Book 10 · 经·下 · Chapter 33
止，类以行之1。说在同。
To stop (refute): proceed by classes. Explained in: sameness.
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”。
Stopping: He, on the basis of this, holds it to be so, and asserts that this is so; I, on the basis of this, hold it to be not-so, and doubt that this is so. (1. 之 "of/this": originally written 人 "man.")
推类之难，说在之大小。
The difficulty of inferring by class: explained in the large and the small (of the class).
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”。
To call something a four-footed beast, together with ox and horse — the things are entirely different: this is the matter of large and small (classes). If this being so necessarily makes that so, then they go together. (1. 牛马 "ox and horse": originally written 生鸟 "living bird." 2. 异 "different": originally written 与.)
物尽同名：二与斗，爱，食与招，白与视，丽与，夫与履。
Things wholly sharing a name: "two" with "fighting"; "loving"; "eating" with "beckoning"; "white" with "seeing"; "to be paired" with [...]; "husband" with "sandal."
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”。
Horse and elk share the name and both can "fight," but they are not both "two" — that is "two" with "fighting." Enclosing liver and lungs — that is "loving." Orange and reed — that is "eating" with "beckoning." A white horse is much-white, but seeing a horse is not much-seeing — that is "white" with "seeing." To make a pair is not necessarily to be a pair; not necessarily a pair, this is [...] — that one acts wrongly is not because of the man, so this is not acting wrongly. As in being a brave husband, one is not thereby a husband. To make a sandal: using bought cloth to make a sandal — that is "husband" with "sandal." (1. 马 "horse": originally written 为.)
一偏弃之，谓而固是也，说在因。
One side being discarded, yet the predicate still firmly holds — explained in: the basis (cause).
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”。
When "two" is present and "one" is lost, then "not-with-one" remains — one side removed but not yet [gone]. It is the reality of having it, and only afterward is it so predicated; it is the reality of lacking it, then there is no predication. It is not like spreading-out and beauty: predicate this and it is indeed beautiful; predicate that and it is not beautiful. Where there is no predication, then there is reply (correlation). (1, 2. 之 "of": originally written 文.)
不可偏去而二，说在见与俱、一与二、广与修1。
Cannot be partially removed so as to be two — explained in: seeing with [the seen], one with two, breadth with length.
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。
The seen and the unseen are separate; one and two do not fill each other; breadth and length are [like] hardness and whiteness. (1. 修 "length": originally 循; emended after Sun Yirang's Mozi Jiangu.)
不能而不害。说在害。
Being unable (to do something) yet doing no harm — explained in: harm.
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。
That in lifting one cannot lift a heavy load yet can lift a needle is not a matter of strength's capacity; that in grasping the odd is doubled [or single] is not a matter of wisdom's capacity. It is like the ears and eyes.
异类不吡，说在量。
Things of different kinds are not to be compared — explained in: measure.
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？
Difference: Which is longer, wood or night? Which is more, knowledge or grain? Of the four — rank, kinship, conduct, and price — which is most valued? Which is higher, elk or crane? Which is more crane-like, elk or crane? Which is more zither-like, [the insect] or the zither?
偏去莫加少，说在故。
Removing one side adds nothing and lessens nothing — explained in: the reason (constant nature).
偏：俱一无变。
One side: both being one, there is no change.
假必悖，说在不然。
A false supposition is necessarily contradictory — explained in: the not-so.
假：假必非也而后假。狗，假霍也，犹氏霍也。
Supposition: a supposition is necessarily not-the-case, and only then is it a supposition. "A dog is a supposed crane" is like saying a clan is the Huo clan.
物之所以然，与所以知之，与所以使人知之，不必同。说在病。
That whereby a thing is so, that whereby one knows it, and that whereby one makes others know it, need not be the same — explained in: illness.
物：或伤之，然也；见之，智也。告1之，使智也。1. 告 : 原作“吉”。
Thing: something wounding it is the "so"; seeing it is the "knowing"; telling of it is the "making known." (1. 告 "tell": originally written 吉.)
疑，说在逢、循、遇、过。
Doubt — explained in: coincidence, habit, chance encounter, and excess.
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。
Doubt: To meet [a season suited] to a task makes one a scholar; one who builds an ox-hut finds it cold in summer — this is coincidence. To lift it is light, to set it down is heavy — this is not a matter of strength. The torrent following the cut is not skill; like stone and feather, this is habit. The exhaustion of fighters, attributed to wine-drinking or to the noonday sun — this cannot be known: that is ignorance. Is it knowledge? Or taking one's own [view] as so? — that is ignorance.
合，与一，或复否，说在拒。
Joining and being one, sometimes recurring or not — explained in: resisting (mutual exclusion).
欧物一体也，说在俱一、惟是。
Driven things are one body — explained in: both-being-one and just-this.
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。
Both: both being one, as ox-and-horse have four feet; just-this, applies to ox-and-horse. Counting oxen and counting horses, then oxen and horses are two; counting ox-and-horse [together], then ox-and-horse is one. Like counting fingers: the fingers are five, yet the five is one.
宇：或徙，说在长宇久。
Space (cosmos): something shifts — explained in: extending space and enduring through time.
长宇：徙而有处，宇。宇南北，在且有在莫，宇徙久。
Extending space: shifting yet having a location is space. Space being south and north, present here and present there: space shifts with time.
不坚白，说在无久与宇。1
Not hardness-and-whiteness — explained in: without duration and without space. (1. 无久与宇 "without duration and space": moved here from entry 116. Gao Heng, Mojing Jiaoquan.)
(1. 无久与宇 "without duration and space": moved here from entry 116. Gao Heng, Mojing Jiaoquan.)
无久与宇。1坚白，说在因。
Without duration and without space, hardness-and-whiteness — explained in: the basis.
无坚得白，必相盈也。1. 无久与宇。 : 移到第115条。 高亨《墨经校诠》
Where there is no hardness, one still gets whiteness: they must mutually pervade. (1. 无久与宇 "without duration and space": moved to entry 115. Gao Heng, Mojing Jiaoquan.)
在诸其所然未者然，说在于是推之。
What is so in some respect yet not-yet-so [in another] is [taken as] so — explained in: inferring from this.
在：尧善治，自今在诸古也。自古在之今，则尧不能治也。
Being-in: Yao governed well; from the present this is placed in antiquity. But if from antiquity it were placed in the present, then Yao could not govern (well).
景不徙，说在改为。
The shadow does not shift — explained in: its being made anew.
景：光至景亡，若在尽可1息。1. 可 : 原作“古”。
Shadow: where the light arrives the shadow vanishes; if [the source] were entirely [still], it could rest [in place]. (1. 可 "could": originally written 古.)
景二，说在重。
Two shadows — explained in: doubling (of light sources).
景：二光夹一光，一光者景也。
Shadow: two lights flank one light; where there is the single light, there is the shadow.
景到，在午有端与景长，说在端。
The inverted shadow: at the crossing-point there is a point[-aperture], and the shadow is elongated — explained in: the point.
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。
Shadow: the light from a person shines forth as if shot. The light from the lower part [of the man] goes up high; the light from the higher part goes down low. The feet block the lower light, hence form a shadow above; the head blocks the upper light, hence form a shadow below. At a distance, near or far, there is a point [aperture] which converges the light, hence the shadow is [inverted] inside. (Camera-obscura inversion.)
景迎日，说在慱。
The shadow meets the sun — explained in: the reflection.
景日之光反烛人，则景在日与人之间。
Shadow: when the sun's light reflects back and shines on the person, then the shadow lies between the sun and the person.
景之小大，说在地正1远近。
The smallness and largeness of a shadow — explained in: the body's uprightness or slant and its nearness or farness (to the light).
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”。
Shadow: when the post is slanted, the shadow is short and large; when the post is upright, the shadow is long and small. If the fire is smaller than the post, the shadow is larger than the post. It is not only [a matter of] smallness but also of nearness and farness. (1. 正 "upright": originally written 缶. 2. 火 "fire": originally written 大.)
临鉴而立，景到。多而若少，说在寡区。
Standing facing a mirror, the image is inverted; though many it seems few — explained in: the smallness of the region.
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。
Facing: in a flat mirror the images are few. Shape-and-capacity, white-and-black, far-and-near, slant-and-upright differ from [those of] the actual light. The mirror-image must correspond together: approach it, withdraw, and it likewise corresponds together — both following one's facing. The shadow [scent] of the mirrored thing in the mirror — there is nothing not mirrored. The image's [traces] are countless yet must pass through [the aperture]; being upright they share one place, their whole bodies all so; the mirror divides [them]. (1. 亦 "likewise": originally written 尔; emended after Sun Yirang.)
鉴位，景一小而易，一大而正1，说在中之外内。
By the mirror's position: one image is small and reversed, one is large and upright — explained in: the inside and outside of the center (focal point).
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”。
Mirror: within the center, the closer the mirrored object is to the center, the larger the object mirrored and the larger the image; the farther from the center, the smaller the object and the smaller the image, and it must be upright. It arises at the center, following the upright [ray], and lengthens along its straight line. Outside the center, the closer the object to the center, the larger the object and the larger the image; the farther from the center, the smaller the object and image, and it must be reversed. It joins at [the center] and lengthens along its straight line. (1. 正 "upright": originally written 缶.) — (concave mirror.)
鉴团，景一天，而必正1，说在得。
A spherical (convex) mirror: there is a single sky-[wide] image, and it must be upright — explained in: getting (the relation).
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”。
Mirror: the closer the mirrored object, the larger the object mirrored and the larger the image; the farther, the smaller the object and the smaller the image, and it must be upright. The image passing the upright [point] is therefore [diminished/turned]. (1. 正 "upright": originally written 缶. 2. 亣: originally written 亦.) — (convex mirror.)
负1而不挠，说在胜。
Bearing a load yet not bending — explained in: prevailing (overcoming).
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》
Bearing: a balance-beam with weight added that does not bend — the extremity overcomes the weight. With the right side criss-crossed by the cord, nothing added yet it bends — the extremity does not overcome the weight. Adding weight on one side of the beam, it must tip down; the counterweight and the weight being equal. In a balance, the stem (near arm) is short and the marker (far arm) long; add equal weights to the two, then the marker must go down, the marker having gained leverage. (1. 负 "bear": originally 贞; emended after Sun Yirang. 2. 加 "add": originally 如; Sun Yirang.)
契与枝板，说在薄。
The notch[ed lever] and the lifting-board (lever and balance) — explained in: thinness (the slight).
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。
Lifting: there is force [in lifting up], drawing has no [counter-]force. When what is lifted is not held straight, it stops at slackening; the cord controls the lifting of it, as if pricking it with an awl. In lifting, the long and heavy end goes down, the short and light end goes up; the upper end gains the more, the lower end loses the more. When the cord is straight and counterweight and load are equal, then it is upright. In hauling up, the upper end loses the more, the lower end gains the more; when the upper end's leverage is exhausted, then it falls through.
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。
Lifting: two wheels high, two wheels low [as rollers] — this is a cart-ramp. Weight its front, draw a cord at its front, load the cord at its front, load the cord on its axle, and hang the weight at its front. This ramp lifts; and lifting, it moves. In general for a weight: if above it is not lifted, below not gathered, at the sides not held, then it descends straight down [along the slope]; or harm makes it slide. The ramp keeps it from sliding straight down. Now lay a measuring-rod on level ground: the weight does not descend, there being no side [slope]. As for the cord drawing the axle, it is like drawing a crossbeam from within a boat.
倚者不可正，说在剃。
What leans cannot be made upright — explained in: [the basis of slope/shaving].
倚：倍、拒、坚、䠳，倚焉则不正。
Leaning: doubling, propping, hardness, [stumbling] — when [a thing] leans on these, it is not upright.
推之必往，说在废材。
Pushing it, it must go — explained in: [the discarded/laid material].
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。
Pushing(?): standing-stone, piled stone, that is all. Wedging the [hanging] thing is the rule. A square stone a foot off the ground, with a [bar]-stone passed beneath it, and a thread hung from above reaching just to the square stone. If it does not fall, that is propping (a pillar). Glue the thread and remove the stone: that is lifting. If the thread breaks, that is drawing. When the wood changes and the name alters, that is gathering.
买无贵，说在仮其贾。
In buying there is no [fixed] dearness — explained in: the reversal of its price.
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。
Buying: coin and grain are price to each other. If the coin is light (cheap), then grain is not dear; if the coin is heavy (dear), then grain is not easy [to buy]. The royal coin does not change, but grain has changes. Each year grain changes, so each year the coin [value] changes. It is like selling a son [in famine].
贾宜则讐，说在尽。
When the price is right, it sells — explained in: exhausting (clearing).
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”。
Price: "exhausting" means exhausting/removing the reasons it does not sell. When the reasons it does not sell are removed, then it sells properly. Whether a price is suitable or not, [corresponds to] whether it is wanted or not — like a defeated state selling its houses and marrying off its daughters. (1, 2. 正 "properly": originally written 缶.)
无说而惧，说在弗心。
Fearing without (stated) reason — explained in: not-the-heart [i.e., circumstance, not mind].
无：子在军，不必其死生；闻战，亦不必其生。前也不惧，今也惧。
Without: your son is in the army; you cannot be certain of his death or survival. You hear of a battle; you also cannot be certain of his survival. Formerly you did not fear, now you fear.
或，过名也，说在实。
"Some" is an excess (over-extended) name — explained in: the reality.
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。
Some: knowing that this is not that, and knowing that this is not present here, yet still calling this "south" or "north" — overstepping and taking one's own [view] as so. Because at first one called this the south, therefore now one still calls this the south.
知知之否之足用也悖，说在无以也。
That [the claim] that knowing-it and not-knowing-it suffice for use is contradictory — explained in: there being no means [otherwise].
智：论之非智无以也。
Knowing: that arguing [a matter] is not [possible] without knowledge — there is no means [otherwise].
谓辩无胜，必不当。说在辩。
To say that in disputation there is no winner is necessarily not fitting — explained in: disputation.
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。
Saying: "What are called [the same] are not the same, then they are different. If the same, then one may call it 'dog,' another may call it 'hound'; if different, then one may call it 'ox' and one may call it 'horse.' In both cases there is no winner." This is not disputation. In disputation, one calls it so, another calls it not-so, and the one who fits [the reality] wins.
无不让也，不可。说在始。
That one should always yield in everything is impossible — explained in: the beginning.
无：让者酒，未让始也。不可让也。
Without: yielding [over] wine — there is no yielding at the very start. It cannot [always] be yielded.
于一，有知焉，有不知焉，说在存。
Regarding one thing, of it something is known and something is not known — explained in: their co-presence.
于石一也，坚白二也，而在石。故有智焉，有不智焉，可。
In the stone they are one; hardness and whiteness are two, yet both reside in the stone. Therefore of it something is known and something not known: this is admissible.
有指于二，而不可逃，说在以二絫。
Pointing at two, one cannot escape [the duality] — explained in: the doubling by two.
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”。
Pointing: you know this, and know this is what I first raised — then it is doubled. You know this but do not know what I first raised — this is one [single knowing]. This is the meaning of "of it something is known and something not known." If you know it, then you ought to point and tell me what you know, then I know it: this is jointly pointing at it by the two. To weigh-point at it is to align the three [or: to verify by three]. If you say, "You must point only at what I raise, do not raise what I do not raise," then [the one pointing] truly cannot point at it singly. What is wanted is mutually untransmitted; the intention seems not to match. Moreover, this that he knows and this that he does not know — then this is knowing that this is not-known: how can it be one? Hence the saying "of it something is known and something not known."
所知而弗能指，说在春也、逃臣、狗犬、贵者。
What is known yet cannot be pointed at — explained in: the spring season, the fled servant, dog/hound, and the noble man.
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。
What: the spring season — its hold (extent) truly cannot be pointed at. The fled servant — one does not know his whereabouts. Dog/hound — one does not know its name. The lost one — the skilled cannot [point at] both. (Each is known yet unpointable for a different reason.)
知狗而自谓不知犬，过也，说在重。
To know "dog" yet claim of oneself not to know "hound" is an error — explained in: doubling.
智：智狗，重智犬，则过；不重，则不过。
Knowing: if knowing "dog" doubles into knowing "hound," then it is an error [to deny it]; if it does not double, then it is no error.
通意后对，说在不知其谁谓也。
Make the meaning clear, then reply — explained in: not knowing what is being referred to.
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。
Penetrating [the meaning]: the questioner says, "Do you know the [horse-name]?" One answers, "What do you mean by [horse-name]?" He says, "[Horse-name] is so-and-so." Then one knows it. If, without asking what [horse-name] means, one directly answers that one does not know, that is an error. Moreover the answer must answer at the time of the question. If the answer is long [delayed/extended], the answer has depth and shallowness, great-and-normal, middling, [as] with soldiers' tall stature. (Text corrupt.)
所存与者，于存与孰存，驷异说。
The location-held and the held-one: between "where it is held" and "who is held," which is being asked? — the four[fold] differ in interpretation.
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。
What: the hall and chamber are where [one] is held (the place). His son is the one held (the occupant). Relying on the occupant and asking about the hall and chamber — "where can he be held?" Taking the hall and chamber as subject and asking about the occupant — "who is held?" So one takes the occupant as subject to ask about the place, the other takes the place as subject to ask about the occupant.
五行毋常胜，说在宜。
The Five Phases have no constant victor — explained in: the suitable (the proportion).
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。
Five: combine water, earth, fire, fire [metal?]. Separate. Yet fire melts metal because the fire is more; metal grinds charcoal because the metal is more. To combine them [is like] storing water; wood separates wood, like reckoning the number of elk-chariots and fish — only as is advantageous. (Text corrupt.)
无欲恶之为益损也，说在宜。
Desire and aversion as such do no benefit or harm — explained in: the suitable (proportion).
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。
Without: that desire and aversion injure life and shorten the lifespan — this is explained by [the case of] Shao Lian. Who is it that loves [life yet] tastes much grain [to excess]? Or one's desire may not be able to harm, like wine to a person. Moreover, to [love] a person and benefit a person is loving; yet merely to [love] is not to govern [them].
损而不害，说在馀。
Diminishing yet doing no harm — explained in: the surplus.
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。
Diminishing: when one is full, removing the surplus, the proper amount, does no harm. It could harm being full, as wounding the elk [by removing] what has no spleen [function]. Moreover there is diminishing followed by increased wisdom — as a fevered illness['s breaking] in relation to the fever.
知而不以五路，说在久。
Knowing without using the five paths (senses) — explained in: duration (memory).
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。
Knowing: by the eye one sees, and the eye sees by means of fire (light), yet the fire does not see. If only by the five paths [could one] know, then duration would not fit — [yet one knows the past,] as the eye sees by means of fire.
必热，说在顿。
(Fire) must be hot — explained in: [immediacy/contact].
火：谓火热也，非以火之热我有，若视日。
Fire: to say fire is hot is not because the fire's heat is mine [in sensation] — it is like looking at the sun.
知其所以、不知，说在以名、取。
Knowing the reasons for it, yet not knowing — explained in: by the name, and by selecting.
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。
Knowing: mix what is known and what is not known and ask about it, then one must say, "This is known, this is not known." Being able to both take and reject [correctly], this is knowing both.
无不必待有，说在所谓。
Not-being need not depend on having-been — explained in: what is referred to.
无：若无焉，则有之而后无；无天陷，则无之而无。
Without: as with "this-being-absent," then it has been present and afterward absent; but "there is no sky-collapse" — then it has never been and [simply] is not.
擢虑不疑，说在有无。
Pulling out a thought [for examination] is not doubting — explained in: having and not-having.
擢：疑，无谓也。臧，也今死，而春也得文，文死也可。且犹是也。
Pulling out: doubt is without [definite] predication. Zang — now dead — and Chun, who got the inscription/text: it is admissible to say Chun is dead [as supposition]. It is still like this case [of supposing without doubting].
且然不可正，而不害用工，说在宜。
That a thing's being-so-eventually cannot be fixed yet does no harm to applying effort — explained in: the suitable.
且：且必然，且已、必已。且用工而后已者，必用工后已。
Eventually: "eventually so" means "eventually it ends" and "necessarily it ends." "Eventually applying effort and then ending" — one must apply effort and afterward it ends.
均之绝不，说在所均。
Whether an even [load] snaps or not — explained in: what is made even.
均：发均，县轻；而发绝，不均也。均，其绝也莫绝。
Even: if the hair is even, hanging a light [weight gives no break]; but if the hair snaps, it was not even. If even, then in its snapping nothing snaps [i.e., it does not snap at all].
尧之义也，生于今而处于古。而异时。说在所义二。
Yao's righteousness is born in the present yet located in antiquity — and at different times — explained in: "what is deemed righteous" being twofold.
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。
Yao: A crane — one may present a person by name, another by reality. To raise "the wealthy merchant" is presenting a person by name; to point at this crane [meat] is presenting by reality. Yao's righteousness — this is a sound (name) in the present, while the reality of what is deemed righteous resides in antiquity. It is like [the relation of] the city-gate to the [servant] Zang.
狗，犬也，而杀狗非杀犬也，可。说在重。
"A dog is a hound, yet to kill a dog is not to kill a hound" — this is admissible. Explained in: doubling.
狗：狗，犬也。谓之杀犬，可。若两脾。
Dog: a dog is a hound; to call [killing a dog] "killing a hound" is admissible. It is like [a beast having] two spleens ["two-named" yet one].
使：殷、美，说在使。
Employing: [the ample] and the beautiful — explained in: causing/commanding.
使：令使也。我使我，我不使，亦使我。殿戈亦使殿，不美，亦使殿。
Employing: to command is to make/employ. If I make myself [act], even when I do not make [myself], I am still made [to act]. The [halberd] also makes the [hall]; though not beautiful, it still makes the [hall]. (Text corrupt.)
荆之大，其沈浅也，说在具。
The greatness of Jing (Chu) yet the shallowness of its submerged part — explained in: the whole (composition).
荆：沈，荆之见也。则沈浅非荆浅也，若易五之一。
Jing: the submerged part is [only] what is seen of Jing. Then the shallowness of the submerged part is not the shallowness of Jing — like exchanging one part of five.
以槛为抟，于以为，无知也。说在意。
Taking a [rail/pen] to be round — to take it as such is to be without knowledge. Explained in: the intention (concept).
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。
Taking: when a pillar is round, on seeing it, in one's intention there is no change [from the prior concept], the prior knowing and the intention agreeing. As when a pillar is lighter than autumn[-down], one's intention finds it [vast/incongruous]. (Text corrupt.)
意未可知，说在可用，过仵。
An intention cannot yet be known [from the act] — explained in: that it can be used [variously], and that the order may be transposed.
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。
Chisel, mallet, and awl are all employed in making a sandal — they are usable [interchangeably in intent]. To finish the woven [sole] after [using] the awl, or to finish [with] the awl after the woven sole, are the same — the order being transposed.
一少于二而多于五，说在建住。
One is fewer than two yet more than five — explained in: how it is set up (positional value).
一：五有一焉，一有五焉。十，二焉。
One: in five there is one; in one there is five. In ten there are two [fives]. (One as a digit can be "less than two" yet, by position, contained more in five/ten.)
非半，弗𣃈，则不动。说在端。
What is not a half, if not cut, then does not move — explained in: the point.
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。
Not: cutting in half, advancing forward and taking [the front part] — the front then has no middle to halve, like a point. Taking front and back, then there is a "point-in-the-middle." In cutting necessarily into halves, the "nothing" and the "non-half" cannot be chopped.
可无也，有之而不可去。说在尝然。
It may be absent [in general], yet once present cannot be removed — explained in: "having once been so."
可无也：已给则当给，不可无也。久有穷无穷。
It may be absent: once it is given, then it ought to have been given — it cannot be made not-to-have-been. Duration has both the finite and the infinite.
正1而不可担，说在抟。
Upright (balanced) yet cannot be tilted — explained in: the sphere (uniform mass).
正：九，无所处而不中县，抟也。1. 正 : 原作“缶”。
Upright: the [weight] hung — wherever placed, it does not fail to be centered when hung — it being a sphere. (1. 正 "upright": originally written 缶.)
宇进无近，说在敷。
Advancing through space has no [fixed] nearness — explained in: spreading out.
伛宇不可偏举，字也。进行者先敷近，后敷远。
[Bowed/total] space cannot be raised partially [all at once] — that is space [as a whole]. One who walks forward first spreads to the near, afterward spreads to the far.
行循以久，说在先后。
Movement traverses [space] over time — explained in: before and after.
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。
Movement: a mover must [go] first near and afterward far. Far is a span, near is a span; before and after is duration. People's movement-spans necessarily [take] duration.
一法者之相与也尽，若方之相召也。说在方。
Things of one [same] rule (definition) all correspond, as squares mutually attract — explained in: the square.
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。
One: square-shapes are all-complete [in the rule]. They all have the rule yet differ — some wood, some stone — this does not impair their squareness corresponding. Being entirely [square in] shape, they are all square. All things are likewise.
狂举不可以知异，说在有不可。
A reckless raising [of attributes] cannot establish a difference [of kind] — explained in: there being the inadmissible.
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。
Ox [differs] from horse [only] in difference [of kind]: to argue, on the grounds that the ox has [front] teeth and the horse has a tail, that the ox is not a horse, is inadmissible — for these are jointly possessed, not partially possessed and partially lacking. To say ox and horse are unalike on the grounds that the ox uses horns and the horse lacks horns — this is a difference of kind. But to raise "the ox has horns, the horse has no horns" as making them different in kind — this is a reckless raising, [no better than saying] the ox has teeth and the horse has a tail.
牛马之非牛，与可之同，说在兼。
That "ox-horse [together] is not ox" is on a par with "admissible" — explained in: the conjunction (totality).
“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。
"If one says 'not-not-ox' [i.e., does not deny ox] yet 'it is not ox' is admissible, then 'not-ox or ox' yet 'it is ox' is admissible. Hence saying 'ox-horse is not ox' is not [yet] admissible, and 'ox-horse is ox' is not [yet] admissible." Then [if] it is either admissible or inadmissible, then saying "ox-horse is ox is inadmissible" is also inadmissible. Moreover ox is not two, horse is not two, yet ox-and-horse is two. Then ox is not non-ox, horse is not non-horse, yet ox-and-horse is non-ox and non-horse — no difficulty.
循此循此与彼此同。说在异。
"Following this" and "following this together with that" are the same — explained in: difference.
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。
That: in rectifying names, "that" and "this," "that-and-this," are admissible. If "that-that" stops at "that" and "this-this" stops at "this," then [conflating] "that" and "this" is inadmissible. If "that" is also "this," then "that-and-this" is also admissible. "That" and "this" stop at "that-and-this"; if it is so that they are "that-and-this," then "that" too is both "this-this."
唱和同患，说在功。
The leader (initiator) and the follower share the same trouble — explained in: their achievement.
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。
The initiator without fault has nothing all-round [complete], like a weed. The follower without fault is one who is made [to follow], having no choice. To initiate and not be followed is a failure to teach [oneself learned]; knowing little and not learning, one is necessarily deficient. To follow and not initiate is a failure to teach; knowing yet not teaching, the achievement just ceases. Making a man rob a man of clothes — the crime may be light or heavy; making a man give a man wine — it may be generous or meager.
闻所不知若所知，则两知之，说在告。
Hearing of what one does not know [described] as what one does know, then one knows both — explained in: telling.
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。
Hearing: what is outside is what one does not know. Someone says, "The color of what is in the room is like this color [here]." This is making the unknown like the known. Like [comparing] white with black — which prevails? If it is like that color [known], then a white thing must be white. Now one knows that its color is like white, hence one knows its whiteness. A name uses the understood to fix the not-known; one does not use the not-known to cast doubt on the understood — as one measures the unknown length by a foot-rule. The outside is known by direct acquaintance; the inside of the room is known by inference (telling).
以言为尽悖，悖。说在其言。
To hold that all utterance is contradictory is itself contradictory — explained in: that very utterance.
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。
To: if [his] contradiction holds, [his own] utterance is inadmissible. If the words that go in and out [his own] are admissible, then this is not contradictory — then there is something admissible. [If] that man's utterance is inadmissible, taking it as fitting must be unexamined.
惟吾谓非名也，则不可。说在仮。
That only-my predication is not a [shared] name is inadmissible — explained in: reversal.
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。
Only: to call this a crane is admissible. But still, of that which is not that crane, to call that one "this is this" is inadmissible. The one who predicates does not [predicate] solely by his own predicating. If the other party still [insists] solely on his own predicating, then my predicating does not carry. If the other does not [insist] solely on his predicating, then [his] too does not carry. (On the conventionality of naming.)
无穷不害兼，说在盈否。
Infinity does not impair [loving all] inclusively — explained in: whether [space] is filled or not.
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。
Without: "If the south has a limit, then it can be exhausted; if without limit, then it cannot be exhausted. Whether it has a limit or not cannot yet be known, then whether it can be exhausted cannot yet be known. Whether men fill it or not cannot yet be known, so whether men can be exhausted cannot yet be known either; hence to insist that men can be exhaustively loved is contradictory." [Reply:] If men do not fill the limitless, then men are finite, and exhausting the finite is no difficulty. If men fill the limitless, then the limitless is exhausted, and exhausting [it] is no difficulty.
不知其数而知其尽也，说在明者。
Not knowing their number yet knowing [loving] them all — explained in: the discerning one.
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。
Not: "Not knowing their number, how can one know that loving the people is complete? Might some be left out?" [Reply:] If one's asking exhaustively asks all men, then one exhaustively loves all whom one asks. Thus not knowing the number yet knowing one's loving is complete is no difficulty.
不知其所处，不害爱之。说在丧子者。
Not knowing where they are does no harm to loving them — explained in: one who has lost a child.
仁义之为内外也，内，说在仵颜。
Benevolence and righteousness being inner and outer — [both] inner — explained in: [the transposition like] eyes/face.
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。
Benevolence: benevolence is loving; righteousness is benefiting. The loving and benefiting are here [the agent]; the loved and the benefited are there [the object]. Loving and benefiting are not inner-and-outer to each other, and the loved and benefited are likewise not inner-and-outer to each other. To hold that benevolence is inner and righteousness is outer, raising [together] the loving [act] and the benefited [object], is a reckless raising — like the left eye going out and the right eye coming in.
学之益也，说在诽者。
The benefit of learning — explained in: the one who disparages [learning].
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。
Learning: if [someone] holds that one does not know learning is useless, hence tells him [so] — this is to make him know that learning is useless: that is teaching. To teach, [by means of learning,] that learning is useless, is contradictory.
诽之可否，不以众寡。说在可非。
Whether disparagement is admissible is not [decided] by the many or few — explained in: whether it is [truly] open to censure.
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。
On disparagement: whether a disparagement is admissible goes by the principle. If something is open to disparagement, then though the disparagers be many, their disparagement is right. If by principle it is not open to disparagement, then though few disparage, it is wrong. Now to say that those who disparage much are inadmissible [in disparaging] is like measuring the short by [a standard of] the long.
非诽者谆，说在弗非。
To condemn the disparager [as such] is muddled — explained in: not-condemning [is self-defeating].
不：诽非，己之诽也。不非诽，非可非也，不可非也。是不非诽也。
Not: to disparage disparagement is itself one's own disparaging. Not to condemn disparagement [means either] it is condemnable or it is not condemnable: this is not-condemning disparagement.
物甚不甚，说在若是。
A thing's being extreme or not extreme — explained in: "being like this."
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。
Thing: extremely long, extremely short — nothing longer than this, nothing shorter than this. The "thisness" of this — and what is not this — nothing is more extreme than this.
取下以求上也，说在泽。
Taking the lower to seek the higher — explained in: the marsh.
取：高下以善不善为度，不若山泽。处下善于处上，下所请上也。
Taking: high and low take goodness or badness as their measure, not like mountain and marsh. Dwelling below may be better than dwelling above — the below is what requests [submits to] the above.
是是与是同，说在不州。
"This-is-this" is the same as "this" — explained in: not-being-a-region [i.e., not separate].
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。
Not-this: "this" then is "this" and is also "this-here." Now if "this" is not marked/written upon "this" and is not upon "this," then "this" is not the "this" [in question]. If unmarked, then it is "this" yet unmarked. Now if "this" is marked upon "this" and the marking accords with "this," then "the marking accords with this" and "unmarked" are explained the same way. (Highly corrupt; on identity of reference.)