Mastering Life｜Zhuangzi

达（dá）生（shēng）之（zhī）情（qíng）者（zhě），（）不（bù）务（wù）生（shēng）之（zhī）所（suǒ）无（wú）以（yǐ）为（wéi）；（）达（dá）命（mìng）之（zhī）情（qíng）者（zhě），（）不（bù）务（wù）知（zhī）之（zhī）所（suǒ）无（wú）奈（nài）何（hé）。（）养（yǎng）形（xíng）必（bì）先（xiān）之（zhī）以（yǐ）物（wù），（）物（wù）有（yǒu）余（yú）而（ér）形（xíng）不（bù）养（yǎng）者（zhě）有（yǒu）之（zhī）矣（yǐ）。（）有（yǒu）生（shēng）必（bì）先（xiān）无（wú）离（lí）形（xíng），（）形（xíng）不（bù）离（lí）而（ér）生（shēng）亡（wáng）者（zhě）有（yǒu）之（zhī）矣（yǐ）。（）生（shēng）之（zhī）来（lái）不（bù）能（néng）却（què），（）其（qí）去（qù）不（bù）能（néng）止（zhǐ）。（）悲（bēi）夫（fū）！（）

Those who understand the true condition of life do not pursue what is of no benefit to life; those who understand the true condition of fate do not pursue what their understanding can do nothing about. Nourishing the body must first depend on material things, yet there are cases in which things are more than sufficient and the body is still not nourished. Preserving life must first depend on not departing from bodily form, yet there are cases in which the form has not departed and life is already lost. When life comes, it cannot be turned away; when it goes, it cannot be stopped. How sad!

世（shì）之（zhī）人（rén）以（yǐ）为（wéi）养（yǎng）形（xíng）足（zú）以（yǐ）存（cún）生（shēng），（）而（ér）养（yǎng）形（xíng）果（guǒ）不（bù）足（zú）以（yǐ）存（cún）生（shēng），（）则（zé）世（shì）奚（xī）足（zú）为（wèi）哉（zāi）！（）虽（suī）不（bù）足（zú）为（wèi）而（ér）不（bù）可（kě）不（bù）为（wèi）者（zhě），（）其（qí）为（wèi）不（bù）免（miǎn）矣（yǐ）！（）夫（fū）欲（yù）免（miǎn）为（wèi）形（xíng）者（zhě），（）莫（mò）如（rú）弃（qì）世（shì）。（）弃（qì）世（shì）则（zé）无（wú）累（lèi），（）无（wú）累（lèi）则（zé）正（zhèng）平（píng），（）正（zhèng）平（píng）则（zé）与（yǔ）彼（bǐ）更（gēng）生（shēng），（）更（gēng）生（shēng）则（zé）几（jǐ）矣（yǐ）！（）

The people of the world believe that nourishing the body is enough to preserve life. But if nourishing the body is in fact not enough to preserve life, then what in the world is worth doing? Yet although it is not worth doing, it cannot be left undone—such action is unavoidable. For one who wishes to avoid being enslaved by the body, nothing is better than forsaking the world. Forsaking the world, one has no burdens; with no burdens, one becomes upright and calm; upright and calm, one gains new life together with it; having gained new life, one is nearly there.

事（shì）奚（xī）足（zú）弃（qì）则（zé）生（shēng）奚（xī）足（zú）遗（yí）？（）弃（qì）事（shì）则（zé）形（xíng）不（bù）劳（láo），（）遗（yí）生（shēng）则（zé）精（jīng）不（bù）亏（kuī）。（）夫（fū）形（xíng）全（quán）精（jīng）复（fù），（）与（yǔ）天（tiān）为（wèi）一（yī）。（）天（tiān）地（dì）者（zhě），（）万（wàn）物（wù）之（zhī）父（fù）母（mǔ）也（yě）。（）合（hé）则（zé）成（chéng）体（tǐ），（）散（sàn）则（zé）成（chéng）始（shǐ）。（）形（xíng）精（jīng）不（bù）亏（kuī），（）是（shì）谓（wèi）能（néng）移（yí）。（）精（jīng）而（ér）又（yòu）精（jīng），（）反（fǎn）以（yǐ）相（xiāng）天（tiān）。（）

Why not discard affairs? Why not forget life? If affairs are discarded, the body is not toiled; if life is forgotten, the spirit is not depleted. When the body is whole and the spirit restored, one becomes one with Heaven. Heaven and Earth are the father and mother of all things. When they join, a body is formed; when they scatter, a beginning is made. If body and spirit are not depleted, this is called being able to transform. Refined and refined again, the spirit turns back to assist Heaven.

子（zǐ）列（liè）子（zǐ）问（wèn）关（guān）尹（yǐn）曰（yuē）：（）“（）至（zhì）人（rén）潜（qián）行（xíng）不（bù）窒（zhì），（）蹈（dǎo）火（huǒ）不（bù）热（rè），（）行（xíng）乎（hū）万（wàn）物（wù）之（zhī）上（shàng）而（ér）不（bù）栗（lì）。（）请（qǐng）问（wèn）何（hé）以（yǐ）至（zhì）于（yú）此（cǐ）？（）”（）

Master Liezi asked Guan Yin: “The perfected person moves underwater without being stifled, treads on fire without feeling heat, and walks above the ten thousand things without trembling. May I ask how to attain this state?”

关（guān）尹（yǐn）曰（yuē）：（）“（）是（shì）纯（chún）气（qì）之（zhī）守（shǒu）也（yě），（）非（fēi）知（zhì）巧（qiǎo）果（guǒ）敢（gǎn）之（zhī）列（liè）。（）居（jū），（）予（yǔ）语（yǔ）女（rǔ）。（）凡（fán）有（yǒu）貌（mào）象（xiàng）声（shēng）色（sè）者（zhě），（）皆（jiē）物（wù）也（yě），（）物（wù）与（yǔ）物（wù）何（hé）以（yǐ）相（xiāng）远（yuǎn）！（）夫（fū）奚（xī）足（zú）以（yǐ）至（zhì）乎（hū）先（xiān）！（）是（shì）色（sè）而（ér）已（yǐ）。（）则（zé）物（wù）之（zhī）造（zào）乎（hū）不（bù）形（xíng），（）而（ér）止（zhǐ）乎（hū）无（wú）所（suǒ）化（huà）。（）夫（fū）得（dé）是（shì）而（ér）穷（qióng）之（zhī）者（zhě），（）物（wù）焉（yān）得（dé）而（ér）止（zhǐ）焉（yān）！（）

Guan Yin said: “This is the guarding of pure qi; it does not belong to the category of knowledge, cleverness, decisiveness, or courage. Sit down, and I will tell you. Whatever has shape, image, sound, or color is a thing. How could thing and thing be far apart? How could they be sufficient to reach what came before? They are merely form and color. Thus things are generated from the formless and stop in that which is without transformation. As for one who obtains this and exhausts it, how could things be able to stop him?”

彼（bǐ）将（jiāng）处（chù）乎（hū）不（bù）淫（yín）之（zhī）度（dù），（）而（ér）藏（cáng）乎（hū）无（wú）端（duān）之（zhī）纪（jì），（）游（yóu）乎（hū）万（wàn）物（wù）之（zhī）所（suǒ）终（zhōng）始（shǐ）。（）壹（yī）其（qí）性（xìng），（）养（yǎng）其（qí）气（qì），（）合（hé）其（qí）德（dé），（）以（yǐ）通（tōng）乎（hū）物（wù）之（zhī）所（suǒ）造（zào）。（）夫（fū）若（ruò）是（shì）者（zhě），（）其（qí）天（tiān）守（shǒu）全（quán），（）其（qí）神（shén）无（wú）隙（xì），（）物（wù）奚（xī）自（zì）入（rù）焉（yān）！（）夫（fū）醉（zuì）者（zhě）之（zhī）坠（zhuì）车（chē），（）虽（suī）疾（jí）不（bù）死（sǐ）。（）

He will dwell within a measure that does not overstep, hide within the boundless order, and roam where the ten thousand things end and begin. He makes his nature one, nourishes his qi, and harmonizes his virtue, so as to penetrate that from which things are made. If one is like this, his natural endowment remains intact, his spirit has no gap—from where could things enter? When a drunkard falls from a cart, though he falls swiftly, he does not die.

骨（gǔ）节（jié）与（yǔ）人（rén）同（tóng）而（ér）犯（fàn）害（hài）与（yǔ）人（rén）异（yì），（）其（qí）神（shén）全（quán）也（yě）。（）乘（chéng）亦（yì）不（bù）知（zhī）也（yě），（）坠（zhuì）亦（yì）不（bù）知（zhī）也（yě），（）死（sǐ）生（shēng）惊（jīng）惧（jù）不（bù）入（rù）乎（hū）其（qí）胸（xiōng）中（zhōng），（）是（shì）故（gù）遻（è）物（wù）而（ér）不（bù）慴（shè）。（）彼（bǐ）得（dé）全（quán）于（yú）酒（jiǔ）而（ér）犹（yóu）若（ruò）是（shì），（）而（ér）况（kuàng）得（dé）全（quán）于（yú）天（tiān）乎（hū）？（）圣（shèng）人（rén）藏（cáng）于（yú）天（tiān），（）故（gù）莫（mò）之（zhī）能（néng）伤（shāng）也（yě）。（）

His joints are the same as other people’s, yet the harms he encounters differ from theirs: his spirit is whole. Riding, he does not know it; falling, he does not know it. Death and life, alarm and fear do not enter his breast. Thus he meets things without terror. That man was made whole by wine and could still be like this—how much more one made whole by Heaven! The sage hides in Heaven, and so nothing can harm him.

复（fù）仇（chóu）者（zhě），（）不（bù）折（zhé）镆（mò）干（gàn）；（）虽（suī）有（yǒu）忮（zhì）心（xīn）者（zhě），（）不（bù）怨（yuàn）飘（piāo）瓦（wǎ），（）是（shì）以（yǐ）天（tiān）下（xià）平（píng）均（jūn）。（）故（gù）无（wú）攻（gōng）战（zhàn）之（zhī）乱（luàn），（）无（wú）杀（shā）戮（lù）之（zhī）刑（xíng）者（zhě），（）由（yóu）此（cǐ）道（dào）也（yě）。（）不（bù）开（kāi）人（rén）之（zhī）天（tiān），（）而（ér）开（kāi）天（tiān）之（zhī）天（tiān）。（）开（kāi）天（tiān）者（zhě）德（dé）生（shēng），（）开（kāi）人（rén）者（zhě）贼（zéi）生（shēng）。（）不（bù）厌（yàn）其（qí）天（tiān），（）不（bù）忽（hū）于（yú）人（rén），（）民（mín）几（jī）乎（hū）以（yǐ）其（qí）真（zhēn）。（）”（）

A person seeking revenge does not break the Mo Gan sword; even one with a resentful heart does not blame a flying tile. Thus the world is brought into balance. Therefore the absence of the disorder of attack and war and of the punishment of slaughter comes from this Way. Do not open what is Heavenly in man; open what is Heavenly in Heaven. Opening Heaven gives rise to virtue; opening man gives rise to harm. Do not reject what is Heavenly, do not neglect what is human, and the people will almost live by their true nature.

仲（zhòng）尼（ní）适（shì）楚（chǔ），（）出（chū）于（yú）林（lín）中（zhōng），（）见（jiàn）痀（jù）偻（lòu）者（zhě）承（chéng）蜩（tiáo），（）犹（yóu）掇（duō）之（zhī）也（yě）。（）仲（zhòng）尼（ní）曰（yuē）：（）“（）子（zǐ）巧（qiǎo）乎（hū），（）有（yǒu）道（dào）邪（yé）？（）”（）

Zhongni went to Chu. Coming out through a forest, he saw a hunchback catching cicadas as easily as if picking them up. Zhongni said, 'You are skillful! Is there a Way in it?'

曰（yuē）：（）“（）我（wǒ）有（yǒu）道（dào）也（yě）。（）五（wǔ）六（liù）月（yuè）累（lěi）丸（wán）二（èr）而（ér）不（bù）坠（zhuì），（）则（zé）失（shī）者（zhě）锱（zī）铢（zhū）；（）累（lěi）三（sān）而（ér）不（bù）坠（zhuì），（）则（zé）失（shī）者（zhě）十（shí）一（yī）；（）累（lěi）五（wǔ）而（ér）不（bù）坠（zhuì），（）犹（yóu）掇（duō）之（zhī）也（yě）。（）吾（wú）处（chǔ）身（shēn）也（yě），（）若（ruò）蹶（jué）株（zhū）拘（jū）；（）吾（wú）执（zhí）臂（bì）也（yě），（）若（ruò）槁（gǎo）木（mù）之（zhī）枝（zhī）。（）虽（suī）天（tiān）地（dì）之（zhī）大（dà），（）万（wàn）物（wù）之（zhī）多（duō），（）而（ér）唯（wéi）蜩（tiáo）翼（yì）之（zhī）知（zhī）。（）

He said, "I have a method. For five or six months, if I stack two pellets and they do not fall, then my misses are mere fractions; if I stack three and they do not fall, I miss only one in ten; if I stack five and they do not fall, it is like picking it up. I steady my body like a tree stump; I keep my arm in position like a branch of a withered tree. Though heaven and earth are great and the myriad things are many, I focus only on the cicada's wings."

吾（wú）不（bù）反（fǎn）不（bù）侧（cè），（）不（bù）以（yǐ）万（wàn）物（wù）易（yì）蜩（tiáo）之（zhī）翼（yì），（）何（hé）为（wèi）而（ér）不（bù）得（dé）！（）”（）

I do not turn back or lean aside; I would not let the myriad things replace my focus on the cicada's wing—how could I fail to get it?

孔（kǒng）子（zi）顾（gù）谓（wèi）弟（dì）子（zǐ）曰（yuē）：（）“（）用（yòng）志（zhì）不（bù）分（fēn），（）乃（nǎi）凝（níng）于（yú）神（shén）。（）其（qí）佝（gōu）偻（lóu）丈（zhàng）人（rén）之（zhī）谓（wèi）乎（hū）！（）”（）

Confucius turned to his disciples and said, "When one's attention is undivided, one's spirit becomes concentrated. This is probably what is meant by the hunchbacked old man!"

颜（yán）渊（yuān）问（wèn）仲（zhòng）尼（ní）曰（yuē）：（）“（）吾（wú）尝（cháng）济（jì）乎（hū）觞（shāng）深（shēn）之（zhī）渊（yuān），（）津（jīn）人（rén）操（cāo）舟（zhōu）若（ruò）神（shén）。（）吾（wú）问（wèn）焉（yān）曰（yuē）：（）‘（）操（cāo）舟（zhōu）可（kě）学（xué）邪（xié）？（）’（）

Yan Yuan asked Zhongni, “I once crossed the deep pool of Shangshen. The ferryman there handled the boat as if by divine skill. I asked him, ‘Can handling a boat be learned?’”

曰（yuē）：（）‘（）可（kě）。（）善（shàn）游（yóu）者（zhě）数（shuò）能（néng）。（）若（ruò）乃（nǎi）夫（fū）没（mò）人（rén），（）则（zé）未（wèi）尝（cháng）见（jiàn）舟（zhōu）而（ér）便（biàn）操（cāo）之（zhī）也（yě）。（）’（）

He said, ‘Yes. Good swimmers can learn it after a few attempts. As for a diver, though he has never seen a boat, he can handle it with ease.’

吾（wú）问（wèn）焉（yān）而（ér）不（bù）吾（wú）告（gào），（）敢（gǎn）问（wèn）何（hé）谓（wèi）也（yě）？（）”（）

I asked him about it, but he did not tell me. May I ask what this means?”

仲（zhòng）尼（ní）曰（yuē）：（）“（）善（shàn）游（yóu）者（zhě）数（shuò）能（néng），（）忘（wàng）水（shuǐ）也（yě）；（）若（ruò）乃（nǎi）夫（fū）没（mò）人（rén）之（zhī）未（wèi）尝（cháng）见（jiàn）舟（zhōu）而（ér）便（biàn）操（cāo）之（zhī）也（yě），（）彼（bǐ）视（shì）渊（yuān）若（ruò）陵（líng），（）视（shì）舟（zhōu）之（zhī）覆（fù），（）犹（yóu）其（qí）车（chē）却（què）也（yě）。（）覆（fù）却（què）万（wàn）方（fāng）陈（chén）乎（hū）前（qián）而（ér）不（bù）得（dé）入（rù）其（qí）舍（shě），（）恶（wū）往（wǎng）而（ér）不（bù）暇（xiá）！（）以（yǐ）瓦（wǎ）注（zhù）者（zhě）巧（qiǎo），（）以（yǐ）钩（gōu）注（zhù）者（zhě）惮（dàn），（）以（yǐ）黄（huáng）金（jīn）注（zhù）者（zhě）殙（hūn）。（）

Zhongni said, “Good swimmers are soon able to do it because they forget the water. As for the diver who has never seen a boat yet handles it with ease: he looks on the deep pool as a hill, and on a boat’s capsizing as a cart’s backing up. When capsizings and retreats in countless forms are laid out before him, they cannot enter his inner dwelling—how could he not be at ease wherever he goes? One who stakes tiles is skillful; one who stakes a belt hook is afraid; one who stakes gold is dazed.”

其（qí）巧（qiǎo）一（yī）也（yě），（）而（ér）有（yǒu）所（suǒ）矜（jīn），（）则（zé）重（zhòng）外（wài）也（yě）。（）凡（fán）外（wài）重（zhòng）者（zhě）内（nèi）拙（zhuō）。（）”（）

Their skill is the same, but when there is something they prize, they are giving weight to what is external. Whoever gives weight to the external is inwardly clumsy.”

田（tián）开（kāi）之（zhī）见（jiàn）周（zhōu）威（wēi）公（gōng），（）威（wēi）公（gōng）曰（yuē）：（）“（）吾（wú）闻（wén）祝（zhù）肾（shèn）学（xué）生（shēng），（）吾（wú）子（zǐ）与（yǔ）祝（zhù）肾（shèn）游（yóu），（）亦（yì）何（hé）闻（wén）焉（yān）？（）”（）

Tian Kaizhi had an audience with Duke Wei of Zhou. Duke Wei said, "I have heard that Zhu Shen studied the nourishing of life. You have associated with Zhu Shen—what have you heard from him?"

田（tián）开（kāi）之（zhī）曰（yuē）：（）“（）开（kāi）之（zhī）操（cāo）拔（bá）篲（huì）以（yǐ）侍（shì）门（mén）庭（tíng），（）亦（yì）何（hé）闻（wén）于（yú）夫（fū）子（zǐ）！（）”（）

Tian Kaizhi said, "I hold a broom and attend in the gate and courtyard; what could I have heard from the Master?"

威（wēi）公（gōng）曰（yuē）：（）“（）田（tián）子（zi）无（wú）让（ràng），（）寡（guǎ）人（rén）愿（yuàn）闻（wén）之（zhī）。（）”（）

Duke Wei said, "Do not decline, Master Tian; I wish to hear it."

开（kāi）之（zhī）曰（yuē）：（）“（）闻（wén）之（zhī）夫（fū）子（zǐ）曰（yuē）：（）‘（）善（shàn）养（yǎng）生（shēng）者（zhě），（）若（ruò）牧（mù）羊（yáng）然（rán），（）视（shì）其（qí）后（hòu）者（zhě）而（ér）鞭（biān）之（zhī）。（）’（）”（）威（wēi）公（gōng）曰（yuē）：（）“（）何（hé）谓（wèi）也（yě）？（）”（）

Kaizhi said, "I heard the Master say, 'One who is good at nourishing life is like a shepherd: he watches those that lag behind and whips them.'" Duke Wei said, "What does that mean?"

田（tián）开（kāi）之（zhī）曰（yuē）：（）“（）鲁（lǔ）有（yǒu）单（shàn）豹（bào）者（zhě），（）岩（yán）居（jū）而（ér）水（shuǐ）饮（yǐn），（）不（bù）与（yǔ）民（mín）共（gòng）利（lì），（）行（xíng）年（nián）七（qī）十（shí）而（ér）犹（yóu）有（yǒu）婴（yīng）儿（ér）之（zhī）色（sè），（）不（bù）幸（xìng）遇（yù）饿（è）虎（hǔ），（）饿（è）虎（hǔ）杀（shā）而（ér）食（shí）之（zhī）。（）有（yǒu）张（zhāng）毅（yì）者（zhě），（）高（gāo）门（mén）县（xuán）薄（bó），（）无（wú）不（bù）走（zǒu）也（yě），（）行（xíng）年（nián）四（sì）十（shí）而（ér）有（yǒu）内（nèi）热（rè）之（zhī）病（bìng）以（yǐ）死（sǐ）。（）

Tian Kaizhi said, "There was Shan Bao of Lu: he dwelt in the rocks and drank water, did not share common advantages with the people, and at seventy still had the complexion of an infant. Unfortunately he met a starving tiger, and the starving tiger killed and ate him. There was Zhang Yi: to high gates and hanging curtains he ran without exception; at forty he contracted an internal-heat illness and died.

豹（bào）养（yǎng）其（qí）内（nèi）而（ér）虎（hǔ）食（shí）其（qí）外（wài），（）毅（yì）养（yǎng）其（qí）外（wài）而（ér）病（bìng）攻（gōng）其（qí）内（nèi）。（）此（cǐ）二（èr）子（zǐ）者（zhě），（）皆（jiē）不（bù）鞭（biān）其（qí）后（hòu）者（zhě）也（yě）。（）”（）

Bao nourished what was within him, but a tiger devoured what was outside; Yi nourished what was outside him, but illness attacked what was within. Neither of these two men attended to or guarded the aspect he had neglected.”

仲（zhòng）尼（ní）曰（yuē）：（）“（）无（wú）入（rù）而（ér）藏（cáng），（）无（wú）出（chū）而（ér）阳（yáng），（）柴（chái）立（lì）其（qí）中（zhōng）央（yāng）。（）三（sān）者（zhě）若（ruò）得（dé），（）其（qí）名（míng）必（bì）极（jí）。（）夫（fū）畏（wèi）途（tú）者（zhě），（）十（shí）杀（shā）一（yī）人（rén），（）则（zé）父（fù）子（zǐ）兄（xiōng）弟（dì）相（xiāng）戒（jiè）也（yě），（）必（bì）盛（shèng）卒（zú）徒（tú）而（ér）后（hòu）敢（gǎn）出（chū）焉（yān），（）不（bù）亦（yì）知（zhī）乎（hū）！（）人（rén）之（zhī）所（suǒ）取（qǔ）畏（wèi）者（zhě），（）衽（rèn）席（xí）之（zhī）上（shàng），（）饮（yǐn）食（shí）之（zhī）间（jiān），（）而（ér）不（bù）知（zhī）为（wèi）之（zhī）戒（jiè）者（zhě），（）过（guò）也（yě）！（）”（）

Zhongni said: 'Do not go in and hide; do not go out and display yourself. Stand like a wooden stake in the center. If these three are attained, one's name will surely reach its utmost. Now those who dread the perilous road: if one of ten is killed, fathers and sons, elder and younger brothers warn one another, and they must mass servants and followers before they dare set out—are they not wise! What people should fear lies on the sleeping mat and between food and drink; yet not to know to guard against it—that is a fault!'

祝（zhù）宗（zōng）人（rén）元（yuán）端（duān）以（yǐ）临（lín）牢（láo）筴（cè），（）说（shuō）彘（zhì）曰（yuē）：（）“（）汝（rǔ）奚（xī）恶（wù）死（sǐ）！（）吾（wú）将（jiāng）三（sān）月（yuè）㹖（huàn）汝（rǔ），（）十（shí）日（rì）戒（jiè），（）三（sān）日（rì）齐（zhāi），（）藉（jiè）白（bái）茅（máo），（）加（jiā）汝（rǔ）肩（jiān）尻（kāo）乎（hū）雕（diāo）俎（zǔ）之（zhī）上（shàng），（）则（zé）汝（rǔ）为（wèi）之（zhī）乎（hū）？（）”（）

The ritual invocator, wearing the dark ceremonial robe (xuanduan), approached the pigpen and persuaded the pig, saying: 'Why do you hate death? I will fatten you for three months, keep abstinences for ten days, and fast for three days; I will spread white cogon grass and place your shoulders and rump on a carved offering stand—would you do it?'

为（wèi）彘（zhì）谋（móu）曰（yuē）：（）“（）不（bù）如（rú）食（shí）以（yǐ）糠（kāng）糟（zāo）而（ér）错（cuò）之（zhī）牢（láo）柙（xiá）之（zhī）中（zhōng）。（）”（）

Planning for the pig, one says: 'It would be better to feed it bran and dregs and place it in the pen.'

自（zì）为（wèi）谋（móu），（）则（zé）苟（gǒu）生（shēng）有（yǒu）轩（xuān）冕（miǎn）之（zhī）尊（zūn），（）死（sǐ）得（dé）于（yú）腞（zhuàn）楯（shǔn）之（zhī）上（shàng）、（）聚（jù）偻（lǚ）之（zhī）中（zhōng）则（zé）为（wèi）之（zhī）。（）为（wèi）彘（zhì）谋（móu）则（zé）去（qù）之（zhī），（）自（zì）为（wèi）谋（móu）则（zé）取（qǔ）之（zhī），（）所（suǒ）异（yì）彘（zhì）者（zhě）何（hé）也（yě）！（）

If one plans for oneself, then as long as in life one has the honor of carriage and cap, and in death can be placed on a decorated burial implement (or coffin) and within the inner and outer coffins, one will do it. In planning for the pig one rejects this; in planning for oneself one accepts it—how is one different from the pig! (The precise meaning of these burial terms is disputed.)

桓（huán）公（gōng）田（tián）于（yú）泽（zé），（）管（guǎn）仲（zhòng）御（yù），（）见（jiàn）鬼（guǐ）焉（yān）。（）公（gōng）抚（fǔ）管（guǎn）仲（zhòng）之（zhī）手（shǒu）曰（yuē）：（）“（）仲（zhòng）父（fù）何（hé）见（jiàn）？（）”（）

Duke Huan was hunting in a marsh, with Guan Zhong driving the chariot, and he saw a ghost there. The duke pressed Guan Zhong's hand and said, 'Uncle Zhong, what do you see?'

对（duì）曰（yuē）：（）“（）臣（chén）无（wú）所（suǒ）见（jiàn）。（）”（）

He replied, 'This servant sees nothing.'

公（gōng）反（fǎn），（）诶（ài）诒（yí）为（wèi）病（bìng），（）数（shù）日（rì）不（bù）出（chū）。（）齐（qí）士（shì）有（yǒu）皇（huáng）子（zi）告（gào）敖（áo）者（zhě），（）曰（yuē）：（）“（）公（gōng）则（zé）自（zì）伤（shāng），（）鬼（guǐ）恶（wū）能（néng）伤（shāng）公（gōng）！（）夫（fū）忿（fèn）滀（chù）之（zhī）气（qì），（）散（sàn）而（ér）不（bù）反（fǎn），（）则（zé）为（wèi）不（bù）足（zú）；（）上（shàng）而（ér）不（bù）下（xià），（）则（zé）使（shǐ）人（rén）善（shàn）怒（nù）；（）下（xià）而（ér）不（bù）上（shàng），（）则（zé）使（shǐ）人（rén）善（shàn）忘（wàng）；（）不（bù）上（shàng）不（bù）下（xià），（）中（zhōng）身（shēn）当（dāng）心（xīn），（）则（zé）为（wèi）病（bìng）。（）”（）

The duke returned, dazed and disordered, and fell ill; for several days he did not come out. Among the scholars of Qi was a man named Huangzi Gao'ao, who said, 'You, my lord, are injuring yourself—how could a ghost injure you? When the qi of pent-up anger scatters and does not return, one becomes depleted. When it rises and does not descend, it makes a person prone to anger. When it descends and does not rise, it makes a person prone to forgetfulness. When it neither rises nor descends but lodges in the body right at the heart, it becomes illness.'

桓（huán）公（gōng）曰（yuē）：（）“（）然（rán）则（zé）有（yǒu）鬼（guǐ）乎（hū）？（）”（）

Duke Huan said, 'Then do ghosts exist?'

曰（yuē）：（）“（）有（yǒu）。（）沈（chén）有（yǒu）履（lǚ）。（）灶（zào）有（yǒu）髻（jì）。（）户（hù）内（nèi）之（zhī）烦（fán）壤（rǎng），（）雷（léi）霆（tíng）处（chù）之（zhī）；（）东（dōng）北（běi）方（fāng）之（zhī）下（xià）者（zhě），（）倍（péi）阿（ā）鲑（guī）蠪（lóng）跃（yuè）之（zhī）；（）西（xī）北（běi）方（fāng）之（zhī）下（xià）者（zhě），（）则（zé）泆（yì）阳（yáng）处（chù）之（zhī）。（）水（shuǐ）有（yǒu）罔（wǎng）象（xiàng），（）丘（qiū）有（yǒu）峷（shēn），（）山（shān）有（yǒu）夔（kuí），（）野（yě）有（yǒu）彷（páng）徨（huáng），（）泽（zé）有（yǒu）委（wēi）蛇（yí）。（）”（）

He said, 'There are. In muddy depths there is Lü; in the stove there is Ji. In the heaped dust and soil inside the door, Leiting dwells. Below the northeast, Beia Guilong leaps about; below the northwest, Yiyang dwells. In water there is Wangxiang; on mounds there is Shen; in mountains there is Kui; in open country there is Fanghuang; in marshes there is Weiyi.'

公（gōng）曰（yuē）：（）“（）请（qǐng）问（wèn）委（wēi）蛇（yí）之（zhī）伏（fú）状（zhuàng）何（hé）如（rú）？（）”（）

The duke said, 'May I ask what the Weiyi looks like when it crouches in hiding?'

皇（huáng）子（zi）曰（yuē）：（）“（）委（wēi）蛇（yí），（）其（qí）大（dà）如（rú）毂（gǔ），（）其（qí）长（zhǎng）如（rú）辕（yuán），（）紫（zǐ）衣（yī）而（ér）朱（zhū）冠（guān）。（）其（qí）为（wèi）物（wù）也（yě）恶（è），（）闻（wén）雷（léi）车（chē）之（zhī）声（shēng）则（zé）捧（pěng）其（qí）首（shǒu）而（ér）立（lì）。（）见（jiàn）之（zhī）者（zhě）殆（dài）乎（hū）霸（bà）。（）”（）

Huangzi said, 'The Weiyi is as big as a wheel hub and as long as a carriage shaft; it wears purple and has a red cap. As a creature it is hideous: when it hears the sound of thunder carriages, it clasps its head and stands. Whoever sees it is likely to become a hegemon.'

桓（huán）公（gōng）辴（chěn）然（rán）而（ér）笑（xiào）曰（yuē）：（）“（）此（cǐ）寡（guǎ）人（rén）之（zhī）所（suǒ）见（jiàn）者（zhě）也（yě）。（）”（）

Duke Huan smiled and said, 'This is what I saw.'

于（yú）是（shì）正（zhèng）衣（yī）冠（guān）与（yǔ）之（zhī）坐（zuò），（）不（bù）终（zhōng）日（rì）而（ér）不（bù）知（zhī）病（bìng）之（zhī）去（qù）也（yě）。（）

Thereupon he straightened his clothes and cap and sat with him. Before the day was over, without his noticing it, his illness had left him.

纪（jì）渻（shěng）子（zi）为（wèi）王（wáng）养（yǎng）斗（dòu）鸡（jī）。（）十（shí）日（rì）而（ér）问（wèn）：（）“（）鸡（jī）已（yǐ）乎（hū）？（）”（）

Ji Shengzi was raising a fighting cock for the king. After ten days the king asked, 'Is the cock ready?'

曰（yuē）：（）“（）未（wèi）也（yě），（）方（fāng）虚（xū）骄（jiāo）而（ér）恃（shì）气（qì）。（）”（）

He replied, “Not yet. It is still vainly arrogant and relies on its qi.”

十（shí）日（rì）又（yòu）问（wèn），（）曰（yuē）：（）“（）未（wèi）也（yě），（）犹（yóu）应（yìng）向（xiǎng）景（yǐng）。（）”（）

After ten days he asked again, and he replied, “Not yet. It still responds to sounds and shadows.”

十（shí）日（rì）又（yòu）问（wèn），（）曰（yuē）：（）“（）未（wèi）也（yě），（）犹（yóu）疾（jí）视（shì）而（ér）盛（shèng）气（qì）。（）”（）

After ten days he asked again, and he replied, “Not yet. It still glares fiercely and brims with aggressive energy.”

十（shí）日（rì）又（yòu）问（wèn），（）曰（yuē）：（）“（）几（jǐ）矣（yǐ），（）鸡（jī）虽（suī）有（yǒu）鸣（míng）者（zhě），（）已（yǐ）无（wú）变（biàn）矣（yǐ），（）望（wàng）之（zhī）似（shì）木（mù）鸡（jī）矣（yǐ），（）其（qí）德（dé）全（quán）矣（yǐ）。（）异（yì）鸡（jī）无（wú）敢（gǎn）应（yīng）者（zhě），（）反（fǎn）走（zǒu）矣（yǐ）。（）”（）

After ten days he asked again, and he replied, “It is nearly there. Even when other chickens crow, it no longer changes. Looked at, it resembles a wooden chicken; its virtue is complete. No other chicken dares to answer it; they turn and flee.”

孔（kǒng）子（zi）观（guān）于（yú）吕（lǚ）梁（liáng），（）县（xuán）水（shuǐ）三（sān）十（shí）仞（rèn），（）流（liú）沫（mò）四（sì）十（shí）里（lǐ），（）鼋（yuán）鼍（tuó）鱼（yú）鳖（biē）之（zhī）所（suǒ）不（bù）能（néng）游（yóu）也（yě）。（）见（jiàn）一（yī）丈（zhàng）夫（fū）游（yóu）之（zhī），（）以（yǐ）为（wéi）有（yǒu）苦（kǔ）而（ér）欲（yù）死（sǐ）也（yě）。（）使（shǐ）弟（dì）子（zǐ）并（bìng）流（liú）而（ér）拯（zhěng）之（zhī）。（）数（shù）百（bǎi）步（bù）而（ér）出（chū），（）被（pī）发（fà）行（xíng）歌（gē）而（ér）游（yóu）于（yú）塘（táng）下（xià）。（）孔（kǒng）子（zi）从（cóng）而（ér）问（wèn）焉（yān），（）曰（yuē）：（）“（）吾（wú）以（yǐ）子（zi）为（wèi）鬼（guǐ），（）察（chá）子（zi）则（zé）人（rén）也（yě）。（）

Confucius was viewing the scene at Lüliang. There the waterfall hung thirty ren high, and its flying spray flowed for forty li; it was a place where even soft-shell turtles, alligators, fish, and turtles could not swim. He saw a man swimming in it and thought the man was in distress and wanted to die. He sent his disciples to go alongside the current and rescue him. After several hundred paces the man emerged, his hair unbound, singing as he strolled beneath the embankment. Confucius followed and questioned him, saying, “I took you for a ghost; on closer inspection, you are a man.”

请（qǐng）问（wèn）：（）蹈（dǎo）水（shuǐ）有（yǒu）道（dào）乎（hū）？（）”（）

May I ask: is there a Way to tread the water?

曰（yuē）：（）“（）亡（wú），（）吾（wú）无（wú）道（dào）。（）吾（wú）始（shǐ）乎（hū）故（gù），（）长（zhǎng）乎（hū）性（xìng），（）成（chéng）乎（hū）命（mìng）。（）与（yǔ）齐（qí）俱（jù）入（rù），（）与（yǔ）汩（gǔ）偕（xié）出（chū），（）从（cóng）水（shuǐ）之（zhī）道（dào）而（ér）不（bù）为（wèi）私（sī）焉（yān）。（）此（cǐ）吾（wú）所（suǒ）以（yǐ）蹈（dǎo）之（zhī）也（yě）。（）”（）

He replied: 'No—I have no Way. I began from the accustomed, grew through nature, and was completed through fate. I enter together with the whirlpools and emerge together with the rushing currents, following the Way of the water and not acting from private will. This is how I tread it.'

孔（kǒng）子（zi）曰（yuē）：（）“（）何（hé）谓（wèi）始（shǐ）乎（hū）故（gù），（）长（zhǎng）乎（hū）性（xìng），（）成（chéng）乎（hū）命（mìng）？（）”（）

Confucius said: 'What do you mean by beginning from the accustomed, growing through nature, and being completed through fate?'

曰（yuē）：（）“（）吾（wú）生（shēng）于（yú）陵（líng）而（ér）安（ān）于（yú）陵（líng），（）故（gù）也（yě）；（）长（cháng）于（yú）水（shuǐ）而（ér）安（ān）于（yú）水（shuǐ），（）性（xìng）也（yě）；（）不（bù）知（zhī）吾（wú）所（suǒ）以（yǐ）然（rán）而（ér）然（rán），（）命（mìng）也（yě）。（）”（）

He replied: 'I was born on the hills and am at ease on the hills—there is a reason for it. I grew up in the water and am at ease in the water—that is nature. I do not know why I am as I am, and yet I am so—that is fate.'

梓（zǐ）庆（qìng）削（xuē）木（mù）为（wèi）鐻（jù），（）鐻（jù）成（chéng），（）见（jiàn）者（zhě）惊（jīng）犹（yóu）鬼（guǐ）神（shén）。（）鲁（lǔ）侯（hóu）见（jiàn）而（ér）问（wèn）焉（yān），（）曰（yuē）：（）“（）子（zi）何（hé）术（shù）以（yǐ）为（wéi）焉（yān）？（）”（）

Ziqing the woodworker carved wood to make a ju bell-stand; when the ju was finished, those who saw it were astonished as if it were the work of spirits or gods. The Marquis of Lu saw it and asked him, saying: 'What art did you use to make it?'

对（duì）曰（yuē）：（）“（）臣（chén），（）工（gōng）人（rén），（）何（hé）术（shù）之（zhī）有（yǒu）！（）虽（suī）然（rán），（）有（yǒu）一（yī）焉（yān）：（）臣（chén）将（jiāng）为（wèi）鐻（jù），（）未（wèi）尝（cháng）敢（gǎn）以（yǐ）耗（hào）气（qì）也（yě），（）必（bì）齐（zhāi）以（yǐ）静（jìng）心（xīn）。（）齐（zhāi）三（sān）日（rì），（）而（ér）不（bù）敢（gǎn）怀（huái）庆（qìng）赏（shǎng）爵（jué）禄（lù）；（）齐（zhāi）五（wǔ）日（rì），（）不（bù）敢（gǎn）怀（huái）非（fēi）誉（yù）巧（qiǎo）拙（zhuō）；（）齐（zhāi）七（qī）日（rì），（）辄（zhé）然（rán）忘（wàng）吾（wú）有（yǒu）四（sì）枝（zhī）形（xíng）体（tǐ）也（yě）。（）当（dāng）是（shì）时（shí）也（yě），（）无（wú）公（gōng）朝（cháo）。（）

He replied: 'I am only a craftsman—what technique could I have? Still, there is one thing. When I was about to make the bell stand, I never dared to let my qi be depleted; I always fasted to quiet my mind. After fasting for three days, I no longer dared to harbor thoughts of congratulations, rewards, rank, or salary. After five days, I no longer dared to harbor judgments of blame or praise, cleverness or clumsiness. After seven days, I suddenly forgot that I had four limbs and a physical body. At that time, there were no affairs of the public court.'

其（qí）巧（qiǎo）专（zhuān）而（ér）外（wài）骨（gǔ）消（xiāo），（）然（rán）后（hòu）入（rù）山（shān）林（lín），（）观（guān）天（tiān）性（xìng）形（xíng）躯（qū），（）至（zhì）矣（yǐ），（）然（rán）后（hòu）成（chéng）见（jiàn）鐻（jù），（）然（rán）后（hòu）加（jiā）手（shǒu）焉（yān），（）不（bù）然（rán）则（zé）已（yǐ）。（）则（zé）以（yǐ）天（tiān）合（hé）天（tiān），（）器（qì）之（zhī）所（suǒ）以（yǐ）疑（yí）神（shén）者（zhě），（）其（qí）是（shì）与（yǔ）！（）”（）

My skill was focused, and my external bodily self disappeared. Then I entered the mountains and forests and observed the natural disposition and bodily forms of the trees. When the trees’ natural disposition and bodily forms had been fully grasped, a formed bell stand appeared in my mind; only then did I put my hand to it. Otherwise, I stopped. This was using Heaven to match Heaven—was this not the reason the vessel was thought divine?

东（dōng）野（yě）稷（jì）以（yǐ）御（yù）见（jiàn）庄（zhuāng）公（gōng），（）进（jìn）退（tuì）中（zhōng）绳（shéng），（）左（zuǒ）右（yòu）旋（xuán）中（zhōng）规（guī）。（）庄（zhuāng）公（gōng）以（yǐ）为（wéi）文（wén）弗（fú）过（guò）也（yě）。（）使（shǐ）之（zhī）钩（gōu）百（bǎi）而（ér）反（fǎn）。（）颜（yán）阖（hé）遇（yù）之（zhī），（）入（rù）见（jiàn）曰（yuē）：（）“（）稷（jì）之（zhī）马（mǎ）将（jiāng）败（bài）。（）”（）

Dongye Ji gained an audience with Duke Zhuang through his chariot driving: advancing and withdrawing matched the plumb line, and turning left and right matched the compass. Duke Zhuang thought that his skill could not be surpassed, and had him make a hundred circuits and return. Yan He met him, went in to see the duke, and said: 'Ji's horse is about to give out.'

公（gōng）密（mì）而（ér）不（bù）应（yīng）。（）少（shǎo）焉（yān），（）果（guǒ）败（bài）而（ér）反（fǎn）。（）公（gōng）曰（yuē）：（）“（）子（zi）何（hé）以（yǐ）知（zhī）之（zhī）？（）”（）

The duke kept silent and did not answer. After a short while, the horses indeed gave out and returned. The duke said: 'How did you know?'

曰（yuē）：（）“（）其（qí）马（mǎ）力（lì）竭（jié）矣（yǐ）而（ér）犹（yóu）求（qiú）焉（yān），（）故（gù）曰（yuē）败（bài）。（）”（）

Yan He said: 'The strength of his horse is exhausted, and yet he still demands it; that is why I said it would fail.'

工（gōng）倕（chuí）旋（xuán）而（ér）盖（gài）规（guī）矩（jǔ），（）指（zhǐ）与（yǔ）物（wù）化（huà）而（ér）不（bù）以（yǐ）心（xīn）稽（jī），（）故（gù）其（qí）灵（líng）台（tái）一（yī）而（ér）不（bù）桎（zhì）。（）忘（wàng）足（zú），（）屦（jù）之（zhī）适（shì）也（yě）；（）忘（wàng）要（yāo），（）带（dài）之（zhī）适（shì）也（yě）；（）知（zhī）忘（wàng）是（shì）非（fēi），（）心（xīn）之（zhī）适（shì）也（yě）；（）不（bù）内（nèi）变（biàn），（）不（bù）外（wài）从（cóng），（）事（shì）会（huì）之（zhī）适（shì）也（yě）；（）始（shǐ）乎（hū）适（shì）而（ér）未（wèi）尝（cháng）不（bù）适（shì）者（zhě），（）忘（wàng）适（shì）之（zhī）适（shì）也（yě）。（）

When Artisan Chui worked, he surpassed compass and square. His fingers moved in accord with the object without checking by conscious calculation, so his mind was unified and unconfined. One forgets the feet when shoes fit; one forgets the waist when the belt fits. When knowing forgets right and wrong, the heart is in accord. Not changing within or merely following without is to accord with what occurs. To be in accord from the start, never out of accord, is an accord that forgets accord itself.

有（yǒu）孙（sūn）休（xiū）者（zhě），（）踵（zhǒng）门（mén）而（ér）诧（chà）子（zi）扁（biǎn）庆（qìng）子（zi）曰（yuē）：（）“（）休（xiū）居（jū）乡（xiāng）不（bú）见（jiàn）谓（wèi）不（bù）修（xiū），（）临（lín）难（nàn）不（bú）见（jiàn）谓（wèi）不（bù）勇（yǒng）。（）然（rán）而（ér）田（tián）原（yuán）不（bù）遇（yù）岁（suì），（）事（shì）君（jūn）不（bù）遇（yù）世（shì），（）宾（bīn）于（yú）乡（xiāng）里（lǐ），（）逐（zhú）于（yú）州（zhōu）部（bù），（）则（zé）胡（hú）罪（zuì）乎（hū）天（tiān）哉（zāi）？（）休（xiū）恶（wū）遇（yù）此（cǐ）命（mìng）也（yě）？（）”（）

There was a man named Sun Xiu, who went to Master Bian Qingzi's gate and told him in astonishment: 'When I, Xiu, dwell in the village, no one says I lack self-cultivation; when faced with danger, I am not said to be cowardly. Yet my fields and plains do not meet with a good year, and in serving my ruler I do not meet with a good age. I am rejected by my own village and driven out of my district. What then have I done to offend Heaven? How have I, Xiu, come to meet such a fate?'

扁（biǎn）子（zi）曰（yuē）：（）“（）子（zi）独（dú）不（bù）闻（wén）夫（fū）至（zhì）人（rén）之（zhī）自（zì）行（xíng）邪（xié）？（）忘（wàng）其（qí）肝（gān）胆（dǎn），（）遗（yí）其（qí）耳（ěr）目（mù），（）芒（máng）然（rán）彷（páng）徨（huáng）乎（hū）尘（chén）垢（gòu）之（zhī）外（wài），（）逍（xiāo）遥（yáo）乎（hū）无（wú）事（shì）之（zhī）业（yè），（）是（shì）谓（wèi）为（wèi）而（ér）不（bù）恃（shì），（）长（zhǎng）而（ér）不（bù）宰（zǎi）。（）今（jīn）汝（rǔ）饰（shì）知（zhī）以（yǐ）惊（jīng）愚（yú），（）修（xiū）身（shēn）以（yǐ）明（míng）汙（wū），（）昭（zhāo）昭（zhāo）乎（hū）若（ruò）揭（jiē）日（rì）月（yuè）而（ér）行（xíng）也（yě）。（）

Master Bian said: 'Have you alone not heard how the Perfect Man conducts himself? He forgets his own liver and gallbladder and discards his ears and eyes. Vaguely he wanders beyond the dusty defilement, and freely roams in the business of non-doing. This is called acting without relying on it, and nurturing without ruling. Now you adorn your knowledge to startle the foolish, and cultivate yourself in order to make others’ faults apparent, shining brightly as if you were carrying the sun and moon while walking.'

汝（rǔ）得（dé）全（quán）而（ér）形（xíng）躯（qū），（）具（jù）而（ér）九（jiǔ）窍（qiào），（）无（wú）中（zhōng）道（dào）夭（yāo）于（yú）聋（lóng）盲（máng）跛（bǒ）蹇（jiǎn）而（ér）比（bǐ）于（yú）人（rén）数（shù）亦（yì）幸（xìng）矣（yǐ），（）又（yòu）何（hé）暇（xiá）乎（hū）天（tiān）之（zhī）怨（yuàn）哉（zāi）！（）子（zi）往（wǎng）矣（yǐ）！（）”（）

You have been allowed to keep your bodily form intact and have all nine openings; not to have been cut off midway by deafness, blindness, lameness, or crippling, and to be counted among human beings—this is already fortunate. What leisure do you have to resent Heaven? Go away!'

孙（sūn）子（zǐ）出（chū），（）扁（biǎn）子（zi）入（rù）。（）坐（zuò）有（yǒu）间（jiān），（）仰（yǎng）天（tiān）而（ér）叹（tàn）。（）弟（dì）子（zǐ）问（wèn）曰（yuē）：（）“（）先（xiān）生（shēng）何（hé）为（wèi）叹（tàn）乎（hū）？（）”（）

Master Sun went out, and Master Bian came in. After sitting for a while, he looked up to Heaven and sighed. A disciple asked: 'Why are you sighing, Master?'

扁（biǎn）子（zi）曰（yuē）：（）“（）向（xiàng）者（zhě）休（xiū）来（lái），（）吾（wú）告（gào）之（zhī）以（yǐ）至（zhì）人（rén）之（zhī）德（dé），（）吾（wú）恐（kǒng）其（qí）惊（jīng）而（ér）遂（suì）至（zhì）于（yú）惑（huò）也（yě）。（）”（）

Bianzi said, "A moment ago, when Xiu came, I told him about the virtue of the Perfect Man. I fear that he will be startled and then end up confused."

弟（dì）子（zǐ）曰（yuē）：（）“（）不（bù）然（rán）。（）孙（sūn）子（zi）之（zhī）所（suǒ）言（yán）是（shì）邪（yé），（）先（xiān）生（shēng）之（zhī）所（suǒ）言（yán）非（fēi）邪（yé），（）非（fēi）固（gù）不（bù）能（néng）惑（huò）是（shì）；（）孙（sūn）子（zi）所（suǒ）言（yán）非（fēi）邪（yé），（）先（xiān）生（shēng）所（suǒ）言（yán）是（shì）邪（yé），（）彼（bǐ）固（gù）惑（huò）而（ér）来（lái）矣（yǐ），（）又（yòu）奚（xī）罪（zuì）焉（yān）！（）”（）

The disciple said, "Not so. If what Master Sun said is right and what you, sir, said is wrong, then what is wrong certainly cannot confuse what is right. If what Master Sun said is wrong and what you, sir, said is right, then he was already confused when he came—what fault is there?"

扁（biǎn）子（zi）曰（yuē）：（）“（）不（bù）然（rán）。（）昔（xī）者（zhě）有（yǒu）鸟（niǎo）止（zhǐ）于（yú）鲁（lǔ）郊（jiāo），（）鲁（lǔ）君（jūn）说（yuè）之（zhī），（）为（wèi）具（jù）太（tài）牢（láo）以（yǐ）飨（xiǎng）之（zhī），（）奏（zòu）九（jiǔ）韶（sháo）以（yǐ）乐（lè）之（zhī）。（）鸟（niǎo）乃（nǎi）始（shǐ）忧（yōu）悲（bēi）眩（xuàn）视（shì），（）不（bù）敢（gǎn）饮（yǐn）食（shí）。（）此（cǐ）之（zhī）谓（wèi）以（yǐ）己（jǐ）养（yǎng）养（yǎng）鸟（niǎo）也（yě）。（）若（ruò）夫（fú）以（yǐ）鸟（niǎo）养（yǎng）养（yǎng）鸟（niǎo）者（zhě），（）宜（yí）栖（qī）之（zhī）深（shēn）林（lín），（）浮（fú）之（zhī）江（jiāng）湖（hú），（）食（shí）之（zhī）以（yǐ）委（wēi）蛇（yí），（）则（zé）安（ān）平（píng）陆（lù）而（ér）已（yǐ）矣（yǐ）。（）

Bianzi said, 'Not so. Once a bird stopped in the outskirts of Lu. The lord of Lu was delighted with it, had the Grand Sacrifice prepared to feast it, and had the Nine Shao music performed to please it. The bird then became sorrowful and anxious, its eyes swam, and it did not dare to eat or drink. This is what is called nourishing a bird by what nourishes oneself. As for nourishing a bird by what nourishes a bird, one should let it perch in the deep forest, float on rivers and lakes, feed it with weiyi (the identity of this food is disputed in old commentaries)—then it would be at peace on the level ground and that is all.'

今（jīn）休（xiū），（）款（kuǎn）启（qǐ）寡（guǎ）闻（wén）之（zhī）民（mín）也（yě），（）吾（wú）告（gào）以（yǐ）至（zhì）人（rén）之（zhī）德（dé），（）譬（pì）之（zhī）若（ruò）载（zài）鼷（xī）以（yǐ）车（chē）马（mǎ），（）乐（lè）鴳（yàn）以（yǐ）钟（zhōng）鼓（gǔ）也（yě），（）彼（bǐ）又（yòu）恶（wū）能（néng）无（wú）惊（jīng）乎（hū）哉（zāi）！（）”（）

"Now Xiu is a man of shallow understanding and scant learning. When I told him of the virtue of the Perfect Man, it was like carrying a tiny mouse with a carriage and horses, or delighting a small bird with bells and drums. How could he not be startled?"

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