[原文]
2.3是以[子政]论文必徵于圣，[稚圭劝学]窥圣必宗于经。《易》称“辨物正言，断辞则备”;《书》云“辞尚体要，弗惟好异”。故知正言所以立辩，体要所以成辞;辞成无好异之尤，辩立有断辞之义。虽精义曲隐，无伤其正言;微辞婉晦，不害其体要。体要与微辞偕通，正言共精义并用;圣人之文章，亦可见也。颜阖以为:“仲尼饰羽而画，徒事华辞。”虽欲訾圣，弗可得已。然则圣文之雅丽，固衔华而佩实者也。天道难闻，犹或钻仰;文章可见，胡宁勿思?若徵圣立言，则文其庶矣。
[今译]
因此，论文章一定要用圣人的标准来检验，探索圣人的标准一定要以经书作根据。《易经・系辞下》里说:“辨明各种事物，给以正确说明，使语言有决断，而辞意完足。”《书经・毕命》里说:“文辞著重在体察要义，不只是爱好奇异。”因此知道使言辞正确所以用来建立论点，体察要义所以构成文辞。这样写成的文辞不会有猎奇的毛病，这样建立的论点有措辞明断的好处。纵使精妙的意义写得曲折深隐，也并不会妨碍论述的正确;虽然文辞含蓄婉转，也并不会损害它的体察要义。体察要义和文辞含蓄是相通的，正确的论点和精妙的意义是并存的。这些在圣人的文章里都可以看到。颜阖认为:“孔子在有文采的鸟羽上画文采，徒然讲究华丽的辞藻。”他纵使要诋毁圣人，还是诋毁不了的。那么圣人的文章内容正确，文采华丽，原本是有文采有内容的。自然界的道理很难领悟，有的人还要钻研;文章可以看到，为什么不考究呢?倘使从圣人那里去找标准来立论，那样写成的文章也就可以了。
2.3 Therefore, discussions of literature should follow the examples of the sages. To understand the sages one should start with the classics. The Book of Changes asserts, "When things are distinguished and given pгoper names, judgments are complete." The Book of Documents states, "Language is for representing essentials, not for showing off." Hence it is known that proper names are used to distinguish things, the representation of essentials constitutes language, language thus constituted is not flawed by ostentation, and things thus distinguished take on the value of judgments. Deep insights may be enshrouded in esoteric terms, but will not impair the propriety of names; subtle language may be hazy and indirect, but will not affect the representation of essentials. Representing essentials and using subtle language do not conflict; proper names and divine insights go hand in hand. These merits are evident in the works of the sages. Yan He claims that Master Confucius goes after oramental language, because he once decorated a colorful feather. This was a vain attempt to disparage the Master. The elegance and grace of the sage's writings show that they bear both flowers and fruits. The ways of heaven are hard to comprehend, yet still people aspire to them. Writings are within one's reach, so why not ponder them? To follow the examples of the sages will guarantee successful writing.
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