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《莊子 - Zhuangzi》

[Warring States] 350 BC-250 BC English translation: James Legge ^[?]

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[Also known as: 《南華真經》]

《齊物論 - The Adjustment of Controversies》

English translation: James Legge ^[?]

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10 Jump to dictionary Show parallel passages Show additional information	齊物論:	夫道未始有封，言未始有常，為是而有畛也。請言其畛：有左，有右，有倫，有義，有分，有辯，有競，有爭，此之謂八德。六合之外，聖人存而不論；六合之內，聖人論而不議。春秋經世，先王之志，聖人議而不辯。故分也者，有不分也；辯也者，有不辯也。曰：何也？聖人懷之，眾人辯之以相示也。故曰：辯也者，有不見也。夫大道不稱，大辯不言，大仁不仁，大廉不嗛，大勇不忮。道昭而不道，言辯而不及，仁常而不成，廉清而不信，勇忮而不成。五者园而幾向方矣。故知止其所不知，至矣。孰知不言之辯，不道之道？若有能知，此之謂天府。注焉而不滿，酌焉而不竭，而不知其所由來，此之謂葆光。故昔者堯問於舜曰：「我欲伐宗、膾、胥敖，南面而不釋然。其故何也？」舜曰：「夫三子者，猶存乎蓬艾之間。若不釋然，何哉？昔者十日並出，萬物皆照，而況德之進乎日者乎！」
	The Adjustment of Controversies:...:	The Dao at first met with no responsive recognition. Speech at first had no constant forms of expression. Because of this there came the demarcations (of different views). Let me describe those demarcations: they are the Left and the Right; the Relations and their Obligations; Classifications and their Distinctions; Emulations and Contentions. These are what are called 'the Eight Qualities.' Outside the limits of the world of men, the sage occupies his thoughts, but does not discuss about anything; inside those limits he occupies his thoughts, but does not pass any judgments. In the Chun Qiu, which embraces the history of the former kings, the sage indicates his judgments, but does not argue (in vindication of them). Thus it is that he separates his characters from one another without appearing to do so, and argues without the form of argument. How does he do so? The sage cherishes his views in his own breast, while men generally state theirs argumentatively, to show them to others. Hence we have the saying, 'Disputation is a proof of not seeing clearly.' The Great Dao does not admit of being praised. The Great Argument does not require words. Great Benevolence is not (officiously) benevolent. Great Disinterestedness does not vaunt its humility. Great Courage is not seen in stubborn bravery. The Dao that is displayed is not the Dao. Words that are argumentative do not reach the point. Benevolence that is constantly exercised does not accomplish its object. Disinterestedness that vaunts its purity is not genuine. Courage that is most stubborn is ineffectual. These five seem to be round (and complete), but they tend to become square (and immovable). Therefore the knowledge that stops at what it does not know is the greatest. Who knows the argument that needs no words, and the Way that is not to be trodden? He who is able to know this has what is called 'The Heavenly Treasure-house.' He may pour into it without its being filled; he may pour from it without its being exhausted; and all the while he does not know whence (the supply) comes. This is what is called 'The Store of Light.' Therefore of old Yao asked Shun, saying, 'I wish to smite (the rulers of) Zong, Kuai, and Xu-Ao. Even when standing in my court, I cannot get them out of my mind. How is it so?' Shun replied, 'Those three rulers live (in their little states) as if they were among the mugwort and other brushwood - how is it that you cannot get them out of your mind? Formerly, ten suns came out together, and all things were illuminated by them; how much should (your) virtue exceed (all) suns!'

《天地 - Heaven and Earth》

English translation: James Legge ^[?]

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12 Jump to dictionary Show parallel passages Show additional information	天地:	諄芒將東之大壑，適遇苑風於東海之濱。苑風曰：「子將奚之？」曰：「將之大壑。」曰：「奚為焉？」曰：「夫大壑之為物也，注焉而不滿，酌焉而不竭，吾將遊焉。」苑風曰：「夫子無意於橫目之民乎？願聞聖治。」諄芒曰：「聖治乎，官施而不失其宜，拔舉而不失其能，畢見其情事而行其所為，行言自為而天下化，手撓顧指，四方之民莫不俱至，此之謂聖治。」「願聞德人。」曰：「德人者，居無思，行無慮，不藏是非美惡。四海之內，共利之之謂悅，共給之之謂安；怊乎若嬰兒之失其母也，儻乎若行而失其道也。財用有餘而不知其所自來，飲食取足而不知其所從。此謂德人之容。」「願聞神人。」曰：「上神乘光，與形滅亡，此謂照曠。天地樂而萬事銷亡，萬物復情，此之謂混冥。」
	Heaven and Earth:	Zhun Mang, on his way to the ocean, met with Yuan Feng on the shore of the eastern sea, and was asked by him where he was going. 'I am going,' he replied, 'to the ocean;' and the other again asked, 'What for?' Zhun Mang said, 'Such is the nature of the ocean that the waters which flow into it can never fill it, nor those which flow from it exhaust it. I will enjoy myself, rambling by it.' Yuan Feng replied, 'Have you no thoughts about mankind? I should like to hear from you about sagely government.' Zhun Mang said, 'Under the government of sages, all offices are distributed according to the fitness of their nature; all appointments are made according to the ability of the men; whatever is done is after a complete survey of all circumstances; actions and words proceed from the inner impulse, and the whole world is transformed. Wherever their hands are pointed and their looks directed, from all quarters the people are all sure to come (to do what they desire): this is what is called government by sages.' 'I should like to hear about (the government of) the kindly, virtuous men,' (continued Yuan Feng). The reply was, 'Under the government of the virtuous, when quietly occupying (their place), they have no thought, and, when they act, they have no anxiety; they do not keep stored (in their minds) what is right and what is wrong, what is good and what is bad. They share their benefits among all within the four seas, and this produces what is called (the state of) satisfaction; they dispense their gifts to all, and this produces what is called (the state of) rest. (The people) grieve (on their death) like babies who have lost their mothers, and are perplexed like travellers who have lost their way. They have a superabundance of wealth and all necessaries, and they know not whence it comes; they have a sufficiency of food and drink, and they know not from whom they get it: such are the appearances (under the government) of the kindly and virtuous.' 'I should like to hear about (the government of) the spirit-like men,' (continued Yuan Feng once more). The reply was, 'Men of the highest spirit-like qualities mount up on the light, and (the limitations of) the body vanish. This we call being bright and ethereal. They carry out to the utmost the powers with which they are endowed, and have not a single attribute unexhausted. Their joy is that of heaven and earth, and all embarrassments of affairs melt away and disappear; all things return to their proper nature: and this is what is called (the state of) chaotic obscurity.'

《文子 - Wenzi》
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[Eastern Han - Jin] 212-231

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[Also known as: 《通玄真經》]

《下德》

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下德:

老子曰：雷霆之聲可以鐘鼓象也，風雨之變可以音律知也，大可睹者，可得而量也，明可見者，可得而蔽也，聲可聞者，可得而調也，色可察者，可得而別也。夫至大，天地不能函也，至微，神明不能見也，及至建律曆，別五色，異清濁，味甘苦，即樸散而為器矣。立仁義，脩禮樂，即德遷而為偽矣。民飾智以驚愚，設詐以攻上，天下有能持之，而未能有治之者也。夫智能彌多，而德滋衰，是以至人淳樸而不散。夫至人之治，虛無寂寞，不見可欲，心與神處，形與性調，靜而體德，動而理通，循自然之道，緣不得已矣。漠然無為而天下和，淡然無欲而民自樸，不忿爭而財足，求者不得，受者不讓，德反歸焉，而莫之惠。不言之辯，不道之道，若或通焉，謂之天府。取焉而不損，酌焉而不竭，莫知其所求由，謂之搖光，搖光者，資糧萬物者也。

《雜家 - Miscellaneous Schools》

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《淮南子 - Huainanzi》

[Western Han (206 BC - 9)]

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[Also known as: 《淮南》, 《鴻烈》]

《本經訓》

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本經訓:

故至人之治也，心與神處，形與性調，靜而體德，動而理通。隨自然之性而緣不得已之化，洞然無為而天下自和，憺然無為而民自樸，無禨祥而民不夭，不忿爭而養足，兼包海內，澤及後世，不知為之誰何。是故生無號，死無諡，實不聚而名不立，施者不德，受者不讓，德交歸焉。而莫之充忍也。故德之所總，道弗能害也；知之所不知，辯弗能解也。不言之辯，不道之道，若或通焉，謂之天府。取焉而不損，酌焉而不竭，莫知其所由出，是謂瑤光。瑤光者，資糧萬物者也，