Book 10 · 经说·下 · Chapter 35
止：彼以此其然也，说是其然也；我以此其不然也，疑是其然也。
Stopping (refutation): If the other party takes this case as being so, and one's thesis takes it as being so as well—then if I take this case as being not-so, I am only casting doubt on its being so (without proving the contrary). (One refutes a universal claim by a single counter-instance, not by a contrary universal.)
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”。
Speaking of four-footed beasts together with oxen and horses, the things are wholly different—a matter of greater and lesser scope. (The class of four-footed beasts and the class of oxen-and-horses differ as wider and narrower.) If 'this is so' entails 'that must be so,' then both hold together.
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 'fighting': both fight, yet they are not both two—this is the relation of 'two' to 'fighting' (a count-term versus an act-term). Wrapping liver and lungs (within oneself), one loves one's own child—this is self-love. Orange and reed (rush): one is for eating, the other for carrying—this distinguishes eating from carrying. A white horse is mostly white, but one looking at the horse does not do much looking—this distinguishes 'white' from 'looking.' To make something beautiful is not necessarily to be beautiful; 'not necessarily beautiful' is distinguished from 'sudden/violent.' To do wrong is not by reason of the man (the agent), so the man is not thereby wrong—just as to act bravely is not (necessarily) to be a brave man. To make shoes: buying clothes counts as making shoes (only loosely)—this distinguishes the man from the shoes.
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 combined, 'one' is lost; when not combined with 'one,' it (the one) remains; the part removed is 'not-yet (whole).' Only when a thing's reality exists can one afterward speak of it; if the reality does not exist, then there is nothing to speak of. It is not like 'spreading' versus 'beauty': call this beautiful, and it is indeed beautiful in itself; but merely calling it (beautiful) does not make it beautiful (if it is not). When there is no predication, there is correspondence (the matter answers for itself).
见不见离，一二不相盈，广修坚白。
Seeing and not-seeing are separate; one and two do not mutually fill (interpenetrate); (likewise) breadth, length, hardness and whiteness.
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。
To lift what is not heavy does not engage the needle (the slightest force)—this is not a task that draws on strength; for the one who grasps, the odd-or-double measure is not a task that draws on intelligence. It is like (the perception of) the ears and eyes (which act without exertion).
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 of kind: Which is longer, a tree or the night? Which is more, knowledge or grain? Of the four—rank, kinship, conduct, and price—which is most valued? Which is taller, the elk or the crane? Which is more 'crane,' the elk or the crane? Which is more 'zither,' the cricket or the zither? (Such questions compare incommensurables.)
偏：俱一无变。
Partial (one-sided): when both are alike with no change (they remain wholly one).
假：假必非也而后假。狗，假霍也，犹氏霍也。
Supposition: a supposition must be of what is not the case, and only then is it a supposition. To call a dog a 'crane' by supposition is like (mistakenly) naming it a crane.
物：或伤之，然也；见之，智也。告1之，使智也。1. 告 : 原作“吉”。
On things (states): when something has injured it, that is the fact (it being so); seeing it is to know it; being told of it makes one know it (without direct seeing).
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。
Doubtful cases: A bent (frame) made for a task serves the gentleman; a hut built for an ox is cool in summer—these are (cases of) 'bending.' Lift it and it is light, set it down and it is heavy—this is not (a difference) of force. The smooth follows the paring-knife (the surface is smooth from paring), this is not (a matter of) skill; like stone and feather (sinking and floating), it follows (their nature). The fighter's exhaustion may be attributed to drinking wine, or to the noonday (heat)—this cannot be known (which cause), it is uncertain. Is it known? Or does one merely take one's own (guess) as so? That is foolishness.
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。
Together (collective unity): 'together as one,' as the ox and horse have four feet (each is one whole). Only thus does it correspond to 'ox and horse.' Count the oxen and count the horses, and oxen-and-horses are two; count 'ox-and-horse' (as one set), and it is one. It is like counting fingers: the fingers are five, yet the five (as a hand) are one.
长宇：徙而有处，宇。宇南北，在且有在莫，宇徙久。
Extension of space (duration through space): to move and yet have a place is space. Space (extends) south and north: being present 'now' and being present 'then'—this is the moving of space through duration.
无坚得白，必相盈也。
Without hardness one gets whiteness (they must) mutually fill each other (in the same place).
在：尧善治，自今在诸古也。自古在之今，则尧不能治也。
Being present (in time): Yao governed well. From the standpoint of the present, we place it (his governing) in the past. But to place it from antiquity into the present—then Yao could not (be said to) govern (now). (Reference depends on the temporal standpoint.)
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 (light) were present everywhere, (the shadow) could entirely cease.
景：二光夹一光，一光者景也。
Shadow: two lights flanking one (shaded region)—the one (region of) light is (where) the shadow (forms between them, i.e., a doubled shadow).
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 radiates like an arrow (in straight lines). The (rays from the) lower part of the person go upward, and (those from) the upper part go downward. The feet block the lower light, so they form a shadow above; the head blocks the upper light, so it forms a shadow below. At a point between far and near (the aperture), where the rays cross with the light, the image is therefore inverted within (the chamber). (Description of the pinhole camera.)
景日之光反烛人，则景在日与人之间。
Shadow: when the sun's light is reflected back to shine on a person, the shadow lies between the sun and the person.
景：木柂，景短大。木正，景长小。火1小于木，则景大于木。非独小也，远近。1. 火 : 原作“大”。
Shadow: when the object (post) is tilted, the shadow is short and large; when the object is upright, the shadow is long and small. If the fire (source) is smaller than the object, the shadow is larger than the object. It is not only (a matter of) the source's size, but also of distance (near and far).
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。
Reflection (in a mirror): with the mirror set upright, the images are few (single and erect). Form-and-capacity, white-and-black, far-and-near, slanting-and-upright—(all) differ according to the light. The image in the mirror must correspond (to the object): approach, and it correspondingly approaches; recede, and it correspondingly recedes—both following the same (rule). Where the reflecting surface meets the mirror, there is nothing it does not reflect. The image's place is without number yet must (each ray) pass through, and being upright they occupy the same place (in correspondence); their bodies are all so, and the mirror divides (the images).
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。
Mirror (concave): within the center (focal point), the closer the object to the center the larger what is reflected and the larger the image; the farther from the center, the smaller what is reflected and the smaller the image—and (the image) must be erect. (It) arises from the center, follows the upright (rays), and extends along their straightness. Outside the center, the closer the object to the center the larger what is reflected and the larger the image; the farther from the center, the smaller what is reflected and the smaller the image—and (the image) must be inverted. It joins at (the focus) and extends along their straightness.
鉴：鉴者近则所鉴大，景亦大；亣1远，所鉴小，景亦小，而必正。景过正故招。1. 亣 : 原作“亦”。
Mirror (convex): when the object is near, what is reflected is large and the image large; when far, what is reflected is small and the image small—and (the image) must be erect. The image, passing the upright (point), is therefore drawn-out (distorted).
负：衡木加1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. 加 : 原作“如”。孙诒让《墨子闲诂》
Loading (the balance): if a beam of wood has weight added to it and does not bend, the (load-bearing) capacity overcomes the weight. (But) on the right, the cross-cord, with nothing added, yet bends—the capacity does not overcome the weight (its own). Add weight to one side of the beam and it must tip down (there): the weight and counterweight are balanced. In a balance, the arm (toward the fulcrum) is short and the (other) end long; add equal weights to the two, and the long end must descend—the long end gains the leverage (of the counterweight).
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 (by cord/lever): pulling has force in it; (the other) drawing has no force (resists). If the thing lifted is not set straight, it rests in slackness; it is the cord that controls the lifting—as if pricking it with an awl. In lifting: the long/heavy side goes down, the short/light side goes up; the more the upper rises, the more it gains; the lower the lower side goes, the more it loses. When cord, counterweight, and weight are in straight balance, it is upright. In hauling up: the upper loses the more (it rises), the lower gains the more; when the upper side's counterweight reaches its limit, it then runs through (gives way).
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 (a cart up an incline): two wheels high, two wheels made into rollers—this is a cart-ladder. Weight its front, bowstring (a rope to) its front, load the bowstring at its front, load the bowstring on its axle-hub, and suspend a weight at its front. This (cart-)ladder, lifting and being lifted, then moves. In general, a weight that is not lifted from above, nor hauled from below, nor checked from the side, will hang straight down and slip—if something obstructs it, it flows (slides). The ladder cannot let it slide straight down. Now if you set a measure (a rule) on level ground, the weight does not go down, because there is no side (incline). As for the cord drawing the hub, this is like pulling a cross-beam from within a boat.
倚：倍、拒、坚、䠳，倚焉则不正。
Leaning: doubled, propped, hardened, slanted—when made to lean, they are not upright.
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。
(Naming the apparatus): a standing-stone and a piled stone—the device clamping the gnomon is the standard. A square stone placed one foot off the ground, with a stone-bar set beneath it and a thread suspended above it so that it just reaches the square stone: if it does not descend, it is propped (supported below); glue the thread and remove the stone, it is lifting (suspended above); if the thread snaps, it is pulling (the load exceeded the thread). When the wood (state) changes, the name changes—this is 'gathering' (a change of designation with change of condition).
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: knife-coin and grain are reciprocally priced against each other. If the coin is light (cheap), then grain is not dear; if the coin is heavy (dear), then grain is not cheap. The royal coin does not change (in its standard), but grain prices change. When the year changes the price of grain, then the year changes (the value of) the coin—as in selling off children (in hard years).
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 it' means entirely removing whatever makes it not sell. When the cause of its not selling is removed, then it sells at the correct (price). Price suits or does not suit, is wanted or not wanted—as when a ruined state sells off its houses or marries off its daughters (at any price).
无：子在军，不必其死生；闻战，亦不必其生。前也不惧，今也惧。
Absence (of cause for grief): when your son is with the army, you cannot be sure of his death or life; hearing of a battle, you still cannot be sure of his survival. Before (hearing) you did not fear; now you fear (yet nothing about his actual state has changed).
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 (erroneous fixing): one knows that this is not that, and knows that this is not located here, yet calls this 'south' or 'north'—erring by taking what was already (named) as still so. Because at the start one called this 'the south,' therefore now one (still) calls this 'the south' (though circumstances changed).
智：论之非智无以也。
Knowing: in argument, without knowledge there is no means (to proceed).
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。
Predication (and the requirement of contradiction): 'If what is predicated is not the same, then it is different. If the same, then one calls it gou and another calls it quan (two names, one dog); if different, then one calls it ox while another calls it horse. In both cases there is no winner.' But such (cases) are not (genuine) disputation. In disputation, one calls it 'so' and the other 'not-so,' and the one who fits (the facts) wins.
无：让者酒，未让始也。不可让也。
Absence: yielding wine—before the yielding it had not begun (there was nothing to yield). What cannot be (possessed) cannot be yielded.
于石一也，坚白二也，而在石。故有智焉，有不智焉，可。
As for the stone, it is one; hardness and whiteness are two—yet they reside in the stone. Therefore that one may know (the white) here and not know (the hardness) there is admissible.
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”。
Having pointed-out (designation): You know this; (and I say) you know what I first raised—then it is double (you already knew it, redundantly stated). (But if) you know this and yet do not know what I first raised, this is one (case of partial knowing). This is what 'knowing in one respect, not knowing in another' means. If you know it, then you ought, by pointing, to tell me what you know, so that I know it; (your) joint-pointing uses two (designations). Cross-pointing aligns the three (terms) in a row. If one says, 'You must point only to what I raise and not raise what I do not raise,' then he indeed cannot point to it alone—what one wishes to convey is not transmitted, and the intent is as if uncollated. Moreover, the thing he knows is 'this,' and the thing he does not know is (also called) 'this'—then this is knowing 'this' yet not knowing 'this': how can they be one (and the same)? Hence the saying 'knowing in one respect, not knowing in another.'
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。
The place (of the un-locatable): 'Spring'—its hold (as a time) simply cannot be pointed to. A fled servant—one does not know his whereabouts. 'Dog' and 'hound'—one does not know its (single) name (and so cannot fix it). A lost thing—even the skilled cannot have both (the thing and its location) at once.
智：智狗，重智犬，则过；不重，则不过。
Knowing: to know 'dog' and then redundantly to know 'hound' (as a further thing) is to err; if not redundant (treating them as one), then no error.
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。
Communicating (a name): The questioner says, 'Do you know the colt?' One answers, 'What do you mean by colt?' He says, 'A colt is a young foal.' Then one knows it. If, without asking what is meant by colt, one straightway answers 'I do not know,' that is an error. Moreover, an answer must answer at the time of the question. As for matching the answer (to the question), the answer has shallow and deep, large and constant, central—(it must fit) the soldier, the man, the length (i.e., suit the case).
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。
The place (existing things): chamber and hall are where (things) are stored; one's son is one of those stored (present) there. Taking your stand on what is present and asking after the chamber-and-hall—how can that be (the question of) what is stored? Making the chamber-and-hall central and asking who is present—who is present (is the question). Thus one makes 'who is present' the basis to ask after the place stored, and the other makes 'the place stored' the basis to ask who is present (two distinct questions).
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。
The Five (phases): combine water, earth, and fire (with metal and wood). They separate (are not fixedly dominant). Yet fire melts metal because the fire is in greater quantity; metal grinds charcoal to powder because the metal is in greater quantity. To combine them is to store water (and the rest); wood separates from wood—like reckoning the count of elk-cart and fish, (one phase prevails) only as advantage allows (no fixed mutual conquest).
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。
Absence (of harm in desire): that desire and aversion injure life and shorten the lifespan—this is explained by 'too few links' (a defective inference). Who (truly) loves (so as to harm)? One may taste much grain (without harm). Some desires do not necessarily harm—like wine to a man (which may or may not harm). Moreover, to fear-and-love a man, to benefit a man, is loving; then it is only the (excessive) fear-and-love that one does not govern (i.e., love itself does not harm).
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: the sated one removes the surplus; just-enough does no harm. (What is removed) can harm satiety, like injuring an elk that has no spleen. Moreover, there are cases where after diminishing one gains increased knowledge—like (purging) a malarial illness in respect of the malaria (loss that brings benefit).
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: one sees by the eye, and the eye sees by fire (light), yet the fire does not (itself) see. Only by the five roads (senses) does one know; but 'duration' (time) does not correspond (to seeing). Seeing by the eye is like seeing by the fire (the eye is the medium, not the agent).
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 belongs to me (as a sensation only)—it is like looking at the sun (the heat is in the fire itself).
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 one knows with what one does not know and ask about them, and one will surely say, 'This is what I know, this is what I do not know.' Being able to both take and reject them—this is knowing both of them.
无：若无焉，则有之而后无；无天陷，则无之而无。
Absence: as for 'there being none,' there is first the thing and afterward its absence (it once existed, then ceased); but as for 'there being no heaven-collapse,' it is absent and (always) absent (it never existed to be lost).
擢：疑，无谓也。臧，也今死，而春也得文，文死也可。且犹是也。
Pulling-out (raising a hypothetical of the dead): a doubtful (case) is not (worth) predicating. Zang is now dead, but if in spring he had gotten his writing (his style/record), it is admissible to (speak of) the writing of the dead—and it is still 'this' (the same Zang as referent).
且：且必然，且已、必已。且用工而后已者，必用工后已。
And/about-to: 'about-to' must be 'so' (in the future); 'about-to' and 'already' are both 'already' (settled in their own time). What is 'about-to-end only after labor is applied' must use labor and then end (the completion requires the process).
均：发均，县轻；而发绝，不均也。均，其绝也莫绝。
Even (balance): when the hairs are even (in load), suspending a light weight (holds); but when a hair snaps, the load was not even. If it were even, then in its snapping nothing would snap (all would bear equally, so none would break—the break proves unevenness).
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 (naming versus reality): 'crane'—one may present (a thing) to a person by name, or present it by its reality. To cite 'a rich merchant friend' is to present by name; to point and say 'this is the crane-meat' is to present by reality. As for 'the rightness of Yao,' this is a sound (a name) here in the present, while the reality of what is called rightness resides in antiquity. It is like (a thing being) at the city gate or with Zang (its location and name fixed differently across time).
狗：狗，犬也。谓之杀犬，可。若两脾。
Dog: a 'gou' is a 'quan' (dog and hound are the same). To say 'kill the quan' (when told to kill the gou) is admissible—like (a beast having) two thighs (two names for one thing).
使：令使也。我使我，我不使，亦使我。殿戈亦使殿，不美，亦使殿。
Causing (commanding): to 'order' is to cause. If I cause myself (to act), even when I do not (deliberately) cause, it still causes me. The halberd-stroke also causes the (act of) striking; though not fine (well-done), it still causes the striking (the command produces the act regardless of quality).
荆：沈，荆之见也。则沈浅非荆浅也，若易五之一。
Jing (the river / depth): sinking is what is visible of the depth. Then the shallowness of the sunken (object) is not the shallowness of the river itself—like exchanging one of five (a partial measure not the whole).
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。
Therefore (perception and intent): a pillar's roundness—seeing it, in respect to one's intent (apprehension) it is unchanged from prior knowing; intent corresponds (to the seen). But if a pillar were lighter than autumn (down), in respect to one's intent it would be utterly strange (defying expectation).
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。
Hammer, mallet, and awl are all employed upon the shoe—they are usable (each in its way). To finish embroidery with the mallet exceeding (in passes), versus finishing with the mallet the embroidery exceeding—these are the same: the 'exceeding' matches (cancels out, being relative).
一：五有一焉，一有五焉。十，二焉。
One: five has 'one' within it, and 'one' has five within it (five contains units; a unit is one of five). Ten has two (fives) within it.
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 (halving infinitely): cutting a half by taking from the front (advancing edge)—at the front there is then no middle to be the 'half,' it is like a point (端). Taking from both front and back yields a 'midpoint.' If cutting must always (yield) a half, then 'no (further half)' and 'not-a-half' (the indivisible point) cannot be cut.
可无也：已给则当给，不可无也。久有穷无穷。
May-be-absent (and duration): once something is supplied, it then ought to be supplied (the duration is filled); it cannot be absent. Duration (time) has both the finite and the infinite.
正：九，无所处而不中县，抟也。
Upright (center of gravity): the (something), in no position is it not centered upon suspension—it is (perfectly) round (so its center always hangs true).
伛宇不可偏举，字也。进行者先敷近，后敷远。
The bent (curved space) cannot be raised piecemeal (cited in parts)—this is 'space' (字/宇, as a whole). One who advances spreads (covers) the near first and the far afterward.
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。
Walking: one who walks must (cover) the near first and the far afterward. Whether the far distance or the near distance, the first and the later (involve) duration. A person's walking a distance must take duration (time).
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 (the square): the appearance of 'square' is exhausted (uniform). All (squares) have the standard yet differ (in material)—some wood, some stone—which does not harm their squares matching one another. Their appearance being exhausted (the same) is just like 'square.' Of all things it is so (the form is shared though the matter differs).
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。
It is a mad (confused) citing to say an ox differs from a horse only because the ox has teeth and the horse has a tail—taking 'the ox is not the horse' (to be shown thereby) is inadmissible, for these (teeth and tail) both (kinds) have; it is not that one has and the other lacks. To say 'the ox is not of a kind with the horse' on the ground that the ox uses horns and the horse has no horns—this is (a real) difference of kind. But to cite 'the ox has horns, the horse has no horns' and take this as the difference of their kinds is a mad citing—just like (citing) 'the ox has teeth, the horse has a tail.'
“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 may, while not non-ox-ing some, (still) say of some that they are non-ox, then one may, while some are non-ox and some are ox, (still) say of them that they are ox. Hence the saying: "ox-horse is non-ox" is not yet admissible, and "ox-horse is ox" is not yet admissible.' Then since (it is) either admissible or not, to say '"ox-horse is ox" is not yet admissible' is likewise inadmissible. Moreover, ox is not two and horse is not two, yet ox-and-horse is two. Then ox is not non-ox and horse is not non-horse, yet ox-and-horse is non-ox and non-horse—there is no difficulty in this.
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 (correct naming): for one who rectifies names, 'that and this, that-and-this' is admissible. (But) if 'that' is restricted to that and 'this' to this, then 'that this' (calling that 'this') is inadmissible. If 'that' is also 'this' (referring to the same), then 'that-this' is also admissible. (Yet if) 'that' and 'this' are each restricted to that and this respectively, and it is like that, then 'that-this' (would be admissible), and 'that' would also be 'this' (calling this 'this').
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。
Leading (singing-first) is without fault and without limit (it ranges freely), like the panic-grass (weed, spreading anywhere). Responding (harmonizing) is without fault, being a 'causing' that cannot but be done (it follows necessarily). To lead and not be answered—this is (a failure of) not having learned: if knowledge is little and one does not learn, it will surely be scant. To answer but not lead—this is (a failure of) not teaching: if one knows but does not teach, the merit just ceases. (Likewise) causing a man to seize another's clothes, the crime may be light or heavy; causing a man to give another wine, (the gift) may be generous or meager (the same act of 'causing' admits degrees).
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 (versus seeing-directly): what is outside (unseen) is what is not known. Suppose one says, 'the color of the one inside the room is like this color (held up).' This makes the unknown like the known. But it is like (asking) 'is white like black?'—which wins (which determines which)? If 'it is like this color,' then if (the sample) is white, (the inside one) must be white. Now one knows that its color is like white, therefore one knows its whiteness. A name uses the manifest (known) to fix the unknown, not the unknown to cast doubt on the manifest—as one uses a ruler to measure an unknown length. (Knowing) the outside is direct (first-hand) knowing; (knowing) the inside of the room is inferential (explained) knowing.
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。
Therefore (self-refuting speech): the contradictory is inadmissible. If 'all speech (going-out and coming-in) is admissible,' then it is not contradictory—then there is (such a thing as) the admissible. (But if) 'this man's speech is inadmissible' (i.e., 'all speech is inadmissible'), taking it as fitting must be unexamined (self-defeating).
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 (this designation): To call this 'crane' is admissible. But still, of what is not that crane—to call that one 'this is this' (the same name) is inadmissible. The one who names should not (rigidly) hold to his naming. If the other party rigidly holds to his naming, then my naming does not go through; and if the other party does not (at all) hold to his naming, then it (communication) also does not go through (some shared fixity of reference is required).
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 limit (and universal love): 'If the south is finite then it can be exhausted, if infinite then it cannot be exhausted. Whether it is finite or infinite is not yet knowable; then whether it can or cannot be exhausted is not yet knowable. Whether people fill it (the south) or not is not yet knowable, and (so) whether people can or cannot be exhaustively (loved) is also not yet knowable; yet to insist that people can be exhaustively loved is contradictory.' (Reply:) If people do not fill the finite, then people are finite, and there is no difficulty in exhaustively (loving) the finite. If they fill the infinite, then the infinite is exhausted (by them), and there is no difficulty in exhaustively (loving) the finite (-ized whole).
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 (knowing the number yet loving all): 'Without knowing their number, how can one know that the love of the people exhausts all? Perhaps some are left out?' If one's questioning exhausts (covers) all people, then one exhaustively loves all whom one questions. So even without knowing the number, knowing that one loves all of them—there is no difficulty.
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' (in the agent); the loved and the benefited are 'there' (in the object). Loving and benefiting are not mutually inner-and-outer; the loved and the benefited are also not mutually inner-and-outer. To make benevolence 'inner' and righteousness 'outer'—citing the loving (subjective) together with the benefited (objective object)—is a mad citing, like the left eye going out and the right eye coming in.
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: 'one holds that he does not know the uselessness of learning, therefore one tells him (that learning is useless)'—but this makes him know the uselessness of learning, which is (itself) teaching. To teach, on the ground that learning is useless, is contradictory.
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。
Disputing whether censure is admissible or not by reason (principle): when the (thing) may be censured, then though there be much censure, the censure is right; when by its principle it may not be censured, then though there be little censure, it is wrong. Now to say that 'much censuring' is inadmissible is like using length to judge shortness (a category mistake).
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 censure censuring' is itself a censuring. Not to censure censuring (means holding) that censure is either censurable or not censurable—this (latter) is the not-censuring of censure (and is itself a position).
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。
Things (superlatives): 'very long' and 'very short'—nothing is longer than this, nothing shorter than this. Of this being 'this' and that not being 'this,' nothing is more extreme (definite) than this.
取：高下以善不善为度，不若山泽。处下善于处上，下所请上也。
Choosing: high and low are measured by good and not-good (not by elevation), unlike (literal) mountains and marshes. To be placed below may be better than to be placed above—the low being what the high petitions (depends on).
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: when it is this, then it is this and 'this' applies to it. Now if 'this' (the referent) is not patterned-on (named as) 'this' and (the name) does not (rest) on this (referent), therefore 'this' does not go to this. If it is not (so) patterned, then it is 'this' yet not patterned in it. Now if 'this' is patterned-on 'this' and the pattern (name) goes with this (referent), therefore 'the pattern goes with this' and 'the unpatterned' are explained by the same account (name and referent stand or fall together).