| 中國哲學書電子化計劃 |
《自然》 | 英文翻譯：Albert Forke[?] | 電子圖書館 |
| 1 | 自然: | 天地合氣，萬物自生，猶夫婦合氣，子自生矣。萬物之生，含血之類，知飢知寒。見五穀可食，取而食之；見絲麻可衣，取而衣之。或說以為天生五穀以食人，生絲麻以衣人。此謂天為人作農夫、桑女之徒也，不合自然，故其義疑，未可從也。試依道家論之。 |
| Ziran: | By the fusion of the fluids of Heaven and Earth all things of the world are produced spontaneously, just as by the mixture of the fluids of husband and wife children are born spontaneously. Among the things thus produced, creatures with blood in their veins are sensitive of hunger and cold. Seeing that grain can be eaten, they use it as food, and discovering that silk and hemp can be worn, they take it as raiment. Some people are of opinion that Heaven produces grain for the purpose of feeding mankind, and silk and hemp to cloth them. That would be tantamount to making Heaven the farmer of man or his mulberry girl, it would not be in accordance with spontaneity, therefore this opinion is very questionable and unacceptable. I shall attempt to discuss this using Daoist principles. | |
| 2 | 自然: | 天者、普施氣萬物之中，穀愈飢而絲麻救寒，故人食穀、衣絲麻也。夫天之不故生五穀絲麻以衣食人，由其有災變不欲以譴告人也。物自生，而人衣食之；氣自變，而人畏懼之。以若說論之，厭於人心矣。如天瑞為故，自然焉在？無為何居？何以天之自然也？以天無口目也。案有為者、口目之類也，口欲食而目欲視，有嗜欲於內，發之於外，口目求之，得以為利，欲之為也。今無口目之欲，於物無所求索，夫何為乎？何以知天無口目也？以地知之。地以土為體，土本無口目。天地、夫婦也，地體無口目，亦知天無口目也。使天體乎？宜與地同。使天氣乎？氣若雲煙，雲煙之屬，安得口目？ |
| Ziran: | Heaven emits its fluid everywhere. Among the many things of this world grain dispels hunger, and silk and hemp protect from cold. For that reason man eats grain, and wears silk and hemp. That Heaven does not produce grain, silk, and hemp purposely, in order to feed and clothe mankind, follows from the fact that by calamitous changes it does not intend to reprove man. Things are produced spontaneously, and man wears and eats them; the fluid changes spontaneously, and man is frightened by it, for the usual theory is disheartening. Where would be spontaneity, if the heavenly signs were intentional, and where inaction? Why must we assume that Heaven acts spontaneously? Because it has neither mouth nor eyes. Activity is connected with the mouth and the eyes: the mouth wishes to eat, and the eyes to see. These desires within manifest themselves without. That the mouth and the eyes are craving for something, which is considered an advantage, is due to those desires. Now, provided that the mouth and the eye do not affect things, there is nothing which they might long for, why should there be activity then? How do we know that Heaven possesses neither mouth nor eyes? From Earth. The body of the Earth is formed of earth, and earth has neither mouth nor eyes. Heaven and Earth are like husband and wife. Since the body of the Earth is not provided with a mouth or eyes, we know that Heaven has no mouth or eyes neither. Supposing that Heaven has a body, then it must be like that of the Earth, and should it be air only, this air would be like clouds and fog. How can a cloudy or nebular substance have a mouth or an eye? | |
| 3 | 自然: | 或曰：「凡動行之類，皆本無有為。有欲故動，動則有為。今天動行與人相似，安得無為？」曰：天之動行也，施氣也，體動氣乃出，物乃生矣。由人動氣也，體動氣乃出，子亦生也。夫人之施氣也，非欲以生子，氣施而子自生矣。天動不欲以生物，而物自生，此則自然也。施氣不欲為物，而物自為，此則無為也。謂天自然無為者何？氣也。恬澹無欲，無為無事者也，老聃得以壽矣。老聃稟之於天，使天無此氣，老聃安所稟受此性？師無其說而弟子獨言者，未之有也。或復於桓公，公曰：「以告仲父。」左右曰：「一則仲父，二則仲父，為君乃易乎！」桓公曰：「吾未得仲父，故難；已得仲父，何為不易？」夫桓公得仲父，任之以事，委之以政，不復與知。皇天以至優之德，與王政而譴告人，則天德不若桓公，而霸君之操過上帝也。 |
| Ziran: |
Some one might argue that every movement is originally inaction. There is desire provoking the movement, and, as soon as there is motion, there is action. The movements of Heaven are similar to those of man, how could they be inactive? I reply that, when Heaven moves, it emits its fluid. Its body moves, the fluid comes forth, and things are produced. When man moves his fluid, his body moves, his fluid then comes forth, and a child is produced. Man emitting his fluid does not intend to beget a child, yet the fluid being emitted, the child is born of itself. When Heaven is moving, it does not desire to produce things thereby, but things are produced of their own accord. That is spontaneity. Letting out its fluid it does not desire to create things, but things are created of themselves. That is inaction. But how is the fluid of Heaven, which we credit with spontaneity and inaction? It is placid, tranquil, desireless, inactive, and unbusied. Laozi acquired long life by it. He obtained it from Heaven. If Heaven did not possess this fluid, how could Laozi have obtained this nature? For it does not happen that the disciples alone speak of something, which their master never mentioned. Perhaps this nature appeared again in Duke Huan, who was wont to say, "Let Guan Zhong know." His attendants replied, "is it so easy to rule, if Guan Zhong is always the first and second word?" The duke rejoined, "Before I had secured the services of Guan Zhong, I was in the greatest difficulties, now, after I have got him, I find everything easy." When Duke Huan had taken Guan Zhong into his service, he left the affairs to him, entrusted him with the administration, and did not trouble any more about it. Should high Heaven, which in its exalted virtue confers the government upon an emperor, reprove man, its virtue would be inferior to that of Duke Huan, and the conduct of a feudatory prince surpass that of great Heaven. | |
| 4 | 自然: | 或曰：「桓公知管仲賢，故委任之；如非管仲，亦將譴告之矣。使天遭堯、舜，必無譴告之變。」曰：天能譴告人君，則亦能故命聖君，擇才若堯、舜，受以王命，委以王事，勿復與知。今則不然，生庸庸之君，失道廢德，隨譴告之，何天不憚勞也？曹參為漢相，縱酒歌樂，不聽政治。其子諫之，笞之二百。當時天下無擾亂之變。淮陽鑄偽錢，吏不能禁。汲黯為太守，不壞一鑪，不刑一人，高枕安臥，而淮陽政清。夫曹參為相，若不為相；汲黯為太守，若郡無人。然而漢朝無事，淮陽刑錯者，參德優而黯威重也。計天之威德，孰與曹參、汲黯？而謂天與王政，隨而譴告之，是謂天德不若曹參厚，而威不若汲黯重也。蘧伯玉治衛，子貢使人問之：「何以治衛？」對曰：「以不治治之。」夫不治之治，無為之道也。 |
| Ziran: |
Somebody might object that Duke Huan knew Guan Zhong to be a wise man, and therefore appointed him, and that but for Guan Zhong he would also have given vent to his displeasure. Meeting with men like Yao and Shun Heaven would certainly not have reprimanded people either. I beg to reply, that, if Heaven can reprimand, it might as well purposely appoint a wise prince, select a genius like Yao and Shun, confer the imperial dignity upon him, and leave the affairs of the empire to him without taking further notice of them. Now it is different. Heaven creates very inferior princes, who have no principles, and neglect virtue, and therefore has to reprove them every now and then. Would it not be afraid of the trouble? Cao Can, a minister of the Han, was given to wine, songs, and music, and did not care about government. When his son remonstrated with him, he gave him two hundred blows with the bamboo. At that period there was no insurrection in the empire. In Huaiyang people coined counterfeit money, and the officials were powerless to check the abuse. Ji An was prefect then. He did not destroy a single furnace, or punish a single individual. Quite indifferent, he was comfortably reclining on his couch, and the conditions of Huaiyang became well ordered again. Cao Can behaved himself, as though he were not a minister, and Ji An administered his prefecture, as if nobody were living in it. Albeit yet the empire of the Han had no troubles, and in Huaiyang the punishments could be discontinued. So perfect was the virtue of Cao Can, and so imposing Ji An』s dignity. The majesty of Heaven and its virtue are quite something else than those of Cao Can and Ji An, but to affirm that Heaven entrusts an emperor with the government, and then reproves him, would amount to nothing less than that Heaven's virtue is not as exalted as that of Cao Can, and its majesty not as imposing as that of Ji An. When Qu Boyu was governing Wei, Zigong asked him through somebody, how he governed Wei. The reply was, "I govern it by not governing." – Government by not governing is inaction as a principle. | |
| 5 | 自然: | 或曰：「太平之應，河出圖，洛出書。不畫不就，不為不成。天地出之，有為之驗也。張良遊泗水之上，遇黃石公，授太公書。蓋天佐漢誅秦，故命令神石為鬼書授人，復為有為之效也。」曰：此皆自然也。夫天安得以筆墨而為圖書乎？天道自然，故圖書自成。晉唐叔虞、魯成季友生，文在其手，故叔曰虞，季曰友。宋仲子生，有文在其手，曰：「為魯夫人。」三者在母之時，文字成矣，而謂天為文字，在母之時，天使神持錐筆墨刻其身乎？自然之化，固疑難知，外若有為，內實自然。是以太史公紀黃石事，疑而不能實也。趙簡子夢上天，見一男子在帝之側。後出，見人當道，則前所夢見在帝側者也。論之以為趙國且昌之狀也。黃石授書，亦漢且興之象也，妖氣為鬼，鬼象人形，自然之道，非或為之也。 |
| Ziran: |
Some opponent might say that as a sequel of universal peace a plan came forth from the Yellow River, and a scroll from the Luo. Without drawing no plan can be made, and without action nothing is completed. The fact that Heaven and Earth produced the plan and the scroll shows that they are active, they think. When Zhang Liang was walking on the banks of the river Si, he met the "Yellow Stone Genius," who gave him the "minister's book." Heaven was supporting the Han and destroying the Qin, therefore he ordered a spiritual stone to change into a ghost. That a book was handed to somebody is again considered a proof of activity. I am of opinion that all this was spontaneous, for how could Heaven take a brush and ink, and draw the plan, or write the scroll? The principle of Heaven is spontaneity, consequently the plan and the book must have been produced of themselves. Tang Shu Yu of Jin and Cheng Ji You of Lu had a character in their hands, when they were born, therefore one was called Yu, the other You. When Zongzi of Song was born, the characters "Duchess of Lu" were written on her palm. These letters must have been written, while the three persons were still in their mother's womb. If we say that Heaven wrote them, while they were in their mother's womb, did Heaven perhaps send a spirit with a style, a brush, and ink to engrave and write the characters on their bodies? The spontaneity of these processes seems dubious, and is difficult to understand. Externally there seemed to be activity, but as a matter of fact, there was spontaneity internally. Thus the Grand Annalist recording the story of the yellow stone, has his doubts, but cannot find the truth. Viscount Jian of Zhao had a dream that he was ascending to heaven. There he saw a lad by the side of the Ruler of Heaven. When he went out subsequently, he perceived a young man in the street, who was the one whom he had seen previously in his dream by the side of the Ruler of Heaven. This must be regarded as a lucky augury the future flourishing of the Zhao State, as the transmission of the book by the "yellow stone" was a sign of the rise of the Han dynasty. That the supernatural fluid becomes a ghost, and that the ghost is shaped like a man, is spontaneous, and not the work of anybody. | |
| 6 | 自然: |
草木之生，華葉青葱，皆有曲折，象類文章，謂天為文字，復為華葉乎？宋人或刻木為楮葉者，三年乃成。孔子曰：「使 天1地三年乃成一葉，則萬物之有葉者寡矣。」如孔子之言，萬物之葉自為生也。自為生也，故能並成。如天為之，其遲當若宋人刻楮葉矣。觀鳥獸之毛羽，毛羽之采色，通可為乎？鳥獸未能盡實。春觀萬物之生，秋觀其成，天地為之乎？物自然也？如謂天地為之，為之宜用手，天地安得萬萬千千手，並為萬萬千千物乎？諸物在天地之間也。猶子在母腹中也。母懷子氣，十月而生，鼻口耳目，髮膚毛理，血脈脂腴，骨節爪齒，自然成腹中乎？母為之也？偶人千萬，不名為人者，何也？鼻口耳目非性自然也。武帝幸王夫人，王夫人死，思見其形。道士以方術作夫人形，形成，出入宮門。武帝大驚，立而迎之，忽不復見。蓋非自然之真，方士巧妄之偽，故一見恍忽，消散滅亡。有為之化，其不可久行，猶王夫人形不可久見也。道家論自然，不知引物事以驗其言行，故自然之說未見信也。 |
| Ziran: |
When plants and trees grow, their flowers and leaves are onion green and have crooked and broken veins like ornaments. If Heaven is credited with having written the above mentioned characters, does it make these flowers and leaves also? In the State of Song a man carved a mulberry-leaf of wood, and it took him three years to complete it. Confucius said "If the Earth required three years to complete one leaf, few plants would have leaves." According to this dictum of Confucius the leaves of plants grow spontaneously, and for that reason they can grow simultaneously. If Heaven made them, their growth would be as much delayed as the carving of the mulberry-leaf by the man of the Song State. Let us look at the hair and feathers of animals and birds, and their various colours. Can they all have been made? If so, animals and birds would never be quite finished. In spring we see the plants growing, and in autumn we see them full-grown. Can Heaven and Earth have done this, or do things grow spontaneously? If we may say that Heaven and Earth have done it, they must have used hands for the purpose. Do Heaven and Earth possess many thousand or many ten thousand hands to produce thousands and ten thousands of things at the same time? The things between Heaven and Earth are like a child in his mother's womb. After ten months pregnancy the mother gives birth to the child. Are his nose, his mouth, his ears, his hair, his eyes, his skin with down, the arteries, the fat, the bones, the joints, the nails, and the teeth grown of themselves in the womb, or has the mother made them? Why is a dummy never called a man? Because it has a nose, a mouth, ears, and eyes, but not a spontaneous nature. Wu Di was very fond of his consort Wang. When she had died, he pondered, whether he could not see her figure again. The Daoists made an artificial figure of the lady.18 When it was ready, it passed through the palace gate. Wu Di greatly alarmed rose to meet her, but, all of a sudden, she was not seen any more. Since it was not a real, spontaneous being, but a semblance, artificially made by jugglers, it became diffuse at first sight, dispersed, and vanished. Everything that has been made does not last long, like the image of the empress, which appeared only for a short while. The Daoist school argues on spontaneity, but it does not know how to substantiate its cause by evidence. Therefore their theory of spontaneity has not yet found credence. 1. 天 : 舊脫。 據《韓非子》、《淮南子》等補。 | |
| 7 | 自然: | 然雖自然，亦須有為輔助。耒耜耕耘、因春播種者，人為之也。及穀入地，日夜長夫，人不能為也。或為之者，敗之道也。宋人有閔其苖之不長者，就而揠之，明日枯死。夫欲為自然者，宋人之徒也。 |
| Ziran: | However, in spite of spontaneity there may be activity for a while in support of it. Ploughing, tilling, weeding, and sowing in Spring are human actions. But as soon as the grain has entered the soil, it begins growing by day and night. Man can do nothing for it, or if he does, he spoils the thing. A man of Song was sorry that his sprouts were not high enough, therefore he pulled them out, but, on the following day, they were dry, and died. He who wishes to do what is spontaneous, is on a par with this man of Song. | |
| 8 | 自然: | 問曰：「人生於天地，天地無為，人稟天性者，亦當無為，而有為，何也？」曰：至德純渥之人，稟天氣多，故能則天，自然無為。稟氣薄少，不遵道德，不似天地，故曰不肖。不肖者、不似也。不似天地，不類聖賢，故有為也。天地為鑪，造化為工，稟氣不一，安能皆賢？賢之純者，黃、老是也。黃者、黃帝也，老者、老子也。黃、老之操，身中恬澹，其治無為，正身共己而陰陽自和，無心於為而物自化，無意於生而物自成。 |
| Ziran: |
The following question may be raised: 'Man is born from Heaven and Earth. Since Heaven and Earth are inactive, man who has received the fluid of Heaven, ought to be inactive likewise, wherefore does he act nevertheless?' For the following reason. A man with the highest, purest, and fullest virtue has been endowed with a large quantity of the heavenly fluid, therefore he can follow the example of Heaven, and be spontaneous and inactive like it. He who has received but a small quota of the fluid, does not live in accordance with righteousness and virtue, and does not resemble Heaven and Earth. Hence he is called unlike, which means that he does not resemble Heaven and Earth. Not resembling Heaven and Earth he cannot be accounted a wise man or a sage. Therefore he is active. Heaven and Earth are the furnace, and the creating is the melting process. How can all be wise, since the fluid of which they are formed is not the same? Huang and Lao were truly wise. Huang is Huang Di, and Lao is Laozi. Huang and Lao's conduct was such, that their bodies were in a state of quietude and indifference. Their government consisted in inaction. They took care of their persons, and behaved with reverence, hence Yin and Yang were in harmony. They did not long for action, and things were produced of themselves; they did not think of creating anything, and things were completed spontaneously. | |
| 9 | 自然: | 《易》曰：「黃帝、堯、舜垂衣裳而天下治。」垂衣裳者、垂拱無為也。孔子曰：「大哉，堯之為君也！惟天為大，惟堯則之。」又曰：「巍巍乎！舜、禹之有天下也，而不與焉。」周公曰：「上帝引佚。」上帝、謂舜、禹也。舜、禹承安繼治，任賢使能，恭己無為而天下治。舜、禹承堯之安，堯則天而行，不作功邀名，無為之化自成，故曰：「蕩蕩乎，民無能名焉！」年五十者擊壤於塗，不能知堯之德，蓋自然之化也。《易》曰：「大人與天地合其德。」黃帝、堯、舜、大人也，其德與天地合，故知無為也。天道無為，故春不為生，而夏不為長，秋不為成，冬不為藏。陽氣自出，物自生長；陰氣自起，物自成藏。汲井決陂，灌溉園田，物亦生長。霈然而雨，物之莖葉根垓莫不洽濡。程量澍澤，孰與汲井決陂哉？故無為之為大矣。本不求功，故其功立；本不求名，故其名成。沛然之雨，功名大矣，而天地不為也，氣和而雨自集。 |
| Ziran: |
The Yijing says that Huang Di, Yao, and Shun let their robes fall, and the empire was governed.That they let their robes fall means that their robes fell down, and that they folded their arms, doing nothing. Confucius said, "Grand indeed was Yao as a sovereign! Heaven alone is great, and Yao alone emulated it!" and, "How imposing was the way in which Shun and Yu swayed the empire, but did not much care for it." The Duke of Zhou makes the remark that the supreme ruler enjoyed his ease. By the supreme ruler Shun and Yu are meant. Shun and Yu took over the peaceful government, which they continued, appointing wise men and men of talent. They respected themselves, and did no work themselves, and the empire was governed. Shun and Yu received the peaceful government from Yao. Yao imitated Heaven; he did not do meritorious deeds or strive for a name, and reforms, for which nothing was done, were completed of themselves. Hence it was said, "Excellent indeed," but the people did not find the right name for it. Those aged 50 years were beating clods of earth together on their land, but they did not understand Yao's virtue, because the reforms were spontaneous. The Yijing says, "The great man equals Heaven and Earth in virtue." Huang Di, Yao, and Shun were such great men. Their virtue was on a level with that of Heaven and Earth, therefore they knew inaction. The principle of Heaven is inaction. Accordingly in spring it does not do the germinating, in summer the growing, in autumn the ripening, or in winter the hiding of the seeds. When the Yang fluid comes forth spontaneously, plants will germinate and grow of themselves, and, when the Yin fluid rises, they ripen and disappear of their own accord. When we irrigate garden land with water drawn from wells or drained from ponds, plants germinate and grow also, but, when showers of rain come down, the stalks, leaves, and roots are all abundantly soaked. Natural moisture is much more copious than artificial irrigation from wells and ponds. Thus inactive action brings the greatest results. By not seeking it, merit is acquired, and by not affecting it, fame is obtained. Rain-showers, merit, and fame are something great, yet Heaven and Earth do not work for them. When the fluid harmonises, rain gathers spontaneously. | |
| 10 | 自然: | 儒家說夫婦之道，取法於天地。知夫婦法天地，不知推夫婦之道，以論天地之性，可謂惑矣。夫天覆於上，地偃於下，下氣烝上，上氣降下，萬物自生其中間矣。當其生也，天不須復與也，由子在母懷中，父不能知也。物自生，子自成，天地父母，何與知哉？及其生也，人道有教訓之義。天道無為，聽恣其性，故放魚於川，縱獸於山，從其性命之欲也。不驅魚令上陵，不逐獸令入淵者，何哉？拂詭其性，失其所宜也。夫百姓、魚獸之類也，上德治之，若烹小鮮，與天地同操也。商鞅變秦法，欲為殊異之功，不聽趙良之議，以取車裂之患，德薄多欲，君臣相憎怨也。道家德厚，下當其上，上安其下，純蒙無為，何復譴告？故曰：「政之適也，君臣相忘於治，魚相忘於水，獸相忘於林，人相忘於世，故曰天也。」孔子謂顏淵曰：「吾服汝，忘也；汝之服於我，亦忘也。」以孔子為君，顏淵為臣，尚不能譴告，況以老子為君，文子為臣乎？老子、文子、似天地者也。淳酒味甘，飲之者醉不相知；薄酒酸苦，賓主嚬蹙。夫相譴告，道薄之驗也。謂天譴告，曾謂天德不若淳酒乎？ |
| Ziran: |
The literati in speaking of the relation of husband and wife establish similarities with Heaven and Earth. For husband and wife they find similarities with Heaven and Earth, but in so far as they are unable to make use of the relation of husband and wife, when discussing the nature of Heaven and Earth, they show a regrettable lack of acumen. Heaven expands above, and Earth below. When the fluid from below rises, and the fluid on high descends, all things are created in the middle. While they are growing, it is not necessary that Heaven should still care for them, just as the father does not know the embryo, after it is in the mother's womb. Things grow spontaneously, and the child is formed of itself. Heaven and Earth, and father and mother can take no further cognisance of it. But after birth, the way of man is instruction and teaching, the way of Heaven, inaction and yielding to nature. Therefore Heaven allows the fish to swim in the rivers, and the wild beasts to roam in the mountains, following their natural propensities. It does not drive the fish up the hills, or the wild beasts into the water. Why? Because that would be an outrage upon their nature, and a complete disregard of what suits them. The people resemble fish and beasts. High virtue governs them as easily, as one fries small fish, and as Heaven and Earth would act. Shang Yang changed the laws of Qin wishing to acquire extraordinary merit. He did not hear the advice of Zhao Liang, consequently he incurred the horrible penalty of being torn asunder by carts. If the virtue be poor, and the desires many, prince and minister hate one another. The Taoists possess real virtue: the inferiors agree with the superiors, and the superiors are at peace with their inferiors. Being genuinely ignorant, they do nothing, and there is no reason, why they should be reproved. This is what they call a well balanced government. Prince and minister forget one another in governing, the fish forget each other in the water, and so do the beasts in the forests, and men in life. That is Heaven. Confucius said to Yan Yuan, "When I deferred to you, I did not think of it, and when you deferred to me, you likewise did not think of it." Although Confucius was like a prince, and Yan Yuan like a minister, he could not make up his mind to reprimand Yan Yuan, how much less would Laozi have been able to do so, if we consider him as a prince and Wenzi as his minister? Laozi and Wenzi were like Heaven and Earth. Generous wine tastes sweet. When those who drink it, become drunk, they do not know each other. Bad wine is sour and bitter. Hosts and guests knit the brows. Now, reprimands are a proof of the badness of one's principles. To say that Heaven reprimands would be like pretending that Heaven's excellence is inferior to that of generous wine. | |
| 11 | 自然: | 禮者、忠信之薄，亂之首也。相譏以禮，故相譴告。三皇之時，坐者于于，行者居居，乍自以為馬，乍自以為牛。純德行而民瞳矇，曉惠之心未形生也。當時亦無災異。如有災異，不名曰譴告。何則？時人愚憃，不知相繩責也。末世衰微，上下相非，災異時至，則造譴告之言矣。夫今之天、古之天也。非古之天厚，而今之天薄也。譴告之言生於今者，人以心准況之也。誥誓不及五帝，要盟不及三王，交質子不及五伯，德彌薄者信彌衰。心險而行詖，則犯約而負教。教約不行，則相譴告。譴告不改，舉兵相滅。由此言之，譴告之言，衰亂之語也，而謂之上天為之，斯蓋所以疑也。 |
| Ziran: |
Ceremonies originate from a want of loyalty and good faith, and are the beginning of confusion. On that score people find fault with one another, which leads to reproof. At the time of the Three Rulers people were sitting down self-satisfied, and walking about at perfect ease. Sometimes they took themselves for horses, and sometimes for oxen. Virtuous actions were out of the question, and the people were dull and beclouded. Knowledge and wisdom did not yet make their appearance. Originally, there happened no calamities or catastrophes either, or, if they did, they were not denoted as reprimands. Why? Because at that time people were feeble-minded, and did not restrain or reproach one another. Later generations have gradually declined - superiors and inferiors recriminate, and calamitous events continually happen. Hence the hypothesis of reprimands has been developed. The Heaven of today is the Heaven of old, and it is not the case that the Heaven of old was benign, whereas now Heaven is harsh. The hypothesis of reprimands has been put forward at present, as surmise made by men from their own feelings. Declarations and oaths do not reach up to the Five Emperors, agreements and covenants to the Three Rulers, and the giving of hostages to the Five Princes. The more people's virtue declined, the more faith began to fail them. In their guile and treachery they broke treaties, and were deaf to admonitions. Treaties and admonitions being of no avail, they reproached one another, and if no change was brought about by these reproaches, they took up arms, and fought, till one was exterminated. Consequently reprimands point to a state of decay and disorder. Therefore it appears very dubious that Heaven should make reprimands. | |
| 12 | 自然: | 且凡言譴告者，以人道驗之也。人道、君譴告臣，上天譴告君也，謂災異為譴告。夫人道、臣亦有諫君，以災異為譴告，而王者亦當時有諫上天之義，其效何在？苟謂天德優，人不能諫，優德亦宜玄默，不當譴告。萬石君子有過，不言，對案不食，至優之驗也。夫人之優者，猶能不言，皇天德大，而乃謂之譴告乎？夫天無為，故不言。災變時至，氣自為之。夫天地不能為，亦不能知也。腹中有寒，腹中疾痛，人不使也，氣自為之。夫天地之間，猶人背腹之中也，謂天為災變，凡諸怪異之類，無小大薄厚，皆天所為乎？牛生馬，桃生李，如論者之言，天神入牛腹中為馬，把李實提桃間乎？牢曰：「子云：『吾不試，故藝。』」又曰：「吾少也賤，故多能鄙事。」人之賤不用於大者，類多伎能。天尊貴高大，安能撰為災變以譴告人？且吉凶蜚色見於面，人不能為，色自發也。天地猶人身，氣變猶蜚色。人不能為蜚色。天地安能為氣變？然則氣變之見，殆自然也。變自見，色自發，占候之家，因以言也。 |
| Ziran: |
Those who believe in reprimands, refer to human ways as a proof. Among men a sovereign reprimands his minister, and high Heaven reprimands the sovereign. It does so by means of calamitous events, they say. However, among men it also happens that the minister remonstrates with his sovereign. When Heaven reprimands an emperor by visiting him with calamities, and the latter wishes at that time to remonstrate with high Heaven, how can he do it? If they say that Heaven's virtue is so perfect, that man cannot remonstrate with it, then Heaven possessed of such virtue, ought likewise to keep quiet, and ought not to reprimand. When the sovereign of Wan Shi did wrong, the latter did not say a word, but at table he did not eat, which showed his perfection. An excellent man can remain silent, and august Heaven with his sublime virtue should reprimand? Heaven does not act, therefore it does not speak. The disasters, which so frequently occur, are the work of the spontaneous fluid. Heaven and Earth cannot act, nor do they possess any knowledge. When there is a cold in the stomach, it aches. This is not caused by man, but the spontaneous working of the fluid. The space between Heaven and Earth is like that between the back and the stomach. If Heaven is regarded as the author of every calamity, are all abnormities, great and small, complicated and simple, caused by Heaven also? A cow may give birth to a horse, and on a cherry-tree a plum may grow. Does, according to the theory under discussion, the spirit of Heaven enter the belly of the cow to create the horse, or stick a plum upon a cherry-tree? Lao said, "The Master said," "Having no official employment, I acquired many arts," and he said, "When I was young, my condition was low, and therefore I acquired my ability in many things, but they were mean matters." What is low in people, such as ability and skilfulness, is not practised by the great ones. How could Heaven, which is so majestic and sublime, choose to bring about catastrophes with a view to reprimanding people? Moreover, auspicious and inauspicious events are like the flushed colour appearing on the face. Man cannot produce it, the colour comes out of itself. Heaven and Earth are like the human body, the transformation of their fluid, like the flushed colour. Man cannot produce the flushed colour - how can Heaven and Earth cause the sudden change of their fluid? The change of the fluid is spontaneous, it appears of itself, as the colour comes out of itself. The soothsayers rely on this, when they foretell the future. | |
| 13 | 自然: | 夫寒溫、譴告、變動、招致，四疑皆已論矣。譴告於天道尤詭，故重論之，論之所以難別也。說合於人事，不入於道意。從道不隨事，雖違儒家之說，合黃、老之義也。 |
| Ziran: | Heat and cold, reprimands, phenomenal changes, and attraction, all these four errors have already been treated. Reprimands are more contrary to the ways of Heaven than anything else, therefore I have discussed them twice, explaining where the difficulties in the way of the two antagonistic views lie. The one is in accordance with human affairs, but does not fall in with Daoism, the other agrees with Daoism, but is not in harmony with human affairs. But though opposed to the belief of the Confucianists, it corresponds to the ideas of Huang Di and Laozi. |
URN: ctp:lunheng/zi-ran