中文 · EN

《庄子注》Vol. 4

Start reading →Report an error / feedback

Zangwai Daoshu 藏外道書 Vol. 4 / 5 25,000 characters

About this page. The original text of 《庄子注》 Vol. 4 (Zangwai Daoshu 藏外道書, 5 volumes) is shown in Classical Chinese as transmitted in the Godners/DaoZang edition. An English interpretation of the 1 passages on this page accompanies it: select a passage or press “Interpretation” to show it. All texts in English

Back to 《庄子注》
Reading modes explained
  • Horizontal: ordinary left-to-right reading; the interpretation can be shown.
  • Scroll: vertical text running right to left; the wheel scrolls sideways (no interpretation in this mode).
  • Wheel: columns of vertical text turn around a drum; use the wheel, drag or arrow keys, or auto-play.
  • Pages: about 200 characters per page; use the buttons, swipe or arrow keys.

Source text (with commentary)Interpretation

邪？」曰：「吾恶乎知之！」 若自知其所不知，即为有知。有知则不能任群才之自当。 「然则物无知邪？」曰：「吾恶乎知之！虽然尝试言之：庸讵知吾所谓知之非不知邪？庸讵知吾所谓不知之非知邪？且吾尝试问乎汝：民湿寝则腰疾偏死，鳅然乎哉？木处则惴栗恂惧，猿猴然乎哉？三者孰知正处？民食刍豢，麋鹿食荐，蝍蛆甘带，鸱鸦嗜鼠，四者孰知正味？猿猵狙以为雌，麋与鹿交，鳅与鱼游。毛嫱，西施，人之所美也﹔鱼见之深入，鸟见之高飞，麋鹿见之决骤，四者孰知天下之正色哉？自正味？猿猵狙以为雌，麋与鹿交，鳅与鱼游。毛嫱，西施，人之所美也﹔鱼见之深入，鸟见之高飞，麋鹿见之决骤，四者孰知天下之正色哉？自我观之，仁义之端，是非之涂，樊然殽乱，吾恶能知其辩！」 都不知，乃旷然无不任矣。 以其不知，故未敢正言，试言之耳。 鱼游于水，水物所同，咸谓之知。然自鸟观之，则向所谓知者，复为不知矣。夫蛣蜣之知在于转丸，而笑蛣蜣者乃以苏合为贵。故所同之知，未可正据。 所谓不知者，直是不同耳，亦自一家之知。 己不知其正，故（一）试问女。 此略举三者，以明万物之异便。 此略举四者，以明美恶之无主。（二） 此略举四者，以明问女。 此略举三者，以明万物之异便。 此略举四者，以明美恶之无主。（二） 此略举四者，以明天下所好之不同也。不同者而非之，则无以知所同之必是。 夫利于彼者或害于此，而天下之彼我无穷，则是非之竟无常。故唯莫之辩而任其自是，然后荡然俱得。 啮缺曰：「子不知利害，则至人固不知利害乎？」 未能妙其不知，故犹嫌至人当知之。斯悬之未解也。 王倪曰：「至人神矣！大泽焚而不能热，河汉冱而不能寒，疾雷破山而不能伤、飘风振海而不能惊。若然者，乘云气，骑日月，而游乎四海之外，死生无变于己，而况利害之端乎！」 无心而无不顺。 夫神全角具而体与物冥者，虽涉至变而未始非我，故荡然无（趸）〔虿〕（二）介于胸中也。 而无不顺。 夫神全角具而体与物冥者，虽涉至变而未始非我，故荡然无（趸）〔虿〕（二）介于胸中也。 寄物而行，非我动也。 有与变为体，故死生若一。 昼夜而无死生也。 况利害于死生，愈不足以介意。 瞿鹊子问乎长梧子曰：「吾闻诸夫子：圣人不从事于务，不就利，不违害，不喜求，不缘道，无谓有谓，有谓无谓，而游乎尘垢之外。夫子以为孟浪之言，而我以为妙道之行也。吾几以为奚若？」长梧子曰：「是黄帝之所听荧也，而丘也何足以知之！且女亦大早计，见卵而求时夜，见弹而求鸮炙。予尝为女妄言之，女以妄听之奚。旁日月，挟宇宙，为其吻合，置其滑涽，以隶相尊？众人役役，圣人愚芚，参万岁而一成纯。万物尽然，而以是相蕴。 务自来而理自应耳，非从而事之也隶相尊？众人役役，圣人愚芚，参万岁而一成纯。万物尽然，而以是相蕴。 务自来而理自应耳，非从而事之也。 任而直前，无所避就。 求之不喜，直取不怒。 独至者也。 凡有称谓者，皆非吾所谓也，彼各自谓耳，故无彼有谓而有此无谓也。 凡非真性，皆尘垢也。 夫物有自然，理有至极。循而直往，则冥然自合，非所言也。故言之者孟浪，而闻之者听荧。虽复黄帝，犹不能使万物无怀，而听荧至竟。故圣人付当于尘垢之外，而玄合乎视听之表，照之以天而不逆计，放之自尔而不推明也。今瞿鹊子方闻孟浪之言而便以为妙道之行，斯亦无异见卵而责司晨之功，见弹而求鸮炙之实也。夫（二）不能安时处顺而探变求化，当生而虑死，执是以辩浪之言而便以为妙道之行，斯亦无异见卵而责司晨之功，见弹而求鸮炙之实也。夫（二）不能安时处顺而探变求化，当生而虑死，执是以辩非，皆逆计之徒也。 言之则孟浪也，故试妄言之。 若正听妄言，复为太早计也。故亦妄听之，何？ 以死生为昼夜，旁日月之喻也；以万物为一体，挟宇宙之譬也。 以有所贱，故尊卑生焉，而滑涽纷乱，莫之能正，各自是于一方矣。故为吻然自合之道，莫若置之勿言，委之自尔也。涽然，无波际之谓也。 驰鹜于是非之境也。 纯者，不杂者也。夫举万岁而参其变，而众人谓之杂矣，故役役然劳形怵心而去彼就此。唯大圣无执，故芚然直往而与变化为一，一变化而常游于独者也。故虽参糅亿载，千殊万异，道行之而成，则古今一成也；物谓之而然，则万物一然也。无物不然，无时不成载，千殊万异，道行之而成，则古今一成也；物谓之而然，则万物一然也。无物不然，无时不成；斯可谓纯也。 无物不然。 蕴，积也。积是于万岁，则万岁一是也；积然于万物，则万物尽然也。故不知死生先后之所在，彼我胜负之所如也。 予恶乎知说生之非惑邪！ 死生一也，而独说生，欲与变化相背，故未知其非惑也。 予恶乎知恶死之非弱丧而不知归者邪！ 少而失其故居，名为弱丧。夫弱丧者，遂安于所在而不知（一）归于故乡也。焉知生之非夫弱丧，焉知死之非夫还归而恶之（二）哉！ 丽之姬，艾封人之子也。晋国之始得之也，涕泣沾襟。及其至于王所，与王同筐床，食刍豢，而后悔其泣也。予恶乎知夫死者不悔其始之蕲生乎？ 一生之涕泣沾襟。及其至于王所，与王同筐床，食刍豢，而后悔其泣也。予恶乎知夫死者不悔其始之蕲生乎？ 一生之内，情变若此。当此之日，则不知彼，况夫死生之变，恶能相知哉！ 蕲，求也。 梦饮酒者，旦而哭泣﹔梦哭泣者，旦而田猎。方其梦也，不知其梦也。梦之中又占其梦焉，觉而后知其梦也。且有大觉而后知此其大梦也，而愚者自以为觉，窃窃然知之。「君乎！牧乎！」固哉！丘也与女，皆梦也，予谓女梦，亦梦也。是其言也，其名为吊诡。万世之后而一遇大圣，知其解者，是旦暮遇之也。 此寤寐之事变也。事苟变，情亦异，则死生之愿不得同矣。故生时乐生，则死时乐死矣，死生虽异，其于各得所愿一也，则何系哉！ 由此观之，当死之时，亦不知其死而自适其志也。，情亦异，则死生之愿不得同矣。故生时乐生，则死时乐死矣，死生虽异，其于各得所愿一也，则何系哉！ 由此观之，当死之时，亦不知其死而自适其志也。 夫梦者乃复梦中占其梦，则无以异于寤者也。 当所遇，无不足也，何为方生而忧死哉！ 夫大觉者，圣人也。大觉者乃知夫患虑在怀者皆未寤也。 夫愚者大梦而自以为寤，故窃窃然以所好为君上而所恶为牧圉，欣然信一家之偏见，可谓固陋矣。 未能忘言而神解，故非大觉也。 夫非常之谈，故非常人之所知，故谓之吊当卓诡，而不识其固陋矣。 未能忘言而神解，故非大觉也。 夫非常之谈，故非常人之所知，故谓之吊当卓诡，而不识其悬解。 言能蜕然无系而玄同死生者至希也。 既使我与若辩矣，若胜我，我不若胜，若果是也？我果非也邪？我胜若，若不吾胜，我果是也？而果非也邪？其或是也？其或非也邪？其俱是也？其俱非也邪？我与若不能相知也。则人固受其黮暗，吾谁使正之？使同乎若者正之，既与若同矣，恶能正之？使同乎我者正之，既同乎我矣，恶能正之？使异乎我与若者正之，既异者正之，既与若同矣，恶能正之？使同乎我者正之，既同乎我矣，恶能正之？使异乎我与若者正之，既异乎我与若矣，恶能正之？使同乎我与若者正之，既同乎我与若矣，恶能正之？然则我与若与人俱不能相知也，而待彼也邪？」 若，而，皆汝也。 不知而后推，不见而后辩，辩之而不足以自信，以其与物对也。辩对终日黮暗，至竟莫能正之，故当付之自正耳。 同故是之，未足信也。 异故相非耳，亦不足据。 是若果是，则天下不得复有非之者也；非若信非，则亦无缘复有是之者也；今是其所同而非其所异，异同既具而是非无主。故夫是非者，生于好辩而休乎天均，付之两行若信非，则亦无缘复有是之者也；今是其所同而非其所异，异同既具而是非无主。故夫是非者，生于好辩而休乎天均，付之两行而息乎自正也。 各自正耳。待彼不足以正此，则天下莫能相正也，故付之自正而至矣。 天倪者，自然之分也。 是非然否，彼我更对，故无辩。无辩，故和之以天倪，安其自然之分而已，不待彼以正之。 化声之相待，若其不相待。和之以天倪，因之以曼衍，所以穷年也。「何谓和之以天倪？」曰：「是不是，然不然。是若果是也，则是之异乎不是也亦无辩﹔然若果然也，则然之异乎不然也亦无辩。忘年忘义，振于无竟，故寓诸无竟。 是非之辩为化声。夫化声之相待，俱不足以相正，故若不相待也。 和之以自然之分，任其无极之振于无竟，故寓诸无竟。 是非之辩为化声。夫化声之相待，俱不足以相正，故若不相待也。 和之以自然之分，任其无极之化，寻斯以往，则是非之境自泯，而性命之致自穷也。 夫忘年故玄同死生，忘义故弥贯是非。是非死生荡而为一，斯至理也。至理畅于无极，故寄之者不得有穷也。 罔两问景曰：「曩子行，今子止﹔曩子坐，今子起。何其无特操与？」景曰：「吾有待而然者邪？吾所待又有待而然者邪？吾待蛇蚹蜩翼邪？恶识所以然？恶识所以不然？」 罔两，景外之微阴也。 言天机自尔，坐起无待。无待而独得者，孰知其故，而责其所以哉？ 若责其所待而寻其所由，则寻责无极，（而）〔卒〕（一）至于无待，而独化之理明矣。 若待蛇蚹蜩翼，则无特操之所由，未为难识也。今寻其所由，则寻责无极，（而）〔卒〕（一）至于无待，而独化之理明矣。 若待蛇蚹蜩翼，则无特操之所由，未为难识也。今所以不识，正由不待斯类而独化故耳。 世或谓罔两待景，景待形，形待造物者。请问：夫造物者，有耶无耶？无也？则胡能造物哉？有也？则不足以物众形。故明众形之自物而后始可与言造物耳。是以涉有物之域，虽复罔两，未有不独化于玄冥者也。故造物（二）者无主，而物各自造，物各自造而无所待焉，此天地之正也。故彼我相因，形景俱生，虽复玄合，而非待也。明斯理也，将使万物各反所宗于体中而不待乎外，外无所谢而内无所矜，是以诱然皆生而不虽复玄合，而非待也。明斯理也，将使万物各反所宗于体中而不待乎外，外无所谢而内无所矜，是以诱然皆生而不知所以生，同焉皆得而不知所以得也。今罔两之因景，犹云俱生而非待也，则万物虽聚而共成乎天，而皆历然莫不独见矣。故罔两非景之所制，而景非形之所使，形非无之所化也，则化与不化，然与不然，从人之与由己，莫不自尔，吾安识其所以哉！故任而不助，则本末内外，畅然俱得，泯然无迹。若乃责此近因而忘其自尔，宗物于外，丧主于内，而爱尚生矣。虽欲推而齐之，然其所尚已存乎胸中，何夷之得有哉！ 昔者庄周梦为胡蝶，栩栩然胡蝶也。自喻适志与！不知周也。俄然觉，则蘧蘧然周也。不知周之梦为胡蝶与？胡蝶之梦为周得有哉！ 昔者庄周梦为胡蝶，栩栩然胡蝶也。自喻适志与！不知周也。俄然觉，则蘧蘧然周也。不知周之梦为胡蝶与？胡蝶之梦为周与？周与胡蝶，则必有分矣。此之谓物化。 自快得意，悦豫而行。 方其梦为胡蝶而不知周，则与殊死不异也。然所在无不适志，则当生而系生者，必当死而恋死矣。由此观之，知夫在生而哀死者误也。 自周而言，故称觉耳，未必非梦也。 今之不知胡蝶，无异于梦之不知周也；而各适一时之志，则无以明胡蝶之不梦为周矣。世有假寐而梦经百年者，则无以明今之百年非假寐之梦者也。 夫时不暂停，而今不遂存，故昨日之梦，志，则无以明胡蝶之不梦为周矣。世有假寐而梦经百年者，则无以明今之百年非假寐之梦者也。 夫时不暂停，而今不遂存，故昨日之梦，于今化矣。死生之变，岂异于此，而劳心于其间哉！方为此则不知彼，梦为胡蝶是也。取之于人，则一生之中，今不知后，丽姬是也。而愚者窃窃然自以为知生之可乐，死之可苦，未闻物化之谓也。 《庄子．内篇．养生主第三》 吾生也有涯，而知也无涯。以有涯随无涯，殆已！已而为知者，殆而已矣！为善无近名，为恶无近刑，缘督以为经，可以保身，可以全生，可以养亲，可以尽年。 夫生以养存，则养生者理之极也。若乃养过其极，以养伤生，非养生之主也。 所禀之分各可以保身，可以全生，可以养亲，可以尽年。 夫生以养存，则养生者理之极也。若乃养过其极，以养伤生，非养生之主也。 所禀之分各有极也。 夫举重携轻而（一）神气自若，此力之所限也。而尚名好胜者，虽复绝膂，犹未足以慊其愿，此知之无涯也。故知之为名，生于失当而灭于冥极。冥极者，任其至分而无毫铢之加。是故虽负万钧，苟当其所能，则忽然不知重之在身；虽应万机，泯然不觉事之在己。此养生之主也。 以有限之性寻无极之知，安得而不困哉！ 已困于知而不知止，又为知以救之，斯养而伤之者，真大殆也。 忘善恶而居中，任万物之自为，闷然与至当为一，故刑名远己而全理在身也。 顺中以为常也。 养亲以适恶而居中，任万物之自为，闷然与至当为一，故刑名远己而全理在身也。 顺中以为常也。 养亲以适。 苟得中而冥度，则事事无不可也。夫养生非求过分，盖全理尽年而已矣。 庖丁为文惠君解牛，手之所触，肩之所倚，足之所履，膝之所踦，砉然响然，奏刀騞然，莫不中音，合于桑林之舞，乃中经首之会。文惠君曰：「嘻，善哉！技盖至此乎？」 言其因便施巧，无不闲解，尽理之甚，既适牛理，又合音节。 庖丁释刀对曰：「臣之所好者道也，进乎技矣。始臣之解牛之时，所见无非全牛者﹔三年之后，未尝见全牛也﹔方今之时，臣以神遇而不以目视，官知止而神欲行。依乎天理，批大却，导大窾，因其固然。技经肯綮之未尝微碍，而况大軱乎！良庖岁更刀，割也﹔族庖月更刀，折也﹔今臣之刀十九年矣，所解数千牛矣，而刀刃若新发于硎。彼节者有闲，而刀刃者无厚，以碍，而况大軱乎！良庖岁更刀，割也﹔族庖月更刀，折也﹔今臣之刀十九年矣，所解数千牛矣，而刀刃若新发于硎。彼节者有闲，而刀刃者无厚，以无厚入有闲，恢恢乎其于游刃必有余地矣。是以十九年而刀刃若新发于硎。虽然，每至于族，吾见其难为，怵然为戒，视为止，行为迟，动刀甚微，謋然已解，牛不知其死也，如土委地。提刀而立，为之而四顾，为之踌躇满志，善刀而藏之。」 直寄道理于技耳，所好者非技也。 未能见其理闲（三）。 但见其理闲也。 司察之官废，纵心而（顺）理〔顺〕（四）。 不横截也。 有际之处，因而批之令离。 节解窾空，就导令殊。 刀不妄加。 技之妙也，常游刃于空，未尝经概于微碍也。 軱，戾大骨，衄刀刃也。 不中其理闲也。 中骨而折刀也。 。 节解窾空，就导令殊。 刀不妄加。 技之妙也，常游刃于空，未尝经概于微碍也。 軱，戾大骨，衄刀刃也。 不中其理闲也。 中骨而折刀也。 硎，砥石也。 交错聚结为族。 不复属目于他物也。 徐其手也。 得其宜则用力少。 理解而无刀迹，若聚土也。 逸足容豫自得之谓。 拭刀而弢之也。 文惠君曰：「善哉！吾闻庖丁之言，得养生焉。」 以刀可养，故知生亦可养。 公文轩见右师而惊曰：「是何人也？恶乎介也？天与？其人与？」曰：「天也，非人也。天之生是使独也，人之貌有与也。以是知其天也，非人也。」 介，偏刖之名。 知之所无柰何，天也。犯其所知，人也。 偏刖曰独。夫师一家之知而不能两存其足，偏刖之名。 知之所无柰何，天也。犯其所知，人也。 偏刖曰独。夫师一家之知而不能两存其足，则是知之（无）所〔无〕（一）柰何。若以右师之知而必求两全，则心神内困而形骸外弊矣，岂直偏刖而已哉！ 两足共行曰有与。有与之貌，未有疑其非命也。 以有与者命也，故知独者亦非我也。是以达生之情者不务生之所无以为，达命之情者不务命之所无柰何也，全其自然而已。 泽雉十步一啄，百步一饮，不蕲畜乎樊中。神虽王，不善也。 蕲，求也。樊，所以笼雉也。夫俯仰乎天地之间，逍遥乎自得之场，固养生之妙处也。又何求于入笼而服养哉！ 夫始乎适而未尝不适者，忘适也。雉心神长王，志气盈豫，而自放于清旷之地，忽然不觉善（为）之〔为〕（一）善也。 老聃死，秦失吊之，三号而出。弟子曰：「非夫未尝不适者，忘适也。雉心神长王，志气盈豫，而自放于清旷之地，忽然不觉善（为）之〔为〕（一）善也。 老聃死，秦失吊之，三号而出。弟子曰：「非夫子之友邪？」曰：「然。」「然则吊焉若此，可乎？」 人吊亦吊，人号亦号。 怪其不倚户观化，乃至三号也。 曰：「然。始也吾以为其人也，而今非也。向吾入而吊焉，有老者哭之，如哭其子﹔少者哭之，如哭其母。彼其所以会之，必有不蕲言而言，不蕲哭而哭者。是遁天倍情，忘其所受，古者谓之遁天之刑。适来，夫子时也﹔适去，夫子顺也。安时而处顺，哀乐不能入也，古者谓是帝，古者谓之遁天之刑。适来，夫子时也﹔适去，夫子顺也。安时而处顺，哀乐不能入也，古者谓是帝之县解。」 至人无情，与众号耳，故若斯可也。 天性所受，各有本分，不可逃，亦不可加。 夫逃遁天理，倍加俗情，哀乐经怀，心灵困苦，有同捶楚，宁非刑戮！古之达人，有如此议。 时自生也。 理当死也。 夫哀乐生于失得者也。今玄通合变之士，无时而不安，无顺而不处，冥然与造化为一，则无往而非我矣，将何得何失，孰死孰生哉！故任其所受，而哀乐无所错其闲矣。 以有系者为县，则无系者县解也，县解而性命之情得矣。此养生之要也。 指穷于为薪，火传有系者为县，则无系者县解也，县解而性命之情得矣。此养生之要也。 指穷于为薪，火传也，不知其尽也。 穷，尽也；为薪，犹前薪也。前薪以指，指尽前薪之理，故火传而不灭；心得纳养之中，故命续而不绝；明夫养生乃生之所以生也。 夫时不再来，今不一停，故人之生也，一息一得耳。向息非今息，故纳养而命续；前火非后火，故为薪而火传，火传（一）而命续，由夫养得其极也，世岂知其尽而更生哉！ 《庄子．内篇．人间世第四》 颜回见仲尼，请行。曰：「奚之？」曰：「将之卫。」曰：「奚为焉？」曰：「回闻卫君，其年壮，其行独。轻用其国，而不见其过。轻用民死，死者以国量乎泽，若蕉，民其无如矣！回尝闻之夫子曰：『治国去之，乱国就之。医门多疾。者以国量乎泽，若蕉，民其无如矣！回尝闻之夫子曰：『治国去之，乱国就之。医门多疾。』愿以所闻，思其所行，庶几其国有瘳乎！」 与人群者，不得离人。然人间之变故，世世异宜，唯无心而不自用者，为能随变所适而不荷其累也。 不与民同欲也。 夫君人者，动必乘人，一怒则伏尸流血，一喜则轩冕塞路。故君人者之用国，不可轻之也。 莫敢谏也。 轻用之于死地。 举国而输之死地，不可称数，视之若草芥也。 无所依归。 仲尼曰：「嘻，若殆往而刑耳！夫道不欲杂，杂则多，多则扰，扰则忧，忧而不救。古之至人，先存诸己而后存诸人。所存于己者未定，何暇至于暴人杂则多，多则扰，扰则忧，忧而不救。古之至人，先存诸己而后存诸人。所存于己者未定，何暇至于暴人之所行！ 其道不足以救彼患。 宜正得其人。 若夫不得其人。则虽百医守病，适足致疑而不能一愈也。 不虚心以应物，而役思以犯难，故知其所存于己者未定也。夫唯外其知以养真，寄妙当于群才，功名归物而患虑远身，然后可以至于暴人之所行也。 且若亦知夫德之所荡而知之所为出乎哉？德荡乎名，知出乎争。名也者，相轧也﹔知也者，争之器也。二者凶器，非所以尽行也。 德之所以流荡者，矜名故也；知之所以横出者，争善故也。虽复桀跖，其所矜惜，无非名善也。 夫名智者，世之所用也。而名起则相（札）〔轧〕，智用则争兴，故遗名知而后行可尽也。 且德厚信矼，桀跖，其所矜惜，无非名善也。 夫名智者，世之所用也。而名起则相（札）〔轧〕，智用则争兴，故遗名知而后行可尽也。 且德厚信矼，未达人气﹔名闻不争，未达人心。而强以仁义绳墨之言衒暴人之前者，是以人恶有其美也，命之曰菑人。菑人者，人必反菑之。若殆为人菑夫。且苟为人悦贤而恶不肖，恶用而求有以异？若唯无诏，王公必将乘人而斗其捷。而目将荧之，而色将平之，口将营之，容将形之，心且成之。是以火救火，以水救水，名之曰益多。顺始无穷，若殆以不信厚言，必死于暴人之前矣！ 夫投人夜光，鲜不按剑者，未达故也。今回之德信与其不争之名，彼所未达也，而强以仁义准绳于彼，彼将谓回欲毁人以自成也。是故至人不役志以经世，而虚心以应物，诚信着于天地，不争畅于万物，然后万物归怀，天地不逆，故德音发而天下响会，景行彰而六合俱应，而后成也。是故至人不役志以经世，而虚心以应物，诚信着于天地，不争畅于万物，然后万物归怀，天地不逆，故德音发而天下响会，景行彰而六合俱应，而后始可以经寒暑，涉治乱，而不与逆鳞迕也。 适不信受，则谓与己争名而反害之。 苟能悦贤恶愚，闻义而服，便为明君也。苟为明君，则不（若）〔苦〕（二）无贤臣，汝往亦不足复奇；如其不尔，往必受害。故以有心而往，无往而可；无心而应，其应自来，则无往而不可也。 汝唯有寂然不言耳，言则王公必乘人以君人之势而角其捷辩，以距谏饰非也。 其言辩捷，使人眼眩也。 不能复自异于彼也。 自救解不暇。 乃且释己以从彼也。 适不能救，乃更足以成彼之威。 寻常守故，未肯变 其言辩捷，使人眼眩也。 不能复自异于彼也。 自救解不暇。 乃且释己以从彼也。 适不能救，乃更足以成彼之威。 寻常守故，未肯变也。 未信而谏，虽厚言为害。 且昔者桀杀关龙逢，纣杀王子比干，是皆修其身以下伛拊人之民，以下拂其上者也，故其君因其修以挤之。是好名者也。昔者尧攻丛、枝、胥、敖，禹攻有扈。国为虚厉，身为刑戮。其用兵不止，其求实无已，是皆求名实者也，而独不闻之乎？名实者，圣人之所不能胜也，而况若乎！虽然，若必有以也，尝以语我来。」 龙逢比干，居下而任上之忧，非其事者也。 不欲令臣有胜君之名也。 夫暴君非徒求恣其欲，复乃求名，但所求者非其道耳。 惜名贪欲之君，虽复尧禹，不能胜化也，故与众攻之，而汝乃欲空手而往，令臣有胜君之名也。 夫暴君非徒求恣其欲，复乃求名，但所求者非其道耳。 惜名贪欲之君，虽复尧禹，不能胜化也，故与众攻之，而汝乃欲空手而往，化之以道哉？ 颜回曰「端而虚，勉而一，则可乎？」 正其形而虚其心也。 言逊而不二也。 言未可也。 曰：「恶！恶可！夫以阳为充孔扬，采色不定，常人之所不违，因案人之所感，以求容与其心。名之曰日渐之德不成，而况大德乎！将执而不化，外合而内不訾，其庸讵可乎！」 言卫君亢阳之性充张于内而甚扬于外，强御之至也。 喜怒无常。 莫之敢逆。 夫顽强之甚，人以快（一）事感己，己陵藉而之性充张于内而甚扬于外，强御之至也。 喜怒无常。 莫之敢逆。 夫顽强之甚，人以快（一）事感己，己陵藉而乃抑挫之，以求从容自放而遂其侈心也。 言乃少多，无回降之胜也。 故守其本意也。 外合而内不訾，即向之端虚而勉一耳，言此未足以化之。 「然则我内直而外曲，成而上比。内直者，与天为徒。与天为徒者，知天子之与己，皆天之所子，而独以己言蕲乎而人善之，蕲乎而人不善之邪？若然者，人谓之童子，是之谓与天为徒。外曲者，与人之为徒也。擎跽曲拳，人臣之礼也。人皆为之，吾敢不为邪？为人之所为者，人亦无疵焉，是之谓与人为徒。成而上比者，与古为徒。其言虽教，适之实也，古礼也。人皆为之，吾敢不为邪？为人之所为者，人亦无疵焉，是之谓与人为徒。成而上比者，与古为徒。其言虽教，适之实也，古之有也，非吾有也。若然者，虽直而不病，是之谓与古为徒。若是则可乎？」 颜回更说此三条也。 物无贵贱，得生一也。故善与不善，付之公当耳，一无所求于人也。 依乎天理，推己（性）〔信〕（二）命，若婴儿之直往也。 外形委曲，随人事之所当为者也。 成于今而比于古也。 虽是常教，实有讽责之旨。 寄直于古，故无以病我也。 仲尼曰：「恶！恶可！大多政法而不谍。虽固亦无罪。虽然，止是耳矣，夫胡可以及化！犹师心者也。 当理无二，而张三条以政之，与事不冥也。 虽未弘大，亦且不见咎责。 罪则无矣，化则未也。 挟三术以适彼，非无心而付之天下也。 颜回曰：「吾无以。 虽未弘大，亦且不见咎责。 罪则无矣，化则未也。 挟三术以适彼，非无心而付之天下也。 颜回曰：「吾无以进矣，敢问其方。」仲尼曰：「斋，吾将语若。有心而为之，其易邪？易之者，皞天不宜。」颜回曰：「回之家贫，唯不饮酒不茹荤者数月矣。如此则可以为斋乎？」曰：「是祭祀之斋，非心斋也。」回曰：「敢问心斋。」仲尼曰：「若一志，无听之以耳而听之以心﹔无听之以心而听之以气。耳止于听，心止于符。气也者，虚而待物者也。唯道集虚。虚者，心斋也」 夫有其心而为之（二）者，诚未易也。 以有为为易，未见其宜也。 去异端而任独（者）也（乎）（一）。 （遣其心而为之（二）者，诚未易也。 以有为为易，未见其宜也。 去异端而任独（者）也（乎）（一）。 （遣）〔遗〕（二）耳目，去心意，而符气性之自得，此虚以待物者也。 虚其心则至道集于怀也。 颜回曰：「回之未始得使，实有回也﹔得使之也，未始有回也，可谓虚乎？」 未始使心斋，故有其身。 夫子曰：「尽矣！吾语若：若能入游其樊而无感其名，入则鸣，不入则止。无门无毒，一宅而寓于不得已，则几矣。 既得心斋之使，则无其身。 放心自得之场，当于实而止。 譬之宫商，应而无心，故曰鸣也。夫无心而应者，任彼耳，不强应也。 使物自若，无门者也；付天下之自安，无毒者也。毒，治也。 不得已者，理之必然者也，体至一之宅而会乎必然之符者也。 理尽于斯也。 使物自若，无门者也；付天下之自安，无毒者也。毒，治也。 不得已者，理之必然者也，体至一之宅而会乎必然之符者也。 理尽于斯。 「绝迹易，无行地难。为人使易以伪，为天使难以伪。闻以有翼飞者矣，未闻以无翼飞者也﹔闻以有知知者矣，未闻以无知知者也。瞻彼阕者，虚室生白，吉祥止止。夫且不止，是之谓坐驰。夫徇耳目内通而外于心知，鬼神将来舍，而况人乎！是万物之化也，禹舜之纽也，伏戏、几蘧之所行终，而况散焉者乎！」 不行则易，欲行而不践地，不可能也；无为则易，欲为而不伤性，不可得也。 视听之所得者粗，故易欺也；至于自然之报细，故难伪也。则失真少者，，欲为而不伤性，不可得也。 视听之所得者粗，故易欺也；至于自然之报细，故难伪也。则失真少者，不全亦少；失真多者，不全亦多；失得之报，未有不当其分者也。而欲违天为伪，不亦难乎！ 言必有其具，乃能其事，今无至虚之宅，无由有化物之实也。 夫视有若无，虚室者也。虚室（一）而纯白独生矣。 夫吉祥之所集者，至虚至静也。 若夫不止于当，不会于极，此为以应坐之日而驰骛不息也。故外敌未至而内已困矣，岂能化物哉！ 夫使耳目闭而自然得者，心知之用外矣。故将任性直通，无往不冥，尚无幽昧之责，而况人间之累乎！ 言物无贵贱，未有不由心知耳目得者，心知之用外矣。故将任性直通，无往不冥，尚无幽昧之责，而况人间之累乎！ 言物无贵贱，未有不由心知耳目以自通者也。故世之所谓知者，岂欲知而知哉？所谓见者，岂为（二）见而见哉？若夫知见可以欲（而）为〔而〕（三）得者，则欲贤可以得贤，为圣可以得圣乎？固不可矣。而世不知知之自知，因欲为知以知之；不见见之自见，因欲为见以见之；不知生之自生，又将为生以生之。故见目而求离朱之明，见耳而责师旷之聪，故心神奔驰于内，耳目竭丧于外，处身不适而与物不冥矣。不冥矣，而能合乎人间之变，应乎世世之节者，未之有也。 叶公子高将使于齐，问于仲尼曰：「王使诸梁也甚重。齐之待使者，盖将甚敬而不急。匹夫犹未可动，而世世之节者，未之有也。 叶公子高将使于齐，问于仲尼曰：「王使诸梁也甚重。齐之待使者，盖将甚敬而不急。匹夫犹未可动，而况诸侯乎！吾甚栗之。子常语诸梁也曰：『凡事若小若大，寡不道以欢成。事若不成，则必有人道之患﹔事若成，则必有阴阳之患。若成若不成而后无患者，唯有德者能之。』吾食也执粗而不臧，爨无欲清之人。今吾朝受命而夕饮冰，我其内热与！吾未至乎事之情，而既有阴阳之患矣！事若不成，必有人道之患，是两也。为人臣者不足以任之，子其有以语我来！」 重其使，欲有所求也。 恐直空报其敬，而不肯急应其求也。 夫事无大小，少有不言以成为欢者耳。此仲尼之所曾告诸梁者也。 夫以成为欢者，不成则怒矣。此楚王之所不能免也。 人患虽去，然喜惧战於胸中，固已结冰於五藏矣。 成败若任之于彼而莫足以患心者，唯有德者乎！ 对火而则怒矣。此楚王之所不能免也。 人患虽去，然喜惧战於胸中，固已结冰於五藏矣。 成败若任之于彼而莫足以患心者，唯有德者乎！ 对火而不思凉，明其所馔俭薄也。 所馔俭薄而内热饮冰者，诚忧事之难，非美食之为也。 事未成则唯恐不成耳。若果不成，则恐惧结于内而刑网罗于外也。 仲尼曰：「天下有大戒二：其一，命也，其一，义也。子之爱亲，命也，不可解于心﹔臣之事君，义也，无适而非君也，无所逃于天地之间。是之谓大戒。是以夫事其亲者，不择地而安之，孝之至也﹔夫事其君者，不择事而安之，忠之盛也﹔自事其心者，哀乐不易施乎前，知其不可奈何而安之若命，德之至也。为人臣几者，固有所不得君者，不择事而安之，忠之盛也﹔自事其心者，哀乐不易施乎前，知其不可奈何而安之若命，德之至也。为人臣几者，固有所不得已。行事之情而忘其身，何暇至于悦生而恶死！夫子其行可矣！ 自然结固，不可解也。 千人聚，不以一人为主，不乱则散。故多贤不可以多君，无贤不可以无君，此天人之道，必至之宜。 若君可逃而亲可解，则不足戒也。 知不可柰何者命也而安之，则无哀无乐，何易施之有哉！故冥然以所遇为命而不施心于其间，泯然与至当为一而无休戚于其中，虽事凡人，犹无往而不适，而况于君亲哉！ 事有必至，理固常通，故任之则事济，事济而身不存者，未之有也，又何用心于其身哉！ 理无不通，故当任所遇而直前耳。若乃信道不笃而悦恶存怀，不能与至当俱往而谋生虑死，吾未见能成其事者也。 丘请复以所身哉！ 理无不通，故当任所遇而直前耳。若乃信道不笃而悦恶存怀，不能与至当俱往而谋生虑死，吾未见能成其事者也。 丘请复以所闻：凡交近则必相靡以信，交远则必忠之以言。言必或传之。夫传两喜两怒之言，天下之难者也。夫两喜必多溢美之言，两怒必多溢恶之言。凡溢之类妄，妄则其信之也莫，莫则传言者殃。故法言曰：『传其常情，无传其溢言，则几乎全。』 近者得接，故以其信验亲相靡服也。 遥以言传意也。 夫喜怒之言，若过其实，传之者宜使两不失中，故未易也。 溢，过也。喜怒之言常过其当也。 嫌非彼言，似传者妄作。 莫然疑之也。 就传过言，似于诞妄（一）。受者有疑，则传言者横以轻重为罪也。 虽闻临时之过言而勿传也，就传过言，似于诞妄（一）。受者有疑，则传言者横以轻重为罪也。 虽闻临时之过言而勿传也，必称其常情而要其诚致，则近于全也。 「且以巧斗力者，始乎阳，常卒乎阴，泰至则多奇巧﹔以礼饮酒者，始乎治，常卒乎乱，泰至则多奇乐。凡事亦然，始乎谅，常卒乎鄙﹔其作始也简，其将毕也必巨。言者，风波也﹔行者，实丧也。夫风波易以动，实丧易以危。故忿设无由，巧言偏辞。兽死不择音，气息茀然，于是并生厉心。克核太至，则必有不肖之心应之，而不知其然也。苟为不知其然也，孰知其所终！故法言曰：『无迁令，无劝成。过度益也。』迁令劝成并生厉心。克核太至，则必有不肖之心应之，而不知其然也。苟为不知其然也，孰知其所终！故法言曰：『无迁令，无劝成。过度益也。』迁令劝成殆事。美成在久，恶成不及改，可不慎与！」 本共好戏。 欲胜情至，潜兴害彼者也（二）。 不复循理。 尊卑有别，旅酬有次。 湛湎淫液也。 淫荒（四）纵横，无所不至。 夫烦生于简，事起于微，此必至之势也。 夫言者，风波也，故行之则实丧矣。 故遗风波而弗行，则实不丧矣。夫事得其实，则危可安而荡可定〔也〕（三）。 夫忿怒之作，无他由也，常由巧言过实，偏辞失当耳。 譬之野兽，蹴之穷地，音急情尽，则和声不至而气息不理，茀然暴怒，俱生痥疵以相对之。 夫宽以容物，物必归焉。克核太精，则鄙吝心生而不自觉也。故大人荡然放物于自得之场，不苦人之能，至而气息不理，茀然暴怒，俱生痥疵以相对之。 夫宽以容物，物必归焉。克核太精，则鄙吝心生而不自觉也。故大人荡然放物于自得之场，不苦人之能，不竭人之欢，故四海之交可全矣。 苟不自觉，安能知祸福之所齐诣也！ 传彼实也。 任其自成。 益则非任实者。 此事之危殆者。 美成者任其时化，譬之种植，不可一朝成。 彼之所恶而劝强成之，则悔败寻至。 「且夫乘物以游心，托不得已以养中，至矣。何作为报也！莫若为致命，此其难者」 寄物败寻至。 「且夫乘物以游心，托不得已以养中，至矣。何作为报也！莫若为致命，此其难者」 寄物以为意也。 任理之必然者，中庸之符全矣，斯接物之至者也。 当任齐所报之实，何为为齐作意于其闲哉！ 直为致命最易，而以喜怒施心，故难也。 颜阖将傅卫灵公太子，而问于蘧伯玉曰﹔「有人于此，其德天杀。与之为无方，则危吾国，与之为有方，则危吾身。其知适足以知人之过，而不知其所以过。若然者，吾奈之何？」 夫小人之性，引之轨制则憎己，纵其无度则乱邦。 不知民过之由己，故罪责于民而不自改。 蘧伯玉曰：「善哉问乎！戒之，慎之，正汝身也哉！形轨制则憎己，纵其无度则乱邦。 不知民过之由己，故罪责于民而不自改。 蘧伯玉曰：「善哉问乎！戒之，慎之，正汝身也哉！形莫若就，心莫若和。虽然，之二者有患。就不欲入，和不欲出。形就而入，且为颠为灭，为崩为蹶﹔心和而出，且为声为名，为妖为孽。彼且为婴儿，亦与之为婴儿﹔彼且为无町畦，亦与之为无町畦﹔彼且为无崖，亦与之为无崖﹔达之入于无疵。 反复与会，俱所以为正身。 形不乖迕，和而不同。 就者形顺，入者遂与同。 和者（以）义济，出者自显伐（也）（二）。 若遂与同，则是颠危而不形不乖迕，和而不同。 就者形顺，入者遂与同。 和者（以）义济，出者自显伐（也）（二）。 若遂与同，则是颠危而不扶持，与彼俱亡矣。故当（摸）〔模〕（三）格天地，但不立小异耳。 自显和之，且有含垢之声；济彼之名，彼将恶其胜己，妄生妖孽。故当闷然若晦，玄同光尘，然后不可得而亲，不可得而疏，不可得而利，不可得而害。 不小立圭角以逆其鳞也。 「汝不知夫螳螂乎？怒其臂以当车辙，不知其不胜任也，是其才之美者也。戒之，慎之，积伐而美者以犯之，几矣！ 夫螳螂之怒臂，非不美也；以当车辙，顾非敌耳。今知之所无柰何而欲强当其任，即螳螂之怒臂也。 积汝之才，伐汝之美，以犯此人，危殆之道。 「汝不知夫养虎者乎？不，即螳螂之怒臂也。 积汝之才，伐汝之美，以犯此人，危殆之道。 「汝不知夫养虎者乎？不敢以生物与之，为其杀之之怒也﹔不敢以全物与之，为其决之之怒也。时其饥饱，达其怒心。虎之与人异类，而媚养己者，顺也﹔故其杀者，逆也。 恐其因有杀心而遂怒也。 方使虎自啮分之，则因用力而怒矣。 知其所以怒而顺之。 顺理则异类生爱，逆节则至亲交兵。 「夫爱马者，以筐盛矢，以蜃盛溺。适有蚊虻仆缘，而拊之不时，则缺衔首碎胸。意有所至而爱有所亡。可不慎邪！ 矢溺至贱，而以宝器盛之，爱马之至者也。 仆仆然群着马。 虽救其患，而掩马之不意。 掩矢溺至贱，而以宝器盛之，爱马之至者也。 仆仆然群着马。 虽救其患，而掩马之不意。 掩其不备，故惊而至此。 意至除患，率然拊之，以至毁碎，失其所以爱矣。故当世接物，逆顺之际，不可不慎也。 匠石之齐，至于曲辕，见栎社树。其大蔽数千牛，絜之百围，其高临山，十仞而后有枝，其可以为舟者旁十数。观者如市，匠伯不顾，遂行不辍。弟子厌观之，走及匠石，曰：『自吾执斧斤以随夫子，夫尝见材如此其美也。先生不肯视，行不辍，何邪？』曰：「已矣，勿言之矣！散木也。以为舟则沉，以为棺椁则速腐，以为器则速毁，以为门户则液樠，以为柱则蠹，是不材之木也。无所用，故能若是之寿。」 不在可用之数，故曰散木。 匠石归，栎社见梦曰：「女将恶乎比予哉？若将比予于文木邪？夫柤梨橘柚，果蓏之属，实熟则剥，剥则辱。大枝折，小枝曰散木。 匠石归，栎社见梦曰：「女将恶乎比予哉？若将比予于文木邪？夫柤梨橘柚，果蓏之属，实熟则剥，剥则辱。大枝折，小枝泄。此以其能苦其生者也。故不终其天年而中道夭，自掊击于世俗者也。物莫不若是。且予求无所可用久矣！几死，乃今得之，为予大用。使予也而有用，且得有此大也邪？且也若与予也皆物也，奈何哉其相物也？而几死之散人，又恶知散木！」 凡可用之木为文木。 物皆以自用伤。 数有睨己者，唯今匠石明之耳。 积无用乃为济生之大用。 若有用，（必）〔久〕（一）见伐。 以戏匠石。 匠石觉而诊其梦。弟子曰：「趣取无用，则为社何邪？」曰：「密！。 积无用乃为济生之大用。 若有用，（必）〔久〕（一）见伐。 以戏匠石。 匠石觉而诊其梦。弟子曰：「趣取无用，则为社何邪？」曰：「密！若无言！彼亦直寄焉！以为不知己者诟厉也。不为社者，且几有翦乎！且也彼其所保与众异，而以义喻之，不亦远乎！」 犹嫌其以为社自荣，不趣取于无用而已。 社自来寄耳，非此木求之为社也。 言此木乃以社为不知己而见辱病者也，岂荣之哉！ （木）〔本〕（二）自以无用为用，则虽不为社，亦终不近于翦伐之害。 彼以无保为保，而众以有保为保。 利人长物，禁民为非，社之义也。夫无用者，泊然不为而群才自用，（自）用者各得其叙而不与焉，此（以）（三）无用之所以全生也。汝以社誉之，无缘近也乎！ 南伯而群才自用，（自）用者各得其叙而不与焉，此（以）（三）无用之所以全生也。汝以社誉之，无缘近也乎！ 南伯子綦游乎商之丘，见大木焉，有异：结驷千乘，将隐芘其所藾。子綦曰：「此何木也哉！此必有异材夫！」仰而视其细枝，则拳曲而不可以为栋梁﹔俯而视其大根，则轴解而不可以为棺椁﹔咶其叶，则口烂而为伤﹔嗅之，则使人狂酲，三日而不已。 其枝所阴，可以隐芘千乘（者也）（三）。 子綦曰「此果不材之木也，以至于此其大也。嗟乎神人，以此不材。」 夫王不材于百官，故百官御其事，而明者为之视，聪者为之听，知者为之谋，勇者为之扞。夫何为哉？玄默而已。而群材不失其当，则不材乃材之所至赖也。故天下乐推而不厌，乘（一）万物而无害也。 「宋有荆氏者，宜楸扞。夫何为哉？玄默而已。而群材不失其当，则不材乃材之所至赖也。故天下乐推而不厌，乘（一）万物而无害也。 「宋有荆氏者，宜楸柏桑。其拱把而上者，求狙猴之杙者斩之﹔三围四围，求高名之丽者斩之﹔七围八围，贵人富商之家求椫傍者斩之。故未终其天年，而中道之夭于斧斤，此材之患也。故解之以牛之白颡者，与豚之亢鼻者，与人有痔病者，不可以适河。此皆巫祝以知之矣，所以为不祥也。此乃神人之所以为大祥也。 有材者未能无惜也。 巫祝解除，弃此三者，必妙选骍具，然后敢用。 巫祝于此亦知不材者全也。 夫全生者，天下之所谓祥也，巫祝以不材为不祥而弗用也，彼乃以不祥全生，乃大祥也。神人者，无心而顺物者也。故天下所谓大祥，神人不逆。 支离疏者，颐隐于脐，肩高于顶，会撮指天，五管在上，两髀为胁。挫针治繲，足以糊口﹔鼓荚播精，神人不逆。 支离疏者，颐隐于脐，肩高于顶，会撮指天，五管在上，两髀为胁。挫针治繲，足以糊口﹔鼓荚播精，足以食十人。上征武士，则支离攘臂而游于其间﹔上有大役，则支离以有常疾不受功﹔上与病者粟，则受之三钟与十束薪。夫支离者其形者，犹足以养其身，终其天年，又况支离其德者乎！ （持）〔恃〕（四）其无用，故不自窜匿。 不任徭役故也。 役则不与，赐则受之。 神人无用于物，而物各得自用，归功名于群才，与物冥而无迹，故免人闲之害，处常美之实，此支离其德者也。 孔子适楚，楚狂接舆才，与物冥而无迹，故免人闲之害，处常美之实，此支离其德者也。 孔子适楚，楚狂接舆游其门曰： 凤兮凤兮 何如德之衰也 当顺时直前，尽乎会通之宜耳。世之盛衰，蔑然不足觉，故曰何如。 来世不可待 往世不可追也 趣当尽临时之宜耳。 天下有道 圣人成焉天下无道 圣人生焉 付之自尔，而理自生成。生成非我也，岂为治乱易节哉！治者自求成，故遗成而不败；乱者（二）自求生，故忘生而不死。 方今之时 仅免刑焉 不瞻前顾后，而尽当今之会，冥然与时世为一，而后妙当可全，刑名可免。 福轻乎羽 莫之知载 足能行而放之，手能执而任之，听耳之所瞻前顾后，而尽当今之会，冥然与时世为一，而后妙当可全，刑名可免。 福轻乎羽 莫之知载 足能行而放之，手能执而任之，听耳之所闻，视目之所见，知止其所不知，能止其所不能，用其自用，为其自为，恣其性内而无纤芥于分外，此无为之至易也。无为而性命不全者，未之有也；性命全而非福者，理未闻也。故夫福者，即向之所谓全耳，非假物也，岂有寄鸿毛之重哉！率性而动，动不过分，天下之至易者也；举其自举，载其自载，天下之至轻者也。然知以无涯伤性，心以欲恶荡真，故耳，非假物也，岂有寄鸿毛之重哉！率性而动，动不过分，天下之至易者也；举其自举，载其自载，天下之至轻者也。然知以无涯伤性，心以欲恶荡真，故乃释此无为之至易而行彼有为之至难，弃夫自举之至轻而取夫载彼之至重，此世之常患也。 祸重乎地 莫之知避 举其性内，则虽负万钧而不觉其重也；外物寄之，虽重不盈锱铢，有不胜任者矣。为内，福也，故福至轻；为外，祸也，故祸至重。祸至重而莫之知避，此世之大迷也。 已乎已乎 临人以德殆乎殆乎 画地而趋 夫画地而使人循之而莫之知避，此世之大迷也。 已乎已乎 临人以德殆乎殆乎 画地而趋 夫画地而使人循之，其迹不可掩矣；有其己而临物，与物不冥矣。故大人不明我以耀彼而任彼之自明，不德我以临人而付人之自（得）〔德〕（三），故能弥贯万物而玄同彼我，泯然与天下为一而内外同福也。 迷阳迷阳 无伤吾行 迷阳，犹亡阳也。亡阳任独，不荡于外，则吾行全矣。天下皆全其吾，则凡称吾者莫不皆全也。 郄曲郄曲 无伤吾足 曲成其行，自足矣。 山木，自寇也﹔膏火，自煎也。桂可食，故伐之﹔漆可用，故割之。人皆知有用之用，而莫知无用之用也。 有用则与彼为功，无用则自全其生。夫割肌肤以为天下者，天下之所知也。使百姓不失其自全而彼我俱适者，悗然不觉妙之，而莫知无用之用也。 有用则与彼为功，无用则自全其生。夫割肌肤以为天下者，天下之所知也。使百姓不失其自全而彼我俱适者，悗然不觉妙之在身也。 《庄子．内篇．德充符第五》 鲁有兀者王骀，从之游者，与仲尼相若。 德充于内，（应）物〔应〕（一）于外，外内玄合，信若符命而遗其形骸也。 弟子多少敌：孔子。 常季问于仲尼曰：「王骀，兀者也，从之游者，与夫子中分鲁。立不教，坐不议。虚而往，实而归。固有不言之教，无形而心成者邪？是何人多少敌：孔子。 常季问于仲尼曰：「王骀，兀者也，从之游者，与夫子中分鲁。立不教，坐不议。虚而往，实而归。固有不言之教，无形而心成者邪？是何人也？」 各自得而足也。 怪其残形而心乃充足也。夫心之全也，遗身形，忘五藏，忽然独往，而天下莫能离。 仲尼曰：「夫子，圣人也，丘也直后而未往耳！丘将以为师，而况不若丘者乎！奚假鲁国，丘将引天下而与从之。」 夫神全心具，则体与物冥。与物冥者，天下之所不能远，奚但一国而已哉！ 常季曰：「彼兀者也，而王！奚假鲁国，丘将引天下而与从之。」 夫神全心具，则体与物冥。与物冥者，天下之所不能远，奚但一国而已哉！ 常季曰：「彼兀者也，而王先生，其与庸亦远矣。若然者，其用心也独若之何？」仲尼曰：「死生亦大矣，而不得与之变﹔虽天地覆坠，亦将不与之遗﹔审乎无假而不与物迁，命物之化而守其宗也。」 人虽日变，然死生之变，变之大者也。 彼与变俱，故死生不变于彼。 斯顺之也。 明性命之固当。 以化为命，而无乖迕。 不离至当之极。 常季曰：「何谓也？」仲尼曰：「自其异者视之，肝胆楚越也﹔自其同者视之，顺之也。 明性命之固当。 以化为命，而无乖迕。 不离至当之极。 常季曰：「何谓也？」仲尼曰：「自其异者视之，肝胆楚越也﹔自其同者视之，万物皆一也。夫若然者，且不知耳目之所宜，而游心乎德之和。物视其所一而不见其所丧，视丧其足犹遗土也。」 恬苦之性殊，则美恶之情背。 虽所美不同，而同有所美。各美其所美，则万物一美也；各是其所是，则天下一是也。夫因其所异而异之，则天下莫不异。而浩然大观者，官天地，府万物，知异之不足异，故因其所同而同之，则天下莫不皆同；又知同之不足有，故因其所无而无之，则是非美恶，莫不皆无矣。夫是我而非彼，美己而恶人，自中知以下，至于昆虫，莫而同之，则天下莫不皆同；又知同之不足有，故因其所无而无之，则是非美恶，莫不皆无矣。夫是我而非彼，美己而恶人，自中知以下，至于昆虫，莫不皆然。然此明乎我而不明乎彼者尔。若夫玄通泯合之士，因天下以明天下。天下无曰我非也，即明天下之无非；无曰彼是也，即明天下之无是。无是无非，混而为一，故能乘变任化，迕物而不慑。 都忘宜，故无不任也。都任之而不得者，未之有也；无不得而不和者，亦未闻也。故放心于道德之闲，荡然无不当，而旷（三）然无不适也。 体夫极数之妙心，故能无物而不同，无物而不同，则死生变化，无往而非我矣。故生为我时，死为我顺；时为我聚，顺为我散。不适也。 体夫极数之妙心，故能无物而不同，无物而不同，则死生变化，无往而非我矣。故生为我时，死为我顺；时为我聚，顺为我散。聚散虽异，而我皆我之，则生故我耳，未始有得；死亦我也，未始有丧。夫死生之变，犹以为一，既睹其一，则蜕（四）然无系，玄同彼我，以死生为寤寐，以形骸为逆旅，去生如脱屣，断足如遗土，吾未见足以缨茀其心也。 常季曰：「彼为己，以其知得其心，以其心得其常心。物何为最之哉？」 嫌王骀未能忘知而自存。 嫌未能遗心而自得。 夫得其常心，平往者也。嫌其不得平往而与物遇，故常使物就之。 仲尼曰：「人莫鉴于流水，而鉴于止水。唯止能止众止。受命于地，唯松柏独也正，在冬夏青青﹔受命于天，唯尧舜独也正，在万物之首。。 仲尼曰：「人莫鉴于流水，而鉴于止水。唯止能止众止。受命于地，唯松柏独也正，在冬夏青青﹔受命于天，唯尧舜独也正，在万物之首。幸能正生，以正众生。夫保始之征，不惧之实，勇士一人，雄入于九军。将求名而能自要者，而犹若是，而况官天地、府万物、直寓六骸、象耳目、一知之所知，而心未尝死者乎！彼且择日而登假，人则从是也。彼且何肯以物为事乎！」 夫止水之致鉴者，非为止以求鉴也。故王骀之聚众，众自归之，岂引物使从己耶（四）！ 动而为之，则不能居众物之止。 夫松柏特禀自然之钟（五）气，故能为众木之杰耳，非能为而得之也。 言特受自然之正气者至希也，下首则唯有松柏，上首则唯有圣人，故凡不正者皆来求正耳。若物皆有青全，则无贵于松柏；人各自正，则无羡于大圣而趣之。 幸自能正耳，非为正以正之。 非能遗名而全，则无贵于松柏；人各自正，则无羡于大圣而趣之。 幸自能正耳，非为正以正之。 非能遗名而无不任。 冥然无不体也。 所谓逆旅。 人用耳目，亦用耳目，非须耳目。 知与变化俱，则无往而不冥，此知之一者也。心与死生顺，则无时而非生，此心之未尝死也。 以不失会为择耳，斯人无择也，任其天行而时动者也。故假借之人，由此而最之耳。 其恬漠故全也。 申徒嘉，兀者也，而与郑子产同师于伯昏无人。子产谓申徒嘉曰：「我先出则子止，子先出则我止。」其明日，又与合堂同席而坐也。 申徒嘉，兀者也，而与郑子产同师于伯昏无人。子产谓申徒嘉曰：「我先出则子止，子先出则我止。」其明日，又与合堂同席而坐。子产谓申徒嘉曰：「我先出则子止，子先出则我止。今我将出，子可以止乎？其未邪？且子见执政而不违，子齐执政乎？」 羞与刖者并行。 质而问之，欲使必不并己。 常以执政自多，故直云子齐执政，便谓足以明其不逊（一）。 申徒嘉曰：「先生之门固有执政焉如此哉？子而悦子之执政而后人者也。闻之：『鉴明则尘垢不止，止则不明也。久与贤人处则无过。』今子之所取大政而后人者也。闻之：『鉴明则尘垢不止，止则不明也。久与贤人处则无过。』今子之所取大者，先生也，而犹出言若是，不亦过乎！」 此论德之处，非计位也。 笑其矜说在位，欲处物先。 事明师而鄙吝之心犹未去，乃真过也。 子产曰：「子既若是矣，犹与尧争善。计子之德，不足以自反邪？」 若是形残。 言不自顾省，而欲轻蔑在位，与有德者并。计子之德，故不足以补形残之过。 申徒嘉曰：「自状其过，以不当亡者众﹔不状其过，以不当存者寡。知不可奈何，而安之若命，唯有德者能之。游于羿之彀中。中央者，中地也﹔然而不中者，命也。人以其全足笑吾不全足者多矣，我怫然而怒，而适先生之所，则废然而反。不知先生之洗我以善邪？吾之自寐邪？吾与夫子游十九年矣，而未尝矣，我怫然而怒，而适先生之所，则废然而反。不知先生之洗我以善邪？吾之自寐邪？吾与夫子游十九年矣，而未尝知吾兀者也。今子与我游于形骸之内，而子索我于形骸之外，不亦过乎！」 多自陈其过状，以己为不当亡者众也。 羿，古之善射者。弓矢所及为彀中。夫利害相攻，则天下皆羿也。自不遗身忘知与物同波者，皆游于羿之彀中耳。虽张毅之出，单豹之处，犹未免于中地，则中与不中，唯在命耳。而区区者各有所遇，而不知（四）命之自尔。故免乎弓矢之害者，自犹未免于中地，则中与不中，唯在命耳。而区区者各有所遇，而不知（四）命之自尔。故免乎弓矢之害者，自以为巧，欣然多己，及至不免，则自恨其谬而志伤神辱，斯未能达命之情者也。夫我之生也，非我之所生也，则一生之内，百年之中，其坐起行止，动静趣舍，情性知能，凡所有者，凡所无者，凡所为者，凡所遇者，皆非我也，理自尔耳。而横生休戚乎其中，斯又逆自然而失者也（五）。 皆不知命而有斯笑矣（六）。 见至人之知命遗形，故废向者之怒而复常。 不知先生洗我以善道故耶？我为能自反耶？斯自忘形而遗累矣（七）。 忘形故也。 形骸外矣，其德内也。今子与我德游耳，非与我形交也，而索我外好，岂不过哉！ ？我为能自反耶？斯自忘形而遗累矣（七）。 忘形故也。 形骸外矣，其德内也。今子与我德游耳，非与我形交也，而索我外好，岂不过哉！ 子产蹴然改容更貌曰：「子无乃称！」 已悟则厌其多言也。 踵，频也。 鲁有兀者叔山无趾，踵见仲尼。仲尼曰：「子不谨，前既犯患若是矣。虽今来，何及矣！」 人之生也，理自生矣，直莫之为而任其自生，斯重其身而知务者也。若乃忘其自生，谨而矜之，斯轻用其身而不知务也，故五藏相攻于内而手足残伤于外也。 无趾曰：「吾唯不知务而轻用吾身，吾是以亡足。今吾来也，犹有尊足者存，吾是以务全之也。夫天无不覆，地无不载，吾以夫子为天地，安知夫子之犹若是也！」 去其矜谨，任其自生，斯务全也。 责其不谨，不及天地也无不覆，地无不载，吾以夫子为天地，安知夫子之犹若是也！」 去其矜谨，任其自生，斯务全也。 责其不谨，不及天地也。 孔子曰：「丘则陋矣！夫子胡不入乎？请讲以所闻。」 闻所闻而出，全其无为也。 无趾出。孔子曰：「弟子勉之！夫无趾，兀者也，犹务学以复补前行之恶，而况全德之人乎！」 全德者生便忘生。 无趾语老聃曰：「孔丘之于至人，其未邪？彼何宾宾以学子为？彼且以蕲以諔诡幻怪之名闻，不知至人之以是为己桎梏邪？」 怪其方复学于老聃。 夫无心者，人学亦学。然古之学者为己，今之学者且以蕲以諔诡幻怪之名闻，不知至人之以是为己桎梏邪？」 怪其方复学于老聃。 夫无心者，人学亦学。然古之学者为己，今之学者为人，其弊也遂至乎为人之所为矣。夫师人以自得者，率其常然者也；舍己效人而逐物于外者，求乎非常之名者也。夫非常之名，乃常之所生（二）。故学者非为幻怪也，幻怪之生必由于学；礼者非为华藻也，而华藻之兴必由于礼。斯必然之理，至人之所无柰何，故以为己之桎梏也（三）。 老聃曰：「胡不直使彼以死生为一条，以可不可为一贯者，解其桎梏，其可乎？」 欲以直理冥之，冀其无迹。 无趾曰：「天刑之，安可解！」 今仲尼非不冥也。顾自然之理，行则影从，言则向随。夫顺物则名迹斯立，而顺物者非为名也。非为名则至矣，而终不免乎名，则孰能解之哉！故名者影向也，影向者形声之桎梏也。明斯理也，则名迹可遗；名迹免乎名，则孰能解之哉！故名者影向也，影向者形声之桎梏也。明斯理也，则名迹可遗；名迹可遗，则尚彼可绝；尚彼可绝，则性命可全矣。 鲁哀公问于仲尼曰：「卫有恶人焉，曰哀骀它。丈夫与之处者，思而不能去也﹔妇人见之，请于父母曰：『与为人妻，宁为夫子妾』者，十数而未止也。未尝有闻其唱者也，常和人而已矣。无君人之位以济乎人之死，无聚禄以望人之腹，又以恶骇天下，和而不唱，知不出乎四域，且而雌雄合乎前，是必有异乎人者也。寡人召而观之，果以恶骇天下。与寡人处，不至以月数，而且而雌雄合乎前，是必有异乎人者也。寡人召而观之，果以恶骇天下。与寡人处，不至以月数，而寡人有意乎其为人也﹔不至乎期年，而寡人信之。国无宰，寡人传国焉。闷然而后应，泛然而若辞。寡人丑乎，卒授之国。无几何也，去寡人而行。寡人恤焉若有亡也，若无与乐是国也。是何人者也！」 恶，丑也。 明物不由权势而往。 明非求食而往。 明不以形美故往。 非招而致之。 不役思于分外。 夫才全者与物无害，故入兽不乱群，入鸟不乱行，而为万物之林薮。故往。 非招而致之。 不役思于分外。 夫才全者与物无害，故入兽不乱群，入鸟不乱行，而为万物之林薮。 未经月已觉其有远处。 委之以国政。 宠辱不足以惊其神。 人辞亦辞。 仲尼曰：「丘也尝使于楚矣，适见纯子食于其死母者。少焉眴若，皆弃之而走。不见己焉尔，不得类焉尔。所爱其母者，非爱其形也，爱使其形者也。战而死者，其人之葬也不以翣资﹔刖者之屦，无为爱之。皆无其本矣。为天子之诸御：不翦爪，不穿耳﹔取妻者止于外，不得复使。形全犹足以为尔，而况全德之人乎！今哀骀它未言而信，无功而亲，使人授己国，唯恐其不受也，是必才全而德不形者也。」 食乳也。 夫生者以才德为类，死使人授己国，唯恐其不受也，是必才全而德不形者也。」 食乳也。 夫生者以才德为类，死而才德去矣，故生者以失类而走也。故含德之厚，（者）（二）比于赤子，无往而不为之赤子也，则天下莫之害，斯得类而明己故也。情苟类焉，则虽形不与同而物无害心；情类苟亡，（虽）则〔虽〕（三）形同母子而不足以固其志矣。 使形者，才德也。 翣者，武所资也。战而死者无武也，翣将安施！ 所爱屦者，为足故耳。 翣屦者以足武为本。 全其形也。 恐伤其形。 采择嫔御及燕尔新昏，本以形好为意者也。故形之全也，犹（六）以降至尊之情，回贞女之操也。 德全而物爱之，宜矣。 哀公曰：「何谓才全？」仲尼曰：「死生存亡、穷达贫富、贤与不肖、毁誉、饥渴寒暑，是事之变、命之行也。日夜相代乎前，而知不能规乎其始者、贤与不肖、毁誉、饥渴寒暑，是事之变、命之行也。日夜相代乎前，而知不能规乎其始者也。故不足以滑和，不可入于灵府。使之和豫通，而不失于兑。使日夜无郄，而与物为春，是接而生时于心者也。是之谓才全。」 其理固当，不可逃也。故人之生也，非误生也；生之所有，非妄有也。天地虽大，万物虽多，然吾之所遇适在于是，则虽天地神明，国家圣贤，绝力至知而弗能违也。故凡所不遇，弗能遇也，其所遇，弗能不遇也；〔凡〕（二）所不为，弗能为也，其所为，弗能不为也；故付之而自当矣。 夫所遇，弗能不遇也；〔凡〕（二）所不为，弗能为也，其所为，弗能不为也；故付之而自当矣。 夫命行事变，不舍昼夜，推之不去，留之不停。故才全者，随所遇而任之。 夫始非知之所规，而故非情之所留。是以知命之必行，事之必变者，岂于终规始，在新恋故哉？虽有至知而弗能规也。逝者之往，吾柰之何哉！ 苟知性命之固当，则虽死生穷达，千变万化，淡然自若而和理在身矣。 灵府者，精神之宅也。夫至足者，不以忧患经神，若皮外而过去。 苟使和性不滑，灵府闲豫，则虽涉乎至变，不失其兑然也。 泯然常任之。 群生之所赖也。 顺四时而俱化。 「何谓德不形？」曰：「平者，水停之盛也。其可以为法也，内保则虽涉乎至变，不失其兑然也。 泯然常任之。 群生之所赖也。 顺四时而俱化。 「何谓德不形？」曰：「平者，水停之盛也。其可以为法也，内保之而外不荡也。德者，成和之修也。德不形者，物不能离也。」 天下之平，莫盛于停水也。 无情至平，故天下取正焉。 事得以成，物得以和，谓之德也。 无事不成，无物不和，此德之不形也。是以天下乐推而不厌。 哀公异日以告闵子曰：「始也吾以南面而君天下，执民之纪而忧其死，吾自以为至通矣。今吾闻至人之言，恐吾无其实，轻用吾身而亡其国。吾与孔丘非君臣也，德友而已矣！」 闻德充之风者，虽复哀公，犹欲遗形骸，忘贵贱也。 闉跂支离无脤说卫灵公，灵公说之，而视全人：其脰肩肩。瓮瓮大瘿说齐桓公，桓公说之，而视全人：其脰肩肩。故德有所长，而形公说之，而视全人：其脰肩肩。瓮瓮大瘿说齐桓公，桓公说之，而视全人：其脰肩肩。故德有所长，而形有所忘。人不忘其所忘，而忘其所不忘，此所谓诚忘。 偏情一往（一），则丑者更好而好者更丑也。 其德长于顺物，则物忘其丑；长于逆物，则物忘其好。 生则爱之，死则弃之。故德者，世之所不忘也；形者，理之所不存也。故夫忘形者，非忘也；不忘形而忘德者，乃诚忘也。 故圣人有所游，而知为孽，约为胶，德为接，工为商。圣人不谋，恶用知？不斫，恶用胶？无丧，恶用德？不货，恶用商？四者，天鬻也。天鬻者，天食也。既受食于天，又恶用人！有人之形，无人之情。有人之形，故群丧，恶用德？不货，恶用商？四者，天鬻也。天鬻者，天食也。既受食于天，又恶用人！有人之形，无人之情。有人之形，故群于人﹔无人之情，故是非不得于身。眇乎小哉，所以属于人也﹔謷乎大哉，独成其天。 游于自得之场，放之而无不至者，才德全也。 此四者自然相生，其理已具。 自然已具，故圣人无所用其己也。 言自然而禀之。 既禀之自然，其理已足。则虽沉思以免难，或明戒以避祸，物无妄然，皆天地之会，至理所趣。必自思之，非我思也；必自不思，非我不思也。或思而免之，或思而不免，或不思而免之，或不思而不免。凡此皆非我也，又奚为哉？任之而自至也。 视其形貌若人。 类聚群分，自然之道。 无情，故付之于物也。 形貌若人。 无情，故浩然免。凡此皆非我也，又奚为哉？任之而自至也。 视其形貌若人。 类聚群分，自然之道。 无情，故付之于物也。 形貌若人。 无情，故浩然无不任。无不任者，有情之所未能也，故无情而独（三）成天也。 故德有所长，而形有所忘。人不忘其所忘，而忘其所不忘，此所谓诚忘。惠子谓庄子曰：「人故无情乎？」庄子曰：「然。」惠子曰：「人而无情，何以谓之人？」庄子曰：「道与之貌，天与之形，恶得不谓之人？」 人之生也，非情之所生也；生之所知，岂情之所知哉？故有情于为离旷而弗能也，然离旷貌，天与之形，恶得不谓之人？」 人之生也，非情之所生也；生之所知，岂情之所知哉？故有情于为离旷而弗能也，然离旷以无情而聪明矣；有情于为贤圣而弗能也，然贤圣以无情而贤圣矣。岂直贤圣绝远而离旷难慕哉？虽下愚聋瞽及鸡鸣狗吠，岂有情于为之，亦终不能也。不问远之与近，虽去己一分，颜孔之际，终莫之得也。是以关之万物，反取诸身，耳目不能以易任成功，手足不能以代司致业。故婴儿之始生也，不以目求乳，不以耳向明，不以足操物，不以手求行。岂百骸无定司，形貌无素主，而专由情以制之哉！ 惠子曰：「既谓之人，恶得无情？」 未解形貌之非情也。 庄子曰：「是非吾所谓以手求行。岂百骸无定司，形貌无素主，而专由情以制之哉！ 惠子曰：「既谓之人，恶得无情？」 未解形貌之非情也。 庄子曰：「是非吾所谓情也。吾所谓无情者，言人之不以好恶内伤其身，常因自然而不益生也。」 以是非为情，则无是无非无好无恶者，虽有形貌，直是人耳，情将安寄！ 任当而直前者，非情也。 止于当也。 惠子曰：「不益生，何以有其身？」 未明生之自生，理之自足。 庄子曰：「道与之貌，天与之形，无以好恶内伤其身。今子外乎子之神，劳乎子之精，倚树而吟，据槁梧而瞑。天选之形，子以坚白鸣。」 生理已自足于形貌之中，但任之则身存。 夫好恶之情，非所以益生，祇足以伤身，以其生之有分也 夫神不休于性分之内，则外矣中，但任之则身存。 夫好恶之情，非所以益生，祇足以伤身，以其生之有分也 夫神不休于性分之内，则外矣；精不止于自生之极，则劳矣。故行则倚树而吟，坐则据梧而睡，言有情者之自困也。 言凡子所为，外神劳精，倚树据梧，且吟且睡，此世之所谓情也。而云天选，明夫情（一）者非情之所生，而况他哉！故虽万物万形，云为趣舍，皆在无情中来，又何用情于其闲哉！
Interpretation

“If you recognize what you do not know, then you have knowledge. But once you think you know, it is hard to let each of your abilities take its own course.”

“Then do none of the myriad things have awareness?” Wang Ni said, “How would I know? Still, let me try to explain. How do I know that what I call ‘knowing’ is not really not knowing? And how do I know that what I call ‘not knowing’ is not really knowing?

“Let me ask you: when people sleep in damp places, their backs ache and they may even become half-paralyzed. Does this happen to loaches? People are afraid when they live in trees. Are apes afraid there? Of these three, which knows what place is suitable to live in? People eat meat, elk eat grass, centipedes—creatures like the jiangqu—like to eat snakes, and owls like to eat mice. Of these four, which knows what tastes right? Apes mate with macaques; elk mate with one another; loaches and fish live together in the water. Mao Qiang and Xi Shi are regarded as beautiful women, but fish see them and dive beneath the water, birds see them and fly high into the sky, and elk see them and flee. Of all these creatures, which knows what beauty is right for the world?

“As I see it, the beginnings of benevolence and righteousness, and the boundaries between right and wrong, are tangled and confused. How could I tell them apart?”

Precisely because no one can determine who is right and who is wrong, one can leave the myriad things to unfold freely, each in its own way. Here, “not knowing” means not treating one’s own standards as the only correct ones. Fish swim in water, so people think they know how to swim. But from a bird’s point of view, what people call “knowing” may be “not knowing.” The dung beetle excels at rolling dung into balls, while those who laugh at it think that frankincense is more precious. So even knowledge that everyone agrees on cannot be treated as an absolute standard.

Nie Que asked, “If you do not know what is beneficial and what is harmful, does the Perfected Person also not know about benefit and harm?”

Wang Ni said, “The Perfected Person is beyond all reckoning. A fire in a great marsh cannot make him feel hot; the Yellow River and the Han River freezing cannot make him feel cold; thunder shattering mountains cannot harm him; a gale stirring up the sea cannot frighten him. Such a person rides the clouds, harnesses the sun and moon, and wanders beyond the four seas. Neither life nor death can alter his mind—how much less could benefit and harm?”

The Perfected Person has no fixed attachments, and so can respond to the transformations of the myriad things. One whose spirit is whole and whose body and mind are connected with all things can pass through all kinds of change and remain at ease, with not the slightest burden in the heart. To dwell among the myriad things and move with their transformations is not to insist on making something happen by oneself. Life and death are simply part of change; to him, they are like the alternation of day and night. Compared with life and death, benefit and harm are even less worth taking to heart.

Qu Quezi asked Changwuzi, “I heard our teacher say that the sage does not devote himself to chasing after affairs, does not seek profit, does not deliberately avoid misfortune, is not consumed by desire, and does not cling to reason. He does not cling to words, yet can still say something; he stands apart from the world. Our teacher thinks this is absurd, but I feel it expresses a subtle truth. What do you make of it?”

Changwuzi said, “Even the Yellow Emperor would be perplexed to hear such words. How could Confucius understand them? You are in too much of a hurry. You see an egg and want it to crow at once; you see a slingshot and want a roasted owl to eat. Let me speak as I please, and you listen as you please.

“Move alongside the sun and moon, embrace the whole cosmos, and let the myriad things come together of themselves. Set aside turmoil and confusion, and let go of distinctions between high and low, one and another. While the crowd busies itself, the sage seems simple and dull. He gathers ten thousand years of change into one and returns it to purity. All things are like this: they collect and mingle with one another in this state.

“Affairs come of themselves, and understanding responds of itself; one does not deliberately chase after things to make them happen. The sage lets things be as they are, meeting what is before him directly. He neither avoids it nor forces it. ‘Speaking’ and ‘not speaking’ are simply names for different things. Each thing has its own view, so there is no need to cling to who said what or who said nothing. Whatever does not arise from one’s nature is like dust and grime.

“Each thing has its own nature, and each situation has its limits. Follow these directly, and you will naturally fit with them; there is no need to explain further in words. That is why the speaker seems to be talking wildly, and the listener is easily confused. Even the Yellow Emperor could not remove every confusion from the myriad things. The sage keeps the mind that responds to affairs beyond the dust and grime of the world, attuning it to the Dao behind appearances seen and heard. He observes with the clarity of nature, without planning in advance, and lets things be as they are without deliberately probing them.

“Qu Quezi had only just heard these words when he called them a practice of the wondrous Dao. He was like someone who sees an egg and demands that it crow, or sees a slingshot and asks for a roasted owl. If you cannot be at ease with the moment and respond to change, yet rush to investigate change; if life is still before you but you worry about death; if you cling to one view in order to dispute another, these are the actions of someone who plans in advance.

“How do I know that loving life is not a delusion? Death and life are part of a single transformation. To love life alone is like trying to resist change.

“How do I know that hating death is not like someone who, as a child, wandered into a foreign land and forgot the way home? Li Ji, the legendary beauty, was originally the daughter of a border lord. When she was first taken to Jin, she wept until her sleeves were soaked. But after she arrived at the ruler’s palace, slept with him on a splendid bed, and ate fine meat, she regretted having wept. How do I know that the dead do not regret having been so intent on living?

“During a person’s life, feelings change in just this way. While living in one condition, we do not know what another condition is like. How much less can we know in advance the transformation between life and death? ‘Seeking’ means pursuing. Someone who drinks wine in a dream may wake up in tears; someone who weeps in a dream may wake up and go hunting. While dreaming, we do not know that we are dreaming; we may even consult an oracle about the dream, and only after waking do we know it was a dream. Perhaps only a true Great Awakening can show us that the life before us is itself a great dream. The ignorant think they are awake and firmly decide who is ruler and who is shepherd. Confucius and you are both dreaming; when I say that you are dreaming, I too am still in a dream. This is called an utterly extraordinary saying. If, in some distant future, we meet a great sage who understands this, it will be as easy as meeting morning and evening.

“If you and I argue, and you win, that does not prove that you are right and I am wrong. If I win, that does not prove that I am right and you are wrong. Perhaps one of us is right and the other wrong; perhaps both of us are right, or both wrong. If we cannot truly understand one another, whom can we ask to judge? If someone who agrees with you judges, how can they judge, since they agree with you? If someone who agrees with me judges, how can they judge, since they agree with me? If someone who differs from both of us judges, how can they judge, since they differ from us? If someone who agrees with both of us judges, how can they judge, since they agree with us? So you, I, and everyone else cannot judge one another. Must we wait for someone else?”

Zhuangzi says that arguments over right and wrong are sounds that arise with change. Neither side’s claims are enough to prove itself right. To “harmonize things by following their natural distinctions” is to be at ease with the differences that naturally exist among things, without relying on someone else to judge them. Arguments over right and wrong are made in relation to one another, yet cannot validate one another. Let go of attachment to age and status, and let the mind merge with boundless change; then one can dwell in the infinite Dao. Forgetting age allows one to see life and death as one; forgetting fixed status allows one to pass through right and wrong.

The shadow’s faint outline asked the shadow, “Just now you were walking, and now you have stopped; just now you were sitting, and now you have risen. Why do you have no principles of your own?” The shadow replied, “Am I like this because I depend on something? And does what I depend on act this way because it depends on something else? Do I depend on a snake’s scales or a cicada’s wings? How would I know why things are this way, or why they are not?”

If one keeps asking what things depend on, the questioning has no end. It eventually leads to the principle that there is nothing to depend on, and that the myriad things each transform in their own way. The myriad things seem to depend on one another, yet each also comes into being on its own. No ruler creates them; each comes into being by itself and need not rely on anything outside it. Form and shadow appear together, but that does not mean either absolutely controls the other. Understanding this, one lets each thing return to its own nature, without placing its source in external things or clinging to an inner master. The myriad things grow and come into being naturally, without knowing why they are born or what they receive.

Once, Zhuang Zhou dreamed he had become a butterfly, fluttering freely and feeling entirely content, with no idea that he was Zhuang Zhou. Suddenly he woke and found that he was Zhuang Zhou. He did not know whether Zhuang Zhou had dreamed of becoming a butterfly, or the butterfly had dreamed of becoming Zhuang Zhou. There must be some distinction between Zhuang Zhou and the butterfly. This is called the “transformation of things”: the myriad things turn into one another through change.

Zhuangzi, Inner Chapters, Chapter Three: “The Essentials of Nurturing Life”

My life has limits, but knowledge has none. To pursue the limitless with a limited life is dangerous. To know that it is dangerous and still pursue it relentlessly is even more dangerous. Do good without craving fame; do wrong without violating the law. Follow the natural middle course, and you can preserve your body and life, care for your family, and enjoy the years allotted to you.

Each person’s inborn endowment has its limits. How could we avoid hardship if we use a limited life to pursue limitless knowledge? Once worn down by the pursuit of knowledge, to refuse to stop and try to make up for it with still more knowledge is like harming life in the name of nourishing it. Forget the labels of good and evil, settle in the place that suits you, and let things follow their own nature. When the heart does not cling to fame or punishment, life can be preserved. Nurturing life does not mean seeking excessive pleasures, but preserving body and mind and fully living out one’s allotted years.

Cook Ding was carving an ox for Lord Wenhui. He pressed a hand against the ox, leaned his shoulder on it, planted a foot and braced a knee against it. His movements came together perfectly, and the sound of his knife followed a rhythm like the dance of “Sanglin” or the music of “Jingshou.” Lord Wenhui exclaimed, “Excellent! How can skill reach such a level?”

Cook Ding set down his knife and replied, “What I love is the Dao, and I have gone beyond ordinary skill. When I first began carving oxen, I saw nothing but the whole ox. After three years, I no longer saw the whole ox. Now I meet the ox with my spirit, rather than merely looking with my eyes. The work of my senses stops, and my spirit moves along the ox’s natural structure. I follow the ox’s original form, guiding the blade through the spaces between its tendons and bones, and through the natural openings. Where sinews join and bones meet, I never let the blade encounter even the slightest obstruction—much less a large bone.

“A skilled cook changes his knife once a year because he cuts meat with it. An ordinary cook changes his knife once a month because he chops bones with it. I have used this knife for nineteen years and carved several thousand oxen, yet its edge is still as if it had just come from the whetstone. There are spaces between the ox’s joints, and the knife’s edge has no thickness. When something with no thickness enters a space, there is plenty of room, and the blade naturally has space to spare. That is why, after nineteen years, its edge is still as if it had just been sharpened.

“Even so, whenever I reach a place where the sinews and bones are tangled, I remain cautious and alert. I focus my gaze, slow my movements, and guide the knife gently. Then the ox parts with a sudden opening. It does not even realize that it is dead when its body falls to the ground like clods of earth. I stand with my knife, look around, and feel satisfied. Then I wipe the blade clean and put it away.”

Lord Wenhui said, “Excellent! From Cook Ding’s words, I have understood the principle of nurturing life.”

Through Cook Ding’s skill, Zhuangzi shows that following the natural grain of things, without forcing one’s way, reduces wear and allows one to preserve oneself.

Gongwen Xuan saw the Right Master, an official whose foot had been cut off, and asked in astonishment, “What sort of person is this? Why does he have only one foot? Was he born that way, or did someone cause it?” Someone replied, “He was born that way; it was not caused by anyone. Some things that happen to the human body cannot be changed by knowledge or ability. Insisting on changing them only harms oneself.”

The Right Master had only one foot, and so was called “One.” Those with two feet who can walk are called “Those with Two.” Someone who understands the facts of life does not force life to do what it cannot naturally do. Someone who understands the facts of fate does not try to change what fate cannot change, but simply preserves their nature.

A wild pheasant in the marsh must walk ten paces to peck at food and a hundred paces to drink, yet it does not want to be kept in a cage. Though a caged pheasant may be lively, it does not feel free. For the pheasant, moving freely between heaven and earth is the marvelous way to nourish life. Why seek a cage and another’s care? Someone who is truly free even forgets that they are free.

When Lao Dan died, Qin Shi went to mourn him. After weeping three times, he left. A disciple asked, “Wasn’t he your friend? If so, was this an appropriate way to mourn him?” Qin Shi replied, “Yes. When I first went in, I thought he was a Perfected Person. But now I see that he was not. The old people there were weeping as if they had lost a son, and the young people as if they had lost a mother. Those gathered there may not truly have wanted to speak, yet they spoke; they may not truly have wanted to weep, yet they wept. This is to go against nature and depart from one’s original nature. The ancients called it evading the punishment that follows the laws of nature.

“Lao Dan came in accordance with his time and has now gone in accordance with his time. Be at ease with the moment and respond to change, and grief and joy cannot invade the heart. The ancients called this release. When a person is bound by emotions, it is as if they are suspended and fettered. When those bonds fall away, life’s original nature is released. This is the key to nurturing life.”

The fingers may run out, but the firewood passes the flame on; no one knows when it will finally burn out. The image of the flame being passed on suggests that one generation’s life comes to an end, while life continues, as fire passes from one piece of wood to the next. We should respond to change and accept the limits of life, without clinging to the question of when it will end.

Zhuangzi, Inner Chapters, Chapter Four: “In the Human World”

Yan Hui went to see Confucius and asked permission to travel to the state of Wei. Confucius asked, “What will you do there?” Yan Hui replied, “I have heard that the ruler of Wei is in his prime and acts arbitrarily. He governs the state recklessly and cannot see his own faults. He carelessly sends the people to their deaths, and the dead lie across the countryside like grass and trees. The people have nowhere to turn. I have heard you say that one should leave a well-governed state and go to a chaotic one, like the many sick people who gather at a doctor’s door. I want to put what I have learned into practice there, in the hope of making Wei better.”

Confucius said, “Alas! You are probably going there to meet your death. The Dao must not be made disorderly. Disorder gives rise to turmoil; turmoil brings distress, and distress cannot be resolved. The Perfected Ones of old first settled themselves before trying to settle others. You are not yet settled yourself. How could you face a tyrant?

“Virtue is burdened by the pursuit of reputation, and knowledge often arises from trying to win arguments. Reputation sets people against one another; knowledge becomes a tool for fighting. Both are dangerous and cannot be used to put the Great Dao into practice. Even if your virtue is profound and your words sincere, you may not reach his heart. Even if you do not seek fame, he may still fail to understand you. If you display the standards of benevolence and righteousness before a tyrant, you are showing off your strengths in a way that makes others feel inferior. This is called inviting trouble. He will certainly retaliate and harm you.

“If he admires the worthy and despises the unworthy, there is nothing special about your going. If he does not, you will be harmed as soon as you go. The moment you speak, the ruler will use his power to argue with you and dazzle you. You will rush to explain yourself, your expression will change, and in the end you will yield to his wishes. This is like trying to put out a fire with fire or a flood with water: it will only make matters worse. If he does not trust your advice, however sincerely you speak, you may die at the hands of the tyrant.

“In the past, Xia Jie killed Guan Longfeng, and Shang Zhou killed Bi Gan. They cultivated themselves and their virtue, and took on the people’s hardships; for this they offended their rulers. Yao attacked Cong, Zhi, Xu, and Ao, and Yu attacked Youhu. As a result, states were destroyed and people died. Even people like Yao and Yu could not use their reputations and achievements to subdue everyone. How much less can you?”

Yan Hui asked, “Then would it be acceptable for me to make myself upright, approach him with an open mind, and try to remain single-minded?”

Confucius said, “No. The ruler of Wei is forceful and arrogant, his temper sharp and unpredictable. No one dares to contradict him. He uses other people to flatter him and indulge his excesses. If you do this, you will be compliant in outward appearance while keeping your own plans inside. How could that change him?”

Yan Hui asked again, “Then could I remain inwardly upright, outwardly adapt to human relations, and use the teachings of the ancients to advise him?”

Confucius said, “No. These approaches are too deliberate and cannot accord with the natural course of things. Even if you avoid being punished, that does not mean you will influence him. If you approach him with your own methods, you are no longer responding to the world with an open mind.”

Yan Hui said, “I have no other way. Please tell me what to do.”

Confucius said, “Fast, and then I will tell you. If you deliberately set your mind on doing something, how could it be easy? To regard it as easy is to depart from the natural Dao.”

Yan Hui asked, “My family is poor, and for several months I have not drunk wine or eaten meat. Does that count as fasting?”

Confucius replied, “That is the fasting of ritual sacrifice, not fasting of the mind.”

Yan Hui asked, “May I ask what fasting of the mind is?”

Confucius said, “Make your intention single. Do not listen only with your ears; listen with your mind. Do not listen only with your mind; listen with your Qi. The ears can hear sounds; the mind can understand things. Qi is empty and can wait upon the myriad things. Only emptiness can receive the Dao. Emptying the mind is fasting of the mind.”

Yan Hui said, “Before I began fasting of the mind, I certainly felt there was an ‘I.’ After beginning, I felt there was no ‘I.’ Is that what you mean by emptiness?”

Confucius said, “That is enough. If you can enter the world without being moved by reputation, speak when it is appropriate to speak and stop when it is not; do not deliberately open a path or force the myriad things into order. Stay single-mindedly with what is naturally unavoidable, and you will be close.”

Confucius continued, “It is easy to leave no footprints; it is hard to walk without touching the ground. It is easy to pretend to act for others; it is hard to pretend to act for Heaven. People know that wings are needed to fly, but they have not heard of flying without wings. They know that knowledge is needed to understand, but they have not heard of understanding through not knowing. Look at the realm of open clarity: an empty room gives rise to light, and good fortune settles there. If the mind does not remain in its proper place, it is like sitting still while the spirit runs away. If the ears and eyes can turn inward and open through, without being controlled by the mind, even spirits will come and dwell there—how much more so will people! This is the hinge of the transformations of the myriad things and the principle followed by Yu and Shun.”

Ye Gong Ziga was about to go as an envoy to Qi and asked Confucius, “The king of Chu has entrusted this mission to me. Qi will probably receive me with respect but will be slow to grant our request. Ordinary people are not easy to persuade. How much harder will it be with rulers of states? I am very worried. You once said to me: ‘Whether a matter is large or small, it is rarely accomplished without words. If it fails, it can bring trouble in human affairs; if it succeeds, it can bring inner distress, with joy mixed with fear. Only a person of virtue can remain free from such distress, whether a matter succeeds or fails.’ In ordinary times I eat simply and do not seek cool food. But this morning I received the order, and by evening I was drinking cold water to quench the fire in my heart. I fear my mind is already anxious. I have not yet understood the practical circumstances of the mission, yet I am already burdened by inner distress. If I fail, I will face trouble from outside as well. I cannot bear both burdens. Please guide me.”

Confucius said, “There are two great principles in the world that cannot be avoided: fate and duty. A child’s love for a parent is natural and cannot be severed from the heart. A subject’s service to a ruler is a duty that must be fulfilled; wherever one goes, one remains under the ruler’s authority. These are great principles. In serving one’s parents, one does not choose where to live, but seeks only to make them comfortable. This is the highest form of filial devotion. In serving one’s ruler, one does not choose which task to undertake, but accepts it calmly. This is the highest form of loyalty. In caring for one’s mind, one does not let grief or joy easily sway it; one understands that some things cannot be helped and accepts them peacefully. This is the highest form of virtue.

“As a subject, you are in a position where you cannot avoid this. Act according to the facts of the situation and forget your own gain or loss. What room is there to crave life and fear death? Go.”

Confucius continued, “When dealing with those close to you, treat them with sincerity. When dealing with those far away, you must convey your meaning in words, but words often have to be relayed through others. Relaying another person’s words of joy or anger is difficult to do well. Words spoken in joy are easily exaggerated in praise; words spoken in anger are easily exaggerated in blame. Anything said beyond the facts becomes distorted, and distortion can make people suspicious, bringing trouble to the person who relays the message. So an old teaching says: ‘Pass on only the ordinary facts; do not repeat words that go too far. That is the safest course.’

“Matters are often simple at first but become complicated later. Words are like wind and waves; actions bring real gains and losses. Waves are easily stirred up, and gains and losses readily bring danger. Anger often has no other cause than clever but biased words. When urging someone to act, do not hurry them toward success, and do not alter an order on your own initiative. Push too hard, and the matter becomes dangerous. A good result takes time; a bad result, once brought about, is difficult to undo. How could you not be cautious?”

“Set your mind at ease by following the changes of things, and take what cannot be avoided as your foundation. This is the highest course. Why deliberately scheme for a reward? Just complete your mission truthfully. The hardest thing is not to let joy, anger, gain, or loss weigh on your mind.”

Yan He was about to become tutor to the crown prince of Duke Ling of Wei. He asked Qu Boyu, “There is a person with a naturally violent temperament. If I let him do as he pleases, he will endanger the state; if I restrain him, he will endanger me. He sees only other people’s faults and does not understand how faults arise. What should I do?”

Qu Boyu said, “That is a good question. Be cautious and make yourself upright. Outwardly, you may as well adapt to him; inwardly, remain gentle and calm. But watch your limits. Do not adapt so far that you become complicit, and do not let your calmness show as self-righteousness. If you comply outwardly and get drawn into his actions, you will fall together with him. If your inward calm is too obvious, you will invite both a reputation and trouble.

“If he acts like a baby, you too should meet him with the manner of a baby. If he ignores all rules, do not show your sharp edges. If he is boundless, follow the state he is in. In time, you will find your way through and avoid wrongdoing.

“Have you never seen a praying mantis? It raises its forelegs to stop a cartwheel, not knowing it cannot withstand it. If you rely on your talent and good name to confront him, you will be like a mantis trying to stop a cart. The danger is great.

“Those who raise tigers do not give them live animals to eat, for fear the hunt will make them angry. Nor do they give them whole carcasses, lest tearing at them make them angry. They must understand when the tiger is hungry or full, and what makes it angry. Though tigers are a different kind of creature from humans, they become attached to their keepers because the keepers follow their nature. If someone goes against it, even someone close to the tiger may be attacked.

“Someone who loves horses uses fine vessels to collect their dung and urine. If a mosquito or gadfly lands on the horse and he swats it at the wrong moment, the horse may be startled, break the reins, and injure itself. Good intentions that ignore the other party’s response can destroy the very goodwill they were meant to express. In dealing with people, too, one must carefully judge when to adapt and when to resist.”

The carpenter Shi was traveling to Qi when he saw a huge oak beside a village altar at Quyuan. It was large enough to shade several thousand oxen. Its trunk measured a hundred arm spans around, and it towered over the hills. Its lower branches were thick enough to make boats. Crowds gathered to look at it, as if at a market, but carpenter Shi did not even glance at it and walked straight past. His apprentice asked, “Since I began following you with an axe in hand, I have never seen such fine timber. Why won’t you even look at it?”

Carpenter Shi said, “Enough. Don’t speak of it. It is useless timber. It would not make a good boat; a coffin made from it would soon rot; anything made from it would soon break. As a door, it would ooze sap; as a pillar, it would attract worms. It is of no use, and that is why it has lived so long.”

The oak appeared to carpenter Shi in a dream and said, “What sort of tree are you comparing me with? Those fruit trees suffer as soon as their fruit ripens: people pick it, break the large branches, and tear off the small ones. Because they are useful, they suffer and cannot live out their allotted years. I have long pursued being useless, and for that I was nearly cut down. Now I have finally achieved it, and this is my great use. You and I are both among the myriad things. Why judge one another? How could a useless man who is close to death understand a useless tree?”

The apprentice asked, “If it was seeking to be useless, why did it become the village altar tree?”

Carpenter Shi said, “Enough. It is merely taking refuge there. It sees those who do not understand it as insulting it. Even if it had not become the altar tree, it would almost certainly have been cut down. It protects itself in a way different from the crowd. Wouldn’t it be a long way off to try to understand it by ordinary standards?”

Nanbo Ziqi was wandering in Shangqiu when he saw a great tree whose shade could shelter a thousand chariots. He said, “What kind of tree is this? It must have some special use!” He looked up at its small branches, which were too crooked to make beams. He looked down at its large roots, which were too split to make coffins. Tasting its leaves made people’s mouths sore; its scent made them drunk and unconscious for three days.

Ziqi said, “This really is a useless tree. That is why it could grow so large. Ah, a spiritual person should be like this too, with no single specialized use.” If a ruler does not limit himself to one particular ability, then all the officials can perform their own tasks: the perceptive can observe, the keen-eared can listen, the clever can plan, and the brave can guard. The ruler need only remain still and practice Wuwei. When all kinds of talent are allowed to serve where they are suited, what seems useless becomes the foundation on which everyone’s abilities depend.

The region of Jing in the state of Song was suitable for planting catalpa, cypress, and mulberry trees. When a tree grew as thick as an arm, people cut it down to make a tethering post for monkeys. When it grew to three or four arm spans around, they cut it down to make beams for large, imposing gates. When it grew to seven or eight arm spans around, wealthy families cut it down to make coffins. Thus these trees often failed to live out their allotted years and were felled by axes halfway through life. Some animals, because of the color of their foreheads, the shape of their noses, or an illness, were unsuitable as offerings to the River God, and the ritual masters considered them ill-omened. But for the spiritual person, being “ill-omened” is a great blessing, because it allows them to escape being killed. To preserve life is true good fortune.

Zhili Shuyu was a physically disabled man, with his chin near his navel, his shoulders higher than his head, and the top of his head pointing to the sky. His internal organs were arranged differently from those of other people. He made a living by sewing and washing clothes, and supported ten people by telling fortunes. When soldiers were being recruited, he waved his arms and mingled with the crowd; when the state called up laborers, his disability exempted him from service. When the government distributed food and firewood to the sick, he received a share. Though his body was disabled, he could support himself and live out his allotted years. How much more so could someone whose virtue seems incompatible with the ways of the world?

Jieyu, the Madman of Chu, passed by Confucius’s door and sang:

“Phoenix, phoenix, how virtue has declined in this age!

The future cannot be awaited; the past cannot be recovered.

When the world has the Dao, the sage can accomplish his work;

when the world lacks the Dao, the sage can preserve his life.

In this age, all one can hope for is to escape punishment.

Fortune is light as a feather, yet people do not know how to bear it;

misfortune is heavy as the earth, yet people do not know how to avoid it.

Enough, enough! It is dangerous to demand virtue of others.

It is perilous to draw a line on the ground and make people follow it.

Thorny plants, thorny plants, do not wound my steps;

rough ground, rough ground, do not hurt my feet.”

The meaning is this: acting in accordance with one’s nature is the easiest course. If people use limitless knowledge to harm their inborn nature, and let desires and aversions disturb what is genuine, they abandon the easy Dao of nature and take on difficult burdens imposed from outside. A person may carry a heavy load that is their own and not feel its weight; a responsibility imposed from outside may feel unbearable even when it is light. To use virtue to make demands of others and force them to follow rules leaves visible traces and separates people from the myriad things.

A mountain tree is cut down because it is useful; oil is consumed because it can burn. The cassia tree can be eaten, so it is cut down; the lacquer tree can be used, so it is tapped. People know the use of useful things, but do not know that useless things can preserve life. Letting the people each preserve their own nature, so that everyone can be at ease, brings benefits that often go unnoticed.

Zhuangzi, Inner Chapters, Chapter Five: “The Sign of Complete Virtue”

There was a man in Lu named Wang Tai whose foot had been cut off as punishment. Almost as many people studied with him as with Confucius. He did not lecture when standing or discuss things when seated, yet people came to him with empty minds and left with a sense of being full. Chang Ji asked Confucius, “Can someone really teach without words and bring fulfillment to people’s minds without showing any outward signs? What kind of person is this?”

Confucius said, “He is a sage. I am merely behind him and have not yet had the chance to visit him. I intend to make him my teacher, let alone those who are less than I am. Not only the state of Lu: I would lead everyone in the world to follow him.”

Chang Ji asked, “He is only a man whose foot has been cut off. Why does he have such great influence? What is unusual about his way of thinking?”

Confucius said, “Life and death are great transformations, yet they cannot change him. Even if Heaven and Earth overturned, he would not lose his nature. He understands that things have no external support, and does not change himself when things outside him change. He responds to the transformations of the myriad things while holding fast to the root.”

Confucius continued, “Seen in terms of their differences, the liver and gallbladder are as far apart as the states of Chu and Yue. Seen in terms of what they share, the myriad things are one. A person like him does not cling to what the ears and eyes declare fitting. His spirit wanders at ease in the realm of harmony. He sees what the myriad things share and does not dwell on what he has lost. To him, losing one foot is like losing a clod of earth.”

Chang Ji asked, “Does he use his wisdom to gain his inner nature, then use his inner nature to maintain his constancy? Why do the myriad things all draw close to him?”

Confucius said, “People do not use flowing water as a mirror; they use still water. Only what is still can make other things calm. Pines and cypresses remain green through winter and summer; Yao and Shun remained upright amid the myriad things. Wang Tai can make himself upright, and so people are willing to follow him. He does not deliberately attract them; they simply return to him of their own accord.”

Shentu Jia, a man whose foot had been cut off, studied under Bohun Wuren together with Zheng Zichan. Zichan said to him, “I will leave first, so you stay here. If you leave first, I will stay.” The next day, the two were again seated together in the same room. Zichan said, “I am about to leave now. You can stay, can’t you? When you see a minister of state, you do not step aside. Do you think yourself the equal of a minister of state?”

Shentu Jia replied, “Are there ministers of state like you in our teacher’s school? Because you hold authority, you want others to fall behind you. I have heard that when a mirror is bright, dust cannot settle on it; if dust settles there, the mirror is no longer bright. If you have spent a long time with a worthy person and still have not rid yourself of your faults, then you are the one at fault!”

Zichan said, “In your condition, you still compare your virtue with Yao’s. Think about your own virtue. Shouldn’t you reflect on yourself?”

Shentu Jia said, “Many people describe their own faults but say they do not deserve their disabilities. Few refrain from defending themselves, acknowledge that some things cannot be changed, and accept them peacefully. Only a person of virtue can do that. Everyone in the world stands on the target of Hou Yi’s arrows, exposed to benefit and harm. Whether one can avoid them is ultimately a matter of fate. I used to get angry when people laughed at my missing foot. But every time I went to our teacher, my anger disappeared. I have followed him for nineteen years and have never been aware that I am a man whose foot has been cut off. Now you and I are together through our inner virtue, yet you pick at me because of my outward form. Isn’t that wrong?”

Zichan’s expression changed with shame.

Shentu Jia said, “There is no need to say anything more.”

There was a man in Lu named Shushan Wuzhi whose foot had been cut off. He came to visit Confucius, who said, “You were careless in the past and came to this state. What good can it do to come now?” Wuzhi replied, “In the past, I did not know how to value myself and acted recklessly, so I lost my foot. I have come now because there is something more worth cherishing than my foot, and I want to find a way to preserve it. Heaven leaves nothing uncovered, and Earth leaves nothing unsupported. I thought you were as broad as Heaven and Earth, Master. I did not expect you to be like this.”

Confucius said, “My understanding is shallow. Please come in. I would like to share with you what I have heard.” After Wuzhi left, Confucius said to his disciples, “You should strive to learn! Even Wuzhi, though his foot has been cut off, still wants to learn in order to make up for his past mistakes. How much more should those whose virtue is whole!”

Wuzhi told Lao Dan about this and said, “Kong Qiu is still far from being a Perfected Person. Why does he keep striving so hard to learn? Is he seeking an unusual and strange reputation, unaware that the Perfected Person regards such pursuit as a shackle?”

Lao Dan said, “Why not simply help him see life and death as one, and what can and cannot be done as one thread, so that his shackles come undone?”

Wuzhi said, “How can an inborn restraint be undone?” Confucius responds to the myriad things, and so naturally leaves a reputation and traces behind him. He does not seek a reputation, yet cannot entirely avoid one. Understanding this allows him not to cling to reputation and traces, or treat them as shackles.

Duke Ai of Lu asked Confucius, “In Wei there is a very ugly man called Aitai Tuo. Men who spend time with him cannot bear to leave him. Women who see him would rather become his concubine than marry anyone else; more than ten women have felt this way. He never takes the initiative or makes proposals, but simply goes along with others. He has neither a ruler’s authority nor wealth to give people, and his appearance is hideously ugly. His knowledge is not outstanding either, yet men and women alike are drawn to him. I summoned him to meet me, and he truly was ugly. But before a month had passed, I liked his character; within a year, I trusted him and entrusted the state to him. He hesitated and seemed unwilling to accept, which made me feel ashamed, but in the end I still handed the state over to him. Soon afterward, he left me, and I felt empty, as if I had lost something. What kind of person could have such an influence?”

Confucius said, “When I was on a mission to Chu, I saw a group of piglets suckling at their dead mother. After a while, they suddenly fled in fright because their mother no longer looked at them and no longer had life. What they loved was not their mother’s outward form, but the inner nature that had given her life. A person killed in battle has no need to be buried with weapons; a shoe belonging to someone whose foot has been cut off is not worth treasuring, because each has lost its root. Palace maids do not cut their nails or pierce their ears. Once a newly married man has wed, he is no longer called up for military service. Even an intact body can move people’s hearts; how much more can a person whose virtue is whole? Aitai Tuo says nothing, yet people trust him; he has no achievements, yet people are drawn to him. Others want to entrust him with a state, and he fears only that he will not be able to refuse. His inner capacities and virtue must be whole, yet they do not show on the outside.”

Duke Ai asked, “What do you mean by capacities and virtue being whole?”

Confucius said, “Life and death, survival and ruin, hardship and success, poverty and wealth, worthiness and unworthiness, slander and praise, hunger and thirst, cold and heat—all are manifestations of the changes of things and the workings of fate. They alternate like night and day, appearing before us, yet human knowledge cannot grasp their beginnings in advance. So do not let these changes disturb the harmony of your heart or enter the depths of your spirit. Keep your mind calm and open, never losing its ease. Let day and night pass without a barrier between them, like spring, in contact with all things. This is called capacities and virtue being whole.

“What does it mean for virtue not to show on the outside? When water is still, it is most level, and so it can serve as a mirror. Virtue is the realization of harmony. When virtue does not show itself, the myriad things will not leave its side.”

Later, Duke Ai said to Minzi, “I used to think that being a ruler, governing the people, and worrying about whether they lived or died meant that I understood the Way. Now that I have heard the words of a Perfected Person, I fear I do not possess true virtue and may bring ruin to the state by acting recklessly. From now on, Confucius and I will not be ruler and subject; we will be friends joined by virtue.”

Yin Qi Zhilishen advised Duke Ling of Wei, who took a liking to him. Looking back at people with intact bodies, the duke thought their necks were thin and scrawny. Wengzhong, who had a large goiter, pleased Duke Huan of Qi; the duke too looked at people with intact bodies and thought their necks were thin and scrawny. When virtue has something that surpasses appearances, outward form is forgotten. If people forget the virtue they ought to remember, yet remember the outward appearance they need not cling to, they have truly turned things upside down.

The sage wanders at ease in the realm of natural freedom. Cleverness can become a source of trouble; strict adherence to rules can become a constraint; virtue can become a means of winning people over; skill can become a commodity for trade. The sage does not scheme deliberately, so why use cleverness? He does not deliberately carve and polish, so why cling to rules? He has lost nothing, so why display virtue? He does not treat ability as merchandise, so why trade? All this follows from nature, as the natural world nourishes the myriad things. A person has a human form, yet need not have a biased human heart. Because one does not bind oneself with likes and dislikes, right and wrong cannot trap one. The body makes one part of the human community; one’s boundless nature allows one to fulfill oneself in the Dao of Heaven.

Huizi asked Zhuangzi, “How can a person have no feelings?”

Zhuangzi said, “By ‘having no feelings,’ I mean that a person does not let likes and dislikes injure them inwardly, but follows nature and does not deliberately add to life. A person’s form is not created by feelings. The abilities naturally present in life are not made by feelings either. People like Liju and Shi Kuang were born with keen senses; they did not become perceptive through deliberate effort. A newborn baby does not use its eyes to search for milk, its ears to find its way, or its hands and feet to arrange its actions deliberately. The parts of its body simply each perform their own function. Feelings of liking and disliking do not add to life; they may instead harm the body, because life has its own limits.

“Now you scatter your spirit outward and tire your mind, leaning against a tree as you sing, slumping over a small table as you doze, and arguing over ‘hardness’ and ‘whiteness.’ This is what it looks like to be led around by feelings of liking and disliking. To follow one’s nature without letting likes and dislikes harm life—that is what I mean by having no feelings.”

Source text: Godners/DaoZang; Licence: Apache-2.0 · Report an error / feedback

← Vol. 3 Vol. 5 →