Against the Twelve Masters

If in an age like the present—(an "if," meaning the current age. Some say "if" is borrowed. The present age refers to the chaotic Warring States period. In a time of peace, evil doctrines would have no place to lodge, thus the Twelve Masters borrow the chaos to delude the masses.)—they adorn heretical teachings and embellish wicked words, using them to throw the world into disorder. (Xiao is the same as jiao. Guizha, unrestrained; qiguai, strange and trivial. Yu is the same as jue, meaning deceitful, also read as yu lü fan. Yu, not fully understood. Some say yu means great, referring to unrestrained expansiveness. Wei refers to those who act wildly and dangerously. Suo refers to those who engage in petty and treacherous acts. The Shuowen says: "Wei is high and uneven." Here, wei refers to one whose conduct is wild and dangerous, like a mountain that is high and uneven. The Zhouli, Da Si Yue, says: "When there is a great wei disaster, discard music." Zheng Xuan says: "Wei is like guai." The Yanzi Chunqiu says: "One who does not take the ruler as the root, does not worry for the people, does not care for his own family within, does not regard his wanderings without, exaggerates words, acts strangely, labors himself in hunger and cold, is called a wild and perverse person, forbidden by the enlightened king." Wei should have the same meaning as gui, pronounced wu mei fan, also niu bi fan.) They cause the world to be utterly confused, not knowing where right and wrong, order and chaos lie—such people exist. (Hunran means an indistinct state. Cun means to exist.) Indulging their nature and emotions, content in their arrogance and dissipation, behaving like beasts and birds. (Zisui is a manner of arrogant and unrestrained indulgence. It means following one's nature and emotions without understanding ritual and righteousness, thus no different from beasts and birds, hence called "beastly conduct." Sui read as xu ji fan.) They are insufficient to conform to ritual patterns and to penetrate the way of governance. (Insufficient to accord with the ancient ritual patterns and righteousness, and to penetrate the way of governance.) Yet their arguments have a basis, and their words form coherent principles, enough to deceive and delude the ignorant masses. (They falsely claim that the ancients also had such conduct, hence "their arguments have a basis." And because their words can form literary structure, it is said "their words form coherent principles, enough to deceive and delude the ignorant masses.") These are Shi Qi and Wei Mou. (Shi Qi is unknown in age. The Shiben says the grandson of King Ping of Chu was Tian Gong Ta Cheng—could they be of the same clan? The Han Shi Waizhuan writes "Fan Wei Mou." Mou was a prince of Wei, enfeoffed at Zhongshan. The Hanshu, Yiwenzhi, Daoist category has "Gongzi Mou" in four chapters. Ban Gu says: "He was before Zhuangzi, and Zhuangzi praised him." In the current Zhuangzi, Prince Mou quotes Zhuangzi's words to refute Gongsun Long, so he should be contemporary with Zhuangzi. Also, the Liezi mentions Prince Mou explaining Gongsun Long's words. Gongsun Long was a retainer of Lord Pingyuan, and Zhang Zhan considers Prince Mou the son of Marquis Wen of Wei, which chronologically does not match. The Shuoyuan says: "Prince Mou went east, and Marquis Rang saw him off." It is uncertain which account is correct.) They go against and pervert human nature, being strange and deviant from the common to exalt themselves. (Ren means to go against and pervert one's nature. Qixi is unclear, probably similar to qi. Li is the same as li. Liqi means a manner of separating from the world and purifying oneself, referring to leaving things behind and standing on tiptoe to elevate oneself. The Zhuangzi says: "Yang Zhu and Mo Di then began to liqi, thinking they had attained something." Li read as li zhi fan. Qi read as qiu shi fan.) They merely seek to be different from others and consider that as high conduct. (They only pursue being distinct from ordinary people, regarding this as noble behavior.) This is insufficient to harmonize with the masses or to clarify the great distinctions. (Since they seek to be different, they are insufficient to harmonize with the masses; only establishing minor points, thus insufficient to clarify the great distinctions. Great distinctions refer to the great principles of loyalty and filial piety.) Yet their arguments have a basis, and their words form coherent principles, enough to deceive and delude the ignorant masses. These are Chen Zhong and Shi Qiu. (Already explained earlier.) They do not understand the standards of weighing and balancing for unifying the world and establishing a state. (They do not understand the weighing of importance for unifying the world and establishing a state. Cheng read as chi zheng fan.) They exalt utility, are overly frugal, and treat distinctions of rank lightly. (Utility refers to achievement and effort. Da read as tai. It means placing achievement and effort at the highest while being excessively frugal. Man means to treat lightly. Treating distinctions lightly means wanting ruler and subject, superior and inferior to share the same toil.) In the end, this cannot accommodate differences or create a gap between ruler and subject. (If superior and inferior are equal, then there is no room for distinctions within, nor can there be a gap between ruler and subject.) Yet their arguments have a basis, and their words form coherent principles, enough to deceive and delude the ignorant masses. These are Mo Di and Song Jian. (Song Jian was a man of Song, contemporary with Mencius, Yin Wenzi, Peng Meng, and Shen Dao. The Mencius writes "Song Keng." Keng is the same as Jian, pronounced kou jing fan.) They exalt law yet have no law themselves, place self-cultivation below yet delight in creating doctrines. (Shang means to exalt. It means that although their writings place law above, they themselves have no law; they place self-cultivation and conduct below yet delight in creating doctrines, showing self-contradiction.) Above, they seek the ruler's compliance; below, they seek the common people's submission. (Meaning they fawn upon and follow the wishes of both superiors and inferiors.) All day they produce words that form complete chapters and texts, repeatedly following and examining them, yet they are distant and vague without any point of rest. (Xun is the same as xun. Tiran is a distant manner. Su means to stop. Although their words form chapters and texts, if one repeatedly examines them, they are distant and without focus.) They cannot be used to govern the state or to establish proper names and distinctions. (They seek compliance from above and submission from below, so laws cannot be established.) Yet their arguments have a basis, and their words form coherent principles, enough to deceive and delude the ignorant masses. These are Shen Dao and Tian Pian. (Tian Pian was a man of Qi, studied at Jixia, and wrote fifteen chapters. His learning was rooted in Huang-Lao, largely tending toward the school of names and laws. Shen Dao has been explained earlier.) They do not imitate the former kings, nor do they regard ritual and righteousness as correct. (They do not consider ritual and righteousness to be correct.) Instead, they delight in managing strange doctrines and playing with peculiar words. (Wan is the same as wan. Qi read as the strange in qiyi.) They are extremely meticulous yet not smooth. (Hui means smooth.) They are eloquent yet useless, busy with much yet achieving little, and cannot serve as the guiding principles of governance. Yet their arguments have a basis, and their words form coherent principles, enough to deceive and delude the ignorant masses. These are Hui Shi and Deng Xi. In general outline, they imitate the former kings, yet they do not understand the unifying thread. (Meaning that although they roughly imitate the former kings, they do not understand the system. Tong refers to the guiding principles.) They are slow and leisurely, with abundant talent and vast aspirations, and their knowledge is mixed and broad. (Youran is a slow, unhurried manner. The Liji says: "The gentleman is perhaps youyou." Ju means abundant.) They base themselves on ancient affairs to create doctrines, calling them the Five Elements. (They rely on past events to fabricate their own teachings, calling them the Five Elements. The Five Elements are the Five Constants: benevolence, righteousness, propriety, wisdom, and trustworthiness.) They are extremely perverse and contrary, without any goodness, deep and obscure so that they cannot be explained, and tightly bound so that they cannot be unraveled. (Yue means to bind. Jie means to explain. Piyuan wulei means perverse and contrary, not knowing what is good. Youyin wushuo, biyue wujie means their words are deep and obscure, bound up so that they cannot explain themselves; they only speak of the way of Yao and Shun but do not know how to create methods. Xunzi often says to imitate later kings and govern the present age, while Mencius and Zisi believed that one must practice the way of Yao, Shun, Wen, and Wu before governance could be achieved, not knowing to adapt teachings to the times to save the present age's ills, hence the phrase perverse and contrary without goodness. The Mencius says: "Guan Zhong and Zeng Xi would not do such things." Jie read as jia mai fan.) They polish their words and say reverently: These truly are the sayings of the former gentleman. (Meaning they themselves respect their own words. Former gentleman refers to Confucius.) Zisi propagated it, and Mencius echoed it. (Zisi was the grandson of Confucius, named Ji, styled Zisi; Mencius was a man of Zou, named Ke, styled Ziyu; both wrote seven chapters.) The ignorant and deluded Confucians of the common world clamor and argue but do not know where it is wrong. (Gou read as kou. Kou means foolish. You means hesitant, undecided. Mao means dim. The Hanshu, Wuxingzhi, writes "qumao," with the same meaning here. Huanghuang is a clamorous manner, referring to argument. Kou pronounced kou. You pronounced you.) So they accept and transmit it, considering that Zhongni and Ziyou left this profound virtue for later generations. (They think that Zhongni and Ziyou created these words, passing on deep virtue to later ages.) This is the crime of Zisi and Mencius. As for one who commands the general plan, unifies words and actions, brings together the guiding principles and categories, assembles the world's heroes, tells them the way of the great antiquity, and instructs them with the most smooth principles. (Zong means to command. Tong refers to guiding principles; lei refers to categories. Large ones are called tong, separate ones are called lei. Qun means to assemble. Da read as tai.) Within the corners of a room and on the mat, the rites and music of the sage kings are gathered and complete, and the customs of a peaceful age arise vigorously. (The southwest corner is called ao, the southeast corner is called yao. It means without leaving the hall. Lianran is a manner of gathering. Fo read as bo. Boran is a manner of rising. Yao read as yi diao fan.) The six doctrines cannot intrude, the twelve masters cannot approach, there is no place to insert an awl, and the feudal lords cannot compete with him for fame. If he is placed in the position of a high minister, then no single ruler can keep him alone, and no single state can contain him alone. (Meaning a talent fit to be an assistant to a king, even if in a low position, cannot be kept by a feudal lord or contained by a single state. Some say: At the time, rulers did not recognize his worth, so no ruler or state could keep him, thus Confucius easily left wherever he went.) His achieved fame rivals that of the feudal lords, and none are unwilling to make him their minister. (Kuang means to compare. It means that the fame he achieves, compared to others, none can match him, so feudal lords all wish to obtain him as their minister. Some say: After he has achieved fame, he is a minister to the king, let alone that feudal lords are unwilling to make him their minister. When his worth was not recognized, no state could contain him. Some say: Kuang is like yi. The Guoyu says: "Li Ji said: 'The crowd treats him even more generously.'") This is a sage who has not attained power, such as Zhongni and Zigong. Unifying the world, ordering all things. (Cai is the same as cai.) Nurturing the people, benefiting all under heaven, wherever boats and chariots reach and human strength penetrates, none do not submit and follow. (Tongda zhi shu refers to where boats and chariots reach and human strength penetrates.) The six doctrines immediately cease, and the twelve masters transform and receive instruction. (They change and follow.) This is a sage who has attained power, such as Shun and Yu. Now, what will the benevolent person strive for? Above, he imitates the system of Shun and Yu; below, he imitates the principles of Zhongni and Zigong, striving to stop the doctrines of the twelve masters. In this way, the world's harm is removed, the benevolent person's work is completed, and the deeds of the sage kings become manifest.

Believing what is credible is faith; doubting what is is also true faith. (Though the meanings differ, both faith.) Respecting the worthy is benevolence; despising the unworthy is also benevolence. Speaking appropriately is wisdom; being silent appropriately is also wisdom. Thus, knowing when to be silent is like knowing when to speak. (The Analects say: "To know what you know and to know what you do not know—that is wisdom." Dāng is read as dīng-làng-fǎn.) Therefore, one who speaks much yet is orderly is a sage; one who speaks little yet abides by the law is a gentleman; (Though speaking much, one does not drift or indulge, and all accords with ritual and righteousness—this is the work of a sage. Speaking little yet abiding by the law means daring not to create one's own sayings, and all utterances follow the statutes.) One who speaks much without measure, drifting and indulging, even if eloquent, is a petty person. (Miǎn means sinking. Drifting goes and never returns; sinking down never comes out.) Thus, expending physical effort without serving the people's affairs is called treacherous conduct; (The people's affairs refer to the occupations of scholars, farmers, artisans, and merchants.) Exerting mental effort without following the former kings is called a treacherous mind; (Lǜ means law.) Eloquent arguments, metaphors, swiftness, and agility without conforming to ritual and righteousness are called treacherous speech. (Qí means quick. Jǐ means urgent. Biànlì also refers to nimble speech.) These three kinds of treachery are what the sage kings prohibited. Being clever yet treacherous, harming others in an unfathomable manner, (Using wisdom for treachery, harming others so unpredictably as if divine.) Crafting deceit with skill, (Excelling at creating falsehoods.) Speaking uselessly yet being eloquent, (Eloquent speech without use.) Arguing perversely yet being meticulous, (Huì means compliant. Arguments are perverse, reason is wrong, yet one considers oneself insightful.) These are great calamities for governance. Acting eccentrically yet stubbornly, (Pì is read as pì.) Adorning errors as beautiful, (Delighting in adorning faults.) Playing with treachery and polishing it, (Wán is the same as wàn. Being familiar with treachery and giving it luster.) Being eloquent yet rebellious—these were the great prohibitions of antiquity. (Nì means opposing correct principle.) Being clever yet without measure, (Indulging one's own divergent views. Zhī is read in its original sound.) Being brave yet without fear, (Despising death.) Being perceptive and eloquent yet engaging in perverse and depraved matters, (Making perceptive arguments yet engaging in depraved and chaotic affairs. Cāo is read as qī-dāo-fǎn.) Regarding these matters as great and putting them into practice, (Treating the preceding matters as great and employing them.) Delighting in treachery and having others join in, (Delighting in treachery and doing it together with the masses, meaning causing people to follow oneself.) Seeking only profit satisfaction and being confused without regard, (Greedily seeking profit satisfaction, confused and not heeding disaster.) Carrying a stone and sinking into a river, (Referring to Shen Tudi carrying a stone and drowning. This means loving fame to such an extent, also belonging to those who seek only profit satisfaction and are confused.) These are all things rejected by the world.

To win over the hearts of all under heaven: occupying a high position and receiving honor, not using it to treat others arrogantly; (Not being arrogant toward others when in a noble position.) Being clever, sage-like, and wise, not using it to impoverish others; Being agile and penetrating, not contending for precedence with others; Being firm and courageous, not using it to harm others; Asking when one does not know, learning when one cannot do, and even when able, always yielding—only then does one become virtuous. (Only after this does one become the virtue of a sage or worthy.) When meeting a ruler, one cultivates the duty of a subject; When meeting fellow villagers, one cultivates the duty of senior and junior; (Within the village community.) When meeting an elder, one cultivates the duty of a junior; When meeting a friend, one cultivates the duty of ritual and deference; When meeting a lowly or young person, one cultivates the duty of instruction and tolerance. There is no one one does not love, no one one does not respect, no place where one contends with others, broad like heaven and earth embracing all things. Being like this, the worthy honor him, the unworthy draw near him. If there are still those who do not submit, they can be called monstrous and cunning people, (Yāo is the same as yāo.) Even among one's own children and younger brothers, it is fitting to apply punishment to them. (Monstrous and cunning people, even among family members or children and younger brothers, should have punishment and execution applied to them, let alone public law.) The Book of Songs says: "It is not that the High God is untimely, but that the Yin people do not use the old ways. Though there are no old and experienced men, there are still old statutes and laws. Yet no one listens, and the great mandate therefore overturns." This speaks of this principle. (The Book of Songs refers to the "Dang" chapter of "Greater Odes." Zheng Xuan says: "Old and experienced men refer to Yi Yin, Yi Zhi, and Chen Hu. Dianxing refers to matters that should be done and old precedents.")

In antiquity, those called scholar-officials were solid and sincere people, people who could harmonize and unite the masses, (Shìshì means scholars entering office. Hé means harmonizing the people.) People who delighted in wealth and honor, (Delighting in the Way within it.) People who delighted in distinguishing and giving, (Shī is sometimes read as suǒ-yí-fǎn.) People who kept far from wrongdoing, (Yuǎn is read as yú-yuàn-fǎn.) People who devoted themselves to making things orderly, (Striving to make things orderly.) People who were ashamed of being wealthy alone. (Seeking to make every family sufficient and every person prosperous.) Nowadays, those called scholar-officials are filthy and dissipated people, people who harm and create disorder, (Wūmàn has been explained in the previous chapter "Rongru Pian.") People who are unrestrained and willful, (Zìsuī has been explained above.) People who greedily seek profit, people who offend and oppose others, (Relying on power to oppose others.) People who have no ritual and righteousness but only crave power. In antiquity, those called reclusive scholars were people of abundant virtue, people who could be tranquil, (Chùshì means those who do not hold office. The Book of Changes says: "Some come forth, some remain in place." Néng jìng means being content with one's fate and peacefully dwelling in one's position.) People who cultivated uprightness, people who knew fate, people who made clear right and wrong. (Clearly revealing what is correct at the time, not causing others to doubt their deceit.) Nowadays, those called reclusive scholars are people without ability who claim to have ability, (Yúnnéng means claiming oneself to be capable. The "Shenzi" says: "If the strong harm the capable, there will be chaos; if those who claim ability harm the incapable, there will also be chaos." Probably in the Warring States period, "yán néng" was said as "yún néng," which was the language of the time.) People without knowledge who claim to have knowledge, people whose greed for profit is insatiable yet pretend to have no desires, (Loving profit without knowing satisfaction, yet pretending to have no desires.) People whose conduct is false, dangerous, and filthy, yet force themselves to talk loftily about caution and sincerity, people who take being out of step with the world as their own custom, (Using being different from the common people to form their own custom.) People who leave the world, indulge themselves, stand on tiptoe to appear tall, and recklessly slander others. (Zǐ is read as zì. Lízòng means leaving the world and indulging; qǐzǐ means standing on tiptoe to appear tall and indulging one's own will, both describing those who leave the world and elevate themselves. Some say: "Zòng" should be "xǐ," which is a transmission error. Xǐ is the same as lǐ, meaning walking. Líxǐ means leaving the world and walking away; qǐzǐ also means standing on tiptoe to appear tall and slandering others. Lí is read as lì-zhì-fǎn. Qǐ is read as qiū-shì-fǎn. Xǐ is read as suǒ-qǐ-fǎn.)

What a scholar-gentleman can and cannot do: A gentleman can do what is worthy of honor, but cannot make others necessarily honor him; (Kěguì refers to virtue.) He can do what is worthy of trust, but cannot make others necessarily trust him; He can do what is worthy of employment, but cannot make others necessarily employ him. (Kěyòng refers to ability.) Thus, a gentleman is ashamed of not cultivating himself, not of being slandered; (Jiànwū means being defiled by others.) Ashamed of not being trustworthy, not of not being trusted; Ashamed of lacking ability, not of not being employed. Therefore, he is not lured by empty praise, nor frightened by slander, (False praise cannot tempt him; slander cannot shake him.) He follows the Way, corrects himself uprightly, and is not swayed by external things—this is called a true gentleman. (Chéng means real, without falsehood.) The Book of Songs says: "The gentle and respectful person is the foundation of virtue." This speaks of this principle. (Already explained in the "Bugou Pian.")

The demeanor of the exemplary man: his cap is properly upright, his garments are ample, and his expression is harmonious and joyful. (The "advancing" refers to the cap being forward. "Feng" means large, referring to the ample robe. "Liang" means pleasant and easy.) He appears dignified, imposing, peaceful, relaxed, broad-minded, expansive, clear, and open—this is the demeanor of a father or elder brother. ("Yanran" means solemn and dignified. "Zhuangran" means inviolable; perhaps it should be "zhuang" [grave]. "Qiran" and "siran" are unclear. Some say: "Qi" means auspicious, referring to a peaceful and untroubled appearance. "Si" should be "si" [unrestrained], meaning relaxed. "Huihui" and "guangguang" both describe the ability to accommodate many. "Zhaozhao" means manifest. "Dangdang" means level and broad.) His cap is properly upright, his garments are ample, and his expression is sincere and reverent. (Reverent and respectful.) He appears humble, awed, attached, upright, pliant, respectful, closely connected, and not daring to look directly—this is the demeanor of a son or younger brother. ("Jianran" means self-deprecating and humble. "Shiran" means relying on a superior while being fearful. The "Erya" says: "Shi means to rely on." Guo Pu says: "In Jiangdong, a mother is called shi, pronounced zhi." "Furan" means mutually attached and close. "Duanran" means not leaning or tilting. "Ziran" is unclear. Some say: It is the same as "zi" [weak], meaning pliant. "Dongran" means reverent. The "Book of Rites" says: "Dongdong ran, so reverent." "Zhuizhuiran" means not straying, referring to being linked together. "Maomaoran" means not daring to look directly.) I will tell you about the peculiar demeanor of those scholars: (Explaining the strange behavior scholars perform. "Wei" has been explained above.) Their caps droop low, their cap strings are loose and slow, and their expression is arrogant and hesitant. ("Mian" should be "fu" [to bow], meaning excessively leaning forward. "Ying" refers to the cap strings. "Jinhuan" is unclear. Some say: "Jin" is read as "jin," which is a sash. It means their cap strings are as large as a sash and loose. "Jianlian" means arrogant and hesitant. "Jin" is pronounced as qi jin fan. "Lian" is pronounced like the "lian" in "wang jian lai lian" [going forward meets obstruction].) They appear self-satisfied, leaping and agitated, gloomy and inauspicious, peering, staring in alarm, straining to see, and glaring wide-eyed. ("Tiantianran" means self-satisfied. "Di" should be read as "ti" [to leap], meaning leaping. "Mo" should be read as "mo" [still], meaning still and inauspicious. "Jinjinyan" means straining to see, trying to perceive everything. "Xuxuran" means glaring. All these describe uneven or overly scrutinizing glances. "Xu" is pronounced xu yu fan.) Amidst wine, food, and sensual pleasures, they close their eyes in self-indulgence and are dimly unaware. ("Manmanran" means closing the eyes. "Mingmingran" means unable to see clearly, referring to extreme fondness while pretending not to see. "Man" is pronounced mo gan fan. "Ming" is pronounced mu ding fan.) In matters of ritual, they resent and revile. (Referring to hatred and slander.) In toilsome tasks, they are lazy and weak, scattered and disengaged, evading duties rashly and fearlessly, lacking a sense of shame and enduring insults—this is the peculiar behavior of scholars. ("Shiye" refers to laborious tasks. "Lülüran" means not exerting effort. "Liliran" means not engaging with tasks. Lu Fayan says: "Lü means the mind does not exert force, pronounced lü." "Touru" means evading the hardship of tasks. "Wang" means rash and unafraid of others' opinions. "Zhengou" means insults. This entire chapter is about observing people's appearance to distinguish good from evil. The current explanations sometimes rely on phonetic loan characters or speculate about textual errors, thus interpreting based on what is seen.)

Wearing the cap askew and speaking insipidly, ("Dituo qi guan" is unclear. "Chongdan" should be "chongdan" [light and bland], referring to insipid speech.) imitating Yu’s walk and Shun’s stride—this is the shallow Confucianism of the Zizhang school. (Merely imitating the demeanor of sages.) Adjusting the cap and clothing, composing the countenance, and remaining silent all day with self-satisfaction—this is the shallow Confucianism of the Zixia school. ("Qian" is the same as "qie" [content], meaning self-satisfied. "Remaining silent all day" refers to devoting oneself to silence. The "Records of the Grand Historian" includes a letter from Yue Yi to King Hui of Yan: "The former king considered this content in his ambition.") Being lazy and weak, fearful of tasks, lacking shame and indulging in food and drink, insisting that the exemplary man naturally does not exert effort—this is the shallow Confucianism of the Ziyou school. ("Touru" has been explained above. "Qi" is the same as "shi" [to be fond of]. These all describe how earlier Confucians had biased tendencies, and foolish people imitated and admired them, thus producing these faults.) The true exemplary man is not like this. He is at ease without being negligent, and toils without being remiss. (Though at ease, he is not negligent; though toiling, he is not lax.) He grasps the foundation and responds to changes, adapting to every twist and turn as appropriate—only then is he a sage. ("Zongyuan" means the foundation. It means both the foundation and adaptation can fully suit each circumstance.)