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Daoism -> Zhuangzi -> Inner Chapters -> The Adjustment of Controversies -> 12

瞿鹊子长梧子Qu Quezi asked Chang Wuzi, saying,
夫子 'I heard the Master (speaking of such language as the following):
圣人 "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?'
长梧子 Chang Wuzi replied,
黄帝 '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;
圣人 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.
恶乎How do I know that the love of life is not a delusion?
恶乎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,
窃窃 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.
使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.
使Whom shall I employ to adjudicate in the matter?
使 If I employ one who agrees with you,
how can he, agreeing with you, do so correctly?
使 If I employ one who agrees with me,
how can he, agreeing with me, do so correctly?
使 If I employ one who disagrees with you and I,
how can he, disagreeing with you and I, do so correctly?
使 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. 化声之相待,若其不相待。和之以天倪,因之以曼衍,所以穷年也。 : Moved here from entry 12.
2. 化声之相待,若其不相待。和之以天倪,因之以曼衍,所以穷年也。 : Moved to entry 12.

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