| 中国哲学书电子化计划 | |
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《周穆王》 | 英文翻译：人工智能和中国哲学书电子化计划用户 [?] | 提到《周穆王》的书籍 电子图书馆 |
| 1 | 周穆王: | 周穆王时，西极之国，有化人来，入水火，贯金石；反山川，移城邑；乘虚不坠，触实不硋。千变万化，不可穷极。既已变物之形，又且易人之虑。穆王敬之若神，事之若君。推路寝以居之，引三牲以进之，选女乐以娱之。化人以为王之宫室卑陋而不可处，王之厨馔腥蝼而不可飨，王之嫔御膻恶而不可亲。穆王乃为之改筑。土木之功。赭垩之色，无遗巧焉。五府为虚，而台始成。其高千仞，临终南之上，号曰中天之台。𥳑郑、卫之处子娥媌靡曼者，施芳泽，正蛾眉，设笄珥，衣阿锡。曳齐纨。粉白黛黑，佩玉环。杂芷若以满之，奏《承云》、《六莹》、《九韶》、《晨露》以乐之。月月献玉衣，旦旦荐玉食。化人犹不舍然，不得已而临之。居亡几何，谒王同游。王执化人之袪，腾而上者中天乃止。暨及化人之宫。化人之宫构以金银，络以珠玉；出云雨之上而不知下之据，望之若屯云焉。耳目所观听，鼻口所纳尝，皆非人闲之有。王实以为清都、紫微、钧天、广乐，帝之所居。王俯而视之，其宫榭若累块积苏焉。王自以居数十年不思其国也。化人复谒王同游，所及之处，仰不见日月，俯不见河海。光影所照，王目眩不能得视；音响所来，王耳乱不能得听。百骸六藏，悸而不凝。意迷精丧，请化人求还。化人移之，王若殒虚焉。既寤，所坐犹向者之处，侍御犹向者之人。视其前，则酒未清，肴未昲。王问所从来。左右曰：“王默存耳。”由此穆王自失者三月而复。更问化人。化人曰：“吾与王神游也，形奚动哉？且曩之所居，奚异王之宫？曩之所游，奚异王之圃？王闲恒疑蹔亡。变化之极，徐疾之闲，可尽模哉？”王大悦。不恤国事，不乐臣妾，肆意远游。命驾八骏之乘，右服骅，骝而左绿耳，右骖赤骥而左白𣚘，主车则造父为御，𧮼𠜦为右，次车之乘，右服渠黄而左逾轮，左骖盗骊而右山子，柏天主车，参百为御，奔戎为右。驰驱千里，至于巨蒐氏之国。巨蒐氏乃献白鹄之血以饮王，具牛马之湩以洗王之足，及二乘之人。已饮而行，遂宿于昆仑之阿，赤水之阳。别日升于昆仑之丘1，以观黄帝之宫，而封之，以诒后世。遂宾于西王母觞于瑶池之上。西王母为王谣，王和之，其辞哀焉。乃观日之所入，一日行万里。王乃叹曰：“于乎！予一人不盈于德而谐于乐，后世其追数吾过乎！”穆王几神人哉！能穷当身之乐，犹百年乃徂，世以为登假焉。 |
| During the reign of King Mu of Zhou, a person from the westernmost country came to visit; he could enter water and fire, and penetrate metal and stone. He could reverse mountains and rivers, and move cities and towns; He could ride on emptiness without falling, and touch solid objects without being harmed. He underwent ten thousand transformations and changes, which were inexhaustible and boundless. Having already changed the forms of objects, he could also alter people's thoughts and minds. King Mu revered him as a deity and treated him as a ruler. He provided for him the royal sleeping quarters, presented to him three sacrificial animals as offerings, and selected female musicians to entertain him. The transformed being considered King Mu's palace humble and unfit to dwell in, the king's food foul and infested with insects and thus unfit to eat, and the king's concubines smelly and repulsive and thus unfit to be close to. King Mu then built for him a new palace. The labor of earth and wood. The color of ochre and white plaster was applied without leaving any flaw; no artistry was left unexhibited. Five granaries were emptied, and only then was the terrace completed. It rose a thousand ren in height, overlooking the southern end of the capital, and was named Zhongtian Zhi Tai, or "The Terrace of Mid-Heaven." They selected young maidens from the states of Zheng and Wei, who were graceful and delicate, applied fragrant cosmetics, arched their eyebrows neatly, adorned themselves with hairpins and earrings, and dressed in fine Axī silk. They wore flowing robes of Qi-made satin. They powdered their faces white and darkened their eyebrows, wearing jade pendants and rings. They filled the place with fragrant zhi and ru, and played the musical pieces "Chengyun," "Liuying," "Jiu Shao," and "Chen Lu" to entertain them. They presented robes of jade every month, and recommended food made from jade every day. The transformed being still seemed dissatisfied, but eventually came to visit them. After staying for only a short while, he paid homage to the king and traveled with him together. King Mu took hold of the transformed being's sleeve, and they ascended upward until they stopped at the middle of heaven. They arrived at the palace of the transformed being. The transformed being's palace was constructed with gold and silver, adorned with pearls and jade; It rose above the clouds and rain, so high that one could not see its base, appearing like a dense mass of clouds when viewed from below. What the eyes saw and ears heard, what the nose inhaled and mouth tasted, were all unlike anything found among mortals. King Mu truly believed it to be Qingdu, Zwei, Juntian, Guangle—the abode of the Emperor. Looking down from above, King Mu saw that his own palaces and pavilions appeared like heaps of rubble and piles of dry grass. King Mu had lived there for several decades without thinking about his kingdom at all. The transformed being once again paid homage to King Mu and traveled with him, and wherever they went, looking up one could not see the sun or moon, and looking down one could not see rivers or seas. The light and shadows illuminated everything so intensely that King Mu became dazzled and unable to see clearly; The sounds coming from all directions confused King Mu's ears, leaving him unable to discern them. All his bones and internal organs trembled and could not remain steady. His mind was bewildered and his spirit lost, so he pleaded with the transformed being to take him back. The transformed being transported him back, and King Mu felt as if he had fallen from emptiness. When he awoke, the place where he sat was still the same as before, and his attendants were still the same people as before. Looking ahead, the wine had not yet settled, and the dishes had not yet grown cold. King Mu asked where he had come from. His attendants replied, "Your Majesty was merely absent-minded." Because of this, King Mu lost himself for three months before recovering. He then asked again about the transformed being. The transformed being said, "I traveled with Your Majesty in spirit; how could my body have moved?" Moreover, what was the difference between where I dwelled before and Your Majesty's palace? And as for my previous travels, how were they different from Your Majesty's gardens? King Mu often suspected that he had momentarily vanished. The extremes of transformation, the intervals between slow and rapid change—can they ever be fully imitated? King Mu was greatly pleased. He no longer concerned himself with state affairs, nor did he take pleasure in his ministers and concubines; instead, he indulged freely in distant travels. He ordered his chariot drawn by the Eight Steeds: on the right side of the central pair were Huajiao and Lu'er, while on the left were Chiji and Baiyuan. The main carriage was driven by Zhao Fu with Yizhong as the attendant to the right. For the secondary carriage, the right front horse was Quhuang and the left front was Yu Lun; the left rear horse was Daoli and the right rear was Shanzi. The secondary carriage was led by Bai Tian, with Canbai as the driver and Bunong as the attendant on the right. They drove a thousand li in haste until they arrived at the country of Jusou Shi. The ruler of Jusoushi then presented the blood of a white crane for King Mu to drink, and provided fresh milk from cows and horses to wash King Mu's feet as well as those of the two charioteers. After drinking, they continued their journey and spent the night at the foot of Kunlun Mountain, on the southern bank of the Chishui River. On another day they ascended to a place on Kunlun Mountain, to view the palace of Huangdi and then sealed it as a legacy for future generations. They then became guests of the Queen Mother of Heaven and were entertained with wine at the Pool of Jade. The Queen Mother of Heaven sang a song for King Mu, who responded in harmony; their words were sorrowful and moving. They then observed the place where the sun set, realizing that it traveled ten thousand li in a single day. King Mu sighed and said, "Ah! I, as a single ruler, have not been sufficient in virtue yet indulged in pleasure; will future generations count and follow my mistakes?" How like a divine being was King Mu! King Mu could fully indulge in the pleasures of his lifetime, yet it still took a hundred years for him to pass away; the world regarded this as an ascent to immortality.
1. 丘 : 原作“□”。底本空一字，据《正统道臧》本补。 | ||
| 2 | 周穆王: | 老成子学幻于尹文先生，三年不告。老成子请其过而求退。尹文先生揖而进之于室，屏左右而与之言曰：“昔老聃之徂西也，顾而告予曰：有生之气，有形之状，尽幻也。造化之所始，阴阳之所变者，谓之生，谓之死。穷数达变，因形移易者，谓之化，谓之幻。造物者其巧妙，其功深，固难穷难终。因形者其巧显。其功浅，故随起随灭。知幻化之不异生死也，始可与学幻矣。吾与汝亦幻也，奚须学哉？”老成子归，用尹文先生之言，深思三月，遂能存亡自在，憣校四时；冬起雷，夏造冰；飞者走，走者飞。终身不箸其术，固世莫传焉。子列子曰：“善为化者，其道密庸，其功同人。五帝之德，三王之功，未必尽智勇之力，或由化而成。孰测之哉？” |
| Lao Chengzi studied illusion under Master Yin Wen, but after three years, he was not told anything. Lao Chengzi asked for an explanation of his faults and requested to withdraw. Master Yin Wen bowed and led Lao Chengzi into the room, dismissed those around them, and said to him: "In the past, when Lao Dan traveled westward, he looked back and told me: 'The breath of life, the forms and appearances of things—all are illusions.' What originates from creation and transformation, what is changed by yin and yang—that is called life, that is called death. To comprehend the patterns of existence and grasp transformation, to shift with changing forms—that is called change, that is called illusion. The creator's artistry is subtle, his work profound—truly difficult to exhaust or bring to an end. Those who follow forms display their skill prominently. Their work is shallow, so whatever arises vanishes just as quickly. Only when one understands that illusion and transformation are no different from life and death can they be taught the art of illusion. "You and I are also illusions; what is there to learn?" Lao Chengzi returned, reflected deeply on Master Yin Wen's words for three months, and thus came to master the ability to control life and death at will, and could manipulate the four seasons as he pleased; he could summon thunder in winter and create ice in summer; things that flew became things that ran, and things that ran became things that flew. He never recorded his techniques in writing throughout his life; thus, the world has no record of them. Zi Liezi said: "Those who are skilled in transformation practice a subtle and ordinary path, and their achievements blend with those of common people. The virtue of the Five Emperors, the accomplishments of the Three Kings—these were not necessarily entirely achieved through wisdom and valor; some may have been realized through transformation. Who can truly fathom this?!" | ||
| 3 | 周穆王: | 觉有八徵，梦有六候。奚谓八徵？一曰故，二曰为，三曰得，四曰丧，五曰哀，六曰乐，七曰生，八曰死。此者八徵，形所接也。奚谓六候？一曰正梦，二曰蘁梦，三曰思梦，四曰寤梦，五曰喜梦，六曰惧梦。此六者，神所交也。不识感变之所起者，事至则惑其所由然，识感变之所起者，事至则知其所由然。知其所由然则无所怛1。一体之盈虚消息，皆通于天地，应于物类。故阴气壮，则梦涉大水而恐惧；阳气壮，则梦涉大火而燔焫；阴阳俱壮，则梦生杀。甚饱则梦与，甚饥则梦取。是以以浮虚为疾者，则梦扬；以沈实为疾者，则梦溺。藉带而寝，则梦蛇；飞鸟衔发，则梦飞。将阴梦火，将疾梦食。饮酒者忧，歌儛者哭。子列子曰：“神遇为梦，形接为事。故昼想夜梦，神形所遇。故神凝者想梦自消。信觉不语，信梦不达，物化之往来者也。古之真人，其觉自忘，其寝不梦，几虚语哉？” |
| There are eight signs of wakefulness, and six omens of dreaming. What are the Eight Signs? One is "gu" (habit), two is "wei" (action), three is "de" (gain), four is "sang" (loss), five is "ai" (grief), six is "le" (joy), seven is "sheng" (life), eight is "si" (death). These Eight Signs are what the physical form encounters. What are the Six Omens? One is Zhengmeng (the upright dream), two is Yumeng (the confused dream), three is Simeng (the thinking dream), four is Wumeng (the waking dream), five is Ximeng (the joyful dream), six is Jumeng (the fearful dream). These six are what the spirit experiences. Those who do not understand the origin of emotional and transformative changes will be confused when events occur, unsure of their causes; those who recognize where such changes arise from will know the reasons behind them when events happen. Knowing the reason behind things means there is nothing to be perplexed about. The waxing and waning, increase and decrease of a single entity are all connected with heaven and earth, corresponding to the categories of things in the world. Therefore, when yin energy is strong, one dreams of crossing great waters and feels fear; When yang energy is strong, one dreams of walking through a great fire and being burned; When both yin and yang energies are strong, one dreams of life and death. If one is very full after eating, they dream of giving; if extremely hungry, they dream of taking. Therefore, those who suffer from a floating and empty condition in their illness dream of rising upward; Those who suffer from a sinking and solid condition in their illness dream of drowning. Sleeping with a belt tied around the waist causes one to dream of snakes; If a flying bird carries away one's hair, one dreams of flying. Before falling ill with yin-related ailments, one dreams of fire; before becoming seriously ill, one dreams of eating. Those who drink wine may dream of sorrow; those who sing and dance may dream of weeping. Zi Liezi said: "When the spirit meets something, it becomes a dream; when the body encounters something, it becomes an event." Therefore, thoughts during the day become dreams at night—what the spirit and form encounter. Thus, when the spirit is focused and undisturbed, imagined dreams naturally vanish. To trust wakefulness without speaking, to trust dreaming without understanding—that is the coming and going of transformation among things. The sages of old, when awake, forgot themselves; when sleeping, they did not dream—how nearly empty and true were their words?"
1. 怛 : 原作“□”。底本该字不完整，据《正统道臧》本补。 | ||
| 4 | 周穆王: | 西极之南隅有国焉，不知境界之所接，名古莽之国。阴阳之气所不交，故寒暑亡辨；日月之光所不照，故昼夜亡辨。其民不食不衣而多眠。五旬一觉，以梦中所为者实，觉之所见者妄。四海之齐谓中央之国，跨河南北，越岱东西，万有馀里。其阴阳之审度，故一寒一暑；昏明之分察，故一昼一夜。其民有智有愚。万物滋殖，才艺多方。有君臣相临，礼法相持。其所云为，不可称计。一觉一寐，以为觉之所为者实，梦之所见者妄。东极之北隅有国，曰阜落之国。其土气常燠，日月馀光之照其土，不生嘉苗。其民食草根水实，不知火食。性刚悍，强弱相藉，贵胜而不尚义；多驰步，少休息，常觉而不眠。 |
| To the southern corner of the westernmost region there was a country, whose borders could not be determined; it was called Gumang Guo. The yin and yang energies did not intermingle there, so there was no distinction between cold and heat; The light of the sun and moon did not reach it, so there was no distinction between day and night. Its people neither ate nor wore clothes but slept a great deal. They would sleep for fifty days and then wake up once, regarding what they had done in their dreams as real, and what they saw when awake as illusory. The four seas called the central country "Zhongyang Zhi Guo," which spanned north and south of the Yellow River, east and west across Mount Dai, covering more than ten thousand li. Its careful regulation of yin and yang resulted in alternating cold and heat; Its clear discernment between dusk and dawn resulted in the alternation of day and night. Its people had both wisdom and foolishness. All things flourished, and there were many talents and skills in various fields. There were rulers and ministers governing together, with rites and laws upholding order. What they did could not be counted or described. They alternated between waking and sleeping, regarding what was done while awake as real, and what was seen in dreams as illusory. To the northern corner of the easternmost region there was a country called Fulu Guo. The air and climate of its land were always warm; the lingering light of the sun and moon illuminated it, yet no good crops grew there. Its people ate roots of grass and fruits from water plants, and did not know how to cook food with fire. Their nature was fierce and bold; the strong and weak relied on each other, valuing victory but not upholding righteousness; They moved about quickly, resting little, always awake and never sleeping. | ||
| 5 | 周穆王: | 周之尹氏大治产，其下趣役者，侵晨昏而弗息。有老役夫，筋力竭矣，而使之弥勤。昼则呻呼而即事，夜则昏惫而熟寐。精神荒散，昔昔梦为国君。居人民之上，总一国之事。游燕宫观，恣意所欲，其乐无比。觉则复役。人有慰喻其勤者，役夫曰：“人生百年，昼夜各分。吾昼为仆虏，苦则苦矣；夜为人君，其乐无比。何所怨哉？”尹氏心营世事，虑锺家业，心形俱疲，夜亦昏惫而寐。昔昔梦为人仆，趋走作役，无不为也；数骂杖挞，无不至也。眠中啽呓呻呼，彻且息焉。尹氏病之，以访其友。友曰：“若位足荣身，资财有馀，胜人远矣。夜梦为仆，苦逸之复，数之常也。若欲觉梦兼之，岂可得邪？”尹氏闻其友言，宽其役夫之程，减己思虑之事，疾并少闲。 |
| The Yishi family of the Zhou dynasty greatly expanded their wealth; those who served them in labor rushed about from early morning until dusk without rest. There was an old laborer whose strength had been exhausted, yet he was made to work even more diligently. During the day he groaned and went about his tasks, and at night he became drowsy and fell into a deep sleep. His spirit was weary and scattered, so that every night he dreamed of being a ruler of a state. He dwelled above the people, overseeing all affairs of the entire country. He roamed through palaces and pavilions at leisure, indulging in whatever he desired; his joy was immeasurable. When awake, he returned to his labor. Someone comforted the laborer for his diligence, and the laborer said: "A person's life spans a hundred years, with day and night each taking up half. I spend my days as a servant or slave, which is indeed bitter; At night I become a ruler, and the joy is immeasurable. What have I to complain about?" The Yishi family was preoccupied with worldly affairs, deeply concerned about their family's legacy; both mind and body were exhausted, so at night they too became drowsy and slept. Every night he dreamed of being a servant, running about and performing labor, doing everything without exception; He was frequently scolded and beaten with sticks—there was no punishment that did not come to him. While asleep, he muttered and groaned in his sleep, until the breath left his body entirely. The Yishi family became ill from this, and consulted their friend about it. The friend said: "Your position is sufficient to bring honor to your person, and your wealth is more than enough; you are far superior to others. To dream at night of being a servant is the recurrence of hardship and ease, a common cycle in numbers. If you wish to have both wakefulness and dreams combined, could that possibly be achieved?" The Yishi family heard their friend's words, relaxed the workload of their laborers, and reduced their own burdens of thought; as a result, their illness gradually improved. | ||
| 6 | 周穆王: | 郑人有薪于野者，遇骇鹿，御而击之，毙之。恐人见之也，遽而藏诸隍中，覆之以蕉，不胜其喜。俄而遗其所藏之处，遂以为梦焉。顺涂而咏其事。傍人有闻者，用其言而取之。既归，告其室人曰：“向薪者梦得鹿而不知其处；吾今得之，彼直真梦者矣。？”室人曰：“若将是梦见薪者之得鹿邪？讵有薪者邪？今真得鹿，是若之梦真邪？”夫曰：“吾据得鹿，何用知彼梦我梦邪？”薪者之归，不厌失鹿，其夜真梦藏之之处，又梦得之之主。爽旦，案所梦而寻得之。遂讼而争之，归之士师。士师曰：“若初真得鹿，妄谓之梦；真梦得鹿，妄谓之实。彼真取若鹿，而与若争鹿。室人又谓梦仞人鹿，无人得鹿。今据有此鹿，请二分之。”以闻郑君。郑君曰：“嘻！士师将复梦分人鹿乎？”访之国相。国相曰：“梦与不梦，臣所不能辨也。欲辨觉梦，唯黄帝、孔丘。今亡黄帝、孔丘，孰辨之哉？且恂士师之言可也。” |
| A man from Zheng who was gathering firewood in the wild encountered a startled deer; he chased and struck it, killing it. Afraid that others might see it, he quickly hid the deer in a ditch, covered it with banana leaves, and was overjoyed. Soon after, he forgot where he had hidden it, and so he came to believe that the whole thing had been a dream. He walked along the road singing about the event. A passerby who heard of it used his words to find and take the deer. Having returned home, he told his wife: "Earlier, the woodcutter dreamed of catching a deer but did not know where it was; I have now found it—then he was truly just dreaming." ?" His wife said: "Are you going to claim that the dreamer saw the woodcutter obtaining a deer? "Was there really such a woodcutter?" "Now that you have truly found the deer, is then your dream real?" The man said: "I have the deer in my possession; what need do I have to know whether it was his dream or mine?" When the woodcutter returned home, he did not cease to lament losing the deer; that night, he truly dreamed of the place where he had hidden it and also dreamed of the one who had found it. At dawn, following what he had dreamed, he searched for it and found it. They then quarreled over it and took the matter to a judge. The judge said: "If you truly found the deer at first, yet called it a dream; To have truly dreamed of obtaining the deer and falsely claimed it as reality— He who actually took your deer is now disputing with you over it. His wife further said: "Both of you claimed to have dreamed about the other's deer; in truth, no one actually obtained the deer." Since both of you now claim possession of this deer, please divide it equally between the two of you." The case was reported to Duke Zheng. Duke Zheng said: "Ah! Is the judge going to divide another man's deer according to dreams?" The case was referred to the state prime minister. The prime minister said: "Whether something is a dream or not, I am unable to determine. To distinguish between wakefulness and dreaming, only Huangdi and Kong Qiu are capable. Now that Huangdi and Kong Qiu have passed away, who can determine it?" And for now, you may follow the judge's decision." | ||
| 7 | 周穆王: | 宋阳里华子，中年病忘，朝取而夕忘，夕与而朝忘；在涂则忘行，在室则忘坐；今不识先，后不识今。阖室毒之。谒史而卜之，弗占；谒巫而祷之，弗禁；谒医而攻之，弗已。鲁有儒生，自媒能治之，华子之妻子以居产之半请其方。儒生曰：“此固非卦兆之所占，非祈请之所祷，非药石之所攻。吾试化其心，变其虑，庶几其瘳乎！”于是试露之而求衣；饥之而求食；幽之而求明。儒生欣然告其子曰：“疾可已也。然吾之方密传世，不以告人。试屏左右，独与居室七日。”从之。莫知其所施为也，而积年之疾，一朝都除。华子既悟，乃大怒，黜妻罚子，操戈逐儒生。宋人执而问其以。华子曰：“曩吾忘也，荡荡然不觉天地之有无。今顿识，既往数十年来，存亡得失、哀乐好恶，扰扰万绪起矣。吾恐将来之存亡得失哀乐好恶之乱吾心如此也，须臾之忘，可复得乎？”子贡闻而怪之，以告孔子。孔子曰：“此非汝所及乎！”顾谓颜回记之。 |
| In Song Yangli there was a man named Huazi, who in his middle age fell ill with forgetfulness; he would take something in the morning and forget it by evening, and give something in the evening only to forget it by morning. When walking on the road, he forgot how to walk; when sitting at home, he forgot that he was seated; He did not recognize what had come before, and could not know what was happening now. The whole household was distressed by him. He consulted a diviner, but no oracle could be read; He visited a shaman and prayed for relief, but the condition was not stopped; He consulted physicians and underwent treatment, but the illness did not cease. There was a Confucian scholar from Lu who volunteered to claim he could cure him; the wife and children of Huazi offered half their property in exchange for his remedy. The Confucian scholar said: "This illness is certainly not something that can be divined by hexagrams, nor cured through prayers or sacrifices, nor treated with medicine or stones. I shall try to transform his mind and change his thoughts; perhaps then he will recover!" He first exposed him to the cold and watched as he sought for clothes; then left him hungry so that he would seek food; He then placed him in darkness, causing him to seek for light. The Confucian scholar joyfully told his son: "His illness can be cured. Yet my method is a closely guarded secret passed down through generations, and I do not share it with others." "Please remove everyone from the room; let him stay alone in this chamber for seven days." They followed his instructions. No one knew what he did, yet the illness that had plagued him for many years was completely cured in a single day. After Huazi recovered his senses, he became greatly enraged; he cast out his wife and punished his children, took up a halberd, and chased after the Confucian scholar. The people of Song arrested him and asked for an explanation of what had happened. Huazi said: "In the past, when I was forgetful, my mind was empty and unaware of whether heaven and earth existed or not. Now that I suddenly remember, the past several decades have come rushing back—memories of life and death, gains and losses, sorrow and joy, love and hatred—countless thoughts arise in confusion. I fear that the chaos of life and death, gain and loss, sorrow and joy, love and hate in the years to come will disturb my mind just as they do now. Can I not regain for a moment this state of forgetfulness?" Zigong heard about it and found it strange, so he reported it to Confucius. Confucius said: "This is beyond your understanding!" He turned and told Yan Hui to record it. | ||
| 8 | 周穆王: | 秦人逢氏有子，少而惠，及壮而有迷罔之疾。闻歌以为哭，视白以为黑，飨香以为朽，常1甘以为苦，行非以为是。意之所之，天地四方水火寒暑，无不倒错者焉。杨氏告其父曰：“鲁之君子多术艺，将能已乎？汝奚不访焉。？”其父之鲁，过陈，遇老聃，因告其子之证。老聃曰：“汝庸知汝子之迷乎？今天下之人，皆惑于是非，昏于利害。同疾者多，固莫有觉者。且一身之迷，不足倾一家；一家之迷，不足倾一乡；一乡之迷，不足倾一国；一国之迷，不足倾天下；天下尽迷，孰倾之哉？向使天下之人，其心尽如汝子，汝则反迷矣。哀乐声色臭味是非，孰能正之？且吾之此言未必非迷，而况鲁之君子，迷之邮者，焉能解人之迷哉？荣汝之粮，不若遄归也。” |
| A man from the Qin state surnamed Peng had a son who was intelligent when young, but as he grew older, he developed an illness of confusion and bewilderment. He heard singing and thought it was weeping, saw white as black, smelled fragrance but thought it decayed, found sweetness bitter, and considered wrong to be right. Wherever his mind wandered, all things—sky, earth, directions, water, fire, cold, and heat—were inverted and confused. Yang Shi told his father: "There are many learned men in Lu who possess skills and arts; perhaps they can cure him?" Why don't you go consult them? His father went to Lu, passed through Chen, and met Lao Dan. He then informed him of his son's condition. Lao Dan said: "How can you know that your son is confused?" All the people of today are confused by right and wrong, and blinded by gains and losses. Many suffer from this same illness; thus, no one is truly aware of it. One person's confusion is not enough to shake an entire family; one family's confusion is not enough to overturn an entire village; one village's confusion is not enough to topple an entire state; one state's confusion is not enough to destabilize the whole world; If all under heaven are lost in confusion, who could possibly tip the balance? Suppose that all people throughout the world were as confused as your son—if that were the case, you yourself would be the one who is lost in confusion. Who could possibly determine what is right or wrong among sorrow and joy, sounds and colors, scents and flavors? Moreover, my own words may not be free of confusion; how much less so the learned men of Lu, who are merely messengers of confusion—how could they possibly dispel another's bewilderment? Do not waste your provisions in honor of me; it would be better for you to return quickly."
1. 常 : 或作“尝”。《太平御览》引作“尝”。 | ||
| 9 | 周穆王: | 燕人生于燕，长于楚，及老而还本国。过晋国，同行者诳之，指城曰：“此燕国之城。”其人愀然变容。指社曰：“此若里之社。”乃喟然而叹。指舍曰：“此若先人之庐。”乃涓然而泣。指壠曰：“此若先人之冢。”其人哭不自禁。同行者哑然大笑，曰：“予昔绐若，此晋国耳。”其人大惭。及至燕，真见燕国之城社，真见先人之庐冢，悲心更微。 |
| A man born in Yan, raised in Chu, and when he grew old returned to his native country. He passed through the Jin state, and a fellow traveler deceived him, pointing at a city and saying: "This is the city of Yan." The man turned pale and changed expression. He pointed to a shrine and said: "This is the ancestral shrine of your hometown." The man sighed deeply. He pointed to a house and said: "This is the home of your ancestors." The man wept quietly. He pointed to a mound and said: "This is the burial mound of your ancestors." The man could not restrain his weeping. The fellow traveler burst into a loud laugh and said: "I was deceiving you earlier; this is merely the Jin state." The man felt greatly ashamed. When he finally arrived in Yan and saw the real city and ancestral shrine of the State of Yan, and truly beheld his ancestors' home and burial mounds, his sorrow was greatly diminished. |
URN: ctp:liezi/zhou-mu-wang