| 中国哲学书电子化计划 | |
| 简体字版 |
《问道卷第四》 | 英文翻译：Jeffrey S. Bullock[?] | 电子图书馆 |
| 1 | 问道卷第... : | 或问“道”。曰：“道也者，通也，无不通也。”或曰：“可以适它与？”曰：“适尧、舜、文王者为正道，非尧、舜、文王者为它道。君子正而不它。” |
| Asking About the Dao:...: |
Someone asked about the Dao. Yangzi said: The Dao is pervasive—there is nothing it does not penetrate. The other said: Can it lead in other directions? Yangzi said: That which leads to Shun, Yao, and King Wen is the correct dao. Those which do not lead to Shun, Yao, and King Wen are the other daos. The junzi follows the correct one and not the others. | |
| 2 | 问道卷第... : | 或问“道”。曰：“道若涂若川，车航混混，不舍昼夜。”或曰：“焉得直道而由诸？”曰：“涂虽曲而通诸夏则由诸，川虽曲而通诸海则由诸。”或曰：“事虽曲而通诸圣则由诸乎？” |
| Asking About the Dao:...: |
Someone asked about the Dao. Yangzi said: The Dao is like a road or a river. The carts and boats hustle and bustle, not stopping day or night. The other said: How does one get on the straight dao and follow it? Yangzi said: Although the road is crooked, if it still reaches the Xia, then follow it. Although the river is winding, if it still reaches the ocean, then follow it. The other said: So although one's affairs may involve a crooked path, if it still reaches the sage, then follow it? | |
| 3 | 问道卷第... : | 道、德、仁、义、礼，譬诸身乎？夫道以导之，德以得之，仁以人之，义以宜之，礼以体之，天也。合则浑，离则散，一人而兼统四体者，其身全乎！ |
| Asking About the Dao:...: | The Dao, de, ren, yi, and li can be compared to one's body. Now, using the Dao to lead it; using de to complete it; using ren to make it human; using yi to make its behavior appropriate; and using li embody it—this is Tian. If they are united, then the body is complete. If they are separated, then it falls apart. A person whose four limbs work together—his body is complete. | |
| 4 | 问道卷第... : | 或问“德表”。曰：“莫知作，上作下。”“请问礼莫知。”曰：“行礼于彼，而民得于此，奚其知！”或曰：“孰若无礼而德？”曰：“礼，体也。人而无礼，焉以为德？” |
| Asking About the Dao:...: |
Someone asked about the manifestation of de. Yangzi said: Nobody is aware of its influence. When those above act, those below are influenced. The other said: May I ask why nobody is aware of its influence? Yangzi said: If you put li into practice there, but the people get the benefits here, how could they be aware of it? The other said: What about those who do not perform li and yet have de? Yangzi said: Li is the bodily frame. If a person does not perform li, how can he attain de? | |
| 5 | 问道卷第... : | 或问“天”。曰：“吾于天与，见无为之为矣！”或问：“雕刻众形者匪天与？”曰：“以其不雕刻也。如物刻商雕之，焉得力而给诸？” |
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Someone asked about Tian. Yangzi said: In Tian I see the action of wuwei. The other said: The one who cuts and carves the multitude of forms, is it not Tian? Yangzi said: Exactly because it does not cut and carve, the multitude of forms are cut and carved. If things were cut and carved by Tian, where could the strength to sustain it come from? | |
| 6 | 问道卷第... : | 老子之言道德，吾有取焉耳。及捶提仁义，绝灭礼学，吾无取焉耳。 |
| Asking About the Dao:...: | As for the Laozi's words about Dao and de, I have adopted them; as for its attacks on ren and yi, cutting off li, and doing away with learning, I have not adopted them. | |
| 7 | 问道卷第... : | 吾焉开明哉？惟圣人为可以开明，它则苓。大哉圣人，言之至也。开之廓然见四海，闭之閛然不睹墙之里。 |
| Asking About the Dao:...: | How can I enlighten others! Only the sage is able to enlighten. Others only make things obscure. Great is the sage, his words are the ultimate! When he opens [the door], you can see the vastness of everything within the four oceans. When the door is slammed shut, you cannot see what is inside the walls of your own room. | |
| 8 | 问道卷第... : | 圣人之言似于水火。或问“水火”。曰：“水，测之而益深，穷之而益远；火，用之而弥明，宿之而弥壮。” |
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The sage's words are like water and fire. Someone asked about water and fire. Yangzi said: As for water, the more you measure it, the deeper it gets. The more you trace it to its source, the broader it becomes. As for fire, the more you use it, the brighter it gets. The more you build it up, the more intense it becomes. | |
| 9 | 问道卷第... : | 允治天下，不待礼文与五教，则吾以黄帝、尧、舜为疣赘。 |
| Asking About the Dao:...: | If I were allowed to govern all under Heaven, but did not use li, wen, and the Five Teachings, then I would also consider Huangdi, Yao, and Shun to be tumors and cysts. | |
| 10 | 问道卷第... : | 或曰：“太上无法而治，法非所以为治也。”曰：“鸿荒之世，圣人恶之，是以法始乎伏犠而成乎尧，匪伏匪尧，礼义哨哨，圣人不取也。” |
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Someone said: In the primordial past there were no laws and institutions but yet there was order. Thus laws and institutions are not a means to order. Yangzi said: The sages hated the primeval time. Thus, laws and institutions were established by Fu Xi and were completed by Yao. No Fu, no Yao—li and yi eliminated —the sage would not adopt this. | |
| 11 | 问道卷第... : | 或问：“八荒之礼，礼也，乐也，孰是？”曰，“殷之以中国。”或曰：“孰为中国？”曰：“五政之所加，七赋之所养，中于天地者为中国。过此而往者，人也哉？” |
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Someone asked: Among the all the world's li, whose li and music is correct? Yangzi said: Use the Central Kingdom's li to correct the others. The other said: Which is the Central Kingdom? Yangzi said: Where the Five Constants of governance obtain, that which is supported by the seven taxes, that which is at the center of Heaven and Earth is the Central Kingdom. As for those who live beyond these borders, can they even be considered men? | |
| 12 | 问道卷第... : | 圣人之治天下也，碍诸以礼乐，无则禽，异则貊。吾见诸子之小礼乐也，不见圣人之小礼乐也。孰有书不由笔，言不由舌？吾见天常为帝王之笔舌也。 |
| Asking About the Dao:...: | As for the sage's governance of all under Heaven, he uses li and music as the standard. If there were no li and music, then people would be the same as beasts. If li and music were different, then people would be like the barbarian tribes of the north. I have seen philosophers slight li and music, but I have not seen a sage slight li and music. Who has writings that are not produced by the brush, or words that are not produced by the tongue? I see Heaven's Constants as the brush and tongue of emperors and kings. | |
| 13 | 问道卷第... : | 智也者，知也。夫智用不用，益不益，则不赘亏矣？ |
| Asking About the Dao:...: | Wisdom requires knowledge. Now with wisdom, if one puts to use what has previously not been used, and adds to what has previously not been added to, then there is neither an excess nor an insufficiency. | |
| 14 | 问道卷第... : | 深知器械、舟车、宫室之为，则礼由已。 |
| Asking About the Dao:...: | If you deeply understand implements, boats, carts, and dwellings, then li comes naturally from yourself. | |
| 15 | 问道卷第... : | 或问“大声”。曰，“非雷非霆，隐隐耾々，久而愈盈，尸诸圣。” |
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Someone asked about the greatest of sounds. Yangzi said: It is not thunder and lightning. Deep and deafening, growing fuller and overflowing the longer it lasts—this sound is entrusted to the sage! | |
| 16 | 问道卷第... : | 或问：“道有因无因乎？”曰：“可则因，否则革。” |
| Asking About the Dao:...: |
Someone asked: Is it the Dao to follow tradition or not? Yangzi said: If tradition is appropriate, then follow it. If not, then change it. | |
| 17 | 问道卷第... : | 或问“无为”。曰：“奚为哉！在昔虞、夏，袭尧之爵，行尧之道，法度彰，礼乐著，垂拱而视天下民之阜也，无为矣。绍桀之后，纂纣之馀，法度废，礼乐亏，安坐而视天下民之死，无为平？” |
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Someone asked about wuwei. Yangzi said: Why must there be goal-directed action? In antiquity Shun and Yu inherited Yao's imperial title and practiced Yao's dao. Laws and standards of measurement were clear, li and music were established. They let their hands drop to their sides and watched all people under Heaven prosper—this was wuwei. But as for those who inherited the throne after Jie and Zhou, when laws were abandoned and ritual and music were lost, to sit quietly and watch the death of all people under Heaven—would this have been wuwei? | |
| 18 | 问道卷第... : | 或问：“太古涂民耳目，惟其见也闻也，见则难蔽，闻则难塞。”曰：“天之肇降生民，使其目见耳闻，是以视之礼，听之乐。如视不礼，听不乐，虽有民，焉得而涂诸。” |
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Someone asked: In primordial past rulers covered the people's eyes and ears, yet the people still saw and heard. Because they saw, their eyes were difficult to cover. Because they heard, their ears were difficult to block up. Yangzi said: From the time Tian began to give birth to mankind, it made their eyes able to see and their ears able to hear. Thus, show them li and let them hear music. If you do not show them li and let them hear music, although you have control over people, how will you be able to educate them? | |
| 19 | 问道卷第... : | 或问“新敝”。曰：“新则袭之，敝则益损之。” |
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Someone asked about the new and the worn out. Yangzi said: If it is new, then wear it. If it is worn out, then either improve it or get rid of it. | |
| 20 | 问道卷第... : | 或问：“太古德怀不礼怀，婴儿慕，驹犊从，焉以礼？”曰：“婴、犊乎！婴、犊母怀不父怀。母怀，爱也：父怀，敬也。独母而不父，未若父母之懿也。” |
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Someone asked: Those who live in the primordial past cherished de and did not cherish li. Small children are emotionally attached to their mother; colts and calves follow their mother. When do they use li? Yangzi said: Children and cattle! Children and cattle cherish their mothers but do not cherish their fathers. Cherishing one's mother is love. Cherishing one's father is reverence. Cherishing only the mother and not the father is not as good as cherishing both mother and father. | |
| 21 | 问道卷第... : | 狙诈之家曰：“狙诈之计，不战而屈人兵，尧舜也。”曰：“不战而屈人兵，尧舜也；沾项渐襟，尧舜乎。衒玉而贾石者，其狙诈乎？”或问：“狙诈与亡孰愈？”曰：“亡愈。”或曰：“子将六师则谁使？”曰：“御得其道，则天下狙诈咸作使。御失其道，则天下狙诈咸作敌。故有天下者，审其御而已矣！”或问：“威震诸侯，须于征与狙诈之力也，如其亡？”曰：“威震诸侯，须于狙诈可也。未若威震诸侯，而不须狙诈也。”或曰：“无狙诈，将何以征乎？”曰：“纵不得不征，不有《司马法》乎？何必狙诈乎！” |
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The tacticians say: By planning tactics, one does not have to fight and can reduce the other's troops to submission. This was the way of Yao and Shun. Yangzi said: Not fighting and reducing the other's troops to submission, this was the way of Yao and Shun. But bloodied necks staining collars—could this have been the way of Yao and Shun? Bragging about jade but peddling stone—are these not your "tactics?" The other asked: Using tactics or discarding them—which is better? Yangzi said: Discarding them is better. The other said: If you led the six armies, whom would you employ? Yangzi said: If you lead by following the Dao, then all the tacticians in the world will become your envoys; if you lead by departing from the Dao, then all the tacticians in the world will become your enemies. Thus, the ruler of all under Heaven investigates leadership, and that's all. The other asked: To threaten the feudal lords, you must attack! That is the strength of tactics. How can tactics be discarded? Yangzi said: "To threaten the feudal lords, you must use tactics"—this may be so. But it is not as good as threatening the feudal lords without need of tactics. The other said: Without tactics, how can a general attack? Yangzi said: Even if he cannot but attack, does he not have the Sima fa? Why are tactics necessary? | |
| 22 | 问道卷第... : | 申、韩之术，不仁之至矣，若何牛羊之用人也？若牛羊用人，则狐狸、蝼蚓不膢腊也与？或曰：“刀不利，笔不銛，而独加诸砥，不亦可乎？”曰：“人砥，则秦尚矣！” |
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The methods of Shen Buhai and Han Feizi were the ultimate of inhumaneness. How can one use people like cattle and sheep? If one uses them as cattle and sheep, then do foxes, crickets, and earthworms not become the recipients of the lou and winter sacrifices? The other said: If a knife or brush is not sharp, then you just put it to the grindstone. Is that not acceptable? Yangzi said: If putting people to the grindstone were acceptable, then the Qin were the best at it! | |
| 23 | 问道卷第... : | 或曰：“刑名非道邪？何自然也？”曰：“何必刑名，围棋、击剑、反目、眩形，亦皆自然也。由其大者作正道，由其小者作奸道。” |
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Someone said: If the study of forms and names does not accord with the Dao, why is it so natural? Yangzi said: Why must it be forms and names? Chess, fencing, acrobatics, and magic are all "natural." Seeking the natural from the great is the correct dao; seeking it from the petty is the crooked dao. | |
| 24 | 问道卷第... : | 或曰：“申、韩之法非法与？”曰：“法者，谓唐、虞、成周之法也。如申、韩！如申、韩！” |
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Someone asked: Were the laws and institutions of Shen Buhai and Han Feizi not a model? Yangzi said: "Model" refers to the laws and institutions of Yao, Yu Shun, Cheng Tang, and the Duke of Zhou. How could it refer to Shen Buhai and Han Feizi? | |
| 25 | 问道卷第... : | 庄周、申、韩不乖寡圣人而渐诸篇，则颜氏之子、闵氏之孙其如台。 |
| Asking About the Dao:...: | If Zhuang Zhou, Shen Buhai, and Han Feizi had not contradicted and made light of the sages, but rather had immersed themselves in their chapters, how would even Yan Yuan and Min Ziqian surpassed them? | |
| 26 | 问道卷第... : | 或曰：“庄周有取乎？”曰：“少欲。”“邹衍有取乎？”曰：“自持。至周罔君臣之义，衍无知于天地之间，虽邻不觌也。” |
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Someone asked: Can anything be learned from Zhuang Zhou? Yangzi said: Make one's desires few. Can anything be learned from Zou Yan? Yangzi said: Self-control. As for Zhou lacking the yi of rulers and subjects, and Yan's ignorance of what lies between Heaven and Earth, even if I were their neighbor, I would not visit them. |
URN: ctp:yangzi-fayan/juan-si