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《莊子 - Zhuangzi》

[Warring States] 350 BC-250 BC

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[Also known as: 《南華真經》]

《知北遊 - Knowledge Rambling in the North》

English translation: James Legge ^[?]

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7 Jump to dictionary Show parallel passages Show additional information	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!'
Jump to dictionary Show parallel passages Show additional information		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.'
Jump to dictionary Show parallel passages Show additional information		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.'
Jump to dictionary Show additional information		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.'

《文子 - Wenzi》
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[Eastern Han - Jin] 212-231

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[Also known as: 《通玄真經》]

《上德》

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上德:

老子曰：道以無為有體，視之不見其形，聽之不聞其聲，謂之幽冥者。幽冥者，所以論道，而非道也。夫道者，內視而自反，故人不小學，不大迷，不小惠，不大愚。莫鑒於流潦，而鑒於止水，以其保之，止而不外蕩。月望日奪光，陰不可以承陽，日出星可見，不能與之爭光，末不可以強於本，枝不可以大於幹，上重下輕，其覆必易。一淵不兩蛟，一雌不二雄，一即定，兩即爭。玉在山而草木潤，珠生淵而岸不枯，蚯蚓無筋骨之強，爪牙之利，上食咘堁，下飲黃泉，用心一也。清之為明，杯水可見眸子，濁之為害，河水不見太山，蘭芷不為莫服而不芳，舟浮江海不為莫乘而沉，君子行道不為莫知而慍，性之有也。以清入濁必困辱，以濁入清必覆傾，天二氣即成虹，地二氣即泄藏，人二氣即生病，陰陽不能常，日冬且夏，月不知晝，日不知夜。川廣者魚大，山高者木脩，地廣者德厚，故魚不可以無餌釣，獸不可以空器召。山有猛獸，林木為之不斬，園有螫蟲，葵藿為之不採，國有賢臣，折衝千里，通於道者若車之轉於轂中，不運於己，與之致於千里，終而復始，轉無窮之原也。故舉枉與直，何如不得，舉直與枉，勿與遂往。有鳥將來，張羅而待之，得鳥者羅之一目，今為一目之羅，則無時得鳥，故事或不可前規，物或不可預慮，故聖人畜道待時也。故欲致魚者先通谷，欲來鳥者先樹木，水積而魚聚，木茂而鳥集，為魚得者，非挈而入淵也，為猿得者，非負而上木也，縱之所利而已。足所踐者淺，然待所不踐而後能行，心所知者遍，然待所不知而後能明。川竭而谷虛，丘夷而淵塞，脣亡而齒寒，河水深而讓在山。水靜則清，清則平，平則易，易則見物之形，形不可併，故可以為正。使葉落者，風搖之也，使水濁者，物撓之也，璧鍰之器，礛之功也，莫邪斷割，砥礪之力也，劲與驥致千里而不飛，無裹糧之資而不飢，狡兔得而獵犬烹，高鳥盡而良弓藏，名成功遂身退，天道然也。怒出於不怒，為出於不為，視於無有則得所見，聽於無聲則得所聞。飛鳥反鄉，兔走歸窟，狐死首丘，寒螿洋木，各依其所生也。水火相憎，鼎碛在其間，五味以和，骨肉相愛也，讒人間之，父子相危也。犬豕不擇器而食，俞肥其體，故近死，鳳皇翔於千仞，莫之能致。推固百內而不能自椓，目見百步之外而不能見其眥。因高為山即安而不危，因下為池即淵深而魚鱉歸焉。溝也澇即溢，旱即枯，河海之源淵深而不竭。鱉無耳，而目不可以蔽，精於明也；瞽無目，而耳不可以蔽，精於聰也。混混之水濁，可以濯吾足乎？泠泠之水清，可以濯吾纓乎？絲之為縞也，或為冠，或為远，冠則戴枝之，远則足蹍之。金之勢勝木，一刃不能殘一林之木；土之勢勝水，一掬不能塞江河；水之勢火，一酌不能救一車之薪。冬有雷，夏有雹，寒暑不變其節，霜雪麃麃，日出而流。傾易覆也，倚易翻也，幾易助也，濕易雨也，蘭芷以芳，不得見霜，蟾蜍塗兵，壽在五月之望，精泄者中易殘，華非時者不可食。舌之與齒，孰先弊焉？繩之與矢，孰先直焉？使影曲者形也，使響濁者聲也。與死同病者，難為良醫，與亡國同道者，不可為忠謀。使倡吹竽，使工攝竅，雖中節，以可使決，君形亡焉。聾者不歌，無以自樂，盲者不觀，無以接物。步於林者，不得直道，行於險者，不得履繩，海內其所出，故能大。日不並出，狐不二雄，神龍不匹，猛獸不群，鷙鳥不雙，蓋非橑不蔽日，輪非輻不追疾，橑輪未足恃也。弧弓能射，而非弦不發，發矢之為射，十分之一。飢馬在廄，漠然無聲，投芻其旁，爭心乃生。三寸之管無當，天下不能滿，十石而有塞，百竹而足。循繩而斷即不過，懸衡而量即不差，懸古法以類，有時而遂，杖格之漌，有時而施，是而行之，謂之亂。農夫勞而君子養，愚者言而智者擇，見之明白，處之如玉石，見之黯，必留其謀。百星之明，不如一月之光，十牖畢開，不如一戶之明。蝮蛇不可為足，虎不可為翼，今有六尺之廣，臥而越之，下才不難，立而踰之，上才不易，勢施異也。助祭者得嘗，救鬥者得傷，蔽於不祥之木，為雷霆所撲。日月欲明，濁雲蓋之，河水欲清，沙土穢之，叢蘭欲脩，秋風敗之，人性欲平，嗜欲害之，蒙塵而欲無眯，不可得絜。黃金龜紐，賢者以為佩，土壤布地，能者以為富，故與弱者金玉，不如與之尺素。轂虛而中立三十輻，各盡其力，使一輻獨入，眾輻皆棄，何近遠之能至。橘柚有鄉，萑葦有叢，獸同足者相從游，鳥同翼者相從翔。欲觀九州之地，足無千里之行，無政教之原，而欲為萬民上者，難矣！兇兇者獲，提提者射，故大白若辱，廣德若不足。君子有酒，小人鞭缶，雖不可好，亦可以醜，人之性，便衣綿帛，或射之即被甲，為所不便，以得其便也。三十輻共一轂，各直一鑿，不得相入，猶人臣各守其職也。善用人者，若●之足，眾而不相害，若舌之與齒，堅柔相磨而不相敗。石生而堅，茞生而芳，少而有之，長而逾明。扶之與提，謝之與讓，得之與失，諾之與已，相去千里。再生者不獲，華太早者不須霜而落。汙其準，粉其顙，腐鼠在阼，燒薰於堂，入水而增濡，懷臭而求芳，雖善者不能為工。冬冰可折，夏木可結，時難得而易失。木方盛，終日采之而復生，秋風下霜，一夕而零。質的張而矢射集，林木茂而斧斤入，非或召之也，形勢之所致。乳犬之噬虎，伏雞之搏狸，恩之所加，不量其力。夫待利而登溺者，亦必以將溺之矣，舟能浮能沈，愚者不知足焉。驥驅之不進，引之不止，人君不以取道里。水雖平，必有波，衡雖正，必有差，尺雖齊，必有危，非規矩不能定方員，非準繩無以正曲直，用規矩者，亦有規矩之心。太山之高，倍而不見，秋毫之末，視之可察。竹木有火，不鑽不熏，土中有水，不掘不出，矢之疾，不過二里，跬步不休，跛鱉千里，累土不止，丘山從成。臨河欲魚，不如歸而織網。弓先調而後求勁，馬先順而後求良，人先信而後求能。巧冶不能消木，良匠不能斲冰，物有不可，如之何君子不留意。使人無渡河，可，使河無波，不可。無月不辜，甑終不墮井矣。刺我行者，欲我交，呰我貨者，欲我市，行一棋不足以見知，彈一弦不足以為悲。今有一炭然，掇之爛绯，相近，萬石俱熏，去之十步而死，同氣而異積。有榮華者必有愁悴，上有羅紈下必有麻●，木大者根瞿，山高者基扶。

《雜家 - Miscellaneous Schools》

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《淮南子 - Huainanzi》

[Western Han (206 BC - 9)]

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[Also known as: 《淮南》, 《鴻烈》]

《說山訓》

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說山訓:

魄問於魂曰：「道何以為體？」曰：「以無有為體。」魄曰：「無有有形乎？」魂曰：「無有。」「何得而聞也？」魂曰：「吾直有所遇之耳。視之無形，聽之無聲，謂之幽冥。幽冥者，所以喻道，而非道也。魄曰：「吾聞得之矣。乃內視而自反也。」魂曰：「凡得道者，形不可得而見，名不可得而揚。今汝已有形名矣，何道之所能乎！」魄曰：「言者，獨何為者？」「吾將反吾宗矣。」魄反顧，魂忽然不見，反而自存，亦以淪於無形矣。

《醫學 - Chinese Medicine》
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《黃帝內經 - Huangdi Neijing》

[Warring States - Western Han (475 BC - 9)]

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《素問 - Suwen》

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《八正神明論》

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八正神明... :

帝曰：善。其法星辰者，余聞之矣，願聞法往古者。歧伯曰；法往古者，先知鍼經也。驗於來今者，先知日之寒溫，月之虛盛，以候氣之浮沈，而調之於身，觀其立有驗也。觀其冥冥者，言形氣榮衛之不形於外，而工獨知之，以日之寒溫，月之虛盛，四時氣之浮沈，參伍相合而調之，工常先見之，然而不形於外，故曰觀於冥冥焉。通於無窮者，可以傳於後世也，是故工之所以異也，然而不形見於外，故俱不能見也。視之無形，嘗之無味，故謂冥冥，若神髣𨱰。虛邪者，八正之虛邪氣也。正邪者，身形若用力，汗出，腠理開，逢虛風，其中人也微，故莫知其情，莫見其形。上工救其萌牙，必先見三部九候之氣，盡調不敗而救之，故曰上工。下工救其已成，救其已敗。救其已成者，言不知三部九候之相失，因病而敗之也，知其所在者，知診三部九候之病脈處而治之。故曰守其門戶焉，莫知其情而見邪形也。