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太清问于无穷子曰：“子知道乎？”无穷子曰：“吾弗知也。”又问于无为“吾知道有数。”曰：“其数奈何？”无为曰：“吾知道之可以弱，可以强；可以柔，可以刚；可以阴，可以阳；可以窈，可以明；可以包裹天地，可以应待无方。此吾所以知道之数也。”太清又问于无始曰：“向者，吾道于无穷，曰：‘吾弗知之。”又问于无为，无为曰：‘吾知道。’曰：‘子之知道，亦有数乎？’无为曰：‘吾知道有数。’曰：‘其数奈何？’无为曰：‘吾知道之可以弱，可以强；可以柔，可以刚；可以阴，可以阳；可以窈，可以明；可以包裹天地，可以应待无方。吾所以知道之数也。’若是，则无为知与无穷之弗知，孰是孰非？”无始曰：“弗知之深，而知之浅；弗知内，而知之外；弗知精，而知之粗。”太清仰而叹曰：“然则不知乃知邪？知乃不知邪？孰知知之为弗知，弗知之为知邪？”无始曰：“道不可闻，闻而非也；道不可见，见而非也；道不可言，言而非也。孰知形之不形者乎？”故老子曰：“天下皆知善之为善，斯不善也。”故“知者不言，言者不知也。” |
| | Taiqing asked Wuqiongzi, "Do you know Dao?" Wuqiongzi said, "I do not know it." He then asked Wuwei, "I know that Dao has numbers." Wuwei said, "What are these numbers?" Wuwei said, "I know that Dao can be weak and can also be strong; it can be soft and can also be firm; it can be yin and can also be yang; it can be hidden and can also be clear; it can enclose heaven and earth, and it can respond to the boundless without limitation." This is why I know the numbers of Dao." Taiqing then asked Wushi, "Earlier, when I spoke to Wuqiong about Dao, he said, 'I do not know it.'" "I also asked Wuwei. Wuwei said, 'I know Dao.'" Taiqing said, "Do you also have numbers for knowing Dao?" Wuwei replied, "I know that Dao has numbers." Taiqing said, "What are these numbers?" Wuwei replied, "I know that Dao can be weak or strong; it can be soft or firm; it can be yin or yang; it can be hidden or clear; it can enclose heaven and earth and respond to the boundless." This is how I know the numbers of Dao." If this is so, then between Wuwei's knowledge and Wuqiong's ignorance, which one is correct and which is incorrect?" Wushi said, "Deep is the not knowing, while shallow is the knowing; not knowing lies within, whereas knowing resides on the outside; ignorance is refined, while knowledge is coarse." Taiqing looked up and sighed, saying, "Then not knowing is actually knowing? Is knowing actually not knowing?" Who can know that knowing is in fact ignorance, and ignorance is in fact knowledge?" Wushi said, "Dao cannot be heard; to hear it is not Dao; Dao cannot be seen; to see it is not Dao; Dao cannot be spoken of; to speak of it is not Dao. Who can know the formless among forms?" Therefore, Laozi said: "When all under heaven knows what is good as being good, this is already not good." Hence, 'The wise do not speak; those who speak are not wise.'"
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| | 道应训: |
白公问于孔子曰：“人可以微言？”孔子不应。白公曰：“若以石投水中，何如？”曰：“吴、越之善没者能取之矣。”曰：“若以水投水，何如？”孔子曰：“灾、渑之水合，易牙尝而知之。”白公曰：“然则人固不可以微言乎？”孔子曰：“何谓不可？谁知言之谓者乎？夫知言之谓者，不以言言也。争鱼者濡，逐兽者趋，非乐之也。故至言去言，至为无为，夫浅知之所争者，末矣。”白公不得也，故死于浴室。故老子曰：“言有宗，事有君。夫唯无知，是以不吾知也。”白公之谓也。 |
| | Bai Gong asked Confucius, "Can a person make subtle remarks?" Confucius did not respond. Bai Gong said, "If one throws a stone into water, how would it be?" He replied, "Those skilled in diving from Wu and Yue could retrieve it." Bai Gong said, "If one pours water into water, how would that be?" Confucius said, "When the waters of Zai and Mian combine, Yiyi can taste them and know their difference." Bai Gong said, "Then indeed a person cannot make subtle remarks?" Confucius said, "What do you mean by 'cannot'?" Who knows the meaning of words spoken?" He who understands the meaning behind words does not rely on spoken words. Those who contend for fish get wet, those who chase beasts run fast—not because they enjoy it. Therefore, the highest words abandon speech; the greatest action is no action at all. What the shallow-minded strive for is of little value." Bai Gong did not understand this, and thus died in the bathhouse. Therefore, Laozi said: "Words have a source; affairs have a master. It is precisely because of ignorance that they do not know me." This refers to Bai Gong.
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| | 道应训: |
惠子为惠王为国法，已成而示诸先生，先生皆善之，奏之惠王。惠王甚说之。以示翟煎，曰：“善”！惠王曰：“善，可行乎？”翟煎曰：“不可。”惠王曰：“善而不可行，何也？”翟煎对曰：“今夫举大木者，前呼邪许，后亦应之。此举重劝力之歌也，岂无郑、卫激楚之音哉？然而不用者，不若此其宜也。治国有礼，不在文辩。”故老子曰：“法令滋彰，盗贼多有。”此之谓也。 |
| | Hui Zi drafted a national law for King Hui of Wei. After it was completed, he showed it to the learned men, who all praised it and submitted it to King Hui. King Hui was very pleased with it. He showed it to Dian Jian, who said, "Good!" King Hui asked, "It is good—can it be implemented?" Dian Jian replied, "No, it cannot." King Hui said, "It is good yet not implementable—why is that?" Dian Jian replied, "When one lifts a large log, the person in front calls out 'Yeh Xu,' and those behind also respond. This is a chant to encourage strength when lifting heavy objects—could it possibly lack the vigorous music of Zheng, Wei, and Ji Chu?" Nevertheless, such music is not used because it is less suitable than this chant. Governing a state requires propriety, not elaborate rhetoric." Therefore, Laozi said: "The more laws and decrees are promulgated, the more thieves and bandits there will be." This is what it means.
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| | 道应训: |
田骈以道术说齐王，王应之曰：“寡人所有，齐国也。道术虽以除患，愿闻国之政。”田骈对曰：“臣之言无政，而可以为政。譬之若林木无材，而可以为材。愿王察其所谓，而自取齐国之政焉已。虽无除其患害，天地之间，六合之内，可陶冶而变化也。齐国之政，何足问哉！”此老聃之所谓“无状之状，无物之象”者也。若王之所问者，齐也；田骈所称者，材也。材不及林，林不及雨，雨不及阴阳，阴阳不及和，和不及道。 |
| | Tian Pian used the Way and its methods to advise King Qi, who responded, "What I possess is the state of Qi. Though the Way and its techniques may remove troubles, I would like to hear about governance of my country." Tian Pian replied, "My words do not mention politics, yet they can serve as a basis for governance. It is like trees in the forest that have no timber value but may still become useful lumber. I hope Your Majesty examines what I mean and thus chooses for yourself the governance of Qi." Even without removing troubles or harms, within heaven and earth, among the six directions, all things can be molded and transformed. The governance of Qi is not worth asking about!" This is what Lao Dan meant by "the form without shape, the image without substance." What Your Majesty inquires about is Qi; what Tian Pian refers to is the potential of timber. Timber does not compare to a forest, a forest does not compare to rain, rain does not compare to yin and yang, yin and yang do not compare to harmony, and harmony does not compare to the Dao.
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| | 道应训: |
白公胜得荆国，不能以府库分人。七日，石乙入曰：“不义得之，又不能布施，患必至矣！不能予人，不若焚之，毋令人害我！”白公弗听也。九日，叶公入，乃发大府之货以予众，出高库之兵以赋民，因而攻之。十有九日而禽白公。夫国非其有也，而欲有之，可谓至贪也；不能为人，又无以自为，可谓至愚矣！譬白公之啬也，何以异于枭之爱其子也？故老子曰：“持而盈之，不如其已。揣而锐之，不可长保也。” |
| | Bai Gong Sheng gained control of Jing State but could not distribute its treasury among people. After seven days, Shi Yi entered and said, "To gain power unjustly yet be unable to distribute it will surely bring disaster! If you cannot give it to people, it is better to burn it and not let others harm me!" Bai Gong did not listen. On the ninth day, Ye Gong entered and distributed the treasures of the great treasury to the people, assigned weapons from the high storehouse to the common folk, and then attacked Bai Gong. On the nineteenth day, Bai Gong was captured. A state is not one's own possession, yet to desire to possess it can be called ultimate greed; being unable to benefit others and also lacking the means to benefit oneself is indeed extreme foolishness! To compare Bai Gong's stinginess, how is it different from a jiao bird cherishing its young? Therefore, Laozi said: "Grasp and fill to the brim; it is better not to have done so. Sharpen a blade too much, and you cannot preserve its edge for long."
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| | 道应训: |
赵简子以襄子为后，董阏于曰：“无恤贱，今以为后，何也？”简子曰：“是为人也，能为社稷忍羞。”异日，知伯与襄子饮，而批襄子之首。大夫请杀之。襄子曰：“先君之立我也，曰：能为社稷忍羞。岂曰能刺人哉！”处十月，知伯围襄子于晋阳，襄子疏队而击之，大败知伯，破其首以为饮器。故老子曰：“知其雄，守其雌，其为天下溪。” |
| | Zhao Jianzi named Xiangzi as his successor. Dong Eyu asked, "Wuxu is lowly; now you have chosen him as your heir—why?" Jianzi said, "This person can endure humiliation for the sake of the state." On another day, Zhibo drank with Xiangzi and struck Xiangzi's head. The ministers requested to kill him. Xiangzi said, "My late lord appointed me as heir with the words: 'He can endure humiliation for the state.' How could it mean he is capable of killing others!" After ten months, Zhibo besieged Xiangzi in Jinyang. Xiangzi launched a sudden attack and thoroughly defeated Zhibo, crushing his skull to make into a drinking vessel. Therefore, Laozi said: "Knowing the strong, yet preserving the weak—this is like being the valley of all under heaven."
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| | 道应训: |
啮缺问道于被衣，被衣曰：“正女形，壹女视，天和将至。摄女知，正女度，神将来舍。德将来附若美，而道将为女居。憃乎若新生之犊，而无求其故。”言未卒，啮缺继以雠夷。被衣行歌而去，曰：“形若槁骸，心如死灰。直实知，不以故自持。墨墨恢恢，无心可与谋。彼何人哉！”故老子曰：“明白四达。能无以知乎！” |
| | Nieque asked Bei Yi about the Dao. Bei Yi said, "Straighten your body and fix your gaze; then heavenly harmony will arrive. Cultivate your knowledge, regulate your conduct, and the divine will come to dwell within you. Virtue will then attach itself to you as beauty does, and Dao will reside with you." You should be foolish like a newborn calf, seeking nothing from the past." The words were not yet finished when Nieque followed with Chouyi. Bei Yi sang as he walked away, saying: "Your body should be like a dried-up skeleton; your mind like dead ashes. True knowledge is straightforward and does not cling to the past for support. Darkness and vastness—without a mind, there is nothing with which to plan." Who could that person be!" Therefore, Laozi said: "Clarity and understanding reach in all directions. "Can one remain without knowledge?"!
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| | 道应训: |
赵襄子攻翟而胜之，取尤人、终人。使者来谒之，襄子方将食，而有忧色。左右曰：“一朝而两城下，此人之所喜也。今君有忧色，何也？”襄子曰：“江、河之大也，不过三日，飘风暴雨，日中不须臾。今赵氏之德行无所积，今一朝两城下，亡其及我乎！”孔子闻之，曰：“赵氏其昌乎！”夫忧，所以为昌也；而喜，所以为亡也。胜非其难也，持之者其难也。贤主以此持胜，故其福及后世。齐、楚、吴、越，皆尝胜矣，然而卒取亡焉，不能乎持胜也。唯有道之主能持胜。孔子劲杓国门之关，而不肯以力闻。墨子为守攻，公输般服，而不肯以兵知。善持胜者，以强为弱。故老子曰：“道冲，而用之又弗盈也。” |
| | Zhao Xiangzi attacked the Di people and defeated them, capturing Youren and Zhongren. An envoy came to pay homage. At that time, Xiangzi was about to eat but had a worried expression on his face. Those around him said, "In one morning two cities have fallen; this is what people would normally be happy about. Now you look worried, why is that?" Xiangzi said, "The great rivers and streams, after all, cannot last more than three days; a violent wind or heavy rain will not endure even for a moment at noon. Now, the virtue and conduct of our Zhao clan have accumulated nothing; today in one morning two cities fall—will destruction soon reach me!" Confucius heard about this and said, "The Zhao family will surely flourish!" Worry is what leads to flourishing; joy is what brings about downfall. Victory itself is not difficult; the difficulty lies in maintaining it. A wise ruler uses this principle to maintain victory, so his blessings extend to future generations. Qi, Chu, Wu, and Yue all once achieved victories; yet in the end they perished, because they could not maintain their success. Only a ruler who follows the Dao can truly maintain victory. Confucius held fast to the gate of Jingshao, yet refused to be known for his strength. Mozi devised defenses against attacks; Gongshu Ban was convinced, yet Mozi did not wish to be recognized for military knowledge. Those who are good at maintaining victory turn strength into weakness. Therefore, Laozi said: "The Dao is empty and yielding; yet its use never becomes exhausted."
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| | 道应训: |
惠孟见宋康王，蹀足謦咳，疾言曰：“寡人所说者，勇有功也，不说为仁义者也客将何以教寡人？”惠孟对曰：“臣有道于此，人虽勇，刺之不入。虽巧有力，击之不中。大王独无意邪？”宋王曰：“善。此寡人之所欲闻也。”惠孟曰：“夫刺之而不入，击之而不中，此犹辱也。臣有道于此，使人虽有勇弗敢刺，虽有力不敢击，夫不敢刺不敢击，非无其意也。臣有道于此，使人本无其意也。夫无其意，未有爱利之也。臣有道于此，使天下丈夫、女子，莫不欢然皆欲爱利之心。此其贤于勇有力也，四累之上也。大王独无意邪！”宋王曰：“此寡人所欲得也。”惠孟对曰：“孔、墨是已。孔丘、墨翟，无地而为君，无官而为长。天下丈夫、女子，莫不延颈举踵，而愿安利之者。今大王，万乘之主也。诚有其志，则四境之内皆得其利矣。此贤于孔、墨也远矣。”宋王无以应。惠孟出。宋王谓左右曰：“辩矣！客之以说胜寡人也。”故老子曰：“勇于不敢则活。”由此观之，大勇反为不勇耳。昔尧之佐九人，舜之佐七人，武王之佐五人；尧、舜、武王于九、七、五者，不能一事焉。然而垂拱受成功者，善乘人之资耳。故人与骥逐走，则不胜骥；托于车上，则骥不能胜人。北方有兽，其名曰蹶，鼠前而兔后，趋则顿，走则颠，常为蛩蛩駏驉取甘草以与之。蹶有患害，蛩蛩駏驉必负而走。此以其能，托其所不能。故老子曰：“夫代大匠斫者，希不伤其手。” |
| | Huimeng met King Kang of Song, stepped forward with a cough and spoke quickly: "What I value is bravery and achievement; I do not value those who speak of benevolence and righteousness. What will you teach me?" Huimeng replied, "I have a method here: even if a person is brave, his spear cannot pierce it. Though skillful and strong, when he strikes, he will not hit the mark. Is Your Majesty truly uninterested?" King Song said, "Good. This is what I have long wished to hear." Huimeng said, "If a spear cannot pierce and an attack cannot hit the mark, this is still a form of disgrace. I have another method here: it makes people, even if brave, dare not strike; and even if strong, dare not attack. The reason they do not strike or attack is not because they lack the will. I have yet another method: it makes people never even think of striking in the first place. If one has no such intention, it is because he does not value or desire anything. I have yet another method: it makes all men and women throughout the world joyfully wish to cherish and benefit one another. This is superior to bravery and strength; it is the highest of the four levels. Is Your Majesty truly indifferent!" King Song said, "This is what I wish to attain." Huimeng replied: "Confucius and Mozi have already done so. Confucius and Mo Tuo, without land yet became rulers, without official positions yet became leaders. Men and women throughout the world all stretch their necks and raise their heels, longing to bring peace and benefit to others. Now Your Majesty is a ruler of ten thousand chariots. If you truly have such aspirations, then within your four borders all will benefit from it. This would be far superior to Confucius and Mozi." King Song had no response. Huimeng left. King Song said to those around him, "How eloquent he was! He has bested me with his words." Therefore, Laozi said: "Bravery in not acting is to preserve life. From this we see that the greatest bravery turns into seeming cowardice. In ancient times, Yao had nine assistants; Shun had seven; King Wu of Zhou had five; Yao, Shun, and King Wu did not personally handle even one matter among those nine, seven, or five. And yet they sat idly with their hands on their knees, receiving success and achievement—this was because they were skilled at using the talents of others. Therefore, if a man races against a horse in running, he cannot beat the horse; but if he rides in a cart, then even a horse cannot outpace him. In the north there is a beast, whose name is Jue. It has the front of a mouse and the rear of a rabbit; when it hurries, it stumbles; when it runs, it falls over. It often gathers sweet grass for the qiongqiong juxing to give them. When Jue is in danger or harm, the qiongqiongjuxing will surely carry it and run away. This is because they use their abilities to support what they cannot do themselves. Therefore, Laozi said: "He who tries to take the place of a great craftsman in cutting wood rarely does not injure his hands."
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| | 道应训: |
薄疑说卫嗣君以王术。嗣君应之曰：“予所有者，千乘也。愿以受教。”薄疑对曰：“乌获举千钧，又况一斤乎？”杜赫以安天下说周昭文君，文君谓杜赫曰：“愿学所以安周。”赫对曰：“臣之所言不可，则不能安周；臣之所言可，则周自安矣。”此所谓弗安而安者也。故老子曰：“大制无割，故致数舆无舆也。” |
| | Boyi advised Wei Sijun on royal methods. Sijun replied, "What I possess is a thousand chariots. I wish to receive instruction." Boyi replied, "Wuhuo can lift a thousand jin; how much more so for one jin?" Du He advised Zhou Zhaowen Jun on bringing peace to the world. King Wenjun said to Du He, "I wish to learn how to bring stability to Zhou." He replied, "If what I say is not acceptable, then it will be impossible to stabilize Zhou; if what I say is acceptable, then Zhou will naturally become stable." This is what is meant by "not seeking stability yet achieving it." Therefore, Laozi said: "The great system requires no division; thus the many chariots are as if there were none."
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| | 道应训: |
鲁国之法，鲁人为人妾于诸侯，有能赎之者，取金于府。子赣赎鲁人于诸侯。来，而辞不受金。孔子曰：“赐失之矣。夫圣人之举事也，可以移风易俗，而受教顺可施后世，非独以适身之行也。今国之富者寡而贫者众，赎而受金，则为不廉；不受金，则不复赎人。自今以来，鲁人不复赎人于诸侯矣。”孔子亦可谓知礼矣。故老子曰：“见小曰明。” |
| | According to the laws of Lu, when a citizen of Lu was taken as a concubine by another state's ruler, anyone who could redeem them would receive money from the government treasury. Zi Gan redeemed a Lu citizen from being a concubine in another state. When he returned, he declined to accept the money. Confucius said: "Zi Gan has lost his way. When a sage undertakes an action, it can transform customs and change the prevailing 风气 (fengqi), and its teachings can be passed on to future generations; such actions are not merely for personal conduct. Now, in the state there are few rich people and many poor ones. If one redeems someone and accepts money, it would be considered dishonest; if one does not accept the money, then no one will redeem others again. From now on, people of Lu will no longer redeem their citizens from being concubines in other states." Confucius can truly be said to understand propriety. Therefore, Laozi said: "To see the small is called clarity."
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| | 道应训: |
魏武侯问于李克曰：“吴之所以亡者，何也？”李克对曰：“数战而数胜。”武侯曰：“数战数胜，国之福。其独以亡，何故也？”对曰：“数战则民疲，数胜则主骄。以骄主使疲民，而国不亡者，天下鲜矣！骄则恣，恣则极物；疲则怨，怨则极虑；上下俱极，吴之亡犹晚矣！夫差之所以自刭于干遂也。”老子曰：“功成名遂，身退，天之道也。” |
| | Wei Wugong asked Li Ke, "What was the reason for Wu's downfall?" Li Ke replied, "Because they fought many battles and won most of them." Wugong said, "Fighting often and winning often is a nation's fortune. Yet Wu alone perished—why was that?" Li Ke replied, "Frequent battles exhaust the people; frequent victories breed arrogance in the ruler. With an arrogant ruler commanding exhausted people, if a state does not perish, it is rare indeed throughout the world! Arrogance leads to indulgence; indulgence leads to excess. Exhaustion breeds resentment; resentment leads to extreme anxiety. When both ruler and people reach their extremes, Wu's downfall was inevitable—even if it came late!" This is why Fu Chai ended up committing suicide at Gansui." Laozi said: "When achievements are complete and fame attained, it is time to withdraw—this is the way of Heaven."
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甯越欲干齐桓公，困穷无以自达，于是为商旅，将任车，以商于齐，暮宿于郭门之外。桓公郊迎客，夜开门，辟任车，爝火甚盛，从者甚众，甯越饭牛车下，望见桓公而悲。击牛角而疾商歌。桓公闻之，抚其仆之手曰：“异哉！歌者非常人也。”命后车载之。桓公及至，从者以请。桓公赣之衣冠而见，说以为天下。桓公大说，将任之。君臣争之曰：“客，卫人也。卫之去齐不远，君不若使人问之。问之而故贤者也，用之未晚。”桓公曰：“不然。问之，患其有小恶也。以人之小恶而忘人之大美，此人主之所以失天下之士也。”凡听必有验，一听而弗复问，合其所以也。且人固难合也，权而用其长者而已矣。当是举也，桓公得之矣。故老子曰：“天大、地大、道大、王亦大，域中有四大，而王处其一焉。”以言其能包裹之也。 |
| | Ning Yue wanted to serve Duke Huan of Qi, but being poor and obscure had no way to make himself known. So he became a merchant, hired a cart, and traveled as a trader in Qi, staying at the outer gate of the city each night. Duke Huan went to the suburbs to greet his guests, opened the gates at night, cleared a path for their carts, lit many torches, and was followed by a large entourage. Ning Yue fed oxen beneath a cart, looked up and saw Duke Huan, and felt sorrowful. He struck the cow's horn and sang a merchant song with great intensity. Duke Huan heard this, clasped his charioteer's hand, and said, "Strange! The singer is no ordinary man." He ordered the rear carriage to take him along. When Duke Huan arrived, his attendants asked for instructions. Duke Huan had Ning Yue dressed in proper attire and received him, eventually appointing him to a position of authority over the realm. Duke Huan was greatly pleased and intended to appoint him to an official post. The ministers and officials argued, saying: "This guest is a native of Wei. Wei is not far from Qi; your Majesty should send someone to inquire about him." "If we find out he is indeed a virtuous man, it will not be too late to employ him." Duke Huan said: "Not so. "To inquire about him would only lead to concern over minor faults he may have. To focus on a man's small faults and overlook his great virtues is the reason rulers lose the talents of the world." Whenever one listens to something, there must be verification. To hear it once and not ask further questions is to accept what aligns with the reasoning. Moreover, people are inherently difficult to fully understand; one should simply weigh their merits and use them according to their strengths. At that moment of decision, Duke Huan made the right choice. Therefore, Laozi said: "Heaven is great, Earth is great, Dao is great, and the ruler is also great. In the realm there are four greats, and the ruler occupies one of them." This statement emphasizes their ability to encompass all things.
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大王亶父居邠，翟人攻之。事之以皮帛、珠玉而弗受。曰“翟人之所求者地。无以财物为也。”大王亶父曰：“与人之兄居而杀其弟，与人之父处而杀其子，吾弗为。皆勉处矣！为吾臣，与翟人奚以异？且吾闻之也，不以其所养害其养。”杖策而去。民相连而从之，遂成国于岐山之下。大王亶父可谓能保生矣。虽富贵，不以养伤身；虽贫贱，不以利累形。今受其先人之爵禄，则必重失之。所自来者久矣，而轻失之，岂不惑哉！故老子曰：“贵以身为天下，焉可以托天下；爱以身为天下，焉可以寄天下矣！” |
| | Dawang Danfu resided in Bin, when the Di people attacked him. He offered them hides, silk, pearls, and jade, but they refused to accept them. They said: "What the Di people seek is land." Do not think they can be appeased with material goods." Dawang Danfu said: "To live alongside a man's elder brother and kill his younger brother, to dwell with a man's father and kill his son—I will not do such things. Let us all strive to act properly!" If they become my subjects, how are they different from the Di people? Moreover, I have heard this: do not use what one nurtures to harm that which nurtures. He took his staff and left. The people followed him in succession, and thus they established a state beneath Mount Qi. Dawang Danfu can truly be said to have known how to preserve life. Though wealthy and noble, he did not allow wealth to harm his body; though poor and lowly, he did not let profit burden his form. Now that one inherits the rank and emolument of their ancestors, they must greatly fear losing them. What has been passed down for a long time is lightly lost—how mistaken that would be! Therefore, Laozi said: "He who values his own life as he does the world may be entrusted with the world; he who loves himself as he loves the world can be entrusted to care for it!"
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中山公子牟谓詹子曰：“身处江海之上，心在魏阙之下，为之奈何？”詹子曰：“重生。重生则轻利。”中山公子牟曰：“虽知之，犹不能自胜。”詹子曰：“不能自胜，则从之；从之，神无怨乎！不能自胜而强弗从者，此之谓重伤。重伤之人，无寿类矣。”故老子曰：“知和曰常，知常曰明，益生曰祥，心使气曰强。”是故“用其光，复归其明也。” |
| | Zhongshan Gongzi Mou said to Zhanshi, "My body dwells by the rivers and seas, yet my heart is beneath the gates of Wei—what should I do about this?" Zhanzi replied: "Value life. To value life is to regard profit lightly." Zhongshan Gongzi Mou said, "Though I understand this, I still cannot overcome myself." Zhanzi said: "If you cannot conquer yourself, then follow it; by following it, the spirit will have no regrets!" To be unable to conquer oneself yet forcefully resist is called a double wound. A person with such a double wound will have no longevity." Therefore, Laozi said: "To know harmony is to know constancy; to know constancy is called wisdom. To seek excessive life is ominous; to let the mind command the breath is called strength." Therefore, "Use its light and return to clarity."
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楚庄王问詹何曰：“治国奈何？”对曰：“何明于治身，而不明于治国？”楚王曰：“寡人得立宗庙社稷，愿学所以守之。”詹何对曰：“臣未尝闻身治而国乱者也，未尝闻身乱而国治者也。故本任于身，不敢对以末。”楚王曰：“善。”故老子曰：“修之身，其德乃真也。” |
| | King Zhuang of Chu asked Zhange: "How should a state be governed?" Zhange replied, "If I understand how to cultivate myself, why would I not understand how to govern the state?" King Zhuang said: "I have been placed in charge of ancestral temples and state affairs; I wish to learn how to preserve them." Zhange replied: "I have never heard of a case where the self is cultivated and the state is in disorder, nor have I ever heard of a case where one's own life is in chaos yet the state is well governed. Therefore, the root lies in cultivating oneself; I dare not speak about superficial matters." King Zhuang said: "Well spoken." Therefore, Laozi said: "Cultivate the self, and one's virtue becomes genuine."
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桓公读书于堂，轮扁斫轮于堂下。释其椎凿，而问桓公曰：“君之所读者，何书也？”桓公曰：“圣人之书。”轮扁曰：“其人焉在？”桓公曰：“已死矣。”轮扁曰：“是直圣人之糟粕耳。”桓公曰悖然作色而怒曰：“寡人读书，工人焉得而讥之哉！有说则可，无说则死！”轮扁曰：“然。有说。臣试以臣之斫轮语之。大疾则苦而不入，大徐则甘而不固，不甘不苦，应于手，厌于心，而可以至妙者，臣不能以教臣之子，而臣之子亦不能得之于臣。是以行年七十，老而为轮。今圣人之所言者，亦以怀其实，穷而死，独其糟粕在耳。”故《》曰：“” |
| | Duke Huan read a book in his hall while Lun Bian was making wheels beneath it. Putting down his chisels and tools, he asked Duke Huan: "What book are you reading, my lord?" Duke Huan replied: "The Book of the Sages." Lun Bian said, "Where is that sage now?" Duke Huan replied: "He has already died." Lun Bian said, "Then this is merely the dregs of the sage's wisdom." Duke Huan turned red with anger and said, "I am reading a book; how dare you, a craftsman, mock it!" Give me an explanation if you have one—otherwise, I will execute you!" Lun Bian said: "Very well. I have an explanation." Let me explain by using my own experience of making wheels. If I work too quickly, the wheel becomes rough and does not fit well; if I work too slowly, it becomes smooth but weak. Neither overly bitter nor overly sweet, yet responding to my hands and satisfying my heart—this subtle skill I cannot teach my son, and my son cannot learn it from me. Therefore, even at seventy years of age, I am still making wheels as an old man. Now the words spoken by sages also contain their true insights; yet they die, leaving only the dregs behind." Therefore, in the "Laozi" it says: "The Dao that can be spoken of is not the eternal Dao; the name that can be named is not the eternal name."
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昔者，司城子罕相宋，谓宋君曰：“夫国家之安危，百姓之治乱，在君行赏罚。夫爵赏赐予，民之所好也，君自行之；杀戮刑罚，民之所怨也，臣请当之。”宋君曰：“善。寡人当其美，子受其怨。寡人自知不为诸侯笑矣。”国人皆知杀戮之专，制在子罕也，大臣亲之，百姓畏之，居不至期年，子罕遂却宋君而专其政。故老子曰：“鱼不可脱于渊，国之利器不可以示人。” |
| | In ancient times, Sicheng Zihan served as prime minister of Song and said to the ruler of Song: "The safety or danger of a state, the order or chaos among its people, depends on how you administer rewards and punishments. Rank, reward, and gifts are what the people desire; these should be administered by yourself, my lord; killing, punishment, and corporal penalties are what the people resent; I request to bear responsibility for them." The ruler of Song said: "Well spoken. I shall receive the praise, and you will bear the resentment." Then I myself know that I will not be laughed at by the feudal lords!" The people of the state all knew that executions were carried out at his discretion, and power lay with Zihan. The high officials favored him, and the common people feared him; before a full year had passed, Zihan deposed the ruler of Song and seized control of the government. Therefore, Laozi said: "A fish cannot leave the depths; a state's most powerful tools must not be revealed to others."
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王寿负书而行，见徐冯于周，徐冯曰：“事者，应变而动，变生于时，故知时者无常行。书者，言之所出也。言出于知者，知者藏书。”于是王寿乃焚书而舞之。故老子曰：“多言数穷，不如守中。” |
| | Wang Shou carried a book with him as he traveled, and met Xu Feng in Zhou. Xu Feng said: "Matters arise from responding to change; change is born of the times. Therefore, one who understands the times has no fixed course of action. A book is but a record of words. Words spoken by the wise are already contained within books. "The wise conceal their knowledge in writings." Thus, Wang Shou burned his book and danced with joy. Therefore, Laozi said: "Too many words lead to exhaustion; it is better to preserve the center."
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令尹子佩请饮庄王。庄王许诺。子佩疏揖，北面立于殿下。曰：“昔者君王许之，今不果往。意者臣有罪乎？”庄王曰：“吾闻子具于强台。强台者，南望料山，以临方皇，左江而右淮，其乐忘死，若吾薄德之人，不可以当此乐也。恐留而不能反。”故老子曰：“不见可欲，使心不乱。” |
| | Lingyin Zipei invited King Zhuang to a banquet. King Zhuang agreed. Zipei stood with a respectful bow, facing north on the steps of the hall. He said: "In the past, Your Majesty promised to attend; now you do not go through with it. Is it perhaps because I have committed a crime?" King Zhuang said: "I heard you were entertaining at Qiangtai. Qiangtai overlooks Liao Mountain to the south and faces Fanghuang, with the Yangtze River on its left and the Huai River on its right. The pleasures there are so great that one forgets death. A man of shallow virtue like myself cannot bear such joy. I fear I would stay there and never return." Therefore, Laozi said: "Avoid what is desirable to the eye, so that the mind remains undisturbed."
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晋公子重耳出亡，过曹，无礼焉。厘负羁之妻谓厘负羁曰：“君无礼于晋公子，吾观其从者，皆贤人也。若以相夫子反晋国，必伐曹，子何不先加德焉？”厘负羁遗之壶饭而加璧焉。重耳受其饭而反其璧。及其反国，起师伐曹，克之。令三军无入厘负羁之里。故老子曰：“曲则全，枉则正。” |
| | Prince Chonger of Jin was in exile and passed through Cao, where he received no courtesy. Li Fuiji's wife said to Li Fuiji: "You have shown no courtesy toward Prince Chonger of Jin. I observe that his attendants are all virtuous men. If they were to assist their lord in returning to the state of Jin, they would surely attack Cao. Why don't you first show them kindness?" Li Fuiji gave him a pot of rice and added a jade disc as well. Chonger accepted the rice but returned the jade disc. When he later returned to his state, he raised an army to attack Cao and conquered it. He ordered the entire army not to enter Li Fuiji's neighborhood. Therefore, Laozi said: "Bending brings wholeness; being bent brings straightness."
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越王勾践与吴战而不胜，国破身亡，困于会稽。忿心张胆，气如涌泉，选练甲卒，赴火若灭。然而请身为臣，妻为妾，亲执戈，为吴兵先马走，果禽之于干遂。故老子曰：“柔之胜刚也，弱之胜强也，天下莫不知，而莫之能行。”越王亲之，故霸中国。 |
| | King Goujian of Yue fought against Wu but was defeated, his state destroyed and himself in exile, trapped at Kuaiji. Furious with anger, he brimmed with boldness; his rage surged like a spring. He selected and trained elite soldiers, rushing to the fire as if to quench it. Yet he personally became a subject, made his wife a concubine, and personally carried the halberd, leading Wu's troops on foot. Eventually, they captured him at Gansui. Therefore, Laozi said: "The soft overcomes the hard; the weak overcomes the strong. All under heaven know this, yet none can put it into practice." King Goujian practiced this personally, and thus became a hegemon in Zhongguo.
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赵简子死，未葬，中牟入齐。已葬五日，襄子起兵攻围之。未合而城自坏者数十丈。襄子击金而退之。军吏谏曰：“君诛中牟之罪，而城自坏，是天助我，何故去之？”襄子曰：“吾闻之叔向曰：‘君子不乘人于利，不迫人于险。’使之治城，城治而后攻之。”中牟闻其义，乃请降。故老子曰：“夫唯不争，故天下莫能与之争。” |
| | When Zhao Jianzi died, before he was buried, Zhongmou surrendered to Qi. Five days after the burial, Xiangzi raised an army and attacked it, surrounding the city. Before the siege was complete, several tens of zhang of the city wall collapsed on its own. Xiangzi struck a bell and withdrew his troops. A military officer advised, "Your Lordship is punishing the crime of Zhongmou, and the city wall has collapsed on its own—this is heaven's help. Why then do you withdraw?" Xiangzi said: "I have heard from Shu Xiang say, 'A gentleman does not take advantage of others in their moment of weakness, nor press them when they are in a dangerous position.'" "Let them repair the city walls. Once the walls are repaired, then we will attack." Zhongmou heard of his righteousness and requested to surrender. Therefore, Laozi said: "It is precisely because one does not contend that no one under heaven can contend with him."
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秦穆公谓伯乐曰：“子之年长矣。子姓有可使求马者乎？”对曰：“良马者，可以形容筋骨相也。相天下之马者，若灭若失，若亡其一。若此马者，绝尘弭辙。臣之子皆下材也，可告以良马，而不可告以天下之马。臣有所与供儋缠采薪者方九堙，此其于马，非臣之下也。请见之。”穆公见之，使之求马。三月而反报曰：“已得马矣。在于沙丘。”穆公曰：“何马也？”对曰：“牡而黄。”使人往取之，牝而骊。穆公不说。召伯乐而问之曰：“败矣。子之所使求者。毛物、牝牡弗能知，又何马之能知？”伯乐喟然大息曰：“一至此乎！是乃其所以千万臣而无数者也。若堙之所观者，天机也。得其精而忘其粗，在内而忘其外，见其所见而不见其所不见，视其所视而遗其所不视。若彼之所相者，乃有贵乎马者！”马至，而果千里之马。故老子曰：“大直若屈，大巧若拙。” |
| | King Mu of Qin said to Bo Le, "You are growing old. Is there someone in your family who can be sent to seek out horses for me?" Bo Le replied, "A good horse can be identified by its appearance, sinews, and bones. To discern the finest horses of the world is like losing sight of something, as if one has lost a part of it. Such a horse leaves no dust behind and does not follow any tracks. My sons are all of mediocre talent; they can be taught to recognize good horses, but cannot be taught to discern the finest horses in the world. I have a companion who used to carry firewood and water with me, Fang Jiuyin. In terms of understanding horses, he is no inferior to me. Please allow me to present him." King Mu saw him and sent him to seek out horses. After three months, he returned and reported: "I have found a horse. It is at Shaqiu." King Mu asked, "What kind of horse is it?" He replied: "A male yellow horse." King Mu sent someone to fetch it, but the horse was a female black one. King Mu was displeased. He summoned Bo Le and asked him, "This is a failure. The one you sent to seek out the horse. He could not even recognize a horse's coat or its gender—how then can he know anything about horses?" Bo Le sighed deeply and said, "It has come to this! This is precisely why there are countless horses beyond the reach of even ten thousand men like me. What Jiuyin observed was the essence of heaven's will. He grasped its essence and forgot its superficial traits, focused on the inner qualities while neglecting the outer appearance. He saw what could be seen but not what could not be seen; he observed what was visible yet overlooked what was hidden. What he discerned in the horse is something more precious than the horse itself!" When the horse arrived, it proved to be a thousand-li steed. Therefore, Laozi said: "The most upright seems crooked; the greatest skill appears clumsy."
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吴起为楚令尹，适魏。问屈宜若曰：“王不知起之不肖，而以为令尹。先生试观起之为人也。”屈子曰：“将奈何？”吴起曰：“将衰楚国之爵，而平其制禄；损其有馀，而绥其不足；砥砺甲兵，时争利于天下。”屈子曰：“宜若闻之，昔善治国家者，不变其故，不易其常。今子将衰楚国之爵，而平其制禄；损其有馀，而绥其不足；是变其故，易其常也。行之者不利。宜若闻之曰：‘怒者，逆德也，兵者凶器也。争者人之所本也。’今子阴谋逆德，好用凶器，始人之所本，逆之至也。且子用鲁兵，不宜得志于齐，而行志焉；子用魏兵，不宜得志于秦，而得志焉。宜若闻之，非祸人不能成祸。吾固惑吾王之数逆天道，戾人理，至今无祸。差须夫子也。”吴起惕然曰：“尚可更乎？”屈子曰：“成形之徒，不可更也。子不若敦爱而笃行之。”老子曰：“挫其锐，解其纷，和其光，同其尘。” |
| | Wu Qi served as Lingyi of Chu and went to Wei. He asked Qu Yi Ruo, "The king does not know that I am unworthy yet has appointed me as Lingyi. Master, please observe what kind of person I am." Qu Zi said: "What should be done?" Wu Qi said, "I will reduce the ranks of Chu's nobility and equalize their salaries; take from those who have more than enough to support those in need; sharpen our armor and weapons, and seize advantages at the right time against all under heaven." Qu Zi said: "I have heard that those who skillfully govern a state do not change their old ways or alter what is customary. Now you intend to reduce the ranks of Chu's noble titles and equalize their stipends; take from those with excess and support those in need; this is changing the old ways and altering what has been customary. Those who carry it out will suffer disadvantages." I have heard it said: "Anger is a violation of virtue, and weapons are instruments of misfortune. Strife is the root of human nature." Now you plot secretly against virtue, favoring the use of instruments of misfortune; you oppose what is fundamental to human nature—this is the height of rebellion. Moreover, when you used Lu's army, you should not have succeeded against Qi but did so; when you used Wei's forces, you should not have prevailed over Qin yet you did. I have heard it said: "Only those who bring disaster to others can themselves become the source of disaster." I have long been puzzled that our king repeatedly goes against heavenly principles and violates human reason, yet no calamity has befallen him to this day. This must be due to the grace of a great teacher." Wu Qi, startled, asked: "Is it still possible to change?" Qu Zi said: "Those who have already taken a fixed form cannot be changed. You would do better to cultivate love and steadfastly practice virtue." Laozi said: "Dull its sharpness, untie its knots, blend its light, and become one with the dust."
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晋伐楚，三舍不止。大夫请击之。庄王曰：“先君之时，晋不伐楚。及孤之身，而晋伐楚，是孤之过也。若何其辱群大夫？”曰：“先臣之时，晋不伐楚。今臣之身，而晋伐楚，此臣之罪也。请三击之。”王俯而泣，涕沾襟，起而拜群大夫。晋人闻之，曰：“君臣争以过为在己，且轻下其臣，不可伐也。”夜还师而归。老子曰：“能受国之垢，是谓社稷主。” |
| | Jin attacked Chu, advancing three li per day without stopping. The ministers requested to attack them. King Zhuang said: "In the time of our late ruler, Jin did not attack Chu. Now in my reign, Jin attacks Chu—this is my fault. How can I disgrace you, my ministers?" Now in our time, Jin attacks Chu—this is our crime. Please allow us to attack them three times." The king bowed his head and wept, tears soaking his robe. He rose and paid homage to the ministers. The Jin people heard of this and said: "Their ruler and ministers both claim fault as their own, and the king shows humility toward his subjects. We cannot attack them." That night they withdrew their army and returned home. Laozi said: "One who can bear the disgrace of the state is truly its ruler."
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宋景公之时，荧惑在心。公惧，召子韦而问焉。曰：“荧惑在心，何也？”子韦曰：“荧惑，天罚也；心，宋分野，祸且当君。虽然，可移于宰相。”公曰：“宰相，所使治国家也。而移死焉。不祥。”子韦曰：“可移于民。”公曰：“民死，寡人谁为君乎？宁独死耳！”子韦曰：“可移于岁。”公曰“岁，民之命；岁饥，民必死矣。为人君而欲杀其民以自活也，其谁以我为君者乎？是寡人之命，固已尽矣！子韦无复言矣。”子韦还走，北面再拜曰：“敢贺君。天之处高而听卑。君有君人之言三，天必有三赏君。今夕星必徙三舍，君延年二十一岁。”公曰：“子奚以知之？”对曰：“君有君人之言三，故有三赏，星必三徙舍。舍行七里，三七二十一，故君移年二十一岁。臣请伏于陛下以伺之。星不徙，臣请死之。”公曰：“可”。是夕也，星果三徙舍。故老子曰：“能受国之不祥，是谓天下王。” |
| | During the reign of King Jing of Song, the planet Mars was positioned over the constellation Shen. The king was frightened and summoned Zi Wei to ask him about it. He asked: "Mars is in Shen—what does this mean?" Zi Wei said, "Mars represents heavenly punishment; Shen corresponds to the domain of Song—this omen foretells disaster for you, Your Majesty. Although this is so, it may be transferred to the prime minister." The king said: "The prime minister is entrusted with governing the state. To transfer death to him would be unjust. It would be an ill omen." Zi Wei said: "Then it may be transferred to the people." The king replied, "If my people die, who would I rule over? Better that I alone should perish!" Zi Wei said: "Then it may be transferred to a bad harvest." The king said, "A poor harvest means the people's livelihood is at stake; If there is famine, my people will surely die. To be a ruler and yet wish to sacrifice one's own people for self-preservation—how could anyone still regard me as their sovereign? Thus, my life is already at its end! Zi Wei had no further words to say." Zi Wei turned and ran, then bowed twice facing north and said: "I dare to congratulate Your Majesty. Heaven is high above but listens to what is lowly. Your Majesty has spoken three words befitting a ruler; Heaven will surely bestow three rewards upon you. Tonight, the star must move three shè, and Your Majesty's life will be extended by twenty-one years." The king asked: "On what basis do you know this?" He replied, "Your Majesty made three statements befitting a ruler, so there will be three rewards; the star must move its position three times. Each shè is seven li, and three sevens make twenty-one, so Your Majesty will live twenty-one years longer." I shall prostrate myself before Your Majesty to await the outcome. If the star does not move, I beg for death." The king said: "Agreed." That night, the star indeed moved its position three times. Thus Laozi said: "One who can bear the misfortunes of the state is called the ruler of all under Heaven."
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昔者，公孙龙在赵之时，谓弟子曰：“人而无能者，龙不能与游。”有客衣褐带索而见曰：“臣能呼。”公孙龙顾谓弟子曰：“门下故有能呼者乎？”对曰：“无有。”公孙龙曰：“与之弟子籍。”后数日，往说燕王。至于河上，而航在一汜，使善呼者呼之。一呼而航来。故曰：圣人之处世，不逆有伎能之士。故老子曰：“人无弃人，物无弃物，是谓袭明。” |
| | In the past, when Gongsun Long was in Zhao, he said to his disciples: "A person without ability, I cannot associate with." A guest wearing a rough hemp coat and carrying a rope came forward and said, "I can summon things by calling them." Gongsun Long turned to his disciples and asked, "Have any of you ever known someone who could summon things before?" They replied: "No one." Gongsun Long said, "Give him a disciple's credentials." A few days later, he went to advise the King of Yan. When they arrived at a river and found only one boat on the opposite bank, Gongsun Long ordered the man who could summon things to call for it. With one shout, the boat came. Therefore it is said: A sage in the world does not reject those with special skills. Thus Laozi said: "There are no people to be discarded, and no objects to be wasted—this is called following the light of wisdom."
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子发攻蔡，逾之。宣王郊迎，列田百顷，而封之执圭。子发辞不受。曰：“治国立政，诸侯入宾，此君之德也；发号施令，师未合而失敌遁，此将军之威也；兵陈战而胜敌者，此庶民之力也。夫乘民之功劳，而取其爵禄者，非仁义之道也。”故辞而弗受。故老子曰：“功成而不居。夫惟不居，是以不去。” |
| | Zi Fa attacked Cai and breached its walls. King Xuan personally met him at the outskirts, granted him a hundred qing of farmland, and bestowed upon him the title of Zhigu. Zi Fa declined and did not accept it. He said: "To govern the state, establish good government, and have feudal lords come as guests—this is Your Majesty's virtue; to issue commands so effectively that the enemy fled before our forces even met them—this is the general's might; To fight and defeat the enemy in battle is due to the strength of the common people. To ride upon the achievements of the people and claim their ranks and rewards for oneself is not in accordance with the Way of benevolence and righteousness." Therefore, he declined and did not accept them. Thus Laozi said: "Achieve success but do not dwell in it. Precisely because one does not dwell on achievement, it will never be taken away."
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晋文公伐原，与大夫期三日。三日而原不降。文公令去之。军吏曰：“原不过一二日将降矣。”君曰：“吾不知原三日而不得下也。以与大夫期，尽而不疲，失信得原，吾弗为也。”原人闻之，曰：“有君若此，可弗降也？”遂降。温人闻，亦请降。故老子曰：“窈兮冥兮，其中有精，其精甚真，其中有信。”故“美言可以市尊，美行可以加人”。 |
| | Duke Wen of Jin attacked Yuan and set a three-day deadline with his ministers. After three days, the people of Yuan did not surrender. Duke Wen ordered his troops to withdraw. The military officers said: "Yuan will not take more than one or two days before surrendering." The duke replied, "I did not know that Yuan could not be taken in three days. To keep our word to the ministers and withdraw at the appointed time, even if we are exhausted—losing trust for the sake of capturing Yuan is something I will not do." The people of Yuan heard this and said: "With a ruler like this, how could we possibly refuse to surrender?" And so they surrendered. The people of Wen, hearing this, also requested to surrender. Thus Laozi said: "Deep and mysterious—therein lies the essence; that essence is very real, and therein lies faith." Therefore it says: "Fine words can earn respect, and noble conduct can surpass others."
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公仪休相鲁，而嗜鱼。一国献鱼，公仪子弗受。其弟子谏曰：“夫子嗜鱼。弗受，何也？”答曰：“夫唯嗜鱼，故弗受。夫受鱼而免于相，虽嗜鱼，不能自给鱼；毋受鱼而不免于相，则能长自给鱼。”此明于为人为己者也。故《》曰：“”一曰：知足不辱。 |
| | Gongyi Xi served as prime minister of Lu and had a fondness for fish. When the whole country offered him fish, Gongyi Zi refused to accept them. His disciple advised: "Master, you love fish. Why do you refuse to accept them?" He replied: "Precisely because I love fish, I do not accept them. If I accepted the fish and was dismissed from my position as prime minister, even though I love fish, I would no longer be able to provide for myself. If I do not accept the fish but remain in my position as prime minister, then I will always have enough fish." This is a clear understanding of acting for others and oneself. Thus the "Laozi" says: "Whoever puts himself last, he shall be first; whoever treats his own life as secondary, it is precisely because of this that he survives. Is it not because he acts without selfishness? Therefore, he is able to achieve his own true purpose." One saying goes: "To know contentment brings no disgrace.
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狐丘丈人谓孙叔敖曰：“人有三怨，子知之乎？”孙叔敖曰：“何谓也？”对曰：“爵高者，士妒之；官大者，主恶之；禄厚者，怨处之。”孙叔敖曰：“吾爵益高，吾志益下；吾官益大，吾心益小；吾禄益厚，吾施益博。是以免三怨，可乎？”故老子曰：“贵必以贱为本，高必以下为基。” |
| | Fuqiu Zhanren said to Sun Shuao, "There are three grievances people may cause others; do you know them?" Sun Shuao asked: "What are they?" He replied, "Those with high ranks provoke jealousy among the scholars; those in powerful positions are resented by their superiors; and those with heavy salaries invite resentment from others." Sun Shuao said: "The higher my rank becomes, the more humble my heart grows; the greater my position becomes, the smaller my ambitions grow; the heavier my salary becomes, the broader my generosity grows. Therefore, can I avoid these three grievances?" Thus Laozi said: "The noble must take the humble as their foundation; the high must regard the lowly as their base."
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大司马捶钩者，年八十矣，而不失钩芒。大司马曰：“子巧邪？有道邪？”曰：“臣有守也。臣年二十好捶钩，于物无视也。非钩无察也。”是以用之者，必假于弗用也，而以长得其用。而况持而不用者乎？物孰不济焉！故老子曰：“从事于道者，同于道。” |
| | A general who wielded a halberd was already eighty years old, yet did not lose his grip on the weapon's tip. The Grand Marshal asked: "Is it your skill? Or is there a method to it?" He replied, "I have something I hold onto. When I was twenty years old, I began to practice wielding the halberd and paid no attention to anything else. I focused solely on my weapon and observed nothing else." Therefore, those who make use of something must rely upon not using it, thereby preserving its long-term utility. How much more so for those who hold onto it without ever using it? What object could possibly fail to be of use! Thus Laozi said: "Those who devote themselves to the Dao align with the Dao.
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文王砥德修政，三年而天下二垂归之。纣闻而患之，曰：“馀夙兴夜寐，与之竞行，则苦心劳形，纵而置之，恐伐馀一人。”崇侯虎曰：“周伯昌行仁义而善谋，太子发勇敢而不疑，中子旦恭俭而知时。若与之从，则不堪其殃；纵而赦之，身必危亡。冠虽弊，必加于头。及未成，请图之。”屈商乃拘文王于羑里。于是散宜生乃以千金求天下之珍怪，得驺虞、鸡斯之乘，玄玉百工，大贝百朋，玄豹、黄罴、青豻、白虎文皮千合，以献于纣。因费仲而通。纣见而说之，乃免其身，杀牛而赐之。文王归，乃为玉门，筑灵台，相女童，击钟鼓，以待纣之失也。纣闻之，曰：“周伯昌改道易行，吾无忧矣。”乃为炮烙，剖比干，剔孕妇，杀谏者。文王乃遂其谋。故老子曰：“知其荣，守其辱，为天下谷。” |
| | King Wen cultivated virtue and reformed governance, and within three years, two of the four corners of the world submitted to him. Zhou heard this and was troubled, saying: "If I rise early and sleep late to compete with him in virtue, it would weary my mind and body; if I let him be, I fear he will attack me alone." Chong Hou Hu said: "The Zhou ruler Bochang practices benevolence and righteousness while being skillful in strategy; the crown prince Fa is brave and resolute without hesitation, and his second son Dan is respectful, frugal, and knows the right time. If we follow them, we will not be able to bear their misfortunes; if we let them go unpunished, our own lives will surely be in danger. Even if a hat is worn out, it must still be placed on the head. Before they complete their plans, please deal with them." Qu Shang then imprisoned King Wen at Youli. At this time, Sangu Yisheng used a thousand gold pieces to seek rare and precious treasures from around the world. He obtained the zhouyu and jisi chariots, one hundred pieces of black jade crafted by artisans, one hundred strings of large shells, and a thousand sets of furs from black leopards, yellow bears, green foxes, and tigers with white patterns, which he presented to Zhou. He used Fei Zhong as an intermediary to deliver them. Zhou saw the gifts and was pleased, so he released King Wen from imprisonment and slaughtered a bull to bestow upon him as a gift. After King Wen returned, he built the Yumen Gate and constructed Lingtai Terrace. He selected young girls as attendants, struck bells and drums, and waited for Zhou's mistakes. Zhou heard of this and said: "The Zhou ruler Bochang has changed his ways; I have no more worries." He then created the punishment of paoluo, beheaded Bi Gan, dissected pregnant women, and killed those who advised against his actions. King Wen thus proceeded with his plans. Therefore, Laozi said: "Knowing honor but holding to humiliation is the grain of the world."
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成王问政于尹佚曰：“吾何德之行，而民亲其上？”对曰：“使之时而敬顺之。”王曰：“其度安在？”曰：“如临深渊，如履薄冰。”王曰：“惧哉！王人乎。”尹佚曰：“天地之间，四海之内，善之则吾畜也，不善则吾仇也。昔夏、商之臣反仇桀、纣，而臣汤、武，宿沙之民皆自攻其君，而归神农，此世之所明知也。如何其无惧也？”故老子曰：“人之所畏，不可不畏也。” |
| | King Cheng asked about governance from Yin Yi, saying: "What virtue should I practice so that the people will love and respect their ruler?" He replied: "Make them work at appropriate times and treat them with reverence and compliance." The king asked, "What is the measure for this?" He said: "It should be as if standing on the edge of a deep abyss or walking on thin ice." The king said, "How fearful this is! This is indeed the way of a king." Yin Yi said: "Between heaven and earth, within the four seas, those who are virtuous are my subjects; those who are not are my enemies. In the past, ministers of Xia and Shang rebelled against Jie and Zhou but served Tang and Wu. The people of Susa attacked their own ruler and submitted to Shen Nong; these are facts well known in this world. "How then can one not be fearful?" Therefore, Laozi said: "What people fear, one cannot help but also fear."
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跖之徒问跖曰：“盗亦有盗乎？”跖曰：“奚适其无道也！夫意而中藏者，圣也；入先者，勇也；出后者，义也；分均者，仁也；知可否者，智也。五者不备，而能成大盗者，天下无之。”由此观之，盗贼之心，必托圣人之道而后可行。故老子曰：“绝圣弃智，民利百倍。” |
| | Zhi's followers asked Zhi, "Do thieves also have their own standards of conduct?" Zhi said: "How could there be any lack of principles among them! He who conceives a plan and keeps it hidden in his heart is a sage; he who enters first is brave; he who leaves last is righteous; he who divides equally is benevolent; he who knows what can or cannot be done is wise. If one lacks these five qualities, yet becomes a great thief, there has never been such a person in the world." From this we can see that thieves and robbers must rely on the teachings of sages for their actions to be carried out. Therefore, Laozi said: "Abandon sainthood and wisdom, and the people will benefit a hundredfold."
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楚将子发好求技道之士。楚有善为偷者，往见曰：“闻君求技道之士。臣，偷也，愿以技赍一卒。”子发闻之，衣不给带，冠不暇正，出见而礼之。左右谏曰：“偷者，天下之盗也。何为之礼？”君曰：“此非左右之所得与。”后无几何，齐兴兵伐楚，子发将师以当之，兵三却。楚贤良大夫皆尽其计而悉其诚，齐师愈强。于是市偷进请曰：“臣有薄技，愿为君行之。”子发曰：“诺”。不问其辞而遣之。偷则夜解齐将军之帱帐而献之。子发因使人归之。曰：“卒有出薪者，得将军之帷，使归之于执事。”明又复往，取其枕。子发又使人归之。明日又复往，取其簪。子发又使归之。齐师闻之，大骇。将军与军吏谋曰：“今日不去，楚君恐取吾头。”乃还师而去。故曰：无细而能薄，在人君用之也。故老子曰：“不善人，善人之资也。” |
| | The Chu general Zifa loved to seek out men skilled in martial arts. There was a man from Chu who was good at stealing, and he went to see him, saying: "I heard you are seeking men skilled in martial arts. I am a thief, but I wish to offer my skills for the service of one soldier." Zifa heard this and hurried out to receive him without fastening his belt or straightening his hat, greeting him with great courtesy. Those around him advised: "Thieves are the robbers of the world. Why treat them with courtesy?" The general said: "This is not something you on my staff can decide." Not long after, Qi raised an army to attack Chu. Zifa led his troops against them, but the soldiers were repelled three times. The virtuous and capable officials of Chu exhausted their strategies and gave their utmost sincerity, yet the army of Qi became even stronger. At this time, the thief from the marketplace stepped forward and requested: "I have a small skill; I wish to act on your behalf." Zifa said, "Agreed." He did not question his words but sent him off. The thief then secretly removed the general of Qi's tent at night and presented it to Zifa. Zifa therefore sent men to return it. He said: "A soldier who went out for firewood found the general's tent; I have sent it back to your officials." The next day, the thief returned again and took the general's pillow. Zifa once more sent men to return it. The following day, the thief went again and took the general's hairpin. Zifa once more had it returned. The Qi army heard of this and was greatly alarmed. The general and his officers discussed, saying: "If we do not leave today, the ruler of Chu will surely take our heads." They then withdrew their army and left. Therefore it is said: No matter how small or seemingly insignificant a person may be, if the ruler knows how to use them, they can achieve great things. Thus Laozi said: "The unvirtuous are resources for the virtuous."
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颜回谓仲尼曰：“回益矣。”仲尼曰：“何谓也？”曰：“回忘礼乐矣。”仲尼曰：“可矣。犹未也。”异日复见，曰：“回益矣。”仲尼曰：“何谓也？”曰：“回忘仁义也。”仲尼曰：“可矣。犹未也。”异日复见。曰：“回坐忘矣。”仲尼遽然曰：“何谓坐忘？”颜回曰：“堕支体，黜聪明，离形去知，洞于化通。是谓坐忘。”仲尼曰：“洞则无善也，化则无常矣。而夫子荐贤。丘请从之后。”故老子曰：“载营魄抱一，能无离乎！专气至柔，能如婴儿乎！” |
| | Yan Hui said to Confucius, "I have made progress." Confucius asked, "What do you mean?" He said: "I have forgotten the rites and music." Confucius said, "Good. But you are not there yet." On another day, he again visited and said: "I have made further progress." Confucius asked, "What do you mean?" He said: "I have forgotten benevolence and righteousness." Confucius said, "Good. But you are not there yet." On another day he visited again. He said: "I have achieved zuowang." Confucius suddenly asked, "What do you mean by 'zuowang'?" Yan Hui replied: "Discard the limbs and body, set aside intelligence and perception, detach from form and knowledge, and become one with transformation." This is called zuowang." Confucius said: "To be one with transformation means there is no distinction of good or evil; to undergo change means there are no fixed constants. Yet you, my disciple, speak of recommending the virtuous. I, Qiu, will follow after you." Therefore Laozi said: "Carry the spirit and embrace unity—can one avoid separation?!" Cultivate breath to its utmost softness—can one be as an infant?!"
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秦穆公兴师，将以袭郑。蹇叔曰：“不可。臣闻袭国者，以车不过百里，以人不过三十里，为其谋未及发泄也，甲兵未及锐弊也，粮食未及乏绝也，人民未及疲病也。皆以其气之高与其力之盛至，是以犯敌能威。今行数千里，又数绝诸侯之地；以袭国，臣不知其可也。君重图之。”穆公不听。蹇叔送师，衰绖而哭之。师遂行，过周而东。郑贾人弦高矫郑伯之命，以十二牛劳秦师而宾之。三师乃惧而谋曰：“吾行数千里以袭人，未至而人已知之。其备必先成，不可袭也。”还师而去。当此之时，晋文公适薨，未葬。先轸言于襄公曰：“昔吾先君与穆公交，天下莫不闻，诸侯莫不知，今君薨未葬，而不吊吾丧，而不假道，是死吾君而弱吾孤也。请击之。”襄公许诺。先轸举兵而与秦师遇于淆。大破之，禽其三帅以归。穆公闻之，素服庙临，以说于众。故老子曰：“知而不知，尚矣；不知而知，病也！” |
| | King Mu of Qin raised an army and planned to attack Zheng secretly. Jian Shu said: "No, it cannot be done. I have heard that when attacking a state secretly, by chariot one should not go beyond a hundred li, and on foot no more than thirty li. This is because the plan has not yet been revealed, weapons and armor are still sharp and undamaged, provisions have not run out, and the people have not grown weary or ill. All of this is because their morale is high and their strength is at its peak; thus, they are able to intimidate the enemy when engaging them. Now we travel for thousands of li and repeatedly cross the lands of various feudal lords; to launch a surprise attack on a state—your subject does not see how this can succeed." The king should reconsider carefully." King Mu did not listen. Jian Shu saw the army off, wearing mourning clothes and weeping bitterly. The army proceeded as planned, passing through Zhou and heading eastward. A merchant from Zheng named Xian Gao, impersonating the orders of Duke Bo of Zheng, used twelve oxen to entertain the Qin army and treated them as honored guests. The three generals then grew fearful and discussed, saying: "We have traveled thousands of li to launch a surprise attack, yet before we arrived, the enemy already knew about us. Their defenses must surely be ready by now; we cannot carry out a surprise attack." They withdrew their troops and left. At this time, Duke Wen of Jin had just died and was not yet buried. Xian Zhen said to Duke Xiang, "In the past, our late lord maintained friendly relations with King Mu of Qin, a fact known throughout the world and understood by all feudal lords. Now that your lord has died but is not yet buried, you have neither condoled with us on our mourning nor obtained permission to pass through our territory. This amounts to killing our sovereign and weakening his orphaned heir." "Please allow me to attack them." Duke Xiang agreed. Xian Zhen raised his troops and encountered the Qin army at Yao. He utterly defeated them, capturing their three commanders and bringing them back. King Mu of Qin heard about it, donned plain clothes, went to the temple in mourning, and explained the situation to the people. Therefore Laozi said: "To know yet appear not to know is best; "to pretend knowledge when one lacks it is a disease!"
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齐王后死，王欲置后而未定。使群臣议。薛公欲中王之意，因献十珥而美其一。旦日，因问美珥之所在。因劝立以为王后。齐王大说，遂尊重薛公。故人主之意欲见于外，则为人臣之所制。故老子曰：“塞其兑，闭其门，终身不勤。” |
| | After the queen of Qi died, King Qi wanted to appoint a new queen but had not yet decided. He summoned his ministers to deliberate on the matter. Xue Gong wanted to discern the king's intention, so he presented ten earrings and made one of them especially beautiful. The next day, he asked which minister had received the more beautiful earring. He then advised the king to appoint that minister's daughter as queen. King Qi was very pleased and thus held Xue Gong in high esteem. Therefore, when a ruler's intentions are revealed externally, he becomes subject to the control of his ministers. Hence Laozi said: "Seal its orifices, close its gates, and one will be free from toil all one's life."
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卢敖游乎北海，经乎太阴，入乎玄阙，至于蒙谷之上。见一士焉，深目而玄鬓，泪注而鸢肩，丰上而杀下。轩轩然方迎风而舞。顾见卢敖，慢然下其臂，遁逃乎碑。卢敖就而视之，方倦龟壳而食蛤梨。卢敖与之语曰：“唯敖为背群离党，穷观于六合之外者，非敖而已乎？敖幼而好游，至长不渝。周行四极，唯北阴之未窥。今卒睹夫子于是，子殆可与敖为友乎？”若士者，齤然而笑曰：“嘻！子，中州之民，宁肯而远至此，此犹光乎日月而载列星，阴阳之所行，四时之所生，其比夫不名之地，犹窔奥也。若我南游乎冈㝗之野，北息乎沉墨之乡，西穷窅冥之党，东关鸿蒙之光，此其下无地而上无天，听焉无闻，视焉无眴。此其外犹有汰沃之汜。其馀一举而千万里，吾犹未能之在。今子游始于此，乃语穷观，岂不亦远哉！然子处矣！吾与汗漫期于九垓之外，吾不可以久驻。”若士举臂而竦身，遂入云中。卢敖仰而视之，弗见，乃止驾，柸治，悖若有丧也。曰：“吾比夫子，犹黄鹄与壤虫也。终日行，不离咫尺，而自以为远。岂不悲哉！”故庄子曰：“小年不及大年，小知不及大知，朝菌不知晦朔，蟪蛄不知春秋。”此言明之有所不见也。 |
| | Lu Ao traveled in the North Sea, passed through Taiyin, entered Xuanque, and arrived at the top of Menggu. He saw a man there with deep-set eyes and black eyebrows, tears streaming down his face and shouldered like an eagle, broad on top but tapering below. With a proud bearing, the man was dancing in the wind. He turned and saw Lu Ao, slowly lowered his arms, and fled into the rocks. Lu Ao approached to look at him, and found that he was just resting in a turtle shell and eating clams and pears. Lu Ao spoke to him, saying: "Is it not only I who have left my group and separated from my companions to observe the world beyond the four directions? I was young and loved traveling, and even as an adult, I never changed this habit. I have traveled around the four corners of the world, but only the northern darkness remains unexplored. Now I finally meet you here; perhaps you could be a friend to me?" The man laughed and said, "Haha! You are a common man from the Central Plains, and yet you have come so far. This is like shining in the light of sun and moon with all the stars arranged around, traversing the movements of yin and yang, and experiencing the four seasons' changes. Compared to those unnamed places, this place is but a narrow corner. If I travel south to the plains of Gangzhuang, rest north in the village of Chenmo, go west as far as Yaming's territory, and look east toward Hongmeng's light, then beneath me there is no earth and above me no sky; hearing brings no sound, and sight brings no clarity. Beyond this, there are still the vast waters of Taiwo. old With a single step I could travel ten thousand li, yet I have not reached such places. Now you have just begun to travel here and already speak of seeing the ultimate, is that not also very far indeed! But you should stay where you are! I have an appointment with Hanman beyond the Nine Gai. I cannot remain here for long." The man raised his arms and stretched upward, then vanished into the clouds. Lu Ao looked up at him but could no longer see him; he stopped his carriage, sat in silence, and was bewildered as if he had suffered a loss. He said: "Compared to this man, I am like a yellow crane compared to a lowly earthworm. I have walked all day without going beyond a few paces, yet I thought myself far traveled. How pitiful!" Therefore, Zhuangzi said: "A short life cannot comprehend a long one; small knowledge cannot grasp great wisdom. The morning mushroom does not know the difference between dusk and dawn, and the cicada knows nothing of spring or autumn." This statement illustrates that there are things even clarity cannot perceive.
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| | 道应训: |
季子治亶父三年，而巫马期絻衣短褐，易容貌，往观化焉。见得鱼释之。巫马期问焉，曰：“凡子所为鱼者，欲得也。今得而释之，何也？”渔者对曰：“季子不欲人取小鱼也。所得者小鱼，是以释之。”巫马期归，以报孔子曰：“季子之德至矣。使人暗行，若有严刑在其侧者。季子何以至于此？”孔子曰：“丘尝问之以治，言曰：‘诫于此者刑于彼。’季子必行此术也。”故老子曰：“去彼取此。” |
| | After Ji Zi governed Danfu for three years, Wuma Qi dressed in mourning clothes and a plain coat, changed his appearance, and went to observe the transformation. He saw someone catching fish but releasing them. Wuma Qi asked him, saying: "All the efforts you make to catch fish are because you wish to obtain them. Now that you have caught them and yet release them, why is this?" The fisherman replied: "Lord Ji Zi does not want people to take small fish. Since what I caught are small fish, I have released them." Wuma Qi returned and reported to Confucius: "The virtue of Lord Ji Zi is truly profound. He causes people to act discreetly, as if there were a severe punishment beside them. "How has Lord Ji Zi achieved this?" Confucius said: "I once asked him about governance, and he said: 'If one warns here, punishment will follow there.' Lord Ji Zi must have practiced this method." Therefore, Laozi said: "Discard that and take this."
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罔两问于景曰：“昭昭者，神明也？”景曰：“非也。”罔两曰：“子何以知之？”景曰：“扶桑受谢，日照宇宙，昭昭之光，辉烛四海，阖户塞牖，则无由入矣。若神明，四通并流，无所不极，上际于天，下蟠于地。化育万物而不可为象，俯仰之间而抚四海之外。昭昭何足以明之！”故老子曰：“天下之至柔，驰骋天下之至坚。” |
| | Wangliang asked the shadow, "Is brightness itself divine?" The shadow replied: "No." Wangliang said, "How do you know this?" The shadow said: "Fusang receives the sun's decline, sunlight shines upon the universe. The bright light radiates across the four seas; yet if one closes doors and blocks windows, there is no way for it to enter. If it were divine, its radiance would flow freely in all directions, reaching everywhere without limit, extending upward to the heavens and downward to the earth. It transforms and nurtures myriad things yet cannot be captured in form; within a moment of looking up or down, it reaches beyond the four seas. How could mere brightness be sufficient to illuminate this!" Therefore, Laozi said: "The most yielding in the world can prevail over the hardest."
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| | 道应训: |
光耀问于无有曰：”子果有乎？其果无有乎？”无有弗应也。光耀不得问，而就视其状貌，冥然、忽然，视之不见其形，听之不闻其声，搏之不可得，望之不可极也。光耀曰：“贵矣哉！孰能至于此乎！予能有无矣，未能无无也；及其为无无，又何从至于此哉！”故老子曰：“无有入于无间，吾是以知无为之有益也。” |
| | Guangyao asked Wu You, saying, "Are you truly existent? Or are you truly nonexistent?" Wu You did not respond. Guangyao could not get an answer, so he went to observe Wu You's form. It was dark and indistinct; looking at it, one could not see its shape, listening brought no sound, grasping it yielded nothing, and gazing into the distance revealed no end. Guangyao said: "How exalted this is! Who could ever attain such a state!" I have attained the ability to exist without form, but I have not yet achieved the state of being beyond even non-existence; And when one attains that state of 'beyond non-existence,' how could they ever reach such a realm!" Therefore, Laozi said: "That which is nothing can enter where there is no space; this is why I know the benefit of non-action."
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| | 道应训: |
白公胜虑乱。罢朝而立，倒杖策，錣上贯颐，血流至地而弗知也。郑人闻之，曰：“颐之忘，将何不忘哉！”此言精神之越于外，智虑之荡于内，则不能漏理其形也。是故神之所用者远，则所遗者近也。故老子曰：“不出户以知天下，不窥牖以见天道。其出弥远，其知弥少。”此之谓也。 |
| | Bai Gong Sheng was concerned about disorder. After leaving court, he stood still, his staff fell backward and pierced the tip of his chin, blood flowing to the ground without him realizing it. The people of Zheng heard about this and said: "If he could forget even his chin, what else could he possibly not forget!" This illustrates that when one's spirit is scattered outward and one's wisdom and thoughts are disturbed inwardly, one cannot properly attend to the body. Therefore, where the mind is preoccupied with distant matters, it neglects what is near at hand. Hence Laozi said: "Without leaving the door one can know all under heaven; without looking through a window, one can see the Dao of Heaven. The farther one goes out, the less one knows." This is what it means.
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秦皇帝得天下，恐不能守，发边戍，筑长城，修关梁，设障塞，具传车，置边吏。然刘氏夺之，若转闭锤。昔者武王伐纣，破之牧野，乃封比干之墓，表商容之闾，柴箕子之门，朝成汤之庙，发钜桥之粟，散鹿台之钱，破鼓折枹，驰弓绝弦，去舍露宿以示平易，解剑带笏以示无仇。于此天下歌谣而乐之，诸侯执币相朝，三十四世不夺。故老子曰：“善闭者，无关键而不可开也；善结者，无绳约而不可解也。” |
| | Emperor Qin Shi Huang gained the empire but feared he could not hold it. He mobilized border garrisons, built the Great Wall, constructed passes and bridges, set up defensive barriers, prepared relay carriages, and stationed officials at the borders. Yet the Liu family seized it away as easily as turning a spinning millstone. In the past, King Wu attacked Zhou of Shang and defeated him at Muye. He then sealed Bi Gan's tomb, honored the neighborhood of Shang Rong with a plaque, placed firewood on Ji Zi's gate to mourn for him, visited the temple of Cheng Tang in the morning, distributed grain from Juqiao, scattered money from Lutai, smashed drums and broke drumsticks, discarded bows and cut strings, slept outdoors without shelter to show humility, and removed his sword and 笏 (tablet) to demonstrate no enmity. At this time, the people of the world sang songs in joy, feudal lords presented gifts and paid homage to one another, and for thirty-four generations, no one seized power from them. Therefore Laozi said: "The best at closing a door need no locks or keys that cannot be opened; the most skillful in tying knots need no ropes to bind, for they cannot be untied."
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尹需学御，三年而无得焉。私自苦痛，常寝想之。中夜，梦受秋驾于师。明日往朝，师望之，谓之曰：“吾非爱道于子也，恐子不可予也。今日教子以秋驾。”尹需反走，北面再拜曰：“臣有天幸，今夕固梦受之。”故老子曰：“致虚极，守静笃，万物并作，吾以观其复也。” |
| | Yin Xu studied driving and, after three years, had achieved nothing. He privately felt pain and distress, often lying in bed thinking about it. One midnight, he dreamed that his teacher taught him the autumn driving technique. The next day he went to pay respects, and the master looked at him and said, "It is not that I love the Way more than you do; it is because I fear you are not yet ready to receive it. Today I will teach you the autumn driving technique." Yin Xu turned and ran away, bowed twice facing north, and said, "I am blessed by heaven; indeed I dreamed of receiving it last night." Therefore Laozi said: "Attain utmost emptiness, hold firmly to stillness; as myriad things arise together, I observe their return."
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| | 道应训: |
昔孙叔敖三得令尹，无喜志；三去令尹，无忧色。延陵季子，吴人愿一以为王而不肯；许由，让天下而弗受；晏子与崔杼盟，临死地不变其仪；此皆有所远通也。精神通于死生，则物孰能惑之！荆有佽非，得宝剑于干队，还反度江，至于中流，阳侯之波，两蛟挟绕其船，佽非谓枻船者曰：“尝有如此而得活者乎？”对曰：“未尝见也。”于是佽非瞑目，勃然攘臂拔剑曰：“武士可以仁义之礼说也，不可劫而夺也。此江中之腐肉朽骨，弃剑而已。余有奚爱焉！”赴江刺蛟，遂断其头，船中人尽活。风波毕除，荆爵为执圭。孔子闻之，曰：“夫善哉！腐肉朽骨弃剑者，佽非之谓乎！”故老子曰：“夫唯无以生为者，是贤于贵生焉。” |
| | In the past, Sun Shuao attained the position of Ling Yin three times without showing joy; three times he left the post of Ling Yin without showing sorrow. Yanling Jizi, although the people of Wu wished to make him king once and he refused; Xu You, who was offered the empire but declined it; Yanzi made an alliance with Cui Zhu and did not alter his demeanor even when facing death; All of these individuals had a profound understanding that transcended the immediate. When one's spirit is in harmony with life and death, what thing could possibly confuse them! In Jing there was Ci Fei, who obtained a precious sword at Gan Dui. On his return journey across the river, when he reached midstream, the waves of Yang Hou surged up, and two dragons coiled around his boat. Ci Fei asked the boatman, "Have you ever known anyone in such a situation who survived?" The boatman replied, "I have never seen such a case." At this, Ci Fei closed his eyes and, with a sudden surge of anger, brandished his sword, saying, "A warrior may be persuaded by the rites of benevolence and righteousness, but cannot be intimidated or robbed." "These are nothing more than rotting flesh and decayed bones in this river. I will cast away my sword to deal with them!" "What is there for me to cherish?"! He plunged into the river and pierced the dragons, thus cutting off their heads, and all those in the boat survived. The winds and waves were completely calmed, and Jing bestowed upon him the title of Zhigu. Confucius heard about it and said, "How admirable!" "To cast away one's sword for the sake of rotting flesh and decayed bones—this must be referring to Ci Fei!" Therefore Laozi said: "Only those who do not cling to life are truly superior in valuing life."
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齐人淳于髡以从说魏王，魏王辩之。约车十乘，将使荆，辞而行。人以为从未足也，复以衡说，其辞若然。魏王乃止其行而疏其身。失从心志，而又不能成衡之事。是其所以固也。夫言有宗，事有本，失其宗本，技能虽多，不若其寡也。故周鼎著倕，而使啮其指，先王以见大巧之不可也。故慎子曰：“匠人知为门，能以门，所以不知门也，故必杜，然后能门”。 |
| | A man from Qi named Chunyu Kun used the strategy of following persuasion to advise King Wei, but King Wei debated with him. He prepared ten chariots and was about to be sent to Jing, bidding farewell as he departed. People thought that following persuasion alone was insufficient, so they added the method of balancing arguments; their words were like this. King Wei then stopped his journey and distanced himself from him. He lost the mindset of following persuasion, yet could not accomplish the task of balancing arguments. This is why he remained in a difficult situation. Speech has its root, and affairs have their foundation; to lose the root and foundation, even with many skills and abilities, is worse than having few. Therefore, on the Zhou tripod was inscribed the image of Chui, who had his fingers bitten off—previous kings used this to show that great skill is not desirable. Therefore, Shenzi said: "A carpenter knows how to make a gate and can build one, but this very knowledge prevents him from understanding the gate. Therefore, he must first close it before he can truly understand its function as a gate."
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| | 道应训: |
墨者有田鸠者，欲见秦惠王。约车申辕，留于秦，周年不得见。客有言之楚王者，往见楚王，楚王甚悦之。予以节，使于秦。至，因见。予之将军之节。惠王见而说之。出舍，喟然而叹，告从者曰：“吾留秦三年不得见，不识道之可以从楚也。”物故有近之而远，远之而近者。故大人之行，不掩以绳，至所极而已矣。此所谓《》“枭飞而维绳”者。 |
| | Among the Mohists there was one named Tian Jiu, who wished to see King Hui of Qin. He prepared his chariot and extended its yoke, stayed in Qin, but after a full year could not gain an audience. A guest mentioned him to King of Chu, so he went to see King of Chu, who was very pleased with him. He was given a token and sent as an envoy to Qin. Upon arrival, he was granted an audience. He was given the token of a general. King Hui saw him and was pleased. As he left the palace, he sighed deeply and told his attendants, "I stayed in Qin for three years without being seen. I did not realize that the Way could be accessed through Chu." Things are such that some become distant when approached and close when distanced. Therefore, the conduct of a great person is not bound by rules; it goes only as far as necessity demands. This is what the Guanzi means when it says, "The kite flies while tethered by a string."
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| | 道应训: |
沣水之深千仞，而不受尘垢，投金铁针焉，则形见于外。非不深且清也，鱼鳖龙蛇莫之肯归也。是故石上不生五谷，秃山不游麋鹿，无所阴蔽隐也。昔赵文子问于叔向曰：“晋六将军，其孰先亡乎？”对曰：“中行、知氏。”文子曰：“何乎？”对曰：“其为政也，以苛以察，以切为明，以刻下为忠，以计多为功，譬之犹廓革者也。廓之，大则大矣，裂之道也。”故老子曰：“其政闷闷，其民纯纯，其政察察，其民缺缺。” |
| | The Feng River is deep for thousands of ren, yet it does not hold dirt or filth; if one throws in gold, iron nails, or needles, their shapes appear on the surface. It is not that the river is not deep and clear; yet fish, turtles, dragons, and snakes do not wish to dwell there. Therefore, bare rocks bear no five grains, and barren mountains have no deer or hares roaming about them—because there is nowhere to find shade or concealment. In the past, Zhao Wenzzi asked Shu Xiang, "Among the six generals of Jin, who will perish first?" Shu Xiang replied, "The Zhonghang and Zhi clans." Wenzzi said, "Why?" Shu Xiang replied, "Their governance is harsh and meticulous; they take severity as wisdom, strictness toward subordinates as loyalty, and excessive calculation as achievement. This is like someone who stretches leather." They stretch it—yes, it becomes large—but this leads to tearing." Therefore Laozi said: "When government is muddled, the people are simple and sincere; when government is overly meticulous, the people become deceitful."
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| | 道应训: |
景公谓太卜曰：“子之道何能？”对曰：“能动地。”晏子往见公，公曰：“寡人问太卜曰：‘子之道何能？’对曰：‘能动地。’地可动乎？”晏子默然不对。出，见太卜，曰：“昔吾见句星在房、心之间，地其动乎？”太卜曰：“然”。晏子出。太卜走往见公曰：“臣非能动地，地固将动也。”田子阳闻之，曰：“晏子默然不对者，不欲太卜之死；往见太卜者，恐公之欺也。晏子可谓忠于上而惠于下矣。”故老子曰：“方而不割，廉而不刿。” |
| | Jinggong asked the chief diviner, "What can your art achieve?" The diviner replied, "I can move the earth." Yanzi went to see the king. The king said, "I asked the chief diviner: 'What can your art achieve?'" "He replied, 'I can move the earth.'" "Can one really move the earth?" Yanzi remained silent and did not reply. After leaving, he met the chief diviner and said, "In the past I saw the star Gou located between Fang and Xin. Will the earth move?" The chief diviner replied, "Yes." Yanzi left. The chief diviner hurried to see the king and said, "It is not that I can move the earth; rather, the earth will naturally move on its own." Tian Ziyang heard about this and said, "Yanzi remained silent because he did not wish for the chief diviner's death; he went to see the chief diviner out of fear that the king would deceive him." Yanzi can truly be called loyal to his ruler and kind to those below." Therefore Laozi said: "Square but not cutting, upright but not sharp-edged."
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| | 道应训: |
魏文侯觞诸大夫于曲阳，饮酒酣，文侯喟然叹曰：“吾独无豫让以为臣乎？”蹇重举白而进之，曰：“请浮君。”君曰：“何也？”对曰：“臣闻之，有命之父母，不知孝子；有道之君，不知忠臣。夫豫让之君，亦何如哉？”文侯受觞而饮釂不献。曰：“无管仲、鲍叔以为臣，故有豫让之功。”故老子曰：“国家昏乱有忠臣。” |
| | Duke Wen of Wei hosted a banquet for his ministers at Quyang. When the wine was flowing freely, Duke Wen sighed and said, "Am I alone without someone like Yu Ran as my minister?" Jian Zhong raised a cup of wine and presented it to him, saying, "Please drink this with me." The duke asked, "Why?" Jian Zhong replied, "I have heard that when parents are alive and well, one does not know the filial son; a wise ruler does not know his loyal ministers. "What was Yu Ran's ruler like, then?" Duke Wen accepted the cup and drank it dry without offering another. He said, "Without Guan Zhong and Bao Shu as ministers, there would have been Yu Ran's achievements." Therefore Laozi said: "When a country is in chaos, loyal ministers arise."
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孔子观桓公之庙，有器焉，谓之宥卮。孔子曰：善哉！予得见此器。”顾曰：“弟子取水。”水至，灌之。其中则正，其盈则覆。孔子造然革容曰：“善哉，持盈者乎！”子贡在侧曰：“请问持盈。”曰：“益而损之。”曰：’何谓益而损之？”曰：“夫物盛而衰，乐极则悲，日中而移，月盈而亏。是故聪明睿智，守之以愚；多闻博辩，守之以陋；武力毅勇，守之以畏；富贵广大，守之以俭；德施天下，守之以让。此五者，先王所以守天下而弗失也；反此五者，未尝不危也。”故老子曰：“服此道者不欲盈。夫唯不盈，故能弊而不新成。” |
| | Confucius visited the temple of Duke Huan and saw an object there; it was called Youzhi. Confucius said, "How admirable!" "I am fortunate to have seen this vessel." He turned and said, "Disciple, bring water." The water was brought and poured into it. When the vessel is half full, it stands upright; when filled to overflowing, it tips over. Confucius changed his expression and said with a start, "How excellent! This is the embodiment of holding onto fullness!" Zigong, who was standing nearby, asked, "May I ask about how to maintain fullness?" Confucius replied, "Increase by decreasing." Zigong asked, "What do you mean by 'increase by decreasing'?" Confucius said: "When things reach their peak, they decline; when joy reaches its height, sorrow follows. At noon the sun turns westward, and a full moon wanes." Therefore, those who are intelligent and wise should maintain themselves with simplicity; those who have wide knowledge and eloquence should restrain themselves with humility; those who are strong, powerful, and brave should hold back with reverence; and those who are wealthy and noble should maintain themselves through frugality. Those whose virtue spreads across the world should restrain themselves with yielding." These five principles are how the former kings maintained their hold on the world without losing it; to oppose these five principles, one has never failed to bring danger upon oneself." Therefore, Laozi said: "Those who follow this Dao do not desire fullness. It is precisely because they do not seek to be full that they can remain complete without seeking new achievements."
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| | 道应训: |
武王问太公曰：“寡人伐纣天下，是臣杀其主而下伐其上也。吾恐后世之用兵不休，斗争不已，为之奈何？”太公曰：“甚善，王之问也！夫未得兽者，唯恐其创之小也；已得之，唯恐伤肉之多也。王若欲久持之，则塞民于兑，道全为无用之事，烦扰之教，彼皆乐其业，供其情，昭昭而道冥冥，于是乃去其瞀而载之木，解其剑而带之笏。为之三年之丧，令类不蕃，高辞卑让，使民不争。酒肉以通之，竽瑟以娱之，鬼神以畏之，繁文滋礼以弇其质，厚葬久丧以亶其家，含珠鳞、施纶组以贫其财，深凿高垄以尽其力，家贫族少，虑患者贫，以此移风，可以持天下弗失。”故老子曰：“化而欲作，吾将镇之以无名之朴也。” |
| | King Wu asked Taigong, "When I attacked Zhou of Shang to conquer the world, this was a minister killing his ruler and subordinates attacking their superiors. I fear that future generations will ceaselessly wage war and endlessly engage in conflict. What should I do about this?" Taigong said, "Very good is the King's question! Those who have not yet captured their prey fear that their wounds are too slight; those who have already captured it, fear only that the wound on the flesh is excessive. If the King wishes to maintain this for a long time, he should block the people's desires. Guide them toward useless pursuits and burdensome teachings. In doing so, they will all take pleasure in their occupations and satisfy their emotions; clear things become obscure. At that point, remove their confusion by placing them on wooden boards, and replace their swords with official tablets. Impose a three-year mourning period to prevent the proliferation of offspring; encourage lofty words and humble yielding, so that the people will not compete. Provide wine and meat to satisfy them, use flutes and zithers to entertain them, invoke ghosts and gods to instill fear in them. Multiply elaborate rituals and ceremonies to obscure their nature; lavish burials and prolonged mourning periods will drain their families' resources. Place pearls and fish scales in the mouth, and wrap them with silk cords to exhaust their wealth. Dig deep graves and build high mounds to exhaust their strength. When a family is poor and its clan small, those who worry about such matters become impoverished. By using these methods to change customs, one can maintain control over the world without losing it." Therefore, Laozi said: "When transformation gives rise to desire, I will subdue it with the formless simplicity of the unnamed."
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