Keeping and Nurturing｜Zhuangzi

闻（wén）在（zài）宥（yòu）天（tiān）下（xià），（）不（bù）闻（wén）治（zhì）天（tiān）下（xià）也（yě）。（）在（zài）之（zhī）也（yě）者（zhě），（）恐（kǒng）天（tiān）下（xià）之（zhī）淫（yín）其（qí）性（xìng）也（yě）；（）宥（yòu）之（zhī）也（yě）者（zhě），（）恐（kǒng）天（tiān）下（xià）之（zhī）迁（qiān）其（qí）德（dé）也（yě）。（）天（tiān）下（xià）不（bù）淫（yín）其（qí）性（xìng），（）不（bù）迁（qiān）其（qí）德（dé），（）有（yǒu）治（zhì）天（tiān）下（xià）者（zhě）哉（zāi）？（）

I have heard of leaving the world to exist of itself and allowing it room, but not of governing the world. It is left to itself out of concern that the people of the world might distort their nature through excess; it is allowed room out of concern that they might alter their De. If the world neither distorts its nature nor alters its De, what need is there for anyone to govern it?

昔（xī）尧（yáo）之（zhī）治（zhì）天（tiān）下（xià）也（yě），（）使（shǐ）天（tiān）下（xià）欣（xīn）欣（xīn）焉（yān）人（rén）乐（lè）其（qí）性（xìng），（）是（shì）不（bù）恬（tián）也（yě）；（）桀（jié）之（zhī）治（zhì）天（tiān）下（xià）也（yě），（）使（shǐ）天（tiān）下（xià）瘁（cuì）瘁（cuì）焉（yān）人（rén）苦（kǔ）其（qí）性（xìng），（）是（shì）不（bù）愉（yú）也（yě）。（）夫（fū）不（bù）恬（tián）不（bù）愉（yú），（）非（fēi）德（dé）也（yě）；（）非（fēi）德（dé）也（yě）而（ér）可（kě）长（cháng）久（jiǔ）者（zhě），（）天（tiān）下（xià）无（wú）之（zhī）。（）

Long ago, when Yao governed all under heaven, he made the world buoyant, and people delighted in their own nature; this was not repose. When Jie governed all under heaven, he left the world haggard, and people suffered in their own nature; this was not joy. Neither unrest nor joylessness is Virtue, and nowhere under heaven can anything endure for long without Virtue.

人（rén）大（dà）喜（xǐ）邪（yé），（）毗（pí）于（yú）阳（yáng）；（）大（dà）怒（nù）邪（yé），（）毗（pí）于（yú）阴（yīn）。（）阴（yīn）阳（yáng）并（bìng）毗（pí），（）四（sì）时（shí）不（bù）至（zhì），（）寒（hán）暑（shǔ）之（zhī）和（hé）不（bù）成（chéng），（）其（qí）反（fǎn）伤（shāng）人（rén）之（zhī）形（xíng）乎（hū）！（）使（shǐ）人（rén）喜（xǐ）怒（nù）失（shī）位（wèi），（）居（jū）处（chǔ）无（wú）常（cháng），（）思（sī）虑（lǜ）不（bù）自（zì）得（dé），（）中（zhōng）道（dào）不（bù）成（chéng）章（zhāng）。（）于（yú）是（shì）乎（hū）天（tiān）下（xià）始（shǐ）乔（qiáo）诘（jí）卓（zhuó）鸷（zhì），（）而（ér）后（hòu）有（yǒu）盗（dào）跖（zhí）、（）曾（zēng）、（）史（shǐ）之（zhī）行（xìng）。（）

If people are overcome with joy, they lean toward yang; if overcome with anger, they lean toward yin. When yin and yang are both thrown out of balance in this way, the four seasons fail to arrive in due order and the harmony of cold and heat cannot be formed. Would this not, in turn, injure the human frame? It makes joy and anger lose their proper places, gives life no settled constancy, prevents thought from finding its own ease, and keeps the centered Way from taking coherent form. Then the world first became self-exalting and contentious, conspicuously singular and fierce; after that arose the courses of Robber Zhi, Zeng Shen, and Shi Yu.

故（gù）举（jǔ）天（tiān）下（xià）以（yǐ）赏（shǎng）其（qí）善（shàn）者（zhě）不（bù）足（zú），（）举（jǔ）天（tiān）下（xià）以（yǐ）罚（fá）其（qí）恶（è）者（zhě）不（bù）给（jǐ）。（）故（gù）天（tiān）下（xià）之（zhī）大（dà）不（bù）足（zú）以（yǐ）赏（shǎng）罚（fá）。（）自（zì）三（sān）代（dài）以（yǐ）下（xià）者（zhě），（）匈（xiōng）匈（xiōng）焉（yān）终（zhōng）以（yǐ）赏（shǎng）罚（fá）为（wèi）事（shì），（）彼（bǐ）何（hé）暇（xiá）安（ān）其（qí）性（xìng）命（mìng）之（zhī）情（qíng）哉（zāi）！（）

Thus, even if all under heaven were brought into service to reward those within it who do good, it would not be enough; if all under heaven were brought into service to punish those who do evil, it would still fall short. Vast as the world is, it is insufficient for the work of reward and punishment. From the Three Dynasties onward, people have seethed with agitation and made reward and punishment their constant business. What leisure have they had to rest in what is genuine in their nature and life?

而（ér）且（qiě）说（yuè）明（míng）邪（yé），（）是（shì）淫（yín）于（yú）色（sè）也（yě）；（）说（yuè）聪（cōng）邪（yé），（）是（shì）淫（yín）于（yú）声（shēng）也（yě）；（）说（yuè）仁（rén）邪（yé），（）是（shì）乱（luàn）于（yú）德（dé）也（yě）；（）说（yuè）义（yì）邪（yé），（）是（shì）悖（bèi）于（yú）理（lǐ）也（yě）；（）说（yuè）礼（lǐ）邪（yé），（）是（shì）相（xiàng）于（yú）技（jì）也（yě）；（）说（yuè）乐（yuè）邪（yé），（）是（shì）相（xiàng）于（yú）淫（yín）也（yě）；（）说（yuè）圣（shèng）邪（yé），（）是（shì）相（xiàng）于（yú）艺（yì）也（yě）；（）说（yuè）知（zhì）邪（yé），（）是（shì）相（xiàng）于（yú）疵（cī）也（yě）。（）

Moreover, to delight in keen sight is to indulge to excess in visible forms; to delight in acute hearing is to indulge to excess in sounds. To delight in humaneness is to disorder virtue; to delight in rightness is to go against underlying pattern. To delight in ritual is to lend support to contrivance; to delight in music is to lend support to excess. To delight in sageliness is to lend support to the arts; to delight in knowing is to abet fault-finding.

天（tiān）下（xià）将（jiāng）安（ān）其（qí）性（xìng）命（mìng）之（zhī）情（qíng），（）之（zhī）八（bā）者（zhě），（）存（cún）可（kě）也（yě），（）亡（wú）可（kě）也（yě）。（）天（tiān）下（xià）将（jiāng）不（bù）安（ān）其（qí）性（xìng）命（mìng）之（zhī）情（qíng），（）之（zhī）八（bā）者（zhě），（）乃（nǎi）始（shǐ）脔（luán）卷（juǎn）獊（cāng）囊（náng）而（ér）乱（luàn）天（tiān）下（xià）也（yě）。（）而（ér）天（tiān）下（xià）乃（nǎi）始（shǐ）尊（zūn）之（zhī）惜（xī）之（zhī）。（）甚（shèn）矣（yǐ），（）天（tiān）下（xià）之（zhī）惑（huò）也（yě）！（）岂（qǐ）直（zhí）过（guò）也（yě）而（ér）去（qù）之（zhī）邪（yé）！（）

If all under heaven is to rest in what is genuine in its nature and life, these eight may be present or may be absent. If all under heaven is not to rest in what is genuine in its nature and life, only then do these eight become cramped and coiled, frantic and bustling, and throw the world into disorder. And only then does the world begin to honor and cherish them. Profound indeed is the world's delusion! Can these really be merely passed over and then left behind?

乃（nǎi）齐（zhāi）戒（jiè）以（yǐ）言（yán）之（zhī），（）跪（guì）坐（zuò）以（yǐ）进（jìn）之（zhī），（）鼓（gǔ）歌（gē）以（yǐ）儛（wǔ）之（zhī）。（）吾（wú）若（ruò）是（shì）何（hé）哉（zāi）！（）

Then one fasts and purifies oneself before speaking of it, kneels to present it, and accompanies it with drums, song, and dance. What am I to do with this?

故（gù）君（jūn）子（zǐ）不（bù）得（dé）已（yǐ）而（ér）临（lín）莅（lì）天（tiān）下（xià），（）莫（mò）若（ruò）无（wú）为（wéi）。（）无（wú）为（wéi）也（yě），（）而（ér）后（hòu）安（ān）其（qí）性（xìng）命（mìng）之（zhī）情（qíng）。（）故（gù）贵（guì）以（yǐ）身（shēn）于（yú）为（wèi）天（tiān）下（xià），（）则（zé）可（kě）以（yǐ）托（tuō）天（tiān）下（xià）；（）爱（ài）以（yǐ）身（shēn）于（yú）为（wèi）天（tiān）下（xià），（）则（zé）可（kě）以（yǐ）寄（jì）天（tiān）下（xià）。（）

Therefore, if the noble person has no choice but to preside over all under Heaven, nothing is better than non-action. Only through non-action can the genuine condition of his nature and life be left at peace. Thus, one who values his own person more than governing all under Heaven may be entrusted with all under Heaven; one who cherishes his own person more than governing it may have all under Heaven placed in his care.

故（gù）君（jūn）子（zǐ）苟（gǒu）能（néng）无（wú）解（jiě）其（qí）五（wǔ）藏（zàng），（）无（wú）擢（zhuó）其（qí）聪（cōng）明（míng），（）尸（shī）居（jū）而（ér）龙（lóng）见（xiàn），（）渊（yuān）默（mò）而（ér）雷（léi）声（shēng），（）神（shén）动（dòng）而（ér）天（tiān）随（suí），（）从（cóng）容（róng）无（wú）为（wéi）而（ér）万（wàn）物（wù）炊（chuī）累（lèi）焉（yān）。（）吾（wú）又（yòu）何（hé）暇（xiá）治（zhì）天（tiān）下（xià）哉（zāi）！（）

Thus, if the noble person does not disturb his inner organs or deliberately draw out the acuity of hearing and sight, he may dwell still as a corpse yet appear like a dragon, remain silent as an abyss yet sound like thunder. His spirit moves and Heaven follows; at ease and without contrivance, he lets the myriad things drift of themselves like dust motes in the wind. What leisure would I then have to govern all under Heaven?

崔（cuī）瞿（qú）问（wèn）于（yú）老（lǎo）聃（dān）曰（yuē）：（）“（）不（bù）治（zhì）天（tiān）下（xià），（）安（ān）藏（zāng）人（rén）心（xīn）？（）”（）

Cui Qu asked Lao Dan, “If all under heaven is left ungoverned, how are people’s hearts to be settled and kept?”

老（lǎo）聃（dān）曰（yuē）：（）“（）女（rǔ）慎（shèn），（）无（wú）撄（yīng）人（rén）心（xīn）。（）人（rén）心（xīn）排（pái）下（xià）而（ér）进（jìn）上（shàng），（）上（shàng）下（xià）囚（qiú）杀（shā），（）淖（nào）约（yuē）柔（róu）乎（hū）刚（gāng）强（qiáng），（）廉（lián）刿（guì）雕（diāo）琢（zhuó），（）其（qí）热（rè）焦（jiāo）火（huǒ），（）其（qí）寒（hán）凝（níng）冰（bīng），（）其（qí）疾（jí）俯（fǔ）仰（yǎng）之（zhī）间（jiān）而（ér）再（zài）抚（fǔ）四（sì）海（hǎi）之（zhī）外（wài）。（）其（qí）居（jū）也（yě），（）渊（yuān）而（ér）静（jìng）；（）其（qí）动（dòng）也（yě），（）县（xuán）而（ér）天（tiān）。（）偾（fèn）骄（jiāo）而（ér）不（bù）可（kě）系（xì）者（zhě），（）其（qí）唯（wéi）人（rén）心（xīn）乎（hū）！（）

Lao Dan said, “Take care: do not disturb people’s hearts. Pressed down, the human heart sinks; urged onward, it rises. In these downward and upward swings, it is imprisoned and ravaged. In supple grace it can soften the hard and strong; with its keen edges it can cut and carve. Its heat is scorching fire, its cold congealed ice. So swift is it that, in the time between lowering and raising one’s head, it can sweep twice beyond the Four Seas. At rest it is deep and still; in motion it hangs as high as heaven. Rushing and arrogant, impossible to tether—is this not the human heart alone?”

昔（xī）者（zhě）黄（huáng）帝（dì）始（shǐ）以（yǐ）仁（rén）义（yì）撄（yīng）人（rén）之（zhī）心（xīn），（）尧（yáo）、（）舜（shùn）于（yú）是（shì）乎（hū）股（gǔ）无（wú）胈（bá），（）胫（jìng）无（wú）毛（máo），（）以（yǐ）养（yǎng）天（tiān）下（xià）之（zhī）形（xíng）。（）愁（chóu）其（qí）五（wǔ）藏（zàng）以（yǐ）为（wéi）仁（rén）义（yì），（）矜（jīn）其（qí）血（xuè）气（qì）以（yǐ）规（guī）法（fǎ）度（dù）。（）然（rán）犹（yóu）有（yǒu）不（bù）胜（shèng）也（yě）。（）尧（yáo）于（yú）是（shì）放（fàng）讙（huān）兜（dōu）于（yú）崇（chóng）山（shān），（）投（tóu）三（sān）苗（miáo）于（yú）三（sān）峗（wéi），（）流（liú）共（gòng）工（gōng）于（yú）幽（yōu）都（dōu），（）此（cǐ）不（bù）胜（shèng）天（tiān）下（xià）也（yě）。（）

Long ago, the Yellow Emperor first disturbed people’s hearts with benevolence and righteousness. Yao and Shun then labored until their thighs had no flesh and their shins no hair, sustaining the bodily forms of all under heaven. They burdened their five viscera for the sake of benevolence and righteousness and strained their blood and vital energy to frame standards and measures. Yet there were still those they could not master. Yao therefore banished Huandou to Mount Chong, sent the Sanmiao to Sanwei, and exiled Gonggong to Youdu. This was his failure to master all under heaven.”

夫（fū）施（shī）及（jí）三（sān）王（wáng）而（ér）天（tiān）下（xià）大（dà）骇（hài）矣（yǐ）。（）下（xià）有（yǒu）桀（jié）、（）跖（zhí），（）上（shàng）有（yǒu）曾（zēng）、（）史（shǐ），（）而（ér）儒（rú）墨（mò）毕（bì）起（qǐ）。（）于（yú）是（shì）乎（hū）喜（xǐ）怒（nù）相（xiāng）疑（yí），（）愚（yú）知（zhì）相（xiāng）欺（qī），（）善（shàn）否（fǒu）相（xiāng）非（fēi），（）诞（dàn）信（xìn）相（xiāng）讥（jī），（）而（ér）天（tiān）下（xià）衰（shuāi）矣（yǐ）；（）大（dà）德（dé）不（bù）同（tóng），（）而（ér）性（xìng）命（mìng）烂（làn）漫（màn）矣（yǐ）；（）天（tiān）下（xià）好（hào）知（zhì），（）而（ér）百（bǎi）姓（xìng）求（qiú）竭（jié）矣（yǐ）。（）

When such practices were extended through the age of the Three Kings, the world was thrown into great alarm. Below there were Jie and Zhi; above there were Zeng and Shi; and Confucians and Mohists all arose. Then joy and anger became mutually suspicious, the foolish and the knowing deceived one another, the good and the bad denounced each other, and the false and the trustworthy mocked each other. Thus the world declined. Great virtue was no longer of one accord, and innate nature and allotted life fell into disarray. The world delighted in clever knowing, and the common people exhausted themselves in seeking.

于（yú）是（shì）乎（hū）釿（jīn）锯（jù）制（zhì）焉（yān），（）绳（shéng）墨（mò）杀（shā）焉（yān），（）椎（zhuī）凿（záo）决（jué）焉（yān）。（）天（tiān）下（xià）脊（jí）脊（jí）大（dà）乱（luàn），（）罪（zuì）在（zài）撄（yīng）人（rén）心（xīn）。（）故（gù）贤（xián）者（zhě）伏（fú）处（chǔ）大（dà）山（shān）嵁（kān）岩（yán）之（zhī）下（xià），（）而（ér）万（wàn）乘（chéng）之（zhī）君（jūn）忧（yōu）栗（lì）乎（hū）庙（miào）堂（táng）之（zhī）上（shàng）。（）

Then adzes and saws were brought to bear in cutting, the inked line in marking out and trimming, and mallets and chisels in splitting open. All under heaven seethed in restless disorder; the fault lay in entangling the human heart. Therefore the worthy hid beneath the crags of the great mountains, while the lord of ten thousand chariots trembled with anxiety in the temple-court.

今（jīn）世（shì）殊（shū）死（sǐ）者（zhě）相（xiāng）枕（zhěn）也（yě），（）桁（háng）杨（yáng）者（zhě）相（xiāng）推（tuī）也（yě），（）刑（xíng）戮（lù）者（zhě）相（xiāng）望（wàng）也（yě），（）而（ér）儒（rú）墨（mò）乃（nǎi）始（shǐ）离（lí）跂（qí）攘（rǎng）臂（bì）乎（hū）桎（zhì）梏（gù）之（zhī）间（jiān）。（）意（yì），（）甚（shèn）矣（yǐ）哉（zāi）！（）其（qí）无（wú）愧（kuì）而（ér）不（bù）知（zhī）耻（chǐ）也（yě）甚（shèn）矣（yǐ）！（）

In the present age, those put to death lie one against another; those wearing the hengyang restraints jostle each other; and those subjected to punishment and execution remain constantly in sight. Yet the Confucians and Mohists still rise on tiptoe and fling out their arms amid the shackles and fetters. Alas, how extreme this is! How extreme that they feel no remorse and know no shame!

吾（wú）未（wèi）知（zhī）圣（shèng）知（zhì）之（zhī）不（bù）为（wèi）桁（héng）杨（yáng）接（jiē）槢（xí）也（yě），（）仁（rén）义（yì）之（zhī）不（bù）为（wèi）桎（zhì）梏（gù）凿（záo）枘（ruì）也（yě），（）焉（yān）知（zhī）曾（zēng）、（）史（shǐ）之（zhī）不（bù）为（wèi）桀（jié）、（）跖（zhí）嚆（hāo）矢（shǐ）也（yě）！（）故（gù）曰（yuē）：（）绝（jué）圣（shèng）弃（qì）知（zhì），（）而（ér）天（tiān）下（xià）大（dà）治（zhì）。（）

I cannot be sure that sageliness and knowledge are not cangues and wooden restraints, or that benevolence and righteousness are not shackles and the binding fit of mortise and tenon. How, then, can I know that Zeng Shen and Shi Yu were not the whistling arrows that heralded Jie and Robber Zhi? Thus it is said: Cut off sageliness, cast away knowledge, and all under heaven will be brought to great order.

黄（huáng）帝（dì）立（lì）为（wèi）天（tiān）子（zi）十（shí）九（jiǔ）年（nián），（）令（lìng）行（xíng）天（tiān）下（xià），（）闻（wén）广（guǎng）成（chéng）子（zi）在（zài）于（yú）空（kōng）同（tóng）之（zhī）上（shàng），（）故（gù）往（wǎng）见（jiàn）之（zhī），（）曰（yuē）：（）“（）我（wǒ）闻（wén）吾（wú）子（zǐ）达（dá）于（yú）至（zhì）道（dào），（）敢（gǎn）问（wèn）至（zhì）道（dào）之（zhī）精（jīng）。（）吾（wú）欲（yù）取（qǔ）天（tiān）地（dì）之（zhī）精（jīng），（）以（yǐ）佐（zuǒ）五（wǔ）谷（gǔ），（）以（yǐ）养（yǎng）民（mín）人（rén）。（）吾（wú）又（yòu）欲（yù）官（guān）阴（yīn）阳（yáng）以（yǐ）遂（suì）群（qún）生（shēng），（）为（wèi）之（zhī）奈（nài）何（hé）？（）”（）

After the Yellow Emperor had occupied the throne for nineteen years and his commands prevailed throughout the world, he heard that Master Guangcheng dwelt atop Mount Kongtong, so he went to see him. He said, “I have heard, sir, that you have penetrated the ultimate Way, and I venture to ask about its subtlest essence. I wish to draw upon the vital essence of heaven and earth to aid the five grains and nourish the people. I also wish to place yin and yang under administration so that the myriad living things may fulfill their growth. How may this be done?”

广（guǎng）成（chéng）子（zi）曰（yuē）：（）“（）而（ér）所（suǒ）欲（yù）问（wèn）者（zhě），（）物（wù）之（zhī）质（zhì）也（yě）；（）而（ér）所（suǒ）欲（yù）官（guān）者（zhě），（）物（wù）之（zhī）残（cán）也（yě）。（）自（zì）而（ér）治（zhì）天（tiān）下（xià），（）云（yún）气（qì）不（bù）待（dài）族（zú）而（ér）雨（yǔ），（）草（cǎo）木（mù）不（bù）待（dài）黄（huáng）而（ér）落（luò），（）日（rì）月（yuè）之（zhī）光（guāng）益（yì）以（yǐ）荒（huāng）矣（yǐ），（）而（ér）佞（nìng）人（rén）之（zhī）心（xīn）翦（jiǎn）翦（jiǎn）者（zhě），（）又（yòu）奚（xī）足（zú）以（yǐ）语（yù）至（zhì）道（dào）！（）”（）

Master Guangcheng said, “What you wish to inquire into is merely the substance of things; what you wish to administer is the ruin of things. Since you have governed all under Heaven, the clouds have rained before they gathered, plants and trees have shed their leaves before turning yellow, and the light of the sun and moon has grown ever dimmer. With the cramped and petty mind of a glib man, how could the ultimate Way be discussed with you?”

黄（huáng）帝（dì）退（tuì），（）捐（juān）天（tiān）下（xià），（）筑（zhù）特（tè）室（shì），（）席（xí）白（bái）茅（máo），（）闲（xián）居（jū）三（sān）月（yuè），（）复（fù）往（wǎng）邀（yāo）之（zhī）。（）广（guǎng）成（chéng）子（zi）南（nán）首（shǒu）而（ér）卧（wò），（）黄（huáng）帝（dì）顺（shùn）下（xià）风（fēng）膝（xī）行（xíng）而（ér）进（jìn），（）再（zài）拜（bài）稽（qǐ）首（shǒu）而（ér）问（wèn）曰（yuē）：（）“（）闻（wén）吾（wú）子（zǐ）达（dá）于（yú）至（zhì）道（dào），（）敢（gǎn）问（wèn）：（）治（zhì）身（shēn）奈（nài）何（hé）而（ér）可（kě）以（yǐ）长（cháng）久（jiǔ）？（）”（）

The Yellow Emperor withdrew, cast aside the realm, built a solitary chamber, and spread white thatch as his mat. After dwelling there in seclusion for three months, he went again to seek an audience with Guangchengzi. Guangchengzi was lying with his head toward the south. Approaching from downwind, the Yellow Emperor advanced on his knees, bowed twice, touched his forehead to the ground, and asked, “I have heard that you, Master, have penetrated the utmost Way. May I venture to ask: how should one govern oneself so as to endure for a long time?”

广（guǎng）成（chéng）子（zi）蹶（jué）然（rán）而（ér）起（qǐ），（）曰（yuē）：（）“（）善（shàn）哉（zāi）问（wèn）乎（hū）！（）来（lái），（）吾（wú）语（yù）女（rǔ）至（zhì）道（dào）：（）至（zhì）道（dào）之（zhī）精（jīng），（）窈（yǎo）窈（yǎo）冥（míng）冥（míng）；（）至（zhì）道（dào）之（zhī）极（jí），（）昏（hūn）昏（hūn）默（mò）默（mò）。（）无（wú）视（shì）无（wú）听（tīng），（）抱（bào）神（shén）以（yǐ）静（jìng），（）形（xíng）将（jiāng）自（zì）正（zhèng）。（）必（bì）静（jìng）必（bì）清（qīng），（）无（wú）劳（láo）女（rǔ）形（xíng），（）无（wú）摇（yáo）女（rǔ）精（jīng），（）乃（nǎi）可（kě）以（yǐ）长（cháng）生（shēng）。（）

Guangchengzi sprang to his feet and said, “An excellent question! Come, and I will tell you of the utmost Way. The subtle essence of the utmost Way is secluded and obscure; its furthest reach is dim and silent. Do not look, do not listen. Embrace the spirit and rest in stillness, and the body will right itself. You must be still; you must be clear. Do not weary your body or disturb your vital essence—only then can you live long.”

目（mù）无（wú）所（suǒ）见（jiàn），（）耳（ěr）无（wú）所（suǒ）闻（wén），（）心（xīn）无（wú）所（suǒ）知（zhī），（）女（rǔ）神（shén）将（jiāng）守（shǒu）形（xíng），（）形（xíng）乃（nǎi）长（cháng）生（shēng）。（）慎（shèn）女（rǔ）内（nèi），（）闭（bì）女（rǔ）外（wài），（）多（duō）知（zhì）为（wèi）败（bài）。（）我（wǒ）为（wèi）女（rǔ）遂（suì）于（yú）大（dà）明（míng）之（zhī）上（shàng）矣（yǐ），（）至（zhì）彼（bǐ）至（zhì）阳（yáng）之（zhī）原（yuán）也（yě）；（）为（wèi）女（rǔ）入（rù）于（yú）窈（yǎo）冥（míng）之（zhī）门（mén）矣（yǐ），（）至（zhì）彼（bǐ）至（zhì）阴（yīn）之（zhī）原（yuán）也（yě）。（）天（tiān）地（dì）有（yǒu）官（guān），（）阴（yīn）阳（yáng）有（yǒu）藏（cáng）。（）慎（shèn）守（shǒu）女（rǔ）身（shēn），（）物（wù）将（jiāng）自（zì）壮（zhuàng）。（）

Let the eyes have nothing to see, the ears nothing to hear, and the mind nothing to know; then your spirit will keep watch over the body, and the body will live long. Carefully guard what is within you and close off what is outside you, for much knowing brings ruin. I will guide you above the Great Brightness to the source of utmost yang, and lead you through the gate of secluded darkness to the source of utmost yin. Heaven and earth have their offices, and yin and yang have their storehouses. Carefully preserve your body, and things will grow strong of themselves.”

我（wǒ）守（shǒu）其（qí）一（yī）以（yǐ）处（chǔ）其（qí）和（hé）。（）故（gù）我（wǒ）修（xiū）身（shēn）千（qiān）二（èr）百（bǎi）岁（suì）矣（yǐ），（）吾（wú）形（xíng）未（wèi）常（cháng）衰（shuāi）。（）”（）

I hold fast to its oneness and dwell within its harmony. Thus I have cultivated myself for twelve hundred years, yet my bodily form has never declined.”

黄（huáng）帝（dì）再（zài）拜（bài）稽（qǐ）首（shǒu）曰（yuē）：（）“（）广（guǎng）成（chéng）子（zi）之（zhī）谓（wèi）天（tiān）矣（yǐ）！（）”（）

The Yellow Emperor bowed twice, touched his forehead to the ground, and said, “Master Guangcheng is indeed what may be called Heaven!”

广（guǎng）成（chéng）子（zi）曰（yuē）：（）“（）来（lái）！（）余（yú）语（yù）女（rǔ）：（）彼（bǐ）其（qí）物（wù）无（wú）穷（qióng），（）而（ér）人（rén）皆（jiē）以（yǐ）为（wéi）有（yǒu）终（zhōng）；（）彼（bǐ）其（qí）物（wù）无（wú）测（cè），（）而（ér）人（rén）皆（jiē）以（yǐ）为（wéi）有（yǒu）极（jí）。（）得（dé）吾（wú）道（dào）者（zhě），（）上（shàng）为（wèi）皇（huáng）而（ér）下（xià）为（wèi）王（wáng）；（）失（shī）吾（wú）道（dào）者（zhě），（）上（shàng）见（jiàn）光（guāng）而（ér）下（xià）为（wèi）土（tǔ）。（）今（jīn）夫（fū）百（bǎi）昌（chāng）皆（jiē）生（shēng）于（yú）土（tǔ）而（ér）反（fǎn）于（yú）土（tǔ）。（）

Guangchengzi said, “Come! Let me tell you: that thing is inexhaustible, yet people all suppose it has an end; that thing is immeasurable, yet people all suppose it has a limit. One who attains my Way may be an august sovereign above or a king below; one who loses my Way sees the light above and becomes earth below. Now all the myriad flourishing things are born from the earth and return to the earth.”

故（gù）余（yú）将（jiāng）去（qù）女（rǔ），（）入（rù）无（wú）穷（qióng）之（zhī）门（mén），（）以（yǐ）游（yóu）无（wú）极（jí）之（zhī）野（yě）。（）吾（wú）与（yǔ）日（rì）月（yuè）参（cān）光（guāng），（）吾（wú）与（yǔ）天（tiān）地（dì）为（wèi）常（cháng）。（）当（dāng）我（wǒ）缗（mín）乎（hū），（）远（yuǎn）我（wǒ）昏（hūn）乎（hū）！（）人（rén）其（qí）尽（jǐn）死（sǐ），（）而（ér）我（wǒ）独（dú）存（cún）乎（hū）！（）”（）

“Therefore I shall leave you, enter the gate of the inexhaustible, and roam the wilds of the limitless. I shall share in the radiance of the sun and moon and abide in constancy with heaven and earth. What meets me—is it merged into obscurity? What stays far from me—is it lost in dimness? Will all other people die out while I alone remain?”

云（yún）将（jiàng）东（dōng）游（yóu），（）过（guò）扶（fú）摇（yáo）之（zhī）枝（zhī）而（ér）适（shì）遭（zāo）鸿（hóng）蒙（méng）。（）鸿（hóng）蒙（méng）方（fāng）将（jiāng）拊（fǔ）髀（bì）雀（què）跃（yuè）而（ér）游（yóu）。（）云（yún）将（jiàng）见（jiàn）之（zhī），（）倘（tǎng）然（rán）止（zhǐ），（）贽（zhì）然（rán）立（lì），（）曰（yuē）：（）“（）叟（sǒu）何（hé）人（rén）邪（yé）？（）叟（sǒu）何（hé）为（wèi）此（cǐ）？（）”（）

Cloud General was journeying east. As he passed the branches of Fuyao, he happened upon Primal Mist. Primal Mist was slapping his thighs, hopping like a sparrow, and roaming about. At the sight of him, Cloud General abruptly stopped and stood respectfully. He said, “Who are you, old sir? Why are you doing this?”

鸿（hóng）蒙（méng）拊（fǔ）髀（bì）雀（què）跃（yuè）不（bù）辍（chuò），（）对（duì）云（yún）将（jiàng）曰（yuē）：（）“（）游（yóu）！（）”（）

Primal Mist kept slapping his thighs and hopping like a sparrow without pause. He answered Cloud General, “Roam!”

云（yún）将（jiàng）曰（yuē）：（）“（）朕（zhèn）愿（yuàn）有（yǒu）问（wèn）也（yě）。（）”（）

Yun Jiang said, “I would like to ask a question.”

鸿（hóng）蒙（méng）仰（yǎng）而（ér）视（shì）云（yún）将（jiàng）曰（yuē）：（）“（）吁（xū）！（）”（）

Hong Meng looked up at Yun Jiang and exclaimed, “Ah!”

云（yún）将（jiàng）曰（yuē）：（）“（）天（tiān）气（qì）不（bù）和（hé），（）地（dì）气（qì）郁（yù）结（jié），（）六（liù）气（qì）不（bù）调（diào），（）四（sì）时（shí）不（bù）节（jié）。（）今（jīn）我（wǒ）愿（yuàn）合（hé）六（liù）气（qì）之（zhī）精（jīng）以（yǐ）育（yù）群（qún）生（shēng），（）为（wèi）之（zhī）奈（nài）何（hé）？（）”（）

Cloud General said, “Heaven’s vital breath is out of harmony, earth’s vital breath is pent up and congealed, the six breaths are out of balance, and the four seasons keep no proper measure. I now wish to bring together the finest essence of the six breaths so as to nurture all living things. How am I to do this?”

鸿（hóng）蒙（méng）拊（fǔ）髀（bì）雀（què）跃（yuè）掉（diào）头（tóu）曰（yuē）：（）“（）吾（wú）弗（fú）知（zhī）！（）吾（wú）弗（fú）知（zhī）！（）”（）

Primal Muddle slapped his thighs, hopped about like a sparrow, turned his head, and said, “I don’t know! I don’t know!”

云（yún）将（jiàng）不（bù）得（dé）问（wèn）。（）又（yòu）三（sān）年（nián），（）东（dōng）游（yóu），（）过（guò）有（yǒu）宋（sòng）之（zhī）野（yě），（）而（ér）适（shì）遭（zāo）鸿（hóng）蒙（méng）。（）云（yún）将（jiàng）大（dà）喜（xǐ），（）行（xíng）趋（qū）而（ér）进（jìn）曰（yuē）：（）“（）天（tiān）忘（wàng）朕（zhèn）邪（yé）？（）天（tiān）忘（wàng）朕（zhèn）邪（yé）？（）”（）

Yun Jiang could get no further with his questions. Three more years passed, and while journeying east through the countryside of Song, he happened upon Hongmeng. Overjoyed, Yun Jiang hurried forward and said, “Heavenly one, have you forgotten me? Have you forgotten me?”

再（zài）拜（bài）稽（qǐ）首（shǒu），（）愿（yuàn）闻（wén）于（yú）鸿（hóng）蒙（méng）。（）鸿（hóng）蒙（méng）曰（yuē）：（）“（）浮（fú）游（yóu）不（bù）知（zhī）所（suǒ）求（qiú），（）猖（chāng）狂（kuáng）不（bù）知（zhī）所（suǒ）往（wǎng），（）游（yóu）者（zhě）鞅（yāng）掌（zhǎng），（）以（yǐ）观（guān）无（wú）妄（wàng）。（）朕（zhèn）又（yòu）何（hé）知（zhī）！（）”（）

Yun Jiang bowed twice and touched his forehead to the ground, wishing to hear from Hongmeng. Hongmeng said, “I drift, not knowing what I seek; I range wildly, not knowing where I am going. I wander amid the press and bustle, observing what is free of contrivance. What, after all, do I know?”

云（yún）将（jiàng）曰（yuē）：（）“（）朕（zhèn）也（yě）自（zì）以（yǐ）为（wéi）猖（chāng）狂（kuáng），（）而（ér）民（mín）随（suí）予（yú）所（suǒ）往（wǎng）；（）朕（zhèn）也（yě）不（bù）得（dé）已（yǐ）于（yú）民（mín），（）今（jīn）则（zé）民（mín）之（zhī）放（fǎng）也（yě）！（）愿（yuàn）闻（wén）一（yī）言（yán）。（）”（）

Cloud General said, “I had thought myself wild and unrestrained, yet the people follow wherever I go. I cannot get free of the people, and now they take me as their model. I would like to hear a word from you.”

鸿（hóng）蒙（méng）曰（yuē）：（）“（）乱（luàn）天（tiān）之（zhī）经（jīng），（）逆（nì）物（wù）之（zhī）情（qíng），（）玄（xuán）天（tiān）弗（fú）成（chéng），（）解（jiě）兽（shòu）之（zhī）群（qún）而（ér）鸟（niǎo）皆（jiē）夜（yè）鸣（míng），（）灾（zāi）及（jí）草（cǎo）木（mù），（）祸（huò）及（jí）昆（kūn）虫（chóng）。（）意（yì）！（）治（zhì）人（rén）之（zhī）过（guò）也（yě）。（）”（）

Primal Mist said, “Disrupting Heaven’s constant order and going against the native dispositions of things keeps dark, unfathomable Heaven from completing its work; it scatters the herds of beasts, and all the birds call in the night. Disaster reaches grasses and trees, and calamity reaches insects. Ah! This is the fault of governing people.”

云（yún）将（jiàng）曰（yuē）：（）“（）然（rán）则（zé）吾（wú）奈（nài）何（hé）？（）”（）

Cloud General said, “If that is so, what am I to do?”

鸿（hóng）蒙（méng）曰（yuē）：（）“（）意（yì）！（）毒（dú）哉（zāi）！（）仙（xiān）仙（xiān）乎（hū）归（guī）矣（yǐ）！（）”（）

Vast Obscurity said, “Ah, how grievous the harm! Go back lightly!”

云（yún）将（jiàng）曰（yuē）：（）“（）吾（wú）遇（yù）天（tiān）难（nán），（）愿（yuàn）闻（wén）一（yī）言（yán）。（）”（）

Cloud General said, “It has been hard for me to encounter Heaven; I beg to hear a single word.”

鸿（hóng）蒙（méng）曰（yuē）：（）“（）意（yì）！（）心（xīn）养（yǎng）！（）汝（rǔ）徒（tú）处（chǔ）无（wú）为（wéi），（）而（ér）物（wù）自（zì）化（huà）。（）堕（huī）尔（ěr）形（xíng）体（tǐ），（）吐（tǔ）尔（ěr）聪（cōng）明（míng），（）伦（lún）与（yǔ）物（wù）忘（wàng），（）大（dà）同（tóng）乎（hū）涬（xìng）溟（míng）。（）解（jiě）心（xīn）释（shì）神（shén），（）莫（mò）然（rán）无（wú）魂（hún）。（）万（wàn）物（wù）云（yún）云（yún），（）各（gè）复（fù）其（qí）根（gēn），（）各（gè）复（fù）其（qí）根（gēn）而（ér）不（bù）知（zhī）。（）浑（hún）浑（hún）沌（dùn）沌（dùn），（）终（zhōng）身（shēn）不（bù）离（lí）。（）若（ruò）彼（bǐ）知（zhī）之（zhī），（）乃（nǎi）是（shì）离（lí）之（zhī）。（）

Vast Obscurity said, “Ah! Nourish your mind! Simply abide in nonaction, and things will transform of themselves. Let your bodily form fall away; cast off your clever discernment. Forget the patterns by which things are ordered, and forget things themselves, and become one with the dim, boundless murk. Unbind the mind and release the spirit; be blankly still, as though you had no soul. The ten thousand things are manifold, each returning to its root. Each returns to its root without knowing it. Muddled and undivided, they never depart from it throughout their lives. If they were to know it, that very knowing would separate them from it.”

无（wú）问（wèn）其（qí）名（míng），（）无（wú）窥（kuī）其（qí）情（qíng），（）物（wù）固（gù）自（zì）生（shēng）。（）”（）

Do not ask its name, and do not peer into its true condition; things arise of themselves.”

云（yún）将（jiàng）曰（yuē）：（）“（）天（tiān）降（jiàng）朕（zhèn）以（yǐ）德（dé），（）示（shì）朕（zhèn）以（yǐ）默（mò）。（）躬（gōng）身（shēn）求（qiú）之（zhī），（）乃（nǎi）今（jīn）也（yě）得（dé）。（）”（）

Cloud General said, “Heaven bestowed virtue upon me and revealed it to me through silence. I sought it in my own person, and only now have I attained it.”

再（zài）拜（bài）稽（qǐ）首（shǒu），（）起（qǐ）辞（cí）而（ér）行（xíng）。（）

He bowed twice and touched his head to the ground, then rose, took his leave, and went away.

世（shì）俗（sú）之（zhī）人（rén），（）皆（jiē）喜（xǐ）人（rén）之（zhī）同（tóng）乎（hū）己（jǐ）而（ér）恶（wù）人（rén）之（zhī）异（yì）于（yú）己（jǐ）也（yě）。（）同（tóng）于（yú）己（jǐ）而（ér）欲（yù）之（zhī），（）异（yì）于（yú）己（jǐ）而（ér）不（bù）欲（yù）者（zhě），（）以（yǐ）出（chū）乎（hū）众（zhòng）为（wéi）心（xīn）也（yě）。（）夫（fū）以（yǐ）出（chū）乎（hū）众（zhòng）为（wéi）心（xīn）者（zhě），（）曷（hé）常（cháng）出（chū）乎（hū）众（zhòng）哉（zāi）？（）因（yīn）众（zhòng）以（yǐ）宁（níng）所（suǒ）闻（wén），（）不（bù）如（rú）众（zhòng）技（jì）众（zhòng）矣（yǐ）。（）

Ordinary people all delight in others being like themselves and detest others being different from themselves. They welcome what agrees with them and reject what differs from them because their hearts are set on rising above the crowd. Yet when have those intent on rising above the crowd ever truly risen above it? They merely rely on the crowd to reassure themselves about what they have heard, while their own abilities do not equal the crowd's many abilities.

而（ér）欲（yù）为（wéi）人（rén）之（zhī）国（guó）者（zhě），（）此（cǐ）揽（lǎn）乎（hū）三（sān）王（wáng）之（zhī）利（lì）而（ér）不（bú）见（jiàn）其（qí）患（huàn）者（zhě）也（yě）。（）此（cǐ）以（yǐ）人（rén）之（zhī）国（guó）侥（jiǎo）倖（xìng）也（yě）。（）几（jǐ）何（hé）侥（jiǎo）幸（xìng）而（ér）不（bù）丧（sàng）人（rén）之（zhī）国（guó）乎（hū）？（）其（qí）存（cún）人（rén）之（zhī）国（guó）也（yě），（）无（wú）万（wàn）分（fēn）之（zhī）一（yī）；（）而（ér）丧（sàng）人（rén）之（zhī）国（guó）也（yě），（）一（yī）不（bù）成（chéng）而（ér）万（wàn）有（yǒu）余（yú）丧（sàng）矣（yǐ）！（）悲（bēi）夫（fū），（）有（yǒu）土（tǔ）者（zhě）之（zhī）不（bù）知（zhī）也（yě）！（）

Yet those who wish to govern another’s state seize upon the advantages of the Three Kings without seeing the dangers they entail. This is to gamble with another’s state. How often can one trust to luck without bringing that state to ruin? The chance of preserving it is not even one in ten thousand; but let a single undertaking fail, and the losses will exceed ten thousand. How lamentable that those who possess territory do not understand this!

夫（fū）有（yǒu）土（tǔ）者（zhě），（）有（yǒu）大（dà）物（wù）也（yě）。（）有（yǒu）大（dà）物（wù）者（zhě），（）不（bù）可（kě）以（yǐ）物（wù）。（）物（wù）而（ér）不（bù）物（wù），（）故（gù）能（néng）物（wù）物（wù）。（）明（míng）乎（hū）物（wù）物（wù）者（zhě）之（zhī）非（fēi）物（wù）也（yě），（）岂（qǐ）独（dú）治（zhì）天（tiān）下（xià）百（bǎi）姓（xìng）而（ér）已（yǐ）哉（zāi）！（）出（chū）入（rù）六（liù）合（hé），（）游（yóu）乎（hū）九（jiǔ）州（zhōu），（）独（dú）往（wǎng）独（dú）来（lái），（）是（shì）谓（wèi）独（dú）有（yǒu）。（）独（dú）有（yǒu）之（zhī）人（rén），（）是（shì）之（zhī）谓（wèi）至（zhì）贵（guì）。（）

One who possesses territory possesses a great thing. Whoever possesses a great thing must not be reduced to a thing. He treats things as things without himself becoming a thing, and therefore can order all things as things. Once he understands that what makes things into things is not itself a thing, could his capacity be limited merely to governing the people under heaven? He passes in and out of the Six Directions, roams through the Nine Provinces, and goes and comes alone. This is called “solitary possession.” A person of solitary possession is said to be supremely noble.

大（dà）人（rén）之（zhī）教（jiào），（）若（ruò）形（xíng）之（zhī）于（yú）影（yǐng），（）声（shēng）之（zhī）于（yú）响（xiǎng），（）有（yǒu）问（wèn）而（ér）应（yìng）之（zhī），（）尽（jǐn）其（qí）所（suǒ）怀（huái），（）为（wèi）天（tiān）下（xià）配（pèi）。（）处（chǔ）乎（hū）无（wú）响（xiǎng）。（）行（xíng）乎（hū）无（wú）方（fāng）。（）挈（qiè）汝（rǔ）适（shì）复（fù）之（zhī）挠（náo）挠（náo），（）以（yǐ）游（yóu）无（wú）端（duān），（）出（chū）入（rù）无（wú）旁（páng），（）与（yǔ）日（rì）无（wú）始（shǐ）。（）颂（sòng）论（lùn）形（xíng）躯（qū），（）合（hé）乎（hū）大（dà）同（tóng）。（）大（dà）同（tóng）而（ér）无（wú）己（jǐ）。（）无（wú）己（jǐ），（）恶（wū）乎（hū）得（dé）有（yǒu）有（yǒu）。（）

The teaching of the great person is like a form in relation to its shadow, or a sound in relation to its echo: when someone asks, he responds, fully expressing what he holds within and serving as a counterpart to all under heaven. He dwells where there is no echo and moves without a fixed direction. He takes you into the turmoil of going and returning, to roam where there is neither limit nor endpoint; he enters and departs without bounds, and with the sun has no beginning. In praising and discussing embodied form, he accords with the Great Commonality. In the Great Commonality there is no self. With no self, how could there be any possession of being?

睹（dǔ）有（yǒu）者（zhě），（）昔（xī）之（zhī）君（jūn）子（zǐ）；（）睹（dǔ）无（wú）者（zhě），（）天（tiān）地（dì）之（zhī）友（yǒu）。（）

Those who perceive being are the noble persons of old; those who perceive nonbeing are the friends of Heaven and Earth.

贱（jiàn）而（ér）不（bù）可（kě）不（bù）任（rèn）者（zhě），（）物（wù）也（yě）；（）卑（bēi）而（ér）不（bù）可（kě）不（bù）因（yīn）者（zhě），（）民（mín）也（yě）；（）匿（nì）而（ér）不（bù）可（kě）不（bù）为（wèi）者（zhě），（）事（shì）也（yě）；（）粗（cū）而（ér）不（bù）可（kě）不（bù）陈（chén）者（zhě），（）法（fǎ）也（yě）；（）远（yuǎn）而（ér）不（bù）可（kě）不（bù）居（jū）者（zhě），（）义（yì）也（yě）；（）亲（qīn）而（ér）不（bù）可（kě）不（bù）广（guǎng）者（zhě），（）仁（rén）也（yě）；（）节（jié）而（ér）不（bù）可（kě）不（bù）积（jī）者（zhě），（）礼（lǐ）也（yě）；（）中（zhōng）而（ér）不（bù）可（kě）不（bù）高（gāo）者（zhě），（）德（dé）也（yě）；（）一（yī）而（ér）不（bù）可（kě）不（bù）易（yì）者（zhě），（）道（dào）也（yě）；（）神（shén）而（ér）不（bù）可（kě）不（bù）为（wèi）者（zhě），（）天（tiān）也（yě）。（）

What is lowly yet cannot be left without employment is the world of things; what is humble yet cannot be left unfollowed is the people; what is hidden yet cannot be left undone is affairs; what is coarse yet cannot be left unstated is law; what is distant yet cannot be left undwelt in is righteousness; what is intimate yet cannot be left unextended is benevolence; what gives measure yet cannot be left unaccumulated is ritual; what holds the center yet cannot be left unexalted is virtue; what is one yet cannot be left unchanged is the Way; what is numinous yet cannot be left inactive is Heaven.

故（gù）圣（shèng）人（rén）观（guān）于（yú）天（tiān）而（ér）不（bù）助（zhù），（）成（chéng）于（yú）德（dé）而（ér）不（bù）累（lèi），（）出（chū）于（yú）道（dào）而（ér）不（bù）谋（móu），（）会（huì）于（yú）仁（rén）而（ér）不（bù）恃（shì），（）薄（báo）于（yú）义（yì）而（ér）不（bù）积（jī），（）应（yīng）于（yú）礼（lǐ）而（ér）不（bù）讳（huì），（）接（jiē）于（yú）事（shì）而（ér）不（bù）辞（cí），（）齐（qí）于（yú）法（fǎ）而（ér）不（bù）乱（luàn），（）恃（shì）于（yú）民（mín）而（ér）不（bù）轻（qīng），（）因（yīn）于（yú）物（wù）而（ér）不（bù）去（qù）。（）物（wù）者（zhě）莫（mò）足（zú）为（wèi）也（yě），（）而（ér）不（bù）可（kě）不（bù）为（wèi）。（）

Thus the sage contemplates Heaven without lending it assistance, finds completion in virtue without becoming burdened, proceeds from the Way without making plans, converges in benevolence without relying on it, treats righteousness lightly without storing it up, responds through ritual without avoidance, meets affairs without declining them, is brought into order by law without confusion, relies on the people without slighting them, and follows things without casting them aside. Of things, none is worth deliberate action, and yet none can simply be left unattended.

不（bù）明（míng）于（yú）天（tiān）者（zhě），（）不（bù）纯（chún）于（yú）德（dé）；（）不（bù）通（tōng）于（yú）道（dào）者（zhě），（）无（wú）自（zì）而（ér）可（kě）；（）不（bù）明（míng）于（yú）道（dào）者（zhě），（）悲（bēi）夫（fū）！（）何（hé）谓（wèi）道（dào）？（）有（yǒu）天（tiān）道（dào），（）有（yǒu）人（rén）道（dào）。（）无（wú）为（wéi）而（ér）尊（zūn）者（zhě），（）天（tiān）道（dào）也（yě）；（）有（yǒu）为（wéi）而（ér）累（lèi）者（zhě），（）人（rén）道（dào）也（yě）。（）主（zhǔ）者（zhě），（）天（tiān）道（dào）也（yě）；（）臣（chén）者（zhě），（）人（rén）道（dào）也（yě）。（）天（tiān）道（dào）之（zhī）与（yǔ）人（rén）道（dào）也（yě），（）相（xiāng）去（qù）远（yuǎn）矣（yǐ），（）不（bù）可（kě）不（bù）察（chá）也（yě）。（）

Those who do not understand Heaven cannot be pure in virtue. Those who do not penetrate the Way have no ground in themselves on which they can stand. How lamentable are those who do not understand the Way! What is meant by the Way? There is the Way of Heaven, and there is the way of human beings. To do nothing and yet be exalted is the Way of Heaven; to act and become encumbered is the way of human beings. The ruler corresponds to the Way of Heaven; the minister corresponds to the way of human beings. The Way of Heaven and the way of human beings lie far apart; this distinction must be carefully discerned.

Text size

Line spacing

Keeping and Nurturing

Contents

Text

English translation

Feedback

Text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation

Original Chinese text

English translation