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大夫曰：“古者，经井田，制廛里，丈夫治其田畴，女子治其麻枲，无旷地，无游人。故非商工不得食于利末，非良农不得食于收获，非执政不得食于官爵。今儒者释耒耜而学不验之语，旷日弥久，而无益于治，往来浮游，不耕而食，不蚕而衣，巧伪良民，以夺农妨政，此亦当世之所患也。” |
| | 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."
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文学曰：“禹戚洪水，身亲其劳，泽行路宿，过门不入。当此之时，簪堕不掇，冠挂不顾，而暇耕乎？孔子曰：‘诗人疾之不能默，丘疾之不能伏。’是以东西南北七十说而不用丙，然后退而修王道，作春秋，垂之万载之后，天下折中焉，岂与匹夫匹妇耕织同哉！传曰：‘君子当时不动，而民无观也。’故非君子莫治小人，非小人无以养君子，不当耕织为匹夫匹妇也。君子耕而不学，则乱之道也。” |
| | 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."
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大夫曰：“文学言治尚于唐、虞，言义高于秋天，有华言矣，未见其实也。昔鲁穆公之时，公仪为相，子思、子柳为之卿，然北削于齐，以泗为境，南畏楚人，西宾秦国。孟轲居梁，兵折于齐，上将军死，而太子虏，西败于秦，地夺壤削，亡河内、河外。夫仲尼之门，七十子之徒，去父母，捐室家，负荷而随孔子，不耕而学，乱乃愈滋。故玉屑满箧，不为有宝；诗书负笈，不为有道。要在安国家，利人民，不苟繁文众辞而已。” |
| | 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."
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文学曰：“虞不用百里奚之谋而灭，秦穆用之以至霸焉。夫不用贤则亡，而不削何可得乎？孟子适梁，惠王问利，答以仁义。趣舍不合，是以不用而去，怀宝而无语。故有粟不食，无益于饥；睹贤不用，无益于削。纣之时，内有微、箕二子，外有胶鬲、棘子，故其不能存。夫言而不用，谏而不听，虽贤，恶得有益于治也？” |
| | 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!"
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大夫曰：“橘柚生于江南，而民皆甘之于口，味同也；好音生于郑、卫，而人皆乐之于耳，声同也。越人子臧、戎人由余，待译而后通，而并显齐、秦，人之心于善恶同也。故曾子倚山而吟，山鸟下翔；师旷鼓琴，百兽率舞。未有善而不合，诚而不应者也。意未诚与？何故言而不见从，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?"
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文学曰：“扁鹊不能治不受针药之疾，贤圣不能正不食谏诤之君。故桀有关龙逄而夏亡，纣有三仁而商灭，故不患无由余、子臧之论，患无穆、威之听耳。是以孔子东西无所遇，屈原放逐于楚国也。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。’此所以言而不见从，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."
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大夫曰：“歌者不期于利声，而贵在中节；论者不期于丽辞，而务在事实。善声而不知转，未可为能歌也；善言而不知变，未可谓能说也。持规而非矩，执准而非绳，通一孔，晓一理，而不知权衡，以所不睹不信人，若蝉之不知雪，坚据古文以应当世，犹辰参之错，胶柱而调瑟，固而难合矣。孔子所以不用于世，而孟轲见贱于诸侯也。” |
| | 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."
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文学曰：“日月之光，而盲者不能见，雷电之声，而聋人不能闻。夫为不知音者言，若语于喑聋，何特蝉之不知重雪耶？夫以伊尹之智，太公之贤，而不能开辞于桀、纣，非说者非，听者过也。是以荆和抱璞而泣血，曰：‘安得良工而剖之！’屈原行吟泽畔，曰：‘安得皋陶而察之！’夫人君莫不欲求贤以自辅，任能以治国，然牵于流说，惑于道谀，是以贤圣蔽掩，而谗佞用事，以此亡国破家，而贤士饥于岩穴也。昔赵高无过人之志，而居万人之位，是以倾覆秦国而祸殃其宗，尽失其瑟，何胶柱之调也？” |
| | 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?"
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大夫曰：“所谓文学高第者，智略能明先王之术，而姿质足以履行其道。故居则为人师，用则为世法。今文学言治则称尧、舜，道行则言孔、墨，授之政则不达，怀古道而不能行，言直而行枉，道是而情非，衣冠有以殊于乡曲，而实无以异于凡人。诸生所谓中直者，遭时蒙幸，备数适然耳，殆非明举所谓，固未可与论治也。” |
| | 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."
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文学曰：“天设三光以照记，天子立公卿以明治。故曰：公卿者，四海之表仪，神化之丹青也。上有辅明主之任，下有遂圣化之事，和阴阳，调四时，安众庶，育群生，使百姓辑睦，无怨思之色，四夷顺德，无叛逆之忧，此公卿之职，而贤者之所务也。若伊尹、周、召三公之才，太颠、闳夭九卿之人。文学不中圣主之明举，今之执政，亦未能称盛德也。” |
| | 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."
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大夫不说，作色不应也。 |
| | The official did not respond, assuming an angry expression and saying nothing.
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文学曰：“朝无忠臣者政暗，大夫无直士者位危。任座正言君之过，文侯改言行，称为贤君。袁盎面刺绛侯之骄矜，卒得其庆。故触死亡以干主之过者，忠臣也，犯颜以匡公卿之失者，直士也。鄙人不能巷言面违。方今入谷之教令，张而不施，食禄多非其人，以妨农商工，市井之利，未归于民，民望不塞也。且夫帝王之道，多堕坏而不修，《》云：‘’意者诚任用其计，非苟陈虚言而已。” |
| | 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."
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