| | 田子方: |
莊子見魯哀公。哀公曰：「魯多儒士，少為先生方者。」莊子曰：「魯少儒。」哀公曰：「舉魯國而儒服，何謂少乎？」莊子曰：「周聞之：儒者冠圜冠者，知天時；履句屨者，知地形；緩佩玦者，事至而斷。君子有其道者，未必為其服也；為其服者，未必知其道也。公固以為不然，何不號於國中曰『無此道而為此服者，其罪死』？」於是哀公號之五日，而魯國無敢儒服者。獨有一丈夫儒服而立乎公門，公即召而問以國事，千轉萬變而不窮。莊子曰：「以魯國而儒者一人耳，可謂多乎？」 |
| Tian Zi-fang: |
At an interview of Zhuangzi with duke Ai of Lu, the duke said, 'There are many of the Learned class in Lu; but few of them can be compared with you, Sir.' Zhuangzi replied, 'There are few Learned men in Lu.' 'Everywhere in Lu,' rejoined the duke, 'you see men wearing the dress of the Learned - how can you say that they are few?' 'I have heard,' said Zhuangzi, 'that those of them who wear round caps know the times of heaven; that those who wear square shoes know the contour of the ground; and that those who saunter about with semicircular stones at their girdle-pendents settle matters in dispute as they come before them. But superior men who are possessed of such knowledge will not be found wearing the dress, and it does not follow that those who wear the dress possess the knowledge. If your Grace think otherwise, why not issue a notification through the state, that it shall be a capital offence to wear the dress without possessing the knowledge.' On this the duke issued such a notification, and in five days, throughout all Lu, there was no one who dared to wear the dress of the Learned. There was only one old man who came and stood in it at the duke's gate. The duke instantly called him in, and questioned him about the affairs of the state, when he talked about a thousand points and ten thousand divergences from them. Zhuangzi said, 'When the state of Lu can thus produce but one man of the Learned class, can he be said to be many?' |
| | 讓王: |
子列子窮，容貌有飢色。客有言之於鄭子陽者曰：「列御寇，蓋有道之士也，居君之國而窮，君無乃為不好士乎？」鄭子陽即令官遺之粟。子列子見使者，再拜而辭。使者去，子列子入，其妻望之而拊心曰：「妾聞為有道者之妻子，皆得佚樂，今有飢色。君過而遺先生食，先生不受，豈不命邪！」子列子笑謂之曰：「君非自知我也。以人之言而遺我粟，至其罪我也，又且以人之言。此吾所以不受也。」其卒，民果作難而殺子陽。 |
| Kings who have wished...: |
Zi Liezi was reduced to extreme poverty, and his person had a hungry look. A visitor mentioned the case to Zi-yang, (the premier) of Kang, saying, 'Lie Yu-kou, I believe, is a scholar who has attained to the Dao. Is it because our ruler does not love (such) scholars, that he should be living in his state in such poverty?' Zi-yang immediately ordered an officer to send to him a supply of grain. When Liezi saw the messenger, he bowed to him twice, and declined the gift, on which the messenger went away. On Liezi's going into the house, his wife looked to him and beat her breast, saying, 'I have heard that the wife and children of a possessor of the Dao all enjoy plenty and ease, but now we look starved. The ruler has seen his error, and sent you a present of food, but you would not receive it - is it appointed (for us to suffer thus)?' Zi Liezi laughed and said to her, 'The ruler does not himself know me. Because of what some one said to him, he sent me the grain; but if another speak (differently) of me to him, he may look on me as a criminal. This was why I did not receive the grain! In the end it did come about, that the people, on an occasion of trouble and disorder, put Zi-yang to death. |
| | 盜跖: |
子張1問於滿苟得曰：「盍不為行？無行則不信，不信則不任，不任則不利。故觀之名，計之利，而義真是也。若棄名利，反之於心，則夫士之為行，不可一日不為乎？」滿苟得曰：「無恥者富，多信者顯。夫名利之大者，幾在無恥而信。故觀之名，計之利，而信真是也。若棄名利，反之於心，則夫士之為行，抱其天乎！」 |
| The Robber Zhi: |
Zi-zhang asked Man Gou-de, saying, 'Why do you not pursue a (righteous) course? Without such a course you will not be believed in; unless you are believed in, you will not be employed in office; and if not employed in office, you will not acquire gain. Thus, if you look at the matter from the point of reputation, or estimate it from the point of gain, a righteous course is truly the right thing. If you discard the thought of reputation and gain, yet when you think over the thing in your own mind, you will see that the scholar should not be a single day without pursuing a (righteous) course.' Man Gou-de said, 'He who has no shame becomes rich, and he in whom many believe becomes illustrious. Thus the greatest fame and gain would seem to spring from being without shame and being believed in. Therefore if you look at the matter from the point of reputation, or estimate it from the point of gain, to be believed in is the right thing. If you discard the thought of fame and gain, and think over the thing in your own mind, you will see that the scholar in the course which he pursues is (simply) holding fast his Heavenly (nature, and gaining nothing).' |
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子張曰：「昔者桀、紂貴為天子，富有天下，今謂臧聚曰『汝行如桀、紂』，則有怍色，有不服之心者，小人所賤也。仲尼、墨翟，窮為匹夫，今謂宰相曰『子行如仲尼、墨翟』，則變容易色稱不足者，士誠貴也。故勢為天子，未必貴也；窮為匹夫，未必賤也。貴賤之分，在行之美惡。」滿苟得曰：「小盜者拘，大盜者為諸侯，諸侯之門，義士存焉。昔者桓公小白殺兄入嫂而管仲為臣，田成子常殺君竊國而孔子受幣。論則賤之，行則下之，則是言行之情悖戰於胸中也，不亦拂乎！故《》曰：『孰惡孰美？成者為首，不成者為尾。』」 |
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Zi-zhang said, 'Formerly Jie and Zhou each enjoyed the honour of being the sovereign, and all the wealth of the kingdom was his; but if you now say to a (mere) money-grabber, "Your conduct is like that of Jie or Zhou," he will look ashamed, and resent the imputation: (these two sovereigns) are despised by the smallest men. Zhongni and Mo Di (on the other hand) were poor, and common men; but if you say to a Prime Minister that his conduct is like that of Zhongni or Mo Di, then he will be put out and change countenance, and protest that he is not worthy (to be so spoken of): (these two philosophers) are held to be truly noble by (all) scholars. Thus it is that the position of sovereign does not necessarily connect with being thought noble, nor the condition of being poor and of common rank with being thought mean. The difference of being thought noble or mean arises from the conduct being good or bad.' Man Gou-de replied, 'Small robbers are put in prison; a great robber becomes a feudal lord; and in the gate of the feudal lord your righteous scholars will be found. For instance, Xi-bo, the duke Huan, killed his elder brother, and took his sister-in-law to himself, and yet Guan Zhong became his minister; and Tian Cheng, styled Cheng-zi, killed his ruler, and usurped the state, and yet Confucius received a present of silks from him. In their discussions they would condemn the men, but in their conduct they abased themselves before them. In this way their words and actions must have been at war together in their breasts - was it not a contradiction and perversity? As it is said in a book, "Who is bad? and who is good? The successful is regarded as the Head, and the unsuccessful as the Tail."' |
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子張曰：「子不為行，即將疏戚無倫，貴賤無義，長幼無序，五紀六位將何以為別乎？」滿苟得曰：「堯殺長子，舜流母弟，疏戚有倫乎？湯放桀，武王伐紂，貴賤有義乎？王季為適，周公殺兄，長幼有序乎？儒者偽辭，墨者兼愛，五紀六位將有別乎？且子正為名，我正為利。名利之實，不順於理，不監於道。吾日與子訟於無約，曰：『小人殉財，君子殉名。其所以變其情，易其性，則異矣；乃至於棄其所為而殉其所不為，則一也。』故曰：無為小人，反殉而天；無為君子，從天之理。若枉若直，相而天極，面觀四方，與時消息。若是若非，執而圓機，獨成而意，與道徘徊。無轉而行，無成而義，將失而所為。無赴而富，無殉而成，將棄而天。比干剖心，子胥抉眼，忠之禍也；直躬證父，尾生溺死，信之患也；鮑子立乾，申子不自理，廉之害也；孔子不見母，匡子不見父，義之失也。此上世之所傳，下世之所語，以為士者正其言，必其行，故服其殃，離其患也。」 |
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Zi-zhang said, 'If you do not follow the usual course of what is held to be right, but observe no distinction between the near and remote degrees of kin, no difference between the noble and the mean, no order between the old and the young, then how shall a separation be made of the fivefold arrangement (of the virtues), and the six parties (in the social organisation)?' Man Gou-de replied, 'Yao killed his eldest son, and Shun banished his half-brother': did they observe the rules about the different degrees of kin? Tang deposed Jie; king Wu overthrew Zhou: did they observe the righteousness that should obtain between the noble and the mean? King Ji took the place of his elder brother, and the duke of Zhou killed his: did they observe the order that should obtain between the elder and the younger? The Literati make hypocritical speeches; the followers of Mo hold that all should be loved equally: do we find in them the separation of the fivefold arrangement (of the virtues), and the six parties (in the social organisation)? And further, you, Sir, are all for reputation, and I am all for gain; but where the actual search for reputation and gain may not be in accordance with principle and will not bear to be examined in the light of the right way, let me and you refer the matter to-morrow to the decision of Wu-yue.' (This Wu-yue) said, 'The small man pursues after wealth; the superior man pursues after reputation. The way in which they change their feelings and alter their nature is different; but if they were to cast away what they do, and replace it with doing nothing, they would be the same. Hence it is said, "Do not be a small man - return and pursue after the Heavenly in you. Do not be a superior man - follow the rule of the Heavenly in you. Be it crooked, be it straight, view the thing in the light of Heaven as revealed in you. Look all round on every side of it, and as the time indicates, cease your endeavours. Be it right, be it wrong, hold fast the ring in yourself in which all conditions converge. Alone by yourself, carry out your idea; ponder over the right way. Do not turn your course; do not try to complete your righteousness. You will fail in what you do. Do not haste to be rich; do not follow after your perfection. If you do, you will lose the heavenly in you." Bi-gan had his heart cut out; Zi-xu had his eyes gouged out: such were the evil consequences of their loyalty. The upright person bore witness against his father; Wei Sheng was drowned: such were the misfortunes of good faith. Bao-zi stood till he was dried up; Shan-zi would not defend himself: such were the injuries brought on by disinterestedness. Confucius did not see his mother; Kuang-zi did not see his father: such were the failures of the righteous. These are instances handed down from former ages, and talked about in these later times. They show us how superior men, in their determination to be correct in their words and resolute in their conduct, paid the penalty of these misfortunes, and were involved in these distresses.' 1. 子張 : 這裡只是借用他的名字，並不是真的寫子張其人其事。
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