---
title: "Zhuangzi 莊子 – Vol. 30 | Daozang"
url: "https://daozang.app/en/text/KR5c0126/juan/30/"
canonical: "https://daozang.app/en/text/KR5c0126/juan/30/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《莊子》Vol. 30

Dongshen 洞神部 · Vol. 30 / 33 · 5,023 characters

## Vol. 30 / 33

說劍第三十昔趙文王喜劍，劍士夾門而客三千餘人，日夜相擊於前，死傷者歲百餘人，好之不厭。如是三年，國衰，諸侯謀之。太子悝患之，募左右曰：「孰能說王之意止劍士者，賜之千金。」左右曰：「莊子當能。」太子乃使人以千金奉莊子。莊子弗受，與使者俱往見太子曰：「太子何以教周，賜周千金？」

**Interpretation**

A plain language interpretation of the “Discourse on Swords” chapter of the *Zhuangzi*:

Long ago, King Wen of Zhao was deeply obsessed with swordsmanship, and more than three thousand swordsmen gathered at his court. Every day, they practiced their skills in duels before the palace gates. In a single year, more than a hundred were killed or wounded, yet the king’s passion for swordsmanship did not diminish at all. This went on for three years. The state of Zhao grew weaker, and neighboring rulers began eyeing it as a target.

The crown prince, Kui, was very worried. He said to his attendants, “Whoever can persuade the king to stop keeping these swordsmen will receive a thousand pieces of gold.” The attendants replied, “Zhuangzi should be able to do it.”

So the crown prince sent someone with a thousand pieces of gold to invite Zhuangzi. Zhuangzi did not accept the money. He went with the messenger to see the crown prince and asked, “What would you like to tell me, Crown Prince? Why are you offering me a thousand pieces of gold?”

(Note: Here Zhuangzi refers to himself as “Zhou,” his personal name. The story presents him as detached from wealth and fame, with a wisdom that rises above worldly concerns. It also sets the stage for his later use of the “three swords” to advise King Wen of Zhao.)

太子曰：「聞夫子明聖，謹奉千金以幣從車。夫子弗受，悝尚何敢言！」莊子曰：「聞太子所欲用周者，欲絕王之喜好也。使臣上說大王而逆王意，下不當太子，則身刑而死，周尚安所事金乎？使臣上說大王，下當太子，趙國何求而不得也！」太子曰：「然。吾王所見，唯劍士也。」

**Interpretation**

The Crown Prince said:

“I have heard that you are wise and discerning, sir. I prepared a thousand pieces of gold as your engagement gift, along with a carriage, horses, and attendants. Yet you refuse to accept them. What more could I, Li Kui, the Crown Prince, possibly say?”

Zhuangzi replied:

“I have heard that you wish to employ me, Zhuang Zhou, to put an end to the king’s obsession with swordsmanship. If I advise the king and go against his wishes, while also failing to carry out your charge, I will be punished and put to death. What use would money and possessions be to me then? But if I can persuade the king and fulfill your wish, what in all the state of Zhao would remain beyond our reach?”

The Crown Prince suddenly understood. “That is indeed so. At present, our king sees nothing but those master swordsmen.”

This exchange reveals Zhuangzi’s indifference to rank and wealth. The Crown Prince of Zhao wanted to hire him at great expense to dissuade the king, who was absorbed in swordsmanship. Zhuangzi pointed out that the real issue was not the money, but whether he could truly change the king’s preference. The “swordsmen” were favored fighters at the Zhao court, reflecting the Warring States custom of rulers gathering men of talent around them.

莊子曰：「諾。周善為劍。」太子曰：「然。吾王所見劍士，皆蓬頭突鬢垂冠，曼胡之纓，短後之衣，瞋目而語難王乃悅之。今夫子必儒服而見王，事必大逆。」莊子曰：「請治劍服。」治劍服三日，乃見太子。太子乃與見王，王脫白刃待之。

**Interpretation**

Zhuangzi said, “Good. I am skilled in the art of the sword.”

The Crown Prince continued, “That may be so. But the swordsmen our king receives all have unkempt hair and jutting sideburns. They wear drooping caps fastened with rough cords, and short-tailed swordsmen’s robes. They glare and speak rudely. That is what the king likes. If you go to meet him now dressed as a Confucian scholar, things may go badly.”

Zhuangzi replied, “Then please have a swordsman’s outfit prepared for me.”

Three days after changing into swordsman’s clothes, Zhuangzi went to meet the Crown Prince. The prince then led him to see King Zhao, who was already waiting with a gleaming sword drawn.

This exchange shows Zhuangzi’s wisdom in changing his appearance to gain an audience with King Zhao. At the time, the king was obsessed with swordsmanship and received only swordsmen who matched a particular image. By changing his outward appearance, Zhuangzi secured the chance to meet him, embodying the Daoist philosophy of adapting to circumstances. The phrase “waiting with a naked blade” vividly conveys King Zhao’s arrogant, martial character.

莊子入殿門不趨，見王不拜。王曰：「子欲何以教寡人，使太子先？」曰：「臣聞大王喜劍，故以劍見王。」王曰：「子之劍何能禁制？」曰：「臣之劍，十步殺一人，

**Interpretation**

When Zhuangzi entered the royal palace, he did not hurry forward at a trot, as was the custom for ministers meeting the ruler. When he met King Zhao, he did not kneel or bow.

The king asked him, “What do you intend to teach me, sir, that you asked the crown prince to introduce you first?”

Zhuangzi replied, “I have heard that Your Majesty enjoys swordsmanship, so I have come to meet you with my swordsmanship.”

The king asked, “What is special about your swordsmanship?”

Zhuangzi said, “With my swordsmanship, I can take a man’s life within ten paces.”

千里不留行。」王大悅之，曰：「天下无敵矣！」莊子曰：「夫為劍者，示之以虛，開之以利，後之以發，先之以至。願得試之。」王曰：「夫子休，就舍。待命令設戲請夫子。」

**Interpretation**

This passage comes from “On Swordsmanship” in the *Zhuangzi*. It tells the story of Zhuangzi discussing swordsmanship with King Wen of Zhao.

After hearing Zhuangzi’s theory of swordsmanship, King Wen was delighted and exclaimed, “This style of swordsmanship is truly without equal under Heaven!”

Zhuangzi explained, “The true Way of the sword lies in this: first, show your opponent an apparent opening, deliberately exposing a weakness to mislead them. Strike only when the moment is favorable. Though your movement comes after theirs, you can still land your blow first. I hope to have the chance to demonstrate this for you.”

King Wen of Zhao said, “Please return to your lodging and rest for now, sir. Once I have arranged a place for the match, I will invite you to demonstrate.”

This exchange illustrates Zhuangzi’s idea of “striking first by acting second.” It brings the Daoist principle of overcoming hardness with softness into the theory of swordsmanship. The four phrases beginning with “show the opponent an apparent opening” later became an important source for the martial arts tactic of gaining control by acting after one’s opponent.

王乃校劍士七日，死傷者六十餘人，得五六人，使奉劍於殿下，乃召莊子。王曰：「今日試使士敦劍。」莊子曰：「望之久矣。」王曰：「夫子所御杖，長短何如？」曰：

**Interpretation**

This passage comes from the “Discourse on Swords” chapter of the *Zhuangzi*. It tells of King Wen of Zhao’s obsession with swordsmanship.

King Wen spent seven days testing swordsmen. More than sixty people died, and in the end he chose only five or six highly skilled fighters, who waited before the hall with their swords in hand. He then summoned Zhuangzi.

“Today, I’ll have these swordsmen demonstrate their skill for you,” said King Wen.

“I have been looking forward to this day for a long time,” Zhuangzi replied.

King Wen then asked, “How long is the sword you use, sir?”

This exchange shows King Wen’s obsession with swordsmanship and his ruthless selection of fighters, as well as Zhuangzi’s calm response. Later, Zhuangzi will use images such as “the Son of Heaven’s sword” to admonish King Wen, expressing Daoist opposition to the use of force and esteem for the natural way.

「臣之所奉皆可。然臣有三劍，唯王所用，請先言而後試。」王曰：「願聞三劍。」曰：「有天子劍，有諸侯劍，有庶人劍。」王曰：「天子之劍何如？」曰：「天子之劍，以燕谿石城為鋒，齊岱為鍔，晉衛為脊，周宋為鐔，韓魏為鋏；

**Interpretation**

“This passage comes from the ‘Discourse on Swords’ chapter of the *Zhuangzi*. Zhuangzi uses three kinds of swords as metaphors for ways of governing.

“(The minister said:) ‘I do know various sword techniques. But I have three special swords, made for the king’s use. Let me describe them first, then demonstrate.’

“King Wen of Zhao said, ‘I would like to hear about these three swords.’

“The minister replied, ‘There is the Son of Heaven’s sword, the feudal lords’ sword, and the commoner’s sword.’

“The king asked, ‘What is the Son of Heaven’s sword like?’

“The minister explained, ‘The Son of Heaven’s sword uses the Yan Stream and Shicheng Mountain for its point, Mount Tai in Qi for its blade, Jin and Wei for its back, the former lands of Zhou and the state of Song for its guard, and Han and Wei for its hilt…’

“Here, the different parts of the sword serve as metaphors:

- The point, its sharpest part, represents military power.
- The blade represents the strength of the state.
- The back, which supports the blade, represents the foundations of the state.
- The guard, where the hilt joins the blade, represents cultural ties.
- The hilt represents the center of power.

“Through this sword-forging metaphor, the passage suggests that the Son of Heaven must coordinate resources across the realm, bringing the strengths of different states together into a coherent system of governance.”

包以四夷，裹以四時；繞以渤海，帶以常山；制以五行，論以刑德；開以陰陽，持以春夏，行以秋冬。此劍，直之无前，舉之无上，案之无下，運之无旁，上決浮雲，下絕地紀。此劍一用，匡諸侯，天下服矣。此天子之劍也。」文王芒然自失，曰：「諸侯之劍何如？」

**Interpretation**

This passage describes the “Sword of the Son of Heaven” in Zhuangzi, using poetic language to portray the Daoist ideal of rulership.

The sword’s majesty

Its scabbard is the realm’s four borders, and the turning seasons wrap around it. The Bohai Sea forms its tassel, while Mount Heng serves as its belt. The Five Phases (Wuxing: Wood, Fire, Earth, Metal, Water) forge it; punishments and De (Virtue) determine its edge. Yin-Yang Qi (vital energy) sharpens it. The Qi of spring and summer nourishes it, while the Qi of autumn and winter sets it in motion.

The sword’s power

When thrust straight ahead, nothing can stop it. Raised high, it has nothing above it; lowered, nothing lies beneath it. When swung, nothing can stand against it. It can cleave the clouds above and sever the earth’s veins below. Once this sword is wielded, it can bring the lords of the states into proper order and bring all under Heaven to submission. This is the Sword of the Son of Heaven!

Wen Wang’s response

After hearing this description, King Wen of Zhou seemed dazed and lost. Then he asked, “What is the sword of the lords of the states like?”

Here, the “sword” is a metaphor for the art of governing all under Heaven. Through the “three swords”—the Sword of the Son of Heaven, the sword of the lords of the states, and the sword of the common people—Zhuangzi explores different approaches to governing. The Five Phases, Yin-Yang, and punishments and De are key Daoist concepts that reflect ancient understandings of the patterns of the cosmos. The Bohai Sea and Mount Chang (Mount Heng) are actual place names: the sea suggests vastness, and the mountain suggests stability.

曰：「諸侯之劍，以知勇士為鋒，以清廉士為鍔，以賢良士為脊，以忠聖士為鐔，以豪桀士為鋏。此劍，直之亦无前，舉之亦无上，案之亦无下，運之亦无旁；上法圓天以順三光，下法方地以順四時，中和民意以安四鄉。此劍一用，如雷霆之震也，四封之內，无不賓服而聽從君命者矣。此諸侯之劍也。」

**Interpretation**

Zhuangzi uses the “sword of the feudal lords” as a metaphor to describe the ideal way of governing a state.

The sword’s construction symbolizes different kinds of talent. Its point is formed by warriors of both wisdom and courage. Its blade is made of upright, incorruptible scholars. Its spine is borne by worthy people of virtue and ability. Its hilt is forged from loyal and sagacious ministers, and its scabbard is fashioned by men of heroic character.

The sword’s qualities are these: thrust forward, and nothing can stand against it; raise it high, and nothing can rise above it; press it down, and nothing can resist it; sweep it from side to side, and nothing can evade it.

It follows the patterns of Heaven and Earth. Above, it takes the rounded dome of the sky as its model and accords with the movements of the sun, moon, and stars—the Three Luminaries. Below, it takes the square earth as its model and follows the cycles of the four seasons. Between them, it brings the people’s wishes into harmony and keeps the villages in every direction at peace.

When this sword is put to use, it is like thunder shaking the earth. Within the borders of the realm, no one fails to submit and obey the ruler’s commands. This is the “Way of the Sword” by which a feudal lord governs a state.

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

**Interpretation**

This dialogue comes from “Speaking of Swords,” a chapter of the *Zhuangzi*. It tells of King Wen of Zhao asking what the swordsmanship of ordinary people is like:

King Wen of Zhao asked, “What is the swordsmanship of ordinary people like?”

The swordsman replied, “As for the swordsmanship of ordinary people, those swordsmen have unkempt hair, jutting sideburns, and crooked hats. Their hat cords are coarse, their clothes are short in the back, and they glare as they speak in stammers. When they face one another in a contest,

“they can hack through a neck from above and pierce the liver and lungs from below. This is the swordsmanship of ordinary people. It is no different from cockfighting: once a man’s life is over, he has done nothing for the affairs of the state. Today, Your Majesty occupies the position of Son of Heaven, yet you delight in this kind of swordsmanship. In private, I feel it is beneath Your Majesty.”

(Note: By contrasting the “sword of the Son of Heaven” with the “sword of the commoner,” this passage satirizes rulers who become absorbed in a low form of martial force. Through the swordsman’s words, Zhuangzi argues that rulers should pursue a higher way of governing. “Speaking of Swords” is thought to be the work of later followers of Zhuangzi, and it uses swordsmanship as a metaphor for strategies of statecraft.)

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

**Interpretation**

This passage tells the story of Zhuangzi and King Wen discussing swordsmanship.

King Wen took Zhuangzi by the hand and led him into the hall. When the royal cooks brought out the food, King Wen walked around the table three times to show his respect for Zhuangzi. Zhuangzi said to him, “Your Majesty, please sit quietly and calm your mind. I have finished telling you everything about swordsmanship.”

Afterward, King Wen stayed inside the palace for three months, devoting himself to understanding the Way of the sword. The swordsmen—meaning the other sword fighters—practiced breath regulation in their own quarters. Here, “taking in and restraining the breath” refers to the Daoist practice of holding and regulating the breath.

也。

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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/30/