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中国哲学书电子化计划
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-> -> -> 卷十

《卷十》

 [战国 (公元前475年 - 公元前221年)] 英文翻译：葛瑞汉（A.C. Graham）[?] 电子图书馆
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《经上 - Canon I》

英文翻译：葛瑞汉（A.C. Graham）[?] 电子图书馆
相关资源
1 经上:
故，所得而后成也。
经说上:
故：小故，有之不必然，无之必不然。体也，若有端。大故，有之必
然，1无
之必不2然，若见之成见也。
Canon I:
The gu (reason/cause) of something is what it must get before it will come about.
Exposition of Canon I:...:
'Minor reason': having this, it will not necessarily be so; lacking this, necessarily it will not be so. It is a part, like having a starting point. 'Major reason': having this, it will necessarily [be so]; lacking [this, necessarily it will not] be so. Like the appearing bringing about the seeing.

1. 然， : 旧脱。 孙诒让《墨子闲诂》
2. 之必不 : 旧脱。 孙诒让《墨子闲诂》

2 经上:
体，分于兼也。
经说上:
体：若二之一，尺之端也。
Canon I:
A ti (unit/individual/part) is a portion in a jian (total/collection/whole).
Exposition of Canon I:...:
For example, one of two, or the starting-point of a measured length.

3 经上:
知，材也。
经说上:
知：材，知也者。所以知也而必知。若明。
Canon I:
The zhi (intelligence/consciousness) is the capability.
Exposition of Canon I:...:
The 'intelligence': it being the means by which one knows, one necessarily does know. Like the eyesight.

4 经上:
虑，求也。
经说上:
虑：虑也者，以其知有求也，而不必得之。若睨。
Canon I:
Lu (thinking/forethought) is the seeking.
Exposition of Canon I:...:
'Thinking': by means of one's intelligence one seeks something, but does not necessarily find it. Like peering.

5 经上:
知，接也。
经说上:
知：知也者，以其知过物而能貌之。若见。
Canon I:
Zhi (knowing) is the connecting.
Exposition of Canon I:...:
'Knowing': by means of one's intelligence, having passed the thing one is able to describe it. Like seeing.

6 经上:
𢜔，明也。
经说上:
𢜔1：𢜔2也者，以其知论物而其知之也著。若明。
Canon I:
Zhi (understanding/wisdom) is the illumination.
Exposition of Canon I:...:
'Understanding': by means of one's intelligence, in discourse about the thing one's knowledge of it is apparent. Like clearness of sight.

1. 𢜔 : 原作“恕”。自孙诒让《墨子闲诂》改。
2. 𢜔 : 原作“恕”。自孙诒让《墨子闲诂》改。

7 经上:
仁，体爱也。
经说上:
仁：爱己者，非为用己也。不若爱马。
著若明。1
Canon I:
To be ren (benevolent/humane/kind) is to love individually.
Exposition of Canon I:...:
Love of oneself is not for the sake of making oneself useful. Not like loving a horse.

1. 著若明。 : 删除。 衍文。 孙诒让《墨子闲诂》

8 经上:
义，利也。
经说上:
义：志以天下为芬，而能能利之，不必用。
Canon I:
To be yi (righteous/dutiful/moral) is to benefit.
Exposition of Canon I:...:
In intent, he takes the whole world as his field; in ability, he is able to benefit it. He is not necessarily employed.

9 经上:
礼，敬也。
经说上:
礼：贵者公，贱者名，而俱有敬僈。焉等，异论也。
Canon I:
Li (manners/courtesy) is respect.
Exposition of Canon I:...:
The noble are adressed as 'Sir', the base by their given names, but in both cases one may be either respectful or rude, because modes of behaviour are different for different ranks.

10 经上:
行，为也。
经说上:
行：所为不差1名，行也；所为差2名，巧也。若为盗。
Canon I:
Xing (conduct) is doing.
Exposition of Canon I:...:
What one does, neutrally named, is one's conduct. Giving a good name to what one does is trickery. For example, to committing robbery.

1. 差 : 原作“善”。
2. 差 : 原作“善”。

11 经上:
实，荣也。
经说上:
实：其志气之见也，使人知1己。不若金声玉服。
Canon I:
To be cheng (sincere/whole-hearted) is to reveal oneself spontaneously.
Exposition of Canon I:...:
The manifestation of his intent and his zeal enables others to know him. Not like the tinkle of metal or jade pendants.

1. 知 : 原作“如”。

12 经上:
忠，以为利而强君1也。
经说上:
忠：不利，弱子亥足将入止容。
Canon I:
To be zhong (to serve loyally/do one's utmost) is to be energetic in sustaining the responsibility when one deems something beneficial.
Exposition of Canon I:...:
...

1. 君 : 原作“低”。自孙诒让《墨子闲诂》改。

13 经上:
孝，利亲也。
经说上:
孝：以亲为芬，而能能利亲。不必得。
Canon I:
To be xiao (filial) is to benefit one's parents.
Exposition of Canon I:...:
In intent, he takes his parents as his field; in ability, he is able to benefit them. He does not necessarily succeed.

14 经上:
信，言合于意也。
经说上:
信：不以其言之当也，使人视城得金。
Canon I:
Xin (good faith/trustworthiness) is the words agreeing with the thought.
Exposition of Canon I:...:
It is not by his words fitting the fact that he makes others pay attention to them; it is because they are sure of his conduct. The frankness of his words enables him to verify them. ... the city wall and get the money.

15 经上:
佴，自作也。
经说上:
佴：与人遇，人衆，𢝺。
Canon I:
To si (?) (be in authority (?)) is to act on one's own initiative.
Exposition of Canon I:...:
When he confronts another, the multitude follows his lead.

16 经上:
𧨜，作嗛也。
经说上:
𧨜：为是为是之台彼也，弗为也。
Canon I:
To be juan (scrupulous/squeamish) is to be deficient in initiative.
Exposition of Canon I:...:
He does the right things; but when doing the right thing interferes with some other thing, he will not do it.

17 经上:
廉，作非也。
经说上:
廉：己惟为之，知其也𦖷也。
Canon I:
To be lian (honest/consciencious) is to (...?) initiative.
Exposition of Canon I:...:
Although he performs it himself, he is under the authority of someone who knows the rest about it (?).

18 经上:
令，不为所作也。
经说上:
所令非身弗行。
Canon I:
To ling (command) is not to perform what one initiates.
Exposition of Canon I:...:
It is not that he is not himself the agent.

19 经上:
任，士损己而益所为也。
经说上:
任：为身之所恶，以成人之所急。
Canon I:
Ren (bearing the weight of a responsibility) is an officer working to his own loss but to the advantage of those on whose behalf he acts.
Exposition of Canon I:...:
He performs what in his own interests he dislikes in order to bring about what others need.

20 经上:
勇，志之所以敢也。
经说上:
勇：以其敢于是也，命之；不以其不敢于彼也，害之。
Canon I:
Yong (courage) is that by which intent is daring.
Exposition of Canon I:...:
One names a man 'brave' because of what he does dare; one does not raise as an objection something else that he does not dare.

21 经上:
力，刑之所以奋也。
经说上:
力：重之谓，下与重，奋1也。
Canon I:
Li (strength) is that by which the body exerts itself.
Exposition of Canon I:...:
It is of weight that it is said. Lifting a weight from below is exertion.

1. 奋 : 原作“旧”。

22 经上:
生，刑与知处也。
经说上:
生：楹之生。商不可必也。
Canon I:
Sheng (life) is the body being located with the intelligence.

23 经上:
卧，知无知也。
经说上:
卧：
Canon I:
Wo (sleep) is the intelligence not knowing of anything.

24 经上:
梦，卧而以为然也。
经说上:
梦：
Canon I:
Meng (dreaming) is the intelligence neither desiring nor disliking anything.

25 经上:
平，知无欲恶也。
经说上:
平：惔然。
Canon I:
Ping (calm) is the intelligence neither desiring nor disliking anything.
Exposition of Canon I:...:
...tranquil.

26 经上:
利，所得而喜也。
经说上:
利：得是而喜，则是利也。其害也，非是也。
Canon I:
Li (benefit) is what one is pleased to get.
Exposition of Canon I:...:
If you are pleased to get this one, this is the beneficial one, and the harmful one is not this one.

27 经上:
害，所得而恶也。
经说上:
害：得是而恶，则是害也。其利也，非是也。
Canon I:
Hai (harm) is what one dislikes getting.
Exposition of Canon I:...:
If you dislike getting this one, this is the harmful one, and the one which is beneficial is not this one.

28 经上:
治，求得也。
经说上:
治：吾事治矣，人有治南北。
Canon I:
To zhi (deal with successfully/put in order) is to achieve what is sought.
Exposition of Canon I:...:
One's own affairs having been put in order, others also putting in order North and South...

29 经上:
誉，明美也。
经说上:
誉之必其行也。其言之忻，使人督之。
Canon I:
To yu (praise) is to make plain what is honourable.

30 经上:
诽，明恶也。
经说上:
诽：必其行也，其言之忻。
Canon I:
To fei (blame) is to make plain what is dishonourable.

31 经上:
举，拟实也。
经说上:
举1：告以之2名，举彼实故也3。
Canon I:
Ju (to refer to/pick out by name from others) is to present the analogue for the object.
Exposition of Canon I:...:
Example, 'stone' explained by pointing out a stone? ... For 'like the stone' one necessarily uses what is like the name.

1. 举 : 原作“誉”。
2. 之 : 原作“文”。
3. 故也 : 原作“也故”。

32 经上:
言，出举也。
经说上:
言也者，诸口能之，出民者也。民若画俿也。言也谓，言犹名1致也。
Canon I:
Yan (to say/speak of/words) is to emit references.
Exposition of Canon I:...:
Example, 'tiger', explained by a picture? ... To inform about this name is to refer to the other object. Therefore 'saying' is an emitting of something's characteristics of which any speaker is capable. 'If the characteristics are like the picture, it is a tiger' is saying. To say that which it is called (as in the case of 'stone'), is to communicate it.

1. 名 : 原作“石”。

33 经上:
且
且1，言然也。
经说上:
且：自前曰且，自后曰已。方然亦且。
若石者也。2
Canon I:
Qie (will/about to) is declaring something to be so before the event (?).
Exposition of Canon I:...:
Before the event one says 'about to', after the event one says 'already'. The just now so too is about to be. (Like 'I'm afraid it will' and 'Let's for the moment...' (?))

1. 且 : 删除。 衍文。
2. 若石者也。 : 删除。 衍文。

34 经上:
君，臣萌通约也。
经说上:
君：以若名者也。
Canon I:
The jun (ruler) is the common knot tying ministers and people.

35 经上:
功，利民也。
经说上:
功：不待时，若衣裘。
功不待时，若衣裘。1
Canon I:
Gong (achievement) is benefiting the people.
Exposition of Canon I:...:
If not at the due time, even if it is beneficial there is no achievement. (Like summer and winter clothes.)

1. 功不待时，若衣裘。 : 删除。 衍文。

36 经上:
赏，上报下之功也。
经说上:
赏：
上报下之功也。1
Canon I:
Shang (reward) is requital from above for achievement below.

1. 上报下之功也。 : 从第37条移到此处。

37 经上:
罪，犯禁也。
经说上:
罪：不在禁，惟害无罪，殆姑。
上报下之功也。1
Canon I:
Zui (crime) is violation of a prohibition.
Exposition of Canon I:...:
If not covered by a prohibition, even if it is harmful there is no crime.

1. 上报下之功也。 : 移到第36条。

38 经上:
罚，上报下之罪也。
经说上:
罚：上报下之罪也。
Canon I:
Fa (punishment) is requital from above for crime below.

39 经上:
同，异而俱于之一也。
经说上:
侗：二人而俱见是楹也，若事君。
Canon I:
Tong (agreeing/conforming) is being different but both the same in relation to this one thing.
Exposition of Canon I:...:
They are two men but both see that this is a pillar. Like serving a ruler. The pillar's engendering of the complement is not to be treated as necessary. (?)

40 经上:
久，弥异时也。
经说上:
今久：古今且莫。
Canon I:
Jiu (duration) is pervasion of different times.
Exposition of Canon I:...:
'Present' and 'past' combine mornings and evenings.

41 经上:
宇，弥异所也。
经说上:
宇：东西家南北。
Canon I:
Yu (space/extension) is pervasion of different places.
Exposition of Canon I:...:
'East and West' covers North and South.

42 经上:
穷，或有前不容尺也。
经说上:
穷：或不容尺，有穷；莫不容尺，无穷也。
Canon I:
The qiong (limit) is wherever at the next advance there is no room for a measured length.
Exposition of Canon I:...:
If somewhere there is no room for a measured length, it is limited; if everywhere there is room for a measured length, it is limitless.

43 经上:
尽，莫不然也。
经说上:
尽：俱1止动。
Canon I:
Jin (exhausting/applying to all/all) is none not being so.
Exposition of Canon I:...:
Something is fixed of all of them.

1. 俱 : 原作“但”。

44 经上:
始，当时也。
经说上:
始：时或有久，或无久，始当无久。
Canon I:
To shi (commence) is to be plumb with the time.
Exposition of Canon I:...:
Of times of a movement, there is one which has duration and one without duration. The commencement is plumb with the one without duration.

45 经上:
化，徵易也。
经说上:
化：若鼃为鹑。
Canon I:
Hua (transformation) is the distinguishing marks of one thing changing to the distinguishing marks of another.
Exposition of Canon I:...:
For example, a frog becoming a quail.

46 经上:
损，偏去也。
经说上:
损：偏也者兼之体1也。其体或去存，谓其存者损。
Canon I:
Sun (reduction/loss) is the removal of some without the rest.
Exposition of Canon I:...:
'Some but not the rest': it is a unit in a total. Of its units, if one is removed and the other remains, we say that the one which remains is reduced.

1. 体 : 原作“礼”。

47 经上:
大益。
经说上:

48 经上:
环1，俱柢2。
经说上:
环3：俱柢4也。
Canon I:
To xuan (circle round) is to swerve (?).
Exposition of Canon I:...:
It is the figure of a curve.

1. 环 : 原作“儇”。自孙诒让《墨子闲诂》改。
2. 俱柢 : 原作“稹秖”。自孙诒让《墨子闲诂》改。
3. 环 : 原作“儇”。自孙诒让《墨子闲诂》改。
4. 俱柢 : 原作“昫民”。自孙诒让《墨子闲诂》改。

49 经上:
库，易也。
经说上:
库：区穴若斯貌常。
Canon I:
To yun (rotate) is to change round.
Exposition of Canon I:...:
The circumference is like a cut, the figure is constant.

50 经上:
动，或徒1也。
经说上:
动：偏祭从者，户枢免瑟。
Canon I:
Dong (to stir/move) is to shift somewhere.
Exposition of Canon I:...:
Things which shift all over the border: the hinge of a door, the louse on a hare (?).
读此书旁行。

1. 徒 : 原作“从”。自孙诒让《墨子闲诂》改。

51 经上:
止，以久也。
经说上:
止：无久之不止，当牛非马，若矢1过楹。有久之不止，当马非马，若人过梁。
Canon I:
Zhi (to stay/remain fixed) is to endure as it was.
Exposition of Canon I:...:
When the one without duration does not stay, the thing fits 'ox' and 'non-horse'. Like the arrow passing the starting-post. When the one which has duration does not stay, the thing fits 'horse' and 'non-horse'. Like a man having passed over a bridge.

1. 矢 : 原作“夫”。

52 经上:
必，不已也。
经说上:
必：谓台执者也。若弟兄一然者一不然者，必“不必”也，是非必也。
Canon I:
Bi (the necessary/the certain) is the unending.
Exposition of Canon I:...:
It is said of cases where complements are 'matured'. For example, younger-brother and elder-brother. Of a thing so in one case, a thing not so in one case, that it stays as such (?) is unnecessary, that it is this or is not is necessary.

53 经上:
平，同高也。
经说上:
Canon I:
Ping (level/flat) is of the same height.

54 经上:
同长，以正1相尽也。
经说上:
同：楗2与狂之同长也。
Canon I:
Tong chang (of the same length) is each when laid straight exhausting the other.
Exposition of Canon I:...:
The same lengths of door-bar and door-frame are straight.

1. 正 : 原作“缶”。
2. 楗 : 原作“捷”。

55 经上:
中，同长也。
经说上:
心中：自是往相若也。
Canon I:
The zhong (centre) is [the place from which (?)] they are the same in length.
Exposition of Canon I:...:
Distances outward from this are alike.

56 经上:
厚，有所大也。
经说上:
厚：惟无所大。
Canon I:
Hou (having bulk/thickness/dimension) is having something than which it is bigger.
Exposition of Canon I:...:
Only [the starting point (?)] has nothing than which it is bigger.

57 经上:
日中，正1南也。
经说上:
Canon I:
Ri zhong (the sun at the centre/noon) is the sun being due South.

1. 正 : 原作“缶”。

58 经上:
直，参也。
经说上:
Canon I:
Zhi (straight/on a straight course) is in alignment.

59 经上:
圜，一中同长也。
经说上:
圜：规写攴也。
Canon I:
Yuan (circular) is having the same lengths from one centre.
Exposition of Canon I:...:
The compasses draw it in the rough (?).

60 经上:
方，柱隅四欢也。
经说上:
方：矩见攴也。
Canon I:
Fang (square) is circuiting in four from a right angle (?).
Exposition of Canon I:...:
The carpenter's square shows it in the rough (?).

61 经上:
倍，为二也。
经说上:
倍：二尺与尺但去一。
Canon I:
Bei (doubling) is making two of them.
Exposition of Canon I:...:
When they are 'two', measured foot and measured foot both depart from one starting-point, which is being nowhere the same.

62 经上:
端，体之无厚1而最前者也。
经说上:
端：是无间2也。
Canon I:
The duan (starting-point) is the unit without dimension which precedes all others.

1. 厚 : 原作“序”。
2. 间 : 原作“同”。

63 经上:
有间，中也。
经说上:
有间1：谓夹之者也。
Canon I:
You jian (having an interval/discontinuous) is [not extending to] the centre.
Exposition of Canon I:...:
It refers to the flanking ones.

1. 间 : 原作“闻”。

64 经上:
间，不及旁也。
经说上:
间1：谓夹者也。尺前于区穴而后于端，不夹于端与区内。及及非齐之，及也。
Canon I:
Jian (intervening/in between) is not extending to the sides.
Exposition of Canon I:...:
It refers to what is flanked. Lengths measured from starting-point to circumference are not flanked by starting-point and circumference. The two extensions are extensions of which it is not the case that they come out level with each other.

1. 间 : 原作“闻”。

65 经上:
纑，间虚也。
经说上:
纑：
间1虚也者，两木之间，谓其无木者也。
Canon I:
Lu (...?) is the interval being empty.
Exposition of Canon I:...:
'Empty': of the interval between the two pieces of wood, it refers to where there is no wood.

1. 间 : 旧脱。

66 经上:
盈，莫不有也。
经说上:
盈：无盈无厚。
Canon I:
To ying (fill) is to be nowhere absent.
Exposition of Canon I:...:
What does not fill anything is dimensionless. Along a measured length wherever you go you find the two.

67 经上:
坚白，不相外也。
经说上:
于石1无所往而不得，得二，坚。异处不相盈，相非，是相外也。
Canon I:
Jian bai (as hard to white/mutually pervasive) is not excluding each other.
Exposition of Canon I:...:
Different positions do not fill each other. Not being each other is excluding each other..

1. 石 : 原作“尺”。

68 经上:
撄，相得也。
经说上:
撄：尺与尺俱不尽，端与端俱尽。尺与或尽或不尽。坚白之撄相尽，体撄不相尽。端。
Canon I:
Ying (touching/coinciding) is occupying each other.
Exposition of Canon I:...:
Of measured feet, neither is wholly covered by the other. Of starting-points, each is wholly covered by the other. Of the measured foot and the starting-point, one is wholly covered and the other is not. The hard and the white in coinciding wholly cover each other. Countable units in coinciding do not wholly cover each other.

69 经上:
仳1，有以相撄，有不相撄也。
经说上:
仳：两有端而后可。
Canon I:
Pi (side by side/measured against each other/commensurate) is over part of the length coinciding and over part of it not.
Exposition of Canon I:...:
It is possible only if both proceed from a starting-point.

1. 仳 : 原作“似”。

70 经上:
次，无间而不撄撄也。
经说上:
次：无厚而后可。
Canon I:
Ci (the next/adjacent) is without interval but not coinciding.
Exposition of Canon I:...:
It is possible only because the starting-point is dimensionless.

71 经上:
法，所若而然也。
经说上:
法：意、规、员三也，俱可以为法。
Canon I:
The fa (standard) is that in being like which something is so.
Exposition of Canon I:...:
The idea, the compasses, a circle, all three may serve as standard.

72 经上:
佴，所然也。
经说上:
佴：然也者，民若法也。
Canon I:
The yin (criterion) is that wherein it is so.
Exposition of Canon I:...:
Being 'so' is the characteristics being like the standard.

73 经上:
说，所以明也。
经说上:
Canon I:
Shuo (explaining/demonstrating) is the means by which one makes plain.

74 经上:
彼1，不可两不可也。
经说上:
彼：凡牛、枢非牛，两也。无以非也。
Canon I:
Fan (being the converse of each other) is if inadmissible then on both sides inadmissible.
Exposition of Canon I:...:
All oxen, and non-oxen marked off as a group, are the two sides. To lack what distinguishes an ox is to be a non-ox.

1. 彼 : 原作“攸”。

75 经上:
辩，争彼也。辩胜，当也。
经说上:
辩：或谓之牛，或谓之非牛，是争彼也。是不俱当。不俱当，必或不当，不若当犬。
Canon I:
Bian (disputation) is contending over claims which are the converse of each other. Winning in disputation is fitting the fact.
Exposition of Canon I:...:
One calling it an 'ox' and the other 'non-ox' is 'contending over claims which are the converse of each other'. Such being the case they do not both fit the fact; and if they do not both fit, necessarily one of them does not fit. Not like fitting 'dog'.

76 经上:
为，穷知而𠐴于欲也。
经说上:
为：欲𩁥其指，智不知其害，是智之罪也。若智之慎文也无遗，于其害也，而犹欲𩁥之，则离之是犹食脯也。骚之利害，未知也，欲而骚，是不以所疑止所欲也。廧外之利害，未可知也，趋之而得力，则弗趋也，是以所疑止所欲也。观“为，穷知而𠐴于欲”之理，𩁥脯而非𢜔也，𩁥指而非愚也，所为与不所与为相疑也，非谋也。
Canon I:
To wei (to be doing something for the sake of .../to have as end) is to give the most weight in relation to the desires, having taken account of all that one knows.
Exposition of Canon I:...:
If you prefer to cut off your finger, and the understanding does not recognise the harm in it, this is the understanding being at fault. If the consideration paid to it by the understanding overlooks none of the harm in it, but you still prefer to cut it off, then that things have turned out unhappily is as with eating dried meat. Whether putrid meat will benefit or harm is unknowable in advance; if you prefer to eat the meat, and it is putrid, then eating it is refusing to take the doubt as grounds for fixing which you prefer. Whether there was benefit or harm 'beyond the wall' was not knowable in advance; if by heading for it you could get money, then refusing to head for it would be taking the doubt as grounds for fixing which you prefer.
In the light of the principle that 'To be 'for' is to give the most weight in relation to the desires, having taken account of all that one knows', when you cut up dried meat it is not wisdom, when you cut off a finger it is not foolishness. When what you are for and what you are against put each other in doubt, you are failing to plan things out.

77 经上:
已，成、亡。
经说上:
已：为衣，成也；治病，亡也。
Canon I:
Yi (end/finish). To bring about, to get rid of.
Exposition of Canon I:...:
Of making a coat: 'to bring about'. Of curing an illness: 'to get rid of'.

78 经上:
使，谓、故。
经说上:
使：令，谓“谓”也，不必成。湿，“故”也，必待所为之成也。
Canon I:
Shi (to commission/to cause). To tell. The cause.
Exposition of Canon I:...:
To give orders is 'to tell'. The thing does not necessarily come about. Dampness is a cause. It is necessarily required that what it does comes about.

79 经上:
名，达、类、私。
经说上:
名：物，达也。有实必待之名1也。命之马，类也。若实也者，必以是名也。命之臧，私也。是名也止于是实也。声出口，俱有名，若姓字2洒。
Canon I:
Ming (name). Unrestricted; classifying; private.
Exposition of Canon I:...:
'Thing' is 'unrestricted' - any object necessarily requires this name. Naming something 'horse' is 'classifying' - for 'like the object' we necessarily use this name. Naming someone 'Jack' is 'private' - this name stays confined in this object. The sounds which issue from the mouth all have the name. For example, surname and style-name.

1. 之名 : 原作“文多”。
2. 字 : 原作“宇”。自孙诒让《墨子闲诂》改。

80 经上:
谓，移、举、加。
经说上:
谓：狗、犬，命也。狗犬，举也。叱狗，加也。
Canon I:
Wei (call). Transfer, refer, apply.
Exposition of Canon I:...:
Of naming by linking 'whelp' and 'dog: 'transfer'. Of 'whelp', of 'dog': 'refer'. Of hooting at a dog: 'apply'.

81 经上:
知，闻、说、亲，名、实、合、为。
经说上:
知：传受之，闻也；方不㢓，说也；身观焉，亲也。所以谓，名也；所谓，实也。名实耦，合也。志行，为也。
Canon I:
Zhi (know). By hearsay, by explanation, by personal experience. The name, the object, how to relate, how to act.
Exposition of Canon I:...:
Having received it at second hand is knowing by 'hearsay'. Knowing that something square will not rotate is by 'explanation'. Having been a witness oneself is knowing 'by personal experience'. What something is called by is its 'name'. What is so called is the 'object'. The mating of 'name' and 'object' is 'relating'. To intend and to perform are to 'act'.

82 经上:
闻，传、亲。
经说上:
闻：或告之，传也；身观焉，亲也。
Canon I:
Wen (hear). At second hand, in person.
Exposition of Canon I:...:
Being told by someone is hearing 'at second hand'. Being a witness oneself is hearing 'in person'.

83 经上:
见，体、尽。
经说上:
见：时者，体也；二者，尽也。
Canon I:
Jian (see). Individuals, all.
Exposition of Canon I:...:
One member of a pair (?) is an individual. Two of them are 'all'.

84 经上:
合，正1、宜、必。
经说上:
合2：兵立反中、志工，正也；臧之为，宜也：非彼必不有，必也。圣者用而勿必，必也者可勿疑。
Canon I:
He (relation/tallying/being together). Exact, to the one which is appropriate, necessary.
Exposition of Canon I:...:
The relations of sharing a level with (?), coinciding as the converse (?), aim and achievement, are 'exact'. The relation to wahat Jack is deemed to be is 'to the one which is appropriate'. If without something else something is necessarily absent, the relation is 'necessary'. The judges of sage, employ but do not treat as necessary. The 'necessary' accept and do not doubt. The ones which are the converse of each other, apply on both sides, not on one without the other.

1. 正 : 原作“缶”。
2. 合 : 原作“古”。

85 经上:
欲正1权利，且恶正2权害。
经说上:
仗者，两而勿偏。
Canon I:
Yu (desire/be about to). Directly, weighing the benefit; be about to. Wu (dislike). Directly, weighing the harm.

1. 正 : 原作“缶”。
2. 正 : 原作“缶”。

86 经上:
为，存、亡、易、荡、治、化。
经说上:
为：早台，存也。病，亡也。买鬻，易也。霄尽，荡也。顺长，治也。鼃买，化也。
Canon I:
Wei (constitute/become/deem/make/cure/govern). Keep as it is, get rid of, exchange, dissolve, govern, transform.
Exposition of Canon I:...:
Of coinciding with a complement (?): 'keep as it is'. Of illness: 'get rid of'. Of buying and selling: 'exchange'. Of sleet or ashes: 'dissolve'. Of instructing and leading: 'govern'. Of frog and quail: 'transform'.

87 经上:
同，重、体、合、类。
经说上:
同：二名一实，重同也。不外于兼，体同也。俱处于室，合同也。有以同，类同也。
Canon I:
Tong (same). Identical, as units, as together, of a kind.
Exposition of Canon I:...:
There being two names but one object is the sameness of 'identity'. Not being outside the total is sameness 'as units'. Both occupying the room is the sameness of being 'together'. Being the same in some respect is sameness in being 'of a kind'.

88 经上:
异，二、
不1体、不合、不类。
经说上:
异：二必异，二也。不连属，不体也。不同所，不合也。不有同，不类也。
Canon I:
Yi (different). Two, not units, not together, not of a kind.
Exposition of Canon I:...:
The objects if the names are two necessarily being different is being 'two'. Not connected or attached is 'not units'. Not in the same place is 'not together'. Not the same in a certain respect is 'not of a kind'.

1. 不 : 旧脱。 孙诒让《墨子闲诂》

89 经上:
同异交得放有无。
经说上:
同异交得：于福家良恕，有无也。比度，多少也。免轫还园，去就也。鸟折用桐，坚柔也。剑尤甲1，死生也。处室子
子2母，长少也。两绝胜，白黑也。中央旁也。论、行
行行3、学、实，是非也。鸡4宿，成未也。兄弟，俱适也。身处志往，存亡也。霍，为姓故也。贾宜，贵贱也。
Canon I:
Sameness and difference. In interplay, having and lacking become relative.
Exposition of Canon I:...:
In interplay the following become relative: In the case of a rich family, of native intelligence, 'having and lacking'. In the case of putting side by side and measuring, 'more and less'. In the case of a louse on a hare moving this way and that (?), 'departing and approaching'. In the case of retreating the better to attack, 'hard and soft'. In the case of a sword just striking, 'dead and alive'. In the case of son, son and mother within a family, 'elder and younger'. In the case of discourse, conduct, learning an object, 'being this or not being it (right or wrong)'. In the case of raising objections to a proposal or putting off acting on it, 'proved or not yet proved'. In the case of elder-brother and younger-brother, 'both being complements'. In the case of the body being here and the thoughts on something elsewhere, 'present or absent'. In the case of what 'Crane' constitutes, 'the surname or the thing as it is in itself'. In the case of a price being right, 'dear or cheap'.

1. 甲 : 原作“早”。
2. 子 : 删除。 衍文。
3. 行行 : 删除。
4. 鸡 : 原作“难”。

90 经上:
闻，耳之聪也。
经说上:

91 经上:
循所闻而得其意，心之察也。
经说上:

92 经上:
言，口之利也。
经说上:

93 经上:
执所言而意得见，心之辩也。
经说上:

94 经上:
诺，不一、利用。
经说上:
诺：超、诚1、负2、正3也。相从、相去、先知、是、可，五色。长短、前后、轻重援
正五诺，皆人于知有说；过五诺，若员，无直无说；用五诺，若自然矣。4。
Canon I:
An assent and a denial are one in the benefit and the use.
Exposition of Canon I:...:
When we 'jump the wall', the circular stays fixed. By the things which follow from each other or exclude each other, we may know 'a priori' what it is. For the five colours, long and short, before and after, light and heavy, adduce the one to which you are committed. The matching and the assent enter the consciousness together. When something is explained, and you assent to more than that they match, for example to a circle being nowhere straight, or nothing is explained and you assent on the basis of the matching, it is as though it were so of itself.

1. 诚 : 原作“城”。
2. 负 : 原作“员”。
3. 正 : 原作“止”。
4. 正五诺，皆人于知有说；过五诺，若员，无直无说；用五诺，若自然矣。 : 从第100条移到此处。

95 经上:
服，执誽。
音利。1
经说上:
执服难。成言务成之，九则求执之。
Canon I:
When someone devotes himself to a commitment, if the description takes a subtle turn, seek his reasons.
Exposition of Canon I:...:
If he raises objections to an established statement, and makes it his business to establish this commitment, seek the standard for the commitment.

1. 音利。 : 删除。 毕沅注：“‘音利’二字旧注，未详其义”。

96 经上:
巧转则求其故。
经说上:

97 经上:
法同，则观其同。
经说上:
法：法取同，观巧传。
Canon I:
If the standard is the same, examine what is the same in it.
Exposition of Canon I:...:
Choose what is the same, and examine the subtle turn.

98 经上:
法异，则观其宜。
经说上:
法：取此择彼，问故观宜。以人之有黑者有不黑者也，止黑人，与以有爱于人有不爱于人，心爱人，是孰宜？
Canon I:
If the standard differs, examine what is appropriate to it.
Exposition of Canon I:...:
Choose this and pick out that, ask about reasons and examine appropriateness. Using what is black and what is not black in a man to fix 'black man', and using love of some men and failure to love other men to fix 'love of man' - of these which is appropriate?

99 经上:
止，因以别道。
经说上:
止1：彼举然者，以为此其然也，则举不然者而问之。
Canon I:
Fix the criterion in order to 'separate the roads'.
Exposition of Canon I:...:
If the other man, referring to a respect in which it is not so, deems it so in the instance here, refer to respects in which it is not so and inquire about them.

1. 止 : 原作“心”。

100 经上:
正1，无非。
经说上:
若圣人有非而不非。
正五诺，皆人于知有说；过五诺，若员，无直无说；用五诺，若自然矣。2
Canon I:
The exact nowhere is not.
Exposition of Canon I:...:
For example, the sage has respects in which he is not, yet he is.

1. 正 : 原作“缶”。
2. 正五诺，皆人于知有说；过五诺，若员，无直无说；用五诺，若自然矣。 : 移到第94条。

《经下 - Canon II》

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101 经下:
止，类以行之1。说在同。
经说下:
止：彼以此其然也，说是其然也；我以此其不然也，疑是其然也。

1. 之 : 原作“人”。

102 经下:
推类之难，说在之大小。
经说下:
谓四足兽，与牛马1与，物尽异2，大小也。此然是必然，则俱。

1. 牛马 : 原作“生鸟”。
2. 异 : 原作“与”。

103 经下:
物尽同名：二与斗，爱，食与招，白与视，丽与，夫与履。
经说下:
马1麋同名俱斗、不俱二，二与斗也。包肝肺，子爱也。橘、茅，食与抬也。白马多白，视马不多视，白与视也。为丽不必丽，不必丽与暴也，为非以人，是不为非。若为夫勇，不为夫。为屦以买衣为屦，夫与屦也。

1. 马 : 原作“为”。

104 经下:
一偏弃之，谓而固是也，说在因。
经说下:
二与一亡，不与一在，偏去未。有之1实也，而后谓之；无之2实也，则无谓也。不若敷与美，谓是则是固美也，谓也则是非美。无谓则报也。

1. 之 : 原作“文”。
2. 之 : 原作“文”。

105 经下:
不可偏去而二，说在见与俱、一与二、广与修1。
经说下:
见不见离，一二不相盈，广修坚白。

1. 修 : 原作“循”。自孙诒让《墨子闲诂》改。

106 经下:
不能而不害。说在害。
经说下:
举不重不与箴，非力之任也；为握者之觭倍，非智之任也。若耳目。

107 经下:
异类不吡，说在量。
经说下:
异：木与夜孰长？智与粟孰多？爵、亲、行、贾四者孰贵？麋与霍孰高？麋与霍孰霍？𧈳与瑟孰瑟？

108 经下:
偏去莫加少，说在故。
经说下:
偏：俱一无变。

109 经下:
假必悖，说在不然。
经说下:
假：假必非也而后假。狗，假霍也，犹氏霍也。

110 经下:
物之所以然，与所以知之，与所以使人知之，不必同。说在病。
经说下:
物：或伤之，然也；见之，智也。告1之，使智也。

1. 告 : 原作“吉”。

111 经下:
疑，说在逢、循、遇、过。
经说下:
疑：逢为务则士，为牛庐者夏寒，逢也。举之则轻，废之则重，非有力也。沛从削，非巧也，若石羽，循也。斗者之敝也，以饮酒，若以日中，是不可智也，愚也。智与？以已为然也与？愚也。

112 经下:
合，与一，或复否，说在拒。
经说下:

113 经下:
欧物一体也，说在俱一、惟是。
经说下:
俱：俱一，若牛马四足；惟是，当牛马。数牛数马则牛马二；数牛马则牛马一。若数指，指五而五一。

114 经下:
宇：或徙，说在长宇久。
经说下:
长宇：徙而有处，宇。宇南北，在且有在莫，宇徙久。

115 经下:
不坚白，说在
无久与宇。1
经说下:

1. 无久与宇。 : 从第116条移到此处。 高亨《墨经校诠》

116 经下:
无久与宇。1坚白，说在因。
经说下:
无坚得白，必相盈也。

1. 无久与宇。 : 移到第115条。 高亨《墨经校诠》

117 经下:
在诸其所然未者然，说在于是推之。
经说下:
在：尧善治，自今在诸古也。自古在之今，则尧不能治也。

118 经下:
景不徙，说在改为。
经说下:
景：光至景亡，若在尽可1息。

1. 可 : 原作“古”。

119 经下:
景二，说在重。
经说下:
景：二光夹一光，一光者景也。

120 经下:
景到，在午有端与景长，说在端。
经说下:
景：光之人煦若射。下者之人也高，高者之人也下。足敝下光，故成景于上。首敝上光，故成景于下。在远近有端，与于光，故景㢓内也。

121 经下:
景迎日，说在慱。
经说下:
景日之光反烛人，则景在日与人之间。

122 经下:
景之小大，说在地正1远近。
经说下:
景：木柂，景短大。木正，景长小。火2小于木，则景大于木。非独小也，远近。

1. 正 : 原作“缶”。
2. 火 : 原作“大”。

123 经下:
临鉴而立，景到。多而若少，说在寡区。
经说下:
临：正鉴景寡。貌能、白黑、远近、柂正、异于光。鉴景当俱，就，去亦1当俱，俱用北。鉴者之臭于鉴，无所不鉴。景之臭无数而必过，正故同处，其体俱然，鉴分。

1. 亦 : 原作“尔”。自孙诒让《墨子闲诂》改。

124 经下:
鉴位，景一小而易，一大而正1，说在中之外内。
经说下:
鉴：中之内，鉴者近中，则所鉴大，景亦大；远中，则所鉴小，景亦小，而必正。起于中缘正而长其直也。中之外，鉴者近中，则所鉴大，景亦大；远中，则所鉴小，景亦小，而必易。合于而长其直也。

1. 正 : 原作“缶”。

125 经下:
鉴团，景一天，而必正1，说在得。
经说下:
鉴：鉴者近则所鉴大，景亦大；亣2远，所鉴小，景亦小，而必正。景过正故招。

1. 正 : 原作“缶”。
2. 亣 : 原作“亦”。

126 经下:
负1而不挠，说在胜。
经说下:
负：衡木加2重焉而不挠，极胜重也。右校交绳，无加焉而挠，极不胜重也。衡加重于其一旁必捶，权重相若也。相衡则本短标长，两加焉重相若，则标必下，标得权也。

1. 负 : 原作“贞”。自孙诒让《墨子闲诂》改。
2. 加 : 原作“如”。孙诒让《墨子闲诂》

127 经下:
契与枝板，说在薄。
经说下:
挈：有力也，引无力也。不正所挈之止于施也，绳制挈之也，若以锥刺之。挈，长重者下，短轻者上，上者愈得，下下者愈亡。绳直权重相若，则正矣。收，上者愈丧，下者愈得，上者权中尽，则遂。

128 经说下:
挈：两轮高，两轮为輲，车梯也。重其前，弦其前，载弦其前，载弦其軲，而县重于其前。是梯挈且挈则行。凡重，上弗挈，下弗收，旁弗劫，则下直杝，或害之也流。梯者不得流直也。今也废尺于平地，重不下，无旁也。若夫绳之引軲也，是犹自舟中引横也。

129 经下:
倚者不可正，说在剃。
经说下:
倚：倍、拒、坚、䠳，倚焉则不正。

130 经下:
推之必往，说在废材。
经说下:
谁：𥩵石、垒石耳。夹𡨦者法也。方石去地尺，关石于其下，县丝于其上，使适至方石。不下，柱也。胶丝去石，挈也；丝绝，引也。木变而名易，收也。

131 经下:
买无贵，说在仮其贾。
经说下:
买：刀、籴相为贾。刀轻则籴不贵，刀重则籴不易。王刀无变，籴有变。岁变籴，则岁变刀。若鬻子。

132 经下:
贾宜则讐，说在尽。
经说下:
贾：尽也者，尽去其以不雠也。其所以不雠去，则雠正1。贾也宜不宜正2欲不欲，若败邦鬻室嫁子。

1. 正 : 原作“缶”。
2. 正 : 原作“缶”。

133 经下:
无说而惧，说在弗心。
经说下:
无：子在军，不必其死生；闻战，亦不必其生。前也不惧，今也惧。

134 经下:
或，过名也，说在实。
经说下:
或：知是之非此也，有知是之不在此也，然而谓此南北，过而以已为然。始也谓此南方，故今也谓此南方。

135 经下:
知知之否之足用也悖，说在无以也。
经说下:
智：论之非智无以也。

136 经下:
谓辩无胜，必不当。说在辩。
经说下:
谓：“所谓非同也，则异也。同则或谓之狗，其或谓之犬也；异则或谓之牛，牛或谓之马也。俱无胜。”是不辩也。辩也者，或谓之是，或谓之非，当者胜也。

137 经下:
无不让也，不可。说在始。
经说下:
无：让者酒，未让始也。不可让也。

138 经下:
于一，有知焉，有不知焉，说在存。
经说下:
于石一也，坚白二也，而在石。故有智焉，有不智焉，可。

139 经下:
有指于二，而不可逃，说在以二絫。
经说下:
有指：子智是，有智是吾所先举，重则。子智是，而不智吾所先举也，是一。谓“有智焉，有不智焉”也。若智之，则当指之智告我，则我智之，兼指之以二也。衡指之，参直之也。若曰，“必独指吾所举，毋举吾所不举”，则者固不能独指。所欲相不传，意若未校。且其所智是也，所不智是也，则是智是之不智也，恶得为一？谓而“有智焉，有不智焉”。

140 经下:
所知而弗能指，说在春也、逃臣、狗犬、贵者。
经说下:
所：春也，其执固不可指也。逃臣，不智其处。狗犬，不智其名也。遗者，巧弗能两也。

141 经下:
知狗而自谓不知犬，过也，说在重。
经说下:
智：智狗，重智犬，则过；不重，则不过。

142 经下:
通意后对，说在不知其谁谓也。
经说下:
通：问者曰，“子智𩥡乎？”应之曰，“𩥡何谓也？”彼曰，“𩥡施。”则智之。若不问𩥡何谓，径应以弗智，则过。且应必应问之时。若应长，应有深浅大常中在兵人长。

143 经下:
所存与者，于存与孰存，驷异说。
经说下:
所：室堂，所存也。其子，存者也。据在者而问室堂，恶可存也？主室堂而问存者，孰存也？是一主存者以问所存，一主所存以问存者。

144 经下:
五行毋常胜，说在宜。
经说下:
五：合水土火火。离。然火铄金，火多也。金靡炭，金多也。合之府水，木离木若识麋舆鱼之数，惟所利。

145 经下:
无欲恶之为益损也，说在宜。
经说下:
无：欲恶伤生损寿，说以少连。是谁爱也，尝多粟。或者欲不有能伤也，若酒之于人也。且𢜔人利人，爱也。则唯𢜔弗治也。

146 经下:
损而不害，说在馀。
经说下:
损：饱者去馀，适足不害。能害饱，若伤麋之无脾也。且有损而后益智者，若虐病之之于虐也。

147 经下:
知而不以五路，说在久。
经说下:
智：以目见。而目以火见，而火不见。惟以五路智，久不当，以目见若以火见。

148 经下:
必热，说在顿。
经说下:
火：谓火热也，非以火之热我有，若视日。

149 经下:
知其所以、不知，说在以名、取。
经说下:
智：杂所智与所不智而问之，则必曰：“是所智也，是所不智也。”取、去俱能之，是两智之也。

150 经下:
无不必待有，说在所谓。
经说下:
无：若无焉，则有之而后无；无天陷，则无之而无。

151 经下:
擢虑不疑，说在有无。
经说下:
擢：疑，无谓也。臧，也今死，而春也得文，文死也可。且犹是也。

152 经下:
且然不可正，而不害用工，说在宜。
经说下:
且：且必然，且已、必已。且用工而后已者，必用工后已。

153 经下:
均之绝不，说在所均。
经说下:
均：发均，县轻；而发绝，不均也。均，其绝也莫绝。

154 经下:
尧之义也，生于今而处于古。而异时。说在所义二。
经说下:
尧：霍，或以名视人，或以实视人。举友富商也，是以名视人也。指是臛也，是以实视人也。尧之义也，是声也于今，所义之实处于古。若殆于城门与于臧也。

155 经下:
狗，犬也，而杀狗非杀犬也，可。说在重。
经说下:
狗：狗，犬也。谓之杀犬，可。若两脾。

156 经下:
使：殷、美，说在使。
经说下:
使：令使也。我使我，我不使，亦使我。殿戈亦使殿，不美，亦使殿。

157 经下:
荆之大，其沈浅也，说在具。
经说下:
荆：沈，荆之见也。则沈浅非荆浅也，若易五之一。

158 经下:
以槛为抟，于以为，无知也。说在意。
经说下:
以：楹之抟也，见之，其于意也不易，先智，意相也。若楹轻于秋，其于意也洋然。

159 经下:
意未可知，说在可用，过仵。
经说下:
段、椎、锥俱事于履，可用也。成绘屡过椎，与成椎过绘屡，同，过仵也。

160 经下:
一少于二而多于五，说在建住。
经说下:
一：五有一焉，一有五焉。十，二焉。

161 经下:
非半，弗𣃈，则不动。说在端。
经说下:
非：𣃈半，进前取也，前则中无为半，犹端也。前后取则“端中”也。𣃈必半，“无”与“非半”，不可斫也。

162 经下:
可无也，有之而不可去。说在尝然。
经说下:
可无也：已给则当给，不可无也。久有穷无穷。

163 经下:
正1而不可担，说在抟。
经说下:
正：九，无所处而不中县，抟也。

1. 正 : 原作“缶”。

164 经下:
宇进无近，说在敷。
经说下:
伛宇不可偏举，字也。进行者先敷近，后敷远。

165 经下:
行循以久，说在先后。
经说下:
行：者行者必先近而后远。远修近修也，先后久也。民行修必以久也。

166 经下:
一法者之相与也尽，若方之相召也。说在方。
经说下:
一：方貌尽。俱有法而异，或木或石，不害其方之相合也，尽貌，犹方也。物俱然。

167 经下:
狂举不可以知异，说在有不可。
经说下:
牛狂与马惟异，以牛有齿、马有尾，说牛之非马也，不可。是俱有，不偏有、偏无有。曰之与马不类，用牛角、马无角，是类不同也。若举牛有角、马无角，以是为类之不同也，是狂举也，犹牛有齿，马有尾。

168 经下:
牛马之非牛，与可之同，说在兼。
经说下:
“或不非牛而‘非牛也’可，则或非牛或牛而‘牛也’可。故曰：‘牛马非牛也’未可，‘牛马牛也’未可。”则或可或不可，而曰“牛马牛也，未可”亦不可。且牛不二，马不二，而牛马二。则牛不非牛，马不非马，而牛马非牛非马，无难。

169 经下:
循此循此与彼此同。说在异。
经说下:
彼：正名者彼此彼此可。彼彼止于彼，此此止于此，彼此不可。彼且此也，彼此亦可。彼此止于彼此，若是而彼此也，则彼亦且此此也。

170 经下:
唱和同患，说在功。
经说下:
唱无过，无所周，若稗。和无过，使也，不得已。唱而不和，是不学也。智少而不学，必寡。和而不唱，是不教也。智而不教，功适息。使人夺人衣，罪或轻或重；使人予人酒，或厚或薄。

171 经下:
闻所不知若所知，则两知之，说在告。
经说下:
闻：在外者所不知也。或曰，“在室者之色若是其色”，是所不智若所智也。犹白若黑也，谁胜？是若其色也，若白者必白。今也智其色之若白也，故智其白也。夫名以所明正所不智，不以所不智疑所明。若以尺度所不智长。外，亲智也；室中，说智也。

172 经下:
以言为尽悖，悖。说在其言。
经说下:
以：悖，不可也。出入之言可，是不悖，则是有可也。之人之言不可，以当必不审。

173 经下:
惟吾谓非名也，则不可。说在仮。
经说下:
惟：谓是霍，可。而犹之非夫霍也，谓彼是是也，不可。谓者毋惟乎其谓。彼犹惟乎其谓，则吾谓不行。彼若不惟其谓，则不行也。

174 经下:
无穷不害兼，说在盈否。
经说下:
无：“南者有穷则可尽，无穷则不可尽。有穷无穷未可智，则可尽不可尽不可尽未可智。人之盈之否未可智，而必人之可尽不可尽亦未可智，而必人之可尽爱也，悖。”人若不盈先穷，则人有穷也，尽有穷无难。盈无穷，则无穷尽也，尽有穷无难。

175 经下:
不知其数而知其尽也，说在明者。
经说下:
不：“二智其数，恶智爱民之尽文也？或者遗乎？”其问也尽问人，则尽爱其所问。若不智其数而智爱之尽文也，无难。

176 经下:
不知其所处，不害爱之。说在丧子者。
经说下:

177 经下:
仁义之为内外也，内，说在仵颜。
经说下:
仁：仁，爱也；义，利也。爱利，此也，所爱所利，彼也。爱利不相为内外，所爱利亦不相为内外。其为仁，内也，义，外也，举爱与所利也，是狂举也。若左目出，右目入。

178 经下:
学之益也，说在诽者。
经说下:
学：也以为不知学之无益也，故告之也。是使智学之无益也，是教也。以学为无益也教，悖。

179 经下:
诽之可否，不以众寡。说在可非。
经说下:
论诽诽之可不可以理，之可诽，虽多诽，其诽是也。其理不可诽，虽少诽，非也。今也谓多诽者不可，是犹以长论短。

180 经下:
非诽者谆，说在弗非。
经说下:
不：诽非，己之诽也。不非诽，非可非也，不可非也。是不非诽也。

181 经下:
物甚不甚，说在若是。
经说下:
物：甚长、甚短，莫长于是，莫短于是。是之是也，非是也者，莫甚于是。

182 经下:
取下以求上也，说在泽。
经说下:
取：高下以善不善为度，不若山泽。处下善于处上，下所请上也。

183 经下:
是是与是同，说在不州。
经说下:
不是：是则是且是焉。今是不文于是而不于是，故是不之是。不文则是而不文焉。今是文于是而文与是，故文与是不文同说也。

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