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《莊子 - Zhuangzi》 | [Warring States] 350 BC-250 BC | Books referencing 《莊子》 Library Resources Source Related resources |
《內篇 - Inner Chapters》 | English translation: James Legge [?] | Library Resources |
《逍遙遊 - Enjoyment in Untroubled Ease》 | English translation: James Legge [?] | Books referencing 《逍遙遊》 Library Resources |
| 3 | 逍遙遊: | 故夫知效一官，行比一鄉，德合一君而徵一國者，其自視也亦若此矣。而宋榮子猶然笑之。且舉世而譽之而不加勸，舉世而非之而不加沮，定乎內外之分，辯乎榮辱之竟，斯已矣。彼其於世，未數數然也。雖然，猶有未樹也。夫列子御風而行，泠然善也，旬有五日而後反。彼於致福者，未數數然也。此雖免乎行，猶有所待者也。若夫乘天地之正，而御六氣之辯，以遊無窮者，彼且惡乎待哉！故曰：至人無己，神人無功，聖人無名。 |
| Enjoyment in Untroubled Ease:...: | Thus it is that men, whose wisdom is sufficient for the duties of some one office, or whose conduct will secure harmony in some one district, or whose virtue is befitting a ruler so that they could efficiently govern some one state, are sure to look on themselves in this manner (like the quail), and yet Rongzi of Song would have smiled and laughed at them. (This Rongzi), though the whole world should have praised him, would not for that have stimulated himself to greater endeavour, and though the whole world should have condemned him, would not have exercised any more repression of his course; so fixed was he in the difference between the internal (judgment of himself) and the external (judgment of others), so distinctly had he marked out the bounding limit of glory and disgrace. Here, however, he stopped. His place in the world indeed had become indifferent to him, but still he had not planted himself firmly (in the right position). There was Liezi, who rode on the wind and pursued his way, with an admirable indifference (to all external things), returning, however, after fifteen days, (to his place). In regard to the things that (are supposed to) contribute to happiness, he was free from all endeavours to obtain them; but though he had not to walk, there was still something for which he had to wait. But suppose one who mounts on (the ether of) heaven and earth in its normal operation, and drives along the six elemental energies of the changing (seasons), thus enjoying himself in the illimitable - what has he to wait for? Therefore it is said, 'The Perfect man has no (thought of) self; the Spirit-like man, none of merit; the Sagely-minded man, none of fame.' | |
| 6 | 逍遙遊: | 惠子謂莊子曰：「魏王貽我大瓠之種，我樹之成而實五石，以盛水漿，其堅不能自舉也。剖之以為瓢，則瓠落無所容。非不呺然大也，吾為其無用而掊之。」莊子曰：「夫子固拙於用大矣。宋人有善為不龜手之藥者，世世以洴澼絖為事。客聞之，請買其方百金。聚族而謀曰：『我世世為洴澼絖，不過數金；今一朝而鬻技百金，請與之。』客得之，以說吳王。越有難，吳王使之將。冬，與越人水戰，大敗越人，裂地而封之。能不龜手一也，或以封，或不免於洴澼絖，則所用之異也。今子有五石之瓠，何不慮以為大樽而浮乎江湖，而憂其瓠落無所容？則夫子猶有蓬之心也夫！」 |
| Enjoyment in Untroubled Ease:...: | Huizi told Zhuangzi, saying, 'The king of Wei sent me some seeds of a large calabash, which I sowed. The fruit, when fully grown, could contain five piculs (of anything). I used it to contain water, but it was so heavy that I could not lift it by myself. I cut it in two to make the parts into drinking vessels; but the dried shells were too wide and unstable and would not hold (the liquor); nothing but large useless things! Because of their uselessness I knocked them to pieces.' Zhuangzi replied, 'You were indeed stupid, my master, in the use of what was large. There was a man of Song who was skilful at making a salve which kept the hands from getting chapped; and (his family) for generations had made the bleaching of cocoon-silk their business. A stranger heard of it, and proposed to buy the art of the preparation for a hundred ounces of silver. The kindred all came together, and considered the proposal. "We have," said they, "been bleaching cocoon-silk for generations, and have only gained a little money. Now in one morning we can sell to this man our art for a hundred ounces - let him have it." The stranger accordingly got it and went away with it to give counsel to the king of Wu, who was then engaged in hostilities with Yue. The king gave him the command of his fleet, and in the winter he had an engagement with that of Yue, on which he inflicted a great defeat, and was invested with a portion of territory taken from Yue. The keeping the hands from getting chapped was the same in both cases; but in the one case it led to the investiture (of the possessor of the salve), and in the other it had only enabled its owners to continue their bleaching. The difference of result was owing to the different use made of the art. Now you, Sir, had calabashes large enough to hold five piculs; why did you not think of making large bottle-gourds of them, by means of which you could have floated over rivers and lakes, instead of giving yourself the sorrow of finding that they were useless for holding anything. Your mind, my master, would seem to have been closed against all intelligence!' |
《齊物論 - The Adjustment of Controversies》 | English translation: James Legge [?] | Books referencing 《齊物論》 Library Resources |
| 1 | 齊物論: | 南郭子綦隱几而坐，仰天而噓，嗒焉似喪其耦。顏成子游立侍乎前，曰：「何居乎？形固可使如槁木，而心固可使如死灰乎？今之隱几者，非昔之隱几者也。」子綦曰：「偃，不亦善乎而問之也！今者吾喪我，汝知之乎？女聞人籟而未聞地籟，女聞地籟而未聞天籟夫！」子游曰：「敢問其方。」子綦曰：「夫大塊噫氣，其名為風。是唯无作，作則萬竅怒呺。而獨不聞之翏翏乎？山林之畏佳，大木百圍之竅穴，似鼻，似口，似耳，似枅，似圈，似臼，似洼者，似污者；激者，謞者，叱者，吸者，叫者，譹者，宎者，咬者，前者唱于而隨者唱喁。泠風則小和，飄風則大和，厲風濟則眾竅為虛。而獨不見之調調、之刁刁乎？」子游曰：「地籟則眾竅是已，人籟則比竹是已。敢問天籟。」子綦曰：「夫吹萬不同，而使其自已1也，咸其自取，怒者其誰邪！」 |
| The Adjustment of Controversies:...: |
Nan-Guo Zi-Qi was seated, leaning forward on his stool. He was looking up to heaven and breathed gently, seeming to be in a trance, and to have lost all consciousness of any companion. (His disciple), Yan Cheng Zi-You, who was in attendance and standing before him, said, 'What is this? Can the body be made to become thus like a withered tree, and the mind to become like slaked lime? His appearance as he leans forward on the stool to-day is such as I never saw him have before in the same position.' Zi-Qi said, 'Yan, you do well to ask such a question, I had just now lost myself; but how should you understand it? You may have heard the notes of Man, but have not heard those of Earth; you may have heard the notes of Earth, but have not heard those of Heaven.' Zi-You said, 'I venture to ask from you a description of all these.' The reply was, 'When the breath of the Great Mass (of nature) comes strongly, it is called Wind. Sometimes it does not come so; but when it does, then from a myriad apertures there issues its excited noise; have you not heard it in a prolonged gale? Take the projecting bluff of a mountain forest - in the great trees, a hundred spans round, the apertures and cavities are like the nostrils, or the mouth, or the ears; now square, now round like a cup or a mortar; here like a wet footprint, and there like a large puddle. (The sounds issuing from them are like) those of fretted water, of the arrowy whizz, of the stern command, of the inhaling of the breath, of the shout, of the gruff note, of the deep wail, of the sad and piping note. The first notes are slight, and those that follow deeper, but in harmony with them. Gentle winds produce a small response; violent winds a great one. When the fierce gusts have passed away, all the apertures are empty (and still) - have you not seen this in the bending and quivering of the branches and leaves?' Zi-You said, 'The notes of Earth then are simply those which come from its myriad apertures; and the notes of Man may just be compared to those which (are brought from the tubes of) bamboo- allow me to ask about the notes of Heaven.' Zi-Qi replied, 'Blowing the myriad differences, making them stop [proceed] of themselves, sealing their self-selecting - who is it that stirs it all up?' 1. 已 : Another version reads: "己". 王孝魚點校《莊子集釋》作「己」。 |
《養生主 - Nourishing the Lord of Life》 | English translation: James Legge [?] | Books referencing 《養生主》 Library Resources |
| 1 | 養生主: | 吾生也有涯，而知也无涯。以有涯隨无涯，殆已；已而為知者，殆而已矣。為善无近名，為惡无近刑。緣督以為經，可以保身，可以全生，可以養親，可以盡年。 |
| Nourishing the Lord of...: | There is a limit to our life, but to knowledge there is no limit. With what is limited to pursue after what is unlimited is a perilous thing; and when, knowing this, we still seek the increase of our knowledge, the peril cannot be averted. There should not be the practice of what is good with any thought of the fame (which it will bring), nor of what is evil with any approximation to the punishment (which it will incur): an accordance with the Central Element (of our nature) is the regular way to preserve the body, to maintain the life, to nourish our parents, and to complete our term of years. | |
| 2 | 養生主: | 庖丁為文惠君解牛，手之所觸，肩之所倚，足之所履，膝之所踦，砉然嚮然，奏刀騞然，莫不中音。合於《桑林》之舞，乃中《經首》之會。文惠君曰：「譆！善哉！技蓋至此乎？」庖丁釋刀對曰：「臣之所好者道也，進乎技矣。始臣之解牛之時，所見无非牛者。三年之後，未嘗見全牛也。方今之時，臣以神遇，而不以目視，官知止而神欲行。依乎天理，批大郤，導大窾，因其固然。技經肯綮之未嘗，而況大軱乎！良庖歲更刀，割也；族庖月更刀，折也。今臣之刀十九年矣，所解數千牛矣，而刀刃若新發於硎。彼節者有間，而刀刃者无厚，以无厚入有間，恢恢乎其於遊刃必有餘地矣，是以十九年而刀刃若新發於硎。雖然，每至於族，吾見其難為，怵然為戒，視為止，行為遲。動刀甚微，謋然已解，如土委地。提刀而立，為之四顧，為之躊躇滿志，善刀而藏之。」文惠君曰：「善哉！吾聞庖丁之言，得養生焉。」 |
| Nourishing the Lord of...: | His cook was cutting up an ox for the ruler Wen Hui. Whenever he applied his hand, leaned forward with his shoulder, planted his foot, and employed the pressure of his knee, in the audible ripping off of the skin, and slicing operation of the knife, the sounds were all in regular cadence. Movements and sounds proceeded as in the dance of 'the Mulberry Forest' and the blended notes of the King Shou.' The ruler said, 'Ah! Admirable! That your art should have become so perfect!' (Having finished his operation), the cook laid down his knife, and replied to the remark, 'What your servant loves is the method of the Dao, something in advance of any art. When I first began to cut up an ox, I saw nothing but the (entire) carcase. After three years I ceased to see it as a whole. Now I deal with it in a spirit-like manner, and do not look at it with my eyes. The use of my senses is discarded, and my spirit acts as it wills. Observing the natural lines, (my knife) slips through the great crevices and slides through the great cavities, taking advantage of the facilities thus presented. My art avoids the membranous ligatures, and much more the great bones. A good cook changes his knife every year; (it may have been injured) in cutting - an ordinary cook changes his every month - (it may have been) broken. Now my knife has been in use for nineteen years; it has cut up several thousand oxen, and yet its edge is as sharp as if it had newly come from the whetstone. There are the interstices of the joints, and the edge of the knife has no (appreciable) thickness; when that which is so thin enters where the interstice is, how easily it moves along! The blade has more than room enough. Nevertheless, whenever I come to a complicated joint, and see that there will be some difficulty, I proceed anxiously and with caution, not allowing my eyes to wander from the place, and moving my hand slowly. Then by a very slight movement of the knife, the part is quickly separated, and drops like (a clod of) earth to the ground. Then standing up with the knife in my hand, I look all round, and in a leisurely manner, with an air of satisfaction, wipe it clean, and put it in its sheath.' The ruler Wen Hui said, 'Excellent! I have heard the words of my cook, and learned from them the nourishment of (our) life.' | |
| 4 | 養生主: | 澤雉十步一啄，百步一飲，不蘄畜乎樊中。神雖王，不善也。 |
| Nourishing the Lord of...: | A pheasant of the marshes has to take ten steps to pick up a mouthful of food, and thirty steps to get a drink, but it does not seek to be nourished in a coop. Though its spirit would (there) enjoy a royal abundance, it does not think (such confinement) good.' |
《人間世 - Man in the World, Associated with other Men》 | English translation: James Legge [?] | Books referencing 《人間世》 Library Resources |
| 1 | 人間世: | 顏回見仲尼請行。曰：「奚之？」曰：「將之衛。」曰：「奚為焉？」曰：「回聞衛君，其年壯，其行獨，輕用其國，而不見其過，輕用民死，死者以國量乎澤，若蕉，民其无如矣。回嘗聞之夫子曰：『治國去之，亂國就之，醫門多疾。』願以所聞思其則，庶幾其國有瘳乎！」仲尼曰：「譆！若殆往而刑耳！夫道不欲雜，雜則多，多則擾，擾則憂，憂而不救。古之至人，先存諸己，而後存諸人。所存於己者未定，何暇至於暴人之所行！且若亦知夫德之所蕩，而知之所為出乎哉？德蕩乎名，知出乎爭。名也者，相軋也；知也者，爭之器也。二者凶器，非所以盡行也。且德厚信矼，未達人氣；名聞不爭，未達人心。而彊以仁義繩墨之言術暴人之前者，是以人惡有其美也，命之曰菑人。菑人者，人必反菑之，若殆為人菑夫！且苟為悅賢而惡不肖，惡用而求有以異？若唯无詔，王公必將乘人而鬭其捷。而目將熒之，而色將平之，口將營之，容將形之，心且成之。是以火救火，以水救水，名之曰益多，順始无窮。若殆以不信厚言，必死於暴人之前矣。且昔者桀殺關龍逢，紂殺王子比干，是皆脩其身以下傴拊人之民，以下拂其上者也，故其君因其脩以擠之。是好名者也。昔者堯攻叢枝、胥敖，禹攻有扈，國為虛厲，身為刑戮，其用兵不止，其求實无已。是皆求名、實者也，而獨不聞之乎？名、實者，聖人之所不能勝也，而況若乎！雖然，若必有以也，嘗以語我來！」顏回曰：「端而虛，勉而一，則可乎？」曰：「惡！惡可？夫以陽為充孔揚，采色不定，常人之所不違，因案人之所感，以求容與其心。名之曰日漸之德不成，而況大德乎！將執而不化，外合而內不訾，其庸詎可乎！」「然則我內直而外曲，成而上比。內直者，與天為徒。與天為徒者，知天子之與己皆天之所子，而獨以己言蘄乎而人善之，蘄乎而人不善之邪？若然者，人謂之童子，是之謂與天為徒。外曲者，與人之為徒也。擎、跽、曲拳，人臣之禮也，人皆為之，吾敢不為邪！為人之所為者，人亦无疵焉，是之謂與人為徒。成而上比者，與古為徒。其言雖教，讁之實也。古之有也，非吾有也。若然者，雖直不為病，是之謂與古為徒。若是，則可乎？」仲尼曰：「惡！惡可？大多政，法而不諜，雖固，亦无罪。雖然，止是耳矣，夫胡可以及化！猶師心者也。」 |
| Man in the World,...: |
Yan Hui went to see Zhongni, and asked leave to take his departure. 'Where are you going to?' asked the Master. 'I will go to Wei' was the reply. 'And with what object?' 'I have heard that the ruler of Wei is in the vigour of his years, and consults none but himself as to his course. He deals with his state as if it were a light matter, and has no perception of his errors. He thinks lightly of his people's dying; the dead are lying all over the country as if no smaller space could contain them; on the plains and about the marshes, they are as thick as heaps of fuel. The people know not where to turn to. I have heard you, Master, say, "Leave the state that is well governed; go to the state where disorder prevails." At the door of a physician there are many who are ill. I wish through what I have heard (from you) to think out some methods (of dealing with Wei), if peradventure the evils of the state may be cured.' Zhongni said, 'Alas! The risk is that you will go only to suffer in the punishment (of yourself)! The right method (in such a case) will not admit of any admixture. With such admixture, the one method will become many methods. Their multiplication will embarrass you. That embarrassment will make you anxious. However anxious you may be, you will not save (yourself). The perfect men of old first had (what they wanted to do) in themselves, and afterwards they found (the response to it) in others. If what they wanted in themselves was not fixed, what leisure had they to go and interfere with the proceedings of any tyrannous man? Moreover, do you know how virtue is liable to be dissipated, and how wisdom proceeds to display itself? Virtue is dissipated in (the pursuit of) the name for it, and wisdom seeks to display itself in the striving with others. In the pursuit of the name men overthrow one another; wisdom becomes a weapon of contention. Both these things are instruments of evil, and should not be allowed to have free course in one's conduct. Supposing one's virtue to be great and his sincerity firm, if he do not comprehend the spirit of those (whom he wishes to influence); and supposing he is free from the disposition to strive for reputation, if he do not comprehend their minds;-- when in such a case he forcibly insists on benevolence and righteousness, setting them forth in the strongest and most direct language, before the tyrant, then he, hating (his reprover's) possession of those excellences, will put him down as doing him injury. He who injures others is sure to be injured by them in return. You indeed will hardly escape being injured by the man (to whom you go)! Further, if perchance he takes pleasure in men of worth and hates those of an opposite character, what is the use of your seeking to make yourself out to be different (from such men about him)? Before you have begun to announce (your views), he, as king and ruler, will take advantage of you, and immediately contend with you for victory. Your eyes will be dazed and full of perplexity; you will try to look pleased with him; you will frame your words with care; your demeanour will be conformed to his; you will confirm him in his views. In this way you will be adding fire to fire, and water to water, increasing, as we may express it, the evils (which you deplore). To these signs of deferring to him at the first there will be no end. You will be in danger, seeing he does not believe you, of making your words more strong, and you are sure to die at the hands of such a tyrant. And formerly Jie killed Guan Long-feng, and Zhou killed the prince Bi-gan. Both of these cultivated their persons, bending down in sympathy with the lower people to comfort them suffering (as they did) from their oppressors, and on their account opposing their superiors. On this account, because they so ordered their conduct, their rulers compassed their destruction - such regard had they for their own fame. (Again), Yao anciently attacked (the states of) Cong-qi and Xu-ao, and Yu attacked the ruler of Hu. Those states were left empty, and with no one to continue their population, the people being exterminated. They had engaged in war without ceasing; their craving for whatever they could get was insatiable. And this (ruler of Wei) is, like them, one who craves after fame and greater substance - have you not heard it? Those sages were not able to overcome the thirst for fame and substance - how much less will you be able to do so! Nevertheless you must have some ground (for the course which you wish to take); pray try and tell it to me.' Yan Hui said, 'May I go, doing so in uprightness and humility, using also every endeavour to be uniform (in my plans of operation)?' 'No, indeed!' was the reply. 'How can you do so? This man makes a display of being filled to overflowing (with virtue), and has great self-conceit. His feelings are not to be determined from his countenance. Ordinary men do not (venture to) oppose him, and he proceeds from the way in which he affects them to seek still more the satisfaction of his own mind. He may be described as unaffected by the (small lessons of) virtue brought to bear on him from day to day; and how much less will he be so by your great lessons? He will be obstinate, and refuse to be converted. He may outwardly agree with you, but inwardly there will be no self-condemnation - how can you (go to him in this way and be successful)?' (Yan Hui) rejoined, 'Well then; while inwardly maintaining my straightforward intention, I will outwardly seem to bend to him. I will deliver (my lessons), and substantiate them by appealing to antiquity. Inwardly maintaining my straightforward intention, I shall be a co-worker with Heaven. When I thus speak of being a co-worker with Heaven, it is because I know that (the sovereign, whom we style) the son of Heaven, and myself, are equally regarded by Heaven as Its sons. And should I then, as if my words were only my own, be seeking to find whether men approved of them, or disapproved of them? In this way men will pronounce me a (sincere and simple) boy. This is what is called being a co-worker with Heaven. Outwardly bending (to the ruler), I shall be a co-worker with other men. To carry (the memorandum tablet to court), to kneel, and to bend the body reverentially - these are the observances of ministers. They all employ them, and should I presume not to do so? Doing what other men do, they would have no occasion to blame me. This is what is called being a fellow-worker with other men. Fully declaring my sentiments and substantiating them by appealing to antiquity, I shall be a co-worker with the ancients. Although the words in which I convey my lessons may really be condemnatory (of the ruler), they will be those of antiquity, and not my own. In this way, though straightforward, I shall be free from blame. This is what is called being a co-worker with antiquity. May I go to Wei in this way, and be successful?' 'No indeed!' said Zhongni. 'How can you do so? You have too many plans of proceeding, and have not spied out (the ruler's character). Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result. How can you (in this way) produce the transformation (which you desire)? All this only shows (in you) the mind of a teacher!' | |
| 4 | 人間世: | 顏闔將傅衛靈公大子，而問於蘧伯玉曰：「有人於此，其德天殺。與之為無方，則危吾國；與之為有方，則危吾身。其知適足以知人之過，而不知其所以過。若然者，吾奈之何？」蘧伯玉曰：「善哉問乎！戒之慎之，正汝身也哉！形莫若就，心莫若和。雖然，之二者有患。就不欲入，和不欲出。形就而入，且為顛為滅，為崩為蹶。心和而出，且為聲為名，為妖為孽。彼且為嬰兒，亦與之為嬰兒；彼且為無町畦，亦與之為無町畦；彼且為無崖，亦與之為無崖。達之，入於無疵。汝不知夫螳蜋乎？怒其臂以當車轍，不知其不勝任也，是其才之美者也。戒之慎之！積伐而美者以犯之，幾矣。汝不知夫養虎者乎？不敢以生物與之，為其殺之之怒也；不敢以全物與之，為其決之之怒也。時其飢飽，達其怒心。虎之與人異類而媚養己者，順也；故其殺者，逆也。夫愛馬者，以筐盛矢，以蜄盛溺。適有蚉虻僕緣，而拊之不時，則缺銜、毀首、碎胸。意有所至，而愛有所亡，可不慎邪！」 |
| Man in the World,...: | Yan He, being about to undertake the office of Teacher of the eldest son of duke Ling of Wei, consulted Qu Bo-yi. 'Here,' said he, 'is this (young) man, whose natural disposition is as bad as it could be. If I allow him to proceed in a bad way, it will be at the peril of our state; if I insist on his proceeding in a right way, it will be at the peril of my own person. His wisdom is just sufficient to know the errors of other men, but he does not know how he errs himself. What am I to do in such a case?' Qu Bo-yi replied,'Good indeed is your question! Be on your guard; be careful; see that you keep yourself correct! Your best plan will be, with your person to seek association with him, and with your mind to try to be in harmony with him; and yet there are dangers connected with both of these things. While seeking to keep near to him, do not enter into his pursuits; while cultivating a harmony of mind with him, do not show how superior you are to him. If in your personal association you enter into his pursuits, you will fall with him and be ruined, you will tumble down with a crash. If in maintaining a harmony with his mind, you show how different you are from him, he will think you do so for the reputation and the name, and regard you as a creature of evil omen. If you find him to be a mere boy, be you with him as another boy; if you find him one of those who will not have their ground marked out in the ordinary way, do you humour him in this characteristic; if you find him to be free from lofty airs, show yourself to be the same - (ever) leading him on so as to keep him free from faults. Do you not know (the fate of) the praying mantis? It angrily stretches out its arms, to arrest the progress of the carriage, unconscious of its inability for such a task, but showing how much it thinks of its own powers. Be on your guard; be careful. If you cherish a boastful confidence in your own excellence, and place yourself in collision with him, you are likely to incur the fate (of the mantis). Do you not know how those who keep tigers proceed? They do not dare to supply them with living creatures, because of the rage which their killing of them will excite. They do not (even) dare to give them their food whole, because of the rage which their rending of it will excite. They watch till their hunger is appeased, (dealing with them) from their knowledge of their natural ferocity. Tigers are different from men, but they fawn on those who feed them, and do so in accordance with their nature. When any of these are killed by them, it is because they have gone against that nature. Those again who are fond of horses preserve their dung in baskets, and their urine in jars. If musquitoes and gadflies light on them, and the grooms brush them suddenly away, the horses break their bits, injure (the ornaments on) their heads, and smash those on their breasts. The more care that is taken of them, the more does their fondness (for their attendants) disappear. Ought not caution to be exercised (in the management of them)?' |
《德充符 - The Seal of Virtue Complete》 | English translation: James Legge [?] | Books referencing 《德充符》 Library Resources |
| 2 | 德充符: | 申徒嘉，兀者也，而與鄭子產同師於伯昏無人。子產謂申徒嘉曰：「我先出，則子止；子先出，則我止。」其明日，又與合堂同席而坐。子產謂申徒嘉曰：「我先出，則子止；子先出，則我止。今我將出，子可以止乎，其未邪？且子見執政而不違，子齊執政乎？」申徒嘉曰：「先生之門，固有執政焉如此哉？子而說子之執政而後人者也！聞之曰：『鑑明則塵垢不止，止則不明也。久與賢人處，則無過。』今子之所取大者，先生也，而猶出言若是，不亦過乎！」子產曰：「子既若是矣，猶與堯爭善，計子之德不足以自反邪？」申徒嘉曰：「自狀其過以不當亡者眾，不狀其過以不當存者寡。知不可奈何而安之若命，惟有德者能之。遊於羿之彀中，中央者，中地也，然而不中者，命也。人以其全足笑吾不全足者多矣。我怫然而怒，而適先生之所，則廢然而反。不知先生之洗我以善邪！吾與夫子遊十九年矣，而未嘗知吾兀者也。今子與我遊於形骸之內，而子索我於形骸之外，不亦過乎！」子產蹴然改容更貌曰：「子無乃稱！」 |
| The Seal of Virtue...: | Shen-tu Jia was (another) man who had lost his feet. Along with Zi-chan of Zheng he studied under the master Bo-hun Wu-ren. Zi-chan said to him (one day), 'If I go out first, do you remain behind; and if you go out first, I will remain behind.' Next day they were again sitting together on the same mat in the hall, when Zi-chan said (again), 'If I go out first, do you remain behind; and if you go out first, I will remain behind. Now I am about to go out; will you stay behind or not? Moreover, when you see one of official rank (like myself), you do not try to get out of his way - do you consider yourself equal to one of official rank?' Shen-tu Jia replied, 'In our Master's school is there indeed such recognition required of official rank? You are one, Sir, whose pleasure is in your official rank, and would therefore take precedence of other men. I have heard that when a mirror is bright, the dust does not rest on it; when dust rests on it the mirror is not bright. When one dwells long with a man of ability and virtue, he comes to be without error. There now is our teacher whom you have chosen to make you greater than you are; and when you still talk in this way, are you not in error?' Zi-chan rejoined, 'A (shattered) object as you are, you would still strive to make yourself out as good as Yao! If I may form an estimate of your virtue, might it not be sufficient to lead you to the examination of yourself?' The other said, 'Most criminals, in describing their offences, would make it out that they ought not to have lost (their feet) for them; few would describe them so as to make it appear that they should not have preserved their feet. They are only the virtuous who know that such a calamity was unavoidable, and therefore rest in it as what was appointed for them. When men stand before (an archer like) Yi with his bent bow, if they are in the middle of his field, that is the place where they should be hit; and if they be not hit, that also was appointed. There are many with their feet entire who laugh at me because I have lost my feet, which makes me feel vexed and angry. But when I go to our teacher, I throw off that feeling, and return (to a better mood) - he has washed, without my knowing it, the other from me by (his instructions in) what is good. I have attended him now for nineteen years, and have not known that I am without my feet. Now, you, Sir, and I have for the object of our study the (virtue) which is internal, and not an adjunct of the body, and yet you are continually directing your attention to my external body - are you not wrong in this?' Zi-chan felt uneasy, altered his manner and looks, and said, 'You need not, Sir, say anything more about it.' |
《大宗師 - The Great and Most Honoured Master》 | English translation: James Legge [?] | Books referencing 《大宗師》 Library Resources |
| 2 | 大宗師: | 死生，命也，其有夜旦之常，天也。人之有所不得與，皆物之情也。彼特以天為父，而身猶愛之，而況其卓乎！人特以有君為愈乎己，而身猶死之，而況其真乎！泉涸，魚相與處於陸，相呴以溼，相濡以沫，不如相忘於江湖。與其譽堯而非桀，不如兩忘而化其道。夫大塊載我以形，勞我以生，佚我以老，息我以死。故善吾生者，乃所以善吾死也。夫藏舟於壑，藏山於澤，謂之固矣。然而夜半有力者負之而走，昧者不知也。藏大小有宜，猶有所遯。若夫藏天下於天下，而不得所遯，是恆物之大情也。特犯人之形而猶喜之，若人之形者，萬化而未始有極也，其為樂可勝計邪！故聖人將遊於物之所不得遯而皆存。善妖善老，善始善終，人猶效之，又況萬物之所係，而一化之所待乎！ |
| The Great and Most...: |
Death and life are ordained, just as we have the constant succession of night and day - in both cases from Heaven. Men have no power to do anything in reference to them - such is the constitution of things. There are those who specially regard Heaven as their father, and they still love It (distant as It is); how much more should they love That which stands out (Superior and Alone)! Some specially regard their ruler as superior to themselves, and will give their bodies to die for him; how much more should they do so for That which is their true (Ruler)! When the springs are dried up, the fishes collect together on the land. Than that they should moisten one another there by the damp about them, and keep one another wet by their slime, it would be better for them to forget one another in the rivers and lakes. And when men praise Yao and condemn Jie, it would be better to forget them both, and seek the renovation of the Dao. There is the great Mass (of nature) - I find the support of my body on it; my life is spent in toil on it; my old age seeks ease on it; at death I find rest in it - what makes my life a good makes my death also a good. If you hide away a boat in the ravine of a hill, and hide away the hill in a lake, you will say that (the boat) is secure; but at midnight there shall come a strong man and carry it off on his back, while you in the dark know nothing about it. You may hide away anything, whether small or great, in the most suitable place, and yet it shall disappear from it. But if you could hide the world in the world, so that there was nowhere to which it could be removed, this would be the grand reality of the ever-during Thing. When the body of man comes from its special mould, there is even then occasion for joy; but this body undergoes a myriad transformations, and does not immediately reach its perfection; does it not thus afford occasion for joys incalculable? Therefore the sagely man enjoys himself in that from which there is no possibility of separation, and by which all things are preserved. He considers early death or old age, his beginning and his ending, all to be good, and in this other men imitate him; how much more will they do so in regard to That Itself on which all things depend, and from which every transformation arises! |
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