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中國哲學書電子化計劃
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道家 -> 莊子 -> 內篇 -> 齊物論 -> 5

物無非彼，There is no thing that is not "that",
物無非是。 and there is no thing that is not "this".
自彼則不見，If I look at something from "that", I do not see it;
自知則知之。 only if I look at it from knowing do I know it.
故曰： Hence it is said,
彼出於是， 'That view comes from this;
是亦因彼。 and this view is a consequence of that:'
彼是，方生之說也。 - which is the theory that that view and this (the opposite views) produce each the other.
雖然， Although it be so,
方生方死， there is affirmed now life and now death;
方死方生； now death and now life;
方可方不可， now the admissibility of a thing and now its inadmissibility;
方不可方可； now its inadmissibility and now its admissibility.
因是因非， (The disputants) now affirm and now deny;
因非因是。 now deny and now affirm.
是以聖人不由， Therefore the sagely man does not pursue this method,
而照之于天， but views things in the light of (his) Heaven (-ly nature),
亦因是也。 and hence forms his judgment of what is right.
是亦彼也， This view is the same as that,
彼亦是也。 and that view is the same as this.
彼亦一是非， But that view involves both a right and a wrong;
此亦一是非。 and this view involves also a right and a wrong
果且有彼是乎哉？- are there indeed the two views, that and this?
果且無彼是乎哉？Or are there not the two views, that and this?
彼是莫得其偶，They have not found their point of correspondency
謂之道樞。 which is called the pivot of the Dao.
樞始得其環中，As soon as one finds this pivot, he stands in the centre of the ring (of thought),
以應無窮。 where he can respond without end to the changing views;
是亦一無窮， without end to those affirming,
非亦一無窮也。 and without end to those denying.
故曰 Therefore I said,
「莫若以明」。 'There is nothing like the proper light (of the mind).'

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