《庄子》共三十三篇，分“内篇”、“外篇”、“杂篇”三个部分，一般认为“内篇”的七篇文字肯定是庄子所写的，“外篇”十五篇一般认为是庄子的弟子们所写，或者说是庄子与他的弟子一起合作写成的，它反映的是庄子真实的思想；“杂篇”十一篇的情形就要复杂些，应当是庄子学派或者后来的学者所写，有一些篇幅就认为肯定不是庄子学派所有的思想，如《盗跖》、《说剑》等。内篇最集中表现庄子哲学的是《齐物论》、《逍遥游》、《大宗师》等。[庄 子和其弟子的思想主要表现在《庄子》一书中。《庄子》现存33篇，分内篇、外篇、杂篇。传统上一般认为，《庄子》一书内篇为庄子所著，外篇和杂篇由庄子及 其弟子以及后来学者所著。但也有人认为外篇和杂篇的大部分篇目仍为庄子本人所著，只是著述时期不同，后人托名的作品虽然也有，但是并不多。内篇最集中表现 庄子哲学思想的有《齐物论》、《逍遥游》、《养生主》等。
《庄 子》，一般认为是集庄子及庄学后人的篇章，整理而成，是道家最著名的三本书之一，分为内篇、外篇与杂篇，其它两本分别为《老子》和《列子》，魏晋玄学则称 《老子》、《庄子》、《易经》为“三玄”，为清谈的主要典籍。据司马迁《史记》所载，《庄子》有十余万言，由汉至晋之间，都为五十二篇。今本所见《庄子》 则为三十三篇，七万余言，应是郭象作注时所编定。历代《庄子》注本，以郭象注、成玄英疏最为重要。严灵峰所编《无求备斋庄子集成》正、续二编已经多达数百 部注本。今人王叔岷所著《庄子校诠》最为精详。道教中也奉为经典，称为南华真经。]
《庄子》书分内、外、杂篇，乃由 战国中晚期逐步流传、揉杂、附益，至西汉大致成形，然而当时流传版本，今已失传。目前所传三十三篇，已经郭象整理，篇目章节与汉代亦有不同。内篇大体可代 表战国时期庄子思想核心，而外、杂篇发展则纵横百余年，参杂黄老、庄子后学形成复杂的体系。司马迁认为庄子思想“其要归本于老子”。然而就庄子书中寓言、 义理及〈天下篇〉对老子思想所评述，老子与庄子思想架构有别，关怀亦不相同，所谓“道家”思想体系与〈庄子〉书，实经过长期交融激荡，经汉代学者整理相关 材料，方才编定。
庄子
《内篇》
《逍遥游 - Enjoyment in Untroubled Ease》
1
逍遥游:
北冥有鱼，其名为鲲。鲲之大，不知其几千里也。化而为鸟，其名为鹏。鹏之背，不知其几千里也；怒而飞，其翼若垂天之云。是乌也，海运则将徙于南冥。南冥者，天池也。齐谐者，志怪者也。谐之言曰：“鹏之徙于南冥也，水击三千里，抟扶摇而上者九万里，去以六月息者也。”野马也，尘埃也，生物之以息相吹也。天之苍苍，其正色邪？其远而无所至极邪？其视下也亦若是，则已矣。且夫水之积也不厚，则其负大舟也无力。覆杯水于坳堂之上，则芥为之舟，置杯焉则胶，水浅而舟大也。风之积也不厚，则其负大翼也无力。故九万里则风斯在下矣，而后乃今培风；背负青天而莫之夭阏者，而后乃今将图南。蜩与学鸠笑之曰：“我决起而飞，枪榆、枋，时则不至而控于地而已矣，奚以之九万里而南为？”适莽苍者三餐而反，腹犹果然；适百里者宿舂粮；适千里者三月聚粮。之二虫又何知！小知不及大知，小年不及大年。奚以知其然也？朝菌不知晦朔，惠蛄不知春秋，此小年也。楚之南有冥灵者，以五百岁为春，五百岁为秋；上古有大椿者，以八千岁为春，八千岁为秋。而彭祖乃今以久特闻，众人匹之，不亦悲乎！
Enjoyment in Untroubled Ease:
In the Northern Ocean there is a fish, the name of which is Kun - I do not know how many li in size. It changes into a bird with the name of Peng, the back of which is (also) - I do not know how many li in extent. When this bird rouses itself and flies, its wings are like clouds all round the sky. When the sea is moved (so as to bear it along), it prepares to remove to the Southern Ocean. The Southern Ocean is the Pool of Heaven.There is the (book called) Qi Xie, a record of marvels. We have in it these words: 'When the phang is removing to the Southern Ocean it flaps (its wings) on the water for 3000 li. Then it ascends on a whirlwind 90,000 li, and it rests only at the end of six months.' (But similar to this is the movement of the breezes which we call) the horses of the fields, of the dust (which quivers in the sunbeams), and of living things as they are blown against one another by the air. Is its azure the proper colour of the sky? Or is it occasioned by its distance and illimitable extent? If one were looking down (from above), the very same appearance would just meet his view.And moreover, (to speak of) the accumulation of water; if it be not great, it will not have strength to support a large boat. Upset a cup of water in a cavity, and a straw will float on it as if it were a boat. Place a cup in it, and it will stick fast; the water is shallow and the boat is large. (So it is with) the accumulation of wind; if it be not great, it will not have strength to support great wings. Therefore (the peng ascended to) the height of 90,000 li, and there was such a mass of wind beneath it; thenceforth the accumulation of wind was sufficient. As it seemed to bear the blue sky on its back, and there was nothing to obstruct or arrest its course, it could pursue its way to the South.A cicada and a little dove laughed at it, saying, 'We make an effort and fly towards an elm or sapanwood tree; and sometimes before we reach it, we can do no more but drop to the ground. Of what use is it for this (creature) to rise 90,000 li, and make for the South?' He who goes to the grassy suburbs, returning to the third meal (of the day), will have his belly as full as when he set out; he who goes to a distance of 100 li will have to pound his grain where he stops for the night; he who goes a thousand li, will have to carry with him provisions for three months. What should these two small creatures know about the matter? The knowledge of that which is small does not reach to that which is great; (the experience of) a few years does not reach to that of many. How do we know that it is so? The mushroom of a morning does not know (what takes place between) the beginning and end of a month; the short-lived cicada does not know (what takes place between) the spring and autumn. These are instances of a short term of life. In the south of Chu there is the (tree) called Ming-ling, whose spring is 500 years, and its autumn the same; in high antiquity there was that called Da-chun, whose spring was 8000 years, and its autumn the same. And Peng Zu is the one man renowned to the present day for his length of life: if all men were (to wish) to match him, would they not be miserable?
2
逍遥游:
汤之问棘也是已。穷发之北，有冥海者，天池也。有鱼焉，其广数千里，未有知其修者，其名为鲲。有鸟焉，其名为鹏，背若泰山，翼若垂天之云，抟扶摇羊角而上者九万里，绝云气，负青天，然后图南，且适南冥也。斥鴳笑之曰：“彼且奚适也？我腾跃而上，不过数仞而下，翱翔蓬蒿之间，此亦飞之至也。而彼且奚适也？”此小大之辨也。
Enjoyment in Untroubled Ease:
In the questions put by Tang to Ji we have similar statements: 'In the bare and barren north there is the dark and vast ocean - the Pool of Heaven. In it there is a fish, several thousand li in breadth, while no one knows its length. Its name is the kun. There is (also) a bird named the peng; its back is like the Tai mountain, while its wings are like clouds all round the sky. On a whirlwind it mounts upwards as on the whorls of a goat's horn for 90,000 li, till, far removed from the cloudy vapours, it bears on its back the blue sky, and then it shapes its course for the South, and proceeds to the ocean there.' A quail by the side of a marsh laughed at it, and said, 'Where is it going to? I spring up with a bound, and come down again when I have reached but a few fathoms, and then fly about among the brushwood and bushes; and this is the perfection of flying. Where is that creature going to?' This shows the difference between the small and the great.
3
逍遥游:
故夫知效一官，行比一乡，德合一君而徵一国者，其自视也亦若此矣。而宋荣子犹然笑之。且举世誉之而不加劝，举世非之而不加沮，定乎内外之分，辩乎荣辱之境，斯已矣。彼其于世，未数数然也。虽然，犹有未树也。夫列子御风而行，泠然善也，旬有五日而后反。彼于致福者，未数数然也。此虽免乎行，犹有所待者也。若夫乘天地之正，而御六气之辩，以游无穷者，彼且恶乎待哉！故曰：至人无己，神人无功，圣人无名。
Enjoyment in Untroubled Ease:
Thus it is that men, whose wisdom is sufficient for the duties of some one office, or whose conduct will secure harmony in some one district, or whose virtue is befitting a ruler so that they could efficiently govern some one state, are sure to look on themselves in this manner (like the quail), and yet Rongzi of Song would have smiled and laughed at them. (This Rongzi), though the whole world should have praised him, would not for that have stimulated himself to greater endeavour, and though the whole world should have condemned him, would not have exercised any more repression of his course; so fixed was he in the difference between the internal (judgment of himself) and the external (judgment of others), so distinctly had he marked out the bounding limit of glory and disgrace. Here, however, he stopped. His place in the world indeed had become indifferent to him, but still he had not planted himself firmly (in the right position). There was Liezi, who rode on the wind and pursued his way, with an admirable indifference (to all external things), returning, however, after fifteen days, (to his place). In regard to the things that (are supposed to) contribute to happiness, he was free from all endeavours to obtain them; but though he had not to walk, there was still something for which he had to wait. But suppose one who mounts on (the ether of) heaven and earth in its normal operation, and drives along the six elemental energies of the changing (seasons), thus enjoying himself in the illimitable - what has he to wait for? Therefore it is said, 'The Perfect man has no (thought of) self; the Spirit-like man, none of merit; the Sagely-minded man, none of fame.'
4
逍遥游:
尧让天下于许由，曰：“日月出矣，而爝火不息，其于光也，不亦难乎！时雨降矣，而犹浸灌，其于泽也，不亦劳乎！夫子立而天下治，而我犹尸之，吾自视缺然，请致天下。”许由曰：“子治天下，天下既已治也。而我犹代子，吾将为名乎？名者，实之宾也，吾将为宾乎？鹪鹩巢于深林，不过一枝；偃鼠饮河，不过满腹。归休乎君！予无所用天下为。庖人虽不治庖，尸祝不越樽俎而代之矣。”
Enjoyment in Untroubled Ease:
Yao, proposing to resign the throne to Xu You, said, 'When the sun and moon have come forth, if the torches have not been put out, would it not be difficult for them to give light? When the seasonal rains are coming down, if we still keep watering the ground, will not our toil be labour lost for all the good it will do? Do you, Master, stand forth (as sovereign), and the kingdom will (at once) be well governed. If I still (continue to) preside over it, I must look on myself as vainly occupying the place - I beg to resign the throne to you.' Xu You said, 'You, Sir, govern the kingdom, and the kingdom is well governed. If I in these circumstances take your place, shall I not be doing so for the sake of the name? But the name is but the guest of the reality; shall I be playing the part of the guest? The tailor-bird makes its nest in the deep forest, but only uses a single branch; the mole drinks from the He, but only takes what fills its belly. Return and rest in being ruler - I will have nothing to do with the throne. Though the cook were not attending to his kitchen, the representative of the dead and the officer of prayer would not leave their cups and stands to take his place.'
5
逍遥游:
肩吾问于连叔曰：“吾闻言于接舆，大而无当，往而不返。吾惊怖其言，犹河汉而无极也，大有迳庭，不近人情焉。”连叔曰：“其言谓何哉？”曰：“藐姑射之山，有神人居焉，肌肤若冰雪，淖约若处子，不食五谷，吸风饮露。乘云气，御飞龙，而游乎四海之外。其神凝，使物不疵疠而年谷熟。吾是以狂而不信也。”连叔曰：“然，瞽者无以与乎文章之观，聋者无以与乎钟鼓之声。岂惟形骸有聋盲哉？夫知亦有之。是其言也，犹时女也。之人也，之德也，将磅礴万物，以为一世蕲乎乱，孰弊弊焉以天下为事！之人也，物莫之伤，大浸稽天而不溺，大旱、金石流、土山焦而不热。是其尘垢秕糠，将犹陶铸尧、舜者也，孰肯以物为事！宋人资章甫适诸越，越人短发文身，无所用之。尧治天下之民，平海内之政，往见四子藐姑射之山，汾水之阳，窅然丧其天下焉。”
Enjoyment in Untroubled Ease:
Jian Wu asked Lian Shu, saying, 'I heard Jie Yu talking words which were great, but had nothing corresponding to them (in reality); once gone, they could not be brought back. I was frightened by them; they were like the Milky Way which cannot be traced to its beginning or end. They had no connexion with one another, and were not akin to the experiences of men.' 'What were his words?' asked Lian Shu, and the other replied, (He said) that 'Far away on the hill of Gu Ye there dwelt a Spirit-like man whose flesh and skin were (smooth) as ice and (white) as snow; that his manner was elegant and delicate as that of a virgin; that he did not eat any of the five grains, but inhaled the wind and drank the dew; that he mounted on the clouds, drove along the flying dragons, rambling and enjoying himself beyond the four seas; that by the concentration of his spirit-like powers he could save men from disease and pestilence, and secure every year a plentiful harvest.' These words appeared to me wild and incoherent and I did not believe them. 'So it is,' said Lian Shu. 'The blind have no perception of the beauty of elegant figures, nor the deaf of the sound of bells and drums. But is it only the bodily senses of which deafness and blindness can be predicated? There is also a similar defect in the intelligence; and of this your words supply an illustration in yourself. That man, with those attributes, though all things were one mass of confusion, and he heard in that condition the whole world crying out to him to be rectified, would not have to address himself laboriously to the task, as if it were his business to rectify the world. Nothing could hurt that man; the greatest floods, reaching to the sky, could not drown him, nor would he feel the fervour of the greatest heats melting metals and stones till they flowed, and scorching all the ground and hills. From the dust and chaff of himself, he could still mould and fashion Yaos and Shuns - how should he be willing to occupy himself with things?' A man of Song, who dealt in the ceremonial caps (of Yin), went with them to Yue, the people of which cut off their hair and tattooed their bodies, so that they had no use for them. Yao ruled the people of the kingdom, and maintained a perfect government within the four seas. Having gone to see the four (Perfect) Ones on the distant hill of Gu Ye, when (he returned to his capital) on the south of the Fen water, his throne appeared no more to his deep-sunk oblivious eyes.
6
逍遥游:
惠子谓庄子曰：“魏王贻我大瓠之种，我树之成而实五石，以盛水浆，其坚不能自举也。剖之以为瓢，则瓠落无所容。非不呺然大也，吾为其无用而掊之。”庄子曰：“夫子固拙于用大矣。宋人有善为不龟手之药者，世世以洴澼纩为事。客闻之，请买其方百金。聚族而谋曰：‘我世世为洴澼纩，不过数金；今一朝而鬻技百金，请与之。’客得之，以说吴王。越有难，吴王使之将。冬，与越人水战，大败越人，裂地而封之。能不龟手一也，或以封，或不免于洴澼纩，则所用之异也。今子有五石之瓠，何不虑以为大樽而浮于江湖，而忧其瓠落无所容？则夫子犹有蓬之心也夫！”
Enjoyment in Untroubled Ease:
Huizi told Zhuangzi, saying, 'The king of Wei sent me some seeds of a large calabash, which I sowed. The fruit, when fully grown, could contain five piculs (of anything). I used it to contain water, but it was so heavy that I could not lift it by myself. I cut it in two to make the parts into drinking vessels; but the dried shells were too wide and unstable and would not hold (the liquor); nothing but large useless things! Because of their uselessness I knocked them to pieces.' Zhuangzi replied, 'You were indeed stupid, my master, in the use of what was large. There was a man of Song who was skilful at making a salve which kept the hands from getting chapped; and (his family) for generations had made the bleaching of cocoon-silk their business. A stranger heard of it, and proposed to buy the art of the preparation for a hundred ounces of silver. The kindred all came together, and considered the proposal. "We have," said they, "been bleaching cocoon-silk for generations, and have only gained a little money. Now in one morning we can sell to this man our art for a hundred ounces - let him have it." The stranger accordingly got it and went away with it to give counsel to the king of Wu, who was then engaged in hostilities with Yue. The king gave him the command of his fleet, and in the winter he had an engagement with that of Yue, on which he inflicted a great defeat, and was invested with a portion of territory taken from Yue. The keeping the hands from getting chapped was the same in both cases; but in the one case it led to the investiture (of the possessor of the salve), and in the other it had only enabled its owners to continue their bleaching. The difference of result was owing to the different use made of the art. Now you, Sir, had calabashes large enough to hold five piculs; why did you not think of making large bottle-gourds of them, by means of which you could have floated over rivers and lakes, instead of giving yourself the sorrow of finding that they were useless for holding anything. Your mind, my master, would seem to have been closed against all intelligence!'
7
逍遥游:
惠子谓庄子曰：“吾有大树，人谓之樗。其大本拥肿而不中绳墨，其小枝卷曲而不中规矩，立之涂，匠者不顾。今子之言，大而无用，众所同去也。”庄子曰：“子独不见狸狌乎？卑身而伏，以候敖者；东西跳梁，不辟高下；中于机辟，死于网罟。今夫斄牛，其大若垂天之云。此能为大矣，而不能执鼠。今子有大树，患其无用，何不树之于无何有之乡，广莫之野，彷徨乎无为其侧，逍遥乎寝卧其下？不夭斤斧，物无害者，无所可用，安所困苦哉！”
Enjoyment in Untroubled Ease:
Huizi said to Zhuangzi, 'I have a large tree, which men call the Ailantus. Its trunk swells out to a large size, but is not fit for a carpenter to apply his line to it; its smaller branches are knotted and crooked, so that the disk and square cannot be used on them. Though planted on the wayside, a builder would not turn his head to look at it. Now your words, Sir, are great, but of no use - all unite in putting them away from them.' Zhuangzi replied, 'Have you never seen a wildcat or a weasel? There it lies, crouching and low, till the wanderer approaches; east and west it leaps about, avoiding neither what is high nor what is low, till it is caught in a trap, or dies in a net. Again there is the Yak, so large that it is like a cloud hanging in the sky. It is large indeed, but it cannot catch mice. You, Sir, have a large tree and are troubled because it is of no use - why do you not plant it in a tract where there is nothing else, or in a wide and barren wild? There you might saunter idly by its side, or in the enjoyment of untroubled ease sleep beneath it. Neither bill nor axe would shorten its existence; there would be nothing to injure it. What is there in its uselessness to cause you distress?'
《齐物论 - The Adjustment of Controversies》
1
齐物论:
南郭子綦隐机而坐，仰天而嘘，荅焉似丧其耦。颜成子游立侍乎前，曰：“何居乎？形固可使如槁木，而心固可使如死灰乎？今之隐机者，非昔之隐机者也。”子綦曰：“偃，不亦善乎而问之也！今者吾丧我，汝知之乎？汝闻人籁而未闻地籁，汝闻地籁而未闻天籁夫！”子游曰：“敢问其方。”子綦曰：“夫大块噫气，其名为风。是唯无作，作则万窍怒呺。而独不闻之翏翏乎？山林之畏佳，大木百围之窍穴，似鼻，似口，似耳，似枅，似圈，似臼，似洼者，似污者；激者，謞者，叱者，吸者，叫者，譹者，穾者，咬者，前者唱于而随者唱喁。泠风则小和，飘风则大和，厉风济则众窍为虚。而独不见之调调、之刁刁乎？”子游曰：“地籁则众窍是已，人籁则比竹是已。敢问天籁。”子綦曰：“夫吹万不同，而使其自已也，咸其自取，怒者其谁邪！”
The Adjustment of Controversies:
Nan-Guo Zi-Qi was seated, leaning forward on his stool. He was looking up to heaven and breathed gently, seeming to be in a trance, and to have lost all consciousness of any companion. (His disciple), Yan Cheng Zi-You, who was in attendance and standing before him, said, 'What is this? Can the body be made to become thus like a withered tree, and the mind to become like slaked lime? His appearance as he leans forward on the stool to-day is such as I never saw him have before in the same position.' Zi-Qi said, 'Yan, you do well to ask such a question, I had just now lost myself; but how should you understand it? You may have heard the notes of Man, but have not heard those of Earth; you may have heard the notes of Earth, but have not heard those of Heaven.'Zi-You said, 'I venture to ask from you a description of all these.' The reply was, 'When the breath of the Great Mass (of nature) comes strongly, it is called Wind. Sometimes it does not come so; but when it does, then from a myriad apertures there issues its excited noise; have you not heard it in a prolonged gale? Take the projecting bluff of a mountain forest - in the great trees, a hundred spans round, the apertures and cavities are like the nostrils, or the mouth, or the ears; now square, now round like a cup or a mortar; here like a wet footprint, and there like a large puddle. (The sounds issuing from them are like) those of fretted water, of the arrowy whizz, of the stern command, of the inhaling of the breath, of the shout, of the gruff note, of the deep wail, of the sad and piping note. The first notes are slight, and those that follow deeper, but in harmony with them. Gentle winds produce a small response; violent winds a great one. When the fierce gusts have passed away, all the apertures are empty (and still) - have you not seen this in the bending and quivering of the branches and leaves?'Zi-You said, 'The notes of Earth then are simply those which come from its myriad apertures; and the notes of Man may just be compared to those which (are brought from the tubes of) bamboo- allow me to ask about the notes of Heaven.' Zi-Qi replied, 'When (the wind) blows, (the sounds from) the myriad apertures are different, and (its cessation) makes them stop of themselves. Both of these things arise from (the wind and the apertures) themselves - should there be any other agency that excites them?'
2
齐物论:
大知闲闲，小知闲闲；大言炎炎，小言詹詹。其寐也魂交，其觉也形开，与接为构，日以心斗。缦者，窖者，密者。小恐惴惴，大恐缦缦。其发若机栝，其司是非之谓也；其留如诅盟，其守胜之谓也；其杀若秋冬，以言其日消也；其溺之所为之，不可使复之也；其厌也如缄，以言其老洫也；近死之心，莫使复阳也。喜怒哀乐，虑叹变慹，姚佚启态；乐出虚，蒸成菌。日夜相代乎前，而莫知其所萌。已乎已乎！旦暮得此，其所由以生乎！
The Adjustment of Controversies:
Great knowledge is wide and comprehensive; small knowledge is partial and restricted. Great speech is exact and complete; small speech is (merely) so much talk. When we sleep, the soul communicates with (what is external to us); when we awake, the body is set free. Our intercourse with others then leads to various activity, and daily there is the striving of mind with mind. There are hesitancies; deep difficulties; reservations; small apprehensions causing restless distress, and great apprehensions producing endless fears. Where their utterances are like arrows from a bow, we have those who feel it their charge to pronounce what is right and what is wrong; where they are given out like the conditions of a covenant, we have those who maintain their views, determined to overcome. (The weakness of their arguments), like the decay (of things) in autumn and winter, shows the failing (of the minds of some) from day to day; or it is like their water which, once voided, cannot be gathered up again. Then their ideas seem as if fast bound with cords, showing that the mind is become like an old and dry moat, and that it is nigh to death, and cannot be restored to vigour and brightness. Joy and anger, sadness and pleasure, anticipation and regret, fickleness and fixedness, vehemence and indolence, eagerness and tardiness;-- (all these moods), like music from an empty tube, or mushrooms from the warm moisture, day and night succeed to one another and come before us, and we do not know whence they sprout. Let us stop! Let us stop! Can we expect to find out suddenly how they are produced?
3
齐物论:
非彼无我，非我无所取。是亦近矣，而不知其所为使。必有真宰，而特不得其眹。可形已信，而不见其形，有情而无形。百骸、九窍、六藏，赅而存焉，吾谁与为亲？汝皆说之乎？其有私焉？如是皆有，为臣妾乎，其臣妾不足以相治也。其递相为君臣乎，其有真君存焉。如求得其情与不得，无益损乎其真。一受其成形，不亡以待尽。与物相刃相靡，其行尽如驰，而莫之能止，不亦悲乎！终身役役而不见其成功，苶然疲役而不知其所归，可不哀邪！人谓之不死，奚益？其形化，其心与之然，可不谓大哀乎？人之生也，固若是芒乎！其我独芒，而人亦有不芒者乎！
The Adjustment of Controversies:
If there were not (the views of) another, I should not have mine; if there were not I (with my views), his would be uncalled for:-- this is nearly a true statement of the case, but we do not know what it is that makes it be so. It might seem as if there would be a true Governor concerned in it, but we do not find any trace (of his presence and acting). That such an One could act so I believe; but we do not see His form. He has affections, but He has no form. Given the body, with its hundred parts, its nine openings, and its six viscera, all complete in their places, which do I love the most? Do you love them all equally? or do you love some more than others? Is it not the case that they all perform the part of your servants and waiting women? All of them being such, are they not incompetent to rule one another? or do they take it in turns to be now ruler and now servants? There must be a true Ruler (among them) whether by searching you can find out His character or not, there is neither advantaae nor hurt, so far as the truth of His operation is concerned. When once we have received the bodily form complete, its parts do not fail to perform their functions till the end comes. In conflict with things or in harmony with them, they pursue their course to the end, with the speed of a galloping horse which cannot be stopped - is it not sad? To be constantly toiling all one's lifetime, without seeing the fruit of one's labour, and to be weary and worn out with his labour, without knowing where he is going to - is it not a deplorable case? Men may say, 'But it is not death;' yet of what advantage is this? When the body is decomposed, the mind will be the same along with it - must not the case be pronounced very deplorable? Is the life of man indeed enveloped in such darkness? Is it I alone to whom it appears so? And does it not appear to be so to other men?
4
齐物论:
夫随其成心而师之，谁独且无师乎？奚必知代而心自取者有之？愚者与有焉。未成乎心而有是非，是今日适越而昔至也。是以无有为有。无有为有，虽有神禹，且不能知，吾独且奈何哉！夫言非吹也。言者有言，其所言者特未定也。果有言邪？其未尝有言邪？其以为异于鷇音，亦有辨乎，其无辨乎？道恶乎隐而有真伪？言恶乎隐而有是非？道恶乎往而不存？言恶乎存而不可？道隐于小成，言隐于荣华。故有儒、墨之是非，以是其所非，而非其所是。欲是其所非而非其所是，则莫若以明。
The Adjustment of Controversies:
If we were to follow the judgments of the predetermined mind, who would be left alone and without a teacher? Not only would it be so with those who know the sequences (of knowledge and feeling) and make their own selection among them, but it would be so as well with the stupid and unthinking. For one who has not this determined mind, to have his affirmations and negations is like the case described in the saying, 'He went to Yue to-day, and arrived at it yesterday.' It would be making what was not a fact to be a fact. But even the spirit-like Yu could not have known how to do this, and how should one like me be able to do it? But speech is not like the blowing (of the wind); the speaker has (a meaning in) his words. If, however, what he says, be indeterminate (as from a mind not made up), does he then really speak or not? He thinks that his words are different from the chirpings of fledgelings; but is there any distinction between them or not? But how can the Dao be so obscured, that there should be 'a True' and 'a False' in it? How can speech be so obscured that there should be 'the Right' and 'the Wrong' about them? Where shall the Dao go to that it will not be found? Where shall speech be found that it will be inappropriate? Dao becomes obscured through the small comprehension (of the mind), and speech comes to be obscure through the vain-gloriousness (of the speaker). So it is that we have the contentions between the Literati and the Mohists, the one side affirming what the other denies, and vice versa. If we would decide on their several affirmations and denials, no plan is like bringing the (proper) light (of the mind) to bear on them.
5
齐物论:
物无非彼，物无非是。自彼则不见，自知则知之。故曰：彼出于是，是亦因彼。彼是，方生之说也。虽然，方生方死，方死方生；方可方不可，方不可方可；因是因非，因非因是。是以圣人不由，而照之于天，亦因是也。是亦彼也，彼亦是也。彼亦一是非，此亦一是非。果且有彼是乎哉？果且无彼是乎哉？彼是莫得其偶，谓之道枢。枢始得其环中，以应无穷。是亦一无穷，非亦一无穷也。故曰“莫若以明”。
The Adjustment of Controversies:
All subjects may be looked at from (two points of view), from that and from this. If I look at a thing from another's point of view, I do not see it; only as I know it myself, do I know it. Hence it is said, 'That view comes from this; and this view is a consequence of that:' - which is the theory that that view and this (the opposite views) produce each the other. Although it be so, there is affirmed now life and now death; now death and now life; now the admissibility of a thing and now its inadmissibility; now its inadmissibility and now its admissibility. (The disputants) now affirm and now deny; now deny and now affirm. Therefore the sagely man does not pursue this method, but views things in the light of (his) Heaven (-ly nature), and hence forms his judgment of what is right. This view is the same as that, and that view is the same as this. But that view involves both a right and a wrong; and this view involves also a right and a wrong - are there indeed, or are there not the two views, that and this? They have not found their point of correspondency which is called the pivot of the Dao. As soon as one finds this pivot, he stands in the centre of the ring (of thought), where he can respond without end to the changing views; without end to those affirming, and without end to those denying. Therefore I said, 'There is nothing like the proper light (of the mind).'
6
齐物论:
以指喻指之非指，不若以非指喻指之非指也；以马喻马之非马，不若以非马喻马之非马也。天地，一指也；万物，一马也。可乎可，不可乎不可。道行之而成，物谓之而然。恶乎然？然于然。恶乎不然？不然于不然。物固有所然，物固有所可。无物不然，无物不可。故为是举莛与楹，厉与西施，恢恑憰怪，道通为一。其分也，成也；其成也，毁也。凡物无成与毁，复通为一。唯达者知通为一，为是不用而寓诸庸。庸也者，用也；用也者，通也；通也者，得也。适得而几已。因是已。已而不知其然，谓之道。劳神明为一，而不知其同也，谓之朝三。何谓朝三？狙公赋芧，曰：“朝三而暮四。”众狙皆怒。曰：“然则朝四而暮三。”众狙皆悦。名实未亏，而喜怒为用，亦因是也。是以圣人和之以是非，而休乎天钧，是之谓两行。
The Adjustment of Controversies:
By means of a finger (of my own) to illustrate that the finger (of another) is not a finger is not so good a plan as to illustrate that it is not so by means of what is (acknowledged to be) not a finger; and by means of (what I call) a horse to illustrate that (what another calls) a horse is not so, is not so good a plan as to illustrate that it is not a horse, by means of what is (acknowledged to be) not a horse. (All things in) heaven and earth may be (dealt with as) a finger; (each of) their myriads may be (dealt with as) a horse.Does a thing seem so to me? (I say that) it is so. Does it seem not so to me? (I say that) it is not so. A path is formed by (constant) treading on the ground. A thing is called by its name through the (constant) application of the name to it. How is it so? It is so because it is so. How is it not so? It is not so, because it is not so. Everything has its inherent character and its proper capability. There is nothing which has not these. Therefore, this being so, if we take a stalk of grain and a (large) pillar, a loathsome (leper) and (a beauty like) Xi Shi, things large and things insecure, things crafty and things strange; they may in the light of the Dao all be reduced to the same category (of opinion about them).It was separation that led to completion; from completion ensued dissolution. But all things, without reoard to their completion and dissolution, may again be comprehended in their unity - it is only the far reaching in thought who know how to comprehend them in this unity. This being so, let us give up our devotion to our own views, and occupy ourselves with the ordinary views. These ordinary views are grounded on the use of things. (The study of that) use leads to the comprehensive judgment, and that judgment secures the success (of the inquiry). That success gained, we are near (to the object of our search), and there we stop. When we stop, and yet we do not know how it is so, we have what is called the Dao. When we toil our spirits and intelligence, obstinately determined (to establish our own view), and do not know the agreement (which underlies it and the views of others), we have what is called 'In the morning three.' What is meant by that 'In the morning three?' A keeper of monkeys, in giving them out their acorns, (once) said, 'In the morning I will give you three (measures) and in the evening four.' This made them all angry, and he said, 'Very well. In the morning I will give you four and in the evening three.' His two proposals were substantially the same, but the result of the one was to make the creatures angry, and of the other to make them pleased - an illustration of the point I am insisting on. Therefore the sagely man brings together a dispute in its affirmations and denials, and rests in the equal fashioning of Heaven. Both sides of the question are admissible.
7
齐物论:
古之人，其知有所至矣。恶乎至？有以为未始有物者，至矣尽矣，不可以加矣。其次以为有物矣，而未始有封也。其次以为有封焉，而未始有是非也。是非之彰也，道之所以亏也。道之所以亏，爱之所以成。果且有成与亏乎哉？果且无成与亏乎哉？有成与亏，故昭氏之鼓琴也；无成与亏，故昭氏之不鼓琴也。昭文之鼓琴也，师旷之枝策也，惠子之据梧也，三子之知几乎！皆其盛者也，故载之末年。唯其好之，以异于彼，其好之也，欲以明之彼。非所明而明之，故以坚白之昧终。而其子又以文之纶终，终身无成。若是而可谓成乎，虽我亦成也。若是而不可谓成乎，物与我无成也。是故滑疑之耀，圣人之所图也。为是不用而寓诸庸，此之谓以明。
The Adjustment of Controversies:
Among the men of old their knowledge reached the extreme point. What was that extreme point? Some held that at first there was not anything. This is the extreme point, the utmost point to which nothing can be added. A second class held that there was something, but without any responsive recognition of it (on the part of men). A third class held that there was such recognition, but there had not begun to be any expression of different opinions about it. It was through the definite expression of different opinions about it that there ensued injury to (the doctrine of) the Dao. It was this injury to the (doctrine of the) Dao which led to the formation of (partial) preferences. Was it indeed after such preferences were formed that the injury came? or did the injury precede the rise of such preferences? If the injury arose after their formation, Zhao's method of playing on the lute was natural. If the injury arose before their formation, there would have been no such playing on the lute as Zhao's. Zhao Wen's playing on the lute, Shi Kuang's indicating time with his staff, and Huizi's (giving his views), while leaning against a dryandra tree (were all extraordinary). The knowledge of the three men (in their several arts) was nearly perfect, and therefore they practised them to the end of their lives. They loved them because they were different from those of others. They loved them and wished to make them known to others. But as they could not be made clear, though they tried to make them so, they ended with the obscure (discussions) about 'the hard' and 'the white.' And their sons, moreover, with all the threads of their fathers' compositions, yet to the end of their lives accomplished nothing. If they, proceeding in this way, could be said to have succeeded, then am I also successful; if they cannot be pronounced successful, neither I nor any other can succeed. Therefore the scintillations of light from the midst of confusion and perplexity are indeed valued by the sagely man; but not to use one's own views and to take his position on the ordinary views is what is called using the (proper) light.
8
齐物论:
今且有言于此，不知其与是类乎？其与是不类乎？类与不类，相与为类，则与彼无以异矣。虽然，请尝言之。有始也者，有未始有始也者，有未始有夫未始有始也者。有有也者，有无也者，有未始有无也者，有未始有夫未始有无也者。俄而有无矣，而未知有无之果孰有孰无也。今我则已有谓矣，而未知吾所谓之果有谓乎，其果无谓乎？
The Adjustment of Controversies:
But here now are some other sayings - I do not know whether they are of the same character as those which I have already given, or of a different character. Whether they be of the same character or not when looked at along with them, they have a character of their own, which cannot be distinguished from the others. But though this be the case, let me try to explain myself. There was a beginning. There was a beginning before that beginning. There was a beginning previous to that beginning before there was the beginning. There was existence; there had been no existence. There was no existence before the beginning of that no existence. There was no existence previous to the no existence before there was the beginning of the no existence. If suddenly there was nonexistence, we do not know whether it was really anything existing, or really not existing. Now I have said what I have said, but I do not know whether what I have said be really anything to the point or not.
9
齐物论:
天下莫大于秋毫之末，而太山为小；莫寿于殇子，而彭祖为夭。天地与我并生，而万物与我为一。既已为一矣，且得有言乎？既已谓之一矣，且得无言乎？一与言为二，二与一为三。自此以往，巧历不能得，而况其凡乎！故自无适有，以至于三，而况自有适有乎！无适焉，因是已。
The Adjustment of Controversies:
Under heaven there is nothing greater than the tip of an autumn down, and the Tai mountain is small. There is no one more long-lived than a child which dies prematurely, and Peng Zu did not live out his time. Heaven, Earth, and I were produced together, and all things and I are one. Since they are one, can there be speech about them? But since they are spoken of as one, must there not be room for speech? One and Speech are two; two and one are three. Going on from this (in our enumeration), the most skilful reckoner cannot reach (the end of the necessary numbers), and how much less can ordinary people do so! Therefore from non-existence we proceed to existence till we arrive at three; proceeding from existence to existence, to how many should we reach? Let us abjure such procedure, and simply rest here.
10
齐物论:
夫道未始有封，言未始有常，为是而有畛也。请言其畛：有左，有右，有伦，有义，有分，有辩，有竞，有争，此之谓八德。六合之外，圣人存而不论；六合之内，圣人论而不议。春秋经世，先王之志，圣人议而不辩。故分也者，有不分也；辩也者，有不辩也。曰：何也？圣人怀之，众人辩之以相示也。故曰：辩也者，有不见也。夫大道不称，大辩不言，大仁不仁，大廉不嗛，大勇不忮。道昭而不道，言辩而不及，仁常而不成，廉清而不信，勇忮而不成。五者圆而几向方矣。故知止其所不知，至矣。孰知不言之辩，不道之道？若有能知，此之谓天府。注焉而不满，酌焉而不竭，而不知其所由来，此之谓葆光。故昔者尧问于舜曰：“我欲伐宗、脍、胥敖，南面而不释然。其故何也？”舜曰：“夫三子者，犹存乎蓬艾之间。若不释然，何哉？昔者十日并出，万物皆照，而况德之进乎日者乎！”
The Adjustment of Controversies:
The Dao at first met with no responsive recognition. Speech at first had no constant forms of expression. Because of this there came the demarcations (of different views). Let me describe those demarcations: they are the Left and the Right; the Relations and their Obligations; Classifications and their Distinctions; Emulations and Contentions. These are what are called 'the Eight Qualities.' Outside the limits of the world of men, the sage occupies his thoughts, but does not discuss about anything; inside those limits he occupies his thoughts, but does not pass any judgments. In the Chun Qiu, which embraces the history of the former kings, the sage indicates his judgments, but does not argue (in vindication of them). Thus it is that he separates his characters from one another without appearing to do so, and argues without the form of argument. How does he do so? The sage cherishes his views in his own breast, while men generally state theirs argumentatively, to show them to others. Hence we have the saying, 'Disputation is a proof of not seeing clearly.'The Great Dao does not admit of being praised. The Great Argument does not require words. Great Benevolence is not (officiously) benevolent. Great Disinterestedness does not vaunt its humility. Great Courage is not seen in stubborn bravery. The Dao that is displayed is not the Dao. Words that are argumentative do not reach the point. Benevolence that is constantly exercised does not accomplish its object. Disinterestedness that vaunts its purity is not genuine. Courage that is most stubborn is ineffectual. These five seem to be round (and complete), but they tend to become square (and immovable). Therefore the knowledge that stops at what it does not know is the greatest. Who knows the argument that needs no words, and the Way that is not to be trodden? He who is able to know this has what is called 'The Heavenly Treasure-house.' He may pour into it without its being filled; he may pour from it without its being exhausted; and all the while he does not know whence (the supply) comes. This is what is called 'The Store of Light.' Therefore of old Yao asked Shun, saying, 'I wish to smite (the rulers of) Zong, Kuai, and Xu-Ao. Even when standing in my court, I cannot get them out of my mind. How is it so?' Shun replied, 'Those three rulers live (in their little states) as if they were among the mugwort and other brushwood - how is it that you cannot get them out of your mind? Formerly, ten suns came out together, and all things were illuminated by them; how much should (your) virtue exceed (all) suns!'
11
齐物论:
啮缺问乎王倪曰：“子知物之所同是乎？”曰：“吾恶乎知之！”“子知子之所不知邪？”曰：“吾恶乎知之！”“然则物无知邪？”曰：“吾恶乎知之！虽然，尝试言之。庸讵知吾所谓知之非不知邪？庸讵知吾所谓不知之非知邪？且吾尝试问乎女：民湿寝则腰疾偏死，鳅然乎哉？木处则惴栗恂惧，猿猴然乎哉？三者孰知正处？民食刍豢，麋鹿食荐，蝍且甘带，鸱鸦耆鼠，四者孰知正味？猿，猵狙以为雌，麋与鹿交，鳅与鱼游。毛嫱、丽姬，人之所美也，鱼见之深入，鸟见之高飞，麋鹿见之决骤。四者孰知天下之正色哉？自我观之，仁义之端，是非之涂，樊然淆乱，吾恶能知其辩！”啮缺曰：“子不知利害，则至人固不知利害乎？”王倪曰：“至人神矣：大泽焚而不能热，河、汉冱而不能寒，疾雷破山、风振海而不能惊。若然者，乘云气，骑日月，而游乎四海之外。死生无变于己，而况利害之端乎！”
The Adjustment of Controversies:
Nie Que asked Wang Ni, saying, 'Do you know, Sir, what all creatures agree in approving and affirming?' 'How should I know it?' was the reply. 'Do you know what it is that you do not know?' asked the other again, and he got the same reply. He asked a third time, 'Then are all creatures thus without knowledge?' and Wang Ni answered as before, (adding however), 'Notwithstanding, I will try and explain my meaning. How do you know that when I say "I know it," I really (am showing that) I do not know it, and that when I say "I do not know it," I really am showing that I do know it.' And let me ask you some questions: 'If a man sleep in a damp place, he will have a pain in his loins, and half his body will be as if it were dead; but will it be so with an eel? If he be living in a tree, he will be frightened and all in a tremble; but will it be so with a monkey? And does any one of the three know his right place ? Men eat animals that have been fed on grain and grass; deer feed on the thick-set grass; centipedes enjoy small snakes; owls and crows delight in mice; but does any one of the four know the right taste? The dog-headed monkey finds its mate in the female gibbon; the elk and the axis deer cohabit; and the eel enjoys itself with other fishes. Mao Qiang and Li Ji were accounted by men to be most beautiful, but when fishes saw them, they dived deep in the water from them; when birds, they flew from them aloft; and when deer saw them, they separated and fled away. But did any of these four know which in the world is the right female attraction? As I look at the matter, the first principles of benevolence and rightcousness and the paths of approval and disapproval are inextricably mixed and confused together - how is it possible that I should know how to discriminate among them?' Nie Que said (further), 'Since you, Sir, do not know what is advantageous and what is hurtful, is the Perfect man also in the same way without the knowledge of them?' Wang Ni replied, 'The Perfect man is spirit-like. Great lakes might be boiling about him, and he would not feel their heat; the Ho and the Han might be frozen tip, and he would not feel the cold; the hurrying thunderbolts might split the mountains, and the wind shake the ocean, without being able to make him afraid. Being such, he mounts on the clouds of the air, rides on the sun and moon, and rambles at ease beyond the four seas. Neither death nor life makes any change in him, and how much less should the considerations of advantage and injury do so!'
12
齐物论:
瞿鹊子问于长梧子曰：“吾闻诸夫子，圣人不从事于务，不就利，不违害，不喜求，不缘道，无谓有谓，有谓无谓，而游乎尘垢之外。夫子以为孟浪之言，而我以为妙道之行也。吾子以为奚若？”长梧子曰：“是黄帝之所听荧也，而丘也何足以知之！且汝亦大早计，见卵而求时夜，见弹而求鴞炙。予尝为女妄言之，女亦以妄听之，奚？旁日月，挟宇宙，为其吻合，置其滑泯，以隶相尊。众人役役，圣人愚芚，参万岁而一成纯。万物尽然，而以是相蕴。予恶乎知说生之非惑邪！予恶乎知恶死之非弱丧而不知归者邪！丽之姬，艾封人之子也。晋国之始得之，涕泣沾襟；及其至于王所，与王同筐床，食刍豢，而后悔其泣也。予恶乎知夫死者不悔其始之蕲生乎！梦饮酒者，旦而哭泣；梦哭泣者，旦而田猎。方其梦也，不知其梦也。梦之中又占其梦焉，觉而后知其梦也。且有大觉而后知此其大梦也，而愚者自以为觉，窃窃然知之。君乎，牧乎，固哉！丘也，与女皆梦也；予谓女梦，亦梦也。是其言也，其名为吊诡。万世之后，而一遇大圣知其解者，是旦暮遇之也。既使我与若辩矣，若胜我，我不若胜，若果是也？我果非也邪？我胜若，若不吾胜，我果是也？而果非也邪？其或是也，其或非也邪？其俱是也，其俱非也邪？我与若不能相知也，则人固受其黮暗。吾谁使正之？使同乎若者正之，既与若同矣，恶能正之！使同乎我者正之，既同乎我矣，恶能正之！使异乎我与若者正之，既异乎我与若矣，恶能正之！使同乎我与若者正之，既同乎我与若矣，恶能正之！然则我与若与人俱不能相知也，而待彼也邪？化声之相待，若其不相待。和之以天倪，因之以曼衍，所以穷年也。何谓和之以天倪？曰：是不是，然不然。是若果是也，则是之异乎不是也亦无辩；然若果然也，则然之异乎不然也亦无辩。忘年忘义，振于无竟，故寓诸无竟。”
The Adjustment of Controversies:
Qu Quezi asked Chang Wuzi, saying, 'I heard the Master (speaking of such language as the following): "The sagely man does not occupy himself with worldly affairs. He does not put himself in the way of what is profitable, nor try to avoid what is hurtful; he has no pleasure in seeking (for anything from any one); he does not care to be found in (any established) Way; he speaks without speaking; he does not speak when he speaks; thus finding his enjoyment outside the dust and dirt (of the world)." The Master considered all this to be a shoreless flow of mere words, and I consider it to describe the course of the Mysterious Way - What do you, Sir, think of it?' Chang Wuzi replied, 'The hearing of such words would have perplexed even Huang Di, and how should Qiu be competent to understand them? And you, moreover, are too hasty in forming your estimate (of their meaning). You see the egg, and (immediately) look out for the cock (that is to be hatched from it); you see the bow, and (immediately) look out for the dove (that is to be brought down by it) being roasted. I will try to explain the thing to you in a rough way; do you in the same way listen to me. How could any one stand by the side of the sun and moon, and hold under his arm all space and all time? (Such language only means that the sagely man) keeps his mouth shut, and puts aside questions that are uncertain and dark; making his inferior capacities unite with him in honouring (the One Lord). Men in general bustle about and toil; the sagely man seems stupid and to know nothing. He blends ten thousand years together in the one (conception of time); the myriad things all pursue their spontaneous course, and they are all before him as doing so. How do I know that the love of life is not a delusion? and that the dislike of death is not like a young person's losing his way, and not knowing that he is (really) going home? Li Ji was a daughter of the border Warden of Ai. When (the ruler of) the state of Jin first got possession of her, she wept till the tears wetted all the front of her dress. But when she came to the place of the king, shared with him his luxurious couch, and ate his grain-and-grass-fed meat, then she regretted that she had wept. How do I know that the dead do not repent of their former craving for life? Those who dream of (the pleasures of) drinking may in the morning wail and weep; those who dream of wailing and weeping may in the morning be going out to hunt. When they were dreaming they did not know it was a dream; in their dream they may even have tried to interpret it; but when they awoke they knew that it was a dream. And there is the great awaking, after which we shall know that this life was a great dream. All the while, the stupid think they are awake, and with nice discrimination insist on their knowledge; now playing the part of rulers, and now of grooms. Bigoted was that Qiu! He and you are both dreaming. I who say that you are dreaming am dreaming myself. These words seem very strange; but if after ten thousand ages we once meet with a great sage who knows how to explain them, it will be as if we met him (unexpectedly) some morning or evening.Since you made me enter into this discussion with you, if you have got the better of me and not I of you, are you indeed right, and I indeed wrong? If I have got the better of you and not you of me, am I indeed right and you indeed wrong? Is the one of us right and the other wrong? are we both right or both wrong? Since we cannot come to a mutual and common understanding, men will certainly continue in darkness on the subject. Whom shall I employ to adjudicate in the matter? If I employ one who agrees with you, how can he, agreeing with you, do so correctly? And the same may be said, if I employ one who agrees with me. It will be the same if I employ one who differs from us both or one who agrees with us both. In this way I and you and those others would all not be able to come to a mutual understanding; and shall we then wait for that (great sage)? (We need not do so.) To wait on others to learn how conflicting opinions are changed is simply like not so waiting at all. The harmonising of them is to be found in the invisible operation of Heaven, and by following this on into the unlimited past. It is by this method that we can complete our years (without our minds being disturbed). What is meant by harmonising (conflicting opinions) in the invisible operation of Heaven? There is the affirmation and the denial of it; and there is the assertion of an opinion and the rejection of it. If the affirmation be according to the reality of the fact, it is certainly different from the denial of it - there can be no dispute about that. If the assertion of an opinion be correct, it is certainly different from its rejection - neither can there be any dispute about that. Let us forget the lapse of time; let us forget the conflict of opinions. Let us make our appeal to the Infinite, and take up our position there.'
13
齐物论:
冈两问景曰：“曩子行，今子止，曩子坐，今子起，何其无特操与？”景曰：“吾有待而然者邪！吾所待又有待而然者邪！吾待蛇蚹、蜩翼邪！恶识所以然？恶识所以不然？”
The Adjustment of Controversies:
The Penumbra asked the Shadow, saying, 'Formerly you were walking on, and now you have stopped; formerly you were sitting, and now you have risen up - how is it that you are so without stability?' The Shadow replied, 'I wait for the movements of something else to do what I do, and that something else on which I wait waits further on another to do as it does. My waiting, is it for the scales of a snake, or the wings of a cicada? How should I know why I do one thing, or do not do another?
14
齐物论:
昔者庄周梦为胡蝶，栩栩然胡蝶也，自喻适志与！不知周也。俄然觉，则蘧蘧然周也。不知周之梦为胡蝶与，胡蝶之梦为周与？周与胡蝶，则必有分矣。此之谓物化。
The Adjustment of Controversies:
Formerly, I, Zhuang Zhou, dreamt that I was a butterfly, a butterfly flying about, feeling that it was enjoying itself. I did not know that it was Zhou. Suddenly I awoke, and was myself again, the veritable Zhou. I did not know whether it had formerly been Zhou dreaming that he was a butterfly, or it was now a butterfly dreaming that it was Zhou. But between Zhou and a butterfly there must be a difference. This is a case of what is called the Transformation of Things.'
《养生主 - Nourishing the Lord of Life》
1
养生主:
吾生也有涯，而知也无涯。以有涯随无涯，殆已；已而为知者，殆而已矣。为善无近名，为恶无近刑。缘督以为经，可以保身，可以全生，可以养亲，可以尽年。
Nourishing the Lord of Life:
There is a limit to our life, but to knowledge there is no limit. With what is limited to pursue after what is unlimited is a perilous thing; and when, knowing this, we still seek the increase of our knowledge, the peril cannot be averted. There should not be the practice of what is good with any thought of the fame (which it will bring), nor of what is evil with any approximation to the punishment (which it will incur): an accordance with the Central Element (of our nature) is the regular way to preserve the body, to maintain the life, to nourish our parents, and to complete our term of years.
2
养生主:
庖丁为文惠君解牛，手之所触，肩之所倚，足之所履，膝之所踦，砉然向然，奏刀騞然，莫不中音。合于《桑林》之舞，乃中《经首》之会。文惠君曰：“嘻！善哉！技盖至此乎？”庖丁释刀对曰：“臣之所好者道也，进乎技矣。始臣之解牛之时，所见无非牛者。三年之后，未尝见全牛也。方今之时，臣以神遇，而不以目视，官知止而神欲行。依乎天理，批大郤，道大窾，因其固然。技经肯綮之未尝，而况大軱乎！良庖岁更刀，割也；族庖月更刀，折也。今臣之刀十九年矣，所解数千牛矣，而刀刃若新发于硎。彼节者有间，而刀刃者无厚，以无厚入有闲，恢恢乎其于游刃必有馀地矣，是以十九年而刀刃若新发于硎。虽然，每至于族，吾见其难为，怵然为戒，视为止，行为迟。动刀甚微，謋然已解，如土委地。提刀而立，为之四顾，为之踌躇满志，文惠君曰：“善哉！吾闻庖丁之言，得养生焉。”
Nourishing the Lord of Life:
His cook was cutting up an ox for the ruler Wen Hui. Whenever he applied his hand, leaned forward with his shoulder, planted his foot, and employed the pressure of his knee, in the audible ripping off of the skin, and slicing operation of the knife, the sounds were all in regular cadence. Movements and sounds proceeded as in the dance of 'the Mulberry Forest' and the blended notes of the King Shou.' The ruler said, 'Ah! Admirable! That your art should have become so perfect!' (Having finished his operation), the cook laid down his knife, and replied to the remark, 'What your servant loves is the method of the Dao, something in advance of any art. When I first began to cut up an ox, I saw nothing but the (entire) carcase. After three years I ceased to see it as a whole. Now I deal with it in a spirit-like manner, and do not look at it with my eyes. The use of my senses is discarded, and my spirit acts as it wills. Observing the natural lines, (my knife) slips through the great crevices and slides through the great cavities, taking advantage of the facilities thus presented. My art avoids the membranous ligatures, and much more the great bones. A good cook changes his knife every year; (it may have been injured) in cutting - an ordinary cook changes his every month - (it may have been) broken. Now my knife has been in use for nineteen years; it has cut up several thousand oxen, and yet its edge is as sharp as if it had newly come from the whetstone. There are the interstices of the joints, and the edge of the knife has no (appreciable) thickness; when that which is so thin enters where the interstice is, how easily it moves along! The blade has more than room enough. Nevertheless, whenever I come to a complicated joint, and see that there will be some difficulty, I proceed anxiously and with caution, not allowing my eyes to wander from the place, and moving my hand slowly. Then by a very slight movement of the knife, the part is quickly separated, and drops like (a clod of) earth to the ground. Then standing up with the knife in my hand, I look all round, and in a leisurely manner, with an air of satisfaction, wipe it clean, and put it in its sheath.' The ruler Wen Hui said, 'Excellent! I have heard the words of my cook, and learned from them the nourishment of (our) life.'
3
养生主:
公文轩见右师而惊曰：“是何人也？恶乎介也？天与，其人与？”曰：“天也，非人也。天之生是使独也，人之貌有与也。以是知其天也，非人也。”
Nourishing the Lord of Life:
When Gong-wen Xian saw the Master of the Left, he was startled, and said, 'What sort of man is this? How is it he has but one foot? Is it from Heaven? or from Man?' Then he added, 'It must be from Heaven, and not from Man. Heaven's making of this man caused him to have but one foot. In the person of man, each foot has its marrow. By this I know that his peculiarity is from Heaven, and not from Man.
4
养生主:
泽雉十步一啄，百步一饮，不蕲畜乎樊中。神虽王，不善也。
Nourishing the Lord of Life:
A pheasant of the marshes has to take ten steps to pick up a mouthful of food, and thirty steps to get a drink, but it does not seek to be nourished in a coop. Though its spirit would (there) enjoy a royal abundance, it does not think (such confinement) good.'
5
养生主:
老聃死，秦失吊之，三号而出。弟子曰：“非夫子之友邪？”曰：“然。”“然则吊焉若此，可乎？”曰：“然。始也，吾以为其人也，而今非也。向吾入而吊焉，有老者哭之，如哭其子；少者哭之，如哭其母。彼其所以会之，必有不蕲言而言，不蕲哭而哭者。是遯天倍情，忘其所受，古者谓之遁天之刑。适来，夫子时也；适去，夫子顺也。安时而处顺，哀乐不能入也，古者谓是帝之县解。”
Nourishing the Lord of Life:
When lio Tan died, Khin Shih went to condole (with his son), but after crying out three times, he came out. The disciples said to him, 'Were you not a friend of the Master?' 'I was,' he replied, and they said, 'Is it proper then to offer your condolences merely as you have done?' He said, 'It is. At first I thought he was the man of men, and now I do not think so. When I entered a little ago and expressed my condolences, there were the old men wailing as if they had lost a son, and the young men wailing as if they had lost their mother. In his attracting and uniting them to himself in such a way there must have been that which made them involuntarily express their words (of condolence), and involuntarily wail, as they were doing. And this was a hiding from himself of his Heaven (-nature), and an excessive indulgence of his (human) feelings; a forgetting of what he had received (in being born); what the ancients called the punishment due to neglecting the Heaven (-nature). When the Master came, it was at the proper time; when he went away, it was the simple sequence (of his coming). Quiet acquiescence in what happens at its proper time, and quietly submitting (to its ceasing) afford no occasion for grief or for joy. The ancients described (death) as the loosening of the cord on which God suspended (the life).
6
养生主:
指穷于为薪，火传也，不知其尽也。
Nourishing the Lord of Life:
What we can point to are the faggots that have been consumed; but the fire is transmitted (elsewhere), and we know not that it is over and ended.
《人间世 - Man in the World, Associated with other Men》
1
人间世:
颜回见仲尼请行。曰：“奚之？”曰：“将之卫。”曰：“奚为焉？”曰：“回闻卫君，其年壮，其行独，轻用其国，而不见其过，轻用民死，死者以国量乎泽，若蕉，民其无如矣。回尝闻之夫子曰：‘治国去之，乱国就之，医门多疾。’愿以所闻思其则，庶几其国有瘳乎！”仲尼曰：“嘻！若殆往而刑耳！夫道不欲杂，杂则多，多则扰，扰则忧，忧而不救。古之至人，先存诸己，而后存诸人。所存于己者未定，何暇至于暴人之所行！且若亦知夫德之所荡，而知之所为出乎哉？德荡乎名，知出乎争。名也者，相轧也；知也者，争之器也。二者凶器，非所以尽行也。且德厚信矼，未达人气；名闻不争，未达人心。而强以仁义绳墨之言术暴人之前者，是以人恶有其美也，命之曰灾人。灾人者，人必反灾之，若殆为人灾夫！且苟为悦贤而恶不肖，恶用而求有以异？若唯无诏，王公必将乘人而斗其捷。而目将荧之，而色将平之，口将营之，容将形之，心且成之。是以火救火，以水救水，名之曰益多，顺始无穷。若殆以不信厚言，必死于暴人之前矣。且昔者桀杀关龙逢，纣杀王子比干，是皆修其身以下伛拊人之民，以下拂其上者也，故其君因其修以挤之。是好名者也。昔者尧攻丛枝、胥敖，禹攻有扈，国为虚厉，身为刑戮，其用兵不止，其求实无已。是皆求名、实者也，而独不闻之乎？名、实者，圣人之所不能胜也，而况若乎！虽然，若必有以也，尝以语我来！”颜回曰：“端而虚，勉而一，则可乎？”曰：“恶！恶可？夫以阳为充孔扬，采色不定，常人之所不违，因案人之所感，以求容与其心。名之曰日渐之德不成，而况大德乎！将执而不化，外合而内不訾，其庸讵可乎！”“然则我内直而外曲，成而上比。内直者，与天为徒。与天为徒者，知天子之与己皆天之所子，而独以己言蕲乎而人善之，蕲乎而人不善之邪？若然者，人谓之童子，是之谓与天为徒。外曲者，与人之为徒也。擎、跽、曲拳，人臣之礼也，人皆为之，吾敢不为邪！为人之所为者，人亦无疵焉，是之谓与人为徒。成而上比者，与古为徒。其言虽教，谪之实也。古之有也，非吾有也。若然者，虽直而不病，是之谓与古为徒。若是，则可乎？”仲尼曰：“恶！恶可？大多政，法而不谍，虽固，亦无罪。虽然，止是耳矣，夫胡可以及化！犹师心者也。”
Man in the World, Associated with other Men:
Yan Hui went to see Zhongni, and asked leave to take his departure. 'Where are you going to?' asked the Master. 'I will go to Wei' was the reply. 'And with what object?' 'I have heard that the ruler of Wei is in the vigour of his years, and consults none but himself as to his course. He deals with his state as if it were a light matter, and has no perception of his errors. He thinks lightly of his people's dying; the dead are lying all over the country as if no smaller space could contain them; on the plains and about the marshes, they are as thick as heaps of fuel. The people know not where to turn to. I have heard you, Master, say, "Leave the state that is well governed; go to the state where disorder prevails." At the door of a physician there are many who are ill. I wish through what I have heard (from you) to think out some methods (of dealing with Wei), if peradventure the evils of the state may be cured.'Zhongni said, 'Alas! The risk is that you will go only to suffer in the punishment (of yourself)! The right method (in such a case) will not admit of any admixture. With such admixture, the one method will become many methods. Their multiplication will embarrass you. That embarrassment will make you anxious. However anxious you may be, you will not save (yourself). The perfect men of old first had (what they wanted to do) in themselves, and afterwards they found (the response to it) in others. If what they wanted in themselves was not fixed, what leisure had they to go and interfere with the proceedings of any tyrannous man?Moreover, do you know how virtue is liable to be dissipated, and how wisdom proceeds to display itself? Virtue is dissipated in (the pursuit of) the name for it, and wisdom seeks to display itself in the striving with others. In the pursuit of the name men overthrow one another; wisdom becomes a weapon of contention. Both these things are instruments of evil, and should not be allowed to have free course in one's conduct. Supposing one's virtue to be great and his sincerity firm, if he do not comprehend the spirit of those (whom he wishes to influence); and supposing he is free from the disposition to strive for reputation, if he do not comprehend their minds;-- when in such a case he forcibly insists on benevolence and righteousness, setting them forth in the strongest and most direct language, before the tyrant, then he, hating (his reprover's) possession of those excellences, will put him down as doing him injury. He who injures others is sure to be injured by them in return. You indeed will hardly escape being injured by the man (to whom you go)!Further, if perchance he takes pleasure in men of worth and hates those of an opposite character, what is the use of your seeking to make yourself out to be different (from such men about him)? Before you have begun to announce (your views), he, as king and ruler, will take advantage of you, and immediately contend with you for victory. Your eyes will be dazed and full of perplexity; you will try to look pleased with him; you will frame your words with care; your demeanour will be conformed to his; you will confirm him in his views. In this way you will be adding fire to fire, and water to water, increasing, as we may express it, the evils (which you deplore). To these signs of deferring to him at the first there will be no end. You will be in danger, seeing he does not believe you, of making your words more strong, and you are sure to die at the hands of such a tyrant.And formerly Jie killed Guan Long-feng, and Zhou killed the prince Bi-gan. Both of these cultivated their persons, bending down in sympathy with the lower people to comfort them suffering (as they did) from their oppressors, and on their account opposing their superiors. On this account, because they so ordered their conduct, their rulers compassed their destruction - such regard had they for their own fame. (Again), Yao anciently attacked (the states of) Cong-qi and Xu-ao, and Yu attacked the ruler of Hu. Those states were left empty, and with no one to continue their population, the people being exterminated. They had engaged in war without ceasing; their craving for whatever they could get was insatiable. And this (ruler of Wei) is, like them, one who craves after fame and greater substance - have you not heard it? Those sages were not able to overcome the thirst for fame and substance - how much less will you be able to do so! Nevertheless you must have some ground (for the course which you wish to take); pray try and tell it to me.'Yan Hui said, 'May I go, doing so in uprightness and humility, using also every endeavour to be uniform (in my plans of operation)?' 'No, indeed!' was the reply. 'How can you do so? This man makes a display of being filled to overflowing (with virtue), and has great self-conceit. His feelings are not to be determined from his countenance. Ordinary men do not (venture to) oppose him, and he proceeds from the way in which he affects them to seek still more the satisfaction of his own mind. He may be described as unaffected by the (small lessons of) virtue brought to bear on him from day to day; and how much less will he be so by your great lessons? He will be obstinate, and refuse to be converted. He may outwardly agree with you, but inwardly there will be no self-condemnation - how can you (go to him in this way and be successful)?'(Yan Hui) rejoined, 'Well then; while inwardly maintaining my straightforward intention, I will outwardly seem to bend to him. I will deliver (my lessons), and substantiate them by appealing to antiquity. Inwardly maintaining my straightforward intention, I shall be a co-worker with Heaven. When I thus speak of being a co-worker with Heaven, it is because I know that (the sovereign, whom we style) the son of Heaven, and myself, are equally regarded by Heaven as Its sons. And should I then, as if my words were only my own, be seeking to find whether men approved of them, or disapproved of them? In this way men will pronounce me a (sincere and simple) boy. This is what is called being a co-worker with Heaven. Outwardly bending (to the ruler), I shall be a co-worker with other men. To carry (the memorandum tablet to court), to kneel, and to bend the body reverentially - these are the observances of ministers. They all employ them, and should I presume not to do so? Doing what other men do, they would have no occasion to blame me. This is what is called being a fellow-worker with other men. Fully declaring my sentiments and substantiating them by appealing to antiquity, I shall be a co-worker with the ancients. Although the words in which I convey my lessons may really be condemnatory (of the ruler), they will be those of antiquity, and not my own. In this way, though straightforward, I shall be free from blame. This is what is called being a co-worker with antiquity. May I go to Wei in this way, and be successful?' 'No indeed!' said Zhongni. 'How can you do so? You have too many plans of proceeding, and have not spied out (the ruler's character). Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result. How can you (in this way) produce the transformation (which you desire)? All this only shows (in you) the mind of a teacher!'
2
人间世:
颜回曰：“吾无以进矣，敢问其方。”仲尼曰：“斋，吾将语若！有而为之，其易邪？易之者，皞天不宜。”颜回曰：“回之家贫，唯不饮酒、不茹荤者数月矣。如此，则可以为斋乎？”曰：“是祭祀之斋，非心斋也。”回曰：“敢问心斋。”仲尼曰：“一若志，无听之以耳而听之以心，无听之以心而听之以气。听止于耳，心止于符。气也者，虚而待物者也。唯道集虚。虚者，心斋也。”颜回曰：“回之未始得使，实自回也；得使之也，未始有回也。可谓虚乎？”夫子曰：“尽矣。吾语若！若能入游其樊而无感其名，入则鸣，不入则止。无门无毒，一宅而寓于不得已，则几矣。绝迹易，无行地难。为人使，易以伪；为天使，难以伪。闻以有翼飞者矣，未闻以无翼飞者也；闻以有知知者矣，未闻以无知知者也。瞻彼阕者，虚室生白，吉祥止止。夫且不止，是之谓坐驰。夫徇耳目内通而外于心知，鬼神将来舍，而况人乎！是万物之化也，禹、舜之所纽也，伏羲、几蘧之所行终，而况散焉者乎！”
Man in the World, Associated with other Men:
Yan Hui said, 'I can go no farther; I venture to ask the method from you.' Zhongni replied, 'It is fasting, (as) I will tell you. (But) when you have the method, will you find it easy to practise it? He who thinks it easy will be disapproved of by the bright Heaven.' Hui said, 'My family is poor. For months together we have no spirituous drink, nor do we taste the proscribed food or any strong-smelling vegetables;-- can this be regarded as fasting?' The reply was, 'It is the fasting appropriate to sacrificing, but it is not the fasting of the mind.' 'I venture to ask what that fasting of the mind is,' said Hui, and Zhongni answered, 'Maintain a perfect unity in every movement of your will, You will not wait for the hearing of your ears about it, but for the hearing of your mind. You will not wait even for the hearing of your mind, but for the hearing of the spirit. Let the hearing (of the ears) rest with the ears. Let the mind rest in the verification (of the rightness of what is in the will). But the spirit is free from all pre-occupation and so waits for (the appearance of) things. Where the (proper) course is, there is freedom from all pre-occupation; such freedom is the fasting of the mind.' Hui said, 'Before it was possible for me to employ (this method), there I was, the Hui that I am; now, that I can employ it, the Hui that I was has passed away. Can I be said to have obtained this freedom from pre-occupation?' The Master replied, 'Entirely. I tell you that you can enter and be at ease in the enclosure (where he is), and not come into collision with the reputation (which belongs to him). If he listen to your counsels, let him hear your notes; if he will not listen, be silent. Open no (other) door; employ no other medicine; dwell with him (as with a friend) in the same apartment, and as if you had no other option, and you will not be far from success in your object. Not to move a step is easy; to walk without treading on the ground is difficult. In acting after the manner of men, it is easy to fall into hypocrisy; in acting after the manner of Heaven, it is difficult to play the hypocrite. I have heard of flying with wings; I have not heard of flying without them. I have heard of the knowledge of the wise; I have not heard of the knowledge of the unwise. Look at that aperture (left in the wall); the empty apartment is filled with light through it. Felicitous influences rest (in the mind thus emblemed), as in their proper resting place. Even when they do not so rest, we have what is called (the body) seated and (the mind) galloping abroad. The information that comes through the ears and eyes is comprehended internally, and the knowledge of the mind becomes something external: (when this is the case), the spiritual intelligences will come, and take up their dwelling with us, and how much more will other men do so! All things thus undergo a transforming influence. This was the hinge on which Yu and Shun moved; it was this which Fu-xi and Ji-qu practised all their lives: how much more should other men follow the same rule!'
3
人间世:
叶公子高将使于齐，问于仲尼曰：“王使诸梁也甚重，齐之待使者，盖将甚敬而不急。匹夫犹未可动，而况诸侯乎！吾甚栗之。子常语诸梁也，曰：‘凡事若小若大，寡不道以欢成。事若不成，则必有人道之患；事若成，则必有阴阳之患。若成若不成而后无患者，唯有德者能之。’吾食也，执粗而不臧，今吾朝受命而夕饮冰，我其内热与！吾未至乎事之情，而既有阴阳之患矣；事若不成，必有人道之患。是两也，为人臣者不足以任之，子其有以语我来！”仲尼曰：“天下有大戒二：其一，命也；其一，义也。子之爱亲，命也，不可解于心；臣之事君，义也，无适而非君也，无所逃于天地之间。是之谓大戒。是以夫事其亲者，不择地而安之，孝之至也；夫事其君者，不择事而安之，忠之盛也；自事其心者，哀乐不易施乎前，知其不可奈何而安之若命，德之至也。为人臣子者，固有所不得已，行事之情而忘其身，何暇至于悦生而恶死！夫子其行可矣！丘请复以所闻：凡交，近则必相靡以信，远则必忠之以言，言必或传之。夫传两喜两怒之言，天下之难者也。夫两喜必多溢美之言，两怒必多溢恶之言。凡溢之类妄，妄则其信之也莫，莫则传言者殃。故法言曰：‘传其常情，无传其溢言，则几乎全。’且以巧斗力者，始乎阳，常卒乎阴，大至则多奇巧；以礼饮酒者，始乎治，常卒乎乱，大至则多奇乐。凡事亦然。始乎谅，常卒乎鄙；其作始也简，其将毕也必巨。夫言者，风波也；行者，实丧也。风波易以动，实丧易以危。故忿设无由，巧言偏辞。兽死不择音，气息茀然，于是并生心厉。克核大至，则必有不肖之心应之，而不知其然也。苟为不知其然也，孰知其所终！故法言曰：‘无迁令，无劝成。’过度，益也。迁令、劝成殆事，美成在久，恶成不及改，可不慎与！且夫乘物以游心，托不得已以养中，至矣。何作为报也！莫若为致命。此其难者。”
Man in the World, Associated with other Men:
Zi Gao, duke of She, being about to proceed on a mission to Qi, asked Zhongni, saying, 'The king is sending me, Zhu Liang, on a mission which is very important. Qi will probably treat me as his commissioner with great respect, but it will not be in a hurry (to attend to the business). Even an ordinary man cannot be readily moved (to action), and how much less the prince of a state! I am very full of apprehension. You, Sir, once said to me that of all things, great or small, there were few which, if not conducted in the proper way, could be brought to a happy conclusion; that, if the thing were not successful, there was sure to be the evil of being dealt with after the manner of men; that, if it were successful, there was sure to be the evil of constant anxiety; and that, whether it succeeded or not, it was only the virtuous man who could secure its not being followed by evil. In my diet I take what is coarse, and do not seek delicacies - a man whose cookery does not require him to be using cooling drinks. This morning I received my charge, and in the evening I am drinking iced water; am I not feeling the internal heat (and discomfort)? Such is my state before I have actually engaged in the affair; I am already suffering from conflicting anxieties. And if the thing do not succeed, (the king) is sure to deal with me after the manner of men. The evil is twofold; as a minister, I am not able to bear the burden (of the mission). Can you, Sir, tell me something (to help me in the case)?'Zhongni replied, 'In all things under heaven there are two great cautionary considerations: the one is the requirement implanted (in the nature); the other is the conviction of what is right. The love of a son for his parents is the implanted requirement, and can never be separated from his heart; the service of his ruler by a minister is what is right, and from its obligation there is no escaping anywhere between heaven and earth. These are what are called the great cautionary considerations. Therefore a son finds his rest in serving his parents without reference to or choice of place; and this is the height of filial duty. In the same way a subject finds his rest in serving his ruler, without reference to or choice of the business; and this is the fullest discharge of loyalty. When men are simply obeying (the dictates of) their hearts, the considerations of grief and joy are not readily set before them. They know that there is no alternative to their acting as they do, and rest in it as what is appointed; and this is the highest achievement of virtue. He who is in the position of a minister or of a son has indeed to do what he cannot but do. Occupied with the details of the business (in hand), and forgetful of his own person, what leisure has he to think of his pleasure in living or his dislike of death? You, my master, may well proceed on your mission. But let me repeat to you what I have heard: In all intercourse (between states), if they are near to each other, there should be mutual friendliness, verified by deeds; if they are far apart, there must be sincere adherence to truth in their messages. Those messages will be transmitted by internuncios. But to convey messages which express the complacence or the dissatisfaction of the two parties is the most difficult thing in the world. If they be those of mutual complacence, there is sure to be an overflow of expressions of satisfaction; if of mutual dissatisfaction, an overflow of expressions of dislike. But all extravagance leads to reckless language, and such language fails to command belief. When this distrust arises, woe to the internuncio! Hence the Rules for Speech say, "Transmit the message exactly as it stands; do not transmit it with any overflow of language; so is (the internuncio) likely to keep himself whole."Moreover, skilful wrestlers begin with open trials of strength, but always end with masked attempts (to gain the victory); as their excitement grows excessive, they display much wonderful dexterity. Parties drinking according to the rules at first observe good order, but always end with disorder; as their excitement grows excessive, their fun becomes uproarious. In all things it is so. People are at first sincere, but always end with becoming rude; at the commencement things are treated as trivial, but as the end draws near, they assume great proportions. Words are (like) the waves acted on by the wind; the real point of the matters (discussed by them) is lost. The wind and waves are easily set in motion; the success of the matter of which the real point is lost is easily put in peril. Hence quarrels are occasioned by nothing so much as by artful words and one-sided speeches. The breath comes angrily, as when a beast, driven to death, wildly bellows forth its rage. On this animosities arise on both sides. Hasty examination (of the case) eagerly proceeds, and revengeful thoughts arise in their minds; they do not know how. Since they do not know how such thoughts arise, who knows how they will end? Hence the Rules for Speech say, "Let not an internuncius depart from his instructions. Let him not urge on a settlement. If he go beyond the regular rules, he will complicate matters. Departing from his instructions and urging on a settlement imperils negotiations. A good settlement is proved by its lasting long, and a bad settlement cannot be altered - ought he not to be careful?"Further still, let your mind find its enjoyment in the circumstances of your position; nourish the central course which you pursue, by a reference to your unavoidable obligations. This is the highest object for you to pursue; what else can you do to fulfil the charge (of your father and ruler). The best thing you can do is to be prepared to sacrifice your life; and this is the most difficult thing to do.'
4
人间世:
颜阖将傅卫灵公太子，而问于蘧伯玉曰：“有人于此，其德天杀。与之为无方，则危吾国；与之为有方，则危吾身。其知适足以知人之过，而不知其所以过。若然者，吾奈之何？”蘧伯玉曰：“善哉问乎！戒之慎之，正汝身也哉！形莫若就，心莫若和。虽然，之二者有患。就不欲入，和不欲出。形就而入，且为颠为灭，为崩为蹶。心和而出，且为声为名，为妖为孽。彼且为婴儿，亦与之为婴儿；彼且为无町畦，亦与之为无町畦；彼且为无崖，亦与之为无崖。达之，入于无疵。汝不知夫螳蜋乎？怒其臂以当车辙，不知其不胜任也，是其才之美者也。戒之慎之！积伐而美者以犯之，几矣。汝不知夫养虎者乎？不敢以生物与之，为其杀之之怒也；不敢以全物与之，为其决之之怒也。时其饥饱，达其怒心。虎之与人异类而媚养己者，顺也；故其杀者，逆也。夫爱马者，以筐盛矢，以蜄盛溺。适有蚉虻仆缘，而拊之不时，则缺衔、毁首、碎胸。意有所至，而爱有所亡，可不慎邪！”
Man in the World, Associated with other Men:
Yan He, being about to undertake the office of Teacher of the eldest son of duke Ling of Wei, consulted Qu Bo-yi. 'Here,' said he, 'is this (young) man, whose natural disposition is as bad as it could be. If I allow him to proceed in a bad way, it will be at the peril of our state; if I insist on his proceeding in a right way, it will be at the peril of my own person. His wisdom is just sufficient to know the errors of other men, but he does not know how he errs himself. What am I to do in such a case?' Qu Bo-yi replied,'Good indeed is your question! Be on your guard; be careful; see that you keep yourself correct! Your best plan will be, with your person to seek association with him, and with your mind to try to be in harmony with him; and yet there are dangers connected with both of these things. While seeking to keep near to him, do not enter into his pursuits; while cultivating a harmony of mind with him, do not show how superior you are to him. If in your personal association you enter into his pursuits, you will fall with him and be ruined, you will tumble down with a crash. If in maintaining a harmony with his mind, you show how different you are from him, he will think you do so for the reputation and the name, and regard you as a creature of evil omen. If you find him to be a mere boy, be you with him as another boy; if you find him one of those who will not have their ground marked out in the ordinary way, do you humour him in this characteristic; if you find him to be free from lofty airs, show yourself to be the same - (ever) leading him on so as to keep him free from faults. Do you not know (the fate of) the praying mantis? It angrily stretches out its arms, to arrest the progress of the carriage, unconscious of its inability for such a task, but showing how much it thinks of its own powers. Be on your guard; be careful. If you cherish a boastful confidence in your own excellence, and place yourself in collision with him, you are likely to incur the fate (of the mantis). Do you not know how those who keep tigers proceed? They do not dare to supply them with living creatures, because of the rage which their killing of them will excite. They do not (even) dare to give them their food whole, because of the rage which their rending of it will excite. They watch till their hunger is appeased, (dealing with them) from their knowledge of their natural ferocity. Tigers are different from men, but they fawn on those who feed them, and do so in accordance with their nature. When any of these are killed by them, it is because they have gone against that nature. Those again who are fond of horses preserve their dung in baskets, and their urine in jars. If musquitoes and gadflies light on them, and the grooms brush them suddenly away, the horses break their bits, injure (the ornaments on) their heads, and smash those on their breasts. The more care that is taken of them, the more does their fondness (for their attendants) disappear. Ought not caution to be exercised (in the management of them)?'
5
人间世:
匠石之齐，至乎曲辕，见栎社树。其大蔽数千牛，洁之百围，其高临山十仞而后有枝，其可以为舟者旁十数。观者如市，匠伯不顾，遂行不辍。弟子厌观之，走及匠石，曰：“自吾执斧斤以随夫子，未尝见材如此其美也。先生不肯视，行不辍，何邪？”曰：“已矣，勿言之矣！散木也，以为舟则沈，以为棺椁则速腐，以为器则速毁，以为门户则液樠，以为柱则蠹。是不材之木也，无所可用，故能若是之寿。”匠石归，栎社见梦曰：“女将恶乎比予哉？若将比予于文木邪？夫柤、梨、橘、柚、果、蓏之属，实熟则剥，剥则辱，大枝折，小枝泄。此以其能苦其生者也，故不终其天年而中道夭，自掊击于世俗者也。物莫不若是。且予求无所可用久矣，几死，乃今得之，为予大用。使予也而有用，且得有此大也邪？且也，若与予也皆物也，奈何哉其相物也？而几死之散人，又恶知散木！”匠石觉而诊其梦。弟子曰：“趣取无用，则为社何邪？”曰：“密！若无言！彼亦直寄焉，以为不知己者诟厉也。不为社者，且几有翦乎！且也，彼其所保，与众异，以义誉之，不亦远乎！”
Man in the World, Associated with other Men:
A (master) mechanic, called Shi, on his way to Qi, came to Qu-yuan, where he saw an oak-tree, which was used as the altar for the spirits of the land. It was so large that an ox standing behind it could not be seen. It measured a hundred spans round, and rose up eighty cubits on the hill before it threw out any branches, after which there were ten or so, from each of which a boat could be hollowed out. People came to see it in crowds as in a market place, but the mechanic did not look round at it, but held on his way without stopping. One of his workmen, however, looked long and admiringly at it, and then ran on to his master, and said to him, 'Since I followed you with my axe and bill, I have never seen such a beautiful mass of timber as this. Why would you, Sir, not look round at it, but went on without stopping?' 'Have done,' said Mr. Shi, 'and do not speak about it. It is quite useless. A boat made from its wood would sink; a coffin or shell would quickly rot; an article of furniture would soon go to pieces; a door would be covered with the exuding sap; a pillar would be riddled by insects; the material of it is good for nothing, and hence it is that it has attained to so great an age.'When Mr. Shi was returning, the altar-oak appeared to him in a dream, and said, 'What other tree will you compare with me? Will you compare me to one of your ornamental trees? There are hawthorns, pear-trees, orange-trees, pummelo-trees, gourds and other low fruit-bearing plants. When their fruits are ripe, they are knocked down from them, and thrown among the dirt. The large branches are broken, and the smaller are torn away. So it is that their productive ability makes their lives bitter to them; they do not complete their natural term of existence, but come to a premature end in the middle of their time, bringing on themselves the destructive treatment which they ordinarily receive. It is so with all things. I have sought to discover how it was that I was so useless; I had long done so, till (the effort) nearly caused my death; and now I have learned it - it has been of the greatest use to me. Suppose that I had possessed useful properties, should I have become of the great size that I am? And moreover you and I are both things - how should one thing thus pass its judgment on another? how is it that you a useless man know all this about me a useless tree?' When Mr. Shih awoke, he kept thinking about his dream, but the workman said, 'Being so taken with its uselessness, how is it that it yet acts here as the altar for the spirits of the land?' 'Be still,' was the master's reply, 'and do not say a word. It simply happened to grow here; and thus those who do not know it do not speak ill of it as an evil thing. If it were not used as the altar, would it be in danger of being cut down? Moreover, the reason of its being preserved is different from that of the preservation of things generally; is not your explaining it from the sentiment which you have expressed wide of the mark?'
6
人间世:
南伯子綦游乎商之丘，见大木焉有异，结驷千乘，隐将芘其所藾。子綦曰：“此何木也哉？此必有异材夫！”仰而视其细枝，则拳曲而不可以为栋梁；俯而见其大根，则轴解而不可为棺椁；咶其叶，则口烂而为伤；嗅之，则使人狂酲三日而不已。子綦曰：“此果不材之木也，以至于此其大也。嗟夫！神人以此不材！”宋有荆氏者，宜楸、柏、桑。其拱把而上者，求狙猴之杙者斩之；三围四围，求高名之丽者斩之；七围八围，贵人富商之家求樿傍者斩之。故未终其天年，而中道已夭于斧斤，此材之患也。故解之以牛之白颡者，与豚之亢鼻者，与人有痔病者，不可以适河。此皆巫祝以知之矣，所以为不祥也，此乃神人之所以为大祥也。
Man in the World, Associated with other Men:
Nan-bo Zi-Qi in rambling about the Heights of Shang, saw a large and extraordinary tree. The teams of a thousand chariots might be sheltered under it, and its shade would cover them all! Zi-Qi said, 'What a tree is this! It must contain an extraordinary amount of timber! When he looked up, however, at its smaller branches, they were so twisted and crooked that they could not be made into rafters and beams; when he looked down to its root, its stem was divided into so many rounded portions that neither coffin nor shell could be made from them. He licked one of its leaves, and his mouth felt torn and wounded. The smell of it would make a man frantic, as if intoxicated, for more than three whole days together. 'This, indeed,' said he, 'is a tree good for nothing, and it is thus that it has attained to such a size. Ah! and spirit-like men acknowledge this worthlessness (and its result).'In Song there is the district of Jing-shi, in which catalpae, cypresses, and mulberry trees grow well. Those of them which are a span or two or rather more in circumference are cut down by persons who want to make posts to which to tie their monkeys; those which are three or four spans round are cut down by persons who want beams forr their lofty and famous houses; and those of seven or eight spans are cut down by noblemen and rich merchants who want single planks for the sides of their coffins. The trees in consequence do not complete their natural term of life, and come to a premature end in the middle of their growth under the axe and bill;-- this is the evil that befalls them from their supplying good timber.In the same way the Jie (book) specifies oxen that have white foreheads, pigs that have turned-up snouts, and men that are suffering from piles, and forbids their being sacrificed to the Ho. The wizards know them by these peculiarities and consider them to be inauspicious, but spirit-like men consider them on this account to be very fortunate.
7
人间世:
支离疏者，颐隐于脐，肩高于顶，会撮指天，五管在上，两髀为胁。挫针治繲，足以糊口；鼓厕播精，足以食十人。上徵武士，则支离攘臂而游于其间；上有大役，则支离以有常疾不受功；上与病者粟，则受三钟与十束薪。夫支离其形者，犹足以养其身，终其天年，又况支离其德者乎！”
Man in the World, Associated with other Men:
There was the deformed object Shu. His chin seemed to hide his navel; his shoulders were higher than the crown of his head; the knot of his hair pointed to the sky; his five viscera were all compressed into the upper part of his body, and his two thigh bones were like ribs. By sharpening needles and washing clothes he was able to make a living. By sifting rice and cleaning it, he was able to support ten individuals. When the government was calling out soldiers, this poor Shu would bare his arms among the others; when it had any great service to be undertaken, because of his constant ailments, none of the work was assigned to him; when it was giving out grain to the sick, he received three kung, and ten bundles of firewood. If this poor man, so deformed in body, was still able to support himself, and complete his term of life, how much more may they do so, whose deformity is that of their faculties!
8
人间世:
孔子适楚，楚狂接舆游其门曰：“凤兮凤兮，何如德之衰也！来世不可待，往世不可追也。天下有道，圣人成焉；天下无道，圣人生焉。方今之时，仅免刑焉。福轻乎羽，莫之知载；祸重乎地，莫之知避。已乎已乎，临人以德！殆乎殆乎，画地而趋！迷阳迷阳，无伤吾行！吾行却曲，无伤吾足！”
Man in the World, Associated with other Men:
When Confucius went to Chu, Jie-yu, the madman of Chu, as he was wandering about, passed by his door, and said, '0 Phoenix, 0 Phoenix, how is your virtue degenerated! The future is not to be waited for; the past is not to be sought again! When good order prevails in the world, the sage tries to accomplish all his service; when disorder prevails, he may preserve his life; at the present time, it is enough if he simply escape being punished. Happiness is lighter than a feather, but no one knows how to support it; calamity is heavier than the earth, and yet no one knows how to avoid it. Give over! give over approaching men with the lessons of your virtue! You are in peril! you are in peril, hurrying on where you have marked out the ground against your advance! I avoid publicity, I avoid publicity, that my path may not be injured. I pursue my course, now going backwards, now crookedly, that my feet may not be hurt.
9
人间世:
山木自寇也，膏火自煎也。桂可食，故伐之；漆可用，故割之。人皆知有用之用，而莫知无用之用也。
Man in the World, Associated with other Men:
The mountain by its trees weakens itself. The grease which ministers to the fire fries itself. The cinnamon tree can be eaten, and therefore it is cut down. The varnish tree is useful, and therefore incisions are made in it. All men know the advantage of being useful, but no one knows the advantage of being useless.
《德充符 - The Seal of Virtue Complete》
1
德充符:
鲁有兀者王骀，从之游者，与仲尼相若。常季问于仲尼曰：“王骀，兀者也，从之游者，与夫子中分鲁。立不教，坐不议，虚而往，实而归。固有不言之教，无形而心成者邪？是何人也？”仲尼曰：“夫子，圣人也。丘也，直后而未往耳。丘将以为师，而况不如丘者乎！奚假鲁国！丘将引天下而与从之。”常季曰：“彼兀者也，而王先生，其与庸亦远矣。若然者，其用心也，独若之何？”仲尼曰：“死生亦大矣，而不得与之变，虽天地覆坠，亦将不与之遗。审乎无假，而不与物迁，命物之化，而守其宗也。”常季曰：“何谓也？”仲尼曰：“自其异者视之，肝胆楚越也；自其同者视之，万物皆一也。夫若然者，且不知耳目之所宜，而游心于德之和，物视其所一，而不见其所丧，视丧其足，犹遗土也。”常季曰：“彼为己，以其知得其心，以其心得其常心，物何为最之哉？”仲尼曰：“人莫鉴于流水，而鉴于止水，唯止能止众止。受命于地，唯松柏独也在，冬夏青青；受命于天，唯舜独也正，幸能正生，以正众生。夫保始之徵，不惧之实。勇士一人，雄入于九军。将求名而能自要者，而犹若此，而况官天地，府万物，直寓六骸，象耳目，一知之所知，而心未尝死者乎！彼且择日而登假，人则从是也。彼且何肯以物为事乎！”
The Seal of Virtue Complete:
In Lu there was a Wang Tai who had lost both his feet; while his disciples who followed and went about with him were as numerous as those of Zhongni. Chang Ji asked Zhongni about him, saying, 'Though Wang Tai is a cripple, the disciples who follow him about divide Lu equally with you, Master. When he stands, he does not teach them; when he sits, he does not discourse to them. But they go to him empty, and come back full. Is there indeed such a thing as instruction without words? and while the body is imperfect, may the mind be complete? What sort of man is he?' Zhongni replied, 'This master is a sage. I have only been too late in going to him. I will make him my teacher; and how much more should those do so who are not equal to me! Why should only the state of Lu follow him? I will lead on all under heaven with me to do so.'Chang Ji rejoined, 'He is a man who has lost his feet, and yet he is known as the venerable Wang - he must be very different from ordinary men. What is the peculiar way in which he employs his mind?' The reply was, 'Death and life are great considerations, but they could work no change in him. Though heaven and earth were to be overturned and fall, they would occasion him no loss. His judgment is fixed regarding that in which there is no element of falsehood; and, while other things change, he changes not. The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them.'Chang Ji said, 'What do you mean?' 'When we look at things,' said Zhongni, 'as they differ, we see them to be different, (as for instance) the liver and the gall, or Chu and Yue; when we look at them, as they agree, we see them all to be a unity. So it is with this (Wang Tai). He takes no knowledge of the things for which his ears and eyes are the appropriate organs, but his mind delights itself in the harmony of (all excellent) qualities. He looks at the unity which belongs to things, and does not perceive where they have suffered loss. He looks on the loss of his feet as only the loss of so much earth.'Chang Ji said, 'He is entirely occupied with his (proper) self. By his knowledge he has discovered (the nature of) his mind, and to that he holds as what is unchangeable; but how is it that men make so much of him?' The reply was, 'Men do not look into running water as a mirror, but into still water - it is only the still water that can arrest them all, and keep them (in the contemplation of their real selves). Of things which are what they are by the influence of the earth, it is only the pine and cypress which are the best instances - in winter as in summer brightly green. Of those which were what they were by the influence of Heaven, the most correct examples were Yao and Shun; fortunate in (thus) maintaining their own life correct, and so as to correct the lives of others. As a verification of the (power of) the original endowment, when it has been preserved, take the result of fearlessness - how the heroic spirit of a single brave soldier has been thrown into an army of nine hosts. If a man only seeking for fame and able in this way to secure it can produce such an effect, how much more (may we look for a greater result) from one whose rule is over heaven and earth, and holds all things in his treasury, who simply has his lodging in the six members of his body, whom his ears and eyes serve but as conveying emblematic images of things, who comprehends all his knowledge in a unity, and whose mind never dies! If such a man were to choose a day on which he would ascend far on high, men would (seek to) follow him there. But how should he be willing to occupy himself with other men?'
2
德充符:
申徒嘉，兀者也，而与郑子产同师于伯昏无人。子产谓申徒嘉曰：“我先出，则子止；子先出，则我止。”其明日，又与合堂同席而坐。子产谓申徒嘉曰：“我先出，则子止；子先出，则我止。今我将出，子可以止乎，其未邪？且子见执政而不违，子齐执政乎？”申徒嘉曰：“先生之门，固有执政焉如此哉？子而说子之执政而后人者也！闻之曰：‘鉴明则尘垢不止，止则不明也。久与贤人处，则无过。’今子之所取大者，先生也，而犹出言若是，不亦过乎！”子产曰：“子既若是矣，犹与尧争善，计子之德不足以自反邪？”申徒嘉曰：“自状其过以不当亡者众，不状其过以不当存者寡。知不可奈何而安之若命，惟有德者能之。游于羿之彀中，中央者，中地也，然而不中者，命也。人以其全足笑吾不全足者多矣。我怫然而怒，而适先生之所，则废然而反。不知先生之洗我以善邪！吾与夫子游十九年矣，而未尝知吾兀者也。今子与我游于形骸之内，而子索我于形骸之外，不亦过乎！”子产蹴然改容更貌曰：“子无乃称！”
The Seal of Virtue Complete:
Shen-tu Jia was (another) man who had lost his feet. Along with Zi-chan of Zheng he studied under the master Bo-hun Wu-ren. Zi-chan said to him (one day), 'If I go out first, do you remain behind; and if you go out first, I will remain behind.' Next day they were again sitting together on the same mat in the hall, when Zi-chan spoke the same words to him, adding, 'Now I am about to go out; will you stay behind or not? Moreover, when you see one of official rank (like myself), you do not try to get out of his way - do you consider yourself equal to one of official rank?' Shen-tu Jia replied, 'In our Master's school is there indeed such recognition required of official rank? You are one, Sir, whose pleasure is in your official rank, and would therefore take precedence of other men. I have heard that when a mirror is bright, the dust does not rest on it; when dust rests on it the mirror is not bright. When one dwells long with a man of ability and virtue, he comes to be without error. There now is our teacher whom you have chosen to make you greater than you are; and when you still talk in this way, are you not in error?' Zi-chan rejoined, 'A (shattered) object as you are, you would still strive to make yourself out as good as Yao! If I may form an estimate of your virtue, might it not be sufficient to lead you to the examination of yourself?' The other said, 'Most criminals, in describing their offences, would make it out that they ought not to have lost (their feet) for them; few would describe them so as to make it appear that they should not have preserved their feet. They are only the virtuous who know that such a calamity was unavoidable, and therefore rest in it as what was appointed for them. When men stand before (an archer like) Yi with his bent bow, if they are in the middle of his field, that is the place where they should be hit; and if they be not hit, that also was appointed. There are many with their feet entire who laugh at me because I have lost my feet, which makes me feel vexed and angry. But when I go to our teacher, I throw off that feeling, and return (to a better mood) - he has washed, without my knowing it, the other from me by (his instructions in) what is good. I have attended him now for nineteen years, and have not known that I am without my feet. Now, you, Sir, and I have for the object of our study the (virtue) which is internal, and not an adjunct of the body, and yet you are continually directing your attention to my external body - are you not wrong in this?' Zi-chan felt uneasy, altered his manner and looks, and said, 'You need not, Sir, say anything more about it.'
3
德充符:
鲁有兀者叔山无趾，踵见仲尼。仲尼曰：“子不谨，前既犯患若是矣。虽今来，何及矣？”无趾曰：“吾唯不知务而轻用吾身，吾是以亡足。今吾来也，犹有尊足者存，吾是以务全之也。夫天无不覆，地无不载，吾以夫子为天地，安知夫子之犹若是也！”孔子曰：“丘则陋矣。夫子胡不入乎？请讲以所闻！”无趾出。孔子曰：“弟子勉之！夫无趾，兀者也，犹务学以复补前行之恶，而况全德之人乎！”无趾语老聃曰：“孔丘之于至人，其未邪！彼何宾宾以学子为？彼且蕲以諔诡幻怪之名闻，不知至人之以是为己桎梏邪？”老聃曰：“胡不直使彼以死生为一条，以可不可为一贯者，解其桎梏，其可乎？”无趾曰：“天刑之，安可解？”
The Seal of Virtue Complete:
In Lu there was a cripple, called Shu-shan the Toeless, who came on his heels to see Zhongni. Zhongni said to him, 'By your want of circumspection in the past, Sir, you have incurred such a calamity; of what use is your coming to me now?' Toeless said, 'Through my ignorance of my proper business and taking too little care of my body, I came to lose my feet. But now I am come to you, still possessing what is more honourable than my feet, and which therefore I am anxious to preserve entire. There is nothing which Heaven does not cover, and nothing which Earth does not sustain; you, Master, were regarded by me as doing the part of Heaven and Earth - how could I know that you would receive me in such a way?' Confucius rejoined, 'I am but a poor creature. But why, my master, do you not come inside, where I will try to tell you what I have learned?' When Toeless had gone out, Confucius said, 'Be stimulated to effort, my disciples. This toeless cripple is still anxious to learn to make up for the evil of his former conduct;-- how much more should those be so whose conduct has been unchallenged!' Mr. Toeless, however, told Lao Dan (of the interview), saying, 'Kong Qiu, I apprehend, has not yet attained to be a Perfect man. What has he to do with keeping a crowd of disciples around him? He is seeking to have the reputation of being an extraordinary and marvellous man, and does not know that the Perfect man considers this to be as handcuffs and fetters to him.' Lao Dan said, 'Why did you not simply lead him to see the unity of life and death, and that the admissible and inadmissible belong to one category, so freeing him from his fetters? Would this be possible?' Toeless said, 'It is the punishment inflicted on him by Heaven. How can he be freed from it?'
4
德充符:
鲁哀公问于仲尼曰：“卫有恶人焉，曰哀骀它。丈夫与之处者，思而不能去也。妇人见之，请于父母曰‘与为人妻，宁为夫子妾’者，十数而未止也。未尝有闻其唱者也，常和而已矣。无君人之位以济乎人之死，无聚禄以望人之腹。又以恶骇天下，和而不唱，知不出乎四域，且而雌雄合乎前。是必有异乎人者也。寡人召而观之，果以恶骇天下。与寡人处，不至以月数，而寡人有意乎其为人也；不至乎期年，而寡人信之。国无宰，寡人传国焉。闷然而后应，泛而若辞。寡人丑乎，卒授之国。无几何也，去寡人而行，寡人恤焉若有亡也，若无与乐是国也。是何人者也？”仲尼曰：“丘也，尝使于楚矣，适见纯子食于其死母者，少焉眴若，皆弃之而走。不见己焉尔，不得类焉尔。所爱其母者，非爱其形也，爱使其形者也。战而死者，其人之葬也，不以翣资，刖者之屦，无为爱之，皆无其本矣。为天子之诸御，不爪翦，不穿耳；娶妻者止于外，不得复使。形全犹足以为尔，而况全德之人乎！今哀骀它未言而信，无功而亲，使人授己国，唯恐其不受也，是必才全而德不形者也。”哀公曰：“何谓才全？”仲尼曰：“死生存亡，穷达贫富，贤与不肖，毁誉、饥渴、寒暑，是事之变，命之行也，而知不能规乎其始者也。故不足以滑和，不可入于灵府。使之和豫通而不失于兑，使日夜无郤而与物为春，是接而生时于心者也。是之谓才全。”“何谓德不形？”曰：“平者，水停之盛也。其可以为法也，内保之而外不荡也。德者，成和之修也。德不形者，物不能离也。”哀公异日以告闵子曰：“始也，吾以南面而君天下，执民之纪，而忧其死，吾自以为至通矣。今吾闻至人之言，恐吾无其实，轻用吾身而亡其国。吾与孔丘，非君臣也，德友而已矣。”
The Seal of Virtue Complete:
Duke Ai of Lu asked Zhongni, saying, 'There was an ugly man in Wei, called Ai-tai Tuo. His father-in-law, who lived with him, thought so much of him that he could not be away from him. His wife, when she saw him (ugly as he was), represented to her parents, saying, "I had more than ten times rather be his concubine than the wife of any other man." He was never heard to take the lead in discussion, but always seemed to be of the same opinion with others. He had not the position of a ruler, so as to be able to save men from death. He had no revenues, so as to be able to satisfy men's craving for food. He was ugly enough, moreover, to scare the whole world. He agreed with men instead of trying to lead them to adopt his views; his knowledge did not go beyond his immediate neighbourhood. And yet his father-in-law and his wife were of one mind about him in his presence (as I have said) - he must have been different from other men. I called him, and saw him. Certainly he was ugly enough to scare the whole world. He had not lived with me, however, for many months, when I was drawn to the man; and before he had been with me a full year, I had confidence in him. The state being without a chief minister, I (was minded) to commit the government to him. He responded to my proposal sorrowfully, and looked undecided as if he would fain have declined it. I was ashamed of myself (as inferior to him), but finally gave the government into his hands. In a little time, however, he left me and went away. I was sorry and felt that I had sustained a loss, and as if there were no other to share the pleasures of the kingdom with me. What sort of man was he?'Zhongni said, 'Once when I was sent on a mission to Qi, I saw some pigs sucking at their dead mother. After a little they looked with rapid glances, when they all left her, and ran away. They felt that she did not see them, and that she was no longer like themselves. What they had loved in their mother was not her bodily figure, but what had given animation to her figure. When a man dies in battle, they do not at his interment employ the usual appendages of plumes: as to supplying shoes to one who has lost his feet, there is no reason why he should care for them - in neither case is there the proper reason for their use. The members of the royal harem do not pare their nails nor pierce their ears; when a man is newly married, he remains (for a time) absent from his official duties, and unoccupied with them. That their bodies might be perfect was sufficient to make them thus dealt with; how much greater results should be expected from men whose mental gifts are perfect! This Ai-tai Tuo was believed by men, though he did not speak a word; and was loved by them, though he did no special service for them. He made men appoint him to the government of their states, afraid only that he would not accept the appointment. He must have been a man whose powers were perfect, though his realisation of them was not manifested in his person.Duke Ai said, 'What is meant by saying that his powers were complete?' Zhongni replied, 'Death and life, preservation and ruin, failure and success, poverty and wealth, superiority and inferiority, blame and praise, hunger and thirst, cold and heat; these are the changes of circumstances, the operation of our appointed lot. Day and night they succeed to one another before us, but there is no wisdom able to discover to what they owe their origination. They are not sufficient therefore to disturb the harmony (of the nature), and are not allowed to enter into the treasury of intelligence. To cause this harmony and satisfaction ever to be diffused, while the feeling of pleasure is not lost from the mind; to allow no break to arise in this state day or night, so that it is always spring-time in his relations with external things; in all his experiences to realise in his mind what is appropriate to each season (of the year): these are the characteristics of him whose powers are perfect.''And what do you mean by the realisation of these powers not being manifested in the person?' (pursued further the duke). The reply was, 'There is nothing so level as the surface of a pool of still water. It may serve as an example of what I mean. All within its circuit is preserved (in peace), and there comes to it no agitation from without. The virtuous efficacy is the perfect cultivation of the harmony (of the nature). Though the realisation of this be not manifested in the person, things cannot separate themselves (from its influence).'Some days afterwards duke Ai told this conversation to Min-zi, saying, 'Formerly it seemed to me the work of the sovereign to stand in court with his face to the south, to rule the kingdom, and to pay good heed to the accounts of the people concerned, lest any should come to a (miserable) death - this I considered to be the sum (of his duty). Now that I have heard that description of the Perfect man, I fear that my idea is not the real one, and that, by employing myself too lightly, I may cause the ruin of my state. I and Kong Qiu are not on the footing of ruler and subject, but on that of a virtuous friendship.'
5
德充符:
闉跂支离无脤说卫灵公，灵公说之，而视全人，其脰肩肩。瓮瓮大瘿说齐桓公，桓公说之，而视全人，其脰肩肩。故德有所长，而形有所忘，人不忘其所忘，而忘其所不忘，此谓诚忘。故圣人有所游，而知为孽，约为胶，德为接，工为商。圣人不谋，恶用知？不斫，恶用胶？无丧，恶用德？不货，恶用商？四者，天鬻也。天鬻者，天食也。既受食于天，又恶用人？有人之形，无人之情。有人之形，故群于人；无人之情，故是非不得于身。眇乎小哉！所以属于人也。謷乎大哉！独成其天。
The Seal of Virtue Complete:
A person who had no lips, whose legs were bent so that he could only walk on his toes, and who was (otherwise) deformed, addressed his counsels to duke Ling of Wei, who was so pleased with him, that he looked on a perfectly formed man as having a lean and small neck in comparison with him. Another who had a large goitre like an earthenware jar addressed his counsels to duke Huan of Qi, who was so pleased with him that he looked on a perfectly formed man as having a neck lean and small in comparison with him. So it is that when one's virtue is extraordinary, (any deficiency in) his bodily form may be forgotten. When men do not forget what is (easily) forgotten, and forget what is not (easily) forgotten, we have a case of real oblivion. Therefore the sagely man has that in which his mind finds its enjoyment, and (looks on) wisdom as (but) the shoots from an old stump; agreements with others are to him but so much glue ; kindnesses are (but the arts of) intercourse; and great skill is (but as) merchants' wares. The sagely man lays no plans; of what use would wisdom be to him? He has no cutting and hacking to do; of what use would glue be to him? He has lost nothing; of what use would arts of intercourse be to him? He has no goods to dispose of; what need has he to play the merchant? (The want of) these four things are the nourishment of (his) Heavenly (nature); that nourishment is its Heavenly food. Since he receives this food from Heaven, what need has he for anything of man's (devising)? He has the bodily form of man, but not the passions and desires of (other) men. He has the form of man, and therefore he is a man. Being without the passions and desires of men, their approvings and disapprovings are not to be found in him. How insignificant and small is (the body) by which he belongs to humanity! How grand and great is he in the unique perfection of his Heavenly (nature)!
6
德充符:
惠子谓庄子曰：“人故无情乎？”庄子曰：“然。”惠子曰：“人而无情，何以谓之人？”庄子曰：“道与之貌，天与之形，恶得不谓之人？”惠子曰：“既谓之人，恶得无情？”庄子曰：“是非吾所谓情也。吾所谓无情者，言人之不以好恶内伤其身，常因自然而不益生也。”惠子曰：“不益生，何以有其身？”庄子曰：“道与之貌，天与之形，无以好恶内伤其身。今子外乎子之神，劳乎子之精，倚树而吟，据槁梧而瞑。天选子之形，子以坚白鸣！”
The Seal of Virtue Complete:
Huizi said to Zhuangzi, 'Can a man indeed be without desires and passions?' The reply was, 'He can.' 'But on what grounds do you call him a man, who is thus without passions and desires?' Zhuangzi said, 'The Dao gives him his personal appearance (and powers); Heaven gives him his bodily form; how should we not call him a man?' Huizi rejoined, 'Since you call him a man, how can he be without passions and desires?' The reply was, 'You are misunderstanding what I mean by passions and desires. What I mean when I say that he is without these is, that this man does not by his likings and dislikings do any inward harm to his body - he always pursues his course without effort, and does not (try to) increase his (store of) life.' Huizi rejoined, 'If there were not that increasing of (the amount) of life, how would he get his body?' Zhuangzi said, 'The Dao gives him his personal appearance (and powers); Heaven gives him his bodily form; and he does not by his likings and dislikings do any internal harm to his body. But now you, Sir, deal with your spirit as if it were something external to you, and subject your vital powers to toil. You sing (your ditties), leaning against a tree; you go to sleep, grasping the stump of a rotten dryandra tree. Heaven selected for you the bodily form (of a man), and you babble about what is strong and what is white.'
《大宗师 - The Great and Most Honoured Master》
1
大宗师:
知天之所为，知人之所为者，至矣。知天之所为者，天而生也；知人之所为者，以其知之所知，以养其知之所不知，终其天年而不中道夭者，是知之盛也。虽然，有患。夫知有所待而后当，其所待者特未定也。庸讵知吾所谓天之非人乎？所谓人之非天乎？且有真人，而后有真知。
The Great and Most Honoured Master:
He who knows the part which the Heavenly (in him) plays, and knows (also) that which the Human (in him ought to) play, has reached the perfection (of knowledge). He who knows the part which the Heavenly plays (knows) that it is naturally born with him; he who knows the part which the Human ought to play (proceeds) with the knowledge which he possesses to nourish it in the direction of what he does not (yet) know: to complete one's natural term of years and not come to an untimely end in the middle of his course is the fulness of knowledge. Although it be so, there is an evil (attending this condition). Such knowledge still awaits the confirmation of it as correct; it does so because it is not yet determined. How do we know that what we call the Heavenly (in us) is not the Human? and that what we call the Human is not the Heavenly? There must be the True man, and then there is the True knowledge.
何谓真人？古之真人，不逆寡，不雄成，不谟士。若然者，过而弗悔，当而不自得也。若然者，登高不栗，入水不濡，入火不热。是知之能登假于道也若此。
What is meant by 'the True Man?' The True men of old did not reject (the views of) the few; they did not seek to accomplish (their ends) like heroes (before others); they did not lay plans to attain those ends. Being such, though they might make mistakes, they had no occasion for repentance; though they might succeed, they had no self-complacency. Being such, they could ascend the loftiest heights without fear; they could pass through water without being made wet by it; they could go into fire without being burnt; so it was that by their knowledge they ascended to and reached the Dao.
古之真人，其寝不梦，其觉无忧，其食不甘，其息深深。真人之息以踵，众人之息以喉。屈服者，其嗌言若哇。其耆欲深者，其天机浅。
The True men of old did not dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently. The breathing of the true man comes (even) from his heels, while men generally breathe (only) from their throats. When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow.
古之真人，不知说生，不知恶死；其出不欣，其入不距；翛然而往，翛然而来而已矣。不忘其所始，不求其所终；受而喜之，忘而复之。是之谓不以心捐道，不以人助天。是之谓真人。若然者，其心志，其容寂，其颡頯，凄然似秋，暖然似春，喜怒通四时，与物有宜，而莫知其极。故圣人之用兵也，亡国而不失人心；利泽施于万物，不为爱人。故乐通物，非圣人也；有亲，非仁也；天时，非贤也；利害不通，非君子也；行名失己，非士也；亡身不真，非役人也。若狐不偕、务光、伯夷、叔齐、箕子胥馀、纪他、申徒狄，是役人之役，适人之适，而不自适其适者也。
The True men of old knew nothing of the love of life or of the hatred of death. Entrance into life occasioned them no joy; the exit from it awakened no resistance. Composedly they went and came. They did not forget what their beginning bad been, and they did not inquire into what their end would be. They accepted (their life) and rejoiced in it; they forgot (all fear of death), and returned (to their state before life). Thus there was in them what is called the want of any mind to resist the Dao, and of all attempts by means of the Human to assist the Heavenly. Such were they who are called the True men. Being such, their minds were free from all thought; their demeanour was still and unmoved; their foreheads beamed simplicity. Whatever coldness came from them was like that of autumn; whatever warmth came from them was like that of spring. Their joy and anger assimilated to what we see in the four seasons. They did in regard to all things what was suitable, and no one could know how far their action would go. Therefore the sagely man might, in his conduct of war, destroy a state without losing the hearts of the people; his benefits and favours might extend to a myriad generations without his being a lover of men. Hence he who tries to share his joys with others is not a sagely man; he who manifests affection is not benevolent; he who observes times and seasons (to regulate his conduct) is not a man of wisdom; he to whom profit and injury are not the same is not a superior man; he who acts for the sake of the name of doing so, and loses his (proper) self is not the (right) scholar; and he who throws away his person in a way which is not the true (way) cannot command the service of others. Such men as Hu Bu-jie, Wu Guang, Bo-yi, Shu-Qi, the count of Ji, Xu-yu, Ji Ta, and Shen-tu Di, all did service for other men, and sought to secure for them what they desired, not seeking their own pleasure.
古之真人，其状义而不朋，若不足而不承，与乎其觚而不坚也，张乎其虚而不华也，邴邴乎其似喜乎！崔乎其不得已乎！滀乎进我色也，与乎止我德也，厉乎其似世乎！謷乎其未可制也，连乎其似好闭也，悗乎忘其言也。以刑为体，以礼为翼，以知为时，以德为循。以刑为体者，绰乎其杀也；以礼为翼者，所以行于世也；以知为时者，不得已于事也；以德为循者，言其与有足者至于丘也，而人真以为勤行者也。故其好之也一，其弗好之也一。其一也一，其不一也一。其一，与天为徒；其不一，与人为徒。天与人不相胜也，是之谓真人。
The True men of old presented the aspect of judging others aright, but without being partisans; of feeling their own insufficiency, but being without flattery or cringing. Their peculiarities were natural to them, but they were not obstinately attached to them; their humility was evident, but there was nothing of unreality or display about it. Their placidity and satisfaction had the appearance of joy; their every movement seemed to be a necessity to them. Their accumulated attractiveness drew men's looks to them; their blandness fixed men's attachment to their virtue. They seemed to accommodate themselves to the (manners of their age), but with a certain severity; their haughty indifference was beyond its control. Unceasing seemed their endeavours to keep (their mouths) shut; when they looked down, they had forgotten what they wished to say. They considered punishments to be the substance (of government, and they never incurred it); ceremonies to be its supporting wings (and they always observed them); wisdom (to indicate) the time (for action, and they always selected it); and virtue to be accordance (with others), and they were all-accordant. Considering punishments to be the substance (of government), yet their generosity appeared in the (manner of their) infliction of death. Considering ceremonies to be its supporting wings, they pursued by means of them their course in the world. Considering wisdom to indicate the time (for action), they felt it necessary to employ it in (the direction of) affairs. Considering virtue to be accordance (with others), they sought to ascend its height along with all who had feet (to climb it). (Such were they), and yet men really thought that they did what they did by earnest effort. In this way they were one and the same in all their likings and dislikings. Where they liked, they were the same; where they did not like, they were the same. In the former case where they liked, they were fellow-workers with the Heavenly (in them); in the latter where they disliked, they were co-workers with the Human in them. The one of these elements (in their nature) did not overcome the other. Such were those who are called the True men.
2
大宗师:
死生，命也，其有夜旦之常，天也。人之有所不得与，皆物之情也。彼特以天为父，而身犹爱之，而况其卓乎！人特以有君为愈乎己，而身犹死之，而况其真乎！泉涸，鱼相与处于陆，相呴以湿，相濡以沫，不如相忘于江湖。与其誉尧而非桀，不如两忘而化其道。夫大块载我以形，劳我以生，佚我以老，息我以死。故善吾生者，乃所以善吾死也。夫藏舟于壑，藏山于泽，谓之固矣。然而夜半有力者负之而走，昧者不知也。藏大小有宜，犹有所遯。若夫藏天下于天下，而不得所遯，是恒物之大情也。特犯人之形而犹喜之，若人之形者，万化而未始有极也，其为乐可胜计邪！故圣人将游于物之所不得遯而皆存。善妖善老，善始善终，人犹效之，又况万物之所系，而一化之所待乎！
The Great and Most Honoured Master:
There is the great Mass (of nature) - I find the support of my body on it; my life is spent in toil on it; my old age seeks ease on it; at death I find rest in it - what makes my life a good makes my death also a good. If you hide away a boat in the ravine of a hill, and hide away the hill in a lake, you will say that (the boat) is secure; but at midnight there shall come a strong man and carry it off on his back, while you in the dark know nothing about it. You may hide away anything, whether small or great, in the most suitable place, and yet it shall disappear from it. But if you could hide the world in the world, so that there was nowhere to which it could be removed, this would be the grand reality of the ever-during Thing. When the body of man comes from its special mould, there is even then occasion for joy; but this body undergoes a myriad transformations, and does not immediately reach its perfection; does it not thus afford occasion for joys incalculable? Therefore the sagely man enjoys himself in that from which there is no possibility of separation, and by which all things are preserved. He considers early death or old age, his beginning and his ending, all to be good, and in this other men imitate him; how much more will they do so in regard to That Itself on which all things depend, and from which every transformation arises!
3
大宗师:
夫道，有情有信，无为无形；可传而不可受，可得而不可见；自本自根，未有天地，自古以固存；神鬼神帝，生天生地；在太极之先而不为高，在六极之下而不为深；先天地生而不为久，长于上古而不为老。豨韦氏得之，以挈天地；伏牺氏得之，以袭气母；维斗得之，终古不忒；日月得之，终古不息；堪坏得之，以袭昆仑；冯夷得之，以游大川；肩吾得之，以处太山；黄帝得之，以登云天；颛顼得之，以处玄宫；禺强得之，立乎北极；西王母得之，坐乎少广，莫知其始，莫知其终；彭祖得之，上及有虞，下及五伯；傅说得之，以相武丁，奄有天下，乘东维，骑箕尾，而比于列星。
The Great and Most Honoured Master:
This is the Dao; there is in It emotion and sincerity, but It does nothing and has no bodily form. It may be handed down (by the teacher), but may not be received (by his scholars). It may be apprehended (by the mind), but It cannot be seen. It has Its root and ground (of existence) in Itself. Before there were heaven and earth, from of old, there It was, securely existing. From It came the mysterious existences of spirits, from It the mysterious existence of God. It produced heaven; It produced earth. It was before the Tai-ji, and yet could not be considered high; It was below all space, and yet could not be considered deep. It was produced before heaven and earth, and yet could not be considered to have existed long; It was older than the highest antiquity, and yet could not be considered old. Shi-wei got It, and by It adjusted heaven and earth. Fu-xi got It, and by It penetrated to the mystery of the maternity of the primary matter. The Wei-dou got It, and from all antiquity has made no eccentric movement. The Sun and Moon got It, and from all antiquity have not intermitted (their bright shining). Kan-pei got It, and by It became lord of Kun-lun. Feng-yi got It, and by It enjoyed himself in the Great River. Jian-wu got It, and by It dwelt on mount Tai. Huang-di got It, and by It ascended the cloudy sky. Zhuan-xu got It, and by It dwelt in the Dark Palace. Yu-jiang got It, and by It was set on the North Pole. Xi Wang-mu got It, and by It had her seat in (the palace of) Shao-guang. No one knows Its beginning; no one knows Its end. Peng Zu got It, and lived on from the time of the lord of Yu to that of the Five Chiefs. Fu Yue got It, and by It became chief minister to Wu-ding, (who thus) in a trice became master of the kingdom. (After his death), Fu Yue mounted to the eastern portion of the Milky Way, where, riding on Sagittarius and Scorpio, he took his place among the stars.
4
大宗师:
南伯子葵问乎女偊曰：“子之年长矣，而色若孺子，何也？”曰：“吾闻道矣。”南伯子葵曰：“道可得学邪？”曰：“恶！恶可！子非其人也。夫卜梁倚有圣人之才，而无圣人之道，我有圣人之道，而无圣人之才，吾欲以教之，庶几其果为圣人乎！不然，以圣人之道告圣人之才，亦易矣。吾犹守而告之，参日而后能外天下；已外天下矣，吾又守之，七日而后能外物；已外物矣，吾又守之，九日而后能外生；已外生矣，而后能朝彻；朝彻，而后能见独；见独，而后能无古今；无古今，而后能入于不死不生。杀生者不死，生生者不生。其为物，无不将也，无不迎也；无不毁也，无不成也。其名为撄宁。撄宁也者，撄而后成者也。”南伯子葵曰：“子独恶乎闻之？”曰：“闻诸副墨之子，副墨之子闻诸洛诵之孙，洛诵之孙闻之瞻明，瞻明闻之聂许，聂许闻之需役，需役闻之于讴，于讴闻之玄冥，玄冥闻之参寥，参寥闻之疑始。”
The Great and Most Honoured Master:
Nan-bo Zi-kui asked Nu Yu, saying, 'You are old, Sir, while your complexion is like that of a child; how is it so?' The reply was, 'I have become acquainted with the Dao.' The other said, 'Can I learn the Dao?' Nu Yu said, 'No. How can you? You, Sir, are not the man to do so. There was Bu-liang Yi who had the abilities of a sagely man, but not the Dao, while I had the Dao, but not the abilities. I wished, however, to teach him, if, peradventure, he might become the sagely man indeed. If he should not do so, it was easy (I thought) for one possessing the Dao of the sagely man to communicate it to another possessing his abilities. Accordingly, I proceeded to do so, but with deliberation. After three days, he was able to banish from his mind all worldly (matters). This accomplished, I continued my intercourse with him in the same way; and in seven days he was able to banish from his mind all thought of men and things. This accomplished, and my instructions continued, after nine days, he was able to count his life as foreign to himself. This accomplished, his mind was afterwards clear as the morning; and after this he was able to see his own individuality. That individuality perceived, he was able to banish all thought of Past or Present. Freed from this, he was able to penetrate to (the truth that there is no difference between) life and death - (how) the destruction of life is not dying, and the communication of other life is not living. (The Dao) is a thing which accompanies all other things and meets them, which is present when they are overthrown and when they obtain their completion. Its name is Tranquillity amid all Disturbances, meaning that such Disturbances lead to Its Perfection.''And how did you, being alone (without any teacher), learn all this?' 'I learned it,' was the reply, 'from the son of Fu-mo; he learned it from the grandson of Luo-song; he learned it from Zhan-ming; he learned it from Nie-xu; he, from Xu-yu; he, from Ou; he, from Xuan-ming; he, from Shen-liao; and he learned it from Yi-shi.'
5
大宗师:
子祀、子舆、子犁、子来四人相与语曰：“孰能以无为首，以生为脊，以死为尻，孰知生死存亡之一体者，吾与之友矣。”四人相视而笑，莫逆于心，遂相与为友。俄而子舆有病，子祀往问之。曰：“伟哉！夫造物者，将以予为此拘拘也！曲偻发背，上有五管，颐隐于齐，肩高于顶，句赘指天。”阴阳之气有沴，其心闲而无事，跰足而鉴于井，曰：“嗟乎！夫造物者，又将以予为此拘拘也！”子祀曰：“汝恶之乎？”曰：“亡，予何恶！浸假而化予之左臂以为鸡，予因以求时夜；浸假而化予之右臂以为弹，予因以求鴞炙；浸假而化予之尻以为轮，以神为马，予因以乘之，岂更驾哉！且夫得者时也，失者顺也，安时而处顺，哀乐不能入也。此古之所谓县解也，而不能自解者，物有结之。且夫物不胜天久矣，吾又何恶焉？”俄而子来有病，喘喘然将死，其妻子环而泣之。子犁往问之曰：“叱！避！无怛化！”倚其户与之语曰：“伟哉造物！又将奚以汝为？将奚以汝适？以汝为鼠肝乎？以汝为虫臂乎？”子来曰：“父母于子，东西南北，唯命之从。阴阳于人，不翅于父母，彼近吾死而我不听，我则悍矣，彼何罪焉！夫大块载我以形，劳我以生，佚我以老，息我以死。故善吾生者，乃所以善吾死也。今之大冶铸金，金踊跃曰‘我必且为镆鋣’，大冶必以为不祥之金。今一犯人之形，而曰‘人耳人耳’，夫造化者必以为不祥之人。今一以天地为大炉，以造化为大冶，恶乎往而不可哉！”
The Great and Most Honoured Master:
Zi-si, Zi-yu, Zi-li, and Zi-lai, these four men, were talking together, when some one said, 'Who can suppose the head to be made from nothing, the spine from life, and the rump-bone from death? Who knows how death and birth, living on and disappearing, compose the one body? I would be friends with him.' The four men looked at one another and laughed, but no one seized with his mind the drift of the questions. All, however, were friends together. Not long after Zi-yu fell ill, and Zi-si went to inquire for him. 'How great,' said (the sufferer), 'is the Creator! That He should have made me the deformed object that I am!' He was a crooked hunchback; his five viscera were squeezed into the upper part of his body; his chin bent over his navel; his shoulder was higher than his crown; on his crown was an ulcer pointing to the sky; his breath came and went in gasps: yet he was easy in his mind, and made no trouble of his condition. He limped to a well, looked at himself in it, and said, 'Alas that the Creator should have made me the deformed object that I am!' Si said, 'Do you dislike your condition?' He replied, 'No, why should I dislike it? If He were to transform my left arm into a cock, I should be watching with it the time of the night; if He were to transform my right arm into a cross-bow, I should then be looking for a Xiao to (bring down and) roast; if He were to transform my rump-bone into a wheel, and my spirit into a horse, I should then be mounting it, and would not change it for another steed. Moreover, when we have got (what we are to do), there is the time (of life) in which to do it; when we lose that (at death), submission (is what is required). When we rest in what the time requires, and manifest that submission, neither joy nor sorrow can find entrance (to the mind). This would be what the ancients called loosing the cord by which (the life) is suspended. But one hung up cannot loose himself;-- he is held fast by his bonds. And that creatures cannot overcome Heaven (the inevitable) is a long-acknowledged fact - why should I hate my condition?'Before long Zi-lai fell ill, and lay gasping at the point of death, while his wife and children stood around him wailing. Zi-li went to ask for him, and said to them, 'Hush! Get out of the way! Do not disturb him as he is passing through his change.' Then, leaning against the door, he said (to the dying man), 'Great indeed is the Creator! What will He now make you to become? Where will He take you to? Will He make you the liver of a rat, or the arm of an insect? Zi-lai replied, 'Wherever a parent tells a son to go, east, west, south, or north, he simply follows the command. The Yin and Yang are more to a man than his parents are. If they are hastening my death, and I do not quietly submit to them, I shall be obstinate and rebellious. There is the great Mass (of nature);-- I find the support of my body in it; my life is spent in toil on it; my old age seeks ease on it; at death I find rest on it: what has made my life a good will make my death also a good. Here now is a great founder, casting his metal. If the metal were to leap up (in the pot), and say, "I must be made into a (sword like the) Mo-ye," the great founder would be sure to regard it as uncanny. So, again, when a form is being fashioned in the mould of the womb, if it were to say, "I must become a man; I must become a man," the Creator would be sure to regard it as uncanny. When we once understand that heaven and earth are a great melting-pot, and the Creator a great founder, where can we have to go to that shall not be right for us? We are born as from a quiet sleep, and we die to a calm awaking.'
6
大宗师:
子桑户、孟子反、子琴张三人相与友，曰：“孰能相与于无相与，相为于无相为？孰能登天游雾，挠挑无极，相忘以生，无所终穷？”三人相视而笑，莫逆于心，遂相与友。莫然有闲，而子桑户死，未葬。孔子闻之，使子贡往侍事焉。或编曲，或鼓琴，相和而歌曰：“嗟来桑户乎！嗟来桑户乎！而已反其真，而我犹为人猗！”子贡趋而进曰：“敢问临尸而歌，礼乎？”二人相视而笑，曰：“是恶知礼意！”子贡反，以告孔子曰：“彼何人者邪？修行无有，而外其形骸，临尸而歌，颜色不变，无以命之。彼何人者邪？”孔子曰：“彼游方之外者也，而丘游方之内者也。外内不相及，而丘使女往吊之，丘则陋矣。彼方且与造物者为人，而游乎天地之一气。彼以生为附赘县疣，以死为决病溃痈。夫若然者，又恶知死生先后之所在！假于异物，托于同体，忘其肝胆，遗其耳目，反覆终始，不知端倪，芒然彷徨乎尘垢之外，逍遥乎无为之业。彼又恶能愦愦然为世俗之礼，以观众人之耳目哉！”子贡曰：“然则夫子何方之依？”孔子曰：“丘，天之戮民也。虽然，吾与汝共之。”子贡曰：“敢问其方。”孔子曰：“鱼相造乎水，人相造乎道。相造乎水者，穿池而养给；相造乎道者，无事而生定。故曰：鱼相忘乎江湖，人相忘乎道术。”子贡曰：“敢问畸人。”曰：“畸人者，畸于人而侔于天。故曰：天之小人，人之君子；人之君子，天之小人也。”
The Great and Most Honoured Master:
Zi-sang Hu, Meng Zi-fan, and Zi-qin Zhang, these three men, were friends together. (One of them said), 'Who can associate together without any (thought of) such association, or act together without any (evidence of) such co-operation? Who can mount up into the sky and enjoy himself amidst the mists, disporting beyond the utmost limits (of things), and forgetting all others as if this were living, and would have no end?' The three men looked at one another and laughed, not perceiving the drift of the questions; and they continued to associate together as friends. Suddenly, after a time, Zi-sang Hu died. Before he was buried, Confucius heard of the event, and sent Zi-gong to go and see if he could render any assistance. One of the survivors had composed a ditty, and the other was playing on his lute. Then they sang together in unison,'Ah! come, Sang Hu! ah! come, Sang Hu!Your being true you've got again,While we, as men, still here remainOhone!' Zi-gong hastened forward to them, and said, 'I venture to ask whether it be according to the rules to be singing thus in the presence of the corpse?' The two men looked at each other, and laughed, saying, 'What does this man know about the idea that underlies (our) rules?' Zi-gong returned to Confucius, and reported to him, saying, 'What sort of men are those? They had made none of the usual preparations, and treated the body as a thing foreign to them. They were singing in the presence of the corpse, and there was no change in their countenances. I cannot describe them; what sort of men are they?' Confucius replied, 'Those men occupy and enjoy themselves in what is outside the (common) ways (of the world), while I occupy and enjoy myself in what lies within those ways. There is no common ground for those of such different ways; and when I sent you to condole with those men, I was acting stupidly. They, moreover, make man to be the fellow of the Creator, and seek their enjoyment in the formless condition of heaven and earth. They consider life to be an appendage attached, an excrescence annexed to them, and death to be a separation of the appendage and a dispersion of the contents of the excrescence. With these views, how should they know wherein death and life are to be found, or what is first and what is last? They borrow different substances, and pretend that the common form of the body is composed of them. They dismiss the thought of (its inward constituents like) the liver and gall, and (its outward constituents), the ears and eyes. Again and again they end and they begin, having no knowledge of first principles. They occupy themselves ignorantly and vaguely with what (they say) lies outside the dust and dirt (of the world), and seek their enjoyment in the business of doing nothing. How should they confusedly address themselves to the ceremonies practised by the common people, and exhibit themselves as doing so to the ears and eyes of the multitude?'Zi-gong said, 'Yes, but why do you, Master, act according to the (common) ways (of the world)?' The reply was, 'I am in this under the condemning sentence of Heaven. Nevertheless, I will share with you (what I have attained to).' Zi-gong rejoined, 'I venture to ask the method which you pursue;' and Confucius said, 'Fishes breed and grow in the water; man developes in the Dao. Growing in the water, the fishes cleave the pools, and their nourishment is supplied to them. Developing in the Dao, men do nothing, and the enjoyment of their life is secured. Hence it is said, "Fishes forget one another in the rivers and lakes; men forget one another in the arts of the Dao."'Zi-gong said, 'I venture to ask about the man who stands aloof from others.' The reply was, 'He stands aloof from other men, but he is in accord with Heaven! Hence it is said, "The small man of Heaven is the superior man among men; the superior man among men is the small man of Heaven!"'
7
大宗师:
颜回问仲尼曰：“孟孙才，其母死，哭泣无涕，中心不戚，居丧不哀。无是三者，以善处丧盖鲁国。固有无其实而得其名者乎？回壹怪之。”仲尼曰：“夫孟孙氏尽之矣，进于知矣。唯简之而不得，夫已有所简矣。孟孙氏不知所以生，不知所以死，不知就先，不知就后，若化为物，以待其所不知之化已乎！且方将化，恶知不化哉？方将不化，恶知已化哉？吾特与汝其梦未始觉者邪！且彼有骇形而无损心，有旦宅而无情死。孟孙氏特觉，人哭亦哭，是自其所以乃。且也，相与吾之耳矣，庸讵知吾所谓吾之乎？且汝梦为鸟而厉乎天，梦为鱼而没于渊，不识今之言者，其觉者乎，梦者乎？造适不及笑，献笑不及排，安排而去化，乃入于寥天一。”
The Great and Most Honoured Master:
Yan Hui asked Zhongni, saying, 'When the mother of Meng-sun Cai died, in all his wailing for her he did not shed a tear; in the core of his heart he felt no distress; during all the mourning rites, he exhibited no sorrow. Without these three things, he (was considered to have) discharged his mourning well; is it that in the state of Lu one who has not the reality may yet get the reputation of having it? I think the matter very strange.' Zhongni said, 'That Meng-sun carried out (his views) to the utmost. He was advanced in knowledge; but (in this case) it was not possible for him to appear to be negligent (in his ceremonial observances)', but he succeeded in being really so to himself. Meng-sun does not know either what purposes life serves, or what death serves; he does not know which should be first sought, and which last. If he is to be transformed into something else, he will simply await the transformation which he does not yet know. This is all he does. And moreover, when one is about to undergo his change, how does he know that it has not taken place? And when he is not about to undergo his change, how does he know that it has taken place? Take the case of me and you: are we in a dream from which we have not begun to awake? Moreover, Meng-sun presented in his body the appearance of being agitated, but in his mind he was conscious of no loss. The death was to him like the issuing from one's dwelling at dawn, and no (more terrible) reality. He was more awake than others were. When they wailed, he also wailed, having in himself the reason why he did so. And we all have our individuality which makes us what we are as compared together; but how do we know that we determine in any case correctly that individuality? Moreover you dream that you are a bird, and seem to be soaring to the sky; or that you are a fish, and seem to be diving in the deep. But you do not know whether we that are now speaking are awake or in a dream. It is not the meeting with what is pleasurable that produces the smile; it is not the smile suddenly produced that produces the arrangement (of the person). When one rests in what has been arranged, and puts away all thought of the transformation, he is in unity with the mysterious Heaven.'
8
大宗师:
意而子见许由，许由曰：“尧何以资汝？”意而子曰：“尧谓我：‘汝必躬服仁义，而明言是非。’”许由曰：“而奚为来轵？夫尧既已黥汝以仁义，而劓汝以是非矣，汝将何以游夫遥荡、恣睢、转徙之途乎？”意而子曰：“虽然，吾愿游于其藩。”许由曰：“不然。夫盲者无以与乎眉目颜色之好，瞽者无以与乎青黄黼黻之观。”意而子曰：“夫无庄之失其美，据梁之失其力，黄帝之亡其知，皆在炉捶之间耳。庸讵知夫造物者之不息我黥而补我劓，使我乘成以随先生邪？”许由曰：“噫！未可知也。我为汝言其大略。吾师乎！吾师乎！齑万物而不为义，泽及万世而不为仁，长于上古而不为老，覆载天地、刻雕众形而不为巧。此所游已。”
The Great and Most Honoured Master:
Yi-er Zi having gone to see Xu You, the latter said to him, 'What benefit have you received from Yao?' The reply was, 'Yao says to me, You must yourself labour at benevolence and righteousness, and be able to tell clearly which is right and which wrong (in conflicting statements).' Xu You rejoined, 'Why then have you come to me? Since Yao has put on you the brand of his benevolence and righteousness, and cut off your nose with his right and wrong, how will you be able to wander in the way of aimless enjoyment, of unregulated contemplation, and the ever-changing forms (of dispute)?' Yi-er Zi said, 'That may be; but I should like to skirt along its hedges.' 'But,' said the other, 'it cannot be. Eyes without pupils can see nothing of the beauty of the eyebrows, eyes, and other features; the blind have nothing to do with the green, yellow, and variegated colours of the sacrificial robes.' Yi-er Zi rejoined, 'Yet, when Wu-zhuang lost his beauty, Ju-liang his strength, and Huang-Di his wisdom, they all (recovered them) under the moulding (of your system) - how do you know that the Maker will not obliterate the marks of my branding, and supply my dismemberment, so that, again perfect in my form, I may follow you as my teacher?' Xu You said, 'Ah! that cannot yet be known. I will tell you the rudiments. 0 my Master! 0 my Master! He gives to all things their blended qualities, and does not count it any righteousness; His favours reach to all generations, and He does not count it any benevolence; He is more ancient than the highest antiquity, and does not count Himself old; He overspreads heaven and supports the earth; He carves and fashions all bodily forms, and does not consider it any act of skill;-- this is He in whom I find my enjoyment.'
9
大宗师:
颜回曰：“回益矣。”仲尼曰：“何谓也？”曰：“回忘仁义矣。”曰：“可矣，犹未也。”他日复见，曰：“回益矣。”曰：“何谓也？”曰：“回忘礼乐矣。”曰：“可矣，犹未也。”他日复见，曰：“回益矣。”曰：“何谓也？”曰：“回坐忘矣。”仲尼蹴然曰：“何谓坐忘？”颜回曰：“堕肢体，黜聪明，离形去知，同于大通，此谓坐忘。”仲尼曰：“同则无好也，化则无常也。而果其贤乎！丘也请从而后也。”
The Great and Most Honoured Master:
Yan Hui said, 'I am making progress.' Zhongni replied, 'What do you mean?' 'I have ceased to think of benevolence and righteousness,' was the reply. 'Very well; but that is not enough.' Another day, Hui again saw Zhongni, and said, 'I am making progress.' 'What do you mean?' 'I have lost all thought of ceremonies and music.' 'Very well, but that is not enough.' A third day, Hui again saw (the Master), and said, 'I am making progress.' 'What do you mean?' 'I sit and forget everything.' Zhongni changed countenance, and said, 'What do you mean by saying that you sit and forget (everything)?' Yan Hui replied, 'My connexion with the body and its parts is dissolved; my perceptive organs are discarded. Thus leaving my material form, and bidding farewell to my knowledge, I am become one with the Great Pervader. This I call sitting and forgetting all things.' Zhongni said, 'One (with that Pervader), you are free from all likings; so transformed, you are become impermanent. You have, indeed, become superior to me! I must ask leave to follow in your steps.'
10
大宗师:
子舆与子桑友，而霖雨十日。子舆曰：“子桑殆病矣！”裹饭而往食之。至子桑之门，则若歌若哭，鼓琴曰：“父邪母邪！天乎人乎！”有不任其声，而趋举其诗焉。子舆入，曰：“子之歌诗，何故若是？”曰：“吾思乎使我至此极者而弗得也。父母岂欲吾贫哉？天无私覆，地无私载，天地岂私贫我哉？求其为之者而不得也。然而至此极者，命也夫！”
The Great and Most Honoured Master:
Zi-yu and Zi-sang were friends. (Once), when it had rained continuously for ten days, Zi-yu said, 'I fear that Zi-sang may be in distress.' So he wrapped up some rice, and went to give it to him to eat. When he came to Zi-sang's door, there issued from it sounds between singing and wailing; a lute was struck, and there came the words, '0 Father! 0 Mother! 0 Heaven! 0 Men!' The voice could not sustain itself, and the line was hurriedly pronounced. Zi-yu entered and said, 'Why are you singing, Sir, this line of poetry in such a way?' The other replied, 'I was thinking, and thinking in vain, how it was that I was brought to such extremity. Would my parents have wished me to be so poor? Heaven overspreads all without any partial feeling, and so does Earth sustain all; Would Heaven and Earth make me so poor with any unkindly feeling? I was trying to find out who had done it, and I could not do so. But here I am in this extremity - it is what was appointed for me!'
《应帝王 - The Normal Course for Rulers and Kings》
1
应帝王:
啮缺问于王倪，四问而四不知。啮缺因跃而大喜，行以告蒲衣子。蒲衣子曰：“而乃今知之乎？有虞氏不及泰氏。有虞氏，其犹藏仁以要人，亦得人矣，而未始出于非人。泰氏，其卧徐徐，其觉于于，一以己为马，一以己为牛，其知情信，其德甚真，而未始入于非人。”
The Normal Course for Rulers and Kings:
Nie Que put four questions to Wang Ni, not one of which did he know (how to answer). On this Nie Que leaped up, and in great delight walked away and informed Yu-yi Zi of it, who said to him, 'Do you (only) now know it?' He of the line of Yu was not equal to him of the line of Tai. He of Yu still kept in himself (the idea of) benevolence by which to constrain (the submission of) men; and he did win men, but he had not begun to proceed by what did not belong to him as a man. He of the line of Tai would sleep tranquilly, and awake in contented simplicity. He would consider himself now (merely) as a horse, and now (merely) as an ox. His knowledge was real and untroubled by doubts; and his virtue was very true: he had not begun to proceed by what belonged to him as a man.
2
应帝王:
肩吾见狂接舆。狂接舆曰：“日中始何以语女？”肩吾曰：“告我：君人者，以己出经式义度，人孰敢不听而化诸！”狂接舆曰：“是欺德也。其于治天下也，犹涉海凿河，而使蚉负山也。夫圣人之治也，治外乎？正而后行，确乎能其事者而已矣。且鸟高飞以避矰弋之害，鼷鼠深穴乎神丘之下，以避熏凿之患，而曾二虫之无知！”
The Normal Course for Rulers and Kings:
Jian Wu went to see the mad (recluse), Jie-yu, who said to him, 'What did Ri-Zhong Shi tell you?' The reply was, 'He told me that when rulers gave forth their regulations according to their own views and enacted righteous measures, no one would venture not to obey them, and all would be transformed.' Jie-yu said, 'That is but the hypocrisy of virtue. For the right ordering of the world it would be like trying to wade through the sea and dig through the He, or employing a musquito to carry a mountain on its back. And when a sage is governing, does he govern men's outward actions? He is (himself) correct, and so (his government) goes on; this is the simple and certain way by which he secures the success of his affairs. Think of the bird which flies high, to avoid being hurt by the dart on the string of the archer, and the little mouse which makes its hole deep under Shen-qiu to avoid the danger of being smoked or dug out; are (rulers) less knowing than these two little creatures?'
3
应帝王:
天根游于殷阳，至蓼水之上，适遭无名人而问焉，曰：“请问为天下。”无名人曰：“去！汝鄙人也，何问之不豫也！予方将与造物者为人，厌则又乘夫莽眇之鸟，以出六极之外，而游无何有之乡，以处圹埌之野。汝又何帠以治天下感予之心为？”又复问。无名人曰：“汝游心于淡，合气于漠，顺物自然，而无容私焉，而天下治矣。”
The Normal Course for Rulers and Kings:
Tian Gen, rambling on the south of (mount) Yin, came to the neighbourhood of the Liao-water. Happening there to meet with the man whose name is not known, he put a question to him, saying, 'I beg to ask what should be done in order to (carry on) the government of the world.' The nameless man said, 'Go away; you are a rude borderer. Why do you put to me a question for which you are unprepared? I would simply play the part of the Maker of (all) things. When wearied, I would mount on the bird of the light and empty air, proceed beyond the six cardinal points, and wander in the region of nonentity, to dwell in the wilderness of desert space. What method have you, moreover, for the government of the world that you (thus) agitate my mind?' (Tian Gen), however, again asked the question, and the nameless man said, 'Let your mind find its enjoyment in pure simplicity; blend yourself with (the primary) ether in idle indifference; allow all things to take their natural course; and admit no personal or selfish consideration - do this and the world will be governed.'
4
应帝王:
阳子居见老聃曰：“有人于此，向疾强梁，物彻疏明，学道不倦。如是者，可比明王乎？”老聃曰：“是于圣人也，胥易技系，劳形怵心者也。且也虎豹之文来田，猿狙之便、执嫠之狗来藉。如是者，可比明王乎？”阳子居蹴然曰：“敢问明王之治。”老聃曰：“明王之治，功盖天下而似不自己，化贷万物而民弗恃，有莫举名，使物自喜，立乎不测，而游于无有者也。”
The Normal Course for Rulers and Kings:
Yang Zi-ju, having an interview with Lao Dan, said to him, 'Here is a man, alert and vigorous in responding to all matters, clearsighted and widely intelligent, and an unwearied student of the Dao - can he be compared to one of the intelligent kings?' The reply was, 'Such a man is to one of the intelligent kings but as the bustling underling of a court who toils his body and distresses his mind with his various contrivances. And moreover, it is the beauty of the skins of the tiger and leopard which makes men hunt them; the agility of the monkey, or (the sagacity of) the dog that catches the yak, which make men lead them in strings; but can one similarly endowed be compared to the intelligent kings?' Yang Zi-ju looked discomposed and said, 'I venture to ask you what the government of the intelligent kings is.' Lao Dan replied, 'In the governing of the intelligent kings, their services overspread all under the sky, but they did not seem to consider it as proceeding from themselves; their transforming influence reached to all things, but the people did not refer it to them with hope. No one could tell the name of their agency, but they made men and things be joyful in themselves. Where they took their stand could not be fathomed, and they found their enjoyment in (the realm of) nonentity.'
5
应帝王:
郑有神巫曰季咸，知人之生死存亡，祸福寿夭，期以岁月旬日，若神。郑人见之，皆弃而走。列子见之而心醉，归以告壶子，曰：“始吾以夫子之道为至矣，则又有至焉者矣。”壶子曰：“吾与汝既其文，未既其实，而固得道与？”众雌而无雄，而又奚卵焉！而以道与世亢必信，夫故使人得而相女。尝试与来，以予示之。”明日，列子与之见壶子。出而谓列子曰：“嘻！子之先生死矣，弗活矣，不以旬数矣！吾见怪焉，见湿灰焉。”列子入，泣涕沾襟，以告壶子。壶子曰：“乡吾示之以地文，萌乎不震不正。是殆见吾杜德机也。尝又与来。”明日，又与之见壶子。出而谓列子曰：“幸矣！子之先生遇我也。有瘳矣，全然有生矣。吾见其杜权矣。”列子入，以告壶子。壶子曰：“乡吾示之以天壤，名实不入，而机发于踵。是殆见吾善者机也。尝又与来。”明日，又与之见壶子。出而谓列子曰：“子之先生不齐，吾无得而相焉。试齐，且复相之。”列子入，以告壶子。壶子曰：“吾乡示之以太冲莫胜。是殆见吾衡气机也。鲵桓之审为渊，止水之审为渊，流水之审为渊。渊有九名，此处三焉。尝又与来。”明日，又与之见壶子。立未定，自失而走。壶子曰：“追之！”列子追之不及，反以报壶子，曰：“已灭矣，已失矣，吾弗及也。”壶子曰：“乡吾示之以未始出吾宗。吾与之虚而委蛇，不知其谁何，因以为弟靡，因以为波流，故逃也。”然后列子自以为未始学而归，三年不出。为其妻爨，食豕如食人。于事无与亲，雕琢复朴，块然独以其形立。纷而封哉，一以是终。
The Normal Course for Rulers and Kings:
In Zheng there was a mysterious wizard called Ji-xian. He knew all about the deaths and births of men, their preservation and ruin, their misery and happiness, and whether their lives would be long or short, foretelling the year, the month, the decade and the day like a spirit. When the people of Kang saw him, they all ran out of his way. Liezi went to see him, and was fascinated by him. Returning, he told Hu-zi of his interview, and said, 'I considered your doctrine, my master, to be perfect, but I have found another which is superior to it.' Hu-zi replied, 'I have communicated to you but the outward letter of my doctrine, and have not communicated its reality and spirit; and do you think that you are in possession of it? However many hens there be, if there be not the cock among them, how should they lay (real) eggs? When you confront the world with your doctrine, you are sure to show in your countenance (all that is in your mind), and so enable (this) man to succeed in interpreting your physiognomy. Try and come to me with him, that I may show myself to him.'On the morrow, accordingly, Liezi came with the man and saw Hu-zi. When they went out, the wizard said, 'Alas! your master is a dead man. He will not live;-- not for ten days more! I saw something strange about him - I saw the ashes (of his life) all slaked with water!' When Liezi reentered, he wept till the front of his jacket was wet with his tears, and told Hu-zi what the man had said. Hu-zi said, 'I showed myself to him with the forms of (vegetation beneath) the earth. There were the sprouts indeed, but without (any appearance of) growth or regularity:-- he seemed to see me with the springs of my (vital) power closed up. Try and come to me with him again.'Next day, accordingly, Liezi brought the man again and saw Hu-zi. When they went out, the man said, 'It is a fortunate thing for your master that he met with me. He will get better; he has all the signs of living! I saw the balance (of the springs of life) that had been stopped (inclining in his favour).' Liezi went in, and reported these words to his master, who said, 'I showed myself to him after the pattern of the earth (beneath the) sky. Neither semblance nor reality entered (into my exhibition), but the springs (of life) were issuing from beneath my feet;-- he seemed to see me with the springs of vigorous action in full play. Try and come with him again.'Next day Liezi came with the man again, and again saw Hu-zi with him. When they went out, the wizard said, 'Your master is never the same. I cannot understand his physiognomy. Let him try to steady himself, and I will again view him.' Liezi went in and reported this to Hu-zi, who said, 'This time I showed myself to him after the pattern of the grand harmony (of the two elemental forces), with the superiority inclining to neither. He seemed to see me with the springs of (vital) power in equal balance. Where the water wheels about from (the movements of) a dugong, there is an abyss; where it does so from the arresting (of its course), there is an abyss; where it does so, and the water keeps flowing on, there is an abyss. There are nine abysses with their several names, and I have only exhibited three of them. Try and come with him again.'Next day they came, and they again saw Hu-zi. But before he had settled himself in his position, the wizard lost himself and ran away. 'Pursue him,' said Hu-zi, and Liezi did so, but could not come up with him. He returned, and told Hu-zi, saying, 'There is an end of him; he is lost; I could not find him.' Hu-zi rejoined, 'I was showing him myself after the pattern of what was before I began to come from my author. I confronted him with pure vacancy, and an easy indifference. He did not know what I meant to represent. Now he thought it was the idea of exhausted strength, and now that of an onward flow, and therefore he ran away.'After this, Liezi considered that he had not yet begun to learn (his master's doctrine). He returned to his house, and for three years did not go out. He did the cooking for his wife. He fed the pigs as if he were feeding men. He took no part or interest in occurring affairs. He put away the carving and sculpture about him, and returned to pure simplicity. Like a clod of earth he stood there in his bodily presence. Amid all distractions he was (silent) and shut up in himself. And in this way he continued to the end of his life.
6
应帝王:
无为名尸，无为谋府，无为事任，无为知主。体尽无穷，而游无朕，尽其所受于天，而无见得，亦虚而已。至人之用心若镜，不将不迎，应而不藏，故能胜物而不伤。
The Normal Course for Rulers and Kings:
Non-action (makes its exemplifier) the lord of all fame; non-action (serves him as) the treasury of all plans; non-action (fits him for) the burden of all offices; non-action (makes him) the lord of all wisdom. The range of his action is inexhaustible, but there is nowhere any trace of his presence. He fulfils all that he has received from Heaven, but he does not see that he was the recipient of anything. A pure vacancy (of all purpose) is what characterises him. When the perfect man employs his mind, it is a mirror. It conducts nothing and anticipates nothing; it responds to (what is before it), but does not retain it. Thus he is able to deal successfully with all things, and injures none.
7
应帝王:
南海之帝为儵，北海之帝为忽，中央之帝为浑沌。儵与忽时相与遇于浑沌之地，浑沌待之甚善。儵与忽谋报浑沌之德，曰：“人皆有七窍，以视听食息，此独无有，尝试凿之。”日凿一窍，七日而浑沌死。
The Normal Course for Rulers and Kings:
The Ruler of the Southern Ocean was Shu, the Ruler of the Northern Ocean was Hu, and the Ruler of the Centre was Chaos. Shu and Hu were continually meeting in the land of Chaos, who treated them very well. They consulted together how they might repay his kindness, and said, 'Men all have seven orifices for the purpose of seeing, hearing, eating, and breathing, while this (poor) Ruler alone has not one. Let us try and make them for him.' Accordingly they dug one orifice in him every day; and at the end of seven days Chaos died.
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