| | 誣徒: |
四曰── |
| | Fourthly──
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| | 誣徒: |
達師之教也，使弟子安焉、樂焉、休焉、游焉、肅焉、嚴焉。此六者得於學，則邪辟之道塞矣，理義之術勝矣。此六者不得於學，則君不能令於臣，父不能令於子，師不能令於徒。人之情，不能樂其所不安，不能得於其所不樂。為之而樂矣，奚待賢者？雖不肖者猶若勸之。為之而苦矣，奚待不肖者？雖賢者猶不能久。反諸人情，則得所以勸學矣。子華子曰：「王者樂其所以王，亡者亦樂其所以亡，故烹獸不足以盡獸，嗜其脯則幾矣。」然則王者有嗜乎理義也，亡者亦有嗜乎暴慢也。所嗜不同，故其禍福亦不同。 |
| | The teaching of Dashi made his disciples feel at ease, joyful, relaxed, carefree, solemn, and respectful. If these six qualities are attained through learning, then the paths of heresy and deviation will be blocked, and the methods of reason and righteousness will prevail. If these six qualities are not attained through learning, then a ruler cannot command his ministers, a father cannot command his son, and a teacher cannot command his disciples. Human nature is such that people cannot take pleasure in what they do not feel at ease with, nor can they attain what they do not take pleasure in. If one does it and finds joy in it, why wait for a virtuous person? Even an unworthy person would still be encouraged to do so. If one does it and finds it burdensome, why expect an unworthy person to do it? Even a virtuous person would still find it difficult to continue for long. By considering human nature, one can understand the means to encourage learning. Zihuazi said: "A ruler takes pleasure in the reasons for his rule, and one who perishes also takes pleasure in the reasons for his downfall. Therefore, roasting an animal is not sufficient to exhaust all animals, but if one craves its dried meat, then he comes close [to understanding]." Thus, a ruler has a craving for reason and righteousness, while one who perishes also has a craving for tyranny and arrogance. Because their cravings differ, the resulting misfortunes or blessings are also different.
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| | 誣徒: |
不能教者：志氣不和，取舍數變，固無恆心，若晏陰喜怒無處；言談日易，以恣自行，失之在己，不肯自非，愎過自用，不可證移；見權親勢及有富厚者，不論其材，不察其行，敺而教之，阿而諂之，若恐弗及；弟子居處修潔，身狀出倫，聞識疏達，就學敏疾，本業幾終者，則從而抑之，難而懸之，妒而惡之；弟子去則冀終，居則不安，歸則愧於父母兄弟，出則慚於知友邑里；此學者之所悲也，此師徒相與異心也。人之情，惡異於己者，此師徒相與造怨尤也。人之情，不能親其所怨，不能譽其所惡，學業之敗也，道術之廢也，從此生矣。善教者則不然，視徒如己。反己以教，則得教之情也。所加於人，必可行於己，若此則師徒同體。人之情，愛同於己者，譽同於己者，助同於己者，學業之章明也，道術之大行也，從此生矣。 |
| | Those who cannot teach: their will and spirit are not harmonious, they frequently change what they take or leave behind, they certainly lack a steadfast mind, and like overcast weather, their anger and joy have no fixed pattern; Their words and speech change daily, as they act according to their own desires. When they make mistakes, the fault lies with themselves, yet they refuse to acknowledge their errors; they stubbornly persist in their faults and rely solely on themselves, and thus cannot be corrected or changed; When they see those of power, close relatives, or the wealthy and affluent, they do not consider their talents nor examine their conduct; instead, they urge them to learn and flatter them, as if fearing they will miss an opportunity; When a disciple lives in upright and clean conduct, stands out in appearance, possesses broad knowledge and understanding, learns quickly, and is nearly completing his studies, then they follow by suppressing him, oppose him with difficulty, and resent and hate him; If a disciple leaves [the teacher], they hope he will eventually succeed, but if he remains, the teacher feels uneasy; when the disciple returns home, the teacher is ashamed before his parents and brothers, and when going out, he is embarrassed before friends and fellow townspeople; This is a sorrow for those who pursue learning; this is where teachers and disciples become disunited in heart. Human nature inclines people to dislike those who are different from themselves; thus, this is how teachers and disciples come to create grievances and blame each other. Human nature makes it impossible for people to be affectionate toward those they resent, or to praise what they dislike. The failure of learning and the abandonment of principles thus arise from this. A good teacher is not like that; he regards his disciples as himself. Teaching by reflecting on oneself leads to understanding the true nature of teaching. What one imposes upon others must first be something one can practice oneself; if this is done, then teacher and disciple become as one body. Human nature inclines people to love those who are like themselves, to praise them, and to assist them. The clarity of learning and the widespread practice of principles thus arise from this. ✅
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| | 誣徒: |
不能學者：從師苦而欲學之功也，從師淺而欲學之深也。草木雞狗牛馬，不可譙詬遇之，譙詬遇之，則亦譙詬報人，又況乎達師與道術之言乎？故不能學者：遇師則不中，用心則不專，好之則不深，就業則不疾，辯論則不審，教人則不精；於師慍，懷於俗，羈神於世；矜勢好尤，故湛於巧智，昏於小利，惑於嗜欲；問事則前後相悖，以章則有異心，以簡則有相反；離則不能合，合則弗能離，事至則不能受。此不能學者之患也。 |
| | Those who are unable to learn: they endure hardship in following a teacher yet desire the achievements of learning, and they follow a teacher superficially yet desire profound understanding of the subject. Grasses, trees, chickens, dogs, oxen, and horses cannot be blamed for how they are treated; if mistreated, they will only retaliate in kind. How much more so is this true of a virtuous teacher and the words of principle and learning? Therefore, those who are unable to learn: when they meet a teacher, their conduct is inappropriate; in applying themselves, their focus is not single-minded; even if they like learning, it is not deeply felt; when pursuing studies, they do so slowly; in debate, they lack discernment; and in teaching others, they are not thorough. They become angry with their teacher, harbor resentment toward society, and bind their spirit to worldly concerns; They pride themselves on status and delight in faults, thus sinking into cunning intelligence, becoming confused by petty gains, and being bewitched by desires; When asked about matters, their answers contradict each other; when given clear instructions, they have divided intentions; and when given simple guidance, they act in opposition. When separated, they cannot unite; when united, they cannot remain together; and when matters arise, they are unable to accept them. This is the plight of those who are unable to learn.
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