AI 创作示意GUANFU / zh-Hant
庄子
AI 创作示意杂篇 · 庚桑楚
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中文原文（全三十三篇） / 庄子原典；维基文库贡献者整理
观复随文注释 · 67 条
老耼之役老子门下受教的人，有庚桑楚寓言中的老子弟子者，偏得老耼之道，以北居畏壘寓言中的山名之山，其臣之畫然知显露智巧者去之，其妾之挈然仁刻意标举仁爱者遠之，擁腫浑厚朴实的样子之與居，鞅掌无心修饰、不拘小节的样子之爲使。居三年，畏壘大壤大丰收；壤通穰。畏壘之民相與言曰：「庚桑子之始來，吾洒然異之。今吾日計之而不足，歲計之而有餘。庶幾其聖人乎！子胡不相與尸而祝之奉为祭祀对象而祝祷，社而稷之像祭土地、谷神那样祭祀他乎？」庚桑子聞之，南面而不釋然。弟子異之。庚桑子曰：「弟子何異於予？夫春氣發而百草生，正得秋而萬實一作「寶」成。夫春與秋，豈无得而然哉？天道已行矣。吾聞：至人尸居環堵四面狭小的围墙，指简陋居室之室，而百姓猖狂不知所如往。今以畏壘之細民，而竊竊焉欲俎豆祭器，此处指以祭礼尊奉予于賢人之間，我其杓末端，喻浅薄末流；读 biāo之人邪？吾是以不釋於老耼之言。」弟子曰：「不然。夫尋常之溝，巨魚无所還其體，而鯢鰌爲之制；步仞之丘陵，巨獸无所隱其軀，而㜸狐爲之祥。且夫尊賢授能，先善與利，自古堯、舜以然，而況畏壘之民乎？夫子亦聽矣！」庚桑子曰：「小子來！夫函車之獸能容纳车辆的大兽，极言其大，介而離山独自离开山林，則不免于罔罟之患；吞舟之魚，碭突荡、冲出；读 dàng而失水，則蟻能苦之。故鳥獸不厭高，魚鼈不厭深。夫全其形生之人，藏其身也，不厭深眇而已矣！且夫二子者，又何足以稱揚哉？是其於辯也，將妄鑿垣牆而殖蓬蒿也。簡髮而櫛数着头发梳理，喻过分琐细，數米而炊，竊竊乎，又何足以濟世哉？舉賢則民相軋，任知則民相盜。之數物者，不足以厚民。民之於利甚勤，子有殺父，臣有殺君，正晝爲盜，日中穴阫打洞穿墙；阫为墙。吾語汝：大亂之本，必生于堯、舜之間，其末存乎千世之後，千世之後，其必有人與人相食者也。」
南榮趎寓言中的求道者；趎读 chú蹵然正坐曰：「若趎之年者已長矣，將惡乎託業以及此言邪？」庚桑子曰：「全汝形，抱汝生，无使汝思慮營營心念忙碌不息。若此三年，則可以及此言也一作「矣」。」南榮趎曰：「目之與形，吾不知其異也，而盲者不能自見；耳之與形，吾不知其異也，而聾者不能自聞；心之與形，吾不知其異也，而狂者不能自得。形之與形，亦辟矣，而物或間之邪？欲相求而不能相得。今謂趎曰：『全汝形，抱汝生，勿使汝思慮營營。』趎勉聞道達耳矣！」庚桑子曰：「辭盡矣。曰『奔蜂小蜂，古注亦有蒲卢等异说不能化藿蠋豆叶上的大青虫；读 huò zhú，越雞不能伏鵠卵孵化天鹅蛋；伏通孵』，魯雞固能矣。雞之與雞，其德非不同也，有能與不能者，其才固有巨小也。今吾才小，不足以化子。子胡不南見老子？」
南榮趎贏糧背负干粮，七日七夜，至老子之所。老子曰：「子自楚之所來乎？」南榮趎曰：「唯。」老子曰：「子何與人偕來之衆也？」南榮趎戄一作「懼」然顧其後。老子曰：「子不知吾所謂乎？」南榮趎俯而慙，仰而歎一作「嘆」，曰：「今者吾忘吾荅一作「答」，因失吾問。」老子曰：「何謂也？」南榮趎曰：「不知乎，人謂我朱愚愚钝；朱义有异说；知乎，反愁我軀。不仁則害人，仁則反愁我身。不義則傷彼，義則反愁我己一作「已」。我安逃此而可？此三言者，趎之所患也，願因楚而問之。」老子曰：「向吾見若眉睫之間，吾因以得汝矣。今汝又言，而信之。若規規然拘泥狭隘的样子，若喪父母，揭竿而求諸海也。汝亡人哉，惘惘乎！汝欲反汝情性而无由入，可憐哉！」南榮趎請入就舍，召其所好，去其所惡，十日自愁，復見老子。老子曰：「汝自洒濯洗涤；洒读 xǐ孰哉，鬱鬱乎！然而其中津津乎猶有惡也。夫外韄束缚；读 huò者，不可繁而捉，將內揵闭塞；读 jiàn。內韄者，不可繆而捉，將外揵。外內韄者，道德不能持，而況放道而行者乎？」南榮趎曰：「里人有病，里人問之，病者能言其病，然其病病者，猶未病也。若趎之聞大道，譬猶飲藥以加病也。趎願聞衞生之經保全生命的根本道理而已矣。」老子曰：「衞生之經，能抱一守持纯一的本性乎？能勿失乎？能无卜筮用龟甲、蓍草占测而知吉凶乎？能止乎？能已乎？能舍諸人而求諸己乎？能翛然自在无拘束的样子乎？能侗然无知无心的样子乎？能兒子乎？兒子終日號一作「噑」而（嗌）不嚘一作「嗄」，和之至也；終日握而手不掜不拘曲、不僵硬，共其德也；終日視而目不瞚不频繁眨眼；瞚同瞬，偏不在外也；行不知所之，居不知所爲，與物委蛇，而同其波。是衞生之經已。」南榮趎曰：「然則是至人之德已乎？」曰：「非也，是乃所謂冰解凍釋者。夫至人者，相與交食乎地而交樂乎天，不以人物利害相攖相互干扰，不相與爲怪，不相與爲謀，不相與爲事，翛然而往，侗然而來，是謂衞生之經已。」曰：「然則是至乎？」曰：「未也。吾固告汝曰：『能兒子乎？』兒子，動不知所爲，行不知所之，身若槁木之枝，而心若死灰。若是者，禍亦不至，福亦不來。禍福无有，惡有人災也？」
宇泰定内心广大安定者，發乎天光自然的明觉。發乎天光者，人見其人，人有脩者，乃今有恆。有恆者，人舍之，天助之。人之所舍，謂之天民；天之所助，謂之天子。學者，學其所不能學也；行者，行其所不能行也；辯者，辯其所不能辯也。知止（乎）其所不能知，至矣。若有不卽是者，天鈞自然均衡的运行；鈞通均敗之。備物以將形，藏不虞意料之外的事情以生心，敬中以達彼，若是而萬惡至者，皆天也，而非人也，不足以滑成，不可內於靈臺心灵。靈臺者，有持而不知其所持，而不可持者也。不見其誠己而發，每發而不當，業入而不舍，每更爲失。爲不善乎顯明之中者，人得而誅之；爲不善乎幽閒之中者，鬼得而誅之。明乎人，明乎鬼者，然後能獨行。券一作「劵」內者，行乎无名；券一作「劵」外者，志乎期費求取、计较外在报偿。行乎无名者，唯庸有光；志乎期費者，唯賈人商人；賈读 gǔ也，人見其跂，猶之魁然。與物窮者，物入焉；與物且者，其身之不能容，焉能容人？不能容人者无親，无親者盡人。兵莫憯惨毒、伤害；读 cǎn于志，鏌鋣古代宝剑名；读 mò yé爲下。寇莫大於陰陽，无所逃於天地之間。非陰陽賊之，心則使之也。道通其分也，其成也，毀也。所惡乎分者，其分也以備；所以惡乎備者，其有以備。故出而不反，見其鬼；出而得是，謂得死；滅而有實，鬼之一也。以有形（者），象无形者，而定矣。出无本，入无竅，有實而无乎處，有長而无乎本剽本与末；剽通杪，有所出而无竅者有實。有實而无乎處者，宇也；有長而无本剽者，宙古文中指时间的延续也。有乎生，有乎死，有乎出，有乎入，入出而无見其形，是謂天門万物生出变化的门户。天門者，无有也，萬物出乎无有。有不能以有爲有，必出乎无有，而无有一无有，聖人藏乎是。
古之人，其知有所至矣。惡乎至？有以爲未始有物者，至矣，盡矣，弗可以加矣。其次以爲有物矣，將以生爲喪也，以死爲反也，是以分已。其次曰：始无有，旣而有生，生俄而死，以无有爲首，以生爲體，以死爲尻臀部；读 kāo，孰知有无死生之一守者，吾與之爲友。是三者，雖異，公族也。昭、景楚国的贵族姓氏也，著戴也；甲氏也，著封也：非一也。
有生，黬黑色斑点，喻微小的生命；读 yǎn也，披然曰移是。嘗言移是，非所言也。雖然，不可知者也。臘者之有膍胲牲畜的胃与足等部分；古注有异说，可散而不可散也。觀室者，周於寢廟，又適其偃焉。爲是舉移是。請嘗言移是：是以生爲本，以知爲師，因以乘是非；果有名實，因以己爲質；使人以爲己節，因以死償節。若然者，以用爲知，以不用爲愚，以徹爲名，以窮爲辱。移是，今之人也，是蜩與鷽鳩蝉与小鸟，喻见识有限者同於同也。
蹍踩踏；读 niǎn市人之足，則辭以放驁放纵失礼的行为，兄則以嫗温言安抚；读 yù，大親至亲，指父母則已矣，故曰：至禮有不人。至義不物，至知不謀，至仁无親，至信辟金不靠盟约金石取信；辟通避。徹志之勃，解心之謬，去德之累，達道之塞。貴、富、顯、嚴、名、利，六者勃志扰乱心志；勃通悖也。容、動、色、理、氣、意，六者謬心也。惡、欲、喜、怒、哀、樂，六者累德也。去、就、取、與、知、能，六者塞道也。此四六者不盪胷中則正，正則靜，靜則明，明則虛，虛則无爲而无不爲也。道者德之欽也，生者德之光也，性者生之質也，性之動謂之爲，爲之僞謂之失。知者接也知者，謨也；知者之所不知，猶睨也。動以不得已之謂德，動无非我之謂治，名相反而實相順也。
羿传说中的善射者工乎中微，而拙乎使人无己譽，聖人工乎天而拙乎人。夫工乎天而俍善于；读 liáng乎人者，唯全人能之。唯蟲能蟲，唯蟲能天。全人惡天？惡人之天？而況吾天乎人乎？一雀適羿，羿必得之，威也。以天下爲之籠，則雀无所逃。是故一作「放」湯以庖人籠伊尹商汤的贤相，传说曾任庖人，秦穆公以五羊之皮籠百里奚秦穆公贤臣，传说曾以羊皮赎得。是故非以其所好籠之而可得者，无有也。介者拸畫，外非譽也；胥靡受拘系服劳役的刑徒登高而不懼，遺死生也。夫復謵反复习惯；謵读 xí不餽而忘人，忘人，因以爲天人矣。故敬之而不喜，侮之而不怒者，唯同乎天和天然的和谐者爲然。出怒不怒，則怒出於不怒矣；出爲无爲，則爲出於无爲矣。欲靜則平氣，欲神則順心，有爲也欲當，則緣於不得已；不得已之類，聖人之道。
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【观复白话释义｜AI 辅助·未经人工学术审定】
老聃的弟子中，有个庚桑楚，领会了老聃之道的一部分，向北住到畏垒山。他遣去显露聪明的仆从，疏远刻意表现仁爱的侍妾，同质朴迟钝的人居住，让粗率笨拙的人做事。住了三年，畏垒一带大为丰足。居民互相议论：“庚桑先生刚来时，我们惊疑，觉得他奇怪。如今按一天看，似乎看不出什么增益；按一年算，却很有余裕。他大概是圣人吧！我们为什么不把他奉为祭主来祝祷，像祭社稷那样祭奉他呢？”庚桑楚听了，南面坐着，心中不安。弟子觉得奇怪。他说：“你们为什么奇怪？春气发动，百草生长；到了秋季，百果成熟。春秋难道没有凭借就如此吗？不过是天道运行罢了。我听说，至人安坐在狭小的屋子里，百姓自由自在，甚至不知道该向谁归功。如今畏垒这些小民，却私下要用祭器把我列入贤人中供奉，我难道该成为引领他们追逐名迹的人吗？想到老聃的话，我所以不能释然。”
弟子说：“不然。几尺宽的沟里，大鱼转不过身，小鱼泥鳅却能称雄；几步高的丘陵，大兽藏不住身，小狐狸却被视为灵异。尊敬贤者，授任能者，推重善行，给予利益，自古尧舜就是如此，何况畏垒百姓？先生就听任他们吧！”庚桑楚说：“孩子们，过来！能容纳车子的巨兽，独自离山，就免不了网罟之灾；能吞舟的大鱼，翻动而离开水，蚂蚁也能使它困苦。所以鸟兽不嫌山高，鱼鳖不嫌水深。保全形体生命的人，藏身之处也只嫌不够深远幽隐。况且尧舜二人，又有什么值得称扬？他们那套分别治理，好比胡乱凿坏墙垣，却种上蓬蒿；一根根挑头发才梳，一粒粒数米才煮，琐琐碎碎，哪里足以救世？举贤，百姓就相互倾轧；任智，百姓就互相欺盗。这几样东西，都不足以使民风淳厚。百姓追逐利益过分勤急，便有儿子杀父、臣子杀君，白昼抢劫，正午穿墙盗窃。我告诉你们：大乱的根，必定生在尧舜之间；它的末流延续到千世以后，千世以后，必将有人与人相食的事。”
南荣趎肃然端坐，说：“像我这样的年纪已经不小，要从什么功课入手，才能达到您说的境界？”庚桑楚说：“保全形体，守住生命，不让思虑纷纷扰扰。这样做三年，就能接近了。”南荣趎说：“眼睛同身体，我看不出有什么异类之别，可盲人不能自己看；耳朵同身体，我看不出有什么异类之别，可聋人不能自己听；心同身体，我看不出有什么异类之别，可疯癫的人不能自己安定。形体各部分本相通，却是不是有某种东西隔在中间，想相互求合而不能相得？如今您叫我保全形体、守住生命、不使思虑纷扰，我只是勉强把道理听进耳里罢了。”庚桑楚说：“我能说的已经说尽。所谓‘细腰蜂不能使大青虫变化，小越鸡不能孵大鹄卵’，鲁地的大鸡却能。都是鸡，天然本领并非全然不同，却有能与不能，是资质本有大小。如今我才力小，不足以转化你。你为什么不向南去见老子？”
南荣趎背着干粮，走了七天七夜，来到老子住处。老子问：“你从庚桑楚那里来吗？”他说：“是。”老子说：“你怎么带着这么多人一起来？”南荣趎惊慌地回头看。老子说：“你不明白我说的？”南荣趎低头惭愧，抬头叹息：“刚才我连该怎样回答都忘了，连原来要问什么也丢了。”老子问：“怎么回事？”南荣趎说：“不施展智巧，人说我愚笨；施展智巧，反使自身忧苦。不讲仁，会伤害别人；讲仁，又使自己忧苦。不讲义，会损害别人；讲义，又使自己忧苦。我逃到哪里才可以呢？这三件事是我的忧患，愿承庚桑楚指引来请教。”老子说：“刚看你眉眼之间，我就已明白你的处境，如今你说出来，更证实了。你拘拘谨谨，像失去父母；你的求道，又像举根细竿到大海里探寻。你迷失了自身，茫然无措！想返回真实本性，却找不到入口，真可怜啊！”
南荣趎请求住下，招回自己认为好的心念，排除认为坏的心念，十天都在苦苦自省，又来见老子。老子说：“你清洗自己的功夫很深了，郁郁用力！可内里仍不断冒出不净的东西。被外物束缚的人，不能靠繁多的办法抓住它，因为它会堵在内心；被内心束缚的人，不能靠层层缠绕的办法抓住它，因为它又会在外部形成阻碍。内外都受缚，道德尚且不能在身上保持，何况只是模仿道而行动呢？”南荣趎说：“乡里有人病了，邻人去问，他能说出自己的病；能认识病的那一点，似乎还没有病。我听大道，却像吃药反倒加重病情。我只想听保全生命的常法。”
老子说：“保全生命的常法：你能抱守纯一吗？能不丢失吗？能不用占卜便知道吉凶吗？能适可而止、停止强求吗？能放下向别人求索，回到自身吗？能自由无拘吗？能浑朴无知吗？能像婴儿吗？婴儿整天啼哭，嗓子不哑，是和气最充足；整天握拳，手不拘紧，是德性集中；整天看，眼睛不频频眨动，是心意不偏逐外物。行动不预定目的，安住不刻意筹划，随物婉转，同它们的波流一起运动。这就是保全生命的常法。”南荣趎问：“这就是至人的德性了吗？”老子说：“不是，这只叫冰解冻释。至人同众人一起从大地取食，一起从自然得乐，不让人物的利害互相扰动，不刻意使彼此惊异，不互相算计，不共同制造纷扰；自由地去，浑朴地来，这才是保全生命的常法。”南荣趎问：“那么这就到极处了吗？”老子说：“还没有。我原先问你，能像婴儿吗？婴儿活动不执定做什么，行走不执定去哪里，身体像枯木枝条，心像冷灰。如此，祸不来，福也不成为诱求。祸福不再占据心里，又哪里会有人为灾患呢？”
内心宽泰安定，便会发出自然的光明。发出自然光明，就能使人显出人的真实；人的修养到这里，才有恒常。有恒常，别人便来归依，自然也来相助。众人归依的，叫天民；自然相助的，叫天子。学习者还要面对不能靠学习强求的地方，实践者还要面对不能靠行动强行达到的地方，辩论者还要面对不可辩说的地方。知道停在不能知道之处，便到极点。若不肯如此，自然均衡的运行就会使他的强求败坏。
备好必要的物资奉养形体，把不可预料之事安藏于心而不惊扰，敬守内在来通达外物；做到这样而灾难仍来，那是自然际遇，不是人为过失，不足以扰乱已经成就的德性，不该让它进入心灵。心灵有所守，却不执知所守是什么，也不能用强力把持。没有看清内心真实就贸然发动，每次发动都不恰当；事情进入心里而不放下，每次更替又添新的失误。明处行不善，人能诛罚；幽隐处行不善，鬼能诛罚。明白在人前、在幽暗处都不欺蔽，才可以独立行走。
向内求证的人，行于无名；向外求证的人，立志求取报偿。行于无名，在平常中自有光明；追求报偿，不过如商人。别人看见他踮脚求进的样子，仍觉得突兀不安。与物穷尽相通的人，外物能进入他的胸怀；与物阻隔的人，连自身都容不下，又怎能容人？不能容人就没有亲近之人，没有亲近之人，就与人尽相疏绝。没有比强执的心志更惨烈的兵器，镆铘宝剑还在其次；没有比阴阳变化更大的侵袭者，天地之间无处可逃。然而并不是阴阳故意残害人，是人的心把它变成了伤害。
从道看，分别相通，成就与毁坏也相通。所不取于分别，是分别以后又自以为完备；所不取于这种完备，是执定某些东西作为完备的凭据。心神向外驰去而不能返回，就显出幽暗失真的状态；向外驰求而得到自己所谓的是，也可以叫得到僵死；本真泯灭却固守某种实有，也同这种幽暗相合。拿有形之物去比拟无形的根源，便把它固定死了。
它出来没有可指认的根本，进去没有可指认的孔窍；有真实作用，却没有固定处所；有延续，却没有首尾。虽无出入孔窍，仍有真实；有真实而无固定处所，叫宇；有延续而无开端末尾，叫宙。有生有死，有出有入，出入却看不到形迹，这叫天门。天门就是无有，万物由无有而出。有形的有，不能凭自身使自身成为有，必出于无有；而这无有连作为一个“无”的执著也没有，圣人就安藏在这里。
古人的认识，有达到极点的。极在哪里？有认为从未开始有物的，到了极点，尽了，再不能加。其次，认为已有物，却把生看作离失本根，把死看作返回，这已产生分别。再次，认为最初无有，后来有生，生不久又死；以无有作头，以生作躯干，以死作尾端，谁知道有无死生本是一体，我就与他为友。这三种见解虽不同，却像出自同一公族：昭、景以显著的氏号相别，甲氏以封地相别，同源而并非完全一样。
有生命的形态，本如一团幽暗的气；人却鲜明地作出区分，这叫“移是”，把一己的是推广出去。试谈移是，它原不是值得执说的，但其中也有难以认识之处。祭肉里有胃和蹄，可以分开，却不能因此取消整体。看房屋的人，周遍看过寝室宗庙，又去看厕所；为了认识整体，就要移换所认定的是。再说把一己的是推行出去的情形：以生命为根本，以智虑为老师，凭此驾驭是非；认定名实固定，再以自己为标准；让别人把自己当榜样，又用死来报答这种节操。这样的人，以受任用为智，以不受用为愚；以通达为荣，以困穷为辱。这种“移是”，正是当今人的做法，像蝉与小斑鸠一样，各自把局部所见认作共同的全体。
踩上市人的脚，要解释自己鲁莽并道歉；踩上兄长的脚，亲昵抚慰即可；踩上至亲的脚，甚至不必多言。所以说，最深的礼，有时不表现为通常人情礼节。最高的义不受外物局限，最高的智不靠谋算，最高的仁不偏亲一人，最高的信不需要金玉盟证。撤去扰乱志向的东西，解开心中的缠结，除去德性的拖累，打通通道的阻塞。贵、富、显达、威严、名声、利益，这六项扰乱心志；容貌、动作、脸色、文理、气态、意念，这六项缠绕内心；厌恶、欲求、喜欢、愤怒、悲哀、快乐，这六项牵累德性；离去、接近、取用、给予、智识、能力，这六项阻塞道。这四组六项不在胸中动荡，内心便正；正便静，静便明，明便虚，虚便无所强为而无不成就。
道是德所尊尚的根本，生命是德的光辉，天性是生命的质地。天性的发动叫作为，作为中夹杂矫饰叫失真。知是与物接触，也是谋虑；知对于它不知的，只能侧目窥测。迫不得已而行动，叫德；行动没有一处违背本真，叫治。名称看似相反，实质却相顺。
羿善于射中微小的目标，却不善于使别人不称赞自己。圣人善于顺天，却不擅长人为机巧。善于天然而对人为显得朴拙，只有完整的人能做到。虫类只自然地做虫类，也就能顺任自然。完整的人又何须分别这是天，还是人所认定的天？更何况我们执分这是天然、那是人为呢？一只雀飞到羿面前，羿必射中，这是威力；若拿整个天下当笼子，雀就无处可逃。因此，汤用厨人的身份笼取伊尹，秦穆公用五张羊皮笼取百里奚。不凭一个人所喜好的东西去笼取他，却能得到他，这样的事是没有的。
受过断足刑的人不讲究外在装饰，是把毁誉放在身外；服役的刑徒登高不怕，是把死生忘了。长期习惯而不再惊惧，便能忘掉人为的顾虑；忘掉这些，就因而成为顺天的人。别人敬重不喜，侮辱不怒，只有同自然和气相合的人能如此。即使有所发怒，也不由怒念主宰，那么怒就出于不怒；即使有所作为，也不由造作主宰，那么作为就出于无为。想安静，就平和气息；想精神灵明，就顺畅内心；有所行动而想恰当，就依循不得不如此的情势。依不得已而行动，便是圣人的道路。
【篇末疑难注记】“杓之人”按引领他人追逐外在名迹者暂释。“奔蜂化藿蠋”保留古人关于虫类变化的说法。“外韄”“内揵”等字按内外缠缚、闭塞处理。“人见其人”“券内券外”“与物且”等多有古义和句读争议，正文采用内求与外逐的贯通读法，待校。“见其鬼”“得死”“鬼之一也”不据字面补写鬼神故事。“昭、景、甲氏”一段及“有生，黬也”“移是”“膍胲”一段文本尤艰涩，正文保留论证与比喻全体，并采用暂行解释。“介者拸画”按受刑者不饰外表处理。“唯虫能虫”等句未据某一种校改改写原文。庚桑楚批评尧舜、关于未来人相食的判断，均为篇中人物的主张。
观复白话释义：AI 辅助依据古文独立编写，已进行文本覆盖核对，未经人工学术审定；原典来源及电子底本署名、许可见对应中文版本。 · 查看原始版本
Herbert A. Giles 英译（全三十三篇） / Herbert A. Giles（翟理斯），1889
Kêng Sang Ch'u.
[Translator’s note] Argument :—The operation of Tao is not seen—Spheres of action vary— Tao remains the same—Spontaneity essential— Tao can be divided but remains entire—It is infinite as Time and Space—It is unconditioned—The external and the internal—Illustrations.
Among the disciples of Lao Tzŭ was one named Kêng Sang Ch'u. He alone had attained to the Tao of his Master. He lived up north, on the Wei-lei Mountains. Of his attendants, he dismissed those who were systematically clever or conventionally charitable. The useless remained with him; the incompetent served him. And in three years the district of Wei-lei was greatly benefited.
One of the inhabitants said in conversation, "When Mr. Kêng Sang first came among us, we did not know what to make of him. Now, we could not say enough about him in a day, and even a year would leave something unsaid. Surely he must be a true Sage. Why not pray to him as to the spirits, and honour him as a tutelary god of the land?"
On hearing of this, Kêng Sang Ch'u turned his face to the south
[Translator’s note] Towards the abode of Lao Tzŭ.
in shame, at which his disciples were astonished. But Kêng Sang said, "What cause have you for astonishment? The influence of spring quickens the life of plants, and autumn brings them to maturity. In the absence of any agent, how is this so? It is the operation of Tao .
"I have heard that the perfect man may be pent up like a corpse in a tomb, yet the people will become unartificial and without care.
[Translator’s note] So powerful will be his influence.
But now these poor people of Wei-lei wish to exalt me among their wise and good. Surely then I am but a shallow vessel; and therefore I was shamed for the doctrine of Lao Tzŭ."
The disciples said, "Not so. In a sixteen-foot ditch a big fish has not room to turn round; but 'tis the very place for an eel. On a six or seven-foot hillock a large beast finds no shelter, while the uncanny fox gladly makes its lair therein. Besides, ever since the days of Yao and Shun it has always been customary to honour the virtuous, advance the able, give precedence to the good and useful. Why not then among the people of Wei-lei? Let them do it, Sir."
"Come here, my children," said Kêng Sang Ch'u. "A beast big enough to swallow a cart, if it wanders alone from the hills, will not escape the sorrow of the snare. A fish big enough to gulp down a boat, if stranded on the dry shore will become a prey to ants. Therefore it is that birds and beasts love height, and fishes and turtles love depth. And the man who cares for himself hides his body. He loves the occult.
[Translator’s note] There is a play here upon words.
"As to Yao and Shun, what claim have they to praise? Their fine distinctions simply amounted to knocking a hole in a wall in order to stop it up with brambles;
[Translator’s note] They had better have left the wall alone.
to combing each individual hair; to counting the grains for a rice pudding! How in the name of goodness did they profit their generation?
"If the virtuous are honoured, emulation will ensue. If knowledge be fostered, the result will be theft.
[Translator’s note] People will employ their knowledge against each other.
These things are of no use to make people good. The struggle for wealth is so severe. Sons murder their fathers; ministers their princes; men rob in broad daylight, and bore through walls at high noon. I tell you that the root of this great evil is from Yao and Shun, and that its branches will extend into a thousand ages to come. A thousand ages hence, man will be feeding upon man!"
Nan Yung Ch'u
[Translator’s note] A disciple.
sadly straightened his seat and said, "But what is one of my age to do that he may attain to this?"
"Preserve your form complete," said Kêng Sang, "your vitality secure. Let no anxious thoughts intrude. And then in three years' space you may attain to this."
"I do not know," said Nan Yung, "that there is any difference in the form of eyes; yet blind men cannot see. I do not know that there is any difference in the form of ears; yet deaf men cannot hear. I do not know that there is any difference in the form of hearts;
[Translator’s note] The seat of the intellect.
yet fools cannot use theirs to any purpose. The forms are alike; yet there is something which differentiates them. One will succeed, and another will not. Yet you tell me to preserve my form complete, my vitality secure, and let no anxious thoughts intrude. But so far I only hear Tao with my ears."
"Well said!" cried Kêng Sang; and then he added, "Small wasps cannot transform huge caterpillars.
[Translator’s note] According to Chinese notions, the wasp has no young. It transforms a small caterpillar into the required offspring.
Bantams cannot hatch the eggs of geese. The fowls of Lu can. Not that there is any difference in the hatching power of chickens. One can and another cannot, because one is naturally fitted for working on a large, the other on a small scale. My talents are of the latter order. I cannot transform you. Why not go south and see Lao Tzŭ?"
So Nan Yung took some provisions, and after a seven days' journey arrived at the abode of Lao Tzŭ.
"Have you come from Kêng Sang Ch'u?" said the latter.
"I have," replied Nan Yung.
"But why," said Lao Tzŭ, "bring all these people with you?"
[Translator’s note] Meaning the questions he was going to ask.
Nan Yung looked back in alarm, and Lao Tzŭ continued, "Do you not understand what I say?"
Nan Yung bent his head abashed, and then looking up, said with a sigh, "I have now forgotten how to answer, in consequence of missing what I came to ask."
[Translator’s note] He was so confused by Lao Tzŭ's question coming before he had had time to state his mission.
"What do you mean?" said Lao Tzŭ.
"If I do not know," replied Nan Yung, "men call me a fool. If I do know, I injure myself. If I am not charitable, I injure others. If I am, I injure myself. If I do not do my duty to my neighbour, I injure others. If I do it, I injure myself. My trouble lies in not seeing how to escape from these three dilemmas. On the strength of my connection with Kêng Sang, I would venture to ask advice."
"When I saw you," said Lao Tzŭ, "I knew in the twinkling of an eye what was the matter with you. And now what you say confirms my view. You are confused, as a child that has lost its parents. You would fathom the sea with a pole. You are astray. You are struggling to get back to your natural self, but cannot find the way. Alas! alas!"
Nan Yung begged to be allowed to remain, and set to work to cultivate the good and eliminate the evil within him. At the expiration of ten days, with sorrow in his heart, he again sought Lao Tzŭ.
"Have you thoroughly cleansed yourself?" said Lao Tzŭ. "But this grieved look.... There is some evil obstruction yet.
"If the disturbances are external,
[Translator’s note] Sc. sensual.
do not be always combating them, but close the channels to the mind. If the disturbances are internal, do not strive to oppose them, but close all entrance from without.
[Translator’s note] And the mind will recover itself.
If the disturbances are both internal and external, then you will not even be able to hold fast to Tao, still less practise it."
"If a rustic is sick," said Nan Yung, "and another rustic goes to see him; and if the sick man can say what is the matter with him,—then he is not seriously ill. Yet my search after Tao is like swallowing drugs which only increase the malady.
[Translator’s note] Although really not so very far from Tao ( sc. health) as evidenced by my being able to describe my complaint, which a man sick of some serious disease is scarcely able to do.
I beg therefore merely to ask the art of preserving life."
"The art of preserving life," replied Lao Tzŭ, "consists in being able to keep all in One ,
[Translator’s note] Sc. Body and soul. See the Tao-Tê-Ching , ch. x, where this idea has been reproduced.
to lose nothing, to estimate good and evil without divination,
[Translator’s note] To know that each is bound up in the other.
to know when to stop, and how much is enough, to leave others alone and attend to oneself, to be without cares and without knowledge,—to be in fact as a child. A child will cry all day and not become hoarse, because of the perfection of its constitutional harmony.
[Translator’s note] Also reproduced in the Tao-Tê-Ching , ch. lv.
It will keep its fist tightly closed all day and not open it, because of the concentration of its virtue. It will gaze all day without taking off its eyes, because its sight is not attracted by externals. In motion, it knows not whither it is bound; at rest, it is not conscious of doing anything; but unconsciously adapts itself to the exigencies of its environment. This is the art of preserving life."
"Is this then the virtue of the perfect man?" cried Nan Yung.
"Not so," said Lao Tzŭ. "I am, as it were, but breaking the ice.
"The perfect man shares the food of this earth, but the happiness of God. He does not incur trouble either from men or things. He does not join in censuring, in plotting, in toadying. Free from care he comes, and unconscious he goes;—this is the art of preserving life."
"This then is perfection?" inquired Nan Yung.
"Not yet," said Lao Tzŭ. "I specially asked if you could be as a child. A child acts without knowing what it does; moves without knowing whither. Its body is like a dry branch; its heart like dead ashes. Thus, good and evil fortune find no lodgment therein; and there where good and evil fortune are not, how can the troubles of mortality be?
"Those whose hearts are in a state of repose give forth a divine radiance, by the light of which they see themselves as they are. And only by cultivating such repose can man attain to the constant.
"Those who are constant are sought after by men and assisted by God. Those who are sought after by men are the people of God; those who are assisted by God are his chosen children.
[Translator’s note] The stuff of which rulers are made.
"To study this is to study what cannot be learnt. To practise this is to practise what cannot be accomplished. To discuss this is to discuss what can never be proved. Let knowledge stop at the unknowable. That is perfection. And for those who do not follow this, God will destroy them!
[Translator’s note] "Knowledge," says Emerson in his Montaigne, or the Sceptic , "is the knowing that we cannot know."
"With such defences for the body, ever prepared for the unexpected, deferential to the rights of others,—if then calamities overtake you, these are from God, not from man. Let them not disturb what you have already achieved. Let them not penetrate into the soul's abode. For there resides the Will. And if the will knows not what to will, it will not be able to will.
[Translator’s note] Inability to exercise the functions of will is Tao .
"Whatsoever is not said in all sincerity, is wrongly said. And not to be able to rid oneself of this vice is only to sink deeper towards perdition.
"Those who do evil in the open light of day,—men will punish them. Those who do evil in secret,—God will punish them. Who fears both man and God, he is fit to walk alone.
[Translator’s note] The term here used for "God" means strictly those "spirits" which are the avenging emissaries of the Deity.
Those who are devoted to the internal,
[Translator’s note] To self-culture.
in practice acquire no reputation. Those who are devoted to the external, strive for pre-eminence among their fellows. Practice without reputation throws a halo around the meanest. But he who strives for pre-eminence among his fellows, he is as a huckster whose weariness all perceive though he himself puts on an air of gaiety.
"He who is naturally in sympathy with man, to him all men come. But he who forcedly adapts, has no room even for himself, still less for others. And he who has no room for others, has no ties. It is all over with him.
"There is no weapon so deadly as man's will. Excalibur is second to it. There is no bandit so powerful as Nature.
[Translator’s note] The interaction of the Positive and Negative principles, which produces the visible universe.
In the whole universe there is no escape from it. Yet it is not Nature which does the injury. It is man's own heart.
" Tao informs its own subdivisions, their successes and their failures. What is feared in subdivision is separation.
[Translator’s note] From the parent stock of Tao .
What is feared in separation, is further separation.
[Translator’s note] So that all connection is severed.
Thus, to issue forth without return, this is development of the supernatural. To issue forth and attain the goal, this is called death. To be annihilated and yet to exist, this is convergence of the supernatural into One . To make things which have form appear to all intents and purposes formless,—this is the sum of all things.
[Translator’s note] Man's final triumph over matter.
"Birth is not a beginning; death is not an end. There is existence without limitation; there is continuity without a starting-point. Existence without limitation is Space . Continuity without a starting-point is Time . There is birth, there is death, there is issuing forth, there is entering in. That through which one passes in and out without seeing its form, that is the Portal of God.
"The Portal of God is Non-Existence. All things sprang from Non-Existence. Existence could not make existence existence. It must have proceeded from Non-Existence,
[Translator’s note] The idea of existence, independent of its correlate, cannot be apprehended by the human intellect.
And Non-Existence and Nothing are One .
[Translator’s note] If all things sprang from non-existence, it might be urged that non-existence had an objective existence. But non-existence is nothing, and nothing excludes the idea of something, making subjective and objective nothings One .
Herein is the abiding-place of the Sage.
[Translator’s note] There where the matter of mortality shares the tenuity of the formless.
"The knowledge of the ancients reached the highest point,—the time before anything existed. This is the highest point. It is exhaustive. There is no adding to it.
"The second best was that of those who started from existence. Life was to them a misfortune. Death was a return home. There was already separation.
"The next in the scale said that at the beginning there was nothing. Then life came, to be quickly followed by death. They made Nothing the head, Life the trunk, and Death the tail of existence, claiming as friends whoever knew that existence and non-existence, and life and death were all One .
"These three classes, though different, were of the same clan; as were Chao Ching who inherited fame, and Chia who inherited territory.
[Translator’s note] The fact of inheritance was the same, but not the thing inherited,—by these men of Ch'u.
[Translator’s note] There are various interpretations of this passage. No two commentators agree.
"Man's life is as the soot on a kettle.
[Translator’s note] Meaning, concentrated smoke.
Yet men speak of the subjective point of view. But this subjective point of view will not bear the test. It is a point of knowledge we cannot reach.
[Translator’s note] Individual standards are fallacious. What is subjective from one point of view is objective from another.
"At the winter sacrifice, the tripe may be separated from the great toe; yet these cannot be separated.
[Translator’s note] Each carries away the characteristics of the whole.
He who looks at a house, visits the ancestral hall, and even the latrines. Thus every point is the subjective point of view.
[Translator’s note] Or else he has not seen the house but only a part. Where then is the subjective point of view of the house, and by analogy, of the man?
"Let us try to formulate this subjective point of view. It originates with life, and, with knowledge as its tutor, drifts into the admission of right and wrong.
[Translator’s note] In the abstract.
But one's own standard of right is the standard, and others have to adapt themselves to it. Men will die for this. Such people look upon the useful as appertaining to wisdom, the useless as appertaining to folly; upon success in life as honourable, upon failure as dishonourable.
[Translator’s note] Not knowing the value of the useless, or perceiving that what is so at one time is not so at another.
The subjective point of view is that of the present generation, who like the cicada and the young dove see things only from their own standpoint.
[Translator’s note] See ch. i .
"If a man treads upon a stranger's toe in the market-place, he apologises on the score of hurry. If an elder brother does this, he is quit with an exclamation of sympathy. And if a parent does so, nothing whatever is done.
[Translator’s note] The child being part of himself.
"Therefore it has been said, 'Perfect politeness is not artificial;
[Translator’s note] Kuo Hsiang says this means treating others as oneself. Lin Hsi Chung takes the "natural" or "spontaneous" view which is here adopted.
perfect duty to one's neighbour is not a matter of calculation; perfect wisdom takes no thought; perfect charity recognises no ties; perfect trust requires no pledges.'
"Discard the stimuli of purpose. Free the mind from disturbances. Get rid of entanglements to virtue. Pierce the obstructions to Tao .
"Honours, wealth, distinction, power, fame, gain,—these six stimulate purpose.
"Mien, carriage, beauty, arguments, influence, opinions,—these six disturb the mind.
[Translator’s note] Referring, of course, to the mien, carriage, etc. of others.
"Hate, ambition, joy, anger, sorrow, pleasure,—these six are entanglements to virtue.
"Rejecting, adopting, receiving, giving, knowledge, ability,—these six are obstructions to Tao .
[Translator’s note] The key to which is inaction.
"If these twenty-four be not allowed to run riot, then the mind will be duly ordered. And being duly ordered, it will be in repose. And being in repose, it will be clear of perception. And being clear of perception, it will be unconditioned. And being unconditioned, it will be in that state of inaction by which there is nothing which cannot be accomplished.
" Tao is the sovereign lord of Tê .
[Translator’s note] Tê is the "virtue" of spontaneity.
Life is the glorifier of Tê .
[Translator’s note] By means of which it can be manifested.
Nature is the substance of life.
[Translator’s note] The code of which life is the embodiment.
The operation of that nature is action. The perversion of that action is error.
"People who know put forth physical power. People who know employ mental effort. But what people who know do not know is to be as the eye.
[Translator’s note] Which sees without looking.
"Emotion which is spontaneous is called virtue passive. Emotion which is not evoked by the external is called virtue active. The names of these are antagonistic; but essentially they are in accord.
[Translator’s note] All "virtue" should proceed from the real self, sc. from God.
"Yi was skilled in hitting the bull's-eye; but stupid at preventing people from praising him for so doing.
[Translator’s note] See ch. v .
The Sage devotes himself to the natural and neglects the artificial. For only the Perfect Man can devote himself profitably to the natural and artificial alike. Insects influence insects;
[Translator’s note] So as to make others like themselves
because insects are natural. When the Perfect Man hates the natural, it is the artificially natural which he hates. How much more man's alternate naturalness and artificiality?
"If a bird falls in with Yi, Yi will get it. Such is his skill. And if the world were made into a cage, birds would have no place of escape. So it was that by cookery T'ang got hold of I Yin, and by five rams' skins Duke Mu of Ch'in got Po Li Ch'i. But had these princes not been themselves successful at getting, they never would have got these men.
[Translator’s note] Apocryphal stories both. I Yin was the successful and famous minister of the founder of the Shang dynasty. For Poh Li Ch'i, see p. 270 .
"A one-legged man discards ornament, his exterior not being open to commendation. Condemned criminals will go up to great heights without fear, for they no longer regard life and death from their former point of view. And those who pay no attention to their moral clothing
[Translator’s note] Artificial virtues.
and condition become oblivious of their own personality; and by thus becoming oblivious of their personality, they proceed to be the people of God.
"Wherefore, if men revere them, they rejoice not. If men insult them, they are not angered. But only those who have passed into the eternal harmony of God are capable of this.
"If your anger is external, not internal, it will be anger proceeding from not-anger. If your actions are external, not internal, they will be actions proceeding from inaction.
"If you would attain peace, level down your emotional nature. If you desire spirituality, cultivate adaptation of the intelligence. If you would have your actions in accordance with what is right, allow yourself to fall in with the dictates of necessity. For necessity is the Tao of the Sage."
[Translator’s note] Do nothing save what you cannot help doing.
[Translator’s note] The authorship of this chapter has been disputed. Lin Hsi Chung regards the question as by no means settled.
原著及 Herbert A. Giles 历史译本公有领域；据 Project Gutenberg #59709，完整电子书及使用条款见本站资料来源。 · 查看原始版本
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