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中國哲學書電子化計劃
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道家 -> 莊子 -> 外篇 -> 至樂 -> 1.3

夫富者，苦身疾作，Now the rich embitter their lives by their incessant labours;
多積財而不得盡用， they accumulate more wealth than they can use:
其為形也亦外矣。while they act thus for the body, they make it external to themselves.
夫貴者，Those who seek for honours
夜以繼日， carry their pursuit of them from the day into the night,
思慮善否， full of anxiety about their methods whether they are skilful or not:
其為形也亦疏矣。 while they act thus for the body they treat it as if it were indifferent to them.
人之生也，The birth of man
與憂俱生， is at the same time the birth of his sorrow;
壽者惛惛， and if he live long he becomes more and more stupid,
久憂不死， and the longer is his anxiety that he may not die;
何苦也！ how great is his bitterness!
其為形也亦遠矣。-- while he thus acts for his body, it is for a distant result.
烈士為天下見善矣， Meritorious officers are regarded by the world as good;
未足以活身。 but (their goodness) is not sufficient to keep their persons alive.
吾未知善之誠善邪，誠不善邪？ I do not know whether the goodness ascribed to them be really good or really not good.
若以為善矣， If indeed it be considered good,
不足活身； it is not sufficient to preserve their persons alive;
以為不善矣， if it be deemed not good,
足以活人。 it is sufficient to preserve other men alive.
故曰： Hence it is said,
「忠諫不聽， 'When faithful remonstrances are not listened to,
蹲循勿爭。」(the remonstrant) should sit still, let (his ruler) take his course, and not strive with him.'
故夫子胥爭之以殘其形，Therefore when Zi-xu strove with (his ruler), he brought on himself the mutilation of his body.
不爭， If he had not so striven,
名亦不成。 he would not have acquired his fame:
誠有善無有哉？ was such (goodness) really good or was it not?
今俗之所為與其所樂，As to what the common people now do, and what they find their enjoyment in,
吾又未知樂之果樂邪，果不樂邪？ I do not know whether the enjoyment be really enjoyment or really not.
吾觀夫俗之所樂，I see them in their pursuit of it
舉群趣者，誙誙然如將不得已，following after all their aims as if with the determination of death, and as if they could not stop in their course;
而皆曰樂者，but what they call enjoyment
吾未之樂也， would not be so to me,
亦未之不樂也。 while yet I do not say that there is no enjoyment in it.
果有樂無有哉？Is there indeed such enjoyment, or is there not?
吾以無為誠樂矣， I consider doing nothing (to obtain it) to be the great enjoyment,
又俗之所大苦也。 while ordinarily people consider it to be a great evil.
故曰： Hence it is said,
「至樂無樂， 'Perfect enjoyment is to be without enjoyment;
至譽無譽。」 the highest praise is to be without praise.'

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