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| Condition 1: References "屈折礼乐，呴俞仁义" Matched:2. |
| Total 2 paragraphs. Page 1 of 1. |
《先秦两汉 - Pre-Qin and Han》 | Related resources |
《道家 - Daoism》 | Related resources |
《庄子 - Zhuangzi》 | [Warring States] 350 BC-250 BC | Books referencing 《庄子》 Library Resources Source Related resources |
《外篇 - Outer Chapters》 | English translation: James Legge [?] | Library Resources |
《骈拇 - Webbed Toes》 | English translation: James Legge [?] | Books referencing 《骈拇》 Library Resources |
| 2 | 骈拇: | 且夫待钩绳规矩而正者，是削其性；待绳约胶漆而固者，是侵其德也；屈折礼乐，呴俞仁义，以慰天下之心者，此失其常然也。天下有常然。常然者，曲者不以钩，直者不以绳，圆者不以规，方者不以矩，附离不以胶漆，约束不以纆索。故天下诱然皆生，而不知其所以生；同焉皆得，而不知其所以得。故古今不二，不可亏也。则仁义又奚连连如胶漆纆索，而游乎道德之间为哉？使天下惑也！夫小惑易方，大惑易性。何以知其然邪？自虞氏招仁义以挠天下也，天下莫不奔命于仁义，是非以仁义易其性与？ |
| Webbed Toes: | And moreover, in employing the hook and line, the compass and square, to give things their correct form you must cut away portions of what naturally belongs to them; in employing strings and fastenings, glue and varnish to make things firm, you must violently interfere with their qualities. The bendings and stoppings in ceremonies and music, and the factitious expression in the countenance of benevolence and righteousness, in order to comfort the minds of men - these all show a failure in observing the regular principles (of the human constitution). All men are furnished with such regular principles; and according to them what is bent is not made so by the hook, nor what is straight by the line, nor what is round by the compass, nor what is square by the carpenter's square. Nor is adhesion effected by the use of glue and varnish, nor are things bound together by means of strings and bands. Thus it is that all in the world are produced what they are by a certain guidance, while they do not know how they are produced so; and they equally attain their several ends while they do not know how it is that they do so. Anciently it was so, and it is so now; and this constitution of things should not be made of none effect. Why then should benevolence and righteousness be employed as connecting (links), or as glue and varnish, strings and bands, and the enjoyment arising from the Dao and its characteristics be attributed to them? It is a deception practised upon the world. Where the deception is small, there will be a change in the direction (of the objects pursued); where it is great, there will be a change of the nature itself. How do I know that it is so? Since he of the line of Yu called in his benevolence and righteousness to distort and vex the world, the world has not ceased to hurry about to execute their commands - has not this been by means of benevolence and righteousness to change (men's views) of their nature? |
《马蹄 - Horses's Hoofs》 | English translation: James Legge [?] | Books referencing 《马蹄》 Library Resources |
| 3 | 马蹄: | 夫马，陆居则食草饮水，喜则交颈相靡，怒则分背相踶。马知已此矣。夫加之以衡扼，齐之以月题，而马知介倪、闉扼、鸷曼、诡衔、窃辔。故马之知而态至盗者，伯乐之罪也。夫赫胥氏之时，民居不知所为，行不知所之，含哺而熙，鼓腹而游，民能以此矣。及至圣人，屈折礼乐以匡天下之形，县跂仁义以慰天下之心，而民乃始踶跂好知，争归于利，不可止也。此亦圣人之过也。 |
| Horses's Hoofs: | Horses, when living in the open country, eat the grass, and drink water; when pleased, they intertwine their necks and rub one another; when enraged, they turn back to back and kick one another - this is all that they know to do. But if we put the yoke on their necks, with the moonlike frontlet displayed on all their foreheads, then they know to look slily askance, to curve their necks, to rush viciously, trying to get the bit out of their mouths, and to filch the reins (from their driver); this knowledge of the horse and its ability thus to act the part of a thief is the crime of Bo-le. In the time of (the Di) He-xu, the people occupied their dwellings without knowing what they were doing, and walked out without knowing where they were going. They filled their mouths with food and were glad; they slapped their stomachs to express their satisfaction. This was all the ability which they possessed. But when the sagely men appeared, with their bendings and stoppings in ceremonies and music to adjust the persons of all, and hanging up their benevolence and righteousness to excite the endeavours of all to reach them, in order to comfort their minds, then the people began to stump and limp about in their love of knowledge, and strove with one another in their pursuit of gain, so that there was no stopping them: this was the error of those sagely men. |
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