Now the ignorance of the present[2]
age is due to the dressing
up of heretical discourses and the making of obscene speeches that
throw the empire into disorder and lead the ignorant masses
astray, causing them in their confusion not to know wherein lie
truth or falsehood, order or anarchy. The ones responsible are
those like Fan Sui, Wei Mou, T`ien Wên, Chuang Chou, Shên
Tao, T`ien P`ien, Mo Ti, Sung Chien, Têng Hsi, and Hui Shih.
[3]
All these ten philosophers cleave to the false and spread [their
pernicious teachings]. Their learning is varied and extensive,
[4]
but they do not follow the techings of high antiquity, nor do they
model temselves on the Former Kings. They attribute to the
ancient past the doctrines which they make up, and devote themslves
to being clever.
[5]
Though they have nothing that coincides
with the True Way, still people follow them.
[6]
So we say that all
the fine talk of these ten philosophers is not enough to harmonize
with the Great Way, or to improve customs, or to administer a
government.
[7]
But what they advocate is always plausible, and
what they say is always reasonable—sufficiently so to mislead the
ignorant masses, and to throw into confusion the simple and the
rustic: it is this the ten philosophers are guilty of.
If [a ruler] will take charge of plans for action,[8]
unify the general
and the specific,[9]
make words correspond to conduct, and assemble
the heroes of the empire, telling them of the Great Way and
teaching them perfect obedience, then on the mat in the interior[10]
of his palace will be collected in quantity the culture of the Saintly
Kings,
[11]
and there will arise
[12]
in abundance the usages of a
peaceful world. The fine talkers will be unable to enter, the ten
philosophers will be unable to come near.
If he has not the slightest holding of land,[13]
and yet even the
nobility is unable to contest with him for fame—this is a case of
a saint who does not attain his goal. It was thus with Chung-ni.
[If he unites the empire, completes all things, rears and nourishes
the people, and uniformly profits the empire, then of those with
whom he establishes contact none but will follow him. If the
clever talkers at once cease and the ten philosophers are reformed,
then it is a Saint that has achieved power.][14]
It was thus with
Shun and Yü.
With what should the man endowed with jên occupy himself?
On the one hand he makes the government of Shun and Yü his
pattern; on the other hand he models himself after the i of Chung-ni,
and thereby strives to put an end to the theories of the ten
philosophers. Such a course will bring to completion the task of
the man endowed with jên. In the empire harmful elements will
be eliminated, while the traces of the sages will become clear. The
Ode says,[15]
The snow may have fallen abundantly,[16]
But when the sun comes out it dissolves.[17]