Heaven and Earth｜Zhuangzi

天（tiān）地（dì）虽（suī）大（dà），（）其（qí）化（huà）均（jūn）也（yě）；（）万（wàn）物（wù）虽（suī）多（duō），（）其（qí）治（zhì）一（yī）也（yě）；（）人（rén）卒（zú）虽（suī）众（zhòng），（）其（qí）主（zhǔ）君（jūn）也（yě）。（）君（jūn）原（yuán）于（yú）德（dé）而（ér）成（chéng）于（yú）天（tiān）。（）故（gù）曰（yuē）：（）玄（xuán）古（gǔ）之（zhī）君（jūn）天（tiān）下（xià），（）无（wú）为（wéi）也（yě），（）天（tiān）德（dé）而（ér）已（yǐ）矣（yǐ）。（）

Though heaven and earth are vast, their transformations are uniform; though the myriad things are many, the principle ordering them is one; though the hosts of people are numerous, their master is the ruler. The ruler has his source in virtue and is brought to completion by Heaven. Thus it is said: The rulers who governed all under Heaven in remote antiquity did nothing contrived; they were simply the virtue of Heaven.

以（yǐ）道（dào）观（guàn）言（yán）而（ér）天（tiān）下（xià）之（zhī）君（jūn）正（zhèng）；（）以（yǐ）道（dào）观（guàn）分（fēn）而（ér）君（jūn）臣（chén）之（zhī）义（yì）明（míng）；（）以（yǐ）道（dào）观（guàn）能（néng）而（ér）天（tiān）下（xià）之（zhī）官（guān）治（zhì）；（）以（yǐ）道（dào）泛（fàn）观（guān）而（ér）万（wàn）物（wù）之（zhī）应（yīng）备（bèi）。（）故（gù）通（tōng）于（yú）天（tiān）地（dì）者（zhě），（）德（dé）也（yě）；（）行（xíng）于（yú）万（wàn）物（wù）者（zhě），（）道（dào）也（yě）；（）上（shàng）治（zhì）人（rén）者（zhě），（）事（shì）也（yě）；（）能（néng）有（yǒu）所（suǒ）艺（yì）者（zhě），（）技（jì）也（yě）。（）

Viewed through the Way in terms of words, the ruler of all under Heaven is set right; viewed through the Way in terms of allotted roles, the proper relation between ruler and minister becomes clear; viewed through the Way in terms of ability, the offices throughout the world are put in order; viewed broadly through the Way, every response of the myriad things is fully provided for. Thus, what pervades heaven and earth is virtue; what moves through the myriad things is the Way; what governs people from above is public affairs; and ability that achieves a particular mastery is skill.

技（jì）兼（jiān）于（yú）事（shì），（）事（shì）兼（jiān）于（yú）义（yì），（）义（yì）兼（jiān）于（yú）德（dé），（）德（dé）兼（jiān）于（yú）道（dào），（）道（dào）兼（jiān）于（yú）天（tiān）。（）故（gù）曰（yuē）：（）古（gǔ）之（zhī）畜（xù）天（tiān）下（xià）者（zhě），（）无（wú）欲（yù）而（ér）天（tiān）下（xià）足（zú），（）无（wú）为（wéi）而（ér）万（wàn）物（wù）化（huà），（）渊（yuān）静（jìng）而（ér）百（bǎi）姓（xìng）定（dìng）。（）《（）记（jì）》（）曰（yuē）：（）“（）通（tōng）于（yú）一（yī）而（ér）万（wàn）事（shì）毕（bì），（）无（wú）心（xīn）得（dé）而（ér）鬼（guǐ）神（shén）服（fú）。（）”（）

Skill is encompassed by affairs, affairs by rightness, rightness by virtue, virtue by the Way, and the Way by Heaven. Thus it is said: Those of old who nurtured all under Heaven were without desire, and the world had enough; they did nothing contrived, and the myriad things transformed of themselves; they were deep and still, and the people became settled. The Record says: “Penetrate the One and the ten thousand affairs are completed; gain without a purposeful mind and ghosts and spirits submit.”

夫（fū）子（zǐ）曰（yuē）：（）“（）夫（fū）道（dào），（）覆（fù）载（zài）万（wàn）物（wù）者（zhě）也（yě），（）洋（yáng）洋（yáng）乎（hū）大（dà）哉（zāi）！（）君（jūn）子（zǐ）不（bù）可（kě）以（yǐ）不（bù）刳（kū）心（xīn）焉（yān）。（）无（wú）为（wéi）为（wèi）之（zhī）之（zhī）谓（wèi）天（tiān），（）无（wú）为（wéi）言（yán）之（zhī）之（zhī）谓（wèi）德（dé），（）爱（ài）人（rén）利（lì）物（wù）之（zhī）谓（wèi）仁（rén），（）不（bù）同（tóng）同（tóng）之（zhī）之（zhī）谓（wèi）大（dà），（）行（xíng）不（bù）崖（yá）异（yì）之（zhī）谓（wèi）宽（kuān），（）有（yǒu）万（wàn）不（bù）同（tóng）之（zhī）谓（wèi）富（fù）。（）

The Master said, “The Way is that which covers and bears the myriad things—how vast and overflowing it is! A noble person cannot but hollow out the heart-mind for it. To act through nonaction is called Heaven; to speak through nonaction is called Virtue; to love people and benefit things is called benevolence; to make what is unlike alike is called greatness; to act without drawing cliff-like boundaries or setting oneself apart is called broadness; to contain myriad differences is called richness.

故（gù）执（zhí）德（dé）之（zhī）谓（wèi）纪（jì），（）德（dé）成（chéng）之（zhī）谓（wèi）立（lì），（）循（xún）于（yú）道（dào）之（zhī）谓（wèi）备（bèi），（）不（bù）以（yǐ）物（wù）挫（cuò）志（zhì）之（zhī）谓（wèi）完（wán）。（）君（jūn）子（zǐ）明（míng）于（yú）此（cǐ）十（shí）者（zhě），（）则（zé）韬（tāo）乎（hū）其（qí）事（shì）心（xīn）之（zhī）大（dà）也（yě），（）沛（pèi）乎（hū）其（qí）为（wèi）万（wàn）物（wù）逝（shì）也（yě）。（）若（ruò）然（rán）者（zhě），（）藏（cáng）金（jīn）于（yú）山（shān），（）藏（cáng）珠（zhū）于（yú）渊（yuān）；（）不（bù）利（lì）货（huò）财（cái），（）不（bù）近（jìn）贵（guì）富（fù）；（）不（bù）乐（lè）寿（shòu），（）不（bù）哀（āi）夭（yāo）；（）不（bù）荣（róng）通（tōng），（）不（bù）丑（chǒu）穷（qióng）。（）

Thus, to hold fast to Virtue is called the guiding thread; for Virtue to reach completion is called establishment; to follow the Way is called completeness; not to let external things break one’s resolve is called wholeness. If a noble person understands these ten, then, in attending to affairs, the heart-mind is capacious and all-enfolding, and in responding to the myriad things it flows onward in full force. Such a person leaves gold stored in the mountains and pearls hidden in the depths; does not treat goods and wealth as gain, and does not draw near to rank and riches; takes no delight in longevity and does not grieve over an early death; does not glory in success and does not regard hardship as shameful.

不（bù）拘（jū）一（yī）世（shì）之（zhī）利（lì）以（yǐ）为（wéi）己（jǐ）私（sī）分（fēn），（）不（bù）以（yǐ）王（wàng）天（tiān）下（xià）为（wèi）己（jǐ）处（chù）显（xiǎn）。（）显（xiǎn）则（zé）明（míng）。（）万（wàn）物（wù）一（yī）府（fǔ），（）死（sǐ）生（shēng）同（tóng）状（zhuàng）。（）”（）

Such a person does not become bound to the benefits of an entire age or claim them as his private allotment, nor regard ruling all under Heaven as an eminent station for himself. Eminence, then, is illumination: the myriad things are in one storehouse, and death and life have the same form.”

夫（fū）子（zǐ）曰（yuē）：（）“（）夫（fū）道（dào），（）渊（yuān）乎（hū）其（qí）居（jū）也（yě），（）漻（liáo）乎（hū）其（qí）清（qīng）也（yě）。（）金（jīn）石（shí）不（bù）得（dé）无（wú）以（yǐ）鸣（míng）。（）故（gù）金（jīn）石（shí）有（yǒu）声（shēng），（）不（bù）考（kǎo）不（bù）鸣（míng）。（）万（wàn）物（wù）孰（shú）能（néng）定（dìng）之（zhī）！（）夫（fū）王（wáng）德（dé）之（zhī）人（rén），（）素（sù）逝（shì）而（ér）耻（chǐ）通（tōng）于（yú）事（shì），（）立（lì）之（zhī）本（běn）原（yuán）而（ér）知（zhī）通（tōng）于（yú）神（shén），（）故（gù）其（qí）德（dé）广（guǎng）。（）其（qí）心（xīn）之（zhī）出（chū），（）有（yǒu）物（wù）采（cǎi）之（zhī）。（）

The Master said, “The Way abides with an abyssal depth and is open and limpid in its clarity. Metal and stone cannot sound without something through which they may ring; thus, though metal and stone possess sound, they do not ring unless struck. Who among the myriad things can bring all this to a fixed determination? A person of kingly virtue proceeds in unadorned simplicity and is ashamed to be thoroughly versed in affairs. He takes his stand at the root and source, and his understanding reaches into the numinous; therefore his virtue is vast. When his mind issues forth, there are things that receive it and draw upon it.

故（gù）形（xíng）非（fēi）道（dào）不（bù）生（shēng），（）生（shēng）非（fēi）德（dé）不（bù）明（míng）。（）存（cún）形（xíng）穷（qióng）生（shēng），（）立（lì）德（dé）明（míng）道（dào），（）非（fēi）王（wáng）德（dé）者（zhě）邪（yé）！（）荡（dàng）荡（dàng）乎（hū）！（）忽（hū）然（rán）出（chū），（）勃（bó）然（rán）动（dòng），（）而（ér）万（wàn）物（wù）从（cóng）之（zhī）乎（hū）！（）此（cǐ）谓（wèi）王（wáng）德（dé）之（zhī）人（rén）。（）视（shì）乎（hū）冥（míng）冥（míng），（）听（tīng）乎（hū）无（wú）声（shēng）。（）冥（míng）冥（míng）之（zhī）中（zhōng），（）独（dú）见（jiàn）晓（xiǎo）焉（yān）；（）无（wú）声（shēng）之（zhī）中（zhōng），（）独（dú）闻（wén）和（hé）焉（yān）。（）

Thus form does not arise apart from the Way, and life does not become manifest apart from virtue. To preserve form and bring life to its full term, to establish virtue and illuminate the Way—is this not kingly virtue? How vast and untrammeled! All at once he comes forth; vigorously he moves, and the myriad things follow him. Such is what is called a person of kingly virtue. He gazes into darkness upon darkness and listens into the soundless. Within the darkness, he alone sees the dawn; within the soundless, he alone hears harmony.

故（gù）深（shēn）之（zhī）又（yòu）深（shēn）而（ér）能（néng）物（wù）焉（yān）；（）神（shén）之（zhī）又（yòu）神（shén）而（ér）能（néng）精（jīng）焉（yān）。（）故（gù）其（qí）与（yǔ）万（wàn）物（wù）接（jiē）也（yě），（）至（zhì）无（wú）而（ér）供（gōng）其（qí）求（qiú），（）时（shí）骋（chěng）而（ér）要（yāo）其（qí）宿（sù），（）大（dà）小（xiǎo）、（）长（cháng）短（duǎn）、（）修（xiū）远（yuǎn）。（）”（）

Therefore he goes deeper and still deeper, and so can respond to all things; he becomes more numinous and still more numinous, and so can bring forth their finest essence. Thus, when he engages with the myriad things, he reaches utter absence yet supplies what they seek. At times he lets them range freely, and at times gathers them into their resting places—great or small, long or short, extended or remote.”

黄（huáng）帝（dì）游（yóu）乎（hū）赤（chì）水（shuǐ）之（zhī）北（běi），（）登（dēng）乎（hū）昆（kūn）仑（lún）之（zhī）丘（qiū）而（ér）南（nán）望（wàng）。（）还（hái）归（guī），（）遗（yí）其（qí）玄（xuán）珠（zhū）。（）使（shǐ）知（zhì）索（suǒ）之（zhī）而（ér）不（bù）得（dé），（）使（shǐ）离（lí）朱（zhū）索（suǒ）之（zhī）而（ér）不（bù）得（dé），（）使（shǐ）喫（chī）诟（gòu）索（suǒ）之（zhī）而（ér）不（bù）得（dé）也（yě）。（）乃（nǎi）使（shǐ）象（xiàng）罔（wǎng），（）象（xiàng）罔（wǎng）得（dé）之（zhī）。（）黄（huáng）帝（dì）曰（yuē）：（）“（）异（yì）哉（zāi），（）象（xiàng）罔（wǎng）乃（nǎi）可（kě）以（yǐ）得（dé）之（zhī）乎（hū）？（）”（）

Huangdi wandered north of the Red Water, climbed the heights of Kunlun, and gazed south. On his return, he lost his Dark Pearl. He sent Zhi, Knowing, to search for it, but Zhi could not find it. He sent Li Zhu, but Li Zhu could not find it; he sent Chigou, but Chigou could not find it either. At last he sent Xiangwang, the Formless Image, and Xiangwang found it. Huangdi said, “How strange! Is Xiangwang truly the one capable of finding it?”

尧（yáo）之（zhī）师（shī）曰（yuē）许（xǔ）由（yóu），（）许（xǔ）由（yóu）之（zhī）师（shī）曰（yuē）啮（niè）缺（quē），（）啮（niè）缺（quē）之（zhī）师（shī）曰（yuē）王（wáng）倪（ní），（）王（wáng）倪（ní）之（zhī）师（shī）曰（yuē）被（pī）衣（yī）。（）尧（yáo）问（wèn）于（yú）许（xǔ）由（yóu）曰（yuē）：（）“（）啮（niè）缺（quē）可（kě）以（yǐ）配（pèi）天（tiān）乎（hū）？（）吾（wú）藉（jí）王（wáng）倪（ní）以（yǐ）要（yāo）之（zhī）。（）”（）

Yao’s teacher was Xu You; Xu You’s teacher was Nieque; Nieque’s teacher was Wang Ni; and Wang Ni’s teacher was Piyi. Yao asked Xu You, “Could Nieque be matched with Heaven? I would enlist Wang Ni to invite him.”

许（xǔ）由（yóu）曰（yuē）：（）“（）殆（dài）哉（zāi），（）圾（jí）乎（hū）天（tiān）下（xià）！（）啮（niè）缺（quē）之（zhī）为（wéi）人（rén）也（yě），（）聪（cōng）明（míng）叡（ruì）知（zhì），（）给（jǐ）数（shuò）以（yǐ）敏（mǐn），（）其（qí）性（xìng）过（guò）人（rén），（）而（ér）又（yòu）乃（nǎi）以（yǐ）人（rén）受（shòu）天（tiān）。（）彼（bǐ）审（shěn）乎（hū）禁（jìn）过（guò），（）而（ér）不（bù）知（zhī）过（guò）之（zhī）所（suǒ）由（yóu）生（shēng）。（）与（yǔ）之（zhī）配（pèi）天（tiān）乎（hū）？（）彼（bǐ）且（qiě）乘（chéng）人（rén）而（ér）无（wú）天（tiān）。（）

Xu You said, “Perilous! He would bring danger upon all under Heaven. As a man, Nieque is intelligent and perceptive, sagacious and knowledgeable, resourceful in methods and swift in response. His natural endowment surpasses that of other people, and yet he uses the human to receive Heaven. He is exacting about preventing errors, but does not know the source from which errors arise. Match him with Heaven? He would rely on the human and have no Heaven.”

方（fāng）且（qiě）本（běn）身（shēn）而（ér）异（yì）形（xíng），（）方（fāng）且（qiě）尊（zūn）知（zhì）而（ér）火（huǒ）驰（chí），（）方（fāng）且（qiě）为（wèi）绪（xù）使（shǐ），（）方（fāng）且（qiě）为（wèi）物（wù）絯（gāi），（）方（fāng）且（qiě）四（sì）顾（gù）而（ér）物（wù）应（yīng），（）方（fāng）且（qiě）应（yīng）众（zhòng）宜（yí），（）方（fāng）且（qiě）与（yǔ）物（wù）化（huà）而（ér）未（wèi）始（shǐ）有（yǒu）恒（héng）。（）夫（fū）何（hé）足（zú）以（yǐ）配（pèi）天（tiān）乎（hū）！（）虽（suī）然（rán），（）有（yǒu）族（zú）有（yǒu）祖（zǔ），（）可（kě）以（yǐ）为（wèi）众（zhòng）父（fù）而（ér）不（bù）可（kě）以（yǐ）为（wéi）众（zhòng）父（fù）父（fù）。（）

He is just now taking himself as the root and treating other forms as alien, exalting clever knowledge and racing like fire, being driven by the threads of affairs, being entangled by things, looking in every direction as things respond, answering to manifold forms of what is fitting, and changing along with things without ever having constancy. How could such a one be fit to stand as Heaven’s counterpart? Even so, he has a lineage and ancestors. He may be father to the multitude, but he cannot be the father of the multitude’s fathers.

治（zhì），（）乱（luàn）之（zhī）率（shuài）也（yě），（）北（běi）面（miàn）之（zhī）祸（huò）也（yě），（）南（nán）面（miàn）之（zhī）贼（zéi）也（yě）。（）”（）

“Government is the forerunner of disorder, a calamity to those who face north as subjects, and a scourge to those who face south as rulers.”

尧（yáo）观（guān）乎（hū）华（huá），（）华（huá）封（fēng）人（rén）曰（yuē）：（）“（）嘻（xī），（）圣（shèng）人（rén）！（）请（qǐng）祝（zhù）圣（shèng）人（rén），（）使（shǐ）圣（shèng）人（rén）寿（shòu）。（）”（）

Yao was traveling through Hua when the border warden of Hua said, “Ah, sage! Allow me to offer the sage a blessing: may the sage enjoy long life.”

尧（yáo）曰（yuē）：（）“（）辞（cí）。（）”（）

Yao said, “I decline.”

“（）使（shǐ）圣（shèng）人（rén）富（fù）。（）”（）

“Make the sage wealthy.”

尧（yáo）曰（yuē）：（）“（）辞（cí）。（）”（）

Yao said, “I decline.”

“（）使（shǐ）圣（shèng）人（rén）多（duō）男（nán）子（zǐ）。（）”（）

“May the sage have many sons.”

尧（yáo）曰（yuē）：（）“（）辞（cí）。（）”（）

Yao said, “I decline.”

封（fēng）人（rén）曰（yuē）：（）“（）寿（shòu），（）富（fù），（）多（duō）男（nán）子（zǐ），（）人（rén）之（zhī）所（suǒ）欲（yù）也（yě）。（）女（rǔ）独（dú）不（bù）欲（yù），（）何（hé）邪（yé）？（）”（）

The frontier warden said, “Longevity, wealth, and many sons are what people desire. Why are you alone unwilling to have them?”

尧（yáo）曰（yuē）：（）“（）多（duō）男（nán）子（zǐ）则（zé）多（duō）惧（jù），（）富（fù）则（zé）多（duō）事（shì），（）寿（shòu）则（zé）多（duō）辱（rǔ）。（）是（shì）三（sān）者（zhě），（）非（fēi）所（suǒ）以（yǐ）养（yǎng）德（dé）也（yě），（）故（gù）辞（cí）。（）”（）

Yao said, “Many sons bring many fears; wealth brings many affairs; and long life brings many humiliations. These three do not serve to nurture virtue, and so I declined them.”

封（fēng）人（rén）曰（yuē）：（）“（）始（shǐ）也（yě）我（wǒ）以（yǐ）女（rǔ）为（wèi）圣（shèng）人（rén）邪（yé），（）今（jīn）然（rán）君（jūn）子（zǐ）也（yě）。（）天（tiān）生（shēng）万（wàn）民（mín），（）必（bì）授（shòu）之（zhī）职（zhí）。（）多（duō）男（nán）子（zǐ）而（ér）授（shòu）之（zhī）职（zhí），（）则（zé）何（hé）惧（jù）之（zhī）有（yǒu）？（）富（fù）而（ér）使（shǐ）人（rén）分（fēn）之（zhī），（）则（zé）何（hé）事（shì）之（zhī）有（yǒu）？（）夫（fū）圣（shèng）人（rén），（）鹑（chún）居（jū）而（ér）鷇（kòu）食（shí），（）鸟（niǎo）行（xíng）而（ér）无（wú）彰（zhāng）。（）天（tiān）下（xià）有（yǒu）道（dào），（）则（zé）与（yǔ）物（wù）皆（jiē）昌（chāng）；（）天（tiān）下（xià）无（wú）道（dào），（）则（zé）修（xiū）德（dé）就（jiù）闲（xián）。（）

The frontier warden said, “At first I took you for a sage; now I see that you are indeed a gentleman. Heaven gives birth to the myriad people and surely assigns each a duty. If there are many sons and Heaven assigns them duties, what is there to fear? If you are wealthy, let others share it—what affairs are there to trouble you? The sage dwells like a quail and feeds like a fledgling; he travels like a bird, leaving no visible trace. When the world possesses the Way, he flourishes together with all things; when the world lacks the Way, he cultivates virtue and withdraws into quietude.

千（qiān）岁（suì）厌（yàn）世（shì），（）去（qù）而（ér）上（shàng）仙（xiān），（）乘（chéng）彼（bǐ）白（bái）云（yún），（）至（zhì）于（yú）帝（dì）乡（xiāng）。（）三（sān）患（huàn）莫（mò）至（zhì），（）身（shēn）常（cháng）无（wú）殃（yāng），（）则（zé）何（hé）辱（rǔ）之（zhī）有（yǒu）？（）”（）

After a thousand years, weary of the world, he departs and ascends among the immortals, riding those white clouds until he reaches the homeland of the High Lord. None of the three afflictions can come near him, and his person remains forever unharmed—what humiliation could there be?”

封（fēng）人（rén）去（qù）之（zhī），（）尧（yáo）随（suí）之（zhī）曰（yuē）：（）“（）请（qǐng）问（wèn）。（）”（）

The frontier warden walked away. Yao followed him and said, “May I ask you something?”

封（fēng）人（rén）曰（yuē）：（）“（）退（tuì）已（yǐ）！（）”（）

The frontier warden said, “Go back!”

尧（yáo）治（zhì）天（tiān）下（xià），（）伯（bó）成（chéng）子（zǐ）高（gāo）立（lì）为（wèi）诸（zhū）侯（hóu）。（）尧（yáo）授（shòu）舜（shùn），（）舜（shùn）授（shòu）禹（yǔ），（）伯（bó）成（chéng）子（zǐ）高（gāo）辞（cí）为（wèi）诸（zhū）侯（hóu）而（ér）耕（gēng）。（）禹（yǔ）往（wǎng）见（jiàn）之（zhī），（）则（zé）耕（gēng）在（zài）野（yě）。（）禹（yǔ）趋（qū）就（jiù）下（xià）风（fēng），（）立（lì）而（ér）问（wèn）焉（yān），（）曰（yuē）：（）“（）昔（xī）尧（yáo）治（zhì）天（tiān）下（xià），（）吾（wú）子（zǐ）立（lì）为（wèi）诸（zhū）侯（hóu）。（）尧（yáo）授（shòu）舜（shùn），（）舜（shùn）授（shòu）予（yú），（）而（ér）吾（wú）子（zǐ）辞（cí）为（wèi）诸（zhū）侯（hóu）而（ér）耕（gēng）。（）敢（gǎn）问（wèn）其（qí）故（gù）何（hé）也（yě）？（）”（）

When Yao governed all under heaven, Bocheng Zigao was installed as a feudal lord. Yao handed the realm to Shun, and Shun handed it to Yu; but Bocheng Zigao relinquished his position as a feudal lord and took up farming. Yu went to see him and found him plowing in the fields. Yu hurried over to the downwind side, stood there, and asked him, “Formerly, when Yao governed all under heaven, you, sir, were installed as a feudal lord. Yao handed the realm to Shun, and Shun handed it to me; yet you, sir, relinquished your position as a feudal lord and took up farming. May I venture to ask why?”

子（zǐ）高（gāo）曰（yuē）：（）“（）昔（xī）者（zhě）尧（yáo）治（zhì）天（tiān）下（xià），（）不（bù）赏（shǎng）而（ér）民（mín）劝（quàn），（）不（bù）罚（fá）而（ér）民（mín）畏（wèi）。（）今（jīn）子（zǐ）赏（shǎng）罚（fá）而（ér）民（mín）且（qiě）不（bù）仁（rén），（）德（dé）自（zì）此（cǐ）衰（shuāi），（）刑（xíng）自（zì）此（cǐ）立（lì），（）后（hòu）世（shì）之（zhī）乱（luàn）自（zì）此（cǐ）始（shǐ）矣（yǐ）！（）夫（fū）子（zǐ）阖（hé）行（xíng）邪（yé）？（）无（wú）落（luò）吾（wú）事（shì）！（）”（）

Zigao said, “Long ago, when Yao governed all under heaven, the people strove without being rewarded and stood in awe without being punished. Now you employ rewards and punishments, and the people are on the verge of becoming inhumane. From this point virtue declines, from this point penal measures are established, and from this point the disorder of later ages begins! Master, why do you not go on your way? Do not interfere with my work!”

俋（yì）俋（yì）乎（hū）耕（gēng）而（ér）不（bù）顾（gù）。（）

He went on plowing intently, without looking back.

泰（tài）初（chū）有（yǒu）无（wú），（）无（wú）有（yǒu）无（wú）名（míng）。（）一（yī）之（zhī）所（suǒ）起（qǐ），（）有（yǒu）一（yī）而（ér）未（wèi）形（xíng）。（）物（wù）得（dé）以（yǐ）生（shēng）谓（wèi）之（zhī）德（dé）；（）未（wèi）形（xíng）者（zhě）有（yǒu）分（fēn），（）且（qiě）然（rán）无（wú）间（jiàn）谓（wèi）之（zhī）命（mìng）；（）留（liú）动（dòng）而（ér）生（shēng）物（wù），（）物（wù）成（chéng）生（shēng）理（lǐ）谓（wèi）之（zhī）形（xíng）；（）形（xíng）体（tǐ）保（bǎo）神（shén），（）各（gè）有（yǒu）仪（yí）则（zé）谓（wèi）之（zhī）性（xìng）；（）性（xìng）修（xiū）反（fǎn）德（dé），（）德（dé）至（zhì）同（tóng）于（yú）初（chū）。（）同（tóng）乃（nǎi）虚（xū），（）虚（xū）乃（nǎi）大（dà）。（）合（hé）喙（huì）鸣（míng）。（）

At the Great Beginning there was Nonbeing. Nonbeing had neither being nor name. From it the One arose: there was the One, but it had not yet taken form. That through which things receive life is called virtue. What had not yet taken form already had its divisions, yet remained so without separation; this is called destiny. It lingered and moved, bringing things forth. When things were completed and their inherent patterns arose, this was called form. Bodily form preserves spirit, and each thing has its own regular model; this is called nature. When nature is cultivated, it returns to virtue; when virtue reaches its utmost, it becomes the same as the beginning. Sameness is emptiness, and emptiness is greatness. It accords with the cries of beaks.

喙（huì）鸣（míng）合（hé），（）与（yǔ）天（tiān）地（dì）为（wèi）合（hé）。（）其（qí）合（hé）缗（mín）缗（mín），（）若（ruò）愚（yú）若（ruò）昏（hūn），（）是（shì）谓（wèi）玄（xuán）德（dé），（）同（tóng）乎（hū）大（dà）顺（shùn）。（）

When the beak gives voice, it falls into accord, forming an accord with Heaven and Earth. That accord is dim and undifferentiated, as if foolish, as if obscured. This is called mysterious virtue, one with the Great Conformity.

夫（fū）子（zǐ）问（wèn）于（yú）老（lǎo）聃（dān）曰（yuē）：（）“（）有（yǒu）人（rén）治（zhì）道（dào）若（ruò）相（xiāng）放（fàng），（）可（kě）不（bù）可（kě），（）然（rán）不（bù）然（rán）。（）辩（biàn）者（zhě）有（yǒu）言（yán）曰（yuē）：（）‘（）离（lí）坚（jiān）白（bái），（）若（ruò）县（xuán）寓（yù）。（）’（）

Confucius asked Lao Dan, “There are people who work upon the Way as though taking one another for models: they deem acceptable what is unacceptable and affirm as so what is not so. The disputers have a saying: ‘Separate “hard” from “white,” as though suspending them in empty space.’

若（ruò）是（shì）则（zé）可（kě）谓（wèi）圣（shèng）人（rén）乎（hū）？（）”（）

Could someone like this, then, be called a sage?”

老（lǎo）聃（dān）曰（yuē）：（）“（）是（shì）胥（xū）易（yì）技（jì）系（xì），（）劳（láo）形（xíng）怵（chù）心（xīn）者（zhě）也（yě）。（）执（zhí）留（liú）之（zhī）狗（gǒu）成（chéng）思（sī），（）猿（yuán）狙（jū）之（zhī）便（biàn）自（zì）山（shān）林（lín）来（lái）。（）丘（qiū），（）予（yǔ）告（gào）若（ruò），（）而（ér）所（suǒ）不（bù）能（néng）闻（wén）与（yǔ）而（ér）所（suǒ）不（bù）能（néng）言（yán）：（）凡（fán）有（yǒu）首（shǒu）有（yǒu）趾（zhǐ）、（）无（wú）心（xīn）无（wú）耳（ěr）者（zhě）众（zhòng）；（）有（yǒu）形（xíng）者（zhě）与（yǔ）无（wú）形（xíng）无（wú）状（zhuàng）而（ér）皆（jiē）存（cún）者（zhě）尽（jǐn）无（wú）。（）

Lao Dan said, “This is all a matter of changing techniques and becoming bound by them; it wearies the body and alarms the mind. A restrained dog develops thoughts, while the nimbleness of apes and monkeys comes from the mountain forests. Qiu, I will tell you what you cannot hear and cannot put into words: among those with heads and feet, many have neither mind nor ears; yet among things that have form, there are none at all that subsist together with the formless and featureless.”

其（qí）动（dòng）止（zhǐ）也（yě），（）其（qí）死（sǐ）生（shēng）也（yě），（）其（qí）废（fèi）起（qǐ）也（yě），（）此（cǐ）又（yòu）非（fēi）其（qí）所（suǒ）以（yǐ）也（yě）。（）有（yǒu）治（zhì）在（zài）人（rén）。（）忘（wàng）乎（hū）物（wù），（）忘（wàng）乎（hū）天（tiān），（）其（qí）名（míng）为（wèi）忘（wàng）己（jǐ）。（）忘（wàng）己（jǐ）之（zhī）人（rén），（）是（shì）之（zhī）谓（wèi）入（rù）于（yú）天（tiān）。（）”（）

Their movement and rest, their death and life, their decline and rise—these, moreover, are not that by which they are as they are. Ordering rests with the human. To forget things and to forget Heaven is called forgetting oneself. One who forgets oneself is said to enter into Heaven.”

将（jiāng）闾（lǘ）葂（miǎn）见（jiàn）季（jì）彻（chè）曰（yuē）：（）“（）鲁（lǔ）君（jūn）谓（wèi）葂（miǎn）也（yě）曰（yuē）：（）‘（）请（qǐng）受（shòu）教（jiào）。（）’（）

Jianglü Mian went to see Jiche and said, “The ruler of Lu said to me, ‘Please allow me to receive your instruction.’”

辞（cí）不（bù）获（huò）命（mìng）。（）既（jì）已（yǐ）告（gào）矣（yǐ），（）未（wèi）知（zhī）中（zhòng）否（fǒu）。（）请（qǐng）尝（cháng）荐（jiàn）之（zhī）。（）吾（wú）谓（wèi）鲁（lǔ）君（jūn）曰（yuē）：（）‘（）必（bì）服（fú）恭（gōng）俭（jiǎn），（）拔（bá）出（chū）公（gōng）忠（zhōng）之（zhī）属（shǔ）而（ér）无（wú）阿（ē）私（sī），（）民（mín）孰（shú）敢（gǎn）不（bù）辑（jí）！（）’（）”（）季（jì）彻（chè）局（jú）局（jú）然（rán）笑（xiào）曰（yuē）：（）“（）若（ruò）夫（fú）子（zǐ）之（zhī）言（yán），（）于（yú）帝（dì）王（wáng）之（zhī）德（dé），（）犹（yóu）螳（táng）螂（láng）之（zhī）怒（nù）臂（bì）以（yǐ）当（dāng）车（chē）轶（yì），（）则（zé）必（bì）不（bù）胜（shèng）任（rèn）矣（yǐ）！（）

“I declined, but was not released from the command. Since I have already given him my counsel, I do not know whether it struck the mark. Let me tell you what I put before the lord of Lu. I said to the lord of Lu: ‘You must personally practice reverence and frugality, promote those who are public-minded and loyal, and show no partiality. Then who among the people would dare not come into harmony?’” Ji Che gave a tight little laugh and said, “Words such as yours, when applied to the virtue of emperors and kings, are like a mantis angrily raising its forelegs to stand against a chariot’s track: they are certain to prove unequal to the task!”

且（qiě）若（ruò）是（shì），（）则（zé）其（qí）自（zì）为（wéi）处（chǔ）危（wēi），（）其（qí）观（guān）台（tái）多（duō），（）物（wù）将（jiāng）往（wǎng），（）投（tóu）迹（jì）者（zhě）众（zhòng）。（）”（）

Moreover, if matters are so, his own course of action will bring him into danger. His viewing terraces will be numerous; things will go there, and many people will come seeking attachment.

将（jiāng）闾（lǘ）葂（miǎn）覤（xì）覤（xì）然（rán）惊（jīng）曰（yuē）：（）“（）葂（miǎn）也（yě）汒（máng）若（ruò）于（yú）夫（fū）子（zǐ）之（zhī）所（suǒ）言（yán）矣（yǐ）！（）虽（suī）然（rán），（）愿（yuàn）先（xiān）生（shēng）之（zhī）言（yán）其（qí）风（fēng）也（yě）。（）”（）

Jianglü Mian looked sharply alarmed and said, “I, Mian, am quite at a loss before what you have said, sir. Even so, I would ask you to describe its general tenor.”

季（jì）彻（chè）曰（yuē）：（）“（）大（dà）圣（shèng）之（zhī）治（zhì）天（tiān）下（xià）也（yě），（）摇（yáo）荡（dàng）民（mín）心（xīn），（）使（shǐ）之（zhī）成（chéng）教（jiào）易（yì）俗（sú），（）举（jǔ）灭（miè）其（qí）贼（zéi）心（xīn）而（ér）皆（jiē）进（jìn）其（qí）独（dú）志（zhì）。（）若（ruò）性（xìng）之（zhī）自（zì）为（wèi），（）而（ér）民（mín）不（bù）知（zhī）其（qí）所（suǒ）由（yóu）然（rán）。（）若（ruò）然（rán）者（zhě），（）岂（qǐ）兄（xiōng）尧（yáo）、（）舜（shùn）之（zhī）教（jiào）民（mín）溟（míng）涬（xìng）然（rán）弟（dì）之（zhī）哉（zāi）？（）欲（yù）同（tóng）乎（hū）德（dé）而（ér）心（xīn）居（jū）矣（yǐ）！（）”（）

Ji Che said, “When the great sage governs the world, he stirs and unsettles the people’s hearts, bringing them to accept instruction and alter their customs. He wholly extinguishes their harmful impulses and enables each of them to advance in his own distinctive intent. It is as though their nature acted of itself, while the people do not know what makes it so. Would such a person really treat Yao and Shun’s instruction of the people as the elder brother, and the dim, undifferentiated state as the younger? What he desires is to become one with Virtue and let his heart dwell there.”

子（zǐ）贡（gòng）南（nán）游（yóu）于（yú）楚（chǔ），（）反（fǎn）于（yú）晋（jìn），（）过（guò）汉（hàn）阴（yīn），（）见（jiàn）一（yī）丈（zhàng）人（rén）方（fāng）将（jiāng）为（wèi）圃（pǔ）畦（qí），（）凿（záo）隧（suì）而（ér）入（rù）井（jǐng），（）抱（bào）瓮（wèng）而（ér）出（chū）灌（guàn），（）搰（kǔ）搰（kǔ）然（rán）用（yòng）力（lì）甚（shèn）多（duō）而（ér）见（jiàn）功（gōng）寡（guǎ）。（）子（zǐ）贡（gòng）曰（yuē）：（）“（）有（yǒu）械（xiè）于（yú）此（cǐ），（）一（yī）日（rì）浸（jìn）百（bǎi）畦（qí），（）用（yòng）力（lì）甚（shèn）寡（guǎ）而（ér）见（jiàn）功（gōng）多（duō），（）夫（fū）子（zǐ）不（bù）欲（yù）乎（hū）？（）”（）

Zigong traveled south through Chu. On his way back to Jin, he passed along the southern bank of the Han River and saw an old man making garden beds. The man had dug a passage down into a well; he went in and came out clasping a jar to irrigate the beds. He labored strenuously, expending much effort but achieving little. Zigong said, “There is a device for this that can water a hundred beds in a single day, with very little effort and much result. Would you not like one, sir?”

为（wéi）圃（pǔ）者（zhě）仰（yǎng）而（ér）视（shì）之（zhī）曰（yuē）：（）“（）奈（nài）何（hé）？（）”（）

The gardener looked up at him and asked, “How?”

曰（yuē）：（）“（）凿（záo）木（mù）为（wèi）机（jī），（）后（hòu）重（zhòng）前（qián）轻（qīng），（）挈（qiè）水（shuǐ）若（ruò）抽（chōu），（）数（shuò）如（rú）泆（yì）汤（tāng），（）其（qí）名（míng）为（wèi）槔（gāo）。（）”（）

He said, “Shape wood into a device, heavy at the rear and light at the front. It lifts water as if drawing it up, moving again and again as swiftly as surging boiling water. It is called a well-sweep.”

为（wèi）圃（pǔ）者（zhě）忿（fèn）然（rán）作（zuò）色（sè）而（ér）笑（xiào）曰（yuē）：（）“（）吾（wú）闻（wén）之（zhī）吾（wú）师（shī），（）有（yǒu）机（jī）械（xiè）者（zhě）必（bì）有（yǒu）机（jī）事（shì），（）有（yǒu）机（jī）事（shì）者（zhě）必（bì）有（yǒu）机（jī）心（xīn）。（）机（jī）心（xīn）存（cún）于（yú）胸（xiōng）中（zhōng）则（zé）纯（chún）白（bái）不（bù）备（bèi）。（）纯（chún）白（bái）不（bù）备（bèi）则（zé）神（shén）生（shēng）不（bù）定（dìng），（）神（shén）生（shēng）不（bù）定（dìng）者（zhě），（）道（dào）之（zhī）所（suǒ）不（bù）载（zài）也（yě）。（）吾（wú）非（fēi）不（bù）知（zhī），（）羞（xiū）而（ér）不（bù）为（wèi）也（yě）。（）”（）

The gardener flushed with anger, then laughed and said, “I have heard from my teacher: whoever has mechanical devices will inevitably have contrived affairs, and whoever has contrived affairs will inevitably have a contriving mind. When a contriving mind lodges in the breast, pure simplicity is no longer whole. When pure simplicity is no longer whole, the spirit’s life becomes unsettled; one whose spirit’s life is unsettled is not borne by the Way. It is not that I do not know of this device. I am ashamed to use it, and therefore will not.”

子（zǐ）贡（gòng）瞒（mán）然（rán）惭（cán），（）俯（fǔ）而（ér）不（bú）对（duì）。（）有（yǒu）间（jiàn），（）为（wèi）圃（pǔ）者（zhě）曰（yuē）：（）“（）子（zǐ）奚（xī）为（wèi）者（zhě）邪（yé）？（）”（）曰（yuē）：（）“（）孔（kǒng）丘（qiū）之（zhī）徒（tú）也（yě）。（）”（）

Zigong was abashed and ashamed, lowered his head, and gave no answer. After a while, the gardener asked, “What do you do?” He replied, “I am a follower of Kong Qiu.”

为（wèi）圃（pǔ）者（zhě）曰（yuē）：（）“（）子（zǐ）非（fēi）夫（fū）博（bó）学（xué）以（yǐ）拟（nǐ）圣（shèng），（）於（yú）于（yú）以（yǐ）盖（gài）众（zhòng），（）独（dú）弦（xián）哀（āi）歌（gē）以（yǐ）卖（mài）名（míng）声（shēng）于（yú）天（tiān）下（xià）者（zhě）乎（hū）？（）汝（rǔ）方（fāng）将（jiāng）忘（wàng）汝（rǔ）神（shén）气（qì），（）堕（huī）汝（rǔ）形（xíng）骸（hái），（）而（ér）庶（shù）几（jī）乎（hū）！（）而（ér）身（shēn）之（zhī）不（bù）能（néng）治（zhì），（）而（ér）何（hé）暇（xiá）治（zhì）天（tiān）下（xià）乎（hū）！（）子（zǐ）往（wǎng）矣（yǐ），（）无（wú）乏（fá）吾（wú）事（shì）。（）”（）

The gardener said, “Are you not the man who amasses learning in order to imitate a sage, assumes a self-satisfied air so as to eclipse the crowd, and plucks the strings alone while singing mournful songs, peddling his reputation throughout the world? You would still have to forget your vital spirit and cast off your bodily frame—then you might perhaps come close! You cannot even put your own person in order; how could you have leisure to put the world in order? Go away, and do not hinder my work.”

子（zǐ）贡（gòng）卑（bēi）陬（zōu）失（shī）色（sè），（）顼（xū）顼（xū）然（rán）不（bù）自（zì）得（dé），（）行（xíng）三（sān）十（shí）里（lǐ）而（ér）后（hòu）愈（yù）。（）其（qí）弟（dì）子（zǐ）曰（yuē）：（）“（）向（xiàng）之（zhī）人（rén）何（hé）为（wèi）者（zhě）邪（yé）？（）夫（fū）子（zǐ）何（hé）故（gù）见（jiàn）之（zhī）变（biàn）容（róng）失（shī）色（sè），（）终（zhōng）日（rì）不（bù）自（zì）反（fǎn）邪（yé）？（）”（）

Zigong shrank with embarrassment and lost his color. Blank and unsettled, he could not regain his composure; only after traveling thirty li did he recover. His disciple asked, “What sort of man was the person we met just now? Why did seeing him make you change countenance and lose your color, so that for the whole day you could not return to yourself?”

曰（yuē）：（）“（）始（shǐ）吾（wú）以（yǐ）为（wéi）天（tiān）下（xià）一（yī）人（rén）耳（ěr），（）不（bù）知（zhī）复（fù）有（yǒu）夫（fū）人（rén）也（yě）。（）吾（wú）闻（wén）之（zhī）夫（fū）子（zǐ）：（）事（shì）求（qiú）可（kě），（）功（gōng）求（qiú）成（chéng），（）用（yòng）力（lì）少（shǎo），（）见（jiàn）功（gōng）多（duō）者（zhě），（）圣（shèng）人（rén）之（zhī）道（dào）。（）今（jīn）徒（tú）不（bù）然（rán）。（）执（zhí）道（dào）者（zhě）德（dé）全（quán），（）德（dé）全（quán）者（zhě）形（xíng）全（quán），（）形（xíng）全（quán）者（zhě）神（shén）全（quán）。（）神（shén）全（quán）者（zhě），（）圣（shèng）人（rén）之（zhī）道（dào）也（yě）。（）

Zigong said, “At first I thought there was only one such person in the world; I did not know there was another such man. I once heard my master say: in undertaking affairs, seek what can be done; in pursuing achievements, seek completion. To expend little effort and achieve great results is the Way of the sage. But now it is not so. One who holds fast to the Way has virtue whole; one whose virtue is whole has form whole; one whose form is whole has spirit whole. Wholeness of spirit is the Way of the sage.”

托（tuō）生（shēng）与（yǔ）民（mín）并（bìng）行（xíng）而（ér）不（bù）知（zhī）其（qí）所（suǒ）之（zhī），（）汒（máng）乎（hū）淳（chún）备（bèi）哉（zāi）！（）功（gōng）利（lì）机（jī）巧（qiǎo）必（bì）忘（wàng）夫（fū）人（rén）之（zhī）心（xīn）。（）若（ruò）夫（fú）人（rén）者（zhě），（）非（fēi）其（qí）志（zhì）不（bù）之（zhī），（）非（fēi）其（qí）心（xīn）不（bù）为（wèi）。（）虽（suī）以（yǐ）天（tiān）下（xià）誉（yù）之（zhī），（）得（dé）其（qí）所（suǒ）谓（wèi），（）謷（áo）然（rán）不（bù）顾（gù）；（）以（yǐ）天（tiān）下（xià）非（fēi）之（zhī），（）失（shī）其（qí）所（suǒ）谓（wèi），（）傥（tǎng）然（rán）不（bù）受（shòu）。（）

He entrusts himself to life and moves alongside the people, not knowing where he is going—vastly unknowing, yet pure and complete. Achievement, profit, devices, and cunning are necessarily forgotten by such a person's mind. A man like this goes nowhere that his intent does not direct him and does nothing that does not come from his own heart. Even if all under heaven praise him, saying that he has attained what they speak of, he loftily pays no heed; even if all under heaven condemn him, saying that he has lost what they speak of, he remains unconcerned and does not accept their judgment.

天（tiān）下（xià）之（zhī）非（fēi）誉（yù）无（wú）益（yì）损（sǔn）焉（yān），（）是（shì）谓（wèi）全（quán）德（dé）之（zhī）人（rén）哉（zāi）！（）我（wǒ）之（zhī）谓（wèi）风（fēng）波（bō）之（zhī）民（mín）。（）”（）

The condemnation and praise of all under heaven can neither add anything to him nor diminish him. Such a one is called a man of complete virtue. As for me, I am what may be called a man of wind and waves.

反（fǎn）于（yú）鲁（lǔ），（）以（yǐ）告（gào）孔（kǒng）子（zǐ）。（）孔（kǒng）子（zǐ）曰（yuē）：（）“（）彼（bǐ）假（jiǎ）修（xiū）浑（hún）沌（dùn）氏（shì）之（zhī）术（shù）者（zhě）也（yě）。（）识（zhì）其（qí）一（yī），（）不（bù）知（zhī）其（qí）二（èr）；（）治（zhì）其（qí）内（nèi）而（ér）不（bù）治（zhì）其（qí）外（wài）。（）夫（fū）明（míng）白（bái）入（rù）素（sù），（）无（wú）为（wéi）复（fù）朴（pǔ），（）体（tǐ）性（xìng）抱（bào）神（shén），（）以（yǐ）游（yóu）世（shì）俗（sú）之（zhī）间（jiān）者（zhě），（）汝（rǔ）将（jiāng）固（gù）惊（jīng）邪（yé）？（）且（qiě）浑（hún）沌（dùn）氏（shì）之（zhī）术（shù），（）予（yǔ）与（yǔ）汝（rǔ）何（hé）足（zú）以（yǐ）识（shí）之（zhī）哉（zāi）！（）”（）

He returned to Lu and told Confucius about it. Confucius said, “That man has merely taken up and cultivated the arts of Hundun-shi. He knows the one but not the two; he puts his inner realm in order but not the outer. As for one who enters plainness in lucid clarity, returns to the unhewn through nonaction, embodies his nature and holds fast to spirit, and thus roams amid the common world—would you not naturally be startled by such a person? Besides, how could you and I be capable of understanding the arts of Hundun-shi?”

谆（zhūn）芒（máng）将（jiāng）东（dōng）之（zhī）大（dà）壑（hè），（）适（shì）遇（yù）苑（yuàn）风（fēng）于（yú）东（dōng）海（hǎi）之（zhī）滨（bīn）。（）苑（yuàn）风（fēng）曰（yuē）：（）“（）子（zǐ）将（jiāng）奚（xī）之（zhī）？（）”（）

Zhun Mang was about to travel east to the Great Ravine when he happened to meet Yuan Feng on the shore of the Eastern Sea. Yuan Feng asked, “Where are you going?”

曰（yuē）：（）“（）将（jiāng）之（zhī）大（dà）壑（hè）。（）”（）

He replied, “I am going to the Great Ravine.”

曰（yuē）：（）“（）奚（xī）为（wéi）焉（yān）？（）”（）

Yuan Feng asked, “What are you going there for?”

曰（yuē）：（）“（）夫（fū）大（dà）壑（hè）之（zhī）为（wèi）物（wù）也（yě），（）注（zhù）焉（yān）而（ér）不（bù）满（mǎn），（）酌（zhuó）焉（yān）而（ér）不（bù）竭（jié）。（）吾（wú）将（jiāng）游（yóu）焉（yān）！（）”（）

He said, “Such is the great abyss: pour into it, and it does not fill; draw from it, and it does not run dry. I shall go roaming there!”

苑（yuàn）风（fēng）曰（yuē）：（）“（）夫（fū）子（zǐ）无（wú）意（yì）于（yú）横（héng）目（mù）之（zhī）民（mín）乎（hū）？（）愿（yuàn）闻（wén）圣（shèng）治（zhì）。（）”（）

Yuan Feng said, “Master, have you no concern for the people whose eyes lie crosswise? I should like to hear about the governance of a sage.”

谆（zhūn）芒（máng）曰（yuē）：（）“（）圣（shèng）治（zhì）乎（hū）？（）官（guān）施（shī）而（ér）不（bù）失（shī）其（qí）宜（yí），（）拔（bá）举（jǔ）而（ér）不（bù）失（shī）其（qí）能（néng），（）毕（bì）见（jiàn）其（qí）情（qíng）事（shì）而（ér）行（xíng）其（qí）所（suǒ）为（wèi），（）行（xíng）言（yán）自（zì）为（wèi）而（ér）天（tiān）下（xià）化（huà）。（）手（shǒu）挠（náo）顾（gù）指（zhǐ），（）四（sì）方（fāng）之（zhī）民（mín）莫（mò）不（bù）俱（jù）至（zhì），（）此（cǐ）之（zhī）谓（wèi）圣（shèng）治（zhì）。（）”（）

Chunmang said, “Do you mean government by a sage? Offices are assigned without departing from what is fitting, and people are selected and promoted without overlooking their abilities. He sees fully the true circumstances of affairs and proceeds to do what he does; his actions and words arise from himself, and all under heaven is transformed. With a motion of his hand or a backward glance and gesture, the people from the four quarters all come together. This is what is called government by a sage.”

“（）愿（yuàn）闻（wén）德（dé）人（rén）。（）”（）

“I should like to hear about the person of virtue.”

曰（yuē）：（）“（）德（dé）人（rén）者（zhě），（）居（jū）无（wú）思（sī），（）行（xíng）无（wú）虑（lǜ），（）不（bù）藏（cáng）是（shì）非（fēi）美（měi）恶（è）。（）四（sì）海（hǎi）之（zhī）内（nèi）共（gòng）利（lì）之（zhī）之（zhī）谓（wèi）悦（yuè），（）共（gòng）给（jǐ）之（zhī）之（zhī）谓（wèi）安（ān）。（）怊（chāo）乎（hū）若（ruò）婴（yīng）儿（ér）之（zhī）失（shī）其（qí）母（mǔ）也（yě），（）傥（tǎng）乎（hū）若（ruò）行（xíng）而（ér）失（shī）其（qí）道（dào）也（yě）。（）财（cái）用（yòng）有（yǒu）余（yú）而（ér）不（bù）知（zhī）其（qí）所（suǒ）自（zì）来（lái），（）饮（yǐn）食（shí）取（qǔ）足（zú）而（ér）不（bù）知（zhī）其（qí）所（suǒ）从（cóng），（）此（cǐ）谓（wèi）德（dé）人（rén）之（zhī）容（róng）。（）”（）

He said, “A person of virtue dwells without pondering and acts without calculating, harboring no distinctions of right and wrong, beautiful and ugly. When all within the Four Seas share in benefit, this is called joy; when all are supplied together, this is called security. In sorrowful bewilderment, such a person is like an infant that has lost its mother; in a daze, like a traveler who has lost the way. There is a surplus of goods for use, yet the person does not know where they come from; food and drink are sufficient, yet the person does not know their source. This is called the bearing of a person of virtue.”

“（）愿（yuàn）闻（wén）神（shén）人（rén）。（）”（）

“I would like to hear about the divine person.”

曰（yuē）：（）“（）上（shàng）神（shén）乘（chéng）光（guāng），（）与（yǔ）形（xíng）灭（miè）亡（wáng），（）此（cǐ）谓（wèi）照（zhào）旷（kuàng）。（）致（zhì）命（mìng）尽（jìn）情（qíng），（）天（tiān）地（dì）乐（lè）而（ér）万（wàn）事（shì）销（xiāo）亡（wáng），（）万（wàn）物（wù）复（fù）情（qíng），（）此（cǐ）之（zhī）谓（wèi）混（hùn）冥（míng）。（）”（）

He said, “The highest spirit rides upon the light and vanishes together with bodily form; this is called luminous vastness. When destiny is brought to fulfillment and one’s nature is realized to the utmost, Heaven and earth rejoice, the myriad affairs dissolve away, and all things return to their genuine condition. This is called mingled obscurity.”

门（mén）无（wú）鬼（guǐ）与（yǔ）赤（chì）张（zhāng）满（mǎn）稽（jī）观（guān）于（yú）武（wǔ）王（wáng）之（zhī）师（shī），（）赤（chì）张（zhāng）满（mǎn）稽（jī）曰（yuē）：（）“（）不（bù）及（jí）有（yǒu）虞（yú）氏（shì）乎（hū）！（）故（gù）离（lí）此（cǐ）患（huàn）也（yě）。（）”（）

Men Wugui and Chizhang Manji were observing King Wu’s army. Chizhang Manji said, “This does not measure up to Youyu! That is why he encountered this calamity.”

门（mén）无（wú）鬼（guǐ）曰（yuē）：（）“（）天（tiān）下（xià）均（jūn）治（zhì）而（ér）有（yǒu）虞（yú）氏（shì）治（zhì）之（zhī）邪（yé）？（）其（qí）乱（luàn）而（ér）后（hòu）治（zhì）之（zhī）与（yǔ）？（）”（）

Men Wugui said, “Was all under Heaven already uniformly in order, yet governed by the House of Youyu? Or did it first fall into disorder, only to be put in order afterward?”

赤（chì）张（zhāng）满（mǎn）稽（jī）曰（yuē）：（）“（）天（tiān）下（xià）均（jūn）治（zhì）之（zhī）为（wèi）愿（yuàn），（）而（ér）何（hé）计（jì）以（yǐ）有（yǒu）虞（yú）氏（shì）为（wèi）！（）有（yǒu）虞（yú）氏（shì）之（zhī）药（yào）疡（yáng）也（yě），（）秃（tū）而（ér）施（shī）髢（dì），（）病（bìng）而（ér）求（qiú）医（yī）。（）孝（xiào）子（zǐ）操（cāo）药（yào）以（yǐ）修（xiū）慈（cí）父（fù），（）其（qí）色（sè）燋（jiāo）然（rán），（）圣（shèng）人（rén）羞（xiū）之（zhī）。（）至（zhì）德（dé）之（zhī）世（shì），（）不（bù）尚（shàng）贤（xián），（）不（bù）使（shǐ）能（néng），（）上（shàng）如（rú）标（biāo）枝（zhī），（）民（mín）如（rú）野（yě）鹿（lù）。（）

Chizhang Manji said, “What is desired is that all under Heaven be uniformly in order—so why reckon with the House of Youyu at all? What the House of Youyu did was medicate an ulcer: when bald, one puts on false hair; when ill, one seeks a physician. A filial son carries medicine to treat his loving father, his face drawn with anxiety; a sage would be ashamed of this. In an age of utmost virtue, the worthy were not exalted and the capable were not put to use. Those above were like branches at the treetop, and the people were like deer in the wild.”

端（duān）正（zhèng）而（ér）不（bù）知（zhī）以（yǐ）为（wéi）义（yì），（）相（xiāng）爱（ài）而（ér）不（bù）知（zhī）以（yǐ）为（wéi）仁（rén），（）实（shí）而（ér）不（bù）知（zhī）以（yǐ）为（wéi）忠（zhōng），（）当（dāng）而（ér）不（bù）知（zhī）以（yǐ）为（wéi）信（xìn），（）蠢（chǔn）动（dòng）而（ér）相（xiāng）使（shǐ）不（bù）以（yǐ）为（wéi）赐（cì）。（）是（shì）故（gù）行（xíng）而（ér）无（wú）迹（jì），（）事（shì）而（ér）无（wú）传（chuán）。（）

They are upright without knowing to call it righteousness; they love one another without knowing to call it benevolence; they are genuine without knowing to call it loyalty; they act fittingly without knowing to call it trustworthiness. They stir without self-consciousness and direct one another, without regarding this as a favor. Thus they go about without leaving traces and accomplish things without handing down any record.

孝（xiào）子（zǐ）不（bù）谀（yú）其（qí）亲（qīn），（）忠（zhōng）臣（chén）不（bù）谄（chǎn）其（qí）君（jūn），（）臣（chén）、（）子（zǐ）之（zhī）盛（shèng）也（yě）。（）亲（qīn）之（zhī）所（suǒ）言（yán）而（ér）然（rán），（）所（suǒ）行（xíng）而（ér）善（shàn），（）则（zé）世（shì）俗（sú）谓（wèi）之（zhī）不（bú）肖（xiào）子（zǐ）；（）君（jūn）之（zhī）所（suǒ）言（yán）而（ér）然（rán），（）所（suǒ）行（xíng）而（ér）善（shàn），（）则（zé）世（shì）俗（sú）谓（wèi）之（zhī）不（bù）肖（xiào）臣（chén）。（）而（ér）未（wèi）知（zhī）此（cǐ）其（qí）必（bì）然（rán）邪（yé）？（）

A filial child does not flatter his parents, and a loyal minister does not fawn on his ruler: this is the highest excellence of minister and child. If someone affirms whatever his parents say and approves whatever they do, ordinary opinion calls him an unworthy child; if someone affirms whatever his ruler says and approves whatever he does, ordinary opinion calls him an unworthy minister. But do people know that this must necessarily be so?

世（shì）俗（sú）之（zhī）所（suǒ）谓（wèi）然（rán）而（ér）然（rán）之（zhī），（）所（suǒ）谓（wèi）善（shàn）而（ér）善（shàn）之（zhī），（）则（zé）不（bù）谓（wèi）之（zhī）道（dào）谀（yú）之（zhī）人（rén）也（yě）！（）然（rán）则（zé）俗（sú）故（gù）严（yán）于（yú）亲（qīn）而（ér）尊（zūn）于（yú）君（jūn）邪（yé）？（）谓（wèi）己（jǐ）道（dào）人（rén），（）则（zé）勃（bó）然（rán）作（zuò）色（sè）；（）谓（wèi）己（jǐ）谀（yú）人（rén），（）则（zé）怫（fú）然（rán）作（zuò）色（sè）。（）而（ér）终（zhōng）身（shēn）道（dào）人（rén）也（yě），（）终（zhōng）身（shēn）谀（yú）人（rén）也（yě），（）合（hé）譬（pì）饰（shì）辞（cí）聚（jù）众（zhòng）也（yě），（）是（shì）终（zhōng）始（shǐ）本（běn）末（mò）不（bù）相（xiāng）坐（zuò）。（）

Whatever the common world calls right, he accepts as right; whatever it calls good, he accepts as good—yet no one calls him a man who caters to and flatters others! Is convention, then, truly more imposing than one's parents and more honored than one's ruler? Call him someone who caters to others, and his face flares with anger; call him someone who flatters others, and his face darkens with resentment. Yet throughout his life he caters to others, and throughout his life he flatters them, gathering analogies, adorning his phrases, and drawing a crowd. Thus his end and beginning, his root and branches, fail to correspond.

垂（chuí）衣（yī）裳（cháng），（）设（shè）采（cǎi）色（sè），（）动（dòng）容（róng）貌（mào），（）以（yǐ）媚（mèi）一（yī）世（shì），（）而（ér）不（bù）自（zì）谓（wèi）道（dào）谀（yú）；（）与（yǔ）夫（fú）人（rén）之（zhī）为（wèi）徒（tú），（）通（tōng）是（shì）非（fēi），（）而（ér）不（bù）自（zì）谓（wèi）众（zhòng）人（rén）也（yě），（）愚（yú）之（zhī）至（zhì）也（yě）。（）知（zhī）其（qí）愚（yú）者（zhě），（）非（fēi）大（dà）愚（yú）也（yě）；（）知（zhī）其（qí）惑（huò）者（zhě），（）非（fēi）大（dà）惑（huò）也（yě）。（）大（dà）惑（huò）者（zhě），（）终（zhōng）身（shēn）不（bù）解（jiě）；（）大（dà）愚（yú）者（zhě），（）终（zhōng）身（shēn）不（bù）灵（líng）。（）

He drapes himself in robes, arranges their colors, and composes his bearing so as to charm an entire age, yet does not regard himself as catering or flattering. He joins those people as one of their company and shares their judgments of right and wrong, yet does not regard himself as one of the multitude. This is folly at its utmost. One who knows that he is foolish is not greatly foolish; one who knows that he is confused is not greatly confused. The greatly confused remain unresolved all their lives; the greatly foolish never awaken all their lives.

三（sān）人（rén）行（xíng）而（ér）一（yī）人（rén）惑（huò），（）所（suǒ）适（shì）者（zhě），（）犹（yóu）可（kě）致（zhì）也（yě），（）惑（huò）者（zhě）少（shǎo）也（yě）；（）二（èr）人（rén）惑（huò）则（zé）劳（láo）而（ér）不（bù）至（zhì），（）惑（huò）者（zhě）胜（shèng）也（yě）。（）而（ér）今（jīn）也（yě）以（yǐ）天（tiān）下（xià）惑（huò），（）予（yǔ）虽（suī）有（yǒu）祈（qí）向（xiàng），（）不（bù）可（kě）得（dé）也（yě）。（）不（bù）亦（yì）悲（bēi）乎（hū）！（）大（dà）声（shēng）不（bù）入（rù）于（yú）里（lǐ）耳（ěr），（）折（zhé）杨（yáng）、（）皇（huáng）荂（huā），（）则（zé）嗑（kè）然（rán）而（ér）笑（xiào）。（）

When three people travel together and one of them is confused, they may still reach their destination, because those who are confused are fewer. But if two are confused, they will labor without arriving, because the confused outnumber the clear-sighted. Now the whole world is confused; though I have a direction I hope to follow, I cannot reach it. Is this not lamentable? Grand music does not enter the ears of the village folk, but at the tunes “Breaking the Poplar” and “Huanghua,” they burst into noisy laughter.

是（shì）故（gù）高（gāo）言（yán）不（bù）止（zhǐ）于（yú）众（zhòng）人（rén）之（zhī）心（xīn）；（）至（zhì）言（yán）不（bù）出（chū），（）俗（sú）言（yán）胜（shèng）也（yě）。（）以（yǐ）二（èr）缶（fǒu）钟（zhōng）惑（huò），（）而（ér）所（suǒ）适（shì）不（bù）得（dé）矣（yǐ）。（）而（ér）今（jīn）也（yě）以（yǐ）天（tiān）下（xià）惑（huò），（）予（yǔ）虽（suī）有（yǒu）祈（qí）向（xiàng），（）其（qí）庸（yōng）可（kě）得（dé）邪（yé）！（）知（zhī）其（qí）不（bù）可（kě）得（dé）也（yě）而（ér）强（qiǎng）之（zhī），（）又（yòu）一（yī）惑（huò）也（yě）！（）故（gù）莫（mò）若（ruò）释（shì）之（zhī）而（ér）不（bù）推（tuī）。（）不（bù）推（tuī），（）谁（shuí）其（qí）比（bì）忧（yōu）！（）

Thus lofty words do not remain in the hearts of the multitude; consummate words do not come forth, because commonplace talk prevails. If one cannot distinguish the capacities of the fou and zhong measuring vessels, one cannot tell which way to go. Now the whole world is confused; though I have a direction I hope to follow, how could I possibly reach it? To know that it cannot be reached and yet force the attempt is another confusion. It is therefore best to let it go and press no further. If one does not press on, who would still keep company with sorrow?

厉（lì）之（zhī）人（rén），（）夜（yè）半（bàn）生（shēng）其（qí）子（zǐ），（）遽（jù）取（qǔ）火（huǒ）而（ér）视（shì）之（zhī），（）汲（jí）汲（jí）然（rán）唯（wéi）恐（kǒng）其（qí）似（shì）己（jǐ）也（yě）。（）

An ugly man had a child in the middle of the night. He hurriedly fetched a light to look at it, anxiously fearing only that it might resemble him.

百（bǎi）年（nián）之（zhī）木（mù），（）破（pò）为（wèi）牺（xī）尊（zūn），（）青（qīng）黄（huáng）而（ér）文（wén）之（zhī），（）其（qí）断（duàn）在（zài）沟（gōu）中（zhōng）。（）比（bǐ）牺（xī）尊（zūn）于（yú）沟（gōu）中（zhōng）之（zhī）断（duàn），（）则（zé）美（měi）恶（è）有（yǒu）间（jiān）矣（yǐ），（）其（qí）于（yú）失（shī）性（xìng）一（yī）也（yě）。（）跖（zhí）与（yǔ）曾（zēng）、（）史（shǐ），（）行（xíng）义（yì）有（yǒu）间（jiān）矣（yǐ），（）然（rán）其（qí）失（shī）性（xìng）均（jūn）也（yě）。（）

A tree a hundred years old is split apart to make a sacrificial wine vessel, which is then decorated with patterns in blue-green and yellow, while the severed pieces lie in a ditch. Compared with those pieces in the ditch, the sacrificial vessel certainly differs in beauty and ugliness; yet in having lost their inherent nature, they are the same. Robber Zhi, Zeng Shen, and Shi Yu certainly differ in how they practice righteousness, yet they are equal in having lost their inherent nature.

且（qiě）夫（fū）失（shī）性（xìng）有（yǒu）五（wǔ）：（）一（yī）曰（yuē）五（wǔ）色（sè）乱（luàn）目（mù），（）使（shǐ）目（mù）不（bù）明（míng）；（）二（èr）曰（yuē）五（wǔ）声（shēng）乱（luàn）耳（ěr），（）使（shǐ）耳（ěr）不（bù）聪（cōng）；（）三（sān）曰（yuē）五（wǔ）臭（chòu）熏（xūn）鼻（bí），（）困（kùn）惾（zōng）中（zhōng）颡（sǎng）；（）四（sì）曰（yuē）五（wǔ）味（wèi）浊（zhuó）口（kǒu），（）使（shǐ）口（kǒu）厉（lì）爽（shuǎng）；（）五（wǔ）曰（yuē）趣（qù）舍（shě）滑（huá）心（xīn），（）使（shǐ）性（xìng）飞（fēi）扬（yáng）。（）此（cǐ）五（wǔ）者（zhě），（）皆（jiē）生（shēng）之（zhī）害（hài）也（yě）。（）

Moreover, there are five ways in which one loses one’s nature. First, the five colors confuse the eyes and keep them from seeing clearly. Second, the five sounds confuse the ears and keep them from hearing keenly. Third, the five odors assail the nose, causing congestion that presses into the forehead. Fourth, the five flavors befoul the mouth, making it impaired and dull to taste. Fifth, pursuit and rejection unsettle the heart-mind, sending one’s nature fluttering and adrift. All five are injuries to life.

而（ér）杨（yáng）、（）墨（mò）乃（nǎi）始（shǐ）离（lí）跂（qí）自（zì）以（yǐ）为（wèi）得（dé），（）非（fēi）吾（wú）所（suǒ）谓（wèi）得（dé）也（yě）。（）夫（fū）得（dé）者（zhě）困（kùn），（）可（kě）以（yǐ）为（wèi）得（dé）乎（hū）？（）则（zé）鸠（jiū）鸮（xiāo）之（zhī）在（zài）于（yú）笼（lóng）也（yě），（）亦（yì）可（kě）以（yǐ）为（wèi）得（dé）矣（yǐ）。（）且（qiě）夫（fū）趣（qù）舍（shě）声（shēng）色（sè）以（yǐ）柴（chái）其（qí）内（nèi），（）皮（pí）弁（biàn）鹬（yù）冠（guān）搢（jìn）笏（hù）绅（shēn）修（xiū）以（yǐ）约（yuē）其（qí）外（wài）。（）

Yet Yang Zhu and Mo Di began to set themselves apart and strain up on tiptoe, supposing that they had attained something. This is not what I call attainment. If attaining something leaves a person confined, can it truly be called attainment? If so, a turtledove or an owl in a cage could also be said to have attained something. Moreover, pursuit and rejection, sounds and colors, fence in what is within; leather ceremonial caps, kingfisher-plume crowns, tablets tucked at the waist, and long sashes bind what is without.

内（nèi）支（zhī）盈（yíng）于（yú）柴（chái）栅（zhà），（）外（wài）重（chóng）纆（mò）缴（zhuó），（）睆（huǎn）睆（huǎn）然（rán）在（zài）纆（mò）缴（zhuó）之（zhī）中（zhōng），（）而（ér）自（zì）以（yǐ）为（wèi）得（dé），（）则（zé）是（shì）罪（zuì）人（rén）交（jiāo）臂（bì）历（lì）指（zhǐ）而（ér）虎（hǔ）豹（bào）在（zài）于（yú）囊（náng）槛（jiàn），（）亦（yì）可（kě）以（yǐ）为（wèi）得（dé）矣（yǐ）！（）

Within, the limbs are confined among wooden palings; without, ropes and cords lie layer upon layer. Yet, bright-eyed amid the ropes and cords, one takes oneself to have gained something. If that can count as gaining, then a criminal with arms crossed and fingers constrained, and tigers and leopards confined in sacks and cages, may also be said to have gained something!

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