| 中国哲学书电子化计划 | |
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《德充符》 | 英文翻译：理雅各（James Legge）[?] | 提到《德充符》的书籍 电子图书馆 |
| 1 | 德充符: | 鲁有兀者王骀，从之游者，与仲尼相若。常季问于仲尼曰：“王骀，兀者也，从之游者，与夫子中分鲁。立不教，坐不议，虚而往，实而归。固有不言之教，无形而心成者邪？是何人也？”仲尼曰：“夫子，圣人也。丘也，直后而未往耳。丘将以为师，而况不如丘者乎！奚假鲁国！丘将引天下而与从之。”常季曰：“彼兀者也，而王先生，其与庸亦远矣。若然者，其用心也，独若之何？”仲尼曰：“死生亦大矣，而不得与之变，虽天地覆坠，亦将不与之遗。审乎无假，而不与物迁，命物之化，而守其宗也。”常季曰：“何谓也？”仲尼曰：“自其异者视之，肝胆楚越也；自其同者视之，万物皆一也。夫若然者，且不知耳目之所宜，而游心于德之和，物视其所一，而不见其所丧，视丧其足，犹遗土也。”常季曰：“彼为己，以其知得其心，以其心得其常心，物何为最之哉？”仲尼曰：“人莫鉴于流水，而鉴于止水，唯止能止众止。受命于地，唯松柏独也在，冬夏青青；受命于天，唯舜独也正，幸能正生，以正众生。夫保始之徵，不惧之实。勇士一人，雄入于九军。将求名而能自要者，而犹若此，而况官天地，府万物，直寓六骸，象耳目，一知之所知，而心未尝死者乎！彼且择日而登假，人则从是也。彼且何肯以物为事乎！” |
| The Seal of Virtue...: |
In Lu there was a Wang Tai who had lost both his feet; while his disciples who followed and went about with him were as numerous as those of Zhongni. Chang Ji asked Zhongni about him, saying, 'Though Wang Tai is a cripple, the disciples who follow him about divide Lu equally with you, Master. When he stands, he does not teach them; when he sits, he does not discourse to them. But they go to him empty, and come back full. Is there indeed such a thing as instruction without words? and while the body is imperfect, may the mind be complete? What sort of man is he?' Zhongni replied, 'This master is a sage. I have only been too late in going to him. I will make him my teacher; and how much more should those do so who are not equal to me! Why should only the state of Lu follow him? I will lead on all under heaven with me to do so.' Chang Ji rejoined, 'He is a man who has lost his feet, and yet he is known as the venerable Wang - he must be very different from ordinary men. What is the peculiar way in which he employs his mind?' The reply was, 'Death and life are great considerations, but they could work no change in him. Though heaven and earth were to be overturned and fall, they would occasion him no loss. His judgment is fixed regarding that in which there is no element of falsehood; and, while other things change, he changes not. The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them.' Chang Ji said, 'What do you mean?' 'When we look at things,' said Zhongni, 'as they differ, we see them to be different, (as for instance) the liver and the gall, or Chu and Yue; when we look at them, as they agree, we see them all to be a unity. So it is with this (Wang Tai). He takes no knowledge of the things for which his ears and eyes are the appropriate organs, but his mind delights itself in the harmony of (all excellent) qualities. He looks at the unity which belongs to things, and does not perceive where they have suffered loss. He looks on the loss of his feet as only the loss of so much earth.' Chang Ji said, 'He is entirely occupied with his (proper) self. By his knowledge he has discovered (the nature of) his mind, and to that he holds as what is unchangeable; but how is it that men make so much of him?' The reply was, 'Men do not look into running water as a mirror, but into still water - it is only the still water that can arrest them all, and keep them (in the contemplation of their real selves). Of things which are what they are by the influence of the earth, it is only the pine and cypress which are the best instances - in winter as in summer brightly green. Of those which were what they were by the influence of Heaven, the most correct examples were Yao and Shun; fortunate in (thus) maintaining their own life correct, and so as to correct the lives of others. As a verification of the (power of) the original endowment, when it has been preserved, take the result of fearlessness - how the heroic spirit of a single brave soldier has been thrown into an army of nine hosts. If a man only seeking for fame and able in this way to secure it can produce such an effect, how much more (may we look for a greater result) from one whose rule is over heaven and earth, and holds all things in his treasury, who simply has his lodging in the six members of his body, whom his ears and eyes serve but as conveying emblematic images of things, who comprehends all his knowledge in a unity, and whose mind never dies! If such a man were to choose a day on which he would ascend far on high, men would (seek to) follow him there. But how should he be willing to occupy himself with other men?' | |
| 2 | 德充符: | 申徒嘉，兀者也，而与郑子产同师于伯昏无人。子产谓申徒嘉曰：“我先出，则子止；子先出，则我止。”其明日，又与合堂同席而坐。子产谓申徒嘉曰：“我先出，则子止；子先出，则我止。今我将出，子可以止乎，其未邪？且子见执政而不违，子齐执政乎？”申徒嘉曰：“先生之门，固有执政焉如此哉？子而说子之执政而后人者也！闻之曰：‘鉴明则尘垢不止，止则不明也。久与贤人处，则无过。’今子之所取大者，先生也，而犹出言若是，不亦过乎！”子产曰：“子既若是矣，犹与尧争善，计子之德不足以自反邪？”申徒嘉曰：“自状其过以不当亡者众，不状其过以不当存者寡。知不可奈何而安之若命，惟有德者能之。游于羿之彀中，中央者，中地也，然而不中者，命也。人以其全足笑吾不全足者多矣。我怫然而怒，而适先生之所，则废然而反。不知先生之洗我以善邪！吾与夫子游十九年矣，而未尝知吾兀者也。今子与我游于形骸之内，而子索我于形骸之外，不亦过乎！”子产蹴然改容更貌曰：“子无乃称！” |
| The Seal of Virtue...: | Shen-tu Jia was (another) man who had lost his feet. Along with Zi-chan of Zheng he studied under the master Bo-hun Wu-ren. Zi-chan said to him (one day), 'If I go out first, do you remain behind; and if you go out first, I will remain behind.' Next day they were again sitting together on the same mat in the hall, when Zi-chan said (again), 'If I go out first, do you remain behind; and if you go out first, I will remain behind. Now I am about to go out; will you stay behind or not? Moreover, when you see one of official rank (like myself), you do not try to get out of his way - do you consider yourself equal to one of official rank?' Shen-tu Jia replied, 'In our Master's school is there indeed such recognition required of official rank? You are one, Sir, whose pleasure is in your official rank, and would therefore take precedence of other men. I have heard that when a mirror is bright, the dust does not rest on it; when dust rests on it the mirror is not bright. When one dwells long with a man of ability and virtue, he comes to be without error. There now is our teacher whom you have chosen to make you greater than you are; and when you still talk in this way, are you not in error?' Zi-chan rejoined, 'A (shattered) object as you are, you would still strive to make yourself out as good as Yao! If I may form an estimate of your virtue, might it not be sufficient to lead you to the examination of yourself?' The other said, 'Most criminals, in describing their offences, would make it out that they ought not to have lost (their feet) for them; few would describe them so as to make it appear that they should not have preserved their feet. They are only the virtuous who know that such a calamity was unavoidable, and therefore rest in it as what was appointed for them. When men stand before (an archer like) Yi with his bent bow, if they are in the middle of his field, that is the place where they should be hit; and if they be not hit, that also was appointed. There are many with their feet entire who laugh at me because I have lost my feet, which makes me feel vexed and angry. But when I go to our teacher, I throw off that feeling, and return (to a better mood) - he has washed, without my knowing it, the other from me by (his instructions in) what is good. I have attended him now for nineteen years, and have not known that I am without my feet. Now, you, Sir, and I have for the object of our study the (virtue) which is internal, and not an adjunct of the body, and yet you are continually directing your attention to my external body - are you not wrong in this?' Zi-chan felt uneasy, altered his manner and looks, and said, 'You need not, Sir, say anything more about it.' | |
| 3 | 德充符: | 鲁有兀者叔山无趾，踵见仲尼。仲尼曰：“子不谨，前既犯患若是矣。虽今来，何及矣？”无趾曰：“吾唯不知务而轻用吾身，吾是以亡足。今吾来也，犹有尊足者存，吾是以务全之也。夫天无不覆，地无不载，吾以夫子为天地，安知夫子之犹若是也！”孔子曰：“丘则陋矣。夫子胡不入乎？请讲以所闻！”无趾出。孔子曰：“弟子勉之！夫无趾，兀者也，犹务学以复补前行之恶，而况全德之人乎！”无趾语老聃曰：“孔丘之于至人，其未邪！彼何宾宾以学子为？彼且蕲以諔诡幻怪之名闻，不知至人之以是为己桎梏邪？”老聃曰：“胡不直使彼以死生为一条，以可不可为一贯者，解其桎梏，其可乎？”无趾曰：“天刑之，安可解？” |
| The Seal of Virtue...: | In Lu there was a cripple, called Shu-shan the Toeless, who came on his heels to see Zhongni. Zhongni said to him, 'By your want of circumspection in the past, Sir, you have incurred such a calamity; of what use is your coming to me now?' Toeless said, 'Through my ignorance of my proper business and taking too little care of my body, I came to lose my feet. But now I am come to you, still possessing what is more honourable than my feet, and which therefore I am anxious to preserve entire. There is nothing which Heaven does not cover, and nothing which Earth does not sustain; you, Master, were regarded by me as doing the part of Heaven and Earth - how could I know that you would receive me in such a way?' Confucius rejoined, 'I am but a poor creature. But why, my master, do you not come inside, where I will try to tell you what I have learned?' When Toeless had gone out, Confucius said, 'Be stimulated to effort, my disciples. This toeless cripple is still anxious to learn to make up for the evil of his former conduct;-- how much more should those be so whose conduct has been unchallenged!' Mr. Toeless, however, told Lao Dan (of the interview), saying, 'Kong Qiu, I apprehend, has not yet attained to be a Perfect man. What has he to do with keeping a crowd of disciples around him? He is seeking to have the reputation of being an extraordinary and marvellous man, and does not know that the Perfect man considers this to be as handcuffs and fetters to him.' Lao Dan said, 'Why did you not simply lead him to see the unity of life and death, and that the admissible and inadmissible belong to one category, so freeing him from his fetters? Would this be possible?' Toeless said, 'It is the punishment inflicted on him by Heaven. How can he be freed from it?' | |
| 4 | 德充符: | 鲁哀公问于仲尼曰：“卫有恶人焉，曰哀骀它。丈夫与之处者，思而不能去也。妇人见之，请于父母曰‘与为人妻，宁为夫子妾’者，十数而未止也。未尝有闻其唱者也，常和而已矣。无君人之位以济乎人之死，无聚禄以望人之腹。又以恶骇天下，和而不唱，知不出乎四域，且而雌雄合乎前。是必有异乎人者也。寡人召而观之，果以恶骇天下。与寡人处，不至以月数，而寡人有意乎其为人也；不至乎期年，而寡人信之。国无宰，寡人传国焉。闷然而后应，泛而若辞。寡人丑乎，卒授之国。无几何也，去寡人而行，寡人恤焉若有亡也，若无与乐是国也。是何人者也？”仲尼曰：“丘也，尝使于楚矣，适见㹠子食于其死母者，少焉眴若，皆弃之而走。不见己焉尔，不得类焉尔。所爱其母者，非爱其形也，爱使其形者也。战而死者，其人之葬也，不以翣资，刖者之屦，无为爱之，皆无其本矣。为天子之诸御，不爪翦，不穿耳；娶妻者止于外，不得复使。形全犹足以为尔，而况全德之人乎！今哀骀它未言而信，无功而亲，使人授己国，唯恐其不受也，是必才全而德不形者也。”哀公曰：“何谓才全？”仲尼曰：“死生存亡，穷达贫富，贤与不肖，毁誉、饥渴、寒暑，是事之变，命之行也；日夜相代乎前，而知不能规乎其始者也。故不足以滑和，不可入于灵府。使之和豫通而不失于兑，使日夜无郤而与物为春，是接而生时于心者也。是之谓才全。”“何谓德不形？”曰：“平者，水停之盛也。其可以为法也，内保之而外不荡也。德者，成和之修也。德不形者，物不能离也。”哀公异日以告闵子曰：“始也，吾以南面而君天下，执民之纪，而忧其死，吾自以为至通矣。今吾闻至人之言，恐吾无其实，轻用吾身而亡其国。吾与孔丘，非君臣也，德友而已矣。” |
| The Seal of Virtue...: |
Duke Ai of Lu asked Zhongni, saying, 'There was an ugly man in Wei, called Ai-tai Tuo. His father-in-law, who lived with him, thought so much of him that he could not be away from him. His wife, when she saw him (ugly as he was), represented to her parents, saying, "I had more than ten times rather be his concubine than the wife of any other man." He was never heard to take the lead in discussion, but always seemed to be of the same opinion with others. He had not the position of a ruler, so as to be able to save men from death. He had no revenues, so as to be able to satisfy men's craving for food. He was ugly enough, moreover, to scare the whole world. He agreed with men instead of trying to lead them to adopt his views; his knowledge did not go beyond his immediate neighbourhood. And yet his father-in-law and his wife were of one mind about him in his presence (as I have said) - he must have been different from other men. I called him, and saw him. Certainly he was ugly enough to scare the whole world. He had not lived with me, however, for many months, when I was drawn to the man; and before he had been with me a full year, I had confidence in him. The state being without a chief minister, I (was minded) to commit the government to him. He responded to my proposal sorrowfully, and looked undecided as if he would fain have declined it. I was ashamed of myself (as inferior to him), but finally gave the government into his hands. In a little time, however, he left me and went away. I was sorry and felt that I had sustained a loss, and as if there were no other to share the pleasures of the kingdom with me. What sort of man was he?' Zhongni said, 'Once when I was sent on a mission to Qi, I saw some pigs sucking at their dead mother. After a little they looked with rapid glances, when they all left her, and ran away. They felt that she did not see them, and that she was no longer like themselves. What they had loved in their mother was not her bodily figure, but what had given animation to her figure. When a man dies in battle, they do not at his interment employ the usual appendages of plumes: as to supplying shoes to one who has lost his feet, there is no reason why he should care for them - in neither case is there the proper reason for their use. The members of the royal harem do not pare their nails nor pierce their ears; when a man is newly married, he remains (for a time) absent from his official duties, and unoccupied with them. That their bodies might be perfect was sufficient to make them thus dealt with; how much greater results should be expected from men whose mental gifts are perfect! This Ai-tai Tuo was believed by men, though he did not speak a word; and was loved by them, though he did no special service for them. He made men appoint him to the government of their states, afraid only that he would not accept the appointment. He must have been a man whose powers were perfect, though his realisation of them was not manifested in his person. Duke Ai said, 'What is meant by saying that his powers were complete?' Zhongni replied, 'Death and life, preservation and ruin, failure and success, poverty and wealth, superiority and inferiority, blame and praise, hunger and thirst, cold and heat; these are the changes of circumstances, the operation of our appointed lot. Day and night they succeed to one another before us, but there is no wisdom able to discover to what they owe their origination. They are not sufficient therefore to disturb the harmony (of the nature), and are not allowed to enter into the treasury of intelligence. To cause this harmony and satisfaction ever to be diffused, while the feeling of pleasure is not lost from the mind; to allow no break to arise in this state day or night, so that it is always spring-time in his relations with external things; in all his experiences to realise in his mind what is appropriate to each season (of the year): these are the characteristics of him whose powers are perfect.' 'And what do you mean by the realisation of these powers not being manifested in the person?' (pursued further the duke). The reply was, 'There is nothing so level as the surface of a pool of still water. It may serve as an example of what I mean. All within its circuit is preserved (in peace), and there comes to it no agitation from without. The virtuous efficacy is the perfect cultivation of the harmony (of the nature). Though the realisation of this be not manifested in the person, things cannot separate themselves (from its influence).' Some days afterwards duke Ai told this conversation to Min-zi, saying, 'Formerly it seemed to me the work of the sovereign to stand in court with his face to the south, to rule the kingdom, and to pay good heed to the accounts of the people concerned, lest any should come to a (miserable) death - this I considered to be the sum (of his duty). Now that I have heard that description of the Perfect man, I fear that my idea is not the real one, and that, by employing myself too lightly, I may cause the ruin of my state. I and Kong Qiu are not on the footing of ruler and subject, but on that of a virtuous friendship.' | |
| 5 | 德充符: | 闉跂支离无脤说卫灵公，灵公说之，而视全人，其脰肩肩。瓮盎大瘿说齐桓公，桓公说之，而视全人，其脰肩肩。故德有所长，而形有所忘，人不忘其所忘，而忘其所不忘，此谓诚忘。故圣人有所游，而知为孽，约为胶，德为接，工为商。圣人不谋，恶用知？不斫，恶用胶？无丧，恶用德？不货，恶用商？四者，天鬻也。天鬻者，天食也。既受食于天，又恶用人？有人之形，无人之情。有人之形，故群于人；无人之情，故是非不得于身。眇乎小哉！所以属于人也。謷乎大哉！独成其天。 |
| The Seal of Virtue...: | A person who had no lips, whose legs were bent so that he could only walk on his toes, and who was (otherwise) deformed, addressed his counsels to duke Ling of Wei, who was so pleased with him, that he looked on a perfectly formed man as having a lean and small neck in comparison with him. Another who had a large goitre like an earthenware jar addressed his counsels to duke Huan of Qi, who was so pleased with him that he looked on a perfectly formed man as having a neck lean and small in comparison with him. So it is that when one's virtue is extraordinary, (any deficiency in) his bodily form may be forgotten. When men do not forget what is (easily) forgotten, and forget what is not (easily) forgotten, we have a case of real oblivion. Therefore the sagely man has that in which his mind finds its enjoyment, and (looks on) wisdom as (but) the shoots from an old stump; agreements with others are to him but so much glue ; kindnesses are (but the arts of) intercourse; and great skill is (but as) merchants' wares. The sagely man lays no plans; of what use would wisdom be to him? He has no cutting and hacking to do; of what use would glue be to him? He has lost nothing; of what use would arts of intercourse be to him? He has no goods to dispose of; what need has he to play the merchant? (The want of) these four things are the nourishment of (his) Heavenly (nature); that nourishment is its Heavenly food. Since he receives this food from Heaven, what need has he for anything of man's (devising)? He has the bodily form of man, but not the passions and desires of (other) men. He has the form of man, and therefore he is a man. Being without the passions and desires of men, their approvings and disapprovings are not to be found in him. How insignificant and small is (the body) by which he belongs to humanity! How grand and great is he in the unique perfection of his Heavenly (nature)! | |
| 6 | 德充符: | 惠子谓庄子曰：“人故无情乎？”庄子曰：“然。”惠子曰：“人而无情，何以谓之人？”庄子曰：“道与之貌，天与之形，恶得不谓之人？”惠子曰：“既谓之人，恶得无情？”庄子曰：“是非吾所谓情也。吾所谓无情者，言人之不以好恶内伤其身，常因自然而不益生也。”惠子曰：“不益生，何以有其身？”庄子曰：“道与之貌，天与之形，无以好恶内伤其身。今子外乎子之神，劳乎子之精，倚树而吟，据槁梧而瞑。天选子之形，子以坚白鸣！” |
| The Seal of Virtue...: | Huizi said to Zhuangzi, 'Can a man indeed be without desires and passions?' The reply was, 'He can.' 'But on what grounds do you call him a man, who is thus without passions and desires?' Zhuangzi said, 'The Dao gives him his personal appearance (and powers); Heaven gives him his bodily form; how should we not call him a man?' Huizi rejoined, 'Since you call him a man, how can he be without passions and desires?' The reply was, 'You are misunderstanding what I mean by passions and desires. What I mean when I say that he is without these is, that this man does not by his likings and dislikings do any inward harm to his body - he always pursues his course without effort, and does not (try to) increase his (store of) life.' Huizi rejoined, 'If there were not that increasing of (the amount) of life, how would he get his body?' Zhuangzi said, 'The Dao gives him his personal appearance (and powers); Heaven gives him his bodily form; and he does not by his likings and dislikings do any internal harm to his body. But now you, Sir, deal with your spirit as if it were something external to you, and subject your vital powers to toil. You sing (your ditties), leaning against a tree; you go to sleep, grasping the stump of a rotten dryandra tree. Heaven selected for you the bodily form (of a man), and you babble about what is strong and what is white.' |
URN: ctp:zhuangzi/seal-of-virtue-complete