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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》 | Library Resources |
《人間世 - Man in the World, Associated with other Men》 | English translation: James Legge [?] | Books referencing 《人間世》 Library Resources |
| 3 | 人間世: | 葉公子高將使於齊，問於仲尼曰：「王使諸梁也甚重，齊之待使者，蓋將甚敬而不急。匹夫猶未可動，而況諸侯乎！吾甚慄之。子常語諸梁也，曰：『凡事若小若大，寡不道以懽成。事若不成，則必有人道之患；事若成，則必有陰陽之患。若成若不成而後無患者，唯有德者能之。』吾食也，執粗而不臧，爨無欲清之人。今吾朝受命而夕飲冰，我其內熱與！吾未至乎事之情，而既有陰陽之患矣；事若不成，必有人道之患。是兩也，為人臣者不足以任之，子其有以語我來！」仲尼曰：「天下有大戒二：其一，命也；其一，義也。子之愛親，命也，不可解於心；臣之事君，義也，無適而非君也，無所逃於天地之間。是之謂大戒。是以夫事其親者，不擇地而安之，孝之至也；夫事其君者，不擇事而安之，忠之盛也；自事其心者，哀樂不易施乎前，知其不可奈何而安之若命，德之至也。為人臣子者，固有所不得已，行事之情而忘其身，何暇至於悅生而惡死！夫子其行可矣！丘請復以所聞：凡交，近則必相靡以信，遠則必忠之以言，言必或傳之。夫傳兩喜兩怒之言，天下之難者也。夫兩喜必多溢美之言，兩怒必多溢惡之言。凡溢之類妄，妄則其信之也莫，莫則傳言者殃。故法言曰：『傳其常情，無傳其溢言，則幾乎全。』且以巧鬥力者，始乎陽，常卒乎陰，大至則多奇巧；以禮飲酒者，始乎治，常卒乎亂，大至則多奇樂。凡事亦然。始乎諒，常卒乎鄙；其作始也簡，其將畢也必巨。夫言者，風波也；行者，實喪也。風波易以動，實喪易以危。故忿設無由，巧言偏辭。獸死不擇音，氣息茀然，於是並生心厲。剋核大至，則必有不肖之心應之，而不知其然也。苟為不知其然也，孰知其所終！故法言曰：『無遷令，無勸成。』過度，益也。遷令、勸成殆事，美成在久，惡成不及改，可不慎與！且夫乘物以遊心，託不得已以養中，至矣。何作為報也！莫若為致命。此其難者。」 |
| Man in the World,...: |
Zi Gao, duke of She, being about to proceed on a mission to Qi, asked Zhongni, saying, 'The king is sending me, Zhu Liang, on a mission which is very important. Qi will probably treat me as his commissioner with great respect, but it will not be in a hurry (to attend to the business). Even an ordinary man cannot be readily moved (to action), and how much less the prince of a state! I am very full of apprehension. You, Sir, once said to me that of all things, great or small, there were few which, if not conducted in the proper way, could be brought to a happy conclusion; that, if the thing were not successful, there was sure to be the evil of being dealt with after the manner of men; that, if it were successful, there was sure to be the evil of constant anxiety; and that, whether it succeeded or not, it was only the virtuous man who could secure its not being followed by evil. In my diet I take what is coarse, and do not seek delicacies - a man whose cookery does not require him to be using cooling drinks. This morning I received my charge, and in the evening I am drinking iced water; am I not feeling the internal heat (and discomfort)? Such is my state before I have actually engaged in the affair; I am already suffering from conflicting anxieties. And if the thing do not succeed, (the king) is sure to deal with me after the manner of men. The evil is twofold; as a minister, I am not able to bear the burden (of the mission). Can you, Sir, tell me something (to help me in the case)?' Zhongni replied, 'In all things under heaven there are two great cautionary considerations: the one is the requirement implanted (in the nature); the other is the conviction of what is right. The love of a son for his parents is the implanted requirement, and can never be separated from his heart; the service of his ruler by a minister is what is right, and from its obligation there is no escaping anywhere between heaven and earth. These are what are called the great cautionary considerations. Therefore a son finds his rest in serving his parents without reference to or choice of place; and this is the height of filial duty. In the same way a subject finds his rest in serving his ruler, without reference to or choice of the business; and this is the fullest discharge of loyalty. When men are simply obeying (the dictates of) their hearts, the considerations of grief and joy are not readily set before them. They know that there is no alternative to their acting as they do, and rest in it as what is appointed; and this is the highest achievement of virtue. He who is in the position of a minister or of a son has indeed to do what he cannot but do. Occupied with the details of the business (in hand), and forgetful of his own person, what leisure has he to think of his pleasure in living or his dislike of death? You, my master, may well proceed on your mission. But let me repeat to you what I have heard: In all intercourse (between states), if they are near to each other, there should be mutual friendliness, verified by deeds; if they are far apart, there must be sincere adherence to truth in their messages. Those messages will be transmitted by internuncios. But to convey messages which express the complacence or the dissatisfaction of the two parties is the most difficult thing in the world. If they be those of mutual complacence, there is sure to be an overflow of expressions of satisfaction; if of mutual dissatisfaction, an overflow of expressions of dislike. But all extravagance leads to reckless language, and such language fails to command belief. When this distrust arises, woe to the internuncio! Hence the Rules for Speech say, "Transmit the message exactly as it stands; do not transmit it with any overflow of language; so is (the internuncio) likely to keep himself whole." Moreover, skilful wrestlers begin with open trials of strength, but always end with masked attempts (to gain the victory); as their excitement grows excessive, they display much wonderful dexterity. Parties drinking according to the rules at first observe good order, but always end with disorder; as their excitement grows excessive, their fun becomes uproarious. In all things it is so. People are at first sincere, but always end with becoming rude; at the commencement things are treated as trivial, but as the end draws near, they assume great proportions. Words are (like) the waves acted on by the wind; the real point of the matters (discussed by them) is lost. The wind and waves are easily set in motion; the success of the matter of which the real point is lost is easily put in peril. Hence quarrels are occasioned by nothing so much as by artful words and one-sided speeches. The breath comes angrily, as when a beast, driven to death, wildly bellows forth its rage. On this animosities arise on both sides. Hasty examination (of the case) eagerly proceeds, and revengeful thoughts arise in their minds; they do not know how. Since they do not know how such thoughts arise, who knows how they will end? Hence the Rules for Speech say, "Let not an internuncius depart from his instructions. Let him not urge on a settlement. If he go beyond the regular rules, he will complicate matters. Departing from his instructions and urging on a settlement imperils negotiations. A good settlement is proved by its lasting long, and a bad settlement cannot be altered - ought he not to be careful?" Further still, let your mind find its enjoyment in the circumstances of your position; nourish the central course which you pursue, by a reference to your unavoidable obligations. This is the highest object for you to pursue; what else can you do to fulfil the charge (of your father and ruler). The best thing you can do is to be prepared to sacrifice your life; and this is the most difficult thing to do.' |
《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 |
| 2 | 馬蹄: | 吾意善治天下者不然。彼民有常性，織而衣，耕而食，是謂同德；一而不黨，命曰天放。故至德之世，其行填填，其視顛顛。當是時也，山無蹊隧，澤無舟梁；萬物群生，連屬其鄉；禽獸成群，草木遂長。是故禽獸可係羈而遊，烏鵲之巢可攀援而闚。夫至德之世，同與禽獸居，族與萬物並，惡乎知君子小人哉！同乎無知，其德不離；同乎無欲，是謂素樸。素樸而民性得矣。及至聖人，蹩躠為仁，踶跂為義，而天下始疑矣；澶漫為樂，摘僻為禮，而天下始分矣。故純樸不殘，孰為犧尊！白玉不毀，孰為珪璋！道德不廢，安取仁義！性情不離，安用禮樂！五色不亂，孰為文采！五聲不亂，孰應六律！夫殘樸以為器，工匠之罪也；毀道德以為仁義，聖人之過也。 |
| Horses's Hoofs: | According to my idea, those who knew well to govern mankind would not act so. The people had their regular and constant nature: they wove and made themselves clothes; they tilled the ground and got food. This was their common faculty. They were all one in this, and did not form themselves into separate classes; so were they constituted and left to their natural tendencies. Therefore in the age of perfect virtue men walked along with slow and grave step, and with their looks steadily directed forwards. At that time, on the hills there were no foot-paths, nor excavated passages; on the lakes there were no boats nor dams; all creatures lived in companies; and the places of their settlement were made close to one another. Birds and beasts multiplied to flocks and herds; the grass and trees grew luxuriant and long. In this condition the birds and beasts might be led about without feeling the constraint; the nest of the magpie might be climbed to, and peeped into. Yes, in the age of perfect virtue, men lived in common with birds and beasts, and were on terms of equality with all creatures, as forming one family - how could they know among themselves the distinctions of superior men and small men? Equally without knowledge, they did not leave (the path of) their natural virtue; equally free from desires, they were in the state of pure simplicity. In that state of pure simplicity, the nature of the people was what it ought to be. But when the sagely men appeared, limping and wheeling about in (the exercise of) benevolence, pressing along and standing on tiptoe in the doing of righteousness, then men universally began to be perplexed. (Those sages also) went to excess in their performances of music, and in their gesticulations in the practice of ceremonies, and then men began to be separated from one another. If the raw materials had not been cut and hacked, who could have made a sacrificial vase from them? If the natural jade had not been broken and injured, who could have made the handles for the libation-cups from it? If the attributes of the Dao had not been disallowed, how should they have preferred benevolence and righteousness? If the instincts of the nature had not been departed from, how should ceremonies and music have come into use? If the five colours had not been confused, how should the ornamental figures have been formed? If the five notes had not been confused, how should they have supplemented them by the musical accords? The cutting and hacking of the raw materials to form vessels was the crime of the skilful workman; the injury done to the characteristics of the Dao in order to the practice of benevolence and righteousness was the error of the sagely men. |
《胠篋 - Cutting open Satchels》 | English translation: James Legge [?] | Books referencing 《胠篋》 Library Resources |
| 3 | 胠篋: | 子獨不知至德之世乎？昔者容成氏、大庭氏、伯皇氏、中央氏、栗陸氏、驪畜氏、軒轅氏、赫胥氏、尊盧氏、祝融氏、伏羲氏、神農氏，當是時也，民結繩而用之，甘其食，美其服，樂其俗，安其居，鄰國相望，雞狗之音相聞，民至老死而不相往來。若此之時，則至治已。今遂至使民延頸舉踵曰「某所有賢者」，贏糧而趣之，則內棄其親而外去其主之事，足跡接乎諸侯之境，車軌結乎千里之外，則是上好知之過也。上誠好知而無道，則天下大亂矣。何以知其然邪？夫弓、弩、畢、弋、機變之知多，則鳥亂於上矣；鉤餌、罔、罟罾笱之知多，則魚亂於水矣；削格、羅落、罝罘之知多，則獸亂於澤矣；知詐漸毒、頡滑堅白、解垢同異之變多，則俗惑於辯矣。故天下每每大亂，罪在於好知。故天下皆知求其所不知而莫知求其所已知者，皆知非其所不善而莫知非其所已善者，是以大亂。故上悖日月之明，下爍山川之精，中墮四時之施，惴耎之蟲，肖翹之物，莫不失其性。甚矣夫好知之亂天下也！自三代以下者是已。舍夫種種之民而悅夫役役之佞，釋夫恬淡無為而悅夫啍啍之意，啍啍已亂天下矣。 |
| Cutting open Satchels:...: |
Are you, Sir, unacquainted with the age of perfect virtue? Anciently there were Rong-cheng, Da-ting, Bo-huang, Zhong-yang, Li-lu,Li-Chu, Xian-yuan, He-xu, Zun-lu, Zhu-rong, Fu-xi, and Shen-nong. In their times the people made knots on cords in carrying on their affairs. They thought their (simple) food pleasant, and their (plain) clothing beautiful. They were happy in their (simple) manners, and felt at rest in their (poor) dwellings. (The people of) neighbouring states might be able to descry one another; the voices of their cocks and dogs might be heard (all the way) from one to the other; they might not die till they were old; and yet all their life they would have no communication together. In those times perfect good order prevailed. Now-a-days, however, such is the state of things that you shall see the people stretching out their necks, and standing on tiptoe, while they say, 'In such and such a place there is a wise and able man.' Then they carry with them whatever dry provisions they may have left, and hurry towards it, abandoning their parents in their homes, and neglecting the service of their rulers abroad. Their footsteps may be traced in lines from one state to another, and the ruts of their chariot-wheels also for more than a thousand li. This is owing to the error of their superiors in their (inordinate) fondness for knowledge. When those superiors do really love knowledge, but do not follow the (proper) course, the whole world is thrown into great confusion. How do I know that the case is so? The knowledge shown in the (making of) bows, cross-bows, band-nets, stringed arrows, and contrivances with springs is great, but the birds are troubled by them above; the knowledge shown in the hooks, baits, various kinds of nets, and bamboo traps is great, but the fishes are disturbed by them in the waters; the knowledge shown in the arrangements for setting nets, and the nets and snares themselves, is great, but the animals are disturbed by them in the marshy grounds. (So), the versatility shown in artful deceptions becoming more and more pernicious, in ingenious discussions as to what is hard and what is white, and in attempts to disperse the dust and reconcile different views, is great, but the common people are perplexed by all the sophistry. Hence there is great disorder continually in the world, and the guilt of it is due to that fondness for knowledge. Thus it is that all men know to seek for the knowledge that they have not attained to; and do not know to seek for that which they already have (in themselves); and that they know to condemn what they do not approve (in others), and do not know to condemn what they have allowed in themselves - it is this which occasions the great confusion and disorder. It is just as if, above, the brightness of the sun and moon were darkened; as if, beneath, the productive vigour of the hills and streams were dried up; and as if, between, the operation of the four seasons were brought to an end: in which case there would not be a single weak and wriggling insect, nor any plant that grows up, which would not lose its proper nature. Great indeed is the disorder produced in the world by the love of knowledge. From the time of the three dynasties downwards it has been so. The plain and honest-minded people are neglected, and the plausible representations of restless spirits received with pleasure; the quiet and unexciting method of non-action is put away, and pleasure taken in ideas garrulously expressed. It is this garrulity of speech which puts the world in disorder. |
《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. |
《天道 - The Way of Heaven》 | English translation: James Legge [?] | Books referencing 《天道》 Library Resources |
| 6 | 天道: | 孔子西藏書於周室，子路謀曰：「由聞周之徵藏史有老聃者，免而歸居。夫子欲藏書，則試往因焉。」孔子曰：「善。」往見老聃，而老聃不許，於是繙十二經以說。老聃中其說，曰：「大謾，願聞其要。」孔子曰：「要在仁義。」老聃曰：「請問：仁義，人之性邪？」孔子曰：「然。君子不仁則不成，不義則不生。仁義，真人之性也，又將奚為矣？」老聃曰：「請問何謂仁義？」孔子曰：「中心物愷，兼愛無私，此仁義之情也。」老聃曰：「意！幾乎後言！夫兼愛，不亦迂乎！無私焉，乃私也。夫子若欲使天下無失其牧乎？則天地固有常矣，日月固有明矣，星辰固有列矣，禽獸固有群矣，樹木固有立矣。夫子亦放德而行，循道而趨，已至矣，又何偈偈乎揭仁義，若擊鼓而求亡子焉？意！夫子亂人之性也！」 |
| The Way of Heaven: | Confucius went to the west to deposit (some) writings in the library of Zhou, when Zi-lu counselled him, saying, 'I have heard that the officer in charge of this Zheng Repository of Zhou was one Lao Dan, who has given up his office, and is living in his own house. As you, Master, wish to deposit these writings here, why not go to him, and obtain his help (to accomplish your object).' Confucius said, 'Good;' and he went and saw Lao Dan, who refused his assistance. On this he proceeded to give an abstract of the Twelve Classics to bring the other over to his views. Lao Dan, however, interrupted him while he was speaking, and said, 'This is too vague; let me hear the substance of them in brief.' Confucius said, 'The substance of them is occupied with Benevolence and Righteousness.' The other said, 'Let me ask whether you consider Benevolence and Righteousness to constitute the nature of man?' 'I do,' was the answer. 'If the superior man be not benevolent, he will not fulfil his character; if he be not righteous, he might as well not have been born. Benevolence and Righteousness are truly the nature of man.' Lao Dan continued, 'Let me ask you what you mean by Benevolence and Righteousness.' Confucius said, 'To be in one's inmost heart in kindly sympathy with all things; to love all men; and to allow no selfish thoughts - this is the nature of Benevolence and Righteousness.' Lao Dan exclaimed, 'Ah! you almost show your inferiority by such words! "To love all men!" is not that vague and extravagant? "To be seeking to allow no selfish thoughts!" - that is selfishness! If you, Master, wish men not to be without their (proper) shepherding, think of Heaven and Earth, which certainly pursue their invariable course; think of the sun and moon, which surely maintain their brightness; think of the stars in the zodiac, which preserve their order and courses; think of birds and beasts, which do not fail to collect together in their flocks and herds; and think of the trees, which do not fail to stand up (in their places). Do you, Master, imitate this way and carry it into practice; hurry on, following this course, and you will reach your end. Why must you further be vehement in putting forward your Benevolence and Righteousness, as if you were beating a drum, and seeking a fugitive son, (only making him run away the more)? Ah! Master, you are introducing disorder into the nature of man!' |
《天運 - The Revolution of Heaven》 | English translation: James Legge [?] | Books referencing 《天運》 Library Resources |
| 6 | 天運: | 孔子見老聃而語仁義。老聃曰：「夫播穅眯目，則天地四方易位矣；蚊虻噆膚，則通昔不寐矣。夫仁義憯然，乃憤吾心，亂莫大焉。吾子使天下無失其朴，吾子亦放風而動，總德而立矣，又奚傑然若負建鼓而求亡子者邪？夫鵠不日浴而白，烏不日黔而黑。黑白之朴，不足以為辯；名譽之觀，不足以為廣。泉涸，魚相與處於陸，相呴以溼，相濡以沫，不若相忘於江湖。」 |
| The Revolution of Heaven:...: | At an interview with Lao Dan, Confucius spoke to him of benevolence and righteousness. Lao Dan said, 'If you winnow chaff, and the dust gets into your eyes, then the places of heaven and earth and of the four cardinal points are all changed to you. If musquitoes or gadflies puncture your skin, it will keep you all the night from sleeping. But this painful iteration of benevolence and righteousness excites my mind and produces in it the greatest confusion. If you, Sir, would cause men not to lose their natural simplicity, and if you would also imitate the wind in its (unconstrained) movements, and stand forth in all the natural attributes belonging to you!-- why must you use so much energy, and carry a great drum to seek for the son whom you have lost? The snow-goose does not bathe every day to make itself white, nor the crow blacken itself every day to make itself black. The natural simplicity of their black and white does not afford any ground for controversy; and the fame and praise which men like to contemplate do not make them greater than they naturally are. When the springs (supplying the pools) are dried up, the fishes huddle together on the dry land. Than that they should moisten one another there by their gasping, and keep one another wet by their milt, it would be better for them to forget one another in the rivers and lakes.' | |
| 孔子見老聃歸，三日不談。弟子問曰：「夫子見老聃，亦將何歸哉？」孔子曰：「吾乃今於是乎見龍。龍合而成體，散而成章，乘乎雲氣而養乎陰陽。予口張而不能嗋，予又何規老聃哉！」子貢曰：「然則人固有尸居而龍見，雷聲而淵默，發動如天地者乎？賜亦可得而觀乎？」遂以孔子聲見老聃。 | ||
| From this interview with Lao Dan, Confucius returned home, and for three days did not speak. His disciples (then) asked him, saying, 'Master, you have seen Lao Dan; in what way might you admonish and correct him?' Confucius said, 'In him (I may say) that I have now seen the dragon. The dragon coils itself up, and there is its body; it unfolds itself and becomes the dragon complete. It rides on the cloudy air, and is nourished by the Yin and Yang. I kept my mouth open, and was unable to shut it - how could I admonish and correct Lao Dan?' Zi-gong said, 'So then, can (this) man indeed sit still as a representative of the dead, and then appear as the dragon? Can his voice resound as thunder, when he is profoundly still? Can he exhibit himself in his movements like heaven and earth? May I, Ci, also get to see him?' Accordingly with a message from Confucius he went to see Lao Dan. | ||
| 老聃方將倨堂而應微曰：「予年運而往矣，子將何以戒我乎？」子貢曰：「夫三王、五帝之治天下不同，其係聲名一也。而先生獨以為非聖人，如何哉？」老聃曰：「小子少進！子何以謂不同？」對曰：「堯授舜，舜授禹，禹用力而湯用兵，文王順紂而不敢逆，武王逆紂而不肯順，故曰不同。」 | ||
| Lao Dan was then about to answer (his salutation) haughtily in the hall, but he said in a low voice, 'My years have rolled on and are passing away, what do you, Sir, wish to admonish me about?' Zi-gong replied, 'The Three Kings and Five Dis ruled the world not in the same way, but the fame that has accrued to them is the same. How is it that you alone consider that they were not sages?' 'Come forward a little, my son. Why do you say that (their government) was not the same?' 'Yao,' was the reply, 'gave the kingdom to Shun, and Shun gave it to Yu. Yu had recourse to his strength, and Tang to the force of arms. King Wen was obedient to Zhou (-xin), and did not dare to rebel; king Wu rebelled against Zhou, and would not submit to him. And I say that their methods were not the same.' | ||
| 老聃曰：「小子少進！余語汝三皇、五帝之治天下。黃帝之治天下，使民心一，民有其親死不哭而民不非也。堯之治天下，使民心親，民有為其親殺其殺而民不非也。舜之治天下，使民心競，民孕婦十月生子，子生五月而能言，不至乎孩而始誰，則人始有夭矣。禹之治天下，使民心變，人有心而兵有順，殺盜非殺，人自為種而天下耳，是以天下大駭，儒、墨皆起。其作始有倫，而今乎婦女，何言哉！余語汝：三皇、五帝之治天下，名曰治之，而亂莫甚焉。三皇之知，上悖日月之明，下睽山川之精，中墮四時之施。其知憯於蠣蠆之尾，鮮規之獸，莫得安其性命之情者，而猶自以為聖人，不可恥乎？其無恥也！」子貢蹴蹴然立不安。 | ||
| Lao Dan said, 'Come a little more forward, my son, and I will tell you how the Three Huangs and the Five Dis ruled the world. Huang-Di ruled it, so as to make the minds of the people all conformed to the One (simplicity). If the parents of one of them died, and he did not wail, no one blamed him. Yao ruled it so as to cause the hearts of the people to cherish relative affection. If any, however, made the observances on the death of other members of their kindred less than those for their parents, no one blamed them. Shun ruled it, so as to produce a feeling of rivalry in the minds of the people. Their wives gave birth to their children in the tenth month of their pregnancy, but those children could speak at five months; and before they were three years old, they began to call people by their surnames and names. Then it was that men began to die prematurely. Yu ruled it, so as to cause the minds of the people to become changed. Men's minds became scheming, and they used their weapons as if they might legitimately do so, (saying that they were) killing thieves and not killing other men. The people formed themselves into different combinations - so it was throughout the kingdom. Everywhere there was great consternation, and then arose the Literati and (the followers of) Mo (Di). From them came first the doctrine of the relationships (of society); and what can be said of the now prevailing customs (in the marrying of) wives and daughters? I tell you that the rule of the Three Kings and Five Dis may be called by that name, but nothing can be greater than the disorder which it produced. The wisdom of the Three Kings was opposed to the brightness of the sun and moon above, contrary to the exquisite purity of the hills and streams below, and subversive of the beneficent gifts of the four seasons between. Their wisdom has been more fatal than the sting of a scorpion or the bite of a dangerous beast. Unable to rest in the true attributes of their nature and constitution, they still regarded themselves as sages: was it not a thing to be ashamed of? But they were shameless.' Zi-gong stood quite disconcerted and ill at ease. |
《秋水 - The Floods of Autumn》 | English translation: James Legge [?] | Books referencing 《秋水》 Library Resources |
| 7 | 秋水: | 河伯曰：「然則何貴於道邪？」北海若曰：「知道者必達於理，達於理者必明於權，明於權者不以物害己。至德者，火弗能熱，水弗能溺，寒暑弗能害，禽獸弗能賊。非謂其薄之也，言察乎安危，寧於禍福，謹於去就，莫之能害也。故曰：天在內，人在外，德在乎天。知天人之行，本乎天，位乎得。蹢䠱而屈伸，反要而語極。」曰：「何謂天？何謂人？」北海若曰：「牛馬四足，是謂天；落馬首，穿牛鼻，是謂人。故曰：無以人滅天，無以故滅命，無以得殉名。謹守而勿失，是謂反其真。」 |
| The Floods of Autumn:...: |
The earl of the He said, 'What then is there so valuable in the Dao?' Ruo of the Northern Sea replied, 'He who knows the Dao is sure to be well acquainted with the principles (that appear in the procedures of things). Acquainted with (those) principles, he is sure to understand how to regulate his conduct in all varying circumstances. Having that understanding, he will not allow things to injure himself. Fire cannot burn him who is (so) perfect in virtue, nor water drown him; neither cold nor heat can affect him injuriously; neither bird nor beast can hurt him. This does not mean that he is indifferent to these things; it means that he discriminates between where he may safely rest and where he will be in peril; that he is tranquil equally in calamity and happiness; that he is careful what he avoids and what he approaches - so that nothing can injure him. Hence it is said, "What is heavenly is internal; what is human is external." The virtue (of man) is in what is Heavenly. If you know the operation of what is Heavenly and what is Human, you will have your root in what is Heavenly and your position in Virtue. You will bend or stretch (only) after the (necessary) hesitation; you will have returned to the essential, and may be pronounced to have reached perfection.' 'What do you mean,' pursued the earl, 'by the Heavenly, and by the Human?' Ruo replied, 'Oxen and horses have four feet - that is what I call their Heavenly (constitution). When horses' heads are haltered, and the noses of oxen are pierced, that is what I call (the doing of) Man. Hence it is said, "Do not by the Human (doing) extinguish the Heavenly (constitution); do not for your (Human) purpose extinguish the appointment (of Heaven); do not bury your (proper) fame in (such) a pursuit of it; carefully guard (the Way) and do not lose it: this is what I call reverting to your True (Nature)."' |
《至樂 - Perfect Enjoyment》 | English translation: James Legge [?] | Books referencing 《至樂》 Library Resources |
| 5 | 至樂: | 顏淵東之齊，孔子有憂色。子貢下席而問曰：「小子敢問：回東之齊，夫子有憂色，何邪？」孔子曰：「善哉汝問！昔者管子有言，丘甚善之，曰：『褚小者不可以懷大，綆短者不可以汲深。』夫若是者，以為命有所成而形有所適也，夫不可損益。吾恐回與齊侯言堯、舜、黃帝之道，而重以燧人、神農之言。彼將內求於己而不得，不得則惑，人惑則死。且女獨不聞邪？昔者海鳥止於魯郊，魯侯御而觴之於廟，奏九韶以為樂，具太牢以為善。鳥乃眩視憂悲，不敢食一臠，不敢飲一杯，三日而死。此以己養養鳥也，非以鳥養養鳥也。夫以鳥養養鳥者，宜栖之深林，遊之壇陸，浮之江湖，食之鰍鰷，隨行列而止，委蛇而處。彼唯人言之惡聞，奚以夫譊譊為乎！咸池、九韶之樂，張之洞庭之野，鳥聞之而飛，獸聞之而走，魚聞之而下入，人卒聞之，相與還而觀之。魚處水而生，人處水而死，故必相與異，其好惡故異也。故先聖不一其能，不同其事。名止於實，義設於適，是之謂條達而福持。」 |
| Perfect Enjoyment: |
When Yan Yuan went eastwards to Qi, Confucius wore a look of sorrow. Zi-gong left his mat, and asked him, saying, 'Your humble disciple ventures to ask how it is that the going eastwards of Hui to Qi has given you such a look of sadness.' Confucius said, 'Your question is good. Formerly Guanzi used words of which I very much approve. He said, "A small bag cannot be made to contain what is large; a short rope cannot be used to draw water from a deep well." So it is, and man's appointed lot is definitely determined, and his body is adapted for definite ends, so that neither the one nor the other can be augmented or diminished. I am afraid that Hui will talk with the marquis of Qi about the ways of Huang-Di, Yao, and Shun, and go on to relate the words of Sui-ren and Shen Nong. The marquis will seek (for the correspondence of what he is told) in himself; and, not finding it there, will suspect the speaker; and that speaker, being suspected, will be put to death. And have you not heard this? Formerly a sea-bird alighted in the suburban country of Lu. The marquis went out to meet it, (brought it) to the ancestral temple, and prepared to banquet it there. The Jiu-shao was performed to afford it music; an ox, a sheep, and a pig were killed to supply the food. The bird, however, looked at everything with dim eyes, and was very sad. It did not venture to eat a single bit of flesh, nor to drink a single cupful; and in three days it died. 'The marquis was trying to nourish the bird with what he used for himself, and not with the nourishment proper for a bird. They who would nourish birds as they ought to be nourished should let them perch in the deep forests, or roam over sandy plains; float on the rivers and lakes; feed on the eels and small fish; wing their flight in regular order and then stop; and be free and at ease in their resting-places. It was a distress to that bird to hear men speak; what did it care for all the noise and hubbub made about it? If the music of the Jiu-shao or the Xian-chi were performed in the wild of the Dong-ting lake, birds would fly away, and beasts would run off when they heard it, and fishes would dive down to the bottom of the water; while men, when they hear it, would come all round together, and look on. Fishes live and men die in the water. They are different in constitution, and therefore differ in their likes and dislikes. Hence it was that the ancient sages did not require (from all) the same ability, nor demand the same performances. They gave names according to the reality of what was done, and gave their approbation where it was specially suitable. This was what was called the method of universal adaptation and of sure success.' |
《山木 - The Tree on the Mountain》 | English translation: James Legge [?] | Books referencing 《山木》 Library Resources |
| 4 | 山木: | 孔子圍於陳、蔡之間，七日不火食。大公任往弔之，曰：「子幾死乎？」曰：「然。」「子惡死乎？」曰：「然。」 |
| The Tree on the...: | Confucius was kept (by his enemies) in a state of siege between Chen and Cai, and for seven days had no food cooked with fire to eat. The Da-gong Ren went to condole with him, and said, 'You had nearly met with your death.' 'Yes,' was the reply. 'Do you dislike death?' 'I do.' | |
| 任曰：「予嘗言不死之道。東海有鳥焉，其名曰意怠。其為鳥也，翂翂翐翐，而似無能；引援而飛，迫脅而棲；進不敢為前，退不敢為後；食不敢先嘗，必取其緒。是故其行列不斥，而外人卒不得害，是以免於患。直木先伐，甘井先竭。子其意者飾知以驚愚，修身以明汙，昭昭乎若揭日月而行，故不免也。昔吾聞之大成之人曰：『自伐者無功，功成者墮，名成者虧。』孰能去功與名而還與眾人！道流而不明居，得行而不名處；純純常常，乃比於狂；削跡捐勢，不為功名。是故無責於人，人亦無責焉。至人不聞，子何喜哉？」 | ||
| Then Ren continued, 'Let me try and describe a way by which (such a) death may be avoided. In the eastern sea there are birds which go by the name of yi-dai; they fly low and slowly as if they were deficient in power. They fly as if they were leading and assisting one another, and they press on one another when they roost. No one ventures to take the lead in going forward, or to be the last in going backwards. In eating no one ventures to take the first mouthful, but prefers the fragments left by others. In this way (the breaks in) their line are not many, and men outside them cannot harm them, so that they escape injury. The straight tree is the first to be cut down; the well of sweet water is the first to be exhausted. Your aim is to embellish your wisdom so as to startle the ignorant, and to cultivate your person to show the unsightliness of others. A light shines around you as if you were carrying with you the sun and moon, and thus it is that you do not escape such calamity. Formerly I heard a highly accomplished man say, "Those who boast have no merit. The merit which is deemed complete will begin to decay. The fame which is deemed complete will begin to wane." Who can rid himself of (the ideas of) merit and fame, and return and put himself on the level of the masses of men? The practice of the Dao flows abroad, but its master does not care to dwell where it can be seen; his attainments in it hold their course, but he does not wish to appear in its display. Always simple and commonplace, he may seem to be bereft of reason. He obliterates the traces of his action, gives up position and power, and aims not at merit and fame. Therefore he does not censure men, and men do not censure him. The perfect man does not seek to be heard of; how is it that you delight in doing so?' | ||
| 孔子曰：「善哉！」辭其交遊，去其弟子，逃於大澤；衣裘褐，食杼栗；入獸不亂群，入鳥不亂行。鳥獸不惡，而況人乎！ | ||
| Confucius said, 'Excellent;' and thereupon he took leave of his associates, forsook his disciples, retired to the neighbourhood of a great marsh, wore skins and hair cloth, and ate acorns and chestnuts. He went among animals without causing any confusion among their herds, and among birds without troubling their movements. Birds and beasts did not dislike him; how much less would men do so! |
《田子方 - Tian Zi-fang》 | English translation: James Legge [?] | Books referencing 《田子方》 Library Resources |
| 4 | 田子方: | 孔子見老聃，老聃新沐，方將被髮而乾，慹然似非人。孔子便而待之，少焉見曰：「丘也眩與？其信然與？向者先生形體掘若槁木，似遺物離人而立於獨也。」老聃曰：「吾遊心於物之初。」 |
| Tian Zi-fang: | Confucius went to see Lao Dan, and arrived just as he had completed the bathing of his head, and was letting his dishevelled hair get dry. There he was, motionless, and as if there were not another man in the world. Confucius waited quietly; and, when in a little time he was introduced, he said, 'Were my eyes dazed? Is it really you? Just now, your body, Sir, was like the stump of a rotten tree. You looked as if you had no thought of anything, as if you had left the society of men, and were standing in the solitude (of yourself).' Lao Dan replied, 'I was enjoying myself in thinking about the commencement of things.' | |
| 孔子曰：「何謂邪？」曰：「心困焉而不能知，口辟焉而不能言，嘗為汝議乎其將。至陰肅肅，至陽赫赫；肅肅出乎天，赫赫發乎地；兩者交通成和而物生焉，或為之紀而莫見其形。消息滿虛，一晦一明，日改月化，日有所為，而莫見其功。生有所乎萌，死有所乎歸，始終相反乎無端，而莫知其所窮。非是也，且孰為之宗！」 | ||
| Confucius said, 'What do you mean?' Lao Dan replied, 'My mind is so cramped, that I hardly know it; my tongue is so tied that I cannot tell it; but I will try to describe it to you as nearly as I can. When the state of Yin was perfect, all was cold and severe; when the state of Yang was perfect, all was turbulent and agitated. The coldness and severity came forth from Heaven; the turbulence and agitation issued from Earth. The two states communicating together, a harmony ensued and things were produced. Some one regulated and controlled this, but no one has seen his form. Decay and growth; fulness and emptiness; darkness and light; the changes of the sun and the transformations of the moon: these are brought about from day to day; but no one sees the process of production. Life has its origin from which it springs, and death has its place from which it returns. Beginning and ending go on in mutual contrariety without any determinable commencement, and no one knows how either comes to an end. If we disallow all this, who originates and presides over all these phenomena?' | ||
| 孔子曰：「請問遊是。」老聃曰：「夫得是，至美至樂也。得至美而遊乎至樂，謂之至人。」孔子曰：「願聞其方。」曰：「草食之獸不疾易藪，水生之蟲不疾易水，行小變而不失其大常也，喜怒哀樂不入於胸次。夫天下也者，萬物之所一也。得其所一而同焉，則四支百體將為塵垢，而死生終始將為晝夜而莫之能滑，而況得喪禍福之所介乎！棄隸者若棄泥塗，知身貴於隸也，貴在於我而不失於變。且萬化而未始有極也，夫孰足以患心！已為道者解乎此。」 | ||
| Confucius said, 'I beg to ask about your enjoyment in these thoughts.' Lao Dan replied, 'The comprehension of this is the most admirable and the most enjoyable (of all acquisitions). The getting of the most admirable and the exercise of the thoughts in what is the most enjoyable, constitutes what we call the Perfect man.' Confucius said, 'I should like to hear the method of attaining to it.' The reply was, 'Grass-eating animals do not dislike to change their pastures; creatures born in the water do not dislike to change their waters. They make a small change, but do not lose what is the great and regular requirement (of their nature); joy, anger, sadness, and delight do not enter into their breasts (in connexion with such events). Now the space under the sky is occupied by all things in their unity. When they possess that unity and equally share it, then the four limbs and hundred members of their body are but so much dust and dirt, while death and life, their ending and beginning, are but as the succession of day and night, which cannot disturb their enjoyment; and how much less will they be troubled by gains and losses, by calamity and happiness! Those who renounce the paraphernalia of rank do it as if they were casting away so much mud - they know that they are themselves more honourable than those paraphernalia. The honour belonging to one's self is not lost by any change (of condition). Moreover, a myriad transformations may take place before the end of them is reached. What is there in all this sufficient to trouble the mind? Those who have attained to the Dao understand the subject.' | ||
| 孔子曰：「夫子德配天地，而猶假至言以修心，古之君子，孰能脫焉？」老聃曰：「不然。夫水之於汋也，無為而才自然矣。至人之於德也，不修而物不能離焉，若天之自高，地之自厚，日月之自明，夫何修焉！」 | ||
| Confucius said, '0 Master, your virtue is equal to that of Heaven and Earth, and still I must borrow (some of your) perfect words (to aid me) in the cultivation of my mind. Who among the superior men of antiquity could give such expression to them?' Lao Dan replied, 'Not so. Look at the spring, the water of which rises and overflows - it does nothing, but it naturally acts so. So with the perfect man and his virtue - he does not cultivate it, and nothing evades its influence. He is like heaven which is high of itself, like earth which is solid of itself, like the sun and moon which shine of themselves - what need is there to cultivate it?' | ||
| 孔子出，以告顏回曰：「丘之於道也，其猶醯雞與！微夫子之發吾覆也，吾不知天地之大全也。」 | ||
| Confucius went out and reported the conversation to Yan Hui, saying, 'In the (knowledge of the) Dao am I any better than an animalcule in vinegar? But for the Master's lifting the veil from me, I should not have known the grand perfection of Heaven and Earth.' |
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