---
title: "Zhuangzi 莊子 – Vol. 13 | Daozang"
url: "https://daozang.app/en/text/KR5c0126/juan/13/"
canonical: "https://daozang.app/en/text/KR5c0126/juan/13/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《莊子》Vol. 13

Dongshen 洞神部 · Vol. 13 / 33 · 11,267 characters

## Vol. 13 / 33

天道第十三天道運而无所積，故萬物成；帝道運而无所積，故天下歸；聖道運而无所積，故海內服。明於天，通於聖，六通四辟於帝王之德者，其自為也，昧然无不靜者矣。聖人之靜也，非曰靜也善，故靜也；萬物无足以鐃心者，故靜也。水靜則明燭鬚眉，平中准，大匠取法焉。水靜猶明，而況精神！聖人之心靜乎！天地之鑒也，萬物之鏡也。

**Interpretation**

The laws of nature (the Dao, or Way) operate without ceasing, allowing all things to grow. The way of an emperor’s rule likewise operates without ceasing, bringing all under Heaven into accord. The way of the sage operates without ceasing, winning the allegiance of all within the four seas.

Those who understand the laws of nature, know the way of the sage, and extend the emperor’s Virtue (De) in all directions naturally act with deep stillness and calm. Sages remain calm not because they consider calmness a virtue to be cultivated, but because nothing in the world can disturb their minds. Their calmness arises naturally.

Still water clearly reflects a person’s beard and eyebrows; when its surface is level, it can serve as a measuring standard, and craftspeople use it as a guide. If still water can be so clear, how much more so the human spirit! How serene is the sage’s mind: like a mirror that reflects Heaven and Earth, reflecting all things.

Here, the stillness and clarity of water serve as an image of the sage’s inner state. The passage emphasizes that emptiness and stillness are the basis for perceiving all things. Daoist thought holds that when the mind is undisturbed, like a still water surface, it can reflect the world as it truly is.

夫虛靜恬淡寂漠无為者，天地之平而道德之至，故帝王聖人休焉。休則虛，虛則實，實者倫矣。虛則靜，靜則動，動則得矣。靜則无為，无為也則任事者責矣。无為則俞俞，俞俞者憂患不能處，年壽長矣。夫虛靜恬淡寂漠无為者，萬物之本也。明此以南鄉，堯之為君也；明此以北面，舜之為臣也。以此處上，帝王天子之德也；以此處下，玄聖素王之道也。

**Interpretation**

The central teaching here is the Daoist ideal of emptiness, stillness, and Wuwei (non-action):

Emptiness, stillness, serenity, solitude, and non-action are points of balance in the workings of Heaven and Earth, and the highest state of moral cultivation. The sage kings of antiquity followed this principle. When you remain in this state, your heart-mind becomes empty. In that emptiness, you can discover a genuine fullness; and from that fullness, you can understand the patterns by which all things unfold.

Emptiness gives rise to stillness, and action naturally emerges from stillness. Such action is well suited to the moment. In stillness, maintain non-action; through non-action, those who carry out affairs can each fulfill their responsibilities. With non-action comes ease and contentment. This ease keeps a person free from worry, and so life can naturally be long.

Emptiness, stillness, and non-action are the foundation of all things. One who understands this principle and sits facing south—that is, occupies the ruler’s position—can become a wise ruler like Yao. One who understands it and stands facing north—that is, serves as a subject—can become a worthy minister like Shun. For those in high position, following this principle is the virtue of emperors and sovereigns. For those in low position, it is the way of those who possess the virtue of sages but hold no royal office.

*Note: “Mysterious Sage and Plain King” (Xuansheng Suwang) refers to someone with the virtue of a sage but without a ruler’s position. Confucius, for example, was honored by later generations as the “Plain King” (Suwang).*

以此退居而間游江海，山林之士服；以此進為而撫世，則功大名顯而天下一也。靜而聖，動而王，无為也而尊，樸素而天下莫能與之爭美。夫明白於天地之德者，此之謂大本大宗，與天和者也；所以均調天下，與人和者也。與人和者，謂之人樂；與天和者，謂之天樂。莊子曰：「吾師乎！吾師乎！𩐋萬物而不為戾，澤及萬世而不為仁，長於上古而不為壽，

**Interpretation**

The passage from the *Zhuangzi* describes the Daoist ideal of how to conduct oneself and the state of fulfillment to which it aspires.

When one withdraws from the world with this attitude of Wuwei (non-action), one can roam freely among rivers, lakes, and mountains, earning even the admiration of those who dwell as recluses in the hills. When one engages with the world in this way, one can bring peace to the people, accomplish great deeds, and unite all under Heaven. By remaining empty and still, one can attain the state of a sage; by acting in accord with the times, one can become a ruler. Appearing to do nothing, one receives the highest respect. By preserving simplicity and one’s original nature, one reaches a state that nothing under Heaven can surpass.

Those who truly understand the nature of Heaven and Earth have grasped the fundamental Dao and can live in harmony with nature. Governing the world in this way, they can live in harmony with the people. Harmony with other people is called “human joy”; harmony with nature is called “Heavenly joy.”

Zhuangzi exclaims: “This is my teacher! My teacher! (He means the Dao.) It harmonizes the myriad things without being harsh; it benefits all generations without claiming benevolence. It is older than antiquity, yet does not boast of its longevity.” Here Zhuangzi personifies the Dao and praises its qualities: it nurtures and transforms the myriad things without claiming credit, bestows its benefits without seeking repayment, and exists eternally without pride.

覆載天地刻彫眾形而不為巧，此之謂天樂。故曰：『知天樂者，其生也天行，其死也物化。靜而與陰同德，動而與陽同波。』故知天樂者，无天怨，无人非，无物累，无鬼責。故曰：『其動也天，其靜也地，一心定而王天下；其鬼不祟，其魂不疲，一心定而萬物服。』言以虛靜推於天地，通於萬物，此之謂天樂。

**Interpretation**

This passage from the *Zhuangzi* describes “Heavenly Joy,” the spiritual delight that comes from the natural Dao (the Way).

To create what sustains Heaven and Earth and gives all things their forms, without boasting of one’s skill: this is Heavenly Joy. Those who understand it follow the natural course of things while alive, and after death become one with all things. In stillness, their inner qualities accord with Yin; in movement, their outward expression accords with Yang.

Those who understand Heavenly Joy do not blame Heaven, invite criticism from others, become burdened by external things, or incur the reproach of spirits. In movement, they are as natural as Heaven; in stillness, as settled as Earth. With a tranquil heart, they can bring order to the world. Even spirits do not cause trouble for them, and their spirit never grows weary. When the mind is settled, all things naturally gather around them.

This means understanding the patterns of Heaven and Earth with an empty, tranquil mind and communicating with all things. That is what is called Heavenly Joy. Zhuangzi suggests that reaching this state requires letting go of artificial effort and fully following the natural Dao.

Zhuangzi teaches that people should take nature as their model and put aside artificial effort. The “Heavenly Joy” described here is the highest spiritual state attained by those who cultivate the Dao: complete harmony and unity with Heaven, Earth, and all things.

天樂者，聖人之心，以畜天下也。」夫帝王之德，以天地為宗，以道德為主，以无為為常。无為也，則用天下而有餘；有為也，則為天下用而不足。故古之人貴夫无為也。上无為也，下亦无為也，是下與上同德，下與上同德則不臣；下有為也，上亦有為也，是上與下同道，上與下同道則不主。

**Interpretation**

“Heavenly joy”—the happiness that accords with the Dao (the Way)—describes the state of mind of sages, who use it to nurture all the myriad things under Heaven.

A ruler’s proper virtue takes Heaven and Earth as its fundamental standard, the Dao and De (Virtue/Power) as its central principles, and Wuwei (non-action)—following what is natural without forcing things—as its usual way. With Wuwei, governing the realm is effortless. Deliberate action, by contrast, leaves the ruler exhausted and burdened by affairs of state. For this reason, the ancients especially esteemed the way of governing through Wuwei.

If a ruler governs through Wuwei and the ministers and people imitate him, then those above and below pursue the same virtue, and ministers will no longer keep to their proper roles. If ministers take active measures and the ruler follows suit, then those above and below govern in the same way, and the ruler loses the authority to direct affairs. (The ideal order described here is one in which the ruler practices Wuwei while ministers act: each fulfills their own role, preserving order.)

上必无為而用天下，下必有為為天下用，此不易之道也。故古之王天下者，知雖落天地，不自慮也；辯雖彫萬物，不自說也；能雖窮海內，不自為也。天不產而萬物化，地不長而萬物育，帝王无為而天下功。故曰莫神於天，莫富於地，莫大於帝王。

**Interpretation**

This passage from the *Zhuangzi* describes the Daoist ideal of governing through Wuwei (non-action). Those in high positions—the rulers—should govern the realm without forcing their own will upon it. Those in lower positions—the subjects and ministers—should take action in service of the realm. This is an enduring principle.

The rulers of antiquity, even when their wisdom encompassed Heaven and Earth, did not trouble themselves with plotting. Even when their eloquence could embellish all things, they did not boast. Even when their abilities surpassed all others within the four seas, they did not show off.

Heaven does not deliberately produce things, yet all things transform of themselves. Earth does not deliberately nurture them, yet all things grow of themselves. If an emperor practices Wuwei, the realm can accomplish its work naturally. Thus, nothing is more wondrous than Heaven, nothing more abundant than Earth, and nothing greater than an emperor who governs through Wuwei.

Here, Wuwei does not mean doing nothing. It means governing in accord with the natural order, without imposing forceful interference.

故曰帝王之德配天地。此乘天地，馳萬物，而用人群之道也。本在於上，末在於下；要在於主，詳在於臣。三軍五兵之運，德之末也；賞罰利害，五刑之辟，教之末也；禮法度數，刑名比詳，治之末也；鐘鼓之音，羽旄之容，樂之末也；哭泣衰絰，隆殺之服，哀之末也。此五末者，須精神之運，心術之動，然後從之者也。

**Interpretation**

This passage from Zhuangzi discusses the root and lesser details of the art of governing.

A ruler’s De (Virtue/Power) should accord with the natural order of Heaven and Earth. This is the fundamental way to work with the patterns of Heaven and Earth, bring the activity of all things into harmony, and govern the people.

The most important principles belong at the top, meaning in the ruler’s own cultivation; practical details are carried out below. Decisions rest with the ruler, while implementation rests with ministers. For example:

- Resorting to armies and weapons (the three armies and five kinds of weapons) already shows that governance through De has failed.
- Ruling through systems of reward and punishment, harsh penalties, and severe laws (the five punishments) shows that moral instruction has failed.
- Setting out elaborate rules of ritual and demanding strict audits of names and actualities is an inferior way to govern.
- Seeking grandeur in bells and drums, or splendor in ceremonial displays, is only the outward form of ritual and music.
- Expressing grief through weeping and tears, and through ranks of mourning clothes (coarse mourning garments and hempen headbands), is the most diminished form of genuine feeling.

These five lesser measures all require expending one’s spirit and using artifice to put them into effect. They are far less accomplished than the fundamental Way of following nature. For Zhuangzi, true governance should take Heaven and Earth as its model, rather than depend on coercive measures devised by people.

末學者，古人有之，而非所以先也。君先而臣從，父先而子從，兄先而弟從，長先而少從，男先而女從，夫先而婦從。夫尊卑先後，天地之行也，故聖人取象焉。天尊地卑，神明之位也；春夏先，秋冬後，四時之序也。萬物化作，萌區有狀；盛衰之殺，變化之流也。夫天地至神，而有尊卑先後之序，而況人道乎！

**Interpretation**

This passage from the *Zhuangzi* concerns social hierarchy in ancient society and the patterns of nature.

Hierarchical order did exist in ancient times, but it was not the most fundamental principle. In human relationships, the ruler takes the lead and the minister follows; the father leads and the children follow; the elder brother leads and the younger brother follows; the older person leads and the younger follows; the man leads and the woman follows; the husband leads and the wife follows.

These relationships of precedence and rank follow the natural patterns of Heaven and Earth. Heaven is above and honored, while Earth is below and humble: this is the order set by the spirits. Spring and summer come first, followed by autumn and winter: this is the sequence of the seasons.

All things grow and change according to patterns, from their first sprouting to their full form. Their waxing and waning, flourishing and decline, trace the course of natural change. If even Heaven and Earth, the highest of all, have an order of precedence and rank, how much more so must human relationships?

*Additional note: Zhuangzi is not simply advocating a system of hierarchy here. He is explaining the Daoist idea that the Dao follows what is natural: human order should take its pattern from nature. Later passages typically go on to discuss how to move beyond this surface order and reach the state of “equalizing all things” (qiwu).*

宗廟尚親，朝廷尚尊，鄉黨尚齒，行事尚賢，大道之序也。語道而非其序者，非其道也；語道而非其道者，安取道哉！是故古之明大道者，先明天而道德次之，道德已明而仁義次之，仁義已明而分守次之，分守已明而形名次之，形名已明而因任次之，因任已明而原省次之，原省已明而是非次之，是非已明而賞罰次之。

**Interpretation**

In ancestral temple rites, the greatest weight is given to closeness of kinship; in court deliberations, to rank and status; in village life, to seniority by age; and in assigning work and appointing people, to differences in ability. This is the natural order of the Great Dao. If someone speaks of the Great Dao while going against this order, what they say is not the true Dao. And if they are not speaking of the true Dao to begin with, how could they grasp the Dao itself?

Those who truly understood the Great Dao in ancient times first recognized the workings of the Way of Heaven—that is, the laws of nature—and only then spoke of cultivating De. Once they understood the cultivation of De, they spoke of the standards of benevolence and righteousness. Once those standards were clear, they spoke of how duties should be divided. When the division of duties was settled, they considered the relationship between names and realities—that is, whether people’s roles matched their actual conduct. Once that relationship was in order, they discussed assigning people according to their abilities. After the principles for appointments were established, they turned to inspection and oversight. When inspection and oversight were in place, they judged right and wrong. Only after standards of right and wrong had been established did they impose rewards and punishments.

This passage presents Daoist “following what is natural” as a hierarchy: from the laws of nature to human relationships, and from inner cultivation to external rules. It is a gradual progression from root to branch. Zhuangzi holds that social governance must follow this natural sequence rather than put the branches before the root.

賞罰已明而愚知處宜，貴賤履位；仁賢不肖襲情，必分其能，必由其名。以此事上，以此畜下，以此治物，以此脩身，知謀不用，必歸其天，此之謂太平，治之至也。故《書》曰：「有形有名。」形名者，古人有之，而非所以先也。古之語大道者，五變而形名可舉，九變而賞罰可言也。

**Interpretation**

When the system of rewards and punishments is clear and fair, the dull and the clever alike can each find their proper place. The noble and the lowly can each remain within their station; the worthy and the unworthy can each act according to their nature. Everyone’s abilities are recognized, and each person’s role is respected.

Serve the ruler by these principles—that is, by following the natural Dao. Govern the people in this way, handle affairs in this way, and cultivate yourself in this way. There is no need to play clever tricks; everything follows its natural nature. This is called an age of great peace, the highest attainment in governance.

That is why the ancient *Book of Documents* says, “All things have their forms and names.” The theory of form and name—the outward shape of things and the concepts by which they are named—was known in antiquity, but it is not the foundation. Those who spoke of the Great Dao, the fundamental pattern of the cosmos, passed through five stages of reasoning before reaching the question of forms and names, and through nine before speaking of rewards and punishments.

This passage expresses the Daoist ideal of governing through Wuwei (non-action): social order should follow nature, without excessive reliance on human cleverness or rules, so that all things can find their proper place. Form and name is a central Legalist idea; here, Zhuangzi presents it as only a surface expression of the Great Dao.

驟而語形名，不知其本也；驟而語賞罰，不知其始也。倒道而言，迕道而說者，人之所治也，安能治人！驟而語形名賞罰，此有知治之具，非知治之道；可用於天下，不足以用天下；此之謂辯士，一曲之人也。禮法數度，刑名比詳，古人有之，此下之所以事上，非上之所以畜下也。

**Interpretation**

Zhuangzi’s words here concern the fundamental principles of governing a state.

To turn suddenly to *xingming* (forms and names—the outward shapes of things and the names assigned to them) is to show that one does not understand the essence of governing. To turn suddenly to systems of rewards and punishments is to show that one has not grasped the source of good governance. Those who go against the Great Dao (the Great Way) and merely talk about principles can only be governed by others. How could they truly govern a state well?

Those who know only how to discuss forms and names, rewards and punishments, understand at most some of the tools of governance, but not the Dao of governing. Such methods may be useful on a small scale, but they are not enough to govern all under Heaven. People like this are merely skilled debaters, with partial understanding and narrow vision.

As for systems of ritual and law, statutes of punishment, and evaluations of whether names match realities, these did indeed exist in antiquity. But they were only tools used by those below to serve those above, not the fundamental way for rulers above to nurture the people.

Zhuangzi is criticizing the Legalist ideas popular in his time. He sees an excessive focus on forms and names, rewards and punishments as mistaking secondary matters for what is fundamental. He holds that rulers should follow the natural way of Wuwei (non-action), rather than govern the people through a maze of regulations.

昔者舜問於堯曰：「天王之用心何如？」堯曰：「吾不敖无告，不廢窮民，苦死者，嘉孺子而哀婦人。此吾所以用心已。」（舜曰：「美則美矣，而未大也。」堯曰：「然則何如？」

**Interpretation**

Long ago, Shun, a wise ruler of antiquity, asked Yao, his predecessor: “As Son of Heaven, what is in your mind as you govern the world?”

Yao replied: “This is how I treat the people: I do not look down on the lonely and helpless, who have nowhere to turn with their grievances. I do not abandon those in poverty. I grieve for the dead, care for children, and show compassion to women. This is what I keep in mind as I govern the world.”

After hearing this, Shun said: “What you do is indeed good, but it does not yet reach a very great realm.”

Yao then asked: “What should I do to make it better?”

This exchange reflects the Daoist political ideal of governing through Wuwei (non-action). Yao’s way of ruling is benevolent, but it still involves consciously bestowing favors. Daoism esteems a higher state of natural non-action: allowing all things to find their proper place without deliberate intervention.

舜曰：「天德而出寧，日月照而四時行，若晝夜之有經，雲行而雨施矣。」堯曰：「膠膠擾擾乎！子，天之合也；我，人之合也。」夫天地者，古之所大也，而黃帝堯舜之所共美也。故古之王天下者，奚為哉？天地而已矣。

**Interpretation**

Emperor Shun said:

“When the Way of Heaven—the natural order—runs its course, it brings peace. This is as natural as the sun and moon shining and the seasons changing. Day gives way to night in a regular cycle, and after clouds pass, rain naturally falls.”

Emperor Yao sighed:

“How confused and unsettled people are! You, Shun, can accord with the Way of Heaven, while I can only accord with the human way—the norms of society.”

The Way of Heaven and Earth has been supreme since ancient times. Even sages such as the Yellow Emperor, Yao, and Shun all praised it. So what did the ancient kings who governed the world need to do? They merely followed the natural Way of Heaven and Earth.

This dialogue expresses the Daoist ideal of governing through Wuwei (non-action). It contrasts two levels of understanding: Shun has reached a state of natural non-action, in accord with Heaven, while Yao remains at the level of humanly devised governance, in accord with society. The passage concludes that the ancient sage kings governed by modeling their rule on the natural workings of Heaven and Earth.

孔子西藏書於周室。子路謀曰：「由聞周之徵藏史有老聃者，免而歸居，夫子欲藏書，則試往因焉。」孔子曰：「善。」往見老聃，而老聃不許，於是繙十二經以說。老聃中其說，曰：

**Interpretation**

Confucius wanted to store his books in the library of the Zhou royal court. His student Zilu (given name You) suggested, “I’ve heard that Lao Dan—the archivist in charge of the Zhou dynasty’s classical texts, also known as Laozi—has retired and returned home. If you want to store your books, Master, perhaps you could seek his help.”

Confucius replied, “Good idea.”

So Confucius went to visit Laozi, but Laozi declined his request. Confucius then opened the *Twelve Classics*—referring to the Six Classics and Six Supplements, important ancient texts—and explained his views to Laozi.

After listening to his arguments, Laozi interrupted him and said….

「大謾，願聞其要。」孔子曰：「要在仁義。」老聃曰：「請問：仁義，人之性邪？」孔子曰：「然。君子不仁則不成，不義則不生。仁義，真人之性也，又將奚為矣？」老聃曰：

**Interpretation**

This exchange presents a discussion between Confucius and Laozi (Lao Dan) about the nature of benevolence and righteousness.

Someone asked, “Your explanation is too broad. I would like to hear its central point.”

Confucius replied, “The key lies in benevolence and righteousness.”

Laozi asked in turn, “May I ask whether benevolence and righteousness belong to human nature?” Here, “nature” means the innate, natural character of a person.

Confucius affirmed, “Yes. Without benevolence, a noble person cannot cultivate virtue; without righteousness, they cannot establish themselves in the world. Benevolence and righteousness are the nature of the True Person. What else could one seek?”

This exchange reflects a difference between Confucian and Daoist thought. Confucius emphasizes, from an ethical perspective, that benevolence and righteousness are essential qualities of a noble person. Laozi, approaching the question from the Daoist principle that the Dao follows what is natural, asks whether benevolence and righteousness truly belong to human beings’ innate nature. “True Person” is a Daoist term for someone who has realized the Dao; here Confucius borrows the term to reinforce his point.

「請問：何謂仁義？」孔子曰：「中心物愷，兼愛无私，此仁義之情也。」老聃曰：「意，幾乎後言！夫兼愛，不亦迂乎！无私焉，乃私也。夫子若欲使天下无失其牧乎？則天地固有常矣，日月固有明矣，星辰固有列矣，禽獸固有群矣，樹木固有立矣。夫子亦放德而行，循道而趨，已至矣；又何偈偈乎揭仁義，若擊鼓而求亡子焉？意，夫子亂人之性也！」

**Interpretation**

This dialogue contrasts the different understandings of “benevolence and righteousness” held by Confucius, a leading Confucian, and Lao Dan (Laozi), a leading Daoist.

Confucius maintains that genuine benevolence and righteousness arise from inner joy and involve caring for everyone without favoritism. This, he says, is their true essence.

Laozi replies, “Alas, your words are shallow! What is this talk of caring for everyone? Isn’t that rather rigid and old-fashioned? To proclaim that you are selfless is itself a kind of self-interest. Sir, are you trying to make everyone under Heaven follow your standards?”

He then uses the patterns of nature as an example: “Heaven and Earth have their own ways of operating; the sun and moon shine of their own accord; the stars naturally fall into ordered patterns; birds and beasts live in groups by nature; trees grow as they will. Sir, you need only let De (Virtue/Power) unfold and act in accordance with it, following the Dao (the Way). Why beat a drum and search frantically for a lost child by proclaiming benevolence and righteousness? Alas, you are disturbing people’s natural nature!”

Here, “letting De unfold and acting in accordance with it” means following one’s natural De, while “following the Dao” means proceeding in accord with the patterns of the Way. The passage expresses the Daoist principle that the Dao follows what is natural: it advocates following one’s innate nature rather than imposing moral standards devised by human beings.

士成綺見老子而問曰：「吾聞夫子聖人也，吾固不辭遠道而來願見，百舍重趼而不敢息。今吾觀子，非聖人也。鼠壤有餘蔬，而棄妹，不仁也，生熟不盡於前，而積歛无崖。」老子漠然不應。

**Interpretation**

Shi Chengqi, a seeker of the Dao (the Way), went to visit Laozi. As soon as they met, he said, “I heard that you were a sage, so I traveled a great distance to see you. The soles of my feet grew thick with calluses, but I didn’t dare stop along the way. Yet now that I see you, you don’t look like a sage at all!”

He went on to reproach him: “Look, even in a rat hole there’s leftover grain, yet you’ve abandoned your younger sister and left her without care. That’s so unkind! You can’t even finish the food in front of you, yet you keep hoarding possessions. You’re insatiable!”

After hearing these accusations, Laozi simply sat in silence, his face expressionless.

This exchange illustrates the Daoist state of Wuwei (non-action). Shi Chengqi judges Laozi by conventional moral standards, while Laozi offers no defense, embodying the Daoist attitude of not contending. The accusations, such as “there’s leftover grain in a rat hole,” may be metaphorical, hinting at Laozi’s condition: seemingly passive, yet inwardly rich in wisdom.

士成綺明日復見，曰：「昔者吾有刺於子，今吾心正郤矣，何故也？」老子曰：「夫巧知神聖之人，吾自以為脫焉。昔者子呼我牛也而謂之牛，呼我馬也而謂之馬。苟有其實，人與之名而弗受，再受其殃。吾服也恆服，吾非以服有服。」士成綺鴈行避影，履行遂進而問：「脩身若何？」

**Interpretation**

The next day, Shicheng Qi came to see Laozi again and said, “Yesterday I offended you, and now I feel deeply uneasy. Why is that?”

Laozi replied, “I have long moved beyond the attitude of those who consider themselves wise and holy. Before, you called me an ox, and I agreed that I was an ox; you called me a horse, and I agreed that I was a horse. (Here, Laozi accepts the names others give him without arguing.) If someone truly has a certain quality but refuses the name others give it, that only brings more trouble. I have always accepted things in this natural way. I am not deliberately trying to appear compliant.”

After hearing this, Shicheng Qi turned sideways to avoid Laozi’s shadow, like a wild goose (a gesture of respect). Then he approached with measured steps and asked, “How should one cultivate body and mind?”

This exchange illustrates Daoist ideas of Wuwei (non-action) and following the natural course of things. Through an everyday example, Laozi shows that genuine cultivation does not lie in arguing over right and wrong, but in receiving what comes from the outside with gentleness, like water. Shicheng Qi’s change in manner also shows the subtle power of teaching without words.

老子曰：「而容崖然，而目衝然，而顙頯然，而口闞然，而狀義然，似繫馬而止也。動而持，發也機，察而審，知巧而覩於泰，凡以為不信。邊竟有人焉，其名為竊。」老子曰：「夫道，於大不終，於小不遺，故萬物備。廣廣乎其无不容也，淵淵乎其不可測也。形德仁義，神之末也，非至人孰能定之！

**Interpretation**

Laozi says:

“Some people make an outward show of solemn dignity, yet their eyes dart about. They hold their foreheads high and gape with their mouths wide open, putting on an air of righteous resolve. They are like horses held back by a tether, forced to stand still unnaturally. In their movements they feign restraint; in their actions they scheme at every turn.

“They seem to examine everything with keen discernment and pride themselves on their cleverness, yet their arrogance shows through. These are signs that they cannot be trusted. In the borderlands, people call such a person a ‘thief’—meaning someone false and affected.”

Laozi continues:

“The Great Dao (the fundamental pattern of the universe) cannot be exhausted by anything vast, nor does it leave anything tiny out; it encompasses all things. Boundless and all-embracing, it is fathomless and profound. Form, De (Virtue), benevolence, and righteousness are only minor branches of the spirit. Unless one has cultivated to the highest level, who can grasp their true meaning?”

This passage contrasts the mannerisms of the false and affected with the simplicity of the Great Dao. It conveys the Daoist esteem for naturalness and rejection of pretence. A “Perfected Person” is a sage who has reached the highest level of Daoist cultivation.

夫至人有世，不亦大乎！而不足以為之累。天下奮柄而不與之偕，審乎无假而不與利遷，極物之真，能守其本，故外天地，遺萬物，而神未嘗有所困也。通乎道，合乎德，退仁義，賓禮樂，至人之心有所定矣。」世之所貴道者書也，書不過語，語有貴也。語之所貴者意也，意有所隨。意之所隨者，不可以言傳也，

**Interpretation**

This passage from the *Zhuangzi* describes the state and way of life of the “Perfect Person”—someone whose moral cultivation has reached its highest level.

Although the Perfect Person lives among ordinary people, worldly concerns cannot entangle him. While everyone else struggles for power and profit, he remains detached. He sees things as they are and is neither misled by appearances nor tempted by gain, because he understands the fundamental patterns that govern all things.

Thus, the Perfect Person is free from the constraints of Heaven, Earth, and all things, and his spirit remains forever at ease. He is attuned to the Dao (the Way) and in harmony with De (Virtue/Power). He rises above conventional ideas of benevolence and righteousness, and regards institutions of ritual and music as secondary. His heart remains calm and settled.

People often place great value on books that record the Dao. But writing is only a record of speech, and speech is valuable because it conveys meaning. Beyond the meaning we can grasp lies a deeper significance that words cannot convey.

This reflects Zhuangzi’s idea of “grasping the meaning and forgetting the words”: the true Dao cannot be fully expressed in language or writing, but must be realized through the heart-mind.

而世因貴言傳書。世雖貴之哉！猶不足貴也，為其貴非其貴也。故視而可見者，形與色也；聽而可聞者，名與聲也。悲夫，世人以形色名聲為足以得彼之情！夫形色名聲果不足以得彼之情，則知者不言，言者不知，而世豈識之哉！桓公讀書於堂上。輪扁斲輪於堂下，釋椎鑿而上，問桓公曰：“「敢問，公之所讀為何言邪？」

**Interpretation**

People today place great value on what is written in books, treating the words recorded there as precious. Yet although people esteem them, those writings are not truly worthy of such esteem, because what people value is not what deserves to be valued.

People can see only the shapes and colors of things, and hear only their names and sounds. How lamentable that people think they can understand the nature of things through outward appearance and reputation! In truth, outward appearances cannot reveal what is real within. Those who truly understand do not say much, while those who talk at length often do not really understand. How could people grasp this?

Here is a story. Duke Huan of Qi was reading a book in his hall. Below, a wheelwright named Pian was at work. He set down his tools, went up into the hall, and asked the duke, “May I ask what book Your Highness is reading?”

公曰：「聖人之言也。」曰：「聖人在乎？」公曰：「已死矣。」曰：「然則君之所讀者，古人之糟魄已夫！」

**Interpretation**

This dialogue comes from the *Zhuangzi*. It recounts an exchange between Duke Huan of Qi and a wheelwright:

Duke Huan said, “I am reading the words of a sage.”

The wheelwright asked, “Is this sage still alive?”

Duke Huan replied, “He has already passed away.”

The wheelwright said, “Then what you are reading is no more than the dregs left behind by the ancients!”

This dialogue reflects Zhuangzi’s criticism of clinging rigidly to book knowledge. The wheelwright uses “dregs” as a metaphor for dogma detached from its time and context, emphasizing that true wisdom comes through practice and direct understanding rather than being handed down in words. The word originally refers to the residue left after brewing wine; here it suggests an empty shell that has lost its essence.

桓公曰：「寡人讀書，輪人安得議乎！有說則可，无說則死。」輪扁曰：「臣也以臣之事觀之。斲輪，徐則甘而不固，疾則苦而不入。不徐不疾，得之於手，而應於心，口不能言，有數存焉於其間。臣不能以喻臣之子，臣之子亦不能受之於臣，是以行年七十而老斲輪。古之人與其不可傳也死矣，然則君之所讀者，古人之糟魄已夫

**Interpretation**

This dialogue comes from the “Way of Heaven” chapter of the *Zhuangzi*. It tells of a conversation between Duke Huan of Qi and Bian the Wheelwright, an old craftsman who made wheels.

Duke Huan said, “I’m reading the books of the sages. What gives a wheelwright like you the right to comment on them? If you can make a reasoned argument, I’ll let it go. If you can’t, I’ll have you put to death.”

Bian the Wheelwright replied, “I judge this by what I’ve learned from making wheels. When I carve a wheel, if I work too slowly, it feels easy but the wheel won’t be firm. If I work too quickly, it takes too much effort and the parts won’t fit together. Only when I find the right pace, and my hands work in harmony with what I feel in my mind, can I make a good wheel.

“This subtle skill can’t be put into words. It has a mystery of its own. I couldn’t teach it to my son, and my son couldn’t inherit it from me, so here I am, seventy years old and still making wheels. The finest insights of the ancient sages, and the truths they could not pass on in words, died with them. So the books you’re reading now are merely the dregs left behind by the ancients!”

Through Bian’s experience as a wheelwright, the dialogue shows that the finest skills and truths are often hard to express in words; they can only be understood through practice. Zhuangzi uses this story to criticize people of his time for reading ancient books by rote instead of seeking genuine understanding.

！」

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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/KR5c0126/juan/13/