Book 10 · 经·上 · Chapter 32
故，所得而后成也。
The gu (reason/cause) of something is what it must get before it will come about.
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。
'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》
体，分于兼也。
A ti (unit/individual/part) is a portion in a jian (total/collection/whole).
体：若二之一，尺之端也。
For example, one of two, or the starting-point of a measured length.
知，材也。
The zhi (intelligence/consciousness) is the capability.
知：材，知也者。所以知也而必知。若明。
The 'intelligence': it being the means by which one knows, one necessarily does know. Like the eyesight.
虑，求也。
Lu (thinking/forethought) is the seeking.
虑：虑也者，以其知有求也，而不必得之。若睨。
'Thinking': by means of one's intelligence one seeks something, but does not necessarily find it. Like peering.
知，接也。
Zhi (knowing) is the connecting.
知：知也者，以其知过物而能貌之。若见。
'Knowing': by means of one's intelligence, having passed the thing one is able to describe it. Like seeing.
𢜔，明也。
Zhi (understanding/wisdom) is the illumination.
𢜔1：𢜔2也者，以其知论物而其知之也著。若明。
'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。
仁，体爱也。
To be ren (benevolent/humane/kind) is to love individually.
仁：爱己者，非为用己也。不若爱马。著若明。1
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》
义，利也。
To be yi (righteous/dutiful/moral) is to benefit.
义：志以天下为芬，而能能利之，不必用。
In intent, he takes the whole world as his field; in ability, he is able to benefit it. He is not necessarily employed.
礼，敬也。
Li (manners/courtesy) is respect.
礼：贵者公，贱者名，而俱有敬僈。焉等，异论也。
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.
行，为也。
Xing (conduct) is doing.
行：所为不差1名，行也；所为差2名，巧也。若为盗。
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”。
实，荣也。
To be cheng (sincere/whole-hearted) is to reveal oneself spontaneously.
实：其志气之见也，使人知1己。不若金声玉服。
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”。
忠，以为利而强君1也。
To be zhong (to serve loyally/do one's utmost) is to be energetic in sustaining the responsibility when one deems something beneficial.
忠：不利，弱子亥足将入止容。
...1. 君 : 原作“低”。自孙诒让《墨子闲诂》改。
孝，利亲也。
To be xiao (filial) is to benefit one's parents.
孝：以亲为芬，而能能利亲。不必得。
In intent, he takes his parents as his field; in ability, he is able to benefit them. He does not necessarily succeed.
信，言合于意也。
Xin (good faith/trustworthiness) is the words agreeing with the thought.
信：不以其言之当也，使人视城得金。
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.
佴，自作也。
To si (?) (be in authority (?)) is to act on one's own initiative.
佴：与人遇，人衆，𢝺。
When he confronts another, the multitude follows his lead.
𧨜，作嗛也。
To be juan (scrupulous/squeamish) is to be deficient in initiative.
𧨜：为是为是之台彼也，弗为也。
He does the right things; but when doing the right thing interferes with some other thing, he will not do it.
廉，作非也。
To be lian (honest/consciencious) is to (...?) initiative.
廉：己惟为之，知其也𦖷也。
Although he performs it himself, he is under the authority of someone who knows the rest about it (?).
令，不为所作也。
To ling (command) is not to perform what one initiates.
所令非身弗行。
It is not that he is not himself the agent.
任，士损己而益所为也。
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.
任：为身之所恶，以成人之所急。
He performs what in his own interests he dislikes in order to bring about what others need.
勇，志之所以敢也。
Yong (courage) is that by which intent is daring.
勇：以其敢于是也，命之；不以其不敢于彼也，害之。
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.
力，刑之所以奋也。
Li (strength) is that by which the body exerts itself.
力：重之谓，下与重，奋1也。
It is of weight that it is said. Lifting a weight from below is exertion.1. 奋 : 原作“旧”。
生，刑与知处也。
Sheng (life) is the body being located with the intelligence.
生：楹之生。商不可必也。
Wo (sleep) is the intelligence not knowing of anything.
卧，知无知也。
Meng (dreaming) is the intelligence neither desiring nor disliking anything.
卧：
Ping (calm) is the intelligence neither desiring nor disliking anything.
梦，卧而以为然也。
...tranquil.
梦：
Li (benefit) is what one is pleased to get.
平，知无欲恶也。
If you are pleased to get this one, this is the beneficial one, and the harmful one is not this one.
平：惔然。
Hai (harm) is what one dislikes getting.
利，所得而喜也。
If you dislike getting this one, this is the harmful one, and the one which is beneficial is not this one.
利：得是而喜，则是利也。其害也，非是也。
To zhi (deal with successfully/put in order) is to achieve what is sought.
害，所得而恶也。
One's own affairs having been put in order, others also putting in order North and South...
害：得是而恶，则是害也。其利也，非是也。
To yu (praise) is to make plain what is honourable.
治，求得也。
To fei (blame) is to make plain what is dishonourable.
治：吾事治矣，人有治南北。
Ju (to refer to/pick out by name from others) is to present the analogue for the object.
誉，明美也。
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”。
誉之必其行也。其言之忻，使人督之。
Yan (to say/speak of/words) is to emit references.
诽，明恶也。
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”。
诽：必其行也，其言之忻。
Qie (will/about to) is declaring something to be so before the event (?).
举，拟实也。
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。
举1：告以之2名，举彼实故也3。
The jun (ruler) is the common knot tying ministers and people.
言，出举也。
Gong (achievement) is benefiting the people.
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。
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。
且且1，言然也。
Shang (reward) is requital from above for achievement below.1. 上报下之功也。 : 从第37条移到此处。
且：自前曰且，自后曰已。方然亦且。若石者也。2
Zui (crime) is violation of a prohibition.
君，臣萌通约也。
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。
君：以若名者也。
Fa (punishment) is requital from above for crime below.
功，利民也。
Tong (agreeing/conforming) is being different but both the same in relation to this one thing.
功：不待时，若衣裘。功不待时，若衣裘。1
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. (?)
赏，上报下之功也。
Jiu (duration) is pervasion of different times.
赏：上报下之功也。1
'Present' and 'past' combine mornings and evenings.
罪，犯禁也。
Yu (space/extension) is pervasion of different places.
罪：不在禁，惟害无罪，殆姑。上报下之功也。1
'East and West' covers North and South.
罚，上报下之罪也。
The qiong (limit) is wherever at the next advance there is no room for a measured length.
罚：上报下之罪也。
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.
同，异而俱于之一也。
Jin (exhausting/applying to all/all) is none not being so.
侗：二人而俱见是楹也，若事君。
Something is fixed of all of them.1. 俱 : 原作“但”。
久，弥异时也。
To shi (commence) is to be plumb with the time.
今久：古今且莫。
Of times of a movement, there is one which has duration and one without duration. The commencement is plumb with the one without duration.
宇，弥异所也。
Hua (transformation) is the distinguishing marks of one thing changing to the distinguishing marks of another.
宇：东西家南北。
For example, a frog becoming a quail.
穷，或有前不容尺也。
Sun (reduction/loss) is the removal of some without the rest.
穷：或不容尺，有穷；莫不容尺，无穷也。
'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”。
尽，莫不然也。
To xuan (circle round) is to swerve (?).
尽：俱1止动。
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。
始，当时也。
To yun (rotate) is to change round.
始：时或有久，或无久，始当无久。
The circumference is like a cut, the figure is constant.
化，徵易也。
Dong (to stir/move) is to shift somewhere.
化：若鼃为鹑。
Things which shift all over the border: the hinge of a door, the louse on a hare (?).
损，偏去也。
Zhi (to stay/remain fixed) is to endure as it was.
损：偏也者兼之体1也。其体或去存，谓其存者损。
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”。
大益。
Bi (the necessary/the certain) is the unending.
环1，俱柢2。
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.
环3：俱柢4也。
Ping (level/flat) is of the same height.
库，易也。
Tong chang (of the same length) is each when laid straight exhausting the other.
库：区穴若斯貌常。
The same lengths of door-bar and door-frame are straight.1. 正 : 原作“缶”。2. 楗 : 原作“捷”。
动，或徒1也。
The zhong (centre) is [the place from which (?)] they are the same in length.
动：偏祭从者，户枢免瑟。
Distances outward from this are alike.
读此书旁行。1. 徒 : 原作“从”。自孙诒让《墨子闲诂》改。
Hou (having bulk/thickness/dimension) is having something than which it is bigger.
止，以久也。
Only [the starting point (?)] has nothing than which it is bigger.
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。
Ri zhong (the sun at the centre/noon) is the sun being due South.1. 正 : 原作“缶”。
必，不已也。
Zhi (straight/on a straight course) is in alignment.
必：谓台执者也。若弟兄一然者一不然者，必“不必”也，是非必也。
Yuan (circular) is having the same lengths from one centre.
平，同高也。
The compasses draw it in the rough (?).
同长，以正1相尽也。
Fang (square) is circuiting in four from a right angle (?).
同：楗2与狂之同长也。
The carpenter's square shows it in the rough (?).
中，同长也。
Bei (doubling) is making two of them.
心中：自是往相若也。
When they are 'two', measured foot and measured foot both depart from one starting-point, which is being nowhere the same.
厚，有所大也。
The duan (starting-point) is the unit without dimension which precedes all others.1. 厚 : 原作“序”。2. 间 : 原作“同”。
厚：惟无所大。
You jian (having an interval/discontinuous) is [not extending to] the centre.
日中，正1南也。
It refers to the flanking ones.1. 间 : 原作“闻”。
直，参也。
Jian (intervening/in between) is not extending to the sides.
圜，一中同长也。
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”。
圜：规写攴也。
Lu (...?) is the interval being empty.
方，柱隅四欢也。
'Empty': of the interval between the two pieces of wood, it refers to where there is no wood.1. 间 : 旧脱。
方：矩见攴也。
To ying (fill) is to be nowhere absent.
倍，为二也。
What does not fill anything is dimensionless. Along a measured length wherever you go you find the two.
倍：二尺与尺但去一。
Jian bai (as hard to white/mutually pervasive) is not excluding each other.
端，体之无厚1而最前者也。
Different positions do not fill each other. Not being each other is excluding each other..1. 石 : 原作“尺”。
端：是无间2也。
Ying (touching/coinciding) is occupying each other.
有间，中也。
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.
有间1：谓夹之者也。
Pi (side by side/measured against each other/commensurate) is over part of the length coinciding and over part of it not.
间，不及旁也。
It is possible only if both proceed from a starting-point.1. 仳 : 原作“似”。
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。
Ci (the next/adjacent) is without interval but not coinciding.
纑，间虚也。
It is possible only because the starting-point is dimensionless.
纑：间1虚也者，两木之间，谓其无木者也。
The fa (standard) is that in being like which something is so.
盈，莫不有也。
The idea, the compasses, a circle, all three may serve as standard.
盈：无盈无厚。
The yin (criterion) is that wherein it is so.
坚白，不相外也。
Being 'so' is the characteristics being like the standard.
于石1无所往而不得，得二，坚。异处不相盈，相非，是相外也。
Shuo (explaining/demonstrating) is the means by which one makes plain.
撄，相得也。
Fan (being the converse of each other) is if inadmissible then on both sides inadmissible.
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。
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”。
仳1，有以相撄，有不相撄也。
Bian (disputation) is contending over claims which are the converse of each other. Winning in disputation is fitting the fact.
仳：两有端而后可。
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'.
次，无间而不撄撄也。
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.
次：无厚而后可。
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.
法，所若而然也。
Yi (end/finish). To bring about, to get rid of.
法：意、规、员三也，俱可以为法。
Of making a coat: 'to bring about'. Of curing an illness: 'to get rid of'.
佴，所然也。
Shi (to commission/to cause). To tell. The cause.
佴：然也者，民若法也。
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.
说，所以明也。
Ming (name). Unrestricted; classifying; private.
彼1，不可两不可也。
'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。
彼：凡牛、枢非牛，两也。无以非也。
Wei (call). Transfer, refer, apply.
辩，争彼也。辩胜，当也。
Of naming by linking 'whelp' and 'dog: 'transfer'. Of 'whelp', of 'dog': 'refer'. Of hooting at a dog: 'apply'.
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。
Zhi (know). By hearsay, by explanation, by personal experience. The name, the object, how to relate, how to act.
为，穷知而𠐴于欲也。
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'.
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。
Wen (hear). At second hand, in person.
已，成、亡。
Being told by someone is hearing 'at second hand'. Being a witness oneself is hearing 'in person'.
已：为衣，成也；治病，亡也。
Jian (see). Individuals, all.
使，谓、故。
One member of a pair (?) is an individual. Two of them are 'all'.
使：令，谓“谓”也，不必成。湿，“故”也，必待所为之成也。
He (relation/tallying/being together). Exact, to the one which is appropriate, necessary.
名，达、类、私。
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”。
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。
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”。
谓，移、举、加。
Wei (constitute/become/deem/make/cure/govern). Keep as it is, get rid of, exchange, dissolve, govern, transform.
谓：狗、犬，命也。狗犬，举也。叱狗，加也。
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'.
知，闻、说、亲，名、实、合、为。
Tong (same). Identical, as units, as together, of a kind.
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。
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'.
闻，传、亲。
Yi (different). Two, not units, not together, not of a kind.
闻：或告之，传也；身观焉，亲也。
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》
见，体、尽。
Sameness and difference. In interplay, having and lacking become relative.
见：时者，体也；二者，尽也。
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”。
合，正1、宜、必。
An assent and a denial are one in the benefit and the use.
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。
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。
欲正1权利，且恶正2权害。
When someone devotes himself to a commitment, if the description takes a subtle turn, seek his reasons.
仗者，两而勿偏。
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”。
为，存、亡、易、荡、治、化。
If the standard is the same, examine what is the same in it.
为：早台，存也。病，亡也。买鬻，易也。霄尽，荡也。顺长，治也。鼃买，化也。
Choose what is the same, and examine the subtle turn.
同，重、体、合、类。
If the standard differs, examine what is appropriate to it.
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。
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?
异，二、不1体、不合、不类。
Fix the criterion in order to 'separate the roads'.
异：二必异，二也。不连属，不体也。不同所，不合也。不有同，不类也。
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”。
同异交得放有无。
The exact nowhere is not.
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。
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。
闻，耳之聪也。
Wen (hearing) is the acuteness of the ear.
循所闻而得其意，心之察也。
Following what one hears and grasping its meaning is the discernment of the mind.
言，口之利也。
Yan (speech) is the sharpness of the mouth.
执所言而意得见，心之辩也。
Holding fast to what is said so that the meaning becomes visible is the discrimination of the mind.
诺，不一、利用。
Nuo (assenting): it is not uniform; it serves a use.
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。
'Assent': there is the leaping (over an objection), the sincere, the rebutting, and the correct. Following one another, departing from one another, knowing beforehand, affirming, and admitting-as-possible: these are the five 'colours' (kinds). Long and short, before and after, light and heavy — adduce them. With the correct five assents, all enter into knowing that there is an explanation; beyond the five assents, as with a circle, there is no straightness and no explanation; in applying the five assents, it is as though it were so of itself.
服，执誽。音利。1
Fu (submitting in argument) is holding fast and pressing the inquiry.
执服难。成言务成之，九则求执之。
Holding fast and forcing submission is hard. When a statement is established, make it your business to establish it; if it (proves) deficient, then seek to hold fast to it.
巧转则求其故。
If (the wording) takes an artful turn, then seek its reasons.
法同，则观其同。
If the standards are the same, then examine what is the same in them.
法：法取同，观巧传。
Standard: take what is the same in the standard, and examine the artful turns of transmission.
法异，则观其宜。
If the standards differ, then examine what is appropriate to each.
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？
Standard: choose this and select that, ask about the reasons and examine what is appropriate. Using the fact that among men there are black ones and not-black ones to fix 'black man', and using the fact that one loves some men and does not love other men to fix 'loving men' — which of these is appropriate?
止，因以别道。
To stop (an opponent's claim) is the means by which one distinguishes the (right) road.
止1：彼举然者，以为此其然也，则举不然者而问之。
'To stop': when the other man adduces a case where it is so, and takes it that here too it is therefore so, then adduce a case where it is not so and question him on it.
正1，无非。
The correct has nothing that is not (right).
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
It is as when the sage has something not-right yet does not treat it as not-right. With the correct five assents, all enter into knowing that there is an explanation; beyond the five assents, as with a circle, there is no straightness and no explanation; in applying the five assents, it is as though it were so of itself.