《雜篇 \ Miscellaneous Chapters》

《庚桑楚 \ Geng-sang Chu》

1 老聃之役，有庚桑楚者，偏得老聃之道，以北居畏壘之山。其臣之畫然知者去之，其妾之挈然仁者遠之，擁腫之與居，鞅掌之為使。居三年，畏壘大壤。畏壘之民相與言曰：「庚桑子之始來，吾洒然異之。今吾日計之而不足，歲計之而有餘。庶幾其聖人乎！子胡不相與尸而祝之，社而稷之乎？」

Among the disciples of Lao Dan there was a Geng-sang Chu, who had got a greater knowledge than the others of his doctrines, and took up his residence with it in the north at the hill of Wei-lei. His servants who were pretentious and knowing he sent away, and his concubines who were officious and kindly he kept at a distance; living (only) with those who were boorish and rude, and employing (only) the bustling and ill-mannered. After three years there was great prosperity in Wei-lei, and the people said to one another, 'When Mr. Geng-sang first came here, he alarmed us, and we thought him strange; our estimate of him after a short acquaintance was that he could not do us much good; but now that we have known him for years, we find him a more than ordinary benefit. Must he not be near being a sage? Why should you not unite in blessing him as the representative of our departed (whom we worship), and raise an altar to him as we do to the spirit of the grain?'

庚桑子聞之，南面而不釋然。弟子異之。庚桑子曰：「弟子何異於予？夫春氣發而百草生，正得秋而萬寶成。夫春與秋，豈無得而然哉？天道已行矣。吾聞至人尸居環堵之室，而百姓猖狂不知所如往。今以畏壘之細民而竊竊欲俎豆予于賢人之閒，我其杓之人邪？吾是以不釋於老聃之言。」

Geng-sang heard of it, kept his face indeed to the south but was dissatisfied. His disciples thought it strange in him, but he said to them, 'Why, my disciples, should you think this strange in me? When the airs of spring come forth, all vegetation grows; and, when the autumn arrives, all the previous fruits of the earth are matured. Do spring and autumn have these effects without any adequate cause? The processes of the Great Dao have been in operation. I have heard that the Perfect man dwells idly in his apartment within its surrounding walls, and the people get wild and crazy, not knowing how they should repair to him. Now these small people of Wei-lei in their opinionative way want to present their offerings to me, and place me among such men of ability and virtue. But am I a man to be set up as such a model? It is on this account that I am dissatisfied when I think of the words of Lao Dan.'

2 弟子曰：「不然。夫尋常之溝，巨魚無所還其體，而鯢鰌為之制；步仞之丘陵，巨獸無所隱其軀，而㜸狐為之祥。且夫尊賢授能，先善與利，自古堯、舜以然，而況畏壘之民乎？夫子亦聽矣！」

His disciples said, 'Not so. In ditches eight cubits wide, or even twice as much, big fishes cannot turn their bodies about, but minnows and eels find them sufficient for them; on hillocks six or seven cubits high, large beasts cannot conceal themselves, but foxes of evil omen find it a good place for them. And moreover, honour should be paid to the wise, offices given to the able, and preference shown to the good and the beneficial. From of old Yao and Shun acted thus - how much more may the people of Wei-lei do so! 0 Master, let them have their way!'

庚桑子曰：「小子來！夫函車之獸，介而離山，則不免於罔罟之患；吞舟之魚，碭而失水，則蟻能苦之。故鳥獸不厭高，魚鱉不厭深。夫全其形生之人，藏其身也，不厭深眇而已矣。且夫二子者，又何足以稱揚哉！是其於辯也，將妄鑿垣牆而殖蓬蒿也。簡髮而櫛，數米而炊，竊竊乎又何足以濟世哉！舉賢則民相軋，任知則民相盜。之數物者，不足以厚民。民之於利甚勤，子有殺父，臣有殺君，正晝為盜，日中穴杯。吾語女：大亂之本，必生於堯、舜之間，其末存乎千世之後。千世之後，其必有人與人相食者也。」

Geng-sang replied, 'Come nearer, my little children. If a beast that could hold a carriage in its mouth leave its hill by itself, it will not escape the danger that awaits it from the net; or if a fish that could swallow a boat be left dry by the flowing away of the water, then (even) the ants are able to trouble it. Thus it is that birds and beasts seek to be as high as possible, and fishes and turtles seek to lie as deep as possible. In the same way men who wish to preserve their bodies and lives keep their persons concealed, and they do so in the deepest retirement possible. And moreover, what was there in those sovereigns to entitle them to your laudatory mention? Their sophistical reasonings (resembled) the reckless breaking down of walls and enclosures and planting the wild rubus and wormwood in their place; or making the hair thin before they combed it; or counting the grains of rice before they cooked them. They would do such things with careful discrimination; but what was there in them to benefit the world? If you raise the men of talent to office, you will create disorder; making the people strive with one another for promotion; if you employ men for their wisdom, the people will rob one another (of their reputation). These various things are insufficient to make the people good and honest. They are very eager for gain - a son will kill his father, and a minister his ruler (for it). In broad daylight men will rob, and at midday break through walls. I tell you that the root of the greatest disorder was planted in the times of Yao and Shun. The branches of it will remain for a thousand ages; and after a thousand ages men will be found eating one another.'

3 南榮趎蹴然正坐曰：「若趎之年者已長矣，將惡乎託業以及此言邪？」庚桑子曰：「全汝形，抱汝生，無使汝思慮營營。若此三年，則可以及此言矣。」南榮趎曰：「目之與形，吾不知其異也，而盲者不能自見；耳之與形，吾不知其異也，而聾者不能自聞；心之與形，吾不知其異也，而狂者不能自得。形之與形亦辟矣，而物或閒之邪，欲相求而不能相得？今謂趎曰：『全汝形，抱汝生，勿使汝思慮營營。』趎勉聞道達耳矣。」庚桑子曰：「辭盡矣。曰：『奔蜂不能化藿蠋，越雞不能伏鵠卵，魯雞固能矣。』雞之與雞，其德非不同也，有能有不能者，其才固有巨小也。今吾才小，不足以化子，子胡不南見老子？」

(On this) Nan-rong Chu abruptly sat right up and said, 'What method can an old man like me adopt to become (the Perfect man) that you have described?' Geng-sang Zi said, 'Maintain your body complete; hold your life in close embrace; and do not let your thoughts keep working anxiously: do this for three years, and you may become the man of whom I have spoken.' The other rejoined, 'Eyes are all of the same form, I do not know any difference between them: yet the blind have no power of vision. Ears are all of the same form; I do not know any difference between them: yet the deaf have no power of hearing. Minds are all of the same nature, I do not know any difference between them - yet the mad cannot make the minds of other men their own. (My) personality is indeed like (yours), but things seem to separate between us. I wish to find in myself what there is in you, but I am not able to do so. You have now said to me, "Maintain your body complete; hold your life in close embrace; and do not let your thoughts keep working anxiously." With all my efforts to learn your Way, (your words) reach only my ears.' Geng-sang replied, 'I can say nothing more to you,' and then he added, 'Small flies cannot transform the bean caterpillar; Yue fowls cannot hatch the eggs of geese, but Lu fowls can. It is not that the nature of these fowls is different; the ability in the one case and inability in the other arise from their different capacities as large and small. My ability is small and not sufficient to transform you. Why should you not go south and see Laozi?'

4 南榮趎贏糧，七日七夜至老子之所。老子曰：「子自楚之所來乎？」南榮趎曰：「唯。」老子曰：「子何與人偕來之眾也？」南榮趎懼然顧其後。老子曰：「子不知吾所謂乎？」南榮趎俯而慚，仰而歎曰：「今者吾忘吾答，因失吾問。」老子曰：「何謂也？」南榮趎曰；「不知乎？人謂我朱愚。知乎？反愁我軀。不仁則害人，仁則反愁我身；不義則傷彼，義則反愁我已。我安逃此而可？此三言者，趎之所患也，願因楚而問之。」老子曰：「向吾見若眉睫之間，吾因以得汝矣，今汝又言而信之。若規規然若喪父母，揭竿而求諸海也。女亡人哉！惘惘乎汝欲反汝情性而無由入，可憐哉！」

Nan-rong Chu hereupon took with him some rations, and after seven days and seven nights arrived at the abode of Laozi, who said to him, 'Are you come from Chu's?' 'I am,' was the reply. 'And why, Sir, have you come with such a multitude of attendants?' Nan-rong was frightened, and turned his head round to look behind him. Laozi said, 'Do you not understand my meaning?' The other held his head down and was ashamed, and then he lifted it up, and sighed, saying, 'I forgot at the moment what I should reply to your question, and in consequence I have lost what I wished to ask you.' Laozi asked, 'What do you mean?' The other replied, 'If I have not wisdom, men say that I am stupid, while if I have it, it occasions distress to myself. If I have not benevolence, then (I am charged) with doing hurt to others, while if I have it, I distress myself. If I have not righteousness, I (am charged with) injuring others, while if I have it, I distress myself. How can I escape from these dilemmas? These are the three perplexities that trouble me; and I wish at the suggestion of Chu to ask you about them.' Laozi replied, 'A little time ago, when I saw you and looked right into your eyes, I understood you, and now your words confirm the judgment which I formed. You look frightened and amazed. You have lost your parents, and are trying with a pole to find them at the (bottom of) the sea. You have gone astray; you are at your wit's end. You wish to recover your proper nature, and you know not what step to take first to find it. You are to be pitied!'

5 南榮趎請入就舍，召其所好，去其所惡，十日自愁，復見老子。老子曰：「汝自洒濯，熟哉鬱鬱乎！然而其中津津乎猶有惡也。夫外韄者不可繁而捉，將內揵；內韄者不可繆而捉，將外揵。外、內韄者，道德不能持，而況放道而行者乎！」

Nan-rong Chu asked to be allowed to enter (the establishment), and have an apartment assigned to him. (There) he sought to realise the qualities which he loved, and put away those which he hated. For ten days he afflicted himself, and then waited again on Laozi, who said to him, 'You must purify yourself thoroughly! But from your symptoms of distress, and signs of impurity about you, I see there still seem to cling to you things that you dislike. When the fettering influences from without become numerous, and you try to seize them (you will find it a difficult task); the better plan is to bar your inner man against their entrance. And when the similar influences within get intertwined, it is a difficult task to grasp (and hold them in check); the better plan is to bar the outer door against their exit. Even a master of the Dao and its characteristics will not be able to control these two influences together, and how much less can one who is only a student of the Dao do so!'

南榮趎曰：「里人有病，里人問之，病者能言其病，然其病病者猶未病也。若趎之聞大道，譬猶飲藥以加病也，趎願聞衛生之經而已矣。」老子曰：「衛生之經，能抱一乎？能勿失乎？能無卜筮而知吉凶乎？能止乎？能已乎？能舍諸人而求諸己乎？能翛然乎？能侗然乎？能兒子乎？兒子終日嗥而嗌不嗄，和之至也；終日握而手不掜，共其德也；終日視而目不瞚，偏不在外也。行不知所之，居不知所為，與物委蛇，而同其波。是衛生之經已。」

Nan-rong Chu said, 'A certain villager got an illness, and when his neighbours asked about it, he was able to describe the malady, though it was one from which he had not suffered before. When I ask you about the Grand Dao, it seems to me like drinking medicine which (only serves to) increase my illness. I should like to hear from you about the regular method of guarding the life - that will be sufficient for me.' Laozi replied, '(You ask me about) the regular method of guarding the life - can you hold the One thing fast in your embrace? Can you keep from losing it? Can you know the lucky and the unlucky without having recourse to the tortoise-shell or the divining stalks? Can you rest (where you ought to rest)? Can you stop (when you have got enough)? Can you give over thinking of other men, and seek what you want in yourself (alone)? Can you flee (from the allurements of desire)? Can you maintain an entire simplicity? Can you become a little child? The child will cry all the day, without its throat becoming hoarse - so perfect is the harmony (of its physical constitution). It will keep its fingers closed all the day without relaxing their grasp - such is the concentration of its powers. It will keep its eyes fixed all day, without their moving - so is it unaffected by what is external to it. It walks it knows not whither; it rests where it is placed, it knows not why; it is calmly indifferent to things, and follows their current. This is the regular method of guarding the life.'

6 南榮趎曰：「然則是至人之德已乎？」曰：「非也。是乃所謂冰解凍釋者能乎？夫至人者，相與交食乎地而交樂乎天，不以人物利害相攖，不相與為怪，不相與為謀，不相與為事，翛然而往，侗然而來。是謂衛生之經已。」曰：「然則是至乎？」曰：「未也。吾固告汝曰：『能兒子乎？』兒子動不知所為，行不知所之，身若槁木之枝而心若死灰。若是者，禍亦不至，福亦不來。禍福無有，惡有人災也？」

Nan-rong Chu said, 'And are these all the characteristics of the Perfect man?' Laozi replied, 'No. These are what we call the breaking up of the ice, and the dissolving of the cold. The Perfect man, along with other men, gets his food from the earth, and derives his joy from his Heaven (-conferred nature). But he does not like them allow himself to be troubled by the consideration of advantage or injury coming from men and things; he does not like them do strange things, or form plans, or enter on undertakings; he flees from the allurements of desire, and pursues his way with an entire simplicity. Such is the way by which he guards his life.' 'And is this what constitutes his perfection ?' 'Not quite. I asked you whether you could become a little child. The little child moves unconscious of what it is doing, and walks unconscious of whither it is going. Its body is like the branch of a rotten tree, and its mind is like slaked lime. Being such, misery does not come to it, nor happiness. It has neither misery nor happiness - how can it suffer from the calamities incident to men?'

7 宇泰定者，發乎天光。發乎天光者，人見其人。人有修者，乃今有恆；有恆者，人舍之，天助之。人之所舍，謂之天民；天之所助，謂之天子。學者，學其所不能學也；行者，行其所不能行也；辯者，辯其所不能辯也。知止乎其所不能知，至矣。若有不即是者，天鈞敗之。

He whose mind is thus grandly fixed emits a Heavenly light. In him who emits this heavenly light men see the (True) man. When a man has cultivated himself (up to this point), thenceforth he remains constant in himself. When he is thus constant in himself, (what is merely) the human element will leave him, but Heaven will help him. Those whom their human element has left we call the people of Heaven. Those whom Heaven helps we call the Sons of Heaven. Those who would by learning attain to this seek for what they cannot learn. Those who would by effort attain to this, attempt what effort can never effect. Those who aim by reasoning to reach it reason where reasoning has no place. To know to stop where they cannot arrive by means of knowledge is the highest attainment. Those who cannot do this will be destroyed on the lathe of Heaven.

8 備物以將形，藏不虞以生心，敬中以達彼，若是而萬惡至者，皆天也，而非人也，不足以滑成，不可內於靈臺。靈臺者有持，而不知其所持，而不可持者也。不見其誠己而發，每發而不當，業入而不舍，每更為失。為不善乎顯明之中者，人得而誅之；為不善乎幽閒之中者，鬼得而誅之。明乎人、明乎鬼者，然後能獨行。

Where things are all adjusted to maintain the body; where a provision against unforeseen dangers is kept up to maintain the life of the mind; where an inward reverence is cherished to be exhibited (in all intercourse) with others - where this is done, and yet all evils arrive, they are from Heaven, and not from the men themselves. They will not be sufficient to confound the established (virtue of the character), or be admitted into the Tower of Intelligence. That Tower has its Guardian, who acts unconsciously, and whose care will not be effective, if there be any conscious purpose in it. If one who has not this entire sincerity in himself make any outward demonstration, every such demonstration will be incorrect. The thing will enter into him, and not let go its hold. Then with every fresh demonstration there will be still greater failure. If he do what is not good in the light of open day, men will have the opportunity of punishing him; if he do it in darkness and secrecy, spirits will inflict the punishment. Let a man understand this: his relation both to men and spirits, and then he will do what is good in the solitude of himself.

9 券內者行乎無名，券外者志乎期費。行乎無名者，唯庸有光；志乎期費者，唯賈人也，人見其跂，猶之魁然。與物窮者，物入焉；與物且者，其身之不能容，焉能容人！不能容人者無親，無親者盡人。兵莫憯於志，鏌鋣為下；寇莫大於陰陽，無所逃於天地之間。非陰陽賊之，心則使之也。

He whose rule of life is in himself does not act for the sake of a name. He whose rule is outside himself has his will set on extensive acquisition. He who does not act for the sake of a name emits a light even in his ordinary conduct; he whose will is set on extensive acquisition is but a trafficker. Men see how he stands on tiptoe, while he thinks that he is overtopping others. Things enter (and take possession of) him who (tries to) make himself exhaustively (acquainted with them), while when one is indifferent to them, they do not find any lodgment in his person. And how can other men find such lodgment? But when one denies lodgment to men, there are none who feel attachment to him. In this condition he is cut off from other men. There is no weapon more deadly than the will - even Mo-ye was inferior to it. There is no robber greater than the Yin and Yang, from whom nothing can escape of all between heaven and earth. But it is not the Yin and Yang that play the robber - it is the mind that causes them to do so.

10 道通，其分也，其成也毀也。所惡乎分者，其分也以備；所以惡乎備者，其有以備。故出而不反，見其鬼；出而得，是謂得死。滅而有實，鬼之一也。以有形者象無形者而定矣。

The Dao is to be found in the subdivisions (of its subject); (it is to be found) in that when complete, and when broken up. What I dislike in considering it as subdivided, is that the division leads to the multiplication of it - and what I dislike in that multiplication is that it leads to the (thought of) effort to secure it. Therefore when (a man) comes forth (and is born), if he did not return (to his previous non-existence), we should have (only) seen his ghost; when he comes forth and gets this (return), he dies (as we say). He is extinguished, and yet has a real existence: (this is another way of saying that in life we have) only man's ghost. By taking the material as an emblem of the immaterial do we arrive at a settlement of the case of man.

11 出無本，入無竅。有實而無乎處，有長而無乎本剽，有所出而無竅者有實。有實而無乎處者，宇也；有長而無本剽者，宙也。有乎生，有乎死，有乎出，有乎入，入出而無見其形，是謂天門。天門者，無有也，萬物出乎無有。有不能以有為有，必出乎無有，而無有一無有。聖人藏乎是。

He comes forth, but from no root; he reenters, but by no aperture. He has a real existence, but it has nothing to do with place; he has continuance, but it has nothing to do with beginning or end. He has a real existence, but it has nothing to do with place, such is his relation to space; he has continuance, but it has nothing to do with beginning or end, such is his relation to time; he has life; he has death; he comes forth; he enters; but we do not see his form - all this is what is called the door of Heaven. The door of Heaven is Non-Existence. All things come from non-existence. The (first) existences could not bring themselves into existence; they must have come from non-existence. And non-existence is just the same as non-existing. Herein is the secret of the sages.

12 古之人，其知有所至矣。惡乎至？有以為未始有物者，至矣盡矣，弗可以加矣。其次以為有物矣，將以生為喪也，以死為反也，是以分已。其次曰始無有，既而有生，生俄而死；以無有為首，以生為體，以死為尻。孰知有無死生之一守者，吾與之為友。是三者雖異，公族也，昭、景也，著戴也，甲氏也，著封也。非一也。

Among the ancients there were those whose knowledge reached the extreme point. And what was that point? There were some who thought that in the beginning there was nothing. This was the extreme point, the completest reach of their knowledge, to which nothing could be added. Again, there were those who supposed that (in the beginning) there were existences, proceeding to consider life to be a (gradual) perishing, and death a returning (to the original state). And there they stopped, making, (however), a distinction between life and death. Once again there were those who said, 'In the beginning there was nothing; by and by there was life; and then in a little time life was succeeded by death. We hold that non-existence was the head, life the body, and death the os coccygis. But of those who acknowledge that existence and nonexistence, death and life, are all under the One Keeper, we are the friends.' Though those who maintained these three views were different, they were so as the different branches of the same ruling Family (of Chu) - the Zhaos and the Kings, bearing the surname of the lord whom they honoured as the author of their branch, and the Jias named from their appanage - (all one, yet seeming) not to be one.

13 有生，黬也，披然曰移是。嘗言移是，非所言也。雖然，不可知者也。臘者之有膍胲，可散而不可散也；觀室者周於寢廟，又適其偃焉，為是舉移是。

The possession of life is like the soot that collects under a boiler. When that is differently distributed, the life is spoken of as different. But to say that life is different in different lives, and better in one than in another, is an improper mode of speech. And yet there may be something here which we do not know. (As for instance), at the li sacrifice the paunch and the divided hoofs may be set forth on separate dishes, but they should not be considered as parts of different victims; (and again), when one is inspecting a house, he goes over it all, even the adytum for the shrines of the temple, and visits also the most private apartments; doing this, and setting a different estimate on the different parts.

14 請嘗言移是。是以生為本，以知為師，因以乘是非；果有名實，因以己為質；使人以己為節，因以死償節。若然者，以用為知，以不用為愚，以徹為名，以窮為辱。移是，今之人也，是蜩與學鳩同於同也。

Let me try and speak of this method of apportioning one's approval: life is the fundamental consideration in it; knowledge is the instructor. From this they multiply their approvals and disapprovals, determining what is merely nominal and what is real. They go on to conclude that to themselves must the appeal be made in everything, and to try to make others adopt them as their model; prepared even to die to make good their views on every point. In this way they consider being employed in office as a mark of wisdom, and not being so employed as a mark of stupidity, success as entitling to fame, and the want of it as disgraceful. The men of the present day who follow this differentiating method are like the cicada and the little dove - there is no difference between them.

15 蹍市人之足，則辭以放驁，兄則以嫗，大親則已矣。故曰：至禮有不人，至義不物，至知不謀，至仁無親，至信辟金。

When one treads on the foot of another in the market-place, he apologises on the ground of the bustle. If an elder tread on his younger brother, he proceeds to comfort him; if a parent tread on a child, he says and does nothing. Hence it is said, 'The greatest politeness is to show no special respect to others; the greatest righteousness is to take no account of things; the greatest wisdom is to lay no plans; the greatest benevolence is to make no demonstration of affection; the greatest good faith is to give no pledge of sincerity.'

16 徹志之勃，解心之繆，去德之累，達道之塞。富、貴、顯、嚴、名、利六者，勃志也；容、動、色、理、氣、意六者，繆心也；惡、欲、喜、怒、哀、樂六者，累德也；去、就、取、與、知、能六者，塞道也。此四六者不盪胸中則正，正則靜，靜則明，明則虛，虛則無為而無不為也。

Repress the impulses of the will; unravel the errors of the mind; put away the entanglements to virtue; and clear away all that obstructs the free course of the Dao. Honours and riches, distinctions and austerity, fame and profit; these six things produce the impulses of the will. Personal appearance and deportment, the desire of beauty and subtle reasonings, excitement of the breath and cherished thoughts; these six things produce errors of the mind. Hatred and longings, joy and anger, grief and delight; these six things are the entanglements to virtue. Refusals and approachments, receiving and giving, knowledge and ability; these six things obstruct the course of the Dao. When these four conditions, with the six causes of each, do not agitate the breast, the mind is correct. Being correct, it is still; being still, it is pellucid; being pellucid, it is free from pre-occupation; being free from pre-occupation, it is in the state of inaction, in which it accomplishes everything.

17 道者，德之欽也；生者，德之光也；性者，生之質也。性之動謂之為，為之偽謂之失。

The Dao is the object of reverence to all the virtues. Life is what gives opportunity for the display of the virtues. The nature is the substantive character of the life. The movement of the nature is called action. When action becomes hypocritical, we say that it has lost (its proper attribute).

知者，接也；知者，謨也；知者之所不知，猶睨也。

The wise communicate with what is external to them and the wise are always laying plans. This is what with all their wisdom they are not aware of - they look at things askance.

動以不得已之謂德，動無非我之謂治，名相反而實相順也。

When the action (of the nature) is from external constraint, we have what is called virtue; when it is all one's own, we have what is called government. These two names seem to be opposite to each other, but in reality they are in mutual accord.

18 羿工乎中微而拙於使人無己譽，聖人工乎天而拙乎人。夫工乎天而俍乎人者，唯全人能之。

Yi was skilful in hitting the minutest mark, but stupid in wishing men to go on praising him without end. The sage is skilful Heavenwards, but stupid manwards. It is only the complete man who can be both skilful Heavenwards and good manwards.

唯蟲能蟲，唯蟲能天。全人惡天，惡人之天，而況吾天乎人乎！

Only an insect can play the insect, only an insect show the insect nature. Even the complete man hates the attempt to exemplify the nature of Heaven. He hates the manner in which men do so, and how much more would he hate the doing so by himself before men!

一雀適羿，羿必得之，威也；以天下為之籠，則雀無所逃。是故湯以胞人籠伊尹，秦穆公以五羊之皮籠百里奚。是故非以其所好籠之而可得者，無有也。

When a bird came in the way of Yi, he was sure to obtain it - such was his mastery with his bow. If all the world were to be made a cage, birds would have nowhere to escape to. Thus it was that Tang caged Yi Yin by making him his cook, and that duke Mu of Qin caged Bai-li Xi by giving the skins of five rams for him. But if you try to cage men by anything but what they like, you will never succeed.

19 介者拸畫，外非譽也；胥靡登高而不懼，遺死生也。夫復謵不餽而忘人，忘人，因以為天人矣。故敬之而不喜，侮之而不怒者，唯同乎天和者為然。出怒不怒，則怒出於不怒矣；出為無為，則為出於無為矣。欲靜則平氣，欲神則順心，有為也。欲當則緣於不得已，不得已之類，聖人之道。

A man, one of whose feet has been cut off, discards ornamental (clothes) - his outward appearance will not admit of admiration. A criminal under sentence of death will ascend to any height without fear - he has ceased to think of life or death. When one persists in not reciprocating the gifts (of friendship), he forgets all others. Having forgotten all others, he may be considered as a Heaven-like man. Therefore when respect is shown to a man, and it awakens in him no joy, and when contempt awakens no anger, it is only one who shares in the Heaven-like harmony that can be thus. When he would display anger and yet is not angry, the anger comes out in that repression of it. When he would put forth action, and yet does not do so, the action is in that not-acting. Desiring to be quiescent, he must pacify all his emotions; desiring to be spirit-like, he must act in conformity with his mind. When action is required of him, he wishes that it may be right; and it then is under an inevitable constraint. Those who act according to that inevitable constraint pursue the way of the sage.

《徐無鬼 \ Xu Wu-gui》

1 徐無鬼因女商見魏武侯，武侯勞之曰：「先生病矣！苦於山林之勞，故乃肯見於寡人。」徐無鬼曰：「我則勞於君，君有何勞於我？君將盈耆欲，長好惡，則性命之情病矣；君將黜耆欲，掔好惡，則耳目病矣。我將勞君，君有何勞於我？」武侯超然不對。

Xu Wu-gui having obtained through Nu Shang an introduction to the marquis Wu of Wei, the marquis, speaking to him with kindly sympathy, said, 'You are ill, Sir; you have suffered from your hard and laborious toils in the forests, and still you have been willing to come and see poor me.' Xu Wu-gui replied, 'It is I who have to comfort your lordship; what occasion have you to comfort me? If your lordship go on to fill up the measure of your sensual desires, and to prolong your likes and dislikes, then the condition of your mental nature will be diseased, and if you discourage and repress those desires, and deny your likings and dislikings, that will be an affliction to your ears and eyes (deprived of their accustomed pleasures) - it is for me to comfort your lordship, what occasion have you to comfort me?' The marquis looked contemptuous, and made no reply.

少焉，徐無鬼曰：「嘗語君，吾相狗也。下之質，執飽而止，是狸德也；中之質，若視日；上之質，若亡其一。吾相狗，又不若吾相馬也。吾相馬，直者中繩，曲者中鉤，方者中矩，圓者中規，是國馬也，而未若天下馬也。天下馬有成材，若卹若失，若喪其一，若是者，超軼絕塵，不知其所。」武侯大悅而笑。

After a little time, Xu Wu-gui said, 'Let me tell your lordship something: I look at dogs and judge of them by their appearance. One of the lowest quality seizes his food, satiates himself, and stops - he has the attributes of a fox. One of a medium quality seems to be looking at the sun. One of the highest quality seems to have forgotten the one thing - himself. But I judge still better of horses than I do of dogs. When I do so, I find that one goes straight forward, as if following a line; that another turns off, so as to describe a hook; that a third describes a square as if following the measure so called; and that a fourth describes a circle as exactly as a compass would make it. These are all horses of a state; but they are not equal to a horse of the kingdom. His qualities are complete. Now he looks anxious; now to be losing the way; now to be forgetting himself. Such a horse prances along, or rushes on, spurning the dust and not knowing where he is.' The marquis was greatly pleased and laughed.

徐無鬼出，女商曰：「先生獨何以說吾君乎？吾所以說吾君者，橫說之則以《詩》、《書》、《禮》、《樂》，從說之則以金板、六弢，奉事而大有功者不可為數，而吾君未嘗啟齒。今先生何以說吾君，使吾君說若此乎？」徐無鬼曰：「吾直告之吾相狗馬耳。」女商曰：「若是乎」？曰：「子不聞夫越之流人乎？去國數日，見其所知而喜；去國旬月，見其所嘗見於國中者喜；及期年也，見似人者而喜矣。不亦去人滋久，思人滋深乎！夫逃虛空者，藜、藋柱乎鼪、鼬之逕，踉位其空，聞人足音跫然而喜矣，而況乎兄弟親戚之謦欬其側者乎！久矣夫！莫以真人之言謦欬吾君之側乎！」

When Xu Wu-gui came out, Nu Shang said to him, 'How was it, Sir, that you by your counsels produced such an effect on our ruler? In my counsellings of him, now indirectly, taking my subjects from the Books of Poetry, History, Rites, and Music; now directly, from the Metal Tablets, and the six Bow-cases, all calculated for the service (of the state), and to be of great benefit - in these counsellings, repeated times without number, I have never seen the ruler show his teeth in a smile: by what counsels have you made him so pleased to-day?' Xu Wu-gui replied, 'I only told him how I judged of dogs and horses by looking at their appearance.' 'So?' said Nu Shang, and the other rejoined, 'Have you not heard of the wanderer from Yue? When he had been gone from the state several days, he was glad when he saw any one whom he had seen in it; when he had been gone a month, he was glad when he saw any one whom he had known in it; and when he had been gone a round year, he was glad when he saw any one who looked like a native of it. The longer he was gone, the more longingly did he think of the people - was it not so? The men who withdraw to empty valleys, where the hellebore bushes stop up the little paths made by the weasels, as they push their way or stand amid the waste, are glad when they seem to hear the sounds of human footsteps; and how much more would they be so, if it were their brothers and relatives talking and laughing by their side! How long it is since the words of a True man were heard as he talked and laughed by our ruler's side!'

2 徐無鬼見武侯，武侯曰：「先生居山林，食芧栗，厭蔥韭，以賓寡人，久矣夫！今老邪？其欲干酒肉之味邪？其寡人亦有社稷之福邪？」徐無鬼曰：「無鬼生於貧賤，未嘗敢飲食君之酒肉，將來勞君也。」君曰：「何哉？奚勞寡人？」曰：「勞君之神與形。」武侯曰：「何謂邪？」徐無鬼曰：「天地之養也一，登高不可以為長，居下不可以為短。君獨為萬乘之主，以苦一國之民，以養耳目鼻口，夫神者不自許也。夫神者，好和而惡姦。夫姦，病也，故勞之。唯君所病之，何也？」

At (another) interview of Xu Wu-gui with the marquis Wu, the latter said, 'You, Sir, have been dwelling in the forests for a long time, living on acorns and chestnuts, and satiating yourself with onions and chives, without thinking of poor me. Now (that you are here), is it because you are old? or because you wish to try again the taste of wine and meat? or because (you wish that) I may enjoy the happiness derived from the spirits of the altars of the Land and Grain?' Xu Wu-gui replied, 'I was born in a poor and mean condition, and have never presumed to drink of your lordship's wine, or eat of your meat. My object in coming was to comfort your lordship under your troubles.' 'What? comfort me under my troubles?' 'Yes, to comfort both your lordship's spirit and body.' The marquis said, 'What do you mean?' His visitor replied, 'Heaven and Earth have one and the same purpose in the production (of all men). However high one man be exalted, he should not think that he is favourably dealt with; and however low may be the position of another, he should not think that he is unfavourably dealt with. You are indeed the one and only lord of the 10,000 chariots (of your state), but you use your dignity to embitter (the lives of) all the people, and to pamper your ears, eyes, nose, and mouth. But your spirit does not acquiesce in this. The spirit (of man) loves to be in harmony with others and hates selfish indulgence'. This selfish indulgence is a disease, and therefore I would comfort you under it. How is it that your lordship more than others brings this disease on yourself?'

武侯曰：「欲見先生久矣。吾欲愛民而為義偃兵，可乎？」徐無鬼曰：「不可。愛民，害民之始也；為義偃兵，造兵之本也。君自此為之，則殆不成。凡成美，惡器也。君雖為仁義，幾且偽哉！形固造形，成固有伐，變固外戰。君亦必無盛鶴列於麗譙之間，無徒驥於錙壇之宮，無藏逆於得，無以巧勝人，無以謀勝人，無以戰勝人。夫殺人之士民，兼人之土地，以養吾私與吾神者，其戰不知孰善？勝之惡乎在？君若勿已矣，修胸中之誠，以應天地之情而勿攖。夫民死已脫矣，君將惡乎用夫偃兵哉！」

The marquis said, 'I have wished to see you, Sir, for a long time. I want to love my people, and by the exercise of righteousness to make an end of war - will that be sufficient?' Xu Wu-gui replied, 'By no means. To love the people is the first step to injure them. By the exercise of righteousness to make an end of war is the root from which war is produced. If your lordship try to accomplish your object in this way, you are not likely to succeed. All attempts to accomplish what we think good (with an ulterior end) is a bad contrivance. Although your lordship practise benevolence and righteousness (as you propose), it will be no better than hypocrisy. You may indeed assume the (outward) form, but successful accomplishment will lead to (inward) contention, and the change thence arising will produce outward fighting. Your lordship also must not mass files of soldiers in the passages of your galleries and towers, nor have footmen and horsemen in the apartments about your altars. Do not let thoughts contrary to your success lie hidden in your mind; do not think of conquering men by artifice, or by (skilful) plans, or by fighting. If I kill the officers and people of another state, and annex its territory, to satisfy my selfish desires, while in my spirit I do not know whether the fighting be good, where is the victory that I gain? Your lordship's best plan is to abandon (your purpose). If you will cultivate in your breast the sincere purpose (to love the people), and so respond to the feeling of Heaven and Earth, and not (further) vex yourself, then your people will already have escaped death - what occasion will your lordship have to make an end of war?'

3 黃帝將見大隗乎具茨之山，方明為御，昌宇驂乘，張若、謵朋前馬，昆閽、滑稽後車。至於襄城之野，七聖皆迷，無所問塗。適遇牧馬童子，問塗焉，曰：「若知具茨之山乎？」曰：「然。」「若知大隗之所存乎？」曰：「然。」黃帝曰：「異哉小童！非徒知具茨之山，又知大隗之所存。請問為天下。」小童曰：「夫為天下者，亦若此而已矣，又奚事焉？予少而自遊於六合之內，予適有瞀病，有長者教予曰：『若乘日之車，而遊於襄城之野。』今予病少痊，予又且復遊於六合之外。夫為天下，亦若此而已。予又奚事焉？」黃帝曰：「夫為天下者，則誠非吾子之事。雖然，請問為天下。」小童辭。黃帝又問。小童曰：「夫為天下者，亦奚以異乎牧馬者哉？亦去其害馬者而已矣。」黃帝再拜稽首，稱天師而退。

Huang-Di was going to see Da-gui at the hill of Ju-Zi. Fang Ming was acting as charioteer, and Chang Yu was occupying the third place in the carriage. Zhang Ruo and Xi Peng went before the horses; and Kun Hun and Gu Ji followed the carriage. When they arrived at the wild of Xiang-cheng, the seven sages were all perplexed, and could find no place at which to ask the way. just then they met with a boy tending some horses, and asked the way of him. 'Do you know,' they said, 'the hill of Ju-zi?' and he replied that he did. He also said that he knew where Da-gui was living. 'A strange boy is this!' said Huang-Di. 'He not only knows the hill of Ju-zi, but he also knows where Fa-gui is living. Let me ask him about the government of mankind.' The boy said, 'The administration of the kingdom is like this (which I am doing) - what difficulty should there be in it? When I was young, I enjoyed myself roaming over all within the six confines of the world of space, and then I began to suffer from indistinct sight. A wise elder taught me, saying, "Ride in the chariot of the sun, and roam in the wild of Xiang-cheng." Now the trouble in my eyes is a little better, and I am again enjoying myself roaming outside the six confines of the world of space. As to the government of the kingdom, it is like this (which I am doing) - what difficulty should there be in it?' Huang-Di said, 'The administration of the world is indeed not your business, my son; nevertheless, I beg to ask you about it.' The little lad declined to answer, but on Huang-Di putting the question again, he said, 'In what does the governor of the kingdom differ from him who has the tending of horses, and who has only to put away whatever in him would injure the horses?' Huang-Di bowed to him twice with his head to the ground, called him his 'Heavenly Master,' and withdrew.

4 知士無思慮之變則不樂，辯士無談說之序則不樂，察士無淩誶之事則不樂，皆囿於物者也。招世之士興朝，中民之士榮官，筋力之士矜難，勇敢之士奮患，兵革之士樂戰，枯槁之士宿名，法律之士廣治，禮教之士敬容，仁義之士貴際。農夫無草萊之事則不比，商賈無市井之事則不比。庶人有旦暮之業則勸，百工有器械之巧則壯。錢財不積則貪者憂，權勢不尤則夸者悲。勢物之徒樂變，遭時有所用，不能無為也。此皆順比於歲，不物於易者也，馳其形性，潛之萬物，終身不反，悲夫！

If officers of wisdom do not see the changes which their anxious thinking has suggested, they have no joy; if debaters are not able to set forth their views in orderly style, they have no joy; if critical examiners find no subjects on which to exercise their powers of vituperation, they have no joy: they are all hampered by external restrictions.

Those who try to attract the attention of their age (wish to) rise at court; those who try to win the regard of the people count holding office a glory; those who possess muscular strength boast of doing what is difficult; those who are bold and daring exert themselves in times of calamity; those who are able swordmen and spearmen delight in fighting; those whose powers are decayed seek to rest in the name (they have gained); those who are skilled in the laws seek to enlarge the scope of government; those who are proficient in ceremonies and music pay careful attention to their deportment; and those who profess benevolence and righteousness value opportunities (for displaying them).

The husbandmen who do not keep their fields well weeded are not equal to their business, nor are traders who do not thrive in the markets. When the common people have their appropriate employment morning and evening, they stimulate one another to diligence; the mechanics who are masters of their implements feel strong for their work. If their wealth does not increase, the greedy are distressed; if their power and influence is not growing, the ambitious are sad. Such creatures of circumstance and things delight in changes, and if they meet with a time when they can show what they can do, they cannot keep themselves from taking advantage of it. They all pursue their own way like (the seasons of) the year, and do not change as things do. They give the reins to their bodies and natures, and allow themselves to sink beneath (the pressure of) things, and all their lifetime do not come back (to their proper selves) is it not sad?

5 莊子曰：「射者非前期而中，謂之善射，天下皆羿也，可乎？」惠子曰：「可。」莊子曰：「天下非有公是也，而各是其所是，天下皆堯也，可乎？」惠子曰：「可。」

Zhuangzi said, 'An archer, without taking aim beforehand, yet may hit the mark. If we say that he is a good archer, and that all the world may be Yis, is this allowable?' Huizi replied, 'It is.' Zhuangzi continued, 'All men do not agree in counting the same thing to be right, but every one maintains his own view to be right; (if we say) that all men may be Yaos, is this allowable?' Huizi (again) replied, 'It is;'.

莊子曰：「然則，儒、墨、楊、秉四，與夫子為五，果孰是邪？或者若魯遽者邪？其弟子曰：『我得夫子之道矣，吾能冬爨鼎而夏造冰矣。』魯遽曰：『是直以陽召陽，以陰召陰，非吾所謂道也。吾示子乎吾道。』於是為之調瑟，廢一於堂，廢一於室，鼓宮宮動，鼓角角動，音律同矣。夫或改調一弦，於五音無當也，鼓之二十五弦皆動，未始異於聲，而音之君已。且若是者邪？」

Zhuangzi went on, 'Very well; there are the literati, the followers of Mo (Di), of Yang (Zhu), and of Bing - making four (different schools). Including yourself, Master, there are five. Which of your views is really right? Or will you take the position of Lu Ju? One of his disciples said to him, "Master, I have got hold of your method. I can in winter heat the furnace under my tripod, and in summer can produce ice." Lu Ju said, "That is only with the Yang element to call out the same, and with the Yin to call out the yin - that is not my method. I will show you what my method is." On this he tuned two citherns, placing one of them in the hall, and the other in one of the inner apartments. Striking the note Gong in the one, the same note vibrated in the other, and so it was with the note Jiao; the two instruments being tuned in the same way. But if he had differently tuned them on other strings different from the normal arrangement of the five notes, the five-and-twenty strings would all have vibrated, without any difference of their notes, the note to which he had tuned them ruling and guiding all the others. Is your maintaining your view to be right just like this?'

惠子曰：「今夫儒、墨、楊、秉，且方與我以辯，相拂以辭，相鎮以聲，而未始吾非也，則奚若矣？」莊子曰：「齊人蹢子於宋者，其命閽也不以完，其求鈃鍾也以束縛，其求唐子也而未始出域，有遺類矣夫！楚人寄而蹢閽者，夜半於無人之時而與舟人鬥，未始離於岑，而足以造於怨也。」

Huizi replied, 'Here now are the literati, and the followers of Mo, Yang, and Bing. Suppose that they have come to dispute with me. They put forth their conflicting statements; they try vociferously to put me down; but none of them have ever proved me wrong: what do you say to this?' Zhuangzi said, 'There was a man of Qi who cast away his son in Song to be a gatekeeper there, and thinking nothing of the mutilation he would incur; the same man, to secure one of his sacrificial vessels or bells, would have it strapped and secured, while to find his son who was lost, he would not go out of the territory of his own state: so forgetful was he of the relative importance of things. If a man of Chu, going to another state as a lame gate-keeper, at midnight, at a time when no one was nigh, were to fight with his boatman, he would not be abie to reach the shore, and he would have done what he could to provoke the boatman's animosity.'

6 莊子送葬，過惠子之墓，顧謂從者曰：「郢人堊慢其鼻端若蠅翼，使匠石斲之。匠石運斤成風，聽而斲之，盡堊而鼻不傷，郢人立不失容。宋元君聞之，召匠石曰：『嘗試為寡人為之。』匠石曰：『臣則嘗能斲之。雖然，臣之質死久矣。』自夫子之死也，吾無以為質矣，吾無與言之矣。」

As Zhuangzi was accompanying a funeral, when passing by the grave of Huizi, he looked round, and said to his attendants, 'On the top of the nose of that man of Ying there is a (little) bit of mud like a fly's wing.' He sent for the artisan Shi to cut it away. Shi whirled his axe so as to produce a wind, which immediately carried off the mud entirely, leaving the nose uninjured, and the (statue of) the man of Ying standing undisturbed. The ruler Yuan of Song heard of the feat, called the artisan Shi, and said to him, 'Try and do the same thing on me.' The artisan said, 'Your servant has been able to trim things in that way, but the material on which I have worked has been dead for a long time.' Zhuangzi said, 'Since the death of the Master, I have had no material to work upon. I have had no one with whom to talk.'

7 管仲有病，桓公問之曰：「仲父之病病矣，可不謂云，至於大病，則寡人惡乎屬國而可？」管仲曰：「公誰欲與？」公曰：「鮑叔牙。」曰：「不可。其為人，絜廉善士也，其於不己若者不比之；又一聞人之過，終身不忘。使之治國，上且鉤乎君，下且逆乎民。其得罪於君也，將弗久矣。」公曰：「然則孰可？」對曰：「勿已，則隰朋可。其為人也，上忘而下畔，愧不若黃帝而哀不己若者。以德分人謂之聖，以財分人謂之賢。以賢臨人，未有得人者也；以賢下人，未有不得人者也。其於國有不聞也，其於家有不見也。勿已，則隰朋可。」

Guan Zhong being ill, duke Huan went to ask for him, and said, 'Your illness, father Zhong, is very severe; should you not speak out your mind to me? Should this prove the great illness, to whom will it be best for me to entrust my State?' Guan Zhong said, 'To whom does your grace wish to entrust it?' 'To Bao Shu-ya,' was the reply. 'He will not do. He is an admirable officer, pure and incorruptible, but with others who are not like himself he will not associate. And when he once hears of another man's faults, he never forgets them. If you employ him to administer the state, above, he will take the leading of your Grace, and, below, he will come into collision with the people - in no long time you will be holding him as an offender.' The duke said, 'Who, then, is the man?' The reply was, 'If I must speak, there is Xi Peng - he will do. He is a man who forgets his own high position, and against whom those below him will not revolt. He is ashamed that he is not equal to Huang-Di, and pities those who are not equal to himself. Him who imparts of his virtue to others we call a sage; him who imparts of his wealth to others we call a man of worth. He who by his worth would preside over others, never succeeds in winning them; he who with his worth condescends to others, never but succeeds in winning them. Xi Peng has not been (much) heard of in the state; he has not been (much) distinguished in his own clan. But as I must speak, he is the man for you.'

8 吳王浮於江，登乎狙之山。眾狙見之，恂然棄而走，逃於深蓁。有一狙焉，委蛇攫搔，見巧乎王王射之，敏給搏捷矢。王命相者趨射，狙執死。王顧謂其友顏不疑曰：「之狙也，伐其巧、恃其便，以敖予，以至此殛也。戒之哉！嗟乎，無以汝色驕人哉！」顏不疑歸而師董梧，以助其色，去樂辭顯，三年而國人稱之。

The king of Wu, floating about on the Jiang, (landed and) ascended the Hill of monkeys, which all, when they saw him, scampered off in terror, and hid themselves among the thick hazels. There was one, however, which, in an unconcerned way, swung about on the branches, displaying its cleverness to the king, who thereon discharged an arrow at it. With a nimble motion it caught the swift arrow, and the king ordered his attendants to hurry forward and shoot it; and thus the monkey was seized and killed. The king then, looking round, said to his friend Yan Bu-yi, 'This monkey made a display of its artfulness, and trusted in its agility, to show me its arrogance - this it was which brought it to this fate. Take warning from it. Ah! do not by your looks give yourself haughty airs!' Yan Bu-yi, when he returned home, put himself under the teaching of Dong Wu, to root up his pride. He put away what he delighted in and abjured distinction. In three years the people of the kingdom spoke of him with admiration.

9 南伯子綦隱几而坐，仰天而噓。顏成子入見曰：「夫子，物之尤也。形固可使若槁骸，心固可使若死灰乎？」曰：「吾嘗居山穴之中矣。當是時也，田禾一覩我，而齊國之眾三賀之。我必先之，彼故知之；我必賣之，彼故鬻之。若我而不有之，彼惡得而知之？若我而不賣之，彼惡得而鬻之？嗟乎！我悲人之自喪者，吾又悲夫悲人者，吾又悲夫悲人之悲者，其後而日遠矣。」

Nan-bo Zi-qi was seated, leaning forward on his stool, and sighing gently as he looked up to heaven. (Just then) Yan Cheng-zi came in, and said, when he saw him, 'Master, you surpass all others. Is it right to make your body thus like a mass of withered bones, and your mind like so much slaked lime?' The other said, 'I formerly lived in a grotto on a hill. At that time Tian He once came to see me, and all the multitudes of Qi congratulated him thrice (on his having found the proper man). I must first have shown myself, and so it was that he knew me; I must first have been selling (what I had), and so it was that he came to buy. If I had not shown what I possessed, how should he have known it; if I had not been selling (myself), how should he have come to buy me? I pity the men who lose themselves; I also pity the men who pity others (for not being known); and I also pity the men who pity the men who pity those that pity others. But since then the time is long gone by; (and so I am in the state in which you have found me).

10 仲尼之楚，楚王觴之，孫叔敖執爵而立，市南宜僚受酒而祭曰：「古之人乎！於此言已。」曰：「丘也聞不言之言矣，未之嘗言，於此乎言之。市南宜僚弄丸而兩家之難解，孫叔敖甘寢秉羽而郢人投兵。丘願有喙三尺。」

Zhongni, having gone to Chu, the king ordered wine to be presented to him. Sun Shu-ao stood, holding the goblet in his hand. Yi-liao of Shi-nan, having received (a cup), poured its contents out as a sacrificial libation, and said, 'The men of old, on such an occasion as this, made some speech.' Zhongni said, 'I have heard of speech without words; but I have never spoken it; I will do so now. Yi-liao of Shi-nan kept (quietly) handling his little spheres, and the difficulties between the two Houses were resolved; Sun Shu-ao slept undisturbed on his couch, with his (dancer's) feather in his hand, and the men of Ying enrolled themselves for the war. I wish I had a beak three cubits long.'

彼之謂不道之道，此之謂不言之辯。故德總乎道之所一，而言休乎知之所不知，至矣。道之所一者，德不能同也；知之所不能知者，辯不能舉也。名若儒、墨而凶矣。故海不辭東流，大之至也。聖人并包天地，澤及天下，而不知其誰氏。是故生無爵，死無諡，實不聚，名不立，此之謂大人。

In the case of those two (ministers) we have what is called 'The Way that cannot be trodden;' in (the case of Zhongni) we have what is called 'the Argument without words.' Therefore when all attributes are comprehended in the unity of the Dao, and speech stops at the point to which knowledge does not reach, the conduct is complete. But where there is (not) the unity of the Dao, the attributes cannot (always) be the same, and that which is beyond the reach of knowledge cannot be exhibited by any reasoning. There may be as many names as those employed by the Literati and the Mohists, but (the result is) evil. Thus when the sea does not reject the streams that flow into it in their eastward course, we have the perfection of greatness. The sage embraces in his regard both Heaven and Earth; his beneficent influence extends to all tinder the sky; and we do not know from whom it comes. Therefore though when living one may have no rank, and when dead no honorary epithet; though the reality (of what he is) may not be acknowledged and his name not established; we have in him what is called 'The Great Man.'

狗不以善吠為良，人不以善言為賢，而況為大乎！夫為大不足以為大，而況為德乎！夫大備矣，莫若天地；然奚求焉，而大備矣。知大備者，無求、無失、無棄，不以物易己也。反己而不窮，循古而不摩，大人之誠。

A dog is not reckoned good because it barks well; and a man is not reckoned wise because be speaks skilfully - how much less can he be deemed Great! If one thinks he is Great, he is not fit to be accounted Great - how much less is he so from the practice of the attributes (of the Dao)! Now none are so grandly complete as Heaven and Earth; but do they seek for anything to make them so grandly complete? He who knows this grand completion does not seek for it; he loses nothing and abandons nothing; he does not change himself from regard to (external) things; he turns in on himself, and finds there an inexhaustible store; he follows antiquity and does not feel about (for its lessons) - such is the perfect sincerity of the Great Man.

11 子綦有八子，陳諸前，召九方歅曰：「為我相吾子，孰為祥？」九方歅曰：「梱也為祥。」子綦瞿然喜曰：「奚若？」曰：「梱也將與國君同食以終其身。」子綦索然出涕曰：「吾子何為以至於是極也！」九方歅曰：「夫與國君同食，澤及三族，而況父母乎？今夫子聞之而泣，是禦福也。子則祥矣，父則不祥。」

Zi-qi had eight sons. Having arranged them before him, he called Jiu-fang Yin, and said to him, 'Look at the physiognomy of my sons for me - which will be the fortunate one?' Yan said, 'Kun is the fortunate one.' Zi-qi looked startled, and joyfully said, 'In what way?' Yin replied, 'Kun will share the meals of the ruler of a state to the end of his life.' The father looked uneasy, burst into tears, and said, 'What has my son done that he should come to such a fate?' Yin replied, 'When one shares the meals of the ruler of a state, blessings reach to all within the three branches of his kindred, and how much more to his father and mother! But you, Master, weep when you hear this - you oppose (the idea of) such happiness. It is the good fortune of your son, and you count it his misfortune.'

子綦曰：「歅！汝何足以識之？而梱祥邪，盡於酒肉，入於鼻口矣。而何足以知其所自來？吾未嘗為牧而牂生於奧，未嘗好田而鶉生於宎，若勿怪，何邪？吾所與吾子遊者，遊於天地。吾與之邀樂於天，吾與之邀食於地；吾不與之為事，不與之為謀，不與之為怪；吾與之乘天地之誠而不以物與之相攖，吾與之一委蛇而不與之為事所宜。今也然有世俗之償焉！凡有怪徵者，必有怪行。殆乎！非我與吾子之罪，幾天與之也！吾是以泣也。」

Zi-qi said, '0 Yin, what sufficient ground have you for knowing that this will be Kun's good fortune? (The fortune) that is summed up in wine and flesh affects only the nose and the mouth, but you are not able to know how it will come about. I have never been a shepherd, and yet a ewe lambed in the south-west corner of my house. I have never been fond of hunting, and yet a quail hatched her young in the south-east corner. If these were not prodigies, what can be accounted such? Where I wish to occupy my mind with my son is in (the wide sphere of) heaven and earth; I wish to seek his enjoyment and mine in (the idea of) Heaven, and our support from the Earth. I do not mix myself up with him in the affairs (of the world); nor in forming plans (for his advantage); nor in the practice of what is strange. I pursue with him the perfect virtue of Heaven and Earth, and do not allow ourselves to be troubled by outward things. I seek to be with him in a state of undisturbed indifference, and not to practise what affairs might indicate as likely to be advantageous. And now there is to come to us this vulgar recompense. Whenever there is a strange realisation, there must have been strange conduct. Danger threatens - not through any sin of me or of my son, but as brought about, I apprehend, by Heaven. It is this which makes me weep!'

無幾何而使梱之於燕，盜得之於道，全而鬻之則難，不若刖之則易，於是乎刖而鬻之於齊，適當渠公之街，然身食肉而終。

Not long after this, Zi-qi sent off Kun to go to Yan, when he was made prisoner by some robbers on the way. It would have been difficult to sell him if he were whole and entire, and they thought their easiest plan was to cut off (one of his) feet first. They did so, and sold him in Qi, where he became Inspector of roads for a Mr. Qu. Nevertheless he had flesh to eat till he died.

12 齧缺遇許由，曰：「子將奚之？」曰：「將逃堯。」曰：「奚謂邪？」曰：「夫堯，畜畜然仁，吾恐其為天下笑。後世其人與人相食與！夫民不難聚也，愛之則親，利之則至，譽之則勸，致其所惡則散。愛利出乎仁義，捐仁義者寡，利仁義者眾。夫仁義之行，唯且無誠，且假乎禽貪者器。是以一人之斷制利天下，譬之猶一覕也。夫堯知賢人之利天下也，而不知其賊天下也，夫唯外乎賢者知之矣。」

Nie Que met Xu You (on the way), and said to him, 'Where, Sir, are you going to?' 'I am fleeing from Yao,' was the reply. 'What do you mean?' 'Yao has become so bent on his benevolence that I am afraid the world will laugh at him, and that in future ages men will be found eating one another. Now the people are collected together without difficulty. Love them, and they respond with affection; benefit them, and they come to you; praise them, and they are stimulated (to please you); make them to experience what they dislike, and they disperse. When the loving and benefiting proceed from benevolence and righteousness, those who forget the benevolence and righteousness are few, and those who make a profit of them are many. In this way the practice of benevolence and righteousness comes to be without sincerity and is like a borrowing of the instruments with which men catch birds. In all this the one man's seeking to benefit the world by his decisions and enactments (of such a nature) is as if he were to cut through (the nature of all) by one operation - Yao knows how wise and superior men can benefit the world, but he does not also know how they injure it. It is only those who stand outside such men that know this.'

13 有暖姝者，有濡需者，有卷婁者。

There are the pliable and weak; the easy and hasty; the grasping and crooked.

所謂暖姝者，學一先生之言，則暖暖姝姝而私自說也，自以為足矣，而未知未始有物也，是以謂暖姝者也。

Those who are called the pliable and weak learn the words of some one master, to which they freely yield their assent, being secretly pleased with themselves, and thinking that their knowledge is sufficient, while they do not know that they have not yet begun (to understand) a single thing. It is this which makes them so pliable and weak.

濡需者，豕蝨是也。擇疏鬣，自以為廣宮大囿，奎蹄曲隈，乳閒股腳，自以為安室利處，不知屠者之一旦鼓臂、布草、操煙火，而己與豕俱焦也。此以域進，此以域退，此其所謂濡需者也。

The easy and hasty are like lice on a pig. The lice select a place where the bristles are more wide apart, and look on it as a great palace or a large park. The slits between the toes, the overlappings of its skin, about its nipples and its thighs - all these seem to them safe apartments and advantageous places - they do not know that the butcher one morning, swinging about his arms, will spread the grass, and kindle the fire, so that they and the pig will be roasted together. So do they appear and disappear with the place where they harboured: this is why they are called the easy and hasty.

卷婁者，舜也。羊肉不慕蟻，蟻慕羊肉，羊肉羶也。舜有羶行，百姓悅之，故三徙成都，至鄧之虛而十有萬家。堯聞舜之賢，舉之童土之地，曰冀得其來之澤。舜舉乎童土之地，年齒長矣，聰明衰矣，而不得休歸，所謂卷婁者也。

Of the grasping and crooked we have an example in Shun. Mutton has no craving for ants, but ants have a craving for mutton, for it is rank. There was a rankness about the conduct of Shun, and the people were pleased with him. Hence when he thrice changed his residence, every one of them became a capital city. When he came to the wild of Tang, he had 100,000 families about him. Yao having heard of the virtue and ability of Shun, appointed him to a new and uncultivated territory, saying, 'I look forward to the benefit of his coming here.' When Shun was appointed to this new territory, his years were advanced, and his intelligence was decayed - and yet he could not find a place of rest or a home. This is an example of being grasping and wayward.

是以神人惡眾至，眾至則不比，不比則不利也。故無所甚親，無所甚疏，抱德煬和，以順天下，此謂真人。於蟻棄知，於魚得計，於羊棄意。以目視目，以耳聽耳，以心復心，若然者，其平也繩，其變也循。古之真人，以天待之，不以人入天。

Therefore (in opposition to such) the spirit-like man dislikes the flocking of the multitudes to him. When the multitudes come, they do not agree; and when they do not agree, no benefit results from their coming. Hence there are none whom he brings very near to himself, and none whom he keeps at a great distance. He keeps his virtue in close embrace, and warmly nourishes (the spirit of) harmony, so as to be in accordance with all men. This is called the True man. Even the knowledge of the ant he puts away; his plans are simply those of the fishes; even the notions of the sheep he discards. His seeing is simply that of the eye; his hearing that of the ear; his mind is governed by its general exercises. Being such, his course is straight and level as if marked out by a line, and its every change is in accordance (with the circumstances of the case). The True men of old waited for the issues of events as the arrangements of Heaven, and did not by their human efforts try to take the place of Heaven.

14 古之真人，得之也生，失之也死；得之也死，失之也生。藥也，其實堇也。桔梗也，雞壅也，豕零也，是時為帝者也，何可勝言！

The True men of old (now) looked on success as life and on failure as death; and (now) on success as death and on failure as life. The operation of medicines will illustrate this: there are monk's-bane, the Jie-geng, the tribulus fruit, and china-root; each of these has the time and case for which it is supremely suitable; and all such plants and their suitabilities cannot be mentioned particularly.

句踐也以甲楯三千，棲於會稽。唯種也能知亡之所以存，唯種也不知身之所以愁。故曰：鴟目有所適，鶴脛有所節，解之也悲。故曰：風之過河也有損焉，日之過河也有損焉。請只風與日相與守河，而河以為未始其攖也，恃源而往者也。故水之守土也審，影之守人也審，物之守物也審。

Gou-jian took his station on (the hill of) Gui-ji with 3,000 men with their buff-coats and shields: (his minister) Zhong knew how the ruined (Yue) might still be preserved, but the same man did not know the sad fate in store for himself. Hence it is said, 'The eye of the owl has its proper fitness; the leg of the crane has its proper limit, and to cut off any of it would distress (the bird).' Hence (also) it is (further) said, 'When the wind passes over it, the volume of the river is diminished, and so it is when the sun passes over it. But let the wind and sun keep a watch together on the river, and it will not begin to feel that they are doing it any injury: it relies on its springs and flows on.' Thus, water does its part to the ground with undeviating exactness; and so does the shadow to the substance; and one thing to another.

故目之於明也殆，耳之於聰也殆，心之於殉也殆。凡能其於府也殆，殆之成也不給改。禍之長也茲萃，其反也緣功，其果也待久。而人以為己寶，不亦悲乎！故有亡國戮民無已，不知問是也。

Therefore there is danger from the power of vision in the eyes, of hearing in the ears, and of the inordinate thinking of the mind; yea, there is danger from the exercise of every power of which man's constitution is the depository. When the danger has come to a head, it cannot be averted, and the calamity is perpetuated, and goes on increasing. The return from this (to a state of security) is the result of (great) effort, and success can be attained only after a long time; and yet men consider (their power of self-determination) as their precious possession: is it not sad? It is in this way that we have the ruin of states and the slaughtering of the people without end; while no one knows how to ask how it comes about.

故足之於地也踐，雖踐，恃其所不蹍而後善博也；人之於知也少，雖少，恃其所不知而後知天之所謂也。知大一，知大陰，知大目，知大均，知大方，知大信，知大定，至矣。大一通之，大陰解之，大目視之，大均緣之，大方體之，大信稽之，大定持之。

Therefore, the feet of man on the earth tread but on a small space, but going on to where he has not trod before, he traverses a great distance easily; so his knowledge is but small, but going on to what he does not already know, he comes to know what is meant by Heaven. He knows it as The Great Unity; The Great Mystery; The Great Illuminator; The Great Framer; The Great Boundlessness; The Great Truth; The Great Determiner. This makes his knowledge complete. As The Great Unity, he comprehends it; as The Great Mystery, he unfolds it; as the Great Illuminator, he contemplates it; as the Great Framer, it is to him the Cause of all; as the Great Boundlessness, all is to him its embodiment; as The Great Truth, he examines it; as The Great Determiner, he holds it fast.

盡有天，循有照，冥有樞，始有彼。則其解之也似不解之者，其知之也似不知之也，不知而後知之。其問之也，不可以有崖，而不可以無崖。頡滑有實，古今不代，而不可以虧，則可不謂有大揚搉乎！闔不亦問是已，奚惑然為！以不惑解惑，復於不惑，是尚大不惑。

Thus Heaven is to him all; accordance with it is the brightest intelligence. Obscurity has in this its pivot; in this is the beginning. Such being the case, the explanation of it is as if it were no explanation; the knowledge of it is as if it were no knowledge. (At first) he does not know it, but afterwards he comes to know it. In his inquiries, he must not set to himself any limits, and yet he cannot be without a limit. Now ascending, now descending, then slipping from the grasp, (the Dao) is yet a reality, unchanged now as in antiquity, and always without defect: may it not be called what is capable of the greatest display and expansion? Why should we not inquire into it? Why should we be perplexed about it? With what does not perplex let us explain what perplexes, till we cease to be perplexed. So may we arrive at a great freedom from all perplexity!

《則陽 \ Ze-yang》

1 則陽游於楚，夷節言之於王，王未之見，夷節歸。彭陽見王果曰：「夫子何不譚我於王？」王果曰：「我不若公閱休。」彭陽曰：「公閱休奚為者邪？」曰：「冬則擉鱉於江，夏則休乎山樊。有過而問者，曰：『此予宅也。』夫夷節已不能，而況我乎！吾又不若夷節。夫夷節之為人也，無德而有知，不自許，以之神其交，固顛冥乎富貴之地，非相助以德，相助消也。夫凍者假衣於春，暍者反冬乎冷風。夫楚王之為人也，形尊而嚴，其於罪也，無赦如虎，非夫佞人、正德，其孰能橈焉！故聖人，其窮也使家人忘其貧，其達也使王公忘其爵祿而化卑。其於物也，與之為娛矣；其於人也，樂物之通而保己焉。故或不言而飲人以和，與人並立而使人化。父子之宜，彼其乎歸居，而一閒其所施。其於人心者，若是其遠也。故曰待公閱休。」

Ze-yang having travelled to Chu, Yi Jie spoke of him to the king, and then, before the king had granted him an interview, (left him, and) returned home. Ze-yang went to see Wang Guo, and said to him, 'Master, why do you not mention me to the king?' Wang Guo replied, 'I am not so good a person to do that as Gong-yue Xiu.' 'What sort of man is he?' asked the other, and the reply was, 'In winter he spears turtles in the Jiang, and in summer he rests in shady places on the mountain. When passers-by ask him (what he is doing there), he says, "This is my abode." Since Yi Jie was not able to induce the king to see you, how much less should I, who am not equal to him, be able to do so! Yi Jie's character is this: he has no (real) virtue, but he has knowledge. If you do not freely yield yourself to him, but employ him to carry on his spirit-like influence (with you), you will certainly get upset and benighted in the region of riches and honours. His help will not be of a Virtuous character, but will go to make your virtue less - it will be like heaping on clothes in spring as a protection against cold, or bringing back the cold winds of winter as a protection against heat (in summer). Now the king of Chu is of a domineering presence and stern. He has no forgiveness for offenders, but is merciless as a tiger. It is only a man of subtle speech, or one of correct virtue, who can bend him from his purpose.

'But the sagely man, when he is left in obscurity, causes the members of his family to forget their poverty; and, when he gets forward to a position of influence, causes kings and dukes to forget their rank and emoluments, and transforms them to be humble. With the inferior creatures, he shares their pleasures, and they enjoy themselves the more; with other men, he rejoices in the fellowship of the Dao, and preserves it in himself. Therefore though he may not speak, he gives them to drink of the harmony (of his spirit). Standing in association with them, he transforms them till they become in their feeling towards him as sons with a father. His wish is to return to the solitude of his own mind, and this is the effect of his occasional intercourse with them. So far-reaching is his influence on the minds of men; and therefore I said to you. "Wait for Gong-yue Xi?."'

2 聖人達綢繆，周盡一體矣，而不知其然，性也。復命搖作而以天為師，人則從而命之也。憂乎知而所行恆無幾時，其有止也若之何？

The sage comprehends the connexions between himself and others, and how they all go to constitute him of one body with them, and he does not know how it is so - he naturally does so. In fulfilling his constitution, as acted on and acting, he (simply) follows the direction of Heaven; and it is in consequence of this that men style him (a sage). If he were troubled about (the insufficiency of) his knowledge, what he did would always be but small, and sometimes would be arrested altogether - how would he in this case be (the sage)?

生而美者，人與之鑑，不告則不知其美於人也。若知之，若不知之，若聞之，若不聞之，其可喜也終無已，人之好之亦無已，性也。聖人之愛人也，人與之名，不告則不知其愛人也。若知之，若不知之，若聞之，若不聞之，其愛人也終無已，人之安之亦無已，性也。

When (the sage) is born with all his excellence, it is other men who see it for him. If they did not tell him, he would not know that he was more excellent than others. And when he knows it, he is as if he did not know it; when he hears it, he is as if he did not hear it. His source of joy in it has no end, and men's admiration of him has no end - all this takes place naturally. The love of the sage for others receives its name from them. If they did not tell him of it, he would not know that he loved them; and when he knows it, he is as if he knew it not; when he hears it, he is as if he heard it not. His love of others never has an end, and their rest in him has also no end: all this takes place naturally.

舊國舊都，望之暢然；雖使丘陵草木之緡，入之者十九，猶之暢然。況見見聞聞者也？以十仞之臺縣眾閒者也！

When one sees at a distance his old country and old city, he feels a joyous satisfaction. Though it be full of mounds and an overgrowth of trees and grass, and when he enters it he finds but a tenth part remaining, still he feels that satisfaction. How much more when he sees what he saw, and hears what he heard before! All this is to him like a tower eighty cubits high exhibited in the sight of all men.

3 冉相氏得其環中以隨成，與物無終無始，無幾無時日。與物化者，一不化者也，闔嘗舍之！夫師天而不得師天，與物皆殉，其以為事也若之何？夫聖人未始有天，未始有人，未始有始，未始有物，與世偕行而不替，所行之備而不洫，其合之也若之何？

(The sovereign) Ran-xiang was possessed of that central principle round which all things revolve, and by it he could follow them to their completion. His accompanying them had neither ending nor beginning, and was independent of impulse or time. Daily he witnessed their changes, and himself underwent no change; and why should he not have rested in this? If we (try to) adopt Heaven as our Master, we incapacitate ourselves from doing so. Such endeavour brings us under the power of things. If one acts in this way, what is to be said of him? The sage never thinks of Heaven nor of men. He does not think of taking the initiative, nor of anything external to himself. He moves along with his age, and does not vary or fail. Amid all the completeness of his doings, he is never exhausted. For those who wish to be in accord with him, what other course is there to pursue?

湯得其司御門尹登恆為之傅之，從師而不囿，得其隨成；為之司其名之名，嬴法得其兩見。仲尼之盡慮，為之傅之。

When Tang got one to hold for him the reins of government, namely, Men-yin Deng-heng, he employed him as his teacher. He followed his master, but did not allow himself to be hampered by him, and so he succeeded in following things to their completion. The master had the name; but that name was a superfluous addition to his laws, and the twofold character of his government was made apparent. Zhongni's 'Task your thoughts to the utmost' was his expression of the duties of a master.

容成氏曰：「除日無歲，無內無外。」

Rong-cheng said, 'Take the days away and there will be no year; without what is internal there will be nothing external.'

4 魏瑩與田侯牟約，田侯牟背之。魏瑩怒，將使人刺之。

(King) Ying of Wei made a treaty with the marquis Tian Mou (of Qi), which the latter violated. The king was enraged, and intended to send a man to assassinate him.

犀首聞而恥之，曰：「君為萬乘之君也，而以匹夫從讎！衍請受甲二十萬，為君攻之，虜其人民，係其牛馬，使其君內熱發於背，然後拔其國。忌也出走，然後抶其背，折其脊。」

When the Minister of War heard of it, he was ashamed, and said (to the king), 'You are a ruler of 10,000 chariots, and by means of a common man would avenge yourself on your enemy. I beg you to give me, Yan, the command of 200,000 soldiers to attack him for you. I will take captive his people and officers, halter (and lead off) his oxen and horses, kindling a fire within him that shall burn to his backbone. I will then storm his capital; and when he shall run away in terror, I will flog his back and break his spine.'

季子聞而恥之，曰：「築十仞之城，城者既十仞矣，則又壞之，此胥靡之所苦也。今兵不起七年矣，此王之基也。衍亂人，不可聽也。」

Ji-zi heard of this advice, and was ashamed of it, and said (to the king), 'We have been raising the wall (of our capital) to a height of eighty cubits, and the work has been completed. If we now get it thrown down, it will be a painful toil to the convict builders. It is now seven years since our troops were called out, and this is the foundation of the royal sway. Yen would introduce disorder - he should not be listened to.'

華子聞而醜之，曰：「善言伐齊者，亂人也；善言勿伐者，亦亂人也；謂伐之與不伐亂人也者，又亂人也。」王曰：「然則若何？」曰：「君求其道而已矣。」

Hua-zi heard of this advice, and, greatly disapproving of it, said (to the king), 'He who shows his skill in saying "Attack Qi!" would produce disorder; and he who shows his skill in saying "Do not attack it " would also produce disorder. And one who should (merely) say, "The counsellors to attack Qi and not to attack it would both produce disorder," would himself also lead to the same result.' The king said, 'Yes, but what am I to do?' The reply was, 'You have only to seek for (the rule of) the Dao (on the subject).'

惠子聞之而見戴晉人。戴晉人曰：「有所謂蝸者，君知之乎？」曰：「然。」「有國於蝸之左角者曰觸氏，有國於蝸之右角者曰蠻氏，時相與爭地而戰，伏尸數萬，逐北旬有五日而後反。」君曰：「噫！其虛言與？」曰：「臣請為君實之。君以意在四方上下有窮乎？」君曰：「無窮。」曰：「知遊心於無窮，而反在通達之國，若存若亡乎？」君曰：「然。」曰：「通達之中有魏，於魏中有梁，於梁中有王。王與蠻氏，有辯乎？」君曰：「無辯。」客出而君惝然若有亡也。

Huizi, having heard of this counsel, introduced to the king Dai Jin-ren, who said, 'There is the creature called a snail; does your majesty know it?' 'I do.' 'On the left horn of the snail there is a kingdom which is called Provocation, and on the right horn another which is called Stupidity. These two kingdoms are continually striving about their territories and fighting. The corpses that lie on the ground amount to several myriads. The army of one may be defeated and put to flight, but in fifteen days it will return.' The king said, 'Pooh! that is empty talk!' The other rejoined, 'Your servant begs to show your majesty its real significance. When your majesty thinks of space - east, west, north, and south, above and beneath - can you set any limit to it?' 'It is illimitable,' said the king; and his visitor went on, 'Your majesty knows how to let your mind thus travel through the illimitable, and yet (as compared with this) does it not seem insignificant whether the kingdoms that communicate one with another exist or not?' The king replies, 'It does so;' and Dai Jin-ren said, finally, 'Among those kingdoms, stretching one after another, there is this Wei; in Wei there is this (city of) Liang; and in Liang there is your majesty. Can you make any distinction between yourself, and (the king of that kingdom of) Stupidity?' To this the king answered, 'There is no distinction,' and his visitor went out, while the king remained disconcerted and seemed to have lost himself.

客出，惠子見。君曰：「客，大人也，聖人不足以當之。」惠子曰：「夫吹筦也，猶有嗃也；吹劍首者，吷而已矣。堯、舜，人之所譽也；道堯、舜於戴晉人之前，譬猶一吷也。」

When the visitor was gone, Huizi came in and saw the king, who said, 'That stranger is a Great man. An (ordinary) sage is not equal to him.' Huizi replied, 'If you blow into a flute, there come out its pleasant notes; if you blow into a sword-hilt, there is nothing but a wheezing sound. Yao and Shun are the subjects of men's praises, but if you speak of them before Dai Jin-ran, there will be but the wheezing sound.'

5 孔子之楚，舍於蟻丘之漿。其鄰有夫妻臣妾登極者，子路曰：「是稯稯何為者邪？」仲尼曰：「是聖人僕也。是自埋於民，自藏於畔。其聲銷，其志無窮，其口雖言，其心未嘗言，方且與世違而心不屑與之俱。是陸沈者也，是其市南宜僚邪？」子路請往召之。孔子曰：「已矣！彼知丘之著於己也，知丘之適楚也，以丘為必使楚王之召己也，彼且以丘為佞人也。夫若然者，其於佞人也羞聞其言，而況親見其身乎！而何以為存？」子路往視之，其室虛矣。

Confucius, having gone to Chu, was lodging in the house of a seller of Congee at Ant-hill. On the roof of a neighbouring house there appeared the husband and his wife, with their servants, male and female. Zi-lu said, 'What are those people doing, collected there as we see them?' Zhongni replied, 'The man is a disciple of the sages. He is burying himself among the people, and hiding among the fields. Reputation has become little in his eyes, but there is no bound to his cherished aims. Though he may speak with his mouth, he never tells what is in his mind. Moreover, he is at variance with the age, and his mind disdains to associate with it - he is one who may be said to lie hid at the bottom of the water on the dry land. Is he not a sort of Yi Liao of Shi-nan?' Zi-lu asked leave to go and call him, but Confucius said, 'Stop. He knows that I understand him well. He knows that I am come to Chu, and thinks that I am sure to try and get the king to invite him (to court). He also thinks that I am a man swift to speak. Being such a man, he would feel ashamed to listen to the words of one of voluble and flattering tongue, and how much more to come himself and see his person! And why should we think that he will remain here?' Zi-lu, however, went to see how it was, but found the house empty.

6 長梧封人問子牢曰：「君為政焉勿鹵莽，治民焉勿滅裂。昔予為禾，耕而鹵莽之，則其實亦鹵莽而報予；芸而滅裂之，其實亦滅裂而報予。予來年變齊，深其耕而熟耰之，其禾蘩以滋，予終年厭飧。」莊子聞之曰：「今人之治其形，理其心，多有似封人之所謂：遁其天，離其性，滅其情，亡其神，以眾為。故鹵莽其性者，欲惡之孽，為性萑葦蒹葭，始萌以扶吾形，尋擢吾性，並潰漏發，不擇所出，漂疽疥癕，內熱溲膏是也。」

The Border-warden of Chang-wu, in questioning Zi-lao, said, 'Let not a ruler in the exercise of his government be (like the farmer) who leaves the clods unbroken, nor, in regulating his people, (like one) who recklessly plucks up the shoots. Formerly, in ploughing my corn-fields, I left the clods unbroken, and my recompense was in the rough 'unsatisfactory crops; and in weeding, I destroyed and tore up (many good plants), and my recompense was in the scantiness of my harvests. In subsequent years I changed my methods, ploughing deeply and carefully covering up the seed; and my harvests were rich and abundant, so that all the year I had more than I could eat.' When Zhuangzi heard of his remarks, he said, 'Now-a-days, most men, in attending to their bodies and regulating their minds, correspond to the description of the Border-warden. They hide from themselves their Heaven(-given being); they leave (all care of) their (proper) nature; they extinguish their (proper) feelings; and they leave their spirit to die: abandoning themselves to what is the general practice. Thus dealing with their nature like the farmer who is negligent of the clods in his soil, the illegitimate results of their likings and dislikings become their nature. The bushy sedges, reeds, and rushes, which seem at first to spring up to support our bodies, gradually eradicate our nature, and it becomes like a mass of running sores, ever liable to flow out, with scabs and ulcers, discharging in flowing matter from the internal heat. So indeed it is!'

7 柏矩學於老聃，曰：「請之天下遊。」老聃曰：「已矣！天下猶是也。」又請之，老聃曰：「汝將何始？」曰：「始於齊。」至齊，見辜人焉，推而強之，解朝服而幕之，號天而哭之曰：「子乎子乎！天下有大菑，子獨先離之！」曰：「莫為盜！莫為殺人！榮辱立，然後睹所病；貨財聚，然後睹所爭。今立人之所病，聚人之所爭，窮困人之身，使無休時，欲無至此，得乎！古之君人者，以得為在民，以失為在己；以正為在民，以枉為在己。故一形有失其形者，退而自責。今則不然。匿為物而愚不識，大為難而罪不敢，重為任而罰不勝，遠其塗而誅不至。民知力竭，則以偽繼之，日出多偽，士民安得不偽！夫力不足則偽，知不足則欺，財不足則盜。盜竊之行，於誰責而可乎？」

Bo Ju was studying with Lao Dan, and asked his leave to go and travel everywhere. Lao Dan said, 'Nay - elsewhere it is just as here.' He repeated his request, and then Lao Dan said, 'Where would you go first?' 'I would begin with Qi,' replied the disciple. 'Having got there, I would go to look at the criminals (who had been executed). With my arms I would raise (one of) them up and set him on his feet, and, taking off my court robes, I would cover him with them, appealing at the same time to Heaven and bewailing his lot, while I said, "My son, my son, you have been one of the first to suffer from the great calamities that afflict the world."' (Lao Dan) said, '(It is said), "Do not rob. Do not kill." (But) in the setting up of (the ideas of) glory and disgrace, we see the cause of those evils; in the accumulation of property and wealth, we see the causes of strife and contention. If now you set up the things against which men fret; if you accumulate what produces strife and contention among them; if you put their persons in such a state of distress, that they have no rest or ease, although you may wish that they should not come to the end of those (criminals), can your wish be realised?

'The superior men (and rulers) of old considered that the success (of their government) was to be found in (the state of) the people, and its failure to be sought in themselves; that the right might be with the people, and the wrong in themselves. Thus it was that if but a single person lost his life, they retired and blamed themselves. Now, however, it is not so. (Rulers) conceal what they want done, and hold those who do not know it to be stupid; they require what is very difficult, and condemn those who do not dare to undertake it; they impose heavy burdens, and punish those who are unequal to them; they require men to go far, and put them to death when they cannot accomplish the distance. When the people know that the utmost of their strength will be insufficient, they follow it up with deceit. When (the rulers) daily exhibit much hypocrisy, how can the officers and people not be hypocritical? Insufficiency of strength produces hypocrisy; insufficiency of knowledge produces deception; insufficiency of means produces robbery. But in this case against whom ought the robbery and theft to be charged?'

8 蘧伯玉行年六十而六十化，未嘗不始於是之而卒詘之以非也，未知今之所謂是之非五十九年非也。萬物有乎生而莫見其根，有乎出而莫見其門。人皆尊其知之所知，而莫知恃其知之所不知而後知，可不謂大疑乎！已乎已乎！且無所逃。此所謂然與，然乎？

When Qu Bo-yu was in his sixtieth year, his views became changed in the course of it. He had never before done anything but consider the views which he held to be right, but now he came to condemn them as wrong; he did not know that what he now called right was not what for fifty-nine years he had been calling wrong. All things have the life (which we know), but we do not see its root; they have their goings forth, but we do not know the door by which they depart. Men all honour that which lies within the sphere of their knowledge, but they do not know their dependence on what lies without that sphere which would be their (true) knowledge: may we not call their case one of great perplexity? Ah! Ah! there is no escaping from this dilemma. So it is! So it is!

9 仲尼問於大史大弢、伯常騫、狶韋曰：「夫衛靈公飲酒湛樂，不聽國家之政；田獵畢弋，不應諸侯之際。其所以為靈公者何邪？」大弢曰：「是因是也。」伯常騫曰：「夫靈公有妻三人，同濫而浴。史鰌奉御而進所，搏幣而扶翼。其慢若彼之甚也，見賢人若此其肅也，是其所以為靈公也。」狶韋曰：「夫靈公也死，卜葬於故墓不吉，卜葬於沙丘而吉。掘之數仞，得石槨焉，洗而視之，有銘焉，曰：『不馮其子，靈公奪而里之。』夫靈公之為靈也久矣，之二人何足以識之？」

Zhongni asked the Grand Historiographer Da Tao, (along with) Bo Chang-qian and Xi-wei, saying, 'Duke Ling of Wei was so addicted to drink, and abandoned to sensuality, that he did not attend to the government of his state. Occupied in his pursuit of hunting with his nets and bows, he kept aloof from the meetings of the princes. In what was it that he showed his title to the epithet of Ling?' Da Tao said, 'It was on account of those very things.' Bo Chang-qian said, 'Duke Ling had three mistresses with whom he used to bathe in the same tub. (Once, however), when Shi-qiu came to him with presents from the imperial court, he made his servants support the messenger in bearing the gifts. So dissolute was he in the former case, and when he saw a man of worth, thus reverent was he to him. It was on this account that he was styled "Duke Ling."' Xi-wei said, 'When duke Ling died, and they divined about burying him in the old tomb of his House, the answer was unfavourable; when they divined about burying him on Sha-qiu, the answer was favourable. Accordingly they dug there to the depth of several fathoms, and found a stone coffin. Having washed and inspected it, they discovered an inscription, which said,

"This grave will not be available for your posterity;

Duke Ling will appropriate it for himself"

Thus that epithet of Ling had long been settled for the duke. But how should those two be able to know this?'

10 少知問於大公調曰：「何謂丘里之言？」大公調曰：「丘里者，合十姓百名而以為風俗也。合異以為同，散同以為異。今指馬之百體而不得馬，而馬係於前者，立其百體而謂之馬也。是故丘山積卑而為高，江河合水而為大，大人合并而為公。是以自外入者，有主而不執；由中出者，有正而不距。四時殊氣，天不賜，故歲成；五官殊職，君不私，故國治；文武大人不賜，故德備；萬物殊理，道不私，故無名。無名故無為，無為而無不為。時有終始，世有變化，禍福淳淳，至有所拂者而有所宜；自殉殊面，有所正者有所差。比於大澤，百材皆度；觀於大山，木石同壇。此之謂丘里之言。」

Shao Zhi asked Da-gong Diao, saying, 'What do we mean by "The Talk of the Hamlets and Villages?"' The reply was, 'Hamlets and Villages are formed by the union - say of ten surnames and a hundred names, and are considered to be (the source of) manners and customs. The differences between them are united to form their common character, and what is common to them is separately apportioned to form the differences. If you point to the various parts which make up the body of a horse, you do not have the horse; but when the horse is before you, and all its various parts stand forth (as forming the animal), you speak of "the horse." So it is that the mounds and hills are made to be the elevations that they are by accumulations of earth which individually are but low. (So also rivers like) the Jiang and the He obtain their greatness by the union of (other smaller) waters with them. And (in the same way) the Great man exhibits the common sentiment of humanity by the union in himself of all its individualities. Hence when ideas come to him from without, though he has his own decided view, he does not hold it with bigotry; and when he gives out his own decisions, which are correct, the views of others do not oppose them. The four seasons have their different elemental characters, but they are not the partial gifts of Heaven, and so the year completes its course. The five official departments have their different duties, but the ruler does not partially employ any one of them, and so the kingdom is governed. (The gifts of) peace and war (are different), but the Great man does not employ the one to the prejudice of the other, and so the character (of his administration) is perfect. All things have their different constitutions and modes of actions, but the Dao (which directs them) is free from all partiality, and therefore it has no name. Having no name, it therefore does nothing. Doing nothing, there is nothing which it does not do. Each season has its ending and beginning; each age has its changes and transformations; misery and happiness regularly alternate. Here our views are thwarted, and yet the result may afterwards have our approval; there we insist on our own views, and looking at things differently from others, try to correct them, while we are in error ourselves. The case may be compared to that of a great marsh, in which all its various vegetation finds a place, or we may look at it as a great hill, where trees and rocks are found on the same terrace. Such may be a description of what is intended by "The Talk of the Hamlets and Villages."'

少知曰：「然則謂之道，足乎？」大公調曰：「不然。今計物之數，不止於萬，而期曰『萬物』者，以數之多者號而讀之也。是故天地者，形之大者也；陰陽者，氣之大者也；道者為之公。因其大而號以讀之，則可也。已有之矣，乃將得比哉！則若以斯辯，譬猶狗馬，其不及遠矣。」

Shao Zhi said, 'Well, is it sufficient to call it (an expression of) the Dao?' Da-gong Diao said, 'It is not so. If we reckon up the number of things, they are not 10,000 merely. When we speak of them as "the Myriad Things," we simply use that large number by way of accommodation to denominate them. In this way Heaven and Earth are the greatest of all things that have form; the Yin and Yang are the greatest of all elemental forces. But the Dao is common to them. Because of their greatness to use the Dao or (Course) as a title and call it "the Great Dao" is allowable. But what comparison can be drawn between it and "the Talk of the Hamlets and Villages?" To argue from this that it is a sufficient expression of the Dao, is like calling a dog and a horse by the same name, while the difference between them is so great.'

11 少知曰：「四方之內，六合之裏，萬物之所生惡起？」太公調曰：「陰陽相照、相蓋、相治，四時相代、相生、相殺，欲惡去就於是橋起，雌雄片合於是庸有。安危相易，禍福相生，緩急相摩，聚散以成。此名實之可紀，精微之可志也。隨序之相理，橋運之相使，窮則反，終則始。此物之所有，言之所盡，知之所至，極物而已。覩道之人，不隨其所廢，不原其所起，此議之所止。」

Shao Zhi said, 'Within the limits of the four cardinal points, and the six boundaries of space, how was it that there commenced the production of all things?' Da-gong Diao replied, 'The Yin and Yang reflected light on each other, covered each other, and regulated each the other; the four seasons gave place to one another, produced one another, and brought one another to an end. Likings and dislikings, the avoidings of this and movements towards that, then arose (in the things thus produced), in their definite distinctness; and from this came the separation and union of the male and female. Then were seen now security and now insecurity, in mutual change; misery and happiness produced each other; gentleness and urgency pressed on each other; the movements of collection and dispersion were established: these names and processes can be examined, and, however minute, can be recorded. The rules determining the order in which they follow one another, their mutual influence now acting directly and now revolving, how, when they are exhausted, they revive, and how they end and begin again; these are the properties belonging to things. Words can describe them and knowledge can reach to them; but with this ends all that can be said of things. Men who study the Dao do not follow on when these operations end, nor try to search out how they began: with this all discussion of them stops.'

12 少知曰：「季真之莫為，接子之或使，二家之議，孰正於其情？孰偏於其理？」太公調曰：「雞鳴狗吠，是人之所知，雖有大知，不能以言讀其所自化，又不能以意其所將為。斯而析之，精至於無倫，大至於不可圍，或之使，莫之為，未免於物而終以為過。或使則實，莫為則虛。有名有實，是物之居；無名無實，在物之虛。可言可意，言而愈疏。未生不可忌，已死不可阻。死生非遠也，理不可睹。或之使，莫之為，疑之所假。吾觀之本，其往無窮；吾求之末，其來無止。無窮、無止，言之無也，與物同理；或使、莫為，言之本也，與物終始。道不可有，有不可無。道之為名，所假而行。或使莫為，在物一曲，夫胡為於大方？言而足，則終日言而盡道；言而不足，則終日言而盡物。道、物之極，言、默不足以載；非言非默，議其有極。」

Shao Zhi said, 'Ji Zhen holds that (the Dao) forbids all action, and Jie-zi holds that it may perhaps allow of influence. Which of the two is correct in his statements, and which is one-sided in his ruling?' Da-gong Diao replied, 'Cocks crow and dogs bark - this is what all men know. But men with the greatest wisdom cannot describe in words whence it is that they are formed (with such different voices), nor can they find out by thinking what they wish to do. We may refine on this small point; till it is so minute that there is no point to operate on, or it may become so great that there is no embracing it. "Some one caused it;" "No one did it;" but we are thus debating about things; and the end is that we shall find we are in error. "Some one caused it" - then there was a real Being. "No one did it" - then there was mere vacancy. To have a name and a real existence - that is the condition of a thing. Not to have a name, and not to have real being - that is vacancy and no thing. We may speak and we may think about it, but the more we speak, the wider shall we be of the mark. Birth, before it comes, cannot be prevented; death, when it has happened, cannot be traced farther. Death and life are not far apart; but why they have taken place cannot be seen. That some one has caused them, or that there has been no action in the case are but speculations of doubt. When I look for their origin, it goes back into infinity; when I look for their end, it proceeds without termination. Infinite, unceasing, there is no room for words about (the Dao). To regard it as in the category of things is the origin of the language that it is caused or that it is the result of doing nothing; but it would end as it began with things. The Dao cannot have a (real) existence; if it has, it cannot be made to appear as if it had not. The name Dao is a metaphor, used for the purpose of description. To say that it causes or does nothing is but to speak of one phase of things, and has nothing to do with the Great Subject. If words were sufficient for the purpose, in a day's time we might exhaust it; since they are not sufficient, we may speak all day, and only exhaust (the subject of) things. The Dao is the extreme to which things conduct us. Neither speech nor silence is sufficient to convey the notion of it. Neither by speech nor by silence can our thoughts about it have their highest expression.

《外物 \ What comes from Without》

1 外物不可必，故龍逢誅，比干戮，箕子狂，惡來死，桀、紂亡。人主莫不欲其臣之忠，而忠未必信，故伍員流於江，萇弘死於蜀，藏其血三年，化而為碧。人親莫不欲其子之孝，而孝未必愛，故孝己憂而曾參悲。

What comes from without cannot be determined beforehand. So it was that Long-feng was killed; Bi-gan immolated; and the count of Ji (made to feign himself) mad, (while) Wu-lai died, and Jie and Zhou both perished. Rulers all wish their ministers to be faithful, but that faithfulness may not secure their confidence; hence Wu Yuan became a wanderer along the Jiang, and Chang Hong died in Shu, where (the people) preserved his blood for three years, when it became changed into green jade. Parents all wish their sons to be filial, but that filial duty may not secure their love; hence Xiao-ji had to endure his sorrow, and Zeng Shen his grief.

木與木相摩則然，金與火相守則流。陰陽錯行，則天地大絯，於是乎有雷有霆，水中有火，乃焚大槐。有甚憂兩陷而無所逃，螴蜳不得成，心若縣於天地之間，慰睯沈屯，利害相摩，生火甚多，眾人焚和。月固不勝火，於是乎有僓然而道盡。

When wood is rubbed against wood, it begins to burn; when metal is subjected to fire, it (melts and) flows. When the Yin and Yang act awry, heaven and earth are greatly perturbed; and on this comes the crash of thunder, and from the rain comes fire, which consumes great locust trees. (The case of men) is still worse. They are troubled between two pitfalls, from which they cannot escape. Chrysalis-like, they can accomplish nothing. Their minds are as if hung up between heaven and earth. Now comforted, now pitied, they are plunged in difficulties. The ideas of profit and of injury rub against each other, and produce in them a very great fire. The harmony (of the mind) is consumed in the mass of men. Their moonlike intelligence cannot overcome the (inward) fire. They thereupon fall away more and more, and the Course (which they should pursue) is altogether lost.

2 莊周家貧，故往貸粟於監河侯。監河侯曰：「諾。我將得邑金，將貸子三百金，可乎？」莊周忿然作色曰：「周昨來，有中道而呼者。周顧視車轍中，有鮒魚焉。周問之曰：『鮒魚來！子何為者邪？』對曰：『我，東海之波臣也。君豈有斗升之水而活我哉？』周曰：『諾。我且南遊吳、越之王，激西江之水而迎子，可乎？』鮒魚忿然作色曰：『吾失我常與，我無所處。吾得斗升之水然活耳，君乃言此，曾不如早索我於枯魚之肆！』」

The family of Zhuang Zhou being poor, he went to ask the loan of some rice from the Marquis Superintendent of the He, who said, 'Yes, I shall be getting the (tax-) money from the people (soon), and I will then lend you three hundred ounces of silver - will that do?' Zhuang Zhou flushed with anger, and said, 'On the road yesterday, as I was coming here, I heard some one calling out. On looking round, I saw a goby in the carriage rut, and said to it, "Goby fish, what has brought you here?" The goby said, "I am Minister of Waves in the Eastern Sea. Have you, Sir, a gallon or a pint of water to keep me alive?" I replied, "Yes, I am going south to see the kings of Wu and Yue, and I will then lead a stream from the Western Kiang to meet you - will that do ?" The goby flushed with anger, and said, "I have lost my proper element, and I can here do nothing for myself; but if I could get a gallon or a pint of water, I should keep alive. Than do what you propose, you had better soon look for me in a stall of dry fish."'

3 任公子為大鉤巨緇，五十犗以為餌，蹲乎會稽，投竿東海，旦旦而釣，期年不得魚。已而大魚食之，牽巨鉤錎沒而下，騖揚而奮鬐，白波若山，海水震蕩，聲侔鬼神，憚赫千里。任公子得若魚，離而腊之，自制河以東，蒼梧以北，莫不厭若魚者。

A son of the duke of Ren, having provided himself with a great hook, a powerful black line, and fifty steers to be used as bait, squatted down on (mount) Gui Ji, and threw the line into the Eastern Sea. Morning after morning he angled thus, and for a whole year caught nothing. At the end of that time, a great fish swallowed the bait, and dived down, dragging the great hook with him. Then it rose to the surface in a flurry, and flapped with its fins, till the white waves rose like hills, and the waters were lashed into fury. The noise was like that of imps and spirits, and spread terror for a thousand li. The prince having got such a fish, cut it in slices and dried them. From the Zhi river to the east, and from Cang-wu to the north, there was not one who did not eat his full from that fish.

已而後世輇才諷說之徒，皆驚而相告也。夫揭竿累，趣灌瀆，守鯢鮒，其於得大魚難矣；飾小說以干縣令，其於大達亦遠矣。是以未嘗聞任氏之風俗，其不可與經於世亦遠矣。

In subsequent generations, story-tellers of small abilities have all repeated the story to one another with astonishment. (But) if the prince had taken his rod, with a fine line, and gone to pools and ditches, and watched for minnows and gobies, it would have been difficult for him to get a large fish. Those who dress up their small tales to obtain favour with the magistrates are far from being men of great understanding; and therefore one who has not heard the story of this scion of Ren is not fit to take any part in the government of the world - far is he from being so'.

4 儒以《詩》、《禮》發冢。大儒臚傳曰：「東方作矣，事之何若？」小儒曰：「未解裙襦，口中有珠。《詩》固有之曰：『青青之麥，生於陵陂。生不布施，死何含珠為？』接其鬢，壓其顪，儒以金椎控其頤，徐別其頰，無傷口中珠！」

Some literati, students of the Odes and Ceremonies, were breaking open a mound over a grave. The superior among them spoke down to the others, 'Day is breaking in the east; how is the thing going on?' The younger men replied, 'We have not yet opened his jacket and skirt, but there is a pearl in the mouth. As it is said in the Ode,

The bright, green grain
Is growing on the sides of the mound.
While living, he gave nothing away;
Why, when dead, should he hold a pearl in his mouth?"'

Thereupon they took hold of the whiskers and pulled at the beard, while the superior introduced a piece of fine steel into the chin, and gradually separated the jaws, so as not to injure the pearl in the mouth.

5 老萊子之弟子出薪，遇仲尼，反以告曰：「有人於彼，修上而趨下，末僂而後耳，視若營四海，不知其誰氏之子。」老萊子曰：「是丘也，召而來！」仲尼至。曰：「丘！去汝躬矜與汝容知，斯為君子矣。」仲尼揖而退，蹙然改容而問曰：「業可得進乎？」老萊子曰：「夫不忍一世之傷，而驁萬世之患，抑固窶邪？亡其略弗及邪？惠以歡為驁，終身之醜，中民之行進焉耳，相引以名，相結以隱。與其譽堯而非桀，不如兩忘而閉其所譽。反無非傷也，動無非邪也。聖人躊躇以興事，以每成功。奈何哉其載焉終矜爾！」

A disciple of Lao Lai-zi, while he was out gathering firewood, met with Zhongni. On his return, he told (his master), saying, 'There is a man there, the upper part of whose body is long and the lower part short. He is slightly hump-backed, and his ears are far back. When you look at him, he seems occupied with the cares of all within the four seas; I do not know whose son he is.' Lao Lai-zi said, 'It is Qiu call him here;' and when Zhongni came, he said to him, 'Qiu, put away your personal conceit, and airs of wisdom, and show yourself to be indeed a superior man.' Zhongni bowed and was retiring, when he abruptly changed his manner, and asked, 'Will the object I am pursuing be thereby advanced?' Lao Lai-zi replied, 'You cannot bear the sufferings of this one age, and are stubbornly regardless of the evils of a myriad ages: is it that you purposely make yourself thus unhappy? or is it that you have not the ability to comprehend the case? Your obstinate purpose to make men rejoice in a participation of your joy is your life-long shame, the procedure of a mediocre man. You would lead men by your fame; you would bind them to you by your secret art. Than be praising Yao and condemning Jie, you had better forget them both, and shut up your tendency to praise. If you reflect on it, it does nothing but injury; your action in it is entirely wrong. The sage is full of anxiety and indecision in undertaking anything, and so he is always successful. But what shall I say of your conduct? To the end it is all affectation.'

6 宋元君夜半而夢人被髮闚阿門，曰：「予自宰路之淵，予為清江使河伯之所，漁者余且得予。」元君覺，使人占之，曰：「此神龜也。」君曰：「漁者有余且乎？」左右曰：「有。」君曰：「令余且會朝。」明日，余且朝。君曰：「漁何得？」對曰：「且之網，得白龜焉，其圓五尺。」君曰：「獻若之龜。」龜至，君再欲殺之，再欲活之，心疑，卜之，曰：「殺龜以卜，吉。」乃刳龜，七十二鑽而無遺筴。

The ruler Yuan of Song (once) dreamt at midnight that a man with dishevelled hair peeped in on him at a side door and said, 'I was coming from the abyss of Zai-lu, commissioned by the Clear Jiang to go to the place of the Earl of the He; but the fisherman Yu Qie has caught me.' When the ruler Yuan awoke, he caused a diviner to divine the meaning (of the dream), and was told, 'This is a marvellous tortoise.' The ruler asked if among the fishermen there was one called Yu Qie, and being told by his attendants that there was, he gave orders that he should be summoned to court. Accordingly the man next day appeared at court, and the ruler said, 'What have you caught (lately) in fishing?' The reply was, 'I have caught in my net a white tortoise, sievelike, and five cubits round.' 'Present the prodigy here,' said the ruler; and, when it came, once and again he wished to kill it, once and again he wished to keep it alive. Doubting in his mind (what to do), he had recourse to divination, and obtained the answer, 'To kill the tortoise for use in divining will be fortunate.' Accordingly they cut the creature open, and perforated its shell in seventy-two places, and there was not a single divining slip which failed.

仲尼曰：「神龜能見夢於元君而不能避余且之網；知能七十二鑽而無遺筴，不能避刳腸之患。如是，則知有所困，神有所不及也。雖有至知，萬人謀之。魚不畏網而畏鵜鶘。去小知而大知明，去善而自善矣。」嬰兒生無石師而能言，與能言者處也。

Zhongni said, 'The spirit-like tortoise could show itself in a dream to the ruler Yuan, and yet it could not avoid the net of Yu Qie. Its wisdom could respond on seventy-two perforations without failing in a single divination, and yet it could not avoid the agony of having its bowels all scooped out. We see from this that wisdom is not without its perils, and spirit-like intelligence does not reach to everything. A man may have the greatest wisdom, but there are a myriad men scheming against him. Fishes do not fear the net, though they fear the pelican. Put away your small wisdom, and your great wisdom will be bright; discard your skilfulness, and you will become naturally skilful. A child when it is born needs no great master, and yet it becomes able to speak, living (as it does) among those who are able to speak.'

7 惠子謂莊子曰：「子言無用。」莊子曰：「知無用而始可與言用矣。夫地非不廣且大也，人之所用容足耳。然則廁足而墊之，致黃泉，人尚有用乎？」惠子曰：「無用。」莊子曰：「然則無用之為用也亦明矣。」

Huizi said to Zhuangzi, 'You speak, Sir, of what is of no use.' The reply was, 'When a man knows what is not useful, you can then begin to speak to him of what is useful. The earth for instance is certainly spacious and great; but what a man uses of it is only sufficient ground for his feet. If, however, a rent were made by the side of his feet, down to the yellow springs, could the man still make use of it?' Huizi said, 'He could not use it,' and Zhuangzi rejoined, 'Then the usefulness of what is of no use is clear.'

8 莊子曰：「人有能遊，且得不遊乎？人而不能遊，且得遊乎？夫流遁之志，決絕之行，噫！其非至知厚德之任與！覆墜而不反，火馳而不顧，雖相與為君臣，時也，易世而無以相賤。故曰：至人不留行焉。夫尊古而卑今，學者之流也。且以豨韋氏之流觀今之世，夫孰能不波？唯至人乃能遊於世而不僻，順人而不失己，彼教不學，承意不彼。

Zhuangzi said, 'If a man have the power to enjoy himself (in any pursuit), can he be kept from doing so? If he have not the power, can he so enjoy himself? There are those whose aim is bent on concealing themselves, and those who are determined that their doings shall leave no trace. Alas! they both shirk the obligations of perfect knowledge and great virtue. The (latter) fall, and cannot recover themselves; the (former) rush on like fire, and do not consider (what they are doing). Though men may stand to each other in the relation of ruler and minister, that is but for a time. In a changed age, the one of them would not be able to look down on the other. Hence it is said, "The Perfect man leaves no traces of his conduct." 'To honour antiquity and despise the present time is the characteristic of learners; but even the disciples of Khih-wei have to look at the present age; and who can avoid being carried along by its course? It is only the Perfect man who is able to enjoy himself in the world, and not be deflected from the right, to accommodate himself to others and not lose himself. He does not learn their lessons; he only takes their ideas into consideration, and does not discard them as different from his own.

9 目徹為明，耳徹為聰，鼻徹為顫，口徹為甘，心徹為知，知徹為德。凡道不欲壅，壅則哽，哽而不止則跈，跈則眾害生。物之有知者恃息，其不殷，非天之罪。天之穿之，日夜無降，人則顧塞其竇。胞有重閬，心有天遊。室無空虛，則婦姑勃谿；心無天遊，則六鑿相攘。大林丘山之善於人也，亦神者不勝。

'It is the penetrating eye that gives clear vision, the acute ear that gives quick hearing, the discriminating nose that gives discernment of odours, the practised mouth that gives the enjoyment of flavours, the active mind that acquires knowledge, and the far-reaching knowledge that constitutes virtue. In no case does the connexion with what is without like to be obstructed; obstruction produces stoppage; stoppage, continuing without intermission, arrests all progress; and with this all injurious effects spring up. The knowledge of all creatures depends on their breathing. But if their breath be not abundant, it is not the fault of Heaven, which tries to penetrate them with it, day and night without ceasing; but men notwithstanding shut their pores against it. The womb encloses a large and empty space; the heart has its spontaneous and enjoyable movements. If their apartment be not roomy, wife and mother-in-law will be bickering; if the heart have not its spontaneous and enjoyable movements, the six faculties of perception will be in mutual collision. That the great forests, the heights and hills, are pleasant to men, is because their spirits cannot overcome (those distracting influences).

10 德溢乎名，名溢乎暴，謀稽乎誸，知出乎爭，柴生乎守，官事果乎眾宜。春雨日時，草木怒生，銚鎒於是乎始修，草木之到植者過半，而不知其然。

'Virtue overflows into (the love of) fame; (the love of) fame overflows into violence; schemes originate in the urgency (of circumstances); (the show of) wisdom comes from rivalry; the fuel (of strife) is produced from the obstinate maintenance (of one's own views); the business of offices should be apportioned in accordance with the approval of all. In spring, when the rain and the sunshine come seasonably, vegetation grows luxuriantly, and sickles and hoes begin to be prepared. More than half of what had fallen down becomes straight, and we do not know how.

11 靜然可以補病，眥搣可以休老，寧可以止遽。雖然，若是，勞者之務也，非佚者之所未嘗過而問焉。聖人之所以駴天下，神人未嘗過而問焉；賢人所以駴世，聖人未嘗過而問焉；君子所以駴國，賢人未嘗過而問焉；小人所以合時，君子未嘗過而問焉。

'Stillness and silence are helpful to those who are ill; rubbing the corners of the eyes is helpful to the aged; rest serves to calm agitation; but they are the toiled and troubled who have recourse to these things. Those who are at ease, and have not had such experiences, do not care to ask about them. The spirit-like man has had no experience of how it is that the sagely man keeps the world in awe, and so he does not inquire about it; the sagely man has had no experience of how it is that the man of ability and virtue keeps his age in awe, and so he does not inquire about it; the man of ability and virtue has had no experience of how it is that the superior man keeps his state in awe, and so he does not inquire about it. The superior man has had no experience of how it is that the small man keeps himself in agreement with his times that he should inquire about it.'

12 演門有親死者，以善毀，爵為官師，其黨人毀而死者半。堯與許由天下，許由逃之；湯與務光天下，務光怒之。紀他聞之，帥弟子而踆於窾水，諸侯弔之三年，申徒狄因以踣河。

The keeper of the Yan Gate, on the death of his father, showed so much skill in emaciating his person that he received the rank of 'Pattern for Officers.' Half the people of his neighbourhood (in consequence) carried their emaciation to such a point that they died. When Yao wished to resign the throne to Xu You, the latter ran away. When Thang offered his to Wu Guang, Wu Guang became angry. When Ji Ta heard it, he led his disciples, and withdrew to the river Kuan, where the feudal princes came and condoled with him, and after three years, Shen Tu-di threw himself into the water.

13 荃者所以在魚，得魚而忘荃；蹄者所以在兔，得兔而忘蹄；言者所以在意，得意而忘言。吾安得忘言之人而與之言哉？」

Fishing-stakes are employed to catch fish; but when the fish are got, the men forget the stakes. Snares are employed to catch hares, but when the hares are got, men forget the snares. Words are employed to convey ideas; but when the ideas are apprehended, men forget the words. Fain would I talk with such a man who has forgot the words!

《寓言 \ Metaphorical Language》

1 寓言十九，重言十七，卮言日出，和以天倪。寓言十九，藉外論之。親父不為其子媒。親父譽之，不若非其父者也；非吾罪也，人之罪也。與己同則應，不與己同則反，同於己為是之，異於己為非之。重言十七，所以已言也，是為耆艾。年先矣，而無經緯本末以期年耆者，是非先也。人而無以先人，無人道也；人而無人道，是之謂陳人。

Of my sentences nine in ten are metaphorical; of my illustrations seven in ten are from valued writers. The rest of my words are like the water that daily fills the cup, tempered and harmonised by the Heavenly element in our nature.

The nine sentences in ten which are metaphorical are borrowed from extraneous things to assist (the comprehension of) my argument. (When it is said, for instance), 'A father does not act the part of matchmaker for his own son,' (the meaning is that) 'it is better for another man to praise the son than for his father to do so.' The use of such metaphorical language is not my fault, but the fault of men (who would not otherwise readily understand me).

Men assent to views which agree with their own, and oppose those which do not so agree. Those which agree with their own they hold to be right, and those which do not so agree they hold to be wrong. The seven out of ten illustrations taken from valued writers are designed to put an end to disputations. Those writers are the men of hoary eld, my predecessors in time. But such as are unversed in the warp and woof, the beginning and end of the subject, cannot be set down as of venerable eld, and regarded as the predecessors of others. If men have not that in them which fits them to precede others, they are without the way proper to man, and they who are without the way proper to man can only be pronounced defunct monuments of antiquity.

卮言日出，和以天倪，因以曼衍，所以窮年。不言則齊，齊與言不齊，言與齊不齊也，故曰無言。言無言，終身言，未嘗言；終身不言，未嘗不言。有自也而可，有自也而不可；有自也而然，有自也而不然。惡乎然？然於然。惡乎不然？不然於不然。惡乎可？可於可。惡乎不可？不可於不可。物固有所然，物固有所可，無物不然，無物不可。非卮言日出，和以天倪，孰得其久！萬物皆種也，以不同形相禪，始卒若環，莫得其倫，是謂天均。天均者，天倪也。

Words like the water that daily issues from the cup, and are harmonised by the Heavenly Element (of our nature), may be carried on into the region of the unlimited, and employed to the end of our years. But without words there is an agreement (in principle). That agreement is not effected by words, and an agreement in words is not effected by it. Hence it is said, 'Let there be no words.' Speech does not need words. One may speak all his life, and not have spoken a (right) word; and one may not have spoken all his life, and yet all his life been giving utterance to the (right) words. There is that which makes a thing allowable, and that which makes a thing not allowable. There is that which makes a thing right, and that which makes a thing not right. How is a thing right? It is right because it is right. How is a thing wrong? It is wrong because it is wrong. How is a thing allowable? It is allowable because it is so. How is a thing not allowable? It is not allowable because it is not so. Things indeed have what makes them right, and what makes them allowable. There is nothing which has not its condition of right; nothing which has not its condition of allowability. But without the words of the (water-) cup in daily use, and harmonised by the Heavenly Element (in our nature), what one can continue long in the possession of these characteristics?

All things are divided into their several classes, and succeed to one another in the same way, though of different bodily forms. They begin and end as in an unbroken ring, though how it is they do so be not apprehended. This is what is called the Lathe of Heaven; and the Lathe of Heaven is the Heavenly Element in our nature.

2 莊子謂惠子曰：「孔子行年六十而六十化，始時所是，卒而非之，未知今之所謂是之非五十九年非也。」惠子曰：「孔子勤志服知也。」莊子曰：「孔子謝之矣，而其未之嘗言。孔子云：『夫受才乎大本，復靈以生。』鳴而當律，言而當法，利義陳乎前，而好惡是非直服人之口而已矣。使人乃以心服而不敢蘁立，定天下之定。已乎已乎！吾且不得及彼乎！」

Zhuangzi said to Huizi, 'When Confucius was in his sixtieth year, in that year his views changed. What he had before held to be right, he now ended by holding to be wrong; and he did not know whether the things which he now pronounced to be right were not those which he had for fifty-nine years held to be wrong.' Huizi replied, 'Confucius with an earnest will pursued the acquisition of knowledge, and acted accordingly.' Zhuangzi rejoined, 'Confucius disowned such a course, and never said that it was his. He said, "Man receives his powers from the Great Source (of his being), and he should restore them to their (original) intelligence in his life. His singing should be in accordance with the musical tubes, and his speech a model for imitation. When profit and righteousness are set before him, and his liking (for the latter) and dislike (of the former), his approval and disapproval, are manifested, that only serves to direct the speech of men (about him). To make men in heart submit, and not dare to stand up in opposition to him; to establish the fixed law for all under heaven: ah! ah! I have not attained to that."'

3 曾子再仕而心再化，曰：「吾及親仕，三釜而心樂；後仕，三千鍾而不洎，吾心悲。」弟子問於仲尼曰：「若參者，可謂無所縣其罪乎？」曰：「既已縣矣。夫無所縣者，可以有哀乎？彼視三釜、三千鍾，如觀雀蚊虻相過乎前也。」

Zeng-zi twice took office, and on the two occasions his state of mind was different. He said, 'While my parents were alive I took office, and though my emolument was only three fu (of grain), my mind was happy. Afterwards when I took office, my emolument was three thousand zhong; but I could not share it with my parents, and my mind was sad.' The other disciples asked Zhongni, saying, 'Such an one as Shan may be pronounced free from all entanglement: is he to be blamed for feeling as he did?' The reply was, 'But he was subject to entanglement. If he had been free from it, could he have had that sadness? He would have looked on his three fu and three thousand zhong no more than on a heron or a mosquito passing before him.'

4 顏成子游謂東郭子綦曰：自吾聞子之言，一年而野，二年而從，三年而通，四年而物，五年而來，六年而鬼入，七年而天成，八年而不知死、不知生，九年而大妙。

Yan Cheng Zi-you said to Dong-guo Zi-qi, 'When I (had begun to) hear your instructions, the first year, I continued a simple rustic; the second year, I became docile; the third year, I comprehended (your teaching); the fourth year, I was (plastic) as a thing; the fifth year, I made advances; the sixth year, the spirit entered (and dwelt in me); the seventh year, (my nature as designed by) Heaven was perfected; the eighth year, I knew no difference between death and life; the ninth year, I attained to the Great Mystery.

生有為，死也。勸公：以其死也，有自也；而生陽也，無自也。而果然乎？惡乎其所適？惡乎其所不適？天有曆數，地有人據，吾惡乎求之？莫知其所終，若之何其無命也？莫知其所始，若之何其有命也？有以相應也，若之何其無鬼邪？無以相應也，若之何其有鬼邪？」

'Life has its work to do, and death ensues, (as if) the common character of each were a thing prescribed. Men consider that their death has its cause; but that life from (the operation of) the Yang has no cause. But is it really so? How does (the Yang) operate in this direction? Why does it not operate there? Heaven has its places and spaces which can be calculated; (the divisions of) the earth can be assigned bv men. But how shall we search for and find out (the conditions of the Great Mystery)? We do not know when and how (life) will end, but how shall we conclude that it is not determined (from without)? and as we do not know when and how it begins, how should we conclude that it is not (so) determined? In regard to the issues of conduct which we deem appropriate, how should we conclude that there are no spirits presiding over them; and where those issues seem inappropriate, how should we conclude that there are spirits presiding over them?'

5 眾罔兩問於景曰：「若向也俯而今也仰，向也括而今被髮，向也坐而今也起，向也行而今也止，何也？」景曰：「搜搜也，奚稍問也？予有而不知其所以。予，蜩甲也，蛇蛻也，似之而非也。火與日，吾屯也；陰與夜，吾代也。彼，吾所以有待邪？而況乎以有待者乎！彼來則我與之來，彼往則我與之往，彼強陽則我與之強陽。強陽者，又何以有問乎！」

The penumbrae (once) asked the shadow, saying, 'Formerly you were looking down, and now you are looking up; formerly you had your hair tied up, and now it is dishevelled; formerly you were sitting, and now you have risen up; formerly you were walking, and now you have stopped: how is all this?' The shadow said, 'Venerable Sirs, how do you ask me about such small matters? These things all belong to me, but I do not know how they do so. I am (like) the shell of a cicada or the cast-off skin of a snake - like them, and yet not like them. With light and the sun I make my appearance; with darkness and the night I fade away. Am not I dependent on the substance from which I am thrown? And that substance is itself dependent on something else! When it comes, I come with it; when it goes, I go with it. When it comes under the influence of the strong Yang, I come under the same. Since we are both produced by that strong Yang, what occasion is there for you to question me?'

6 陽子居南之沛，老聃西遊於秦，邀於郊，至於梁而遇老子。老子中道仰天而歎曰：「始以汝為可教，今不可也。」陽子居不答。至舍，進盥漱巾櫛，脫屨戶外，膝行而前曰：「向者弟子欲請夫子，夫子行不閒，是以不敢。今閒矣，請問其過。」老子曰：「而睢睢盱盱，而誰與居？大白若辱，盛德若不足。」陽子居蹴然變容曰：「敬聞命矣。」其往也，舍者迎將其家，公執席，妻執巾櫛，舍者避席，煬者避灶。其反也，舍者與之爭席矣。

Yang Zi-ju had gone South to Pei, while Lao Dan was travelling in the west in Qin. (He thereupon) asked (Laozi) to come to the border (of Pei), and went himself to Liang, where he met him. Laozi stood in the middle of the way, and, looking up to heaven, said with a sigh, 'At first I thought that you might be taught, but now I see that you cannot be.' Yang Zi-ju made no reply; and when they came to their lodging-house, he brought in water for the master to wash his hands and rinse his mouth, along with a towel and comb. He then took off his shoes outside the door, went forward on his knees, and said, 'Formerly, your disciple wished to ask you, Master, (the reason of what you said); but you were walking, and there was no opportunity, and therefore I did not presume to speak. Now there is an opportunity, and I beg to ask why you spoke as you did.' Laozi replied, 'Your eyes are lofty, and you stare - who would live with you? The purest carries himself as if he were soiled; the most virtuous seems to feel himself defective.' Yang Zi-ju looked abashed and changed countenance, saying, 'I receive your commands with reverence,'

When he first went to the lodging-house, the people of it met him and went before him. The master of it carried his mat for him, and the mistress brought the towel and comb. The lodgers left their mats, and the cook his fire-place (as he passed them). When he went away, the others in the house would have striven with him about (the places for) their mats.

《讓王 \ Kings who have wished to resign the Throne》

1 堯以天下讓許由，許由不受。又讓於子州支父，子州支父曰：「以為我天子，猶之可也。雖然，我適有幽憂之病，方且治之，未暇治天下也。」夫天下至重也，而不以害其生，又況他物乎！唯無以天下為者，可以託天下也。

Yao proposed to resign the throne to Xu You, who would not accept it. He then offered it to Zi-zhou Zhi-fu, but he said, 'It is not unreasonable to propose that I should occupy the throne, but I happen to be suffering under a painful sorrow and illness. While I am engaged in dealing with it, I have not leisure to govern the kingdom.' Now the throne is the most important of all positions, and yet this man would not occupy it to the injury of his life; how much less would he have allowed any other thing to do so! But only he who does not care to rule the kingdom is fit to be entrusted with it.

舜讓天下於子州支伯，子州支伯曰：「予適有幽憂之病，方且治之，未暇治天下也。」故天下大器也，而不以易生，此有道者之所以異乎俗者也。

Shun proposed to resign the throne to Zi-zhou Zhi-bo, who (likewise) said, 'I happen to be suffering under a painful sorrow and illness. While I am engaged in dealing with it, I have not leisure to govern the kingdom.' Now the kingdom is the greatest of all concerns, and yet this man would not give his life in exchange for the throne. This shows how they who possess the Dao differ from common men.

舜以天下讓善卷，善卷曰：「余立於宇宙之中，冬日衣皮毛，夏日衣葛絺；春耕種，形足以勞動；秋收斂，身足以休息；日出而作，日入而息，逍遙於天地之間而心意自得。吾何以天下為哉？悲夫！子之不知余也！」遂不受。於是去而入深山，莫知其處。

Shun proposed to resign the throne to Shan Juan, who said, 'I am a unit in the midst of space and time. In winter I wear skins and furs; in summer, grass-cloth and linen; in spring I plough and sow, my strength being equal to the toil; in autumn I gather in my harvest, and am prepared to cease from labour and eat. At sunrise I get up and work; at sunset I rest. So do I enjoy myself between heaven and earth, and my mind is content: why should I have anything to do with the throne? Alas! that you, Sir, do not know me better!' Thereupon he declined the proffer, and went away, deep among the hills, no man knew where.

舜以天下讓其友石戶之農，石戶之農曰：「捲捲乎后之為人，葆力之士也。」以舜之德為未至也，於是夫負妻戴，攜子以入於海，終身不反也。

Shun proposed to resign the throne to his friend, a farmer of Shi-hu. The farmer, however, said (to himself), 'How full of vigor does our lord show himself, and how exuberant is his strength! If Shun with all his powers be not equal (to the task of government, how should I be so?)' On this he took his wife on his back, led his son by the hand, and went away to the sea-coast, from which to the end of his life he did not come back.

2 大王亶父居邠，狄人攻之。事之以皮帛而不受，事之以犬馬而不受，事之以珠玉而不受，狄人之所求者土地也。大王亶父曰：「與人之兄居而殺其弟，與人之父居而殺其子，吾不忍也。子皆勉居矣！為吾臣與為狄人臣，奚以異？且吾聞之，不以所用養害所養。」因杖筴而去之。民相連而從之，遂成國於岐山之下。夫大王亶父可謂能尊生矣。能尊生者，雖貴富不以養傷身，雖貧賤不以利累形。今世之人，居高官尊爵者，皆重失之，見利輕亡其身，豈不惑哉！

When Dai-wang Dan-fu was dwelling in Bin, the wild tribes of the North attacked him. He tried to serve them with skins and silks, but they were not satisfied. He tried to serve them with dogs and horses, but they were not satisfied, and then with pearls and jade, but they were not satisfied. What they sought was his territory. Dai-wang Dan-fu said (to his people), 'To dwell with the elder brother and cause the younger brother to be killed, or with the father and cause the son to be killed,-- this is what I cannot bear to do. Make an effort, my children, to remain here. What difference is there between being my subjects, or the subjects of those wild people? And I have heard that a man does not use that which he employs for nourishing his people to injure them.' Thereupon he took his staff and switch and left, but the people followed him in an unbroken train, and he established a (new) state at the foot of mount Qi. Thus Dai-wang Dan-fu might be pronounced one who could give its (due) honour to life. Those who are able to do so, though they may be rich and noble, will not, for that which nourishes them, injure their persons; and though they may be poor and mean, will not, for the sake of gain, involve their bodies (in danger). The men of the present age who occupy high offices and are of honourable rank all lose these (advantages) again, and in the prospect of gain lightly expose their persons to ruin: is it not a case of delusion?

3 越人三世弒其君，王子搜患之，逃乎丹穴。而越國無君，求王子搜不得，從之丹穴。王子搜不肯出，越人薰之以艾，乘以王輿。王子搜援綏登車，仰天而呼曰：「君乎君乎！獨不可以舍我乎！」王子搜非惡為君也，惡為君之患也。若王子搜者，可謂不以國傷生矣，此固越人之所欲得為君也。

The people of Yue three times in succession killed their ruler, and the prince Sou, distressed by it, made his escape to the caves of Dan, so that Yue was left without a ruler. The people sought for the prince, but could not find him, till (at last) they followed him to the cave of Dan. The prince was not willing to come out to them, but they smoked him out with moxa, and made him mount the royal chariot. As he took hold of the strap, and mounted the carriage, he looked up to heaven, and called out, '0 Ruler, 0 Ruler, could you not have spared me this?' Prince Sou did not dislike being ruler - he disliked the evil inseparable from being so. It may be said of him that he would not for the sake of a kingdom endanger his life; and this indeed was the reason why the people of Yue wanted to get him for their ruler.

4 韓、魏相與爭侵地。子華子見昭僖侯，昭僖侯有憂色。子華子曰：「今使天下書銘於君之前，書之言曰：『左手攫之則右手廢，右手攫之則左手廢，然而攫之者必有天下。』君能攫之乎？」昭僖侯曰：「寡人不攫也。」子華子曰：「甚善！自是觀之，兩臂重於天下也，身亦重於兩臂。韓之輕於天下亦遠矣，今之所爭者，其輕於韓又遠。君固愁身傷生以憂戚不得也！」僖侯曰：「善哉！教寡人者眾矣，未嘗得聞此言也。」子華子可謂知輕重矣。

Han and Wei were contending about some territory which one of them had wrested from the other. Zi-hua Zi went to see the marquis Zhao-xi (of Han), and, finding him looking sorrowful, said, 'Suppose now that all the states were to sign an agreement before you to the effect that "Whoever should with his left hand carry off (the territory in dispute) should lose his right hand, and whoever should do so with his right hand should lose his left hand, but that, nevertheless, he who should carry it off was sure to obtain the whole kingdom;" would your lordship feel yourself able to carry it off?' The marquis said, 'I would not carry it off,' and Zi-hua rejoined, 'Very good. Looking at the thing from this point of view, your two arms are of more value to you than the whole kingdom. But your body is of more value than your two arms, and Han is of much less value than the whole kingdom. The territory for which you are now contending is further much less important than Han: your lordship, since you feel so much concern for your body, should not be endangering your life by indulging your sorrow.' The marquis Zhao-xi said, 'Good! Many have given me their counsel about this matter; but I never heard what you have said.' Zi-hua Zi may be said to have known well what was of great importance and what was of little.

5 魯君聞顏闔得道之人也，使人以幣先焉。顏闔守陋閭，苴布之衣而自飯牛。魯君之使者至，顏闔自對之。使者曰：「此顏闔之家與？」顏闔對曰：「此闔之家也。」使者致幣，顏闔曰：「恐聽者謬而遺使者罪，不若審之。」使者還，反審之，復來求之，則不得已。故若顏闔者，真惡富貴也。

The ruler of Lu, having heard that Yan He had attained to the Dao, sent a messenger, with a gift of silks, to prepare the way for further communication with him. Yan He was waiting at the door of a mean house, in a dress of coarse hempen cloth, and himself feeding a cow. When the messenger arrived, Yan He himself confronted him. The messenger asked, 'Is this the house of Yan He?' 'It is,' was the reply; and the other was presenting the silks to him, when he said, 'I am afraid you heard (your instructions) wrongly, and that he who sent you will blame you. You had better make sure.' The messenger on this returned, and made sure that he was right; but when he came back, and sought for Yan He, he was not to be found. Yes; men like Yan He do of a truth dislike riches and honours.

6 故曰：道之真以治身，其緒餘以為國家，其土苴以治天下。由此觀之，帝王之功，聖人之餘事也，非所以完身養生也。今世俗之君子，多為身棄生以殉物，豈不悲哉！凡聖人之動作也，必察其所以之，與其所以為。今且有人於此，以隨侯之珠彈千仞之雀，世必笑之。是何也？則其所用者重而所要者輕也。夫生者，豈特隨侯之重哉！

Hence it is said, 'The true object of the Dao is the regulation of the person. Quite subordinate to this is its use in the management of the state and the clan; while the government of the kingdom is but the dust and refuse of it.' From this we may see that the services of the Dis and Kings are but a surplusage of the work of the sages, and do not contribute to complete the person or nourish the life. Yet the superior men of the present age will, most of them, throw away their lives for the sake of their persons, in pursuing their (material) objects - is it not cause for grief? Whenever a sage is initiating any movement, he is sure to examine the motive which influences him, and what he is about to do. Here, however, is a man, who uses a pearl like that of the marquis of Sui to shoot a bird at a distance of 10,000 feet. All men will laugh at him; and why? Because the thing which he uses is of great value, and what he wishes to get is of little. And is not life of more value than the pearl of the marquis of Sui?

7 子列子窮，容貌有飢色。客有言之於鄭子陽者曰：「列御寇，蓋有道之士也，居君之國而窮，君無乃為不好士乎？」鄭子陽即令官遺之粟。子列子見使者，再拜而辭。使者去，子列子入，其妻望之而拊心曰：「妾聞為有道者之妻子，皆得佚樂，今有飢色。君過而遺先生食，先生不受，豈不命邪！」子列子笑謂之曰：「君非自知我也。以人之言而遺我粟，至其罪我也，又且以人之言。此吾所以不受也。」其卒，民果作難而殺子陽。

Zi Liezi was reduced to extreme poverty, and his person had a hungry look. A visitor mentioned the case to Zi-yang, (the premier) of Kang, saying, 'Lie Yu-kou, I believe, is a scholar who has attained to the Dao. Is it because our ruler does not love (such) scholars, that he should be living in his state in such poverty?' Zi-yang immediately ordered an officer to send to him a supply of grain. When Liezi saw the messenger, he bowed to him twice, and declined the gift, on which the messenger went away. On Liezi's going into the house, his wife looked to him and beat her breast, saying, 'I have heard that the wife and children of a possessor of the Dao all enjoy plenty and ease, but now we look starved. The ruler has seen his error, and sent you a present of food, but you would not receive it - is it appointed (for us to suffer thus)?' Zi Liezi laughed and said to her, 'The ruler does not himself know me. Because of what some one said to him, he sent me the grain; but if another speak (differently) of me to him, he may look on me as a criminal. This was why I did not receive the grain! In the end it did come about, that the people, on an occasion of trouble and disorder, put Zi-yang to death.

8 楚昭王失國，屠羊說走而從於昭王。昭王反國，將賞從者，及屠羊說。屠羊說曰：「大王失國，說失屠羊；大王反國，說亦反屠羊。臣之爵祿已復矣，又何賞之言？」王曰：「強之！」屠羊說曰：「大王失國，非臣之罪，故不敢伏其誅；大王反國，非臣之功，故不敢當其賞。」王曰：「見之！」屠羊說曰：「楚國之法，必有重賞大功而後得見。今臣之知不足以存國，而勇不足以死寇。吳軍入郢，說畏難而避寇，非故隨大王也。今大王欲廢法毀約而見說，此非臣之所以聞於天下也。」王謂司馬子綦曰：「屠羊說居處卑賤而陳義甚高，子綦為我延之以三旌之位。」屠羊說曰：「夫三旌之位，吾知其貴於屠羊之肆也；萬鍾之祿，吾知其富於屠羊之利也。然豈可以食爵祿而使吾君有妄施之名乎！說不敢當，願復反吾屠羊之肆。」遂不受也。

When king Zhao of Chu lost his kingdom, the sheep-butcher Yue followed him in his flight. When the king (recovered) his kingdom and returned to it, and was going to reward those who had followed him, on coming to the sheep-butcher Yue, that personage said, 'When our Great King lost his kingdom, I lost my sheep-killing. When his majesty got back his kingdom, I also got back my sheep-killing. My income and rank have been recovered; why speak further of rewarding me?' The king, (on hearing of this reply), said, 'Force him (to take the reward);' but Yue said, 'It was not through any crime of mine that the king lost his kingdom, and therefore I did not dare to submit to the death (which would have been mine if I had remained in the capital). And it was not through any service of mine that he recovered his kingdom, and therefore I do not dare to count myself worthy of any reward from him.'

The king (now) asked that the butcher should be introduced to him, but Yue said, 'According to the law of Chu, great reward ought to be given to great service, and the recipient then be introduced to the king; but now my wisdom was not sufficient to preserve the kingdom, nor my courage sufficient to die at the hands of the invaders. When the army of Wu entered, I was afraid of the danger, and got out of the way of the thieves - it was not with a distinct purpose (of loyalty) that I followed the king. And now he wishes, in disregard of the law, and violations of the conditions of our social compact, to see me in court - this is not what I would like to be talked of through the kingdom.' The king said to Zi-qi, the Minister of War, 'The position of the sheep-butcher Yue is low and mean, but his setting forth of what is right is very high; do you ask him for me to accept the place of one of my three most distinguished nobles.' (This being communicated to Yue), he said, 'I know that the place of such a distinguished noble is nobler than a sheep-butcher's stall, and that the salary of 10,000 zhong is more than its profits. But how should I, through my greed of rank and emolument, bring on our ruler the name of an unlawful dispensation of his gifts? I dare not respond to your wishes, but desire to return to my stall as the sheep-butcher.' Accordingly he did not accept (the proffered reward).

9 原憲居魯，環堵之室，茨以生草，蓬戶不完，桑以為樞而甕牖，二室，褐以為塞，上漏下溼，匡坐而弦。子貢乘大馬，中紺而表素，軒車不容巷，往見原憲。原憲華冠縰履，杖藜而應門。子貢曰：「嘻！先生何病？」原憲應之曰：「憲聞之：『無財謂之貧，學而不能行謂之病。』今憲，貧也，非病也。」子貢逡巡而有愧色。原憲笑曰：「夫希世而行，比周而友，學以為人，教以為己，仁義之慝，輿馬之飾，憲不忍為也。」

Yuan Xian was living in Lu. His house, whose walls were only a few paces round, looked as if it were thatched with a crop of growing grass; its door of brushwood was incomplete, with branches of a mulberry tree for its side-posts; the window of each of its two apartments was formed by an earthenware jar (in the wall), which was stuffed with some coarse serge. It leaked above, and was damp on the ground beneath; but there he sat composedly, playing on his guitar. Zi-gong, in an inner robe of purple and an outer one of pure white, riding in a carriage drawn by two large horses, the hood of which was too high to get into the lane (leading to the house), went to see him. Yuan Xian, in a cap made of bark, and slippers without heels, and with a stalk of hellebore for a staff, met him at the door. 'Alas! Master,' said Zi-gong, 'that you should be in such distress!' Yuan Xian answered him, 'I have heard that to have no money is to be poor, and that not to be able to carry one's learning into practice is to be distressed. I am poor but not in distress.' Zi-gong shrank back, and looked ashamed, on which the other laughed and said, 'To act with a view to the world's (praise); to pretend to be public-spirited and yet be a partisan; to learn in order to please men; to teach for the sake of one's own gain; to conceal one's wickedness under the garb of benevolence and righteousness; and to be fond of the show of chariots and horses: these are things which Xian cannot bear to do.'

10 曾子居衛，縕袍無表，顏色腫噲，手足胼胝。三日不舉火，十年不製衣，正冠而纓絕，捉衿而肘見，納履而踵決。曳縰而歌商頌，聲滿天地，若出金石。天子不得臣，諸侯不得友。故養志者忘形，養形者忘利，致道者忘心矣。

Zeng-zi was residing in Wei. He wore a robe quilted with hemp, and had no outer garment; his countenance looked rough and emaciated; his hands and feet were horny and callous; he would be three days without lighting a fire; in ten years he did not have a new suit; if he put his cap on straight, the strings would break; if he drew tight the overlap of his robe, his elbow would be seen; in putting on his shoes, the heels would burst them. Yet dragging his shoes along, he sang the 'Sacrificial Odes of Shang' with a voice that filled heaven and earth as if it came from a bell or a sounding stone. The Son of Heaven could not get him to be a minister; no feudal prince could get him for his friend. So it is that he who is nourishing his mind's aim forgets his body, and he who is nourishing his body discards all thoughts of gain, and he who is carrying out the Dao forgets his own mind.

11 孔子謂顏回曰：「回來！家貧居卑，胡不仕乎？」顏回對曰：「不願仕。回有郭外之田五十畝，足以給饘粥；郭內之田十畝，足以為絲麻；鼓琴足以自娛；所學夫子之道者足以自樂也。回不願仕。」孔子愀然變容曰：「善哉回之意！丘聞之：『知足者不以利自累也，審自得者失之而不懼，行修於內者無位而不怍。』丘誦之久矣，今於回而後見之，是丘之得也。」

Confucius said to Yan Hui, 'Come here, Hui. Your family is poor, and your position is low; why should you not take office?' Hui replied, 'I have no wish to be in office. Outside the suburban district I possess fields to the extent of fifty acres, which are sufficient to supply me with congee; and inside it I have ten acres, which are sufficient to supply me with silk and flax. I find my pleasure in playing on my lute, and your doctrines, Master, which I study, are sufficient for my enjoyment; I do not wish to take office.' Confucius looked sad, changed countenance, and said, "How good is the mind of Hui! I have heard that he who is contented will not entangle himself with the pursuit of gain, that he who is conscious of having gained (the truth) in himself is not afraid of losing other things, and that he who cultivates the path of inward rectification is not ashamed though he may have no official position. I have long been preaching this; but to-day I see it realised in Hui: this is what I have gained.'

12 中山公子牟謂瞻子曰：「身在江海之上，心居乎魏闕之下，奈何？」瞻子曰：「重生。重生則利輕。」中山公子牟曰：「雖知之，未能自勝也。」瞻子曰：「不能自勝則從，神無惡乎？不能自勝而強不從者，此之謂重傷。重傷之人，無壽類矣。」魏牟，萬乘之公子也，其隱巖穴也，難為於布衣之士，雖未至乎道，可謂有其意矣。

Prince Mou of Gong-shan spoke to Zhan-zi, saying, 'My body has its place by the streams and near the sea, but my mind dwells at the court of Wei - what have you to say to me in the circumstances?' Zhan-zi replied, 'Set the proper value on your life. When one sets the proper value on his life, gain seems to him unimportant.' The prince rejoined, 'I know that, but I am not able to overcome (my wishes).' The reply was, 'If you cannot master yourself (in the matter), follow (your inclinations so that) your spirit may not be dissatisfied. When you cannot master yourself, and try to force yourself where your spirit does not follow, this is what is called doing yourself a double injury; and those who so injure themselves are not among the long-lived.' Mou of Wei was the son of a lord of ten thousand chariots. For him to live in retirement among crags and caves was more difficult than for a scholar who had not worn the dress of office. Although he had not attained to the Dao, he may be said to have had some idea of it.

13 孔子窮於陳、蔡之間，七日不火食，藜羹不糝，顏色甚憊，而弦歌於室。顏回擇菜，子路、子貢相與言曰：「夫子再逐於魯，削迹於衛，伐樹於宋，窮於商、周，圍於陳、蔡，殺夫子者無罪，藉夫子者無禁。弦歌鼓琴，未嘗絕音，君子之無恥也若此乎？」顏回無以應，入告孔子。孔子推琴喟然而歎曰：「由與賜，細人也。召而來！吾語之。」

When Confucius was reduced to extreme distress between Zhan and Cai, for seven days he had no cooked meat to eat, but only some soup of coarse vegetables without any rice in it. His countenance wore the appearance of great exhaustion, and yet he kept playing on his lute and singing inside the house. Yan Hui (was outside), selecting the vegetables, while Zi-lu and Zi-gong were talking together, and said to him, 'The Master has twice been driven from Lu; he had to flee from Wei; the tree (beneath which he rested) was cut down in Sung; he was reduced to extreme distress in Shang and Zhou; he is held in a state of siege here between Zhan and Cai; any one who kills him will be held guiltless; there is no prohibition against making him a prisoner. And yet he keeps playing and singing, thrumming his lute without ceasing. Can a superior man be without the feeling of shame to such an extent as this?' Yan Hui gave them no reply, but went in and told (their words) to Confucius, who pushed aside his lute, and said, 'You and Ci are small men. Call them here, and I will explain the thing to them.'

子路、子貢入。子路曰：「如此者可謂窮矣。」孔子曰：「是何言也！君子通於道之謂通，窮於道之謂窮。今丘抱仁義之道，以遭亂世之患，其何窮之為？故內省而不窮於道，臨難而不失其德，天寒既至，霜露既降，吾是以知松柏之茂也。陳、蔡之隘，於丘其幸乎！」孔子削然反琴而弦歌，子路扢然執干而舞。子貢曰：「吾不知天之高也，地之下也。」

When they came in, Zi-lu said, 'Your present condition may be called one of extreme distress.' Confucius replied, 'What words are these! When the Superior man has free course with his principles, that is what we call his success; when such course is denied, that is what we call his failure. Now I hold in my embrace the principles of benevolence and righteousness, and with them meet the evils of a disordered age - where is the proof of my being in extreme distress? Therefore looking inwards and examining myself, I have no difficulties about my principles; though I encounter such difficulties (as the present), I do not lose my virtue. It is when winter's cold is come, and the hoar-frost and snow are falling, that we know the vegetative power of the pine and cypress. This strait between Zhan and Cai is fortunate for me.' He then took back his lute so that it emitted a twanging sound, and began to play and sing. (At the same time) Zi-lu, hurriedly, seized a shield, and began to dance, while Zi-gong said, 'I did not know (before) the height of heaven nor the depth of the earth.'

古之得道者，窮亦樂，通亦樂。所樂非窮通也，道德於此，則窮通為寒暑風雨之序矣。故許由娛於潁陽，而共伯得乎共首。

The ancients who had got the Dao were happy when reduced to extremity, and happy when having free course. Their happiness was independent of both these conditions. The Dao, and its characteristics - let them have these and distress and success come to them as cold and heat, as wind and rain in the natural order of things. Thus it was that Xu You. found pleasure on the north of the river Ying, and that the earl of Gong enjoyed himself on the top of mount (Gong).

14 舜以天下讓其友北人無擇，北人無擇曰：「異哉！后之為人也，居於甽畝之中，而遊堯之門。不若是而已，又欲以其辱行漫我。吾羞見之。」因自投清泠之淵。

Shun proposed to resign the throne to his friend, the Northerner Wu-zhai, who said, 'A strange man you are, 0 sovereign! You (first) lived among the channeled fields, and then your place was in the palace of Yao. And not only so: you now further wish to extend to me the stain of your disgraceful doings. I am ashamed to see you.' And on this he threw himself into the abyss of Qing-ling.

15 湯將伐桀，因卞隨而謀，卞隨曰：「非吾事也。」湯曰：「孰可？」曰：「吾不知也。」湯又因瞀光而謀，瞀光曰：「非吾事也。」湯曰：「孰可？」曰：「吾不知也。」湯曰：「伊尹何如？」曰：「強力忍垢，吾不知其他也。」湯遂與伊尹謀伐桀。

When Tang was about to attack Jie, he took counsel with Bian Sui, who said, 'It is no business of mine.' Tang then said, 'To whom should I apply?' And the other said, 'I do not know.' Tang then took counsel with Wu Guang, who gave the same answer as Bian Sui; and when asked to whom he should apply, said in the same way, 'I do not know.' 'Suppose,' Tang then said, 'I apply to Yi Yin, what do you say about him?' The reply was, 'He has a wonderful power in doing what is disgraceful, and I know nothing more about him!' Tang thereupon took counsel with Yi Yin and attacked Jie.

剋之，以讓卞隨。卞隨辭曰：「后之伐桀也謀乎我，必以我為賊也；勝桀而讓我，必以我為貪也。吾生乎亂世，而無道之人再來漫我以其辱行，吾不忍數聞也。」乃自投稠水而死。

Tang overcame him, after which he proposed to resign the throne to Bian Sui, who declined it, saying, 'When you were about to attack Jie, and sought counsel from me, you must have supposed me to be prepared to be a robber. Now that you have conquered Jie, and propose to resign the throne to me, you must consider me to be greedy. I have been born in an age of disorder, and a man without principle twice comes, and tries to extend to me the stain of his disgraceful proceedings - I cannot bear to hear the repetition of his proposals.' With this he threw himself into the Zhou water and died.

湯又讓瞀光曰：「知者謀之，武者遂之，仁者居之，古之道也。吾子胡不立乎？」瞀光辭曰：「廢上，非義也；殺民，非仁也；人犯其難，我享其利，非廉也。吾聞之曰：『非其義者，不受其祿；無道之世，不踐其土。』況尊我乎！吾不忍久見也。」乃負石而自沈於廬水。

Tang further made proffer of the throne to Wu Guang, saying, 'The wise man has planned it; the martial man has carried it through; and the benevolent man should occupy it: this was the method of antiquity. Why should you, Sir, not take the position?' Wu Guang refused the proffer, saying, 'To depose the sovereign is contrary to right; to kill the people is contrary to benevolence. When another has encountered the risks, if I should accept the gain of his adventure, I should violate my disinterestedness. I have heard it said, "If it be not right for him to do so, one should not accept the emolument; in an age of unprincipled (government), one should not put foot on the soil (of the) country" - how much less should I accept this position of honour! I cannot bear to see you any longer.' And with this he took a stone on his back, and drowned himself in the lu water.

16 昔周之興，有士二人處於孤竹，曰伯夷、叔齊。二人相謂曰：「吾聞西方有人，似有道者，試往觀焉。」至於岐陽，武王聞之，使叔旦往見之，與盟曰：「加富二等，就官一列。」血牲而埋之。二人相視而笑曰：「嘻！異哉！此非吾所謂道也。昔者神農之有天下也，時祀盡敬而不祈喜；其於人也，忠信盡治而無求焉。樂與政為政，樂與治為治，不以人之壞自成也，不以人之卑自高也，不以遭時自利也。今周見殷之亂而遽為政，上謀而下行貨，阻兵而保威，割牲而盟以為信，揚行以說眾，殺伐以要利，是推亂以易暴也。吾聞古之士遭治世不避其任，遇亂世不為苟存。今天下闇，周德衰，其並乎周以塗吾身也，不如避之以絜吾行。」

Formerly, at the rise of the Zhou dynasty, there were two brothers who lived in Gu-zhu, and were named Bo-yi and Shu-Qi. They spoke together and said, 'We have heard that in the west there is one who seems to rule according to the Right Way; let us go and see.' (Accordingly) they came to the south of (mount) Qi; and when king Wu heard of them, he sent (his brother) Shu Dan to see them, and make a covenant with them, engaging that their wealth should be second (only to that of the king), and that their offices should be of the first rank, and instructing him to bury the covenant with the blood of the victim after they had smeared the corners of their mouths with it. The brothers looked at each other and laughed, saying, 'Ah! How strange! This is not what we call the Right Way. Formerly, when Shen Nong had the kingdom, he offered his sacrifices at the proper seasons and with the utmost reverence, but without praying for any blessing. Towards men he was leal-hearted and sincere, doing his utmost in governing them, but without seeking anything for himself. When it was his pleasure to use administrative measures, he did so; and a sterner rule when he thought that would be better. He did not by the ruin of others establish his own power; he did not exalt himself by bringing others low; he did not, when the time was opportune, seek his own profit. But now Zhou, seeing the disorder of Yin, has suddenly taken the government into its hands; with the high it has taken counsel, and with those below employed bribes; it relies on its troops to maintain the terror of its might; it makes covenants over victims to prove its good faith; it vaunts its proceedings to please the masses; it kills and attacks for the sake of gain: this is simply overthrowing disorder and changing it for tyranny. We have heard that the officers of old, in an age of good government, did not shrink from their duties, and in an age of disorder did not recklessly seek to remain in office. Now the kingdom is in a state of darkness; the virtue of Zhou is decayed. Than to join with it and lay our persons in the dust, it is better for us to abandon it, and maintain the purity of our conduct.'

二子北至於首陽之山，遂餓而死焉。若伯夷、叔齊者，其於富貴也，苟可得已，則必不賴。高節戾行，獨樂其志，不事於世，此二士之節也。

The two princes then went north to the hill of Shou-yang, where they died of starvation. If men such as Bo-yi and Shu-Qi, in the matter of riches and honours, can manage to avoid them, (let them do so); but they must not depend on their lofty virtue to pursue any perverse course, only gratifying their own tendencies, and not doing service in their time: this was the style of these two princes.

《盜跖 \ The Robber Zhi》

1 孔子與柳下季為友。柳下季之弟名曰盜跖。盜跖從卒九千人，橫行天下，侵暴諸侯，穴室樞戶，驅人牛馬，取人婦女，貪得忘親，不顧父母兄弟，不祭先祖。所過之邑，大國守城，小國入保，萬民苦之。

Confucius was on terms of friendship with Liu-xia Ji, who had a brother named Dao Zhi. This Dao Zhi had 9,000 followers, who marched at their will through the kingdom, assailing and oppressing the different princes. They dug through walls and broke into houses; they drove away people's cattle and horses; they carried off people's wives and daughters. In their greed to get, they forgot the claims of kinship, and paid no regard to their parents and brethren. They did not sacrifice to their ancestors. Wherever they passed through the country, in the larger states the people guarded their city walls, and in the smaller the people took to their strongholds. All were distressed by them.

孔子謂柳下季曰：「夫為人父者，必能詔其子；為人兄者，必能教其弟。若父不能詔其子，兄不能教其弟，則無貴父子兄弟之親矣。今先生，世之才士也，弟為盜跖，為天下害，而弗能教也，丘竊為先生羞之。丘請為先生往說之。」柳下季曰：「先生言『為人父者必能詔其子，為人兄者必能教其弟』，若子不聽父之詔，弟不受兄之教，雖今先生之辯，將奈之何哉？且跖之為人也，心如涌泉，意如飄風，強足以距敵，辯足以飾非，順其心則喜，逆其心則怒，易辱人以言。先生必無往。」

Confucius spoke to Liu-xia Ji, saying, 'Fathers should be able to lay down the law to their sons, and elder to instruct their younger brothers. If they are unable to do so, they do not fulfil the duties of the relationships which they sustain. You, Sir, are one of the most talented officers of the age, and your younger brother is this Robber Zhi. He is a pest in the kingdom, and you are not able to instruct him better; I cannot but be ashamed of you, and I beg to go for you and give him counsel.' Liu-xia Ji replied, 'You say, Sir, that fathers must be able to lay down the law to their sons, and elder to instruct their younger brothers, but if sons will not listen to the orders of their fathers, nor the younger receive the lessons of their elder brothers, though one may have your powers of persuasion, what is to be done? And, moreover, Zhi is a man whose mind is like a gushing fountain, and his will like a whirlwind; he is strong enough to resist all enemies, and clever enough to gloss over his wrong-doings. If you agree with him, he is glad; if you oppose him, he is enraged; and he readily meets men with the language of abuse. You must not go to him.'

孔子不聽，顏回為御，子貢為右，往見盜跖。盜跖乃方休卒徒太山之陽，膾人肝而餔之。孔子下車而前，見謁者曰：「魯人孔丘，聞將軍高義，敬再拜謁者。」謁者入通，盜跖聞之大怒，目如明星，髮上指冠，曰：「此夫魯國之巧偽人孔丘非邪？為我告之：『爾作言造語，妄稱文、武，冠枝木之冠，帶死牛之脅，多辭繆說，不耕而食，不織而衣，搖脣鼓舌，擅生是非，以迷天下之主，使天下學士不反其本，妄作孝弟而儌倖於封侯富貴者也。子之罪大極重，疾走歸！不然，我將以子肝益晝餔之膳。』」

Confucius, however, did not attend to this advice. With Yan Hui as his charioteer, and Zi-gong seated on the right, he went to see Dao Zhi, whom he found with his followers halted on the south of Tai-shan, and mincing men's livers, which he gave them to eat. Confucius alighted from his carriage, and went forward, till he saw the usher, to whom he said, 'I, Kong Qiu of Lu, have heard of the general's lofty righteousness,' bowing twice respectfully to the man as he said so. The usher went in and announced the visitor. But when Dao Zhi heard of the arrival, he flew into a great rage; his eyes became like blazing stars, and his hair rose up and touched his cap. 'Is not this fellow,' said he, 'Kong Qiu, that artful hypocrite of Lu? Tell him from me, "You invent speeches and babble away, appealing without ground to (the examples of) Wen and Wu. The ornaments on your cap are as many as the branches of a tree, and your girdle is (a piece of skin) from the ribs of a dead ox, The more you talk, the more nonsense you utter. You get your food without (the labour of) ploughing, and your clothes without (that of) weaving. You wag your lips and make your tongue a drum-stick. You arbitrarily decide what is right and what is wrong, thereby leading astray the princes throughout the kingdom, and making its learned scholars not occupy their thoughts with their proper business. You recklessly set up your filial piety and fraternal duty, and curry favour with the feudal princes, the wealthy and the noble. Your offence is great; your crime is very heavy. Take yourself off home at once. If you do not do so, I will take your liver, and add it to the provision for to-day's food."'

孔子復通曰：「丘得幸於季，願望履幕下。」謁者復通，盜跖曰：「使來前！」孔子趨而進，避席反走，再拜盜跖。盜跖大怒，兩展其足，案劍瞋目，聲如乳虎，曰：「丘來前！若所言，順吾意則生，逆吾心則死。」

But Confucius sent in another message, saying, 'I enjoy the good will of (your brother) Ji, and I wish and hope to tread the ground beneath your tent.' When the usher had communicated this message, Dao Zhi said, 'Make him come forward.' On this Confucius hastened forwards. Declining to take a mat, he drew hastily back, and bowed twice to Dao Zhi, who in a great rage stretched his legs apart, laid his hand on his sword, and with glaring eyes and a voice like the growl of a nursing tigress, said, 'Come forwards, Zhi. If what you say be in accordance with my mind, you shall live; but, if it be contrary to it, you shall die.'

孔子曰：「丘聞之，凡天下有三德：生而長大，美好無雙，少長貴賤見而皆說之，此上德也；知維天地，能辯諸物，此中德也；勇悍果敢，聚眾率兵，此下德也。凡人有此一德者，足以南面稱孤矣。今將軍兼此三者，身長八尺二寸，面目有光，脣如激丹，齒如齊貝，音中黃鐘，而名曰盜跖，丘竊為將軍恥不取焉。將軍有意聽臣，臣請南使吳、越，北使齊、魯，東使宋、衛，西使晉、楚，使為將軍造大城數百里，立數十萬戶之邑，尊將軍為諸侯，與天下更始，罷兵休卒，收養昆弟，共祭先祖。此聖人才士之行，而天下之願也。」

Confucius replied, 'I have heard that everywhere under the sky there are three (most excellent) qualities. To be naturally tall and large, to be elegant and handsome without a peer, so that young and old, noble and mean, are pleased to look upon him - this is the highest of those qualities. To comprehend both heaven and earth in his wisdom, and to be able to speak eloquently on all subjects - this is the middle one of them. To be brave and courageous, resolute and daring, gathering the multitudes round him, and leading on his troops - this is the lowest of them. Whoever possesses one of these qualities is fit to stand with his face to the south, and style himself a Prince. But you, General, unite in yourself all the three. Your person is eight cubits and two inches in height; there is a brightness about your face and a light in your eyes; your lips look as if stained with vermilion; your teeth are like rows of precious shells; your voice is attuned to the musical tubes, and yet you are named "The Robber Zhi." I am ashamed of you, General, and cannot approve of you. If you are inclined to listen to me, I should like to go as your commissioner to Wu and Yue in the south; to Qi and Lu in the north; to Sung and Wei in the cast; and to Jin and Chu in the west. I will get them to build for you a great city several hundred li in size, to establish under it towns containing several hundred thousands of inhabitants, and honour you there as a feudal lord. The kingdom will see you begin your career afresh; you will cease from your wars and disband your soldiers; you will collect and nourish your brethren, and along with them offer the sacrifices to your ancestors: this will be a course befitting a sage and an officer of ability, and will fulfil the wishes of the whole kingdom.'

盜跖大怒曰：「丘來前！夫可規以利而可諫以言者，皆愚陋恆民之謂耳。今長大美好，人見而悅之者，此吾父母之遺德也。丘雖不吾譽，吾獨不自知邪？且吾聞之：『好面譽人者，亦好背而毀之。』今丘告我以大城眾民，是欲規我以利而恆民畜我也，安可久長也？城之大者，莫大乎天下矣。堯、舜有天下，子孫無置錐之地，湯、武立為天子而後世絕滅，非以其利大故邪？

'Come forward, Qiu,' said Dao Zhi, greatly enraged. 'Those who can be persuaded by considerations of gain, and to whom remonstrances may be addressed with success, are all ignorant, low, and ordinary people. That I am tall and large, elegant and handsome, so that all who see me are pleased with me - this is an effect of the body left me by my parents. Though you were not to praise me for it, do I not know it myself? And I have heard that he who likes to praise men to their face will also like to speak ill of them behind their back. And when you tell me of a great wall and a multitudinous people, this is to try to persuade me by considerations of gain, and to cocker me as one of the ordinary people. But how could such advantages last for long? Of all great cities there is none so great as the whole kingdom, which was possessed by Yao and Shun, while their descendants (now) have not so much territory as would admit an awl. Tang and Wu were both set up as the Sons of Heaven, but in after ages (their posterity) were cut off and extinguished - was not this because the gain of their position was so great a prize?

且吾聞之：古者禽獸多而人少，於是民皆巢居以避之，晝拾橡栗，暮栖木上，故命之曰有巢氏之民。古者民不知衣服，夏多積薪，冬則煬之，故命之曰知生之民。神農之世，臥則居居，起則于于，民知其母，不知其父，與麋鹿共處，耕而食，織而衣，無有相害之心，此至德之隆也。然而黃帝不能致德，與蚩尤戰於涿鹿之野，流血百里。堯、舜作，立群臣，湯放其主，武王殺紂。自是之後，以強陵弱，以眾暴寡。湯、武以來，皆亂人之徒也。

'And moreover I have heard that anciently birds and beasts were numerous, and men were few, so that they lived in nests in order to avoid the animals. In the daytime they gathered acorns and chestnuts, and in the night they roosted on the trees; and on account of this they are called the people of the Nest-builder. Anciently the people did not know the use of clothes. In summer they collected great stores of faggots, and in winter kept themselves warm by means of them; and on account of this they are called the people who knew how to take care of their lives. In the age of Shen Nong, the people lay down in simple innocence, and rose up in quiet security. They knew their mothers, but did not know their fathers. They dwelt along with the elks and deer. They ploughed and ate; they wove and made clothes; they had no idea of injuring one another: this was the grand time of Perfect virtue. Huang-Di, however, was not able to perpetuate this virtuous state. He fought with Chi-you in the wild ofZhuo-lu till the blood flowed over a hundred li. When Yao and Shun arose, they instituted their crowd of ministers. Tang banished his lord. King Wu killed Zhou. Since that time the strong have oppressed the weak, and the many tyrannised over the few. From Tang and Wu downwards, (the rulers) have all been promoters of disorder and confusion.

今子修文、武之道，掌天下之辯，以教後世，縫衣淺帶，矯言偽行，以迷惑天下之主，而欲求富貴焉，盜莫大於子。天下何故不謂子為盜丘而乃謂我為盜跖？子以甘辭說子路而使從之，使子路去其危冠，解其長劍，而受教於子，天下皆曰『孔丘能止暴禁非』。其卒之也，子路欲殺衛君而事不成，身菹於衛東門之上，是子教之不至也。子自謂才士聖人邪！則再逐於魯，削跡於衛，窮於齊，圍於陳、蔡，不容身於天下。子教子路菹此患，上無以為身，下無以為人，子之道豈足貴邪？

'You yourself now cultivate and inculcate the ways of Wen and Wu; you handle whatever subjects are anywhere discussed for the instruction of future ages. With your peculiar robe and narrow girdle, with your deceitful speech and hypocritical conduct, you delude the lords of the different states, and are seeking for riches and honours. There is no greater robber than you are - why does not all the world call you the Robber Zhi, instead of styling me the Robber Zhi? You prevailed by your sweet speeches on Zi-lu, and made him your follower; you made him put away his high cap, lay aside his long sword, and receive your instructions, so that all the world said, "Kong Qiu is able to arrest violence and repress the wrong-doer;" but in the end, when Zi-lu wished to slay the ruler of Wei, and the affair proved unsuccessful, his body was exhibited in pickle over the eastern gate of the capital - so did your teaching of him come to nothing. Do you call yourself a scholar of talent, a sage? Why, you were twice driven out of Lu; you had to run away from Wei; you were reduced to extremity in Qi; you were held in a state of siege between Chen and Cai; there is no resting-place for your person in the kingdom; your instructions brought Zi-lu to pickle. Such have been the misfortunes (attending your course). You have done no good either for yourself or for others - how can your doctrines be worth being thought much of?

世之所高，莫若黃帝，黃帝尚不能全德，而戰涿鹿之野，流血百里。堯不慈，舜不孝，禹偏枯，湯放其主，武王伐紂，文王拘羑里。此六子者，世之所高也，孰論之，皆以利惑其真而強反其情性，其行乃甚可羞也！

'There is no one whom the world exalts so much as it does Huang-Di, and still he was not able to perfect his virtue, but fought in the wilderness of Zhuo-lu, till the blood flowed over a hundred li. Yao was not kind to his son. Shun was not filial. Yu was paralysed on one side. Tang banished his sovereign. King Wu smote Zhou. King Wen was imprisoned in You-li. These are the six men of whom the world thinks the most highly, yet when we accurately consider their history, we see that for the sake of gain they all disallowed their true (nature), and did violence to its proper qualities and tendencies: their conduct cannot be thought of but with deep shame.

世之所謂賢士，伯夷、叔齊，伯夷、叔齊辭孤竹之君，而餓死於首陽之山，骨肉不葬。鮑焦飾行非世，抱木而死。申徒狄諫而不聽，負石自投於河，為魚鱉所食。介子推至忠也，自割其股以食文公，文公後背之，子推怒而去，抱木而燔死。尾生與女子期於梁下，女子不來，水至不去，抱梁柱而死。此六子者，無異於磔犬、流豕、操瓢而乞者，皆離名輕死，不念本養壽命者也。

'Among those whom the world calls men of ability and virtue were (the brothers) Bo-yi and Shu-Qi. They declined the rule of Gu-zhu, and died of starvation on the hill of Shou-yang, leaving their bones and flesh unburied. Bao Qiao vaunted his conduct, and condemned the world, but he died with his arms round a tree. When Shen-tu Di's remonstrances were not listened to, he fastened a stone on his back, and threw himself into the He, where he was eaten by the fishes and turtles. Jie Zi-tui was the most devoted (of followers), and cut a piece from his thigh as food for duke Wen. But when the duke afterwards overlooked him (in his distribution of favours), he was angry, and went away, and was burned to death with a tree in his arms. Wei Sheng had made an appointment with a girl to meet him under a bridge; but when she did not come, and the water rose around him, he would not go away, and died with his arms round one of the pillars. (The deaths of) these four men were not different from those of the dog that is torn in pieces, the pig that is borne away by a current, or the beggar (drowned in a ditch) with his alms-gourd in his hand. They were all caught as in a net by their (desire for) fame, not caring to nourish their life to its end, as they were bound to do.

世之所謂忠臣者，莫若王子比干、伍子胥，子胥沈江，比干剖心。此二子者，世謂忠臣也，然卒為天下笑。自上觀之，至於子胥、比干，皆不足貴也。

'Among those whom the world calls faithful ministers there have been none like the prince Bi-gan and Wu Zi-xu. But Zi-xu's (dead) body was cast into the Jiang, and the heart of Bi-gan was cut out. These two were what the world calls loyal ministers, but the end has been that everybody laughs at them. Looking at all the above cases, down to those of Zi-xu and Bi-gan, there is not one worthy to be honoured.

丘之所以說我者，若告我以鬼事，則我不能知也；若告我以人事者，不過此矣，皆吾所聞知也。今吾告子以人之情：目欲視色，耳欲聽聲，口欲察味，志氣欲盈。人上壽百歲，中壽八十，下壽六十，除病瘦、死喪、憂患，其中開口而笑者，一月之中不過四五日而已矣。天與地無窮，人死者有時，操有時之具而託於無窮之間，忽然無異騏驥之馳過隙也。不能說其志意，養其壽命者，皆非通道者也。丘之所言，皆吾之所棄也，亟去走歸，無復言之！子之道，狂狂汲汲，詐巧虛偽事也，非可以全真也，奚足論哉？」

'And as to the admonitions which you, Qiu, wish to impress on me, if you tell me about the state of the dead, I am unable to know anything about it; if you tell me about the things of men (alive), they are only such as I have stated, what I have heard and know all about. I will now tell you, Sir, my views about the condition of man. The eyes wish to look on beauty; the ears to hear music; the mouth to enjoy flavours; the will to be gratified. The greatest longevity man can reach is a hundred years; a medium longevity is eighty years; the lowest longevity is sixty. Take away sickness, pining, bereavement, mourning, anxieties, and calamities, the times when, in any of these, one can open his mouth and laugh, are only four or five days in a month. Heaven and earth have no limit of duration, but the death of man has its (appointed) time. Take the longest amount of a limited time, and compare it with what is unlimited, its brief existence is not different from the passing of a crevice by one of king Mu's horses. Those who cannot gratify their will and natural aims, and nourish their appointed longevity, are all unacquainted with the (right) Way (of life). I cast from me, Zhi, all that you say. Be quick and go. Hurry back and say not a word more. Your Way is only a wild recklessness, deceitful, artful, vain, and hypocritical. It is not available to complete the true (nature of man); it is not worth talking about!'

孔子再拜趨走，出門上車，執轡三失，目芒然無見，色若死灰，據軾低頭，不能出氣。歸到魯東門外，適遇柳下季。柳下季曰：「今者闕然數日不見，車馬有行色，得微往見跖邪？」孔子仰天而歎曰：「然。」柳下季曰：「跖得無逆汝意若前乎？」孔子曰：「然。丘所謂無病而自灸也，疾走料虎頭，編虎須，幾不免虎口哉！」

Confucius bowed twice, and hurried away. He went out at the door, and mounted his carriage. Thrice he missed the reins as he tried to take hold of them. His eyes were dazed, and he could not see; and his colour was that of slaked lime. He laid hold of the cross-bar, holding his head down, and unable to draw his breath. When he got back, outside the east gate of (the capital of) Lu, he encountered Liu-xia Ji, who said to him, 'Here you are, right in the gate. For some days I have not seen you. Your carriage and horses are travel-stained - have you not been to see Dao Zhi?' Confucius looked up to heaven, sighed, and said, 'Yes.' The other went on, 'And did he not set himself in opposition to all your views, as I said he would do?' 'He did. My case has been that of the man who cauterised himself without being ill. I rushed away, stroked the tiger's head, played with his whiskers, and narrowly escaped his mouth.'

2 子張問於滿苟得曰：「盍不為行？無行則不信，不信則不任，不任則不利。故觀之名，計之利，而義真是也。若棄名利，反之於心，則夫士之為行，不可一日不為乎？」滿苟得曰：「無恥者富，多信者顯。夫名利之大者，幾在無恥而信。故觀之名，計之利，而信真是也。若棄名利，反之於心，則夫士之為行，抱其天乎！」

Zi-zhang asked Man Gou-de, saying, 'Why do you not pursue a (righteous) course? Without such a course you will not be believed in; unless you are believed in, you will not be employed in office; and if not employed in office, you will not acquire gain. Thus, if you look at the matter from the point of reputation, or estimate it from the point of gain, a righteous course is truly the right thing. If you discard the thought of reputation and gain, yet when you think over the thing in your own mind, you will see that the scholar should not be a single day without pursuing a (righteous) course.' Man Gou-de said, 'He who has no shame becomes rich, and he in whom many believe becomes illustrious. Thus the greatest fame and gain would seem to spring from being without shame and being believed in. Therefore if you look at the matter from the point of reputation, or estimate it from the point of gain, to be believed in is the right thing. If you discard the thought of fame and gain, and think over the thing in your own mind, you will see that the scholar in the course which he pursues is (simply) holding fast his Heavenly (nature, and gaining nothing).'

子張曰：「昔者桀、紂貴為天子，富有天下，今謂臧聚曰『汝行如桀、紂』，則有怍色，有不服之心者，小人所賤也。仲尼、墨翟，窮為匹夫，今謂宰相曰『子行如仲尼、墨翟』，則變容易色稱不足者，士誠貴也。故勢為天子，未必貴也；窮為匹夫，未必賤也。貴賤之分，在行之美惡。」滿苟得曰：「小盜者拘，大盜者為諸侯，諸侯之門，義士存焉。昔者桓公小白殺兄入嫂而管仲為臣，田成子常殺君竊國而孔子受幣。論則賤之，行則下之，則是言行之情悖戰於胸中也，不亦拂乎！故《書》曰：『孰惡孰美？成者為首，不成者為尾。』」

Zi-zhang said, 'Formerly Jie and Zhou each enjoyed the honour of being the sovereign, and all the wealth of the kingdom was his; but if you now say to a (mere) money-grabber, "Your conduct is like that of Jie or Zhou," he will look ashamed, and resent the imputation: (these two sovereigns) are despised by the smallest men. Zhongni and Mo Di (on the other hand) were poor, and common men; but if you say to a Prime Minister that his conduct is like that of Zhongni or Mo Di, then he will be put out and change countenance, and protest that he is not worthy (to be so spoken of): (these two philosophers) are held to be truly noble by (all) scholars. Thus it is that the position of sovereign does not necessarily connect with being thought noble, nor the condition of being poor and of common rank with being thought mean. The difference of being thought noble or mean arises from the conduct being good or bad.' Man Gou-de replied, 'Small robbers are put in prison; a great robber becomes a feudal lord; and in the gate of the feudal lord your righteous scholars will be found. For instance, Xi-bo, the duke Huan, killed his elder brother, and took his sister-in-law to himself, and yet Guan Zhong became his minister; and Tian Cheng, styled Cheng-zi, killed his ruler, and usurped the state, and yet Confucius received a present of silks from him. In their discussions they would condemn the men, but in their conduct they abased themselves before them. In this way their words and actions must have been at war together in their breasts - was it not a contradiction and perversity? As it is said in a book, "Who is bad? and who is good? The successful is regarded as the Head, and the unsuccessful as the Tail."'

子張曰：「子不為行，即將疏戚無倫，貴賤無義，長幼無序，五紀六位將何以為別乎？」滿苟得曰：「堯殺長子，舜流母弟，疏戚有倫乎？湯放桀，武王伐紂，貴賤有義乎？王季為適，周公殺兄，長幼有序乎？儒者偽辭，墨者兼愛，五紀六位將有別乎？且子正為名，我正為利。名利之實，不順於理，不監於道。吾日與子訟於無約，曰：『小人殉財，君子殉名。其所以變其情，易其性，則異矣；乃至於棄其所為而殉其所不為，則一也。』故曰：無為小人，反殉而天；無為君子，從天之理。若枉若直，相而天極，面觀四方，與時消息。若是若非，執而圓機，獨成而意，與道徘徊。無轉而行，無成而義，將失而所為。無赴而富，無殉而成，將棄而天。比干剖心，子胥抉眼，忠之禍也；直躬證父，尾生溺死，信之患也；鮑子立乾，申子不自理，廉之害也；孔子不見母，匡子不見父，義之失也。此上世之所傳，下世之所語，以為士者正其言，必其行，故服其殃，離其患也。」

Zi-zhang said, 'If you do not follow the usual course of what is held to be right, but observe no distinction between the near and remote degrees of kin, no difference between the noble and the mean, no order between the old and the young, then how shall a separation be made of the fivefold arrangement (of the virtues), and the six parties (in the social organisation)?' Man Gou-de replied, 'Yao killed his eldest son, and Shun banished his half-brother': did they observe the rules about the different degrees of kin? Tang deposed Jie; king Wu overthrew Zhou: did they observe the righteousness that should obtain between the noble and the mean? King Ji took the place of his elder brother, and the duke of Zhou killed his: did they observe the order that should obtain between the elder and the younger? The Literati make hypocritical speeches; the followers of Mo hold that all should be loved equally: do we find in them the separation of the fivefold arrangement (of the virtues), and the six parties (in the social organisation)? And further, you, Sir, are all for reputation, and I am all for gain; but where the actual search for reputation and gain may not be in accordance with principle and will not bear to be examined in the light of the right way, let me and you refer the matter to-morrow to the decision of Wu-yue.' (This Wu-yue) said, 'The small man pursues after wealth; the superior man pursues after reputation. The way in which they change their feelings and alter their nature is different; but if they were to cast away what they do, and replace it with doing nothing, they would be the same. Hence it is said, "Do not be a small man - return and pursue after the Heavenly in you. Do not be a superior man - follow the rule of the Heavenly in you. Be it crooked, be it straight, view the thing in the light of Heaven as revealed in you. Look all round on every side of it, and as the time indicates, cease your endeavours. Be it right, be it wrong, hold fast the ring in yourself in which all conditions converge. Alone by yourself, carry out your idea; ponder over the right way. Do not turn your course; do not try to complete your righteousness. You will fail in what you do. Do not haste to be rich; do not follow after your perfection. If you do, you will lose the heavenly in you." Bi-gan had his heart cut out; Zi-xu had his eyes gouged out: such were the evil consequences of their loyalty. The upright person bore witness against his father; Wei Sheng was drowned: such were the misfortunes of good faith. Bao-zi stood till he was dried up; Shan-zi would not defend himself: such were the injuries brought on by disinterestedness. Confucius did not see his mother; Kuang-zi did not see his father: such were the failures of the righteous. These are instances handed down from former ages, and talked about in these later times. They show us how superior men, in their determination to be correct in their words and resolute in their conduct, paid the penalty of these misfortunes, and were involved in these distresses.'

3 無足問於知和曰：「人卒未有不興名就利者。彼富則人歸之，歸則下之，下則貴之。夫見下貴者，所以長生、安體、樂意之道也。今子獨無意焉，知不足邪？意知而力不能行邪？故推正不忘邪？」知和曰：「今夫此人以為與己同時而生、同鄉而處者，以為夫絕俗過世之士焉，是專無主正，所以覽古今之時，是非之分也，與俗化世。去至重，棄至尊，以為其所為也，此其所以論長生、安體、樂意之道，不亦遠乎！慘怛之疾，恬愉之安，不監於體；怵惕之恐，欣懽之喜，不監於心。知為為而不知所以為，是以貴為天子，富有天下，而不免於患也。」

Mr. Dissatisfied asked Mr. Know-the-Mean, saying, 'There is no man after all who does not strive for reputation and pursue after gain. When men are rich, then others go to them. Going to them, they put themselves beneath them. In that position they do honour to them as nobler than themselves. But to see others taking that position and doing honour to us is the way to prolong life, and to secure the rest of the body and the satisfaction of the mind. You alone, Sir, however, have no idea of this. Is it that your knowledge is deficient? Is it that you have the knowledge, but want the strength to carry it into practice? Or is it that your mind is made up to do what you consider right, and never allow yourself to forget it?' Know-the-Mean replied, 'Here now is this man judging of us, his contemporaries, and living in the same neighbourhood as himself, that we consider ourselves scholars who have abjured all vulgar ways and risen above the world. He is entirely without the thought of submitting to the rule of what is right. He therefore studies ancient times and the present, and the differing questions about the right and wrong, and agrees with the vulgar ideas and influences of the age, abandoning what is most important and discarding what is most honourable, in order to be free to act as he does. But is he not wide of the mark when he thinks that this is the way to promote long life, and to secure the rest of the body and the satisfaction of the mind? He has his painful afflictions and his quiet repose, but he does not inquire how his body is so variously affected; he has his apprehensive terrors, and his happy joys, but he does not inquire how his mind has such different experiences. He knows how to pursue his course, but he does not know why he does so. Even if he had the dignity of the Son of Heaven, and all the wealth of the kingdom were his, he would not be beyond the reach of misfortunes and evils.'

無足曰：「夫富之於人，無所不利，窮美究埶，至人之所不得逮，賢人之所不能及，俠人之勇力而不為威強，秉人之知謀以為明察，因人之德以為賢良，非享國而嚴若君父。且夫聲色、滋味、權勢之於人，心不待學而樂之，體不待象而安之。夫欲惡避就，固不待師，此人之性也。天下雖非我，孰能辭之！」知和曰：「知者之為，故動以百姓，不違其度，是以足而不爭，無以為故不求。不足故求之，爭四處而不自以為貪；有餘故辭之，棄天下而不自以為廉。廉貪之實，非以迫外也，反監之度。勢為天子而不以貴驕人，富有天下而不以財戲人。計其患，慮其反，以為害於性，故辭而不受也，非以要名譽也。堯、舜為帝而雍，非仁天下也，不以美害生也；善卷、許由得帝而不受，非虛辭讓也，不以事害己。此皆就其利，辭其害，而天下稱賢焉，則可以有之，彼非以興名譽也。」

Dissatisfied rejoined, 'But riches are in every way advantageous to man. With them his attainment of the beautiful and mastery of every art become what the perfect man cannot obtain nor the sagely man reach to; his appropriation of the bravery and strength of others enables him to exercise a powerful sway; his availing himself of the wisdom and plans of others makes him be accounted intelligent and discriminating; his taking advantage of the virtues of others makes him be esteemed able and good. Though he may not be the holder of a state, he is looked to with awe as a ruler and father. Moreover, music, beauty, with the pleasures of the taste and of power, are appreciated by men's minds and rejoiced in without any previous learning of them; the body reposes in them without waiting for the example of others. Desire and dislike, avoidance and pursuit, do not require any master - this is the nature of man. Though the world may condemn one's indulgence of them, who can refrain from it?' Know-the-Mean replied, 'The action of the wise is directed for the good of the people, but they do not go against the (proper) rule and degree. Therefore when they have enough, they do not strive (for more); they have no further object, and so they do not seek for one. When they have not enough, they will seek for it; they will strive for it in every quarter, and yet not think of themselves as greedy. If they have (already) a superfluity, they will decline (any more); they will decline the throne, and yet not think of themselves as disinterested: the conditions of disinterestedness and greediness are (with them) not from the constraint of anything external. Through their exercise of introspection, their power may be that of the sovereign, but they will not in their nobility be arrogant to others; their wealth may be that of the whole kingdom, but they will not in their possession of it make a mock of others. They estimate the evils to which they are exposed, and are anxious about the reverses which they may experience. They think how their possessions may be injurious to their nature, and therefore they will decline and not accept them - but not because they seek for reputation and praise. Yao and Shun were the sovereigns, and harmony prevailed. It did so, not because of their benevolence towards the people - they would not, for what was (deemed) admirable, injure their lives. Shan Juan and Xu You might have been the sovereigns, but they would not receive the throne - not that they declined it without purpose, but they would not by its occupancy injure themselves. These all followed after what was advantageous to them, and declined what was injurious, and all the world celebrates their superiority. Thus, though they enjoy the distinction, they did what they did, not for the sake of the reputation and praise.'

無足曰：「必持其名，苦體絕甘，約養以持生，則亦久病長阨而不死者也。」知和曰：「平為福，有餘為害者，物莫不然，而財其甚者也。今富人耳營鐘鼓筦籥之聲，口嗛於芻豢醪醴之味，以感其意，遺忘其業，可謂亂矣；侅溺於馮氣，若負重行而上也，可謂苦矣；貪財而取慰，貪權而取竭，靜居則溺，體澤則馮，可謂疾矣；為欲富就利，故滿若堵耳而不知避，且馮而不舍，可謂辱矣；財積而無用，服膺而不舍，滿心戚醮，求益而不止，可謂憂矣；內則疑劫請之賊，外則畏寇盜之害，內周樓疏，外不敢獨行，可謂畏矣。此六者，天下之至害也，皆遺忘而不知察，及其患至，求盡性竭財，單以反一日之無故而不可得也。故觀之名則不見，求之利則不得，繚意體而爭此，不亦惑乎！」

Dissatisfied (continued his argument), saying, 'In thus thinking it necessary for their reputation, they bitterly distressed their bodies, denied themselves what was pleasant, and restricted themselves to a bare sustenance in order to sustain their life; but so they had life-long distress, and long-continued pressure till their death arrived.' Know-the-Mean replied, 'Tranquil ease is happiness; a superfluity is injurious: so it is with all things, and especially it is so, where the superfluity is of wealth. The ears of the rich are provided with the music of bells, drums, flageolets and flutes; and their mouths are stuffed with the flesh of fed beasts and with wine of the richest flavour; so are their desires satisfied, till they forget their proper business: theirs may be pronounced a condition of disorder. Sunk deeply in their self-sufficiency, they resemble individuals ascending a height with a heavy burden on their backs: their condition may be pronounced one of bitter suffering. They covet riches, thinking to derive comfort from them; they covet power, and would fain monopolise it; when quiet and retired, they are drowned in luxurious indulgence; their persons seem to shine, and they are full of boasting: they may be said to be in a state of disease. In their desire to be rich and striving for gain, they fill their stores, and, deaf to all admonition, refuse to desist from their course. They are even more elated, and hold on their way: their conduct may be pronounced disgraceful. When their wealth is amassed till they cannot use it, they clasp it to their breasts and will not part with it; when their hearts are distressed with their very fulness, they still seek for more and will not desist: their condition may be said to be sad. In-doors they are apprehensive of pilfering and begging thieves, and out-of-doors they are afraid of being injured by plundering robbers; in-doors they have many chambers and partitions, and out-of-doors they do not dare to go alone: they may be said to be in a state of (constant) alarm. These six conditions are the most deplorable in the world, but they forget them all, and have lost their faculty of judgment. When the evil comes, though they begged it with all the powers of their nature, and by the sacrifice of all their wealth, they could not bring back one day of untroubled peace. When they look for their reputation, it is not to be seen; when they seek for their wealth, it is not to be got. To task their thoughts, and destroy their bodies, striving for (such an end as) this - is it not a case of great delusion ?'

《說劍 \ Delight in the Sword-fight》

1 昔趙文王喜劍，劍士夾門而客三千餘人，日夜相擊於前，死傷者歲百餘人，好之不厭。如是三年，國衰，諸侯謀之。太子悝患之，募左右曰：「孰能說王之意止劍士者，賜之千金。」左右曰：「莊子當能。」

Formerly, King Wen of Zhao delighted in the sword-fight. More than three thousand men, masters of the weapon, appeared as his guests, lining the way on either side of his gate, and fighting together before him day and night. Over a hundred of them would die or be (severely) wounded in the course of a year, but he was never weary of looking on (at their engagements), so fond was he of them. The thing continued for three years, when the kingdom began to decay, and other states to plan measures against it. The crown-prince Kui was distressed, and laid the case before his attendants, saying, 'If any one can persuade the king, and put an end to these swordsmen, I will give him a thousand ounces of silver.' His attendants said, '(Only) Zhuangzi is able to do this.'

2 太子乃使人以千金奉莊子。莊子弗受，與使者俱往見太子曰：「太子何以教周，賜周千金？」太子曰：「聞夫子明聖，謹奉千金以幣從者。夫子弗受，悝尚何敢言！」莊子曰：「聞太子所欲用周者，欲絕王之喜好也。使臣上說大王而逆王意，下不當太子，則身刑而死，周尚安所事金乎！使臣上說大王，下當太子，趙國何求而不得也？」太子曰：「然。吾王所見，唯劍士也。」莊子曰：「諾。周善為劍。」太子曰：「然吾王所見劍士，皆蓬頭、突鬢、垂冠，曼胡之纓，短後之衣，嗔目而語難，王乃說之。今夫子必儒服而見王，事必大逆。」莊子曰：「請治劍服。」治劍服三日，乃見太子。太子乃與見王，王脫白刃待之。

Thereupon the prince sent men with a thousand ounces of silver to offer to Zhuangzi, who, however, would not accept them, but went with the messengers. When he saw the prince, he said, '0 prince, what have you to say to Zhou, and why would you give me the silver?' The prince replied, 'I have heard that you, master, are sagacious and sage. I sent you respectfully the thousand ounces of silver, as a prelude to the silks and other gifts. But as you decline to receive them, how dare I now tell you (what I wished from you)?' Zhuangzi rejoined, 'I have heard, 0 prince, that what you wanted me for was to wean the king from what is his delight. Suppose that in trying to persuade his Majesty I should offend him, and not fulfil your expectation, I shall be punished with death; and could I then enjoy this silver? Or suppose that I shall succeed in persuading his Majesty, and accomplish what you desire, what is there in the kingdom of Zhao that I might ask for which I would not get?' The crown-prince said, 'Yes; but my (father), the king, will see none but swordsmen.' Zhuangzi replied, 'I know; but I am expert in the use of the sword.' 'That is well,' observed the prince; 'but the swordsmen whom his Majesty sees all have their hair in a tangle, with whiskers projecting out. They wear slouching caps with coarse and unornamented tassels, and their coats are cut short behind. They have staring eyes, and talk about the hazards of their game. The king is delighted with all this; but now you are sure to present yourself to him in your scholar's dress, and this will stand greatly in the way of your success.' Zhuangzi said, 'I will then, with your leave, get me a swordsman's dress.' This was ready in three days, and when he appeared in it before the prince, the latter went with him to introduce him to the king, who then drew his sword from its scabbard and waited for him.

3 莊子入殿門不趨，見王不拜。王曰：「子欲何以教寡人，使太子先？」曰：「臣聞大王喜劍，故以劍見王。」王曰：「子之劍何能禁制？」曰：「臣之劍，十步一人，千里不留行。」王大悅之，曰：「天下無敵矣。」莊子曰：「夫為劍者，示之以虛，開之以利，後之以發，先之以至。願得試之。」王曰：「夫子休就舍，待命令設戲請夫子。」王乃校劍士七日，死傷者六十餘人，得五六人，使奉劍於殿下，乃召莊子。王曰：「今日試使士敦劍。」莊子曰：「望之久矣。」王曰：「夫子所御杖，長短何如？」曰：「臣之所奉皆可。然臣有三劍，唯王所用，請先言而後試。」

When Zhuangzi entered the door of the hall, he did not hurry forward, nor, when he saw the king, did he bow. The king asked him, 'What do you want to teach me, Sir, that you have got the prince to mention you beforehand?' The reply was, 'I have heard that your Majesty is fond of the sword-fight, and therefore I have sought an interview with you on the ground of (my skill in the use of) the sword.' 'What can you do with your sword against an opponent?' 'Let me meet with an opponent every ten paces, my sword would deal with him, so that I should not be stopped in a march of a thousand li.' The king was delighted with him, and said, 'You have not your match in the kingdom.' Zhuangzi replied, 'A good swordsman first makes a feint (against his opponent), then seems to give him an advantage, and finally gives his thrust, reaching him before he can return the blow. I should like to have an opportunity to show you my skill.' The king said, 'Stop (for a little), Master. Go to your lodging, and wait for my orders. I will make arrangements for the play, and then call you.' The king accordingly made trial of his swordsmen for seven days, till more than sixty of them were killed, or (severely) wounded. He then selected five or six men, and made them bring their swords and take their places beneath the hall, after which he called Zhuangzi, and said to him, 'To-day I am going to make (you and) these men show what you can do with your swords.' 'I have long been looking for the opportunity,' replied Zhuangzi. The king then asked him what would be the length of the sword which he would use; and he said, 'Any length will suit me, but I have three swords, any one of which I will use, as may please your Majesty. Let me first tell you of them, and then go to the arena.'

4 王曰：「願聞三劍。」曰：「有天子劍，有諸侯劍，有庶人劍。」王曰：「天子之劍何如？」曰：「天子之劍，以燕谿、石城為鋒，齊、岱為鍔，晉、魏為脊，周、宋為鐔，韓、魏為夾，包以四夷，裹以四時，繞以渤海，帶以常山，制以五行，論以刑德，開以陰陽，持以春夏，行以秋冬。此劍直之無前，舉之無上，案之無下，運之無旁，上決浮雲，下絕地紀。此劍一用，匡諸侯，天下服矣。此天子之劍也。」

'I should like to hear about the three swords,' said the king; and Zhuangzi went on, 'There is the sword of the Son of Heaven; the sword of a feudal prince; and the sword of a common man.' 'What about the sword of the Son of Heaven?' 'This sword has Yan-qi and Shi-cheng for its point; Qi and (Mount) Dai for its edge; Jin and Wei for its back; Zhou and Song for its hilt; Han and Wei for its sheath. It is embraced by the wild tribes all around; it is wrapped up in the four seasons; it is bound round by the Sea of Bo; and its girdle is the enduring hills. It is regulated by the five elements; its wielding is by means of Punish ments and Kindness; its unsheathing is like that of the Yin and Yang; it is held fast in the spring and summer; it is put in action in the autumn and winter. When it is thrust forward, there is nothing in front of it; when lifted up, there is nothing above it; when laid down, there is nothing below it; when wheeled round, there is nothing left on any side of it; above, it cleaves the floating clouds; and below, it penetrates to every division of the earth. Let this sword be once used, and the princes are all reformed, and the whole kingdom submits. This is the sword of the Son of Heaven.'

5 文王芒然自失，曰：「諸侯之劍何如？」曰：「諸侯之劍，以知勇士為鋒，以清廉士為鍔，以賢良士為脊，以忠聖士為鐔，以豪桀士為夾。此劍值之亦無前，舉之亦無上，案之亦無下，運之亦無旁，上法圓天以順三光，下法方地以順四時，中和民意以安四鄉。此劍一用，如雷霆之震也，四封之內，無不賓服而聽從君命者矣。此諸侯之劍也。」

King Wen looked lost in amazement, and said again, 'And what about the sword of a feudal lord?' (Zhuangzi) replied, 'This sword has wise and brave officers for its point; pure and disinterested officers for its edge; able and honourable officers for its back; loyal and sage officers for its hilt; valiant and eminent officers for its sheath. When this sword is thrust directly forward, as in the former case, there is nothing in front of it; when directed upwards, there is nothing above it; when laid down, there is nothing below it; when wheeled round, there is nothing on any side of it. Above, its law is taken from the round heaven, and is in accordance with the three luminaries; below, its law is taken from the square earth, and is in accordance with the four seasons; between, it is in harmony with the minds of the people, and in all the parts of the state there is peace. Let this sword be once used, and you seem to hear the crash of the thunder-peal. Within the four borders there are none who do not respectfully submit, and obey the orders of the ruler. This is the sword of the feudal lord.'

6 王曰：「庶人之劍何如？」曰：「庶人之劍，蓬頭、突鬢、垂冠，曼胡之纓，短後之衣，瞋目而語難，相擊於前，上斬頸領，下決肝肺。此庶人之劍，無異於鬥雞，一旦命已絕矣，無所用於國事。今大王有天子之位，而好庶人之劍，臣竊為大王薄之。」

'And what about the sword of the common man?' asked the king (once more). (Zhuangzi) replied, 'The sword of the common man (is wielded by) those who have their hair in a tangle, with whiskers projecting out; who wear slouching caps with coarse and unornamented tassels, and have their coats cut short behind; who have staring eyes, and talk (only) about the hazards (of their game). They hit at one another before you. Above, the sword slashes through the neck; and below, it scoops out the liver and lungs. This is the sword of the common man. (The users of it) are not different from fighting cocks; any morning their lives are brought to an end; they are of no use in the affairs of the state. Your Majesty occupies the seat of the Son of Heaven, and that you should be so fond of the swordsmanship of such common men, is unworthy, as I venture to think, of your Majesty.'

7 王乃牽而上殿，宰人上食，王三環之。莊子曰：「大王安坐定氣，劍事已畢奏矣。」於是文王不出宮三月，劍士皆服斃其處也。

On this the king drew Zhuangzi with him, and went up to the top of the hall, where the cook set forth a meal, which the king walked round three times (unable to sit down to it). Zhuangzi said to him, 'Sit down quietly, Great King, and calm yourself. I have said all I wished to say about swords.' King Wen, thereafter, did not quit the palace for three months, and the swordsmen all killed themselves in their own rooms.

《漁父 \ The Old Fisherman》

1 孔子遊乎緇帷之林，休坐乎杏壇之上。弟子讀書，孔子絃歌鼓琴，奏曲未半。有漁父者下船而來，須眉交白，被髮揄袂，行原以上，距陸而止，左手據膝，右手持頤以聽。曲終而招子貢、子路，二人俱對。客指孔子曰：「彼何為者也？」子路對曰：「魯之君子也。」客問其族。子路對曰：「族孔氏。」客曰：「孔氏者何治也？」子路未應，子貢對曰：「孔氏者，性服忠信，身行仁義，飾禮樂，選人倫，上以忠於世主，下以化於齊民，將以利天下。此孔氏之所治也。」又問曰：「有土之君與？」子貢曰：「非也。」「侯王之佐與？」子貢曰：「非也。」客乃笑而還行，言曰：「仁則仁矣，恐不免其身，苦心勞形以危其真。嗚乎，遠哉其分於道也。」

Confucius, rambling in the forest of Zi-wei, stopped and sat down by the Apricot altar. The disciples began to read their books, while he proceeded to play on his lute, singing as he did so. He had not half finished his ditty when an old fisherman stepped down from his boat, and came towards them. His beard and eyebrows were turning white; his hair was all uncombed; and his sleeves hunc, idly down. He walked thus up from the bank, till he got to the dry ground, when he stopped, and, with his left hand holding one of his knees, and the right hand at his chin, listened. When the ditty was finished, he beckoned to Zi-gong and Zi-lu, who both responded and went to him. Pointing to Confucius, he said, 'Who is he?' Zi-lu replied, 'He is the Superior Man of Lu.' 'And of what family is he?' 'He is of the Kong family.' 'And what is the occupation of this Mr. Kong?' To this question Zi-lu gave no reply, but Zi-gong replied, 'This scion of the Kong family devotes himself in his own nature to leal-heartedness and sincerity; in his conduct he manifests benevolence and righteousness; he cultivates the ornaments of ceremonies and music; he pays special attention to the relationships of society; above, he would promote loyalty to the hereditary lords; below, he seeks the transformation of all classes of the people; his object being to benefit the kingdom: this is what Mr. Kong devotes himself to.' The stranger further asked, 'Is he a ruler possessed of territory?' 'No,' was Zi-gong's reply. 'Is he the assistant of any prince or king?' 'No;' and on this the other began to laugh and to retrace his steps, saying as he went, 'Yes, benevolence is benevolence! But I am afraid he will not escape (the evils incident to humanity). By embittering his mind and toiling his body, he is imperilling his true (nature)! Alas! how far removed is he from the proper way (of life)!'

2 子貢還，報孔子。孔子推琴而起曰：「其聖人與！」乃下求之，至於澤畔，方將杖拏而引其船，顧見孔子，還鄉而立。孔子反走，再拜而進。客曰：「子將何求？」孔子曰：「曩者先生有緒言而去，丘不肖，未知所謂，竊待於下風，幸聞咳唾之音，以卒相丘也！」客曰：「嘻！甚矣子之好學也！」孔子再拜而起曰：「丘少而修學，以至於今，六十九歲矣，無所得聞至教，敢不虛心！」

Zi-gong returned, and reported (what the man had said) to Confucius, who pushed his lute aside, and arose, saying, 'Is he not a sage?' and down the slope he went in search of him. When he reached the edge of the lake, there was the fisherman with his pole, dragging the boat towards him. Turning round and seeing Confucius, he came back towards him and stood up. Confucius then drew back, bowed to him twice, and went forward. 'What do you want with me, Sir?' asked the stranger. The reply was, 'A little while ago, my Master, you broke off the thread of your remarks and went away. Inferior to you, I do not know what you wished to say, and have ventured here to wait for your instructions, fortunate if I may but hear the sound of your words to complete the assistance that you can give me!' 'Ah!' responded the stranger, 'how great is your love of learning!' Confucius bowed twice, and then rose up, and said, 'Since I was young, I have cultivated learning till I am now sixty-nine years old; but I have not had an opportunity of hearing the perfect teaching; dare I but listen to you with a humble and unprejudiced mind?'

3 客曰：「同類相從，同聲相應，固天之理也。吾請釋吾之所有而經子之所以。子之所以者，人事也。天子、諸侯、大夫、庶人，此四者自正，治之美也，四者離位而亂莫大焉。官治其職，人憂其事，乃無所陵。故田荒室露，衣食不足，徵賦不屬，妻妾不和，長少無序，庶人之憂也；能不勝任，官事不治，行不清白，群下荒怠，功美不有，爵祿不持，大夫之憂也；廷無忠臣，國家昏亂，工技不巧，貢職不美，春秋後倫，不順天子，諸侯之憂也；陰陽不和，寒暑不時，以傷庶物，諸侯暴亂，擅相攘伐，以殘民人，禮樂不節，財用窮匱，人倫不飭，百姓淫亂，天子有司之憂也。今子既上無君侯有司之勢，而下無大臣職事之官，而擅飭禮樂，選人倫，以化齊民，不泰多事乎？且人有八疵，事有四患，不可不察也。非其事而事之，謂之摠；莫之顧而進之，謂之佞；希意道言，謂之諂；不擇是非而言，謂之諛；好言人之惡，謂之讒；析交離親，謂之賊；稱譽詐偽以敗惡人，謂之慝；不擇善否，兩容頰適，偷拔其所欲，謂之險。此八疵者，外以亂人，內以傷身，君子不友，明君不臣。所謂四患者，好經大事，變更易常，以挂功名，謂之叨；專知擅事，侵人自用，謂之貪；見過不更，聞諫愈甚，謂之很；人同於己則可，不同於己，雖善不善，謂之矜。此四患也。能去八疵，無行四患，而始可教已。」

The stranger replied, 'Like seeks to like, and (birds) of the same note respond to one another - this is a rule of Heaven. Allow me to explain what I am in possession of, and to pass over (from its standpoint) to the things which occupy you. What you occupy yourself with are the affairs of men. When the sovereign, the feudal lords, the great officers, and the common people, these four classes, do what is correct (in their several positions), we have the beauty of good order; and when they leave their proper duties, there ensues the greatest disorder. When the officials attend to their duties, and the common people are anxiously concerned about their business, there is no encroachment on one another's rights. Fields running to waste; leaking rooms; insufficiency of food and clothing; taxes unprovided for; want of harmony among wives and concubines; and want of order between old and young - these are the troubles of the common people. Incompetency for their charges; inattention to their official business; want of probity in conduct; carelessness and idleness in subordinates; failure of merit and excellence; and uncertainty of rank and emolument: these are the troubles of great officers. No loyal ministers at their courts; the clans in their states rebellious; want of skill in their mechanics; articles of tribute of bad quality; late appearances at court in spring and autumn; and the dissatisfaction of the sovereign: these are the troubles of the feudal lords. Want of harmony between the Yin and Yang; unseasonableness of cold and heat, affecting all things injuriously; oppression and disorder among the feudal princes, their presuming to plunder and attack one another, to the injury of the people; ceremonies and music ill-regulated; the resources for expenditure exhausted or deficient; the social relationships uncared for; and the people abandoned to licentious disorder: these are the troubles of the Son of Heaven and his ministers. Now, Sir, you have not the high rank of a ruler, a feudal lord, or a minister of the royal court, nor are you in the inferior position of a great minister, with his departments of business, and yet you take it on you to regulate ceremonies and music, and to give special attention to the relationships of society, with a view to transform the various classes of the people: is it not an excessive multiplication of your business? And moreover men are liable to eight defects, and (the conduct of) affairs to four evils; of which we must by all means take account. To take the management of affairs which do not concern him is called monopolising. To bring forward a subject which no one regards is called loquacity. To lead men on by speeches made to please them is called sycophancy. To praise men without regard to right or wrong is called flattery. To be fond of speaking of men's wickedness is called calumny. To part friends and separate relatives is called mischievousness. To praise a man deceitfully, or in the same way fix on him the character of being bad, is called depravity. Without reference to their being good or bad, to agree with men with double face, in order to steal a knowledge of what they wish, is called being dangerous. Those eight defects produce disorder among other men and injury to one's self. A superior man will not make a friend of one who has them, nor will an intelligent ruler make him his minister. To speak of what I called the four evils: To be fond of conducting great affairs, changing and altering what is of long-standing, to obtain for one's self the reputation of meritorious service, is called ambition; to claim all wisdom and intrude into affairs, encroaching on the work of others, and representing it as one's own, is called greediness; to see his errors without changing them, and to go on more resolutely in his own way when remonstrated with, is called obstinacy; when another agrees with himself, to approve of him, and, however good he may be, when he disagrees, to disapprove of him, is called boastful conceit. These are the four evils. When one can put away the eight defects, and allow no course to the four evils, he begins to be capable of being taught.'

4 孔子愀然而歎，再拜而起曰：「丘再逐於魯，削跡於衛，伐樹於宋，圍於陳、蔡。丘不知所失，而離此四謗者何也？」客悽然變容曰：「甚矣子之難悟也！人有畏影惡跡而去之走者，舉足愈數而跡愈多，走愈疾而影不離身，自以為尚遲，疾走不休，絕力而死。不知處陰以休影，處靜以息跡，愚亦甚矣！子審仁義之間，察同異之際，觀動靜之變，適受與之度，理好惡之情，和喜怒之節，而幾於不免矣。謹修而身，慎守其真，還以物與人，則無所累矣。今不修之身而求之人，不亦外乎！」

Confucius looked sorrowful and sighed. (Again) he bowed twice, and then rose up and said, 'I was twice driven from Lu. I had to flee from Wei; the tree under which I rested was cut down in Song; I was kept in a state of siege between Chen and Cai. I do not know what errors I had committed that I came to be misrepresented on these four occasions (and suffered as I did).' The stranger looked grieved (at these words), changed countenance, and said, 'Very difficult it is, Sir, to make you understand. There was a man who was frightened at his shadow and disliked to see his footsteps, so that he ran to escape from them. But the more frequently he lifted his feet, the more numerous his footprints were; and however fast he ran, his shadow did not leave him. He thought he was going too slow, and ran on with all his speed without stopping, till his strength was exhausted and he died. He did not know that, if he had stayed in a shady place, his shadow would have disappeared, and that if he had remained still, he would have lost his footprints: his stupidity was excessive! And you, Sir, exercise your judgment on the questions about benevolence and righteousness; you investigate the points where agreement and difference touch; you look at the changes from movement to rest and from rest to movement; you have mastered the rules of receiving and giving; you have defined the feelings of liking and disliking; you have harmonised the limits of joy and anger: and yet you have hardly been able to escape (the troubles of which you speak). If you earnestly cultivated your own person, and carefully guarded your (proper) truth, simply rendering to others what was due to them, then you would have escaped such entanglements. But now, when you do not cultivate your own person, and make the cultivation of others your object, are you not occupying yourself with what is external?'

5 孔子愀然曰：「請問何謂真？」客曰：「真者，精誠之至也。不精不誠，不能動人。故強哭者雖悲不哀，強怒者雖嚴不威，強親者雖笑不和。真悲無聲而哀，真怒未發而威，真親未笑而和。真在內者，神動於外，是所以貴真也。其用於人理也，事親則慈孝，事君則忠貞，飲酒則歡樂，處喪則悲哀。忠貞以功為主，飲酒以樂為主，處喪以哀為主，事親以適為主，功成之美，無一其跡矣。事親以適，不論所以矣；飲酒以樂，不選其具矣；處喪以哀，無問其禮矣。禮者，世俗之所為也；真者，所以受於天也，自然不可易也。故聖人法天貴真，不拘於俗。愚者反此，不能法天而恤於人，不知貴真，祿祿而受變於俗，故不足。惜哉！子之早湛於人偽，而晚聞大道也！」

Confucius with an air of sadness said, 'Allow me to ask what it is that you call my proper Truth.' The stranger replied, 'A man's proper Truth is pure sincerity in its highest degree - without this pure sincerity one cannot move others. Hence if one (only) forces himself to wail, however sadly he may do so, it is not (real) sorrow; if he forces himself to be angry, however he may seem to be severe, he excites no awe; if he forces himself to show affection, however he may smile, he awakens no harmonious reciprocation. True grief, without a sound, is yet sorrowful; true anger, without any demonstration, yet awakens awe; true affection, without a smile, yet produces a harmonious reciprocation. Given this truth within, it exercises a spiritual efficacy without, and this is why we count it so valuable. In our relations with others, it appears according to the requirements of each case: in the service of parents, as gentle, filial duty; in the service of rulers, as loyalty and integrity; in festive drinking, as pleasant enjoyment; in the performance of the mourning rites, as sadness and sorrow. In loyalty and integrity, good service is the principal thing; in festive drinking, the enjoyment; in the mourning rites, the sorrow; in the service of parents, the giving them pleasure. The beauty of the service rendered (to a ruler) does not require that it always be performed in one way; the service of parents so as to give them pleasure takes no account of how it is done; the festive drinking which ministers enjoyment does not depend on the appliances for it; the observance of the mourning rites with the proper sorrow asks no questions about the rites themselves. Rites are prescribed for the practice of the common people; man's proper Truth is what he has received from Heaven, operating spontaneously, and unchangeable. Therefore the sages take their law from Heaven, and prize their (proper) Truth, without submitting to the restrictions of custom. The stupid do the reverse of this. They are unable to take their law from Heaven, and are influenced by other men; they do not know how to prize the proper Truth (of their nature), but are under the dominion of ordinary things, and change according to the customs (around them): always, consequently, incomplete. Alas for you, Sir, that you were early steeped in the hypocrisies of men, and have been so late in hearing about the Great Way!'

6 孔子又再拜而起曰：「今者丘得遇也，若天幸然。先生不羞而比之服役，而身教之。敢問舍所在，請因受業而卒學大道。」客曰：「吾聞之：可與往者與之，至於妙道；不可與往者，不知其道，慎勿與之，身乃無咎。子勉之！吾去子矣，吾去子矣。」乃刺船而去，延緣葦間。

(Once more), Confucius bowed twice (to the fisherman), then rose again, and said, 'That I have met you to-day is as if I had the happiness of getting to heaven. If you, Master, are not ashamed, but will let me be as your servant, and continue to teach me, let me venture to ask where your dwelling is. I will then beg to receive your instructions there, and finish my learning of the Great Way.' The stranger replied, 'I have heard the saying, "If it be one with whom you can walk together, go with him to the subtlest mysteries of the Dao. If it be one with whom you cannot walk together and he do not know the Dao, take care that you do not associate with him, and you will yourself incur no responsibility." Do your utmost, Sir. I must leave you, I must leave you!' With this he shoved off his boat, and went away among the green reeds.

7 顏淵還車，子路授綏，孔子不顧，待水波定，不聞拏音，而後敢乘。子路旁車而問曰：「由得為役久矣，未嘗見夫子遇人如此其威也。萬乘之主，千乘之君，見夫子未嘗不分庭伉禮，夫子猶有倨敖之容。今漁者杖拏逆立，而夫子曲要磬折，言拜而應，得無太甚乎？門人皆怪夫子矣，漁人何以得此乎？」孔子伏軾而歎曰：「甚矣由之難化也！湛於禮義有間矣，而樸鄙之心至今未去。進！吾語汝。夫遇長不敬，失禮也；見賢不尊，不仁也。彼非至人，不能下人，下人不精，不得其真，故長傷身。惜哉！不仁之於人也，禍莫大焉，而由獨擅之。且道者，萬物之所出也，庶物失之者死，得之者生；為事逆之則敗，順之則成。故道之所在，聖人尊之。今漁父之道，可謂有矣，吾敢不敬乎！」

Yan Yuan (now) returned to the carriage, where Zi-lu handed to him the strap; but Confucius did not look round, (continuing where he was), till the wavelets were stilled, and he did not hear the sound of the pole, when at last he ventured to (return and) take his seat. Zi-lu, by his side in the carriage, asked him, saying, 'I have been your servant for a long time, but I have never seen you, Master, treat another with the awe and reverence which you have now shown. I have seen you in the presence of a Lord of ten thousand chariots or a Ruler of a thousand, and they have never received you in a different audience-room, or treated you but with the courtesies due to an equal, while you have still carried yourself with a reserved and haughty air; but to-day this old fisherman has stood erect in front of you with his pole in his hand, while you, bent from your loins in the form of a sounding-stone, would bow twice before you answered him - was not your reverence of him excessive? Your disciples will all think it strange in you, Master. Why did the old fisherman receive such homage from you?' Confucius leant forward on the cross-bar of the carriage, heaved a sigh, and said, 'Difficult indeed is it to change you, 0 You! You have been trained in propriety and righteousness for long, and yet your servile and mean heart has not been taken front you. Come nearer, that I may speak fully to you. If you meet one older than yourself, and do not show him respect, you fail in propriety. If you see a man of superior wisdom and goodness, and do not honour him, you want the great characteristic of humanity. If that (fisherman) did not possess it in the highest degree, how could he make others submit to him? And if their submission to him be not sincere, they do not attain to the truth (of their nature), and inflict a lasting injury on their persons. Alas! there is no greater calamity to man than the want of this characteristic; and you, 0 You, you alone, would take such want on yourself. Moreover, the Dao is the course by which all things should proceed. For things to fail in this is death; to observe it, is life. To oppose it in practice is ruin; to conform it, is success. Therefore wherever the sagely man finds the Dao, he honours it. And that old fisherman to-day might be said to possess it - dared I presume not to show him reverence?'

《列御寇 \ Lie Yu-kou》

1 列御寇之齊，中道而反，遇伯昏瞀人。伯昏瞀人曰：「奚方而反？」曰：「吾驚焉。」曰：「惡乎驚？」曰：「吾嘗食於十漿，而五漿先饋。」伯昏瞀人曰：「若是，則汝何為驚已？」曰：「夫內誠不解，形諜成光，以外鎮人心，使人輕乎貴老，而齏其所患。夫漿特為食羹之貨，多餘之贏，其為利也薄，其為權也輕，而猶若是，而況於萬乘之主乎！身勞於國而知盡於事，彼將任我以事而效我以功，吾是以驚。」伯昏瞀人曰：「善哉觀乎！汝處已，人將保汝矣。」

Lie Yu-kou had started to go to Qi, but came back when he was half-way to it. He met Bo-hun Wu-ren, who said, 'Why have you come back?' His reply was, 'I was frightened.' 'What frightened you?' 'I went into ten soup-shops to get a meal, and in five of them the soup was set before me before (I had paid for it).' 'But what was there in that to frighten you?' (Liezi) said, 'Though the inward and true purpose be not set forth, the body like a spy gives some bright display of it. And this outward demonstration overawes men's minds, and makes men on light grounds treat one as noble or as aged, from which evil to him will be produced. Now vendors of soup supply their commodity simply as a matter of business, and however much they may dispose of, their profit is but little, and their power is but slight; and yet they treated me as I have said: how much more would the lord of ten thousand chariots do so! His body burdened with (the cares of his) kingdom, and his knowledge overtasked by its affairs, he would entrust those affairs to me, and exact from me the successful conduct (of its government). It was this which frightened me.' Po-hwan W?-zan replied, 'Admirable perspicacity! But if you carry yourself as you do, men will flock to you for protection.'

無幾何而往，則戶外之屨滿矣。伯昏瞀人北面而立，敦杖蹙之乎頤，立有間，不言而出。賓者以告列子，列子提屨，跣而走，暨乎門，曰：「先生既來，曾不發藥乎？」曰：「已矣！吾固告汝曰『人將保汝』，果保汝矣。非汝能使人保汝，而汝不能使人無保汝也，而焉用之感豫出異也！必且有感，搖而本才，又無謂也。與汝遊者，又莫汝告也，彼所小言，盡人毒也。莫覺莫悟，何相孰也！巧者勞而知者憂，無能者無所求，飽食而敖遊，汎若不繫之舟，虛而敖遊者也。」

Not long after, Bo-hun Wu-ren went (to visit Liezi), and found the space outside his door full of shoes. There he stood with his face to the north, holding his staff upright, and leaning his chin on it till the skin was wrinkled. After standing so for some time, and without saying a word, he was going away, when the door-keeper went in, and told Liezi. The latter (immediately) took up his shoes, and ran barefoot after the visitor. When he overtook him at the (outer) gate, he said, 'Since you, Sir, have come, are you going away without giving me some medicine?' The other replied, 'It is of no use. I did tell you that men would flock to you, and they do indeed do so. It is not that you can cause men to flock to you, but you cannot keep them from not so coming - of what use is (all my warning)? What influences them and makes them glad is the display of your extraordinary (qualities); but you must also be influenced in your turn, and your proper nature be shaken, and no warning can be addressed to you. Those who associate with you do not admonish you of this. The small words which they speak are poison to a man. You perceive it not; you understand it not - how can you separate yourself from them? The clever toil on, and the wise are sad. Those who are without ability seek for nothing. They eat to the full, and wander idly about. They drift like a vessel loosed from its moorings, and aimlessly wander about.'

2 鄭人緩也呻吟裘氏之地。祗三年而緩為儒，潤河九里，澤及三族，使其弟墨。儒、墨相與辯，其父助翟。十年而緩自殺。其父夢之，曰：「使而子為墨者，予也。闔胡嘗視其良，既為秋柏之實矣！」夫造物者之報人也，不報其人而報其人之天。彼故使彼。夫人以己為有以異於人，以賤其親，齊人之井，飲者相捽也。故曰：「今之世皆緩也。」自是，有德者以不知也，而況有道者乎！古者謂之遁天之刑。

A man of Zheng, called Huan, learned his books in the neighbourhood of Qiu-shi, and in no longer time than three years became a Confucian scholar, benefiting the three classes of his kindred as the He extends its enriching influence for nine li. He made his younger brother study (the principles of) Mo, and then they two - the scholar and the Mohist - disputed together (about their respective systems), and the father took the side of the younger. After ten years Huan killed himself. (By and by) he appeared to his father in a dream, saying, 'It was I who made your son become a Mohist; why did you not recognise that good service? I am become (but) the fruit of a cypress in autumn.' But the Creator, in apportioning the awards of men, does not recompense them for their own doings, but recompenses them for the (use of the) Heavenly in them. It was thus that Huan's brother was led to learn Mohism. When this Huan thought that it was he who had made his brother different from what he would have been, and proceeded to despise his father, he was like the people of Qi, who, while they drank from a well, tried to keep one another from it. Hence it is said, 'Now-a-days all men are Huans.' From this we perceive that those who possess the characteristics (of the Dao) consider that they do not know them; how much more is it so with those who possess the Dao itself! The ancients called such (as Huan) 'men who had escaped the punishment of Heaven.'

3 聖人安其所安，不安其所不安；眾人安其所不安，不安其所安。

The sagely man rests in what is his proper rest; he does not rest in what is not so - the multitude of men rest in what is not their proper rest; they do not rest in their proper rest.

4 莊子曰：「知道易，勿言難。知而不言，所以之天也；知而言之，所以之人也。古之人，天而不人。」

Zhuangzi said, 'To know the Dao is easy; not to say (that you know it) is difficult. To know it and not to speak of it is the way to attain to the Heavenly; to know and to speak of it, is the way to show the Human. The ancients pursued the Heavenly (belonging to them), and not the Human.'

5 朱泙漫學屠龍於支離益，單千金之家，三年技成，而無所用其巧。

Zhu Ping-man learned how to slaughter the dragon from Zhi-li Yi, expending (in doing so) all his wealth of a thousand ounces of silver. In three years he became perfect in the art, but he never exercised his skill.

6 聖人以必不必，故無兵；眾人以不必必之，故多兵。順於兵，故行有求。兵，恃之則亡。

The sage looks on what is deemed necessary as unnecessary, and therefore is not at war (in himself). The mass of men deem what is unnecessary to be necessary, and therefore they are often at war (in themselves). Therefore those who pursue this method of (internal) war, resort to it in whatever they seek for. But reliance on such war leads to ruin.

7 小夫之知，不離苞苴竿牘，敝精神乎蹇淺，而欲兼濟道物，太一形虛。若是者，迷惑於宇宙，形累不知太初。彼至人者，歸精神乎無始，而甘冥乎無何有之鄉。水流乎無形，發泄乎太清。悲哉乎！汝為知在毫毛，而不知大寧！

The wisdom of the small man does not go beyond (the minutiae of) making presents and writing memoranda, wearying his spirits out in what is trivial and mean. But at the same time he wishes to aid in guiding to (the secret of) the Dao and of (all) things in the incorporeity of the Grand Unity. In this way he goes all astray in regard to (the mysteries of) space and time. The fetters of embodied matter keep him from the knowledge of the Grand Beginning. (On the other hand), the perfect man directs the energy of his spirit to what was before the Beginning, and finds pleasure in the mysteriousness belonging to the region of nothingness. He is like the water which flows on without the obstruction of matter, and expands into the Grand Purity. Alas for what you do, (0 men)! You occupy yourselves with things trivial as a hair, and remain ignorant of the Grand Rest!

8 宋人有曹商者，為宋王使秦。其往也，得車數乘；王說之，益車百乘。反於宋，見莊子曰：「夫處窮閭阨巷，困窘織屨，槁項黃馘者，商之所短也；一悟萬乘之主，而從車百乘者，商之所長也。」莊子曰：「秦王有病召醫，破癰潰痤者得車一乘，舐痔者得車五乘，所治愈下，得車愈多。子豈治其痔邪？何得車之多也？子行矣！」

There was a man of Song, called Cao Shang, who was sent by the king of Song on a mission to Qin. On setting out, he had several carriages with him; and the king (of Qin) was so pleased with him that he gave him another hundred. When he returned to Song, he saw Zhuangzi, and said to him, 'To live in a narrow lane of a poor mean hamlet, wearing sandals amid distress of poverty, with a weazen neck and yellow face - that is what I should find it difficult to do. But as soon as I come to an understanding with the Lord of a myriad carriages, to find myself with a retinue of a hundred carriages - that is wherein I excel.' Zhuangzi replied, 'When the king of Qin is ill, the doctor whom he calls to open an ulcer or squeeze a boil receives a carriage; and he who licks his piles receives five. The lower the service, the more are the carriages given. Did you, Sir, lick his piles? How else should you have got so many carriages? Begone!'

9 魯哀公問於顏闔曰：「吾以仲尼為貞幹，國其有瘳乎？」曰：「殆哉圾乎！仲尼方且飾羽而畫，從事華辭，以支為旨，忍性以視民而不知不信，受乎心，宰乎神，夫何足以上民！彼宜女與？予頤與？誤而可矣。今使民離實學偽，非所以視民也。為後世慮，不若休之，難治也。」

Duke Ai of lu asked Yan He, saying, 'If I employ Zhongni as the support of my government, will the evils of the state be thereby cured?' The reply was, '(Such a measure) would be perilous! It would be full of hazard! Zhongni, moreover, will try to ornament a feather and paint it; in the conduct of affairs he uses flowery speeches. A (mere) branch is to him more admirable (than the root); he can bear to misrepresent their nature in instructing the people, and is not conscious of the unreality of his words. He receives (his inspiration) from his own mind, and rules his course from his own spirit: what fitness has he to be set over the people? Is such a man suitable for you (as your minister)? Could you give to him the nourishment (of the people)? You would do so by mistake (but not on purpose, for a time, but not as a permanency). To make the people leave what is real, and learn what is hypocritical - that is not the proper thing to be shown to them; if you take thought for future ages, your better plan will be to give up (the idea of employing Confucius) - else governing will be difficult.

10 施於人而不忘，非天布也。商賈不齒，雖以事齒之，神者勿齒。為外刑者，金與木也；為內刑者，動與過也。宵人之離外刑者，金木訊之；離內刑者，陰陽食之。夫免乎外內之刑者，唯真人能之。

Dealing with men without forgetting yourself is not according to the example of Heaven in diffusing its benefits. Merchants and traffickers are not to be ranked (with administrative officers) if on an occasion you so rank them, the spirits (of the people) do not acquiesce in your doing so. The instruments of external punishment are made of metal and wood; those of internal punishment are agitation (of the mind) and (the sense of) transgression. When small men become subject to the external punishment, the (instruments of) metal and wood deal with them; when they become liable to the internal punishments, the Yin and Yang consume them. It is only the true man who can escape both from the external and internal punishment.

11 孔子曰：「凡人心險於山川，難於知天。天猶有春秋冬夏旦暮之期，人者厚貌深情。故有貌愿而益，有長若不肖，有順懁而達，有堅而縵，有緩而釬。故其就義若渴者，其去義若熱。故君子遠使之而觀其忠，近使之而觀其敬，煩使之而觀其能，卒然問焉而觀其知，急與之期而觀其信，委之以財而觀其仁，告之以危而觀其節，醉之以酒而觀其側，雜之以處而觀其色。九徵至，不肖人得矣。

Confucius said, 'The minds of men are more difficult of approach than (the position defended by) mountains and rivers, and more difficult to know than Heaven itself. Heaven has its periods of spring and autumn, of winter and summer, and of morning and evening; but man's exterior is thickly veiled, and his feelings lie deep. Thus the demeanour of some is honest-like, and yet they go to excess (in what is mean); others are really gifted, and yet look to be without ability; some seem docile and impressible, but yet they have far-reaching schemes; others look firm, and yet may be twisted about; others look slow, and yet they are hasty. In this way those who hasten to do what is right as if they were thirsty will anon hurry away from it as if it were fire. Hence the superior man looks at them when employed at a distance to test their fidelity, and when employed near at hand to test their reverence. By employing them on difficult services, he tests their ability; by questioning them suddenly, he tests their knowledge; by appointing them a fixed time, he tests their good faith; by entrusting them with wealth, he tests their benevolence; by telling them of danger, he tests their self-command in emergencies; by making them drunk, he tests their tendencies; by placing them in a variety of society, he tests their chastity: by these nine tests the inferior man is discovered.'

12 正考父一命而傴，再命而僂，三命而俯，循牆而走，孰敢不軌！如而夫者，一命而呂鉅，再命而於車上舞，三命而名諸父，孰協唐、許！

When Kao-fu, the Correct, received the first grade of official rank, he walked with head bowed down; on receiving the second, with bent back; on receiving the third, with body stooping, he ran and hurried along the wall: who would presume not to take him as a model? But one of those ordinary men, on receiving his first appointment, goes along with a haughty stride; on receiving his second, he looks quite elated in his chariot; and on receiving the third, he calls his uncles by their personal names - how very different from Xu (You) in the time (of Yao of) Tang!

13 賊莫大乎德有心而心有眼，及其有眼也而內視，內視而敗矣。凶德有五，中德為首。何謂中德？中德也者，有以自好也而吡其所不為者也。

Of all things that injure (men) there is none greater than the practising of virtue with the purpose of the mind, till the mind becomes supercilious. When it becomes so, the mind (only) looks inwards (on itself), and such looking into itself leads to its ruin. This evil quality has five forms, and the chief of them is that which is the central. What do we mean by the central quality? It is that which appears in a man's loving (only) his own views, and reviling whatever he does not do (himself).

窮有八極，達有三必，形有六府。美、髯、長、大、壯、麗、勇、敢，八者俱過人也，因以是窮。緣循、偃佒、困畏不若人，三者俱通達。知慧外通，勇動多怨，仁義多責。達生之情者傀，達於知者肖；達大命者隨，達小命者遭。

Limiting (men's advance), there are eight extreme conditions; securing (that advance), there are three things necessary; and the person has its six repositories. Elegance; a (fine) beard; tallness; size; strength; beauty; bravery; daring; and in all these excelling others: (these are the eight extreme conditions) by which advance is limited. Depending on and copying others; stooping in order to rise; and being straitened by the fear of not equalling others: these are the three things that lead to advancing. Knowledge seeking to reach to all that is external; bold movement producing many resentments; benevolence and righteousness leading to many requisitions; understanding the phenomena of life in an extraordinary degree; understanding all knowledge so as to possess an approach to it; understanding the great condition appointed for him, and following it, and the smaller conditions, and meeting them as they occur: (these are the six repositories of the person).

14 人有見宋王者，錫車十乘，以其十乘驕稚莊子。莊子曰：「河上有家貧恃緯蕭而食者，其子沒於淵，得千金之珠。其父謂其子曰『取石來鍛之！夫千金之珠，必在九重之淵而驪龍頷下，子能得珠者，必遭其睡也。使驪龍而寤，子尚奚微之有哉！』今宋國之深，非直九重之淵也；宋王之猛，非直驪龍也。子能得車者，必遭其睡也。使宋王而寤，子為齏粉夫！」

There was a man who, having had an interview with the king of Song, and been presented by him with ten carriages, showed them boastfully to Zhuangzi, as if the latter had been a boy. Zhuangzi said to him, 'Near the He there was a poor man who supported his family by weaving rushes (to form screens). His son, when diving in a deep pool, found a pearl worth a thousand ounces of silver. The father said, "Bring a stone, and break it in pieces. A pearl of this value must have been in a pool nine Zhong deep, and under the chin of the Black Dragon. That you were able to get it must have been owing to your finding him asleep. Let him awake, and the consequences to you will not be small!" Now the kingdom of Song is deeper than any pool of nine Zhong, and its king is fiercer than the Black Dragon. That you were able to get the chariots must have been owing to your finding him asleep. Let him awake, and you will be ground to powder.'

15 或聘於莊子，莊子應其使曰：「子見夫犧牛乎？衣以文繡，食以芻叔，及其牽而入於太廟，雖欲為孤犢，其可得乎！」

Some (ruler) having sent a message of invitation to him, Zhuangzi replied to the messenger, 'Have you seen, Sir, a sacrificial ox? It is robed with ornamental embroidery, and feasted on fresh grass and beans. But when it is led into the grand ancestral temple, though it wished to be (again) a solitary calf, would that be possible for it?'

16 莊子將死，弟子欲厚葬之。莊子曰：「吾以天地為棺槨，以日月為連璧，星辰為珠璣，萬物為齎送。吾葬具豈不備邪？何以加此！」弟子曰：「吾恐烏鳶之食夫子也。」莊子曰：「在上為烏鳶食，在下為螻蟻食，奪彼與此，何其偏也！」

When Zhuangzi was about to die, his disciples signified their wish to give him a grand burial. 'I shall have heaven and earth,' said he, 'for my coffin and its shell; the sun and moon for my two round symbols of jade; the stars and constellations for my pearls and jewels; and all things assisting as the mourners. Will not the provisions for my burial be complete? What could you add to them?' The disciples replied, 'We are afraid that the crows and kites will eat our master.' Zhuangzi rejoined, 'Above, the crows and kites will eat me; below, the mole-crickets and ants will eat me: to take from those and give to these would only show your partiality.'

17 以不平平，其平也不平；以不徵徵，其徵也不徵。明者唯為之使，神者徵之。夫明之不勝神也久矣，而愚者恃其所見入於人，其功外也，不亦悲乎！

The attempt, with what is not even, to produce what is even will only produce an uneven result; the attempt, with what is uncertain, to make the uncertain certain will leave the uncertainty as it was. He who uses only the sight of his eyes is acted on by what he sees; it is the (intuition of the) spirit, that gives the assurance of certainty. That the sight of the eyes is not equal to that intuition of the spirit is a thing long acknowledged. And yet stupid people rely on what they see, and will have it to be the sentiment of all men - all their success being with what is external: is it not sad?

《天下 \ Tian Xia》

1 天下之治方術者多矣，皆以其有為不可加矣。古之所謂道術者，果惡乎在？曰：「無乎不在。」曰：「神何由降？明何由出？」「聖有所生，王有所成，皆原於一。」

The methods employed in the regulation of the world are many; and (the employers of them) think each that the efficiency of his own method leaves nothing to be added to it. But where is what was called of old 'the method of the Dao?' We must reply, 'It is everywhere.' But then whence does the spiritual in it come down? and whence does the intelligence in it come forth? There is that which gives birth to the Sage, and that which gives his perfection to the King: the origin of both is the One.

不離於宗，謂之天人。不離於精，謂之神人。不離於真，謂之至人。以天為宗，以德為本，以道為門，兆於變化，謂之聖人。以仁為恩，以義為理，以禮為行，以樂為和，薰然慈仁，謂之君子。以法為分，以名為表，以參為驗，以稽為決，其數一二三四是也。百官以此相齒，以事為常，以衣食為主，蕃息畜藏，老弱孤寡為意，皆有以養，民之理也。

Not to be separate from his primal source constitutes what we call the Heavenly man; not to be separate from the essential nature thereof constitutes what we call the Spirit-like man; not to be separate from its real truth constitutes what we call the Perfect man. To regard Heaven as his primal Source, Its Attributes as the Root (of his nature), and the Dao as the Gate (by which he enters into this inheritance), (knowing also) the prognostics given in change and transformation, constitutes what we call the Sagely man. To regard benevolence as (the source of all) kindness, righteousness as (the source of all) distinctions, propriety as (the rule of) all conduct, and music as (the idea of) all harmony, thus diffusing a fragrance of gentleness and goodness, constitutes what we call the Superior man. To regard laws as assigning the different (social) conditions, their names as the outward expression (of the social duties), the comparison of subjects as supplying the grounds of evidence, investigation as conducting to certainty, so that things can be numbered as first, second, third, fourth (and so on): (this is the basis of government). Its hundred offices are thus arranged; business has its regular course; the great matters of clothes and food are provided for; cattle are fattened and looked after; the (government) stores are filled; the old and weak, orphans and solitaries, receive anxious consideration: in all these ways is provision made for the nourishment of the people.

古之人其備乎！配神明，醇天地，育萬物，和天下，澤及百姓，明於本數，係於末度，六通四辟，小大精粗，其運無乎不在。其明而在數度者，舊法世傳之史尚多有之。其在於《詩》、《書》、《禮》、《樂》者，鄒、魯之士、搢紳先生多能明之。《詩》以道志，《書》以道事，《禮》以道行，《樂》以道和，《易》以道陰陽，《春秋》以道名分。其數散於天下而設於中國者，百家之學時或稱而道之。

How complete was (the operation of the Dao) in the men of old! It made them the equals of spiritual beings, and subtle and all-embracing as heaven and earth. They nourished all things, and produced harmony all under heaven. Their beneficent influence reached to all classes of the people. They understood all fundamental principles, and followed them out to their graduated issues; in all the six directions went their penetration, and in the four quarters all things were open to them. Great and small, fine and coarse - all felt their presence and operation. Their intelligence, as seen in all their regulations, was handed down from age to age in their old laws, and much of it was still to be found in the Historians. What of it was in the Shi, the Shu, the Li, and the Yue, might be learned from the scholars of Zou and Lu, and the girdled members of the various courts. The Shi describes what should be the aim of the mind; the Shu, the course of events; the Li is intended to direct the conduct; the Yue, to set forth harmony; the Yi, to show the action of the Yin and Yang; and the Chun Qiu, to display names and the duties belonging to them. Some of the regulations (of these men of old), scattered all under heaven, and established in our Middle states, are (also) occasionally mentioned and described in the writings of the different schools.

天下大亂，賢聖不明，道德不一，天下多得一察焉以自好。譬如耳目鼻口，皆有所明，不能相通。猶百家眾技也，皆有所長，時有所用。雖然，不該不遍，一曲之士也。判天地之美，析萬物之理，察古人之全，寡能備於天地之美，稱神明之容。是故內聖外王之道，闇而不明，鬱而不發，天下之人各為其所欲焉以自為方。悲夫！百家往而不反，必不合矣。後世之學者，不幸不見天地之純，古人之大體，道術將為天下裂。

There ensued great disorder in the world, and sages and worthies no longer shed their light on it. The Dao and its characteristics ceased to be regarded as uniform. Many in different places got one glimpse of it, and plumed themselves on possessing it as a whole. They might be compared to the ear, the eye, the nose, or the mouth. Each sense has its own faculty, but their different faculties cannot be interchanged. So it was with the many branches of the various schools. Each had its peculiar excellence, and there was the time for the use of it; but notwithstanding no one covered or extended over the whole (range of truth). The case was that of the scholar of a corner who passes his judgment on all the beautiful in heaven and earth, discriminates the principles that underlie all things, and attempts to estimate the success arrived at by the ancients. Seldom is it that such an one can embrace all the beautiful in heaven and earth, or rightly estimate the ways of the spiritual and intelligent; and thus it was that the Dao, which inwardly forms the sage and externally the king, became obscured and lost its clearness, became repressed and lost its development. Every one in the world did whatever he wished, and was the rule to himself. Alas! the various schools held on their several ways, and could not come back to the same point, nor agree together. The students of that later age unfortunately did not see the undivided purity of heaven and earth, and the great scheme of truth held by the ancients. The system of the Dao was about to be torn in fragments all under a the sky.

2 不侈於後世，不靡於萬物，不暉於數度，以繩墨自矯，而備世之急，古之道術有在於是者。墨翟、禽滑釐聞其風而說之。為之大過，己之大循。作為《非樂》，命之曰《節用》，生不歌，死無服。墨子汎愛兼利而非鬥，其道不怒；又好學而博，不異，不與先王同，毀古之禮樂。

To leave no example of extravagance to future generations; to show no wastefulness in the use of anything; to make no display in the degree of their (ceremonial) observances; to keep themselves (in their expenditure) under the restraint of strict and exact rule, so as to be prepared for occurring emergencies - such regulations formed part of the system of the Dao in antiquity, and were appreciated by Mo Di, and (his disciple) Qin Hua-li. When they heard of such ways, they were delighted with them; but they enjoined them in excess, and followed them themselves too strictly. (Mo) made the treatise 'Against Music,' and enjoined the subject of another, called 'Economy in Expenditure,' on his followers. He would have no singing in life, and no wearing of mourning on occasions of death. He inculcated Universal Love, and a Common Participation in all advantages, and condemned Fighting. His doctrine did not admit of Anger. He was fond also of Learning, and with it all strove not to appear different from others. Yet he did not agree with the former kings, but attacked the ceremonies and music of the ancients.

黃帝有《咸池》，堯有《大章》，舜有《大韶》，禹有《大夏》，湯有《大濩》，文王有辟雍之樂，武王、周公作《武》。古之喪禮，貴賤有儀，上下有等，天子棺槨七重，諸侯五重，大夫三重，士再重。今墨子獨生不歌，死不服，桐棺三寸而無槨，以為法式。以此教人，恐不愛人；以此自行，固不愛己。未敗墨子道，雖然，歌而非歌，哭而非哭，樂而非樂，是果類乎？其生也勤，其死也薄，其道大觳，使人憂，使人悲，其行難為也，恐其不可以為聖人之道，反天下之心，天下不堪。墨子雖能獨任，奈天下何！離於天下，其去王也遠矣。

Huang-Di had his Xian-chi; Yao, his Da Zhang; Shun, his Da Shao; Yu, his Da Xia; Tang, his Da Hu; King Wen, his music of the Pi-yong; and king Wu and the duke of Zhou made the Wu. In the mourning rites of the ancients, the noble and mean had their several observances, the high and low their different degrees. The coffin of the Son of Heaven was sevenfold; of a feudal lord, fivefold; of a great officer, threefold; of other officers, twofold. But now Mo-zi alone, would have no singing during life, and no wearing of mourning after death. As the rule for all, he would have a coffin of elaeococca wood, three inches thick, and without any enclosing shell. The teaching of such lessons cannot be regarded as affording a proof of his love for men; his practising them in his own case would certainly show that he did not love himself; but this has not been sufficient to overthrow the views of Mo-zi. Notwithstanding, men will sing, and he condemns singing; men will wail, and he condemns wailing; men will express their joy, and he condemns such expression: is this truly in accordance with man's nature? Through life toil, and at death niggardliness: his way is one of great unkindliness. Causing men sorrow and melancholy, and difficult to be carried into practice, I fear it cannot be regarded as the way of a sage. Contrary to the minds of men everywhere, men will not endure it. Though Mo-zi himself might be able to endure it, how can the aversion of the world to it be overcome? The world averse to it, it must be far from the way of the (ancient) kings.

墨子稱道曰：「昔者禹之湮洪水，決江河而通四夷九州也，名山三百，支川三千，小者無數。禹親自操稿耜而九雜天下之川，腓無胈，脛無毛，沐甚雨，櫛疾風，置萬國。禹，大聖也，而形勞天下也如此。」使後世之墨者多以裘褐為衣，以跂蹻為服，日夜不休，以自苦為極，曰：「不能如此，非禹之道也，不足謂墨。」相里勤之弟子五侯之徒，南方之墨者苦獲、已齒、鄧陵子之屬，俱誦《墨經》，而倍譎不同，相謂別墨，以堅白、同異之辯相訾，以觭偶不仵之辭相應，以巨子為聖人，皆願為之尸，冀得為其後世，至今不決。

Mo-zi, in praise of his views, said, 'Anciently, when Yu was draining off the waters of the flood, he set free the channels of the Jiang and the He, and opened communications with them from the regions of the four Yi and the nine provinces. The famous hills with which he dealt were 300, the branch streams were 3000, and the smaller ones innumerable. With his own hands he carried the sack and wielded the spade, till he had united all the streams of the country (conducting them to the sea). There was no hair left on his legs from the knee to the ankle. He bathed his hair in the violent wind, and combed it in the pelting rain, thus marking out the myriad states. Yu was a great sage, and thus he toiled in the service of the world.' The effect of this is that in this later time most of the Mohists wear skins and dolychos cloth, with shoes of wood or twisted hemp, not stopping day or night, but considering such toiling on their part as their highest achievement. They say that he who cannot do this is acting contrary to the way of Yu, and not fit to be a Mohist. The disciples of Qin of Xiang-li, the followers of the various feudal lords; and Mohists of the south, such as Ku Huo, Ji Chi, and Zheng Ling-zi, all repeated the texts of Mo, but they differed in the objections which they offered to them, and in their deceitful glosses they called one another Mohists of different schools. They had their disputations, turning on 'what was hard,' and 'what was white,' what constituted 'sameness' and what 'difference,' and their expressions about the difference between 'the odd' and 'the even,' with which they answered one another. They regarded their most distinguished member as a sage, and wished to make him their chief, hoping that he would be handed down as such to future ages. To the present day these controversies are not determined.

墨翟、禽滑釐之意則是，其行則非也。將使後世之墨者必自苦以腓無胈、脛無毛，相進而已矣。亂之上也，治之下也。雖然，墨子真天下之好也，將求之不得也，雖枯槁不舍也，才士也！

The idea of Mo Di and Qin Hua-li was good, but their practice was wrong. They would have made the Mohists of future ages feel it necessary to toil themselves, till there was not a hair on their legs, and still be urging one another on; (thus producing a condition) superior indeed to disorder, but inferior to the result of good government. Nevertheless, Mo-zi was indeed one of the best men in the world, which you may search without finding his equal. Decayed and worn (his person) might be, but he is not to be rejected - a scholar of ability indeed!

3 夫不累於俗，不飾於物，不苟於人，不忮於眾，願天下之安寧以活民命，人我之養畢足而止，以此白心，古之道術有在於是者。宋鈃、尹文聞其風而悅之。作為華山之冠以自表，接萬物以別宥為始。語心之容，命之曰心之行，以聏合驩，以調海內，請欲置之以為主。見侮不辱，救民之鬥；禁攻寢兵，救世之戰。以此周行天下，上說下教，雖天下不取，強聒而不舍者也。故曰：「上下見厭而強見也。」雖然，其為人太多，其自為太少，曰：「請欲固置五升之飯足矣，先生恐不得飽，弟子雖飢，不忘天下。」日夜不休，曰：「我必得活哉！」圖傲乎救世之士哉！曰：「君子不為苛察，不以身假物。」以為無益於天下者，明之不如已也。以禁攻寢兵為外，以情欲寡淺為內，其小大精粗，其行適至是而止。

To keep from being entangled by prevailing customs; to shun all ornamental attractions in one's self; not to be reckless in his conduct to others; not to set himself stubbornly against a multitude; to desire the peace and repose of the world in order to preserve the lives of the people; and to cease his action when enough had been obtained for the nourishment of others and himself, showing that this was the aim of his mind - such a scheme belonged to the system of the Dao in antiquity, and it was appreciated by Song Xing and Yin Wen. When they heard of such ways, they were delighted with them. They made the Hua-shan cap, and wore it as their distinguishing badge. In their intercourse with others, whatever their differences might be, they began by being indulgent to them. Their name for 'the Forbearance of the Mind' was 'the Action of the Mind.' By the warmth of affection they sought the harmony of joy, and to blend together all within the four seas; and their wish was to plant this everywhere as the chief thing to be pursued. They endured insult without feeling it a disgrace; they sought to save the people from fighting; they forbade aggression and sought to hush the weapons of strife, to save their age from war. In this way they went everywhere, counselling the high and instructing the low. Though the world might not receive them, they only insisted on their object the more strongly, and would not abandon it. Hence it is said, 'The high and the low might be weary of them, but they were strong to show themselves.' Notwithstanding all this, they acted too much out of regard to others, and too little for themselves. It was as if they said, 'What we request and wish is simply that there may be set down for us five pints of rice - that will be enough.' But I fear the Master would not get his fill from this; and the disciples, though famishing, would still have to be mindful of the world, and, never stopping day or night, have to say, 'Is it necessary I should preserve my life? Shall I scheme how to exalt myself above the master, the saviour of the age?' It was moreover as if they said, 'The superior man does not censoriously scrutinize (the faults of others); he does not borrow from others to supersede his own endeavours; when any think that he is of no use to the world, he knows that their intelligence is inferior to his own; he considers the prohibition of aggression and causing the disuse of arms to be an external achievement, and the making his own desires to be few and slight to be the internal triumph.' Such was their discrimination between the great and the small, the subtle and the coarse; and with the attainment of this they stopped.

4 公而不當，易而無私，決然無主，趣物而不兩，不顧於慮，不謀於知，於物無擇，與之俱往，古之道術有在於是者。彭蒙、田駢、慎到聞其風而說之。齊萬物以為首，曰：「天能覆之而不能載之，地能載之而不能覆之，大道能包之而不能辯之。」知萬物皆有所可，有所不可，故曰：「選則不遍，教則不至，道則無遺者矣。」是故慎到，棄知去己，而緣不得已，泠汰於物以為道理，曰：「知不知，將薄知而後鄰傷之者也。」謑髁無任而笑天下之尚賢也，縱脫無行而非天下之大聖，椎拍輐斷，與物宛轉，舍是與非，苟可以免，不師知慮，不知前後，魏然而已矣。推而後行，曳而後往，若飄風之還，若羽之旋，若磨石之隧，全而無非，動靜無過，未嘗有罪。是何故？夫無知之物，無建己之患，無用知之累，動靜不離於理，是以終身無譽。故曰：「至於若無知之物而已，無用賢聖，夫塊不失道。」豪桀相與笑之曰：「慎到之道，非生人之行而至死人之理，適得怪焉。」田駢亦然，學於彭蒙，得不教焉。彭蒙之師曰：「古之道人，至於莫之是、莫之非而已矣。其風窢然，惡可而言？」常反人，不見觀，而不免於鯇斷。其所謂道非道，而所言之韙不免於非。彭蒙、田駢、慎到不知道。雖然，概乎皆嘗有聞者也。

Public-spirited, and with nothing of the partizan; easy and compliant, without any selfish partialities; capable of being led, without any positive tendencies; following in the wake of others, without any double mind; not looking round because of anxious thoughts; not scheming in the exercise of their wisdom; not choosing between parties, but going along with all - all such courses belonged to the Daoists of antiquity, and they were appreciated by Peng Meng, Tian Pian, and Shen Dao. When they heard of such ways, they were delighted with them. They considered that the first thing for them to do was to adjust the controversies about different things. They said, 'Heaven can cover, but it cannot sustain; Earth can contain, but it cannot cover. The Great Dao embraces all things, but It does not discriminate between them.'

They knew that all things have what they can do and what they cannot do. Hence it is said, 'If you select, you do not reach all; if you teach some things, you must omit the others; but the Dao neglects none.' Therefore Shen Dao discarded his knowledge and also all thought of himself, acting only where he had no alternative, and pursued it as his course to be indifferent and pure in his dealings with others. He said that the best knowledge was to have no knowledge, and that if we had a little knowledge it was likely to prove a dangerous thing. Conscious of his unfitness, he undertook no charge, and laughed at those who valued ability and virtue. Remiss and evasive, he did nothing, and disallowed the greatest sages which the world had known. Now with a hammer, now with his hand, smoothing all corners, and breaking all bonds, he accommodated himself to all conditions. He disregarded right and wrong, his only concern being to avoid trouble; he learned nothing from the wise and thoughtful, and took no note of the succession of events, thinking only of carrying himself with a lofty disregard of everything. He went where he was pushed, and followed where he was led, like a whirling wind, like a feather tossed about, like the revolutions of a grindstone.

What was the reason that he appeared thus complete, doing nothing wrong? that, whether in motion or at rest, he committed no error, and could be charged with no transgression? Creatures that have no knowledge are free from the troubles that arise from self-assertion and the entanglements that spring from the use of knowledge. Moving and at rest, they do not depart from their proper course, and all their life long they do not receive any praise. Hence (Shen Dao) said, 'Let me come to be like a creature without knowledge. Of what use are the (teachings of the) sages and worthies?' But a clod of earth never fails in the course (proper for it), and men of spirit and eminence laughed together at him, and said, 'The way of Shen Dao does not describe the conduct of living men; that it should be predicable only of the dead is strange indeed!'

It was just the same with Tian Pian. He learned under Peng Meng, but it was as if he were not taught at all. The master of Peng Meng said, 'The Daoist professors of old came no farther than to say that nothing was absolutely right and nothing absolutely wrong.' His spirit was like the breath of an opposing wind; how can it be described in words? But he was always contrary to (the views of) other men, which he would not bring together to view, and he did not escape shaving the corners and bonds (of which I have spoken). What he called the Dao was not the true Dao, and what he called the right was really the wrong. Peng Meng, Tian Pian, and Shen Dao did not in fact know the Dao; but nevertheless they had heard in a general way about it.

5 以本為精，以物為粗，以有積為不足，澹然獨與神明居，古之道術有在於是者。關尹、老聃聞其風而悅之。建之以常無有，主之以太一，以濡弱謙下為表，以空虛不毀萬物為實。

To take the root (from which things spring) as the essential (part), and the things as its coarse (embodiment); to see deficiency in accumulation; and in the solitude of one's individuality to dwell with the spirit-like and intelligent - such a course belonged to the Dao of antiquity, and it was appreciated by Guan Yin and Lao Dan. When they heard of such ways, they were delighted with them. They built their system on the assumption of an eternal non-existence, and made the ruling idea in it that of the Grand Unity. They made weakness and humility their mark of distinction, and considered that by empty vacuity no injury could be sustained, but all things be preserved in their substantiality.

關尹曰：「在己無居，形物自著。其動若水，其靜若鏡，其應若響。芴乎若亡，寂乎若清，同焉者和，得焉者失。未嘗先人而常隨人。」

Guan Yin says, 'To him who does not dwell in himself the forms of things show themselves as they are. His movement is like that of water; his stillness is like that of a mirror; his response is like that of the echo. His tenuity makes him seem to be disappearing altogether; he is still as a clear (lake), harmonious in his association with others, and he counts gain as loss. He does not take precedence of others, but follows them.'

老聃曰：「知其雄，守其雌，為天下谿；知其白，守其辱，為天下谷。」人皆取先，己獨取後，曰：「受天下之垢。」人皆取實，己獨取虛，無藏也故有餘，巋然而有餘。其行身也，徐而不費，無為也而笑巧。人皆求福，己獨曲全，曰：「苟免於咎。」以深為根，以約為紀，曰：「堅則毀矣，銳則拙矣。」常寬容於物，不削於人，可謂至極。關尹、老聃乎！古之博大真人哉！

Lao Dan says, 'He knows his masculine power, but maintains his female weakness,-- becoming the channel into which all streams flow. He knows his white purity, but keeps his disgrace, becoming the valley of the world. Men all prefer to be first; he alone chooses to be last, saying, "I will receive the offscourings of the world." Men all choose fulness; he alone chooses emptiness. He does not store, and therefore he has a superabundance; he looks solitary, but has a multitude around him. In his conducting of himself he is easy and leisurely and wastes nothing. He does nothing, and laughs at the clever and ingenious. Men all seek for happiness, but he feels complete in his imperfect condition, and says, "Let me only escape blame." He regards what is deepest as his root, and what is most restrictive as his rule; and says, "The strong is broken; the sharp and pointed is blunted." He is always generous and forbearing with others, and does not encroach on any man - this may be pronounced the height (of perfection).' 0 Guan Yin, and Lao Dan, ye were among the greatest men of antiquity; True men indeed!

6 芴漠無形，變化無常，死與生與！天地並與！神明往與！芒乎何之？忽乎何適？萬物畢羅，莫足以歸，古之道術有在於是者。莊周聞其風而悅之。以謬悠之說，荒唐之言，無端崖之辭，時恣縱而不儻，不以觭見之也。以天下為沈濁，不可與莊語；以卮言為曼衍，以重言為真，以寓言為廣。獨與天地精神往來，而不敖倪於萬物，不譴是非，以與世俗處。其書雖瑰瑋而連犿無傷也，其辭雖參差而諔詭可觀。彼其充實不可以已，上與造物者遊，而下與外死生、無終始者為友。其於本也，宏大而辟，深閎而肆；其於宗也，可謂稠適而上遂矣。雖然，其應於化而解於物也，其理不竭，其來不蛻，芒乎昧乎，未之盡者。

That the shadowy and still is without bodily form; that change and transformation are ever proceeding, but incapable of being determined. What is death? What is life? What is meant by the union of Heaven and Earth? Does the spiritual intelligence go away? Shadowy, where does it go? Subtle, whither does it proceed? All things being arranged as they are, there is no one place which can be fitly ascribed to it. Such were the questions belonging to the scheme of Dao in antiquity, and they were appreciated by Zhuang Zhou. When he heard of such subjects, he was delighted with them. (He discussed them), using strange and mystical expressions, wild and extravagant words, and phrases to which no definite meaning could be assigned. He constantly indulged his own wayward ideas, but did not make himself a partisan, nor look at them as peculiar to himself. Considering that men were sunk in stupidity and could not be talked to in dignified style, he employed the words of the cup of endless application, with important quotations to substantiate the truth, and an abundance of corroborative illustrations. He chiefly cared to occupy himself with the spirit-like operation of heaven and earth, and did not try to rise above the myriads of things. He did not condemn the agreements and differences of others, so that he might live in peace with the prevalent views. Though his writings may seem to be sparkling trifles, there is no harm in amusing one's self with them; though his phraseology be ever-varying, its turns and changes are worth being looked at - the fulness and completeness of his ideas cannot be exhausted. Above he seeks delight in the Maker; below, he has a friendly regard to those who consider life and death as having neither beginning nor end. As regards his dealing with the Root (origin of all things), he is comprehensive and great, opening up new views, deep, vast, and free. As regards the Author and Master (the Great Dao Itself), be may be pronounced exact and correct, carrying our thoughts to range and play on high. Nevertheless on the subject of transformation, and the emancipation of that from (the thraldom of) things, his principles are inexhaustible, and are not derived from his predecessors. They are subtle and obscure, and cannot be fully explained.

7 惠施多方，其書五車，其道舛駁，其言也不中。歷物之意，曰：「至大無外，謂之大一；至小無內，謂之小一。無厚不可積也，其大千里。天與地卑，山與澤平。日方中方睨，物方生方死。大同而與小同異，此之謂小同異；萬物畢同畢異，此之謂大同異。南方無窮而有窮，今日適越而昔來。連環可解也。我知天下之中央，燕之北，越之南是也。氾愛萬物，天地一體也。」

Hui Shi had many ingenious notions. His writings would fill five carriages; but his doctrines were erroneous and contradictory, and his words were wide of their mark. Taking up one thing after another, he would say: 'That which is so great that there is nothing outside it may be called the Great One; and that which is so small that there is nothing inside it maybe called the Small One.' 'What has no thickness and will not admit of being repeated is 1000 li in size.' 'Heaven may be as low as the earth.' 'A mountain may be as level as a marsh.' ' The sun in the meridian may be the sun declining.' 'A creature may be born to life and may die at the same time.' '(When it is said that) things greatly alike are different from things a little alike, this is what is called making little of agreements and differences; (when it is said that) all things are entirely alike or entirely different, this is what is called making much of agreements and differences.' 'The south is unlimited and yet has a limit.' 'I proceed to Yue to-day and came to it yesterday.' 'Things which are joined together can be separated.' 'I know the centre of the world - it is north of Yan or south of Yue.' 'If all things be regarded with love, heaven and earth are of one body (with me).'

惠施以此為大觀於天下而曉辯者，天下之辯者相與樂之。卵有毛，雞三足，郢有天下，犬可以為羊，馬有卵，丁子有尾，火不熱，山出口，輪不蹍地，目不見，指不至，至不絕，龜長於蛇，矩不方，規不可以為圓，鑿不圍枘，飛鳥之景未嘗動也，鏃矢之疾而有不行不止之時，狗非犬，黃馬、驪牛三，白狗黑，孤駒未嘗有母，一尺之捶，日取其半，萬世不竭。辯者以此與惠施相應，終身無窮。

Hui Shi by such sayings as these made himself very conspicuous throughout the kingdom, and was considered an able debater. All other debaters vied with one another and delighted in similar exhibitions. (They would say), 'There are feathers in an egg.' 'A fowl has three feet.' 'The kingdom belongs to Ying.' 'A dog might have been (called) a sheep.' 'A horse has eggs.' 'A tadpole has a tail.' 'Fire is not hot.' 'A mountain gives forth a voice.' 'A wheel does not tread on the ground.' 'The eye does not see.' 'The finger indicates, but needs not touch, (the object).' 'Where you come to may not be the end.' 'The tortoise is longer than the snake.' 'The carpenter's square is not square.' 'A compass should not itself be round.' 'A chisel does not surround its handle.' 'The shadow of a flying bird does not (itself) move.' 'Swift as the arrowhead is, there is a time when it is neither fiying nor at rest.' 'A dog is not a hound.' 'A bay horse and a black ox are three.' 'A white dog is black.' 'A motherless colt never had a mother.' 'If from a stick a foot long you every day take the half of it, in a myriad ages it will not be exhausted.' - It was in this way that the debaters responded to Hui Shi, all their lifetime, without coming to an end.

桓團、公孫龍辯者之徒，飾人之心，易人之意，能勝人之口，不能服人之心，辯者之囿也。惠施日以其知，與人之辯，特與天下之辯者為怪，此其柢也。

Huan Tuan and Gong-sun Long were true members of this class. By their specious representations they threw a glamour over men's minds and altered their ideas. They vanquished men in argument, but could not subdue their minds, only keeping them in the enclosure of their sophistry. Hui Shi daily used his own knowledge and the arguments of others to propose strange theses to all debaters - such was his practice.

然惠施之口談，自以為最賢，曰：「天地其壯乎！」施存雄而無術。南方有倚人焉，曰黃繚，問天地所以不墜不陷，風雨雷霆之故。惠施不辭而應，不慮而對，遍為萬物說；說而不休，多而無已，猶以為寡，益之以怪。以反人為實，而欲以勝人為名，是以與眾不適也。弱於德，強於物，其塗隩矣。由天地之道觀惠施之能，其猶一蚉一虻之勞者也，其於物也何庸！夫充一尚可，曰愈貴，道幾矣！惠施不能以此自寧，散於萬物而不厭，卒以善辯為名。惜乎！惠施之才，駘蕩而不得，逐萬物而不反，是窮響以聲，形與影競走也。悲夫！

At the same time he would talk freely of himself, thinking himself the ablest among them, and saying, 'In heaven or earth who is my match?' Shi maintained indeed his masculine energy, but he had not the art (of controversy). In the south there was a man of extraordinary views, named Huang Liao, who asked him how it was that the sky did not fall nor the earth sink, and what was the cause of wind, rain, and the thunder's roll and crash. Shi made no attempt to evade the questions, and answered him without any exercise of thought, talking about all things, without pause, on and on without end; yet still thinking that his words were few, and adding to them the strangest observations. He thought that to contradict others was a real triumph, and wished to make himself famous by overcoming them; and on this account he was not liked by the multitude of debaters. He was weak in real attainment, though he might seem strong in comparison with others, and his way was narrow and dark. If we look at Hui Shi's ability from the standpoint of Heaven and Earth, it was only like the restless activity of a mosquito or gadfly; of what service was it to anything? To give its full development to any one capacity is a good thing, and he who does so is in the way to a higher estimation of the Dao; but Hui Shi could find no rest for himself in doing this. He diffused himself over the world of things without satiety, till in the end he had only the reputation of being a skilful debater. Alas! Hui Shi, with all his talents, vast as they were, made nothing out; he pursued all subjects and never came back (with success). It was like silencing an echo by his shouting, or running a race with his shadow. Alas!