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《道家 - Daoism》 | Related resources |
《莊子 - Zhuangzi》 | [Warring States] 350 BC-250 BC English translation: James Legge [?] | 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 |
| 4 | 逍遙遊: | 堯讓天下於許由，曰：「日月出矣，而爝火不息，其於光也，不亦難乎！時雨降矣，而猶浸灌，其於澤也，不亦勞乎！夫子立而天下治，而我猶尸之，吾自視缺然，請致天下。」許由曰：「子治天下，天下既已治也。而我猶代子，吾將為名乎？名者，實之賓也，吾將為賓乎？鷦鷯巢於深林，不過一枝；偃鼠飲河，不過滿腹。歸休乎君！予無所用天下為。庖人雖不治庖，尸祝不越樽俎而代之矣。」 |
| Enjoyment in Untroubled Ease:...: | Yao, proposing to resign the throne to Xu You, said, 'When the sun and moon have come forth, if the torches have not been put out, would it not be difficult for them to give light? When the seasonal rains are coming down, if we still keep watering the ground, will not our toil be labour lost for all the good it will do? Do you, Master, stand forth (as sovereign), and the kingdom will (at once) be well governed. If I still (continue to) preside over it, I must look on myself as vainly occupying the place - I beg to resign the throne to you.' Xu You said, 'You, Sir, govern the kingdom, and the kingdom is well governed. If I in these circumstances take your place, shall I not be doing so for the sake of the name? But the name is but the guest of the reality; shall I be playing the part of the guest? The tailor-bird makes its nest in the deep forest, but only uses a single branch; the mole drinks from the He, but only takes what fills its belly. Return and rest in being ruler - I will have nothing to do with the throne. Though the cook were not attending to his kitchen, the representative of the dead and the officer of prayer would not leave their cups and stands to take his place.' |
《齊物論 - The Adjustment of Controversies》 | English translation: James Legge [?] | Books referencing 《齊物論》 Library Resources |
| 3 | 齊物論: | 非彼無我，非我無所取。是亦近矣，而不知其所為使。若有真宰，而特不得其眹。可行已信，而不見其形，有情而無形。百骸、九竅、六藏，賅而存焉，吾誰與為親？汝皆說之乎？其有私焉？如是皆有，為臣妾乎，其臣妾不足以相治乎。其遞相為君臣乎，其有真君存焉。如求得其情與不得，無益損乎其真。一受其成形，不亡以待盡。與物相刃相靡，其行盡如馳，而莫之能止，不亦悲乎！終身役役而不見其成功，苶然疲役而不知其所歸，可不哀邪！人謂之不死，奚益？其形化，其心與之然，可不謂大哀乎？人之生也，固若是芒乎！其我獨芒，而人亦有不芒者乎！ |
| The Adjustment of Controversies:...: | If there were not (the views of) another, I should not have mine; if there were not I (with my views), his would be uncalled for:-- this is nearly a true statement of the case, but we do not know what it is that makes it be so. It might seem as if there would be a true Governor concerned in it, but we do not find any trace (of his presence and acting). That such an One could act so I believe; but we do not see His form. He has affections, but He has no form. Given the body, with its hundred parts, its nine openings, and its six viscera, all complete in their places, which do I love the most? Do you love them all equally? or do you love some more than others? Is it not the case that they all perform the part of your servants and waiting women? All of them being such, are they not incompetent to rule one another? or do they take it in turns to be now ruler and now servants? There must be a true Ruler (among them) whether by searching you can find out His character or not, there is neither advantage nor hurt, so far as the truth of His operation is concerned. When once we have received the bodily form complete, its parts do not fail to perform their functions till the end comes. In conflict with things or in harmony with them, they pursue their course to the end, with the speed of a galloping horse which cannot be stopped - is it not sad? To be constantly toiling all one's lifetime, without seeing the fruit of one's labour, and to be weary and worn out with his labour, without knowing where he is going to - is it not a deplorable case? Men may say, 'But it is not death;' yet of what advantage is this? When the body is decomposed, the mind will be the same along with it - must not the case be pronounced very deplorable? Is the life of man indeed enveloped in such darkness? Is it I alone to whom it appears so? And does it not appear to be so to other men? | |
| 12 | 齊物論: |
瞿鵲子問乎長梧子曰：「吾聞諸夫子，聖人不從事於務，不就利，不違害，不喜求，不緣道，无謂有謂，有謂无謂，而遊乎塵垢之外。夫子以為孟浪之言，而我以為妙道之行也。吾子以為奚若？」長梧子曰：「是黃帝之所聽熒也，而丘也何足以知之！且女亦大早計，見卵而求時夜，見彈而求鴞炙。予嘗為女妄言之，女以妄聽之，奚？旁日月，挾宇宙，為其脗合，置其滑涽，以隸相尊。眾人役役，聖人愚芚，參萬歲而一成純。萬物盡然，而以是相蘊。予惡乎知說生之非惑邪！予惡乎知惡死之非弱喪而不知歸者邪！麗之姬，艾封人之子也。晉國之始得之也，涕泣沾襟；及其至於王所，與王同筐床，食芻豢，而後悔其泣也。予惡乎知夫死者不悔其始之蘄生乎！夢飲酒者，旦而哭泣；夢哭泣者，旦而田獵。方其夢也，不知其夢也。夢之中又占其夢焉，覺而後知其夢也。且有大覺而後知此其大夢也，而愚者自以為覺，竊竊然知之。君乎，牧乎，固哉！丘也，與女皆夢也；予謂女夢，亦夢也。是其言也，其名為弔詭。萬世之後，而一遇大聖知其解者，是旦暮遇之也。既使我與若辯矣，若勝我，我不若勝，若果是也？我果非也邪？我勝若，若不吾勝，我果是也？而果非也邪？其或是也，其或非也邪？其俱是也，其俱非也邪？我與若不能相知也，則人固受其黮闇。吾誰使正之？使同乎若者正之，既與若同矣，惡能正之！使同乎我者正之，既同乎我矣，惡能正之！使異乎我與若者正之，既異乎我與若矣，惡能正之！使同乎我與若者正之，既同乎我與若矣，惡能正之！然則我與若與人俱不能相知也，而待彼也邪？何 化聲之相待，若其不相待。和之以天倪，因之以曼衍，所以窮年也。1謂和之以天倪？曰：是不是，然不然。是若果是也，則是之異乎不是也亦無辯；然若果然也，則然之異乎不然也亦無辯。 化聲之相待，若其不相待。和之以天倪，因之以曼衍，所以窮年也。2忘年忘義，振於無竟，故寓諸無竟。」 |
| The Adjustment of Controversies:...: |
Qu Quezi asked Chang Wuzi, saying, 'I heard the Master (speaking of such language as the following): "The sagely man does not occupy himself with worldly affairs. He does not put himself in the way of what is profitable, nor try to avoid what is hurtful; he has no pleasure in seeking (for anything from any one); he does not care to be found in (any established) Way; he speaks without speaking; he does not speak when he speaks; thus finding his enjoyment outside the dust and dirt (of the world)." The Master considered all this to be a shoreless flow of mere words, and I consider it to describe the course of the Mysterious Way - What do you, Sir, think of it?' Chang Wuzi replied, 'The hearing of such words would have perplexed even Huang Di, and how should Qiu be competent to understand them? And you, moreover, are too hasty in forming your estimate (of their meaning). You see the egg, and (immediately) look out for the cock (that is to be hatched from it); you see the bow, and (immediately) look out for the dove (that is to be brought down by it) being roasted. I will try to explain the thing to you in a rough way; do you in the same way listen to me. How could any one stand by the side of the sun and moon, and hold under his arm all space and all time? (Such language only means that the sagely man) keeps his mouth shut, and puts aside questions that are uncertain and dark; making his inferior capacities unite with him in honouring (the One Lord). Men in general bustle about and toil; the sagely man seems stupid and to know nothing. He blends ten thousand years together in the one (conception of time); the myriad things all pursue their spontaneous course, and they are all before him as doing so. How do I know that the love of life is not a delusion? and that the dislike of death is not like a young person's losing his way, and not knowing that he is (really) going home? Li Ji was a daughter of the border Warden of Ai. When (the ruler of) the state of Jin first got possession of her, she wept till the tears wetted all the front of her dress. But when she came to the place of the king, shared with him his luxurious couch, and ate his grain-and-grass-fed meat, then she regretted that she had wept. How do I know that the dead do not repent of their former craving for life? Those who dream of (the pleasures of) drinking may in the morning wail and weep; those who dream of wailing and weeping may in the morning be going out to hunt. When they were dreaming they did not know it was a dream; in their dream they may even have tried to interpret it; but when they awoke they knew that it was a dream. And there is the great awaking, after which we shall know that this life was a great dream. All the while, the stupid think they are awake, and with nice discrimination insist on their knowledge; now playing the part of rulers, and now of grooms. Bigoted was that Qiu! He and you are both dreaming. I who say that you are dreaming am dreaming myself. These words seem very strange; but if after ten thousand ages we once meet with a great sage who knows how to explain them, it will be as if we met him (unexpectedly) some morning or evening. Since you made me enter into this discussion with you, if you have got the better of me and not I of you, are you indeed right, and I indeed wrong? If I have got the better of you and not you of me, am I indeed right and you indeed wrong? Is the one of us right and the other wrong? are we both right or both wrong? Since we cannot come to a mutual and common understanding, men will certainly continue in darkness on the subject. Whom shall I employ to adjudicate in the matter? If I employ one who agrees with you, how can he, agreeing with you, do so correctly? If I employ one who agrees with me, how can he, agreeing with me, do so correctly? If I employ one who disagrees with you and I, how can he, disagreeing with you and I, do so correctly? If I employ one who agrees with you and I, how can he, agreeing with you and I, do so correctly? In this way I and you and those others would all not be able to come to a mutual understanding; and shall we then wait for that (great sage)? (We need not do so.) To wait on others to learn how conflicting opinions are changed is simply like not so waiting at all. The harmonising of them is to be found in the invisible operation of Heaven, and by following this on into the unlimited past. It is by this method that we can complete our years (without our minds being disturbed). What is meant by harmonising (conflicting opinions) in the invisible operation of Heaven? There is the affirmation and the denial of it; and there is the assertion of an opinion and the rejection of it. If the affirmation be according to the reality of the fact, it is certainly different from the denial of it - there can be no dispute about that. If the assertion of an opinion be correct, it is certainly different from its rejection - neither can there be any dispute about that. Let us forget the lapse of time; let us forget the conflict of opinions. Let us make our appeal to the Infinite, and take up our position there.' 1. 化聲之相待，若其不相待。和之以天倪，因之以曼衍，所以窮年也。 : Moved here from entry 12. |
《人間世 - Man in the World, Associated with other Men》 | English translation: James Legge [?] | Books referencing 《人間世》 Library Resources |
| 5 | 人間世: | 匠石之齊，至乎曲轅，見櫟社樹。其大蔽數千牛，絜之百圍，其高臨山十仞而後有枝，其可以為舟者旁十數。觀者如市，匠伯不顧，遂行不輟。弟子厭觀之，走及匠石，曰：「自吾執斧斤以隨夫子，未嘗見材如此其美也。先生不肯視，行不輟，何邪？」曰：「已矣，勿言之矣！散木也，以為舟則沈，以為棺槨則速腐，以為器則速毀，以為門戶則液樠，以為柱則蠹。是不材之木也，無所可用，故能若是之壽。」匠石歸，櫟社見夢曰：「女將惡乎比予哉？若將比予於文木邪？夫柤、梨、橘、柚、果、蓏之屬，實熟則剝，剝則辱，大枝折，小枝泄。此以其能苦其生者也，故不終其天年而中道夭，自掊擊於世俗者也。物莫不若是。且予求無所可用久矣，幾死，乃今得之，為予大用。使予也而有用，且得有此大也邪？且也，若與予也皆物也，奈何哉其相物也？而幾死之散人，又惡知散木！」匠石覺而診其夢。弟子曰：「趣取無用，則為社何邪？」曰：「密！若無言！彼亦直寄焉，以為不知己者詬厲也。不為社者，且幾有翦乎！且也，彼其所保，與眾異，以義譽之，不亦遠乎！」 |
| Man in the World,...: |
A (master) mechanic, called Shi, on his way to Qi, came to Qu-yuan, where he saw an oak-tree, which was used as the altar for the spirits of the land. It was so large that an ox standing behind it could not be seen. It measured a hundred spans round, and rose up eighty cubits on the hill before it threw out any branches, after which there were ten or so, from each of which a boat could be hollowed out. People came to see it in crowds as in a market place, but the mechanic did not look round at it, but held on his way without stopping. One of his workmen, however, looked long and admiringly at it, and then ran on to his master, and said to him, 'Since I followed you with my axe and bill, I have never seen such a beautiful mass of timber as this. Why would you, Sir, not look round at it, but went on without stopping?' 'Have done,' said Mr. Shi, 'and do not speak about it. It is quite useless. A boat made from its wood would sink; a coffin or shell would quickly rot; an article of furniture would soon go to pieces; a door would be covered with the exuding sap; a pillar would be riddled by insects; the material of it is good for nothing, and hence it is that it has attained to so great an age.' When Mr. Shi was returning, the altar-oak appeared to him in a dream, and said, 'What other tree will you compare with me? Will you compare me to one of your ornamental trees? There are hawthorns, pear-trees, orange-trees, pummelo-trees, gourds and other low fruit-bearing plants. When their fruits are ripe, they are knocked down from them, and thrown among the dirt. The large branches are broken, and the smaller are torn away. So it is that their productive ability makes their lives bitter to them; they do not complete their natural term of existence, but come to a premature end in the middle of their time, bringing on themselves the destructive treatment which they ordinarily receive. It is so with all things. I have sought to discover how it was that I was so useless; I had long done so, till (the effort) nearly caused my death; and now I have learned it - it has been of the greatest use to me. Suppose that I had possessed useful properties, should I have become of the great size that I am? And moreover you and I are both things - how should one thing thus pass its judgment on another? how is it that you a useless man know all this about me a useless tree?' When Mr. Shih awoke, he kept thinking about his dream, but the workman said, 'Being so taken with its uselessness, how is it that it yet acts here as the altar for the spirits of the land?' 'Be still,' was the master's reply, 'and do not say a word. It simply happened to grow here; and thus those who do not know it do not speak ill of it as an evil thing. If it were not used as the altar, would it be in danger of being cut down? Moreover, the reason of its being preserved is different from that of the preservation of things generally; is not your explaining it from the sentiment which you have expressed wide of the mark?' |
《德充符 - The Seal of Virtue Complete》 | English translation: James Legge [?] | Books referencing 《德充符》 Library Resources |
| 1 | 德充符: | 魯有兀者王駘，從之遊者，與仲尼相若。常季問於仲尼曰：「王駘，兀者也，從之遊者，與夫子中分魯。立不教，坐不議，虛而往，實而歸。固有不言之教，無形而心成者邪？是何人也？」仲尼曰：「夫子，聖人也。丘也，直後而未往耳。丘將以為師，而況不如丘者乎！奚假魯國！丘將引天下而與從之。」常季曰：「彼兀者也，而王先生，其與庸亦遠矣。若然者，其用心也，獨若之何？」仲尼曰：「死生亦大矣，而不得與之變，雖天地覆墜，亦將不與之遺。審乎無假，而不與物遷，命物之化，而守其宗也。」常季曰：「何謂也？」仲尼曰：「自其異者視之，肝膽楚越也；自其同者視之，萬物皆一也。夫若然者，且不知耳目之所宜，而游心於德之和，物視其所一，而不見其所喪，視喪其足，猶遺土也。」常季曰：「彼為己，以其知得其心，以其心得其常心，物何為最之哉？」仲尼曰：「人莫鑑於流水，而鑑於止水，唯止能止眾止。受命於地，唯松柏獨也在，冬夏青青；受命於天，唯舜獨也正，幸能正生，以正眾生。夫保始之徵，不懼之實。勇士一人，雄入於九軍。將求名而能自要者，而猶若此，而況官天地，府萬物，直寓六骸，象耳目，一知之所知，而心未嘗死者乎！彼且擇日而登假，人則從是也。彼且何肯以物為事乎！」 |
| The Seal of Virtue...: |
In Lu there was a Wang Tai who had lost both his feet; while his disciples who followed and went about with him were as numerous as those of Zhongni. Chang Ji asked Zhongni about him, saying, 'Though Wang Tai is a cripple, the disciples who follow him about divide Lu equally with you, Master. When he stands, he does not teach them; when he sits, he does not discourse to them. But they go to him empty, and come back full. Is there indeed such a thing as instruction without words? and while the body is imperfect, may the mind be complete? What sort of man is he?' Zhongni replied, 'This master is a sage. I have only been too late in going to him. I will make him my teacher; and how much more should those do so who are not equal to me! Why should only the state of Lu follow him? I will lead on all under heaven with me to do so.' Chang Ji rejoined, 'He is a man who has lost his feet, and yet he is known as the venerable Wang - he must be very different from ordinary men. What is the peculiar way in which he employs his mind?' The reply was, 'Death and life are great considerations, but they could work no change in him. Though heaven and earth were to be overturned and fall, they would occasion him no loss. His judgment is fixed regarding that in which there is no element of falsehood; and, while other things change, he changes not. The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them.' Chang Ji said, 'What do you mean?' 'When we look at things,' said Zhongni, 'as they differ, we see them to be different, (as for instance) the liver and the gall, or Chu and Yue; when we look at them, as they agree, we see them all to be a unity. So it is with this (Wang Tai). He takes no knowledge of the things for which his ears and eyes are the appropriate organs, but his mind delights itself in the harmony of (all excellent) qualities. He looks at the unity which belongs to things, and does not perceive where they have suffered loss. He looks on the loss of his feet as only the loss of so much earth.' Chang Ji said, 'He is entirely occupied with his (proper) self. By his knowledge he has discovered (the nature of) his mind, and to that he holds as what is unchangeable; but how is it that men make so much of him?' The reply was, 'Men do not look into running water as a mirror, but into still water - it is only the still water that can arrest them all, and keep them (in the contemplation of their real selves). Of things which are what they are by the influence of the earth, it is only the pine and cypress which are the best instances - in winter as in summer brightly green. Of those which were what they were by the influence of Heaven, the most correct examples were Yao and Shun; fortunate in (thus) maintaining their own life correct, and so as to correct the lives of others. As a verification of the (power of) the original endowment, when it has been preserved, take the result of fearlessness - how the heroic spirit of a single brave soldier has been thrown into an army of nine hosts. If a man only seeking for fame and able in this way to secure it can produce such an effect, how much more (may we look for a greater result) from one whose rule is over heaven and earth, and holds all things in his treasury, who simply has his lodging in the six members of his body, whom his ears and eyes serve but as conveying emblematic images of things, who comprehends all his knowledge in a unity, and whose mind never dies! If such a man were to choose a day on which he would ascend far on high, men would (seek to) follow him there. But how should he be willing to occupy himself with other men?' |
《應帝王 - The Normal Course for Rulers and Kings》 | English translation: James Legge [?] | Books referencing 《應帝王》 Library Resources |
| 5 | 應帝王: | 鄭有神巫曰季咸，知人之生死存亡，禍福壽夭，期以歲月旬日，若神。鄭人見之，皆棄而走。列子見之而心醉，歸以告壺子，曰：「始吾以夫子之道為至矣，則又有至焉者矣。」壺子曰：「吾與汝既其文，未既其實，而固得道與？」眾雌而無雄，而又奚卵焉！而以道與世亢必信，夫故使人得而相女。嘗試與來，以予示之。」明日，列子與之見壺子。出而謂列子曰：「嘻！子之先生死矣，弗活矣，不以旬數矣！吾見怪焉，見溼灰焉。」列子入，泣涕沾襟，以告壺子。壺子曰：「鄉吾示之以地文，萌乎不震不正。是殆見吾杜德機也。嘗又與來。」明日，又與之見壺子。出而謂列子曰：「幸矣！子之先生遇我也。有瘳矣，全然有生矣。吾見其杜權矣。」列子入，以告壺子。壺子曰：「鄉吾示之以天壤，名實不入，而機發於踵。是殆見吾善者機也。嘗又與來。」明日，又與之見壺子。出而謂列子曰：「子之先生不齊，吾無得而相焉。試齊，且復相之。」列子入，以告壺子。壺子曰：「吾鄉示之以太沖莫勝。是殆見吾衡氣機也。鯢桓之審為淵，止水之審為淵，流水之審為淵。淵有九名，此處三焉。嘗又與來。」明日，又與之見壺子。立未定，自失而走。壺子曰：「追之！」列子追之不及，反以報壺子，曰：「已滅矣，已失矣，吾弗及也。」壺子曰：「鄉吾示之以未始出吾宗。吾與之虛而委蛇，不知其誰何，因以為弟靡，因以為波流，故逃也。」然後列子自以為未始學而歸，三年不出。為其妻爨，食豕如食人。於事無與親，彫琢復朴，塊然獨以其形立。紛而封哉，一以是終。 |
| The Normal Course for...: |
In Zheng there was a mysterious wizard called Ji-xian. He knew all about the deaths and births of men, their preservation and ruin, their misery and happiness, and whether their lives would be long or short, foretelling the year, the month, the decade and the day like a spirit. When the people of Kang saw him, they all ran out of his way. Liezi went to see him, and was fascinated by him. Returning, he told Hu-zi of his interview, and said, 'I considered your doctrine, my master, to be perfect, but I have found another which is superior to it.' Hu-zi replied, 'I have communicated to you but the outward letter of my doctrine, and have not communicated its reality and spirit; and do you think that you are in possession of it? However many hens there be, if there be not the cock among them, how should they lay (real) eggs? When you confront the world with your doctrine, you are sure to show in your countenance (all that is in your mind), and so enable (this) man to succeed in interpreting your physiognomy. Try and come to me with him, that I may show myself to him.' On the morrow, accordingly, Liezi came with the man and saw Hu-zi. When they went out, the wizard said, 'Alas! your master is a dead man. He will not live;-- not for ten days more! I saw something strange about him - I saw the ashes (of his life) all slaked with water!' When Liezi reentered, he wept till the front of his jacket was wet with his tears, and told Hu-zi what the man had said. Hu-zi said, 'I showed myself to him with the forms of (vegetation beneath) the earth. There were the sprouts indeed, but without (any appearance of) growth or regularity:-- he seemed to see me with the springs of my (vital) power closed up. Try and come to me with him again.' Next day, accordingly, Liezi brought the man again and saw Hu-zi. When they went out, the man said, 'It is a fortunate thing for your master that he met with me. He will get better; he has all the signs of living! I saw the balance (of the springs of life) that had been stopped (inclining in his favour).' Liezi went in, and reported these words to his master, who said, 'I showed myself to him after the pattern of the earth (beneath the) sky. Neither semblance nor reality entered (into my exhibition), but the springs (of life) were issuing from beneath my feet;-- he seemed to see me with the springs of vigorous action in full play. Try and come with him again.' Next day Liezi came with the man again, and again saw Hu-zi with him. When they went out, the wizard said, 'Your master is never the same. I cannot understand his physiognomy. Let him try to steady himself, and I will again view him.' Liezi went in and reported this to Hu-zi, who said, 'This time I showed myself to him after the pattern of the grand harmony (of the two elemental forces), with the superiority inclining to neither. He seemed to see me with the springs of (vital) power in equal balance. Where the water wheels about from (the movements of) a dugong, there is an abyss; where it does so from the arresting (of its course), there is an abyss; where it does so, and the water keeps flowing on, there is an abyss. There are nine abysses with their several names, and I have only exhibited three of them. Try and come with him again.' Next day they came, and they again saw Hu-zi. But before he had settled himself in his position, the wizard lost himself and ran away. 'Pursue him,' said Hu-zi, and Liezi did so, but could not come up with him. He returned, and told Hu-zi, saying, 'There is an end of him; he is lost; I could not find him.' Hu-zi rejoined, 'I was showing him myself after the pattern of what was before I began to come from my author. I confronted him with pure vacancy, and an easy indifference. He did not know what I meant to represent. Now he thought it was the idea of exhausted strength, and now that of an onward flow, and therefore he ran away.' After this, Liezi considered that he had not yet begun to learn (his master's doctrine). He returned to his house, and for three years did not go out. He did the cooking for his wife. He fed the pigs as if he were feeding men. He took no part or interest in occurring affairs. He put away the carving and sculpture about him, and returned to pure simplicity. Like a clod of earth he stood there in his bodily presence. Amid all distractions he was (silent) and shut up in himself. And in this way he continued to the end of his life. |
《外篇 - Outer Chapters》 | English translation: James Legge [?] | Library Resources |
《馬蹄 - Horses's Hoofs》 | English translation: James Legge [?] | Books referencing 《馬蹄》 Library Resources |
| 3 | 馬蹄: | 夫馬，陸居則食草飲水，喜則交頸相靡，怒則分背相踶。馬知已此矣。夫加之以衡扼，齊之以月題，而馬知介倪、闉扼、鷙曼、詭銜、竊轡。故馬之知而態至盜者，伯樂之罪也。夫赫胥氏之時，民居不知所為，行不知所之，含哺而熙，鼓腹而遊，民能以此矣。及至聖人，屈折禮樂以匡天下之形，縣跂仁義以慰天下之心，而民乃始踶跂好知，爭歸於利，不可止也。此亦聖人之過也。 |
| 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. |
《在宥 - Letting Be, and Exercising Forbearance》 | English translation: James Legge [?] | Books referencing 《在宥》 Library Resources |
| 4 | 在宥: | 雲將東遊，過扶搖之枝，而適遭鴻蒙。鴻蒙方將拊髀雀躍而遊。雲將見之，倘然止，贄然立，曰：「叟何人邪？叟何為此？」鴻蒙拊髀雀躍不輟，對雲將曰：「遊。」雲將曰：「朕願有問也。」鴻蒙仰而視雲將曰：「吁！」雲將曰：「天氣不合，地氣鬱結，六氣不調，四時不節。今我願合六氣之精，以育群生，為之奈何？」鴻蒙拊髀雀躍掉頭曰：「吾弗知，吾弗知。」雲將不得問。又三年，東遊，過有宋之野，而適遭鴻蒙。雲將大喜，行趨而進曰：「天忘朕邪？天忘朕邪？」再拜稽首，願聞於鴻蒙。鴻蒙曰：「浮游不知所求，猖狂不知所往，遊者鞅掌，以觀無妄，朕又何知！」雲將曰：「朕也自以為猖狂，而百姓隨予所往；朕也不得已於民，今則民之放也。願聞一言。」鴻蒙曰：「亂天之經，逆物之情，玄天弗成；解獸之群，而鳥皆夜鳴；災及草木，禍及止蟲。意！治人之過也！」雲將曰：「然則吾奈何？」鴻蒙曰：「意！毒哉！僊僊乎歸矣！」雲將曰：「吾遇天難，願聞一言。」鴻蒙曰：「意！心養。汝徒處無為，而物自化。墮爾形體，吐爾聰明；倫與物忘，大同乎涬溟；解心釋神，莫然無魂。萬物云云，各復其根，各復其根而不知。渾渾沌沌，終身不離；若彼知之，乃是離之。無問其名，無闚其情，物故自生。」雲將曰：「天降朕以德，示朕以默，躬身求之，乃今也得。」再拜稽首，起辭而行。 |
| Letting Be, and Exercising...: |
Yun Jiang, rambling to the east, having been borne along on a gentle breeze, suddenly encountered Hong Mang, who was rambling about, slapping his buttocks and hopping like a bird. Amazed at the sight, Yun Jiang stood reverentially, and said to the other, 'Venerable Sir, who are you? and why are you doing this ?' Hong Mang went on slapping his buttocks and hopping like a bird, but replied, 'I am enjoying myself.' Yun Jiang said, 'I wish to ask you a question.' Hong Mang lifted up his head, looked at the stranger, and said, 'Pooh!' Yun Jiang, however, continued, 'The breath of heaven is out of harmony; the breath of earth is bound up; the six elemental influences do not act in concord; the four seasons do not observe their proper times. Now I wish to blend together the essential qualities of those six influences in order to nourish all living things - how shall I go about it?' Hong Mang slapped his buttocks, hopped about, and shook his head, saying, 'I do not know; I do not know!' Yun Jiang could not pursue his question; but three years afterwards, when (again) rambling in the east, as he was passing by the wild of Sung, he happened to meet Hong Mang. Delighted with the rencontre, he hastened to him, and said, 'Have you forgotten me, 0 Heaven? Have you forgotten me, 0 Heaven?' At the same time, he bowed twice with his head to the ground, wishing to receive his instructions. Hong Mang said, 'Wandering listlessly about, I know not what I seek; carried on by a wild impulse, I know not where I am going. I wander about in the strange manner (which you have seen), and see that nothing proceeds without method and order - what more should I know?' Yun Jiang replied, 'I also seem carried on by an aimless influence, and yet the people follow me wherever I go. I cannot help their doing so. But now as they thus imitate me, I wish to hear a word from you (in the case).' The other said, 'What disturbs the regular method of Heaven, comes into collision with the nature of things, prevents the accomplishment of the mysterious (operation of) Heaven, scatters the herds of animals, makes the birds all sing at night, is calamitous to vegetation, and disastrous to all insects - all this is owing, I conceive, to the error of governing men.' 'What then,' said Yun Jiang, 'shall I do?' 'Ah,' said the other, 'you will only injure them! I will leave you in my dancing way, and return to my place.' Yun Jiang rejoined, 'It has been a difficult thing to get this meeting with you, 0 Heaven! I should like to hear from you a word (more).' Hong Mang said, 'Ah! your mind (needs to be) nourished. Do you only take the position of doing nothing, and things will of themselves become transformed. Neglect your body; cast out from you your power of hearing and sight; forget what you have in common with things; cultivate a grand similarity with the chaos of the plastic ether; unloose your mind; set your spirit free; be still as if you had no soul. Of all the multitude of things every one returns to its root. Every one returns to its root, and does not know (that it is doing so). They all are as in the state of chaos, and during all their existence they do not leave it. If they knew (that they were returning to their root), they would be (consciously) leaving it. They do not ask its name; they do not seek to spy out their nature; and thus it is that things come to life of themselves.' Yun Jiang said, 'Heaven, you have conferred on me (the knowledge of) your operation, and revealed to me the mystery of it. All my life I had been seeking for it, and now I have obtained it.' He then bowed twice, with his head to the ground, arose, took his leave, and walked away. |
《天地 - Heaven and Earth》 | English translation: James Legge [?] | Books referencing 《天地》 Library Resources |
| 4 | 天地: | 黃帝遊乎赤水之北，登乎崑崙之丘而南望，還歸，遺其玄珠，使知索之而不得，使離朱索之而不得，使喫詬索之而不得也。乃使象罔，象罔得之。黃帝曰：「異哉！象罔乃可以得之乎？」 |
| Heaven and Earth: | Huang-Di, enjoying himself on the north of the Red-water, ascended to the height of the Kun-lun (mountain), and having looked towards the south, was returning home, when he lost his dark-coloured pearl. He employed Wisdom to search for it, but he could not find it. He employed (the clear-sighted) Li Zhu to search for it, but he could not find it. He employed (the vehement debater) Chi Gou to search for it, but he could not find it. He then employed Purposeless, who found it; on which Huang-Di said, 'How strange that it was Purposeless who was able to find it!' |
《天道 - The Way of Heaven》 | English translation: James Legge [?] | Books referencing 《天道》 Library Resources |
| 1 | 天道: | 天道運而無所積，故萬物成；帝道運而無所積，故天下歸；聖道運而無所積，故海內服。明於天，通於聖，六通四辟於帝王之德者，其自為也，昧然無不靜者矣。聖人之靜也，非曰靜也善，故靜也，萬物無足以鐃心者，故靜也。水靜則明燭鬚眉，平中準，大匠取法焉。水靜猶明，而況精神！聖人之心靜乎，天地之鑑也，萬物之鏡也。夫虛靜恬淡，寂漠無為者，天地之平而道德之至，故帝王聖人休焉。休則虛，虛則實，實者倫矣。虛則靜，靜則動，動則得矣。靜則無為，無為也，則任事者責矣。無為則俞俞，俞俞者憂患不能處，年壽長矣。夫虛靜恬淡，寂寞無為者，萬物之本也。明此以南鄉，堯之為君也；明此以北面，舜之為臣也。以此處上，帝王天子之德也；以此處下，玄聖素王之道也。以此退居而閒游，江海山林之士服；以此進為而撫世，則功大名顯而天下一也。靜而聖，動而王，無為也而尊，樸素而天下莫能與之爭美。夫明白於天地之德者，此之謂大本大宗，與天和者也；所以均調天下，與人和者也。與人和者，謂之人樂；與天和者，謂之天樂。 |
| The Way of Heaven: |
The Way of Heaven operates (unceasingly), and leaves no accumulation (of its influence) in any particular place, so that all things are brought to perfection by it; so does the Way of the Dis operate, and all under the sky turn to them (as their directors); so also does the Way of the Sages operate, and all within the seas submit to them. Those who clearly understand (the Way of) Heaven, who are in sympathy with (that of) the sages, and familiar through the universe and in the four quarters (of the earth) with the work of the Dis and the kings, yet act spontaneously from themselves: with the appearance of being ignorant they are yet entirely still. The stillness of the sages does not belong to them as a consequence of their skilful ability; all things are not able to disturb their minds - it is on this account that they are still. When water is still, its clearness shows the beard and eyebrows (of him who looks into it). It is a perfect Level, and the greatest artificer takes his rule from it. Such is the clearness of still water, and how much greater is that of the human Spirit! The still mind of the sage is the mirror of heaven and earth, the glass of all things. Vacancy, stillness, placidity, tastelessness, quietude, silence, and non-action - this is the Level of heaven and earth, and the perfection of the Dao and its characteristics. Therefore the Dis, Kings, and Sages found in this their resting-place. Resting here, they were vacant; from their vacancy came fullness; from their fullness came the nice distinctions (of things). From their vacancy came stillness; that stillness was followed by movement; their movemerts were successful. From their stillness came their non-action. Doing-nothing, they devolved the cares of office on their employes, Doing-nothing was accompanied by the feeling of satisfaction. Where there is that feeling of satisfaction, anxieties and troubles find no place; and the years of life are many. Vacancy, stillness, placidity, tastelessness, quietude, silence, and doing-nothing are the root of all things. When this is understood, we find such a ruler on the throne as Yao, and such a minister as Shun. When with this a high position is occupied, we find the attributes of the Dis and kings,-- the sons of Heaven; with this in a low position, we find the mysterious sages, the uncrowned kings, with their ways. With this retiring (from public life), and enjoying themselves at leisure, we find the scholars who dwell by the rivers and seas, among the hills and forests, all submissive to it; with this coming forward to active life and comforting their age, their merit is great, and their fame is distinguished - and all the world becomes united in one. (Such men) by their stillness become sages; and by their movement, kings. Doing-nothing, they are honoured; in their plain simplicity, no one in the world can strive with them (for the palm of) excellence. The clear understanding of the virtue of Heaven and Earth is what is called 'The Great Root,' and 'The Great Origin;' - they who have it are in harmony with Heaven, and so they produce all equable arrangements in the world - they are those who are in harmony with men. Being in harmony with men is called the joy of men; being in harmony with Heaven is called the joy of Heaven. | |
| 莊子曰：「吾師乎！吾師乎！虀萬物而不為戾，澤及萬世而不為仁，長於上古而不為壽，覆載天地、刻雕眾形而不為朽，此之謂天樂。故曰：知天樂者，其生也天行，其死也物化；靜而與陰同德，動而與陽同波。故知天樂者，無天怨，無人非，無物累，無鬼責。故曰：其動也天，其靜也地，一心定而王天下；其鬼不祟，其魂不疲，一心定而萬物服。言以虛靜推於天地，通於萬物，此之謂天樂。天樂者，聖人之心，以蓄天下也。」 | ||
| Zhuangzi said, 'My Master! my Master! He shall hash and blend all things in mass without being cruel; he shall dispense his favours to all ages without being benevolent. He is older than the highest antiquity, and yet is not old. He overspreads the heavens and sustains the earth; from him is the carving of all forms without any artful skill! This is what is called the Joy of Heaven. Hence it is said, "Those who know the joy of Heaven during their life, act like Heaven, and at death undergo transformation like (other) things; in their stillness they possess the quality of the Yin, and in their movement they flow abroad as the Yang. Therefore he who knows the Joy of Heaven has no murmuring against Heaven, nor any fault-finding with men; and suffers no embarrassment from things, nor any reproof from ghosts. Hence it is said, 'His movements are those of Heaven; his stillness is that of Earth; his whole mind is fixed, and he rules over the world. The spirits of his dead do not come to scare him; he is not worn out by their souls. His words proceeding from his vacancy and stillness, yet reach to heaven and earth, and show a communication with all things: this is what is called the Joy of Heaven. This Joy of Heaven forms the mind of the sage whereby he nurtures all under the sky.'"' |
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