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或曰：士之論高，何必以文？ |
| | Some say: A scholar's lofty principles need not be demonstrated through writings.
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荅曰：夫人有文質乃成。物有華而不實，有實而不華者。《易》曰：「聖人之情見乎辭。」出口為言，集扎為文，文辭施設，實情敷烈。夫文德、世服也。空書為文，實行為德，著之於衣為服。故曰：德彌盛者文彌縟，德彌彰者人彌明。大人德擴其文炳，小人德熾其文斑，官尊而文繁，德高而文積。華而晥者，大夫之簀，曾子寢疾，命元起易。由此言之，衣服以品賢，賢以文為差，愚傑不別，須文以立折。非唯於人，物亦咸然。龍鱗有文，於蛇為神；鳳羽五色，於鳥為君；虎猛，毛蚡蜦；龜知，背負文。四者體不質，於物為聖賢。且夫山無林，則為土山；地無毛，則為瀉土；人無文，則為僕人。土山無麋鹿，瀉土無五穀，人無文德，不為聖賢。上天多文而后土多理，二氣協和，聖賢稟受，法象本類，故多文彩。瑞應符命，莫非文者。晉唐叔虞、魯成季友、惠公夫人號曰仲子，生而怪奇，文在其手。張良當貴，出與神會，老父授書，卒封留侯。河神，故出圖；洛靈，故出書。竹帛所記怪奇之物，不出潢洿。物以文為表，人以文為基。棘子成欲彌文，子貢譏之。謂文不足奇者，子成之徒也。 |
| | The reply says: Human beings must have both literary cultivation and moral integrity to become complete individuals. Things may be ornamental without being substantial, or substantial without being ornamental. The Yijing says: "The feelings of a sage are revealed in his words." Spoken words become speech; accumulated thoughts form writings. The arrangement and expression of literary language actually reveal one's inner feelings and fervent sincerity. Literary virtue is a quality that earns respect in the world. Empty writing constitutes literary expression; practical conduct constitutes virtue, and when displayed outwardly, it becomes decorum or appearance. Therefore it is said: The more abundant one's virtue, the more elaborate his literary expression; the more evident one's virtue, the clearer others' understanding of him. A great person's virtue expands and his writings shine; a petty person's virtue is intense but his writings are marked with blemishes. High-ranking officials have elaborate writings, and those of high moral character accumulate rich literary works. Those who are ornamental yet elegant are like the bamboo mats used by officials; when Zengzi was ill in bed, he ordered Yuanqi to replace them. From this we may say: Clothing distinguishes the virtuous from others; among the virtuous, literary merit serves as a standard. Without distinguishing between the wise and the foolish, one must rely on writings to establish discernment. This is not only true of people; things are also the same in this regard. The dragon's scales have patterns, and among snakes it is considered divine; the phoenix has five-colored feathers, and among birds it is the ruler; The tiger is fierce, with thick fur; the tortoise is wise, bearing patterns on its shell. Of these four, their forms are not ordinary; among things they represent sages and virtuous beings. Moreover, a mountain without trees is merely an earthen hill; linha A land without vegetation becomes barren soil; a person without literary cultivation is merely a servant. An earthen hill has no deer or antelope, barren soil yields no five grains; a person without literary virtue cannot become a sage or virtuous individual. Heaven is rich in patterns, so the earth abounds in order; when the two vital forces harmonize, sages and virtuous people receive this influence. They emulate natural phenomena and their fundamental categories, hence possessing abundant literary brilliance. Ominous signs and divine mandates are all expressions of literary patterns. Jin Tangshuyu, Lu Cheng Jiyou, and Lady Zhongzi, the wife of Duke Huigong, were all born with strange and wondrous signs; patterns appeared on their hands. Zhang Liang was destined for greatness; he encountered a deity, an old man gave him a book, and in the end he was enfeoffed as Marquis Liu. The river god, therefore, produced the map; the Luo River spirit, therefore, produced the book. Strange and wondrous things recorded on bamboo slips and silk are not found in muddy or foul places. Things take literary patterns as their outward appearance; people take literary cultivation as the foundation of their character. Ji Zicheng wished to be adorned with elaborate writings, but Zigong ridiculed him for it. Those who say literary cultivation is not remarkable are followers of Ji Cheng.
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著作者為文儒，說經者為世儒，二儒在世，未知何者為優？或曰：文儒不若世儒。世儒說聖人之經，解賢者之《傳》，義理廣博，無不實見，故在官常位；位最尊者為博士，門徒聚眾，招會千里，身雖死亡，學傳於後。文儒為華淫之說，於世無補，故無常官，弟子門徒不見一人，身死之後，莫有紹傳。此其所以不如世儒者也。 |
| | Those who compose writings are called literary Confucians; those who expound the classics are called worldly Confucians. Between these two types of scholars in society, it remains unknown which is superior? Some say: Literary Confucians are not as good as worldly Confucians. Worldly Confucians expound the sages' classics and interpret the "zhuan" of virtuous scholars; their meanings are extensive and profound, all grounded in reality, so they hold official positions. The most respected position is that of the Doctor (of Literature), whose disciples gather in large numbers, converging from thousands of li away. Even though their bodies may perish, their learning is passed down to future generations. The literary Confucian's doctrines are seen as ornamental excess, offering no benefit to society; thus they hold no official posts. Their disciples and followers number none, and after their deaths, no one continues or transmits their teachings. This is why literary Confucians are considered inferior to worldly Confucians.
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荅曰：不然。夫世儒說聖情，共起並驗，俱追聖人。事殊而務同，言異而義鈞。何以謂之文儒之說無補於世？世儒業易為，故世人學之多，非事可析第，故官廷設其位。文儒之業，卓絕不循，人寡其書，業雖不講，門雖無人，書文奇偉，世人亦傳。彼虛說，此實篇，折累二者，孰者為賢？案古俊乂著作辭說，自用其業，自明於世。世儒當時雖尊，不遭文儒之書，其跡不傳。周公制禮樂，名垂而不滅；孔子作《春秋》，聞傳而不絕。周公、孔子，難以論言。漢世文章之徒，陸賈、司馬遷、劉子政、楊子雲，其材能若奇，其稱不由人。世傳《詩》家魯申公、《書》家千乘歐陽、公孫，不遭太史公，世人不聞。夫以業自顯，孰與須人乃顯？夫能紀百人，孰與廑能顯其名？ |
| | The reply says: Not so. Worldly Confucians interpret the sages' sentiments, all arising together and verified side by side, equally pursuing the sages. Though matters differ, their purposes are the same; though words vary, their meanings carry equal weight. Why then is it said that literary Confucian doctrines offer no benefit to society? The learning of worldly Confucians is easy to pursue, so many people in the world study it. Since their teachings are not matters that can be easily analyzed or ranked, official courts establish positions for them. The learning of literary Confucians is outstanding and unconventional; few people study their writings. Though their teachings may not be widely taught, though their schools have no followers, their written works are extraordinary and magnificent, so the world still transmits them. Their doctrines may be empty words; these writings are substantial essays. Comparing and accumulating the merits of both, which is more virtuous? Examining the writings and explanations of ancient exemplary individuals, they applied their own learning and thus became renowned in the world. Though worldly Confucians were respected at the time, without encountering literary Confucian writings, their deeds would not have been transmitted. Duke of Zhou established rites and music; his name remains celebrated and undimmed; Confucius composed the Chunqiu (Spring and Autumn Annals); its fame is transmitted without ceasing. Duke of Zhou and Confucius are difficult to discuss in mere words. In the Han dynasty, literary figures such as Lu Jia, Sima Qian, Liu Zizheng, and Yang Ziyun possessed extraordinary talent; their reputations were not conferred by others. The worldly transmitted schools of the "Shi" (Poetry) with Lu Shengong, and the "Shu" (Book of Documents) scholars Qiansheng Ouyang and Gongsun, had not encountered Grand Historian Sima Qian; otherwise, their names would have been known by the world. To achieve prominence through one's own learning—how does this compare to relying on others for recognition? Who is more capable: the person who can record a hundred names, or the one whose name alone becomes prominent?
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或曰：著作者、思慮間也，未必材知出異人也。居不幽，思不至。使著作之人，總眾事之凡，典國境之職，汲汲忙忙，或暇著作？試使庸人積閑暇之思，亦能成篇八十數。文王日昃不暇食，周公一沐三握髮，何暇優游為麗美之文於筆札？孔子作《春秋》，不用於周也；司馬長卿不預公卿之事，故能作《子虛》之賦；楊子雲存中郎之官，故能成《太玄經》，就《法言》。使孔子得王，《春秋》不作；長卿、子雲為相，《賦》、《玄》不工籍。 |
| | Some say: Those who compose writings do so through careful thought; they are not necessarily individuals of extraordinary talent or wisdom. If one does not dwell in seclusion, thoughts will not reach such depths. Those who compose writings must summarize all matters, manage state affairs, and be constantly busy; would they have time to write? If one were to test an ordinary person who accumulates idle thoughts, he too could compose dozens of essays. King Wen was so busy that he had no time to eat until the sun passed its zenith; Duke of Zhou, while bathing once, would grasp his hair three times due to interruptions. How could they have leisure to compose elegant and beautiful writings on bamboo slips? Confucius composed the "Chunqiu," but it was not adopted by the Zhou dynasty; Sima Changqing did not participate in official matters of ministers, hence he could compose the Fu (rhapsody) "Zixu"; Yang Ziyun held a mid-level official position, hence he was able to complete the "Taixuanjing" and compose the "Fayan." Had Confucius attained power as a king, he would not have composed the "Chunqiu"; had Changqing and Ziyun become prime ministers, their rhapsodies and works like the "Taixuanjing" would not have been recorded as masterpieces.
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荅曰：文王日昃不暇食，此謂演《易》而益卦。周公一沐三握髮，為周改法而制。周道不弊，孔子不作，休思慮間也，周法闊踈，不可因也。夫稟天地之文，發於胸臆，豈為間作不暇日哉？感偽起妄，源流氣烝。管仲相桓公，致於九合：商鞅相孝公，為秦開帝業，然而二子之書，篇章數十。長卿、子雲，二子之倫也。俱感，故才並；才同，故業鈞。皆士而各著，不以思慮間也。問事彌多而見彌博，官彌劇而識彌泥。居不幽則思不至，思不至則筆不利。嚚頑之人有幽室之思，雖無憂，不能著一字。蓋人材有能，無有不暇。有無材而不能思，無有知而不能著；有鴻材欲作而無起，細知以問而能記。蓋奇有無所因，無有不能言；兩有無所睹，無不暇造作。 |
| | The reply says: King Wen had no time to eat before the sun passed its zenith—this refers to his efforts in interpreting the "Yijing" and adding commentary to the hexagrams. Duke of Zhou grasped his hair three times during a single bath—this was due to his work in revising laws and instituting new ones for the Zhou dynasty. Had the Zhou way not declined, Confucius would not have written—this is not due to idle thoughts. The Zhou laws were broad and loosely structured; they could no longer be followed. Receiving the patterns of heaven and earth, expressing them from one's heart—how could such inspiration depend on having spare time or not? Emotions arise from falsehoods, giving rise to delusions; their origins and flow are driven by the vapors of vital energy. Guan Zhong, as prime minister to Duke Huan of Qi, brought about nine alliances; Shang Yang, as prime minister under King Xiao of Qin, laid the foundation for the imperial cause of Qin. Yet writings by these two men number only dozens of chapters. Sima Changqing and Yang Ziyun are comparable to these two figures. Both were inspired, hence their talents were equal; their talents being the same, therefore their achievements are equally weighted. Both were scholars who each left behind writings—not because of idle thoughts. The more matters one handles, the broader their knowledge; the busier an official's duties, the deeper their understanding becomes entangled. If one does not dwell in quiet seclusion, their thoughts will not reach great depths; if thoughts do not reach such depths, the brush cannot produce sharp or effective writing. Wicked and stubborn people may have secluded quarters for thought; even without worries, they are unable to write a single word. Indeed, human talent has its capabilities, but no one is entirely free from busyness. There are those without talent who cannot think; there are none lacking knowledge who cannot write. There are those with great talent who wish to compose but lack inspiration, and those with minor knowledge who ask questions and can remember. Indeed, there are strange things that arise without cause; nothing is beyond the power of expression. There may be two things unseen by all, yet none lack time to create and compose.
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或曰：凡作者精思已極，居位不能領職。蓋人思有所倚著，則精有所盡索。著作之人，書言通奇，其材已極，其知已罷。案古作書者，多位布散槃解；輔傾寧危，非著作之人所能為也。夫有所偪，有所泥，則有所自，篇章數百。呂不韋作《春秋》，舉家徙蜀；淮南王作道書，禍至滅族；韓非著治術，身下秦獄。身且不全，安能輔國？夫有長於彼，安能不短於此？深於作文，安能不淺於政治？ |
| | Some say: Anyone who composes writings has already exhausted their thoughts; thus, they cannot hold office or manage duties. Indeed, when a person's thoughts are focused on something specific, their mental energy is fully consumed in that pursuit. Those who compose writings have words and expressions that reach the extraordinary; their talent has already reached its peak, and their knowledge is exhausted. Examining ancient writers, many held positions of dispersion or were officials in charge of records; Supporting the declining and stabilizing the dangerous—this is not something a literary writer can accomplish. When one feels pressured or constrained, there arises a need for expression; thus, hundreds of chapters may be composed. Lü Buwei composed the "Chunqiu," and as a result his entire family was exiled to Shu; the King of Huainan wrote Daoist texts, and calamity befell him with the extermination of his clan; Han Fei composed writings on governance, yet he himself was imprisoned in Qin. If one's own life is not secure, how can they assist the state? One who excels in one area must necessarily be lacking in another. Someone deeply engaged in writing essays, how could they not be shallow in political affairs?
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荅曰：人有所優，固有所劣；人有所工，固有所拙。非劣也，志意不為也；非拙也，精誠不加也。志有所存，顧不見泰山；思有所至，有身不暇徇也。稱干將之利，剌則不能擊，擊則不能剌，非刃不利，不能一旦二也。蛢彈雀則失鷜，射鵲則失鴈；方員畫不俱成，左右視不並見，人材有兩為，不能成一。使干將寡剌而更擊，蛢捨鵲而射鴈，則下射無失矣。人委其篇章，專為攻治，則子產、子賤之跡不足侔也。古作書者，多立功不用也。管仲、晏嬰，功書並作；商鞅、虞卿，篇治俱為。高祖既得天下，馬上之計未敗，陸賈造《新語》，高祖粗納采。呂氏橫逆，劉氏將傾，非陸賈之策，帝室不寧。蓋材知無不能，在所遭遇，遇亂則知立功，有起則以其材著書者也。出口為言，著文為篇。古以言為功者多，以文為敗者希。呂不韋、淮南王以他為過，不以書有非；使客作書，不身自為，如不作書，猶蒙此章章之禍。人古今違屬，未必皆著作材知極也。鄒陽舉䟽，免罪於梁；徐樂上書，身拜郎中。材能以其文為功於人，何嫌不能營衛其身？韓蚤信公子非，國不傾危。及非之死，李斯如奇，非以著作材極，不能復有為也。春物之傷，或死之也；殘物不傷，秋亦大長。假令非不死，秦未可知。故才人能令其行可尊，不能使人必法己；能令其言可行，不能使人必采取之矣。 |
| | The reply says: People have strengths and therefore naturally have weaknesses; people are skilled in certain things, and thus inevitably clumsy in others. It is not a matter of inferiority, but rather that their aspirations do not lie there; it is not clumsiness, but the lack of focused sincerity and effort. When one's will is set on something, they may overlook even Mount Tai; when thoughts reach a certain depth, one has no time to spare for their own body. To praise the sharpness of Ganjiang's sword, yet if used for thrusting it cannot strike, and if used for striking it cannot thrust—this is not because the blade is dull, but because one cannot do both at once. If one shoots a sparrow, they miss the goose; if they shoot a magpie, they miss the wild goose; a circle and square cannot both be drawn perfectly at once, nor can one see both left and right clearly at the same time. A person's talents are divided; they cannot accomplish two things as one. If Ganjiang were to reduce thrusting and focus on striking, or if the archer were to abandon shooting magpies and concentrate on wild geese, then even an inferior shooter would have no misses. If a person dedicates themselves entirely to writing essays and neglects governance, then their achievements will fall short even of those of Zi Chan and Zi Jian. Ancient writers often established merit without being employed. Guan Zhong and Yan Ying both achieved great accomplishments and left behind writings; Shang Yang and Yu Qing were equally accomplished in writing and governance. After Emperor Gaozu had secured the empire, his strategies for immediate survival were still in place. Lu Jia composed the Xinyu (New Words), and Emperor Gaozu roughly accepted and adopted them. When the Lu family acted rebelliously, the Liu dynasty was on the verge of collapse; without Lu Jia's strategies, the imperial house would not have found peace. Talented and knowledgeable individuals are not inherently incapable; it depends on the circumstances they encounter. In times of chaos, they know how to establish merit; in times of stability, they use their talents to compose writings. Spoken words become speech; written thoughts form essays. In ancient times, many achieved success through spoken words, while few failed due to their writings. Lord Lu Buwei and the Prince of Huainan were criticized for other transgressions, not because of their writings; they had guests compose the books and did not write them themselves. Even if they had not written the books, they would still have suffered this prominent punishment. People from ancient and modern times differ in their circumstances; it is not necessarily true that all are endowed with the utmost talent and knowledge for writing. Zou Yang submitted a memorial, which saved him from punishment in Liang; Xu Le submitted a written petition and was personally appointed as an Attendant-in-Ordinary. If one's talent can achieve success for others through their writings, why should there be any doubt that they cannot protect themselves? Han Cao trusted the false accusations of Gongzi Fei, and the state did not fall into peril. But after Gongzi Fei's death, Li Si was surprised; it was not because he lacked the utmost talent for writing, but that he could no longer act effectively. The damage to spring plants may lead to their death; if the plants are not damaged, they will flourish greatly in autumn. Had Gongzi Fei not died, the fate of Qin might have been uncertain. Therefore, talented individuals can make their conduct admirable, but they cannot compel others to necessarily emulate them; they can ensure that their words are actionable, but they cannot force people to necessarily adopt and use them.
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或曰：古今作書者非一，各穿鑿夫經之實，傳違聖人質，故謂之蕞殘，比之玉屑。故曰：「蕞殘滿車，不成為道；玉屑滿篋，不成為寶。」前人近聖，猶為蕞殘，況遠聖從後復重為者乎？其作必為妄，其言必不明，安可采用而施行？ |
| | Some say: Throughout history, there have been many who wrote books; each has pierced and distorted the true meaning of the classics, transmitting views that contradict the essence of sage teachings. Therefore, these writings are called fragmented remnants, comparable to jade dust. Hence it is said: "Even if a cartload of such fragmented remnants exists, they do not form the Way; a box full of jade dust does not become a treasure." Those who lived before and were close to the sages are still considered fragmented remnants; how much more so those far removed from the sages, writing again later? Their writings must be baseless, their words necessarily unclear—how can such things possibly be adopted and implemented?
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荅曰：聖人作其經，賢者造其《傳》，述作者之意，採聖人之志，故《經》須《傳》也。俱賢所為，何以獨謂《經》《傳》是，他書記非？彼見《經》《傳》，《傳》《經》之文，《經》須而解，故謂之是。他書與書相違，更造端緒，故謂之非。若此者，韙是於五經。使言非五經，雖是不見聽。使五《經》從孔門出，到今常令人不缺滅，謂之純壹，信之可也。今五經遭亡秦之奢侈，觸李斯之橫議，燔燒禁防，伏生之休，抱經深藏。漢興，收五經，經書缺滅而不明，篇章棄散而不具。鼂錯之輩，各以私意分拆文字，師徒相因相授，不知何者為是。亡秦無道，敗亂之也。秦雖無道，不燔諸子，諸子尺書，文篇具在，可觀讀以正說，可采掇以示後人。後人復作，猶前人之造也。夫俱鴻而知，皆《傳》《記》所稱，文義與經相薄，何以獨謂文書失經之實？由此言之，經缺而不完，書無佚本，經有遺篇，折累二者，孰與蕞殘？《易》據事象，《詩》采民以為篇，《樂》須不驩，《禮》待民平。四經有據，篇章乃成。《尚書》、《春秋》，采掇《史記》。《史記》興，無異書，以民、事一意。六經之作皆有據。由此言之，書亦為本，經亦為末，末失事實，本得道質，折累二者，孰為玉屑？知屋漏者在宇下，知政失者在草野，知經誤者在諸子。諸子尺書，文明實是。說章句者，終不求解扣明，師師相傳，初為章句者，非通覽之人也。 |
| | The reply says: Sages composed the classics, and virtuous men wrote their commentaries. They explained the authors' intentions and adopted the sages' aspirations; therefore, the Classics require Commentaries. Both are works of the virtuous—why then is it said uniquely that the Classics and their commentaries are correct, while other writings are incorrect? They see the texts of the Classics and their Commentaries, where the Commentaries explain the Classics, so they consider them correct. Other writings contradict each other's texts, creating new beginnings and threads, hence they are considered incorrect. Those who do this are deemed correct in relation to the Five Classics. If one speaks outside of the Five Classics, even if what they say is right, it will not be heeded. If the Five Classics had originated from Confucius' school and remained intact to this day without being lost or corrupted, they could be called pure and consistent; in that case, believing them would be justified. Now the Five Classics suffered from the extravagance of the fallen Qin dynasty, were subjected to Shang Yang's arbitrary opinions, burned and banned, with Fu Sheng retreating into hiding, carrying the classics deep in concealment. When the Han dynasty rose to power, it collected the Five Classics; yet the texts were lost and incomplete, with chapters scattered and not fully preserved. Figures like Chao Cuo each divided the texts according to their own private interpretations, with teachers and disciples passing them down in succession, without knowing which was correct. The fallen Qin dynasty was lawless; it caused this disorder and chaos. Although the Qin dynasty was unjust, it did not burn the writings of the various schools. The short texts and essays of these schools remain intact; they can be read to correct interpretations and collected for future generations. Later writers composing new works are still following the example set by earlier authors. If they are all learned and wise, as the Commentaries and Records have praised, and their writings align in meaning with the Classics, why then is it uniquely claimed that these documents deviate from the true essence of the Classics? From this, it follows: The Classics are incomplete and damaged; writings have no lost originals. The Classics contain missing chapters. Comparing these two losses, which is more fragmented? The Yijing (Book of Changes) is based on events and phenomena; the Shijing (Book of Songs) collects folk songs to form its chapters. The Yuejing (Book of Music) requires harmony, while the Liji (Book of Rites) depends on a peaceful populace. The Four Classics have their foundations; only then do chapters and essays become complete. The Shangshu (Book of Documents) and the Chunqiu (Spring and Autumn Annals) collected materials from historical records. When the Records of the Grand Historian was compiled, there were no other writings; it focused on one intent—on people and events. The composition of all Six Classics had their foundations. From this, it follows: Writings are the foundation, while Classics are the culmination. If the culmination loses factual accuracy but the foundation retains moral essence—comparing these two, which is jade dust? Those who know that a house leaks are the ones living under its roof; those who understand political failures are found among the common people; those who recognize errors in the Classics can be found among the various schools of thought. The short writings of the various schools contain clear and factual truths. Those who interpret individual passages never seek to fully understand or clarify; they pass down interpretations from teacher to student. The original creators of these chapter-by-chapter commentaries were not people with comprehensive knowledge.
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