Sacred-Texts Taoism

Next: Book II: Khî Wû Lun, or 'The Adjustment of Controversies'

《庄子·内篇·齐物论第二》


　　南郭子綦隐机而坐，仰天而嘘，苔焉似丧其耦。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？女闻人籁而未闻地籁，女闻地籁而不闻天籁夫！”

　　子游曰：“敢问其方。”子綦曰：“夫大块噫气，其名为风。是唯 无作，作则万窍怒囗（左“口”右“号”）。而独不闻之囗囗（“戮 去“戈”音ｌｉｕ４）乎？山林之畏佳，大木百围之窍穴，似鼻，似 口，似耳，似笄，似圈，似臼，似洼者，似污者。激者、囗（左“讠 ”右“高”音ｘｉａｏ４）者、叱者、吸者、叫者、囗（左“讠”右 “豪”音ｈａｏ２）者、囗（上“宀”下“夭”音ｙａｏ１）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，而使其自己也。咸其自取，怒者其谁邪？”

　　大知闲闲，小知间间。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 杀如秋冬，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，虑叹变蜇， 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！

　　非彼无我，非我无所取。是亦近矣，而不知其所为使。若有真宰， 而特不得其囗（左“目”右“关”借为朕）。可行己信，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？其臣妾不足以相治乎？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，囗（上“艹”中“人”下“小”音ｎ ｉｅ２）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？

　　夫随其成心而师之，谁独且无师乎？奚必知代而自取者有之？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？其以为异于囗（“彀”字以“鸟”代“弓”音ｋｏｕ４）音， 亦有辩乎？其无辩乎？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。

　　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。

　　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，恢诡谲怪，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。适得而几矣。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”？狙公赋囗（上“艹” 下“予”音ｘｕ４），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。

　　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 之也以异于彼，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”。

　　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。今我则已有有谓矣，而未知吾所谓之其果有谓乎？其果无谓乎 ？

　　夫天下莫大于秋豪之末，而太山为小；莫寿乎殇子，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！

　　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，大廉不谦，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！”

　　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，囗（“缓”字以“犭”代“纟”）猴然 乎哉？三者孰知正处？民食刍豢，麋鹿食荐，囗（左“虫”右“即” ）蛆甘带，鸱鸦耆鼠，四者孰知正味？猿囗（左“犭”右“扁”）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 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、飘风振海而不能惊。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！”

　　瞿鹊子问乎长梧子曰：“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：“是皇帝之所听荧也，而丘也何足以知之！且女亦大早 计，见卵而求时夜，见弹而求囗（左“号”右“鸟”音ｘｉａｏ１） 炙。予尝为女妄言之，女以妄听之。奚旁日月，挟宇宙，为其吻合， 置其滑囗（左“氵”右“昏”音ｈｕｎ１），以隶相尊？众人役役， 圣人愚钝，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。晋国之始得之也，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。则人固受其囗（左“黑 右“甚”音ｔａｎ３）囗（外“门”内“音”音ａｎ４），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？”

　　“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。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。忘年 忘义，振于无竟，故寓诸无竟。”

　　罔两问景曰：“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？吾待蛇囗（ 左“虫”右“付”音ｆｕ４）蜩翼邪？恶识所以然？恶识所以不然？ ”

　　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。

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南郭子綦靠着几案而坐，仰首向天缓缓地吐着气，那离神去智的样子真好像精神脱出了躯体。他的学生颜成子游陪站在跟前说道：“这是怎么啦？形体诚然可以使它像干枯的树木，精神和思想难道也可以使它像死灰那样吗？你今天凭几而坐，跟往昔凭几而坐的情景大不一样呢。”子綦回答说：“偃，你这个问题不是问得很好吗？今天我忘掉了自己，你知道吗？你听见过‘人籁’却没有听见过‘地籁’，你即使听见过‘地籁’却没有听见过‘天籁’啊！”子游问：“我冒昧地请教它们的真实含意。”子綦说：“大地吐出的气，名字叫风。风不发作则已，一旦发作整个大地上数不清的窍孔都怒吼起来。你独独没有听过那呼呼的风声吗？山陵上陡峭峥嵘的各种去处，百围大树上无数的窍孔，有的像鼻子，有的像嘴巴，有的像耳朵，有的像圆柱上插入横木的方孔，有的像圈围的栅栏，有的像舂米的臼窝，有的像深池，有的像浅池。它们发出的声音，像湍急的流水声，像迅疾的箭镞声，像大声的呵叱声，像细细的呼吸声，像放声叫喊，像嚎啕大哭，像在山谷里深沉回荡，像鸟儿鸣叫叽喳，真好像前面在呜呜唱导，后面在呼呼随和。清风徐徐就有小小的和声，长风呼呼便有大的反响，迅猛的暴风突然停歇，万般窍穴也就寂然无声。你难道不曾看见风儿过处万物随风摇曳晃动的样子吗？”子游说：“地籁是从万种窍穴里发出的风声，人籁是从比并的各种不同的竹管里发出的声音。我再冒昧地向你请教什么是天籁。”子綦说：“天籁虽然有万般不同，但使它们发生和停息的都是出于自身，发动者还有谁呢？”


才智超群的人广博豁达，只有点小聪明的人则乐于细察、斤斤计较；合于大道的言论就像猛火烈焰一样气焰凌人，拘于智巧的言论则琐细无方、没完没了。他们睡眠时神魂交构，醒来后身形开朗；跟外界交接相应，整日里勾心斗角。有的疏怠迟缓，有的高深莫测，有的辞慎语谨。小的惧怕惴惴不安，大的惊恐失魂落魄。他们说话就好像利箭发自弩机快疾而又尖刻，那就是说是与非都由此而产生；他们将心思存留心底就好像盟约誓言坚守不渝，那就是说持守胸臆坐待胜机。他们衰败犹如秋冬的草木，这说明他们日益消毁；他们沉缅于所从事的各种事情，致使他们不可能再恢复到原有的情状；他们心灵闭塞好像被绳索缚住，这说明他们衰老颓败，没法使他们恢复生气。他们欣喜、愤怒、悲哀、欢乐，他们忧思、叹惋、反复、恐惧，他们躁动轻浮、奢华放纵、情张欲狂、造姿作态。好像乐声从中空的乐管中发出，又像菌类由地气蒸腾而成。这种种情态日夜在面前相互对应地更换与替代，却不知道是怎么萌生的。算了吧，算了吧！一旦懂得这一切发生的道理，不就明白了这种种情态发生、形成的原因？
没有我的对应面就没有我本身，没有我本身就没法呈现我的对应面。这样的认识也就接近于事物的本质，然而却不知道这一切受什么所驱使。仿佛有“真宰”，却又寻不到它的端倪。可以去实践并得到验证，然而却看不见它的形体，真实的存在而又没有反映它的具体形态。
众多的骨节，眼耳口鼻等九个孔窍和心肺肝肾等六脏，全都齐备地存在于我的身体，我跟它们哪一部分最为亲近呢？你对它们都同样喜欢吗？还是对其中某一部分格外偏爱呢？这样，每一部分都只会成为臣妾似的仆属吗？难道臣妾似的仆属就不足以相互支配了吗？还是轮流做为君臣呢？难道又果真有什么“真君”存在其间？无论寻求到它的究竟与否，那都不会对它的真实存在有什么增益和损坏。人一旦禀承天地之气而形成形体，就不能忘掉自身而等待最后的消亡。他们跟外界环境或相互对立、或相互顺应，他们的行动全都像快马奔驰，没有什么力量能使他们止步，这不是很可悲吗！他们终身承受役使却看不到自己的成功，一辈子困顿疲劳却不知道自己的归宿，这能不悲哀吗！人们说这种人不会死亡，这又有什么益处！人的形骸逐渐衰竭，人的精神和感情也跟着一块儿衰竭，这能不算是最大的悲哀吗？人生在世，本来就像这样迷昧无知吗？难道只有我才这么迷昧无知，而世人也有不迷昧无知的吗！
追随业已形成的偏执己见并把它当作老师，那么谁会没有老师呢？为什么必须通晓事物的更替并从自己的精神世界里找到资证的人才有老师呢？愚味的人也会跟他们一样有老师哩。还没有在思想上形成定见就有是与非的观念，这就像今天到越国去而昨天就已经到达。这就是把没有当作有。没有就是有，即使圣明的大禹尚且不可能通晓其中的奥妙，我偏偏又能怎么样呢？

【译文】
说话辩论并不像是吹风。善辩的人辩论纷纭，他们所说的话也不曾有过定论。果真说了些什么吗？还是不曾说过些什么呢？他们都认为自己的言谈不同于雏鸟的鸣叫，真有区别，还是没有什么区别呢？
大道是怎么隐匿起来而有了真和假呢？言论是怎么隐匿起来而有了是与非呢？大道怎么会出现而又不复存在？言论又怎么存在而又不宜认可？大道被小小的成功所隐蔽，言论被浮华的词藻所掩盖。所以就有了儒家和墨家的是非之辩，肯定对方所否定的东西而否定对方所肯定的东西。想要肯定对方所否定的东西而非难对方所肯定的东西，那么不如用事物的本然去加以观察而求得明鉴。
各种事物无不存在它自身对立的那一面，各种事物也无不存在它自身对立的这一面。从事物相对立的那一面看便看不见这一面，从事物相对立的这一面看就能有所认识和了解。所以说：事物的那一面出自事物的这一面，事物的这一面亦起因于事物的那一面。事物对立的两个方面是相互并存、相互依赖的。虽然这样，刚刚产生随即便是死亡，刚刚死亡随即便会复生；刚刚肯定随即就是否定，刚刚否定随即又予以肯定；依托正确的一面同时也就遵循了谬误的一面，依托谬误的一面同时也就遵循了正确的一面。因此圣人不走划分正误是非的道路而是观察比照事物的本然，也就是顺着事物自身的情态。事物的这一面也就是事物的那一面，事物的那一面也就是事物的这一面。事物的那一面同样存在是与非，事物的这一面也同样存在正与误。事物果真存在彼此两个方面吗？事物果真不存在彼此两个方面的区分吗？彼此两个方面都没有其对立的一面，这就是大道的枢纽。抓住了大道的枢纽也就抓住了事物的要害，从而顺应事物无穷无尽的变化。“是”是无穷的，“非”也是无穷的。所以说不如用事物的本然来加以观察和认识。
用组成事物的要素来说明要素不是事物本身，不如用非事物的要素来说明事物的要素并非事物本身；用白马来说明白马不是马，不如用非马来说明白马不是马。整个自然界不论存在多少要素，但作为要素而言却是一样的，各种事物不论存在多少具体物象，但作为具体物象而言也都是一样的。
能认可吗？一定有可以加以肯定的东西方才可以认可；不可以认可吗？一定也有不可以加以肯定的东西方才不能认可。道路是行走而成的，事物是人们称谓而就的。怎样才算是正确呢？正确在于其本身就是正确的。怎样才算是不正确呢？不正确的在于其本身就是不正确的。怎样才能认可呢？能认可在于其自身就是能认可的。怎样才不能认可呢？不能认可在于其本身就是不能认可的。事物原本就有正确的一面，事物原本就有能认可的一面，没有什么事物不存在正确的一面，也没有什么事物不存在能认可的一面。所以可以列举细小的草茎和高大的庭柱，丑陋的癞头和美丽的西施，宽大、奇变、诡诈、怪异等千奇百怪的各种事态来说明这一点，从“道”的观点看它们都是相通而浑一的。旧事物的分解，亦即新事物的形成，新事物的形成亦即旧事物的毁灭。所有事物并无形成与毁灭的区别，还是相通而浑一的特点。只有通达的人方才知晓事物相通而浑一的道理，因此不用固执地对事物作出这样那样的解释，而应把自己的观点寄托于平常的事理之中。所谓平庸的事理就是无用而有用；认识事物无用就是有用，这就算是通达；通达的人才是真正了解事物常理的人；恰如其分地了解事物常理也就接近于大道。顺应事物相通而浑一的本来状态吧，这样还不能了解它的究竟，这就叫做“道”。耗费心思方才能认识事物浑然为一而不知事物本身就具有同一的性状和特点，这就叫“朝三”。什么叫做“朝三”呢？养猴人给猴子分橡子，说：“早上分给三升，晚上分给四升”。猴子们听了非常愤怒。养猴人便改口说
：“那么就早上四升晚上三升吧。”猴子们听了都高兴起来。名义和实际都没有亏损，喜与怒却各为所用而有了变化，也就是因为这样的道理。因此，古代圣人把是与非混同起来，优游自得地生活在自然而又均衡的境界里，这就叫物与我各得其所、自行发展。
古时候的人，他们的智慧达到了最高的境界。如何才能达到最高的境界呢？那时有人认为，整个宇宙从一开始就不存在什么具体的事物，这样的认识是最了不起，最尽善尽美，而无以复加了。其次，认为宇宙之始是存在事物的，可是万事万物从不曾有过区分和界线。再其次，认为万事万物虽有这样那样的区别，但是却从不曾有过是与非的不同。是与非的显露，对于宇宙万物的理解也就因此出现亏损和缺陷，理解上出现亏损与缺陷，偏私的观念也就因此形成。果真有形成与亏缺吗？果真没有形成与亏缺吗？事物有了形成与亏缺，所以昭文才能够弹琴奏乐。没有形成和亏缺，昭文就不再能够弹琴奏乐。昭文善于弹琴，师旷精于乐律，惠施乐于靠着梧桐树高谈阔论，这三位先生的才智可说是登峰造极了！他们都享有盛誉，所以他们的事迹得到记载并流传下来。他们都爱好自己的学问与技艺，因而跟别人大不一样；正因为爱好自己的学问和技艺，所以总希望能够表现出来。而他们将那些不该彰明的东西彰明于世，因而最终以石之色白与质坚均独立于石头之外的迷昧而告终；而昭文的儿子也继承其父亲的事业，终生没有什么作为。像这样就可以称作成功吗？那即使是我虽无成就也可说是成功了。像这样便不可以称作成功吗？外界事物和我本身就都没有成功。因此，各种迷乱人心的巧说辩言的炫耀，都是圣哲之人所鄙夷、摒弃的。所以说，各种无用均寄托于有用之中，这才是用事物的本然观察事物而求得真实的理解。
【译文】
现在暂且在这里说一番话，不知道这些话跟其他人的谈论是相同的呢，还是不相同的呢？相同的言论与不相同的言论，既然相互间都是言谈议论，从这一意义说，不管其内容如何也就是同类的了。虽然这样，还是请让我试着把这一问题说一说。宇宙万物有它的开始，同样有它未曾开始的开始，还有它未曾开始的未曾开始的开始。宇宙之初有过这样那样的“有”，但也有个“无”，还有个未曾有过的“无”，同样也有个未曾有过的未曾有过的“无”。突然间生出了“有”和“无”，却不知道“有”与“无”谁是真正的“有”、谁是真正的“无”。现在我已经说了这些言论和看法，但却不知道我听说的言论和看法是我果真说过的言论和看法呢，还是果真没有说过的言论和看法呢？天下没有什么比秋毫的末端更大，而泰山算是最小；世上没有什么人比夭折的孩子更长寿，而传说中年寿最长的彭祖却是短命的。天地与我共生，万物与我为一体。既然已经浑然为一体，还能够有什么议论和看法？既然已经称作一体，又还能够没有什么议论和看法？客观存在的一体加上我的议论和看法就成了“二”，“二”如果再加上一个“一”就成了“三”，以此类推，最精明的计算也不可能求得最后的数字，何况大家都是凡夫俗子！所以，从无到有乃至推到“三”，又何况从“有”推演到“有”呢？没有必要这样地推演下去，还是顺应事物的本然吧。
所谓真理从不曾有过界线，言论也不曾有过定准，只因为各自认为只有自己的观点和看法才是正确的，这才有了这样那样的界线和区别。请让我谈谈那些界线和区别：有左有右，有序列有等别，有分解有辩驳，有竞比有相争，这就是所谓八类。天地四方宇宙之外的事，圣人总是存而不论；宇宙之内的事，圣人虽然细加研究，却不随意评说。至于古代历史上善于治理社会的前代君王们的记载，圣人虽然有所评说却不争辩。可知有分别就因为存在不能分别，有争辩也就因为存在不能辩驳。有人会说，这是为什么呢？圣人把事物都囊括于胸、容藏于己，而一般人则争辩不休夸耀于外，所以说，大凡争辩，总因为有自己所看不见的一面。
至高无尚的真理是不必称扬的，最了不起的辩说是不必言说的，最具仁爱的人是不必向人表示仁爱的，最廉洁方正的人是不必表示谦让的，最勇敢的人是从不伤害他人的。真理完全表露于外那就不算是真理，逞言肆辩总有表达不到的地方，仁爱之心经常流露反而成就不了仁爱，廉洁到清白的极点反而不太真实，勇敢到随处伤人也就不能成为真正勇敢的人。这五种情况就好像着意求圆却几近成方一样。因此懂得停止于自己所不知晓的境域，那就是绝顶的明智。谁能真正通晓不用言语的辩驳、不用称说的道理呢？假如有谁能够知道，这就是所说的自然生成的府库。无论注入多少东西，它不会满盈，无论取出多少东西，它也不会枯竭，而且也不知这些东西出自哪里，这就叫做潜藏不露的光亮。



BOOK II.
PART I. SECTION II.
Khî Wû Lun, or 'The Adjustment of Controversies 1.'
1. Nan-kwo Sze-khî 2 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), Yen Khäng Dze-yû 3, 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.' Dze-khî said, 'Yen, you do well to ask such a question, I had just now lost myself 4; but how should you understand it? You

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may have heard the notes 1 of Man, but have not heard those of Earth; you may have heard the notes of Earth, but have not heard those of Heaven.'

Dze-yû 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


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are empty (and still);--have you not seen this in the bending and quivering of the branches and leaves?'

Dze-yû 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 1.' Dze-khî 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. 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 2. 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

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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?

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 1 concerned in it, but we do not find


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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) 1 whether by searching you can find out His character or not, there is neither advantage 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 2? Is the life

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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?

3. If we were to follow the judgments of the predetermined mind, who would be left alone and without a teacher 1? 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 Yüeh to-day, and arrived at it yesterday 2.' It would be making what was not a fact to be a fact. But even the spirit-like Yü 3 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 Tâo 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 Tâo go to that it will not

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be found? Where shall speech be found that it will be inappropriate? Tâo 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 1 and the Mohists 2, the one side affirming what the other denies, and vice versâ. If we would decide on their several affirmations and denials, no plan is like bringing the (proper) light (of the mind) 3 to bear on them.

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 4. 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 5 (-ly nature), and hence forms his judgment of what is right.

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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 Tâo. 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).'

4. 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 1. (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)


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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 1 and a (large) pillar, a loathsome (leper) and (a beauty like) Hsî Shih 2, things large and things insecure, things crafty and things strange;--they may in the light of the Tâo 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 regard 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 Tâo.

When we toil our spirits and intelligence, obstinately
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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 1. Both sides of the question are admissible.

5. 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 2. A second class held that there was something, but without any responsive recognition 3 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.

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It was through the definite expression of different opinions about it that there ensued injury to (the doctrine of) the Tâo. It was this injury to the (doctrine of the) Tâo 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, Kâo'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 Kâo's 1.

Kâo Wän's playing on the lute, Shih Kwang's indicating time with his staff, and Hui-dze'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 2, 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;

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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.

6. But here now are some other sayings  1:--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 2. 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 2. 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.

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Under heaven there is nothing greater than the tip of an autumn down, and the Thâi mountain is small. There is no one more long-lived than a child which dies prematurely, and Phäng Zû 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 1.

7. The Tâo 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 2; the Relations and their Obligations 3; Classifications 4

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and their Distinctions; Emulations and Contentions. These are what are called 'the Eight Qualities.' Outside the limits of the world of men 1, 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 Khun Khiû 2, 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 Tâo 3 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 Tâo that is displayed is not the Tâo. 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

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is ineffectual. These five seem to be round (and complete), but they tend to become square (and immovable) 1. 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 2?

He who is able to know this has what is called 'The Heavenly Treasure-house 3.' 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 3.'

Therefore of old Yâo asked Shun, saying, 'I wish to smite (the rulers of) Zung, Kwei, and Hsü-âo 4. 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!'

8. Nieh Khüeh 5 asked Wang Î 5, saying, 'Do you know, Sir, what all creatures agree in approving and

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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 Î 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 1.' 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 thickset 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. Mâo Zhiang 2 and Lî Kî 2 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



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when deer saw them, they separated and fled away 1. 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 righteousness 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?'

Nieh Khüeh 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 i 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 up, 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 2!'

9. Khü Zhiâo-dze 3 asked Khang-wû Dze 3, saying,




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'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?' Khang-wû dze replied, 'The hearing of such words would have perplexed even Hwang-Tî, and how should Khiû 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

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sagely man seems stupid and to know nothing 1. 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? Lî Kî 2 was a daughter of the border Warden of Ai. When (the ruler of) the state of Zin 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 3, 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 4; but when they awoke they knew that it was a dream. And

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there is the great awaking, after which we shall know that this life was a great dream 1. 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 Khiû! 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.

10. '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


p. 196

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) 1.

'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 2.'

11. The Penumbra asked the Shadow 3, 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

p. 197

on another to do as it does 1. My waiting,--is it for the scales of a snake, or the wings of a cicada 2? How should I know why I do one thing, or do not do another 3?

'Formerly, I, Kwang Kâu, dreamt that I was a butterfly, a butterfly flying about, feeling that it was enjoying itself I did not know that it was Kâu. Suddenly I awoke, and was myself again, the veritable Kâu. I did not know whether it had formerly been Kâu dreaming that he was a butterfly, or it was now a butterfly dreaming that it was Kâu. But between Kâu and a butterfly there must be a difference 4. This is a case of what is called the Transformation of Things 4.'

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Footnotes
176:1 See pp. 128-130.

176:2 Nan-kwo, 'the southern suburb,' had probably been the quarter where Dze-khî had resided, and is used as his surname. He is introduced several times by Kwang-dze in his writings:--Books IV, 7; XXVII, 4, and perhaps elsewhere.
..........

Next: Book III: Yang Shang Kû, or 'Nourishing the Lord of Life'
《庄子·内篇·养生主第三》

　　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。

　　庖丁为文惠君解牛，手之所触，肩之所倚，足之所履，膝之所倚， 囗（上“丰”下“石”音ｈｕａ４）然响然，奏刀囗（左“马”右上 “丰”右下“石”音ｈｕｏ１）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，所见无非全牛者；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，批大囗（左“谷”右“阝”），导大囗（上“穴”下“ 款”音ｋｕａｎ３），因其固然。技经肯綮之未尝，而况大囗（左“ 车”右“瓜”音ｇｕ３）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，以无厚入有间，恢恢乎其于游刃必有余地矣。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，囗（左“讠”右“桀”音ｈｕｏ４） 然已解，如土委地。提刀而立，为之而四顾，为之踌躇满志，善刀而 藏之。”文惠君曰：“善哉！吾闻庖丁之言，得养生焉。”

　　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。”

　　泽雉十步一啄，百步一饮，不蕲畜乎樊中。神虽王，不善也。

　　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。是遁天倍情， 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。”

　　指穷于为薪，火传也，不知其尽也。

译文

　　人们的生命是有限的，而知识却是无限的。以有限的生命去追求无限的知识，势必体乏神伤，既然如此还在不停地追求知识，那可真是十分危险的了！做了世人所谓的善事却不去贪图名声，做了世人所谓的恶事却不至于面对刑戮的屈辱。遵从自然的中正之路并把它作为顺应事物的常法，这就可以护卫自身，就可以保全天性，就可以不给父母留下忧患，就可以终享天年。

　　厨师给文惠君宰杀牛牲，分解牛体时手接触的地方，肩靠着的地方，脚踩踏的地方，膝抵住的地方，都发出砉砉的声响，快速进刀时刷刷的声音，无不像美妙的音乐旋律，符合桑林舞曲的节奏，又合于经首乐曲的乐律。

　　文惠君说：“嘻，妙呀！技术怎么达到如此高超的地步呢？”

　　厨师放下刀回答说：“我所喜好的是摸索事物的规律，比起一般的技术、技巧又进了一层。我开始分解牛体的时候，所看见的没有不是一头整牛的。几年之后，就不曾再看到整体的牛了。现在，我只用心神去接触而不必用眼睛去观察，眼睛的官能似乎停了下来而精神世界还在不停地运行。依照牛体自然的生理结构，劈击肌肉骨骼间大的缝隙，把刀导向那些骨节间大的空处，顺着牛体的天然结构去解剖；从不曾碰撞过经络结聚的部位和骨肉紧密连接的地方，何况那些大骨头呢！优秀的厨师一年更换一把刀，因为他们是在用刀割肉；普通的厨师一个月就更换一把刀，因为他们是在用刀砍骨头。如今我使用的这把刀已经十九年了，所宰杀的牛牲上千头了，而刀刃锋利就像刚从磨刀石上磨过一样。牛的骨节乃至各个组合部位之间是有空隙的，而刀刃几乎没有什么厚度，用薄薄的刀刃插入有空隙的骨节和组合部位间，对于刀刃的运转和回旋来说那是多么宽绰而有余地呀。所以我的刀使用了十九年刀锋仍像刚从磨刀石上磨过一样。虽然这样，每当遇上筋腱、骨节聚结交错的地方，我看到难于下刀，为此而格外谨慎不敢大意，目光专注，动作迟缓，动刀十分轻微。牛体霍霍地全部分解开来，就像是一堆泥土堆放在地上。我于是提着刀站在那儿，为此而环顾四周，为此而踌躇满志，这才擦拭好刀收藏起来。”文惠君说：“妙啊，我听了厨师这一番话，从中得到养生的道理了。”

　　公文轩见到右师大吃一惊，说：“这是什么人？怎么只有一只脚呢？是天生只有一只脚，还是人为地失去一只脚呢？”

　　右师说：“天生成的，不是人为的。老天爷生就了我这样一付形体让我只有一只脚，人的外观完全是上天所赋与的。所以知道是天生的，不是人为的。”

　　沼泽边的野鸡走上十步才能啄到一口食物，走上百步才能喝到一口水，可是它丝毫也不会祈求畜养在笼子里。生活在樊笼里虽然不必费力寻食，但精力即使十分旺盛，那也是很不快意的。

　　老聃死了，他的朋友秦失去吊丧，大哭几声便离开了。老聃的弟子问道：“你不是我们老师的朋友吗？”秦失说：“是的。”弟子们又问：“那么吊唁朋友像这样，行吗？”秦失说：“行。原来我认为你们跟随老师多年都是超脱物外的人了，现在看来并不是这样的。刚才我进入灵房去吊唁，有老年人在哭他，像做父母的哭自己的孩子；有年轻人在哭他，像做孩子的哭自己的父母。他们之所以会聚在这里，一定有人本不想说什么却情不自禁地诉说了什么，本不想哭泣却情不自禁地痛哭起来。如此喜生恶死是违反常理、背弃真情的，他们都忘掉了人是禀承于自然、受命于天的道理，古时候人们称这种作法就叫做背离自然的过失。偶然来到世上，你们的老师他应时而生；偶然离开人世，你们的老师他顺依而死。安于天理和常分，顺从自然和变化，哀伤和欢乐便都不能进入心怀，古时候人们称这样做就叫做自然的解脱，好像解除倒悬之苦似的。”

　　取光照物的烛薪终会燃尽，而火种却传续下来，永远不会熄灭

BOOK III.
PART I. SECTION III.
Yang Shang Kû, or 'Nourishing the Lord of Life 1.'
1. 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 2. 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) 3:--an accordance with the Central Element (of our nature) 4 is the regular way to preserve the body, to maintain the life, to nourish our parents, and to complete our term of years.

2. His cook 5 was cutting up an ox for the ruler Wän-hui 5. Whenever he applied his hand, leaned forward with his shoulder, planted his foot, and employed

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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 1' and the blended notes of 'the King Shâu 1.' 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 Tâo, 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


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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 Wän-hui said, 'Excellent! I have heard the words of my cook, and learned from them the nourishment of (our) life.'

3. When Kung-wän Hsien 1 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 2, '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. 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.'

p. 201

4. When Lâo Tan died 1, Khin Shih 2 went to condole (with his son), but after crying out three times, he came out. The disciples 3 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) 4. When the Master came 5, 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 6. The ancients described (death) as the loosening of the

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cord on which God suspended (the life) 1. 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 2.


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Footnotes
198:1 See pp. 130, 131.

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《庄子·内篇·人间世第四》

　　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，相札也；知也者争之器也。二者凶器， 非所以尽行也。

　　且德厚信囗（左“石”右“工”音ｑｉａｎｇ１），未达人气；名闻不争，未达人心。而强以仁义绳墨之言囗（左“彳”中“术”右“ 亍”音ｓｈｕ４）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。

　　且苟为人悦贤而恶不肖，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。”

　　颜回曰：“吾无以进矣，敢问其方。”仲尼曰：“斋，吾将语若。 有心而为之，其易邪？易之者，囗（左“白”右上“白”右下“本” 音ｈａｏ４）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：“若一志，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，伏戏、几 蘧之所行终，而况散焉者乎！”

　　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。匹夫犹未可动也，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，爨无欲清之人。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，泰至则多奇巧；以礼饮酒者， 始乎治，常卒乎乱，泰至则多奇乐。凡事亦然，始乎谅，常卒乎鄙； 其作始也简，其将毕也必巨。言者，风波也；行者，实丧也。夫风波 易以动，实丧易以危。故忿设无由，巧言偏辞。兽死不择音，气息勃 然于是并生心厉。囗（左“克”右“刂”音ｋｅ４）核太至，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？”

　　颜阖将傅卫灵公大子，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，正女身哉！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。

　　汝不知夫螳螂乎？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，以蜃盛溺。适有蚊虻仆缘，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？”

　　匠石之齐，至于曲辕，见栎社树。其大蔽牛，囗（“契”字以“系 ”代“大”，音ｘｉｅ２）之百围，其高临山十仞而后有枝，其可以 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。以为舟则沉，以为棺椁则速腐，以为器则速毁，以为门户则液囗（“瞒”字以“木 ”代“目”，音ｍａｎ２），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 楂梨橘柚果囗（上“艹”下“瓜瓜”，音ｌｕｏ３）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，而以义喻之，不亦远乎！”

　　南伯子綦游乎商之丘，见大木焉，有异：结驷千乘，隐，将芘其所 囗（上“艹”下“赖”音ｌａｉ４）。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；俯而视其大根 ，则轴解而不可以为棺椁；舐其叶，则口烂而为伤；嗅之，则使人狂 醒三日而不已。子綦曰“此果不材之木也，以至于此其大也。嗟乎， 醒三日而不已。子綦曰：“此果不材之木也，以至于此其大也。嗟乎 ，神人以此不材。”

　　宋有荆氏者，宜楸柏桑。其拱把而上者，求狙猴之囗（左“木”右 “弋”音ｙｉ４）斩之；三围四围，求高名之丽者斩之；七围八围， 贵人富商之家求禅傍者斩之。故未终其天年而中道之夭于斧斤，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。

　　支离疏者，颐隐于齐，肩高于顶，会撮指天，五管在上，两髀为胁 。挫针治囗（左“纟”右“解”音ｘｉｅ４），足以囗（左“饣”右 “胡”）口；鼓荚播精，足以食十人。上征武士，则支离攘臂于其间 ；上有大役，则支离以有常疾不受功；上与病者粟，则受三锺与十束 薪。夫支离者其形者，犹足以养其身，终其天年，又况支离其德者乎 ！

　　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。吾行囗（左“谷”右“阝”）曲，无伤吾足。”

　　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。

【译文】
颜回拜见老师仲尼，请求同意他出远门。孔子说：“到哪里去呢？”颜回回答：“打算去卫国。”孔子说：“去卫国干什么呢？”颜回说：“我听说卫国的国君，他正年轻，办事专断；轻率地处理政事，却看不到自己的过失；轻率地役使百姓使人民大量死亡，死人遍及全国不可称数，就像大泽中的草芥一样，百姓都失去了可以归往的地方。我曾听老师说：‘治理得好的国家可以离开它。治理得不好的国家却要去到那里，就好像医生门前病人多一样’。我希望根据先生的这些教诲思考治理卫国的办法，卫国也许还可以逐步恢复元气吧！”
孔子说：“嘻！你恐怕去到卫国就会遭到杀害啊！推行大道是不宜掺杂的，杂乱了就会事绪繁多，事绪繁多就会心生扰乱，心生扰乱就会产生忧患，忧患多了也就自身难保，更何况拯救国家。古时候道德修养高尚的至人，总是先使自己日臻成熟方才去扶助他人。如今在自己的道德修养方面还没有什么建树，哪里还有什么工夫到暴君那里去推行大道！
“你懂得道德毁败和智慧表露的原因吗？道德的毁败在于追求名声，智慧的表露在于争辩是非。名声是互相倾轧的原因，智慧是互相争斗的工具。二者都像是凶器，不可以将它推行于世。
“一个人虽然德行纯厚诚实笃守，可未必能和对方声气相通，一个人虽然不争名声，可未必能得到广泛的理解。而勉强把仁义和规范之类的言辞述说于暴君面前，这就好比用别人的丑行来显示自己的美德，这样的做法可以说是害人。害人的人一定会被别人所害，你这样做恐怕会遭到别人的伤害的呀！况且，假如说卫君喜好贤能而讨厌恶人，那么，哪里还用得着等待你去才有所改变？你果真去到卫国也只能是不向卫君进言，否则卫君一定会紧紧抓住你偶然说漏嘴的机会快捷地向你展开争辩。你必将眼花缭乱，而面色将佯作平和，你说话自顾不暇，容颜将被迫俯就，内心也就姑且认同卫君的所作所为了。这样做就像是用火救火，用水救水，可以称之为错上加错。有了依顺他的开始，以后顺从他的旨意便会没完没了，假如你未能取信便深深进言，那么一定会死在这位暴君面前。
“从前，夏桀杀害了敢于直谏的关龙逢，商纣王杀害了力谏的叔叔比干，这些贤臣他们都十分注重自身的道德修养而以臣下的地位抚爱人君的百姓，同时也以臣下的地位违逆了他们的国君，所以他们的国君就因为他们道德修养高尚而排斥他们、杀害了他们。这就是喜好名声的结果。当年帝尧征伐丛枝和胥敖，夏禹攻打有扈，三国的土地变成废墟，人民全都死尽，而国君自身也遭受杀戳，原因就是三国不停地使用武力，贪求别国的土地和人口。这些都是求名求利的结果，你偏偏就没有听说过吗？名声和实利，就是圣人也不可能超越，何况是你呢？虽然这样，你必定有所依凭，你就试着把它告诉我吧！”



Next: Book IV: Zän Kien Shih, or 'Man in the World, Associated with other Men'

BOOK IV.
PART I. SECTION IV.
Zän Kien Shih, or 'Man in the World, Associated with other Men 1.'
1. Yen Hui 2 went to see Kung-nî 3, and asked leave to take his departure. 'Where are you going to?' asked the Master. 'I will go to Wei 4' was the reply. 'And with what object?' 'I have heard that the ruler of Wei 5 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 6 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

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governed; go to the state where disorder prevails 1." 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.'

Kung-nî 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

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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) 1

'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 Kieh 1 killed Kwan Lung-fäng 2, and Kâu 3 killed the prince Pî-kan 4. Both of

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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), Yâo anciently attacked (the states of) Zhung-kih 1 and Hsü-âo 1, and Yü attacked the ruler of Hû 1. 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.'

Yen 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 2 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

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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)?'

(Yen 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 1) 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) 2, 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

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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 Kung-nî. '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. Yen Hui said, 'I can go no farther; I venture to ask the method from you.' Kung-nî replied, 'It is fasting 1, (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 2;--can this be regarded as fasting?' The reply was, 'It is the fasting appropriate to sacrificing, but it is not the fasting

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of the mind.' 'I venture to ask what that fasting of the mind is,' said Hui, and Kung-nî 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 1. 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 2, there is freedom from all pre-occupation;--such freedom is the fasting of the mind.' Hui said 3, '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

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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 Yü and Shun moved; it was this which Fû-hsî 1 and Kî-khü 2 practised all their lives: how much more should other men follow the same rule!'

3. Dze-kâo 3, duke of Sheh, being about to proceed on a mission to Khî, asked Kung-nî, saying, 'The king is sending me, Kû-liang 3, on a mission which

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is very important. Khî 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 1, 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 2; that, if it were successful, there was sure to be the evil of constant anxiety 3; 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

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you, Sir, tell me something (to help me in the case)?'

Kung-nî replied, 'In all things under heaven there are two great cautionary considerations:--the one is the requirement implanted (in the nature) 1; 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

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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 1 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."

4. '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 2. 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,

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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 1 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) 2. The best thing you can do is to be prepared to sacrifice your life; and this is the most difficult thing to do.'

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5. Yen Ho 1, being about to undertake the office of Teacher of the eldest son of duke Ling of Wei, consulted Kü Po-yü 2. '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?' Kü Po-yü 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 tumbledown 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 3. 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

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him in this characteristic 1; 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

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(for their attendants) disappear. Ought not caution to be exercised (in the management of them)?'

6. A (master) mechanic, called Shih, on his way to Khî, came to Khü-yüan 1, 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. Shih, '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 2.'

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When Mr. Shih was returning, the altar-oak appeared to him in a dream, and said, I 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 1. 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


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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?'

7. Nan-po Dze-khî 1 in rambling about the Heights of Shang 2, saw a large and extraordinary tree. The teams of a thousand chariots might be sheltered under it, and its shade would cover them all! Dze-khî 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) 3.'

In Sung there is the district of King-shih 4, in which catalpae, cypresses, and mulberry trees grow well. Those of them which are a span or two or rather more in circumference 5 are cut down by persons who want to make posts to which to tie their

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monkeys; those which are three or four spans round are cut down by persons who want beams for 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 Kieh 1 (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.

8. There was the deformed object Shû 2. 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 Shû 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

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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 1!

9. When Confucius went to Khû 2, Khieh-yû, the madman of Khû 3, as he was wandering about, passed by his door, and said, 'O Phoenix, O 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 4.

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'The mountain by its trees weakens itself 1. 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.'

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Footnotes
203:1 See pp. 131, 132.

203:2 The favourite disciple of Confucius, styled also Dze-yüan.

颜回说：“我外表端庄内心虚豁，勤奋努力终始如一，这样就可以了吗？”孔子说：“唉，这怎么可以呢！卫君刚猛暴烈盛气露于言表，而且喜怒无常，人们都不敢有丝毫违背他的地方，他也借此压抑人们的真实感受和不同观点，以此来放纵他的欲望。这真可以说是每日用道德来感化都不会有成效，更何况用大德来劝导呢？他必将固守己见而不会改变，表面赞同而内心里也不会对自己的言行作出反省，你那样的想法怎么能行得通呢？”
颜回说：“如此，那我就内心秉正诚直而外表俯首曲就，内心自有主见并处处跟古代贤人作比较。内心秉正诚直，这就是与自然为同类。跟自然为同类，可知国君与自己都是上天养育的子女。又何必把自己的言论宣之于外而希望得到人们的赞同，还是希望人们不予赞同呢？象这样做，人们就会称之为未失童心，这就叫跟自然为同类。外表俯首曲就的人，是跟世人为同类。手拿朝笏躬身下拜，这是做臣子的礼节，别人都这样去做，我敢不这样做吗？做一般人臣都做的事，人们也就不会责难了吧，这就叫跟世人为同类。心有成见而上比古代贤人，是跟古人为同类。他们的言论虽然很有教益，指责世事才是真情实意。这样做自古就有，并不是从我才开始的。像这样做，虽然正直不阿却也不会受到伤害，这就叫跟古人为同类。这样做便可以了吗？”孔子说：“唉，怎么可以呢？太多的事情需要纠正，就是有所效法也会出现不当，虽然固陋而不通达也没有什么罪责。即使这样，也不过如此而已，又怎么能感化他呢！你好像是太执着于自己内心成见的人哩。”
颜回说：“我没有更好的办法了，冒昧地向老师求教方策。”孔子说：“斋戒清心，我将告诉你！如果怀着积极用世之心去做，难道是容易的吗？如果这样做也很容易的话，苍天也会认为是不适宜的。”颜回说：“我颜回家境贫穷，不饮酒浆、不吃荤食已经好几个月了，像这样，可以说是斋戒了吧？”孔子说：“这是祭祀前的所谓斋戒，并不是‘心斋。’颜回说：“我请教什么是‘心斋’。”孔子说：“你必须摒除杂念，专一心思，不用耳去听而用心去领悟，不用心去领悟而用凝寂虚无的意境去感应！耳的功用仅只在于聆听，心的功用仅只在于跟外界事物交合。凝寂虚无的心境才是虚弱柔顺而能应待宇宙万物的，只有大道才能汇集于凝寂虚无的心境。虚无空明的心境就叫做‘心斋’。”
颜回说：“我不曾禀受过‘心斋’的教诲，所以确实存在一个真实的颜回；我禀受了‘心斋’的教诲，我便顿时感到不曾有过真实的颜回。这可以叫做虚无空明的境界吗？”孔子说：“你对‘心斋’的理解实在十分透彻。我再告诉你，假如能够进入到追名逐利的环境中遨游而又不为名利地位所动，卫君能采纳你阐明你的观点，不能采纳你就停止不说，不去寻找仕途的门径，也不向世人提示索求的标的，心思凝聚全无杂念，把自己寄托于无可奈何的境域，那么就差不多合于‘心斋’的要求了。一个人不走路容易，走了路不在地上留下痕迹就很难。受世人的驱遣容易伪装，受自然的驱遣便很难作假。听说过凭借翅膀才能飞翔，不曾听说过没有翅膀也能飞翔；听说过有智慧才能了解事物，不曾听说过没有智慧也可以了解事物。看一看那空旷的环宇，空明的心境顿时独存精白，而什么也都不复存在，一切吉祥之事都消逝于凝静的境界。至此还不能凝止，这就叫形坐神驰。倘若让耳目的感观向内通达而又排除心智于外，那么鬼神将会前来归附，何况是人呢！这就是万物的变化，是禹和舜所把握的要领，也是伏羲、几蘧所遵循始终的道理，何况普通的人呢！”


叶公子高将要出使齐国，他向孔子请教：“楚王派我诸梁出使齐国，责任重大。齐国接待外来使节，总是表面恭敬而内心怠慢。平常老百姓尚且不易说服，何况是诸侯呢！我心里十分害怕。您常对我说：‘事情无论大小，很少有不通过言语的交往可以获得圆满结果的。事情如果办不成功，那么必定会受到国君惩罚；事情如果办成功了，那又一定会忧喜交集酿出病害。事情办成功或者办不成功都不会留下祸患，只有道德高尚的人才能做到。’我每天吃的都是粗糙不精美的食物，烹饪食物的人也就无须解凉散热。我今天早上接受国君诏命到了晚上就得饮用冰水，恐怕是因为我内心焦躁担忧吧！我还不曾接触到事的真情，就已经有了忧喜交加所导致的病患；事情假如真办不成，那一定还会受到国君惩罚。成与不成这两种结果，做臣子的我都不足以承担，先生你大概有什么可以教导我吧！”
孔子说：“天下有两个足以为戒的大法：一是天命，一是道义。做儿女的敬爱双亲，这是自然的天性，是无法从内心解释的；臣子侍奉国君，这是人为的道义，天地之间无论到什么地方都不会没有国君的统治，这是无法逃避的现实。这就叫做足以为戒的大法。所以侍奉双亲的人，无论什么样的境遇都要使父母安适，这是孝心的最高表现；侍奉国君的人，无论办什么样的事都要让国君放心，这是尽忠的极点。注重自我修养的人，悲哀和欢乐都不容易使他受到影响，知道世事艰难，无可奈何却又能安于处境、顺应自然，这就是道德修养的最高境界。做臣子的原本就会有不得已的事情，遇事要能把握真情并忘掉自身，哪里还顾得上眷恋人生、厌恶死亡呢！你这样去做就可以了！
“不过我还是把我所听到的道理再告诉你：不凡与邻近国家交往一定要用诚信使相互之间和顺亲近，而与远方国家交往则必定要用语言来表示相互间的忠诚。国家间交往的语言总得有人相互传递。传递两国国君喜怒的言辞，乃是天下最困难的事。两国国君喜悦的言辞必定添加了许多过分的夸赞，两国国君愤怒的言辞必定添加了许多过分的憎恶。大凡过度的话语都类似于虚构，虚构的言辞其真实程度也就值得怀疑，国君产生怀疑传达信息的使者就要遭殃。所以古代格言说：‘传达平实的言辞，不要传达过分的话语，那么也就差不多可以保全自己了’。况且以智巧相互较量的人，开始时平和开朗，后来就常常暗使计谋，达到极点时则大耍阴谋、倍生诡计。按照礼节饮酒的人，开始时规规矩矩合乎人情，到后来常常就一片混乱大失礼仪，达到极点时则荒诞淫乐、放纵无度。无论什么事情恐怕都是这样：开始时相互信任，到头来互相欺诈；开始时单纯细微，临近结束时便变得纷繁巨大。
“言语犹如风吹的水波，传达言语定会有得有失。风吹波浪容易动荡，有了得失容易出现危难。所以愤怒发作没有别的什么缘由，就是因为言辞虚浮而又片面失当。猛兽临死时什么声音都叫得出来，气息急促喘息不定，于是迸发伤人害命的恶念。大凡过分苛责，必会产生不好的念头来应付，而他自己也不知道这是怎么回事。假如做了些什么而他自己却又不知道那是怎么回事，谁还能知道他会有怎样的结果！所以古代格言说：‘不要随意改变已经下达的命令，不要勉强他人去做力不从心的事，说话过头一定是多余、添加的’。改变成命或者强人所难都是危险，成就一桩好事要经历很长的时间，坏事一旦做出悔改是来不及的。行为处世能不审慎吗！至于顺应自然而使心志自在遨游，一切都寄托于无可奈何以养蓄神智，这就是最好的办法。有什么必要作意回报！不如原原本本地传达国君所给的使命，这样做有什么困难呢！”

颜阖将被请去做卫国太子的师傅，他向卫国贤大夫蘧伯玉求教：“如今有这样一个人，他的德行生就凶残嗜杀。跟他朝夕与共如果不符合法度与规范，势必危害自己的国家；如果合乎法度和规范，那又会危害自身。他的智慧足以了解别人的过失，却不了解别人为什么会出现过错。像这样的情况，我将怎么办呢？”
蘧伯玉说：“问得好啊！要警惕，要谨慎，首先要端正你自己！表面上不如顺从依就以示亲近，内心里不如顺其秉性暗暗疏导。即使这样，这两种态度仍有隐患。亲附他不要关系过密，疏导他不要心意太露。外表亲附到关系过密，会招致颠仆毁灭，招致崩溃失败。内心顺性疏导显得太露，将被认为是为了名声，也会招致祸害。他如果像个天真的孩子一样，你也姑且跟他一样像个无知无识的孩子；他如果同你不分界线，那你也就跟他不分界线。他如果跟你无拘无束，那么你也姑且跟他一样无拘无束。慢慢地将他思想疏通引入正轨，便可进一步达到没有过错的地步。
你不了解那螳螂吗？奋起它的臂膀去阻挡滚动的车轮，不明白自己的力量全然不能胜任，还自以为才高智盛很有力量。警惕呀，谨慎呀！经常夸耀自己的才智而触犯了他，就危险了！你不了解那养虎的人吗？他从不敢用活物去喂养老虎，因为他担心扑杀活物会激起老虎凶残的怒气；他也从不敢用整个的动物去喂养老虎，因为他担心撕裂动物也会诱发老虎凶残的怒气。知道老虎饥饱的时刻，通晓老虎暴戾凶残的秉性。老虎与人不同类却向饲养人摇尾乞怜，原因就是养老虎的人能顺应老虎的性子，而那些遭到虐杀的人，是因为触犯了老虎的性情。
爱马的人，以精细的竹筐装马粪，用珍贵的蛤壳接马尿。刚巧一只牛虻叮在马身上，爱马之人出于爱惜随手拍击，没想到马儿受惊便咬断勒口、挣断辔头、弄坏胸络。意在爱马却失其所爱，能够不谨慎吗！”
匠人石去齐国，来到曲辕这个地方，看见一棵被世人当作神社的栎树。这棵栎树树冠大到可以遮蔽数千头牛，用绳子绕着量一量树干，足有头十丈粗，树梢高临山巅，离地面八十尺处方才分枝，用它来造船可造十余艘。观赏的人群像赶集似地涌来涌去，而这位匠人连瞧也不瞧一眼，不停步地往前走。他的徒弟站在树旁看了个够，跑着赶上了匠人石，说：“自我拿起刀斧跟随先生，从不曾见过这样壮美的树木。可是先生却不肯看一眼，不住脚地往前走，为什么呢？”匠人石回答说：“算了，不要再说它了！这是一棵什么用处也没有的树，用它做成船定会沉没，用它做成棺椁定会很快朽烂，用它做成器皿定会很快毁坏，用它做成屋门定会流脂而不合缝，用它做成屋柱定会被虫蛀蚀。这是不能取材的树。没有什么用处，所以它才能有如此寿延。”
匠人石回到家里，梦见社树对他说：“你将用什么东西跟我相提并论呢？你打算拿可用之木来跟我相比吗？那楂、梨、橘、柚都属于果树，果实成熟就会被打落在地，打落果子以后枝干也就会遭受摧残，大的枝干被折断，小的枝丫被拽下来。这就是因为它们能结出鲜美果实才苦了自己的一生，所以常常不能终享天年而半途夭折，自身招来了世俗人们的打击。各种事物莫不如此。而且我寻求没有什么用处的办法已经很久很久了，几乎被砍死，这才保全住性命，无用也就成就了我最大的用处。假如我果真是有用，还能够获得延年益寿这一最大的用处吗？况且你和我都是‘物’，你这样看待事物怎么可以呢？你不过是几近死亡的没有用处的人，又怎么会真正懂得没有用处的树木呢！”
匠人石醒来后把梦中的情况告诉给他的弟子。弟子说：“旨意在于求取无用，那么又做什么社树让世人瞻仰呢？”匠人石说：“闭嘴，别说了！它只不过是在寄托罢了，反而招致不了解自己的人的辱骂和伤害。如果它不做社树的话，它还不遭到砍伐吗？况且它用来保全自己的办法与众不同，而用常理来了解它，可不就相去太远了吗！”


南伯子綦在商丘一带游乐，看见长着一棵出奇的大树，上千辆驾着四马的大车，荫蔽在大树树荫下歇息。子綦说：“这是什么树呢？这树一定有特异的材质啊！”仰头观看大树的树枝，弯弯扭扭的树枝并不可以用来做栋梁；低头观看大树的主干，树心直到表皮旋着裂口并不可以用来做棺椁；用舌舔一舔树叶，口舌溃烂受伤；用鼻闻一闻气味，使人像喝多了酒，三天三夜还醒不过来。
子綦说：“这果真是什么用处也没有的树木，以至长到这么高大。唉，精神世界完全超脱物外的‘神人’，就像这不成材的树木呢！”宋国有个叫荆氏的地方，很适合楸树、柏树、桑树的生长。树干长到一两把粗，做系猴子的木桩的人便把树木砍去；树干长到三、四围粗，地位高贵名声显赫的人家寻求建屋的大梁便把树木砍去；树干长到七、八围粗，达官贵人富家商贾寻找整幅的棺木又把树木砍去。所以它们始终不能终享天年，而是半道上被刀斧砍伐而短命。这就是材质有用带来的祸患。因此古人祈祷神灵消除灾害，总不把白色额头的牛、高鼻折额的猪以及患有痔漏疾病的人沉入河中去用作祭奠。这些情况巫师全都了解，认为他们都是很不吉祥的。不过这正是“神人”所认为的世上最大的吉祥。

有个名叫支离疏的人，下巴隐藏在肚脐下，双肩高于头顶，后脑下的发髻指向天空，五官的出口也都向上，两条大腿和两边的胸肋并生在一起。他给人缝衣浆洗，足够口度日；又替人筛糠簸米，足可养活十口人。国君征兵时，支离疏捋袖扬臂在征兵人面前走来走去；国君有大的差役，支离疏因身有残疾而免除劳役；国君向残疾人赈济米粟，支离疏还领得三钟粮食十捆柴草。像支离疏那样形体残缺不全的人，还足以养活自己，终享天年，又何况像形体残缺不全那样的德行呢！

孔子去到楚国，楚国隐士接舆有意来到孔子门前，说“凤鸟啊，凤鸟啊！你怎么怀有大德却来到这衰败的国家！未来的世界不可期待，过去的时日无法追回。天下得到了治理，圣人便成就了事业；国君昏暗天下混乱，圣人也只得顺应潮流苟全生存。当今这个时代，怕就只能免遭刑辱。幸福比羽毛还轻，而不知道怎么取得；祸患比大地还重，而不知道怎么回避。算了吧，算了吧！不要在人前宣扬你的德行！危险啊，危险啊！人为地划出一条道路让人们去遵循！遍地的荆棘啊，不要妨碍我的行走！曲曲弯弯的道路啊，不要伤害我的双脚！”
山上的树木皆因材质可用而自身招致砍伐，油脂燃起烛火皆因可以燃烧照明而自取熔煎。桂树皮芳香可以食用，因而遭到砍伐，树漆因为可以派上用场，所以遭受刀斧割裂。人们都知道有用的用处，却不懂得无用的更大用处。


BOOK V.
PART I. SECTION V.

《庄子·内篇·德充符第五》

　　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，而况不若丘者乎！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，而游心乎 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，唯松柏独也正，在冬夏青青；受命于天，唯尧、舜独也正，在万 物之首。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是，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！”

　　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，唯有德者能之。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众矣，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？吾之自寐邪 ？吾与夫子游十九年，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！”

　　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 且以蕲以囗（左“讠”右“叔”音ｃｈｕ４）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！ ”

　　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 ，数十而未止也。未尝有闻其唱者也，常和人而已矣。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，而寡人传国焉。闷然而后应，囗（“犯 ”字以“氵”代“犭”）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，适见豚子食于其死母者。少焉囗（左 “目”右“旬”音ｓｈｕｎ４）若，皆弃之而走。不见己焉尔，不得 其类焉尔。所爱其母者，非爱其形也，爱使其形者也。战而死者，其 人之葬也不以囗（上“羽”下“妾”音ｓｈａ４）资；刖者之屡，无 为爱之。皆无其本矣。为天子之诸御：不爪翦，不穿耳；取妻者止于 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。日夜相代乎前， 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。使日夜无隙，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 吾国。吾与孔丘非君臣也，德友而已矣！”

　　囗（“堙”字去“土”，外加“门”音ｙｉｎ１）囗（左“足”右 “支”）支离无囗（上“辰”下“月”音ｃｈｕｎ２）说卫灵公，灵 公说之，而视全人：其囗（左“月”右“豆”）肩肩。囗（上“雍” 下“瓦”音ｗｅｎｇ４）囗（上“央”下“瓦”音ａｎｇ４）大瘿说 齐桓公，桓公说之，而视全人：其囗（左“月”右“豆”）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？不囗（左上“贸”字去“贝”，左下“亚”，右“斤”音ｚ ｈｕｏ２），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；囗（上“敖”下“言”音ａｏ２ ）乎大哉，独成其天。

　　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。”

【译文】
　　鲁国有个被砍掉一只脚的人，名叫王骀，可是跟从他学习的人却跟孔子的门徒一样多。孔子的学生常季向孔子问道；“王骀是个被砍去了一只脚的人，跟从他学习的人在鲁国却和先生的弟子相当。他站着不能给人教诲，坐着不能议论大事；弟子们却空怀而来，学满而归。难道确有不用言表的教导，身残体秽内心世界也能达到成熟的境界吗？这又是什么样的人呢？”孔子回答说：“王骀先生是一位圣人，我的学识和品行都落后于他，只是还没有前去请教他罢了。我将把他当作老师，何况学识和品行都不如我孔丘的人呢！何止鲁国，我将引领天下的人跟从他学习。”
　　常季说：“他是一个被砍去了一只脚的人，而学识和品行竟超过了先生，跟平常人相比相差就更远了。像这样的人，他运用心智是怎样与众不同的呢？”仲尼回答说：“死或生都是人生变化中的大事了，可是死或生都不能使他随之变化；即使天翻过来地坠下去，他也不会因此而丧失、毁灭。他通晓无所依凭的道理而不随物变迁，听任事物变化而信守自己的要旨。”常季说：“这是什么意思呢？”孔子说：“从事物千差万别的一面去看，邻近的肝胆虽同处于一体之中也像是楚国和越国那样相距很远；从事物都有相同的一面去看，万事万物又都是同一的。像这样的人，将不知道耳朵眼睛最适宜何种声音和色彩，而让自己的心思自由自在地遨游在忘形、忘情的浑同境域之中。外物看到了它同一的方面却看不到它因失去而引起差异的一面，因而看到丧失了一只脚就像是失落了土块一样。”
　　常季说：“他运用自己的智慧来提高自己的道德修养，他运用自己的心智去追求自己的理念。如果达到了忘情、忘形的境界，众多的弟子为什么还聚集在他的身边呢？”孔子回答说：“一个人不能在流动的水面照见自己的身影而是要面向静止的水面，只有静止的事物才能使别的事物也静止下来。各种树木都受命于地，但只有松树、柏树无论冬夏都郁郁青青；每个人都受命于天，但只有虞舜道德品行最为端正。幸而他们都善于端正自己的品行，因而能端正他人的品行。保全本初时的迹象，心怀无所畏惧的胆识；勇士只身一人，也敢称雄于千军万马。一心追逐名利而自我索求的人，尚且能够这样，何况那主宰天地，包藏万物，只不过把躯体当作寓所，把耳目当作外表，掌握了自然赋予的智慧所通解的道理，而精神世界又从不曾有过衰竭的人呢！他定将选择好日子升登最高的境界，人们将紧紧地跟随着他。他还怎么会把聚合众多弟子当成一回事呢！”

申徒嘉是个被砍掉了一只脚的人，跟郑国的子产同拜伯昏无人为师。子产对申徒嘉说：“我先出去那么你就留下，你先出去那么我就留下。”到了第二天，子产和申徒嘉同在一个屋子里、同在一条席子上坐着。子产又对申徒嘉说：“我先出去那么你就留下，你先出去那么我就留下。现在我将出去，你可以留下吗，抑或是不留下呢？你见了我这执掌政务的大官却不知道回避，你把自己看得跟我执政的大臣一样吗？”
　　申徒嘉说：“伯昏无人先生的门下，哪有执政大臣拜师从学的呢？你津津乐道执政大臣的地位把别人都不放在眼里吗？我听说这样的话：‘镜子明亮尘垢就没有停留在上面，尘垢落在上面镜子也就不会明亮。长久地跟贤人相处便会没有过错’。你拜师从学追求广博精深的见识，正是先生所倡导的大道。而你竟说出这样的话，不是完全错了吗！”
　　子产说：“你已经如此形残体缺，还要跟唐尧争比善心，你估量你的德行，受过断足之刑还不足以使你有所反省吗？”申徒嘉说：“自个儿陈述或辩解自己的过错，认为自己不应当形残体缺的人很多；不陈述或辩解自己的过错，认为自己不应当形整体全的人很少。懂得事物之无可奈何，安于自己的境遇并视如命运安排的那样，只有有德的人才能做到这一点。一个人来到世上就象来到善射的后羿张弓搭箭的射程之内，中央的地方也就是最容易中靶的地方，然而却没有射中，这就是命。用完整的双脚笑话我残缺不全的人很多，我常常脸色陡变怒气填胸；可是只要来到伯昏无人先生的寓所，我便怒气消失回到正常的神态。真不知道先生用什么善道来洗刷我的呢？我跟随先生十九年了，可是先生从不曾感到我是个断了脚的人。如今你跟我心灵相通、以德相交，而你却用外在的形体来要求我，这不又完全错了吗？”子产听了申徒嘉一席话深感惭愧，脸色顿改而恭敬地说：“你不要再说下去了！”

鲁国有个被砍去脚趾的人，名叫叔山无趾，靠脚后跟走路去拜见孔子。孔子对他说：“你极不谨慎，早先犯了过错才留下如此的后果。虽然今天你来到了我这里，可是怎么能够追回以往呢！”叔山无趾说：“我只因不识事理而轻率作践自身，所以才失掉了两只脚趾。如今我来到你这里，还保有比双脚更为可贵的道德修养，所以我想竭力保全它。苍天没有什么不覆盖，大地没有什么不托载，我把先生看作天地，哪知先生竟是这样的人！”孔子说：“我孔丘实在浅薄。先生怎么不进来呢，请把你所知晓的道理讲一讲。”叔山无趾走了。孔子对他的弟子说：“你们要努力啊。叔山无趾是一个被砍掉脚趾的人，他还努力进学来补救先前做过的错事，何况道德品行乃至身形体态都没有什么缺欠的人呢！”
　　叔山无趾对老子说：“孔子作为一个道德修养至尚的人，恐怕还未能达到吧？他为什么不停地来向你求教呢？他还在祈求奇异虚妄的名声能传扬于外，难道不懂得道德修养至尚的人总是把这一切看作是束缚自己的枷锁吗？”老子说：“怎么不径直让他把生和死看成一样，把可以与不可以看作是齐一的，从而解脱他的枷锁，这样恐怕也就可以了吧？”叔山无趾说：“这是上天加给他的处罚，哪里可以解脱！”

鲁哀公向孔子问道：“卫国有个面貌十分丑陋的人，名叫哀骀它。男人跟他相处，常常想念他而舍不得离去。女人见到他便向父母提出请求，说‘与其做别人的妻子，不如做哀骀它先生的妾，’这样的人已经十多个了而且还在增多。从不曾听说哀骀它唱导什么，只是常常附和别人罢了。他没有居于统治者的地位而拯救他人于临近败亡的境地，他没有聚敛大量的财物而使他人吃饱肚子。他面貌丑陋使天下人吃惊，又总是附和他人而从没首倡什么，他的才智也超不出他所生活的四境，不过接触过他的人无论是男是女都乐于亲近他。这样的人一定有什么不同于常人的地方。我把他召来看了看，果真相貌丑陋足以惊骇天下人。跟我相处不到一个月，我便对他的为人有了了解；不到一年时间，我就十分信任他。国家没有主持政务的官员，我便把国事委托给他。他神情淡漠地回答，漫不经心又好像在加以推辞。我深感羞愧，终于把国事交给了他。没过多久，他就离开我走掉了，我内心忧虑像丢失了什么，好像整个国家没有谁可以跟我一道共欢乐似的。这究竟是什么样的人呢？”
　　孔子说：“我孔丘也曾出使到楚国，正巧看见一群小猪在吮吸刚死去的母猪的乳汁，不一会又惊惶地丢弃母猪逃跑了。因为不知道自己的同类已经死去，母猪不能像先前活着时那样哺育它们。小猪爱它们的母亲，不是爱它的形体，而是爱支配那个形体的精神。战死沙场的人，他们埋葬时无须用棺木上的饰物来送葬，砍掉了脚的人对于原来穿过的鞋子，没有理由再去爱惜它，这都是因为失去了根本。做天子的御女，不剪指甲不穿耳眼；婚娶之人只在宫外办事，不会再到宫中服役。为保全形体尚且能够做到这一点，何况德性完美而高尚的人呢？如今哀骀它他不说话也能取信于人，没有功绩也能赢得亲近，让人乐意授给他国事，还唯恐他不接受，这一定是才智完备而德不外露的人。”
　　鲁哀公问：“什么叫做才智完备呢？”孔子说：“死、生、存、亡，穷、达、贫、富，贤能与不肖、诋毁与称誉，饥、渴、寒、暑，这些都是事物的变化，都是自然规律的运行；日夜更替于我们的面前，而人的智慧却不能窥见它们的起始。因此它们都不足以搅乱本性的谐和，也不足以侵扰人们的心灵。要使心灵平和安适，通畅而不失怡悦，要使心境日夜不间断地跟随万物融会在春天般的生气里，这样便会接触外物而萌生顺应四时的感情。这就叫做才智完备。”鲁哀公又问：“什么叫做德不外露呢？”孔子说：“均平是水留止时的最佳状态。它可以作为取而效法的准绳，内心里充满蕴含而外表毫无所动。所谓德，就是事得以成功、物得以顺和的最高修养。德不外露，外物自然就不能离开他了。”
　　有一天鲁哀公把孔子这番话告诉闵子，说：“起初我认为坐朝当政统治天下，掌握国家的纲纪而忧心人民的死活，便自以为是最通达的了，如今我听到至人的名言，真忧虑没有实在的政绩，轻率作践自身而使国家危亡。我跟孔子不是君臣关系，而是以德相交的朋友呢。”
　　
一个跛脚、伛背、缺嘴的人游说卫灵公，卫灵公十分喜欢他；再看看那些体形完整的人，他们的脖颈实在是太细太细了。一个颈瘤大如瓮盎的人游说齐桓公，齐桓公十分喜欢他；再看看那些体形完整的人，他们的脖颈实在是太细太细的了。所以，在德行方面有超出常人的地方而在形体方面的缺陷别人就会有所遗忘，人们不会忘记所应当忘记的东西，而忘记了所不应当忘记的东西，这就叫做真正的遗忘。因而圣人总能自得地出游，把智慧看作是祸根，把盟约看作是禁锢，把推展德行看作是交接外物的手段，把工巧看作是商贾的行为。圣人从不谋虑，哪里用得着智慧？圣人从不砍削，哪里用得着胶着？圣人从不感到缺损，哪里用得着推展德行？圣人从不买卖以谋利，哪里用得着经商？这四种作法叫做天养。所谓天养，就是禀受自然的饲养。既然受养于自然，又哪里用得着人为！有了人的形貌，不一定有人内在的真情。有了人的形体，所以与人结成群体；没有人的真情，所以是与非都不会汇聚在他的身上。渺小呀，跟人同类的东西！伟大呀，只有浑同于自然。

　惠子对庄子说：“人原本就是没有情的吗？”庄子说：“是的”。惠子说：“一个人假若没有情，为什么还能称作人呢？”庄子说：“道赋予人容貌，天赋予人形体，怎么能不称作人呢？”惠子说：“既然已经称作了人，又怎么能够没有情？”庄子回答说：“这并不是我所说的情呀。我所说的无情，是说人不因好恶，而致伤害自身的本性，常常顺任自然而不随意增添些什么。”惠子说：“不添加什么，靠什么来保有自己的身体呢？”庄子回答说：“道赋予人容貌，天赋予人形体，可不要因外在的好恶而致伤害了自己的本性。如今你外露你的心神，耗费你的精力，靠着树干吟咏，凭依几案闭目假寐。自然授予了你的形体，你却以‘坚’、‘白’的诡辩而自鸣得意！”

Teh Khung Fû, or 'The Seal of Virtue Complete 1.'
1. In Lû 2 there was a Wang Thâi 3 who had lost both his feet 4; while his disciples who followed and went about with him were as numerous as those of Kung-nî. Khang Kî 5 asked Kung-nî about him, saying, 'Though Wang Thâi is a cripple, the disciples who follow him about divide Lû 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 6? and while the body is imperfect, may the mind be complete? What sort of man is he?'

Kung-nî replied, 'This master is a sage. I have







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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 Lû follow him? I will lead on all under heaven with me to do so.' Khang Kî rejoined, 'He is a man who has lost his feet, and yet he is known as the venerable Wang 1;--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 2; 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 2.'

Khang Kî said, 'What do you mean? When we look at things,' said Kung-nî, 'as they differ, we see them to be different, (as for instance) the liver and the gall, or Khû and Yüeh; when we look at them, as they agree, we see them all to be a unity. So it is with this (Wang Thai). 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



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on the loss of his feet as only the loss of so much earth.'

Khang Kî said, 'He is entirely occupied with his (proper) self 1. By his knowledge he has discovered (the nature of) his mind, and to that he holds as what is unchangeable 1; 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 2. Of those which were what they were by the influence of Heaven 3, the most correct examples were Yâo 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 4. 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





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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 1 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. Shän-thû Kîa 2 was (another) man who had lost his feet. Along with dze-khân 3 of Käng 3 he studied under the master Po-hwän Wû-zän 4. Dze-khân 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 Dze-khân 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?' Shän-thû Kîa 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





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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?' Dze-khân rejoined, 'A (shattered) object as you are, you would still strive to make yourself out as good as Yâo! 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) Î 1 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


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(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?' Dze-khân felt uneasy, altered his manner and looks, and said, 'You need not, Sir, say anything more about it.'

3. In Lû there was a cripple, called Shû-shan the Toeless 1, who came on his heels to see Kung-nî. Kung-nî 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 Lâo Tan (of the interview),


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saying, 'Khung Khiû, 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.' Lâo Tan 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 1. How can he be freed from it?'

4. Duke Âi of Lû 2 asked Kung-nî, saying, 'There was an ugly man in Wei, called Âi-thâi Tho 3 . 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 4." 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





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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 1. 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?'

Kung-nî said, 'Once when I was sent on a mission to Khû, 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


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of plumes 1: 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 2; when a man is newly married, he remains (for a time) absent from his official duties, and unoccupied with them 2. 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 Âi-thâi Tho 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 3 were perfect, though his realisation of them 3 was not manifested in his person.'

Duke Âi said, 'What is meant by saying that his powers were complete?' Kung-nî 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




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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 1 in his relations with external things; in all his experiences to realise in his mind what is appropriate to each season (of the year) 2:--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 Âi told this conversation to Min-dze 3, 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




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[paragraph continues] 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 Khung Khiû are not on the footing of ruler and subject, but on that of a virtuous friendship.'

5. A person who had no lips, whose legs were bent so that he could only walk on his toes, and who was (otherwise) deformed 1, 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 1 addressed his counsels to duke Hwan of Khî 2, 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 3. 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




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(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)!

Hui-dze said to Kwang-dze, '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?' Kwang-dze said, 'The Tâo 1 gives him his personal appearance (and powers); Heaven 2 gives him his bodily form; how should we not call him a man?' Hui-dze rejoined, 'Since you call him a man, how



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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.' Hui-dze rejoined, 'If there were not that increasing of (the amount) of life, how would he get his body 1?' Kwang-dze said, 'The Tâo 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 2.'




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Footnotes
223:1 See pp. 133, 134.

223:2 The native state of Confucius, part of the present Shan-tung.

223:3 A Tâoist of complete virtue; but probably there was not really such a person. Our author fabricates him according to his fashion.

223:4 The character uh ( ) does not say that he had lost both his feet, but I suppose that such is the meaning, because of what is said of Toeless below that 'he walked on his heels to see Confucius.' The feet must have been amputated, or mutilated rather (justly or unjustly), as a punishment; but Kwang-dze wished to say nothing on that point.

223:5 Perhaps a disciple of Confucius;--not elsewhere mentioned as such.

223:6 See the Tâo Teh King, ch. 2.

224:1 Literally, 'the Senior;' often rendered 'Teacher.'

224:2 'That in which there is no element of falsehood' is the Tâo, which also is the 'Author' of all the changes that take place in time and space. See the Introductory Note on the title and subject of the Book.

225:1 Wang Thâi saw all things in the Tâo, and the Tâo in all things. Comp. Book XI, par. 7, et al.

225:2 Notwithstanding his being a cripple. He forgets that circumstance himself, and all others forget it, constrained and won by his embodiment of the Tâo. What follows is an illustration of this, exaggerated indeed, but not so extravagantly as in many other passages.

225:3 In the Tâoistic meaning of the term.

225:4 The royal army consisted of six hosts; that of a great feudal prince of three. 'Nine hosts' = a very great army.

226:1 The arms, legs, head, and trunk.

226:2 Another cripple introduced by our author to serve his purpose.

226:3 Kung-sun Khiâo; a good and able minister of Kang, an earldom forming part of the present Ho-nan. He was a contemporary of Confucius, who wept when he heard of his death in B. C. 522. He was a scion of the ruling house, which again was a branch of the royal family of Kâu.

226:4 A Tâoist teacher. See XXI, par. 9; XXXII, par. 1.

227:1 A famous archer of antiquity in the twenty-second century B.C., or perhaps earlier.

228:1 'Toeless' is a sort of nickname. Shû-shan or Shû hill was, probably, where he dwelt:--'Toeless of Shû hill.'

229:1 'Heaven' here is a synonym of Tâo. Perhaps the meaning is 'unavoidable;' it is so in the Tâoistic order of things.

229:2 It was in the sixteenth year of duke Âi that Confucius died. Âi was marquis of Lû from B.C. 494 to 468.

229:3 The account of Âi-thâi Tho is of course Kwang-dze's own fabrication. Âi-thâi is understood to be descriptive of his ugliness, and Tho to be his name.

229:4 Perhaps this was spoken by his wife before their marriage.

230:1 One sees dimly the applicability of this illustration to the case in hand. What made Âi-thâi Tho so much esteemed was his mental power, quite independent of his ugly person.

231:1 See the Lî Kî VIII, i, 7; but the applicability of these two illustrations is not so clear.

231:2 These two have force as in 'reasoning from the less to the greater.' With the latter of the two compare the mosaical provision in Deuteronomy xxiv. 5.

231:3 'Powers' are the capacities of the nature,--the gift of the Tâo. 'Virtue' is the realisation or carrying out of those capacities.

232:1 Specially the season of complacent enjoyment.

232:2 So, in Lin Hsî-kung; but the meaning has to be forced out of the text.

232:3 The disciple Min Sun or Min Dze-Khien.

233:1 These two men are undoubtedly inventions of Kwang-dze. They are brought before us, not by surnames and names, but by their several deformities.

233:2 The first of the five presiding chiefs; marquis of Khî from B.C. 685 to 643.

233:3 Lin Hsî-kung wonders whether the story of the man who was so taken with the charms of a one-eyed courtesan, that he thought other women all had an eye too many, was taken from this!

234:1 Lû Shû-kih maintains here that 'the Tâo' and 'Heaven' have the same meaning; nor does he make any distinction between mâo ( ), 'the personal appearance,' and hsing ( ), 'the figure' or 'bodily form.'

234:2 Compare in the Tâo Teh King expressions in li, 2, and lv, 5.

235:1 Apparently a gross meaning attached by Hui-dze to Kwang-dze's words.

235:2 Kwang-dze beats down his opponent, and contemptuously refers to some of his well-known peculiarities;--as in II, par. 5, XXXIII, par. 7, and elsewhere.



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Next: Book VI: Tâ Zung Shih, or 'The Great and Most Honoured Master'

《庄子·内篇·大宗师第六》

　　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。

　　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 之能登假于道者也若此。

　　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 。

　　古之真人，不知说生，不知恶死。其出不欣，其入不距。囗（“修 ”字以“羽”代“彡”音ｘｉａｏ１）然而往，ｘｉａｏ１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 囗（左上“月”左下“廾”右“页”音ｑｉｕ２）。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。利泽施乎万世，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、胥余、 纪他、申徒狄，是役人之役，适人之适，而不自适其适者也。

　　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；邴邴乎其似喜也，崔崔乎其不得已也，囗（左“氵 ”右“畜”音ｃｈｕ４）乎进我色也，与乎止我德也，广乎其似世也 ，囗（上“敖”下“言”）乎其未可制也，连乎其似好闭也，囗（左 “忄”右“免”音ｍｅｎ４）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。

　　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，相囗（左“口”右“句”音ｘｕ１）以湿，相濡以沫，不如相忘于江湖。与其誉尧而非桀也，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。藏小大有宜，犹有所循。若夫藏天下于天 下而不得所循，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循而皆存。善妖善老，善始善终，人犹效之，而况万物之所系而一化之 所待乎！

　　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。囗（左“豕”右“希”音ｘｉ１）韦氏得之，以挈天地；伏戏氏得之，以袭气母；维斗得之，终古不忒；日月得之，终古不息；勘坏得之，以袭昆仑；冯夷得之，以游大川；肩吾得之，以处大山；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。

　　南伯子葵问乎女囗（左“亻”右“禹”音ｙｕ３）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。”

　　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；孰知死生存亡之一体者，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，阴阳之气有囗（“诊”字以“氵”代“讠” 音ｌｉ４），其心闲而无事，胼囗（左“足”右“鲜”音ｘｉａｎ１ ）而鉴于井，曰：“嗟乎！夫造物者又将以予为此拘拘也。” 子祀曰：“女恶之乎？”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，予因以求囗（左“ 号”右“鸟”音ｘｉａｏ１）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：“伟哉造化！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？夫大块以载我以形，劳我以生，佚我以老 ，息我以死。故善吾生者，乃所以善吾死也。今大冶铸金，金踊跃曰 ：‘我且必为镆铘！’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！”成然寐，蘧然觉。

　　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，无所穷终！”三人相视而笑，莫逆于心，遂相与友。

　　莫然有间，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，以死为决囗（“病”字以“丸”代“丙”音ｈｕａｎ４）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；反复终始，不知端倪；芒然仿徨 乎尘垢之外，逍遥乎无为之业。彼又恶能囗囗（左“忄”右“贵”音 ｋｕｉ４）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。”

　　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？其梦者乎？造适不及笑 ，献笑不及排，安排而去化，乃入于寥天一。”

　　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：“而奚来为轵？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涂乎？”

　　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！赍万物而 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！

　　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。”

　　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：“吾思夫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！”

译文——————————

知道自然的作为，并且了解人的作为，这就达到了认识的极点。知道自然的作为，是懂得事物出于自然；了解人的作为，是用他智慧所通晓的知识哺育」陶他智慧所未能通晓的知识，直至自然死亡而不中途夭折，这恐怕就是认识的最高境界了。虽然这样，还是存在忧患。人们的知识一定要有所依凭方才能认定是否恰当，而认识的对象却是不稳定的。怎么知道我所说的本于自然的东西不是出于人为呢，怎么知道我所说的人为的东西又不是出于自然呢？

况且有了“真人”方才有真知。什么叫做“真人”呢？古时候的“真人”，不倚众凌寡，不自恃成功雄踞他人，也不图谋琐事。像这样的人，错过了时机不后悔，赶上了机遇不得意。象这样的人，登上高处不颤慄，下到水里不会沾湿，进入火中不觉灼热。这只有智慧能通达大道境界的人方才能像这样。古时候的“真人”，他睡觉时不做梦，他醒来时不忧愁，他吃东西时不求甘美，他呼吸时气息深沉。“真人”呼吸凭借的是着地的脚根，而一般人呼吸则靠的只是喉咙。被人屈服时，言语在喉前吞吐就像哇哇地曼语。那些嗜好和欲望太深的人，他们天生的智慧也就很浅。古时候的“真人”，不懂得喜悦生存，也不懂得厌恶死亡；出生不欣喜，入死不推辞；无拘无束地就走了，自由自在地又来了罢了。不忘记自己从哪儿来，也不寻求自己往哪儿去，承受什么际遇都欢欢喜喜，忘掉死生像是回到了自己的本然，这就叫做不用心智去损害大道，也不用人为的因素去帮助自然。这就叫“真人”。像这样的人，他的内心忘掉了周围的一切，他的容颜淡漠安闲，他的面额质朴端严；冷肃得像秋天，温暖得像春天，高兴或愤怒跟四时更替一样自然无饰，和外界事物合宜相称而没有谁能探测到他精神世界的真谛。

所以古代圣人使用武力，灭掉敌国却不失掉敌国的民心；利益和恩泽广施于万世，却不是为了偏爱什么人。乐于交往取悦外物的人，不是圣人；有偏爱就算不上是“仁”；伺机行事，不是贤人；不能看到利害的相通和相辅，算不上是君子；办事求名而失掉自身的本性，不是有识之士；丧失身躯却与自己的真性不符，不是能役使世人的人。像狐不偕、务光、伯夷、叔齐、箕子、胥余、纪他、申徒狄，这样的人都是被役使世人的人所役使，都是被安适世人的人所安适，而不是能使自己得到安适的人。

古时候的“真人”，神情嵬峨而不矜持，好像不足却又无所承受；态度安闲自然、特立超群而不执着顽固，襟怀宽阔虚空而不浮华；怡然欣喜像是格外地高兴，一举一动又像是出自不得已！容颜和悦令人喜欢接近，与人交往德性宽和让人乐于归依；气度博大像是宽广的世界！高放自得从不受什么限制，绵邈深远好像喜欢封闭自己，心不在焉的样子又好像忘记了要说的话。把刑律当作主体，把礼仪当作羽翼，用已掌握的知识去等待时机，用道德来遵循规律。把刑律当作主体的人，那么杀了人也是宽厚仁慈的；把礼仪当作羽翼的人，用礼仪的教诲在世上施行；用已掌握的知识去等待时机的人，是因为对各种事情出于不得已；用道德来遵循规律，就像是说大凡有脚的人就能够登上山丘，而人们却真以为是勤于行走的人。所以说人们所喜好的是浑然为一的，人们不喜好的也是浑然为一的。那些同一的东西是浑一的，那些不同一的东西也是浑一的。那些同一的东西跟自然同类，那些不同一的东西跟人同类。自然与人不可能相互对立而相互超越，具有这种认识的人就叫做“真人”。

死和生均非人为之力所能安排，犹如黑夜和白天交替那样永恒地变化，完全出于自然。有些事情人是不可能参与和干预的，这都是事物自身变化的实情。人们总是把天看作生命之父，而且终身爱戴它，何况那特立高超的“道”呢！人们还总认为国君是一定超越自己的，而且终身愿为国君效死，又何况应该宗为大师的“道”呢？

泉水干涸了，鱼儿困在陆地上相互依偎，互相大口出气来取得一点湿气，以唾沫相互润湿，不如将过去江湖里的生活彻底忘记。与其赞誉唐尧的圣明而非议夏桀的暴虐，不如把他们都忘掉而融化混同于“道”。大地把我的形体托载，并且用生存来劳苦我，用衰老来闲适我，用死亡来安息我。所以，把我的存在看作好事的，也就因此而可以把我的死亡看作是好事。

将船儿藏在大山沟里，将渔具藏在深水里，可以说是十分牢靠了。然而半夜里有个大力士把它们连同山谷和河泽一块儿背着跑了，睡梦中的人们还一点儿也不知道。将小东西藏在大东西里是适宜的，不过还是会有丢失。假如把天下藏在天下里而不会丢失，这就是事物固有的真实之情。人们只要承受了人的形体便十分欣喜，至于像人的形体的情况，在万千变化中从不曾有过穷尽，那快乐之情难道还能够加以计算吗？所以圣人将生活在各种事物都不会丢失的环境里而与万物共存亡。以少为善以老为善，以始为善以终为善，人们尚且加以效法，又何况那万物所联缀、各种变化所依托的“道”呢！

“道”是真实而又确凿可信的，然而它又是无为和无形的；“道”可以感知却不可以口授，可以领悟却不可以面见；“道”自身就是本、就是根，还未出现天地的远古时代“道”就已经存在；它引出鬼帝，产生天地；它在太极之上却并不算高，它在六极之下不算深，它先于天地存在还不算久，它长于上古还不算老。狶韦氏得到它，用来统驭天地；伏羲氏得到它，用来调合元气；北斗星得到它，永远不会改变方位；太阳和月亮得到它，永远不停息地运行；堪坏得到它，用来入主昆仑山；冯夷得到它，用来巡游大江大河；肩吾得到它，用来驻守泰山；黄帝得到它，用来登上云天；颛顼得到它，用来居处玄宫；禹强得到它，用来立足北极；西王母得到它，用来坐阵少广山。没有人能知道它的开始，也没有人能知道它的终结。彭祖得到它，从远古的有虞时代一直活到五伯时代；傅说得到它，用来辅佐武丁，统辖整个天下，乘驾东维星，骑坐箕宿和尾宿，而永远排列在星神的行列里。

南伯子葵向女偊问道：“你的岁数已经很大了，可是你的容颜却像孩童，这是什么缘故呢？”女偊回答：“我得‘道’了。”南伯子葵说：“‘道’可以学习吗？”女偊回答说：“不！怎么可以呢！你不是可以学习‘道’的人。卜梁倚有圣人明敏的才气却没有圣人虚淡的心境，我有圣人虚淡的心境却没有圣人明敏的才气，我想用虚淡的心境来教导他，恐怕他果真能成为圣人哩！然而却不是这样，把圣人虚淡的心境传告具有圣人才气的人，应是很容易的。我还是持守着并告诉他，三天之后便能遗忘天下，既已遗忘天下，我又凝寂持守，七天之后能遗忘万物；既已遗忘外物，我又凝寂持守，九天之后便能遗忘自身的存在；既已遗忘存在的生命，而后心境便能如朝阳一般清新明彻；能够心境如朝阳般清新明彻，而后就能够感受那绝无所待的‘道’了；既已感受了‘道’，而后就能超越古今的时限；既已能够超越古今的时限，而后便进入无所谓生、无所谓死的境界。摒除了生也就没有死，留恋于生也就不存在生。作为事物，‘道’无不有所送，也无不有所迎；无不有所毁，也无不有所成，这就叫做‘撄宁’。撄宁，意思就是不受外界事物的纷扰，而后保持心境的宁静。”

南伯子葵又问：“你偏偏是怎么得‘道’的呢？”女偊又回答说：“我从副墨（文字）的儿子那里听到的，副墨的儿子从洛诵（背诵）的孙子那里听到的，洛诵的孙子从瞻明（目视明晰）那里听到的，瞻明从聂许（附耳私语）那里听到的，聂许从需役（勤行不怠）那里听到的，需役从於讴（吟咏领会）那里听到的，於讴从玄冥（深远虚寂）那里听到的，玄冥从参寥（高旷寥远）那里听到的，参寥从疑始（迷茫而无所本）那里听到的。”

子祀、子舆、子犁、子来四个人在一块摆谈说：“谁能够把无当作头，把生当作脊柱，把死当作尻尾，谁能够通晓生死存亡浑为一体的道理，我们就可以跟他交朋友。”四个人都会心地相视而笑，心心相契却不说话，于是相互交往成为朋友。

不久子舆生了病，子祀前去探望他。子舆说：“伟大啊，造物者！把我变成如此曲屈不伸的样子！腰弯背驼，五脏穴口朝上，下巴隐藏在肚脐之下，肩部高过头顶，弯曲的颈椎形如赘瘤朝天隆起”。阴阳二气不和酿成如此灾害，可是子舆的心里却十分闲逸好像没有生病似的，蹒跚地来到井边对着井水照看自己，说：“哎呀，造物者竟把我变成如此曲屈不伸！”

子祀说：“你讨厌这曲屈不伸的样子吗？”子舆回答：“没有，我怎么会讨厌这副样子！假令造物者逐渐把我的左臂变成公鸡，我便用它来报晓；假令造物者逐渐把我的右臂变成弹弓，我便用它来打斑鸠烤熟了吃。假令造物者把我的臀部变化成为车轮，把我的精神变化成骏马，我就用来乘坐，难道还要更换别的车马吗？至于生命的获得，是因为适时，生命的丧失，是因为顺应；安于适时而处之顺应，悲哀和欢乐都不会侵入心房。这就是古人所说的解脱了倒悬之苦，然而不能自我解脱的原因，则是受到了外物的束缚。况且事物的变化不能超越自然的力量已经很久很久，我又怎么能厌恶自己现在的变化呢？”

不久子来也生了病，气息急促将要死去，他的妻子儿女围在床前哭泣。子犁前往探望，说：“嘿，走开！不要惊扰他由生而死的变化！”子犁靠着门跟子来说话：“伟大啊，造物者！又将把你变成什么，把你送到何方？把你变化成老鼠的肝脏吗？把你变化成虫蚁的臂膀吗？”

子来说：“父母对于子女，无论东西南北，他们都只能听从吩咐调遣。自然的变化对于人，则不啻于父母；它使我靠拢死亡而我却不听从，那么我就太蛮横了，而它有什么过错呢！大地把我的形体托载，用生存来劳苦我，用衰老来闲适我，用死亡来安息我。所以把我的存在看作是好事，也因此可以把我的死亡看作是好事。现在如果有一个高超的冶炼工匠铸造金属器皿，金属熔解后跃起说‘我将必须成为良剑莫邪’，冶炼工匠必定认为这是不吉祥的金属。如今人一旦承受了人的外形，便说‘成人了成人了’，造物者一定会认为这是不吉祥的人。如今把整个浑一的天地当作大熔炉，把造物者当作高超的冶炼工匠，用什么方法来驱遣我而不可以呢？”于是安闲熟睡似的离开人世，又好像惊喜地醒过来而回到人间。

子桑户、孟子反、子琴张三人在一起谈话：“谁能够相互交往于无心交往之中，相互有所帮助却像没有帮助一样？谁能登上高天巡游雾里，循环升登于无穷的太空，忘掉自己的存在，而永远没有终结和穷尽？”三人会心地相视而笑，心心相印于是相互结成好友。过不多久子桑户死了，还没有下葬。孔子知道了，派弟子子贡前去帮助料理丧事。孟子反和子琴张却一个在编曲，一个在弹琴，相互应和着唱歌：“哎呀，子桑户啊！哎呀，子桑户啊！你已经返归本真，可是我们还成为活着的人而托载形骸呀！”子贡听了快步走到他们近前，说：“我冒昧地请教，对着死人的尸体唱歌，这合乎礼仪吗？”二人相视笑了笑，不屑地说：“这种人怎么会懂得‘礼’的真实含意！”

子贡回来后把见到的情况告诉给孔子，说：“他们都是些什么样的人呢？不看重德行的培养而无有礼仪，把自身的形骸置于度外，面对着死尸还要唱歌，容颜和脸色一点也不改变，没有什么办法可以用来称述他们。他们究竟是些什么样的人呢？”

孔子说：“他们都是些摆脱礼仪约束而逍遥于人世之外的人，我却是生活在具体的世俗环境中的人。人世之外和人世之内彼此不相干涉，可是我却让你前去吊唁，我实在是浅薄呀！他们正跟造物者结为伴侣，而逍遥于天地浑一的元气之中。他们把人的生命看作像赘瘤一样多余，他们把人的死亡看作是毒痈化脓后的溃破，像这样的人，又怎么会顾及死生优劣的存在！凭借于各各不同的物类，但最终寄托于同一的整体；忘掉了体内的肝胆，也忘掉了体外的耳目；无尽地反复着终结和开始，但从不知道它们的头绪；茫茫然彷徨于人世之外，逍遥自在地生活在无所作为的环境中。他们又怎么会烦乱地去炮制世俗的礼仪，而故意炫耀于众人的耳目之前呢！”

子贡说：“如此，那么先生将遵循什么准则呢？”孔子说：“我孔丘，乃是苍天所惩罚的罪人。即使这样，我仍将跟你们一道去竭力追求至高无尚的‘道’。子贡问：“请问追求‘道’的方法。”孔子回答：“鱼争相投水，人争相求道。争相投水的鱼，掘地成池便给养充裕；争相求道的人，漠然无所作为便心性平适。所以说，鱼相忘于江湖里，人相忘于道术中”。子贡说：“再冒昧地请教‘畸人’的问题”。孔子回答：“所谓‘畸人’，就是不同于世俗而又等同于自然的人。所以说，自然的小人就是人世间的君子；人世间的君子就是自然的小人。”

颜回请教孔子说：“孟孙才这个人，他的母亲死了，哭泣时没有一滴眼泪，心中不觉悲伤，居丧时也不哀痛。这三个方面没有任何悲哀的表现，可是却因善于处理丧事而名扬鲁国。难道真会有无其实而有其名的情况吗？颜回实在觉得奇怪。”

孔子说：“孟孙才处理丧事的作法确实是尽善尽美了，大大超过了懂得丧葬礼仪的人。人们总希望从简治丧却不能办到，而孟孙才已经做到从简办理丧事了。孟孙才不过问人因为什么而生，也不去探寻人因为什么而死；不知道趋赴生，也不知道靠拢死；他顺应自然的变化而成为他应该变成的物类，以期待那些自己所不知晓的变化！况且即将出现变化，怎么知道不变化呢？即将不再发生变化，又怎么知道已经有了变化呢！只有我和你呀，才是做梦似的没有一点儿觉醒的人呢！那些死去了的人惊扰了自身形骸却无损于他们的精神，犹如精神的寓所朝夕改变却并不是精神的真正死亡。唯独孟孙才觉醒，人们哭他也跟着哭，这就是他如此居丧的原因。况且人们交往总借助形骸而称述自我，又怎么知道我所称述的躯体一定就是我呢？而且你梦中变成鸟便振翅直飞蓝天，你梦中变成鱼便摇尾潜入深渊。不知道今天我们说话的人，算是醒悟的人呢，还是做梦的人呢？心境快适却来不及笑出声音，表露快意发出笑声却来不及排解和消泄，安于自然的推移而且忘却死亡的变化，于是就进入到寂寥虚空的自然而浑然成为一体。”

意而子拜访许由。许由说：“尧把什么东西给予了你？”意而子说：“尧对我说：‘你一定得亲身实践仁义并明白无误地阐明是非’”。许由说：“你怎么还要来我这里呢？尧已经用‘仁义’在你的额上刻下了印记，又用‘是非’割下了你的鼻子，你将凭借什么游处于逍遥放荡、纵任不拘、辗转变化的道途呢？”意而子说：“虽然这样，我还是希望能游处于如此的境域。”

许由说：“不对。有眼无珠的盲人没法跟他观赏佼好的眉目和容颜，瞎子没法跟他赏鉴礼服上各种不同颜色的花纹。”意而子说：“无庄不再打扮忘掉自己的美丽，据梁不再逞强忘掉自己的勇力，黄帝闻‘道’之后忘掉自己的智慧，他们都因为经过了‘道’的冶炼和锻打。怎么知道那造物者不会养息我受黥刑的伤痕和补全我受劓刑所残缺的鼻子，使我得以保全托载精神的身躯而跟随先生呢？”

许由说：“唉！这可是不可能知道的。我还是给你说个大概吧。‘道’是我伟大的宗师啊！我伟大的宗师啊！把万物碎成粉末不是为了某种道义，把恩泽施于万世不是出于仁义，长于上古不算老，回天载地、雕创众物之形也不算技巧。这就进入‘道’的境界了。”

颜回说：“我进步了。”孔子问道：“你的进步指的是什么？”颜回说：“我已经忘却仁义了。”孔子说：“好哇，不过还不够。”过了几天颜回再次拜见孔子，说：“我又进步了。”孔子问：“你的进步指的是什么？”颜回说：“我忘却礼乐了。”孔子说：“好哇，不过还不够。”过了几天颜回又再次拜见孔子，说：“我又进步了。”孔子问：“你的进步指的是什么？”颜回说：“我‘坐忘’了”。孔子惊奇不安地问：“什么叫‘坐忘’？”颜回答道：“毁废了强健的肢体，退除了灵敏的听觉和清晰的视力，脱离了身躯并抛弃了智慧，从而与大道浑同相通为一体，这就叫静坐心空物我两忘的‘坐忘’。”孔子说：“与万物同一就没有偏好，顺应变化就不执滞常理。你果真成了贤人啊！我作为老师也希望能跟随学习而步你的后尘。”


子舆和子桑是好朋友，连绵的阴雨下了十日，子舆说：“子桑恐怕已经困乏而饿倒。”便包着饭食前去给他吃。来到子桑门前，就听见子桑好像在唱歌，又好像在哭泣，而且还弹着琴：“是父亲呢？还是母亲呢？是天呢？还是人呢？”声音微弱好像禁不住感情的表达，急促地吐露着歌词。

子舆走进屋子说：“你歌唱的诗词，为什么象这样？”子桑回答说：“我在探寻使我达到如此极度困乏和窘迫的人，然而没有找到。父母难道会希望我贫困吗？苍天没有偏私地覆盖着整个大地，大地没有偏私地托载着所有生灵，天地难道会单单让我贫困吗？寻找使我贫困的东西可是我没能找到。然而已经达到如此极度的困乏，还是‘命’啊！”

BOOK VI.
PART I. SECTION VI.
Tâ Zung Shih, or 'The Great and Most Honoured Master 1.'
1. He who knows the part which the Heavenly 2 (in him) plays, and knows(also)that which the Human 2 (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 3:--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 4. How do we know that what





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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 1, and then there is the True knowledge.

2. What is meant by 'the True Man 2?' 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 3. 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




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that by their knowledge they ascended to and reached the Tâo 1.

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.

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 had 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) 1. Thus there was in them what is called the want of any mind to resist the Tâo, and of all attempts by means of the Human to assist the Heavenly. Such were they who are called the True men.

3. Being such, their minds were free from all thought 2; their demeanour was still and unmoved;



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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 1; 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 Hû Pû-kieh, Wû Kwang, Po-î, Shû-khî, the count of Kî, Hsü-yü, Kî Thâ, and Shän-thû Tî, all did service for other men, and sought to secure for them what they desired, not seeking their own pleasure 2.



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4. 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

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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 1.

5. 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 coworkers 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.

Death and life are ordained, just as we have the constant succession of night and day;--in both cases from Heaven. Men have no power to do anything in reference to them;--such is the constitution of things 2. There are those who specially regard Heaven 3 as their father, and they still love It (distant as It is) 3;--how much more should they love




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That which stands out (Superior and Alone) 1! Some specially regard their ruler as superior to themselves, and will give their bodies to die for him; how much more should they do so for That which is their true (Ruler) 1! When the springs are dried up, the fishes collect together on the land. Than that they should moisten one another there by the damp about them, and keep one another wet by their slime, it would be better for them to forget one another in the rivers and lakes 2. And when men praise Yâo and condemn Kieh, it would be better to forget them both, and seek the renovation of the Tâo.

6. 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 3. 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 4, so that there was nowhere to which it could be removed, this would be the grand reality of the





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ever-during Thing 1. When the body of man comes from its special mould 2, 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!

7. This is the Tâo;--there is in It emotion and sincerity, but It does nothing and has no bodily form 3. 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 4. It produced heaven; It produced earth. It was before the Thâi-kî 5, and






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yet could not be considered high 1; It was below all space, and yet could not be considered deep 1. It was produced before heaven and earth, and yet could not be considered to have existed long 1; It was older than the highest antiquity, and yet could not be considered old 1.

Shih-wei got It 2, and by It adjusted heaven and earth. Fû-hsî got It, and by It penetrated to the mystery of the maternity of the primary matter. The Wei-tâu 3 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). Khan-pei got It, and by It became lord of Khwän-lun 4. Fäng-î 5 got It, and by It enjoyed himself in the Great River. Kien Wû 6 got It, and by It dwelt on mount Thâi. Hwang-Tî 7 got It, and by It ascended the cloudy sky. Kwan-hsü 8









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got It, and by It dwelt in the Dark Palace. Yü-khiang 1 got It, and by It was set on the North Pole. Hsî Wang-mû 2 got It, and by It had her seat in (the palace of) Shâo-kwang. No one knows Its beginning; no one knows Its end. Phäng Zû got It, and lived on from the time of the lord of Yü to that of the Five Chiefs 3. Fû Yüeh 4 got It, and by It became chief minister to Wû-ting 4, (who thus) in a trice became master of the kingdom. (After his death), Fû Yüeh mounted to the eastern portion of the Milky Way, where, riding on Sagittarius and Scorpio, he took his place among the stars.

8. Nan-po Dze-khwei 5, asked Nü Yü 6, 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 Tâo.' The other said, 'Can I learn the Tâo?' Nü Yü said, 'No. How can you? You, Sir, are not the man to do so. There was Pû-liang Î 7 who had the abilities of a sagely man, but not the Tâo, while I had the Tâo, but not the abilities. I wished, however, to teach him, if, peradventure, he might








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become the sagely man indeed. If he should not do so, it was easy (I thought) for one possessing the Tâo of the sagely man to communicate it to another possessing his abilities. Accordingly, I proceeded to do so, but with deliberation 1. 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 2. 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 Tâo) 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 3.'

'And how did you, being alone (without any teacher), learn all this?' 'I learned it,' was the reply, 'from the son of Fû-mo 4; he learned it from





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the grandson of Lo-sung; he learned it from Shan-ming; he learned it from Nieh-hsü; he, from Hsü-yî; he, from Wû-âo; he, from Hsüan-ming; he, from Zhan-liâo; and he learned it from Î-shih.'

9. Dze-sze 1, Dze-yü 1, Dze-1î 1, and Dze-lâi 1, 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 2.' 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 Dze-yü fell ill, and Dze-sze went to inquire for him. 'How great,' said (the sufferer), 'is the Creator 3! That He should have made me the deformed object that I am!' He was a crooked hunchback; his five viscera were squeezed into the




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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 1:--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!' Dze 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 hsiâo 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) 2. 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 3. And that creatures cannot overcome




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Heaven (the inevitable) is a long-acknowledged fact;-why should I hate my condition?'

10. Before long Dze-lâi fell ill, and lay gasping at the point of death, while his wife and children stood around him wailing 1. Dze-lî 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 2?

Dze-lâi 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-yeh 3."




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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.'

11. Dze-sang Hû 1, Mäng Dze-fan 1, and Dze-khin Kang 1, 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) 2, 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 3, Dze-sang Hia died. Before he was buried, Confucius heard of the event, and




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sent Dze-kung 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 Hû ah! come, Sang Hû!
Your being true you've got again,
While we, as men, still here remain
                              Ohone 1!'

Dze-kung 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?' Dze-kung returned to Confucius, and reported to him, saying, 'What sort of men are those? They had made none of the usual preparations 2, 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 1 sent you to condole with those men, I was acting stupidly. They, moreover, make man to be the fellow of the



p. 252

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 1. 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?'

Dze-kung 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 2. Nevertheless, I will share



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with you (what I have attained to).' Dze-kung rejoined, 'I venture to ask the method which you pursue;' and Confucius said, 'Fishes breed and grow in the water; man developes in the Tâo. Growing in the water, the fishes cleave the pools, and their nourishment is supplied to them. Developing in the Tâo, 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 Tâo."'

Dze-kung said, 'I venture to ask about the man who stands aloof from others 1.' 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 2!"'

12. Yen Hui asked Kung-nî, saying, 'When the mother of Mäng-sun Zhâi 3 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 Lû one who has not the reality may yet get the reputation of having it? I think the matter very strange.' Kung-nî




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said, 'That Mäng-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) 1, but he succeeded in being really so to himself Mäng-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 2. 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 3? Take the case of me and you:--are we in a dream from which we have not begun to awake 4?

'Moreover, Mäng-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





p. 255

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 1. 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.'

13. Î-r Dze 2 having gone to see Hsü Yû, the latter said to him, 'What benefit have you received from Yâo?' The reply was, 'Yâo 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).' Hsü Yû rejoined, 'Why then have you come to me? Since Yâo has put on you the brand of his benevolence and righteousness, and cut off your nose with his right and wrong 3, how will you be able to wander in the way of aimless enjoyment, of unregulated contemplation, and the ever-changing forms (of dispute)?' Î-r dze said, 'That may be; but I should




p. 256

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.' Î-r dze rejoined, 'Yet, when Wû-kwang 1 lost his beauty, Kü-liang 1 his strength, and Hwang-Tî his wisdom, they all (recovered them) 2 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?' Hsû Yü said, 'Ah! that cannot yet be known. I will tell you the rudiments. O my Master! O 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.'

14. Yen Hui said, 'I am making progress.' Kung-nî 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 Kung-nî, and said, 'I am making progress.' 'What do you mean?'



p. 257

[paragraph continues] '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 1.' Kung-nî changed countenance, and said, 'What do you mean by saying that you sit and forget (everything)?' Yen 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 2 . This I call sitting and forgetting all things.' Kung-nî 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 3.'

15. Dze-yü 4 and Dze-sang 4 were friends. (Once), when it had rained continuously for ten days, Dze-yü said, 'I fear that Dze-sang may be in distress.' So he wrapped up some rice, and went to give it to him to eat. When he came to Dze-sang's door, there issued from it sounds between singing and wailing;





p. 258

a lute was struck, and there came the words, 'O Father! O Mother! O Heaven! O Men!' The voice could not sustain itself, and the line was hurriedly pronounced. Dze-yü 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 1!'



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Footnotes
236:1 See pp. 134-136.

236:2 Both 'Heaven' and 'Man' here are used in the Tâoistic sense;--the meaning which the terms commonly have both with Lao and Kwang.



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Next: Book VII: Ying Tî Wang, or 'The Normal Course for Rulers and Kings'

《庄子·内篇·应帝王第七》

　　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。”

　　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，犹涉海凿河而使蚊负山也。夫圣人之治也，治 外夫？正而后行，确乎能其事者而已矣。且鸟高飞以避囗（左“矢” 右“曾”音ｚｅｎｇ１）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？”

　　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，以处圹囗（左“土”右“良”音ｌａｎｇ４）之野。汝又何帛以治天下感 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。”

　　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：“是於圣人也，胥易技系，劳形 怵心者也。且也虎豹之文来田，囗（“缓”字以“犭”代“纟”）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。”

　　郑有神巫曰季咸，知人之死生、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，夫故使人得而相汝。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 已。”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。

　　无为名尸，无为谋府，无为事任，无为知主。体尽无穷，而游无朕 。尽其所受乎天而无见得，亦虚而已！至人之用心若镜，不将不逆，应而不藏，故能胜物而不伤。

　　南海之帝为囗（“修”字以“黑”代“彡”音ｓｈｕ１）北海之帝 为忽，中央之帝为浑沌。ｓｈｕ１与忽时相与遇于浑沌之地，浑沌待 之甚善。ｓｈｕ１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。


译文

　　啮缺请教王倪，问四次而四次回答说不知道。啮缺因此高兴地跳起来，走去把这件事告诉了蒲衣子。

　　蒲衣子说：“你现在知道这件事情吗？有虞氏赶不上泰氏。有虞氏，他象似心怀仁义以交结人，虽然也能得到人心，然而从未能跳出外物的牵累。泰氏，他睡觉时躺下缓缓慢慢；他醒来时优柔自得，不分物我以自己为马，以自己为牛。他的理智信实，他的德性纯真，他未曾陷入外物的牵累。”

　　肩吾见到狂接舆。狂接舆说：“日中始跟你说了些什么？”肩吾说：“他告诉我：统治臣民的人颁布自己制定的法度，臣民谁敢不听从而受教化呢！”

　　狂接舆说：”这是虚伪不实的德行；他这样去治理天下，就好象涉海不自量，凿河徒劳，使蚊子背山不合情理一样。圣人治理夭下，难道治理别人吗？先是正己而后才能推行教化，使人们做一些确实能做到的事情罢了。况且鸟高飞以逃避短箭的祸患，小鼠在社坛的下面打深洞以避免烟熏和挖掘的祸患，你们连这两个小虫子也不如吗！”

　　天根在殷山的阳面游玩，走到寥河的边上，恰巧碰到无名人而且向他请教，说：“请问怎样治理天下？”无名人说：“离开，你这个鄙陋的人，为什么问这使我不痛快的问题呢！我正在和造物者为偶，厌烦时，就乘轻盈虚无的鸟，飞翔到六极之外，邀游于虚无的境界，在广阔圹荡的地方生活。你又何必用力天下这种梦活来撼动我的内心呢？”

　　天根又向无名人请教。无名人说：“你要使心虚静无事，气静不扰，顺应自然的规律而不夹杂主观成见，而天下也就大治了。”

　　阳子居见到老聃，说：“在这里有这样一个人，他聪敏强悍，对事物看得透彻明白，学道勤奋不倦。象这样的人，可以和贤明圣王相比吗？”老聃说：“以这样的人与圣人相比，就象胥吏不断变更治事为技艺所累，操劳形体扰动心神一样。况且虎豹的花纹招来田猎，猿猴因为敏捷，狗因为会捉狐狸才招来系上绳索，象这三种动物也可以和明王相比吗？”

　　阳子居惊恐他说：“请问到底什么叫明王之治？”老聃说：“明王治理天下，功德覆盖天下，好象不归自己；化育万物而人民并不感到依赖他；得到功劳不去称举表白，使人各得其所，而自己却站在不可识测的境地，与虚无之道同游。”

　　郑国有一个神巫，名叫季咸，能测知人的生死存亡，吉凶祸福，寿命长短，预言的年、月、旬、日如神。郑国人见到他，都抛弃他而逃跑。列子见了却心醉如痴。回来，便告诉壶子，说：“原来我以为先生的道术是最高的，现在又有一个更高的了。”

　　壶子说：“我教你的尽是现象，没有教你实质，你怎能得道呢？多是雌鸟而无雄鸟，又怎能生出蛋呢？你以道术与社会较量，必然表露出来，所以才让人家看清了你的面相。你把他请来，给我相一面。”

　　第二天，列子和季咸一起来见壶子。出来对列子说。“唉！你的老师要死了，不能活了！不会超过十天了。我看他形色怪异，精神萎靡得象湿灰了。”

　　列子进屋，痛哭流涕，泪水沾襟，把季咸的话告诉给壶子。壶子说：“刚才我显示给他的象地文地貌那样的寂静，静中有动，象山没震动又没修正一样，这大概是他见我关闭了生机。你和他再来一次看看。”

　　第二天，列子又和季咸来见壶子。季咸出来对列子说：“幸运呵！你的老师遇见我了！有好转了，完全有活的希望了，我看到他闭塞的生机有了变化。”

　　列子走进屋，把季成的话告诉给壶子，壶子说：“刚才我显示的是天地间的生气，名实都没放在心上，而生机则发于脚后跟，他大概看到我有一线好转的生机了。你和他再来一次看看。”

　　第二天，列子又和季咸一起来见壶子。季咸出来对列子说：“你的老师神情不定，我没法给他相面。等他安定之后，再给他相面。”

　　列子进屋，告诉壶子。壶子说：“刚才我显示的阴阳二气的虚静状态没有偏胜。他大概见到我均衡的机兆。鲸鱼逗留之处成为深渊，止水之处成为深渊，流水之处成为深渊。渊有九种，我给他看的只有三种。你和他再来一次看看。”

　　第二天，列子又和季咸一起来见壶子。季咸脚跟还没站稳，就自行逃跑了。壶子对列子说：“追赶他！”

　　列子没追上，返回来，把情况告诉给壶子，说：“已经没影了，已经跑掉了，我也追不上了。”

　　壶子说：“刚才我显示的没有超出我的大道。我跟他随便应酬，使他不了解我究竟是什么样的人，随顺外物的变化而变化，好象随波逐流一样，所以他逃跑了。”

　　从此以后，列子认为自己什么也没有学到，便回家了，三年不出家门。给他的妻子烧火做饭，喂猪如同侍奉人一样，对事物无亲无疏，除掉修饰，返回质朴，安然地把自己的形体立于世间，在纷烦的事物中不失去自己的常态，终身如此而已。

　　不要做名声的载体，不要做谋策的机关；不要承担任何事情，不要做智巧的主宰。本体是无穷无尽的，而邀游开始没有迹象；用尽它所禀受的天然本性，不要以为自己得到了什么，只不过是虚无罢了。至人的用心好象镜子，照过的不去送，未照的不去迎，现在照的也不留痕迹。所以能够经得起考验而不受损伤。

　　南海的帝王叫倏，北海的帝王叫忽，中央的帝王叫浑沌。倏和忽时常在浑沌的地方见面，浑沌款待他们特别好。倏和忽共同商量报答浑饨的美德，说：“人们都有七窍用以看、听、吃喝、呼吸，唯独浑沌没有，我们试着给他凿成七窍。”一天凿成一窍，凿到七天浑沌就死了。





BOOK VII.
PART I. SECTION VII.
Ying Tî Wang 1, or 'The Normal Course for Rulers and Kings 1.'
1. Nieh Khüeh 2 put four questions to Wang Î 2, not one of which did he know (how to answer). On this Nieh Khüeh leaped up, and in great delight walked away and informed Phû-î-dze 3 of it, who said to him, 'Do you (only) now know it? He of the line of Yü 4 was not equal to him of the line of Thâi 5. He of Yü 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 Thâi would sleep tranquilly, and awake in contented simplicity. He would consider himself now (merely) as a horse, and now (merely) as an ox 6. His knowledge was real and untroubled







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by doubts; and his virtue was very true:--he had not begun to proceed by what belonged to him as a man.

2. Kien Wû 1 went to see the mad (recluse), Khieh-yü 2, who said to him, 'What did Zäh-kung Shih 3 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.' Khieh-yd 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 Ho, 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 Shän-khiû 4 to avoid the danger of being smoked or dug out;-are (rulers) less knowing than these two little creatures?'

3. Thien Kän 5, rambling on the south of (mount) Yin 6, came to the neighbourhood of the Liâo-water.







p. 261

Happening there to meet with the man whose name is not known 1, he put a question to him, saying, 'I beg to ask what should be done 2 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 3? I would simply play the part of the Maker of (all) things 4. 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?' (Thien Kän), 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. Yang Dze-kü 5, having an interview with Lao Tan, said to him, 'Here is a man, alert and vigorous






p. 262

in responding to all matters 1, clearsighted and widely intelligent, and an unwearied student of the Tâo;--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 2. 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 dze-kü looked discomposed and said, 'I venture to ask you what the government of the intelligent kings is.' Lâo Tan 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. In Käng there was a mysterious wizard 3 called




p. 263

Ki-hsien. 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 Käng saw him, they all ran out of his way. Lieh-dze went to see him, and was fascinated 1 by him. Returning, he told Hû-dze of his interview, and said, 'I considered your doctrine, my master, to be perfect, but I have found another which is superior to it.' Hû-dze 2 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 3? When you confront the world with your doctrine, you are sure to show in your countenance (all that is in your mind) 4, 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, Lieh-dze came with the man and saw Ha-dze. When they went out, the





p. 264

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 Lieh-dze reentered, he wept till the front of his jacket was wet with his tears, and told Hû-dze what the man had said. Hû-dze 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, Lieh-dze brought the man again and saw Hû-dze. 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).' Lieh-dze 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 Lieh-dze came with the man again, and again saw Hû-dze 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.' Lieh-dze went in and reported this to Hû-dze, who said, 'This time I showed myself to him after the pattern of the grand harmony (of the two elemental

p. 265

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 1, 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 Hû-dze. But before he had settled himself in his position, the wizard lost himself and ran away. 'Pursue him,' said Hû-dze, and Lieh-dze did so, but could not come up with him. He returned, and told Hû-dze, saying, 'There is an end of him; he is lost; I could not find him.' Hû-dze 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, Lieh-dze 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


p. 266

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. 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 1. 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 2, 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. The Ruler 3 of the Southern Ocean was Shû 4, the





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Ruler of the Northern Ocean was Hû 1, and the Ruler of the Centre was Chaos. Shû and Hû 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 2.




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Footnotes
259:1 See pp. 136-138.

259:2 See p. 190, note  5.

259:3 An ancient Tâoist, of the time of Shun. So, Hwang-fû Mî, who adds that Shun served him as his master when he was eight years old. I suppose the name indicates that his clothes were made of rushes.

259:4 Shun. See p. 245, note  3.

259:5 An ancient sovereign, earlier, no doubt, than Fû-hsî; but nothing is known of him.

259:6 He thought nothing about his being, as a man, superior to the lower creatures. Shun in governing employed his acquired knowledge; Thâi had not begun to do so.

260:1 See p. 170, note  2.

260:2 See p. 170, note  3.

260:3 A name;--'a worthy,' it is said.

260:4 Name of some hill, or height.

260:5 A name ('Root of the sky'), but probably mythical. There is a star so called.

260:6 Probably the name of a mountain, though this meaning of Yin is not given in the dictionary.

261:1 Or, 'a nameless man.' We cannot tell whether Kwang-dze had any particular Being, so named, in view or not.

261:2 The objectionable point in the question is the supposition that doing' was necessary in the case.

261:3 Or, 'I am unprepared! But as Thien Kän repeats the question, it seems better to supply the second pronoun. He had thought on the subject.

261:4 See the same phraseology in VI, par. 11. What follows is merely our author's way of describing the non-action of the Tâo.

261:5 The Yang Kû, whom Mencius attacked so fiercely. He was, perhaps, a contemporary and disciple of Lâo-dze.

262:1 The  may be taken as =  in which case we must understand a  as its object; or as = , an echo,' indicating the quickness of the man's response to things.

262:2 Compare the language of Lâo Tan, in Bk. XII, par. 8, near the beginning.

262:3  is generally feminine, meaning 'a witch.' We must take p. 263 it here as masculine (= ). The general meaning of the character is 'magical,' the antics of such performers to bring down the spirits.

263:1 Literally, 'intoxicated.'

263:2 The teacher in Tâoism of Lieh-dze, called also Hû Khiû, with the name Lin ( ). See the remarks on the whole paragraph in the Introductory Notice of the Book.

263:3 'The hens' signify the letter of the doctrine; 'the cock,' its spirit; 'the eggs,' a real knowledge of it.

263:4  is here in the first tone, and read as , meaning 'to stretch,', to set forth.'

265:1 One of the dugong. It has various names in Chinese, one being , 'the Man-Fish,' from a fancied resemblance of its head and face to a human being;--the origin perhaps of the idea of the mermaid.

266:1 The four members of this sentence occasion the translator no small trouble. They are constructed on the same lines, and seem to me to be indicative and not imperative. Lin Hsî-kung observes that all the explanations that had been offered of them were inappropriate. My own version is substantially in accordance with his interpretations. The chief difficulty is with the first member, which seems anti-Tâoistic; but our author is not speaking of the purpose of any actor, but of the result of his non-action.  is to be taken in the sense of , 'lord,' 'exercising lordship.' The  in the third sentence indicates a person or persons in the author's mind in what precedes.

266:2 = the Heavenly or self- determining nature.

266:3 Perhaps 'god' would be a better translation.

266:4 Meaning 'Heedless.'

267:1 Meaning 'Sudden.'

267:2 The little allegory is ingenious and amusing. 'It indicates,' says Lin, 'how action (the opposite of non-inaction) injures the first condition of things.' More especially it is in harmony with the Tâoistic opposition to the use of knowledge in government. One critic says that an 'alas!' might well follow the concluding 'died.' But surely it was better that Chaos should give place to another state. 'Heedless' and 'Sudden' did not do a bad work.



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Next: Book VIII: Phien Mâu, or 'Webbed Toes.'

《庄子·外篇·骈拇第八》


　　骈拇枝指出乎性哉，而侈于德；附赘县疣出乎形哉，而侈于性；多方乎仁义而用之者，列于五藏哉，而非道德之正也。是故骈于足者， 连无用之肉也；枝于手者，树无用之指也；多方骈枝于五藏之情者，淫僻于仁义之行，而多方于聪明之用也。

　　是故骈于明者，乱五色，淫文章，青黄黼黻之煌煌非乎？而离朱是已！多于聪者，乱五声，淫六律，金石丝竹黄钟大吕之声非乎？而师 旷是已！枝于仁者，擢德塞性以收名声，使天下簧鼓以奉不及之法非 乎？而曾、史是已！骈于辩者，累瓦结绳窜句，游心于坚白同异之间，而敝跬誉无用之言非乎？而杨、墨是已！故此皆多骈旁枝之道，非 天下之至正也。

　　彼正正者，不失其性命之情。故合者不为骈，而枝者不为囗（左“ 足”右“支”）；长者不为有余，短者不为不足。是故凫胫虽短，续之则忧；鹤胫虽长，断之则悲。故性长非所断，性短非所续，无所去忧也。

　　意仁义其非人情乎！彼仁人何其多忧也。且夫骈于拇者，决之则泣 ；枝于手者，囗（左“齿”右“乞”音ｈｅ２）之则啼。二者或有余于数，或不足于数，其于忧一也。今世之仁人，蒿目而忧世之患；不 仁之人，决性命之情而饕贵富。故意仁义其非人情乎！自三代以下者 ，天下何其嚣嚣也。

　　且夫待钩绳规矩而正者，是削其性者也；待绳约胶漆而固者，是侵 其德者也；屈折礼乐，囗（左“口”右“句”）俞仁义，以慰天下之 心者，此失其常然也。天下有常然。常然者，曲者不以钩，直者不以 绳，圆者不以规，方者不以矩，附离不以胶漆，约束不以囗（左“纟 ”右“墨”音ｍｏ４）索。故天下诱然皆生，而不知其所以生；同焉 皆得，而不知其所以得。故古今不二，不可亏也。则仁义又奚连连如 胶漆ｍｏ４索而游乎道德之间为哉！使天下惑也！

　　夫小惑易方，大惑易性。何以知其然邪？自虞氏招仁义以挠天下也，天下莫不奔命于仁义。是非以仁义易其性与？ 故尝试论之：自三代以下者，天下莫不以物易其性矣！小人则以身 殉利；士则以身殉名；大夫则以身殉家；圣人则以身殉天下。故此数子者，事业不同，名声异号，其于伤性以身为殉，一也。

　　臧与谷，二人相与牧羊而俱亡其羊。问臧奚事，则挟策读书；问谷奚事，则博塞以游。二人者，事业不同，其于亡羊均也。

　　伯夷死名于首阳之下，盗跖死利于东陵之上。二人者，所死不同， 其于残生伤性均也。奚必伯夷之是而盗跖之非乎？

　　天下尽殉也：彼其所殉仁义也，则俗谓之君子；其所殉货财也，则俗谓之小人。其殉一也，则有君子焉，有小人焉。若其残生损性，则盗跖亦伯夷已，又恶取君子小人于其间哉！

　　且夫属其性乎仁义者，虽通如曾、史，非吾所谓臧也；属其性于五味，虽通如俞儿，非吾所谓臧也；属其性乎五声，虽通如师旷，非吾所谓聪也；属其性乎五色，虽通如离朱，非吾所谓明也。吾所谓臧者，非所谓仁义之谓也，臧于其德而已矣；吾所谓臧者，非所谓仁义之谓也，任其性命之情而已矣；吾所谓聪者，非谓其闻彼也，自闻而已矣；吾所谓明者，非谓其见彼也，自见而已矣。夫不自见而见彼，不自得而得彼者，是得人之得而不自得其得者也，适人之适而不自适其适者也。夫适人之适而不自适其适，虽盗跖与伯夷，是同为淫僻也。余愧乎道德，是以上不敢为仁义之操，而下不敢为淫僻之行也。


【译文】
脚趾并生和歧指旁出，这是天生而成的吗？不过都多于常人之所得。附悬于人体的赘瘤，是出自人的形体吗？不过却超出了人天生而成的本体。采用多种方法推行仁义，比列于身体不可或缺的五脏呢！却不是无所偏执的中正之道。所以，脚上双趾并生的，是连缀起无用的肉；手上六指旁出的，是树起了无用的手指；各种并生、旁出的多余的东西对于人天生的品性和欲念来说，好比迷乱而又错误地推行仁义，又象是脱出常态地使用人的听力和视力。
超出本体的“多余”对于一个视觉明晰的人来说，难道不是搅乱五色、迷滥文彩、绣制出青黄相间的华丽服饰而炫人眼目吗？而离朱就是这样。超出本体的“多余”对于听觉灵敏的人来说，难道不是搅乱五音、混淆六律，岂不是搅混了金、石、丝、竹、黄钟、大吕的各种音调吗？而师旷就是这样。超出本体的“多余”对于倡导仁义的人来说，难道不是矫擢道德、闭塞真性来捞取名声、而使天下的人们争相鼓噪信守不可能做到的礼法吗？而曾参和史  就是这样，超出本体的“多余”对于善于言辞的人来说，难道不是堆砌词藻，穿凿文句、将心思驰骋于“坚白”诡辩的是非之中，而艰难疲惫地罗列无数废话去追求短暂的声誉吗？而杨朱和墨翟就是这样，所以说这些都是多余的、矫造而成的不正之法，绝不是天下的至理和正道。

那所谓的至理正道，就是不违反事物各得其所而又顺应自然的真情。所以说合在一块的不算是并生，而旁出枝生的不算是多余，长的不算是有余，短的不算是不足。因此，野鸭的小腿虽然很短，续长一截就有忧患；鹤的小腿虽然很长，截去一段就会痛苦。事物原本就很长是不可以随意截短的，事物原本就很短也是不可以随意续长的，这样各种事物也就没有必要去排除忧患了。噫！仁义恐怕不是人所固有的真情吧？那些倡导仁义的人怎么会有那么多担忧呢？
况且对于脚趾并生的人来说，分裂两脚趾他就会哭泣；对于手指旁出的人来说，咬断歧指他也会哀啼。以上两种情况，有的是多于正常的手指数，有的是少于正常的脚趾数，而它们对于所导致的忧患却是同一样的。如今世上的仁人，放目远视而忧虑人间的祸患；那些不仁的人，摒弃人的本真和自然而贪求富贵。噫！仁义恐怕不是人所固有的真情吧？而从夏、商、周三代以来，天下又怎么会那么喧嚣竟逐呢？
况且依靠曲尺、墨线、圆规、角尺而端正事物形态的，这是损伤事物本性的作法；依靠绳索胶漆而使事物相互紧紧粘固的，这是伤害事物天然禀赋的作法；运用礼乐对人民生硬地加以改变和矫正，运用仁义对人民加以抚爱和教化，从而抚慰天下民心的，这样做也就失去了人的常态。天下的事物都各有它们固有的常态。所谓常态，就是弯曲的不依靠曲尺，笔直的不依靠墨线，正圆的不依靠圆规，端方的不依靠角尺，使离析的东西附在一起不依靠胶和漆，将单个的事物捆束在一起不依靠绳索。于是，天下万物都不知不觉地生长而不知道自己为什么生长，同样都不知不觉地有所得而不知道自己为什么有所得。所以古今道理并没有两样，不可能出现亏缺呀。那么仁义又为什么无休无止地象胶漆绳索那样人为地夹在天道和本性之间呢？这就使天下人大惑不解了！

小的迷惑会使人弄错方向，大的迷惑会使人改变本性。凭什么知道是这样的呢？自从虞舜拿仁义为号召而搅乱天下，天下的人们没有谁不是在为仁义争相奔走，这岂不是用仁义来改变人原本的真性吗？现在我们试着来谈论一下这一问题。从夏、商、周三代以来，天下没有谁不借助于外物来改变自身的本性。平民百姓为了私利而牺牲，士人为了名声而牺牲，大夫为了家族而牺牲，圣人则为了天下而牺牲。所以这四种人，所从事的事业不同，名声也有各自的称谓，而他们用生命作出牺牲以损害人的本性，却是同一样的。臧与谷两个家奴一块儿放羊却都让羊跑了。问臧在做什么，说是在拿着书简读书；问谷在做什么，说是在玩投骰子的游戏。这两个人所做的事不一样，不过他们丢失了羊却是同样的。伯夷为了贤名死在首阳山下，盗跖为了私利死在东陵山上，这两个人，致死的原因不同，而他们在残害生命、损伤本性方面却是同样的。为什么一定要赞誉伯夷而指责盗跖呢！天下的人们都在为某种目的而献身：那些为仁义而牺牲的，世俗称他为君子；那些为财货而牺牲的，世俗称他为小人。他们为了某一目的而牺牲是同样的，而有的叫做君子，有的叫做小人。倘若就残害生命、损伤本性而言，那么盗跖也就是伯夷了，又怎么能在他们中间区分君子和小人呢！

况且，把自己的本性缀连于仁义，即使如同曾参和史 那样精通，也不是我所认为的完美；把自己的本性缀连于甜、酸、苦、辣、咸五味，即使如同俞儿那样精通，也不是我所认为的完善；把自己的本性缀连于五声，即使如同师旷那样通晓音律，也不是我所认为的聪敏；把自己的本性缀连于五色，即使如同离朱那样通晓色彩，也不是我所认为的视觉敏锐。我所说的完美，绝不是仁义之类的东西，而是比各有所得更美好罢了；我所说的完善，绝不是所谓的仁义，而是放任天性、保持真情罢了。我所说的聪敏，不是说能听到别人什么，而是指能够内审自己罢了。我所说的视觉敏锐，不是说能看见别人什么，而是指能够看清自己罢了。不能看清自己而只能看清别人，不能安于自得而向别人索求的人，这就是索求别人之所得而不能安于自己所应得的人，也就是贪图达到别人所达到而不能安于自己所应达到的境界的人。贪图达到别人所达到而不安于自己所应达到的境界，无论盗跖与勃夷，都同样是滞乱邪恶的。我有愧于宇宙万物本体的认识和事物变化规律的理解，所以就上一层说我不能奉行仁义的节操，就下一层说我不愿从事滞乱邪恶的行径。


p. 268

BOOK VIII.
PART II. SECTION I.
Phien Mâu, or 'Webbed Toes 1.'
1. A ligament uniting the big toe with the other toes and an extra finger may be natural 2 growths, but they are more than is good for use. Excrescences on the person and hanging tumours are growths from the body, but they are unnatural additions to it. There are many arts of benevolence and righteousness, and the exercise of them is distributed among the five viscera 3; but this is not the correct method according to the characteristics of the Tâo. Thus it is that the addition to the foot is but the attachment to it of so much useless flesh, and the addition to the hand is but the planting on it of a useless finger. (So it is that) the connecting (the virtues) with the five viscera renders, by excess or restraint, the action of benevolence and righteousness bad, and leads to many arts as in the employment of (great) powers of hearing or of vision.

2. Therefore an extraordinary power of vision




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leads to the confusion of the five colours 1 and an excessive use of ornament. (Its possessor), in the resplendence of his green and yellow, white and black, black and green, will not stop till he has become a Lî Kû 2. An extraordinary power of hearing leads to a confusion of the five notes 3, and an excessive use of the six musical accords 4. (Its possessor), in bringing out the tones from the instruments of metal, stone, silk, and bamboo, aided by the Hwang-kung 4 and Tâ-lü 4 (tubes), will not stop till he has become a Shih Khwang 5. (So), excessive benevolence eagerly brings out virtues and restrains its (proper) nature, that (its possessor) may acquire a famous reputation, and cause all the organs and drums in the world to celebrate an unattainable condition; and he will not stop till he has become a Zäng (Shän) 6 or a Shih (Zhiû) 7. An extraordinary








p. 270

faculty in debating leads to the piling up of arguments like a builder with his bricks, or a net-maker with his string. (Its possessor) cunningly contrives his sentences and enjoys himself in discussing what hardness is and what whiteness is, where views agree and where they differ, and pressing on, though weary, with short steps, with (a multitude of) useless words to make good his opinion; nor will he stop till he has become a Yang (Kû) 1 or Mo (Tî) 1. But in all these cases the parties, with their redundant and divergent methods, do not proceed by that which is the correct path for all under the sky. That which is the perfectly correct path is not to lose the real character of the nature with which we are endowed. Hence the union (of parts) should not be considered redundance, nor their divergence superfluity; what is long should not be considered too long, nor what is short too short. A duck's legs, for instance, are short, but if we try to lengthen them, it occasions pain; and a crane's legs are long, but if we try to cut off a portion of them, it produces grief. Where a part is by nature long, we are not to amputate, or where it is by nature short, we are not to lengthen it. There is no occasion to try to remove any trouble that it may cause.

3. The presumption is that benevolence and righteousness are not constituents of humanity; for to how much anxiety does the exercise of them give rise! Moreover when another toe is united to the


p. 271

great toe, to divide the membrane makes you weep; and when there is an extra finger, to gnaw it off makes you cry out. In the one case there is a member too many, and in the other a member too few; but the anxiety and pain which they cause is the same. The benevolent men of the present age look at the evils of the world, as with eyes full of dust, and are filled with sorrow by them, while those who are not benevolent, having violently altered the character of their proper nature, greedily pursue after riches and honours. The presumption therefore is that benevolence and righteousness are contrary to the nature of man:--how full of trouble and contention has the world been ever since the three dynasties 1 began!

And moreover, in employing the hook and line, the compass and square, to give things their correct form you must cut away portions of what naturally belongs to them; in employing strings and fastenings, glue and varnish to make things firm, you must violently interfere with their qualities. The bendings and stoppings in ceremonies and music, and the factitious expression in the countenance of benevolence and righteousness, in order to comfort the minds of men:--these all show a failure in observing the regular principles (of the human constitution). All men are furnished with such regular principles; and according to them what is bent is not made so by the hook, nor what is straight by the line, nor what is round by the compass, nor what is square by the carpenter's square. Nor is adhesion effected by


p. 272

the use of glue and varnish, nor are things bound together by means of strings and bands. Thus it is that all in the world are produced what they are by a certain guidance, while they do not know how they are produced so; and they equally attain their several ends while they do not know how it is that they do so. Anciently it was so, and it is so now; and this constitution of things should not be made of none effect. Why then should benevolence and righteousness be employed as connecting (links), or as glue and varnish, strings and bands, and the enjoyment arising from the Tâo and its characteristics be attributed to them?--it is a deception practised upon the world. Where the deception is small, there will be a change in the direction (of the objects pursued); where it is great, there will be a change of the nature itself. How do I know that it is so? Since he of the line of Yü called in his benevolence and righteousness to distort and vex the world, the world has not ceased to hurry about to execute their commands;--has not this been by means of benevolence and righteousness to change (men's views) of their nature?

4. I will therefore try and discuss this matter. From the commencement of the three dynasties downwards, nowhere has there been a man who has not under (the influence of external) things altered (the course of) his nature. Small men for the sake of gain have sacrificed their persons; scholars for the sake of fame have done so; great officers, for the sake of their families; and sagely men, for the sake of the kingdom. These several classes, with different occupations, and different reputations,

p. 273

have agreed in doing injury to their nature and sacrificing their persons. Take the case of a male and female slave 1;--they have to feed the sheep together, but they both lose their sheep. Ask the one what he was doing, and you will find that he was holding his bamboo tablets and reading. Ask the other, and you will find that she was amusing herself with some game 2. They were differently occupied, but they equally lose their sheep. (So), Po-î 3 died at the foot of Shâu-yang 4 to maintain his fame, and the robber Kih 5 died on the top of Tung-ling 6 in his eagerness for gain. Their deaths were occasioned by different causes, but they equally shortened their lives and did violence to their nature;--why must we approve of Po-î, and condemn the robber Kih? In cases of such sacrifice all over the world, when one makes it for the sake of benevolence and righteousness, the common people style him 'a superior man,' but when another does it for the sake of goods and riches, they style him 'a small man.' The action of sacrificing is the same, and yet we have 'the superior man' and 'the small man!' In the matter of destroying his life, and doing injury to his nature, the robber Kih simply did the same as Po-î;-why must we make the distinction of 'superior man' and 'small man' between them?







p. 274

5. Moreover, those who devote their nature to (the pursuit) of benevolence and righteousness, though they should attain to be like Zäng (Shän) and Shih (Zhiû), I do not pronounce to be good; those who devote it to (the study of) the five flavours, though they attain to be like Shû-r 1, I do not pronounce to be good; those who devote it to the (discrimination of the) five notes, though they attain to be like Shih Khwang, I do not pronounce to be quick of hearing; those who devote it to the (appreciation of the) five colours, though they attain to be like Lî Kû, I do not pronounce to be clear of vision. When I pronounce men to be good, I am not speaking of their benevolence and righteousness;--the goodness is simply (their possession of) the qualities (of the Tâo). When I pronounce them to be good, I am not speaking of what are called benevolence and righteousness; but simply of their allowing the nature with which they are endowed to have its free course. When I pronounce men to be quick of hearing, I do not mean that they hearken to anything else, but that they hearken to themselves; when I pronounce them to be clear of vision, I do not mean that they look to anything else, but that they look to themselves. Now those who do not see themselves but see other things, who do not get possession of themselves but get possession of other things, get possession of what belongs to others, and not of what is their own; and they reach forth to what attracts others, and not to that in themselves which should attract them. But


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thus reaching forth to what attracts others and not to what should attract them in themselves, be they like the robber Kih or like Po-î, they equally err in the way of excess or of perversity. What I am ashamed of is erring in the characteristics of the Tâo, and therefore, in the higher sphere, I do not dare to insist on the practice of benevolence and righteousness, and, in the lower, I do not dare to allow myself either in the exercise of excess or perversity.


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Footnotes
268:1 See pp. 138, 139.

268:2 Come out from the nature,' but 'nature' must be taken here as in the translation. The character is not Tâo.

268:3 The five viscera are the heart, the liver, the stomach, the lungs, and the kidneys. To the liver are assigned the element 'wood,' and the virtue of benevolence; to the lungs, the element 'metal,' and the virtue of righteousness.

269:1 Black, red, azure (green, blue, or black), white, and yellow.

269:2 The same as the Lî Lâu of Mencius (IV, i, 1),--of the time of Hwang-Tî. It is not easy to construe the text here, and in the analogous sentences below. Hsüan Ying, having read on to the  as the uninterrupted predicate of the sharp seer, says, 'Is not this a proof of the extraordinary gift?' What follows would be, 'But it was exemplified in Lî Kû.' The meaning that is given in the version was the first that occurred to myself.

269:3 The five notes of the Chinese musical scale.

269:4 There are twelve of these musical notes, determined by the twelve regulating tubes; six, represented here by Hwang-kung, the name of the first tube, giving the sharp notes; and six, represented by Tâ-lü, giving the flat notes.

269:5 See in II, par. 5.

269:6 The famous Zäng-dze, or Zäng Shän, one of Confucius's ablest disciples.

269:7 An officer of Wei in the sixth century B. C. He belonged to a family of historiographers, and hence the surname Shih ( ). Confucius mentions him in the most honourable terms in the p. 270 Analect XV, vi, by the name Shih Yü. 'Righteousness' was his great attribute.

270:1 The two heresiarchs so much denounced by Mencius. Both have appeared in previous Books.

271:1 Those of Hsiâ, Shang, and Kâu;--from the twenty-third century B. C. to our author's own time.

273:1 See the Khang-hsî dictionary under the character .

273:2 Playing at some game with dice.

273:3 See VI, par. 3.

273:4 A mountain in the present Shan-hsî, probably in the department of Phû-kâu.

273:5 A strange character, but not historical, represented as a brother of Liû-hsiâ Hui. See Bk. XXIX.

273:6 'The Eastern Height,' = the Thâi mountain in the present Shan-tung.

274:1 Different from Yih-ya, the famous cook of duke Hwan of Khî. This is said to have been of the time of Hwang-Tî. But there are different readings of the name.



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Next: Book IX: Mâ Thî, or 'Horses's Hoofs'

《庄子·外篇·马蹄第九》

　　马，蹄可以践霜雪，毛可以御风寒。囗（左“齿”右“乞”）草饮 水，翘足而陆，此马之真性也。虽有义台路寝，无所用之。及至伯乐 ，曰：“我善治马。”烧之，剔之，刻之，雒之。连之以羁絷，编之 以皂栈，马之死者十二三矣！饥之渴之，驰之骤之，整之齐之，前有 橛饰之患，而后有鞭囗（上“竹”下“夹”）之威，而马之死者已过 半矣！陶者曰：“我善治埴。”圆者中规，方者中矩。匠人曰：“我 善治木。”曲者中钩，直者应绳。夫埴木之性，岂欲中规矩钩绳哉！ 然且世世称之曰：“伯乐善治马，而陶匠善治埴木。”此亦治天下者 之过也。

　　吾意善治天下者不然。彼民有常性，织而衣，耕而食，是谓同德。一而不党，命曰天放。故至德之世，其行填填，其视颠颠。当是时也 ，山无蹊隧，泽无舟梁；万物群生，连属其乡；禽兽成群，草木遂长。是故禽兽可系羁而游，鸟鹊之巢可攀援而窥。夫至德之世，同与禽 兽居，族与万物并。恶乎知君子小人哉！同乎无知，其德不离；同乎 无欲，是谓素朴。素朴而民性得矣。及至圣人，蹩囗（上“薛”下“ 足”音ｘｉｅ４）为仁，囗（左“足”右“是”音ｚｈｉ４）囗（左 足”右“支”音ｑｉ３）为义，而天下始疑矣。澶漫为乐，摘僻为礼 ，而天下始分矣。故纯朴不残，孰为牺尊！白玉不毁，孰为囗（左“ 王”右“圭”音ｇｕｉ１）璋！道德不废，安取仁义！性情不离，安 用礼乐！五色不乱，孰为文采！五声不乱，孰应六律！

　　夫残朴以为器，工匠之罪也；毁道德以为仁义，圣人之过也。夫马 陆居则食草饮水，喜则交颈相靡，怒则分背相踢。马知已此矣！夫加之以衡扼，齐之以月题，而马知介倪囗（外“门”内“鄄”去“阝”音ｙｉｎ１）扼鸷曼诡衔窃辔。故马之知而能至盗者，伯乐之罪也。夫赫胥氏之时，民居不知所为，行不知所之，含哺而熙，鼓腹而游。民能已此矣！及至圣人，屈折礼乐以匡天下之形，县囗（左“足”右“支”）仁义以慰天下之心，而民乃始囗（左“足”右“是”）囗（左“足”右“支”）好知，争归于利，不可止也。此亦圣人之过也。



BOOK IX.
PART II. SECTION II.
Mâ Thî, or 'Horses's Hoofs 1.'
1. Horses can with their hoofs tread on the hoarfrost and snow, and with their hair withstand the wind and cold; they feed on the grass and drink water; they prance with their legs and leap:--this is the true nature of horses. Though there were made for them grand towers 2 and large dormitories, they would prefer not to use them. But when Po-lâo 3 (arose and) said, 'I know well how to manage horses,' (men proceeded) 4 to singe and mark them, to clip their hair, to pare their hoofs, to halter their heads, to bridle them and hobble them, and to confine them in stables and corrals. (When subjected to this treatment), two or three in every ten of them died. (Men proceeded further) to subject them to hunger and thirst, to gallop them and race them,





p. 277

and to make them go together in regular order. In front were the evils of the bit and ornamented breast-bands, and behind were the terrors of the whip and switch. (When so treated), more than half of them died.

The (first) potter said, 'I know well how to deal with clay;' and (men proceeded) to mould it into circles as exact as if made by the compass, and into squares as exact as if formed by the measuring square. The (first) carpenter said, 'I know well how to deal with wood;' and (men proceeded) to make it bent as if by the application of the hook, and straight as if by the application of the plumb-line. But is it the nature of clay and wood to require the application of the compass and square, of the hook and line? And yet age after age men have praised Po-lâo, saying, 'He knew well how to manage horses,' and also the (first) potter and carpenter, saying, 'They knew well how to deal with clay and wood.' This is just the error committed by the governors of the world.

2. According to my idea, those who knew well to govern mankind would not act so. The people had their regular and constant nature 1:--they wove and made themselves clothes; they tilled the ground and got food 2. This was their common faculty. They were all one in this, and did not form themselves into separate classes; so were they constituted and left to their natural tendencies 3. Therefore in the




p. 278

age of perfect virtue men walked along with slow and grave step, and with their looks steadily directed forwards. At that time, on the hills there were no foot-paths, nor excavated passages; on the lakes there were no boats nor dams; all creatures lived in companies; and the places of their settlement were made close to one another. Birds and beasts multiplied to flocks and herds; the grass and trees grew luxuriant and long. In this condition the birds and beasts might be led about without feeling the constraint; the nest of the magpie might be climbed to, and peeped into. Yes, in the age of perfect virtue, men lived in common with birds and beasts, and were on terms of equality with all creatures, as forming one family;--how could they know among themselves the distinctions of superior men and small men? Equally without knowledge, they did not leave (the path of) their natural virtue; equally free from desires, they were in the state of pure simplicity. In that state of pure simplicity, the nature of the people was what it ought to be. But when the sagely men appeared, limping and wheeling about in (the exercise of) benevolence, pressing along and standing on tiptoe in the doing of righteousness, then men universally began to be perplexed. (Those sages also) went to excess in their performances of music, and in their gesticulations in the practice of ceremonies, and then men began to be separated from one another. If the raw materials

p. 279

had not been cut and hacked, who could have made a sacrificial vase from them? If the natural jade had not been broken and injured, who could have made the handles for the libation-cups from it? If the attributes of the Tâo had not been disallowed, how should they have preferred benevolence and righteousness? If the instincts of the nature had not been departed from, how should ceremonies and music have come into use? If the five colours had not been confused, how should the ornamental figures have been formed? If the five notes had not been confused, how should they have supplemented them by the musical accords? The cutting and hacking of the raw materials to form vessels was the crime of the skilful workman; the injury done to the characteristics of the Tâo in order to the practice of benevolence and righteousness was the error of the sagely men.

3. Horses, when living in the open country, eat the grass, and drink water; when pleased, they intertwine their necks and rub one another; when enraged, they turn back to back and kick one another;--this is all that they know to do. But if we put the yoke on their necks, with the moonlike frontlet displayed on all their foreheads, then they know to look slily askance, to curve their necks, to rush viciously, trying to get the bit out of their mouths, and to filch the reins (from their driver);--this knowledge of the horse and its ability thus to act the part of a thief is the crime of Po-lâo. In the time of (the Tî) Ho-hsü 1, the people occupied


p. 280

their dwellings without knowing what they were doing, and walked out without knowing where they were going. They filled their mouths with food and were glad; they slapped their stomachs to express their satisfaction. This was all the ability which they possessed. But when the sagely men appeared, with their bendings and stoppings in ceremonies and music to adjust the persons of all, and hanging up their benevolence and righteousness to excite the endeavours of all to reach them, in order to comfort their minds, then the people began to stump and limp about in their love of knowledge, and strove with one another in their pursuit of gain, so that there was no stopping them:--this was the error of those sagely men.


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Footnotes
276:1 See pp. 140, 141.

276:2 Literally, 'righteous towers;' but  is very variously applied, and there are other readings. Compare the name of ling thâi, given by the people to the tower built by king Wän; Shih, III, i, 8.

276:3 A mythical being, the first tamer of horses. The name is given to a star, where he is supposed to have his seat as superintendent of the horses of heaven. It became a designation of Sun Yang, a famous charioteer of the later period of the Kâu dynasty, but it could not be he whom Kwang-dze had in view.

276:4 Po-lâo set the example of dealing with horses as now described; but the supplement which I have introduced seems to bring out better our author's meaning.

277:1 Compare the same language in the previous Book, par. 3.

277:2 But the weaver's or agriculturist's art has no more title to be called primitive than the potter's or carpenter's.

277:3 A difficult expression; but the translation, probably, gives its p. 278 true significance. 'Heaven' here is synonymous with 'the Tâo;' but its use shows how readily the minds, even of Lâo and Kwang, had recourse to the earliest term by which the Chinese fathers had expressed their recognition of a Supreme and Controlling Power and Government.

279:1 An ancient sovereign; but nothing more definite can be said about him. Most of the critics identify him with Shän-näng, the p. 280 Father of Husbandry, who occupies the place in chronological tables after Fû-hsî, between him and Hwang-Tî. In the Tables of the Dynastic Histories, published in 817, he is placed seventh in the list of fifteen reigns, which are placed without any specification of their length between Fû-hsî and Shän-näng. The name is written as  and .



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Next: Book X: Khü Khieh, or 'Cutting open Satchels.'


【译文】
马，蹄可以用来践踏霜雪，毛可以用来抵御风寒，饿了吃草，渴了喝水，性起时扬起蹄脚奋力跳跃，这就是马的天性。即使有高台正殿，对马来说没有什么用处。等到世上出了伯乐，说：“我善于管理马。”于是用烧红的铁器灼炙马毛，用剪刀修剔马鬃，凿削马蹄甲，烙制马印记，用络头和绊绳来拴连它们，用马槽和马床来编排它们，这样一来马便死掉十分之二三了。饿了不给吃，渴了不给喝，让它们快速驱驰，让它们急骤奔跑，让它们步伐整齐，让它们行动划一，前有马口横木和马络装饰的限制，后有皮鞭和竹条的威逼，这样一来马就死过半数了。制陶工匠说：“我最善于整治粘土，我用粘土制成的器皿，圆的合乎圆规，方的应于角尺。”木匠说：“我最善于整治木材，我用木材制成的器皿，能使弯曲的合于钩弧的要求，笔直的跟墨线吻合。”粘土和木材的本性难道就是希望去迎合圆规、角尺、钩弧、墨线吗？然而还世世代代地称赞他们说，“伯乐善于管理马”而“陶匠、木匠善于整治粘土和木材”，这也就是治理天下的人的过错啊！

我认为善于治理天下的人就不是这样。黎民百姓有他们固有不变的本能和天性，织布而后穿衣，耕种而后吃饭，这就是人类共有的德行和本能。人们的思想和行为浑然一体没有一点儿偏私，这就叫做任其自然。所以上古人类天性保留最完善的时代，人们的行动总是那么持重自然，人们的目光又是那么专一而无所顾盼。正是在这个年代里，山野里没有路径和隧道，水面上没有船只和桥梁，各种物类共同生活，人类的居所相通相连而没有什么乡、县差别，禽兽成群结队，草木遂心地生长。因此禽兽可以用绳子牵引着游玩，鸟鹊的巢窠可以攀登上去探望。在那人类天性保留最完善的年代，人类跟禽兽同样居住，跟各种物类相互聚合并存，哪里知道什么君子、小人呢！人人都蠢笨而无智慧，人类的本能和天性也就不会丧失；人人都愚昧而无私欲，这就叫做“素”和“朴”。能够像生绢和原木那样保持其自然的本色，人类的本能和天性就会完整地留传下来。
等到世上出了圣人，勉为其难地去倡导所谓仁，竭心尽力地去追求所谓义，于是天下开始出现迷惑与猜疑。放纵无度地追求逸乐的曲章，繁杂琐碎地制定礼仪和法度，于是天下开始分离了。所以说，原本没被分割，谁还能用它雕刻为酒器！一块白玉没被破裂，谁还能用它雕刻出玉器！人类原始的自然本性不被废弃，哪里用得着仁义！人类固有的天性和真情不被背离，哪里用得着礼乐！五色不被错乱，谁能够调出文彩！五声不被搭配，谁能够应和六律！分解原木做成各种器皿，这是木工的罪过，毁弃人的自然本性以推行所谓仁义，这就是圣人的罪过！

再说马，生活在陆地上，吃草饮水，高兴时颈交颈相互摩擦，生气时背对背相互踢撞，马的智巧就只是这样了。等到后来把车衡和颈轭加在它身上，把配着月牙形佩饰的辔头戴在它头上，那么马就会侧目怒视，僵着脖子抗拒轭木，暴戾不驯，或诡谲地吐出嘴里的勒口，或偷偷地脱掉头上的马辔。所以，马的智巧竟能做出与人对抗的态度，这完全是伯乐的罪过。上古赫胥氏的时代，黎民百姓居处不知道做些什么，走动也知道去哪里，口里含着食物嬉戏，鼓着吃饱的肚子游玩，人们所能做的就只是这样了。等到圣人出现，矫造礼乐来匡正天下百姓的形象，标榜不可企及的仁义来慰藉天下百姓的心，于是人们便开始千方百计地去寻求智巧，争先恐后地去竞逐私利，而不能终止。这也是圣人的罪过啊！

《庄子·外篇·囗箧第十》

　　将为囗（左“月”右“去”音ｑｕｕ１）箧探囊发匮之盗而为守备 ，则必摄缄囗（“腾”字以“糸”代“马”音ｔｅｎｇ２），固扃囗 （左“钅”右“鹬”去“鸟”音ｊｕｅ２），此世俗之所谓知也。然而巨盗至，则负匮揭箧担囊而趋，唯恐缄ｔｅｎｇ２扃ｊｕｅ２之不固也。然则乡之所谓知者，不乃为大盗积者也？

　　故尝试论之：世俗之所谓知者，有不为大盗积者乎？所谓圣者，有 不为大盗守者乎？何以知其然邪？昔者齐国邻邑相望，鸡狗之音相闻 ，罔罟之所布，耒耨之所刺，方二千余里。阖四竟之内，所以立宗庙 社稷，治邑屋州闾乡曲者，曷尝不法圣人哉？然而田成子一旦杀齐君 而盗其国，所盗者岂独其国邪？并与其圣知之法而盗之，故田成子有 乎盗贼之名，而身处尧舜之安。小国不敢非，大国不敢诛，十二世有 齐国，则是不乃窃齐国并与其圣知之法以守其盗贼之身乎？

　　尝试论之：世俗之所谓至知者，有不为大盗积者乎？所谓至圣者， 有不为大盗守者乎？何以知其然邪？昔者龙逢斩，比干剖，苌弘囗（“拖”字以“月”代“扌”，音ｃｈｉ３），子胥靡。故四子之贤而 身不免乎戮。故跖之徒问于跖曰：“盗亦有道乎？”跖曰：“何适而 无有道邪？夫妄意室中之藏，圣也；入先，勇也；出后，义也；知可 否，知也；分均，仁也。五者不备而能成大盗者，天下未之有也。” 由是观之，善人不得圣人之道不立，跖不得圣人之道不行。天下之善人少而不善人多，则圣人之利天下也少而害天下也多。故曰：唇竭则 齿寒，鲁酒薄而邯郸围，圣人生而大盗起。掊击圣人，纵舍盗贼，而天下始治矣。

　　夫川竭而谷虚，丘夷而渊实。圣人已死，则大盗不起，天下平而无 故矣！圣人不死，大盗不止。虽重圣人而治天下，则是重利盗跖也。为之斗斛以量之，则并与斗斛而窃之；为之权衡以称之，则并与权衡 而窃之；为之符玺以信之，则并与符玺而窃之；为之仁义以矫之，则并与仁义而窃之。何以知其然邪？彼窃钩者诛，窃国者为诸侯，诸侯 之门而仁义存焉，则是非窃仁义圣知邪？故逐于大盗，揭诸侯，窃仁义并斗斛权衡符玺之利者，虽有轩冕之赏弗能劝，斧钺之威弗能禁。此重利盗跖而使不可禁者，是乃圣人之过也。

　　故曰：“鱼不可脱于渊，国之利器不可以示人。”彼圣人者，天下 之利器也，非所以明天下也。故绝圣弃知，大盗乃止；掷玉毁珠，小 盗不起；焚符破玺，而民朴鄙；掊斗折衡，而民不争；殚残天下之圣 法，而民始可与论议；擢乱六律，铄绝竽瑟，塞瞽旷之耳，而天下始 人含其聪矣；灭文章，散五采，胶离朱之目，而天下始人含其明矣。 毁绝钩绳而弃规矩，囗（左“扌”右“丽”）工囗（左“亻”右“垂 ”）之指，而天下始人有其巧矣。故曰：大巧若拙。削曾、史之行， 钳杨、墨之口，攘弃仁义，而天下之德始玄同矣。彼人含其明，则天 下不铄矣；人含其聪，则天下不累矣；人含其知，则天下不惑矣；人 含其德，则天下不僻矣。彼曾、史、杨、墨、师旷、工囗（左“亻” ”右“垂”）、离朱者，皆外立其德而囗（左“火”右“龠”音ｙｕ ４）乱天下者也，法之所无用也。

　　子独不知至德之世乎？昔者容成氏、大庭氏、伯皇氏、中央氏、栗陆氏、骊畜氏、轩辕氏、赫胥氏、尊卢氏、祝融氏、伏戏氏、神农氏 ，当是时也，民结绳而用之。甘其食，美其服，乐其俗，安其居，邻 国相望，鸡狗之音相闻，民至老死而不相往来。若此之时，则至治已 。今遂至使民延颈举踵，曰“某所有贤者”，赢粮而趣之，则内弃其 亲而外去其主之事，足迹接乎诸侯之境，车轨结乎千里之外。则是上 好知之过也！

　　上诚好知而无道，则天下大乱矣！何以知其然邪？夫弓弩毕弋机变 之知多，则鸟乱于上矣；钩饵罔罟罾笱之知多，则鱼乱于水矣；削格 罗落囗（上“四”下“且”音ｊｉｅ１）罘之知多，则兽乱于泽矣； 知诈渐毒、颉滑坚白、解垢同异之变多，则俗惑于辩矣。故天下每每 大乱，罪在于好知。故天下皆知求其所不知而莫知求其所已知者，皆 知非其所不善而莫知非其所已善者，是以大乱。故上悖日月之明，下 烁山川之精，中堕四时之施，惴囗（“恧”字以“大”代“心”音ｒ ｕａｎ３）之虫，肖翘之物，莫不失其性。甚矣，夫好知之乱天下也 ！自三代以下者是已！舍夫种种之机而悦夫役役之佞；释夫恬淡无为 而悦夫囗囗（左“口”右“享”）之意，囗囗（左“口”右“享”） 已乱天下矣！



BOOK X.
PART II. SECTION III.
Khü Khieh, or 'Cutting open Satchels 1.'
1. In taking precautions against thieves who cut open satchels, search bags, and break open boxes, people are sure to cord and fasten them well, and to employ strong bonds and clasps; and in this they are ordinarily said to show their wisdom. When a great thief comes, however, he shoulders the box, lifts up the satchel, carries off the bag, and runs away with them, afraid only that the cords, bonds, and clasps may not be secure; and in this case what was called the wisdom (of the owners) proves to be nothing but a collecting of the things for the great thief. Let me try and set this matter forth. Do not those who are vulgarly called wise prove to be collectors for the great thieves? And do not those who are called sages prove to be but guardians in the interest of the great thieves?

How do I know that the case is so? Formerly, in the state of Khî, the neighbouring towns could see one another; their cocks and dogs never ceased to answer the crowing and barking of other cocks and dogs (between them). The nets were set (in the water and on the land); and the ploughs and hoes were employed over more than a space of two thousand lî square. All within its four boundaries, the


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establishment of the ancestral temples and of the altars of the land and grain, and the ordering of the hamlets and houses, and of every corner in the districts, large, medium, and small, were in all particulars according to the rules of the sages 1. So it was; but yet one morning, Thien Khäng-dze 2 killed the ruler of Khî, and stole his state. And was it only the state that he stole? Along with it he stole also the regulations of the sages and wise men (observed in it). And so, though he got the name of being a thief and a robber, yet he himself continued to live as securely as Yâo and Shun had done. Small states did not dare to find fault with him; great states did not dare to take him off; for twelve generations (his descendants) have possessed the state of Khî 3. Thus do we not have a case in which not only did (the party) steal the state of Khî,




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but at the same time the regulations of its sages and wise men, which thereby served to guard the person of him, thief and robber as he was?

2. Let me try to set forth this subject (still further). Have not there been among those vulgarly styled the wisest, such as have collected (their wealth) for the great chief? and among those styled the most sage such as have guarded it for him? How do I know that it has been so? Formerly, Lung-fäng 1 was beheaded; Pî-kan 2 had his heart torn out; Khang Hung 3 was ripped open; and Dze-hsü 4 was reduced to pulp (in the Kiang). Worthy as those four men were, they did not escape such dreadful deaths. The followers of the robber Kih 5 asked him, saying, 'Has the robber also any method or principle (in his proceedings)?' He replied, 'What profession is there which has not its principles? That the robber in his recklessness comes to the conclusion that there are valuable deposits in an apartment shows his sageness; that he is the first to enter it shows his bravery; that he is the last to quit it shows his righteousness; that he knows whether (the robbery) may be attempted or not shows his wisdom; and that he makes an equal






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division of the plunder shows his benevolence. Without all these five qualities no one in the world has ever attained to become a great robber.' Looking at the subject in this way, we see that good men do not arise without having the principles of the sages, and that Kih could not have pursued his course without the same principles. But the good men in the world are few, and those who are not good are many;--it follows that the sages benefit the world in a few instances and injure it in many. Hence it is that we have the sayings, 'When the lips are gone the teeth are cold 1;' 'The poor wine of Lû gave occasion to the siege of Han-tan 2;' 'When sages are born great robbers arise 3.' When the stream is dried, the valley is empty; when the mound is levelled, the deep pool (beside it) is filled up. When the sages have died, the great robbers will not arise; the world would be at peace, and there would be no more troubles. While the sagely men have not died, great robbers will not cease to appear. The more right that is attached to (the views of) the sagely men for the government of the world, the more advantage will accrue to (such men as) the robber Kih. If we make for men pecks and bushels




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to measure (their wares), even by means of those pecks and bushels should we be teaching them to steal 1; if we make for them weights and steelyards to weigh (their wares), even by means of those weights and steelyards shall we be teaching them to steal. If we make for them tallies and seals to secure their good faith, even by means of those tallies and seals shall we be teaching them to steal. If we make for them benevolence and righteousness to make their doings correct, even by means of benevolence and righteousness shall we be teaching them to steal. How do I know that it is so? Here is one who steals a hook (for his girdle);--he is put to death for it: here is another who steals a state;--he becomes its prince. But it is at the gates of the princes that we find benevolence and righteousness (most strongly) professed;--is not this stealing benevolence and righteousness, sageness and wisdom? Thus they hasten to become great robbers, carry off princedoms, and steal benevolence and righteousness, with all the gains springing from the use of pecks and bushels, weights and steelyards, tallies and seals:--even the rewards of carriages and coronets have no power to influence (to a different course), and the terrors of the axe have no power to restrain in such cases. The giving of so great gain to robbers (like) Kih, and making it impossible to restrain them;--this is the error committed by the sages.

3. In accordance with this it is said, 'Fish should


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not be taken from (the protection of) the deep waters; the agencies for the profit of a state should not be shown to men 1.' But those sages (and their teachings) are the agencies for the profit of the world, and should not be exhibited to it. Therefore if an end were put to sageness and wisdom put away, the great robbers would cease to arise. If jade were put away and pearls broken to bits, the small thieves would not appear. If tallies were burned and seals broken in pieces, the people would become simple and unsophisticated. If pecks were destroyed and steelyards snapped in two, the people would have no wrangling. If the rules of the sages were entirely set aside in the world, a beginning might be made of reasoning with the people. If the six musical accords were reduced to a state of utter confusion, organs and lutes all burned, and the ears of the (musicians like the) blind Khwang 2 stopped up, all men would begin to possess and employ their (natural) power of hearing. If elegant ornaments were abolished, the five embellishing colours disused, and the eyes of (men like) Lî Kû 3 glued up, all men would begin to possess and employ their (natural) power of vision. If the hook and line were destroyed, the compass and square thrown away, and the fingers of men (like) the artful Khui 4 smashed, all men would begin to possess and employ their (natural) skill;--as it is said, 'The greatest art is





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like stupidity 1.' If conduct such as that of Zäng (Shän) 2 and Shih (Khiû) 3 were discarded, the mouths of Yang (Kû) 4 and Mo (Tî) gagged, and benevolence and righteousness seized and thrown aside, the virtue of all men would begin to display its mysterious excellence. When men possessed and employed their (natural) power of vision, there would be no distortion in the world. When they possessed and employed their (natural) power of hearing, there would be no distractions in the world. When they possessed and employed their (natural) faculty of knowledge, there would be no delusions in the world. When they possessed and employed their (natural) virtue, there would be no depravity in the world. Men like Zäng (Shän), Shih (Khiû), Yang (Kû), Mo (Tî), Shih Khwang (the musician), the artist Khui, and Lî Kû, all display their qualities outwardly, and set the world in a blaze (of admiration) and confound it;--a method which is of no use!

4. Are you, Sir, unacquainted with the age of perfect virtue? Anciently there were Yung-khäng, Tâ-thing, Po-hwang, Kang-yang, Lî-lû, Lî-khû, Hsien-yüan, Ho-hsü, Zun-lû, Kû-yung, Fû-hsî, and Shän-näng 5. In their times the people made






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knots on cords in carrying on their affairs. They thought their (simple) food pleasant, and their (plain) clothing beautiful. They were happy in their (simple) manners, and felt at rest in their (poor) dwellings. (The people of) neighbouring states might be able to descry one another; the voices of their cocks and dogs might be heard (all the way) from one to the other; they might not die till they were old; and yet all their life they would have no communication together 1. In those times perfect good order prevailed.

Now-a-days, however, such is the state of things that you shall see the people stretching out their necks, and standing on tiptoe, while they say, 'In such and such a place there is a wise and able man.' Then they carry with them whatever dry provisions they may have left, and hurry towards it, abandoning their parents in their homes, and neglecting the service of their rulers abroad. Their footsteps may be traced in lines from one state to another, and the ruts of their chariot-wheels also for more than a thousand lî. This is owing to the error of their superiors in their (inordinate) fondness for knowledge. When those superiors do really love knowledge, but do not follow the (proper) course, the whole world is thrown into great confusion.

How do I know that the case is so? The knowledge shown in the (making of) bows, cross-bows, hand-nets, stringed arrows, and contrivances with springs is great, but the birds are troubled by them


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above; the knowledge shown in the hooks, baits, various kinds of nets, and bamboo traps is great, but the fishes are disturbed by them in the waters; the knowledge shown in the arrangements for setting nets, and the nets and snares themselves, is great, but the animals are disturbed by them in the marshy grounds. (So), the versatility shown in artful deceptions becoming more and more pernicious, in ingenious discussions as to what is hard and what is white, and in attempts to disperse the dust and reconcile different views, is great, but the common people are perplexed by all the sophistry. Hence there is great disorder continually in the world, and the guilt of it is due to that fondness for knowledge. Thus it is that all men know to seek for the knowledge that they have not attained to; and do not know to seek for that which they already have (in themselves); and that they know to condemn what they do not approve (in others), and do not know to condemn what they have allowed in themselves;--it is this which occasions the great confusion and disorder. It is just as if, above, the brightness of the sun and moon were darkened; as if, beneath, the productive vigour of the hills and streams were dried up; and as if, between, the operation of the four seasons were brought to an end:--in which case there would not be a single weak and wriggling insect, nor any plant that grows up, which would not lose its proper nature. Great indeed is the disorder produced in the world by the love of knowledge. From the time of the three dynasties downwards it has been so. The plain and honest-minded people are neglected, and the plausible representations of restless spirits

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received with pleasure; the quiet and unexciting method of non-action is put away, and pleasure taken in ideas garrulously expressed. It is this garrulity of speech which puts the world in disorder.


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Footnotes
281:1 See pp. 141, 142.

282:1 The meaning is plain; but to introduce the various geographical terms would make the translation cumbrous. The concluding  is perplexing.

282:2 This event is mentioned in the Analects, XIV, xxii, where the perpetrator of the murder is called Khän Khäng-dze, and Khän Häng. Häng was his name, and Khäng the honorary title given to him after his death. The family to which he belonged had originally taken refuge in Khî from the state of Khän in B. C. 672. Why and when its chiefs adopted the surname Thien instead of Khän is not well known. The murder took place in 482. Häng did not immediately usurp the marquisate; but he and his successors disposed of it at their pleasure among the representatives of the old House till 386, when Thien Ho was recognised by the king of Kâu as the marquis; and his next successor but one took the title of king.

282:3 The kingdom of Khî came to an end in B. C. 221, the first year of the dynasty of Khin, after it had lasted through five reigns. How Kwang-dze made out his 'twelve generations' we cannot tell. There may be an interpolation in his text made in the time of Khin, or subsequently.

283:1 See on Book IV, par. 1.

283:2 See on Book IV, par. 1.

283:3 A historiographer of Kâu, with whom Confucius is said to have studied music. He was weakly and unjustly put to death, as here described by king Käng, in B. C. 492.

283:4 Wû Dze-hsü, the hero of revenge, who fled from Khû to Wû, which he long served. He was driven at last to commit suicide, and his body was then put into a leathern wine-sack, and thrown into the Kiang near the present Sû-kâu;--about B. C. 475.

283:5 See on Book VIII, par. 4.

284:1 This is an instance of cause and effect naturally happening.

284:2 At a meeting of the princes, presided over by king Hsüan of Khû (B. C. 369-340), the ruler of Lû brought very poor wine for the king, which was presented to him as wine of Kâo, in consequence of a grudge against that kingdom by his officer of wines. In consequence of this king Hsüan ordered siege to be laid to Han-tan, the capital of Kâo. This is an instance of cause and effect occurring irregularly.

284:3 There seems to be no connexion of cause and effect here; but Kwang-dze goes on in his own way to make out that there is such a connexion.

285:1 The verb 'to steal' is here used transitively, and with a hiphil force.

286:1 See the Tâo Teh King, ch. 36. Our author's use of it throws light on its meaning.

286:2 Note  1, p. 186.

286:3 Note  2, p. 269.

286:4 A skilful maker of arrows of the time of Yâo,--the Kung-kung of the Shû, II, i, 21; V, xxii, 19.

287:1 The Tâo Teh King, ch. 45.

287:2 Note  6, p. 269.

287:3 Note  7, p. 269.

287:4 Note  5, p. 261.

287:5 Of the twelve names mentioned here the reader is probably familiar with those of Fû-hsî and Shan-näng, the first and second of the Tî in chronology. Hsien-yüan is another name for Hwang-Tî, the third of them. Kû-yung was, perhaps, a minister of Hwang-Tî. Ho-hsü has occurred before in Book IV. Of the other seven, five occur among the fifteen sovereigns placed in the 'Compendium p. 288 of History' between Fû-hsî and Shän-näng. The remaining two may be found, I suppose, in the Lû Shih of Lo Pî.

288:1 See the eightieth chapter of the Tâo Teh King.



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Next: Book XI: Zâi Yû, or 'Letting Be, and Exercising Forbearance.'

《庄子·外篇·在宥第十一》

　　闻在宥天下，不闻治天下也。在之也者，恐天下之淫其性也；宥之 也者，恐天下之迁其德也。天下不淫其性，不迁其德，有治天下者哉 ？昔尧之治天下也，使天下欣欣焉人乐其性，是不恬也；桀之治天下 也，使天下瘁瘁焉人苦其性，是不愉也。夫不恬不愉。非德也；非德也而可长久者，天下无之。

　　人大喜邪，毗于阳；大怒邪，毗于阴。阴阳并毗，四时不至，寒暑 之和不成，其反伤人之形乎！使人喜怒失位，居处无常，思虑不自得，中道不成章。于是乎天下始乔诘卓鸷，而后有盗跖、曾、史之行。故举天下以赏其善者不足，举天下以罚其恶者不给。故天下之大不足 以赏罚。自三代以下者，匈匈焉终以赏罚为事，彼何暇安其性命之情 哉！

　　而且说明邪，是淫于色也；说聪邪，是淫于声也；说仁邪，是乱于 德也；说义邪，是悖于理也；说礼邪，是相于技也；说乐邪，是相于 淫也；说圣邪，是相于艺也；说知邪，是相于疵也。天下将安其性命 之情，之八者，存可也，亡可也。天下将不安其性命之情，之八者，乃始脔卷囗（左“犭”右“仓”）囊而乱天下也。而天下乃始尊之惜 之。甚矣，天下之惑也！岂直过也而去之邪！乃齐戒以言之，跪坐以进之，鼓歌以囗（左“亻”右“舞”）之。吾若是何哉！

　　故君子不得已而临莅天下，莫若无为。无为也，而后安其性命之情 。故贵以身于为天下，则可以托天下；爱以身于为天下，则可以寄天 下。故君子苟能无解其五藏，无擢其聪明，尸居而龙见，渊默而雷声 ，神动而天随，从容无为而万物炊累焉。吾又何暇治天下哉！

　　崔瞿问于老聃曰：“不治天下，安藏人心？”老聃曰：“女慎，无 撄人心。人心排下而进上，上下囚杀，淖约柔乎刚强，廉刿雕琢，其 热焦火，其寒凝冰，其疾俯仰之间而再抚四海之外。其居也，渊而静 ；其动也，县而天。偾骄而不可系者，其唯人心乎！昔者黄帝始以仁 义撄人之心，尧、舜于是乎股无囗（“跋”字以“月”代“足”音ｂ ａ２），胫无毛，以养天下之形。愁其五藏以为仁义，矜其血气以规 法度。然犹有不胜也。尧于是放囗（“灌”字以“讠”代“氵”音ｈ ｕａｎ１）兜于崇山，投三苗于三囗（左“山”右“危”），流共工 于幽都，此不胜天下也。夫施及三王而天下大骇矣。下有桀、跖，上 有曾、史，而儒墨毕起。于是乎喜怒相疑，愚知相欺，善否相非，诞 信相讥，而天下衰矣；大德不同，而性命烂漫矣；天下好知，而百姓 求竭矣。于是乎斤锯制焉，绳墨杀焉，椎凿决焉。天下脊脊大乱，罪 在撄人心。故贤者伏处大山囗（左“山”右“甚”音ｋａｎ１）岩之 下，而万乘之君忧栗乎庙堂之上。今世殊死者相枕也，桁杨者相推也 ，形戮者相望也，而儒墨乃始离囗（左“足”右“支”）攘臂乎桎梏 之间。意，甚矣哉！其无愧而不知耻也甚矣！吾未知圣知之不为桁杨 囗（左“木”右“妾”音ｊｉｅ１）囗（“摺”字以“木”代“扌” 音ｘｉ２）也，仁义之不为桎梏凿枘也，焉知曾、史之不为桀、跖嚆 矢也！故曰：绝圣弃知，而天下大治。

　　黄帝立为天子十九年，令行天下，闻广成子在于空同之上，故往见 之，曰：“我闻吾子达于至道，敢问至道之精。吾欲取天地之精，以 佐五谷，以养民人。吾又欲官阴阳以遂群生，为之奈何？”广成子曰 ：“而所欲问者，物之质也；而所欲官者，物之残也。自而治天下， 云气不待族而雨，草木不待黄而落，日月之光益以荒矣，而佞人之心 翦翦者，又奚足以语至道！”黄帝退，捐天下，筑特室，席白茅，闲 居三月，复往邀之。广成子南首而卧，黄帝顺下风膝行而进，再拜稽 首而问曰：“闻吾子达于至道，敢问：治身奈何而可以长久？”广成 子蹶然而起，曰：“善哉问乎！来，吾语女至道：至道之精，窈窈冥 冥；至道之极，昏昏默默。无视无听，抱神以静，形将自正。必静必 清，无劳女形，无摇女精，乃可以长生。目无所见，耳无所闻，心无 所知，女神将守形，形乃长生。慎女内，闭女外，多知为败。我为女 遂于大明之上矣，至彼至阳之原也；为女入于窈冥之门矣，至彼至阴 之原也。天地有官，阴阳有藏。慎守女身，物将自壮。我守其一以处 其和。故我修身千二百岁矣，吾形未常衰。”黄帝再拜稽首曰：“广 成子之谓天矣！”广成子曰：“来！余语女：彼其物无穷，而人皆以 为有终；彼其物无测，而人皆以为有极。得吾道者，上为皇而下为王 ；失吾道者，上见光而下为土。今夫百昌皆生于土而反于土。故余将 去女，入无穷之门，以游无极之野。吾与日月参光，吾与天地为常。 当我缗乎，远我昏乎！人其尽死，而我独存乎！”

　　云将东游，过扶摇之枝而适遭鸿蒙。鸿蒙方将拊脾雀跃而游。云将 见之，倘然止，贽然立，曰：“叟何人邪？叟何为此？”鸿蒙拊脾雀 跃不辍，对云将曰：“游！”云将曰：“朕愿有问也。”鸿蒙仰而视 云将曰：“吁！”云将曰：“天气不和，地气郁结，六气不调，四时 不节。今我愿合六气之精以育群生，为之奈何？”鸿蒙拊脾雀跃掉头 曰：“吾弗知！吾弗知！”云将不得问。又三年，东游，过有宋之野 ，而适遭鸿蒙。云将大喜，行趋而进曰：“天忘朕邪？天忘朕邪？” 再拜稽首，愿闻于鸿蒙。鸿蒙曰：“浮游不知所求，猖狂不知所往， 游者鞅掌，以观无妄。朕又何知！”云将曰：“朕也自以为猖狂，而 民随予所往；朕也不得已于民，今则民之放也！愿闻一言。”鸿蒙曰 ：“乱天之经，逆物之情，玄天弗成，解兽之群而鸟皆夜鸣，灾及草 木，祸及止虫。意！治人之过也。”云将曰：“然则吾奈何？”鸿蒙 曰：“意！毒哉！囗囗（左“亻”右上“西”右中“大”右下“已” 音ｘｉａｎ１）乎归矣！”云将曰：“吾遇天难，愿闻一言。”鸿蒙 曰：“意！心养！汝徒处无为，而物自化。堕尔形体，吐尔聪明，伦与物忘，大同乎囗（左“氵”右“幸”音ｘｉｎｇ４）溟。解心释神，莫然无魂。万物云云，各复其根，各复其根而不知。浑浑沌沌，终 身不离。若彼知之，乃是离之。无问其名，无窥其情，物固自生。”云将曰：“天降朕以德，示朕以默。躬身求之，乃今得也。”再拜稽 首，起辞而行。

　　世俗之人，皆喜人之同乎己而恶人之异于己也。同于己而欲之，异 于己而不欲者，以出乎众为心也。夫以出乎众为心者，曷常出乎众哉 ？因众以宁所闻，不如众技众矣。而欲为人之国者，此揽乎三王之利 而不见其患者也。此以人之国侥幸也。几何侥幸而不丧人之国乎？其 存人之国也，无万分之一；而丧人之国也，一不成而万有余丧矣！悲 夫，有土者之不知也！夫有土者，有大物也。有大物者，不可以物。 物而不物，故能物物。明乎物物者之非物也，岂独治天下百姓而已哉 ！出入六合，游乎九州，独往独来，是谓独有。独有之人，是之谓至 贵。

　　大人之教，若形之于影，声之于响，有问而应之，尽其所怀，为天下配。处乎无响。行乎无方。挈汝适复之，挠挠以游无端，出入无旁，与日无始。颂论形躯，合乎大同。大同而无己。无己，恶乎得有有。睹有者，昔之君子；睹无者，天地之友。

　　贱而不可不任者，物也；卑而不可不因者，民也；匿而不可不为者，事也；粗而不可不陈者，法也；远而不可不居者，义也；亲而不可 不广者，仁也；节而不可不积者，礼也；中而不可不高者，德也；一 而不可不易者，道也；神而不可不为者，天也。故圣人观于天而不助 ，成于德而不累，出于道而不谋，会于仁而不恃，薄于义而不积，应 于礼而不讳，接于事而不辞，齐于法而不乱，恃于民而不轻，因于物 而不去。物者莫足为也，而不可不为。不明于天者，不纯于德；不通 于道者，无自而可；不明于道者，悲夫！何谓道？有天道，有人道。 无为而尊者，天道也；有为而累者，人道也。主者，天道也；臣者， 人道也。天道之与人道也，相去远矣，不可不察也。



BOOK XI.
PART II. SECTION IV.
Zâi Yû, or 'Letting Be, and Exercising Forbearance 1.'
1. I have heard of letting the world be, and exercising forbearance; I have not heard of governing the world. Letting be is from the fear that men, (when interfered with), will carry their nature beyond its normal condition; exercising forbearance is from the fear that men, (when not so dealt with), will alter the characteristics of their nature. When all men do not carry their nature beyond its normal condition, nor alter its characteristics, the good government of the world is secured.

Formerly, Yâo's government of the world made men look joyful; but when they have this joy in their nature, there is a want of its (proper) placidity. The government of the world by Kieh, (on the contrary), made men look distressed; but when their nature shows the symptoms of distress, there is a want of its (proper) contentment. The want of placidity and the want of contentment are contrary to the character (of the nature); and where this obtains, it is impossible that any man or state should anywhere abide long. Are men exceedingly joyful?--the Yang or element of expansion in them is too much developed. Are they exceedingly


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irritated?--the Yin or opposite element is too much developed. When those elements thus predominate in men, (it is as if 1) the four seasons were not to come (at their proper times), and the harmony of cold and heat were not to be maintained;--would there not result injury to the bodies of men? Men's joy and dissatisfaction are made to arise where they ought not to do so; their movements are all uncertain; they lose the mastery of their thoughts; they stop short midway, and do not finish what they have begun. In this state of things the world begins to have lofty aims, and jealous dislikes, ambitious courses, and fierce animosities, and then we have actions like those of the robber Kih, or of Zäng (Shän) and Shih (Zhiû) 2. If now the whole world were taken to reward the good it would not suffice, nor would it be possible with it to punish the bad. Thus the world, great as it is, not sufficing for rewards and punishments, from the time of the three dynasties downwards, there has been nothing but bustle and excitement. Always occupied with rewards and punishments, what leisure have men had to rest in the instincts of the nature with which they are endowed?

2. Moreover, delight in the power of vision leads



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to excess in the pursuit of (ornamental) colours; delight in the power of hearing, to excess in seeking (the pleasures of) sound; delight in benevolence tends to disorder that virtue (as proper to the nature); delight in righteousness sets the man in opposition to what is right in reason; delight in (the practice of) ceremonies is helpful to artful forms; delight in music leads to voluptuous airs; delight in sageness is helpful to ingenious contrivances; delight in knowledge contributes to fault-finding. If all men were to rest in the instincts of their nature, to keep or to extinguish these eight delights might be a matter of indifference; but if they will not rest in those instincts, then those eight delights begin to be imperfectly and unevenly developed or violently suppressed, and the world is thrown into disorder. But when men begin to honour them, and to long for them, how great is the deception practised on the world! And not only, when (a performance of them) is once over, do they not have done with them, but they prepare themselves (as) with fasting to describe them, they seem to kneel reverentially when they bring them forward, and they go through them with the excitements of music and singing; and then what can be done (to remedy the evil of them)? Therefore the superior man, who feels himself constrained to engage in the administration of the world will find it his best way to do nothing 1. In (that policy of) doing nothing, he can rest in the instincts of the nature with which he is endowed. Hence he who will administer (the government of) the world


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honouring it as he honours his own person, may have that government committed to him, and he who will administer it loving it as he loves his own person, may have it entrusted to him 1. Therefore, if the superior man will keep (the faculties lodged in) his five viscera unemployed, and not display his powers of seeing and hearing, while he is motionless as a representative of the dead, his dragon-like presence will be seen; while he is profoundly silent, the thunder (of his words) will resound, while his movements are (unseen) like those of a spirit, all heavenly influences will follow them; while he is (thus) unconcerned and does nothing, his genial influence will attract and gather all things round him:--what leisure has he to do anything more for the government of the world?

3. Zhui Khü 2 asked Lâo Tan, saying, 'If you do not govern the world, how can you make men's minds good?' The reply was, 'Take care how you meddle with and disturb men's minds. The mind, if pushed about, gets depressed; if helped forward, it gets exalted. Now exalted, now depressed, here it appears as a prisoner, and there as a wrathful fury. (At one time) it becomes pliable and soft, yielding to what is hard and strong; (at another), it is sharp as the sharpest corner, fit to carve or chisel (stone or jade). Now it is hot as a scorching fire, and anon it is cold as ice. It is so swift that while one is bending down and lifting up his head, it shall twice



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have put forth a soothing hand beyond the four seas. Resting, it is still as a deep abyss; moving, it is like one of the bodies in the sky; in its resolute haughtiness, it refuses to be bound;-such is the mind of man 1!'

Anciently, Hwang-Tî was the first to meddle with and disturb the mind of man with his benevolence and righteousness 2. After him, Yâo and Shun wore their thighs bare and the hair off the calves of their legs, in their labours to nourish the bodies of the people. They toiled painfully with all the powers in their five viscera at the practice of their benevolence and righteousness; they tasked their blood and breath to make out a code of laws;--and after all they were unsuccessful. On this Yâo sent away Hwan Tâu to Khung hill, and (the Chiefs of) the Three Miâo to San-wei, and banished the Minister of Works to the Dark Capital; so unequal had they been to cope with the world 3. Then we are carried on to the kings of the Three (dynasties), when the world was in a state of great distraction. Of the lowest type of character there were Kieh and Kih; of a higher type there were Zäng (Shän) and Shih (Zhiû). At the same time there arose the classes of




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the Literati and the Mohists. Hereupon, complacency in, and hatred of, one another produced mutual suspicions; the stupid and the wise imposed on one another; the good and the bad condemned one another; the boastful and the sincere interchanged their recriminations;--and the world fell into decay. Views as to what was greatly virtuous did not agree, and the nature with its endowments became as if shrivelled by fire or carried away by a flood. All were eager for knowledge, and the people were exhausted with their searchings (after what was good). On this the axe and the saw were brought into play; guilt was determined as by the plumb-line and death inflicted; the hammer and gouge did their work. The world fell into great disorder, and presented the appearance of a jagged mountain ridge. The crime to which all was due was the meddling with and disturbing men's minds. The effect was that men of ability and worth lay concealed at the foot of the crags of mount Thâi, and princes of ten thousand chariots were anxious and terrified in their ancestral temples. In the present age those Who have been put to death in various ways lie thick as if pillowed on each other; those who are wearing the cangue press on each other (on the roads); those who are suffering the bastinado can see each other (all over the land). And now the Literati and the Mohists begin to stand, on tiptoe and with bare arms, among the fettered and manacled crowd! Ah! extreme is their shamelessness, and their failure to see the disgrace! Strange that we should be slow to recognise their sageness and wisdom in the bars of the cangue, and their benevolence and righteousness in the rivets of the fetters and handcuffs! How do we know that

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Zäng and Shih are not the whizzing arrows of Kieh and Kih 1? Therefore it is said, 'Abolish sageness and cast away knowledge, and the world will be brought to a state of great order 2.'

4. Hwang-Tî had been on the throne for nineteen years 3, and his ordinances were in operation all through the kingdom, when he heard that Kwang Khäng-dze 4 was living on the summit of Khung-thung 5, and went to see him. 'I have heard,' he said, 'that you, Sir, are well acquainted with the perfect Tâo. I venture to ask you what is the essential thing in it. I wish to take the subtlest influences of heaven and earth, and assist with them the (growth of the) five cereals for the (better) nourishment of the people. I also wish to direct the (operation of the) Yin and Yang, so as to secure the comfort of all living beings. How shall I proceed to accomplish those objects?' Kwang Khäng-dze replied, 'What you wish to ask about is the original substance of all things 6; what you







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wish to have the direction of is that substance as it was shattered and divided 1. According to your government of the world, the vapours of the clouds, before they were collected, would descend in rain; the herbs and trees would shed their leaves before they became yellow; and the light of the sun and moon would hasten to extinction. Your mind is that of a flatterer with his plausible words;--it is not fit that I should tell you the perfect Tâo.'

Hwang-Tî withdrew, gave up (his government of) the kingdom, built himself a solitary apartment, spread in it a mat of the white mâo grass, dwelt in it unoccupied for three months, and then went again to seek an interview with (the recluse). Kwang Khäng-dze was then lying down with his head to the south. Hwang-Tî, with an air of deferential submission, went forward on his knees, twice bowed low with his face to the ground, and asked him, saying, 'I have heard that you, Sir, are well acquainted with the perfect Tâo;--I venture to ask how I should rule my body, in order that it may continue for a long time.' Kwang Khäng-dze hastily rose, and said, 'A good question! Come and I will tell you the perfect Tâo. Its essence is (surrounded with) the deepest obscurity; its highest reach is in darkness and silence. There is nothing to be seen; nothing to be heard. When it holds the spirit in its arms in stillness, then the bodily form of itself will become correct. You must be still; you must be pure; not subjecting your body to toil, not agitating your vital force;--then you may live for long. When


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your eyes see nothing, your ears hear nothing, and your mind knows nothing, your spirit will keep your body, and the body will live long. Watch over what is within you, shut up the avenues that connect you with what is external;--much knowledge is pernicious. I (will) proceed with you to the summit of the Grand Brilliance, where we come to the source of the bright and expanding (element); I will enter with you the gate of the Deepest Obscurity, where we come to the source of the dark and repressing (element). There heaven and earth have their controllers; there the Yin and Yang have their Repositories. Watch over and keep your body, and all things will of themselves give it vigour. I maintain the (original) unity (of these elements), and dwell in the harmony of them. In this way 1 have cultivated myself for one thousand and two hundred years, and my bodily form has undergone no decay 1.'

Hwang-Tî twice bowed low with his head to the ground, and said, 'In Kwang Khäng-dze we have an example of what is called Heaven 2.' The other said, 'Come, and I will tell you:--(The perfect Tâo) is something inexhaustible, and yet men all think it has an end; it is something unfathomable, and yet men all think its extreme limit can be reached. He who attains to my Tâo, if he be in a high position, will be one of the August ones, and in a low position, will be a king. He who fails in attaining it, in his highest attainment will see the light, but will



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descend and be of the Earth. At present all things are produced from the Earth and return to the Earth. Therefore I will leave you, and enter the gate of the Unending, to enjoy myself in the fields of the Illimitable. I will blend my light with that of the sun and moon, and will endure while heaven and earth endure. If men agree with my views, I will be unconscious of it; if they keep far apart from them, I will be unconscious of it; they may all die, and I will abide alone 1!'

5. Yün Kiang 2, rambling to the east, having been borne along on a gentle breeze 3, suddenly encountered Hung Mung 2, who was rambling about, slapping his buttocks 4 and hopping like a bird. Amazed at the sight, Yün Kiang stood reverentially, and said to the other, 'Venerable Sir, who are you? and why are you doing this?' Hung Mung went on slapping his buttocks and hopping like a bird, but replied, 'I am enjoying myself.' Yün Kiang said, 'I





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wish to ask you a question.' Hung Mung lifted up his head, looked at the stranger, and said, 'Pooh!' Yün Kiang, however, continued, 'The breath of heaven is out of harmony; the breath of earth is bound up; the six elemental influences 1 do not act in concord; the four seasons do not observe their proper times. Now I wish to blend together the essential qualities of those six influences in order to nourish all living things;-how shall I go about it?' Hung Mung slapped his buttocks, hopped about, and shook his head, saying, 'I do not know; I do not know!'

Yün Kiang could not pursue his question; but three years afterwards, when (again) rambling in the east, as he was passing by the wild of Sung, he happened to meet Hung Mung. Delighted with the rencontre, he hastened to him, and said, 'Have you forgotten me, O Heaven? Have you forgotten me, O Heaven 2?' At the same time, he bowed twice with his head to the ground, wishing to receive his instructions. Hung Mung said, 'Wandering listlessly about, I know not what I seek; carried on by a wild impulse, I know not where I am going. I wander about in the strange manner (which you have seen), and see that nothing proceeds without method and order 3;--what more should I know?' Yün Kiang replied, 'I also seem carried on by an aimless influence, and yet the people follow me wherever I go. I cannot help their doing so. But now as they thus




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imitate me, I wish to hear a word from you (in the case).' The other said, 'What disturbs the regular method of Heaven, comes into collision with the nature of things, prevents the accomplishment of the mysterious (operation of) Heaven, scatters the herds of animals, makes the birds all sing at night, is calamitous to vegetation, and disastrous to all insects;-all this is owing, I conceive, to the error of governing men.' 'What then,' said Yün Kiang, 'shall I do?' 'Ah,' said the other, 'you will only injure them! I will leave you in my dancing way, and return to my place.' Yün Kiang rejoined, 'It has been a difficult thing to get this meeting with you, O Heaven! I should like to hear from you a word (more).' Hung Mung said, 'Ah! your mind (needs to be) nourished. Do you only take the position of doing nothing, and things will of themselves become transformed. Neglect your body; cast out from you your power of hearing and sight; forget what you have in common with things; cultivate a grand similarity with the chaos of the plastic ether; unloose your mind; set your spirit free; be still as if you had no soul. Of all the multitude of things every one returns to its root. Every one returns to its root, and does not know (that it is doing so). They all are as in the state of chaos, and during all their existence they do not leave it 1. If


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they knew (that they were returning to their root), they would be (consciously) leaving it. They do not ask its name; they do not seek to spy out their nature; and thus it is that things come to life of themselves.'

Yün Kiang said, 'Heaven, you have conferred on me (the knowledge of) your operation, and revealed to me the mystery of it. All my life I had been seeking for it, and now I have obtained it.' He then bowed twice, with his head to the ground, arose, took his leave, and walked away.

6. The ordinary men of the world 1 all rejoice in men's agreeing with themselves, and dislike men's being different from themselves. This rejoicing and this dislike arise from their being bent on making themselves distinguished above all others. But have they who have this object at heart so risen out above all others? They depend on them to rest quietly (in the position which they desire), and their knowledge is not equal to the multitude of the arts of all those others 2! When they wish again to administer a state for its ruler, they proceed to employ all the methods which the kings of the three dynasties considered profitable without seeing the evils of such a course. This is to make the state depend on the peradventure of their luck. But how seldom it is that that peradventure does not issue in the ruin of the state! Not once in ten thousand instances will such men preserve a state. Not once will they succeed, and in more than ten thousand cases will they



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ruin it. Alas that the possessors of territory,--(the rulers of states),--should not know the danger (of employing such men)! Now the possessors of territory possess the greatest of (all) things. Possessing the greatest of all things,--(possessing, that is, men),--they should not try to deal with them as (simply) things. And it is he who is not a thing (himself) that is therefore able to deal with (all) things as they severally require. When (a ruler) clearly understands that he who should so deal with all things is not a thing himself, will he only rule the kingdom? He will go out and in throughout the universe (at his pleasure); he will roam over the nine regions 1, alone in going, alone in coming. Him we call the sole possessor (of this ability); and the sole possessor (of this ability) is what is called the noblest of all.

The teaching of (this) great man goes forth as the shadow from the substance, as the echo responds to the sound. When questioned, he responds, exhausting (from his own stores) all that is in the (enquirer's) mind, as if front to front with all under heaven. His resting-place gives forth no sound; his sphere of activity has no restriction of place. He conducts every one to his proper goal, proceeding to it and bringing him back to it as by his own movement. His movements have no trace; his going forth and his re-enterings have no deviation; his course is like that of the sun without beginning (or ending).


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If you would praise or discourse about his personality, he is united with the great community of existences. He belongs to that great community, and has no individual self. Having no individual self, how should he have anything that can be called his? If you look at those who have what they call their own, they are the superior men of former times; if you look at him who has nothing of the kind, he is the friend of heaven and earth.

7. Mean, and yet demanding to be allowed their free course;--such are Things. Low, and yet requiring to be relied on;--such are the People. Hidden (as to their issues), and yet requiring to be done;--such are Affairs. Coarse, and yet necessary to be set forth;--such are Laws. Remote, and yet necessary to have dwelling (in one's self);--such is Righteousness. Near, and yet necessary to be widely extended;--such is Benevolence. Restrictive, and yet necessary to be multiplied;--such are Ceremonies. Lodged in the centre, and yet requiring to be exalted;--such is Virtue. Always One, and yet requiring to be modified;--such is the Tâo. Spirit-like, and yet requiring to be exercised;--such is Heaven 1.

Therefore the sages contemplated Heaven, but did not assist It. They tried to perfect their virtue, but did not allow it to embarrass them. They proceeded according to the Tâo, but did not lay any plans. They associated benevolence (with all their doings), but did not rely on it. They pursued righteousness


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extensively, but did not try to accumulate it. They responded to ceremonies, but did not conceal (their opinion as to the troublesomeness of them). They engaged in affairs as they occurred, and did not decline them. They strove to render their laws uniform, but (feared that confusion) might arise from them. They relied upon the people, and did not set light by them. They depended on things as their instruments, and did not discard them 1.

They did not think things equal to what they employed them for, but yet they did not see that they could do without employing them. Those who do not understand Heaven are not pure in their virtue. Those who do not comprehend the Tâo have no course which they can pursue successfully. Alas for them who do not clearly understand the Tâo!

What is it that we call the Tâo 2? There is the Tâo, or Way of Heaven; and there is the Tâo, or Way of Man. Doing nothing and yet attracting all honour is the Way of Heaven; Doing and being embarrassed thereby is the Way of Man. It is the Way of Heaven that plays the part of the Lord; it is the Way of Man that plays the part of the Servant. The Way of Heaven and the Way of Man are far apart. They should be clearly distinguished from each other.




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Footnotes
291:1 See pp. 142, 143.

292:1 I supply the 'it is as if,' after the example of the critic Lû Shû-kih, who here introduces a  in his commentary ( ). What the text seems to state as a fact is only an illustration. Compare the concluding paragraphs in all the Sections and Parts of the fourth Book of the Lî Kî.

292:2 Our moral instincts protest against Tâoism which thus places in the same category such sovereigns as Yâo and Kieh, and such men as the brigand Kih and Zäng and Shih.

293:1 Here is the Tâoistic meaning of the title of this Book.

294:1 A quotation, but without any indication that it is so, from the Tâo Teh King, ch. 13.

294:2 Probably an imaginary personage.

295:1 I must suppose that the words of Lâo-dze stop here, and that what follows is from Kwang-dze himself, down to the end of the paragraph. We cannot have Lâo-dze referring to men later than himself, and quoting from his own Book.

295:2 Hitherto Yâo and Shun have appeared as the first disturbers of the rule of the Tâo by their benevolence and righteousness. Here that innovation is carried further back to Hwang-Tî.

295:3 See these parties, and the way they were dealt with, in the Shû King, Part II, Book I, 3. The punishment of them is there ascribed to Shun; but Yâo was still alive, and Shun was acting as his viceroy.

297:1 Compare this picture of the times after Yâo and Shun with that given by Mencius in III, ii, ch. 9 et al. But the conclusions arrived at as to the causes and cure of their evils by him and our author are very different.

297:2 A quotation, with the regular formula, from the Tâo Teh King, ch. 19, with some variation of the text.

297:3 ? in B.C. 2678.

297:4 Another imaginary personage; apparently, a personification of the Tâo. Some say he was Lâo-dze,--in one of his early states of existence; others that he was 'a True Man,' the teacher of Hwang-Tî. See Ko Hung's 'Immortals,' I, i.

297:5 Equally imaginary is the mountain Khung-thung. Some critics find a place for it in the province of Ho-nan; the majority say it is the highest point in the constellation of the Great Bear.

297:6 The original ether, undivided, out of which all things were formed.

298:1 The same ether, now in motion, now at rest, divided into the Yin and Yang.

299:1 It seems very clear here that the earliest Taoism taught that the cultivation of the Tâo tended to prolong and preserve the bodily life.

299:2 A remarkable, but not a singular, instance of Kwang-dze's application of the name 'Heaven.'

300:1 A very difficult sentence, in interpreting which there are great differences among the critics.

300:2 I have preferred to retain Yün Kiang and Hung Mung as if they were the surnames and names of two personages here introduced. Mr. Balfour renders them by 'The Spirit of the Clouds,' and 'Mists of Chaos.' The Spirits of heaven or the sky have still their place in the Sacrificial Canon of China, as 'the Cloud-Master, the Rain-Master, the Baron of the Winds, and the Thunder Master.' Hung Mung, again, is a name for 'the Great Ether,' or, as Dr. Medhurst calls it, 'the Primitive Chaos.'

300:3 Literally, 'passing by a branch of Fû-yâo;' but we find fû-yâo in Book I, meaning 'a whirlwind.' The term 'branch' has made some critics explain it here as 'the name of a tree,' which is inadmissible. I have translated according to the view of Lû Shû-kih.

300:4 Or 'stomach,'--according to another reading.

301:1 Probably, the yin, the yang, wind, rain, darkness, and light; see Mayers, p. 323.

301:2 See introduction, pp. 17, 18.

301:3 Compare in Book XXIII, par. x.

302:1 They never show any will of their own.--On the names Yün Kiang and Hung Mung, Lû Shû-kih makes the following remarks:--'These were not men, and yet they are introduced here as questioning and answering each other; showing us that our author frames and employs his surnames and names to serve his own purpose. Those names and the speeches made by the parties are all from him. We must believe that he introduces Confucius, Yâo, and Shun just in the same way.'

303:1 Meaning eccentric thinkers not Tâoists, like Hui-dze, Kung-sun Lung, and others.

303:2 The construing and connexion of this sentence are puzzling.

304:1 The nine regions' generally means the nine provinces into which the Great Yü divided the kingdom. As our author is here describing the grand Taoist ruler after his fashion in his relation to the universe, we must give the phrase a wider meaning; but I have not met with any attempt to define it.

305:1 All these sentences are understood to show that even in the non-action of the Master of the Tâo there are still things he must do.

306:1 Antithetic to the previous sentences, and showing that what such a Master does does not interfere with his non-action.

306:2 This question and what follows shows clearly enough that, even with Kwang-dze, the character Tâo ( ) retained its proper meaning of the Way or Course.



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Next: Book XII: Thien Tî, or 'Heaven and Earth'

【译文】
只听说听任天下安然自在地发展，没有听说要对天下进行治理。听任天下自在地发展，是因为担忧人们超越了原本的真性；宽容不迫各得其所，是因为担忧人们改变了自然的常态。天下人不超越原本的真性，不改变自然的常态，哪里用得着治理天下呢！从前唐尧治理天下，使天下人欣喜若狂人人都为有其真性而欢乐，这就不安宁了；当年夏桀治理天下，使天下人忧心不已人人都为有其真性而痛苦，这就不欢快了。不安宁与不欢快，都不是人们生活和处世的常态。不合于自然的常态而可以长久存在，天下是没有的。
人们过度欢欣，定会损伤阳气；人们过度愤怒，定会损伤阴气。阴与阳相互侵害，四时就不会顺应而至，寒暑也就不会调和形成，这恐怕反倒会伤害自身吧！使人喜怒失却常态，居处没有定规，考虑问题不得要领，办什么事都半途失去章法，于是天下就开始出现种种不平，而后便产生盗跖、曾参、史

《庄子·外篇·天地第十二》

　　天地虽大，其化均也；万物虽多，其治一也；人卒虽众，其主君也。君原于德而成于天。故曰：玄古之君天下，无为也，天德而已矣。以道观言而天下之君正；以道观分而君臣之义明；以道观能而天下之 官治；以道泛观而万物之应备。故通于天地者，德也；行于万物者， 道也；上治人者，事也；能有所艺者，技也。技兼于事，事兼于义，义兼于德，德兼于道，道兼于天。故曰：古之畜天下者，无欲而天下 足，无为而万物化，渊静而百姓定。《记》曰：“通于一而万事毕， 无心得而鬼神服。”

　　夫子曰：“夫道，覆载万物者也，洋洋乎大哉！君子不可以不刳心 焉。无为为之之谓天，无为言之之谓德，爱人利物之谓仁，不同同之之谓大，行不崖异之谓宽，有万不同之谓富。故执德之谓纪，德成之 谓立，循于道之谓备，不以物挫志之谓完。君子明于此十者，则韬乎 其事心之大也，沛乎其为万物逝也。若然者，藏金于山，藏珠于渊； 不利货财，不近贵富；不乐寿，不哀夭；不荣通，不丑穷。不拘一世 之利以为己私分，不以王天下为己处显。显则明。万物一府，死生同状。”

　　夫子曰：“夫道，渊乎其居也，囗（“瘳”字以“氵”代“疒”音 ｌｉａｏ２）乎其清也。金石不得无以鸣。故金石有声，不考不鸣。万物孰能定之！夫王德之人，素逝而耻通于事，立之本原而知通于神 ，故其德广。其心之出，有物采之。故形非道不生，生非德不明。存形穷生，立德明道，非王德者邪！荡荡乎！忽然出，勃然动，而万物 从之乎！此谓王德之人。视乎冥冥，听乎无声。冥冥之中，独见晓焉 ；无声之中，独闻和焉。故深之又深而能物焉；神之又神而能精焉。故其与万物接也，至无而供其求，时骋而要其宿，大小、长短、修远 。”

　　黄帝游乎赤水之北，登乎昆仑之丘而南望。还归，遗其玄珠。使知 索之而不得，使离朱索之而不得，使囗（左“口”右“契”音ｃｈｉ １）诟索之而不得也。乃使象罔，象罔得之。黄帝曰：“异哉，象罔 乃可以得之乎？”

　　尧之师曰许由，许由之师曰啮缺，啮缺之师曰王倪，王倪之师曰被 衣。尧问于许由曰：“啮缺可以配天乎？吾藉王倪以要之。”许由曰 ：“殆哉，圾乎天下！啮缺之为人也，聪明睿知，给数以敏，其性过 人，而又乃以人受天。彼审乎禁过，而不知过之所由生。与之配天乎 ？彼且乘人而无天。方且本身而异形，方且尊知而火驰，方且为绪使 ，方且为物囗（左“纟”右“亥”音ｇａｉ１），方且四顾而物应， 方且应众宜，方且与物化而未始有恒。夫何足以配天乎！虽然，有族 有祖，可以为众父而不可以为众父父。治，乱之率也，北面之祸也， 南面之贼也。”

　　尧观乎华，华封人曰：“嘻，圣人！请祝圣人，使圣人寿。”尧曰 ：“辞。”“使圣人富。”尧曰：“辞。”“使圣人多男子。”尧曰 ：“辞。”封人曰：“寿，富，多男子，人之所欲也。女独不欲，何 邪？”尧曰：“多男子则多惧，富则多事，寿则多辱。是三者，非所 以养德也，故辞。”封人曰：“始也我以女为圣人邪，今然君子也。 天生万民，必授之职。多男子而授之职，则何惧之有？富而使人分之 ，则何事之有？夫圣人，鹑居而彀食，鸟行而无彰。天下有道，则与 物皆昌；天下无道，则修德就闲。千岁厌世，去而上仙，乘彼白云， 至于帝乡。三患莫至，身常无殃，则何辱之有？”封人去之，尧随之 曰：“请问。”封人曰：“退已！”

　　尧治天下，伯成子高立为诸侯。尧授舜，舜授禹，伯成子高辞为诸 侯而耕。禹往见之，则耕在野。禹趋就下风，立而问焉，曰：“昔尧 治天下，吾子立为诸侯。尧授舜，舜授予，而吾子辞为诸侯而耕。敢 问其故何也？”子高曰：“昔者尧治天下，不赏而民劝，不罚而民畏 。今子赏罚而民且不仁，德自此衰，刑自此立，后世之乱自此始矣！ 夫子阖行邪？无落吾事！”囗囗（左“亻”右“邑”）乎耕而不顾。

　　泰初有无，无有无名。一之所起，有一而未形。物得以生谓之德； 未形者有分，且然无间谓之命；留动而生物，物成生理谓之形；形体 保神，各有仪则谓之性；性修反德，德至同于初。同乃虚，虚乃大。 合喙鸣。喙鸣合，与天地为合。其合缗缗，若愚若昏，是谓玄德，同 乎大顺。

　　夫子问于老聃曰：“有人治道若相放，可不可，然不然。辩者有言 曰：‘离坚白，若县寓。’若是则可谓圣人乎？”老聃曰：“是胥易 技系，劳形怵心者也。执留之狗成思，猿狙之便自山林来。丘，予告 若，而所不能闻与而所不能言：凡有首有趾、无心无耳者众；有形者 与无形无状而皆存者尽无。其动止也，其死生也，其废起也，此又非 其所以也。有治在人。忘乎物，忘乎天，其名为忘己。忘己之人，是 之谓入于天。”

　　将闾囗（上“艹”下“勉”音ｍｉａｎ３）见季彻曰：“鲁君谓ｍ ｉａｎ３也曰：‘请受教。’辞不获命。既已告矣，未知中否。请尝 荐之。吾谓鲁君曰：‘必服恭俭，拔出公忠之属而无阿私，民孰敢不 辑！’”季彻局局然笑曰：“若夫子之言，于帝王之德，犹螳螂之怒 臂以当车轶，则必不胜任矣！且若是，则其自为处危，其观台多物， 将往投迹者众。”将闾ｍｉａｎ３囗囗（左“虎”右“见”音ｘｉ４ ）然惊曰：“ｍｉａｎ３也囗（“茫”字去“艹”音ｍａｎｇ２）若 于夫子之所言矣！虽然，愿先生之言其风也。”季彻曰：“大圣之治 天下也，摇荡民心，使之成教易俗，举灭其贼心而皆进其独志。若性 之自为，而民不知其所由然。若然者，岂兄尧、舜之教民溟囗（左“ 氵”右“幸”）然弟之哉？欲同乎德而心居矣！”

　　子贡南游于楚，反于晋，过汉阴，见一丈人方将为圃畦，凿隧而入 井，抱瓮而出灌，囗囗（左“扌”右“骨”音ｇｕ３）然用力甚多而 见功寡。子贡曰：“有械于此，一日浸百畦，用力甚寡而见功多，夫 子不欲乎？”为圃者仰而视之曰：“奈何？”曰：“凿木为机，后重 前轻，挈水若抽，数如囗（左“氵”右“失”）汤，其名为槔。”为 圃者忿然作色而笑曰：“吾闻之吾师，有机械者必有机事，有机事者 必有机心。机心存于胸中则纯白不备。纯白不备则神生不定，神生不 定者，道之所不载也。吾非不知，羞而不为也。”子贡瞒然惭，俯而 不对。有间，为圃者曰：“子奚为者邪？曰：“孔丘之徒也。”为圃 者曰：“子非夫博学以拟圣，於于以盖众，独弦哀歌以卖名声于天下 者乎？汝方将忘汝神气，堕汝形骸，而庶几乎！而身之不能治，而何 暇治天下乎！子往矣，无乏吾事。”

　　子贡卑陬失色，顼顼然不自得，行三十里而后愈。其弟子曰：“向 之人何为者邪？夫子何故见之变容失色，终日不自反邪？”曰：“始 吾以为天下一人耳，不知复有夫人也。吾闻之夫子：事求可，功求成 ，用力少，见功多者，圣人之道。今徒不然。执道者德全，德全者形 全，形全者神全。神全者，圣人之道也。托生与民并行而不知其所之 ，囗（“茫”字去“艹”）乎淳备哉！功利机巧必忘夫人之心。若夫 人者，非其志不之，非其心不为。虽以天下誉之，得其所谓，囗（上 敖”下“言”）然不顾；以天下非之，失其所谓，傥然不受。天下之 非誉无益损焉，是谓全德之人哉！我之谓风波之民。”反于鲁，以告 孔子。孔子曰：“彼假修浑沌氏之术者也。识其一，不识其二；治其 内而不治其外。夫明白入素，无为复朴，体性抱神，以游世俗之间者 ，汝将固惊邪？且浑沌氏之术，予与汝何足以识之哉！”

　　谆芒将东之大壑，适遇苑风于东海之滨。苑风曰：“子将奚之？”曰：“将之大壑。”曰：“奚为焉？”曰：“夫大壑之为物也，注焉 而不满，酌焉而不竭。吾将游焉！”苑风曰：“夫子无意于横目之民 乎？愿闻圣治。”谆芒曰：“圣治乎？官施而不失其宜，拔举而不失 其能，毕见其情事而行其所为，行言自为而天下化。手挠顾指，四方 之民莫不俱至，此之谓圣治。”“愿闻德人。”曰：“德人者，居无 思，行无虑，不藏是非美恶。四海之内共利之之谓悦，共给之之谓安 。怊乎若婴儿之失其母也，傥乎若行而失其道也。财用有余而不知其 所自来，饮食取足而不知其所从，此谓德人之容。”“愿闻神人。”曰：“上神乘光，与形灭亡，是谓照旷。致命尽情，天地乐而万事销 亡，万物复情，此之谓混溟。”

　　门无鬼与赤张满稽观于武王之师，赤张满稽曰：“不及有虞氏乎！ 故离此患也。”门无鬼曰：“天下均治而有虞氏治之邪？其乱而后治 之与？”赤张满稽曰：“天下均治之为愿，而何计以有虞氏为！有虞氏之药疡也，秃而施囗（上“髟”下“也”音ｄｉ２），病而求医。 孝子操药以修慈父，其色囗（左“火”右“焦”音ｑｉａｏ２）然，圣人羞之。至德之世，不尚贤，不使能，上如标枝，民如野鹿。端正 而不知以为义，相爱而不知以为仁，实而不知以为忠，当而不知以为 信，蠢动而相使不以为赐。是故行而无迹，事而无传。

　　孝子不谀其亲，忠臣不谄其君，臣、子之盛也。亲之所言而然，所行而善，则世俗谓之不肖子；君之所言而然，所行而善，则世俗谓之不肖臣。而未知此其必然邪？世俗之所谓然而然之，所谓善而善之，则不谓之道谀之人也！然则俗故严于亲而尊于君邪？谓己道人，则勃 然作色；谓己谀人，则怫然作色。而终身道人也，终身谀人也，合譬饰辞聚众也，是终始本末不相坐。垂衣裳，设采色，动容貌，以媚一世，而不自谓道谀；与夫人之为徒，通是非，而不自谓众人也，愚之至也。知其愚者，非大愚也；知其惑者，非不惑也。大惑者，终身不 解；大愚者，终身不灵。三人行而一人惑，所适者，犹可致也，惑者 少也；二人惑则劳而不至，惑者胜也。而今也以天下惑，予虽有祈向 ，不可得也。不亦悲乎！大声不入于里耳，折杨、皇囗（上“艹”下夸”音ｈｕａ１），则嗑然而笑。是故高言不止于众人之心；至言不出，俗言胜也。以二缶钟惑，而所适不得矣。而今也以天下惑，予虽 有祈向，其庸可得邪！知其不可得也而强之，又一惑也！故莫若释之 而不推。不推，谁其比忧！厉之人，夜半生其子，遽取火而视之，汲汲然唯恐其似己也。

　　百年之木，破为牺尊，青黄而文之，其断在沟中。比牺尊于沟中之 断，则美恶有间矣，其于失性一也。跖与曾、史，行义有间矣，然其 失性均也。且夫失性有五：一曰五色乱目，使目不明；二曰五声乱耳 ，使耳不聪；三曰五臭熏鼻，困囗（“悛”字以“凶”代“厶”音ｚ ｏｎｇ１）中颡；四曰五味浊口，使口厉爽；五曰趣舍滑心，使性飞 扬。此五者，皆生之害也。而杨、墨乃始离囗（左“足”右“支”）自以为得，非吾所谓得也。夫得者困，可以为得乎？则鸠囗（左“号 号”右“鸟”）之在于笼也，亦可以为得矣。且夫趣舍声色以柴其内 ，皮弁鹬冠囗（左“扌”右“晋”音ｊｉｎ４）笏绅修以约其外。内 支盈于柴栅，外重囗（左“纟”右“墨”）缴囗囗（左“目”右“完 ”）然在囗（左“纟”右“墨”）缴之中，而自以为得，则是罪人交 臂历指而虎豹在于囊槛，亦可以为得矣！


BOOK XII.
PART II. SECTION V.
Thien Tî, or 'Heaven and Earth 1.'
1. Notwithstanding the greatness of heaven and earth, their transforming power proceeds from one lathe; notwithstanding the number of the myriad things, the government of them is one and the same; notwithstanding the multitude of mankind, the lord of them is their (one) ruler 2. The ruler's (course) should proceed from the qualities (of the Tâo) and be perfected by Heaven 3, when it is so, it is called 'Mysterious and Sublime.' The ancients ruled the world by doing nothing;-simply by this attribute of Heaven 4.

If we look at their words 5 in the light of the Tâo, (we see that) the appellation for the ruler of the

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world 1 was correctly assigned; if we look in the same light at the distinctions which they instituted, (we see that) the separation of ruler and ministers was right; if we look at the abilities which they called forth in the same light, (we see that the duties of) all the offices were well performed; and if we look generally in the same way at all things, (we see that) their response (to this rule) was complete 2. Therefore that which pervades (the action of) Heaven and Earth is (this one) attribute; that which operates in all things is (this one) course; that by which their superiors govern the people is the business (of the various departments); and that by which aptitude is given to ability is skill. The skill was manifested in all the (departments of) business; those departments were all administered in righteousness; the righteousness was (the outflow of) the natural virtue; the virtue was manifested according to the Tâo; and the Tâo was according to (the pattern of) Heaven.

Hence it is said 3, 'The ancients who had the nourishment of the world wished for nothing and the world had enough; they did nothing and all things were transformed; their stillness was abysmal, and the people were all composed.' The Record says 4, 'When the one (Tâo) pervades it, all business

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is completed. When the mind gets to be free from all aim, even the Spirits submit.'

2. The Master said 1, 'It is the Tâo that overspreads and sustains all things. How great It is in Its overflowing influence! The Superior man ought by all means to remove from his mind (all that is contrary to It). Acting without action is what is called Heaven(-like). Speech coming forth of itself is what is called (a mark of) the (true) Virtue. Loving men and benefiting things is what is called Benevolence. Seeing wherein things that are different yet agree is what is called being Great. Conduct free from the ambition of being distinguished above others is what is called being Generous. The possession in himself of a myriad points of difference is what is called being Rich. Therefore to hold fast the natural attributes is what is called the Guiding Line (of government) 2; the perfecting of those attributes is what is called its Establishment; accordance with the Tâo is what is called being Complete; and not allowing anything external to affect the will is what is called being Perfect. When the Superior man understands these ten things, he keeps all matters as it were sheathed in himself, showing the greatness of his mind; and through the outflow of his doings, all things move (and come to him). Being such, he lets the gold he hid in the hill, and the pearls in the deep; he considers not

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property or money to be any gain; he keeps aloof from riches and honours; he rejoices not in long life, and grieves not for early death; he does not account prosperity a glory, nor is ashamed of indigence; he would not grasp at the gain of the whole world to be held as his own private portion; he would not desire to rule over the whole world as his own private distinction. His distinction is in understanding that all things belong to the one treasury, and that death and life should be viewed in the same way 1.'

3. The Master said, 'How still and deep is the place where the Tâo resides! How limpid is its purity! Metal and stone without It would give forth no sound. They have indeed the (power of) sound (in them), but if they be not struck, they do not emit it. Who can determine (the qualities that are in) all things?

'The man of kingly qualities holds on his way unoccupied, and is ashamed to busy himself with (the conduct of) affairs. He establishes himself in (what is) the root and source (of his capacity), and his wisdom grows to be spirit-like. In this way his attributes become more and more great, and when his mind goes forth, whatever things come in his way, it lays hold of them (and deals with them). Thus, if there were not the Tâo, the bodily form would not have life, and its life, without the attributes (of the Tâo), would not be manifested. Is not he who preserves the body and gives the fullest development to the life, who establishes the attributes


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of the Tâo and clearly displays It, possessed of kingly qualities? How majestic is he in his sudden issuings forth, and in his unexpected movements, when all things follow him!--This we call the man whose qualities fit him to rule.

'He sees where there is the deepest obscurity; he hears where there is no sound. In the midst of the deepest obscurity, he alone sees and can distinguish (various objects); in the midst of a soundless (abyss), he alone can hear a harmony (of notes). Therefore where one deep is succeeded by a greater, he can people all with things; where one mysterious range is followed by another that is more so, he can lay hold of the subtlest character of each. In this way in his intercourse with all things, while he is farthest from having anything, he can yet give to them what they seek; while he is always hurrying forth, he yet returns to his resting-place; now large, now small; now long, now short; now distant, now near 1.'

4. Hwang-Tî, enjoying himself on the north of the Red-water, ascended to the height of the Khwän-lun (mountain), and having looked towards the south, was returning home, when he lost his dark-coloured pearl 2. He employed Wisdom to search for it, but he could not find it. He employed (the clear-sighted) Lî Kû to search for it, but he


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could not find it. He employed (the vehement debater) Khieh Khâu 1 to search for it, but he could not find it. He then employed Purposeless 1, who found it; on which Hwang-Tî said, 'How strange that it was Purposeless who was able to find it!'

5. The teacher of Yâo was Hsü Yû 2; of Hsü Yû, Nieh Khüeh 2; of Nieh Khüeh, Wang Î 2; of Wang Î, Pheî-î 2. Yâo asked Hsü Yû, saying, 'Is Nieh Khüeh fit to be the correlate of Heaven 3? (If you think he is), I will avail myself of the services of Wang Î to constrain him (to take my place).' Hsü Yû replied, 'Such a measure would be hazardous, and full of peril to the kingdom! The character of Nieh Khüeh is this;--he is acute, perspicacious, shrewd and knowing, ready in reply, sharp in retort, and hasty; his natural (endowments) surpass those of other men, but by his human qualities he seeks to obtain the Heavenly gift; he exercises his discrimination in suppressing his errors, but he does not know what is the source from which his errors arise. Make him the correlate of Heaven! He would employ the human qualities, so that no regard would be paid to the Heavenly gift. Moreover, he would assign different functions to the different parts of the one person 4.


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Moreover, honour would be given to knowledge, and he would have his plans take effect with the speed of fire. Moreover, he would be the slave of everything he initiated. Moreover, he would be embarrassed by things. Moreover, he would be looking all round for the response of things (to his measures). Moreover, he would be responding to the opinion of the multitude as to what was right. Moreover, he would be changing as things changed, and would not begin to have any principle of constancy. How can such a man be fit to be the correlate of Heaven? Nevertheless, as there are the smaller branches of a family and the common ancestor of all its branches, he might be the father of a branch, but not the father of the fathers of all the branches 1. Such government (as he would conduct) would lead to disorder. It would be calamity in one in the position of a minister, and ruin if he were in the position of the sovereign.'

6. Yâo was looking about him at Hwâ 2, the border-warden of which said, 'Ha! the sage! Let me ask blessings on the sage! May he live long!'


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[paragraph continues] Yâo said, 'Hush!' but the other went on, 'May the sage become rich!' Yâo (again) said, 'Hush!' but (the warden) continued, 'May the sage have many sons!' When Yâo repeated his 'Hush,' the warden said, 'Long life, riches, and many sons are what men wish for;--how is it that you alone do not wish for them?' Yâo replied, 'Many sons bring many fears; riches bring many troubles; and long life gives rise to many obloquies. These three things do not help to nourish virtue; and therefore I wish to decline them.' The warden rejoined, 'At first I considered you to be a sage; now I see in you only a Superior man. Heaven, in producing the myriads of the people, is sure to have appointed for them their several offices. If you had many sons, and gave them (all their) offices, what would you have to fear? If you had riches, and made other men share them with you, what trouble would you have? The sage finds his dwelling like the quail (without any choice of its own), and is fed like the fledgling; he is like the bird which passes on (through the air), and leaves no trace (of its flight). When good order prevails in the world, he shares in the general prosperity. When there is no such order, he cultivates his virtue, and seeks to be unoccupied. After a thousand years, tired of the world, he leaves it, and ascends among the immortals. He mounts on the white clouds, and arrives at the place of God. The three forms of evil do not reach him, his person is always free from misfortune;--what obloquy has he to incur?'

With this the border-warden left him. Yâo followed him, saying, 'I beg to ask--;' but the other said, 'Begone!'

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7. When Yâo was ruling the world, Po-khäng Dze-kâo 1 was appointed by him prince of one of the states. From Yâo (afterwards) the throne passed to Shun, and from Shun (again) to Yû; and (then) Po-khäng Dze-kâo resigned his principality and began to cultivate the ground. Yü went to see him, and found him ploughing in the open country. Hurrying to him, and bowing low in acknowledgment of his superiority, Yü then stood up, and asked him, saying,' Formerly, when Yâo was ruling the world, you, Sir, were appointed prince of a state. He gave his sovereignty to Shun, and Shun gave his to me, when you, Sir, resigned your dignity, and are (now) ploughing (here);--I venture to ask the reason of your conduct.' Dze-kâo said, 'When Yâo ruled the world, the people stimulated one another (to what was right) without his offering them rewards, and stood in awe (of doing wrong) without his threatening them with punishments. Now you employ both rewards and punishments, and the people notwithstanding are not good. Their virtue will from this time decay; punishments will from this time prevail; the disorder of future ages will from this time begin. Why do you, my master, not go away, and not interrupt my work?' With this he resumed his ploughing with his head bent down, and did not (again) look round.

8. In the Grand Beginning (of all things) there was nothing in all the vacancy of space; there was nothing that could be named 2. It was in this state

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that there arose the first existence 1;--the first existence, but still without bodily shape. From this things could then be produced, (receiving) what we call their proper character 2 . That which had no bodily shape was divided 3; and then without intermission there was what we call the process of conferring 4. (The two processes) continuing in operation, things were produced. As things were completed, there were produced the distinguishing lines of each, which we call the bodily shape. That shape was the body preserving in it the spirit 5, and each had its peculiar manifestation, which we call its Nature. When the Nature has been cultivated, it returns to its proper character; and when that has been fully reached, there is the same condition as at the Beginning. That sameness is pure vacancy, and the vacancy is great. It is like the closing of the beak and silencing the singing (of a bird). That closing and silencing is like the union of heaven and earth (at the beginning) 6. The union, effected, as it

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is, might seem to indicate stupidity or darkness, but it is what we call the 'mysterious quality' (existing at the beginning); it is the same as the Grand Submission (to the Natural Course).

9. The Master 1 asked Lâo Tan, saying, 'Some men regulate the Tâo (as by a law), which they have only to follow;--(a thing, they say,) is admissible or it is inadmissible; it is so, or it is not so. (They are like) the sophists who say that they can distinguish what is hard and what is white as clearly as if the objects were houses suspended in the sky. Can such men be said to be sages 2?' The reply was, 'They are like the busy underlings of a court, who toil their bodies and distress their minds with their various artifices;--dogs, (employed) to their sorrow to catch the yak, or monkeys 3 that are brought from their forests (for their tricksiness). Khiû, I tell you this;-it is what you cannot hear, and what you cannot speak of:--Of those who have their heads and feet, and yet have neither minds nor ears, there are multitudes; while of those who have their bodies, and at the same time preserve that which has no bodily form or shape, there are really none. It is not in their movements or stoppages, their dying or living, their falling and rising again, that this is to be found. The regulation of the course lies in (their dealing with) the human element in them. When they have forgotten external things,

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and have also forgotten the heavenly element in them, they may be named men who have forgotten themselves. The man who has forgotten himself is he of whom it is said that he has become identified with Heaven 1.'

10. At an interview with Kî Khêh 2, Kiang-lü Mien 2 said to him, 'Our ruler of Lû asked to receive my instructions. I declined, on the ground that I had not received any message 3 for him. Afterwards, however, I told him (my thoughts). I do not know whether (what I said) was right or not, and I beg to repeat it to you. I said to him, "You must strive to be courteous and to exercise self-restraint; you must distinguish the public-spirited and loyal, and repress the cringing and selfish;--who among the people will in that case dare not to be in harmony with you?"' Kî Khêh laughed quietly and said, 'Your words, my master, as a description of the right course for a Tî or King, were like the threatening movement of its arms by a mantis which would thereby stop the advance of a carriage;--inadequate to accomplish your object. And moreover, if he guided himself by your directions, it would be as if he were to increase the dangerous height of his towers

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and add to the number of his valuables collected in them;--the multitudes (of the people) would leave their (old) ways, and bend their steps in the same direction.'

Kiang-lü Mien was awe-struck, and said in his fright, 'I am startled by your words, Master, nevertheless, I should like to hear you describe the influence (which a ruler should exert).' The other said, 'If a great sage ruled the kingdom, he would stimulate the minds of the people, and cause them to carry out his instructions fully, and change their manners; he would take their minds which had become evil and violent and extinguish them, carrying them all forward to act in accordance with the (good) will belonging to them as individuals, as if they did it of themselves from their nature, while they knew not what it was that made them do so. Would such an one be willing to look up to Yâo and Shun in their instruction of the people as his elder brothers? He would treat them as his juniors, belonging himself to the period of the original plastic ether 1. His wish would be that all should agree with the virtue (of that early period), and quietly rest in it.'

11. Dze-kung had been rambling in the south in Khû, and was returning to Zin. As he passed (a place) on the north of the Han, he saw an old man who was going to work on his vegetable garden. He had dug his channels, gone to the well, and was bringing from it in his arms a jar of water to pour into them. Toiling away, he expended a great deal

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of strength, but the result which he accomplished was very small. Dze-kung said to him, 'There is a contrivance here, by means of which a hundred plots of ground may be irrigated in one day. With the expenditure of a very little strength, the result accomplished is great. Would you, Master, not like (to try it)?' The gardener looked up at him, and said, 'How does it work?' Dze-kung said, 'It is a lever made of wood, heavy behind, and light in front. It raises the water as quickly as you could do with your hand, or as it bubbles over from a boiler. Its name is a shadoof.' The gardener put on an angry look, laughed, and said, 'I have heard from my teacher that, where there are ingenious contrivances, there are sure to be subtle doings; and that, where there are subtle doings, there is sure to be a scheming mind. But, when there is a scheming mind in the breast, its pure simplicity is impaired. When this pure simplicity is impaired, the spirit becomes unsettled, and the unsettled spirit is not the proper residence of the Tâo. It is not that I do not know (the contrivance which you mention), but I should be ashamed to use it.'

(At these words) Dze-kung looked blank and ashamed; he hung down his head, and made no reply. After an interval, the gardener said to him, 'Who are you, Sir? A disciple of Khung Khiû,' was the reply. The other continued, 'Are you not the scholar whose great learning makes you comparable to a sage, who make it your boast that you surpass all others, who sing melancholy ditties all by yourself, thus purchasing a famous reputation throughout the kingdom? If you would (only) forget the energy of your spirit, and neglect the care of

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your body, you might approximate (to the Tâo). But while you cannot regulate yourself, what leisure have you to be regulating the world? Go on your way, Sir, and do not interrupt my work.'

Sze-kung shrunk back abashed, and turned pale. He was perturbed, and lost his self-possession, nor did he recover it, till he had walked a distance of thirty lî. His disciples then said, 'Who was that man? Why, Master, when you saw him, did you change your bearing, and become pale, so that you have been all day without returning to yourself?' He replied to them,' Formerly I thought that there was but one man 1 in the world, and did not know that there was this man. I have heard the Master say that to seek for the means of conducting his undertakings so that his success in carrying them out may be complete, and how by the employment of a little strength great results may be obtained, is the way of the sage. Now (I perceive that) it is not so at all. They who hold fast and cleave to the Tâo are complete in the qualities belonging to it. complete in those qualities, they are complete in their bodies. Complete in their bodies, they are complete in their spirits. To be complete in spirit is the way of the sage. (Such men) live in the world in closest union with the people, going along with them, but they do not know where they are going. Vast and complete is their simplicity! Success, gain, and ingenious contrivances, and artful cleverness, indicate (in their opinion) a forgetfulness of the (proper) mind of man. These men will not go where their mind does not carry them, and will do

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nothing of which their mind does not approve. Though all the world should praise them, they would (only) get what they think should be loftily disregarded; and though all the world should blame them, they would but lose (what they think) fortuitous and not to be received;-the world's blame and praise can do them neither benefit nor injury. Such men may be described as possessing all the attributes (of the Tâo), while I can only be called one of those who are like the waves carried about by the wind.' When he returned to Lû, (Dze-kung) reported the interview and conversation to Confucius, who said, 'The man makes a pretence of cultivating the arts of the Embryonic Age 1. He knows the first thing, but not the sequel to it. He regulates what is internal in himself, but not what is external to himself. If he had intelligence enough to be entirely unsophisticated, and by doing nothing to seek to return to the normal simplicity, embodying (the instincts of) his nature, and keeping his spirit (as it were) in his arms, so enjoying himself in the common ways, you might then indeed be afraid of him! But what should you and I find in the arts of the embryonic time, worth our knowing?'

12. Kun Mang 2, on his way to the ocean, met with Yüan Fung 2 on the shore of the eastern sea, and

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was asked by him where he was going. 'I am going,' he replied, 'to the ocean;' and the other again asked, 'What for?' Kun Mâng said, 'Such is the nature of the ocean that the waters which flow into it can never fill it, nor those which flow from it exhaust it. I will enjoy myself, rambling by it.' Yüan Fung replied, 'Have you no thoughts about mankind 1? I should like to hear from you about sagely government.' Kun Mâng said,' Under the government of sages, all offices are distributed according to the fitness of their nature; all appointments are made according to the ability of the men; whatever is done is after a complete survey of all circumstances; actions and words proceed from the inner impulse, and the whole world is transformed. Wherever their hands are pointed and their looks directed, from all quarters the people are all sure to come (to do what they desire):--this is what is called government by sages.'

'I should like to hear about (the government of) the kindly, virtuous men  2,' (continued Yüan Fung). The reply was, 'Under the government of the virtuous, when quietly occupying (their place), they have no thought, and, when they act, they have no anxiety; they do not keep stored (in their minds) what is right and what is wrong, what is good and



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what is bad. They share their benefits among all within the four seas, and this produces what is called (the state of) satisfaction; they dispense their gifts to all, and this produces what is called (the state of) rest. (The people) grieve (on their death) like babies who have lost their mothers, and are perplexed like travellers who have lost their way. They have a superabundance of wealth and all necessaries, and they know not whence it comes; they have a sufficiency of food and drink, and they know not from whom they get it:--such are the appearances (under the government) of the kindly and virtuous.'

'I should like to hear about (the government of) the spirit-like men,' (continued Yüan Fung once more).

The reply was, 'Men of the highest spirit-like qualities mount up on the light, and (the limitations of) the body vanish. This we call being bright and ethereal. They carry out to the utmost the powers with which they are endowed, and have not a single attribute unexhausted. Their joy is that of heaven and earth, and all embarrassments of affairs melt away and disappear; all things return to their proper nature:--and this is what is called (the state of) chaotic obscurity 1.'

13. Män Wû-kwei 2 and Khih-kang Man-khî 2 had been looking at the army of king Wû, when the latter said, 'It is because he was not born in the time of the Lord of Yü 3, that therefore he is involved

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in this trouble (of war).' Män Wû-kwei replied, 'Was it when the kingdom was in good order, that the Lord of Yü governed it? or was it after it had become disordered that he governed it?' The other said, 'That the kingdom be in a condition of good order, is what (all) desire, and (in that case) what necessity would there be to say anything about the Lord of Yü? He had medicine for sores; false hair for the bald; and healing for those who were ill:--he was like the filial son carrying in the medicine to cure his kind father, with every sign of distress in his countenance. A sage would be ashamed (of such a thing) 1.

'In the age of perfect virtue they attached no value to wisdom, nor employed men of ability. Superiors were (but) as the higher branches of a tree; and the people were like the deer of the wild. They were upright and correct, without knowing that to be so was Righteousness; they loved one another, without knowing that to do so was Benevolence; they were honest and leal-hearted, without knowing that it was Loyalty; they fulfilled their engagements, without knowing that to do so was Good Faith; in their simple movements they employed the services of one another, without thinking that they were conferring or receiving any gift. Therefore their actions left no trace, and there was no record of their affairs.'

14. The filial son who does not flatter his father,


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and the loyal minister who does not fawn on his ruler, are the highest examples of a minister and a son. When a son assents to all that his father says, and approves of all that his father does, common opinion pronounces him an unworthy son; when a minister assents to all that his ruler says, and approves of all that his ruler does, common opinion pronounces him an unworthy minister. Nor does any one reflect that this view is necessarily correct 1. But when common opinion (itself) affirms anything and men therefore assent to it, or counts anything good and men also approve of it, then it is not said that they are mere consenters and flatterers;--is common opinion then more authoritative than a father, or more to be honoured than a ruler? Tell a man that he is merely following (the opinions) of another, or that he is a flatterer of others, and at once he flushes with anger. And yet all his life he is merely following others, and flattering them. His illustrations are made to agree with theirs; his phrases are glossed:--to win the approbation of the multitudes. From first to last, from beginning to end, he finds no fault with their views. He will let his robes hang down 2, display the colours on them, and arrange his movements and bearing, so as to win the favour of his age, and yet not call himself a flatterer. He is but a follower of those others, approving and disapproving



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as they do, and yet he will not say that he is one of them. This is the height of stupidity.

He who knows his stupidity is not very stupid; he who knows that he is under a delusion is not greatly deluded. He who is greatly deluded will never shake the delusion off; he who is very stupid will all his life not become intelligent. If three men be walking together, and (only) one of them be under a delusion (as to their way), they may yet reach their goal, the deluded being the fewer; but if two of them be under the delusion, they will not do so, the deluded being the majority. At the present time, when the whole world is under a delusion, though I pray men to go in the right direction, I cannot make them do so;--is it not a sad case?

Grand music does not penetrate the ears of villagers; but if they hear 'The Breaking of the Willow,' or 'The Bright Flowers 1,' they will roar with laughter. So it is that lofty words do not remain in the minds of the multitude, and that perfect words are not heard, because the vulgar words predominate. By two earthenware instruments the (music of) a bell will be confused, and the pleasure that it would afford cannot be obtained. At the present time the whole world is under a delusion, and though I wish to go in a certain direction, how can I succeed in doing so? Knowing that I cannot do so, if I were to try to force my way, that would be another delusion. Therefore my best course is to let my purpose go, and no more pursue it. If I do not pursue it, whom shall 1 have to share in my sorrow 2?



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If an ugly man 1 have a son born to him at midnight, he hastens with a light to look at it. Very eagerly he does so, only afraid that it may be like himself.

15 2. From a tree a hundred years old a portion shall be cut and fashioned into a sacrificial vase, with the bull figured on it, which is ornamented further with green and yellow, while the rest (of that portion) is cut away and thrown into a ditch. If now we compare the sacrificial vase with what was thrown into the ditch, there will be a difference between them as respects their beauty and ugliness; but they both agree in having lost the (proper) nature of the wood. So in respect of their practice of righteousness there is a difference between (the robber) Kih on the one hand, and Zäng (Shän) or Shih (Zhiû) on the other; but they all agree in having lost (the proper qualities of) their nature.

Now there are five things which produce (in men) the loss of their (proper) nature. The first is (their fondness for) the five colours which disorder the eye, and take from it its (proper) clearness of vision; the second is (their fondness for) the five notes (of music), which disorder the ear and take from it its

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(proper) power of hearing; the third is (their fondness for) the five odours which penetrate the nostrils, and produce a feeling of distress all over the forehead; the fourth is (their fondness for) the five flavours, which deaden the mouth, and pervert its sense of taste; the fifth is their preferences and dislikes, which unsettle the mind, and cause the nature to go flying about. These five things are all injurious to the life; and now Yang and Mo begin to stretch forward from their different standpoints, each thinking that he has hit on (the proper course for men).

But the courses they have hit on are not what I call the proper course. What they have hit on (only) leads to distress;--can they have hit on what is the right thing? If they have, we may say that the dove in a cage has found the right thing for it. Moreover, those preferences and dislikes, that (fondness for) music and colours, serve but to pile up fuel (in their breasts); while their caps of leather, the bonnet with kingfishers' plumes, the memorandum tablets which they carry, and their long girdles, serve but as restraints on their persons. Thus inwardly stuffed full as a hole for fuel, and outwardly fast bound with cords, when they look quietly round from out of their bondage, and think they have got all they could desire, they are no better than criminals whose arms are tied together, and their fingers subjected to the screw, or than tigers and leopards in sacks or cages, and yet thinking that they have got (all they could wish).


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Footnotes
307:1 See pp. 143, 144.

307:2 Implying that that ruler, 'the Son of Heaven,' is only one.


【译文】
天和地虽然很大，不过它们的运动和变化却是均衡的；万物虽然纷杂，不过它们各得其所归根结蒂却是同一的；百姓虽然众多，不过他们的主宰却都是国君。国君管理天下要以顺应事物为根本而成事于自然，所以说，遥远的古代君主统驭天下，一切都出自无为，即听任自然、顺其自得罢了。
用道的观点来看待称谓，那么天下所有的国君都是名正言顺的统治者；用道的观点来看待职分，那么君和臣各自承担的道义就分明了；用道的观念来看待才干，那么天下的官吏都尽职尽力；从道的观念广泛地观察，万事万物全都自得而又自足。所以，贯穿于天地的是顺应自得的“德”；通行于万物的是听任自然的“道”；善于治理天下的是各尽其能各任其事；能够让能力和才干充分发挥的就是各种技巧。技巧归结于事务，事务归结于义理，义理归结于顺应自得的“德”，“德”归结于听任自然的“道”，听任自然的“道”归结于事物的自然本性。所以说，古时候养育天下百姓的统治者，无所追求而天下富足，无所作为而万物自行变化发展，深沉宁寂而人心安定。《记》这本书上说：“通晓大道因而万事自然完满成功，无心获取因而鬼神敬佩贴服。”

先生说：“道，是覆盖和托载万物的，多么广阔而盛大啊！君子不可以不敞开心胸排除一切有为的杂念。用无为的态度去做就叫做自然，用无为的态度去说就叫做顺应，给人以爱或给物以利就叫做仁爱，让各各不同的事物回归同一的本性就叫做伟大，行为不与众不同就叫做宽容，心里包容着万种差异就叫做富有。因此持守自然赋予的禀性就叫纲纪，德行形成就叫做建功济物，遵循于道就叫做修养完备，不因外物挫折节守就叫做完美无缺。君子明白了这十个方面，也就容藏了立功济物的伟大心志，而且像滔滔的流水汇聚一处似的成为万物的归往。像这样，就能藏黄金于大山，沉珍珠于深渊，不贪图财物，也不追求富贵；不把长寿看作快乐，不把夭折看作悲哀，不把通达看作荣耀，不把穷困看作羞耻；不把谋求举世之利作为自己的职分，不把统治天下看作是自己居处于显赫的地位。显赫就会彰明，然而万物最终却归结于同一，死与生也并不存在区别。”
先生还说：“道，它居处沉寂犹如幽深宁寂的渊海，它运动恒洁犹如明澈清澄的清流。金石制成钟、磬的器物不能获取外力，没有办法鸣响，所以钟磬之类的器物即使存在鸣响的本能，却也不敲不响。万物这种有感才能有应的情况谁能准确地加以认识！具有盛德而居于统治地位的人，应该是持守素朴的真情往来行事而以通晓琐细事务为羞耻，立足于固有的真性而智慧通达于神秘莫测的境界。因此他的德行圣明而又虚广，他的心志即使有所显露，也是因为外物的探求而作出自然的反应。所以说，形体如不凭借道就不能产生，生命产生了不能顺德就不会明达。保全形体维系生命，建树盛德彰明大道，这岂不就是具有盛德而又居于统治地位的人吗？浩渺伟大啊！他们无心地有所感，他们又无心地有所动，然而万物都紧紧地跟随着他们呢！这就是具有盛德而又居于统治地位的人。道，看上去是那么幽暗深渺，听起来又是那么寂然无声。然而幽暗深渺之中却能见到光明的真迹，寂然无声之中却能听到万窍唱和的共鸣。幽深而又幽深能够从中产生万物，玄妙而又玄妙能够从中产生精神。所以道与万物相接，虚寂却能满足万物的需求，时时驰骋纵放却能总合万物成其归宿，无论是大还是小，是长还是短，是高还是远。”

黄帝在赤水的北岸游玩，登上昆仑山巅向南观望，不久返回而失落玄珠。派才智超群的智去寻找未能找到，派善于明察的离朱去寻找未能找到，派善于闻声辩言的喫诟去寻找也未能找到。于是让无智、无视、无闻的象罔去寻找，而象罔找回了玄珠。黄帝说：“奇怪啊！象罔方才能够找到吗？”

尧的老师叫许由，许由的老师叫齧缺，齧缺的老师叫王倪，王倪的老师叫被衣。
尧问许由说：“齧缺可以做天子吗？我想借助于他的老师来请他做天子。”许由说：“恐怕天下也就危险了！齧缺这个人的为人，耳聪目明智慧超群，行动办事快捷机敏，他天赋过人，而且竟然用人为的心智去对应并调合自然的禀赋。他明了该怎样禁止过失，不过他并不知晓过失产生的原因。让他做天子吗？他将借助于人为而抛弃天然，将会把自身看作万物归向的中心而着意改变万物固有的形迹，将会尊崇才智而急急忙忙地为求知和驭物奔走驰逐，将会被细末的琐事所役使，将会被外物所拘束，将会环顾四方，目不暇接地跟外物应接，将会应接万物而又奢求处处合宜，将会参预万物的变化而从不曾有什么定准。那样的人怎么能够做天子呢？虽然这样，有了同族人的聚集，就会有一个全族的先祖；可以成为一方百姓的统领，却不能成为诸方统领的君主。治理天下，必将是天下大乱的先导，这就是臣子的灾害，国君的祸根。”

尧在华巡视。华地守护封疆的人说：“啊，圣人！请让我为圣人祝愿吧。”“祝愿圣人长寿。”尧说：“用不着。”“祝愿圣人富有。”尧说：“用不着。”“祝愿圣人多男儿。”尧说：“用不着。”守护封疆的人说：“寿延、富有和多男儿，这是人们都想得到的。你偏偏不希望得到，是为什么呢？”尧说：“多个男孩子就多了一层忧惧，多财物就多出了麻烦，寿命长就会多受些困辱。这三个方面都无助于培养无为的观念和德行，所以我谢绝你对我的祝愿。”
守护封疆的人说：“起初我把你看作圣人呢，如今竟然是个君子。苍天让万民降生人间，必定会授给他一定的差事。男孩子多而授给他们的差事也就一定很多，有什么可忧惧的！富有了就把财物分给众人，有什么麻烦的！圣人总是象鹌鹑一样随遇而安、居无常处，象待哺雏鸟一样觅食无心，就像鸟儿在空中飞行不留下一点踪迹；天下太平，就跟万物一同昌盛；天下纷乱，就修身养性趋就闲暇；寿延千年而厌恶活在世上，便离开人世而升天成仙；驾驭那朵朵白云，去到天与地交接的地方；寿延、富有、多男孩子所导致的多辱、多事、多惧都不会降临于我，身体也不会遭殃；那么还会有什么屈辱呢！”守护封疆的人离开了尧，尧却跟在他的后面，说：“希望能得到你的指教。”守护封疆的人说：“你还是回去吧！”

唐尧统治天下，伯成子高立作诸侯。尧把帝位让给了舜，舜又把帝位让给了禹，伯成子高便辞去诸侯的职位而去从事耕作。夏禹前去拜见他，伯成子高正在地里耕作。夏禹快步上前居于下方，恭敬地站着问伯成子高道：“当年尧统治天下，先生立为诸侯。尧把帝位让给了舜，舜又把帝位让给了我，可是先生却辞去了诸侯的职位而来从事耕作。我冒昧地请问，这是为什么呢？”伯成子高说：“当年帝尧统治天下，不须奖励而百姓自然勤勉，不须惩罚而人民自然敬畏。如今你施行赏罚的办法而百姓还是不仁不爱，德行从此衰败，刑罚从此建立，后世之乱也就从此开始了。先生你怎么不走开呢？不要耽误我的事情！”于是低下头去用力耕地而不再理睬。

元气萌动宇宙源起的太初一切只存在于“无”，而没有存在也就没有称谓；混一的状态就是宇宙的初始，不过混一之时，还远未形成各别的形体。万物从混一的状态中产生，这就叫做自得；未形成形体时禀受的阴阳之气已经有了区别，不过阴阳的交合却是如此吻合而无缝隙，这就叫做天命；阴气滞留阳气运动而后生成万物，万物生成生命的机理，这就叫做形体；形体守护精神，各有轨迹与法则，这就叫做本性。善于修身养性就会返归自得，自得的程度达到完美的境界就同于太初之时。同于太初之时心胸就会无比虚豁，心胸无比虚豁就能包容广大。混同合一之时说起话来就跟鸟鸣一样无心于是非和爱憎，说话跟鸟一样无别，则与天地融合而共存。混同合一是那么不露踪迹，好像蒙昧又好像是昏暗，这就叫深奥玄妙的大道，也就如同返回本真而一切归于自然。

孔子向老聃请教：“有人研修和体验大道却好像跟大道相背逆，把不能认可的看作是可以认可的，把不正确的认为是正确的。善于辩论的人说：'离析石的质坚和色白就好像高悬于天宇那样清楚醒目。’像这样的人可以称作圣人吗？”老聃说：“这只不过是聪明的小吏供职时为技艺所拘系、劳苦身躯担惊受怕的情况。善于捕猎的狗因为受到拘系而愁思，猿猴因为行动便捷而被人从山林里捕捉来。孔丘，我告诉你，告诉给你听不见而又说不出的道理。大凡人有了头和脚等具体的形体而无知无闻的很多，有形体的人跟没有形体、没有形状的道并存的却完全没有。或是运动或是静止，或是死亡或是生存，或是衰废或是兴盛，这六种情况全都出于自然而不可能探知其所以然。倘若果真存在着什么治理那也是人们遵循本性和真情的各自活动，忘掉外物，忘掉自然，它的名字就叫做忘掉自己。忘掉自己的人，这就可以说是与自然融为一体。



将闾葂拜见季彻说：“鲁国国君对我说：'请让我接受你的指教。’我一再推辞可是鲁君却不答应，我已经对他说了，不知道对还是不对，请让我试着说给你听。我对鲁国国君说：'你必须躬身实行恭敬和节俭，选拔出公正、忠诚的臣子管理政务而没有偏护与私心，这样百姓谁敢不和睦！’”季彻听了后俯身大笑说：“像你说的这些话，对于帝王的准则，恐怕就像是螳螂奋起臂膀企图阻挡车轮一样，必定不能胜任。况且像这样，那一定会把自己置于危险的境地，就像那高高的观楼和亭台，众多事物必将归往，投向那里的人也必然很多。”
将闾葂吃惊地说：“我对于先生的谈话实在感到茫然。虽然这样，还是希望先生谈谈大概。”季彻说：“伟大的圣人治理天下，让民心纵放自由不受拘束，使他们在教化方面各有所成，在陋习方面各有所改，完全消除伤害他人的用心而增进自我教化的思想，就像本性在驱使他们活动，而人们并不知道为什么会是这样。像这样，难道还用得着尊崇尧舜对人民的教化，而看轻浑沌不分的状态吗？希望能同于天然自得而心境安定哩！”



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Next: Book XIII: Thien Tâo, or 'The Way of Heaven.'