| 家○上○下○二○ ○二年八月二日 | 而子為墨者○予也○闔嘗視其良○既為秋柏之 | ○其父助翟○十年而緩自殺○其父梦之曰○使 | 河潤九里○澤及三族○使其弟墨○儒墨相與辯 | 鄭人緩也○呻吟裘氏之地○祗三年而緩為儒○ | 系之舟○虛而敖游者也○ | 知者憂○無能者無所求○飽食而敖游○汎若不 | ○盡人毒也○莫覺莫悟○何相孰也○巧者勞而 | 又無謂也○與汝游者○又莫汝告也○彼所小言 | 而焉用之感豫出異也○必且有感○摇而本性○ | ○非汝能使人保汝○而汝不能使人無保汝也○ | 曰○已矣○吾固告汝曰○人將保汝○果保汝矣 | ○先生既來○曾不發葯乎○ | 者以告列子○列子提屨○跣而走○暨於門○曰 | 而立○敦杖蹙之乎頤○立有間○不言而出○賓 | 無幾何而往○則户外之屨滿矣○伯昏瞀人北面 | ○ | 伯昏瞀人曰○善哉觀乎○女處已○人將保汝矣 | 惊○ | 盡於事○彼將任我以事○而效我以功○吾是以 | 而猶若是○而况於萬乘之主乎○身勞於國而知 | 貨○無多餘之贏○其為利也薄○其為權也輕○ | 人輕乎貴老○而賫其所患○夫漿人特為食羹之 | 曰○夫內誠不解○形諜成光○以外鎮人心○使 | 伯昏瞀人曰○若是則汝何為惊已○ | 曰○吾嘗食於十漿而五漿先饋○ | 曰○惡乎惊○ | 曰○吾惊焉○ | 人曰○奚方而反○ | 列御寇之齊○中道而反○遇伯昏瞀人○伯昏瞀 | 莊子南華經第三十二章列御寇 |
| ○誤而可矣○今使民離實學偽○非所以視民也 | 心○宰乎神○夫何足以上民○彼宜女與予頤與 | ○以支為旨○忍性以視民○而不知不信○受乎 | 曰○殆哉圾乎○仲尼方且飾羽而画○從事華辭 | 瘳乎○ | 魯哀公問乎顏闔曰○吾以仲尼為貞幹○國其有 | 豈治其痔邪○何得車之多也○子行矣○ | ○舐痔者得車五乘○所治愈下○得車愈多○子 | 莊子曰○秦王有病召醫○破癰潰痤者得車一乘 | 所長也○ | 之所短也○一悟萬乘之主而從車百乘者○商之 | ○夫處窮閭阨巷○困窘織屨○槁項黄馘者○商 | 乘○王說之○益車百乘○反於宋○見莊子○曰 | 宋人有曹商者○為宋王使秦○其往也○得車數 | 毫毛而不知大寜○ | 水流乎無形○發泄乎太清○悲哉乎○汝為知在 | 人者○歸精神乎無始○而甘冥乎無何有之鄕○ | ○若是者○迷惑於宇宙○形累不知太初○彼至 | 牘○敝精神乎蹇浅○而欲兼濟道物○太一形虛 | 有求○兵○恃之則亡○小夫之知○不離苞苴竿 | 兵○衆人以不必必之○故多兵○順於兵○故行 | 三年技成而無所用其巧○聖人以必不必○故無 | 不人○朱泙漫學屠龍於支離益○單千金之家○ | 天也○知而言之○所以之人也○古之人○天而 | 莊子曰○知道易○勿言難○知而不言○所以之 | 所不安○衆人安其所不安○不安其所安○ | ○古者謂之遁天之刑○聖人安其所安○不安其 | 皆緩也○自是有德者以不知也○而况有道者乎 | 賤其親○齊人之井飲者相捽也○故曰○今之世 | 之天○彼故使彼○夫人以己為有以異於人○以 | 實矣○夫造物者之报人也○不报其人而报其人 |
| 之○夫千金之珠○必在九重之淵而驪龍頷下○ | 於淵○得千金之珠○其父謂其子曰○取石來鍛 | ○莊子曰○河上有家貧恃緯蕭而食者○其子没 | 人有見宋王者○錫車十乘○以其十乘驕稚莊子 | 者隨○達小命者遭○ | 相刑也○達生之性者傀○達於知者肖○達大命 | ○知慧外通○勇動多怨○仁義多責○六者所以 | 是窮○緣循○偃仰○困畏○不若人三者俱通達 | ○大○壯○麗○勇○敢○八者俱過人也○因以 | 窮有八极○達有三必○形有六府○美○髯○長 | ○中德也者○有以自好也而吡其所不為者也○ | 內視而敗矣○凶德有五○中德為首○何謂中德 | 莫大乎德有心而心有睫○及其有睫也而內視○ | 命而於車上舞○三命而名諸父○孰协唐許○賊 | 而走○孰敢不軌○如而夫者○一命而吕鉅○再 | 正考父一命而傴○再命而偻○三命而俯○循墻 | 九徵至○不肖人得矣○ | 節○醉之以酒而觀其則○雜之以處而觀其色○ | 觀其信○委之以財而觀其仁○告之以危而觀其 | 之而觀其能○卒然問焉而觀其知○急與之期而 | 君子遠使之而觀其忠○近使之而觀其敬○煩使 | 有緩而悍○故其就義若渴者○其去義若熱○故 | 而益○有長者不肖○有慎狷而達○有堅而縵○ | 春秋冬夏旦暮之期○人者厚貌深情○故有貌愿 | 孔子曰○凡人心險於山川○難於知天○天猶有 | 唯真人能之○ | ○離內刑者○陰陽食之○夫免乎外內之刑者○ | 刑者○動與過也○宵人之離外刑者○金木訊之 | 齒之○神者弗齒○為外刑者○金與木也○為內 | 施於人而不忘○非天布也○商賈不齒○雖以事 | ○為后世慮○不若休之○難治也○ |
| 家○上○下○二○ ○二年八月二日 | 有錯字請通知我 | 錯字雛去隹是芻 | 不亦悲夫○ | 也久矣○而愚者恃其所見入於人○其功外也○ | 徵○明者唯為之使○神者徵之○夫明之不勝神 | 以不平平○其平也不平○以不徵徵○其徵也不 | 與此○何其偏也○ | 莊子曰○在上為鳥鳶食○在下為螻蟻食○奪彼 | 弟子曰○吾恐鳥鳶之食夫子也○ | 牽送○吾葬具豈不備邪○何以加此○ | 為棺椁○以日月為連璧○星辰為珠璣○萬物為 | 莊子將死○弟子欲厚葬之○莊子曰○吾以天地 | 欲為孤犢○其可得乎○ | 衣以文綉○食以芻叔○及其牽而入於大廟○雖 | 或聘於莊子○莊子應其使曰○子見夫牺牛乎○ | 睡也○使宋王而寐○子為賫粉夫○ | 宋王之猛○非直驪龍也○子能得車者○必遭其 | 今宋國之深○非直九重之淵也○ | 奚微之有哉○ | 子能得珠者○必遭其睡也○使驪龍而寐○子尚 |
When Lieh Tzu went to Ch'i, half way there he turned round and came back. Falling in with Poh Hun Wu Jen, the latter said, "How is it you are so soon back again?"
"I was afraid," replied Lieh Tzu.
"Afraid of what?" asked Poh Hun Wu Jen.
"Out of ten restaurants at which I ate," said Lieh Tzu, "five would take no payment."
"And what is there to be afraid of in that?" enquired Poh Hun Wu Jen.
"The truth within not being duly assimilated," replied Lieh Tzu, "a certain brightness is visible externally. And to conquer men's hearts by force of the external is to induce in oneself a disregard for authority and age which is the precursor of trouble.
"A restaurant keeper is one who lives by retailing soup. When his returns are counted up, his profit is but small, and his influence is next to nothing. But if such a man could act thus, how much more the ruler of a large State? His bodily powers worn out in the duties of his position, his mental powers exhausted by details of administration, he would entrust me with the government and stimulate me by reward. That is what I was afraid of."
"Your inner lights are good," replied Poh Hun Wu Jen; "but if you remain stationary at this point, the world will still gather around you."
Shortly afterwards Poh Hun Wu Jen went to visit Lieh Tzu, and lo! his court-yard was filled with boots. Poh Hun Wu Jen stood there awhile, facing the north, his cheek all wrinkled by resting it on his staff. Then, without a word, he departed.
Upon this being announced to Lieh Tzu, he seized his shoes and ran out barefoot. When he reached the outer gate, he called aloud, "Master! now that you have come, will you not give me medicine?"
"It is all over!" cried Poh Hun Wu Jen. "I told you that the world would gather around you. It is not that you can make people gather around you. You cannot prevent them from doing so. Of what use would my instruction be? Exerting influence thus unduly over others, you are by them influenced in turn. You disturb your natural constitution, and are of no further account.
"None of your companions warns you of this. Their paltry talk is but poison to a man. They are not awake, not alive to the situation. How should one of these help you? The shrewd grow weary, the wise grieve. Those who are without abilities have no ambitions. With full bellies they roam happily about, like drifting boats, not caring whither they are bound."
There was a man of the Cheng State, named Huan. He pursued his studies at a place called Ch'iu-shih. After three years only, he had graduated as a Confucianist; and like a river which fertilizes its banks to a distance of nine li, so did his good influence reach into three families.
He caused his younger brother to graduate as a Mihist. But inasmuch as in the question of Confucianism versus Mihism, the father took the side of the Mihist, at the end of ten years Huan committed suicide.
Then the father dreamed that Huan appeared to him and said, "It was I who caused your son to become a Mihist. Why give all the credit to him who is but as the fruit of an autumn pine?" Verily God does not reward man for what he does, but for what he is. And it was in this sense that the younger brother was caused to become a Mihist.
Whereas a man who should regard his distinctive abilities as of his own making, without reference to his parents, would be like the man of Ch'i who dug a well and then wanted to keep others away from it. Hence the saying that the men of today are all Huans.
Wherefore it follows that men of true virtue are unconscious of its possession. How much more then the man of Tao? This is what the ancients called escaping the vengeance of God.
The true Sage rests in that which gives rest, and not in that which does not give rest. The world rests in that which does not give rest, and not in that which does give rest.
Chuang Tzu said, "To know Tao is easy. The difficulty lies in the elimination of speech. To know Tao without speech appertains to the natural. To know Tao with speech appertains to the artificial. The men of old were natural, not artificial.
"Chu P'ing Man spent a large patrimony in learning under Chin Li I how to kill dragons. By the end of three years he was perfect, but there was no direction in which he could show his skill.
"The true Sage regards certainties as uncertainties; therefore he is never up in arms. Men in general regard uncertainties as certainties; therefore they are constantly up in arms. To accustom oneself to arms causes one to fly to arms on every provocation; and to trust to arms is to perish.
"The intelligence of the mean man does not rise beyond bribes and letters of recommendation. His mind is be-clouded with trivialities. Yet he would penetrate the mystery of Tao and of creation, and rise to participation in the ONE. The result is that he is confounded by time and space; and that trammeled by objective existences, he fails to reach apprehension of that age before anything was.
"But the perfect man,--he carries his mind back to the period before the beginning. Content to rest in the oblivion of nowhere, passing away like flowing water, he is merged in the clear depths of the infinite.
"Alas! man's knowledge reaches to the hair on a hair, but not to eternal peace."
A man of the Sung State, named Ts'ao Shang, acted as political agent for the prince of Sung at the court of the Ch'in State. When he went thither, he had a few carriages; but the prince of Ch'in was so pleased with him that he added one hundred more.
On his return to Sung, he visited Chuang Tzu and said, "As for living in poverty in a dirty hovel, earning a scanty subsistence by making sandals, with shriveled face and yellow ears,--this I could not do. Interviewing a powerful ruler, with a retinue of a hundred carriages,--this is my forte." (So Chuang Tzu made sandals for a living.)
"When the prince of Ch'in is sick," replied Chuang Tzu, "and he summons his physician to open a bail or cleanse an ulcer, the later gets one carriage. The man who licks his piles gets five. The more degrading the work, the greater the number of carriages given. You, Sir, must have been attending to his piles to get so many carriages. Be gone with you!" (Sometimes we need to scold people in this manner.)
Duke Ai of Lu asked Yen Ho, saying, "Were I to make Confucius a pillar of my realm, would the State be profited thereby?"
"It would be most perilous!" replied Yen Ho. "Confucius is a man of outward show and of specious words. He mistakes the branch for the root. He seeks to impress the people by an overbearing demeanor, the hallow-ness of which he does not perceive. If he suits you, and you entrust him with the welfare of the State, it will only be by mistake that he will succeed.
"To cause the people to leave the true and study the false does not so much affect the people of today as those of coming generations. Wherefore it is better not to have Confucius.
"The difficulty of governing lies in the inability to practice self-effacement. Man does not govern as God does.
"Merchants and traders are altogether out of the pale. Or if chance ever brings them within it, their rights are never freely admitted. (Look like this paragraph is not properly translated.)
"External punishments are inflicted by metal and wood. Internal punishments are inflicted by anxiety and remorse. Fools who incur external punishment are treated with metal or wood. Those who incur internal punishment are devoured by the conflict of emotions. It is only the pure and perfect man who can succeed in avoiding both."
Confucius said, "The heart of man is more dangerous than mountains and rivers, more difficult to understand than Heaven itself. Heaven has its periods of spring, summer, autumn, winter, daytime and night. Man has an impenetrable exterior, and his motives are inscrutable. Thus some men appear to be retiring when they are really forward. Others have abilities, yet appear to be worthless. Others are compliant, yet gain their ends. Others take a firm stand, yet yield the point. Others go slow, yet advance quickly.
"Those who fly to duty towards their neighbor as though thirsting after it, drop it as though something hot. Thus the loyalty of the superior man is tested by employing him at a distance, his respectfulness by employing him near at hand. His ability, by troublesome missions. His knowledge, by specification of time limits. His integrity by entrusting him with money. His fidelity, by dangerous tasks. His decorum, by filling him ledge, by unexpected questions. His trustworthiness with wine. His morality, by placing him in disputable surroundings. Under the application of these nine tests, the inferior man stands revealed.
"Cheng K'ao Fu, on receiving his first appointment, bowed his head. On receiving his second appointment, he hunched his back. On receiving his third appointment, he fell upon his face, walking away at the side of the path. Who would not try to be like him?
"Yet ordinary men, on their first appoint, become self-important. On their second, they give themselves airs in their chariots. On their third, they call their own fathers by their personal names. Which of them can be compared with Hsu Yu of old?
"There is nothing more fatal than intentional virtue, when the mind looks outwards. For by thus looking outwards, the power of introspection is destroyed.
"There are five sources of injury to virtue. Of these, that which aims at virtue is the chief. What is it to aim at virtue? Why a man who aims at virtue practices what he approves and condemns what he does not practice.
"There are eight causes of failure, three certain elements of success. There are six sources of strength and weakness.
"Beauty, a long beard, size, height, robustness, grace, courage, daring--these eight, in which men surpass their fellows, are therefore passports to failure.
"Modesty, compliance, humility,--these three are sure roads to success.
"Wisdom manifests itself in the external. Courage makes itself many enemies. Charity and duty towards one's neighbor incur many reproaches. (Can Confucius spoke these words?)
"To him who can penetrate the mystery of life, all things are revealed. He who can estimate wisdom at its true value, is wise. He who comprehends the Greater Destiny, becomes himself part of it. He who comprehends the Lesser Destiny, resigns himself to the inevitable."
A man who had been to see the prince of Sung and had been presented with ten chariots, was putting on airs in the presence of Chuang Tzu.
"At Ho-shang," said the latter, "there was a poor man who supported his family by plaiting rushes. One day his son dived into the river and got a pearl worth a thousand ounces of silver. The father bade him fetch a stone and smash it to pieces, explaining that he could only have got such a pearl very deep down from under the nose of the dragon, which must have been asleep. And he said he was afraid that when the dragon waked, the boy would have a poor chance.
"Now the State of Sung is deeper than a deep river, and the prince of Sung is fiercer than a dragon. To get these chariots, you must have caught him asleep. And when he wakes, you will be ground to powder."
Some prince having invited Chuang Tzu to enter his service, Chuang Tzu said in reply to the envoy, "Sir, have you ever noticed a sacrificial ox? It is bedecked with ribbons and fares sumptuously. But when it comes to be slaughtered for the temple, would it not gladly exchange places with some neglected calf?"
When Chuang Tzu was about to die, his disciples expressed a wish to give him a splendid funeral. But Chuang Tzu said, "With Heaven and Earth for my coffin and shell; with the sun, moon, and stars as my burial regalia; and with all creation to escort me to the grave,-- are not my funeral paraphernalia ready to hand?"
"We fear," argued the disciples, "lest the carrion kite should eat the body of our Master," to which Chuang Tzu replied, "Above ground I shall be food for kites; below I shall be food for mole-crickets and ants. Why rob one to feed the other?
(Death is a natural process. We should be no different from the animals. We don't need funeral ceremonies and coffins. Here it shows Chuang Tzu did not achieve the first 3 grades of meditation, namely flying to the sky, resurrection and 'Diamond' body.)
"If you adopt, as absolute, a standard of evenness which is so only relatively, your results will not be absolutely even. If you adopt, as absolute, a criterion of right which is so only relatively, your results will not be absolutely right. Those who trust to their senses become slaves to objective existences. Those alone who are guided by their intuitions find the true standard. So far are the senses less reliable than the intuitions. Yet fools trust to their senses to know what is good for mankind, with alas! but external results."
Edited on 9th June 2008