fences, whose dogs bark in night alarm, while men go recklessly in the dark."

The literati said:

"Qin had Xiao and Hangu on the left, Longdi on the right, Shu and Han before it, mountains and river behind it. The four barriers made it solid. There was a metal city for a thousand li; good generals and brave soldiers set sharp weapons to guard defiles and passes, like Mozi's devices for defending against cloud-ladders. It was thought that even if Tang and Wu were born again, or Chiyou rose again, they would not attack lightly.

"Yet Chen Sheng, a garrison soldier without the appointment of general or commander and without a great army, raised empty fists and broke an army of a million, without the difficulty of walls and fences. Therefore it lies in virtue, not in solidity. If one truly makes humanity and righteousness the obstacle, the Way and virtue the barrier, worthy men the weapons, and sages the guards, then none can enter. If it is like this, China will have no warning of barking dogs, and the frontier will have no worry of deer-startled and wolf-looking fear. Why then go recklessly anywhere?"

The grandee said:

"In antiquity, to make a state one necessarily examined land, hills, obstacles, Heaven's times and Earth's advantages. Only after that could one become king or hegemon. Therefore land, city walls, moats, and ramparts were regulated and adorned to resist raiders and secure the state. The Spring and Autumn says: 'In winter the Zhu was dredged.' This cultivated the advantage of the land. The three armies followed Heaven's season, used fullness to strike emptiness, yet were distressed by obstacles and opposed by metal cities. King Zhuang of Chu surrounding Song and the Qin army being defeated at Xiao's steep places are examples. Therefore it is said: 'Heaven's time is not as good as Earth's advantage.'

"The Qiang and Hu are solid and near the frontier. If they are not taken now, they will surely be a long-lasting trouble to the four borders. This is why Jisun worried over Zhuanyu, and why there was Goujian's change, which strong Wu later regretted."

The literati said:

"Earth's advantage is not as good as human harmony, and martial force is not as good as civil virtue. Zhou's reaching the distant was not by Earth's advantage, but by human harmony. A hundred generations did not take it away, not because of dangers, but because of virtue. Wu had the difficulty of the three rivers and five lakes, yet was annexed by Yue. Chu had the solidity of Ruyuan and Liangtang, yet was destroyed by Qin. Qin had Longdi and Xiao Pass, yet perished to the feudal lords. Jin had the Yellow River, Mount Hua, and the nine bends, yet was taken by the six ministers. Qi had Mount Tai and the great sea, yet was pressured by Tian Chang. Jie and Zhou possessed all under Heaven and were annexed by Hao and Bo. The king of Qin used the six directions and was distressed by Chen She. It was not that Earth's advantage was not solid; they had no art by which to guard it.

"To release near worries and pursue distant ones is like Wu not settling its state within, while cutting across the Huai River westward to contend for strength with Qi and Jin. Yue used its exhaustion and struck its emptiness. If the king of Wu had used Shen Xu, cultivated virtue, and not relied on exhausting his masses, then Goujian would not have escaped being a vassal minister on the sea cliffs. What plan would he have dared consider?"

The grandee said:

"Chu rose from Wu Mountain to Fangcheng, joined Wu and Qianzhong, and set up Hanguan to resist Qin. Qin enclosed Shang, Luo, Xiao, and Hangu to resist the feudal lords. Han blocked Yiyang and Yique, controlled Chenggao and Taihang, and thereby secured Zhou and Zheng. Wei built cities along the Luo, blocked mountains and belted itself with the river, thereby preserving the state of Jin. Zhao linked Feihu, Gouzhu, and Mengmen, thereby preserving Xing and Dai. Yan blocked Jieshi, cut off Xiegu, and wound around to support Liao. Qi held A and Zhen, guarded Rong and Li, leaned on Mount Tai, and turned its back on the sea and river. Passes and bridges are the solidity of states, and mountains and rivers are the treasures of the altars of soil and grain.

"When the men of Xu destroyed Shu, the Spring and Autumn called it 'taking,' hating its lack of preparedness and the ease with which the thing was obtained. Therefore care for coming troops is humanity that grieves punishment. The gentleman, in making a state, must have difficulties that cannot be violated. The Changes says: 'Double the gates and strike the watchman's clapper to await violent guests.' This says that preparedness has long been cultivated."

The literati said:

"Blocking by danger is not as good as blocking by righteousness. Formerly Tang, with seventy li, governed all under Heaven; Shu, with a hundred li, perished to a hostile state. This is why it was seen as hateful. If passes and bridges were enough to rely on, the six states would not have been annexed by Qin. If rivers and mountains were enough to preserve, Qin would not have perished to Chu and Han.

"Looking at it from this, high siege towers are not enough to make strength, and high walls are not enough to make solidity. Practicing goodness brings flourishing; practicing evil brings ruin. The kingly one widely loves and spreads far; outside and inside join together; the four seas each come to sacrifice in their offices. Why strike the clapper and wait? The tradition says: 'The feudal lords having passes and bridges, and commoners having ranks and salaries, are not the rise of peace; they began from the Warring States.'"

Colophon

This Good Works Translation was made from selected Classical Chinese chapters of Huan Kuan's Yan Tie Lun, preserved in the local Scythian expansion source base.

The translation is complete for the three selected chapters printed below. Speakers are rendered as "the grandee" and "the literati" to keep the debate form clear in English.

Compiled for the New Tianmu Anglican Church, 2026.

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Source Text: Classical Chinese

### 西域 -- Western Regions

大夫曰：「往者，匈奴據河、山之險，擅田牧之利，民富兵強，行入為寇，則句注之內驚動，而上郡以南咸城。文帝時，虜入蕭關，烽火通甘泉，群臣懼不知所出，乃請屯京師以備胡。胡西役大宛、康居之屬，南與群羌通。先帝推讓斥奪廣饒之地，建張掖以西，隔絕羌、胡，瓜分其援。是以西域之國，皆內拒匈奴，斷其右臂，曳劍而走，故募人田畜以廣用，長城以南，濱塞之郡，馬牛放縱，蓄積布野，未睹其計之所過。夫以弱越而遂意強吳，才地計眾非鈞也，主思臣謀，其往必矣。」

文學曰：「吳、越迫於江、海，三川循環之，處於五湖之間，地相迫，壤相次，其勢易以相禽也。金鼓未聞，旌旗未舒，行軍未定，兵以接矣。師無輜重之費，士無乏絕之勞，此所謂食於廚倉而戰於門郊者也。今匈奴牧於無窮之澤，東西南北，不可窮極，雖輕車利馬，不能得也，況負重嬴兵以求之乎？其勢不相及也。茫茫乎若行九皋未知所止，皓皓乎若無網羅而漁江、海，雖及之，三軍罷弊，適遺之餌也。故明王知其無所利，以為役不可數行，而權不可久張也，故詔公卿大夫、賢良、文學，所以復枉興微之路。公卿宜思百姓之急，匈奴之害，緣聖主之心，定安平之業。今乃留心於末計，摧本議，不順上意，未為盡於忠也。

大夫曰：「初，貳師不克宛而還也，議者欲使人主不遂忿，則西域皆瓦解而附於胡，胡得眾國而益強。先帝絕奇聽，行武威，還襲宛，宛舉國以降，效其器物，致其寶馬。烏孫之屬駭膽，請為臣妾。匈奴失魄，奔走遁逃，雖未盡服，遠處寒苦墝埆之地，壯者死於祁連、天山，其孤未復。故群臣議以為匈奴困於漢兵，折翅傷翼，可遂擊服。會先帝棄群臣，以故匈奴不革。譬如為山，未成一簣而止，度功業而無繼成之理，是棄與胡而資強敵也。輟幾沮成，為主計若斯，亦未可謂盡忠也。」

文學曰：「有司言外國之事，議者皆徼一時之權，不慮其後。張騫言大宛之天馬汗血，安息之真玉大鳥，縣官既聞如甘心焉，乃大興師伐宛，歷數期而後克之。夫萬里而攻人之國，兵未戰而物故過半，雖破宛得寶馬，非計也。當此之時，將卒方赤面而事四夷，師旅相望，郡國並發，黎人困苦，姦偽萌生，盜賊並起，守尉不能禁，城邑不能止。然後遣上大夫衣繡衣以興擊之。當此時，百姓元元，莫必其命，故山東豪傑，頗有異心。賴先帝聖靈斐然。其咎皆在於欲畢匈奴而遠幾也。為主計若此，可謂忠乎？」

### 和親 -- Peaceful Marriage Alliance

大夫曰：「昔徐偃王行義而滅，魯哀公好儒而削。知文而不知武，知一而不知二。故君子篤仁以行，然必築城以自守，設械以自備，為不仁者之害己也。是以古者，蒐獮振旅而數軍實焉，恐民之愉佚而亡戒難。故兵革者國之用，城壘者國之固也；而欲罷之，是去表見裏，示匈奴心腹也。匈奴輕舉潛進，以襲空虛，是猶不介而當矢石之蹊，禍必不振。此邊境之所懼，而有司之所憂也。」

文學曰：「往者，通關梁，交有無，自單于以下，皆親漢內附，往來長城之下。其後，王恢誤謀馬邑，匈奴絕和親，攻當路塞，禍紛拏而不解，兵連而不息，邊民不解甲弛弩，行數十年，介冑而耕耘，鉏耰而候望，燧燔烽舉，丁壯弧弦而出鬥，老者超越而入葆。言之足以流涕寒心，則仁者不忍也。《詩》云：『投我以桃，報之以李。』未聞善往而有惡來者。故君子敬而無失，與人恭而有禮，四海之內，皆為兄弟也。故內省不疚，夫何憂何懼！」

大夫曰：「自春秋諸夏之君，會聚相結，三會之後，乖疑相從，伐戰不止；六國從親，冠帶相接，然未嘗有堅約。況禽獸之國乎！春秋存君在楚，詰鼬之會書公，紿夷、狄也。匈奴數和親，而常先犯約，貪侵盜驅，長詐之國也。反復無信，百約百叛，若朱、象之不移，商均之不化。而欲信其用兵之備，親之以德，亦難矣。」

文學曰：「王者中立而聽乎天下，德施方外，絕國殊俗，臻於闕廷，鳳皇在列樹，麒麟在郊藪，群生庶物，莫不被澤。非足行而仁辦之也，推其仁恩而皇之，誠也。范蠡出於越，由余長於胡，皆為霸王賢佐。故政有不從之教，而世無不可化之民。《詩》云：『酌彼行潦，挹彼注茲。』故公劉處戎、狄，戎、狄化之。太王去豳，豳民隨之。周公修德，而越裳氏來。其從善如影響。為政務以德親近，何憂於彼之不改？」

### 險固 -- Defensive Strength

大夫曰：「虎兕所以能執熊羆、服群獸者，爪牙利而攫便也。秦所以超諸侯、吞天下、并敵國者，險阻固而勢居然也。故龜猖有介，狐貉不能禽；蝮蛇有螫，人忌而不輕。故有備則制人，無備則制於人。故仲山甫補袞職之闕，蒙公築長城之固，所以備寇難，而折衝萬里之外也。今不固其外，欲安其內，猶家人不堅垣牆，狗吠夜驚，而闇昧妄行也。」

文學曰：「秦左殽、函，右隴阺，前蜀、漢，後山、河，四塞以為固，金城千里，良將勇士，設利器而守陘隧，墨子守雲梯之械也。以為雖湯、武復生，蚩尤復起，不輕攻也。然戍卒陳勝無將帥之任，師旅之眾，奮空拳而破百萬之師，無牆籬之難。故在德不在固。誠以仁義為阻，道德為塞，賢人為兵，聖人為守，則莫能入。如此則中國無狗吠之警，而邊境無鹿駭狼顧之憂矣。夫何妄行而之乎？」

大夫曰：「古者，為國必察土地、山陵阻險、天時地利，然後可以王霸。故制地城郭，飭溝壘，以禦寇固國。春秋曰：『冬浚洙。』脩地利也。三軍順天時，以實擊虛，然困於阻險，敵於金城。楚莊之圍宋，秦師敗崤嶔崟，是也。故曰：『天時不如地利。』羌、胡固，近於邊，今不取，必為四境長患。此季孫之所以憂顓臾，有句賤之變，而為強吳之所悔也。」

文學曰：「地利不如人和，武力不如文德。周之致遠，不以地利，以人和也。百世不奪，非以險，以德也。吳有三江、五湖之難，而兼於越。楚有汝淵、兩堂之固，而滅於秦。秦有隴阺、崤塞，而亡於諸侯。晉有河、華、九阿，而奪於六卿。齊有泰山、巨海，而脅於田常。桀、紂有天下，兼於滈亳。秦王以六合困於陳涉。非地利不固，無術以守之也。釋邇憂遠，猶吳不內定其國，而西絕淮水與齊、晉爭強也；越因其罷，擊其虛。使吳王用申胥，修德，無恃極其眾，則句踐不免為藩臣海崖，何謀之敢慮也？」

大夫曰：「楚自巫山起方城，屬巫、黔中，設扞關以拒秦。秦包商、洛、崤、函，以禦諸侯。韓阻宜陽、伊闕，要成皋、太行，以安周、鄭。魏濱洛築城、阻山帶河，以保晉國。趙結飛狐、句注、孟門，以存邢代。燕塞碣石，絕邪谷，繞援遼。齊撫阿、甄，關榮、歷，倚太山，負海、河。關梁者，邦國之固，而山川者，社稷之寶也。徐人滅舒，春秋謂之『取』，惡其無備，得物之易也。故恤來兵，仁傷刑。君子為國，必有不可犯之難。易曰：『重門擊拓，以待暴客。』言備之素脩也。」

文學曰：「阻險不如阻義，昔湯以七十里，為政於天下，舒以百里，亡於敵國。此其所以見惡也。使關梁足恃，六國不兼於秦；河、山足保，秦不亡於楚、漢。由此觀之：衝隆不足為強，高城不足為固。行善則昌，行惡則亡。王者博愛遠施，外內合同，四海各以其職來祭，何擊拓而待？傳曰：『諸侯之有關梁，庶人之有爵祿，非升平之興，蓋自戰國始也。」

Source Colophon

The Classical Chinese source body was extracted from the local source-text page Good Works Library Ready/Scythian/Expansion Bench 2026-05-11/Yan Tie Lun -- Western Regions, Marriage Alliance, and Frontier Defense -- Classical Chinese Source Text.md and copied for this translation pass at Tulku/Tools/scythian/sources/expansion_bench_2026-05-11/yan_tie_lun_frontier_debate_chinese_source_manual93.txt.

The local source page identifies its inspection routes as Chinese Text Project pages for 西域, 和親, and 險固, with the Sibu Congkan first series edition named as the digital base text route.

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