---
title: "Liezi 列子 – Vol. 4 | Daozang"
url: "https://daozang.app/en/text/KR5c0124/juan/4/"
canonical: "https://daozang.app/en/text/KR5c0124/juan/4/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《列子》Vol. 4

Dongshen 洞神部 · Vol. 4 / 8 · 7,441 characters

另有[张湛注本](https://daozang.app/text/KR5c0125/)（四库全书本）。

## Vol. 4 / 8

仲尼第四仲尼閒居，子貢入侍，而有憂色。子貢不敢問，出告顏回。顏回援琴而歌。孔子聞之，果召回入，問曰：「若奚獨樂？」回曰：「夫子奚獨憂？」孔子曰：「先言爾志。」曰：「吾昔聞之夫子曰：『樂天知命故不憂』，回所以樂也。」孔子愀然有閒曰：「有是言哉？汝之意失矣。此吾昔日之言爾，請以今言為正也。汝徒知樂天知命之无憂，未知樂天知命之有憂之大也。今告若其實：「脩一身，任窮達，知去來之非我，亡變亂於心慮，爾之所謂樂天知命之无憂也。曩吾脩《詩》《書》，正禮樂，將以治天下，遺來世；非但脩一身，治魯國而已。而魯之君臣日失其序，仁義益衰，情性益薄。

**Interpretation**

Confucius (Zhongni) was sitting at home in leisure when his disciple Zigong came to attend to him. Noticing his master looked troubled, Zigong dared not inquire directly and went out to inform Yan Hui.

Upon hearing this, Yan Hui took up his zither and began playing while singing. When Confucius heard the music, he indeed summoned Yan Hui and asked, "Why are you so joyful alone?" Yan Hui replied, "Master, why are you so troubled alone?" Confucius said, "First tell me your thoughts." Yan Hui answered, "I once heard you say, 'Those who rejoice in Heaven's will and understand destiny have no sorrows'—that is why I feel joyful."

Confucius' expression turned grave. After a moment of silence, he said, "Did I ever say such words? You have misunderstood. Those were words from my past—what I say today holds true now. You only know the aspect of rejoicing in Heaven's will that brings no sorrow, but not the aspect that brings great sorrow. Let me tell you the truth:"

"To cultivate one's personal virtue, to remain content in poverty or prosperity, to understand that life, death, and fate are beyond one's control, and to keep one's heart undisturbed by external changes—this is the state of 'rejoicing in Heaven's will without sorrow' that you speak of."

"In the past, I compiled the Book of Songs (Shijing) and Book of Documents (Shangshu) and established the rituals and music system to govern the world and benefit future generations—not merely for self-cultivation or ruling the state of Lu. But now, the rulers and ministers of Lu increasingly neglect proper order, while benevolence (Ren) and righteousness (Yi) decline daily, and human nature grows ever more shallow."

此道不行一國與當年，其如天下與來世矣？「吾始知《詩》《書》、禮樂无救於治亂，而未知所以革之之方。此樂天知命者之所憂也。雖然，吾得之矣。夫樂而知者，非古人之所謂樂知也。无樂无知，是真樂真知；故无所不樂，无所不知，无所不憂，无所不為。「《詩》《書》、禮樂，何棄之有？革之何為？」顏回北面拜手曰：「回亦得之矣。」出告子貢。子貢茫然自失，歸家淫思七日，不寢不食，以至骨立。顏回重往喻之，乃反丘門，絃歌誦書，終身不輟。陳大夫聘魯，私見叔孫氏。叔孫氏曰：「吾國有聖人。」曰：「非孔丘邪？」曰：「是也。」「何以知其聖乎？」叔孫氏曰：「吾常聞之顏回曰：『孔丘能廢心而用形。』」陳大夫曰：「吾國亦有聖人，

**Interpretation**

This passage comes from the *Liezi* and primarily recounts several dialogues and stories concerning the Way of Sages.

The first section raises a profound question: If a method of governance cannot be implemented in a single state or era, how can it be universally applicable to the entire world and future generations? This implies that the true Way of Sages should possess a timeless and universal quality that transcends specific contexts.

The second section presents Confucius' (or a certain wise figure's) realization: Initially, he believed that the *Book of Songs*, *Book of Documents*, and the rituals and music system could resolve societal chaos. Later, he discovered this wasn't the case. True wisdom lies in transcending worldly "pleasures" and "knowledge" to reach a state of "no pleasure and no knowledge" (*wu le wu zhi*). Paradoxically, this leads to being capable of all pleasures and all knowledge. Upon hearing this, Yan Hui (Confucius' most accomplished disciple) had a sudden awakening, while Zigong (another disciple) remained perplexed. Zigong pondered for seven days without eating or sleeping until Yan Hui enlightened him again.

The third section is a brief anecdote: When a high official from the state of Chen visited Lu, he privately met with the noble Shusun. Shusun boasted that Lu had the sage Confucius, quoting Yan Hui's words that Confucius could "discard the mind and follow the form" (*fei xin er yong xing*). The Chen official retorted that their state also had sages.

"Discarding the mind and following the form" is a key Daoist concept, referring to transcending subjective thinking and allowing actions to align completely with the natural Dao. Through these dialogues, the text illustrates the contemporary debates over the criteria for "sages" and reflects the Daoist critique of Confucian classics and ritual systems.

子弗知乎？」曰：「聖人孰謂？」曰：「老聃之弟子有亢倉子者，得聃之道，能以耳視而目聽。」魯侯聞之大驚，使上卿厚禮而致之。亢倉子應聘而至。魯侯卑辭請問之。亢倉子曰：「傳之者妄。我能視聽不用耳目，不能易耳目之用。」魯侯曰：「此增異矣。其道奈何？寡人終願聞之。」亢倉子曰：「我體合於心，心合於氣，氣合於神，神合於无。其有介然之有、唯然之音，雖遠在八荒之外，近在眉睫之內，來干我者，我必知之。乃不知是我七孔四支之所覺，心腹六藏之所知，其自知而已矣。」魯侯大悅。他日以告仲尼，仲尼笑而不荅。商太宰見孔子曰：「丘聖者歟？」孔子曰：「聖則丘何敢，然則丘博學多識者也。」商太宰曰：「三王聖者歟？」

**Interpretation**

Someone asked, "Do you know?"

The reply came: "Who do you mean by 'sage'?"

The other said: "Lao Dan (i.e., Laozi) had a disciple named Kangcangzi, who inherited Laozi's Dao (the Way). It is said he could see with his ears and hear with his eyes."

When the ruler of Lu heard of this, he was astonished and sent a high-ranking minister with lavish gifts to invite him. Kangcangzi accepted the invitation and came. The Marquis of Lu respectfully sought his teachings. Kangcangzi said, "The rumors are untrue. I can indeed perceive without relying on eyes and ears, but it is not that I have literally swapped their functions."

The Marquis said, "This is even more extraordinary. How is it achieved? I would very much like to understand."

Kangcangzi explained: "My body is unified with my mind, my mind with my Qi (vital energy), my Qi with my Shen (spirit), and my Shen with the void (the highest state of the Dao). Even the subtlest existence, the faintest sound—whether distant as the horizon or close at hand—if it touches me, I can perceive it. This is not through the senses of the seven orifices or the four limbs, nor through the awareness of the internal organs, but a natural knowing."

The Marquis of Lu was delighted upon hearing this. Later, he recounted the matter to Confucius (Zhongni), who merely smiled and did not respond.

Another day, the Grand Steward of Shang met Confucius and asked, "Are you a sage?"

Confucius replied, "I dare not claim to be a sage. I am merely a man of broad learning."

The Grand Steward pressed, "Were the founding kings of the Xia, Shang, and Zhou dynasties sages?"

(Note: Kangcangzi describes a profound state achieved through Daoist cultivation, emphasizing the unity of body, mind, and the Dao, transcending ordinary sensory limitations. Confucius's reserved reaction reflects the Confucian caution toward mystical experiences, while his humble self-assessment demonstrates his scholarly principle of "transmitting without creating.")

孔子曰：「三王善任智勇者，聖則丘不知。」曰：「五帝聖者歟？」孔子曰：「五帝善任仁義者，聖則丘弗知。」曰：「三皇聖者歟？」孔子曰：「三皇善任因時者，聖則丘弗知。」商太宰大駭，曰：「然則孰者為聖？」孔子動容有閒，曰：「西方之人有聖者焉，不治而不亂，不言而自信，不化而自行，蕩蕩乎民无能名焉。丘疑其為聖。弗知真為聖歟？真不聖歟？」商太宰嘿然心計曰：「孔丘欺我哉！」子夏問孔子曰：「顏回之為人奚若？」子曰：「回之仁賢於丘也。」曰：「子貢之為人奚若？」子曰：「賜之辯賢於丘也。」曰：「子路之為人奚若？」子曰：「由之勇賢於丘也。」曰：「子張之為人奚若？」子曰：「師之莊賢於丘也。」子夏避席而問曰：「然則四子者何為事夫子？」

**Interpretation**

When Confucius was asked by the Grand Minister of the Shang dynasty about the rulers of the Three Dynasties (Xia, Shang, and Zhou), he replied: "The kings of these three eras excelled at employing those with wisdom and martial prowess. But as to whether they attained the realm of sages—I, Kong Qiu, dare not make a presumptuous judgment."

When questioned about whether the Five Emperors (legendary ancient rulers) could be considered sages, Confucius answered: "The Five Emperors were skilled in practicing the Dao of benevolence and righteousness. But whether they truly qualify as sages—I, Kong Qiu, cannot say for certain." Pressed further about the Three Sovereigns (even more ancient mythical rulers), Confucius responded: "The Three Sovereigns could act in accordance with the times. But as for the title of 'sage,' I truly dare not affirm it."

This greatly surprised the Grand Minister, who pressed him: "Then who, in your view, truly deserves to be called a sage?" Confucius grew solemn, pondered for a moment, and said: "In the west, there is one who has attained the Dao (hinting at Laozi). He governs without deliberate action (Wuwei), yet the world does not descend into chaos. He speaks no words, yet people trust him. He teaches nothing, yet the common folk naturally follow. His realm is so vast it defies description. I suspect he may be a sage—but whether he is truly one, I cannot say with certainty."

Hearing this, the Grand Minister thought to himself: "Is Kong Qiu trying to deceive me?"

In another account, Confucius' disciple Zixia asked him: "What kind of person is Yan Hui?" Confucius replied: "Yan Hui's virtue (De) surpasses mine." Asked about Zigong, he said: "Zigong's eloquence is stronger than mine." Asked about Zilu: "Zilu's courage exceeds mine." Asked about Zizhang: "Zizhang's dignity is greater than mine." Zixia rose from his seat and pressed further: "If these four disciples all surpass you in these ways, why are they willing to follow and learn from you?"

曰：「居！吾語汝。夫回能仁而不能反，賜能辯而不能訥，由能勇而不能怯，師能莊而不能同。兼四子者之有以易吾，吾弗許也。此其所以事吾而不貳也。」子列子既師壺丘子林，友伯昏瞀人，乃居南郭。從之處者，百數而不及。雖然，子列子亦微焉。朝朝相與辯，无不聞。而與南郭子連牆二十年，不相謁請；相遇於道，目若不相見者。門之徒役以為子列子與南郭子有敵不疑。有自楚來者，問子列子曰：「先生與南郭子奚敵？」子列子曰：「南郭子貌充心虛，耳无聞，目无見，口无言，心无知，形无惕。往將奚為？雖然，試與汝偕往。」閱弟子四十人同行。見南郭子，果若欺魄焉，而不可與接。

**Interpretation**

Confucius said to his disciples: "Be seated, and I shall tell you. Yan Hui (Confucius' disciple) possessed benevolence but lacked adaptability; Zigong (Confucius' disciple) was eloquent yet unskilled in silence; Zilu (Confucius' disciple) had abundant courage but knew not when to yield; Zizhang (Confucius' disciple) maintained solemn dignity but lacked harmony. Even if all four men's virtues were combined and offered to me in exchange, I would not consent. This is precisely why they followed me with unwavering loyalty."

Liezi (a prominent Daoist figure) became a disciple of Huqiuzi Lin and formed a friendship with Bohun Maoren (a Daoist hermit), later residing outside the southern city wall. Over a hundred students followed him, yet none could attain his level of cultivation. Nevertheless, Liezi's practice was remarkably refined. Each morning his disciples would gather to discuss learning with him, leaving no subject unexplored.

Liezi lived as neighbors with Nanguozi (a hermit) for twenty years without ever visiting each other; when they met on the road, their eyes passed as if seeing nothing. Liezi's disciples all assumed there must be deep enmity between them.

A visitor from Chu asked Liezi: "What grievance exists between you and Nanguozi?" Liezi replied: "Nanguozi maintains outward fullness and inner emptiness—his ears hear not, his eyes see not, his mouth speaks not, his mind thinks not, his body moves not. What purpose would my visits serve? However, since you ask, let us go observe him together."

He then led forty disciples to visit. Upon meeting Nanguozi, they found him indeed like a wooden figurine or clay statue, completely beyond the reach of communication.

顧視子列子，形神不相偶，而不可與群。南郭子俄而指子列子之弟子末行者與言，衎衎然若專直而存雄者。子列子之徒駭之。反舍，咸有疑色。子列子曰：「得意者无言，進知者亦无言。用无言為言亦言，无知為知亦知。无言與不言，无知與不知，亦言亦知。亦无所不言，亦无所不知；亦无所言，亦无所知。如斯而已。汝奚妄駭哉？」子列子之學也，三年之後，心不敢念是非，口不敢言利害，始得老商一眄而已。五年之後，心更念是非，口更言利害，老商始一解顏而笑。七年之後，從心之所念，更无是非；從口之所言，更无利害。夫子始一引吾並席而坐。九年之後，橫心之所念，橫口之所言，亦不知我之是非利害歟，亦不知彼之是非利害歟，

**Interpretation**

Master Nanguo (a Daoist recluse) suddenly pointed at Liezi's disciple who was walking at the rear—the one who appeared particularly focused, straightforward, and brimming with self-assurance. The other disciples were astonished. When they returned to their quarters, everyone wore expressions of bewilderment.

Liezi explained: "Those who truly comprehend the Dao do not speak excessively; those who possess genuine wisdom do not rely on words. Expressing through silence is still expression; regarding unknowing as knowing is also a form of knowing. Silence and speech, unknowing and knowing—these are fundamentally just different modes of expression and cognition. There is nothing that must be said, and nothing that must be known; nothing that cannot be said, and nothing that cannot be known. Such is the simplicity of it—why should you be so surprised?"

When Liezi studied under his teacher Lao Shang (a Daoist master), for the first three years he dared not entertain thoughts of right and wrong in his mind, nor speak of gain and loss with his mouth—only then did he barely earn a glance of acknowledgment from his teacher. After five years, he began to contemplate right and wrong in his heart and discuss profit and harm with his words, at which point his teacher first smiled at him. Seven years passed—no matter what thoughts arose in his mind, he no longer clung to distinctions of right and wrong; no matter what words left his lips, he ceased calculating gain and loss. Only then did his teacher allow him to share the same mat. After nine years, whether in thought or speech, he could no longer distinguish his own concepts of right and wrong, gain and loss—nor those of others.

外內進矣。而後眼如耳，耳如鼻，鼻如口，无不同也。心凝形釋，骨肉都融；不覺形之所倚，足之所履，心之所念，言之所藏。如斯而已。則理无所隱矣。初，子列子好游。壺丘子曰：「禦寇好游，游何所好？」列子曰：「游之樂所玩无故。人之游也，觀其所見；我之游也，觀其所變。游乎游乎！未有能辨其游者。」壺丘子曰：「禦寇之游。固與人同歟，而曰固與人異歟？凡所見，亦恆見其變。玩彼物之无故，不知我亦无故。務外游，不知務內觀。外游者，求備於物；內觀者，取足於身。取足於身，游之至也；求備於物，游之不至也。」於是列子終身不出，自以為不知游。壺丘子曰：「游其至乎！至游者，不知所適；至觀者，不知所眡。

**Interpretation**

This passage from the *Liezi* expounds profound philosophical insights regarding cultivation states and the true meaning of spiritual journeying.

When one's practice reaches the state of internal-external unity, the boundaries between senses dissolve. Eyes can hear like ears, ears can smell like a nose, the nose can speak like a mouth—all sensory faculties become interconnected without obstruction. When the mind is deeply concentrated, the physical form seems to melt away; one no longer perceives the body's support, the feet's steps, or even the thoughts in the heart or the words on the tongue. Upon reaching this state, one penetrates the principles of all things.

Liezi (also known as Lie Yukou) originally delighted in traveling extensively. His teacher, Master Huzi, asked him: "Since you love journeying, what exactly are you seeking?" Liezi replied: "The joy of travel lies in the constant novelty of what one sees. Ordinary travelers observe only surface scenery, but I contemplate the transformations of things. Few truly understand this level of journeying."

Master Huzi pointed out: "Your way of traveling may seem different from others, but in essence, it is the same. You notice the changes in external things but fail to realize that you yourself are also changing. You cling to outward wandering while neglecting inward contemplation."

True journeying is of two kinds: those who seek outwardly always wish to behold all things, while those who contemplate inwardly find fulfillment within themselves. Those who attain fulfillment within have mastered the highest form of journeying; those who chase external phenomena never grasp its true essence. Upon hearing this, Liezi ceased traveling for the rest of his life, realizing he had never truly understood journeying.

Master Huzi then said: "Now you have reached the supreme state! The highest traveler does not know where to go; the highest observer does not know what to see." This means genuine cultivation does not lie in external forms but in attaining the state where self and objects are both forgotten.

物物皆游矣，物物皆觀矣，是我之所謂游，是我之所謂觀也。故曰：游其至矣乎！游其至矣乎！」龍叔謂文摯曰：「子之術微矣。吾有疾，子能已乎？」文摯曰：「唯命所聽。然先言子所病之證。」龍叔曰：「吾鄉譽不以為榮，國毀不以為辱；得而不喜，失而弗憂；視生如死；視富如貧；視人如豕；視吾如人。處吾之家，如逆旅之舍；觀吾之鄉，如戎蠻之國。凡此眾疾，爵賞不能勸，刑罰不能威，盛衰、利害不能易，哀樂不能移。固不可事國君，交親友，御妻子，制僕隸。此奚疾哉？奚方能已之乎？」文摯乃命龍叔背明而立，文摯自後向明而望之。既而曰：「嘻！吾見子之心矣：方寸之地虛矣。幾聖人也！子心六孔流通，一孔不達。

**Interpretation**

All things in the world move freely at their will, and everything can be observed with perfect clarity. This is what I understand as the true meaning of "free wandering" and "clear observation." Thus we say: This state of wandering has reached its ultimate perfection! This state of wandering has truly reached its ultimate perfection!

Long Shu (a Daoist figure) said to Wen Zhi (an ancient physician): "Your medical skills are truly extraordinary. I suffer from a peculiar illness—can you cure it?" Wen Zhi replied: "I would like to hear more. But first, please describe your symptoms."

Long Shu described his condition: "My current state is most peculiar: When my fellow villagers praise me, I feel no sense of honor; when the entire nation slanders me, I feel no shame. Gaining things brings me no joy, and losing them no sorrow. I regard life as if it were death; I view wealth and status as poverty; I see others as no different from pigs or dogs, and myself as merely an ordinary person. Though I dwell in my own home, it feels like an inn; when I look upon my hometown, it seems like a barbaric wilderness."

"None of these symptoms can be moved by rank or reward, nor frightened by punishment or threat. The rise and fall of worldly affairs, gains and losses, cannot alter me; neither joy nor anger can shake me. In this state, I find myself unable to serve my ruler, befriend others, guide my wife and children, or command my servants. What kind of illness is this? Is there any remedy that can cure it?"

After listening, Wen Zhi had Long Shu stand with his back to the light while he himself faced the brightness to observe him. After gazing for a while, he suddenly exclaimed: "Ah! I see your heart—within that square inch of space lies complete emptiness. You are nearly a sage! Your heart has seven apertures, six of which are already fully open—only one remains not entirely clear."

今以聖智為疾者，或由此乎！非吾淺術所能已也。」无所由而常生者，道也。由生而生，故雖終而不亡，常也。由生而亡，不幸也。有所由而常死者，亦道也。由死而死，故雖未終而自亡者，亦常也。由死而生，幸也。故无用而生謂之道，用道得終謂之常；有所用而死者亦謂之道，用道而得死者亦謂之常。季梁之死，楊朱望其門而歌。隨梧之死，楊朱撫其尸而哭。隸人之生，隸人之死，眾人且歌，眾人且哭。目將眇者，先睹秋毫；耳將聾者，先聞蚋飛；口將爽者，先辨淄澠；鼻將窒者，先覺焦朽；體將僵者，先亟犇佚，心將迷者，先識是非：故物不至者則不反。鄭之圃澤多賢，東里多才。

**Interpretation**

These passages from the *Liezi* reveal profound Daoist insights on life, death, and nature. The first segment states that some consider the wisdom of sages a form of illness—one that cannot be cured by ordinary means. This implies that true wisdom often transcends conventional understanding.

The text then discusses the Dao (the Way) of life and death: That which endures without relying on external things is the Dao (the fundamental principle of the universe). To live in accordance with natural law means that even when the body perishes, the spirit (Shen) does not vanish—this is the natural course. But to perish while clinging to life is misfortune. Conversely, to die in alignment with the principle of death is also an expression of the Dao—this too is natural. Yet to attain new life through death is considered fortunate.

To exist without utilitarian purpose is the Dao, and to age in harmony with the Dao is natural. To act with intention and still perish is also the Dao, and to die in accordance with the Dao remains natural. This passage emphasizes the importance of aligning with natural law.

The text then illustrates this with the behavior of Yang Zhu (a representative Daoist figure): When Ji Liang died, Yang Zhu sang; yet when Sui Wu passed, he wept bitterly. Ordinary people live and die, and whether the crowd sings or mourns has no fixed rule. This shows that those who comprehend the Dao respond to life and death spontaneously, unbound by rigid forms.

Finally, sensory changes serve as metaphors: Eyes nearing blindness first perceive minute details; ears close to deafness initially detect the buzz of mosquitoes; taste fading distinguishes the waters of the Zi and Sheng rivers; a blocked nose first smells scorched odors; the body, stiffening, suddenly dashes wildly; and the mind, before confusion, gains sudden clarity. This illustrates how things, at their extremes, transform into their opposites.

The passage concludes by noting how Zheng’s Puze produced many sages, while Dongli nurtured numerous talents—demonstrating how different regions excel in distinct ways. Together, these passages embody core Daoist principles: aligning with nature, transcending life and death, and the reversal of extremes.

圃澤之役有伯豐子者，行過東里，遇鄧析。鄧析顧其徒而笑曰：「為若舞，彼來者奚若？」其徒曰：「所願知也。」鄧析謂伯豐子曰：「汝知養養之義乎？受人養而不能自養者，犬豕之類也；養物而物為我用者，人之力也。使汝之徒食而飽，衣而息，執政之功也。長幼群聚而為牢藉庖廚之物，奚異犬豕之類乎？」伯豐子不應。伯豐子之從者越次而進曰：「大夫不聞齊魯之多機乎？有善治土木者，有善治金革者，有善治聲樂者，有善治書數者，有善治軍旅者，有善治宗廟者，群才備也。而无相位者，无能相使者。而位之者无知，使之者无能，而知之與能為之使焉。執政者，迺吾之所使；子奚矜焉？」鄧析无以應，目其徒而退。公儀伯以力聞諸侯，

**Interpretation**

In the region of Puze, there was a man named Bofengzi who was passing through Dongli with his attendants when he encountered Deng Xi, a famous debater of the Spring and Autumn period. Deng Xi turned to his disciples with a laugh and said, "Look at that man—doesn’t he seem like he’s dancing?" The disciples replied, "We were just wondering what kind of person he is."

Deng Xi then addressed Bofengzi directly: "Do you understand the principle of 'nurturing'? Those who are provided for but cannot sustain themselves are no better than pigs or dogs. The true ability of a human lies in taming all things and making them serve our purposes. Look at your followers—well-fed and clothed, yet idle, entirely dependent on those in power. How are they any different from penned livestock?"

Bofengzi remained silent, but one of his attendants stepped forward and retorted: "Have you not heard of the abundance of talent in the lands of Qi and Lu? There, you’ll find master builders, skilled metalworkers, musicians versed in harmony, scholars adept in calligraphy, generals capable of leading armies, and priests who oversee rituals—every kind of expertise is represented. Yet these talents do not interfere with or command one another. Those who assign positions may lack true ability, and those who issue orders may be incompetent, while those with genuine insight are the ones being ordered about. So, in truth, those currently in power are merely directing us, the truly capable. What grounds do you have for arrogance?"

Deng Xi was left speechless and could only retreat with his disciples in defeat.

(Another passage) Gongyi Bo was renowned among the feudal lords for his extraordinary strength.

堂谿公言之於周宣王，王備禮以聘之。公儀伯至；觀形，懦夫也。宣王心惑而疑曰：「女之力何如？」公儀伯曰：「臣之力能折春螽之股，堪秋蟬之翼。」王作色曰：「吾之力者能裂犀兕之革，曳九牛之尾，猶憾其弱。女折春螽之股，堪秋蟬之翼，而力聞天下，何也？」公儀伯長息退席，曰：「善哉王之問也！臣敢以實對。臣之師有商丘子者，力无敵於天下，而六親不知；以未嘗用其力故也。臣以死事之。乃告臣曰：『人欲見其所不見，視人所不窺；欲得其所不得，修人所不為。故學眎者先見輿薪，學聽者先聞撞鍾。夫有易於內者无難於外。於外无難，故名不出其一道。』今臣之名聞於諸侯，

**Interpretation**

Tangxi Gong recommended Gongyi Bo to King Xuan of Zhou, who prepared an elaborate ceremony to invite him. When Gongyi Bo arrived, the king looked him over and saw that he seemed timid. Puzzled, he asked, “Just how strong are you?”

Gongyi Bo replied, “I can snap a locust’s leg in spring and bear the weight of a cicada’s wing in autumn.” The king’s face changed. “I can tear rhinoceros hide and hold back nine oxen by their tails, yet I still think I’m not strong enough. You can only snap a locust’s leg and bear a cicada’s wing, yet your strength is famous throughout the world. How can that be?”

Gongyi Bo sighed deeply and rose from his seat. “My king, that is a good question. I’ll tell you honestly. My teacher, Shangqiu Zi, was the strongest man in the world, yet even his family did not know it, because he never used his strength lightly. I followed him with my life and studied under him. He taught me: ‘If you want to see what others cannot see, observe what they pay no attention to. If you want to attain what others cannot attain, practice what they are unwilling to do. So those who study how to see must first learn to notice the firewood on a cart; those who study how to hear must first learn to listen to the sound of a struck bell. When something seems easy in your heart, it will not feel difficult to do. When doing something feels effortless, your reputation will not exceed what is due.’”

“Now my name is known throughout the lands of the feudal lords precisely because I went against my teacher’s instruction.” (This implies that true practitioners should keep their abilities hidden and not display them lightly.)

是臣違師之教，顯臣之能者也。然則臣之名不以負其力者也，以能用其力者也；不猶愈於負其力者乎？」中山公子牟者、魏國之賢公子也。好與賢人游，不恤國事；而悅趙人公孫龍。樂正子輿之徒笑之。公子牟曰：「子何笑牟之悅公孫龍也？」子輿曰：「公孫龍之為人也，行无師，學无友，佞給而不中，漫衍而无家，好怪而妄言。欲惑人之心、屈人之口，與韓檀等肄之。」公子牟變容曰：「何子狀公孫龍之過歟？請聞其實。」子輿曰：「吾笑龍之詒孔穿，言『善射者能令後鏃中前括，發發相及，矢矢相屬；前矢造準而无絕落，後矢之括猶銜弦，視之若一焉。』孔穿駭之。龍曰：『此未其妙者。逢蒙之弟子曰鴻超，怒其妻而怖之。引烏號之弓，

**Interpretation**

This passage recounts a debate between Gongsun Long and Prince Mou of Zhongshan, a wise aristocrat of Wei, and Yuezheng Ziyu.

Prince Mou enjoyed associating with worthy men and paid little attention to affairs of state. He especially admired Gongsun Long of Zhao. Yuezheng Ziyu and others mocked him for it. Prince Mou retorted, “Why do you mock me for admiring Gongsun Long?”

Yuezheng Ziyu criticized him: “Gongsun Long has no teacher to guide his conduct and no like-minded companions in his studies. He is eloquent but misses the point; his learning is a jumble without any system. He delights in novelty and talks nonsense. He only wants to confuse people and leave them speechless. He is cut from the same cloth as Han Tan.”

Prince Mou’s expression changed. “How can you make Gongsun Long sound so disgraceful? Give me a specific example.”

Yuezheng Ziyu replied, “I laugh at him for fooling Kong Chuan. He said, ‘A master archer can make each arrow strike the tail of the one before it, so the arrows link together. Just as the first arrow hits the center of the target, the tail of the next still rests on the bowstring. It looks as if there were only one arrow.’”

Kong Chuan was astonished when he heard this. Gongsun Long went on: “That is nothing. Hong Chao, a disciple of Feng Meng, the ancient master archer, once grew angry with his wife and wanted to frighten her…”

綦衛之箭，射其目。矢來注眸子而眶不睫，矢隧地而塵不揚。』是豈智者之言與？」公子牟曰：「智者之言固非愚者之所曉。後鏃中前括，鈞後於前。矢注眸子而眶不睫，盡矢之勢也。子何疑焉？」樂正子輿曰：「子、龍之徒，焉得不飾其闕？吾又言其尤者。龍誑魏王曰：『有意不心，有指不至，有物不盡，有影不移，髮引千鈞。白馬非馬。孤犢未嘗有母。』其負類反倫，不可勝言也。」公子牟曰：「子不諭至言而以為尤也，尤其在子矣。夫无意則心同，无指則皆至。盡物者常有。影不移者，說在改也。髮引千鈞，勢至等也。白馬非馬，形名離也。孤犢未嘗有母，有母，非孤犢也。」樂正子輿曰：「子以公孫龍之鳴皆條也。設令發於餘竅，

**Interpretation**

This dialogue recounts a debate between two ancient sages regarding the paradoxical propositions of Gongsun Long, a representative figure of the School of Names.

Prince Mou used an archery metaphor to explain Gongsun Long's profound statements: Like the arrows shot by the legendary archer Qi Wei, the arrowhead could pierce the target's eye socket before the eyelid had time to blink; the arrow would already be on the ground before dust had time to rise. Such phenomena transcending ordinary logic characterize the discourse of sages—difficult for the unenlightened to comprehend. He further explained that just as the nock of a later arrow could touch the head of a previous one, the seemingly contradictory statement "an arrow hits the eyeball without the eyelid blinking" actually describes the natural conclusion of the arrow's momentum.

Yuezheng Ziyu criticized Gongsun Long's propositions as absurd, listing his famous paradoxes: 1) "Consciousness is not mind" (awareness doesn't equate to having a mind) 2) "Pointing doesn't reach" (indicating something doesn't necessarily attain it) 3) "Things cannot be fully known" 4) "Shadows don't actually move" 5) "A single hair can pull a thousand jun" (a strand can bear enormous weight) 6) "A white horse is not a horse" 7) "An orphaned calf never had a mother." He considered these statements contrary to common sense.

Prince Mou defended these propositions: When free from subjective consciousness, all things share the same mind; not deliberately pointing allows one to reach essence. Shadows appear motionless because observation angles change, a hair can bear weight through balanced force, "a white horse is not a horse" demonstrates the separation between name and substance, while an orphaned calf is defined precisely by its loss of a mother.

子亦將承之。」公子牟默然良久，告退，曰：「請待餘日，更謁子論。」堯治天下五十年，不知天下治歟，不治歟？不知億兆之願戴己歟？不願戴己歟？顧問左右，左右不知。問外朝，外朝不知。問在野，在野不知。堯乃微服游於康衢，聞兒童謠曰：「立我蒸民，莫匪爾極。不識不知，順帝之則。」堯喜問曰：「誰教爾為此言？」童兒曰：「我聞之大夫。」問大夫。大夫曰：「古詩也。」堯還宮，召舜，因禪以天下。舜不辭而受之。關尹喜曰：「在己无居，形物其箸。其動若水，其靜若鏡，其應若響。故其道若物者也。物自違道，道不違物。善若道者，亦不用耳，

**Interpretation**

Gongzi Mou remained silent for a long time before finally rising to take his leave, saying: "Allow me to return another day to seek further instruction on your views."

After fifty years of ruling the world, Emperor Yao began to reflect: Did he truly govern the world well? Did the people genuinely support him? When he asked his close attendants, they could not say; when he inquired of court officials, they did not know; when he questioned the common folk, they too were unaware.

So Yao disguised himself in plain clothes and went among the people in secret. On the open highways, he heard children singing a folk song: "You nurture all us common folk, none untouched by your virtue (De). No need to strive for understanding—just follow the Dao’s natural course." Delighted, Yao asked the children: "Who taught you this song?" They replied: "We heard it from the officials." When Yao questioned the officials, they said: "This is an ancient poem passed down through generations."

Returning to the palace, Yao immediately summoned Shun and resolved to abdicate the throne to him. Shun accepted without hesitation.

Guan Yinxi (a Daoist figure) described the state of one who has attained the Dao thus: The mind clings to no fixed views, yet all things manifest naturally. In movement, they flow like water; in stillness, they are clear as a mirror; in response, they echo instantly. Thus, the Dao and all things are fundamentally one. Though things may stray from the Dao, the Dao never abandons them. Those who truly comprehend the Dao need not even deliberately employ senses like the ears.

亦不用目，亦不用力，亦不用心。欲若道而用視聽形智以求之，弗當矣。瞻之在前，忽焉在後；用之彌滿，六虛廢之，莫知其所。亦非有心者所能得遠，亦非无心者所能得近。唯默而得之而性成之者得之。知而亡情，能而不為，真知真能也。發无知，何能情？發不能，何能為？聚塊也，積塵也，雖无為而非理也

**Interpretation**

This passage discusses the methods and states of Daoist cultivation. To comprehend the great Dao (the Way), conventional approaches like seeing with the eyes, hearing with the ears, perceiving with the body, or contemplating with the mind will never succeed. The Dao appears to be in front of you, then suddenly shifts behind; when employed, it fills the six directions of heaven and earth (referring to the entire spatial universe), yet when released, its whereabouts become unknowable.

Neither those who consciously pursue it can distance themselves from it, nor can those who unconsciously seek it draw near. Only those who maintain stillness and follow nature’s course can attain it. True wisdom lies in knowing without clinging to emotions, and possessing ability without deliberate action (Wuwei).

Like piled clods of earth or accumulated dust—seemingly inactive—they nonetheless follow their inherent principles. Here, natural phenomena serve as metaphors for cultivation: one must align with the Dao’s natural order, free from forced striving.

。」

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5c0124/juan/4/