| | 难言: |
臣非非难言也，所以难言者：言顺比滑泽，洋洋纚纚然，则见以为华而不实。敦祗恭厚，鲠固慎完，则见以为掘而不伦。多言繁称，连类比物，则见以为虚而无用。摠微说约，径省而不饰，则见以为刿而不辩。激急亲近，探知人情，则见以为谮而不让。闳大广博，妙远不测，则见以为夸而无用。家计小谈，以具数言，则见以为陋。言而近世，辞不悖逆，则见以为贪生而谀上。言而远俗，诡躁人间，则见以为诞。捷敏辩给，繁于文采，则见以为史。殊释文学，以质信言，则见以为鄙。时称诗书，道法往古，则见以为诵。此臣非之所以难言而重患也。 |
| | I am not unwilling to speak, but the reason I find it difficult to speak is this: if what I say is smooth and fluent, flowing and elegant, then people will regard it as ornate but lacking in substance. If my words are respectful, sincere, earnest, and cautious, then they will be regarded as blunt and unreasonable. If I speak at length with numerous references and elaborate analogies, then it will be considered empty and of no use. If my speech is concise, subtle, straightforward, and unadorned, then it will be seen as sharp but not persuasive. If I am eager to get close and keenly understand human feelings, then it will be regarded as slandering without yielding. If my words are grand, extensive, profound, and unfathomable, then they will be considered boastful and of no practical use. If I speak in small talk about household matters with specific details, then it will be deemed vulgar. If my words are contemporary and my expressions do not go against convention, then I will be seen as greedy for life and flattered toward superiors. If my speech is detached from the common ways of the world and strange or erratic in human society, then it will be considered fantastical. If I am quick-witted and eloquent, with abundant literary embellishment, then I will be regarded as a historian. If I set aside literary style and speak plainly and truthfully, then it will be considered vulgar. If I quote the Classic of Poetry and the Classic of Documents and follow ancient principles, then I will be considered merely reciting. This is why I find it difficult to speak and bear great burdens.
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| | 难言: |
故度量虽正，未必听也；义理虽全，未必用也。大王若以此不信，则小者以为毁訾诽谤，大者患祸灾害死亡及其身。故子胥善谋而吴戮之，仲尼善说而匡围之，管夷吾实贤而鲁囚之。故此三大夫岂不贤哉？而三君不明也。上古有汤至圣也，伊尹至智也；夫至智说至圣，然且七十说而不受，身执鼎俎为庖宰，昵近习亲，而汤乃仅知其贤而用之。故曰以至智说至圣，未必至而见受，伊尹说汤是也；以智说愚必不听，文王说纣是也。故文王说纣而纣囚之，翼侯炙，鬼侯腊，比干剖心，梅伯醢，夷吾束缚，而曹羁奔陈，伯里子道乞，傅说转鬻，孙子膑脚于魏，吴起收泣于岸门、痛西河之为秦、卒枝解于楚，公叔痤言国器、反为悖，公孙鞅奔秦，关龙逢斩，苌宏分胣，尹子阱于棘，司马子期死而浮于江，田明辜射，宓子贱、西门豹不斗而死人手，董安于死而陈于市，宰予不免于田常，范睢折胁于魏。此十数人者，皆世之仁贤忠良有道术之士也，不幸而遇悖乱暗惑之主而死，然则虽贤圣不能逃死亡避戮辱者何也？则愚者难说也，故君子不少也。且至言忤于耳而倒于心，非贤圣莫能听，愿大王熟察之也。 |
| | Therefore, even if my measurements and standards are correct, they may not necessarily be heeded; even though the principles of righteousness and reason are complete, they may not necessarily be employed. If Your Majesty does not believe this, then on a minor level it will be considered defamation and slander, and on a major level it may bring calamities, disasters, death, and even affect His Majesty himself. Therefore, Wu Zixu was good at planning but was executed by the State of Wu; Confucius was skilled in persuasion yet was besieged in Kuang; Guan Yiwu was indeed virtuous but was imprisoned by the State of Lu. Thus, could these three ministers not be considered virtuous? Yet the three rulers did not show discernment. In ancient times there was King Tang, who was most sage, and Yi Yin, who was most wise; the wisest man advising the most sage ruler, yet it still took seventy attempts to persuade without success. Yi Yin then personally held the cauldron and cooking utensils as a cook, drawing close and becoming familiar, until King Tang finally recognized his virtue and employed him. Therefore it is said that even the wisest advising the most sage may not necessarily be accepted immediately; this was the case with Yi Yin and King Tang; advising a foolish ruler with wisdom will certainly go unheeded, as was the case when King Wen advised King Zhou. Therefore, King Wen advised Zhou and was imprisoned by him; Yi Hou was roasted alive; Gui Hou was dried like a fish; Bi Gan had his heart extracted; Mei Bo was minced into meat; Guan Yiwu (Yi Wu) was bound in chains; Cao Ji fled to Chen; Boli Zi Dao Qi begged for food on the road; Fu Yue was sold as a slave; Sunzi had both legs amputated in Wei; Wu Qi wept bitterly at Anmen, grieving over the loss of Xihe to Qin, and ultimately was dismembered alive by Chu; Gongsun Cao spoke about national treasures but was instead considered rebellious; Gongsun Yang fled to Qin; Guan Longfeng was beheaded; Chang Hong had his belly split open; Yin Zi was trapped in a thornbush; Sima Ziqi died and floated down the river; Tian Ming was executed with an arrow; Mi Zian, Xi Men Bao were not even able to fight before being killed by others; Dong Anyu was executed and displayed in the marketplace; Zai Yu could not escape from Tian Chang; Fan Jiu had his ribs broken in Wei. These ten or so individuals were all virtuous, loyal, and wise men of the world who possessed principles and methods. Unfortunately, they met with perverse, chaotic, and ignorant rulers and perished. Then why is it that even sages and virtuous people cannot escape death or avoid being killed and humiliated? It is because fools are hard to persuade, so the wise do not act recklessly. Moreover, sincere and truthful words often offend the ears and go against one's inner inclinations; only sages or virtuous people can listen to them. I hope Your Majesty will carefully consider this.
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