---
title: "Zhuangzi 莊子 – Vol. 33 | Daozang"
url: "https://daozang.app/en/text/KR5c0126/juan/33/"
canonical: "https://daozang.app/en/text/KR5c0126/juan/33/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《莊子》Vol. 33

Dongshen 洞神部 · Vol. 33 / 33 · 10,542 characters

## Vol. 33 / 33

天下第三十三天下之治方術者多矣，皆以其有為不可加矣。古之所謂道術者，果惡乎在？曰：「无乎不在。」曰：「神何由降？明何由出？」「聖有所生，王有所成，皆原於一。」不離於宗，謂之天人。不離於精，謂之神人。不離於真，謂之至人。以天為宗，以德為本，以道為門，兆於變化，謂之聖人。

**Interpretation**

This passage from “All Under Heaven” in the *Zhuangzi* says:

Today, many people in the world devote themselves to specialized fields of study, and each believes their knowledge has reached its highest point. But where, then, is the “art of the Dao” (the fundamental patterns of the cosmos and wisdom for living) spoken of by the ancients? The answer is: “It is everywhere.”

The passage then asks where spiritual power descends from and where wisdom arises. Its answer is that sages become sages and enlightened rulers become enlightened rulers through the same underlying source.

More specifically, one who does not depart from the fundamental Dao (the Way) is called a “Heavenly Person,” one who is at one with nature. One who keeps the spirit pure is called a “Spirit Person,” one who transcends the ordinary world. One who preserves the original purity of their nature is called a “Perfect Person,” one who has attained the highest state. And one who takes nature as the root, De (Virtue/Power) as the foundation, and the Dao as the path, and who can foresee change, is called a “Sage.”

Here, “root,” “essence,” and “true nature” are all central Daoist concepts. They refer, respectively, to the fundamental Dao, pure essence, and authentic nature. “Heavenly Person,” “Spirit Person,” “Perfect Person,” and “Sage” are names for different levels of Daoist cultivation.

以仁為恩，以義為理，以禮為行，以樂為和，薰然慈仁，謂之君子。以法為分，以名為表，以操為驗，以稽為決，其數一二三四是也，百官以此相齒，以事為常，以衣食為主，蕃息畜藏，老弱孤寡為意，皆有以養，民之理也。古之人其備乎！配神明，醇天地，育萬物，和天下，澤及百姓，明於本數，係於末度，六通四闢，小大精粗，

**Interpretation**

This passage from the Zhuangzi describes the way ancient sages governed the state and principles for conducting oneself.

The first part sets out the standards of a cultivated gentleman: show benevolence through acts of kindness, use righteousness to clarify what is right, let ritual guide conduct, and use music to harmonize the temperament. Be gentle and caring like a spring breeze. Only such a person can be called a gentleman.

The second part describes how to govern society: use laws to define responsibilities, titles to make people’s roles clear, personal conduct to assess their character, and evaluations to determine rewards and punishments. The system should be as clear as counting. Officials carry out their duties according to these rules.

The third part addresses the foundations of people’s livelihood: make labor a regular part of life, treat food and clothing as its essentials, build up reserves, and give special care to the old, the weak, and those without family support. Everyone should have security. This is the proper way to govern the people.

Finally, the passage praises the perfect state of the sages of old: how complete the ancient sages were! They were in accord with the spirits and shared the De (Virtue/Power) of Heaven and Earth. They nurtured and transformed the myriad things, brought harmony to all under Heaven, and extended their benevolence to the people. They understood both fundamental principles and practical rules, and could move freely through matters great and small, fine and coarse.

其運无乎不在。其明而在數度者，舊法世傳之史尚多有之。其在於《詩》、《書》、《禮》、《樂》者，鄒魯之士搢紳先生多能明之。《詩》以導志，《書》以導事，《禮》以導行，《樂》以導和，《易》以導陰陽，《春秋》以導名分。其數散於天下而設於中國者，百家之學時或稱而道之。天下大亂，賢聖不明，道德不一，天下多得一察焉以自好。譬如耳目鼻口，

**Interpretation**

The Dao (the Way), the underlying order of the universe, operates everywhere. Many teachings clearly recorded in codes and institutions have been preserved in the accounts of court historians over the generations. Scholars and officials in the Zou and Lu regions, Confucius’s homeland, were generally familiar with classics such as the *Book of Songs*, the *Book of Documents*, the *Book of Rites*, and the *Classic of Music*.

Each classic served its own purpose: the *Book of Songs* guided the mind and heart; the *Book of Documents* offered guidance on governing; the *Book of Rites* regulated conduct; the *Classic of Music* harmonized the temperament; the *Book of Changes* explained transformations of Yin-Yang; and the *Spring and Autumn Annals* clarified ranks and distinctions. These teachings spread throughout the realm and circulated widely across the Central Plains. The various schools of thought often cited and discussed these classics.

But now the realm is in turmoil. The Way of the sages is no longer clear, and moral standards have lost their unity. Many people seize on just one aspect and take themselves to be right. It is like the ears, eyes, nose, and mouth, each with its own function but unable to communicate with the others—a metaphor for people each clinging to one side.

皆有所明，不能相通。猶百家眾技也，皆有所長，時有所用。雖然，不該不徧，一曲之士也。判天地之美，析萬物之理，察古人之全，寡能備於天地之美，稱神明之容。是故內聖外王之道，闇而不明，鬱而不發，天下之人各為其所欲焉以自為方。悲夫，百家往而不反，必不合矣！後世之學者，不幸不見天地之純，古人之大體，

**Interpretation**

Each school of thought has its own area of expertise (“each has something it understands”), much as different crafts are useful at particular times. The problem is that these schools cannot be brought together into a coherent whole (“they cannot communicate with one another”). Though each has its strengths, none is comprehensive (“none can encompass everything”); each is merely an expert fixated on one side of the matter (“a scholar of one corner”).

They analyze the beauty of Heaven and Earth, dissect the principles of the myriad things, and examine the complete thought of the ancients. Yet few can truly take in the beauty of Heaven and Earth as a whole, or attain a state worthy of the divine.

Thus the true Way of the inner sage and outer king—the highest state combining inner cultivation with outward achievement—is obscured and unclear, buried and left unexpressed. People everywhere act according to their own desires and each holds to a standard of their own. It is lamentable that the various schools of thought drift ever farther apart; in the end, they are bound to remain divided.

Scholars of later generations are less fortunate still: they can no longer see the unadulterated nature of Heaven and Earth, or understand the overall scope of the ancients’ thought.

道術將為天下裂。不侈於後世，不靡於萬物，不暉於數度，以繩墨自矯而備世之急，古之道術有在於是者。墨翟禽滑釐聞其風而悅之，為之太過，已之大循。作為《非樂》，命之曰《節用》；生不歌，死无服。墨子氾愛兼利而非鬭，其道不怒；又好學而博，不異，不與先王同，毀古之禮樂。黃帝有《咸池》，堯有《大章》，舜有《大韶》，

**Interpretation**

This passage describes the divisions and changes in ancient Daoist teachings, as well as the origins and doctrines of the Mohist school.

The Way’s teachings, once whole, were on the verge of being broken apart and scattered among the people of the world. In ancient times, the true teachings of the Way did not seek fame for later generations, squander the resources of the myriad things, or show off rites and institutions. They used rules to discipline themselves and meet urgent needs in the world.

Mo Di, founder of the Mohist school, and his disciple Qin Guli heard of this way of life and admired it. But they took it too far and put it into practice too rigidly. They advocated “Against Music,” opposing musical pleasure, and “Economy in Expenditure,” urging restraint in the use of resources. They sang no songs while alive and wore no mourning clothes after death.

Mozi promoted “universal care” and “mutual benefit,” and opposed conflict. His doctrine called for not giving way to anger easily. He was also eager to learn and ask questions, widely knowledgeable, and not given to novelty for its own sake. Yet he did not follow the ways of the ancient sage-kings in every respect, and he criticized their rites and music.

The passage mentions musical pieces associated with several sage-kings: the Yellow Emperor’s “Xianchi,” Yao’s “Dazhang,” and Shun’s “Dashao.” These were rites and musical works established by the ancient sage-kings. Their mention highlights, by comparison, the Mohists’ opposition to traditional rites and music.

禹有《大夏》，湯有《大濩》，文王有辟雍之樂，武王周公作《武》。古之喪禮，貴賤有儀，上下有等，天子棺槨七重，諸侯五重，大夫三重，士再重。今墨子獨生不歌，死不服，桐棺三寸而无槨，以為法式。以此教人，恐不愛人；以此自行，固不愛己。末敗墨子道，雖然，歌而非歌，哭而非哭，樂而非樂，是果類乎？其生也勤，其死也薄，其道大觳；

**Interpretation**

Yu the Great had the musical composition *Da Xia*. King Tang of the Shang had the musical dance *Da Huo*. King Wen of Zhou had the refined music of Biyong, the Son of Heaven’s academy. King Wu of Zhou and the Duke of Zhou created the *Wu* dance.

In ancient funeral rites, rules distinguished the honored from the humble and clearly marked the ranks above and below. The Son of Heaven used a coffin and outer cases in seven layers; the feudal lords, five; high officials, three; and ordinary gentlemen, two.

Mozi, founder of the Mohist school, now advocates making no music while alive, wearing no mourning clothes after death, and using only a paulownia coffin three inches thick, without an outer case. He presents this as a standard.

To teach others by this standard can hardly count as caring for them; to impose it on oneself can hardly count as cherishing oneself.

This does not mean the Mohist teachings should be rejected outright. Yet when it is time to sing, they do not sing as singing should be; when it is time to mourn, they do not grieve as grief should be; and when it is time for joy, they do not rejoice as joy should be. Can this really accord with ordinary human feelings?

The Dao of the Mohists demands that people toil while alive and observe meager funeral rites after death. Such a teaching is far too harsh.

使人憂，使人悲，其行難為也，恐其不可以為聖人之道，反天下之心，天下不堪。墨子雖獨能任，奈天下何！離於天下，其去王也遠矣。墨子稱道曰：「昔者禹之湮洪水，決江河而通四夷九州也，名川三百，支川三千，小者无數。禹親自操橐耜而九雜天下之川；腓无胈，脛无毛，沐甚雨，櫛疾風，置萬國。禹大聖也而形勞天下也如此。」

**Interpretation**

This passage from the *Zhuangzi* criticizes the shortcomings of Mohist teachings while quoting Mozi’s praise of Yu the Great:

The Mohists’ teachings inspire worry and sorrow, and their practices are too difficult to carry out. They may not accord with the Way of the sages. These teachings go against the natural inclinations of people everywhere, who simply cannot bear them. Even if Mozi himself could put them into practice, what could he expect of everyone else? A teaching that runs counter to the hearts of people throughout the world is far from bringing about the Way of kings.

Mozi praised Yu the Great in these words: “Long ago, when Yu controlled the floods, he opened the waterways, joining the distant regions in all directions with the lands of the Nine Provinces. He managed three hundred major rivers and three thousand tributaries, along with countless smaller channels. Carrying baskets for earth and shovels in his own hands, Yu hurried among the rivers and streams of the world. The flesh on his calves wore away, and the hair on his legs was rubbed off. Braving driving rain and fierce winds, he finally brought peace to the lords of the ten thousand states. Even a great sage such as Yu had to labor so strenuously for the world.”

Through Mozi’s praise of Yu, Zhuangzi is in fact criticizing the Mohists for placing too much emphasis on ascetic hardship and frugality. From a Daoist perspective, Yu’s flood control was something he had no choice but to undertake, not an ideal way of life.

使後世之墨者，多以裘褐為衣，以跂蹻為服，日夜不休，以自苦為極，曰：「不能如此，非禹之道也，不足謂墨。」相里勤之弟子五侯之徒，南方之墨者苦獲、已齒、鄧陵子之屬，俱誦《墨經》，而倍譎不同，相謂別墨；以堅白同異之辯相訾，以觭偶不仵之辭相應；以巨子為聖人，皆願為之尸，冀得為其後世，至今不決。

**Interpretation**

Later generations of Mohist followers wore coarse cloth and straw sandals. They practiced tirelessly day and night, taking self-denial as their highest principle. They said, “If you cannot live this way, you do not follow the way by which Yu the Great—the ancient sage king revered by the Mohists—governed the state, and you do not deserve to be called a Mohist disciple.”

The passage singles out several groups and figures among the Mohists: the five lords who were disciples of Xiangli Qin, and the southern Mohists Ku Huo, Yi Chi, Dengling Zi, and others. They all recited the *Mohist Canons*, but understood the texts differently and accused one another of being “heretical Mohists.” They attacked one another with debates over “hardness and whiteness, sameness and difference”—famous logical propositions of the School of Names—and countered one another with all sorts of unusual arguments.

Each Mohist group revered the “Juzi,” or Mohist leader, as a sage. They competed to become the Juzi’s successor, hoping to establish their own teachings as orthodox. Their dispute has continued to this day without resolution.

The phrase “hardness and whiteness, sameness and difference” refers to famous logical propositions from the Warring States period that explore the relation between an object’s properties and its existence. The Juzi was the highest leader of the Mohist organization, which maintained a strict system of succession from master to disciple.

墨翟禽滑釐之意則是，其行則非也。將使後世之墨者，必自苦以腓无胈脛无毛相進而已矣。亂之上也，治之下也。雖然，墨子真天下之好也，將求之不得也，雖枯槁不舍也。才士也夫！不累於俗，不飾於物，不苟於人，不忮於眾，願天下之安寧以活民命，人我之養畢足而止，以此白心，古之道術有在於是者。宋鉼尹文聞其風而悅之，作為華山之冠以自表，

**Interpretation**

Mozi, the founder of the Mohist school, and his disciple Qin Huali had sound ideas, but their methods were flawed. These methods could lead later Mohists to torment themselves until they had no flesh on their shins and no hair on their legs, treating this as a standard of progress. They excelled at throwing the world into disorder, but were poor at governing it. Yet Mozi truly cared for everyone under Heaven. Even when he could not realize his ideal, he would not give up, though his body grew gaunt. What a man of ability!

The following describes a different way of conducting oneself: do not let the ways of the world burden you; do not adorn yourself with external things; do not flatter others or compete with the crowd. Simply hope for peace throughout the world and a livelihood for the people, and be content when your own needs and those of others are met. In ancient Daoist teachings, there was a school that expressed its convictions in this way. Song Xing, a Daoist thinker, and Yin Wen, associated with the School of Names, heard of this tradition and admired it.

They made hats shaped like Mount Hua to display their aspirations. Mount Hua symbolized rising above worldly concerns in Daoist thought, so the “Mount Hua hat” here suggests a spiritual ideal of transcendence.

接萬物以別宥為始；語心之容，命之曰心之行，以聏合驩，以調海內，請欲置之以為主。見侮不辱，救民之鬭，禁攻寢兵，救世之戰。以此周行天下，上說下教，雖天下不取，強聒而不舍者也，故曰：上下見厭而強見也。雖然，其為人太多，其自為太少，曰：「請欲固置五升之飯足矣。」先生恐不得飽，弟子雖飢，不忘天下，日夜不休，曰：

**Interpretation**

This passage comes from “Under Heaven,” the Miscellaneous Chapters of the Zhuangzi. It describes the teachings and way of life of Song Xing and the Yin Wen school during the Warring States period. In modern terms:

They held that understanding the myriad things begins with letting go of fixed preconceptions. When discussing the mind’s condition, they called it “the mind’s activity.” They treated others gently and made it their task to reconcile conflicts throughout the world, hoping to make these principles the foundation for how people lived. They taught that being insulted was no cause for shame, that popular disputes should be settled, attacks stopped, wars ended, and the world rescued from conflict.

They traveled among the states with these ideas, advising rulers above and educating the people below. Even when people across the world would not accept their teachings, they kept urging them again and again. That is why it was said of them: “They were disliked both above and below, yet still pressed their remonstrances.”

Even so, they thought too much about others and too little about themselves. They often said, “A meal of five pints of rice is enough.” Their teacher was so poor that even his meals were uncertain. His disciples went hungry, yet remained devoted to the world and traveled tirelessly, day and night.

「我必得活哉！」圖傲乎救世之士哉！曰：「君子不為苛察，不以身假物。」以為无益於天下者，明之不如已也，以禁攻寢兵為外，以情欲寡淺為內，其小大精粗，其行適至是而止。公而不黨，易而无私，決然无主，趣物而不兩，不顧於慮，不謀於知，於物无擇，與之俱往，古之道術有在於是者。

**Interpretation**

This passage comes from the “Under Heaven” chapter of the Zhuangzi. It describes how ancient practitioners of the Dao conducted themselves. We can understand it in three parts.

The first asks, “Must I necessarily go on living?” This mocks the arrogance of people who believe they can save the world. It then presents the gentleman’s principles for living: he does not demand meticulous scrutiny of every detail, and he does not let external things take possession of his person. When something brings no benefit to the world, it is better to stop than to argue over it.

The second part describes their principles of cultivation. Outwardly, they called for an end to attacks and the laying down of arms; inwardly, they cultivated a clear mind and few desires. Whether dealing with great or small matters, or with subtle or broad principles, they acted only as far as was appropriate, then stopped.

The third part depicts the state of those who have attained the Dao. They are impartial and do not form factions; easygoing and free of favoritism; decisive without imposing their own views; responsive to things without being of two minds; unconcerned with looking ahead or back; and free of clever calculation. They make no distinctions among things and move along with the changes of nature. This is the essence of the ancient art of the Dao.

The phrase “stop attacks and lay down arms” means to halt aggression and bring wars to an end. “Few and shallow desires” means reducing one’s desires and remaining detached.

彭蒙、田駢、慎到聞其風而悅之，齊萬物以為首，曰：「天能覆之，而不能載之；地能載之，而不能覆之；大道能包之，而不能辯之。知萬物皆有所可，有所不可，故曰：選則不徧，教則不至，道則无遺者矣。」是故慎到棄知去己，而緣不得已，泠汰於物以為道理，曰：「知不知，將薄知而後鄰傷之者也。」謑髁无任，而笑天下之尚賢也；縱脫无行，而非天下之大聖。

**Interpretation**

This passage discusses the views of three Warring States thinkers, Peng Meng, Tian Pian, and Shen Dao. They advocated the equality of all things and argued that:

Heaven, Earth, and the Great Dao each have their limits. Heaven can cover all things but cannot support them; Earth can support all things but cannot cover them; the Great Dao can embrace all things but cannot distinguish right from wrong. Recognizing that everything has both strengths and weaknesses, they argued that deliberate selection leaves something out, forced instruction fails to achieve its purpose, and only following the natural course of the Dao leaves nothing unaccounted for.

Shen Dao went further, advocating that people set aside personal cleverness and subjective preconceptions, and follow the natural patterns of things. He believed that striving to know what should not be known can harm the understanding that comes close to truth. He opposed making a show of one’s worthiness, mocked society’s reverence for sages, and urged people to free themselves from conventional rules of conduct.

*Note: “lingtai” means following nature; “xiake” means going along with nature without deliberate action; “wu ren” means not deliberately taking on a responsibility; and “zongtuo” means freeing oneself from worldly constraints.*

椎拍輐斷，與物宛轉，舍是與非，苟可以免，不師知慮，不知前後，魏然而已矣。推而後行，曳而後往，若飄風之還，若羽之旋，若磨石之隧，全而无非，動靜无過，未嘗有罪。是何故？夫无知之物，无建己之患，无用知之累，動靜不離於理，是以終身无譽。故曰：至於若无知之物而已，无用賢聖，夫塊不失道。豪桀相與笑之曰：

**Interpretation**

This passage describes the state of Wuwei (non-action) valued in Daoist thought.

Like a carpenter’s compass turning freely, one adapts to things as they are and lets go of attachment to right and wrong, seeking only to avoid trouble. One relies neither on schemes nor clever calculations, and does not fret over gains or losses, advance or retreat, but simply stands apart in composure. One moves when pushed and shifts when drawn, as naturally as a whirlwind circling, a feather drifting and turning, or a millstone rolling. Remaining whole without going against one’s nature, one moves and rests without fault, and so never incurs blame.

How can one reach this state? Things without knowledge or awareness suffer neither the troubles that come from trying to stand out nor the burdens of cleverness. Their every movement and stillness accord with the natural order, so they spend their whole lives pursuing no empty reputation.

Thus, the highest state is to be like something without awareness: there is no need to proclaim oneself a sage; even a clod of earth naturally accords with the Dao (the Way). Yet those who consider themselves outstanding mock this state, saying….

[Note: “The compass used by a carpenter” refers to a tool that turns freely, and serves as a metaphor for adapting to nature. “Standing apart in composure” describes a state of serene independence. “Clod” means a lump of earth, symbolizing the most unadorned natural existence.]

「慎到之道，非生人之行而至死人之理，適得怪焉。」田駢亦然，學於彭蒙，得不教焉。彭蒙之師曰：「古之道人，至於莫之是莫之非而已矣。其風窢然，惡可而言？」常反人，不聚觀，而不免於魭斷。其所謂道非道，而所言之韙不免於非。彭蒙、田駢、慎到不知道。雖然，概乎皆嘗有聞者也。以本為精，以物為粗，以有積為不足，澹然獨與神明居，

**Interpretation**

Shen Dao, a thinker of the Warring States period, taught principles that were not rules for the living to follow. They seemed instead like the reasoning of the dead, and struck people as strange.

Tian Pian, another thinker, was much the same. He studied under Peng Meng, a Daoist scholar, and learned from him the “teaching without words.”

Peng Meng’s teacher once said: “Those in ancient times who attained the Dao reached a state that affirmed and denied nothing. Their influence spread naturally, like the wind. Why would they need to teach through words?”

These thinkers often went against common sense and refused to follow the crowd, yet they could not escape one-sidedness. The Dao they spoke of was not the true Dao, and what they affirmed was bound to contain errors. Peng Meng, Tian Pian, and Shen Dao did not truly understand the Dao.

Still, for all that, they had each heard something of the Dao’s truth.

What follows describes the true state of cultivating the Dao: regard the root of the Dao as subtle and refined, and particular things as coarse and superficial. See the accumulation of knowledge as inadequate. Keep the mind calm and detached, and dwell alone in the company of the divine—the highest state of the Dao.

古之道術有在於是者。關尹、老聃聞其風而悅之，建之以常无有，主之以太一，以濡弱謙下為表，以空虛不毀萬物為實。關尹曰：「在己无居，形物自著。其動若水，其靜若鏡，其應若響。芴乎若亡，寂乎若清。同焉者和，得焉者失。未嘗先人而常隨人。」老聃曰：「知其雄，守其雌，為天下谿；知其白，守其辱，為天下谷。」人皆取先，己獨取後，曰受天下之垢；

**Interpretation**

Among the methods of cultivating the Dao in ancient times, there was one school of thought.

When Guan Yin, a disciple of Laozi, and Laozi heard of this teaching, they greatly admired it. They took “constant absence and presence”—the enduring state of Wuwei (non-action)—as its foundation, and Taiyi, the primordial source of the universe, as its central principle. Outwardly, it appeared yielding and humble; in essence, it embraced all things without harming them.

Guan Yin said:

“Keep the mind free of attachment, and things will reveal themselves naturally. In action, be like flowing water; at rest, be clear as a mirror. Respond to things as promptly as an echo. In a haze, seem both present and absent; in stillness, remain clear and transparent. Live in harmony with all things: cling to the pursuit of them, and you will lose them. Never strive to be first; always follow along with others.”

Laozi said:

“Though you know the way of strength, remain in the posture of weakness, and be willing to become the stream of the world. Though you understand the glory of radiance, keep to a lowly position, and be willing to become the world’s valley.”

When everyone in the world was competing to get ahead, Laozi chose instead to fall behind. He said this was to “bear the world’s grime”—that is, to embrace all the imperfections of the world.

人皆取實，己獨取虛，无藏也故有餘，巋然而有餘。其行身也，徐而不費，无為也而笑巧；人皆求福，己獨曲全，曰苟免於咎。以深為根，以約為紀，曰堅則毀矣，銳則挫矣。常寬容於物，不削於人，可謂至極。關尹、老聃乎！古之博大真人哉！

**Interpretation**

This passage from Zhuangzi speaks of the Daoist wisdom of how to live: while others pursue tangible things, he chooses emptiness—the Daoist ideal of being free from attachment. Because he does not hoard, he seems all the more abundant. He moves through life with ease, appearing to do nothing while seeing through the workings of clever schemes.

While people chase good fortune, he chooses to yield and accommodate, believing it is enough to avoid disaster. He takes depth as his foundation and simplicity—the Daoist ideal of a plain way of life—as his guiding principle. He says that what is too hard is easily broken, and what is too sharp soon grows dull. He treats all things with tolerance and does not deal harshly with others; this may be called the highest attainment.

Finally, the passage praises Guanyin, Laozi’s disciple, and Laozi, also known as Lao Dan, as ancient sages who attained the Dao and possessed profound, far-reaching wisdom.

寂漠无形，變化无常，死與生與，天地並與，神明往與！芒乎何之，忽乎何適，萬物畢羅，莫足以歸，古之道術有在於是者。莊周聞其風而悅之，以謬悠之說，荒唐之言，无端崖之辭，時恣縱而不儻，不以觭見之也。以天下為沈濁，不可與莊語，以巵言為曼衍，以重言為真，以寓言為廣。獨與天地精神往來，而不敖倪於萬物，不譴是非，

**Interpretation**

The Great Dao (the Way) is still and empty, without fixed form; it transforms and flows on without end. Death and life accompany one another, and all things between Heaven and Earth exist together. The spirits—the forces of natural creation—are ceaselessly in motion. Vast and indistinct, they seem to go nowhere; dim and elusive, they seem to have no destination. They encompass all things in the world, yet settle nowhere in particular. The learning of the ancient practitioners of the Dao is reflected in these ideas.

When Zhuangzi heard of this way of thinking, he greatly admired it. He expressed it through doctrines that seemed strange and far-reaching, outlandish statements, and words that ranged beyond ordinary bounds. He often let his thoughts roam freely, without being constrained by convention or clinging to rigid opinions. He believed that everyone under Heaven was sunk in murk and confusion, making serious, solemn speech impossible. So he used spontaneous words to unfold the principles, drew on the words of the ancients to reveal the truth, and spread his ideas through parables.

He alone communed with the spiritual essence of Heaven and Earth and nature, yet showed no arrogance or contempt toward the myriad things and passed no judgment on right and wrong in the world.

以與世俗處。其書雖瓌瑋，而連犿无傷也。其辭雖參差，而諔詭可觀。彼其充實不可以已，上與造物者遊，而下與外死生无終始者為友。其於本也，弘大而闢，深閎而肆，其於宗也，可謂調適而上遂矣。雖然，其應於化而解於物也，其理不竭，其來不蛻，芒乎昧乎，未之盡者。惠施多方，其書五車，其道舛駁，其言也不中。歷物之意，曰：

**Interpretation**

When this book is brought into the world of ordinary life, its contents, though strange and splendid, flow together without violating reason. Its language, though uneven and varied, is wonderfully intricate and winding, and worthy of admiration.

The ideas it contains are rich and abundant, seeming to have no end. Above, it roams with the Creator—the power that brings all things into being and nurtures them. Below, it befriends beings who transcend life and death and have neither beginning nor end. At its root, it is vast and open, deep and far-reaching; in its purpose, it may be said to reconcile and connect things, advancing ever upward toward higher realms.

Even so, it can adapt to change and dissolve attachment to external things. Its principles are inexhaustible, and its source never runs dry. It is vast and profound, yet still has depths that cannot be fathomed.

Hui Shi, a thinker of the Warring States period, was widely learned, and his writings filled five carts. Yet his doctrines were confused and mixed, and his remarks often missed the point. In examining the principles of things, he said:

「至大无外，謂之大一；至小无內，謂之小一。无厚，不可積也，其大千里。天與地卑，山與澤平。日方中方睨，物方生方死。大同而與小同異，此之謂小同異；萬物畢同畢異，此之謂大同異。南方无窮而有窮，今日適越而昔來。連環可解也。我知天下之中央，燕之北越之南是也。氾愛萬物，天地一體也。」惠施以此為大，觀於天下而曉辯者，

**Interpretation**

When we speak of what is greatest, it has no boundary; this is called the “Great One.” When we speak of what is smallest, it has no core; this is called the “Small One.” Things without thickness—abstract ideas, for example—cannot be piled up, yet they can extend a thousand miles. Heaven and earth are equally low; high mountains and marshes are equally level. The sun begins to decline as soon as it reaches its highest point, and all things begin moving toward death as soon as they are born.

The differences between what is broadly alike and what is narrowly alike are called “small similarities and differences.” When all things are wholly the same and wholly different, this is called “great similarity and difference.” The south is both without end and bounded; to arrive in Yue today is as if one had arrived yesterday. A linked ring that seems impossible to undo can, in fact, be undone. I know where the center of the world lies: north of Yan and south of Yue.

Care for all things widely, because heaven, earth, and all things are one. Hui Shi, a leading figure among the School of Names during the Warring States period, treated these ideas as the highest wisdom. He used them to observe the world and to enlighten those skilled in debate.

This passage uses a perspective of relativity to unsettle ordinary judgments about space, time, and value, emphasizing the underlying unity and relativity of all things.

天下之辯者相與樂之。卵有毛，雞三足，郢有天下，犬可以為羊，馬有卵，丁子有尾，火不熱，山出口，輪不蹍地，目不見，指不至，至不絕，龜長於蛇，矩不方，規不可以為圓，鑿不圍枘，飛鳥之景未嘗動也，鏃矢之疾而有不行不止之時，狗非犬，黃馬驪牛三，白狗黑，孤駒未嘗有母，一尺之捶，日取其半，萬世不竭。辯者以此與惠施相應，終身无窮。

**Interpretation**

This passage from the *Zhuangzi* describes paradoxical arguments that ancient debaters loved to discuss. They used propositions that seemed to contradict one another to challenge ordinary ways of understanding things.

They said, “Eggs have feathers”; “a chicken has three legs”; “the capital of Chu, Ying, contains the whole world”; “a dog can be called a sheep”; “horses lay eggs”; “tadpoles have tails”; “fire is not hot”; “mountains can speak”; “wheels do not roll over the ground”; “eyes cannot see things”; “fingers cannot touch objects”; “what is longest also has an end”; “a tortoise is longer than a snake”; “a carpenter’s square cannot make a square”; “a compass cannot make a circle”; “a mortise cannot fit a tenon”; and “the shadow of a flying bird has never moved.”

They went on to say, “A flying arrow is moving and not moving”; “a dog is not a canine”; “a yellow horse plus a black ox equals three”; “a white dog is black”; “an orphan foal has never had a mother”; and “if you cut a one-foot-long stick in half each day, you will never finish cutting it up.” These debaters argued over such claims with Hui Shi, the leading figure of the School of Names, and took endless delight in exploring questions that seemed absurd.

Note: These propositions reflect the School of Names’ way of thinking through the relation between sameness and difference. By disrupting ordinary logic, they explore philosophical questions such as the relation between names and things, and between motion and stillness. They are comparable to Zeno’s paradoxes in ancient Greece.

桓團、公孫龍辯者之徒，飾人之心，易人之意，能勝人之口，不能服人之心，辯者之囿也。惠施日以其知與人之辯，特與天下之辯者為怪，此其柢也。然惠施之口談，自以為最賢，曰天地其壯乎！施存雄而无術。南方有倚人焉曰黃繚，問天地所以不墜不陷，風雨雷霆之故。惠施不辭而應，不慮而對，徧為萬物說，說而不休，多而无已，猶以為寡，

**Interpretation**

This passage tells the story of several famous debaters from the Warring States period.

Huan Tuan, Gongsun Long, and other skilled debaters could use fine-sounding words to sway people and change their minds. They might win an argument, but they could not truly win people over. That was the debaters’ limitation.

Huishi, a leading figure of the School of Names, spent his days arguing with others through sheer cleverness. He delighted in disputing strange and unusual claims with debaters from across the land. This was the skill he relied on. Huishi was deeply proud of his eloquence. He considered himself the most worthy and capable, and often exclaimed, “How vast are the wonders between Heaven and Earth!” Yet for all his drive to outdo others, he lacked a genuine way to govern the state.

In the south lived a strange man named Huang Liao, who asked Huishi: “Why doesn’t the sky collapse? Why doesn’t the earth sink? How are wind, rain, thunder, and lightning formed?” Huishi answered at once, without stopping to think. He spoke on and on, explaining the principles behind all things. His words seemed endless, and he still felt he had not said enough.

Through the examples of Huishi and others, this passage reflects Zhuangzi’s criticism of the School of Names and its fondness for sophistical argument. In Zhuangzi’s view, its thinkers could be eloquent, but they often lost touch with practical matters and became entangled in pointless disputes.

益之以怪。以反人為實而欲以勝人為名，是以與眾不適也。弱於德，強於物，其塗隩矣。由天地之道觀惠施之能，其猶一蚊一䖟之勞者也。其於物也何庸！夫充一尚可，曰愈貴道，幾矣！惠施不能以此自寧，散於萬物而不厭，卒以善辯為名。惜乎！惠施之才，駘蕩而不得，逐萬物而不反，是窮響以聲，形與影競走也。悲

**Interpretation**

Huishi, a leading figure of the School of Names, was always fond of strange and unconventional arguments, treating claims that went against common sense as truths. He hoped to win fame by defeating others in debate. This way of thinking set him apart from ordinary people. His moral cultivation was weak, yet he spent all his energy disputing matters outside himself. The further he followed this path, the more mistaken it became.

Viewed from the perspective of Heaven, Earth, and the natural Dao, Huishi’s talent was like a mosquito or gadfly busily striving to no purpose. What use was it to him in understanding the Dao of all things? Mastering one particular field may be worthwhile, but to claim that it is more precious than the great Dao is to fall far short.

How regrettable! Huishi’s talent could have been excellent, but he never learned to quiet his mind. He became absorbed in chasing the appearances of things and could not turn back. It was like trying to catch an echo with a sound, or racing a shadow with one’s body: an effort that could lead nowhere. Truly pitiful.

夫！

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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/33/