| | 相刺: |
大夫曰：「古者，經井田，制廛里，丈夫治其田疇，女子治其麻枲，無曠地，無遊人。故非商工不得食於利末，非良農不得食於收穫，非執政不得食於官爵。今儒者釋耒耜而學不驗之語，曠日彌久，而無益於治，往來浮游，不耕而食，不蠶而衣，巧偽良民，以奪農妨政，此亦當世之所患也。」 |
| | The official said, "In ancient times, land was divided into fields according to the well-field system, and residential areas were regulated. Men cultivated their farmland, while women processed flax. There were no idle lands, nor idlers." Therefore, those who were not merchants or artisans could not derive sustenance from the end of the month's profits, those who were not good farmers could not rely on harvests for their livelihood, and those who did not hold office could not benefit from official ranks. Nowadays, Confucian scholars abandon plows and hoes to study empty words that yield no practical results. They waste days upon days without contributing to governance; they travel about idly, eating without farming, dressing without raising silkworms. They deceive good citizens with cunning falsehoods, seizing from agriculture and hindering administration—this is also a problem of the present age."
|
| | 相刺: |
文學曰：「禹慼洪水，身親其勞，澤行路宿，過門不入。當此之時，簪墮不掇，冠挂不顧，而暇耕乎？孔子曰：『詩人疾之不能默，丘疾之不能伏。』是以東西南北七十說而不用丙，然後退而修王道，作春秋，垂之萬載之後，天下折中焉，豈與匹夫匹婦耕織同哉！傳曰：『君子當時不動，而民無觀也。』故非君子莫治小人，非小人無以養君子，不當耕織為匹夫匹婦也。君子耕而不學，則亂之道也。」 |
| | The scholar said, "Yu was concerned about the great floods and personally bore their toil. He traveled through marshes and slept by roadsides, passing by his own door without entering." At that time, when a hairpin fell he did not pick it up, and if a hat hung askew he paid no attention—could there have been leisure for farming?" Confucius said, "The poet is distressed by injustice but cannot remain silent; I am also distressed by it and cannot hide my feelings." Therefore, after seventy different doctrines from all directions failed to adopt the principle of Bing, he withdrew and cultivated the way of kingship. He composed the Spring and Autumn Annals, leaving them for ten thousand generations afterward; the world took them as a standard—how could this be compared to common men and women merely farming and weaving!" The Commentary says, "If a gentleman does not act in his time, the people have nothing to observe." Therefore, without gentlemen no one can govern the common people, and without the common people there would be none to support the gentlemen; thus, it is not appropriate for a gentleman to farm or weave as an ordinary man or woman. "If a gentleman farms without studying, that leads to disorder."
|
| | 相刺: |
大夫曰：「文學言治尚於唐、虞，言義高於秋天，有華言矣，未見其實也。昔魯穆公之時，公儀為相，子思、子柳為之卿，然北削於齊，以泗為境，南畏楚人，西賓秦國。孟軻居梁，兵折於齊，上將軍死，而太子虜，西敗於秦，地奪壤削，亡河內、河外。夫仲尼之門，七十子之徒，去父母，捐室家，負荷而隨孔子，不耕而學，亂乃愈滋。故玉屑滿篋，不為有寶；詩書負笈，不為有道。要在安國家，利人民，不苟繁文眾辭而已。」 |
| | The official said, "The scholar speaks of governance as superior to the time of Tang and Yu, and of righteousness higher than autumn skies; these are lofty words, but I have not seen their reality." In the time of Duke Mu of Lu, Gongyi served as prime minister, and Zisi and Zuliang were his ministers. Yet to the north it was reduced by Qi, with Si River as its border; to the south it feared Chu people, and to the west it hosted Qin State. When Meng Ke resided in Liang, its army was defeated by Qi; the supreme general died and the crown prince was captured. To the west it suffered defeat at Qin's hands, losing territory and land, including He Nei and He Wai. Among Confucius' disciples, the seventy followers left their parents and abandoned their families to follow Master Kong on his travels. They studied without farming, yet disorder became even more rampant. Therefore, if a box is filled with jade dust, it does not mean there is treasure; carrying the Classic of Poetry and Book of Documents in one's satchel does not mean one possesses the Way. The key lies in stabilizing the state and benefiting the people, not merely indulging in elaborate words and numerous phrases."
|
| | 相刺: |
文學曰：「虞不用百里奚之謀而滅，秦穆用之以至霸焉。夫不用賢則亡，而不削何可得乎？孟子適梁，惠王問利，答以仁義。趣舍不合，是以不用而去，懷寶而無語。故有粟不食，無益於饑；睹賢不用，無益於削。紂之時，內有微、箕二子，外有膠鬲、棘子，故其不能存。夫言而不用，諫而不聽，雖賢，惡得有益於治也？」 |
| | The scholar said, "Yu perished for not employing the strategies of Bai Li Xi; Duke Mu of Qin used him and thus achieved hegemony." If a ruler does not employ the virtuous, he will perish—how then can he avoid territorial loss?" When Mengzi went to Liang, King Hui asked about profit, and Mengzi answered with benevolence and righteousness. Their views on what to pursue or abandon did not align; thus he was not employed and left without speaking of his treasures. Therefore, having grain but not eating it is of no help in hunger; seeing a virtuous person and not employing him brings no benefit against territorial loss. In the time of Zhou, internally he had Wei Zi and Ji Zi, and externally Jiao Ge and Ji Zi; yet still he could not survive. If words are spoken but not adopted, if advice is given but not listened to, even a virtuous person cannot bring benefit to governance!"
|
| | 相刺: |
大夫曰：「橘柚生於江南，而民皆甘之於口，味同也；好音生於鄭、衛，而人皆樂之於耳，聲同也。越人子臧、戎人由余，待譯而後通，而並顯齊、秦，人之心於善惡同也。故曾子倚山而吟，山鳥下翔；師曠鼓琴，百獸率舞。未有善而不合，誠而不應者也。意未誠與？何故言而不見從，行而不合也？」 |
| | The official said, "Tangerines and pomelos grow in the south of the Yangtze River, yet all the people find them sweet to taste—their flavors are the same; The love for music originates from Zheng and Wei, yet everyone finds it pleasing to their ears—the sounds are the same. Zi Zang of Yue and You Yu of Rong, who required interpreters to communicate, both became prominent in Qi and Qin—human hearts are the same when it comes to good and evil. Therefore, when Zengzi leaned against a mountain and sang, birds from the mountain flew down to circle around him; when Shikuang played the qin, all beasts danced in response. There has never been a case where goodness did not harmonize or sincerity went unanswered. Is it perhaps that the intention was not sincere?" "Why then are words not followed, and actions not accepted?"
|
| | 相刺: |
文學曰：「扁鵲不能治不受鍼藥之疾，賢聖不能正不食諫諍之君。故桀有關龍逄而夏亡，紂有三仁而商滅，故不患無由余、子臧之論，患無穆、威之聽耳。是以孔子東西無所遇，屈原放逐於楚國也。故曰：『直道而事人，焉往而不三黜？枉道而事人，何必去父母之邦。』此所以言而不見從，行而不得合者也。」 |
| | The scholar said, " Bian Que cannot cure diseases that refuse acupuncture and medicine; sages and virtuous men cannot correct a ruler who refuses advice or remonstration. Therefore, Jie had Guan Long Pang yet the Xia dynasty perished; Zhou had Three Benevolent Men yet the Shang fell. Thus, it is not a matter of lacking views like You Yu and Zi Zang, but rather a matter of lacking rulers like Duke Mu or King Wei who would listen. Therefore, Confucius traveled east and west without finding an audience, and Qu Yuan was exiled in the State of Chu. Hence it is said: "To serve others with integrity, where could one go without being dismissed three times?" "To serve others by bending the truth, why must one leave his native land and parents?"' This is why words are not followed and actions do not find acceptance."
|
| | 相刺: |
大夫曰：「歌者不期於利聲，而貴在中節；論者不期於麗辭，而務在事實。善聲而不知轉，未可為能歌也；善言而不知變，未可謂能說也。持規而非矩，執準而非繩，通一孔，曉一理，而不知權衡，以所不睹不信人，若蟬之不知雪，堅據古文以應當世，猶辰參之錯，膠柱而調瑟，固而難合矣。孔子所以不用於世，而孟軻見賤於諸侯也。」 |
| | The official said, "A singer does not seek profit from his voice, but its value lies in being in harmony with the rhythm; a speaker does not aim for beautiful words, but is concerned with factual matters. Knowing a good melody yet being unable to modulate it properly cannot be considered true singing; knowing how to speak well but not knowing how to adapt one's words cannot be called true persuasion. To hold to the compass but not use the square, or grasp the plumb line without using the string—this is like understanding only one opening and one principle while being unaware of balance. To reject what one has never seen or believed in, as a cicada does not know snow, clinging rigidly to ancient texts to respond to present circumstances is like the mismatch between the stars Chen and Shen, nailing down a tuning peg to adjust a se (zither)—it is inflexible and difficult to harmonize. This explains why Confucius was not employed in his time, and why Meng Ke was looked down upon by the feudal lords."
|
| | 相刺: |
文學曰：「日月之光，而盲者不能見，雷電之聲，而聾人不能聞。夫為不知音者言，若語於瘖聾，何特蟬之不知重雪耶？夫以伊尹之智，太公之賢，而不能開辭於桀、紂，非說者非，聽者過也。是以荊和抱璞而泣血，曰：『安得良工而剖之！』屈原行吟澤畔，曰：『安得皋陶而察之！』夫人君莫不欲求賢以自輔，任能以治國，然牽於流說，惑於道諛，是以賢聖蔽掩，而讒佞用事，以此亡國破家，而賢士饑於巖穴也。昔趙高無過人之志，而居萬人之位，是以傾覆秦國而禍殃其宗，盡失其瑟，何膠柱之調也？」 |
| | The scholar said, "Though the sun and moon shine brightly, the blind cannot see them; though thunder and lightning roar, the deaf cannot hear. To speak to one who does not understand music is like talking to a mute or a deaf person—why should it be surprising that a cicada knows nothing of heavy snow?" With the wisdom of Yi Yin and the virtue of Tai Gong, they still could not persuade Jie or Zhou; this is not because their words were wrong, but because those who listened were at fault. Therefore, Jing He held the uncarved jade and wept blood, saying: "How can I find a skilled craftsman to carve it!" Qu Yuan walked by the riverbank reciting poetry, saying: "How can I find Gao Yao to discern my innocence!" No ruler fails to desire the recruitment of virtuous people for his own support, or the appointment of capable individuals to govern the state. Yet led astray by popular opinions and deceived by flattery, sages and virtuous men are obscured while slanderers and sycophants hold power. Because of this, states fall into ruin and families collapse, while worthy scholars starve in remote caves. In the past, Zhao Gao had no extraordinary virtue yet occupied a position of power over ten thousand people; thus he overturned the Qin state and brought disaster upon his own clan. He lost all their se (zithers)—what need was there to nail down the tuning pegs?"
|
| | 相刺: |
大夫曰：「所謂文學高第者，智略能明先王之術，而姿質足以履行其道。故居則為人師，用則為世法。今文學言治則稱堯、舜，道行則言孔、墨，授之政則不達，懷古道而不能行，言直而行枉，道是而情非，衣冠有以殊於鄉曲，而實無以異於凡人。諸生所謂中直者，遭時蒙幸，備數適然耳，殆非明舉所謂，固未可與論治也。」 |
| | The official said, "Those called scholars of high rank are those whose wisdom and strategy can clarify the methods of former kings, and whose character is sufficient to practice their Way. Therefore, when in seclusion they become teachers for people, and when employed they serve as models for the world. Now, when these scholars speak of governance they cite Yao and Shun; when discussing conduct, they mention Confucius and Mozi. Yet when entrusted with administration, they are inept. They cherish ancient principles but cannot put them into practice—speaking straightly while acting crookedly, advocating what is right yet harboring wrong intentions. Their attire and rank may distinguish them from common villagers, but in reality they differ little from ordinary people. These scholars so-called upright men are merely lucky to have encountered favorable times, filling positions by chance. They are certainly not the kind of virtuous individuals that clear appointments should produce; thus they cannot be entrusted with discussions on governance."
|
| | 相刺: |
文學曰：「天設三光以照記，天子立公卿以明治。故曰：公卿者，四海之表儀，神化之丹青也。上有輔明主之任，下有遂聖化之事，和陰陽，調四時，安眾庶，育群生，使百姓輯睦，無怨思之色，四夷順德，無叛逆之憂，此公卿之職，而賢者之所務也。若伊尹、周、召三公之才，太顛、閎夭九卿之人。文學不中聖主之明舉，今之執政，亦未能稱盛德也。」 |
| | The scholar said, "Heaven established the three lights to illuminate and record events; the Son of Heaven appoints ministers and high officials to clarify governance. Therefore it is said: "Ministers and high officials are the exemplary models of all under heaven, the vivid depictions of divine transformation." Above, they bear the responsibility of assisting a wise ruler; below, they carry out the affairs of promoting sage-like transformation. They harmonize yin and yang, regulate the four seasons, bring peace to the people, nurture all living beings, ensure that common folk live in harmony without resentment or sorrow, and make distant peoples submit to virtue without worries of rebellion—this is the duty of ministers and high officials, and what virtuous men strive for. Such as Yi Yin, Zhou Gong, and Shao Gong, the talents of the Three Dukes; or Taodian and Hong Yao, men among the Nine Ministers. The scholars do not meet the clear appointments of a sage ruler; today's administrators also fail to live up to great virtue."
|
| | 相刺: |
大夫不說，作色不應也。 |
| | The official did not respond, assuming an angry expression and saying nothing.
|
| | 相刺: |
文學曰：「朝無忠臣者政闇，大夫無直士者位危。任座正言君之過，文侯改言行，稱為賢君。袁盎面刺絳侯之驕矜，卒得其慶。故觸死亡以干主之過者，忠臣也，犯顏以匡公卿之失者，直士也。鄙人不能巷言面違。方今入穀之教令，張而不施，食祿多非其人，以妨農商工，市井之利，未歸於民，民望不塞也。且夫帝王之道，多墮壞而不脩，《》云：『』意者誠任用其計，非苟陳虛言而已。」 |
| | The scholar said, "A court without loyal ministers is in dark governance; a high official without upright men faces a perilous position. Ren Zuo spoke directly about the ruler's faults, and Duke Wen of Wei corrected his conduct accordingly, thus being called a virtuous sovereign. lords Yuan Ang openly rebuked Marquis Jiao Hou for his arrogance and conceit, and in the end he received blessings. Therefore, those who risk death to point out a ruler's faults are loyal ministers; those who defy authority to correct the mistakes of high officials are upright men. I am but an obscure person and cannot speak openly in the streets or oppose you face-to-face. At present, the edicts concerning grain collection are issued but not implemented; many who receive official salaries are unworthy of their positions, hindering farmers, merchants, and artisans. The profits from marketplaces do not return to the people—thus the people's grievances remain unresolved. Moreover, the Way of emperors and kings has largely fallen into disrepair without repair. The Book of Poetry says: "Numerous are the worthy men." Perhaps if one sincerely employs their strategies, it would not merely be empty words presented in vain."
|
