1
商君者，衛之諸庶孽公子也，名鞅，姓公孫氏，其祖本姬姓也。 鞅少好刑名之學，事魏相公叔座為中庶子。 公叔座知其賢，未及進。 會座病，魏惠王親往問病，曰：「公叔病有如不可諱，將柰社稷何？」 公叔曰：「座之中庶子公孫鞅，年雖少，有奇才，願王舉國而聽之。」 王嘿然。 王且去，座屏人言曰：「王即不聽用鞅，必殺之，無令出境。」 王許諾而去。 公叔座召鞅謝曰：「今者王問可以為相者，我言若，王色不許我。 我方先君後臣，因謂王即弗用鞅，當殺之。 王許我。 汝可疾去矣，且見禽。」 鞅曰：「彼王不能用君之言任臣，又安能用君之言殺臣乎？」 卒不去。 惠王既去，而謂左右曰：「公叔病甚，悲乎，欲令寡人以國聽公孫鞅也，豈不悖哉！」
Lord Shang was the illegitimate son of a minor noble from Wei. His name was Yang, his surname Gongsun, and his ancestors originally bore the Ji surname. From youth, Yang was devoted to the study of law and governance. He served as a junior aide to Gongshu Zuo, chancellor of Wei. Gongshu Zuo recognized Yang's talent but had not yet promoted him. Just then Gongshu fell ill. King Hui of Wei went in person to inquire after his health and asked, "If the chancellor should pass away, what will become of the state?" Gongshu replied, "My junior aide, Gongsun Yang, is young but possesses extraordinary talent. I urge Your Majesty to entrust the entire state to his care." The king fell silent. As the king was about to depart, Gongshu dismissed his attendants and said in private, "If Your Majesty will not employ Yang, then you must kill him. Do not allow him to leave our borders." The king agreed and departed. Gongshu Zuo summoned Yang and apologized, saying, "Just now when the king asked who could serve as chancellor, I recommended you. But his expression showed he did not approve. I place loyalty to the ruler above friendship with ministers, so I told the king that if he would not employ you, he should execute you. The king agreed with me. You should leave at once—you will soon be arrested." Yang replied, "If the king cannot follow your advice to employ me, how can he follow your advice to kill me?" In the end, he did not leave. After King Hui left, he remarked to his attendants, "Gongshu is gravely ill—how unfortunate! He wants me to entrust the entire state to Gongsun Yang. Is this not madness?"
2
公叔既死，公孫鞅聞秦孝公下令國中求賢者，將修繆公之業，東復侵地，乃遂西入秦，因孝公寵臣景監以求見孝公。 孝公既見衛鞅，語事良久，孝公時時睡，弗聽。 罷而孝公怒景監曰：「子之客妄人耳，安足用邪！」 景監以讓衛鞅。 衛鞅曰：「吾說公以帝道，其志不開悟矣。」 後五日，復求見鞅。 鞅復見孝公，益愈，然而未中旨。 罷而孝公復讓景監，景監亦讓鞅。 鞅曰：「吾說公以王道而未入也。 請復見鞅。」 鞅復見孝公，孝公善之而未用也。 罷而去。 孝公謂景監曰：「汝客善，可與語矣。」 鞅曰：「吾說公以霸道，其意欲用之矣。 誠復見我，我知之矣。」 衛鞅復見孝公。 公與語，不自知厀之前於席也。 語數日不厭。 景監曰：「子何以中吾君？ 吾君之驩甚也。」 鞅曰：「吾說君以帝王之道比三代，而君曰：『久遠，吾不能待。 且賢君者，各及其身顯名天下，安能邑邑待數十百年以成帝王乎？』 故吾以彊國之術說君，君大說之耳。 然亦難以比德於殷周矣。」
After Gongshu's death, Gongsun Yang learned that Duke Xiao of Qin had issued an edict throughout his realm seeking talented men. The duke intended to revive Duke Mu's legacy and recover territories lost to the east. Yang traveled west to Qin and, through the duke's favored minister Jing Jian, sought an audience with Duke Xiao. Duke Xiao granted an audience to Wei Yang. They discussed state affairs for a long time, but the duke kept nodding off and paid no attention. After the audience ended, Duke Xiao angrily rebuked Jing Jian, saying, "Your guest is nothing but a charlatan! How could he possibly be of use?" Jing Jian conveyed this rebuke to Wei Yang. Wei Yang replied, "I counseled him with the imperial way, but his mind remains unenlightened." Five days later, he again requested an audience with Yang. Yang met with Duke Xiao again and spoke even more persuasively, but still did not gain his approval. After the audience ended, Duke Xiao again rebuked Jing Jian, who in turn rebuked Yang. Yang said, "I counseled him with the royal way, but it did not resonate. Please allow me to see him once more." Yang met with Duke Xiao once more. The duke was pleased with him but still did not employ him. The audience ended and he departed. Duke Xiao told Jing Jian, "Your guest is impressive—one can actually hold a conversation with him." Yang said, "I counseled him with the way of hegemony. His intentions now favor employing me. If he truly invites me back, I will know for certain." Wei Yang met with Duke Xiao once more. As they spoke, the duke unconsciously leaned forward on his mat. They spoke for several days without wearying. Jing Jian asked, "How did you manage to please our lord? Our lord's delight is quite extraordinary." Yang replied, "I first counseled the lord with the ways of emperors and kings, comparing them to the Three Dynasties. But the lord said, 'Too distant—I cannot wait. Moreover, worthy rulers make their names illustrious throughout the world in their own lifetimes. How can they gloomily wait decades or centuries to achieve imperial greatness?' Therefore I advised him with methods to strengthen the state, and my lord was greatly pleased with them. However, it is hard to compare virtue with Yin and Zhou.'
3
孝公既用衛鞅，鞅欲變法，恐天下議己。 衛鞅曰：「疑行無名，疑事無功。 且夫有高人之行者，固見非於世； 有獨知之慮者，必見敖於民。 愚者闇於成事，知者見於未萌。 民不可與慮始而可與樂成。 論至德者不和於俗，成大功者不謀於眾。 是以聖人茍可以彊國，不法其故； 茍可以利民，不循其禮。」 孝公曰：「善。」 甘龍曰：「不然。 聖人不易民而教，知者不變法而治。 因民而教，不勞而成功； 緣法而治者，吏習而民安之。」 衛鞅曰：「龍之所言，世俗之言也。 常人安於故俗，學者溺於所聞。 以此兩者居官守法可也，非所與論於法之外也。 三代不同禮而王，五伯不同法而霸。 智者作法，愚者制焉； 賢者更禮，不肖者拘焉。」 杜摯曰：「利不百，不變法； 功不十，不易器。 法古無過，循禮無邪。」 衛鞅曰：「治世不一道，便國不法古。 故湯武不循古而王，夏殷不易禮而亡。 反古者不可非，而循禮者不足多。」 孝公曰：「善。」 以衛鞅為左庶長，卒定變法之令。
Duke Xiao employed Wei Yang, who wished to change the laws. But Yang feared that the world would criticize him. Wei Yang replied, "Doubtful actions bring no reputation; doubtful affairs achieve no merit. Moreover, those who practice superior conduct are inevitably criticized by their age; Those with uniquely wise plans are inevitably scorned by the people. Fools are blind to accomplished facts; the wise see things at their inception. The people cannot be consulted about beginnings, but can enjoy successes. Those who discuss supreme virtue do not harmonize with custom; those who accomplish great deeds do not consult the multitude. Therefore, if sages can strengthen the state, they do not follow old laws; if they can benefit the people, they do not follow old rituals." Duke Xiao replied, "Excellent." Gan Long objected, "Not so. Sages do not change the people and then teach them; the wise do not alter laws and then govern. Following the people's nature to teach them, succeeds without toil; those who govern by following established laws—officials are familiar with them and the people find peace in them.' Wei Yang said: 'What Long says is the talk of common customs. Ordinary people are content with old customs; scholars drown in what they have heard. These two types are suitable for occupying office and maintaining laws, but not for discussing matters beyond the laws. The Three Dynasties differed in ritual yet became kings; the Five Hegemons differed in law yet became hegemons. The wise create laws; fools are bound by them; the worthy change rituals; the worthless are constrained by them.' Du Zhi said: 'If the benefit is not a hundredfold, do not change the law; if the merit is not tenfold, do not change the institutions. Following antiquity has no fault; following ritual has no error.' Wei Yang said: 'Governing the age is not by one way alone; benefiting the state does not mean following antiquity. Therefore Tang and Wu did not follow antiquity yet became kings; Xia and Yin did not change their rituals yet perished. Those who oppose antiquity cannot be condemned, while those who merely follow ritual are not worth praising.' Duke Xiao said: 'Excellent.' He appointed Wei Yang as Left Chamberlain and finally established the edict for changing the laws.
4
令民為什伍，而相牧司連坐。 不告姦者腰斬，告姦者與斬敵首同賞，匿姦者與降敵同罰。 民有二男以上不分異者，倍其賦。 有軍功者，各以率受上爵； 為私斗者，各以輕重被刑大小。 僇力本業，耕織致粟帛多者復其身。 事末利及怠而貧者，舉以為收孥。 宗室非有軍功論，不得為屬籍。 明尊卑爵秩等級，各以差次名田宅，臣妾衣服以家次。 有功者顯榮，無功者雖富無所芬華。
He ordered the people to organize into groups of ten and five households, with mutual surveillance and joint responsibility for crimes. Those who fail to report crimes are cut in half at the waist; those who report crimes receive the same reward as beheading enemy soldiers; those who conceal crimes receive the same punishment as surrendering to the enemy. Families with two or more adult sons who do not establish separate households have their taxes doubled. Those with military merit receive higher ranks according to the scale of their achievements; Those who engage in private brawls receive punishments according to the severity of their offenses. Those who labor diligently in basic occupations—farming and weaving—and produce abundant grain and silk are exempted from corvée labor. Those who pursue secondary occupations and those who are lazy yet poor are enslaved along with their families. Members of the royal clan without military merit cannot be registered in the official rolls. Clearly establish hierarchies of noble and base, ranks and grades. Each according to their status designates fields and houses; ministers and concubines wear clothing according to family rank. Those with merit are illustrious and honored; those without merit, though wealthy, have no splendor.
5
令既具，未布，恐民之不信，已乃立三丈之木於國都市南門，募民有能徙置北門者予十金。 民怪之，莫敢徙。 復曰「能徙者予五十金」。 有一人徙之，輒予五十金，以明不欺。 卒下令。
The edict was prepared but not yet announced. Fearing the people would not believe it, he erected a three-zhang wooden pole at the southern gate of the capital market and offered ten jin to anyone who could move it to the northern gate. The people found it strange; no one dared move it. He then announced: 'Those who can move it will receive fifty jin.' One person moved it, and he immediately gave him fifty jin, to demonstrate that the government does not deceive. Finally, he issued the edict.
6
令行於民朞年，秦民之國都言初令之不便者以千數。 於是太子犯法。 衛鞅曰：「法之不行，自上犯之。」 將法太子。 太子，君嗣也，不可施刑，刑其傅公子虔，黥其師公孫賈。 明日，秦人皆趨令。 行之十年，秦民大說，道不拾遺，山無盜賊，家給人足。 民勇於公戰，怯於私斗，鄉邑大治。 秦民初言令不便者有來言令便者，衛鞅曰「此皆亂化之民也」，盡遷之於邊城。 其後民莫敢議令。
After the edict had circulated among the people for a year, those in the Qin capital who spoke of the initial edict being inconvenient numbered in the thousands. Then the crown prince violated the law. Wei Yang said: 'When laws are not implemented, it starts with those above violating them.' Would apply law to crown prince. The crown prince is the ruler's heir and cannot be punished. Instead, his tutor Gongzi Qian was tattooed and his teacher Gongsun Jia was branded. The next day, all Qin people rushed to obey the law. After ten years of implementation, the Qin people were greatly pleased. On the roads, no one picked up lost items; in the mountains, there were no bandits; households were sufficient and people were full. The people were brave in public battles but cowardly in private fights; villages and towns were greatly well-governed. Qin people who initially said the edict was inconvenient came saying it was convenient. Wei Yang said: 'These are all people who disrupt reform.' He relocated them all to border cities. Afterward, the people dared not criticize the edict.
7
於是以鞅為大良造。 將兵圍魏安邑，降之。 居三年，作為筑冀闕宮庭於咸陽，秦自雍徙都之。 而令民父子兄弟同室內息者為禁。 而集小（都）鄉邑聚為縣，置令、丞，凡三十一縣。 為田開阡陌封疆，而賦稅平。 平斗桶權衡丈尺。 行之四年，公子虔復犯約，劓之。 居五年，秦人富彊，天子致胙於孝公，諸侯畢賀。
Then he made Yang Grand Commandant. He led troops to besiege Wei's Anyi and took it in surrender. After three years, he built the Ji Que palace courtyard in Xianyang. Qin moved its capital from Yong to there. He ordered that fathers and sons, brothers sleeping in the same room be forbidden. He gathered small towns and villages into counties, established magistrates and assistants, altogether thirty-one counties. He opened fields with paths and borders, making taxes even. He standardized bushels, pecks, balances, weights, rods, and feet. After four years of implementation, Gongzi Qian again violated the agreement and had his nose cut off. After five years, the Qin people were rich and strong. The Son of Heaven sent sacrificial meat to Duke Xiao; all the feudal lords congratulated him.
8
其明年，齊敗魏兵於馬陵，虜其太子申，殺將軍龐涓。 其明年，衛鞅說孝公曰：「秦之與魏，譬若人之有腹心疾，非魏并秦，秦即并魏。 何者？ 魏居領阨之西，都安邑，與秦界河而獨擅山東之利。 利則西侵秦，病則東收地。 今以君之賢聖，國賴以盛。 而魏往年大破於齊，諸侯畔之，可因此時伐魏。 魏不支秦，必東徙。 東徙，秦據河山之固，東鄉以制諸侯，此帝王之業也。」 孝公以為然，使衛鞅將而伐魏。 魏使公子卬將而擊之。 軍既相距，衛鞅遺魏將公子卬書曰：「吾始與公子驩，今俱為兩國將，不忍相攻，可與公子面相見，盟，樂飲而罷兵，以安秦魏。」 魏公子卬以為然。 會盟已，飲，而衛鞅伏甲士而襲虜魏公子卬，因攻其軍，盡破之以歸秦。 魏惠王兵數破於齊秦，國內空，日以削，恐，乃使使割河西之地獻於秦以和。 而魏遂去安邑，徙都大梁。 梁惠王曰：「寡人恨不用公叔座之言也。」 衛鞅既破魏還，秦封之於、商十五邑，號為商君。
The next year, Qi defeated Wei troops at Ma Ling, captured their crown prince Shen, and killed general Pang Juan. The next year, Wei Yang advised Duke Xiao: 'Qin and Wei are like a person with a disease of the abdomen and heart. If Wei does not annex Qin, Qin will annex Wei. Why? Wei occupies the strategic pass to the west, with its capital at Anyi. It borders Qin at the Yellow River and monopolizes the advantages east of the mountains. When advantageous, it invades west into Qin; when troubled, it withdraws east to collect territory. Now with Your Lordship's wisdom and sageliness, the state relies on you for flourishing. Wei was greatly defeated by Qi in recent years, and the feudal lords rebel against it. We can take advantage of this time to attack Wei. If Wei cannot withstand Qin, it must move east. If Wei moves east, Qin will occupy the strongholds of the Yellow River and mountains, facing east to control the feudal lords. This is the enterprise of emperors and kings.' Duke Xiao considered it correct and sent Wei Yang to lead troops and attack Wei. Wei sent Gongzi Ang to lead troops and attack him. Once the armies confronted each other, Wei Yang sent a letter to the Wei general Gongzi Ang: 'I was initially friendly with you, Gongzi. Now we both serve as generals of two states and cannot bear to attack each other. We can meet face to face, form an alliance, joyfully drink, and cease hostilities to pacify Qin and Wei.' Wei Gongzi Ang considered it correct. The alliance meeting was completed and they were drinking when Wei Yang ambushed with armored soldiers, attacked, and captured Wei Gongzi Ang. He then attacked his army, completely defeated it, and returned to Qin. King Hui of Wei had his troops repeatedly defeated by Qi and Qin. The state was internally empty and daily diminishing. Fearful, he sent an envoy to cede the territory west of the Yellow River to Qin to make peace. Wei then abandoned Anyi and moved its capital to Da Liang. King Hui of Liang said: 'I regret not using Gongshu Zuo's words.' After Wei Yang defeated Wei and returned, Qin enfeoffed him with fifteen cities in Shang and titled him Lord Shang.
9
商君相秦十年，宗室貴戚多怨望者。 趙良見商君。 商君曰：「鞅之得見也，從孟蘭皋，今鞅請得交，可乎？」 趙良曰：「仆弗敢願也。 孔丘有言曰：『推賢而戴者進，聚不肖而王者退。』 仆不肖，故不敢受命。 仆聞之曰：『非其位而居之曰貪位，非其名而有之曰貪名。』 仆聽君之義，則恐仆貪位貪名也。 故不敢聞命。」 商君曰：「子不說吾治秦與？」 趙良曰：「反聽之謂聰，內視之謂明，自勝之謂彊。 虞舜有言曰：『自卑也尚矣。』 君不若道虞舜之道，無為問仆矣。」 商君曰：「始秦戎翟之教，父子無別，同室而居。 今我更制其教，而為其男女之別，大筑冀闕，營如魯衛矣。 子觀我治秦也，孰與五羖大夫賢？」 趙良曰：「千羊之皮，不如一狐之掖； 千人之諾諾，不如一士之諤諤。 武王諤諤以昌，殷紂墨墨以亡。 君若不非武王乎，則仆請終日正言而無誅，可乎？」 商君曰：「語有之矣，貌言華也，至言實也，苦言藥也，甘言疾也。 夫子果肯終日正言，鞅之藥也。 鞅將事子，子又何辭焉！」 趙良曰：「夫五羖大夫，荊之鄙人也。 聞秦繆公之賢而願望見，行而無資，自粥於秦客，被褐食牛。 期年，繆公知之，舉之牛口之下，而加之百姓之上，秦國莫敢望焉。 相秦六七年，而東伐鄭，三置晉國之君，一救荊國之禍。 發教封內，而巴人致貢； 施德諸侯，而八戎來服。 由余聞之，款關請見。 五羖大夫之相秦也，勞不坐乘，暑不張蓋，行於國中，不從車乘，不操干戈，功名藏於府庫，德行施於後世。 五羖大夫死，秦國男女流涕，童子不歌謠，舂者不相杵。 此五羖大夫之德也。 今君之見秦王也，因嬖人景監以為主，非所以為名也。 相秦不以百姓為事，而大筑冀闕，非所以為功也。 刑黥太子之師傅，殘傷民以駿刑，是積怨畜禍也。 教之化民也深於命，民之效上也捷於令。 今君又左建外易，非所以為教也。 君又南面而稱寡人，日繩秦之貴公子。 《詩》曰：『相鼠有體，人而無禮，人而無禮，何不遄死。』 以詩觀之，非所以為壽也。 公子虔杜門不出已八年矣，君又殺祝懽而黥公孫賈。 《詩》曰：『得人者興，失人者崩。』 此數事者，非所以得人也。 君之出也，後車十數，從車載甲，多力而駢脅者為驂乘，持矛而操闟戟者旁車而趨。 此一物不具，君固不出。 《書》曰：『恃德者昌，恃力者亡。』 君之危若朝露，尚將欲延年益壽乎？ 則何不歸十五都，灌園於鄙，勸秦王顯巖穴之士，養老存孤，敬父兄，序有功，尊有德，可以少安。 君尚將貪商於之富，寵秦國之教，畜百姓之怨，秦王一旦捐賓客而不立朝，秦國之所以收君者，豈其微哉？ 亡可翹足而待。」 商君弗從。
Lord Shang served as Qin chancellor for ten years. Many in the royal clan and nobles were resentful. Zhao Liang met with Lord Shang. Lord Shang said: 'Yang obtained this audience through Meng Lan Gao. Now Yang wishes to form a friendship with you. Is that acceptable?' Zhao Liang said: 'This servant does not dare desire it. Kong Qiu has said: 'Advance the worthy and those above advance; gather the unworthy and kings retreat.'' This servant is unworthy, therefore I dare not accept the command. This servant has heard: 'To occupy a position that is not yours is called greedy for position; to possess a name that is not yours is called greedy for name.' If this servant listens to Your Lordship's righteousness, I fear it would make this servant appear greedy for position and greedy for name. Therefore I dare not hear the command.' Lord Shang said: 'Are you not pleased with how I govern Qin?' Zhao Liang said: 'To listen to opposition is called intelligence; to examine oneself internally is called clarity; to conquer oneself is called strength. Yu Shun has said: 'Even from humility, it is still excellent.'' Your Lordship would do better to follow Yu Shun's way. There is no need to ask this servant.' Lord Shang said: 'Initially Qin had the teachings of the Rong and Di barbarians. Fathers and sons had no distinctions and dwelt in the same rooms. Now I have changed their teachings and established distinctions between males and females. I greatly built the Ji Que palace and made Qin flourish like Lu and Wei. Observe how I govern Qin—who compares to the worthy Five Ram Skin Grand Master?' Zhao Liang said: 'A thousand sheep skins are not as good as one fox collar; a thousand people saying 'yes, yes' are not as good as one scholar who is frank and direct. King Wu prospered through frankness, while Yin Zhou perished through flattery. If Your Lordship does not criticize King Wu, then this servant requests to speak correct words all day without punishment. Would that be acceptable?' Lord Shang said: 'There is a saying: appearance words are flowery, core words are substantial, bitter words are medicine, sweet words are sickness. If Sir is truly willing to speak correct words all day, it will be medicine for Yang. Yang will serve Sir. Why would Sir decline?' Zhao Liang said: 'The Five Ram Skin Grand Master was a rustic from Jing. He heard of Duke Mu of Qin's worthiness and wished to see him. Traveling without resources, he sold himself to a Qin merchant, wore coarse clothing, and tended cattle. After one year, Duke Mu discovered him, raised him from tending cattle, and placed him above the common people. No one in Qin dared to rival him. He served as Qin's chancellor for six or seven years, attacked Zheng to the east, established Jin's rulers three times, and once saved Jing from calamity. He issued teachings within his borders, and the Ba people sent tribute; He extended his virtue to the feudal lords, and the eight Rong tribes came to submit. You Yu heard of this and knocked at the border to request an audience. When the Five Ram Skin Grand Master served as chancellor of Qin, he did not ride in carriages when toiling, did not spread canopies when hot, walked through the state without following carriages or grasping weapons; his merit and fame were stored in the treasuries, his virtue and conduct applied to later generations. When the Five Ram Skin Grand Master died, the men and women of Qin wept, children did not sing songs, and those pounding grain did not strike their pestles. This was the virtue of the Five Ram Skin Grand Master. Now, when Your Lordship meets the King of Qin through the favored minister Jing Jian as intermediary, this is not the way to establish a reputation. Serving as chancellor of Qin without taking the common people as your concern, but greatly building the Ji Que palace—this is not the way to achieve merit. Punishing and tattooing the crown prince's tutors, injuring the people with harsh punishments—this is accumulating resentment and storing up calamity. Teaching transforms the people more deeply than commands; the people serve their superiors more swiftly than orders. Now Your Lordship has again established external changes on the left—this is not the way to teach. Your Lordship again faces south and calls himself 'the solitary one,' daily restraining Qin's noble sons. The Poetry says: 'Even rats have bodies; if a person lacks ritual propriety, if a person lacks ritual propriety, why not die quickly?' Viewing it through the Poetry, this is not the way for longevity. Gongzi Qian has shut his door and not gone out for eight years already; Your Lordship has again killed Zhu Huan and tattooed Gongsun Jia. The Poetry says: 'Those who gain the people's support will flourish; those who lose the people's support will collapse.' These several matters are not the ways to gain the people's support. When Your Lordship goes out, there are ten or more following carriages, retinue carriages carrying armor, strong men with muscular builds serving as chariot drivers, and those holding spears and grasping halberds hastening beside the carriages. If even one of these things is not prepared, Your Lordship certainly will not go out. The Documents say: 'Those who rely on virtue will flourish; those who rely on force will perish.' Your Lordship's position is as precarious as morning dew—do you still wish to prolong your years and increase your lifespan? Then why not return the fifteen cities, tend gardens in the countryside, urge the Qin king to promote scholars living in mountain caves, care for the elderly and orphans, respect fathers and elder brothers, reward the meritorious, and honor the virtuous? This would bring some measure of security. Your Lordship still covets the wealth of Shang, favors the teachings of Qin, and accumulates the resentment of the common people. If the Qin king one day casts aside his guests and no longer holds court, the means by which Qin collects Your Lordship—how slight will they be? Perish can be awaited by lifting one's foot." Lord Shang did not follow this advice.
10
後五月而秦孝公卒，太子立。 公子虔之徒告商君欲反，發吏捕商君。 商君亡至關下，欲舍客舍。 客人不知其是商君也，曰：「商君之法，舍人無驗者坐之。」 商君喟然嘆曰：「嗟乎，為法之敝一至此哉！」 去之魏。 魏人怨其欺公子卬而破魏師，弗受。 商君欲之他國。 魏人曰：「商君，秦之賊。 秦彊而賊入魏，弗歸，不可。」 遂內秦。 商君既復入秦，走商邑，與其徒屬發邑兵北出擊鄭。 秦發兵攻商君，殺之於鄭黽池。 秦惠王車裂商君以徇，曰：「莫如商鞅反者！」 遂滅商君之家。
After five months, Duke Xiao of Qin died, and the crown prince was established as ruler. The followers of Gongzi Qian informed that Lord Shang wished to rebel, and officials were sent to capture Lord Shang. Lord Shang fled to the border pass and wished to lodge at an inn. The innkeeper did not know he was Lord Shang and said: 'According to Lord Shang's law, those who lodge people without verification are punished.' Lord Shang sighed deeply and said: 'Alas, the defects of the law have come to this extent!' He departed to Wei. The people of Wei resented his deceiving Gongzi Ang and breaking the Wei army, so they did not accept him. Lord Shang wished to go to other states. The people of Wei said, "Lord Shang is Qin's traitor. If Qin becomes strong and a traitor enters Wei, you will not return—that would be unacceptable." He was then sent back to Qin. Lord Shang, having returned to Qin, fled to Shang city, and with his followers raised troops from the city to go north and attack Zheng. Qin sent troops to attack Lord Shang and killed him at Zheng's Meng Pool. King Hui of Qin had Lord Shang's body torn apart by chariots as a warning, saying: 'Let no one be like Shang Yang in rebelling!' His family was then exterminated.
11
太史公曰：商君，其天資刻薄人也。 跡其欲干孝公以帝王術，挾持浮說，非其質矣。 且所因由嬖臣，及得用，刑公子虔，欺魏將卬，不師趙良之言，亦足發明商君之少恩矣。 余嘗讀商君開塞耕戰書，與其人行事相類。 卒受惡名於秦，有以也夫！
The Grand Historian said: Lord Shang was a man of harsh and ungenerous natural endowment. Tracing his desire to approach Duke Xiao with the arts of emperors and kings, he grasped superficial arguments—it was not his true substance. Moreover, what he relied on was a favored minister; once he obtained power, he punished Gongzi Qian, deceived the Wei general Ang, and did not follow Zhao Liang's words—this was also sufficient to reveal Lord Shang's lack of kindness. I once read Lord Shang's book on opening and closing, agriculture and warfare—it was similar to his personal conduct. In the end, he received an evil reputation in Qin—there was reason for it!