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中国哲学书电子化计划
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道家 -> 庄子 -> 内篇 -> 齐物论 -> 7

古之人，其知有所至矣。Among the men of old their knowledge reached the extreme point.
恶乎至？What was that extreme point?
有以为未始有物者， Some held that at first there was not anything.
至矣尽矣，This is the extreme point, the utmost point
不可以加矣。 to which nothing can be added.
其次以为有物矣， A second class held that there was something,
而未始有封也。 but without any responsive recognition of it (on the part of men).
其次以为有封焉， A third class held that there was such recognition,
而未始有是非也。 but there had not begun to be any expression of different opinions about it.
是非之彰也，It was through the definite expression of different opinions about it
道之所以亏也。 that there ensued injury to (the doctrine of) the Dao.
道之所以亏，It was this injury to the (doctrine of the) Dao
爱之所以成。 which led to the formation of (partial) preferences.
果且有成与亏乎哉？ Was it indeed after such preferences were formed that the injury came?
果且无成与亏乎哉？or did the injury precede the rise of such preferences?
有成与亏， If the injury arose after their formation,
故昭氏之鼓琴也； Zhao's method of playing on the lute was natural.
无成与亏， If the injury arose before their formation,
故昭氏之不鼓琴也。 there would have been no such playing on the lute as Zhao's.
昭文之鼓琴也， Zhao Wen's playing on the lute,
师旷之枝策也， Shi Kuang's indicating time with his staff,
惠子之据梧也，and Huizi's (giving his views), while leaning against a dryandra tree (were all extraordinary).
三子之知几乎！The knowledge of the three men (in their several arts)
皆其盛者也， was nearly perfect,
故载之末年。 and therefore they practised them to the end of their lives.
唯其好之也，They loved them because
以异于彼， they were different from those of others.
其好之也，They loved them
欲以明之彼。 and wished to make them known to others.
非所明而明之，But as they could not be made clear, though they tried to make them so,
故以坚白之昧终。 they ended with the obscure (discussions) about 'the hard' and 'the white.'
而其子又以文之纶终，And their sons, moreover, with all the threads of their fathers' compositions,
终身无成。 yet to the end of their lives accomplished nothing.
若是而可谓成乎，If they, proceeding in this way, could be said to have succeeded,
虽我亦成也。 then am I also successful;
若是而不可谓成乎， if they cannot be pronounced successful,
物与我无成也。 neither I nor any other can succeed.
是故滑疑之耀，Therefore the scintillations of light from the midst of confusion and perplexity
圣人之所图也。 are indeed valued by the sagely man;
为是不用而寓诸庸，but not to use one's own views and to take his position on the ordinary views
此之谓以明。 is what is called using the (proper) light.

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