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Scope: Knowledge Rambling in the North Request type: Paragraph
Condition 1: Contains text "婀荷甘與神農同學於老龍吉" Matched:1.
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知北遊 - Knowledge Rambling in the North

English translation: James Legge [?]
Books referencing 《知北遊》 Library Resources
7 知北遊:
婀荷甘與神農同學於老龍吉。神農隱几闔戶晝瞑,婀荷甘日中奓戶而入,曰:「老龍死矣!」神農隱几擁杖而起,嚗然放杖而笑,曰:「天知予僻陋慢訑,故棄予而死。已矣!夫子無所發予之狂言而死矣夫!」
Knowledge Rambling in the...:
A-he Gan and Shen Nong studied together under Lao-long Ji. Shen Nong was leaning forward on his stool, having shut the door and gone to sleep in the day time. At midday A-he Gan pushed open the door and entered, saying, 'Lao-long is dead.' Shen Nong leant forward on his stool, laid hold of his staff and rose. Then he laid the staff aside with a clash, laughed and said, 'That Heaven knew how cramped and mean, how arrogant and assuming I was, and therefore he has cast me off, and is dead. Now that there is no Master to correct my heedless words, it is simply for me to die!'
弇堈弔聞之,曰:「夫體道者,天下之君子所繫焉。今於道,秋豪之端,萬分未得處一焉,而猶知藏其狂言而死,又況夫體道者乎!視之無形,聽之無聲,於人之論者,謂之冥冥,所以論道,而非道也。」
Yan Gang, (who had come in) to condole, heard these words, and said, 'It is to him who embodies the Dao that the superior men everywhere cling. Now you who do not understand so much as the tip of an autumn hair of it, not even the ten-thousandth part of the Dao, still know how to keep hidden your heedless words about it and die - how much more might he who embodied the Dao do so! We look for it, and there is no form; we hearken for it, and there is no sound. When men try to discuss it, we call them dark indeed. When they discuss the Dao, they misrepresent it.'
於是泰清問乎無窮曰:「子知道乎?」無窮曰:「吾不知。」又問乎無為。無為曰:「吾知道。」曰:「子之知道,亦有數乎?」曰:「有。」曰:「其數若何?」無為曰:「吾知道之可以貴,可以賤,可以約,可以散。此吾所以知道之數也。」泰清以之言也問乎無始,曰:「若是,則無窮之弗知,與無為之知,孰是而孰非乎?」無始曰:「不知深矣,知之淺矣;弗知內矣,知之外矣。」於是泰清中而歎曰:「弗知乃知乎!知乃不知乎!孰知不知之知?」無始曰:「道不可聞,聞而非也;道不可見,見而非也;道不可言,言而非也。知形形之不形乎?道不當名。」
Hereupon Grand Purity asked Infinitude, saying, 'Do you know the Dao?' 'I do not know it,' was the reply. He then asked Do-nothing, Who replied, 'I know it.' 'Is your knowledge of it determined by various points?' 'It is.' 'What are they?' Do-nothing said, 'I know that the Dao may be considered noble, and may be considered mean, that it may be bound and compressed, and that it may be dispersed and diffused. These are the marks by which I know it.' Grand Purity took the words of those two, and asked No-beginning, saying, 'Such were their replies; which was right? and which was wrong? Infinitude's saying that he did not know it? or Do-nothing's saying that he knew it?' No-beginning said, 'The "I do not know it" was profound, and the "I know it" was shallow. The former had reference to its internal nature; the latter to its external conditions.' Grand Purity looked up and sighed, saying, 'Is "not to know it" then to know it? And is "to know it" not to know it? But who knows that he who does not know it (really) knows it?' No-beginning replied, 'The Dao cannot be heard; what can be heard is not It. The Dao cannot be seen; what can be seen is not It. The Dao cannot be expressed in words; what can be expressed in words is not It. Do we know the Formless which gives form to form? In the same way the Dao does not admit of being named.'
無始曰:「有問道而應之者,不知道也。雖問道者,亦未聞道。道無問,問無應。無問問之,是問窮也;無應應之,是無內也。以無內待問窮,若是者,外不觀乎宇宙,內不知乎太初,是以不過乎崑崙,不遊乎太虛。」
No-beginning (further) said, 'If one ask about the Dao and another answer him, neither of them knows it. Even the former who asks has never learned anything about the Dao. He asks what does not admit of being asked, and the latter answers where answer is impossible. When one asks what does not admit of being asked, his questioning is in (dire) extremity. When one answers where answer is impossible, he has no internal knowledge of the subject. When people without such internal knowledge wait to be questioned by others in dire extremity, they show that externally they see nothing of space and time, and internally know nothing of the Grand Commencement. Therefore they cannot cross over the Kun-lun, nor roam in the Grand Void.'

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