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五曰── |
| | The fifth is──
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非辞无以相期，从辞则乱。乱辞之中又有辞焉，心之谓也。言不欺心，则近之矣。凡言者，以谕心也。言心相离，而上无以参之，则下多所言非所行也，所行非所言也。言行相诡，不祥莫大焉。 |
| | Without words, there would be no way to make agreements; following words leads to disorder. Among the confusing words, there are still some meaningful words—this refers to the mind. If one's speech does not deceive the heart, then one is close [to truth]. All words are used to convey meaning to the mind. When speech and the mind become separated, and superiors have no means to verify them, then subordinates will often speak of one thing but act in another, and act in one way yet speak of another. When speech and action contradict each other, there is no greater ill omen than this.
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空雄之遇，秦、赵相与约约曰：“自今以来，秦之所欲为，赵助之；赵之所欲为，秦助之。”居无几何，秦兴兵攻魏，赵欲救之。秦王不说，使人让赵王曰：“约曰‘秦之所欲为，赵助之；赵之所欲为，秦助之’。今秦欲攻魏，而赵因欲救之，此非约也。”赵王以告平原君。平原君以告公孙龙。公孙龙曰：“亦可以发使而让秦王曰：‘赵欲救之，今秦王独不助赵，此非约也。’” |
| | The Encounter at Kongxiong: the states of Qin and Zhao made an agreement, saying, "From now on, whatever Qin wishes to do, Zhao shall assist it; whatever Zhao wishes to do, Qin shall assist it." Not long after this, the state of Qin raised an army to attack Wei, and Zhao wished to come to its rescue. The King of Qin was displeased and sent envoys to rebuke the King of Zhao, saying, "The agreement said, 'Whatever Qin wishes to do, Zhao shall help it; whatever Zhao wishes to do, Qin will assist it.' Now Qin wishes to attack Wei, yet Zhao wants to rescue it—this is not in accordance with the agreement." The King of Zhao informed Lord Pingyuan. Lord Pingyuan informed Gongsun Long. Gongsun Long said, "We can also send envoys to rebuke King Qin and say: 'Sui wishes to rescue Wei, yet now King Qin alone does not assist Zhao—this is not in accordance with our agreement.'" "'"
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孔穿、公孙龙相与论于平原君所，深而辩，至于藏三牙，公孙龙言藏之三牙甚辩，孔穿不应，少选，辞而出。明日，孔穿朝。平原君谓孔穿曰：“昔者公孙龙之言甚辩。”孔穿曰：“然。几能令藏三牙矣。虽然难。愿得有问于君，谓藏三牙甚难而实非也，谓藏两牙甚易而实是也，不知君将从易而是者乎？将从难而非者乎？”平原君不应。明日，谓公孙龙曰：“公无与孔穿辩。” |
| | Kong Chuan and Gongsun Long debated at the residence of Lord Pingyuan; their discussion was profound and eloquent, reaching even to the topic of "Cang Sanya." Gongsun Long spoke with great eloquence about Cang Sanya, while Kong Chuan did not respond. After a short while, Kong Chuan took his leave in words. The next day, Kong Chuan went to court. Lord Pingyuan said to Kong Chuan, "Yesterday Gongsun Long's arguments were very eloquent." Kong Chuan said, "Indeed." He was almost able to make me accept the idea of Cang Sanya. Although so, it is difficult. I wish to ask you this: calling it Cang Sanya is difficult yet actually false, while calling it Cang Liangya is easy yet actually true. Do you not know whether you will follow the easy and correct one? Or will you follow the difficult and incorrect one?" Lord Pingyuan did not respond. The next day, Lord Pingyuan said to Gongsun Long, "You must not debate with Kong Chuan."
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荆柱国庄伯令其父“视曰”，日“在天”；“视其奚如”？曰“正圆”；“视其时”，日“当今”。令谒者“驾”，曰“无马”。令涓人“取冠”，“进上”。问“马齿”，圉人曰“齿十二与牙三十”。 |
| | Jing Zhuguo Zhuangbo ordered his father "Shi Yue," who said, "It is in the heavens;" "What should I look for?" He replied, "Perfectly round;" "What time should I observe it?" he asked. The reply was, "Right now." He ordered the court official to "harness the carriage," and was told, "There are no horses." He ordered a servant to "fetch my hat," which he then commanded to be "presented upward." When asked about the "horse's teeth," the groom replied, "Twelve teeth and thirty tusks."
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人有任臣不亡者，臣亡，庄伯决之，任者无罪。 |
| | There was a man who had an official entrusted with guarding something, but the official fled. Lord Zhuangbo made a judgment: the person who had entrusted him bore no blame for the official's escape.
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宋有澄子者，亡缁衣，求之涂，见妇人衣缁衣，援而弗舍，欲取其衣，曰：“今者我亡缁衣。”妇人曰：“公虽亡缁衣，此实吾所自为也。”澄子曰：“子不如速与我衣。昔吾所亡者，纺缁也。今子之衣，禅缁也。以襌缁当纺缁，子岂不得哉？” |
| | In the state of Song, there was a man named Chengzi who had lost his black robe. While searching along the road, he saw a woman wearing a black robe and grabbed her, refusing to let go, wanting to take her garment, saying, "Today I have lost my black robe." The woman said, "Although you may have lost your black robe, this one is indeed one that I made myself." Chengzi said, "You would be better off giving me the robe quickly." "Long ago I lost a woven black robe. "The robe you are wearing is a plain black one." "Exchanging a plain black robe for a woven one—wouldn't that be to your disadvantage?"
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宋王谓其相唐鞅曰：“寡人所杀戮者众矣，而群臣愈不畏，其故何也？”唐鞅对曰：“王之所罪，尽不善者也。罪不善，善者故为不畏。王欲群臣之畏也，不若无辨其善与不善而时罪之，若此则群臣畏矣。”居无几何，宋君杀唐鞅。唐鞅之对也，不若无对。 |
| | King of Song asked his prime minister Tang Yang, "I have killed many people, yet the ministers fear me no more. Why is this so?" Tang Yang replied, "The people you punish are all wicked individuals." Punishing the wicked means that those who are virtuous have no reason to fear. If Your Majesty wishes for the ministers to fear you, it would be better not to distinguish between the virtuous and the wicked but instead punish them at times arbitrarily. If done in this way, then all the ministers will fear you." Not long after this, King of Song had Tang Yang executed. Tang Yang's reply would have been better left unsaid.
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惠子为魏惠王为法。为法已成，以示诸民人，民人皆善之。献之惠王，惠王善之，以示翟翦。翟翦曰：“善也。”惠王曰：“可行邪？”翟翦曰：“不可。”惠王曰：“善而不可行，何故？”翟翦对曰：“今举大木者，前呼舆謣，后亦应之，此其于举大木者善矣，岂无郑、卫之音哉？然不若此其宜也。夫国亦木之大者也。” |
| | Huizi made laws for King Hui of Wei. The law was completed and shown to the common people, who all praised it. He presented it to King Hui, who also praised it and showed it to Dian Jian. Dian Jian said, "It is good." King Hui asked, "Is it feasible?" Dian Jian replied, "No, it is not." King Hui asked, "If it is good yet not feasible, why so?" Dian Jian replied, "When people lift a large log, those in front call out 'Yufeng,' and those behind respond accordingly. This method is effective for lifting the log—does this mean there is no music of Zheng or Wei?" Yet it is not as appropriate as this method. The state, too, is like a very large log."
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