| | 非相: |
相人，古之人無有也，學者不道也。古者有姑布子卿，今之世梁有唐舉，相人之形狀顏色，而知其吉凶妖祥，世俗稱之。古之人無有也，學者不道也。故相形不如論心，論心不如擇術；形不勝心，心不勝術；術正而心順之，則形相雖惡而心術善，無害為君子也。形相雖善而心術惡，無害為小人也。君子之謂吉，小人之謂凶。故長短小大，善惡形相，非吉凶也。古之人無有也，學者不道也。 |
| | Physiognomy, or judging people by their appearances, was not practiced by ancient people, and scholars did not discuss it. In ancient times, there was Gu Bu Ziqing; in the present age of Liang, there is Tang Ju. They could judge a person's auspiciousness or ill omen by observing their physical features and complexion, and thus were praised by the common people. Ancient people did not do this; scholars did not speak of it. Therefore, judging by appearances is less reliable than discussing the mind, and discussing the mind is less reliable than choosing the right method; Physical features cannot surpass the mind, nor can the mind surpass the method; If the method is correct and the mind follows it, then even if one's physical features are unattractive but their mind and method are good, there will be no harm in being a gentleman. Even if one's appearance is good but their mind and methods are evil, there will be no hindrance to them becoming a petty person. A gentleman is called auspicious; a petty person is called inauspicious. Therefore, whether tall or short, big or small, good or bad physical features are not what determine auspiciousness or misfortune. Ancient people did not have this; scholars do not speak of it.
|
| | 非相: |
蓋帝堯長，帝舜短；文王長，周公短；仲尼長，子弓短。昔者衛靈公有臣曰公孫呂，身長七尺，面長三尺，焉廣三寸，鼻目耳具，而名動天下。楚之孫叔敖，期思之鄙人也，突禿長左，軒較之下，而以楚霸。葉公子高，微小短瘠，行若將不勝其衣然。白公之亂也，令尹子西，司馬子期，皆死焉，葉公子高入據楚，誅白公，定楚國，如反手爾，仁義功名善於後世。故事不揣長，不揳大，不權輕重，亦將志乎爾。長短大小，美惡形相，豈論也哉！且徐偃王之狀，目可瞻馬。仲尼之狀，面如蒙倛。周公之狀，身如斷菑。皋陶之狀，色如削瓜。閎夭之狀，面無見膚。傅說之狀，身如植鰭。伊尹之狀，面無須麋。禹跳湯偏。堯舜參牟子。從者將論志意，比類文學邪？直將差長短，辨美惡，而相欺傲邪？ |
| | Emperor Yao was tall, Emperor Shun was short; Wen Wang was tall, and Zhou Gong was short; Zhong Ni was tall, while Zi Gong was short. In the past, Duke Ling of Wei had a minister named Gongsun Lü. He was seven chi tall, his face three chi long, and only three cun wide; he had nose, eyes, and ears, yet his name stirred the whole world. Sun Shuao of Chu was a man from the outskirts of Qisi; he had an uneven head, a long left side, and a hunched back, yet through him Chu became dominant. Ye Gong Zi Gao was small, thin, and short; he walked as if barely able to bear the weight of his clothes. During the rebellion of Bai Gong, Ling Yin Zi Xi and Sima Zi Qi both died. Ye Gong Zi Gao entered and occupied Chu, executed Bai Gong, stabilized the state of Chu as easily as turning one's hand, and his virtue, righteousness, achievements, and reputation were praised in later generations. Therefore, the story does not measure height, does not consider size, nor weigh lightness or heaviness; it is merely a matter of one's will. How could the length, shortness, size, and beauty or ugliness of physical features be subjects for discussion! Moreover, Xu Yanwang's appearance was such that his eyes were said to be able to gaze at a horse. Confucius' face resembled Mengcang. Zhou Gong's appearance was like a broken plowshare. Gao Tao's complexion was as pale as a peeled gourd. Hong Yao's face had no visible skin. Fu Yue's appearance was like an upright fish fin. Yi Yin's appearance was such that he had no beard or hair on his face. Yu leaped, and Tang walked with a limp. Yao and Shun had three hairs on their foreheads. Should those who follow judge by will and intention, or compare to literary examples? Or should they merely measure height and shortness, distinguish beauty from ugliness, and deceive each other with arrogance?
|
| | 非相: |
古者桀紂長巨姣美，天下之傑也。筋力越勁，百人之敵也，然而身死國亡，為天下大僇，後世言惡，則必稽焉。是非容貌之患也，聞見之不眾，論議之卑爾。今世俗之亂君，鄉曲之儇子，莫不美麗姚冶，奇衣婦飾，血氣態度擬於女子；婦人莫不願得以為夫，處女莫不願得以為士，棄其親家而欲奔之者，比肩並起；然而中君羞以為臣，中父羞以為子，中兄羞以為弟，中人羞以為友；俄則束乎有司，而戮乎大市，莫不呼天啼哭，苦傷其今，而後悔其始，是非容貌之患也，聞見之不眾，而論議之卑爾！然則，從者將孰可也！ |
| | In ancient times, Jie and Zhou were tall, large, and handsome; they were the outstanding figures of the world. Their sinews and strength surpassed others, making them a match for a hundred men. Yet they ended up dying disgracefully with their states destroyed, becoming the greatest shame of the world; in later generations, when people speak of evil, they must refer to them. This is not a matter of physical appearance but rather the result of limited knowledge and shallow discourse. Nowadays, corrupt rulers who disrupt society and cunning young men from their hometowns are all beautiful and charming, wearing unusual clothes and women's ornaments; their blood temperament and demeanor resemble those of women. No woman does not wish to have them as a husband, and no maiden does not desire to have them as her gentleman; many women abandon their families in order to run away with them, rising up shoulder to shoulder. Yet even an average ruler is ashamed to have such a man as his minister, an average father is ashamed to have him as a son, an average elder brother is ashamed to have him as his younger brother, and an ordinary person is ashamed to consider him a friend; Soon they are bound by the authorities and executed in public markets, where all cry out to heaven and weep bitterly, lamenting their present fate and regretting their past actions. This is not a problem of physical appearance but rather due to limited knowledge and shallow discussion! Then, those who follow should consider which one is suitable!
|
| | 非相: |
人有三不祥：幼而不肯事長，賤而不肯事貴，不肖而不肯事賢，是人之三不祥也。人有三必窮：為上則不能愛下，為下則好非其上，是人之一必窮也；鄉則不若，偝則謾之，是人之二必窮也；知行淺薄，曲直有以相縣矣，然而仁人不能推，知士不能明，是人之三必窮也。人有此三數行者，以為上則必危，為下則必滅。《》曰：「雨雪瀌瀌，宴然聿消，莫肯下隧，式居屢驕。」此之謂也。 |
| | A person has three misfortunes: being young yet unwilling to serve the elder, lowly yet unwilling to serve those of higher status, and unworthy yet unwilling to follow the virtuous. These are the three misfortunes of a person. A person has three inevitable hardships: if in a superior position, they are unable to care for their subordinates; if in an inferior position, they like to criticize those above them. This is the first unavoidable hardship of a person; When facing someone, one does not respect them as they should, and when turning away, one mocks them. This is the second unavoidable hardship of a person; Their knowledge and conduct are shallow, with clear distinctions between right and wrong; yet benevolent people cannot promote them, and wise scholars cannot clarify the situation. This is the third unavoidable hardship of a person. If a person possesses these three behaviors, if they are in an upper position, it will surely be dangerous; if they are in a lower position, it will inevitably lead to ruin. The Book of Songs says: "Snow falls heavily and melts easily; none are willing to descend into the tunnels, thus they dwell in repeated arrogance." This is what it means.
|
| | 非相: |
人之所以為人者何已也？曰：以其有辨也。飢而欲食，寒而欲煖，勞而欲息，好利而惡害，是人之所生而有也，是無待而然者也，是禹桀之所同也。然則人之所以為人者，非特以二足而無毛也，以其有辨也。今夫狌狌形狀亦二足而無毛也，然而君子啜其羹，食其胾。故人之所以為人者，非特以其二足而無毛也，以其有辨也。夫禽獸有父子，而無父子之親，有牝牡而無男女之別。故人道莫不有辨。 |
| | What, then, is the reason that makes a person human? It is said: because they have discernment. To be hungry and desire food, to feel cold and seek warmth, to be tired and wish for rest, to like benefits and dislike harm—these are things people possess from birth; they occur naturally without need for cultivation. These are common to Yu and Jie alike. If so, what makes a person human is not merely having two feet and no fur, but rather that they have discernment. Now, the shape of the shengsheng is also two-footed and hairless; yet gentlemen drink its broth and eat its meat. Therefore, what makes a person human is certainly not merely because they have two feet and no fur but because they possess discernment. Animals and beasts may have fathers and sons, yet lack the affection between them; they may have males and females, but no distinction of gender relations. Therefore, human conduct must always involve discernment.
|
| | 非相: |
辨莫大於分，分莫大於禮，禮莫大於聖王；聖王有百，吾孰法焉？故曰：文久而滅，節族久而絕，守法數之有司，極禮而褫。故曰：欲觀聖王之跡，則於其粲然者矣，後王是也。彼後王者，天下之君也；舍後王而道上古，譬之是猶舍己之君，而事人之君也。故曰：欲觀千歲，則數今日；欲知億萬，則審一二；欲知上世，則審周道；欲審周道，則審其人所貴君子。故曰：以近知遠，以一知萬，以微知明，此之謂也。 |
| | Of all discernments, none is greater than distinction; of all distinctions, none is greater than rites; and of all rites, none surpass the sage kings. There have been a hundred sage kings; which one should I take as my model? Therefore, it is said: over time, culture fades and disappears; customs and traditions are eventually lost. Those who rigidly adhere to legal procedures and officials will ultimately be stripped of rites at their extreme. Therefore, it is said: if one wishes to observe the traces of sage kings, they should look at those who are clearly illustrious—this refers to later kings. Those later kings were rulers of the world; To abandon these later kings and speak only of ancient times is like abandoning one's own ruler to serve another person's ruler. Therefore, it is said: if you wish to observe events from a thousand years ago, count the present day; If you wish to know ten thousand things, examine one or two. If you wish to understand the ancient past, scrutinize the Zhou way; To examine the Zhou way is to examine what people valued in virtuous gentlemen. Therefore, it is said: knowing the distant through the near, understanding ten thousand things from one, and discerning clarity from subtle signs—this is what is meant.
|
| | 非相: |
夫妄人曰：「古今異情，其所以治亂者異道。」而眾人惑焉。彼眾人者，愚而無說，陋而無度者也。其所見焉，猶可欺也，而況於千世之傳也？妄人者，門庭之間，猶可誣欺也，而況於千世之上乎？聖人何以不可欺？曰：聖人者，以己度者也。故以人度人，以情度情，以類度類，以說度功，以道觀盡，古今一也。類不悖，雖久同理，故鄉乎邪曲而不迷，觀乎雜物而不惑，以此度之。五帝之外無傳人，非無賢人也，久故也。五帝之中無傳政，非無善政也，久故也。禹湯有傳政而不若周之察也，非無善政也，久故也。傳者久則論略，近則論詳，略則舉大，詳則舉小。愚者聞其略而不知其詳，聞其詳而不知其大也。是以文久而滅，節族久而絕。 |
| | A foolish person says: "The feelings of ancient and modern times differ; therefore, the ways to bring about order or chaos are different." And many people are confused by this. Those common people are foolish and lack reasoning, narrow-minded and without standards. What they see can still be deceived; how much more so for traditions passed down over a thousand years? A foolish person, even within the confines of their own courtyard, can still be deceived and misled; how much more so regarding events from a thousand years in the past? Why cannot sages be deceived? It is said: a sage measures things by himself. Therefore, measuring people by people, emotions by emotions, categories by categories, arguments by achievements, and examining all things through the Way—this is how sages perceive everything. The past and present are one in this regard. If categories do not contradict, even after a long time they remain consistent in principle; thus, one is not confused by crookedness or evil, nor bewildered by miscellaneous things. This is how to measure them. Beyond the Five Emperors, there are no transmitted records of people; it is not that there were no virtuous individuals, but because time has passed too long. Among the Five Emperors' reigns, there are no transmitted policies; it is not that good governance did not exist, but because of the passage of time. Yong and Tang had transmitted policies, yet they were not as clear as those of Zhou; it is not that sound governance did not exist, but due to the passage of time. The longer a transmission lasts, the more general its accounts become; the nearer in time, the more detailed they are. General accounts highlight major points, while detailed ones mention minor matters. The foolish hear only the general and do not know the details; they hear the details but fail to grasp the greater picture. Therefore, writings fade with time and disappear, while customs and traditions eventually vanish after a long period.
|
| | 非相: |
凡言不合先王，不順禮義，謂之姦言；雖辯，君子不聽。法先王，順禮義，黨學者，然而不好言，不樂言，則必非誠士也。故君子之於言也，志好之，行安之，樂言之，故君子必辯。凡人莫不好言其所善，而君子為甚。故贈人以言，重於金石珠玉；觀人以言，美於黼黻文章；聽人以言，樂於鐘鼓琴瑟。故君子之於言無厭。鄙夫反是：好其實不恤其文，是以終身不免埤汙傭俗。故《》曰：「」腐儒之謂也。 |
| | Any speech that does not conform to the former kings or follow rites and righteousness is called evil speech; Even if eloquent, a gentleman will not listen. Those who follow the former kings and adhere to rites and righteousness, and associate with scholars, yet do not like to speak or take pleasure in speaking must certainly not be sincere people. Therefore, a gentleman's attitude toward speech is to cherish it in his mind, practice it with ease, and take pleasure in expressing it. Hence, a gentleman must be eloquent. All people like to speak of what they consider good, but gentlemen do so even more. Therefore, giving someone a word of advice is more precious than gold, stone, pearls, or jade; Observing people through their words is more beautiful than the patterns on brocade and embroidered robes; Listening to someone's words brings greater joy than listening to bells, drums, zithers, or flutes. Therefore, a gentleman never tires of speech. A petty person does the opposite: they value only the content without caring for its form, and thus remain forever mired in vulgar and servile customs. Therefore, the Book of Changes says: "Seal up your bag; there will be neither blame nor praise." This refers to a decayed Confucian scholar.
|
| | 非相: |
凡說之難，以至高遇至卑，以至治接至亂。未可直至也，遠舉則病繆，近世則病傭。善者於是間也，亦必遠舉而不繆，近世而不傭，與時遷徙，與世偃仰，緩急嬴絀，府然若渠匽檃栝之於己也。曲得所謂焉，然而不折傷。故君子之度己則以繩，接人則用抴。度己以繩，故足以為天下法則矣；接人用抴，故能寬容，因求以成天下之大事矣。故君子賢而能容罷，知而能容愚，博而能容淺，粹而能容雜，夫是之謂兼術。《》曰：「」此之謂也。 |
| | The difficulty in persuasion lies in bringing the highest to meet the lowest, and guiding the most orderly to connect with the most chaotic. It cannot be directly achieved; citing distant examples leads to errors, while relying on recent times results in mediocrity. A virtuous person, in this context, must cite distant examples without error and refer to recent times without mediocrity; they adapt with the times, adjust according to the world's changes, manage urgency and slackness skillfully, and regulate themselves as a channel regulates water. They subtly attain what is appropriate without suffering any harm or damage. Therefore, a gentleman measures himself with the strictness of a plumb line but treats others with leniency like a carpenter's square. Measuring oneself by the standard of a plumb line is sufficient to serve as a model for all under heaven; Treating others with leniency allows one to be tolerant and accommodating, thus enabling the accomplishment of great undertakings for all under heaven. Therefore, a gentleman is virtuous yet can tolerate the mediocre; wise yet can tolerate the foolish; erudite yet can tolerate those with shallow knowledge; refined yet can tolerate diversity. This is called comprehensive method. The Book of Songs says: "When the Xu region unifies, it becomes the achievement of the Son of Heaven." This is what is meant by that.
|
| | 非相: |
談說之術：矜莊以蒞之，端誠以處之，堅彊以持之，分別以喻之，譬稱以明之，欣驩芬薌以送之，寶之，珍之，貴之，神之。如是則說常無不受。雖不說人，人莫不貴。夫是之謂為能貴其所貴。傳曰：「唯君子為能貴其所貴。」此之謂也。 |
| | The method of discourse and persuasion is as follows: maintain dignity in presenting it, handle it with sincerity and uprightness, uphold it firmly and resolutely, explain it by distinguishing clearly, clarify it through analogies and comparisons, and send it forth joyfully and fragrantly. Treasure it, cherish it, value it, and revere it as a divine thing. If one does so, then persuasion will often be accepted without fail. Even if one does not flatter others, no one will fail to hold them in high esteem. This is called being able to value what deserves to be valued. The Commentary says: "Only a gentleman can truly value what deserves to be valued." This is precisely what it means.
|
| | 非相: |
君子必辯。凡人莫不好言其所善，而君子為甚焉。是以小人辯言險，而君子辯言仁也。言而非仁之中也，則其言不若其默也，其辯不若其吶也。言而仁之中也，則好言者上矣，不好言者下也。故仁言大矣：起於上所以道於下，政令是也；起於下所以忠於上，謀救是也。故君子之行仁也無厭、志好之、行安之，樂言之；故言君子必辯。小辯不如見端，見端不如見本分。小辯而察，見端而明，本分而理；聖人士君子之分具矣。有小人之辯者，有士君子之辯者，有聖人之辯者：不先慮，不早謀，發之而當，成文而類，居錯遷徙，應變不窮，是聖人之辯者也。先慮之，早謀之，斯須之言而足聽，文而致實，博而黨正，是士君子之辯者也。聽其言則辭辯而無統，用其身則多詐而無功，上不足以順明王，下不足以和齊百姓，然而口舌之均，應唯則節，足以為奇偉偃卻之屬，夫是之謂姦人之雄。聖王起，所以先誅也，然後盜賊次之。盜賊得變，此不得變也。 |
| | A gentleman must always distinguish clearly. All people generally like to speak of what they consider good, and gentlemen are especially so in this regard. Therefore, the words spoken by a petty person are perilous, while those spoken by a gentleman embody benevolence. If one speaks but does not embody benevolence at its core, then their speech is worse than silence, and their eloquence is inferior to reticence. If one speaks and embodies benevolence at its core, those who love to speak are superior, while those who do not like to speak are inferior. Therefore, benevolent words are of great importance: they originate from above to guide the people below; this is what edicts and decrees are. They arise from below to express loyalty toward those above, which is what deliberation and advice for relief are. Therefore, when a gentleman practices benevolence, he does so without weariness; his will delights in it, his conduct is at ease with it, and he speaks of it joyfully. Hence, when speaking of a gentleman, one must emphasize discernment. Minor eloquence is inferior to perceiving the beginning; perceiving the beginning is inferior to understanding the fundamental principles. With minor eloquence and keen observation, one perceives beginnings clearly and understands fundamentals rationally; Thus the distinction between a sage, an erudite person, and a gentleman is fully established. There are the eloquence of petty people, that of erudite gentlemen, and that of sages: one who does not deliberate beforehand or plan in advance, yet when he speaks it is appropriate; his words form coherent discourse and follow proper categories; no matter where circumstances shift or change, he adapts to transformations without end—this is the eloquence of a sage. One who deliberates beforehand and plans in advance, whose brief words are worth listening to; whose discourse is elegant yet substantial, extensive yet impartial and upright—this is the eloquence of an erudite gentleman. If one listens to their words, they are eloquent yet lack coherence; if one employs them in action, they are full of deceit and achieve no merit. They are insufficient above to support a wise ruler and below to harmonize the people. Yet with their tongues they balance arguments, respond appropriately, and display enough skill to appear remarkable or imposing—this is called the leader among wicked individuals. When a sage ruler arises, such people are the first to be punished; only then do thieves and bandits follow as secondary targets for punishment. Thieves and bandits may still change their ways through reform, but these people are beyond redemption.
|
