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《庄子注》Vol. 5

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Zangwai Daoshu 藏外道書 Vol. 5 / 5 16,360 characters

About this page. The original text of 《庄子注》 Vol. 5 (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

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Source text (with commentary)Interpretation

《庄子．内篇．大宗师第六》 知天之所为，知人之所为者，至矣！知天之所为者，天而生也﹔知人之所为者，以其知之所知，以养其知之所不知，终其天年而不中道夭者，是知之盛也。 虽天地之大，万物之富，其所宗而师者无心也。 知天人之所为者，皆自然也；则内放其身而外而不中道夭者，是知之盛也。 虽天地之大，万物之富，其所宗而师者无心也。 知天人之所为者，皆自然也；则内放其身而外冥于物，与众玄同，任之而无不至者也。 天者，自然之谓也。夫为为者不能为，而为自为耳；为知者不能知，而知自知耳。自知耳，不知也，不知也则知出于不知矣；自为耳，不为也，不为也则为出于不为矣。为出于不为，故以不为为主；知出于不知，故以不知为宗。是故真人遗知而知，不为而为，自然而生，坐忘而得，故知称绝而为名去也。 人之生也，形虽七尺而五常必具，故虽区区之身，乃举天地以奉之。故天地万物，凡所有者，不可一日而相无也。一物不具，则生者无由得生；一理不至，则天年无缘得终。然身之所有者，知或不知也；理之所存者，为或不为由得生；一理不至，则天年无缘得终。然身之所有者，知或不知也；理之所存者，为或不为也。故知之所知者寡而身之所有者众，为之所为者少而理之所存者博，在上者莫能器之而求其备焉。人之所知不必同而所为不敢异，异则伪成矣，伪成而真不丧者，未之有也。或好知而不倦以困其百体，所好不过一枝而举根俱弊，斯以其所知而害所不知也。若夫知之盛也，知人之所为者有分，故任而不（强）〔强〕也，知人之所知者有极，故用而不荡也。故所知不以无涯自困，则一体之中，知与不知，暗相与会而俱全矣，斯以其所知养所不知者也。 虽然，有患：夫知有所待而后当，其所待者特未定也。庸以无涯自困，则一体之中，知与不知，暗相与会而俱全矣，斯以其所知养所不知者也。 虽然，有患：夫知有所待而后当，其所待者特未定也。庸讵知吾所谓天之非人乎？所谓人之非天乎？ 虽知盛，未若遗知任天之无患也。 夫知者未能无可无不可，故必有待也。若乃任天而生者，则遇物而当也。 有待则无定也。 我生有涯，天也；心欲益之，人也。然此人之所谓耳，物无非〔天也〕（一）。天也者，自然者也；人皆自然，则治乱成败，遇与不遇，非人为也，皆自然耳。 且有真人而后有真知。何谓真人？古之真人，不逆寡，不雄成，不谟士。若然者，过而弗悔，当而不自得也。若然者，登高不栗，入水不濡，入火不热，是知之能登假于道者也若此。 有真人，而后天下之知皆得，不雄成，不谟士。若然者，过而弗悔，当而不自得也。若然者，登高不栗，入水不濡，入火不热，是知之能登假于道者也若此。 有真人，而后天下之知皆得其真而不可乱也。 凡寡皆不逆，则所愿者众矣。 不恃其成而处物先。 纵心直前而群士自合，非谋谟以致之者也。 直自全当而无过耳，非以得失经心者也。 言夫知之登至于道者，若此之远也。理固自全，非畏死也。故真人陆行而非避濡也，远火而非逃热也，无过而非措当也。故虽不以热为热而未尝赴火，不以濡为濡而未尝蹈水，不以死为死而未尝丧生。故夫生者，岂生之而生哉，成而非逃热也，无过而非措当也。故虽不以热为热而未尝赴火，不以濡为濡而未尝蹈水，不以死为死而未尝丧生。故夫生者，岂生之而生哉，成者，岂成之而成哉！故任之而无不至者，真人也，岂有概意于所遇哉！ 古之真人，其寝不梦，其觉无忧，其食不甘，其息深深。真人之息以踵，众人之息以喉。屈服者，其嗌言若哇。其耆欲深者，其天机浅。 无意想也。 当所遇而安也。 理当食耳。 乃在根本中来者也。 气不平畅。 深根宁极，然后反一无欲也。 古之真人，不知说生，不知恶死。其出不欣，其入不距。翛然而往，翛然而来而矣。不忘其所始，不求其所终。受而喜之，忘而复之。是之谓不以心损道，不以人助天，是之谓真人。 与化为体者也。 泰然而任之也。 寄之至理，故往来而不难也。 终始变化，皆忘之之谓不以心损道，不以人助天，是之谓真人。 与化为体者也。 泰然而任之也。 寄之至理，故往来而不难也。 终始变化，皆忘之矣，岂直逆忘其生，而犹复探求死意也！ 不问所受者何物，遇之而无不适也。 复之不由于识，乃至也。 人生而静，天之性也；感物而动，性之欲也。物之感人无穷，人之逐欲无节，则天理灭矣。真人知用心则背道，助天则伤生，故不为也。 若然者，其心忘，其容寂，其颡頯。凄然似秋，暖然似春，喜怒通四时，与物有宜而莫知其极。 所居而安为志。 虽行而无伤于静。 頯，大朴之貌。 杀物非为威也。 夫体道合变者，与寒暑同其温严，而未尝有心也。然有温严之貌，生杀之节，故寄名于喜怒也。 无心于物，寒暑同其温严，而未尝有心也。然有温严之貌，生杀之节，故寄名于喜怒也。 无心于物，故不夺物宜；无物不宜，故莫知其极。 故圣人之用兵也，亡国而不失人心。利泽施乎万世，不为爱人。故乐通物，非圣人也﹔有亲，非仁也﹔天时，非贤也﹔利害不通，非君子也﹔行名失己，非士也﹔亡身不真，非役人也。若狐不偕、务光、伯夷、叔齐、箕子、胥余、纪他、申徒狄，是役人之役，适人之适，而不自适其适者也。 因人心之所欲亡而亡之，故不失人心也。夫白日登天，六合俱照，非爱人而照之也。故圣人之在天下，暖焉若春阳之自和，故蒙（一）泽者不谢；凄乎若秋霜之自降，故凋落者不怨也。 夫圣人无乐也，直莫之塞而物自通。 至仁无亲，任理而（一）泽者不谢；凄乎若秋霜之自降，故凋落者不怨也。 夫圣人无乐也，直莫之塞而物自通。 至仁无亲，任理而自存。 时天者，未若忘时而自合之贤也。 不能一是非之涂而就利违害，则伤德而累当矣。 善为士者，遗名而自得，故名当其实而福应其身。 自失其性而矫以从物，受役多矣，安能役人乎！ 斯皆舍己效（二）人，徇彼伤我者也。 古之真人，其状义而不朋，若不足而不承﹔与乎其觚而不坚也，张乎其虚而不华也﹔邴乎其似喜也，崔乎其不得已也，滀乎进我色也，与乎止我德也，广乎其似世也，謷乎其未可制也，连乎其似好闭也，悗乎忘其言也。以刑为体，以礼为翼，以知为时，以德为循。以刑为体者，绰乎其杀也﹔以礼为翼者，所以行于世也﹔也。以刑为体，以礼为翼，以知为时，以德为循。以刑为体者，绰乎其杀也﹔以礼为翼者，所以行于世也﹔以知为时者，不得已于事也﹔以德为循者，言其与有足者至于丘也，而人真以为勤行者也。故其好之也一，其弗好之也一。其一也一，其不一也一。其一与天为徒，其不一与人为徒，天与人不相胜也，是之谓真人。 与物同宜而非朋党。 冲虚无余，如不足也；下之而无不上，若不足而不承也。 常游于独而非固守。 旷然无怀，乃至于实。 至人无喜，畅然和适，故似喜也。 动静行止，常居必然之极。 不以物伤己也。 无所趋也。 至人无厉，与世同行，故若厉也。 高放而自得。 绵邈深远，莫见其门。 不识不知而天机自发，故悗然也。 礼者，世之所以自行耳，非我制。 知者，时之动，非我唱。 德者，自彼所循，非我作。 ，莫见其门。 不识不知而天机自发，故悗然也。 礼者，世之所以自行耳，非我制。 知者，时之动，非我唱。 德者，自彼所循，非我作。 任治之自杀，故虽杀而宽。 顺世之所行，故无不行。 夫高下相受，不可逆之流也；小大相群（四）。不得已之势也；旷然无情，群知之府也。承百流之会，居师人之极者，奚为哉？任时世之知，委必然之事，付之天下而已。 丘者，所以本也；以性言之，则性之本也。夫物各有足，足于本也。付群德之自循，斯与有足者至于本也，本至而理尽矣。 凡此皆自彼而成，成之不在己，则虽处万机之极，而常闲暇自适，忽然不觉事之经身，悗然不识言之在口。而人之大迷，真谓至人之为勤行者也。 常无心而顺彼，故好与不好，所善所恶，与识言之在口。而人之大迷，真谓至人之为勤行者也。 常无心而顺彼，故好与不好，所善所恶，与彼无二也。 其一也，天徒也；其不一也，人徒也。夫真人同天人，均彼我，不以其一异乎不一。 无有而不一者，天也。 夫真人同天人，齐万致。万致不相非，天人不相胜，故旷然无不一，冥然无不在（五），而玄同彼我也。 死生，命也﹔其有夜旦之常，天也。人之有所不得与，皆物之情也。彼特以天为父，而身犹爱之，而况其卓乎！人特以有君为愈乎己，而身犹死之，而况其真乎！ 其有昼夜之常，天之道也。故知死生者命之极，非妄然也，若夜旦耳，奚所系哉！ 夫真人在昼得昼，在夜得夜。以死生为昼夜，岂有所不得！人之其有昼夜之常，天之道也。故知死生者命之极，非妄然也，若夜旦耳，奚所系哉！ 夫真人在昼得昼，在夜得夜。以死生为昼夜，岂有所不得！人之有所不得而忧娱在怀，皆物情耳，非理也。 卓者，独化之谓也。夫相因之功，莫若独化之至也。故人之所因者，天也；天之所生者，独化也。人皆以天为父，故昼夜之变，寒暑之节，犹不敢恶，随天安之。况乎卓尔独化，至于玄冥之境，又安得而不任之哉！既任之，则死生变化，惟命之从也。 夫真者，不假于物而自然也。夫自然之不可避，岂直君命而已哉！ 泉涸，鱼相与从也。 夫真者，不假于物而自然也。夫自然之不可避，岂直君命而已哉！ 泉涸，鱼相与处于陆，相呴以湿，相濡以沫，不如相忘于江湖。与其誉尧而非桀也，不如两忘而化其道。 与其不足而相爱，岂若有余而相忘！ 夫非誉皆生于不足。故至足者，忘善恶，遗死生，与变化为一，旷然 夫藏舟于壑，藏山于泽，谓之固矣！然而夜半有力者负之而走，昧者不知也。藏小大有宜，犹有所遁。若夫藏天下于天下而不得所遁，是恒物之大情也。特犯人之形而犹喜之。之固矣！然而夜半有力者负之而走，昧者不知也。藏小大有宜，犹有所遁。若夫藏天下于天下而不得所遁，是恒物之大情也。特犯人之形而犹喜之。若人之形者，万化而未始有极也，其为乐可胜计邪？故圣人将游于物之所不得遁而皆存。善夭善老，善始善终，人犹效之，而况万物之所系，而一化之所待乎！ 夫形生老死，皆我也。故形为我载，生为我劳，老为我佚，死为我息，四者虽变，未始非我，我奚惜哉！ 死与生，皆命也。无善则死，有善则生，不独善也。故若以吾生为善乎？则吾死亦善也。 方言死生变化之不可逃，故先举无逃之极，然后明之以必变之符，将任化而无系也。 夫无力之力，莫大于变化乎？则吾死亦善也。 方言死生变化之不可逃，故先举无逃之极，然后明之以必变之符，将任化而无系也。 夫无力之力，莫大于变化者也；故乃揭天地以趋新，负山岳以舍故。故不暂停，忽已涉新，则天地万物无时而不移也。世皆新矣，而自以为故；舟日易矣，而视之若旧；山日更矣，而视之若前。今交一臂而失之，皆在冥中去矣。故向者之我，非复今我也。我与今俱往，岂常守故哉（二）！而世莫之觉，横谓今之所遇可系而在，岂不昧哉！ 无所藏而都任之，则与物无不冥，与化无不，非复今我也。我与今俱往，岂常守故哉（二）！而世莫之觉，横谓今之所遇可系而在，岂不昧哉！ 无所藏而都任之，则与物无不冥，与化无不一。故无外无内，无死无生，体天地而合变化，索所遁而不得矣。此乃常存之大情，非一曲之小意。 人形乃（三）是万化之一遇耳，未足独喜也。无极之中，所遇者皆若人耳，岂特人形可喜而余物无乐耶！◎庆藩案文选贾长沙（鹏）〔鵩〕（四）鸟赋注引司马云：当复化而为无。释文阙。 本非人而化为人，化为人，失于故矣。失故而喜，喜所遇也。变化无穷，何所不案文选贾长沙（鹏）〔鵩〕（四）鸟赋注引司马云：当复化而为无。释文阙。 本非人而化为人，化为人，失于故矣。失故而喜，喜所遇也。变化无穷，何所不遇！所遇而乐，乐岂有极乎！ 夫圣人游于变化之涂，放于日新之流，万物万化，亦与之万化，化者无极，亦与之无极，谁得遁之哉！夫于生为亡而于死为存，则何时而非存哉！ 此自均于百年之内，不善少而否老，未能体变化，齐死生也。然其平粹，犹足以师人也。 此玄同万物而与化为体，故其为天下之所宗也，不亦宜乎！ 夫道，有情有信，无为无形﹔可传而不可受，可得而不可见﹔自本自根，未有天地，自古以固存﹔神鬼神帝，道，有情有信，无为无形﹔可传而不可受，可得而不可见﹔自本自根，未有天地，自古以固存﹔神鬼神帝，生天生地﹔在太极之先而不为高，在六极之下而不为深，先天地生而不为久，长于上古而不为老。豨韦氏得之，以挈天地﹔伏戏氏得之，以袭气母﹔维斗得之，终古不忒﹔日月得之，终古不息﹔堪坏得之，以袭昆仑﹔冯夷得之，以游大川﹔肩吾得之，以处大山﹔黄帝得之，以登云天﹔颛顼得之，以处玄宫﹔禺强得之，立乎北极﹔西王母得之，坐乎少广，莫知大山﹔黄帝得之，以登云天﹔颛顼得之，以处玄宫﹔禺强得之，立乎北极﹔西王母得之，坐乎少广，莫知其始，莫知其终﹔彭祖得之，上及有虞，下及及五伯﹔傅说得之，以相武丁，奄有天下，乘东维、骑箕尾而比于列星。 有无情之情，故无为也；有无常之信，故无形也。 古今传而宅之，莫能受而有之。 咸得自容，而莫见其状。 明无不待有而无也。 无也，岂能生神哉？不神鬼帝而鬼帝自神，斯乃不神之神也；不生天地而天地自生，斯乃不生之生也。故夫神（三）之果不足以神，而不神则神矣，功何足有，事何足恃哉！ 言道之无所不在也，故在高为无高，在深为无深，在久为无久，在老为无老，无所不在，而所在皆无也。且上下无不格者，不得以高卑称也；外内无不至者，不得以表里名为无久，在老为无老，无所不在，而所在皆无也。且上下无不格者，不得以高卑称也；外内无不至者，不得以表里名也；与化俱移者，不得言久也；终始常无者，不可谓老也。 道，无能也。此言得之于道，乃所以明其自得耳。自得耳，道不能使之得也；我之未得，又不能为得也。然则凡得之者，外不资于道，内不由于己，掘然自得而独化也。夫生之难也，犹独化而自得之矣，既得其生，又何患于生之不得而为之哉！故夫（四）为生果不足以全生，以其生之不由于己为也，而为之则伤其真生也。 南伯子葵问乎女偊曰：「子之年长矣，而色若孺子，何也？」曰：「吾闻道矣。」 闻道则任其自生，故气色全也。 南伯子葵曰：「道可得学邪？」曰：「恶！恶可！子非其人也。夫卜梁倚有圣人之才而无圣人之道其自生，故气色全也。 南伯子葵曰：「道可得学邪？」曰：「恶！恶可！子非其人也。夫卜梁倚有圣人之才而无圣人之道，我有圣人之道而无圣人之才。吾欲以教之，庶几其果为圣人乎？不然，以圣人之道告圣人之才，亦易矣。吾犹守而告之，三日而后能外天下﹔已外天下矣，吾又守之，七日而后能外物﹔已外物矣，吾又守之，九日而后能外生﹔已外生矣，而后能朝彻﹔朝彻而后能见独﹔见独而后能无古今﹔无古今，而后能入于不死不生。杀生者不死，生生者不生。其为物无不将也，无不迎也，无不毁也，无不成也。其名为撄宁。撄宁也者，撄而后成者也。」 外，犹遗也。 物者，朝夕所须，切己难忘。 都遗也。 遗生则不恶死，不恶死故所遇即安，豁然无滞，见机而作，斯朝彻也。 与独俱往。 夫系生故有死，恶死故有生。是以无都遗也。 遗生则不恶死，不恶死故所遇即安，豁然无滞，见机而作，斯朝彻也。 与独俱往。 夫系生故有死，恶死故有生。是以无系无恶，然后能无死无生。 任其自将，故无不将。 任其自迎，故无不迎。 任其自毁，故无不毁。 任其自成，故无不成。 夫与物冥者，物萦亦萦，而未始不宁也。 南伯子葵曰：「子独恶乎闻之？」曰：「闻诸副墨之子，副墨之子闻诸洛诵之孙，洛诵之孙闻之瞻明，瞻明闻之聂许，聂许闻之需役，需役闻之于讴，于讴闻」曰：「闻诸副墨之子，副墨之子闻诸洛诵之孙，洛诵之孙闻之瞻明，瞻明闻之聂许，聂许闻之需役，需役闻之于讴，于讴闻之玄冥，玄冥闻之参寥，参寥闻之疑始。」 物萦而独不萦，则败矣。故萦而任之，则莫不曲成也（二）。 玄冥者，所以名无而非无也。 夫阶名以至无者，必得无于名表。故虽玄冥犹未极，而又推寄于参寥，亦是玄之又玄也。 夫自然之理，有积习而成者。盖阶近以至远，研粗以至精，故乃七重而后及无之名，九重而后疑无是始也。 子祀、子舆、子犁、子来四人相与语曰：「孰能以无为首，以生为脊，以死为尻﹔孰知死生存亡之一体者，吾与之友矣！」四人相视而笑，莫逆于心，遂相与为友。俄而子舆有病，子祀往问之。曰：「伟哉，夫造物者将以予为此拘拘也。」曲偻发背，上有五管，颐隐于齐，肩高于顶，句赘指天，阴阳之气有沴，其心闲而无事，造物者将以予为此拘拘也。」曲偻发背，上有五管，颐隐于齐，肩高于顶，句赘指天，阴阳之气有沴，其心闲而无事，跰足而鉴于井，曰：「嗟乎！夫造物者又将以予为此拘拘也。」 沴，陵乱也。 不以为患。 夫任自然之变者，无嗟也，与物嗟耳。 子祀曰：「女恶之乎？」曰：「亡，予何恶！浸假而化予之左臂以为鸡，予因以求时夜﹔浸假而化予之右臂以为弹，予因以求鸮炙﹔浸假而化予之尻以为轮，以神为马，予因以乘之，岂更驾哉！且夫得者，时也﹔失者，顺也。安时而处顺，哀乐不能入也，此古之所谓县解也，而不能自解者，物有结之。且夫物不胜时也﹔失者，顺也。安时而处顺，哀乐不能入也，此古之所谓县解也，而不能自解者，物有结之。且夫物不胜天久矣，吾又何恶焉！」 浸，渐也。夫体化合变，则无往而不因，无因而不可也。 当所遇之时，世谓之得。 时不暂停，顺往而去，世谓之失。 一不能自解，则众物共结之矣。故能解则无所不解，不解则无所而解也。 天不能无昼夜，我安能无死生而恶之哉！ 俄而子来有病，喘喘然将死。其妻子环而泣之。子犁往问之，曰：「叱！避！无怛化！」倚其户与之语曰：「伟哉造化！又将奚以汝为？将奚以汝适？以汝为鼠肝乎？以汝为虫臂乎？」 夫死生犹寤寐耳，于理当寐，不愿人惊之，将化而死亦宜，无为怛之也。 子来曰：「父母于子，东西南北，唯命之从。阴阳于人，不翅于父母。彼近吾死而我不听，我则悍矣，无为怛之也。 子来曰：「父母于子，东西南北，唯命之从。阴阳于人，不翅于父母。彼近吾死而我不听，我则悍矣，彼何罪焉？夫大块以载我以形，劳我以生，佚我以老，息我以死。故善吾生者，乃所以善吾死也。今大冶铸金，金踊跃曰：『我且必为镆琊！』大冶必以为不祥之金。今一犯人之形，而曰：『人耳人耳』夫造化者必以为不祥之人。今一以天地为大炉，以造化为大冶，恶乎往而不可哉！」成然寐，蘧然觉。 自古或有能违父母之命者矣，未有能违阴阳之变而距以天地为大炉，以造化为大冶，恶乎往而不可哉！」成然寐，蘧然觉。 自古或有能违父母之命者矣，未有能违阴阳之变而距昼夜之节者也。 死生犹昼夜耳，未足为远也。时当死，亦非所禁，而横有不听之心，适足悍逆于理以速其死。其死之速，由于我悍，非死之罪也。彼，谓死耳；在生，故以死为彼。 理常俱也。 人耳人耳，唯愿为人也。亦犹金之踊跃，世皆知金之不祥，而不能任其自化。夫变化之道，靡所不遇，今一遇人形，岂故为哉？生非故为，时自生耳。务而有之，不亦妄乎！ 人皆知金之有系为不祥，故明己之无异于金，则所系之情可解，可解则无不可也。 寤寐自若，不以死生累心。 子桑户、孟子反、子琴张三人相与语曰：「孰能相与于无相金，则所系之情可解，可解则无不可也。 寤寐自若，不以死生累心。 子桑户、孟子反、子琴张三人相与语曰：「孰能相与于无相与，相为无相为，孰能登天游雾，挠挑无极，相忘以生，无所终穷？」 夫体天地，冥变化者（一），虽手足异任，五藏殊官（二），未尝相与而百节同和，斯相与于无相与也；未尝相为而表里俱济，斯相为于无相为也。若乃役其心志以恤手足，运其股肱以营五藏，则相营愈笃而外内愈困矣。故以天下为一体者，无爱为于其间也。 无所不任。 忘其生，则无不忘矣，故能随变任化，俱无所穷竟。 三人相视而笑，莫逆于心，遂相与为友。 若然者岂友哉？盖寄明至亲而无爱念之近情也。 莫然有间，而子桑户死，未葬。孔子闻之，使子贡往侍事焉。或编曲，或鼓琴，相和亲而无爱念之近情也。 莫然有间，而子桑户死，未葬。孔子闻之，使子贡往侍事焉。或编曲，或鼓琴，相和而歌曰：「嗟来桑户乎！嗟来桑户乎！而已反其真，而我犹为人猗！」子贡趋而进曰：「敢问临尸而歌，礼乎？」 人哭亦哭，俗内之迹也。齐死生，忘哀乐，临尸能歌，方外之至也。 二人相视而笑曰：「是恶知礼意！」 夫知礼意者，必游外以经内，守母以存子，称情而直往也。若乃矜乎名声，牵乎形制，则孝不任诚，慈不任实，父子兄弟，怀情相欺，岂礼之大意哉！ 子贡反，以告孔子曰：「彼也。若乃矜乎名声，牵乎形制，则孝不任诚，慈不任实，父子兄弟，怀情相欺，岂礼之大意哉！ 子贡反，以告孔子曰：「彼何人者邪？修行无有，而外其形骸，临尸而歌，颜色不变，无以命之。彼何人者邪？」孔子曰：「彼游方之外者也，而丘，游方之内者也。外内不相及，而丘使女往吊之，丘则陋矣！彼方且与造物者为人，而游乎天地之一气。彼以生为附赘县疣，以死为决病溃痈。夫若然者，又恶知死生先后之所在！假于异物，托于同体﹔忘其肝胆，遗其耳目﹔反复终始，不知端倪﹔芒然仿徨乎尘垢之外，逍遥乎无为之业。彼又恶能愤愤然为世俗之礼，以观众人之耳目哉！」子贡曰：「然则夫子何方之依？」 夫理有至极，外内相冥，未有极游外之致而不冥于然为世俗之礼，以观众人之耳目哉！」子贡曰：「然则夫子何方之依？」 夫理有至极，外内相冥，未有极游外之致而不冥于内者也，未有能冥于内而不游于外者也。故圣人常游外以（宏）〔冥〕（二）内，无心以顺有，故虽终日（挥）〔见〕（三）形而神气无变，俯仰万机而淡然自若。夫见形而不及神者，天下之常累也。是故睹其与群物并行，则莫能谓之遗物而离人矣；睹其体化而应务，则莫能谓之坐忘而自得矣。岂直谓圣人不然哉？乃必谓至理之无此。是故也。是故睹其与群物并行，则莫能谓之遗物而离人矣；睹其体化而应务，则莫能谓之坐忘而自得矣。岂直谓圣人不然哉？乃必谓至理之无此。是故庄子将明流统之所宗以释天下之可悟，若直就称仲尼之如此，或者将据所见以排之，故超圣人之内迹，而寄方外于数子。宜忘其所寄以寻述作之大意，则夫游外（宏）〔冥〕内之道坦然自明，而庄子之书，故是涉俗盖世之谈矣。 夫吊者，方内之近事也，施之于方外则陋矣。 皆冥之，故无二也。 若疣之自县，赘之自附，此气之时聚，非所乐也。 若肒之自决，廱之自溃，此气之自散，非所惜也。 死生代谢，未始有极，与之俱往，则无往不可，故不知胜负之所在也。 假，因也。今死生聚散，变化无方，皆异物也。无异而不假，故所假虽异而共成一体也。 任之于五藏犹忘，何物负之所在也。 假，因也。今死生聚散，变化无方，皆异物也。无异而不假，故所假虽异而共成一体也。 任之于五藏犹忘，何物足识哉！未始有识，故能放任于变化之涂，玄同于反复之波，而不知终始之所极（五）也。 理而冥往也。 所谓无为之业，非拱默而已；所谓尘垢之外，非伏于山林也。 其所以观示于众人者，皆其尘垢耳，非方外之冥物也。 子贡不闻性与天道，故见其所依而不见其所以依也。夫所以依者，不依也，世岂觉之哉！ 孔子曰：「丘，天之戮民也。虽然，吾与汝共之。」 以方内为桎梏，明所贵在方外也。夫游外者依内，离人者合俗，故有天下者无以天下为也。是以遗物而后能入群，坐忘而后能应务，愈遗之，愈得之。苟以方内为桎梏，明所贵在方外也。夫游外者依内，离人者合俗，故有天下者无以天下为也。是以遗物而后能入群，坐忘而后能应务，愈遗之，愈得之。苟居斯极，则虽欲释之而理固自来，斯乃天人之所不赦者也。 子贡曰：「敢问其方？」 虽为世所桎梏，但为与汝共之耳。明己恒自在外也。 孔子曰：「鱼相造乎水，人相造乎道。相造乎水者，穿池而养给﹔相造乎道者，无事而生定。故曰：鱼相忘乎江湖，人相忘乎道术。」 问所以游外而共内之意。 孔子曰：「鱼相造乎水，人相造乎道【一】。相造乎水者，穿池而养给；相造乎道者，无事而生定【二】。故曰，鱼相忘乎江湖，人相忘乎道术【三】。」 子贡曰：「敢问畸人？」 所造虽异，其于由无事以得事，自方外以共内，然后养给而生定，则莫不皆然也。俱不自知耳，故成无为也。 曰：「畸人者，畸于人而侔于天。故曰，自方外以共内，然后养给而生定，则莫不皆然也。俱不自知耳，故成无为也。 曰：「畸人者，畸于人而侔于天。故曰：天之小人，人之君子﹔人之君子，天之小人也。」 各自足而相忘者，天下莫不然也。至人常足，故常忘也。 问向之所谓方外而不耦于俗者，又安在也。 夫与内冥者，游于外也。独能游外以冥内，任万物之自然，使天性各足而帝王道成，斯乃畸于人而侔于天也。 以自然言之，则人无小大（一）；以人理言之，则侔于天者可谓君子矣。 颜回问仲尼曰：「孟孙才，其母死，哭泣无涕，中心不戚，居丧不哀。无是）；以人理言之，则侔于天者可谓君子矣。 颜回问仲尼曰：「孟孙才，其母死，哭泣无涕，中心不戚，居丧不哀。无是三者，以善处丧盖鲁国，固有无其实而得其名者乎？回壹怪之。」 鲁国观其礼，而颜回察其心。 仲尼曰：「夫孟孙氏尽之矣，进于知矣，唯简之而不得，夫已有所简矣。孟孙氏不知所以生，不知所以死。不知就先，不知就后。若化为物，以待其所不知之化已乎。且方将化，恶知不化哉？方将不化，恶知已化哉？吾特与汝，其梦未始觉者邪！且彼有骇形而无损心，有旦宅而无耗精。孟孙氏特觉，人哭亦哭，是自其所以乃。且也相与吾之耳矣，庸讵知吾所谓吾之非吾乎？且汝梦为鸟而厉乎天，梦为鱼而没于渊。不识今之言者，其觉者乎？其梦者乎？造适不及笑，献笑不及排，安排而去化，乃入于寥天一。」 尽死生之理不识今之言者，其觉者乎？其梦者乎？造适不及笑，献笑不及排，安排而去化，乃入于寥天一。」 尽死生之理，应内外之宜者，动而以天行，非知之匹也。 简择死生而不得其异，若春秋冬夏四时行耳。 已简而不得，故无不安，无不安，故不以生死概意而付之自化也。 所遇而安。 不违化也。 死生宛转，与化为一，犹乃忘其所知于当今，岂待所未知而豫忧者哉！ 已化而生，焉知未生之时哉！未化而死，焉知已死之后哉！故无所避就，而与化俱往（二）也。 夫死生犹觉梦耳，今梦自以为觉，则无以明觉之非梦也；苟无以明觉之非梦，则亦无以明生之非死矣。死生觉梦，未知所在，当其所遇，无不自得，何为在此而忧彼哉！ 变化为形之骇动耳，故不以死生损累其心。 以形骸之变为旦宅之日新耳，所在，当其所遇，无不自得，何为在此而忧彼哉！ 变化为形之骇动耳，故不以死生损累其心。 以形骸之变为旦宅之日新耳，其情不以为死。 夫常觉者，无往而有逆也，故人哭亦哭，正自是其所宜也（四）。 夫死生变化，吾皆吾之。既皆是吾，吾何失哉！未始失吾，吾何忧哉（五）！无逆，故人哭亦哭；无忧，故哭而不哀。 靡所不吾也，故玄同外内，弥贯古今，与化日新，岂知吾之所在也！ 言无往而不自得也。 梦之时自以为觉，则焉知今者之非梦耶，亦焉知其非觉耶？觉梦之化，无往而不可，则死生之变，无时而！ 言无往而不自得也。 梦之时自以为觉，则焉知今者之非梦耶，亦焉知其非觉耶？觉梦之化，无往而不可，则死生之变，无时而足惜也。 所造皆适，则忘适矣，故不及笑也。排者，推移之谓也。夫礼哭必哀，献笑必乐，哀乐存怀，则不能与适推移矣。今孟孙常适，故哭而不哀，与化俱往也。 安于推移而与化俱去，故乃入于寂寥而与天为一也。自此以上，至于子祀，其致一也。所执之丧异，故歌哭不同。 意而子见许由，许由曰：「尧何以资汝？」 资者，给济之谓也。 意而子曰「尧谓我：汝必躬服仁义而明言是非。」许由曰：「而奚来为轵？夫尧既 意而子见许由，许由曰：「尧何以资汝？」 资者，给济之谓也。 意而子曰「尧谓我：汝必躬服仁义而明言是非。」许由曰：「而奚来为轵？夫尧既已黥汝以仁义，而劓汝以是非矣。汝将何以游夫遥荡恣睢转徙之涂乎？」 言其将以刑教自亏残，而不能复游夫自得之场，无系之涂也。 意而子曰：「虽然，吾愿游于其藩。」 不敢复求涉中道也，且愿游其藩傍而已。 许由曰：「不然。夫盲者无以与乎眉目颜色之好，瞽者无以与乎青黄黼黻之观。」意而子。 许由曰：「不然。夫盲者无以与乎眉目颜色之好，瞽者无以与乎青黄黼黻之观。」意而子曰：「夫无庄之失其美，据梁之失其力，黄帝之亡其知，皆在炉捶之间耳。庸讵知夫造物者之不息我黥而补我劓，使我乘成以随先生邪？」 言天下之物，未必皆自成也，自然之理，亦有须冶锻而为器者耳。故此之三人，亦皆闻道而后忘其所务也。此皆寄言，以遣云为之累耳。 夫率性（二）直往者，自然也；往而伤性，性伤而能改者，亦自然也。庸讵知我（三）之自然当不息黥补劓，而乘可成之道以随夫子耶？而欲弃而勿告，恐非造物之至也（四）。 许由曰：「噫！未可知也。我为汝言其大略：吾师乎！吾师乎齑万物而不为义，泽及万世而不为仁，长于上古而不为老，覆载天地刻雕众形而不为巧。此所游已！」知也。我为汝言其大略：吾师乎！吾师乎齑万物而不为义，泽及万世而不为仁，长于上古而不为老，覆载天地刻雕众形而不为巧。此所游已！」 皆自尔耳，亦无爱为于其间也，安所寄其仁义！ 日新也。 自然，故非巧也。 游于不为而师于无师也。 颜回曰：「回益矣。」 以损之为益也。 仲尼曰：「何谓也？」曰：「回忘礼乐矣！」曰：「可矣，犹未也。」 仁者，兼爱之迹；义者，成物之功。爱之非仁，仁迹行焉；成之非义，义功见焉。存夫仁义，不足以知爱利之由无心，故忘之可也。但忘功迹，故犹未玄达也。 他日复见，曰：「回益矣。」曰：「何谓也？」曰：「回忘仁义矣。曰：以知爱利之由无心，故忘之可也。但忘功迹，故犹未玄达也。 他日复见，曰：「回益矣。」曰：「何谓也？」曰：「回忘仁义矣。曰：「可矣，犹未也。」 礼者，形体之用，乐者，乐生之具。忘其具，未若忘其所以具也。 他日复见，曰：「回益矣！」曰：「何谓也？」曰：「回坐忘矣。」仲尼蹴然曰：「何谓坐忘？」颜回曰：「堕肢体，黜聪明，离形去知，同于大通，此谓坐忘。」 无物不同，则未尝不适，未尝不适，何好何恶哉！ 仲尼曰：「同则无好也，化则无常也。而果其贤乎！丘也请从而后也。」 同于化者，唯化所适，故无常也。 子舆与子桑友。而霖雨十日，子舆曰：「子桑殆病矣！」裹饭而往食之。至子桑之门，则也。 子舆与子桑友。而霖雨十日，子舆曰：「子桑殆病矣！」裹饭而往食之。至子桑之门，则若歌若哭，鼓琴曰：「父邪！母邪！天乎！人乎！」有不任其声而趋举其诗焉。子舆入，曰：「子之歌诗，何故若是？」 此二人相为于无相为者也。今裹饭而相食者，乃任之天理而自尔耳，非相为而后往者也。 嫌其有情，所以趋出远理也。 曰：「吾思夫使我至此极者而弗得也。父母岂欲吾贫哉？天无私覆，地无私载，天地岂私贫我哉？求其为之者而不得也！然而至此极者，命也夫！」 言物皆自然，无为之者也。 《庄子．内篇．应帝王第七》 啮缺问于王倪，四问而四不知。啮缺因跃而大喜，行以告蒲衣子。蒲衣子曰：「而乃今知之乎？有物皆自然，无为之者也。 《庄子．内篇．应帝王第七》 啮缺问于王倪，四问而四不知。啮缺因跃而大喜，行以告蒲衣子。蒲衣子曰：「而乃今知之乎？有虞氏不及泰氏。有虞氏，其犹藏仁以要人，亦得人矣，而未始出于非人。泰氏，其卧徐徐，其觉于于。一以己为马，一以己为牛。其知情信，其德甚真，而未始入于非人。」 夫无心而任乎自化者，应为帝王也。 夫有虞氏之与泰氏，皆世事之迹耳，非所以迹者也。所以迹者，无迹也，世孰名之哉！未之尝名，何胜负之有耶！然无迹者，乘群变，履万世，世有夷险，故迹有不及也。 夫以所好为是人，所恶为非人者，唯以是非为域者也。夫能出于非人之域者，必入于无非人之境矣，故无得无失，无可无不可，岂直藏仁而要人也！ 夫如是，又奚是人非人之有哉！斯可谓出于非人之域。 任其自知，故情信。，无可无不可，岂直藏仁而要人也！ 夫如是，又奚是人非人之有哉！斯可谓出于非人之域。 任其自知，故情信。 任其自得，故无伪。 不入乎是非之域，所以绝于有虞之世。 肩吾见狂接舆。狂接舆曰：「日中始何以语女？」肩吾曰：「告我君人者以己出经式义度，人孰敢不听而化诸！」狂接舆曰：「是欺德也。其于治天下也，犹涉海凿河，而使蚊负山也。夫圣人之治也，治外夫？正而后行，确乎能其事者而已矣。且鸟高飞以避矰弋之害，鼷鼠深穴乎神丘之下，以避熏凿之患，而曾二虫之无知？」 以而后行，确乎能其事者而已矣。且鸟高飞以避矰弋之害，鼷鼠深穴乎神丘之下，以避熏凿之患，而曾二虫之无知？」 以己制物，则物失其真。 夫寄当于万物，则无事而自成；以一身制天下，则功莫就而任不胜也。 全其性分之内而已。 各正性命之分也。 不为其所不能。 禽兽犹各有以自存，故帝王任之而不为，则自成也。 言汝曾不知（三）此二虫之各存而不待教乎！ 天根游于殷阳，至蓼水之上，适遭无名人而问焉，曰：「请问为天下。」无名人曰：「去！汝鄙人也，何问之不豫也！予阳，至蓼水之上，适遭无名人而问焉，曰：「请问为天下。」无名人曰：「去！汝鄙人也，何问之不豫也！予方将与造物者为人，厌，则又乘夫莽眇之鸟，以出六极之外，而游无何有之乡，以处圹垠之野。汝又何帠以治天下感予之心为？」 问为天下，则非起于大初，止于玄冥也。 任人之自为。 莽眇，群碎之谓耳。乘群碎，驰万物，故能出处常通，而无狭滞之地。 言皆放之自得之场，则不治而自治也。 又复问无名人曰：「汝游心于淡，合气于漠，顺物自然而无容私焉，而天下治矣。」 其任性而无所饰焉则淡矣。 漠然静于性而止。 任性自生，公也；心欲益之，私也；容私果不足以生生，而顺公乃全也。 阳子居见老聃，曰：「有人于此，向疾强梁，物彻疏明，学道不卷，如是者，可比明王乎？」老聃曰：「是于圣人也，胥私果不足以生生，而顺公乃全也。 阳子居见老聃，曰：「有人于此，向疾强梁，物彻疏明，学道不卷，如是者，可比明王乎？」老聃曰：「是于圣人也，胥易技系，劳形怵心者也。且也虎豹之文来田，猿狙之便来藉。如是者，可比明王乎？」阳子居蹴然曰：「敢问明王之治。」 言此功夫，容身不得，不足以比圣王。 此皆以其文章技能系累其身，非涉虚以御乎无方也。 老聃曰：「明王之治：功盖天下而似不自己，化贷万物而民弗恃。有莫举名，使物涉虚以御乎无方也。 老聃曰：「明王之治：功盖天下而似不自己，化贷万物而民弗恃。有莫举名，使物自喜。立乎不测，而游于无有者也。」 天下若无明王，则莫能自得。令（一）之自得，实明王之功也。然功在无为而还任天下。天下皆得自任，故似非明王之功。 夫明王皆就足物性，故人人皆云我自尔，而莫知恃赖于明王。 虽有盖天下之功，而不举以为己名，故物皆自以为得而喜。 居变化之涂，日新而无方者也。 与万物为体，则所游者虚也。不能冥物，则迕物不暇，何暇游虚哉！ 郑有神巫曰季咸，知人之死生存亡、祸福寿夭，期以岁月旬日若神。郑人见之，皆弃而走。列子见之而心醉，归，以之死生存亡、祸福寿夭，期以岁月旬日若神。郑人见之，皆弃而走。列子见之而心醉，归，以告壶子，曰：「始吾以夫子之道为至矣，则又有至焉者矣。」 不憙自闻死日也。 谓季咸之至又过于夫子。 壶子曰：「吾与汝既其文，未既其实。而固得道与？众雌而无雄，而又奚卵焉！而以道与世亢，必信，夫故使人得而相汝。尝试与来，以予示之。」 言列子之未怀道也。 未怀道则有心，有心而亢其一方，以必信于世，故可得而相之。 明日，列子与之见壶子。出而谓列子曰：「嘻！子之先生死矣！弗活矣！不以旬数矣！吾见怪焉，见湿灰焉。」列子入，泣涕沾襟以告壶子。壶子曰：「乡吾示之以地见壶子。出而谓列子曰：「嘻！子之先生死矣！弗活矣！不以旬数矣！吾见怪焉，见湿灰焉。」列子入，泣涕沾襟以告壶子。壶子曰：「乡吾示之以地文，萌乎不震不止，是殆见吾杜德机也。尝又与来。」 萌然不动，亦不自正，与枯木同其不华，湿灰均于寂魄，此乃至人无感之时也。夫至人，其动也天，其静也地，其行也水流，其止也渊默。渊默之与水流，天行之与地止，其于不为而自尔，一也。今季咸见其尸居而坐忘，即谓之将死；睹其神动而天随，因谓之有生。诚〔能〕（三）应不以心而理自玄符，与变化升降而以世为量，然后足为物主而顺时无极，故非相者所测耳。此应帝王之大意也。 德机不发曰杜。 明日，又与之见壶子。出而谓列子曰：「幸矣与变化升降而以世为量，然后足为物主而顺时无极，故非相者所测耳。此应帝王之大意也。 德机不发曰杜。 明日，又与之见壶子。出而谓列子曰：「幸矣！子之先生遇我也，有瘳矣！全然有生矣！吾见其杜权矣！」列子入，以告壶子。壶子曰：「乡吾示之以天壤，名实不入，而机发于踵。是殆见吾善者机也。尝又与来。」 权，机也。今乃自觉昨日之所见，见其杜权，故谓之将死也。 天壤之中，覆载之功见矣。比之地文，不犹（卵）〔外〕（一）乎！此应感之容也。 任自然而覆载，则天机玄应，而名利之饰皆为弃物也。 常在极上起。 机发而善于彼，彼乃见之。 明日，又与之见壶子。出而谓列子曰：「子之先生不齐，吾无得而相焉。试齐，且复相之。」列子入，以告壶子。壶子曰：「吾乡示之以善于彼，彼乃见之。 明日，又与之见壶子。出而谓列子曰：「子之先生不齐，吾无得而相焉。试齐，且复相之。」列子入，以告壶子。壶子曰：「吾乡示之以太冲莫胜，是殆见吾衡气机也。鲵桓之审为渊，止水之审为渊，流水之审为渊。渊有九名，此处三焉。尝又与来。」 居太冲之极，浩然泊心而玄同万方，故胜负莫得厝（一）其间也。 无往不平，混然一之。以管窥天者，莫见其涯，故似不齐。 渊者，静默之谓耳。夫水常无心，委顺外物，故虽流之与止，鲵桓之与龙跃，常渊然自若，未始失其静默也。夫至人用之则行，舍之则止，行止虽异而玄默一焉，故略举三异以明之。虽波流九变，治乱纷如，居其极者，常淡则行，舍之则止，行止虽异而玄默一焉，故略举三异以明之。虽波流九变，治乱纷如，居其极者，常淡然自得，泊乎忘为也。 明日，又与之见壶子。立未定，自失而走。壶子曰：「追之！」列子追之不及。反，以报壶子曰：「已灭矣，已失矣，吾弗及已。」壶子曰：「乡吾示之以未始出吾宗。吾与之虚而委蛇，不知其谁何，因以为弟靡，因以为波流，故逃也。」 虽变化无常，而常深根冥极也。 无心而随物化。 （汛）〔泛〕然无所系也。 变化颓靡，世事波流，无往而不因也。夫至人一耳，然应世变而时动，故相者无所措其目，自失而走。此明应帝王者无方也。 然后列子自以为未始学而归。三年不出，为其妻爨，食豕如食人，于事无与亲。雕琢复朴，块然独以其形立。纷而封哉，一以是终。 忘贵贱也。 唯所遇耳。 出，为其妻爨，食豕如食人，于事无与亲。雕琢复朴，块然独以其形立。纷而封哉，一以是终。 忘贵贱也。 唯所遇耳。 去华取实。 外饰去也。 虽动而真不散也。 使物各自终。 无为名尸，无为谋府，无为事任，无为知主。体尽无穷，而游无朕。尽其所受乎天，而无见得，亦虚而已！至人之用心若镜，不将不迎，应而不藏，故能胜物而不伤。 因物则物各自当其名也。 使物各自谋也。 付物使各自任。 无心则物各自主其知也。 因天下之自为，故驰万物而无穷也。 任物，故无迹。 足则止也。 见得则不知止。 不虚则不能任群实。 鉴物而无情。 来即应，去即止。 物来乃（三）鉴，鉴不以心，故虽天下之广（四），而无劳足则止也。 见得则不知止。 不虚则不能任群实。 鉴物而无情。 来即应，去即止。 物来乃（三）鉴，鉴不以心，故虽天下之广（四），而无劳神之累。 南海之帝为倏，北海之帝为忽，中央之帝为浑沌。倏与忽时相下遇于浑沌之地，浑沌待之甚善。倏与忽谋报浑沌之德，曰：「人皆有七窍以视听食息此独无有，尝试凿之。」日凿一窍，七日而浑沌死。 为者败之。
Interpretation

Zhuangzi says that true wisdom means understanding which things arise naturally and which result from human action. Those who understand the principles of nature live in accordance with their inborn nature. Those who know the limits of human capability use the knowledge they already possess to care for what knowledge cannot grasp, allowing life to run its natural course rather than ending prematurely. This is what it means for wisdom to be complete.

Heaven and Earth are vast, and the myriad things are numerous, yet they all follow one fundamental principle: “no-mind”—no deliberate arrangement or partiality. In the end, both the workings of Heaven and Earth and human action belong to nature. If people entrust themselves to nature, inwardly refrain from clinging to themselves, and outwardly blend with the myriad things, they can follow the current of things wherever it leads.

“Nature” here is what is meant by “Heaven.” Neither action nor understanding is invented by people out of nothing: action occurs naturally, and understanding appears naturally. The true person—one who embodies the Dao and lives by it—does not cling to knowledge, yet understands by following the course of things. They do not act deliberately, yet respond to circumstances as they arise. They accord with nature, neither damaging their inborn nature through contrivance nor setting their hearts on fame and achievement.

Though the human body measures only seven feet, what life depends on is connected to all things under Heaven and Earth. The body contains many things: some we know, others we do not. The principles governing things are vast, while what we can do for ourselves is limited. We therefore cannot use limited knowledge to demand that we master everything, nor require everyone to follow the same standard. Pursuing only the small portion of knowledge we are familiar with can damage us as a whole. The wise know that human understanding and ability have limits. They use only the knowledge that is appropriate, and do not let endless striving entrap them. In this way, what they know and what they do not know can remain in harmony within their lives.

Yet knowledge, too, depends on conditions, and those conditions may not be fixed. Who can say that what is called the working of Heaven is not the working of people, or that what is called human action did not arise naturally? However abundant one’s knowledge, it is less free of worry to let go of fixed ideas and accord with nature. Those who understand action still depend on certain conditions; those who accord with nature respond appropriately to whatever they encounter.

Life has an end: this is natural. The wish to keep adding something inwardly is human contrivance. But what is called “human contrivance” is itself a distinction people make from their own point of view. From the perspective of the myriad things, nothing is outside nature. If people follow nature, they need not insist on attributing order or disorder, success or failure, favorable or unfavorable circumstances to their own actions.

Only with true persons is there true understanding. The true persons of antiquity did not resent their own smallness, rely on success, or scheme to control others. When they made a mistake, they did not regret it; when they did something well, they did not grow proud. Their understanding reached the Great Dao, not because they were so bold as to venture into danger, but because gain and loss, calamity and good fortune, could not disturb their original mind. True persons did not regard heat as something to fear, dampness as something to fear, or death as an absolute loss, and so they were not thrown into panic by fear. This does not mean that they deliberately walked into fire or water. It means that they did not let fear rule them. The myriad things each have their own processes of arising and changing. True persons simply let these processes unfold naturally, without calculating in advance what they might encounter.

The true persons of antiquity did not dream when they slept, and had no worries when they awoke. They did not crave flavor in their food, and their breathing was deep and long. Zhuangzi describes this with the saying, “The breath of the true person reaches to the heels; ordinary people breathe from the throat.” This portrays a state of cultivation in which breath is deep and calm. It emphasizes few desires and a settled mind and spirit, rather than prescribing a particular breathing technique. True persons did not cling to life or loathe death. They accepted life calmly when it came and did not resist when change carried it away. They did not let mental contrivance damage the Great Dao, nor use human effort to forcefully supplement nature.

The true person’s mind is empty and still, and their expression serene. They can respond appropriately as things change, like the gentleness of spring or the solemnity of autumn, without deliberately cultivating joy or anger. They follow the needs of the myriad things in their own ways and do not obstruct them with personal preferences.

When a sage uses military force or governs, they follow the people’s feelings and the course of events. So even when they punish, they do not lose the people’s support. When they extend generous kindness, it is not to show how much they love others. True benevolence does not mean deliberately favoring someone; true worthiness does not mean always seeking the most advantageous moment. Acting for the sake of fame causes one to lose one’s inborn nature. Abandoning oneself to imitate others at every turn makes one subject to them.

The true persons of antiquity cannot easily be summed up using ordinary descriptions of character. They lived among people without forming factions. They seemed to lack something, yet did not compete for praise. They were open and unadorned, accommodating without being rigid. They used penal law as a tool of governance, ritual as a guide for conduct in the world, knowledge to respond to changing circumstances, and De (Virtue/Power) to follow the principles of things. This does not mean that they deliberately devised a system. Rather, they responded to reality without claiming institutions, knowledge, or virtue as their own achievements. Each thing has its own natural measure, and the true person lets it remain so. In this way, they can stand at the center of affairs while remaining at ease.

Death and life are changes ordained by fate, like the alternation of day and night: they are a constant course of nature. People cannot take part in or control this change; it is simply how things are for the myriad things. Since people can accord with day and night, they should also accord with life and death. What is called “standing apart” means transforming independently and naturally, without relying on external things. True persons do not regard life and death as matters they can choose at will. They are therefore at ease with change and do not rejoice or grieve over what they cannot control.

When a spring dries up, fish are stranded on land and moisten one another with damp breath and spit. Better than depending on one another this way would be to return to rivers and lakes, where they can forget one another. Zhuangzi uses this image to show that rather than relying on each other out of scarcity, it is better for each to be fulfilled and not burden the other. Praise for Yao and condemnation of Jie both rest on judgments of right and wrong. If one can become one with change, one is no longer attached to praise and blame, or to life and death.

Hide a boat in a valley and a mountain in a lake, and this may seem secure, yet an outside force may still move them. Hide the whole world within the world, and there will be nowhere for it to escape. This is the enduring reality of the myriad things. A person’s body is only one circumstance within the changes of the myriad things; there is no need to rejoice especially in it. Being born, growing old, and dying are all changes that “I” undergo. Life sets me to work, old age gives me leisure, and death gives me rest. All four states belong to the changes of life, so there is no need to crave just one of them.

Change is happening all the time, and Heaven, Earth, and the myriad things are constantly renewed. Yet people often mistake what is before them as something that has always remained the same. The “I” of yesterday is no longer the “I” of today, but people still want to fix everything as it appears in the present. If we do not cling to storing things away and possessing them, but let the myriad things change, we can accord with change and stop holding fast to the distinctions between inner and outer, life and death.

The Dao is formless and inactive, yet real and trustworthy. It can be spoken of, but cannot be handed to another like an object; it can be experienced, but cannot be seen directly. It has its own source and existed before Heaven and Earth took shape. Spirits and gods, emperors and kings, Heaven and Earth, the sun and moon, and figures of antiquity all fulfilled their distinct roles through attaining the Dao. The Dao does not itself wield divine power to create the myriad things. Rather, the myriad things arise naturally, and the Dao is present in this natural arising. Since the Dao is everywhere, it cannot be confined by distinctions of high and low, deep and shallow, far and near, old and new.

Nanbo Zikui asked Nüyu why she looked like a child despite her age. Nüyu replied that she had heard the Dao. She said that Boliang Yi had the capacity to become a sage, but had not yet embodied the Dao; she herself understood the Dao, but might not have the capacity to teach someone to become a sage. She taught Boliang Yi, step by step, to “set aside the world,” “set aside things,” and “set aside life”—that is, to let go of attachment to the world, external things, and life. After this, he reached “dawn clarity,” a state in which the mind suddenly becomes clear. He then “saw the Solitary,” experiencing the Dao as independent and self-sufficient. No longer bound by past and present, he eventually entered a state beyond distinctions of life and death. This condition, in which one encounters the myriad things without being burdened by them, is called “stillness amid entanglement”: though one meets and is stirred by external things, the mind remains at peace.

Zisi, Ziyu, Zili, and Zilai spoke of life and death, seeing birth, death, existence, and extinction as one. Ziyu fell gravely ill, his body bent and distorted, but did not regard this as a disaster to fear. He said that if his arm became a rooster, he could use it to announce the dawn; if it became a crossbow, he could shoot birds. If his body became a cart and his spirit a horse, he could ride along. To receive something is for the moment to arrive; to lose it is to depart with the current. Being at ease with the moment and following change keeps sorrow and joy from entrapping us. This is called “release from suspension”—undoing the knot by which external things bind the mind.

As Zilai lay dying, his family gathered around him, weeping. Zili urged them not to disturb his transformation. Zilai said that Heaven and Earth had given him form and made him experience labor, decline, and death. If one treats life well, one should also treat death well. If Heaven and Earth are a great furnace and the process of creation and transformation a smith, then wherever change carries him, he can accept it calmly. If a piece of metal insists that it must be forged into a particular sword, it will seem ill-omened. A person who insists on wanting only to be human is likewise constrained by their form.

After Sang Hu died, his friends played music and sang. Zigong thought this improper according to ritual, but Confucius explained that his friends were people “outside the bounds”—people unconstrained by worldly ritual and custom. Confucius’s phrase “wandering beyond the bounds” does not mean escaping from human society. It means that the mind is not bound by worldly forms. Those who truly embody the Dao can still live among people and respond to affairs; inwardly, however, they are not burdened by external things. The sage “wanders outside and is in harmony within”: from a transcendent state of mind, they return to daily life and blend with reality without being controlled by it.

Confucius also said that fish survive in water, while people find stability in the Dao. Fish in rivers and lakes forget one another; people, too, can forget deliberate striving within the Dao. A “singular person” is someone whose conduct does not conform to worldly norms, yet is in harmony with nature. Yan Hui spoke of Mengsun Cai, who did not show grief while mourning his mother. Confucius said that Mengsun had understood the principles of change in life and death: he did not deliberately choose life or deliberately refuse death, but regarded change as a natural process. If people always try to prescribe grief and joy through ritual, it becomes hard to follow their true feelings. Those who are truly at ease with change respond appropriately to whatever they encounter.

Xu You believed that if benevolence, righteousness, and judgments of right and wrong are treated as fixed doctrines, they are like punishments imposed on people, preventing them from roaming freely. The Dao he revered allows the myriad things to arise in their own ways, yet does not claim to be “benevolent.” It benefits all generations, yet does not call itself “benevolent.” Yan Hui first said that he had forgotten ritual and music; later he said that he had forgotten benevolence and righteousness. At last, he reached “sitting in forgetfulness”: forgetting attachment to the body and senses, letting go of distinctions made through knowledge, and joining with the Great Dao. Confucius believed that in this way one can accord with the transformations of the myriad things and no longer cling to a constant, unchanging self.

The opening of “Responding to Emperors and Kings” says that Nie Que asked Wang Ni four times in succession, and each time Wang Ni answered, “I don’t know.” Nie Que was delighted, believing that this was true understanding. Puyi said that Youyu still used benevolence and De to make demands of others. Though the people responded, he had not completely gone beyond distinctions of right and wrong. Tai Shi, by contrast, let himself and the myriad things follow their natural states and did not divide people into those who were “acceptable” and “unacceptable.” He was therefore closer to nature.

Kuang Jieyu criticized the attempt to make laws according to one person’s will and demand that the world obey them. It was as futile as crossing the sea to dig a river, or asking a mosquito to carry a mountain. When a sage governs the world, they do not impose their own standards on the myriad things; they allow each thing to preserve its inborn nature. Birds fly high to escape bows and arrows, and harvest mice burrow deep underground to avoid fumigation and digging. The myriad things each have their own ways of preserving themselves. Those who govern need only avoid obstructing them.

The Nameless Man urged Tiangen to abandon the idea of governing the world, let things follow their nature, keep the mind clear and quiet, and join with the myriad things without mixing in private desires. Then the world could settle of itself. Lao Dan, too, said that a true enlightened ruler benefits the world without claiming credit. When the myriad things each find fulfillment, the people believe everything has always been this way and do not feel dependent on the ruler.

Jixian, the spirit medium of Zheng, could predict people’s misfortunes, fortunes, longevity, and early death. Liezi therefore thought that the Dao he had learned from Huchu was not yet sufficient. Huchu let Jixian observe him and successively displayed different states: at times he was still as a dead tree and cold ashes; at times he showed the vitality of nature; at times he merged with the myriad things and could not be distinguished; and finally he flowed along with change. Jixian could not see through him and fled. Liezi then realized that he had not truly embodied the Dao. He returned home, stopped seeking outwardly, gradually shed embellishment and artifice, and returned to simplicity.

The Perfect Person uses the mind like a mirror: things come, and it reflects them; things go, and it retains nothing. It neither actively welcomes them nor deliberately holds them back. In this way, it can respond to the myriad things without being harmed by them.

At the end, Shu, the emperor of the South Sea, and Hu, the emperor of the North Sea, often visited Hun Dun, the emperor of the Center. Hun Dun treated them very well. Shu and Hu wanted to repay him, so they observed that everyone has seven openings for seeing, hearing, eating, and breathing, while Hun Dun had none. Each day, they drilled one opening for him. On the seventh day, Hun Dun died. Through this story, Zhuangzi shows that deliberate action undertaken with good intentions can still destroy the natural state things originally possess.

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

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