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Introductory Notes

BOOK IV. ZÄN KIEN SHIH.

A man has his place among other men in the world; he is a member, while he lives, of the body of humanity. And as he has his place in society, so also he has his special duties to discharge, according to his position, and his relation to others. Tâoist writers refer to this Book as a proof of the practical character of the writings of Kwang-dze.

They are right to a certain extent in doing so; but the cases of relationship which are exhibited and prescribed for are of so peculiar a character, that the Book is of little value as a directory of human conduct and duty. In the first two paragraphs we have the case of Yen Hui, who wishes to go to Wei, and try to reform the character and government of its oppressive ruler; in the third and fourth, that of the duke of Sheh, who has been entrusted by the king of Khû with a difficult mission to the court of Khî, which is occasioning him much anxiety and apprehension; and in the fifth, that of a Yen Ho, who is about to undertake the office of teacher to the son of duke Ling of Wei, a young man with a very bad natural disposition. The other four paragraphs do not seem to come in naturally after these three cases, being occupied with two immense and wonderful trees, the case of a poor deformed cripple, and the lecture for the benefit of Confucius by 'the madman of Khû.' In all these last paragraphs, the theme is the usefulness, to the party himself at least, of being of no use.

Confucius is the principal speaker in the first four paragraphs. In what he says to Yen Hui and the duke of Sheh there is much that is shrewd and good; but we prefer the practical style of his teachings, as related by his own disciples in the Confucian Analects. Possibly, it was the object of Kwang-dze to exhibit his teaching, as containing, without his being aware of it, much of the mystical character of the Tâoistic system. His conversation with the duke of Sheh, however, is less obnoxious to this charge than what he is made to say to Yen Hui. The adviser of Yen Ho is a Kü Po-yü, a disciple of Confucius, who still has a place in the sage's temples.

In the conclusion, the Tâoism of our author comes out in contrast with the methods of Confucius. His object in the whole treatise, perhaps, was to show how 'the doing nothing, and yet thereby doing everything,' was the method to be pursued in all the intercourses of society.

Book IV
Part I Section IV

Zan Kien Shih, or 'Man in the World, Associated with other Men¹.'

1. Yen Hui² went to see Kung-ni³, and asked leave to take his departure. 'Where are you going to?' asked the Master. 'I will go to Wei⁴' was the reply. 'And with what object?' 'I have heard that the ruler of Wei⁵ is in the vigour of his years, and consults none but himself as to his course. He deals with his state as if it were a light matter, and has no perception of his errors. He thinks lightly of his people's dying; the dead are lying all over the country as if no smaller space could contain them; on the plains⁶ and about the marshes, they are as thick as heaps of fuel. The people know not where to turn to. I have heard you, Master, say, "Leave the state that is well governed; go to the state where disorder prevails⁷." At the door of a physician there are many who are ill. I wish through what I have heard (from you) to think out some methods (of dealing with Wei), if peradventure the evils of the state may be cured.'

Kung-ni said, 'Alas! The risk is that you will go only to suffer in the punishment (of yourself)! The right method (in such a case) will not admit of any admixture. With such admixture, the one method will become many methods. Their multiplication will embarrass you. That embarrassment will make you anxious. However anxious you may be, you will not save (yourself). The perfect men of old first had (what they wanted to do) in themselves, and afterwards they found (the response to it) in others. If what they wanted in themselves was not fixed, what leisure had they to go and interfere with the proceedings of any tyrannous man?

'Moreover, do you know how virtue is liable to be dissipated, and how wisdom proceeds to display itself? Virtue is dissipated in (the pursuit of) the name for it, and wisdom seeks to display itself in the striving with others. In the pursuit of the name men overthrow one another; wisdom becomes a weapon of contention. Both these things are instruments of evil, and should not be allowed to have free course in one's conduct. Supposing one's virtue to be great and his sincerity firm, if he do not comprehend the spirit of those (whom he wishes to influence); and supposing he is free from the disposition to strive for reputation, if he do not comprehend their, minds;—when in such a case he forcibly insists on benevolence and righteousness, setting them forth in the strongest and most direct language, before the tyrant, then he, hating (his reprover's) possession of those excellences, will put him down as doing him injury. He who injures others is sure to be injured by them in return. You indeed will hardly escape being injured by the man (to whom you go)!

'Further, if perchance he takes pleasure in men of worth and hates those of an opposite character, what is the use of your seeking to make yourself out to be different (from such men about him)? Before you have begun to announce (your views), he, as king and ruler, will take advantage of you, and immediately contend with you for victory. Your eyes will be dazed and full of perplexity; you will try to look pleased with him; you will frame your words with care; your demeanour will be conformed to his; you will confirm him in his views. In this way you will be adding fire to fire, and water to water, increasing, as we may express it, the evils (which you deplore). To these signs of deferring to him at the first there will be no end. You will be in danger, seeing he does not believe you, of making your words more strong, and you are sure to die at the hands of such a tyrant.

'And formerly Kieh⁸ killed Kwan Lung-fang⁹, and Kau¹⁰ killed the prince Pi-kan¹¹. Both of these cultivated their persons, bending down in sympathy with the lower people to comfort them suffering (as they did) from their oppressors, and on their account opposing their superiors. On this account, because they so ordered their conduct, their rulers compassed their destruction:—such regard had they for their own fame. (Again), Yao anciently attacked (the states of) Zhung-kih¹² and Hsu-ao¹², and Yu attacked the ruler of Hu¹². Those states were left empty, and with no one to continue their population, the people being exterminated. They had engaged in war without ceasing; their craving for whatever they could get was insatiable. And this (ruler of Wei) is, like them, one who craves after fame and greater substance;—have you not heard it? Those sages were not able to overcome the thirst for fame and substance;—how much less will you be able to do so! Nevertheless you must have some ground (for the course which you wish to take); pray try and tell it to me.'

Yen Hui said, 'May I go, doing so in uprightness and humility, using also every endeavour to be uniform (in my plans of operation)?' 'No, indeed!' was the reply. 'How can you do so? This man makes a display¹³ of being filled to overflowing (with virtue), and has great self-conceit. His feelings are not to be determined from his countenance. Ordinary men do not (venture to) oppose him, and he proceeds from the way in which he affects them to seek still more the satisfaction of his own mind. He may be described as unaffected by the (small lessons of) virtue brought to bear on him from day to day; and how much less will he be so by your great lessons? He will be obstinate, and refuse to be converted. He may outwardly agree with you, but inwardly there will be no self-condemnation;—how can you (go to him in this way and be successful)?'

(Yen Hui) rejoined, 'Well then; while inwardly maintaining my straightforward intention, I will outwardly seem to bend to him. I will deliver (my lessons), and substantiate them by appealing to antiquity. Inwardly maintaining my straightforward intention, I shall be a co-worker with Heaven. When I thus speak of being a co-worker with Heaven, it is because I know that (the sovereign, whom we style) the son of Heaven, and myself, are equally regarded by Heaven as Its sons. And should I then, as if my words were only my own, be seeking to find whether men approved of them, or disapproved of them? In this way men will pronounce me a (sincere and simple¹⁴) boy. This is what is called being a co-worker with Heaven.

'Outwardly bending (to the ruler), I shall be a co-worker with other men. To carry (the memorandum tablet to court)¹⁵, to kneel, and to bend the body reverentially:—these are the observances of ministers. They all employ them, and should I presume not to do so? Doing what other men do, they would have no occasion to blame me. This is what is called being a fellow-worker with other men.

'Fully declaring my sentiments and substantiating them by appealing to antiquity, I shall be a co-worker with the ancients. Although the words in which I convey my lessons may really be condemnatory (of the ruler), they will be those of antiquity, and not my own. In this way, though straightforward, I shall be free from blame. This is what is called being a co-worker with antiquity. May I go to Wei in this way, and be successful?' 'No indeed!' said Kung-ni. 'How can you do so? You have too many plans of proceeding, and have not spied out (the ruler's character). Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result. How can you (in this way) produce the transformation (which you desire)? All this only shows (in you) the mind of a teacher!'

2. Yen Hui said, 'I can go no farther; I venture to ask the method from you.' Kung-ni replied, 'It is fasting¹⁶, (as) I will tell you. (But) when you have the method, will you find it easy to practise it? He who thinks it easy will be disapproved of by the bright Heaven.' Hui said, 'My family is poor. For months together we have no spirituous drink, nor do we taste the proscribed food or any strong-smelling vegetables¹⁷;—can this be regarded as fasting?' The reply was, 'It is the fasting appropriate to sacrificing, but it is not the fasting of the mind.' 'I venture to ask what that fasting of the mind is,' said Hui, and Kung-ni answered, 'Maintain a perfect unity in every movement of your will. You will not wait for the hearing of your ears about it, but for the hearing of your mind. You will not wait even for the hearing of your mind, but for the hearing of the spirit¹⁸. Let the hearing (of the ears) rest with the ears. Let the mind rest in the verification (of the rightness of what is in the will). But the spirit is free from all pre-occupation and so waits for (the appearance of) things. Where the (proper) course is¹⁹, there is freedom from all pre-occupation;—such freedom is the fasting of the mind.' Hui said²⁰, 'Before it was possible for me to employ (this method), there I was, the Hui that I am; now, that I can employ it, the Hui that I was has passed away. Can I be said to have obtained this freedom from pre-occupation?' The Master replied, 'Entirely. I tell you that you can enter and be at ease in the enclosure (where he is), and not come into collision with the reputation (which belongs to him). If he listen to your counsels, let him hear your notes; if he will not listen, be silent. Open no (other) door; employ no other medicine; dwell with him (as with a friend) in the same apartment, and as if you had no other option, and you will not be far from success in your object. Not to move a step is easy;—to walk without treading on the ground is difficult. In acting after the manner of men, it is easy to fall into hypocrisy; in acting after the manner of Heaven, it is difficult to play the hypocrite. I have heard of flying with wings; I have not heard of flying without them. I have heard of the knowledge of the wise; I have not heard of the knowledge of the unwise. Look at that aperture (left in the wall);—the empty apartment is filled with light through it. Felicitous influences rest (in the mind thus emblemed), as in their proper resting place. Even when they do not so rest, we have what is called (the body) seated and (the mind) galloping abroad. The information that comes through the ears and eyes is comprehended internally, and the knowledge of the mind becomes something external:—(when this is the case), the spiritual intelligences will come, and take up their dwelling with us, and how much more will other men do so! All things thus undergo a transforming influence. This was the hinge on which Yu and Shun moved; it was this which Fu-hsi²¹ and Ki-khu²² practised all their lives: how much more should other men follow the same rule!'

3. Dze-kao²³, duke of Sheh, being about to proceed on a mission to Khi, asked Kung-ni, saying, 'The king is sending me, Ku-liang²³, on a mission which is very important. Khi will probably treat me as his commissioner with great respect, but it will not be in a hurry (to attend to the business). Even an ordinary man cannot be readily moved (to action), and how much less the prince of a state! I am very full of apprehension. You, Sir, once said to me that of all things, great or small, there were few which, if not conducted in the proper way²⁴, could be brought to a happy conclusion; that, if the thing were not successful, there was sure to be the evil of being dealt with after the manner of men²⁵; that, if it were successful, there was sure to be the evil of constant anxiety²⁶; and that, whether it succeeded or not, it was only the virtuous man who could secure its not being followed by evil. In my diet I take what is coarse, and do not seek delicacies,—a man whose cookery does not require him to be using cooling, drinks. This morning I received my charge, and in the evening I am drinking iced water;—am I not feeling the internal heat (and discomfort)? Such is my state before I have actually engaged in the affair;—I am already suffering from conflicting anxieties. And if the thing do not succeed, (the king) is sure to deal with me after the manner of men. The evil is twofold; as a minister, I am not able to bear the burden (of the mission). Can you, Sir, tell me something (to help me in the case)?'

Kung-ni replied, 'In all things under heaven there are two great cautionary considerations:—the one is the requirement implanted (in the nature)²⁷; the other is the conviction of what is right. The love of a son for his parents is the implanted requirement, and can never be separated from his heart; the service of his ruler by a minister is what is right, and from its obligation there is no escaping anywhere between heaven and earth. These are what are called the great cautionary considerations. Therefore a son finds his rest in serving his parents without reference to or choice of place; and this is the height of filial duty. In the same way a subject finds his rest in serving his ruler, without reference to or choice of the business; and this is the fullest discharge of loyalty. When men are simply obeying (the dictates of) their hearts, the considerations of grief and joy are not readily set before them. They know that there is no alternative to their acting as they do, and rest in it as what is appointed; and this is the highest achievement of virtue. He who is in the position of a minister or of a son has indeed to do what he cannot but do. Occupied with the details of the business (in hand), and forgetful of his own person, what leisure has he to think of his pleasure in living or his dislike of death? You, my master, may well proceed on your mission.

'But let me repeat to you what I have heard:—In all intercourse (between states), if they are near to each other, there should be mutual friendliness, verified by deeds; if they are far apart, there must be sincere adherence to truth in their messages. Those messages will be transmitted by internuncios. But to convey messages which express the complacence or the dissatisfaction of the two parties is the most difficult thing in the world. If they be those of mutual complacence, there is sure to be an overflow of expressions of satisfaction; if of mutual dissatisfaction, an overflow of expressions of dislike. But all extravagance leads to reckless language, and such language fails to command belief. When this distrust arises, woe to the internuncio! Hence the Rules for Speech²⁸ say, "Transmit the message exactly as it stands; do not transmit it with any overflow of language; so is (the internuncio) likely to keep himself whole."

4. 'Moreover, skilful wrestlers begin with open trials of strength, but always end with masked attempts (to gain the victory); as their excitement grows excessive, they display much wonderful dexterity. Parties drinking according to the rules at first observe good order, but always end with disorder; as their excitement grows excessive, their fun becomes uproarious²⁹. In all things it is so. People are at first sincere, but always end with becoming rude; at the commencement things are treated as trivial, but as the end draws near, they assume great proportions. Words are (like) the waves acted on by the wind; the real point of the matters (discussed by them) is lost. The wind and waves are easily set in motion; the success of the matter of which the real point is lost is easily put in peril. Hence quarrels are occasioned by nothing so much as by artful words and one-sided speeches. The breath comes angrily, as when a beast, driven to death, wildly bellows forth its rage. On this animosities arise on both sides. Hasty examination (of the case) eagerly proceeds, and revengeful thoughts arise in their minds;—they do not know how. Since they do not know how such thoughts arise, who knows how they will end? Hence the Rules for Speech³⁰ say, "Let not an internuncius depart from his instructions. Let him not urge on a settlement. If he go beyond the regular rules, he will complicate matters. Departing from his instructions and urging on a settlement imperils negotiations. A good settlement is proved by its lasting long, and a bad settlement cannot be altered;—ought he not to be careful?"

'Further still, let your mind find its enjoyment in the circumstances of your position; nourish the central course which you pursue, by a reference to your unavoidable obligations. This is the highest object for you to pursue; what else can you do to fulfil the charge (of your father and ruler)³¹. The best thing you can do is to be prepared to sacrifice your life; and this is the most difficult thing to do.'

5. Yen Ho³², being about to undertake the office of Teacher of the eldest son of duke Ling of Wei, consulted Ku Po-yu³³. 'Here,' said he, 'is this (young) man, whose natural disposition is as bad as it could be. If I allow him to proceed in a bad way, it will be at the peril of our state; if I insist on his proceeding in a right way, it will be at the peril of my own person. His wisdom is just sufficient to know the errors of other men, but he does not know how he errs himself What am I to do in such a case?' Ku Po-yu replied, 'Good indeed is your question! Be on your guard; be careful; see that you keep yourself correct! Your best plan will be, with your person to seek association with him, and with your mind to try to be in harmony with him; and yet there are dangers connected with both of these things. While seeking to keep near to him, do not enter into his pursuits; while cultivating a harmony of mind with him, do not show how superior you are to him. If in your personal association you enter into his pursuits, you will fall with him and be ruined, you will tumbledown with a crash. If in maintaining a harmony with his mind, you show how different you are from him, he will think you do so for the reputation and the name, and regard you as a creature of evil omen³⁴. If you find him to be a mere boy, be you with him as another boy; if you find him one of those who will not have their ground marked out in the ordinary way, do you humour him in this characteristic³⁵; if you find him to be free from lofty airs, show yourself to be the same;(ever) leading him on so as to keep him free from faults.

'Do you not know (the fate of) the praying mantis? It angrily stretches out its arms, to arrest the progress of the carriage, unconscious of its inability for such a task, but showing how much it thinks of its own powers. Be on your guard; be careful. If you cherish a boastful confidence in your own excellence, and place yourself in collision with him, you are likely to incur the fate (of the mantis).

'Do you not know how those who keep tigers proceed? They do not dare to supply them with living creatures, because of the rage which their killing of them will excite. They do not (even) dare to give them their food whole, because of the rage which their rending of it will excite. They watch till their hunger is appeased, (dealing with them) from their knowledge of their natural ferocity. Tigers are different from men, but they fawn on those who feed them, and do so in accordance with their nature. When any of these are killed by them, it is because they have gone against that nature.

'Those again who are fond of horses preserve their dung in baskets, and their urine in jars. If musquitoes and gadflies light on them, and the grooms brush them suddenly away, the horses break their bits, injure (the ornaments on) their heads, and smash those on their breasts. The more care that is taken of them, the more does their fondness (for their attendants) disappear. Ought not caution to be exercised (in the management of them)?'

6. A (master) mechanic, called Shih, on his way to Khi, came to Khu-yuan³⁶, where he saw an oak-tree, which was used as the altar for the spirits of the land. It was so large that an ox standing behind it could not be seen. It measured a hundred spans round, and rose up eighty cubits on the hill before it threw out any branches, after which there were ten or so, from each of which a boat could be hollowed out. People came to see it in crowds as in a market place, but the mechanic did not look round at it, but held on his way without stopping. One of his workmen, however, looked long and admiringly at it, and then ran on to his master, and said to him, 'Since I followed you with my axe and bill, I have never seen such a beautiful mass of timber as this. Why would you, Sir, not look round at it, but went on without stopping?' 'Have done,' said Mr. Shih, 'and do not speak about it. It is quite useless. A boat made from its wood would sink; a coffin or shell would quickly rot; an article of furniture would soon go to pieces; a door would be covered with the exuding sap; a pillar would be riddled by insects; the material of it is good for nothing, and hence it is that it has attained to so great an age³⁷.'

When Mr. Shih was returning, the altar-oak appeared to him in a dream, and said, I What other tree will you compare with me? Will you compare me to one of your ornamental trees? There are hawthorns, pear-trees, orange-trees, pummelo-trees, gourds and other low fruit-bearing plants. When their fruits are ripe, they are knocked down from them, and thrown among the dirt³⁸. The large branches are broken, and the smaller are torn away. So it is that their productive ability makes their lives bitter to them; they do not complete their natural term of existence, but come to a premature end in the middle of their time, bringing on themselves the destructive treatment which they ordinarily receive. It is so with all things. I have sought to discover how it was that I was so useless;—I had long done so, till (the effort) nearly caused my death; and now I have learned it:—it has been of the greatest use to me. Suppose that I had possessed useful properties, should I have become of the great size that I am? And moreover you and I are both things;—how should one thing thus pass its judgment on another? how is it that you a useless man know all this about me a useless tree?' When Mr. Shih awoke, he kept thinking about his dream, but the workman said, 'Being so taken with its uselessness, how is it that it yet acts here as the altar for the spirits of the land?' 'Be still,' was the master's reply, 'and do not say a word. It simply happened to grow here; and thus those who do not know it do not speak ill of it as an evil thing. If it were not used as the altar, would it be in danger of being cut down? Moreover, the reason of its being preserved is different from that of the preservation of things generally; is not your explaining it from the sentiment which you have expressed wide of the mark?'

7. Nan-po Dze-khi³⁹ in rambling about the Heights of Shang⁴⁰, saw a large and extraordinary tree. The teams of a thousand chariots might be sheltered under it, and its shade would cover them all! Dze-khi said, 'What a tree is this! It must contain an extraordinary amount of timber! When he looked up, however, at its smaller branches, they were so twisted and crooked that they could not be made into rafters and beams; when he looked down to its root, its stem was divided into so many rounded portions that neither coffin nor shell could be made from them. He licked one of its leaves, and his mouth felt torn and wounded. The smell of it would make a man frantic, as if intoxicated, for more than three whole days together. 'This, indeed,' said he, 'is a tree good for nothing, and it is thus that it has attained to such a size. Ah! and spirit-like men acknowledge this worthlessness (and its result)⁴¹.'

In Sung there is the district of King-shih⁴², in which catalpae, cypresses, and mulberry trees grow well. Those of them which are a span or two or rather more in circumference⁴³ are cut down by persons who want to make posts to which to tie their monkeys; those which are three or four spans round are cut down by persons who want beams for their lofty and famous houses; and those of seven or eight spans are cut down by noblemen and rich merchants who want single planks for the sides of their coffins. The trees in consequence do not complete their natural term of life, and come to a premature end in the middle of their growth under the axe and bill;—this is the evil that befalls them from their supplying good timber.

In the same way the Kieh⁴⁴ (book) specifies oxen that have white foreheads, pigs that have turned-up snouts, and men that are suffering from piles, and forbids their being sacrificed to the Ho. The wizards know them by these peculiarities and consider them to be inauspicious, but spirit-like men consider them on this account to be very fortunate.

8. There was the deformed object Shu⁴⁵. His chin seemed to hide his navel; his shoulders were higher than the crown of his head; the knot of his hair pointed to the sky; his five viscera were all compressed into the upper part of his body, and his two thigh bones were like ribs. By sharpening needles and washing clothes he was able to make a living. By sifting rice and cleaning it, he was able to support ten individuals. When the government was calling out soldiers, this poor Shu would bare his arms among the others; when it had any great service to be undertaken, because of his constant ailments, none of the work was assigned to him; when it was giving out grain to the sick, he received three kung, and ten bundles of firewood. If this poor man, so deformed in body, was still able to support himself, and complete his term of life, how much more may they do so, whose deformity is that of their faculties⁴⁶!

9. When Confucius went to Khu⁴⁷, Khieh-yu, the madman of Khu⁴⁸, as he was wandering about, passed by his door, and said, 'O Phoenix, O Phoenix, how is your virtue degenerated! The future is not to be waited for; the past is not to be sought again! When good order prevails in the world, the sage tries to accomplish all his service; when disorder prevails, he may preserve his life; at the present time, it is enough if he simply escape being punished. Happiness is lighter than a feather, but no one knows how to support it; calamity is heavier than the earth, and yet no one knows how to avoid it. Give over! give over approaching men with the lessons of your virtue! You are in peril! you are in peril, hurrying on where you have marked out the ground against your advance! I avoid publicity, I avoid publicity, that my path may not be injured. I pursue my course, now going backwards, now crookedly, that my feet may not be hurt⁴⁹.

'The mountain by its trees weakens itself⁵⁰. The grease which ministers to the fire fries itself The cinnamon tree can be eaten, and therefore it is cut down. The varnish tree is useful, and therefore incisions are made in it. All men know the advantage of being useful, but no one knows the advantage of being useless.'

庄子·内篇·人间世第四

颜回见仲尼，请行。曰：“奚之？”曰：“将之卫。”曰：“奚为
焉？”曰：“回闻卫君，其年壮，其行独。轻用其国而不见其过。轻
用民死，死者以国量，乎泽若蕉，民其无如矣！回尝闻之夫子曰：‘
治国去之，乱国就之。医门多疾。’愿以所闻思其则，庶几其国有瘳
乎！”

仲尼曰：“嘻，若殆往而刑耳！夫道不欲杂，杂则多，多则扰，扰
则忧，忧而不救。古之至人，先存诸己而后存诸人。所存于己者未定
，何暇至于暴人之所行！且若亦知夫德之所荡而知之所为出乎哉？德
荡乎名，知出乎争。名也者，相轧也；知也者争之器也。二者凶器，
非所以尽行也。

且德厚信囗（左“石”右“工”音ｑｉａｎｇ１），未达人气；名
闻不争，未达人心。而强以仁义绳墨之言囗（左“彳”中“术”右“
亍”音ｓｈｕ４）暴人之前者，是以人恶有其美也，命之曰灾人。灾
人者，人必反灾之。若殆为人灾夫。

且苟为人悦贤而恶不肖，恶用而求有以异？若唯无诏，王公必将乘
人而斗其捷。而目将荧之，而色将平之，口将营之，容将形之，心且
成之。是以火救火，以水救水，名之曰益多。顺始无穷，若殆以不信
厚言，必死于暴人之前矣！

且昔者桀杀关龙逢，纣杀王子比干，是皆修其身以下伛拊人之民，
以下拂其上者也，故其君因其修以挤之。是好名者也。

昔者尧攻丛枝、胥、敖，禹攻有扈。国为虚厉，身为刑戮。其用兵
不止，其求实无已，是皆求名实者也，而独不闻之乎？名实者，圣人
之所不能胜也，而况若乎！虽然，若必有以也，尝以语我来。”

颜回曰“端而虚，勉而一，则可乎？”曰：“恶！恶可！夫以阳为
充孔扬，采色不定，常人之所不违，因案人之所感，以求容与其心，
名之曰日渐之德不成，而况大德乎！将执而不化，外合而内不訾，其
庸讵可乎！”

“然则我内直而外曲，成而上比。内直者，与天为徒。与天为徒者
，知天子之与己，皆天之所子，而独以己言蕲乎而人善之，蕲乎而人
不善之邪？若然者，人谓之童子，是之谓与天为徒。外曲者，与人之
为徒也。擎跽曲拳，人臣之礼也。人皆为之，吾敢不为邪？为人之所
为者，人亦无疵焉，是之谓与人为徒。成而上比者，与古为徒。其言
虽教，谪之实也，古之有也，非吾有也。若然者，虽直而不病，是之
谓与古为徒。若是则可乎？”仲尼曰：“恶！恶可！大多政法而不谍
。虽固，亦无罪。虽然，止是耳矣，夫胡可以及化！犹师心者也。”

颜回曰：“吾无以进矣，敢问其方。”仲尼曰：“斋，吾将语若。
有心而为之，其易邪？易之者，囗（左“白”右上“白”右下“本”
音ｈａｏ４）天不宜。”颜回曰：“回之家贫，唯不饮酒不茹荤者数
月矣。如此则可以为斋乎？”“是祭祀之斋，非心斋也。”

回曰：“敢问心斋。”仲尼曰：“若一志，无听之以耳而听之以心
；无听之以心而听之以气。听止于耳，心止于符。气也者，虚而待物
者也。唯道集虚。虚者，心斋也”

颜回曰：“回之未始得使，实自回也；得使之也，未始有回也，可
谓虚乎？”夫子曰：“尽矣！吾语若：若能入游其樊而无感其名，入
则鸣，不入则止。无门无毒，一宅而寓于不得已则几矣。绝迹易，无
行地难。为人使易以伪，为天使难以伪。闻以有翼飞者矣，未闻以无
翼飞者也；闻以有知知者矣，未闻以无知知者也。瞻彼阕者，虚室生
白，吉祥止止。夫且不止，是之谓坐驰。夫徇耳目内通而外于心知，
鬼神将来舍，而况人乎！是万物之化也，禹、舜之纽也，伏戏、几蘧
之所行终，而况散焉者乎！”

叶公子高将使于齐，问于仲尼曰：“王使诸梁也甚重。齐之待使者
，盖将甚敬而不急。匹夫犹未可动，而况诸侯乎！吾甚栗之。子常语
诸梁也曰：‘凡事若小若大，寡不道以欢成。事若不成，则必有人道
之患；事若成，则必有阴阳之患。若成若不成而后无患者，唯有德者
能之。’吾食也执粗而不臧，爨无欲清之人。今吾朝受命而夕饮冰，
我其内热与！吾未至乎事之情而既有阴阳之患矣！事若不成，必有人
道之患，是两也。为人臣者不足以任之，子其有以语我来！”

仲尼曰：“天下有大戒二：其一命也，其一义也。子之爱亲，命也
，不可解于心；臣之事君，义也，无适而非君也，无所逃于天地之间
。是之谓大戒。是以夫事其亲者，不择地而安之，孝之至也；夫事其
君者，不择事而安之，患之盛也；自事其心者，哀乐不易施乎前，知
其不可奈何而安之若命，德之至也。为人臣子者，固有所不得已。行
事之情而忘其身，何暇至于悦生而恶死！夫子其行可矣！

丘请复以所闻：凡交近则必相靡以信，远则必忠之以言。言必或传
之。夫传两喜两怒之言，天下之难者也。夫两喜必多溢美之言，两怒
必多溢恶之言。凡溢之类妄，妄则其信之也莫，莫则传言者殃。故法
言曰：‘传其常情，无传其溢言，则几乎全。’

且以巧斗力者，始乎阳，常卒乎阴，泰至则多奇巧；以礼饮酒者，
始乎治，常卒乎乱，泰至则多奇乐。凡事亦然，始乎谅，常卒乎鄙；
其作始也简，其将毕也必巨。言者，风波也；行者，实丧也。夫风波
易以动，实丧易以危。故忿设无由，七言偏辞。兽死不择音，气息勃
然于是并生心厉。囗（左“克”右“刂”音ｋｅ４）核大至，则必有
不肖之心应之而不知其然也。苟为不知其然也，孰知其所终！故法言
曰：‘无迁令，无劝成。过度益也。’迁令劝成殆事。美成在久，恶
成不及改，可不慎与！且夫乘物以游心，托不得已以养中，至矣。何
作为报也！莫若为致命，此其难者？”

颜阖将傅卫灵公大子，而问于蘧伯玉曰；“有人于此，其德天杀。
与之为无方则危吾国，与之为有方则危吾身。其知适足以知人之过，
而不知其所以过。若然者，吾奈之何？”蘧伯玉曰：“善哉问乎！戒
之，慎之，正女身也哉！形莫若就，心莫若和。虽然，之二者有患。
就不欲入，和不欲出。形就而入，且为颠为灭，为崩为蹶；心和而出
，且为声为名，为妖为孽。彼且为婴儿，亦与之为婴儿；彼且为无町
畦，亦与之为无町畦；彼且为无崖，亦与之为无崖；达之，入于无疵
。

汝不知夫螳螂乎？怒其臂以当车辙，不知其不胜任也，是其才之美
者也。戒之，慎之，积伐而美者以犯之，几矣！

汝不知夫养虎者乎？不敢以生物与之，为其杀之之怒也；不敢以全
物与之，为其决之之怒也。时其饥饱，达其怒心。虎之与人异类，而
媚养己者，顺也；故其杀者，逆也。

夫爱马者，以筐盛知，以蜃盛溺。适有蚊虻仆缘，而拊之不时，则
缺衔首碎胸。意有所至而爱有所亡。

匠石之齐，至于曲辕，见栎社树。其大蔽数千牛，囗（“契”字以
“系”代“大”，音ｘｉｅ２）之百围，其高临山十仞而后有枝，其
可以为舟者旁十数。观者如市，匠伯不顾，遂行不辍。弟子厌观之，
走及匠石，曰：‘自吾执斧斤以随夫子，夫尝见材如此其美也。先生
不肯视，行不辍，何邪？”曰：“已矣，勿言之矣！散木也。以为舟
则沉，以为棺椁则速腐，以为器则速毁，以为门户则液囗（“瞒”字
以“木”代“目”，音ｍａｎ２），以为柱则蠹，是不材之木也。无
所用，故能若是之寿。”

匠石归，栎社见梦曰：“女将恶乎比予哉？若将比予于文木邪？夫
楂梨橘柚果囗（上“艹”下“瓜瓜”，音ｌｕｏ３）之属，实熟则剥
，剥则辱。大枝折，小枝泄。此以其能苦其生者也。故不终其天年而
中道夭，自掊击于世俗者也。物莫不若是。且予求无所可用久矣！几
死，乃今得之，为予大用。使予也而有用，且得有此大也邪？且也若
与予也皆物也，奈何哉其相物也？而几死之散人，又恶知散木！”匠
石觉而诊其梦。弟子曰：“趣取无用，则为社何邪？”曰：“密！若
无言！彼亦直寄焉！以为不知己者诟厉也。不为社者，且几有翦乎！
且也彼其所保与众异，而以义喻之，不亦远乎！”

南伯子綦游乎商之丘，见大木焉，有异：结驷千乘，隐，将芘其所
囗（上“艹”下“赖”音ｌａｉ４）。子綦曰：“此何木也哉！此必
有异材夫！”仰而视其细枝，则拳曲而不可以为栋梁；俯而视其大根
，则轴解而不可以为棺椁；舐其叶，则口烂而为伤；嗅之，则使人狂
醒三日而不已。子綦曰“此果不材之木也，以至于此其大也。嗟乎，
神人以此不材。”

宋有荆氏者，宜楸柏桑。其拱把而上者，求狙猴之囗（左“木”右
“弋”音ｙｉ４）斩之；三围四围，求高名之丽者斩之；七围八围，
贵人富商之家求囗（左“木”右“单”音ｓｈａｎ４）傍者斩之。故
未终其天年而中道之夭于斧斤，此材之患也。故解之以牛之白颡者，
与豚之亢鼻者，与人有痔病者，不可以适河。此皆巫祝以知之矣，所
以为不祥也。此乃神人之所以为大祥也。

支离疏者，颐隐于脐，肩高于顶，会撮指天，五管在上，两髀为胁
。挫针治囗（左“纟”右“解”音ｘｉｅ４），足以囗（左“饣”右
“胡”）口；鼓荚播精，足以食十人。上征武士，则支离攘臂而游于
其间；上有大役，则支离以有常疾不受功；上与病者粟，则受之三锺
与十束薪。夫支离者其形者，犹足以养其身，终其天年，又况支离其
德者乎！

孔子适楚，楚狂接舆游其门曰：“凤兮凤兮，何如德之衰也。来世
不可待，往世不可追也。天下有道圣人成焉；天下无道，圣人生焉。
方今之时，仅免刑焉！福轻乎羽，莫之知载；祸重乎地，莫之知避。
已乎，已乎！临人以德。殆乎，殆乎！画地而趋。迷阳迷阳，无伤吾
行。吾行囗（左“谷”右“阝”）曲，无伤吾足。”

山木，自寇也；膏火，自煎也。桂可食，故伐之；漆可用，故割之
。人皆知有用之用，而莫知无用之用也。

Footnotes

back ¹ See pp. 131, 132.

back ² The favourite disciple of Confucius, styled also Dze-yuan.

back ³ Of course, Confucius;—his designation or married name.

back ⁴ A feudal state, embracing portions of the present provinces of Ho-nan, Kih-li, and Shan-tung. There was another state, which we must also call Wei in English, though the Chinese characters of them are different;—one of the fragments of the great state of Zin, more to the west.

back ⁵ At this time the marquis Yuan, known to us by his posthumous title of duke Ling;—see Book XXV, 9.

back ⁶ Adopting Lin's reading of ### instead of the common ###.

back ⁷ Compare in the Analects, VIII, xiii, 2, where a different lesson is given; but Confucius may at another time have spoken as Hui says.

back ⁸ The tyrant with whom the dynasty of Hsia ended.

back ⁹ A worthy minister of Kieh.

back ¹⁰ The tyrant with whom the dynasty of Shang or Yin ended.

back ¹¹ A half-brother of Kau, the tyrant of the Yin dynasty.

back ¹² See in par. 7, Book II, where Hsu-ao is mentioned, though not Zhung-kih. See the Shu, III, ii.

back ¹³ I take ### here as = ###;—a meaning given in the Khang-hsi dictionary.

back ¹⁴ Entirely unsophisticated, governed by the Tao.

back ¹⁵ See the Li Ki, XI, ii, 16, 11.

back ¹⁶ The term is emphatic, as Confucius goes on to explain.

back ¹⁷ Such as onions and garlic, with horse, dog, cow, goose, and pigeon.

back ¹⁸ The character in the text for 'spirit' here is ###, 'the breath.'

back ¹⁹ The Tao.

back ²⁰ 'Said;' probably, after having made trial of this fasting.

back ²¹ Often spoken of as Fo-hi, the founder of the Chinese kingdom. His place in chronology should be assigned to him more than B.C. 3000 rather than under that date.

back ²² A predecessor of Fu-hsi, a sovereign of the ancient paradisiacal time.

back ²³ The name of Sheh remains in Sheh-hsien, a district of the department Nan-yang, Ho-nan. Its governor, who is the subject of this narrative, was a Shan Ku-liang, styled dze-kao. He was {footnote p. 211} not a duke, but as the counts of Khu had usurped the name of king, they gave high-sounding names to all their ministers and officers.

back ²⁴ Or, 'according to the Tao.'

back ²⁵ As a criminal; punished by his sovereign.

back ²⁶ Anxiety 'night and day,' or 'cold and hot' fits of trouble;—a peculiar usage of Yin Yang.

back ²⁷ The Ming of the text here is that in the first sentence of the Kung Yung.

back ²⁸ Probably a Collection of Directions current at the time; and which led to the name of Yang Hsiung's Treatise with the same name in our first century.

back ²⁹ See the Shih, II, vii, 6.

back ³⁰ See above, on preceding page.

back ³¹ Not meaning the king of Khu; but the Tao, whose will was to be found in his nature and the conditions of his lot.

back ³² A member of the Yen family of Lu. We shall meet with him again in Books XIX, XXVIII, and XXXII.

back ³³ A minister of Wei; a friend and favourite of Confucius.

back ³⁴ Compare in the Kung Yung, ii, ch. 24.

back ³⁵ Equivalent to I Do not cross him in his peculiarities.'

back ³⁶ The name of a place; of a road; of a bend in the road; of a hill. All these accounts of the name are found in different editions of our author, showing that the locality had not been identified.

back ³⁷ No one has thought it worth cutting down.

back ³⁸ This is the indignity intended.

back ³⁹ Probably the Nan-kwo Dze-khi at the beginning of the second Book.

back ⁴⁰ In the present department of Kwei-teh, Ho-nan.

back ⁴¹ A difficult sentence to construe.

back ⁴² In what part of the duchy we do not know.

back ⁴³ See Mencius, VI, i, 13.

back ⁴⁴ Probably the name of an old work on sacrifices. But was there ever a time in China when human sacrifices were offered to the Ho, or on any altar?

back ⁴⁵ One of Chuang Tzu's creations.

back ⁴⁶ The deficiency of their faculties—here mental faculties—would assimilate them to the useless trees in the last two paragraphs, whose uselessness only proved useful to them.

back ⁴⁷ The great state of the south, having its capital in the present Hu-pei.

back ⁴⁸ See the Analects, XVIII, v.

back ⁴⁹ The madman would seem to contrast his own course with that of Confucius; but the meaning is very uncertain, and the text cannot be discussed fully in these short notes. There is a jingle {footnote p. 222} of rhyme also in the sentence, and some critics find something like this in them: 'Ye ferns, ye thorny ferns, O injure not my way! To save my feet, I backward turn, or winding stray!'

back ⁵⁰ Literally, 'robs itself;'—exhausts its moisture or productive strength.