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《莊子 - Zhuangzi》 | [Warring States] 350 BC-250 BC English translation: James Legge [?] | Books referencing 《莊子》 Library Resources Source Related resources |
《內篇 - Inner Chapters》 | Library Resources |
《人間世 - Man in the World, Associated with other Men》 | English translation: James Legge [?] | Books referencing 《人間世》 Library Resources |
| 1 | 人間世: | 顏回見仲尼請行。曰：「奚之？」曰：「將之衛。」曰：「奚為焉？」曰：「回聞衛君，其年壯，其行獨，輕用其國，而不見其過，輕用民死，死者以國量乎澤，若蕉，民其无如矣。回嘗聞之夫子曰：『治國去之，亂國就之，醫門多疾。』願以所聞思其則，庶幾其國有瘳乎！」仲尼曰：「譆！若殆往而刑耳！夫道不欲雜，雜則多，多則擾，擾則憂，憂而不救。古之至人，先存諸己，而後存諸人。所存於己者未定，何暇至於暴人之所行！且若亦知夫德之所蕩，而知之所為出乎哉？德蕩乎名，知出乎爭。名也者，相軋也；知也者，爭之器也。二者凶器，非所以盡行也。且德厚信矼，未達人氣；名聞不爭，未達人心。而彊以仁義繩墨之言術暴人之前者，是以人惡有其美也，命之曰菑人。菑人者，人必反菑之，若殆為人菑夫！且苟為悅賢而惡不肖，惡用而求有以異？若唯无詔，王公必將乘人而鬭其捷。而目將熒之，而色將平之，口將營之，容將形之，心且成之。是以火救火，以水救水，名之曰益多，順始无窮。若殆以不信厚言，必死於暴人之前矣。且昔者桀殺關龍逢，紂殺王子比干，是皆脩其身以下傴拊人之民，以下拂其上者也，故其君因其脩以擠之。是好名者也。昔者堯攻叢枝、胥敖，禹攻有扈，國為虛厲，身為刑戮，其用兵不止，其求實无已。是皆求名、實者也，而獨不聞之乎？名、實者，聖人之所不能勝也，而況若乎！雖然，若必有以也，嘗以語我來！」顏回曰：「端而虛，勉而一，則可乎？」曰：「惡！惡可？夫以陽為充孔揚，采色不定，常人之所不違，因案人之所感，以求容與其心。名之曰日漸之德不成，而況大德乎！將執而不化，外合而內不訾，其庸詎可乎！」「然則我內直而外曲，成而上比。內直者，與天為徒。與天為徒者，知天子之與己皆天之所子，而獨以己言蘄乎而人善之，蘄乎而人不善之邪？若然者，人謂之童子，是之謂與天為徒。外曲者，與人之為徒也。擎、跽、曲拳，人臣之禮也，人皆為之，吾敢不為邪！為人之所為者，人亦无疵焉，是之謂與人為徒。成而上比者，與古為徒。其言雖教，讁之實也。古之有也，非吾有也。若然者，雖直不為病，是之謂與古為徒。若是，則可乎？」仲尼曰：「惡！惡可？大多政，法而不諜，雖固，亦无罪。雖然，止是耳矣，夫胡可以及化！猶師心者也。」 |
| Man in the World,...: |
Yan Hui went to see Zhongni, and asked leave to take his departure. 'Where are you going to?' asked the Master. 'I will go to Wei' was the reply. 'And with what object?' 'I have heard that the ruler of Wei is in the vigour of his years, and consults none but himself as to his course. He deals with his state as if it were a light matter, and has no perception of his errors. He thinks lightly of his people's dying; the dead are lying all over the country as if no smaller space could contain them; on the plains and about the marshes, they are as thick as heaps of fuel. The people know not where to turn to. I have heard you, Master, say, "Leave the state that is well governed; go to the state where disorder prevails." At the door of a physician there are many who are ill. I wish through what I have heard (from you) to think out some methods (of dealing with Wei), if peradventure the evils of the state may be cured.' Zhongni said, 'Alas! The risk is that you will go only to suffer in the punishment (of yourself)! The right method (in such a case) will not admit of any admixture. With such admixture, the one method will become many methods. Their multiplication will embarrass you. That embarrassment will make you anxious. However anxious you may be, you will not save (yourself). The perfect men of old first had (what they wanted to do) in themselves, and afterwards they found (the response to it) in others. If what they wanted in themselves was not fixed, what leisure had they to go and interfere with the proceedings of any tyrannous man? Moreover, do you know how virtue is liable to be dissipated, and how wisdom proceeds to display itself? Virtue is dissipated in (the pursuit of) the name for it, and wisdom seeks to display itself in the striving with others. In the pursuit of the name men overthrow one another; wisdom becomes a weapon of contention. Both these things are instruments of evil, and should not be allowed to have free course in one's conduct. Supposing one's virtue to be great and his sincerity firm, if he do not comprehend the spirit of those (whom he wishes to influence); and supposing he is free from the disposition to strive for reputation, if he do not comprehend their minds;-- when in such a case he forcibly insists on benevolence and righteousness, setting them forth in the strongest and most direct language, before the tyrant, then he, hating (his reprover's) possession of those excellences, will put him down as doing him injury. He who injures others is sure to be injured by them in return. You indeed will hardly escape being injured by the man (to whom you go)! Further, if perchance he takes pleasure in men of worth and hates those of an opposite character, what is the use of your seeking to make yourself out to be different (from such men about him)? Before you have begun to announce (your views), he, as king and ruler, will take advantage of you, and immediately contend with you for victory. Your eyes will be dazed and full of perplexity; you will try to look pleased with him; you will frame your words with care; your demeanour will be conformed to his; you will confirm him in his views. In this way you will be adding fire to fire, and water to water, increasing, as we may express it, the evils (which you deplore). To these signs of deferring to him at the first there will be no end. You will be in danger, seeing he does not believe you, of making your words more strong, and you are sure to die at the hands of such a tyrant. And formerly Jie killed Guan Long-feng, and Zhou killed the prince Bi-gan. Both of these cultivated their persons, bending down in sympathy with the lower people to comfort them suffering (as they did) from their oppressors, and on their account opposing their superiors. On this account, because they so ordered their conduct, their rulers compassed their destruction - such regard had they for their own fame. (Again), Yao anciently attacked (the states of) Cong-qi and Xu-ao, and Yu attacked the ruler of Hu. Those states were left empty, and with no one to continue their population, the people being exterminated. They had engaged in war without ceasing; their craving for whatever they could get was insatiable. And this (ruler of Wei) is, like them, one who craves after fame and greater substance - have you not heard it? Those sages were not able to overcome the thirst for fame and substance - how much less will you be able to do so! Nevertheless you must have some ground (for the course which you wish to take); pray try and tell it to me.' Yan Hui said, 'May I go, doing so in uprightness and humility, using also every endeavour to be uniform (in my plans of operation)?' 'No, indeed!' was the reply. 'How can you do so? This man makes a display of being filled to overflowing (with virtue), and has great self-conceit. His feelings are not to be determined from his countenance. Ordinary men do not (venture to) oppose him, and he proceeds from the way in which he affects them to seek still more the satisfaction of his own mind. He may be described as unaffected by the (small lessons of) virtue brought to bear on him from day to day; and how much less will he be so by your great lessons? He will be obstinate, and refuse to be converted. He may outwardly agree with you, but inwardly there will be no self-condemnation - how can you (go to him in this way and be successful)?' (Yan Hui) rejoined, 'Well then; while inwardly maintaining my straightforward intention, I will outwardly seem to bend to him. I will deliver (my lessons), and substantiate them by appealing to antiquity. Inwardly maintaining my straightforward intention, I shall be a co-worker with Heaven. When I thus speak of being a co-worker with Heaven, it is because I know that (the sovereign, whom we style) the son of Heaven, and myself, are equally regarded by Heaven as Its sons. And should I then, as if my words were only my own, be seeking to find whether men approved of them, or disapproved of them? In this way men will pronounce me a (sincere and simple) boy. This is what is called being a co-worker with Heaven. Outwardly bending (to the ruler), I shall be a co-worker with other men. To carry (the memorandum tablet to court), to kneel, and to bend the body reverentially - these are the observances of ministers. They all employ them, and should I presume not to do so? Doing what other men do, they would have no occasion to blame me. This is what is called being a fellow-worker with other men. Fully declaring my sentiments and substantiating them by appealing to antiquity, I shall be a co-worker with the ancients. Although the words in which I convey my lessons may really be condemnatory (of the ruler), they will be those of antiquity, and not my own. In this way, though straightforward, I shall be free from blame. This is what is called being a co-worker with antiquity. May I go to Wei in this way, and be successful?' 'No indeed!' said Zhongni. 'How can you do so? You have too many plans of proceeding, and have not spied out (the ruler's character). Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result. How can you (in this way) produce the transformation (which you desire)? All this only shows (in you) the mind of a teacher!' |
《雜篇 - Miscellaneous Chapters》 | English translation: James Legge [?] | Library Resources |
《庚桑楚 - Geng-sang Chu》 | English translation: James Legge [?] | Books referencing 《庚桑楚》 Library Resources |
| 3 | 庚桑楚: | 南榮趎蹴然正坐曰：「若趎之年者已長矣，將惡乎託業以及此言邪？」庚桑子曰：「全汝形，抱汝生，無使汝思慮營營。若此三年，則可以及此言矣。」南榮趎曰：「目之與形，吾不知其異也，而盲者不能自見；耳之與形，吾不知其異也，而聾者不能自聞；心之與形，吾不知其異也，而狂者不能自得。形之與形亦辟矣，而物或閒之邪，欲相求而不能相得？今謂趎曰：『全汝形，抱汝生，勿使汝思慮營營。』趎勉聞道達耳矣。」庚桑子曰：「辭盡矣。曰：『奔蜂不能化藿蠋，越雞不能伏鵠卵，魯雞固能矣。』雞之與雞，其德非不同也，有能有不能者，其才固有巨小也。今吾才小，不足以化子，子胡不南見老子？」 |
| Geng-sang Chu: | (On this) Nan-rong Chu abruptly sat right up and said, 'What method can an old man like me adopt to become (the Perfect man) that you have described?' Geng-sang Zi said, 'Maintain your body complete; hold your life in close embrace; and do not let your thoughts keep working anxiously: do this for three years, and you may become the man of whom I have spoken.' The other rejoined, 'Eyes are all of the same form, I do not know any difference between them: yet the blind have no power of vision. Ears are all of the same form; I do not know any difference between them: yet the deaf have no power of hearing. Minds are all of the same nature, I do not know any difference between them - yet the mad cannot make the minds of other men their own. (My) personality is indeed like (yours), but things seem to separate between us. I wish to find in myself what there is in you, but I am not able to do so. You have now said to me, "Maintain your body complete; hold your life in close embrace; and do not let your thoughts keep working anxiously." With all my efforts to learn your Way, (your words) reach only my ears.' Geng-sang replied, 'I can say nothing more to you,' and then he added, 'Small flies cannot transform the bean caterpillar; Yue fowls cannot hatch the eggs of geese, but Lu fowls can. It is not that the nature of these fowls is different; the ability in the one case and inability in the other arise from their different capacities as large and small. My ability is small and not sufficient to transform you. Why should you not go south and see Laozi?' |
《外物 - What comes from Without》 | English translation: James Legge [?] | Books referencing 《外物》 Library Resources |
| 5 | 外物: | 老萊子之弟子出薪，遇仲尼，反以告曰：「有人於彼，修上而趨下，末僂而後耳，視若營四海，不知其誰氏之子。」老萊子曰：「是丘也，召而來！」仲尼至。曰：「丘！去汝躬矜與汝容知，斯為君子矣。」仲尼揖而退，蹙然改容而問曰：「業可得進乎？」老萊子曰：「夫不忍一世之傷，而驁萬世之患，抑固窶邪？亡其略弗及邪？惠以歡為驁，終身之醜，中民之行進焉耳，相引以名，相結以隱。與其譽堯而非桀，不如兩忘而閉其所譽。反無非傷也，動無非邪也。聖人躊躇以興事，以每成功。奈何哉其載焉終矜爾！」 |
| What comes from Without:...: | A disciple of Lao Lai-zi, while he was out gathering firewood, met with Zhongni. On his return, he told (his master), saying, 'There is a man there, the upper part of whose body is long and the lower part short. He is slightly hump-backed, and his ears are far back. When you look at him, he seems occupied with the cares of all within the four seas; I do not know whose son he is.' Lao Lai-zi said, 'It is Qiu call him here;' and when Zhongni came, he said to him, 'Qiu, put away your personal conceit, and airs of wisdom, and show yourself to be indeed a superior man.' Zhongni bowed and was retiring, when he abruptly changed his manner, and asked, 'Will the object I am pursuing be thereby advanced?' Lao Lai-zi replied, 'You cannot bear the sufferings of this one age, and are stubbornly regardless of the evils of a myriad ages: is it that you purposely make yourself thus unhappy? or is it that you have not the ability to comprehend the case? Your obstinate purpose to make men rejoice in a participation of your joy is your life-long shame, the procedure of a mediocre man. You would lead men by your fame; you would bind them to you by your secret art. Than be praising Yao and condemning Jie, you had better forget them both, and shut up your tendency to praise. If you reflect on it, it does nothing but injury; your action in it is entirely wrong. The sage is full of anxiety and indecision in undertaking anything, and so he is always successful. But what shall I say of your conduct? To the end it is all affectation.' |
《盜跖 - The Robber Zhi》 | English translation: James Legge [?] | Books referencing 《盜跖》 Library Resources |
| 3 | 盜跖: | 無足問於知和曰：「人卒未有不興名就利者。彼富則人歸之，歸則下之，下則貴之。夫見下貴者，所以長生、安體、樂意之道也。今子獨無意焉，知不足邪？意知而力不能行邪？故推正不忘邪？」知和曰：「今夫此人以為與己同時而生、同鄉而處者，以為夫絕俗過世之士焉，是專無主正，所以覽古今之時，是非之分也，與俗化世。去至重，棄至尊，以為其所為也，此其所以論長生、安體、樂意之道，不亦遠乎！慘怛之疾，恬愉之安，不監於體；怵惕之恐，欣懽之喜，不監於心。知為為而不知所以為，是以貴為天子，富有天下，而不免於患也。」 |
| The Robber Zhi: | Mr. Dissatisfied asked Mr. Know-the-Mean, saying, 'There is no man after all who does not strive for reputation and pursue after gain. When men are rich, then others go to them. Going to them, they put themselves beneath them. In that position they do honour to them as nobler than themselves. But to see others taking that position and doing honour to us is the way to prolong life, and to secure the rest of the body and the satisfaction of the mind. You alone, Sir, however, have no idea of this. Is it that your knowledge is deficient? Is it that you have the knowledge, but want the strength to carry it into practice? Or is it that your mind is made up to do what you consider right, and never allow yourself to forget it?' Know-the-Mean replied, 'Here now is this man judging of us, his contemporaries, and living in the same neighbourhood as himself, that we consider ourselves scholars who have abjured all vulgar ways and risen above the world. He is entirely without the thought of submitting to the rule of what is right. He therefore studies ancient times and the present, and the differing questions about the right and wrong, and agrees with the vulgar ideas and influences of the age, abandoning what is most important and discarding what is most honourable, in order to be free to act as he does. But is he not wide of the mark when he thinks that this is the way to promote long life, and to secure the rest of the body and the satisfaction of the mind? He has his painful afflictions and his quiet repose, but he does not inquire how his body is so variously affected; he has his apprehensive terrors, and his happy joys, but he does not inquire how his mind has such different experiences. He knows how to pursue his course, but he does not know why he does so. Even if he had the dignity of the Son of Heaven, and all the wealth of the kingdom were his, he would not be beyond the reach of misfortunes and evils.' | |
| 無足曰：「夫富之於人，無所不利，窮美究埶，至人之所不得逮，賢人之所不能及，俠人之勇力而不為威強，秉人之知謀以為明察，因人之德以為賢良，非享國而嚴若君父。且夫聲色、滋味、權勢之於人，心不待學而樂之，體不待象而安之。夫欲惡避就，固不待師，此人之性也。天下雖非我，孰能辭之！」知和曰：「知者之為，故動以百姓，不違其度，是以足而不爭，無以為故不求。不足故求之，爭四處而不自以為貪；有餘故辭之，棄天下而不自以為廉。廉貪之實，非以迫外也，反監之度。勢為天子而不以貴驕人，富有天下而不以財戲人。計其患，慮其反，以為害於性，故辭而不受也，非以要名譽也。堯、舜為帝而雍，非仁天下也，不以美害生也；善卷、許由得帝而不受，非虛辭讓也，不以事害己。此皆就其利，辭其害，而天下稱賢焉，則可以有之，彼非以興名譽也。」 | ||
| Dissatisfied rejoined, 'But riches are in every way advantageous to man. With them his attainment of the beautiful and mastery of every art become what the perfect man cannot obtain nor the sagely man reach to; his appropriation of the bravery and strength of others enables him to exercise a powerful sway; his availing himself of the wisdom and plans of others makes him be accounted intelligent and discriminating; his taking advantage of the virtues of others makes him be esteemed able and good. Though he may not be the holder of a state, he is looked to with awe as a ruler and father. Moreover, music, beauty, with the pleasures of the taste and of power, are appreciated by men's minds and rejoiced in without any previous learning of them; the body reposes in them without waiting for the example of others. Desire and dislike, avoidance and pursuit, do not require any master - this is the nature of man. Though the world may condemn one's indulgence of them, who can refrain from it?' Know-the-Mean replied, 'The action of the wise is directed for the good of the people, but they do not go against the (proper) rule and degree. Therefore when they have enough, they do not strive (for more); they have no further object, and so they do not seek for one. When they have not enough, they will seek for it; they will strive for it in every quarter, and yet not think of themselves as greedy. If they have (already) a superfluity, they will decline (any more); they will decline the throne, and yet not think of themselves as disinterested: the conditions of disinterestedness and greediness are (with them) not from the constraint of anything external. Through their exercise of introspection, their power may be that of the sovereign, but they will not in their nobility be arrogant to others; their wealth may be that of the whole kingdom, but they will not in their possession of it make a mock of others. They estimate the evils to which they are exposed, and are anxious about the reverses which they may experience. They think how their possessions may be injurious to their nature, and therefore they will decline and not accept them - but not because they seek for reputation and praise. Yao and Shun were the sovereigns, and harmony prevailed. It did so, not because of their benevolence towards the people - they would not, for what was (deemed) admirable, injure their lives. Shan Juan and Xu You might have been the sovereigns, but they would not receive the throne - not that they declined it without purpose, but they would not by its occupancy injure themselves. These all followed after what was advantageous to them, and declined what was injurious, and all the world celebrates their superiority. Thus, though they enjoy the distinction, they did what they did, not for the sake of the reputation and praise.' | ||
| 無足曰：「必持其名，苦體絕甘，約養以持生，則亦久病長阨而不死者也。」知和曰：「平為福，有餘為害者，物莫不然，而財其甚者也。今富人耳營鐘鼓筦籥之聲，口嗛於芻豢醪醴之味，以感其意，遺忘其業，可謂亂矣；侅溺於馮氣，若負重行而上也，可謂苦矣；貪財而取慰，貪權而取竭，靜居則溺，體澤則馮，可謂疾矣；為欲富就利，故滿若堵耳而不知避，且馮而不舍，可謂辱矣；財積而無用，服膺而不舍，滿心戚醮，求益而不止，可謂憂矣；內則疑劫請之賊，外則畏寇盜之害，內周樓疏，外不敢獨行，可謂畏矣。此六者，天下之至害也，皆遺忘而不知察，及其患至，求盡性竭財，單以反一日之無故而不可得也。故觀之名則不見，求之利則不得，繚意體而爭此，不亦惑乎！」 | ||
| Dissatisfied (continued his argument), saying, 'In thus thinking it necessary for their reputation, they bitterly distressed their bodies, denied themselves what was pleasant, and restricted themselves to a bare sustenance in order to sustain their life; but so they had life-long distress, and long-continued pressure till their death arrived.' Know-the-Mean replied, 'Tranquil ease is happiness; a superfluity is injurious: so it is with all things, and especially it is so, where the superfluity is of wealth. The ears of the rich are provided with the music of bells, drums, flageolets and flutes; and their mouths are stuffed with the flesh of fed beasts and with wine of the richest flavour; so are their desires satisfied, till they forget their proper business: theirs may be pronounced a condition of disorder. Sunk deeply in their self-sufficiency, they resemble individuals ascending a height with a heavy burden on their backs: their condition may be pronounced one of bitter suffering. They covet riches, thinking to derive comfort from them; they covet power, and would fain monopolise it; when quiet and retired, they are drowned in luxurious indulgence; their persons seem to shine, and they are full of boasting: they may be said to be in a state of disease. In their desire to be rich and striving for gain, they fill their stores, and, deaf to all admonition, refuse to desist from their course. They are even more elated, and hold on their way: their conduct may be pronounced disgraceful. When their wealth is amassed till they cannot use it, they clasp it to their breasts and will not part with it; when their hearts are distressed with their very fulness, they still seek for more and will not desist: their condition may be said to be sad. In-doors they are apprehensive of pilfering and begging thieves, and out-of-doors they are afraid of being injured by plundering robbers; in-doors they have many chambers and partitions, and out-of-doors they do not dare to go alone: they may be said to be in a state of (constant) alarm. These six conditions are the most deplorable in the world, but they forget them all, and have lost their faculty of judgment. When the evil comes, though they begged it with all the powers of their nature, and by the sacrifice of all their wealth, they could not bring back one day of untroubled peace. When they look for their reputation, it is not to be seen; when they seek for their wealth, it is not to be got. To task their thoughts, and destroy their bodies, striving for (such an end as) this - is it not a case of great delusion ?' |
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