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说之者，说之也；说之者，资之也。饰言者，假之也；假之者，益损也。应对者，利辞也；利辞者，轻论也。成义者，明之也；明之者，符验也。难言者，却论也；却论者，钓几也。 |
| | Shuo zhi zhe, Shuo zhi ye; Those who speak of him are those who support him. Those who use flowery words are those who feign support for him; Those who feign support will ultimately cause more harm. Those who respond are those who use advantageous words; Those who use advantageous words engage in superficial discussions. Those who accomplish righteousness do so by clarifying it; To clarify something is to confirm and verify it. Those who find speech difficult are those who avoid discussion; To avoid discussion is to seek advantage.
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佞言者，谄而干忠。谀言者，博而干智。平言者，决而干勇。戚言者，权而干信。静言者，反而干胜。 |
| | Those who speak flatteringly are sycophants who attempt to usurp loyalty. Those who use fawning words are those who seek wisdom through superficial means. Those who speak plainly are decisive and strive for courage. Those who speak with concern use authority to pursue trustworthiness. Those who speak calmly do so in reverse and strive for victory.
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先意承欲者，谄也。繁称文辞者，博也。纵舍不疑者，决也。策选进谋者，权也。他分不足以窒非者，反也。 |
| | Those who anticipate the will of others and cater to their desires are sycophants. Those who elaborate with ornate words and phrases seek breadth of knowledge. Those who release without hesitation are decisive. Those who plan and strategize for advancement wield authority. Those whose other distinctions are insufficient to refute criticism act in reversal.
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故口者，机关也；所以开闭情意也。耳目者，心之佐助也；所以窥见奸邪。故曰：参调而应，利道而动。故繁言而不乱、翱翔而不迷、变易而不危者，睹要得理。故无目者不可示以五色，无耳者不可告以五音。故不可以往者，无所开之也；不可以来者，无所受之也。物有不通者，圣人故不事也。古人有言曰：“口可以食，不可以言。”言者，有讳忌也。众口烁金，言有曲故也。 |
| | Therefore, the mouth is a mechanism; it is used to open and close emotions and intentions. The ears and eyes are assistants of the mind; they are used to detect deceit and wickedness. Therefore, it is said: "Coordinate three elements in response, and act along advantageous paths." Thus, those who speak at length without confusion, move freely without becoming lost, or change circumstances without danger have grasped the essentials and understood principles. Therefore, one who has no eyes cannot be shown the five colors, and one who has no ears cannot be told of the five sounds. Thus, what cannot be conveyed is because there is nothing to open or reveal; what cannot be received is because there is no one to accept it. If something does not communicate or connect, sages therefore do not engage with it. Ancient people said: "The mouth can be used for eating, but should not be used carelessly in speech." Speech involves taboos and things to avoid. Numerous voices can melt gold; speech often has hidden reasons or distortions.
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人之情，出言则欲听，举事则欲成。是故，智者不用其所短，而用愚人之所长；不用所拙，而用愚人之所工：故不困也。言其有利者，从其所长也；言其有害者，避其所短也。故介虫之捍也，必以坚厚；螫虫之动也，必以毒螫。故禽兽知用其长，而谈者知用其用也。故曰：辞言有五：曰病，曰恐，曰忧，曰怒，曰喜。故曰：病者，感哀气而不神也；恐者，肠绝而无主也；忧者，闭塞而不泄也；怒者，妄动而不治也；喜者，宣散而无要也。此五者，精则用之，利则行之。 |
| | Human nature is such that when one speaks, they wish to be heard, and when one undertakes a task, they wish it to succeed. Therefore, the wise do not use their weaknesses but employ what is strong in others considered foolish; they do not rely on their clumsiness but utilize what the foolish excel at, and thus they are never trapped. To speak of advantages is to follow one's strengths; to mention harm is to avoid one's weaknesses. Therefore, the defense of a crustacean must rely on its hardness and thickness; the movement of a stinging insect is necessarily through its venomous sting. Therefore, birds and beasts know how to use their strengths, and those who speak know how to employ what they are good at. Therefore it is said: "There are five types of speech and words: illness, fear, sorrow, anger, and joy." It is said: "Illness arises from being affected by sorrowful qi (vital energy) and lacking spirit; fear results in a severed mind and lack of control; sorrow causes blockage without release; anger leads to reckless action and disorder; joy results in dispersion without focus." These five conditions, when refined, should be used; when advantageous, they should be acted upon.
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故与智者言，依于博；与博者言，依于辩；与辩者言，依于要。与贵者言，依于势；与富者言，依于高；与贫者言，依于利；与贱者言，依于谦；与勇者言，依于敢；与愚者言，依于锐：此其术也，而人常反之。是故，与智者言，将以此明之；与不智者言，将以此教之；而甚难为也。故言多类，事多变。故终日言不失其类，故此不乱；终日不变，而不失其主。故智贵不妄、听贵聪、智贵明、辞贵奇。 |
| | Therefore, when speaking with the wise, one should rely on breadth of knowledge; when speaking with those who are knowledgeable, one should rely on eloquence; when speaking with the eloquent, one should focus on essentials. When speaking with the noble, rely on authority; when speaking with the wealthy, rely on grandeur; when speaking with the poor, rely on benefits; when speaking with those of low status, rely on humility. When speaking with the brave, rely on boldness; when speaking with the foolish, rely on decisiveness: this is the method, yet people often do the opposite. Therefore, when speaking with a wise person, one uses these principles to clarify matters; when speaking with an unwise person, one uses them to teach. Yet this is extremely difficult to achieve. Therefore, speech has many categories and affairs undergo frequent changes. Thus, speaking all day without losing one's category ensures order; remaining unchanged throughout the day yet not losing one's core purpose. Therefore, wisdom is valued when it does not act recklessly; listening is valued when perceptive; understanding is valued when clear; and speech is valued when remarkable.
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