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中国哲学书电子化计划
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道家 -> 庄子 -> 外篇 -> 在宥 -> 1

闻在宥天下，I have heard of letting the world be, and exercising forbearance;
不闻治天下也。 I have not heard of governing the world.
在之也者，恐天下之淫其性也；Letting be is from the fear that men, (when interfered with), will carry their nature beyond its normal condition;
宥之也者，恐天下之迁其德也。exercising forbearance is from the fear that men, (when not so dealt with), will alter the characteristics of their nature.
天下不淫其性， When all men do not carry their nature beyond its normal condition,
不迁其德， nor alter its characteristics,
有治天下者哉！ the good government of the world is secured.
昔尧之治天下也，Formerly, Yao's government of the world
使天下欣欣焉人乐其性，made men look joyful; but when they have this joy in their nature,
是不恬也； there is a want of its (proper) placidity.
桀之治天下也， The government of the world by Jie,
使天下瘁瘁焉人苦其性，(on the contrary), made men look distressed; but when their nature shows the symptoms of distress,
是不愉也。 there is a want of its (proper) contentment.
夫不恬不愉，The want of placidity and the want of contentment
非德也。 are contrary to the character (of the nature);
非德也而可长久者，天下无之。and where this obtains, it is impossible that any man or state should anywhere abide long.
人大喜邪， Are men exceedingly joyful?
毗于阳。 The Yang or element of expansion in them is too much developed.
大怒邪， Are they exceedingly irritated?
毗于阴。 The Yin or opposite element is too much developed.
阴阳并毗， When those elements thus predominate in men,
四时不至， (it is as if) the four seasons were not to come (at their proper times),
寒暑之和不成， and the harmony of cold and heat were not to be maintained
其反伤人之形乎！- would there not result injury to the bodies of men?
使人喜怒失位， Men's joy and dissatisfaction are made to arise where they ought not to do so;
居处无常， their movements are all uncertain;
思虑不自得， they lose the mastery of their thoughts;
中道不成章，they stop short midway, and do not finish what they have begun.
于是乎天下始乔诘、卓鸷，In this state of things the world begins to have lofty aims, and jealous dislikes, ambitious courses, and fierce animosities,
而后有盗跖、曾、史之行。and then we have actions like those of the robber Zhi, or of Zeng (Shen) and Shi (Qiu).
故举天下以赏其善者不足， If now the whole world were taken to reward the good it would not suffice,
举天下以罚其恶者不给， nor would it be possible with it to punish the bad.
故天下之大不足以赏罚。Thus the world, great as it is, not sufficing for rewards and punishments,
自三代以下者， from the time of the three dynasties downwards,
匈匈焉终以赏罚为事，there has been nothing but bustle and excitement. Always occupied with rewards and punishments,
彼何暇安其性命之情哉！ what leisure have men had to rest in the instincts of the nature with which they are endowed?
而且说明邪，Moreover, delight in the power of vision
是淫于色也； leads to excess in the pursuit of (ornamental) colours;
说聪邪， delight in the power of hearing,
是淫于声也； to excess in seeking (the pleasures of) sound;
说仁邪，delight in benevolence
是乱于德也； tends to disorder that virtue (as proper to the nature);
说义邪，delight in righteousness
是悖于理也； sets the man in opposition to what is right in reason;
说礼邪，delight in (the practice of) ceremonies
是相于技也； is helpful to artful forms;
说乐邪，delight in music
是相于淫也； leads to voluptuous airs;
说圣邪，delight in sageness
是相于艺也； is helpful to ingenious contrivances;
说知邪，delight in knowledge
是相于疵也。 contributes to fault-finding.
天下将安其性命之情， If all men were to rest in the instincts of their nature,
之八者，存可也；亡可也； to keep or to extinguish these eight delights might be a matter of indifference;
天下将不安其性命之情， but if they will not rest in those instincts,
之八者，乃始脔卷、獊囊而乱天下也。then those eight delights begin to be imperfectly and unevenly developed or violently suppressed, and the world is thrown into disorder.
而天下乃始尊之惜之，甚矣天下之惑也！But when men begin to honour them, and to long for them, how great is the deception practised on the world!
岂直过也而去之邪！And not only, when (a performance of them) is once over, do they not have done with them,
乃齐戒以言之， but they prepare themselves (as) with fasting to describe them,
跪坐以进之， they seem to kneel reverentially when they bring them forward,
鼓歌以儛之， and they go through them with the excitements of music and singing;
吾若是何哉！ and then what can be done (to remedy the evil of them)?
故君子不得已而临邪天下，Therefore the superior man, who feels himself constrained to engage in the administration of the world
莫若无为。 will find it his best way to do nothing.
无为也，而后安其性命之情。In (that policy of) doing nothing, he can rest in the instincts of the nature with which he is endowed.
故贵以身于为天下， Hence he who will administer (the government of) the world honouring it as he honours his own person,
则可以托天下； may have that government committed to him,
爱以身于为天下， and he who will administer it loving it as he loves his own person,
则可以寄天下。 may have it entrusted to him.
故君子苟能无解其五藏，Therefore, if the superior man will keep (the faculties lodged in) his five viscera unemployed,
无擢其聪明， and not display his powers of seeing and hearing,
尸居而龙见，while he is motionless as a representative of the dead, his dragon-like presence will be seen;
渊默而雷声，while he is profoundly silent, the thunder (of his words) will resound;
神动而天随，while his movements are (unseen) like those of a spirit, all heavenly influences will follow them;
从容无为而万物炊累焉。while he is (thus) unconcerned and does nothing, his genial influence will attract and gather all things round him:
吾又何暇治天下哉！ what leisure has he to do anything more for the government of the world?

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