| | 非十二子: |
假今之世，飾邪說，文姦言，以𣻏亂天下，欺惑愚眾，矞宇嵬瑣使天下混然不知是非治亂之所存者，有人矣。 |
| | In this age, there are people who embellish false doctrines and elaborate on wicked words to confuse the world, deceiving and misleading the ignorant masses. They are grandiose yet petty, causing the whole world to be muddled and unaware of where right and wrong, order and chaos lie.
|
| | 非十二子: |
縱情性，安恣睢，禽獸行，不足以合文通治；然而其持之有故，其言之成理，足以欺惑愚眾；是它囂魏牟也。 |
| | Indulging in one's desires, being at ease with arrogance and pride, and behaving like beasts are insufficient to conform to the principles of culture and governance. Yet their arguments are supported by seemingly valid reasons, and their words appear logically sound, which is sufficient to deceive and mislead the ignorant masses. This refers to Taixiao Weimou.
|
| | 非十二子: |
忍情性，綦谿利跂，苟以分異人為高，不足以合大眾，明大分，然而其持之有故，其言之成理，足以欺惑愚眾：是陳仲史鰌也。 |
| | Restraining one's emotions and desires, excessively pursuing profit and ambition, and arbitrarily distinguishing people to appear superior are insufficient for uniting the masses or clarifying fundamental distinctions. Yet their arguments are supported by seemingly solid reasons, and their words seem logically coherent, which is enough to deceive and mislead the unenlightened crowd: this refers to Chen Zhong Shiqiao.
|
| | 非十二子: |
不知壹天下建國家之權稱，上功用，大儉約，而僈差等，曾不足以容辨異，縣君臣；然而其持之有故，其言之成理，足以欺惑愚眾：是墨翟宋鈃也。 |
| | Not understanding the authority and principles of unifying the world and establishing a state, emphasizing practical utility, advocating extreme frugality, and neglecting distinctions in rank—such views are so insufficient that they cannot even accommodate differentiation or establish the relationship between ruler and subject; Yet their arguments are supported by what seems to be valid reasoning, and their words appear logically coherent, which is sufficient to deceive and confuse the ignorant masses: this refers to Mo Di and Song Xing.
|
| | 非十二子: |
尚法而無法，下脩而好作，上則取聽於上，下則取從於俗，終日言成文典，反紃察之，則倜然無所歸宿，不可以經國定分；然而其持之有故，其言之成理，足以欺惑愚眾：是慎到田駢也。 |
| | Valuing law yet having no real legal system, neglecting cultivation while favoring arbitrary actions, above they seek approval from superiors, and below they follow popular customs. All day long they speak in elaborate and classical terms; but upon close examination, their words are vague and have no clear foundation—they cannot serve to govern the state or establish proper distinctions; Yet their arguments appear to be supported by plausible reasoning, and their words seem logically structured, which is sufficient to deceive and lead astray the ignorant masses: this refers to Shen Dao and Tian Pian.
|
| | 非十二子: |
不法先王，不是禮義，而好治怪說，玩琦辭，甚察而不惠，辯而無用，多事而寡功，不可以為治綱紀；然而其持之有故，其言之成理，足以欺惑愚眾；是惠施鄧析也。 |
| | Disregarding the laws of past sage kings, rejecting propriety and righteousness, and instead favoring strange doctrines and indulging in bizarre rhetoric—being overly meticulous yet lacking benevolence, eloquent yet useless, busy with trivial matters but achieving little—such people cannot serve as a standard for governing the state; Yet their arguments seem to be based on plausible reasoning, and their words appear coherent and logical, which is sufficient to deceive and bewilder the ignorant masses; This refers to Hui Shi and Deng Xi.
|
| | 非十二子: |
略法先王而不知其統，然而猶材劇志大，聞見雜博。案往舊造說，謂之五行，甚僻違而無類，幽隱而無說，閉約而無解。案飾其辭，而祇敬之，曰：此真先君子之言也。子思唱之，孟軻和之。世俗之溝猶瞀儒、嚾嚾然不知其所非也，遂受而傳之，以為仲尼子弓1為茲厚於後世：是則子思孟軻之罪也。 |
| | They vaguely follow the laws of past sage kings but do not understand their underlying principles; yet they still possess great talent and ambition, with broad knowledge and extensive experience. They base their doctrines on old traditions and fabricate theories, calling them the "Five Elements." These ideas are extremely eccentric and without clear categories, obscure and lacking explanation, ambiguous and offering no resolution. They elaborate on their words with embellishment and venerate them, saying: "These are truly the words of our ancient sages." Zi Si initiated it, and Meng Ke echoed it. The vulgar scholars, like the confused and ignorant Confucians, clamorously do not know what is wrong; thus they accept and transmit these ideas, believing that Confucius and Ziyu have become especially revered in later generations: this is the fault of Zi Si and Meng Ke.
1. 弓 : 原作「游」。王先謙《》
|
| | 非十二子: |
若夫總方略，齊言行，壹統類，而群天下之英傑，而告之以大古，教之以至順，奧窔之間，簟席之上，斂然聖王之文章具焉，佛然平世之俗起焉，則六說者不能入也，十二子者不能親也。無置錐之地，而王公不能與之爭名，在一大夫之位，則一君不能獨畜，一國不能獨容，成名況乎諸侯，莫不願以為臣，是聖人之不得埶者也，仲尼子弓是也。一天下，財萬物，長養人民，兼利天下，通達之屬莫不從服，六說者立息，十二子者遷化，則聖人之得埶者，舜禹是也。 |
| | If one can summarize strategies, align words and deeds, unify principles, gather the outstanding talents of the world, and inform them about the ancient past while teaching them the utmost propriety—then within a small room or on a mat, the writings and achievements of sage kings will clearly manifest, and the customs of a peaceful age will naturally arise. In such circumstances, the six schools of thought would be unable to gain entry, nor could these twelve figures approach closely. Possessing not even a place to set a cone, yet marquises and dukes could not compete with them for reputation; holding the position of one great officer, then no single ruler could exclusively retain them, nor could any single state entirely accommodate them. How much more so would feudal lords desire them as ministers? These are sages who did not hold power—Confucius and Zigong were such individuals. Unifying the world, managing all things, nurturing the people, and benefiting all under heaven—those who are enlightened and far-reaching would all submit. In such a case, the six schools of thought cease to exist, and the twelve figures transform accordingly. These are sages who hold power—Shun and Yu were such individuals.
|
| | 非十二子: |
今夫仁人也，將何務哉？上則法舜禹之制，下則法仲尼子弓之義，以務息十二子之說。如是則天下之害除，仁人之事畢，聖王之跡著矣。 |
| | What should a truly benevolent person strive for now? Above, they follow the system of Shun and Yu; below, they adhere to the principles of Confucius and Zigong, striving to put an end to the doctrines of these twelve figures. If so, then the harms in the world will be eliminated, the duties of a benevolent person fulfilled, and the achievements of sage kings clearly established.
|
| | 非十二子: |
信信、信也，疑疑、亦信也。貴賢、仁也，賤不肖、亦仁也。言而當、知也，默而當，亦知也，故知默猶知言也。故多言而類，聖人也；少言而法，君子也；多少無法，而流湎然，雖辯，小人也。故勞力而不當民務，謂之姦事，勞知而不律先王，謂之姦心；辯說譬諭，齊給便利，而不順禮義，謂之姦說。此三姦者，聖王之所禁也。知而險，賊而神，為詐而巧，言無用而辯，辯不惠而察，治之大殃也。行辟而堅，飾非而好，玩姦而澤，言辯而逆，古之大禁也。知而無法，勇而無憚，察辯而操僻，淫大而用之，好姦而與眾，利足而迷，負石而墜，是天下之所棄也。 |
| | To believe what is credible is trustworthiness; to doubt what is doubtful is also trustworthiness. Valuing the virtuous is benevolence; despising the unworthy is also benevolence. To speak appropriately is wisdom; to remain silent appropriately is also wisdom. Therefore, knowing when to be silent is as wise as knowing what to say. Therefore, one who speaks much and remains coherent is a sage; One who speaks little yet follows the law is a gentleman; To speak much or little without following the law, and to be carried away recklessly—even if eloquent—such a person is a petty individual. Therefore, to exert effort without contributing to the people's affairs is called "wicked deeds"; to apply one's intellect without adhering to the principles of past sage kings is called "wicked intent." Elaborate arguments and skillful analogies, fluent and convenient in expression, yet not conforming to propriety and righteousness, are called "wicked discourse." These three forms of wickedness are what sage kings prohibit. To possess knowledge yet be treacherous, to commit theft yet appear divine, to engage in deception yet be skillful, to speak uselessly yet eloquently, and to argue meticulously yet without benevolence—these are great misfortunes for governance. To persist in deviant conduct, to defend wrongdoing with enthusiasm, to indulge in deceit with a smooth facade, and to speak eloquently yet contrary to righteousness—these were the great prohibitions of ancient times. To possess knowledge yet lack law, to be brave yet fearless of wrongdoing, to argue keenly yet hold deviant views, to indulge greatly and act upon it, to favor deceit and associate with the masses, to have swift feet yet become lost, to carry a stone and fall—these are what the world abandons.
|
| | 非十二子: |
兼服天下之心：高上尊貴，不以驕人；聰明聖知，不以窮人；齊給速通，不爭先人；剛毅勇敢，不以傷人；不知則問，不能則學，雖能必讓，然後為德。遇君則脩臣下之義，遇鄉則脩長幼之義，遇長則脩子弟之義，遇友則脩禮節辭讓之義，遇賤而少者，則脩告導寬容之義。無不愛也，無不敬也，無與人爭也，恢然如天地之苞萬物。如是，則賢者貴之，不肖者親之；如是，而不服者，則可謂訞怪狡猾之人矣，雖則子弟之中，刑及之而宜。《》云：「」此之謂也。 |
| | To win the hearts of all under heaven: though lofty in status and noble in rank, one does not use this to be arrogant toward others; Possessing wisdom and sage-like knowledge, yet not using it to exhaust or oppress people; Being quick-witted and swift in understanding, yet not vying to surpass others; Brave and resolute, yet not using this to harm others; When one lacks knowledge, he asks; when lacking ability, he studies. Even if capable, he remains humble and yields—only then is virtue achieved. When meeting a ruler, one observes the righteousness of a subject; when encountering fellow townspeople, one follows the righteousness between elders and juniors; when meeting superiors in age or status, one upholds the righteousness of younger generations toward their seniors; when meeting friends, one adheres to the propriety, etiquette, and courtesy of mutual respect; when encountering those who are lowly and young, one practices the righteousness of guidance, instruction, and tolerance. There is nothing that is not loved, nothing that is not respected, no contention with others—it is as vast and encompassing as the heavens and earth embracing all things. If so, then virtuous people will value such a person, and unworthy individuals will be drawn to him; If so, yet one remains 不服 (unsubmissive), then such a person may be called strange, monstrous, and cunning; even among juniors or subordinates, punishment should reach them and is entirely appropriate. The Shijing says: "It is not that Heaven does not send timely blessings; it is that the Yin dynasty did not follow its ancient ways;" Though there may be no aged and wise men, there are still established precedents and punishments to follow; Yet they would not listen to these—thus the great mandate collapsed." This is what it refers to.
|
| | 非十二子: |
古之所謂仕士者，厚敦者也，合群者也，樂富貴者也，樂分施者也，遠罪過者也，務事理者也，羞獨富者也。今之所謂仕士者，汙漫者也，賊亂者也，恣睢者也，貪利者也；觸抵者也，無禮義而唯權埶之嗜者也。 |
| | What was called a "shishi" (士仕) in ancient times refers to one who is sincere and earnest, sociable and cooperative, content with wealth and honor, willing to share generously, mindful of avoiding wrongdoing, diligent in managing affairs, and ashamed of being rich alone. What is now called a "shishi" (士仕) refers to one who is corrupt and lax, a disturber of order, arrogant and unrestrained, and greedy for profit. A lawbreaker, one who has no regard for propriety or righteousness but is obsessed only with power and influence.
|
| | 非十二子: |
古之所謂處士者，德盛者也，能靜者也，脩正者也，知命者也，箸是者也。今之所謂處士者，無能而云能者也，無知而云知者也，利心無足，而佯無欲者也，行偽險穢，而彊高言謹愨者也，以不俗為俗，離縱而跂訾者也。 |
| | What was called a "chushi" (處士) in ancient times refers to someone of great virtue, one who is calm and composed, upright in conduct, understanding of fate, and steadfast in righteousness. What is now called a "chushi" (處士) refers to someone who claims ability without possessing it, feigns knowledge while lacking understanding, whose greed knows no bounds yet pretends to have no desires, who acts deceptively and treacherously but outwardly speaks loftily and appears piously cautious, and who takes the unconventional as conventional, rejecting restraint while ostentatiously criticizing others.
|
| | 非十二子: |
士君子之所能不能為：君子能為可貴，而不能使人必貴己；能為可信，而不能使人必信己；能為可用，而不能使人必用己。故君子恥不修，不恥見汙；恥不信，不恥不見信；恥不能，不恥不見用。是以不誘於譽，不恐於誹，率道而行，端然正己，不為物傾側：夫是之謂誠君子。《》云：「」此之謂也。 |
| | What a gentleman can and cannot do: A gentleman can act in ways that are worthy of respect, but he cannot make others necessarily honor him; He can be trustworthy, but he cannot compel others to trust him; He can be capable of being useful, but he cannot ensure that others will necessarily employ him. Therefore, a gentleman is ashamed if he does not cultivate himself, but not ashamed if he is defamed by others; He is ashamed of being untrustworthy, but not ashamed of not being trusted; He is ashamed of lacking ability, but not ashamed of not being employed. Therefore, he is not lured by praise, nor frightened by slander. He follows the Way in his conduct, upholds righteousness, and maintains an upright character, remaining unmoved by external influences—this is what is called a truly virtuous gentleman. The Shijing says: "Gentle and respectful people form the foundation of virtue." This is what it refers to.
|
| | 非十二子: |
士君子之容：其冠進，其衣逢，其容良；儼然，壯然，祺然，蕼然，恢恢然，廣廣然，昭昭然，蕩蕩然。是父兄之容也。其冠進，其衣逢，其容愨；儉然，恀然，輔然，端然，訾然，洞然，綴綴然，瞀瞀然。是子弟之容也。 |
| | The demeanor of a virtuous gentleman: his hat is properly adjusted, his robe hangs evenly, and his bearing is dignified; $$ His manner is solemn, stately, composed, graceful, expansive, broad-minded, clear, and open. This is the demeanor of a father or elder brother. His hat is properly adjusted, his robes hang evenly, and his expression is reverent; He appears modest, respectful, composed, upright, reserved, perceptive, meticulous, and attentive. This is the demeanor of younger sons or juniors.
|
| | 非十二子: |
吾語汝學者之嵬容：其冠絻，其纓禁緩，其容簡連；填填然，狄狄然，莫莫然，瞡瞡然，瞿瞿然，盡盡然，盱盱然；酒食聲色之中，則瞞瞞然，瞑瞑然；禮節之中，則疾疾然，訾訾然；勞苦事業之中，則儢儢然，離離然，偷儒而罔，無廉恥而忍謑詬。是學者之嵬也。 |
| | I will tell you about the arrogant appearance of scholars: their hats are disheveled, their ribbons loosely tied, and their bearing is careless and slovenly; $$ They appear boisterous, fickle, indifferent, dim-witted, anxious, overly meticulous, and ostentatiously proud; In the midst of wine, food, music, and beauty, they appear drowsy and oblivious; In matters of ritual and propriety, they act hurriedly and with affected solemnity; In the midst of laborious endeavors, they appear sluggish and indifferent, shirking responsibility and deceiving others, devoid of shame and unembarrassed by disgrace. This is the arrogance of scholars.
|
| | 非十二子: |
弟陀其冠，衶禫其辭，禹行而舜趨：是子張氏之賤儒也。正其衣冠，齊其顏色，嗛然而終日不言、是子夏氏之賤儒也。偷儒憚事，無廉恥而耆飲食，必曰君子固不用力：是子游氏之賤儒也。彼君子則不然：佚而不惰，勞而不僈，宗原應變，曲得其宜，如是然後聖人也。 |
| | They let their hats hang askew, speak in affected and hollow words, walk like Yu and stride like Shun—this is the lowly Confucian of the Zizhang school. They straighten their clothing and hats, compose their expressions, and remain silently reserved all day—this is the lowly Confucians of the Zixia school. Shirking responsibility, devoid of shame, and indulging in food and drink, they insist that gentlemen need not exert themselves—this is the lowly ConfuciAN of the Ziyu school. A true gentleman is not so: he remains relaxed yet diligent, toils without weariness. He upholds the fundamental principles while adapting to changing circumstances, and in every situation finds the appropriate course of action. Only then can one be called a sage.
|
