《庄子·外篇·天运第十四》
“天其运乎？地其处乎？日月其争于所乎？孰主张是？孰维纲是？ 孰居无事推而行是？意者其有机缄而不得已乎？意者其运转而不能自 止邪？云者为雨乎？雨者为云乎？孰隆施是？孰居无事淫乐而劝是？ 风起北方，一西一东，有上仿徨。孰嘘吸是？孰居无事而披拂是？敢问何故？”巫咸囗（左“礻”右“召”音ｓｈａｏ４）曰：“来，吾语女。天有六极五常，帝王顺之则治，逆之则凶。九洛之事，治成德备，临照下土，天下戴之，此谓上皇。”
商大宰荡问仁于庄子。庄子曰：“虎狼，仁也。”曰：“何谓也？ ”庄子曰：“父子相亲，何为不仁！”曰：“请问至仁。”庄子曰：“至仁无亲。”大宰曰：“荡闻之，无亲则不爱，不爱则不孝。谓至仁不孝，可乎？”庄子曰：“不然，夫至仁尚矣，孝固不足以言之。 此非过孝之言也，不及孝之言也。夫南行者至于郢，北面而不见冥山 ，是何也？则去之远也。故曰：以敬孝易，以爱孝难；以爱孝易，而 忘亲难；忘亲易，使亲忘我难；使亲忘我易，兼忘天下难；兼忘天下 易，使天下兼忘我难。夫德遗尧、舜而不为也，利泽施于万世，天下 莫知也，岂直大息而言仁孝乎哉！夫孝悌仁义，忠信贞廉，此皆自勉 以役其德者也，不足多也。故曰：至贵，国爵并焉；至富，国财并焉 ；至愿，名誉并焉。是以道不渝。”
北门成问于黄帝曰：“帝张咸池之乐于洞庭之野，吾始闻之惧，复 闻之怠，卒闻之而惑，荡荡默默，乃不自得。”帝曰：“汝殆其然哉 ！吾奏之以人，徵之以天，行之以礼义，建之以大清。夫至乐者，先应之以人事，顺之以天理，行之以五德，应之以自然。然后调理四时，太和万物。四时迭起，万物循生。一盛一衰，文武伦经。一清一浊，阴阳调和，流光其声。蛰虫始作，吾惊之以雷霆。其卒无尾，其始无首。一死一生，一偾一起，所常无穷，而一不可待。汝故惧也。吾又奏之以阴阳之和，烛之以日月之明。其声能短能长，能柔能刚，变 化齐一，不主故常。在谷满谷，在坑满坑。涂囗（左“谷”右“阝”）守神，以物为量。其声挥绰，其名高明。是故鬼神守其幽，日月星辰行其纪。吾止之于有穷，流之于无止。子欲虑之而不能知也，望之而不能见也，逐之而不能及也。傥然立于四虚之道，倚于槁梧而吟：‘目知穷乎所欲见，力屈乎所欲逐，吾既不及，已夫！’形充空虚， 乃至委蛇。汝委蛇，故怠。吾又奏之以无怠之声，调之以自然之命。 故若混逐丛生，林乐而无形，布挥而不曳，幽昏而无声。动于无方， 居于窈冥，或谓之死，或谓之生；或谓之实，或谓之荣。行流散徙， 不主常声。世疑之，稽于圣人。圣也者，达于情而遂于命也。天机不 张而五官皆备。此之谓天乐，无言而心说。故有焱氏为之颂曰：‘听 之不闻其声，视之不见其形，充满天地，苞裹六极。’汝欲听之而无 接焉，而故惑也。乐也者，始于惧，惧故祟；吾又次之以怠，怠故遁；卒之于惑，惑故愚；愚故道，道可载而与之俱也。”
孔子西游于卫，颜渊问师金曰：“以夫子之行为奚如？”师金曰：“惜乎！而夫子其穷哉！”颜渊曰：“何也？”师金曰：“夫刍狗之 未陈也，盛以箧衍，巾以文绣，尸祝齐戒以将之。及其已陈也，行者 践其首脊，苏者取而爨之而已。将复取而盛以箧衍，巾以文绣，游居 寝卧其下，彼不得梦，必且数眯焉。今而夫子亦取先王已陈刍狗，聚 弟子游居寝卧其下。故伐树于宋，削迹于卫，穷于商周，是非其梦邪 ？围于陈蔡之间，七日不火食，死生相与邻，是非其眯邪？夫水行莫 如用舟，而陆行莫如用车。以舟之可行于水也，而求推之于陆，则没 世不行寻常。古今非水陆与？周鲁非舟车与？今蕲行周于鲁，是犹推 舟于陆也！劳而无功，身必有殃。彼未知夫无方之传，应物而不穷者 也。且子独不见夫桔槔者乎？引之则俯，舍之则仰。彼，人之所引， 非引人者也。故俯仰而不得罪于人。故夫三皇五帝之礼义法度，不矜 于同而矜于治。故譬三皇五帝之礼义法度，其犹囗（左“木”右“且 ”）梨橘柚邪！其味相反而皆可于口。故礼义法度者，应时而变者也 。今取囗（“援”字以“犭”代“扌”）狙而衣以周公之服，彼必囗 （“龄”字以“乞”代“令”）啮挽裂，尽去而后慊。观古今之异， 犹囗狙之异乎周公也。故西施病心而颦其里，其里之丑人见之而美之 ，归亦捧心而颦其里。其里之富人见之，坚闭门而不出；贫人见之， 挈妻子而去之走。彼知颦美而不知颦之所以美。惜乎，而夫子其穷哉 ！”
孔子行年五十有一而不闻道，乃南之沛见老聃。老聃曰：“子来乎 ？吾闻子，北方之贤者也！子亦得道乎？”孔子曰：“未得也。”老子曰：“子恶乎求之哉？”曰：“吾求之于度数，五年而未得也。” 老子曰：“子又恶乎求之哉？”曰：“吾求之于阴阳，十有二年而未 得也。”老子曰：“然，使道而可献，则人莫不献之于其君；使道而 可进，则人莫不进之于其亲；使道而可以告人，则人莫不告其兄弟； 使道而可以与人，则人莫不与其子孙。然而不可者，无它也，中无主 而不止，外无正而不行。由中出者，不受于外，圣人不出；由外入者，无主于中，圣人不隐。名，公器也，不可多取。仁义，先王之蘧庐 也，止可以一宿而不可久处。觏而多责。古之至人，假道于仁，托宿 于义，以游逍遥之虚，食于苟简之田，立于不贷之圃。逍遥，无为也 ；苟简，易养也；不贷，无出也。古者谓是采真之游。以富为是者， 不能让禄；以显为是者，不能让名。亲权者，不能与人柄，操之则栗 ，舍之则悲，而一无所鉴，以窥其所不休者，是天之戮民也。怨、恩 、取、与、谏、教、生杀八者，正之器也，唯循大变无所湮者为能用 之。故曰：正者，正也。其心以为不然者，天门弗开矣。”
孔子见老聃而语仁义。老聃曰：“夫播糠眯目，则天地四方易位矣 ；蚊虻囗（左“口”右上“先先”右下“日”音ｚａｎ４）肤，则通 昔不寐矣。夫仁义惨然，乃愤吾心，乱莫大焉。吾子使天下无失其朴 ，吾子亦放风而动，总德而立矣！又奚杰杰然若负建鼓而求亡子者邪 ！夫鹄不日浴而白，乌不日黔而黑。黑白之朴，不足以为辩；名誉之 观，不足以为广。泉涸，鱼相与处于陆，相囗（左“口”右“句”） 以湿，相濡以沫，不若相忘于江湖。”
孔子见老聃归，三日不谈。弟子问曰：“夫子见老聃，亦将何规哉 ？”孔子曰：“吾乃今于是乎见龙。龙，合而成体，散而成章，乘乎 云气而养乎阴阳。予口张而不能囗（左“口”右上“力”右中“力力 ”右下“月”音ｘｉｅ２）。予又何规老聃哉？”子贡曰：“然则人 固有尸居而龙见，雷声而渊默，发动如天地者乎？赐亦可得而观乎？”遂以孔子声见老聃。老聃方将倨堂而应，微曰：“予年运而往矣，子将何以戒我乎？”子贡曰：“夫三皇五帝之治天下不同，其系声名 一也。而先生独以为非圣人，如何哉？”老聃曰：“小子少进！子何 以谓不同？”对曰：“尧授舜，舜授禹。禹用力而汤用兵，文王顺纣 而不敢逆，武王逆纣而不肯顺，故曰不同。”老聃曰：“小子少进，余语汝三皇五帝之治天下：黄帝之治天下，使民心一。民有其亲死不 哭而民不非也。尧之治天下，使民心亲。民有为其亲杀其杀而民不非 也。舜之治天下，使民心竞。民孕妇十月生子，子生五月而能言，不 至乎孩而始谁，则人始有夭矣。禹之治天下，使民心变，人有心而兵 有顺，杀盗非杀人。自为种而‘天下’耳。是以天下大骇，儒墨皆起 。其作始有伦，而今乎妇女，何言哉！余语汝：三皇五帝之治天下，名曰治之，而乱莫甚焉。三皇之知，上悖日月之明，下睽山川之精，中堕四时之施。其知惨于蛎虿之尾，鲜规之兽，莫得安其性命之情者 ，而犹自以为圣人，不可耻乎？其无耻也！”子贡蹴蹴然立不安。
孔子谓老聃曰：“丘治《诗》、《书》、《礼》、《乐》、《易》、《春秋》六经，自以为久矣，孰知其故矣，以奸者七十二君，论先 王之道而明周、召之迹，一君无所钩用。甚矣！夫人之难说也？道之 难明邪？”老子曰：“幸矣，子之不遇治世之君！夫六经，先王之陈 迹也，岂其所以迹哉！今子之所言，犹迹也。夫迹，履之所出，而迹 岂履哉！夫白囗（左上“臼”左下“儿”右“鸟”音ｙｉ４）之相视 ，眸子不运而风化；虫，雄鸣于上风，雌应于下风而风化。类自为雌 雄，故风化。性不可易，命不可变，时不可止，道不可壅。苟得于道 ，无自而不可；失焉者，无自而可。”孔子不出三月，复见，曰：“ 丘得之矣。乌鹊孺，鱼傅沫，细要者化，有弟而兄啼。久矣，夫丘不 与化为人！不与化为人，安能化人。”老子曰：“可，丘得之矣！”
BOOK XIV.
PART II. SECTION VII.
Thien Yün, or 'The Revolution of Heaven 1.'
1. How (ceaselessly) heaven revolves! Flow (constantly) earth abides at rest! And do the sun and moon contend about their (respective) places? Who presides over and directs these (things)? Who binds and connects them together? Who is it that, without trouble or exertion on his part, causes and maintains them? Is it, perhaps, that there is some secret spring, in consequence of which they cannot be but as they are? Or is it, perhaps, that they move and turn as they do, and cannot stop of themselves?
(Then) how the clouds become rain! And how the rain again forms the clouds! Who diffuses them so abundantly? Who is it that, without trouble or exertion on his part, produces this elemental enjoyment, and seems to stimulate it?
The winds rise in the north; one blows to the west, and another to the east; while some rise upwards, uncertain in their direction. By whose breathing are they produced? Who is it that, without any trouble and exertion of his own, effects all their undulations? I venture to ask their cause 2.
p. 346
Wû-hsien Thiâo 1 said, 'Come, and I will tell you. To heaven there belong the six Extreme Points, and the five Elements 2. When the Tîs and Kings acted in accordance with them, there was good government; when they acted contrary to them, there was evil. Observing the things (described) in the nine divisions (of the writing) of Lo 3, their government was perfected and their virtue was complete. They inspected and enlightened the kingdom beneath them, and all under the sky acknowledged and sustained them. Such was the condition under the august (sovereigns 4 ) and those before them.'
2. Tang 5, the chief administrator of Shang 5, asked Kwang-dze about Benevolence 6, and the answer was, 'Wolves and tigers are benevolent.' 'What do you mean?' said Tang. Kwang-dze replied, 'Father and son (among them) are affectionate to one another. Why should they be considered as not benevolent?'
p. 347
'Allow me to ask about perfect benevolence,' pursued the other. Kwang-dze said, 'Perfect benevolence 1 does not admit (the feeling) of affection.' The minister said, 'I have heard that, without (the feeling of) affection there is no love, and without love there is not filial duty;--is it permissible to say that the perfectly benevolent are not filial?' Kwang-dze rejoined, 'That is not the way to put the case. Perfect Benevolence is the very highest thing;--filial duty is by no means sufficient to describe it. The saying which you quote is not to the effect that (such benevolence) transcends filial duty;--it does not refer to such duty at all. One, travelling to the south, comes (at last) to Ying 2, and there, standing with his face to the north, he does not see mount Ming 3. Why does he not see it? Because he is so far from it. Hence it is said, "Filial duty as a part of reverence is easy, but filial duty as a part of love is difficult. If it be easy as a part of love, yet it is difficult to forget 4 one's parents. It may be easy for me to forget my parents, but it is difficult to make my parents forget me. If it were easy to make my parents forget me, it is difficult for me to forget all men in the world. If it were easy to forget all men in the world, it is difficult to make them all forget me."
'This virtue might make one think light of Yâo and Shun, and not wish to be they 5. The profit
p. 348
and beneficial influences of it extend to a myriad ages, and no one in the world knows whence they come. How can you simply heave a great sigh, and speak (as you do) of benevolence and filial duty? Filial duty, fraternal respect, benevolence, righteousness, loyalty, sincerity, firmness, and purity;--all these may be pressed into the service of this virtue, but they are far from sufficient to come up to it. Therefore it is said, "To him who has what is most noble 1, all the dignities of a state are as nothing 2; to him who has what is the greatest riches, all the wealth of a state is as nothing; to him who has all that he could wish, fame and praise are as nothing." It is thus that the Tâo admits of no substitute.'
3. Pei-män Khäng 3 asked Hwang-Tî, saying, 'You were celebrating, O Tî, a performance of the music of the Hsien-khih 4, in the open country near the Thung-thing lake. When I heard the first part of it, I was afraid; the next made me weary; and the last perplexed me. I became agitated and unable to speak, and lost my self-possession.' The Tî said, 'It was likely that it should so affect you! It was performed with (the instruments of) men, and all attuned according to (the influences of) Heaven. It
p. 349
proceeded according to (the principles of) propriety and righteousness, and was pervaded by (the idea of) the Grand Purity.
'The Perfect Music first had its response in the affairs of men, and was conformed to the principles of Heaven; it indicated the action of the five virtues, and corresponded to the spontaneity (apparent in nature). After this it showed the blended distinctions of the four seasons, and the grand harmony of all things;--the succession of those seasons one after another, and the production of things in their proper order. Now it swelled, and now it died away, its peaceful and military strains clearly distinguished and given forth. Now it was clear, and now rough, as if the contracting and expanding of the elemental processes blended harmoniously (in its notes). Those notes then flowed away in waves of light, till, as when the hibernating insects first begin to move, I commanded the terrifying crash of thunder. Its end was marked by no formal conclusion, and it began again without any prelude. It seemed to die away, and then it burst into life; it came to a close, and then it rose again. So it went on regularly and inexhaustibly, and without the intervention of any pause:--it was this which made you afraid.
'In the second part (of the performance), I made it describe the harmony of the Yin and Yang, and threw round it the brilliance of the sun and moon. Its notes were now short and now long, now soft and now hard. Their changes, however, were marked by an unbroken unity, though not dominated by a fixed regularity. They filled every valley and ravine; you might shut up every crevice, and guard your spirit (against their entrance), yet
p. 350
there was nothing but gave admission to them. Yea, those notes resounded slowly, and might have been pronounced high and clear. Hence the shades of the dead kept in their obscurity; the sun and moon, and all the stars of the zodiac, pursued their several courses. I made (my instruments) leave off, when (the performance) came to an end, and their (echoes) flowed on without stopping. You thought anxiously about it, and were not able to understand it; you looked for it, and were not able to see it; you pursued it, and were not able to reach it. All amazed, you stood in the way all open around you, and then you leant against an old rotten dryandra tree and hummed. The power of your eyes was exhausted by what you wished to see; your strength failed in your desire to pursue it, while I myself could not reach it. Your body was but so much empty vacancy while you endeavoured to retain your self-possession 1:--it was that endeavour which made you weary.
'In the last part (of the performance), I employed notes which did not have that wearying effect. I blended them together as at the command of spontaneity. Hence they came as if following one another in confusion, like a clump of plants springing from one root, or like the music of a forest produced by no visible form. They spread themselves all around without leaving a trace (of their cause); and seemed to issue from deep obscurity where there was no sound. Their movements came from nowhere; their home was in the deep darkness;--
p. 351
conditions which some would call death, and some life; some, the fruit, and some, (merely) the flower. Those notes, moving and flowing on, separating and shifting, and not following any regular sounds, the world might well have doubts about them, and refer them to the judgment of a sage, for the sages understand the nature of this music, and judge in accordance with the prescribed (spontaneity). While the spring of that spontaneity has not been touched, and yet the regulators of the five notes are all prepared;--this is what is called the music of Heaven, delighting the mind without the use of words. Hence it is said in the eulogy of the Lord of Piâo 1, "You listen for it, and do not hear its sound; you look for it, and do not perceive its form; it fills heaven and earth; it envelopes all within the universe." You wished to hear it, but could not take it in; and therefore you were perplexed.
'I performed first the music calculated to awe; and you were frightened as if by a ghostly visitation, I followed it with that calculated to weary; and in your weariness you would have withdrawn. I concluded with that calculated to perplex; and in your perplexity you felt your stupidity. But that stupidity is akin to the Tâo; you may with it convey the Tâo in your person, and have it (ever) with you.'
4. When Confucius was travelling in the west in Wei, Yen Yüan asked the music-master Kin 2, saying,
p. 352
[paragraph continues] 'How is it, do you think, with the course of the Master?' The music-master replied, 'Alas! it is all over with your Master!' 'How so?' asked Yen Yüan; and the other said, 'Before the grass-dogs 1 are set forth (at the sacrifice), they are deposited in a box or basket, and wrapt up with elegantly embroidered cloths, while the representative of the dead and the officer of prayer prepare themselves by fasting to present them. After they have been set forth, however, passers-by trample on their heads and backs, and the grass-cutters take and burn them in cooking. That is all they are good for. If one should again take them, replace them in the box or basket, wrap them up with embroidered cloths, and then in rambling, or abiding at the spot, should go to sleep under them, if he do not get (evil) dreams, he is sure to be often troubled with the nightmare. Now here is your Master in the same way taking the grass-dogs, presented by the ancient kings, and leading his disciples to wander or abide and sleep under them. Owing to this, the tree (beneath which they were practising ceremonies) in Sung was cut down 2; he was obliged to leave Wei 3; he was reduced to extremities in Shang 3 and Kâu 4:--were not those experiences like having (evil) dreams? He was kept in a state of siege between Khän and Zhâi 5, so that for seven days he had no cooked food to eat, and was in a situation between life and death:--were not those experiences like the nightmare?
p. 353
'If you are travelling by water, your best plan is to use a boat; if by land, a carriage. Take a boat, which will go (easily) along on the water, and try to push it along on the land, and all your lifetime it will not go so much as a fathom or two:--are not ancient time and the present time like the water and the dry land? and are not Kâu and Lû like the boat and the carriage? To seek now to practise (the old ways of) Kâu in Lû is like pushing along a boat on the dry land. It is only a toilsome labour, and has no success; he who does so is sure to meet with calamity. He has not learned that in handing down the arts (of one time) he is sure to be reduced to extremity in endeavouring to adapt them to the conditions (of another).
'And have you not seen the working of a shadoof? When (the rope of) it is pulled, it bends down; and when it is let go, it rises up. It is pulled by a man, and does not pull the man; and so, whether it bends down or rises up, it commits no offence against the man. In the same way the rules of propriety, righteousness, laws, and measures of the three Hwangs 1 and five Tîs 1 derived their excellence, not from their being the same as those of the present day, but from their (aptitude for) government. We may compare them to haws 2, pears, oranges,
p. 354
and pummeloes, which are different in flavour, but all suitable to be eaten. Just so it is that the rules of propriety, righteousness, laws, and measures, change according to the time.
'If now you take a monkey, and dress it in the robes of the duke of Kâu, it will bite and tear them, and will not be satisfied till it has got rid of them altogether. And if you look at the difference between antiquity and the present time it is as great as that between the monkey and the duke of Kâu. In the same way, when Hsî Shih 1 was troubled in mind, she would knit her brows and frown on all in her neighbourhood. An ugly woman of the neighbourhood, seeing and admiring her beauty, went home, and also laying her hands on her heart proceeded to stare and frown on all around her. When the rich people of the village saw her, they shut fast their doors and would not go out; when the poor people saw her, they took their wives and children and ran away from her. The woman knew how to admire the frowning beauty, but she did not know how it was that she, though frowning, was beautiful. Alas! it is indeed all over with your Master 2!'
5. When Confucius was in his fifty-first year 3, he had not heard of the Tâo, and went south to Phei 4
p. 355
to see Lâo Tan, who said to him, 'You have come, Sir; have you? I have heard that you are the wisest man of the North; have you also got the Tâo?' 'Not yet,' was the reply; and the other went on, 'How have you sought it?' Confucius said, 'I sought it in measures and numbers, and after five years I had not got it.' 'And how then did you seek it?' 'I sought it in the Yin and Yang, and after twelve years I have not found it.' Lâo-dze said, 'Just so! If the Tâo could be presented (to another), men would all present it to their rulers; if it could be served up (to others), men would all serve it up to their parents; if it could be told (to others), men would all tell it to their brothers; if it could be given to others, men would all give it to their sons and grandsons. The reason why it cannot be transmitted is no other but this,--that if, within, there be not the presiding principle, it will not remain there, and if, outwardly, there be not the correct obedience, it will not be carried out. When that which is given out from the mind (in possession of it) is not received by the mind without, the sage will not give it out; and when, entering in from without, there is no power in the receiving mind to entertain it, the sage will not permit it to lie hid there 1. Fame is a possession common to all; we should not seek to have much of it. Benevolence and righteousness were as the lodging-houses of the former kings; we should only rest in them for a night, and not occupy them for
p. 356
long. If men see us doing so, they will have much to say against us.
'The perfect men of old trod the path of benevolence as a path which they borrowed for the occasion, and dwelt in Righteousness as in a lodging which they used for a night. Thus they rambled in the vacancy of Untroubled Ease, found their food in the fields of Indifference, and stood in the gardens which they had not borrowed. Untroubled Ease requires the doing of nothing; Indifference is easily supplied with nourishment; not borrowing needs no outlay. The ancients called this the Enjoyment that Collects the True.
'Those who think that wealth is the proper thing for them cannot give up their revenues; those who seek distinction cannot give up the thought of fame; those who cleave to power cannot give the handle of it to others. While they hold their grasp of those things, they are afraid (of losing them). When they let them go, they are grieved; and they will not look at a single example, from which they might perceive the (folly) of their restless pursuits:--such men are under the doom of Heaven 1.
'Hatred and kindness; taking and giving; reproof and instruction; death and life:--these eight things are instruments of rectification, but only those are able to use them who do not obstinately refuse to comply with their great changes. Hence it is said, "Correction is Rectification." When the minds of
p. 357
some do not acknowledge this, it is because the gate of Heaven 1 (in them) has not been opened.'
6. At an interview with Lâo Tan, Confucius spoke to him of benevolence and righteousness. Lâo Tan said, 'If you winnow chaff, and the dust gets into your eyes, then the places of heaven and earth and of the four cardinal points are all changed to you. If musquitoes or gadflies puncture your skin, it will keep you all the night 2 from sleeping. But this painful iteration of benevolence and righteousness excites my mind and produces in it the greatest confusion. If you, Sir, would cause men not to lose their natural simplicity, and if you would also imitate the wind in its (unconstrained) movements, and stand forth in all the natural attributes belonging to you!--why must you use so much energy, and carry a great drum to seek for the son whom you have lost 3? The snow-goose does not bathe every day to make itself white, nor the crow blacken itself every day to make itself black. The natural simplicity of their black and white does not afford any ground for controversy; and the fame and praise which men like to contemplate do not make them greater than they naturally are. When the springs (supplying the pools) are dried up, the fishes huddle together on the dry land. Than that they should moisten one another there by their gasping, and keep one another wet by their milt, it would be better for them to forget one another in the rivers and lakes 4.'
p. 358
From this interview with Lâo Tan, Confucius returned home, and for three days did not speak. His disciples (then) asked him, saying, 'Master, you have seen Lâo Tan; in what way might you admonish and correct him?' Confucius said, 'In him (I may say) that I have now seen the dragon. The dragon coils itself up, and there is its body; it unfolds itself and becomes the dragon complete. It rides on the cloudy air, and is nourished by the Yin and Yang. I kept my mouth open, and was unable to shut it;--how could I admonish and correct Lâo Tan?'
7. Dze-kung 1 said, 'So then, can (this) man indeed sit still as a representative of the dead, and then appear as the dragon? Can his voice resound as thunder, when he is profoundly still? Can he exhibit himself in his movements like heaven and earth? May I, Zhze, also get to see him?' Accordingly with a message from Confucius he went to see Lâo Tan.
Lâo Tan was then about to answer (his salutation) haughtily in the hall, but he said in a low voice, 'My years have rolled on and are passing away, what do you, Sir, wish to admonish me about?' Dze-kung replied, 'The Three Kings and Five Tîs 2 ruled
p. 359
the world not in the same way, but the fame that has accrued to them is the same. How is it that you alone consider that they were not sages?' 'Come forward a little, my son. Why do you say that (their government) was not the same?' 'Yâo,' was the reply, 'gave the kingdom to Shun, and Shun gave it to Yü. Yü had recourse to his strength, and Thang to the force of arms. King Wän was obedient to Kâu (-hsin), and did not dare to rebel; king Wû rebelled against Kâu, and would not submit to him. And I say that their methods were not the same.' Lâo Tan said, 'Come a little more forward, my son, and I will tell you how the Three Hwangs and the Five Tîs 1 ruled the world. Hwang-Tî ruled it, so as to make the minds of the people all conformed to the One (simplicity). If the parents of one of them died, and he did not wail, no one blamed him. Yâo ruled it so as to cause the hearts of the people to cherish relative affection. If any, however, made the observances on the death of other members of their kindred less than those for their parents, no one blamed them 2. Shun ruled it, so as to produce a feeling of rivalry in the minds of the people. Their wives gave birth to their children in the tenth month of their pregnancy, but those children could speak at five months; and before they were three years old, they began to call people by their surnames and names. Then it was that men began to die prematurely. Yü ruled it, so as to cause the minds of the people to become changed. Men's minds became scheming, and they
p. 360
used their weapons as if they might legitimately do so, (saying that they were) killing thieves and not killing other men. The people formed themselves into different combinations;--so it was throughout the kingdom. Everywhere there was great consternation, and then arose the Literati and (the followers of) Mo (Tî). From them came first the doctrine of the relationships (of society); and what can be said of the now prevailing customs (in the marrying of) wives and daughters? I tell you that the rule of the Three Kings and Five Tîs may be called by that name, but nothing can be greater than the disorder which it produced. The wisdom of the Three Kings was opposed to the brightness of the sun and moon above, contrary to the exquisite purity of the hills and streams below, and subversive of the beneficent gifts of the four seasons between. Their wisdom has been more fatal than the sting of a scorpion or the bite of a dangerous beast 1. Unable to rest in the true attributes of their nature and constitution, they still regarded themselves as sages:--was it not a thing to be ashamed of? But they were shameless.' Dze-kung stood quite disconcerted and ill at ease.
8. Confucius said to Lâo Tan, 'I have occupied myself with the Shih, the Shû, the Lî, the Yo, the Yî, and the Khun Khiû, those six Books, for what I myself consider a long time 2, and am thoroughly
p. 361
acquainted with their contents. With seventy-two rulers, all offenders against the right, I have discoursed about the ways of the former kings, and set forth the examples of (the dukes of Kâu and Shâo; and not one of them has adopted (my views) and put them in practice:--how very difficult it is to prevail on such men, and to make clear the path to be pursued!'
Lâo-dze replied, 'It is fortunate that you have not met with a ruler fitted to rule the age. Those six writings are a description of the vestiges left by the former kings, but do not tell how they made such vestiges; and what you, Sir, speak about are still only the vestiges. But vestiges are the prints left by the shoes;--are they the shoes that produced them? A pair of white herons look at each other with pupils that do not move, and impregnation takes place; the male insect emits its buzzing sound in the air above, and the female responds from the air below, and impregnation takes place; the creatures called lêi are both male and female, and each individual breeds of itself 1. The nature cannot be altered; the conferred constitution cannot be changed; the march of the seasons cannot be arrested; the Tâo cannot be stopped. If you get the Tâo, there is no effect that cannot be produced; if you miss it, there is no effect that can.'
Confucius (after this) did not go out, till at the end of three months he went again to see Lâo Tan, and said, 'I have got it. Ravens produce their young by hatching; fishes by the communication of their milt; the small-waisted wasp by
p. 362
transformation 1; when a younger brother comes, the elder weeps 2. Long is it that I have not played my part in harmony with these processes of transformation. But as I did not play my part in harmony with such transformation, how could I transform men?' Lâo-dze said, 'You will do. Khiû, you have found the Tâo.'
--------------------------------------------------------------------------------
Footnotes
345:1 See pp. 145, 146.
345:2 Down to this we have a description of the phenomena of heaven and earth and of nature generally as proceeding regularly p. 346 and noiselessly, without any apparent cause; which is the chief subject of the Book. As the description is not assigned to any one, we must suppose it to be from Kwang-dze himself; and that it is he who asks the question in the last three characters.
346:1 This is said by the critics to have been a minister of the Shang dynasty, under Thâi-mâu in the seventeenth century B. C.; but even Kwang-dze would hardly so violate the unity of time.
346:2 Generally means 'the Five Regular Virtues;' supposed to mean here 'the Five Elements.'
346:3 Probably the 'Nine Divisions of the Great Plan,' in the Shû King, V, iv, fancied to be derived from the writing, which a tortoise from the Lo river exhibited to the great Yü.
346:4 Possibly Fû-hsî, Shän Näng, and Hwang-Tî.
346:5 'Shang' must be taken as the duchy of Sung, assigned by king Wû to the representative of the kings of the dynasty of Shang. 'Tang' would be a principal minister of it in the time of Kwang-dze.
346:6 The chief of all the virtues according to Confucianism.
347:1 A denomination here for the Tâo, employed by Kwang-dze for the purpose of his argument.
347:2 The capital of the state of Khû in the south.
347:3 Name of a hill in the extreme north.
347:4 The Tâo requires such forgetfulness on the part of both giver and receiver; it is a part of its 'doing-nothing.'
347:5 I think this is the meaning.
348:1 The Tâo.
348:2 This free version takes as = . So the Khang-list dictionary explains it.
348:3 Only heard of, so far as I know, in this passage.
348:4 The name of Hwang-Tî's music; I do not venture to translate it. In his elaborate description of it, our author intended to give an idea of the Tâo, and the effect which the study of it was calculated to produce on the mind; as appears from the concluding sentence of the paragraph.
350:1 See the usage of the two characters in the Shih King, I, ii, Ode 3.
351:1 Some sovereign of antiquity, of whom it is difficult to find any other mention but this. Even in the Lû Shih I have not discovered him. The name is said to be pronounced Piâo; in which case it should consist of three , and not of three .
351:2 Only heard of here.
352:1 See the Tâo Teh King, ch. 5.
352:2 Analects III, xxii.
352:3 In consequence of the dissoluteness of the court; Analects VI, xxvi; IX, 17.
352:4 Meaning Sung and Wei.
352:5 Analects XI, ii, i.
353:1 It is impossible to speak definitely of who these three Hwangs (Augustuses) and five Tîs were, or whom the speaker intended by them. The former would seem to lead us to the purely fabulous ages, when twelve (or thirteen) Heavenly Hwangs, eleven Earthly, and nine Human ruled over the young world, for a period of 576,000 years. There is a general agreement of opinion that the five Tîs ended with Yâo and Shun.
353:2 See Williams's Dictionary, sub voc. He says it is the Crataegus p. 354 cuneata and pinnatifida, common in China, and much esteemed for its acidity.
354:1 A famous beauty,--the concubine of king Fû-khâi of Wû.
354:2 The comparisons in this paragraph are not complimentary to Confucius. Of course the conversation never took place, and must have been made up to ridicule the views of the sage.
354:3 This would be in B. C. 503 or 502, and Lâo-dze would be more than a hundred years old.
354:4 Probably in what is now the district of Phei, department of Hsü-kâu, Kiang-sû.
355:1 That is, the sage will not deposit it, where it will lie hidden;--compare Analects XVI, vi.
356:1 See the same expression used in Book VI, par. 11, used by Confucius of himself. Comparing the two passages together, I must doubt the correctness of my note there ( 2, p. 252), that 'Heaven' is used in the Confucian sense of Tî, or God. The men here pursued and toiled after the pleasures of the world, rather than the quiet satisfactions of the Tâo.
357:1 See Book XXIII, par. 9. The phrase = .
357:2 The common reading is a mistake for .
357:3 Compare the same illustration in the preceding Book, par. 7.
357:4 This illustration is from Book V1, par. 5.
358:1 Dze-kung would seem to have undertaken this expedition to maintain the reputation of the Master and his school;--only to be defeated by Lâo-dze more signally than Confucius had been.
358:2 These are different probably, though the text is not quite certain, from the three Hwangs and five Tîs of par. 3. The Hwangs (or August Sovereigns) preceded the Tîs; the Kings (Wangs) came after them. The Three Kings are the three lines of kings commencing with the dynasty of Hsü, and following Shun. From the names mentioned by Dze-kung, we ought certainly so to understand the designation here.
359:1 See note 2, preceding page.
359:2 Referring to some abuses, contrary to the doctrine of relationship.
360:1 What beast is meant here cannot be ascertained from the characters in the text, .
360:2 But with the preparation of the Khun Khiû Confucius's life ended;--it is very plain that no conversation such as Kwang-dze has fabricated here could ever have taken place.
361:1 Where had Lâo-dze or his author learned his zoology?
362:1 See the Shih King, II, v, Ode II, 3, about the sphex.
362:2 Because, as we say, 'his nose is put out.' But the sentiment, though it is ascribed to Confucius, is rarely according to the fact of the case.
--------------------------------------------------------------------------------
Next: Book XV: Kho Î, or 'Ingrained Ideas.'
【译文】
天在自然运行吧？地在无心静处吧？日月交替出没是在争夺居所吧？谁在主宰张罗这些现象呢？谁在维系统带这些现象呢？是谁闲瑕无事推动运行而形成这些现象呢？揣测它们有什么主宰的机关而出于不得已呢？还是揣测它们运转而不能自己停下来呢？乌云是雨水蒸腾而成呢？还是雨水是乌云降落而成呢？是谁在行云布雨？是谁闲居无事贪求欢乐而促成了这种现象？风起于北方，一会儿西一会儿东，在天空中来回游动，是谁吐气或吸气造成了云彩的飘动？还是谁闲居无事煽动而造成这样的现象？我斗胆地请教是些什么缘故？”巫咸祒说：“来！我告诉你。大自然本身就存在六合和五行，帝王顺应它便能治理好国家，违背它就会招来灾祸。顺应九州聚居之人的各种事务，致使天下治理而道德完备，光辉照临人间，天下人拥戴，这就叫做'上皇’。”
宋国的太宰荡向庄子请教仁爱的问题。庄子说：“虎和狼也具有仁爱。”太宰荡说：“这是说什么呢？”庄子说：“虎狼也能父子相互亲爱，为什么不能叫做仁呢？”太宰荡又问：“请教最高境界的仁。”庄子说：“最高境界的仁就是没有亲。”太宰荡说：“我听说，没有亲就不会有爱，没有爱就不会有孝，说最高境界的仁就是不孝，可以吗？”
庄子说：“不是这样。最高境界的仁实在值得推崇，孝本来就不足以说明它。这并不是要责备行孝的言论，而是不涉及行孝的言论。向南方走的人到了楚国都诚郢，面朝北方也看不见冥山，这是为什么呢？距离冥山越发地远了。所以说，用恭敬的态度来行孝容易，以爱的本心来行孝困难；用爱的本心来行孝容易，用虚静淡泊的态度对待双亲困难；虚静淡泊地对待双亲容易，使双亲也能虚静淡泊地对待自己困难；使双亲虚静淡泊地对待自己容易，能一并虚静淡泊地对待天下人困难；一并虚静淡泊地对待天下之人容易，使天下之人能一并忘却自我困难。盛德遗忘了尧舜因而尧舜方才能任物自得，利益和恩泽施给万世，天下人却没有谁知道，难道偏偏需要深深慨叹而大谈仁孝吗！孝、悌、仁、义、忠、信、贞、廉，这些都是用来劝勉自身而拘执真性的，不值得推崇。所以说，最为珍贵的，一国的爵位都可以随同忘却自我而弃除；最为富有的，一国的资财都可以随同知足的心态而弃置，最大的心愿，名声和荣誉都可以随同通适本性而泯灭。所以，大道是永恒不变的。”
北门成向黄帝问道：“你在广漠的原野上演奏咸池乐曲，我起初听起来感到惊惧，再听下去就逐步松缓下来，听到最后却又感到迷惑不解，神情恍惚无知无识，竟而不知所措。”
黄帝说：“你恐怕会有那样的感觉吧！我因循人情来演奏乐曲，取法自然的规律，用礼义加以推进，用天道来确立。最美妙最高贵的乐曲，总是用人情来顺应，用天理来因循，用五德来推演，用自然来应合，然后方才调理于四季的序列，跟天地万物同和。乐声犹如四季更迭而起，万物都遵循这一变化而栖息生长；忽而繁茂忽而衰败，春季的生机和秋季的肃杀都在有条不紊地更迭；忽而清新忽而浊重，阴阳相互调配交和，流布光辉和与之相应的声响；犹如解除冬眠的虫豸开始活动，我用雷霆使它们惊起。乐声的终结寻不到结尾，乐声的开始寻不到起头；一会儿消逝一会儿兴起，一会儿偃息一会儿亢进；变化的方式无穷无尽，全不可以有所期待。因此你会感到惊恐不安。
“我又用阴阳的交和来演奏，用日月的光辉来照临整个乐曲。于是乐声能短能长，能柔能刚，变化虽然遵循着一定的条理，却并不拘泥于故态和常规；流播于山谷山谷满盈，流播于坑凹坑凹充实；堵塞心灵的孔隙而使精神宁寂持守，一切用外物来度量。乐声悠扬广远，可以称作高如上天、明如日月。因此连鬼神也能持守幽暗，日月星辰也能运行在各自的轨道上。我时而把乐声停留在一定的境界里，而乐声的寓意却流播在无穷无尽的天地中。我想思考它却不能知晓，我观望它却不能看见，我追赶它却总不能赶上；只得无心地伫立在通达四方而无涯际的衢道上，依着几案吟咏。目光和智慧困窘于一心想要见到的事物，力气竭尽于一心想要追求的东西。我早已经赶不上了啊！形体充盈却又好像不复存在，方才能够随应变化。你随应变化，因此惊恐不安的情绪慢慢平息下来。
“我又演奏起忘情忘我的乐声，并且用自然的节奏来加以调协。因而乐声象是混同驰逐相辅相生，犹如风吹丛林自然成乐却又无有形迹；传播和振动均无外力引曳，幽幽暗暗又好象没有了一点儿声响。乐声启奏于不可探测的地方，滞留于深远幽暗的境界；有时候可以说它消逝，有时候又可以说它兴起；有时候可以说它实在，有时候又可说它虚华；演进流播飘散游徙，绝不固守一调。世人往往迷惑不解，向圣人问询查考。所谓圣，就是通达事理而顺应于自然。自然的枢机没有启张而五官俱全，这就可以称之为出自本然的乐声，犹如没有说话却心里喜悦。所以有焱氏为它颂扬说：'用耳听听不到声音，用眼看看不见形迹，充满于大地，包容了六极。’你想听却无法衔接连贯，所以你到最后终于迷惑不解。
“这样的乐章，初听时从惶惶不安的境态开始，因为恐惧而认为是祸患；我接着又演奏了使人心境松缓的乐曲，因为松缓而渐渐消除恐惧；乐声最后在迷惑不解中终结，因为迷惑不解而无知无识似的；无知无识的浑厚心态就接近大道，接近大道就可以借此而与大道融合相通了。”
孔子向西边游历到卫国。颜渊问师金道：“你认为夫子此次卫国之行怎么样？”师金说：“可惜呀，你的先生一定会遭遇困厄啊！”颜渊说：“为什么呢？”
师金说：“用草扎成的狗还没有用于祭祀，一定会用竹制的箱笼来装着，用绣有图纹的饰物来披着，祭祀主持人斋戒后迎送着。等到它已用于祭祀，行路人踩踏它的头颅和脊背，拾草的人捡回去用于烧火煮饭罢了；想要再次取来用于祭祀而拿竹筐装着它，拿绣有图纹的饰物披着它，游乐居处于主人的身旁，即使它不做恶梦，也会一次又一次地感受到梦魇似的压抑。如今你的先生，也是在取法先王已经用于祭祀的草扎之狗，并聚集众多弟子游乐居处于他的身边。所以在宋国大树下讲习礼法而大树被砍伐，在卫国游说而被铲掉了所有的足迹，在殷地和东周游历遭到困厄，这不就是那样的恶梦吗？在陈国和蔡国之间遭到围困，整整七天没有能生火就食，让死和生成了近邻，这又不就是那压得喘不过气来的梦魇吗？
“在水上划行没有什么比得上用船，在陆地上行走没有什么比得上用车，因为船可以在水中划行而奢求在陆地上推着船走，那么终身也不能行走多远。古今的不同不就象是水面和陆地的差异吗？周和鲁的差异不就象是船和车的不同吗？如今一心想在鲁国推行周王室的治理办法，这就象是在陆地上推船而行，徒劳而无功，自身也难免遭受祸殃。他们全不懂得运动变化并无限定，只能顺应事物于无穷的道理。
“况且，你没有看见那吊杆汲水的情景吗？拉起它的一端而另一端便俯身临近水面，放下它的一端而另一端就高高仰起。那吊杆，是因为人的牵引，并非它牵引了人，所以或俯或仰均不得罪人。因此说，远古三皇五帝时代的礼义法度，不在于相同而为人顾惜，在于治理而为人看重。拿三皇五帝时代的礼义法度来打比方，恐怕就像柤、梨、橘、柚四种酸甜不一的果子吧，它们的味道彼此不同然而却都很可口。
“所以，礼义法度，都是顺应时代而有所变化的东西。如今捕捉到猿猴给它穿上周公的衣服，它必定会咬碎或撕裂，直到全部剥光身上的衣服方才心满意足。观察古今的差异，就象猿猴不同于周公。从前西施心口疼痛而皱着眉头在邻里间行走，邻里的一个丑女人看见了认为皱着眉头很美，回去后也在邻里间捂着胸口皱着眉头。邻里的有钱人看见了，紧闭家门而不出；贫穷的人看见了，带着妻儿子女远远地跑开了。那个丑女人只知道皱着眉头好看却不知道皱着眉头好看的原因。可惜呀，你的先生一定会遭遇厄运啊！”
孔子活了五十一岁还没有领悟大道，于是往南去到沛地拜见老聃。老聃说：“你来了吗？我听说你是北方的贤者，你恐怕已经领悟了大道吧？”孔子说：“还未能得到。”老子说：“你是怎样寻求大道的呢？”孔子说：“我在规范、法度方面寻求大道，用了五年的功夫还未得到。”老子说：“你又怎样寻求大道呢？”孔子说：“我又从阴阳的变化来寻求，十二年了还是未能得到。”
老子说：“会是这样的。假使道可以用来进献，那么人们没有谁不会向国君进献大道；假使道可以用来奉送，那么人们没有谁不会向自己的双亲奉送大道；假使道可以传告他人，那么人们没有谁不会告诉给他的兄弟；假使道可以给与人，那么人们没有谁不会用来给与他的子孙。然而不可以这样做的原因，没有别的，内心不能自持因而大道不能停留，对外没有什么相对应因而大道不能推行。从内心发出的东西，倘若不能为外者所接受，圣人也就不会有所传教；从外部进入内心的东西，倘若心中无所领悟而不能自持，圣人也就不会有所怜惜。名声，乃是人人都可使用的器物，不可过多猎取。仁义，乃是前代帝王的馆舍，可以住上一宿而不可以久居，多次交往必然会生出许多责难。
“古代道德修养高的至人，对于仁来说只是借路，对于义来说只是暂住，而游乐于自由自在、无拘无束的境域，生活于马虎简单、无奢无华的境地，立身于从不施与的园圃。自由自在、无拘无束，便是无为；马虎简单、无奢无华，就易于生存；从不施与，就不会使自己受损也无裨益于他人。古代称这种情况叫做神采真实的遨游。
“把贪图财贿看作正确的人，不会让人利禄；把追求显赫看作正确的人，不会让人名声；迷恋权势的人，不会授人权柄。掌握了利禄、名声和权势便唯恐丧失而整日战栗不安，而放弃上述东西又会悲苦不堪，而且心中全无一点鉴识，眼睛只盯住自己所无休止追逐的东西，这样的人只能算是被大自然所刑戮的人。怨恨、恩惠、获取、施与、谏诤、教化、生存、杀戮、这八种作法全是用来端正他人的工具，只有遵循自然的变化而无所阻塞滞留的人才能够运用它。所以说，所谓正，就是使人端正。内心里认为不是这样，那么心灵的门户就永远不可能打开。”
孔子拜见老聃讨论仁义。老聃说：“播扬的糠屑进入眼睛，也会颠倒天地四方，蚊虻之类的小虫叮咬皮肤，也会通宵不能入睡。仁义给人的毒害就更为惨痛乃至令人昏愦糊涂，对人的祸乱没有什么比仁义更为厉害。你要想让天下不至于丧失淳厚质朴，你就该纵任风起风落似地自然而然地行动，一切顺于自然规律行事，又何必那么卖力地去宣扬仁义，好像是敲着鼓去追赶逃亡的人似的呢？白色的天鹅不需要天天沐浴而毛色自然洁白，黑色的乌鸦不需要每天用黑色渍染而毛色自然乌黑，乌鸦的黑和天鹅的白都是出于本然，不足以分辨谁优谁劣；名声和荣誉那样的外在东西，更不足以播散张扬。泉水干涸了，鱼儿相互依偎在陆地上，大口出气来取得一点儿湿气，靠唾沫来相互得到一点儿润湿，倒不如将过去江湖里的生活彻底忘怀。”
孔子拜见老聃回来，整整三天不讲话。弟子问道：“先生见到老聃，对他作了什么诲劝吗？”孔子说：“我直到如今才竟然在老聃那儿见到了真正的龙！龙，合在一起便成为一个整体，分散开来又成为华美的文采，乘驾云气而养息于阴阳之间。我大张着口久久不能合拢，我又哪能对老聃作出诲劝呢！”子贡说：“这样说，那么人难道有像尸体一样安稳不动而又像龙一样神情飞扬地显现，像疾雷一样震响而又像深渊那样沉寂，发生和运动犹如天地运动变化的情况吗？我也能见到他并亲自加以体察吗？”于是借助孔子的名义前去拜见老聃。
老聃正伸腿坐在堂上，轻声地应答说：“我年岁老迈，你将用什么来告诫我呢？”子贡说：“远古时代三皇五帝治理天下各不相同，然而却都有好的名声，唯独先生您不认为他们是圣人，这是为什么呢？”
老聃说：“年轻人，你稍稍近前些！你凭什么说他们各自有所不同？”子贡回答：“尧让位给舜，舜让位给禹，禹用力治水而汤用力征伐，文王顺从商纣不敢有所背逆，武王背逆商纣而不顺服，所以说各不相同。”
老聃说：“年轻人，你再稍微靠前些！我对你说说三皇五帝治理天下的事。黄帝治理天下，使人民心地淳厚保持本真，百姓有谁死了双亲并不哭泣，人们也不会加以非议。唐尧治理天下，使百姓敬重双亲，百姓有谁为了敬重双亲依照等差而做到亲疏有别，人们同样也不会非议。虞舜治理天下，使百姓心存竞争，怀孕的妇女十个月生下孩子，孩子生下五个月就张口学话，不等长到两、三岁就开始识人问事，于是开始出现夭折短命的现象。夏禹治理天下，使百姓心怀变诈，人人存有机变之心因而动刀动枪成了理所当然之事，杀死盗贼不算杀人，人们各自结成团伙而肆意于天下，所以天下大受惊扰，儒家、墨家都纷纷而起。他们初始时也还有伦有理，可是时至今日以女为妇，还有什么可言呢！我告诉你。三皇五帝治理天下，名义上叫做治理，而扰乱人性和真情没有什么比他们更严重的了。三皇的心智就只是，对上而言遮掩了日月的光明，对下而言违背了山川的精粹，就中而言毁坏了四时的推移。他们的心智比蛇蝎之尾还惨毒，就连小小的兽类，也不可能使本性和真情获得安宁，可是还自以为是圣人。是不认为可耻吗，还是不知道可耻呢？”子贡听了惊惶不定，心神不安地站着。
孔子对老聃说：“我研修《诗》《书》《礼》《乐》《易》《春秋》六部经书，自认为很久很久了，熟悉了旧时的各种典章制度；用违反先王之制的七十二个国君为例，论述先王（治世）的方略和彰明周公、召公的政绩，可是一个国君也没有取用我的主张。实在难啊！是人难以规劝，还是大道难以彰明呢？”
老子说：“幸运啊，你不曾遇到过治世的国君！六经，乃是先王留下的陈旧遗迹，哪里是先王遗迹的本原！如今你所谈论的东西，就好像是足迹；足迹是脚踩出来的，然而足迹难道就是脚吗！白
