Jing Shen Xun (Essence and Spirit)

察一曲者，不可與言化；審一時者，不可與言大。日不知夜，月不知晝，日月為明而弗能兼也，唯天地能函之。能包天地，曰唯無形者也。驕溢之君無忠臣，口慧之人無必信。交拱之木，無把之枝；尋常之溝，無吞舟之魚。根淺則末短，本傷則枝枯。福生於無為，患生於多欲，害生於弗備，穢生於弗耨。聖人為善若恐不及，備禍若恐不免。蒙塵而欲毋眯，涉水而欲無濡，不可得也。是故知己者不怨人，知命者不怨天。福由己發，禍由己生。

One who only observes a single crooked path cannot be spoken to of transformation; one who only examines a single season cannot be spoken to of the great. The sun does not know the night and the moon does not know the day; the sun and the moon become bright but cannot be had together, and only heaven and earth can contain them. That which can wrap heaven and earth is called only the formless. A proud ruler has no loyal ministers, and one with a clever mouth is not necessarily trustworthy. A tree that can be embraced by two arms has no branch as thick as a handful; a ditch a fathom wide has no fish that can swallow a boat. If the roots are shallow the tips are short; if the base is injured the branches wither. Blessing comes from the lord who does not act, misfortune from many desires, harm from lack of precaution, and filth from not weeding. The sage does good as if afraid not to catch up, and guards against misfortune as if afraid not to escape. To be covered in dust and hope not to get it in the eyes, to wade in water and hope not to get wet, cannot be done. So one who knows himself does not blame others, and one who knows fate does not blame Heaven. Blessing comes from oneself and misfortune is born of oneself.

聖人不求譽，不闢誹，正身直行，眾邪自息。今釋正而追曲，倍是而從眾，是與俗儷走，而內無繩，故聖人反己而弗由也。道之有篇章形埒者，非至者也。嘗之而無味，視之而無形，不可傳於人。大戟去水，亭曆愈張，用之不節，乃反為病。物多類之而非，唯聖人知其微。善禦者不忘其馬，善射者不忘其弩，善為人上者不忘其下。誠能愛而利之，天下可從也。弗愛弗利，親子叛父。天下有至貴而非勢位也，有至富而非金玉也，有至壽而非千歲也。原心反性，則貴矣；適情知足，則富矣；明死生之分，則壽矣。言無常是，行無常宜者，小人也；察於一事，通於一伎者，中人也；兼覆蓋而並有之，度伎能而裁使之者，聖人也。

The sage does not seek praise and does not avoid slander; he sets his own person right and walks straight, and the many evils stop of themselves. Now to abandon the upright and chase the crooked, to turn from what is right and follow the crowd, is to run alongside custom with no plumb line within, so the sage returns to himself and does not take this road. A Way that has chapters and bounds is not the utmost. Taste it and it has no flavor, look at it and it has no form, and it cannot be handed to others. Euphorbia can remove dropsy and pepperwort can treat swelling, but used without restraint they become the illness instead. Many things resemble one another without being the same, and only the sage knows their subtlety. One who is good at driving does not forget his horse, one who is good at archery does not forget his crossbow, and one who is good at being above others does not forget those below. If one can truly love them and benefit them, the world will follow. Without love and benefit, even a son will turn against his father. In the world there is the utmost nobility that is not power and position, the utmost wealth that is not gold and jade, and the utmost longevity that is not living a thousand years. To return to the root of the mind and return to nature is nobility; to fit one's feeling and know sufficiency is wealth; to understand the distinction of death and life is longevity. One whose words have no constant right and whose conduct has no constant fitting is a petty person; one who examines a single matter and comprehends a single skill is a middling person; one who covers all and holds them together, gauges abilities and uses them with discernment, is a sage.

率性而行謂之道，得其天性謂之德。性失然後貴仁，道失然後貴義。是故仁義立而道德遷矣，禮樂飾則純樸散矣，是非形則百姓眩矣，珠玉尊則天下爭矣。凡此四者，衰世之造也，末世之用也。夫禮者，所以別尊卑，異貴賤；義者，所以合君臣、父子、兄弟、夫妻、朋友之際也。今世之為禮者，恭敬而忮；為義者，佈施而德；君臣以相非，骨肉以生怨，則失禮義之本也，故搆而多責。夫水積則生相食之魚，土積則生自淫之獸，禮義飾則生偽匿之本。夫吹灰而欲無眯，涉水而欲無濡，不可得也。古者，民童蒙不知東西，貌不羨乎情，而言不溢乎行。其衣致煖而無文，其兵戈銖而無刃，其歌樂而無轉，其哭哀而無聲。鑿井而飲，耕田而食。無所施其美，亦不求得。親戚不相毀譽，朋友不相怨德。及至禮義之生，貨財之貴，而詐偽萌興，非譽相紛，怨德並行，於是乃有曾參、孝己之美，而生盜蹠、莊蹻之邪。故有大路龍旂，羽蓋垂緌，結駟連騎，則必有穿窬拊楗、抽箕踰備之姦；有詭文繁繡，弱緆羅紈，必有菅屩跐踦，短褐不完者。故高下之相傾也，短脩之相形也，亦明矣。夫蝦蟆為鶉，水蠆為𧐟莣，皆生非其類，唯聖人知其化。夫胡人見黂，不知其可以為布也；越人見毳，不知其可以為旃也。故不通於物者，難與言化。昔太公望、周公旦受封而相見，太公問周公曰：「何以治魯？」周公曰：「尊尊親親。」太公曰：「魯從此弱矣！」周公問太公曰：「何以治齊？」太公曰：「舉賢而上功。」周公曰：「後世必有劫殺之君！」其後，齊日以大，至於霸，二十四世而田氏代之；魯日以削，至三十二世而亡。故易曰：「履霜，堅冰至。」聖人之見終始微言！故糟丘生乎象箸，炮烙生乎熱鬥。子路撜溺而受牛謝，孔子曰：「魯國必好救人於患。」子贛贖人而不受金於府，孔子曰：「魯國不復贖人矣。

Following one's nature in conduct is called the Way, and attaining one's Heaven-given nature is called virtue. When nature is lost, humaneness is then valued; when the Way is lost, righteousness is then valued. So once humaneness and righteousness are established, the Way and virtue move away; once ritual and music are embellished, simplicity scatters; once right and wrong take shape, the hundred clans are dazzled; once pearls and jade are honored, the world contends. These four are made in a declining age and used in a final age. Ritual is used to distinguish high and low and differentiate noble and humble; righteousness is used to unite the relations of ruler and minister, father and son, elder and younger brothers, husband and wife, and friends. Now those in the world who practice ritual are respectful but bear grudges; those who practice righteousness give but think themselves virtuous; ruler and minister criticize each other, flesh and blood give rise to resentment, and thus the root of ritual and righteousness is lost, so they build up resentment and demand much. Where water accumulates, fish that eat one another are born; where earth accumulates, beasts that are lewd by themselves are born; where ritual and righteousness are embellished, a root of falseness and concealment is born. To blow ashes and hope not to get them in the eyes, to wade in water and hope not to get wet, cannot be done. In ancient times the people were ignorant and did not know east from west, their appearance did not exceed their feelings, and their words did not exceed their conduct. Clothing sought only warmth and had no patterns, weapons were blunt and heavy without edge, singing and music had no turns, and weeping and mourning had no sound. They dug wells to drink and plowed fields to eat. They had no place to show off their goodness and did not seek to gain. Relatives did not slander or praise each other, and friends did not resent each other's kindness. When ritual and righteousness arose and goods and wealth were valued, deceit and falsehood sprouted, criticism and praise tangled together, and resentment and kindness ran side by side; then there was the goodness of Zeng Shen and Xiaoji, and the wickedness of Robber Zhi and Zhuang Qiao was born. So where there are great chariots with dragon banners, feathered canopies and hanging tassels, and linked teams of four horses, there are sure to be those who climb walls, pry bolts and pull out door pivots to climb over; where there are strange and beautiful patterns, rich embroidery, fine cloth and silk gauze, there are sure to be those with straw sandals who limp, with coarse short clothes that are not whole. So the leaning of high and low toward each other and the measuring of long and short against each other become clear. The toad turns into a quail, and the water larva turns into that insect (the source text has a rare character here); all are born as other than their kind, and only the sage knows their transformation. A northern barbarian seeing coarse hemp does not know it can be made into cloth; a southern Yue person seeing fine fur does not know it can be made into felt. So one who does not understand things is hard to speak to about transformation. Formerly Taigong Wang and Dan, Duke of Zhou, were enfeoffed and met; Taigong asked the Duke of Zhou: "How will you govern Lu?" The Duke of Zhou said: "Honor those who should be honored and love those who should be loved." Taigong said: "Lu will grow weak from this!" The Duke of Zhou asked Taigong: "How will you govern Qi?" Taigong said: "Raise the worthy and honor merit." The Duke of Zhou said: "In later ages there will surely be a ruler who is seized and killed!" Later, Qi grew greater day by day until it became hegemon, and after twenty-four generations the Tian clan replaced it; Lu grew weaker day by day and was lost in the thirty-second generation. So the Changes say: "Stepping on frost, solid ice is coming." The sage sees the slight signs of end and beginning! So the lees mound came from ivory chopsticks, and the roasting punishment from the iron. Zilu rescued a drowning person and accepted an ox in thanks, and Confucius said: "Lu will surely love to rescue people from trouble." Zigong ransomed someone and did not collect the money from the government, and Confucius said: "Lu will no longer have anyone ransoming people.

」子路受而勸德，子贛讓而止善。孔子之明，以小知大，以近知遠，通於論者也。由此觀之，廉有所在，而不可公行也。故行齊於俗，可隨也；事周於能，易為也。矜偽以惑世，伉行以違眾，聖人不以為民俗。廣廈闊屋，連闥通房，人之所安也，鳥入之而憂。高山險阻，深林叢薄，虎豹之所樂也，人入之而畏。川穀通原，積水重泉，黿鼉之所便也，人入之而死。咸池、承云，九韶、六英，人之所樂也，鳥獸聞之而驚。深谿峭岸，峻木尋枝，猿狖之所樂也，人上之而慄。形殊性詭，所以為樂者乃所以為哀，所以為安者乃所以為危也。乃至天地之所覆載，日月之所照誋，使各便其性，安其居，處其宜，為其能。故愚者有所脩，智者有所不足；柱不可以摘齒，筐不可以持屋；馬不可以服重，牛不可以追速；鉛不可以為刀，銅不可以為弩；鐵不可以為舟，木不可以為釜。各用之於其所適，施之於其所宜，即萬物一齊，而無由相過。夫明鏡便於照形，其於以函食，不如簞；犧牛粹毛，宜於廟牲，其於以致雨，不若黑蜧。由此觀之，物無貴賤。因其所貴而貴之，物無不貴也；因其所賤而賤之，物無不賤也。夫玉璞不厭厚，角䚩不厭薄；漆不厭黑，粉不厭白。此四者相反也，所急則均，其用一也。今之裘與蓑，孰急？見雨則裘不用，升堂則蓑不御，此代為常者也。譬若舟、車、楯、肆、窮廬，故有所宜也。故老子曰「不上賢」者，言不致魚於木，沉鳥於淵。故堯之治天下也，舜為司徒，契為司馬，禹為司空，后稷為大田師，奚仲為工。其導萬民也，水處者漁，山處者木，谷處者牧，陸處者農。地宜其事，事宜其械，械宜其用，用宜其人。澤皋織網，陵阪耕田，得以所有易所無，以所工易所拙，是故離叛者寡，而聽從者眾。譬若播棋丸於地，員者走澤，方者處高，各從其所安，夫有何上下焉！

" (He continued:) Zilu accepted and encouraged virtue, while Zigong declined and stopped goodness. Confucius's clarity knew the great from the small and the far from the near; he was one who understood discourse. From this it appears that integrity has its place, but cannot be openly and universally practiced. So conduct that matches custom can be followed; a matter and an ability well matched are easy to do. To boast, to be false and so bewilder the age, to put on lofty conduct that goes against the crowd, the sage does not take as custom. Broad halls and wide houses with doors linked and rooms connected are where people are at ease, but a bird entering them is anxious. High mountains and steep barriers, deep forests and thickets are where tigers and leopards are glad, but a person entering is afraid. Valleys that reach to their source, with pooled water and layered springs, are convenient for turtles and crocodiles, but a person entering dies. The Xianchi, Chengyun, Jiushao and Liuying music are what people enjoy, but birds and beasts hearing them are startled. Deep gorges and steep banks and tall trees with long branches are where monkeys are glad, but a person climbing them trembles. Forms differ and natures are strange, so what makes one glad is just what makes another grieve, and what makes one safe is just what makes another endangered. As for what heaven and earth cover and carry and the sun and moon shine on, let each find his own nature convenient, be at ease in his own dwelling, stay where he is suited, and do what he is able to do. So the foolish have something they do well and the wise have something they lack; a pillar cannot pick teeth, a basket cannot prop up a house; a horse cannot bear heavy loads and an ox cannot chase speed; lead cannot be made into a knife, bronze cannot be made into a crossbow; iron cannot be made into a boat, wood cannot be made into a cauldron. When each is used where suited and applied where fitting, the myriad things are equalized, and none can surpass another. A bright mirror is convenient for reflecting forms, but used to hold food it is not as good as a bamboo basket; an ox for sacrifice with pure coat is fit for the temple, but used to pray for rain it is not as good as the black water-dragon. From this it appears that things have no noble or lowly. If one honors a thing for what it is honored for, no thing is not honored; if one despises a thing for what it is despised for, no thing is not despised. A rough jade is not disliked for being thick, and a horn vessel is not disliked for being thin (the source text has a rare character here); lacquer is not disliked for being black, and powder is not disliked for being white. These four are opposite, yet what is urgent is equal, and the use is one. Now furs and rain capes, which is more urgent? When one sees rain the fur is not used; when one ascends the hall the rain cape is not worn; they take turns being the norm. It is like boat, cart, shield, shop and humble hut, each with its own fitting. So Laozi's saying 'do not exalt the worthy' means not sending fish up a tree or sinking birds in an abyss. So when Yao governed the world, Shun was minister of education, Xie was minister of war, Yu was minister of works, Hou Ji was chief of agriculture, and Xi Zhong was official of crafts. He guided the myriad people: those by the water fished, those in the mountains cut wood, those in valleys herded, and those on the plains farmed. The land suited that task, the task suited that tool, the tool suited that use, and the use suited that person. At marshes and shores they wove nets, on hills and slopes they plowed, taking what they had in exchange for what they lacked, taking what they were skilled at in exchange for what they were poor at, so that those who rebelled were few and those who obeyed were many. It is like scattering chess pieces and round pellets on the ground: the round ones roll to the hollow, the square ones stay on the high ground, each following what is comfortable; what high and low is there!

若風之遇簫，忽然感之，各以清濁應矣。夫猿狖得茂木，不捨而穴；狟貉得埵防，弗去而緣；物莫避其所利而就其所害。是故鄰國相望，雞狗之音相聞，而足跡不接諸侯之境，車軌不結千里之外者，皆各得其所安。故亂國若盛，治國若虛，亡國若不足，存國若有餘。虛者非無人也，皆守其職也；盛者非多人也，皆徼於末也；有餘者非多財也，欲節事寡也；不足者非無貨也，民躁而費多也。故先王之法籍，非所作也，其所因也。其禁誅，非所為也，其所守也。凡以物治物者不以物，以睦；治睦者不以睦，以人；治人者不以人，以君；治君者不以君，以欲；治欲者不以欲，以性；治性者不於性，以德；治德者不以德，以道。原人之性，蕪濊而不得清明者，物或堁之也。羌、氐、僰、翟，嬰兒生皆同聲，及其長也，雖重象狄騠，不能通其言，教俗殊也。今三月嬰兒，生而徙國，則不能知其故俗。由此觀之，衣服禮俗者，非人之性也，所受於外也。夫竹之性浮，殘以為牒，束而投之水，則沉，失其體也。金之性沉，託之於舟上則浮，勢有所支也。夫素之質白，染之以涅則黑；縑之性黃，染之以丹則赤。人之性無邪，久湛於俗則易。易而忘本，合於若性。故日月欲明，浮雲蓋之；河水欲清，沙石濊之；人性慾平，嗜慾害之。惟聖人能遺物而反己。夫乘舟而惑者，不知東西，見鬥極則寤矣。夫性，亦人之鬥極也。有以自見也，則不失物之情；無以自見，則動而惑營。譬若隴西之遊，愈躁愈沉。孔子謂顏回曰：「吾服汝也忘，而汝服於我也亦忘。雖然，汝雖忘乎，吾猶有不忘者存。」孔子知其本也。夫縱欲而失性，動未嘗正也，以治身則危，以治國則亂，以入軍則破。是故不聞道者，無以反性。故古之聖王，能得諸己，故令行禁止，名傳後世，德施四海。是故凡將舉事，必先平意清神。神清意平，物乃可正。

Like wind meeting a flute, suddenly stirring it, each responds with its own clear or muddy tone. A monkey that finds a thick tree does not leave it to make a burrow; a badger that finds earthen banks does not leave but follows along them; no creature avoids what benefits it and goes toward what harms it. So neighboring states see each other and hear each other's chickens and dogs, yet their footprints do not reach into each other's borders and their cart tracks do not meet a thousand li away, for each finds contentment where it is. So a disordered state seems flourishing, a well-ordered state seems empty, a perishing state seems insufficient, and a surviving state seems to have surplus. Emptiness does not mean no people, but that all keep to their duties; flourishing does not mean many people, but that all seek secondary occupations; surplus does not mean much wealth, but that desires are restrained and affairs are few; insufficiency does not mean no goods, but that the people are hasty and spend much. So the legal codes of the former kings were not made by themselves but followed from what was handed down; their prohibitions and executions were not done by themselves but were upheld. All who use things to govern things do not use things but use harmony; those who govern harmony do not use harmony but use people; those who govern people do not use people but use the ruler; those who govern the ruler do not use the ruler but use desire; those who govern desire do not use desire but use nature; those who govern nature do not rest on nature but use virtue; those who govern virtue do not use virtue but use the Way. Tracing the origin of human nature, it is overgrown and cannot be bright and clear because dust at times covers it. The Qiang, Di, Bo and Di peoples, as infants all have the same voice at birth, but by the time they grow up, even with layers of interpreters, their speech cannot be understood, because teaching and custom differ. Now take an infant of three months and move it to another state at birth, and it will not know its original custom. From this it appears that clothing, ritual and custom are not human nature but are received from outside. The nature of bamboo is to float, but when broken into slips, bound and thrown into water, it sinks, having lost its original substance. The nature of metal is to sink, but when carried on a boat it floats, because the situation supports it. The substance of plain silk is white, but when dyed with black mineral it becomes black; the nature of fine silk is yellow, but when dyed with cinnabar it becomes red. Human nature has no deviance, but after long immersion in custom it changes. When it changes and the root is forgotten, it fits that other nature. So the sun and moon wish to be bright but floating clouds cover them; the river wishes to be clear but sand and stones muddy it; human nature wishes to be level but appetites and desires harm it. Only the sage can leave things and return to himself. One who is lost on a boat does not know east from west, and awakens on seeing the Northern Dipper and the Pole Star. Nature too is a person's Dipper and Pole Star. If one has something by which to see oneself, one does not lose the feeling of things; if one has nothing by which to see oneself, the least move brings confusion and disorder. It is like swimming in the Longxi River: the more hurried, the more one sinks. Confucius said to Yan Hui: "When I submit to you I forget, and when you submit to me you forget. Even so, though you forget, there is something I do not forget that remains." Confucius knew that root. One who indulges desire and loses nature has never moved rightly; used to govern the person it endangers, used to govern the state it brings disorder, used to enter the army it brings defeat. So one who has not heard the Way has no way to return to nature. The sage kings of ancient times could obtain it from themselves, so their orders were carried out and their prohibitions stopped, their names passed down to later ages and their virtue extended to the four seas. So whenever one is about to act, one must first level one's intention and clear one's spirit. When spirit is clear and intention level, things can be set right.

若璽之抑埴，正與之正，傾與之傾。故堯之舉舜也，決之於目；桓公之取甯戚也，斷之於耳而已矣。為是釋術數而任耳目，其亂必甚矣。夫耳目之可以斷也，反情性也；聽失於誹譽，而目淫於采色，而欲得事正，則難矣。夫載哀者聞歌聲而泣，載樂者見哭者而笑。哀可樂者，笑可哀者，載使然也，是故貴虛。故水擊則波興，氣亂則智昏。智昏不可以為政，波水不可以為平。故聖王執一而勿失，萬物之情既矣，四夷九州服矣。夫一者至貴，無適於天下。聖人託於無適，故民命繫矣。為仁者必以哀樂論之，為義者必以取予明之。目所見不過十里，而欲遍照海內之民，哀樂弗能給也。無天下之委財，而欲遍澹萬民，利不能足也。且喜怒哀樂，有感而自然者也。故哭之發於口，涕之出於目，此皆憤於中而形於外者也。譬若水之下流，煙之上尋也，夫有孰推之者！故強哭者雖病不哀，強親者雖笑不和。情發於中而聲應於外，故釐負羈之壺餐，愈於晉獻公之垂棘；趙宣孟之束脯，賢於智伯之大鐘。故禮豐不足以效愛，而誠心可以懷遠。故公西華之養親也，若與朋友處，曾參之養親也，若事嚴主烈君，其於養，一也。故胡人彈骨，越人契臂，中國歃血也，所由各異，其於信，一也。三苗髽首，羌人括領，中國冠笄，越人劗鬋，其於服，一也。帝顓頊之法，婦人不闢男子於路者，拂之於四達之衢，今之國都，男女切踦，肩摩於道，其於俗，一也。故四夷之禮不同，皆尊其主而愛其親，敬其兄；獫狁之俗相反，皆慈其子而嚴其上。夫鳥飛成行，獸處成群，有孰教之！故魯國服儒者之禮，行孔子之術，地削名卑，不能親近來遠。越王句踐劗髮文身，無皮弁搢笏之服，拘罷拒折之容，然而勝夫差於五湖，南面而霸天下，泗上十二諸侯皆率九夷以朝。胡、貉、匈奴之國，縱體拖髮，箕倨反言，而國不亡怴A未必無禮也。

Like a seal pressed into clay, the straight is given straightness and the tilted is given tilt. So when Yao raised Shun, he decided by the eyes; when Duke Huan took Ning Qi, deciding by the ears was enough. Therefore if one sets aside technique and trusts the ears and eyes, disorder will surely be worse. Ears and eyes can be relied on for judgment only when one returns to feeling and nature; if hearing errs in slander and praise and the eye is lewd about colors, to hope to get the right of affairs becomes hard. A person who carries grief weeps on hearing singing, and a person who carries joy laughs on seeing someone weep. To take what is joyful as sad and what is sad as laughable is the work of what one carries, so emptiness is valued. When water is struck waves arise; when energy is disordered the intelligence darkens. A darkened intelligence cannot manage government, and water with waves cannot serve as a level. So the sage king holds to the One and does not lose it, and the feelings of the myriad things are exhausted and the four barbarians and nine provinces submit. The One is the utmost honored, with no rival in the world. The sage entrusts himself to having no rival, and the people's fate is held together. One who practices humaneness must discuss it in terms of grief and joy, and one who practices righteousness must make it plain through taking and giving. What the eye sees is no more than ten li, yet to wish to shine on all the people within the seas, grief and joy cannot be supplied; with no stored wealth of the whole world, yet to wish to support all the myriad people, benefits cannot suffice. Moreover joy, anger, grief and delight arise by themselves in response to stimulus. So weeping comes from the mouth and tears from the eyes, all are pent up within and take form without. Like water flowing down and smoke rising, who pushes them! So one who is forced to weep, even if he weeps himself sick, is not sad; one who is forced to be close, even if he laughs, is not harmonious. Feeling rises from within and sound echoes outside, so Xi Fuji's single pot of rice was worth more than Duke Xian of Jin's Chuiji jade disk, and Zhao Xuanmeng's bundle of dried meat was worth more than Zhi Bo's great bell. So lavish ritual is not enough to prove love, but sincere heart can draw distant people. Gongxi Hua served his parents as if getting along with friends; Zengzi served his parents as if serving a stern master and a fierce ruler; in respect of serving, they are one. The northern barbarians knock bones, the southern Yue cut arms, the Middle Kingdom smears blood, each by a different route; in respect of trust, they are one. The Sanmiao tie their hair into a mallet knot, the Qiang bind their collars, the Middle Kingdom wears caps and hairpins, and the Yue cut their hair; in respect of dress, they are one. Under the law of Emperor Zhuanxu, a woman who did not make way for a man on the road was whipped at the crossroads; now in the capital cities, men and women's feet touch and shoulders rub on the roads; in respect of custom, it is one. So the rituals of the four barbarians differ, yet all respect their rulers, love their relatives and honor their elder brothers; the customs of the Xianyun are the opposite, yet all cherish their children and are stern toward those above. Birds fly in rows and beasts stay in herds; who teaches them! So Lu wore the rituals of the Confucians and practiced Confucius's art, and its land was cut and its name lowered, and it could not draw near or bring in the distant. King Goujian of Yue cut his hair and tattooed his body, had no leather cap and hand-held tablet in dress, and had no bowing and stooping in bearing, yet he defeated Fuchai at the Five Lakes and faced south as hegemon of the world, and the twelve feudal lords along the Si River led the nine Yi tribes to come to court. The states of the northern Hu, Mo and Xiongnu, with bodies unrestrained, hair loose, sitting with legs spread and speaking in the opposite manner, yet their states did not perish (the source text has a damaged character here, and the sense is 'those'); it is not necessarily that they have no ritual.

楚莊王裾衣博袍，令行乎天下，遂霸諸侯。晉文君大布之衣，牂羊之裘，韋以帶劍，威立於海內。豈必鄒、魯之禮之謂禮乎！是故入其國者從其俗，入其家者避其諱，不犯禁而入，不忤逆而進，雖之夷狄徒裸之國，結軌乎遠方之外，而無所困矣。禮者，實之文也；仁者，恩之效也。故禮因人情而為之節文，而仁發恲以見容。禮不過實，仁不溢恩也，治世之道也。夫三年之喪，是強人所不及也，而以偽輔情也。三月之服，是絕哀而迫切之性也。夫儒、墨不原人情之終始，而務以行相反之制，五縗之服。悲哀抱於情，葬薶稱於養，不強人之所不能為，不絕人之所能已，度量不失於適，誹譽無所由生。古者，非不知繁升降槃還之禮也，蹀採齊、肆夏之容也，以為曠日煩民而無所用，故制禮足以佐實喻意而已矣。古者，非不能陳鐘鼓，盛筦簫，揚干鏚，奮羽旄，以為費財亂政，制樂足以合歡宣意而已，喜不羨於音。非不能竭國麋民，虛府殫財，含珠鱗施，綸組節束，追送死也，以為窮民絕業而無益於槁骨腐肉也，故葬薶足以收斂蓋藏而已。昔舜葬蒼梧，市不變其肆；禹葬會稽之山，農不易其畝；明乎生死之分，通乎侈儉之適者也。亂國則不然，言與行相悖，情與貌相反，禮飾以煩，樂優以淫，崇死以害生，久喪以招行，是以風俗濁於世，而誹譽萌於朝，是故聖人廢而不用也。義者，循理而行宜也；禮者，體情制文者也。義者宜也，禮者體也。昔有扈氏為義而亡，知義而不知宜也；魯治禮而削，知禮而不知體也。有虞氏之祀，其社用土，祀中霤，葬成畝，其樂咸池、承雲、九韶，其服尚黃。夏后氏，其社用松，祀戶，葬牆置翣，其樂夏籥、九成、六佾、六列、六英，其服尚青。殷人之禮，其社用石，祀門，葬樹松，其樂大濩、晨露，其服尚白。周人之禮，其社用栗，祀灶，葬樹柏，其樂大武、三象、棘下，其服尚赤。

King Zhuang of Chu wore robes with broad lapels and wide gowns, and his order was carried out throughout the world, and so he became hegemon over the feudal lords. Lord Wen of Jin wore clothes of coarse cloth and a fur coat of ewe skin, and wore his sword with a belt of tanned leather, and his authority was established within the seas. Why must the rites of Zou and Lu alone be called ritual! So on entering a state, follow its customs; on entering a house, avoid that house's taboos; enter without violating prohibitions and advance without going against anything, and even if one goes to the naked states of the barbarians, with chariot tracks linked beyond distant lands, one will not be in difficulty. Ritual is the embellishment of reality; benevolence is the verification of kindness. So ritual follows human feeling and gives it restraint and adornment, and benevolence arises from within and shows in the countenance. Ritual does not exceed reality, and benevolence does not overflow kindness; this is the Way of an ordered age. The three years' mourning compels people to do what they cannot, and uses artifice to assist feeling. The three months' mourning cuts off grief and presses on the nature. The Confucians and Mohists do not trace the beginning and end of human feeling, but strive to practice opposite systems and the five grades of mourning dress. Grief held in feeling, with burial matched to maintenance, not forcing people to do what they cannot and not cutting off what they can stop, with measures that do not lose what is suitable, then there is no source for slander and praise. In ancient times it was not that they did not know the complicated rites of ascending, descending and turning about, nor did they not know the demeanor of stepping to the 'Cai Qi' and 'Si Xia'; they thought that it wasted days and troubled the people without use, so they fixed the rites merely enough to assist reality and make clear the meaning. In ancient times it was not that they could not set out bells and drums, fill the pipes and flutes, raise the shields and axes, and sweep up the feathers and yak tails; they thought it wasted wealth and disordered government, so they fixed music merely enough to join in joy and express feeling, so that joy did not exceed the music. It was not that they could not exhaust the strength of the state and use up the people's labor, empty the treasuries and use up wealth, put pearls in the mouth and lay jade like scales on the body, and tie the dead with silk bands to send them off; they thought it would make the people poor and cut off their livelihood and do no good to dry bones and rotting flesh, so burial was merely enough to shroud, cover and conceal. In the past Shun was buried at Cangwu, and the markets did not change their shops; Yu was buried on Mount Kuaiji, and the farmers did not change their fields; they understood the distinction between death and life and comprehended the suitable measure of lavishness and thrift. In a disordered state it is not so: words and deeds contradict each other, feeling and appearance are opposed, ritual is elaborated into complexity, music is soft and licentious, they exalt death to harm life, and lengthy mourning to display conduct, so customs are muddied in the world and slander and praise sprout in court, and so the sage abolishes them and does not use them. Righteousness follows principle and practices what is suitable; ritual examines feeling and makes embellishment. Righteousness is what is fitting, and ritual is what embodies. In the past the Youhu clan perished for the sake of righteousness, knowing righteousness but not what is fitting; Lu governed by ritual and was weakened, knowing ritual but not what it embodies. The sacrifices of the Youyu clan used earth for the altar of the soil, sacrificed to the central courtyard, buried in the fields, had the music Xianchi, Chengyun and Jiushao, and favored yellow in dress. The Xia dynasty used pine for the altar of the soil, sacrificed to the door, set up feather screens on the wall at burial, had the music Xia Yue, Jiucheng, Liuyi, Liulie and Liuying, and favored blue-green in dress. The rites of the Yin people used stone for the altar of the soil, sacrificed to the gate, planted pine at burial, had the music Dahu and Chenlu, and favored white in dress. The rites of the Zhou people used chestnut for the altar of the soil, sacrificed to the stove, planted cypress at burial, had the music Dawu, Sanxiang and Jixia, and favored red in dress.

禮樂相詭，服制相反，然而皆不失親疏之恩，上下之倫。今握一君之法籍，以非傳代之俗，譬由膠柱而調瑟也。故明主制禮義而為衣，分節行而為帶。衣足以覆形，從典墳，虛循撓，便身體，適行步，不務於奇麗之容，隅眥之削。帶足以結紐收衽，束牢連固，不亟於為文句疏短之。故制禮義，行至德，而不拘於儒墨。所謂明者，非謂其見彼也，自見而已。所謂聰者，非謂聞彼也，自聞而已。所謂達者，非謂知彼也，自知而已。是故身者，道之所託，身得則道得矣。道之得也，以視則明，以聽則聰，以言則公，以行則從。故聖人裁製物也，猶工匠之斲削鑿枘也，宰庖之切割分別也，曲得其宜而不折傷。拙工則不然，大則塞而不入，小則窕而不周，動於心，枝於手，而愈醜。夫聖人之斲削物也，剖之判之，離之散之；已淫已失，復揆以一；既出其根，復歸其門；已雕已琢，還反於樸。合而為道德，離而為儀表。其轉入玄冥，其散應無形。禮義節行，又何以窮至治之本哉！世之明事者，多離道德之本，曰禮義足以治天下，此未可與言術也。所謂禮義者，五帝三王之法籍風俗，一世之跡也。譬若芻狗土龍之始成，文以青黃，絹以綺繡，纏以朱絲，尸祝袀袨，大夫端冕以送迎之。及其已用之後，則壤土草薊而已，夫有孰貴之！故當舜之時，有苗不服，於是舜修政偃兵，執干鏚而舞之。禹之時，天下大雨，禹令民聚土積薪，擇丘陵而處之。武王伐紂，載屍而行，海內未定，故不為三年之喪始。禹遭洪水之患，陂塘之事，故朝死而暮葬。此皆聖人之所以應時耦變，見形而施宜者也。今之修干鏚而笑钁插，知三年非一日，是從牛非馬，以徵笑羽也。以此應化，無以異於彈一絃而會棘下。夫以一世之變，欲以耦化應時，譬猶冬被葛而夏被裘。夫一儀不可以百發，一衣不可以出歲。儀必應乎高下，衣必適乎寒暑。

Their ritual and music strangely differ and their dress systems are opposed, yet none lost the kindness between near and distant kin or the order between high and low. Now to cling to one ruler's statutes and criticize customs passed down through generations is like gluing the bridges of a zither to tune it. So the enlightened ruler makes ritual and righteousness his garment, and distinguishes measured conduct as his belt. A garment is enough to cover the body, follows the canon, and with an empty mind follows the bends; it is convenient for the body and fit for walking, and does not strive after remarkable and beautiful appearance or sharp cuts at the edges. The belt is enough to fasten and gather up the lapels, tied firmly and joined solidly, and does not hurry to make interlaced patterns of ornament (the character here in the original was lost in transcription). So he establishes ritual and righteousness and practices the utmost virtue, without being confined to Confucians and Mohists. What is called clarity does not mean seeing that other person, but seeing for oneself. What is called acuity does not mean hearing that other person, but hearing for oneself. What is called comprehension does not mean knowing that other person, but knowing for oneself. So the person is where the Way lodges; when the person has the Way, he has it. When the Way is had, one sees with it and is clear, hears with it and is acute, speaks with it and is impartial, and acts with it and people follow. So the sage cuts things as a craftsman carves a tenon, or as a cook carves and divides; every bend gets its due and nothing is broken or harmed. A clumsy worker is not so: if too large it jams and cannot go in, if too small it is loose and does not fit all round; moving from the heart and forking in the hand, it grows uglier. The sage carves things, splits them, divides them, scatters them; having passed and having lost, he again uses the One to measure; having come out of the root, he returns to the gate; having carved and polished, he returns to simplicity. Combined, it becomes the Way and virtue; scattered, it becomes the models. Turning into the dark and obscure, spreading out to respond to the formless. Ritual, righteousness and measured conduct, what can they use to exhaust the root of perfect order! Those in the world who understand affairs mostly leave the root of the Way and virtue and say that ritual and righteousness are enough to govern the world; one cannot yet talk with them about method. What are called ritual and righteousness are the statutes and customs of the Five Emperors and Three Kings, the traces of one age. They are like straw dogs and clay dragons just made: painted in blue and yellow, wrapped in embroidered silk, bound with red cords, and the impersonators of the dead in black robes and great officers in formal caps send them off and welcome them. Once they have been used, they are only earth and weeds, and who still values them! So in the time of Shun, the Youmiao did not submit, and Shun cultivated government and halted weapons, and danced holding shield and axe. In Yu's time, there was great rain in the world, and Yu had the people gather earth and pile up firewood and chose hills to live on. When King Wu attacked Zhou he went carrying the spirit tablet in his chariot, and as the realm within the seas was not yet settled, he did not begin the three years' mourning. Yu met the trouble of the flood and the work on dikes and ponds, so he was buried in the evening of the day he died. All these are how the sages responded to the times, matched changes, and applied what was fitting on seeing the form. Now to practice shield and axe and laugh at hoe and spade, to know three years and criticize one day, is to follow the ox and criticize the horse, or to laugh at the yu note using the zhi note. To respond to change with this is no different from plucking one string and trying to match 'Jixia.' To take the changes of one age and try to match change and follow the times is like wearing kudzu in winter and fur in summer. A single crossbow cannot be fired a hundred times, and a single garment cannot be worn for a whole year. A crossbow must respond to high and low, and a garment must suit cold and heat.

是故世異則事變，時移則俗易。故聖人論世而立法，隨時而舉事。尚古之王，封於泰山，禪於梁父，七十餘聖，法度不同，非務相反也，時世異也。是故不法其已成之法，而法其所以為法。所以為法者，與化推移者也。夫能與化推移為人者，至貴在焉爾。故狐梁之歌可隨也，其所以歌者不可為也；聖人之法可觀也，其所以作法不可原也；辯士言可聽也，其所以言不可形也。淳均之劍不可愛也，而歐冶之巧可貴也。今夫王喬、赤誦子，吹嘔呼吸，吐故內新，遺形去智，抱素反真，以遊玄眇，上通雲天。今欲學其道，不得其養氣處神，而放其一吐一吸，時詘時伸，其不能乘雲升假亦明矣。五帝三王，輕天下，細萬物，齊死生，同變化，抱大聖之心，以鏡萬物之情，上與神明為友，下與造化為人。今欲學其道，不得其清明玄聖，而守其法籍憲令，不能為治亦明矣。故曰：「得十利劍，不若得歐冶之巧；得百走馬，不若得伯樂之數。」樸至大者無形狀，道至眇者無度量，故天之圓也不得規，地之方也不得矩。往古來今謂之宙，四方上下謂之宇，道在其間，而莫知其所。故其見不遠者，不可與語大；其智不閎者，不可與論至。昔者馮夷得道，以潛大川；鉗且得道，以處昆侖。扁鵲以治病；造父以御馬，羿以之射，倕以之斲，所為者各異，而所道者一也。夫稟道以通物者，無以相非也。譬若同陂而溉田，其受水均也。今屠牛而烹其肉，或以為酸，或以為甘，煎熬燎炙，齊味萬方，其本一牛之體。伐楩柟豫樟而剖梨之，或為棺槨，或為柱梁，披斷撥檖，所用萬方，然一木之樸也。故百家之言，指奏相反，其合道一體也。譬若絲竹金石之會樂同也，其曲家異而不失於體。伯樂、韓風、秦牙、管青，所相各異，其知馬一也。故三皇五帝，法籍殊方，其得民心均也。

So when the age is different, affairs change; when the times shift, customs alter. So the sage discusses the age and sets up laws and handles affairs by the times. The kings who honored antiquity performed the Feng sacrifice at Mount Tai and the Shan sacrifice at Liangfu; the seventy-odd sages had different standards, not because they strove to be opposite, but because the ages differed. So one does not imitate laws already made but imitates what the laws were made from. The reason for making laws moves along with change. One who can move with change and be a person has the highest value right there. So the songs of Huliang can be sung along with, but why he sang so cannot be done; the sage's laws can be looked at, but how they were made cannot be traced; the words of the debater can be listened to, but why he spoke so cannot be given form. The Chunjun sword is not to be loved, but Ou Ye's skill is to be valued. Now Wang Ze and Chisongzi, breathing in and out, spitting out the old and taking in the new, abandoning the body and discarding knowledge, embracing simplicity and returning to the true, roam in the dark and subtle and go up to the clouds and sky. If one wants to learn their Way but does not get how they nourish qi and dwell in spirit, but imitates their puffing and inhaling and bending and stretching at times, one cannot ride the clouds and rise far away, and this is obvious. The Five Emperors and Three Kings took lightly the world and treated the myriad things as trivial, made death and life equal and treated changes as the same, held the heart of the great sage to mirror the feelings of all things, above were friends with the spirits and below were companions of the creative transformations. Now if one wants to learn their Way but does not get their clarity, mystery and sagehood, but keeps to statutes and ordinances, one cannot govern, and this is obvious. So it is said: "To obtain ten sharp swords is not as good as to obtain the skill of Ou Ye; to obtain a hundred running horses is not as good as to obtain the method of Bo Le." Simplicity at its greatest has no form, and the Way at its most subtle has no measure, so the roundness of heaven cannot be drawn with a compass and the squareness of earth cannot be drawn with a carpenter's square. The past and the present are called 'zhou' (time), the four directions and up and down are called 'yu' (space), and the Way is in the midst of them, yet no one knows where it is. So one whose view is not far cannot be spoken with about the great; one whose wisdom is not broad cannot be spoken with about the ultimate. In the past Feng Yi gained the Way and used it to dive in the great rivers; Qian Qie gained the Way and used it to dwell on Kunlun. Bian Que used it to cure illness, Zao Fu used it to drive horses, Yi used it to shoot, and Chui used it to carve, and what they did was each different, but the Way they followed was one. Those who receive the Way and apply it to things have no ground to criticize one another. It is like irrigating fields from the same pond: the water they receive is equal. Now slaughter an ox and cook its meat: some make it sour, some make it sweet, boiled, simmered, roasted and grilled, blending flavors in ten thousand ways, yet the root is the body of one ox. Fell pian, nan, yu and zhang trees and split them, and some make coffins, some pillars and beams, split open and broken, used in ten thousand ways, yet they are the raw wood of one tree. So the words of the hundred schools point in opposite directions but, as they accord with the Way, are one body. It is like music joined from silk, bamboo, metal and stone, which is the same music though each school's tunes differ without losing the whole. Bo Le, Han Feng, Qin Ya and Guan Qing each judged horses in a different way, but their knowledge of horses was one. So the Three Sovereigns and Five Emperors had statutes pointing in different directions, but in gaining the hearts of the people they were equal.

故湯入夏而用其法，武王入殷而行其禮，桀、紂之所以亡，而湯、武之所以為治。故剞劂銷鋸陳，非良工不能以制木；鑪橐埵坊設，非巧冶不能以冶金。屠牛吐一朝解九牛，而刀以剃毛；庖丁用刀十九年，而刀如新剖硎。何則？遊乎眾虛之閒。若夫規矩鉤繩者，此巧之具也，而非所以巧也。故瑟無絃，雖師文不能以成曲；徒絃，則不能悲。故絃，悲之具也，而非所以為悲也。若夫工匠之為連鐖、運開、陰閉、眩錯，入於冥冥之眇，神調之極，遊乎心手眾虛之閒，而莫與物為際者，父不能以教子。瞽師之放意相物，寫神愈舞，而形乎絃者，兄不能以喻弟。今夫為平者準也，為直者繩也。若夫不在於繩準之中，可以平直者，此不共之術也。故叩宮而宮應，彈角而角動，此同音之相應也。其於五音無所比，而二十五絃皆應，此不傳之道也。故蕭條者，形之君；而寂寞者，音之主也。天下是非無所定，世各是其所是而非其所非，所謂是與非各異，皆自是而非人。由此觀之，事有合於己者，而未始有是也；有忤於心者，而未始有非也。故求是者，非求道理也，求合於己者也；去非者，非批邪施也，去忤於心者也。忤於我，未必不合於人也；合於我，未必不非於俗也。至是之是無非，至非之非無是，此真是非也。若夫是於此而非於彼，非於此而是於彼者，此之謂一是一非也。此一是非，隅曲也；夫一是非，宇宙也。今吾欲擇是而居之，擇非而去之，不知世之所謂是非者，不知孰是孰非。老子曰：「治大國若烹小鮮。」為寬裕者曰勿數撓，為刻削者曰致其鹹酸而已矣。晉平公出言而不當，師曠舉琴而撞之，跌衽宮壁。左右欲塗之，平公曰：「舍之！以此為寡人失。」孔子聞之曰：「平公非不痛其體也，欲來諫者也。」韓子聞之曰：「群臣失禮而弗誅，是縱過也。有以也夫，平公之不霸也！

So Tang entered Xia and used its laws, and King Wu entered Yin and practiced its rites; what Jie and Zhou were destroyed by was exactly what Tang and Wu governed by. So when the carving knife is melted down and the saw is laid out, only a good craftsman can use them to control wood; when the furnace bellows and casting molds are set up, only a skillful smelter can use them to melt metal. A butcher in one morning dismembers nine oxen and his knife can still shave hair; Cook Ding used his knife for nineteen years and it was still like newly from the whetstone. Why? He roamed among the many gaps. As for the compass, square, hook and cord, these are the tools of skill, but they are not what makes the skill. So a zither without strings could not make a tune even by Shi Wen; with only strings it still could not be sad. So the string is the instrument of sadness, but it is not what makes the sadness. As for the craftsman making linked mechanisms, openings and closings, hidden latches, and interlaced dazzling designs, entering the subtlety of the obscure and reaching the extreme of spirit-like tuning, roaming among the many gaps of heart and hand with no contact with the things, a father cannot teach it to his son. A blind musician sets his mind to copying things, and his depiction of spirit surpasses dance, and takes form on the strings; an elder brother cannot explain it to a younger. Now what is used to seek the level is the water level, and what is used to seek the straight is the plumb line and ink line. As for what can be level and straight without being within the line and level, this is an unshared art. So strike gong and gong responds, pluck jiao and jiao stirs; this is notes of the same kind responding. As for what has no connection to the five notes yet all twenty-five strings respond, this is the Way that is not taught. So desolation is the lord of form, and stillness is the master of sound. In the world there is no fixed right and wrong, and each age takes its own right as right and its own wrong as wrong; so-called right and wrong differ, each thinking himself right and others wrong. Seen from this, matters that suit oneself have never really been right, and those that go against one's heart have never really been wrong. So one who seeks the right does not seek principle but seeks what suits himself; one who removes the wrong does not refute the perverse but removes what goes against his heart. What goes against me may not be unsuitable to others; what suits me may not escape the criticism of the age. The right of the utmost right has no wrong, and the wrong of the utmost wrong has no right; this is true right and wrong. As for what is right here and wrong there, or wrong here and right there, this is called one right and one wrong. This right and wrong is a corner's bend; that right and wrong is the cosmos. Now I want to choose what is right and live in it, and choose what is wrong and discard it, but I do not know what the world calls right and wrong, or which is right and which is wrong. Laozi said: "Governing a large state is like cooking a small fish." Those who advocate leniency say not to stir it again and again, and those who advocate severity say it is enough to season it with salt and sour. Duke Ping of Jin spoke improperly, and Shi Kuang raised his zither and struck him, so that his lapel fell against the palace wall. His attendants wanted to wipe away the mark, and Duke Ping said: "Leave it! Let it be my fault." Confucius heard of it and said: "Duke Ping did not fail to feel pain in his body; he wanted to draw in those who remonstrate." Master Han heard of it and said: "For ministers to violate propriety and not be executed is to indulge faults. The reason Duke Ping did not become hegemon has a cause!

」故賓有見人於宓子者，賓出，宓子曰：「子之賓獨有三過：望我而笑，是攓也。談語而不稱師，是返也。交淺而言深，是亂也。」賓曰：「望君而笑，是公也。談語而不稱師，是通也。交淺而言深，是忠也。」故賓之容一體也，或以為君子，或以為小人，所自視之異也。故趣舍合，即言忠而益親；身疏，即謀當而見疑。親母為其子治扢禿，而血流至耳，見者以為其愛之至也；使在於繼母，則過者以為嫉也。事之情一也，所從觀者異也。從城上視牛如羊，視羊如豕，所居高也。窺面於盤水則員，於杯則隋。面形不變其故，有所員、有所隋者，所自窺之異也。今吾雖欲正身而待物，庸遽知世之所自窺我者乎！若轉化而與世競走，譬猶逃雨也，無之而不濡。常欲在於虛，則有不能為虛矣；若夫不為虛而自虛者，此所慕而不能致也。故通於道者，如車軸，不運於己，而與轂致千里，轉無窮之原也。不通於道者，若迷惑，告以東西南北，所居聆聆，一曲而闢，然忽不得，復迷惑也。故終身隸於人，闢若俔之見風也，無須臾之閒定矣。故聖人體道反性，不化以待化，則幾於免矣。治世之體易守也，其事易為也，其禮易行也，其責易償也。是以人不兼官，官不兼事，士農工商，鄉別州異。是故農與農言力，士與士言行，工與工言巧，商與商言數。是以士無遺行，農無廢功，工無苦事，商無折貨，各安其性，不得相干。故伊尹之興土功也，修脛者使之蹠钁，強脊者使之負土，眇者使之準，傴者使之塗，各有所宜，而人性齊矣。胡人便於馬，越人便於舟，異形殊類，易事而悖，失處而賤，得勢而貴。聖人總而用之，其數一也。夫先知遠見，達視千里，人才之隆也，而治世不以責於民。博聞強志，口辯辭給，人智之美也，而明主不以求於下。敖世輕物，不汙於俗，士之伉行也，而治世不以為民化。

" (He continues:) So there was a guest who introduced someone to Mi Zi, and when the guest went out, Mi Zi said: "Your guest has three faults alone: looking at me and smiling is arrogance. Speaking and not calling me teacher is contradiction. Having shallow friendship but speaking deeply is disorder." The guest said: "Looking at you and smiling is being impartial. Speaking and not calling you teacher is being open. Having shallow friendship but speaking deeply is loyalty." So the guest's demeanor was one and the same, yet some took him as a gentleman and some as a petty man, because they look from different angles. So when inclinations and choices agree, even if one speaks loyally one is all the closer; when the person is distant, even if the plan is apt it is suspected. A birth mother treats her son's head sore until blood flows to his ear, and those who see think her love is at its utmost; if it were a stepmother, passersby would think it was jealous hatred. The facts of the matter are one, but what one looks from differs. Viewed from the city wall an ox looks like a sheep and a sheep looks like a pig, because the position is high. A face seen in a basin of water looks round, and seen in a cup looks oval. The shape of the face does not change from the original, but there is what is round and what is oval, because the vessel one sees by is different. Now even if I wanted to rectify myself to deal with things, how would I know from where the world sees me! If one transforms and races with the world, it is like fleeing the rain; there is no place that does not get wet. One who always wants to dwell in emptiness has something that cannot be made empty; as for making no emptiness yet being empty, this is what is admired but cannot be reached. So one who has reached the Way is like an axle: it does not turn on its own, yet with the hub it reaches a thousand li, turning at the source of the inexhaustible. One who has not reached the Way is like one confused: told east, west, south, north, he hears clearly where he dwells, but with one turn he is off, and suddenly does not get it, and is confused again. So one subordinate to others all one's life is like a wind-watching bird seeing the wind, never at rest for a moment. So the sage embodies the Way and returns to his nature, does not transform himself but waits for transformation, and will nearly avoid it. The substance of a well-ordered age is easy to keep, affairs easy to do, ritual easy to practice, and demands easy to repay. So people do not hold several offices at once, officials do not hold several tasks at once; scholars, farmers, artisans and merchants are separated in villages and differ by districts. So farmers talk with farmers about effort, scholars with scholars about conduct, artisans with artisans about skill, and merchants with merchants about numbers. So scholars have no conduct left out, farmers have no work abandoned, artisans have no shoddy work, merchants have no damaged goods, each is content with his nature, and none may encroach on another. When Yi Yin carried out earth works, he let the long-legged tread the hoe, let the strong-backed carry earth, let the one-eyed look at the level, and let the hunchbacked do the plastering; each had what suited him, and human natures were made equal. The Hu people are at ease with horses and the Yue people with boats; forms differ and kinds differ, and if the work is changed there is confusion; losing one's place makes one lowly, and getting one's position makes one noble. The sage gathers and uses them all, and the principle is one. Foreknowledge and farsightedness, sight that reaches a thousand li, are the height of human talent, but a well-ordered age does not demand this of the people. Wide learning and strong memory, a quick tongue and agile speech are the beauty of human intelligence, but an enlightened ruler does not seek this from below. To look down on the world and take lightly things, not be stained by custom, is the lofty conduct of a scholar, but a well-ordered age does not take this as the people's teaching.

神機陰閉，剞劂無跡，人巧之妙也，而治世不以為民業。故萇弘、師曠，先知禍福，言無遺策，而不可與眾同職也；公孫龍折辯抗辭，別同異，離堅白，不可與眾同道也；北人無擇非舜而自投清泠之淵，不可以為世儀；魯般、墨子以木為鳶而飛之，三日不集，而不可使為工也。故高不可及者，不可以為人量；行不可逮者，不可以為國俗。夫挈輕重不失銖兩，聖人弗用，而縣之乎銓衡；視高下不差尺寸，明主弗任，而求之乎浣準。何則？人才不可專用，而度量可世傳也。故國治可與愚守也，而軍制可與權用也。夫待騕褭飛兔而駕之，則世莫乘車；待西施、毛嬙而為配，則終身不家矣。然非待古之英俊，而人自足者，因所有而並用之。夫騏驥千里，一日而通；駑馬十舍，旬亦至之。由是觀之，人材不足專恃，而道術可公行也。亂世之法，高為量而罪不及，重為任而罰不勝，危為禁而誅不敢。民困於三責，則飾智而詐上，犯邪而幹免。故雖峭法嚴刑，不能禁其姦。何者？力不足也。故諺曰：「鳥窮則噣，獸窮則，人窮則詐。」此之謂也。道德之論，譬猶日月也，江南河北不能易其指，馳鶩千里不能易其處。趨舍禮俗，猶室宅之居也，東家謂之西家，西家謂之東家，雖皋陶為之理，不能定其處。故趨舍同，誹譽在俗；意行鈞，窮達在時。湯、武之累行積善，可及也；其遭桀、紂之世，天授也。今有湯、武之意，而無桀、紂之時，而欲成霸王之業，亦不幾矣。昔武王執戈秉鉞以伐紂勝殷，搢笏杖殳以臨朝。武王既沒，殷民叛之，周公踐東宮，履乘石，攝天子之位，負扆而朝諸侯，放蔡叔，誅管叔，克殷殘商，祀文王於明堂，七年而致政成王。夫武王先武而後文，非意變也，以應時也；周公放兄誅弟，非不仁也，以匡亂也。故事周於世則功成，務合於時則名立。昔齊桓公合諸侯以乘車，退誅於國以斧鉞；

Divine mechanisms, hidden latches, carving without a trace are the marvel of human skill, but a well-ordered age does not take this as the people's livelihood. So Chang Hong and Shi Kuang foresaw misfortune and fortune and their words left no plan unfilled, but they cannot be put in the same office as ordinary people; Gongsun Long argued in opposing debate, distinguished sameness and difference, and separated hardness and whiteness, but cannot be put on the same road as ordinary people; Beiren Wuze criticized Shun and threw himself into the clear cold deep, but cannot serve as a model for the world; Lu Ban and Mozi made a kite of wood that flew and did not come down for three days, but they cannot be made craftsmen. So what is so high that it cannot be matched cannot be made a measure for people; conduct so lofty that it cannot be reached cannot be made the custom of a state. To lift and judge heavy and light without a grain's error, the sage does not use himself but hangs it on a scale; to see high and low without an inch's error, the enlightened ruler does not entrust it to himself but seeks it from the water level. Why? Human talent cannot be relied on exclusively, but measures can be passed on through generations. So when a state is governed, it can be kept together with fools, and military regulations can be used along with flexible adaptation. If one waited for Yaoniao and Feitu to drive them, no one in the world would ride in a carriage; if one waited for Xi Shi and Mao Qiang to be a spouse, one would never make a household. Yet one does not wait for the outstanding of ancient times; people are sufficient of themselves, using together what they have. The fine horse Qiji covers a thousand li and arrives in a day; a nag goes ten stages and arrives in ten days too. Seen from this, human talent is not enough to rely on exclusively, but the art of the Way can be put into practice openly. The laws of a disordered age set the measure high and blame those who cannot reach it, set the task heavy and punish those who cannot bear it, and set prohibitions dangerous and execute those who dare not act. The people, caught in these three demands, ornament their cleverness to deceive those above and violate evil to seek exemption. So even with stern laws and harsh punishments, wickedness cannot be stopped. Why? Because their strength is not enough. So the proverb says: "When a bird is cornered it pecks, when a beast is cornered it (the character here in the original was lost in transcription), and when a person is cornered he cheats." This is what is meant. The discussion of the Way and virtue is like the sun and moon: north of the Yangzi and south of the Yellow River cannot alter their direction, and galloping a thousand li cannot alter where they are. Choices of ritual and custom are like the dwelling of a house: if the east family is called the west family and the west family called the east family, even Gao Yao as judge could not settle where it is. So when inclinations and choices are the same, slander and praise lie in custom; when intentions and conduct are even, hardship and success lie in the times. Tang and Wu accumulated conduct and accumulated goodness, which can be matched; that they met the age of Jie and Zhou was Heaven's gift. Now one who has the intent of Tang and Wu but not the times of Jie and Zhou, and wants to accomplish the work of hegemon and king, is almost certain to fail. In the past King Wu took up the spear and held the battle-axe to attack Zhou and defeat Yin, and held the tablet and leaned on the staff to come to court. When King Wu died, the Yin people rebelled, and the Duke of Zhou stepped into the Eastern Palace, trod on the mounting stone, acted for the Son of Heaven, carried the axe and leaned on the screen and had the feudal lords come to court, banished Cai Shu, executed Guan Shu, conquered Yin and broke Shang, sacrificed to King Wen in the Hall of Light, and after seven years handed the government to King Cheng. King Wu put the martial before the civil, not because his intent changed but to answer the times; the Duke of Zhou banished his brother and executed his brother, not out of lack of benevolence but to set the disorder right. So when affairs are in step with the age, achievement is complete; when tasks fit the times, a name is established. In the past Duke Huan of Qi assembled the feudal lords in an ordinary carriage, and at home punished with axe and battle-axe;

晉文公合諸侯以革車，退行於國以禮義。桓公前柔而後剛，文公前剛而後柔，然而令行乎天下，權制諸侯鈞者，審於勢之變也。顏闔，魯君欲相之，而不肯，使人以幣先焉，鑿培而遁之，為天下顯武。使遇商鞅、申不害，刑及三族，又況身乎！世多稱古之人而高其行，並世有與同者而弗知貴也，非才下也，時弗宜也。故六騏驥、四駃騠，以濟江河，不若窾木便者，處世然也。是故立功之人，簡於行而謹於時。今世俗之人，以功成為賢，以勝患為智，以遭難為愚，以死節為戇，吾以為各致其所極而已。王子比干非不知箕子被髮佯狂以免其身也，然而樂直行盡忠以死節，故不為也。伯夷、叔齊非不能受祿任官以致其功也，然而樂離世伉行以絕眾，故不務也。許由、善卷非不能撫天下、寧海內以德民也，然而羞以物滑和，故弗受也。豫讓、要離非不知樂家室、安妻子以偷生也，然而樂推誠行，必以死主，故不留也。今從箕子視比干，則愚矣；從比干視箕子，則卑矣；從管、晏視伯夷，則戇矣；從伯夷視管、晏，則貪矣。趨舍相非，嗜慾相反，而各樂其務，將誰使正之？曾子曰：「擊舟水中，鳥聞之而高翔，魚聞之而淵藏。」故所趨各異，而皆得所便。故惠子從車百乘以過孟諸，莊子見之，棄其餘魚。鵜胡飲水數鬥而不足，鱔鮪入口若露而死，智伯有三晉而欲不澹，林類、榮啟期衣若縣衰而意不慊。由此觀之，則趣行各異，何以相非也！夫重生者不以利害己，立節者見難不苟免，貪祿者見利不顧身，而好名者非義不苟得。此相為論，譬猶冰炭鉤繩也，何時而合！若以聖人為之中，則兼覆而並之，未有可是非者也。夫飛鳥主巢，狐狸主穴，巢者巢成而得棲焉，穴者穴成而得宿焉。趨舍行義，亦人之所棲宿也，各樂其所安，致其所蹠，謂之成人。故以道論者，總而齊之。

Duke Wen of Jin assembled the feudal lords with war chariots, and at home carried out affairs with ritual and righteousness. Duke Huan was gentle first and firm after, Duke Wen was firm first and gentle after, yet their orders were carried out in the world and their authority held the feudal lords evenly, because they examined the changes of circumstance. When Yan He was wanted by the ruler of Lu as prime minister, he refused, and when envoys first sent gifts of cloth, he dug through the wall and fled, and became a famous brave man of the world. Had he met Shang Yang or Shen Buhai, punishment would have reached his three clans, let alone himself! People of the age mostly praise the ancients and raise their conduct high, but do not know to value those of their own time who are the same as them, not because their talent is low but because the times do not suit. So six qiji horses and four fine steeds crossing rivers are not as convenient as an empty log, because the world makes it so. So one who establishes achievement is simple in conduct and careful about the times. Now people of the vulgar age take success as worthiness, take overcoming trouble as wisdom, take encountering hardship as foolishness, and take dying for integrity as stubbornness; I think each reaches the limit of what he has. Prince Bi Gan was not unaware that Jizi let down his hair and feigned madness to avoid harm to himself, but he delighted in acting straight, giving his all in loyalty and dying for his integrity, so he did not do so. Bo Yi and Shu Qi were not unable to receive salary and office and achieve merit, but they delighted in leaving the world and living with lofty conduct apart from the crowd, so they did not engage in it. Xu You and Shan Juan were not unable to take possession of the world and bring peace within the seas and bestow virtue on the people, but they were ashamed to disturb harmony with things, so they did not accept. Yu Rang and Yao Li were not unaware that they could take pleasure in their families and be at ease with wives and children and live on by compromise, but they delighted in pushing sincerity forward to act, and would surely die for their lord, so they did not stay. Now seen from Jizi, Bi Gan is foolish; seen from Bi Gan, Jizi is base; seen from Guan Zhong and Yan Ying, Bo Yi is stubborn; seen from Bo Yi, Guan Zhong and Yan Ying are greedy. Inclinations and choices criticize each other, desires oppose each other, yet each delights in what he does; who is to set it right? Zengzi said: "Strike the boat in the water; birds hear it and fly high, and fish hear it and hide in the deep." So their inclinations differ, yet each obtains what is convenient. Huizi followed a hundred carriages passing Mengzhu, and Zhuangzi, seeing it, threw away his leftover fish. The pelican drinks several dou of water and is still not satisfied, while an eel in the mouth dies like dew; Zhi Bo had the three Jin and his desire was still not full; Lin Lei and Rong Qiqi wore clothes like hanging mourning cloth, and their hearts were not discontented. Seen from this, inclinations and conduct differ, so on what basis can they criticize one another? Those who value life do not harm themselves for profit; those who stand on integrity do not seek to escape hardship by compromise; those greedy for salary do not regard themselves when they see profit; those who love fame do not obtain anything improperly unless it is right. For these to criticize one another is like ice and charcoal, hook and cord; when could they ever join? If one takes the sage as the mean, he covers them all and has all of them, and there is nothing to call right or wrong. Flying birds take the nest as master and foxes take the den as master; when the nest is finished they find a roost and when the den is finished they find a lodging. Inclinations, choices and practice of righteousness are also where people roost and lodge, each delighting in what he is at ease with, and one who reaches what he aspired to is called a complete person. So one who discusses by the Way gathers them and makes them equal.

治國之道，上無苛令，官無煩治，士無偽行，工無淫巧，其事經而不擾，其器完而不飾。亂世則不然。為行者相揭以高，為禮者相矜以偽，車輿極於雕琢，器用逐於刻鏤，求貨者爭難得以為寶，詆文者處煩撓以為慧，爭為佹辯，久稽而不訣，無益於治。工為奇器，歷歲而後成，不周於用。故神農之法曰：「丈夫丁壯而不耕，天下有受其飢者。婦人當年而不織，天下有受其寒者。」故身自耕，妻親織，以為天下先。其導民也，不貴難得之貨，不器無用之物。是故其耕不強者，無以養生；其織不強者，無以揜形；有餘不足，各歸其身。衣食饒溢，姦邪不生，安樂無事而天下均平，故孔丘、曾參無所施其善，孟賁、成荊無所行其威。衰世之俗，以其知巧詐偽，飾眾無用，貴遠方之貨，珍難得之財，不積於養生之具。澆天下之淳，析天下之樸，牿服馬牛以為牢。滑亂萬民，以清為濁，性命飛揚，皆亂以營。貞信漫瀾，人失其情性。於是，乃有翡翠犀象、黼黻文章以亂其目，芻豢黍梁、荊吳芬馨以嚂其口，鐘鼓管簫、絲竹金石以淫其耳，趨舍行義、禮節謗議以營其心。於是，百姓糜沸豪亂，暮行逐利，煩挐澆淺，法與義相非，行與利相反。雖十管仲，弗能治也。且富人則車輿衣纂錦，馬飾傅旄象，帷幕茵席，綺繡絛組，青黃相錯，不可為象；貧人則夏被褐帶索，含菽飲水以充腸，以支暑熱，冬則羊裘解札，短褐不掩形，而煬灶口；故其為編戶齊民無以異，然貧富之相去也，猶人君與僕虜，不足以論之。夫乘奇技、偽邪施者，自足乎一世之閒；守正修理、不苟得者，不免乎飢寒之患；而欲民之去末反本，由是發其原而壅其流也。夫雕琢刻鏤，傷農事者也；錦繡纂組，害女工者也。農事廢，女工傷，則飢之本而寒之原也。夫飢寒並至，能不犯法幹誅者，古今之未聞也。故仕鄙在時不在行，利害在命不在智。

The Way of governing a state is that above there are no harsh orders, officials have no troublesome administration, scholars have no hypocritical conduct, artisans have no excessive skill, affairs are regular and not disturbed, and implements are sound and not ornamented. In a disordered age it is not so. Those who practice conduct raise one another up to appear lofty, those who practice ritual boast of falseness to one another, carriages are carved to the extreme, implements chase after engraving, those who seek goods compete to treat the hard to obtain as treasure, and those who ornament phrases take annoyance as wisdom, competing to make sophistry, keeping delay without decision, with no benefit to government. Craftsmen make rare vessels that take a year to complete and are not fit for use. So the law of Shen Nong said: "If a man in his prime does not plow, there will be some in the world who go hungry because of him. If a woman in her years does not weave, there will be some in the world who are cold because of her." So he plowed himself and his wife wove herself, to set an example for the world. He guided the people not to value hard-to-get goods and not to regard useless things as vessels. So those who do not plow diligently have no way to nourish life; those who do not weave diligently have no way to cover the body; surplus and shortage each return to oneself. When clothing and food are plentiful, wickedness does not arise, safety and joy reign and the world is level, so Confucius and Zeng Shen had nowhere to practice their goodness and Meng Ben and Cheng Jing had nowhere to practice their might. The custom of a declining age uses cleverness, craft and falsehood, ornaments many useless things, values goods from afar, treasures hard-to-get wealth, and does not accumulate implements for nourishing life. It thins the simplicity of the world, splits the plainness of the world, and shuts the working horses and oxen in pens. It disturbs the ten thousand people, takes clear for turbid, makes natures fly about and all confused and bewildered. Constancy and trust overflow and are lost, and people lose their feelings and nature. Then there are kingfisher feathers, rhinoceros and elephant ivory, embroidered robes and patterns to disturb the eyes, animals, millet and sorghum, the fragrance of Jing and Wu to make the mouth greedy, bells, drums, pipes, flutes, silk, bamboo, metal and stone to make the ears licentious, and inclinations, choices, righteousness, ritual and criticism to bewilder the heart. Then the people are like boiling gruel or porcupines scattering, going out at night to chase profit, vexed and thin, law and righteousness criticizing each other, conduct and profit opposed. Even ten Guan Zhongs could not govern it. Moreover the rich person's carriage is dressed in woven brocade, the horse harness is attached with yak tails and ivory, with curtains, mats, silk embroidery and cords, blue and yellow interlaced, and no image could be made like it; the poor person wears coarse clothes tied with rope in summer, fills the stomach with beans and water, enduring the heat, and in winter his sheepskin coat falls to pieces and his short coat cannot cover his form, so he warms himself at the stove mouth; so while all are equal registered households with no difference, the gap between rich and poor is like that between a ruler and a slave, which is beyond reckoning. Those who ride on rare skill and perform false and wicked acts are self-sufficient in one age; those who keep to what is right, cultivate order and do not obtain anything improperly do not escape the trouble of hunger and cold; yet one wants the people to leave the branch and return to the root, and by this one opens the source and blocks the flow. Carving and engraving harm farm work; brocade, embroidery and cords hinder women's work. When farm work is abandoned and women's work harmed, this is the root of hunger and the source of cold. When hunger and cold come together, that one would not break the law and offend against punishment has never been heard from ancient times to now. So the lowliness of one's official career lies in the times and not in conduct, and gain and harm lie in fate and not in wisdom.

夫敗軍之卒，勇武遁逃，將不能止也；勝軍之陳，怯者死行，懼不能走也。故江河決，沉一鄉，父子兄弟相遺而走，爭升陵阪，上高丘，輕足先升，不能相顧也；世樂志平，見鄰國之人溺，尚猶哀之，又況親戚乎！故身安則恩及鄰國，志為之滅；身危則忘其親戚，而人不能解也。遊者不能拯溺，手足有所急也；灼者不能救火，身體有所痛也。夫民有餘即讓，不足則爭。讓則禮義生，爭則暴亂起。扣門求水，莫弗與者，所饒足也；林中不賣薪，湖上不鬻魚，所有餘也。故物豐則欲省，求澹則爭止。秦王之時，或人葅子，利不足也；劉氏持政，獨夫收孤，財有餘也。故世治則小人守政，而利不能誘也；世亂則君子為姦，而法弗能禁也。

In a defeated army, even the brave flee, and the general cannot stop them; in a victorious army's ranks, even the timid die in the lines, and fear cannot make them run. So when a river bursts its banks and floods a village, fathers and sons and brothers abandon one another and run, vying to climb the hills and slopes, and when they reach the high mound, those with light feet go up first and cannot look after one another. When the world is happy and minds are calm, they pity even the people of neighboring states who are drowning, let alone relatives! So when one's own person is safe, kindness reaches neighboring states and the heart is spent entirely for them; when one's own person is in danger, one forgets relatives, and others cannot save him. A swimmer cannot rescue a drowning man, because his hands and feet are pressed; one who is burned cannot put out a fire, because his body is in pain. When the people have surplus they yield, and when they lack they contend. When they yield, ritual and righteousness arise; when they contend, violence and disorder rise. Knock at a door asking for water and none will refuse, because it is plentiful; in the forest firewood is not sold and on the lake fish are not sold, because they are in surplus. So when things are abundant, desire is reduced; when what is sought is satisfied, contention stops. In the time of the King of Qin, there were people who made their sons into minced meat, because profit was not sufficient; when the Liu family held power, even a solitary man took in orphans, because wealth was in surplus. So when the age is well ordered, petty men keep to what is right and profit cannot tempt them; when the age is disordered, gentlemen turn to wickedness and law cannot stop them.

太淸問於無窮子曰：「子知道乎？」無窮子曰：「吾弗知也。」又問於無為「吾知道有數。」曰：「其數奈何？」無為曰：「吾知道之可以弱，可以強；可以柔，可以剛；可以陰，可以陽；可以窈，可以明；可以包裹天地，可以應待無方。此吾所以知道之數也。」太淸又問於無始曰：「曏者，吾道於無窮，曰：『吾弗知之。」又問於無為，無為曰：『吾知道。』曰：『子之知道，亦有數乎？』無為曰：『吾知道有數。』曰：『其數奈何？』無為曰：『吾知道之可以弱，可以強；可以柔，可以剛；可以陰，可以陽；可以窈，可以明；可以包裹天地，可以應待無方。吾所以知道之數也。』若是，則無為知與無窮之弗知，孰是孰非？」無始曰：「弗知之深，而知之淺；弗知內，而知之外；弗知精，而知之粗。」太淸仰而歎曰：「然則不知乃知邪？知乃不知邪？孰知知之為弗知，弗知之為知邪？」無始曰：「道不可聞，聞而非也；道不可見，見而非也；道不可言，言而非也。孰知形之不形者乎？」故老子曰：「天下皆知善之為善，斯不善也。」故「知者不言，言者不知」也。

Taiqing asked Wuqiongzi: "Do you know the Way?" Wuqiongzi said: "I do not know." He asked Wuwei, and Wuwei said: "I know the Way has measures." He asked: "What are the measures?" Wuwei said: "I know that the Way can be weak and can be strong; can be soft and can be hard; can be yin and can be yang; can be dim and can be bright; can embrace Heaven and Earth and can respond without fixed direction. These are the measures by which I know the Way." Taiqing then asked Wushi: "Earlier I asked Wuqiong about the Way, and he said: 'I do not know.' I asked Wuwei, and Wuwei said: 'I know the Way.' I asked: 'You know the Way; does it have measures?' Wuwei said: 'I know the Way has measures.' I asked: 'What are the measures?' Wuwei said: 'I know that the Way can be weak and can be strong; can be soft and can be hard; can be yin and can be yang; can be dim and can be bright; can embrace Heaven and Earth and can respond without fixed direction. These are the measures by which I know the Way.' In this case, which is right and which is wrong, Wuwei's knowing or Wuqiong's not knowing?" Wushi said: "Not knowing is deep and knowing is shallow; not knowing is inner and knowing is outer; not knowing is fine and knowing is coarse." Taiqing looked up and sighed, saying: "Then is not knowing knowing? And is knowing not knowing? Who knows that knowing is not knowing and not knowing is knowing?" Wushi said: "The Way cannot be heard; what is heard is not it. The Way cannot be seen; what is seen is not it. The Way cannot be spoken; what is spoken is not it. Who knows how to give form to what has no form?" So Laozi said: "When all in the world know good as good, it is already not good." So "those who know do not speak, and those who speak do not know."

白公問於孔子曰：「人可以微言？」孔子不應。白公曰：「若以石投水中，何如？」曰：「呉、越之善沒者能取之矣。」曰：「若以水投水，何如？」孔子曰：「菑、澠之水合，易牙嘗而知之。」白公曰：「然則人固不可以微言乎？」孔子曰：「何謂不可？誰知言之謂者乎？夫知言之謂者，不以言言也。爭魚者濡，逐獸者趨，非樂之也。故至言去言，至為無為，夫淺知之所爭者，末矣。」白公不得也，故死於浴室。故老子曰：「言有宗，事有君。夫唯無知，是以不吾知也。」白公之謂也。

Duke Bai asked Confucius: "Can people speak in secret?" Confucius did not answer. Duke Bai said: "What if one throws a stone into water?" Confucius said: "Those in Wu and Yue who are good at diving can take it out." Duke Bai said: "What if one throws water into water?" Confucius said: "The Zi and Sheng rivers joined together, and Yi Ya could tell them by tasting." Duke Bai said: "Then people can never speak in secret?" Confucius said: "Why say they cannot? Who knows what words mean? One who knows what words mean does not use words to speak. Those who fight over fish get wet, and those who chase beasts run; it is not that they enjoy it. So the utmost words are without words, the utmost doing is non-doing, and what shallow knowledge contends over is the trivial end." Duke Bai did not get it, and so died in the bathhouse. So Laozi said: "Words have an ancestor, and affairs have a lord. It is only because they have no knowledge that they do not understand me." This speaks of Duke Bai.

惠子為惠王為國法，已成而示諸先生，先生皆善之，奏之惠王。惠王甚説之。以示翟煎，曰：「善」！惠王曰：「善，可行乎？」翟煎曰：「不可。」惠王曰：「善而不可行，何也？」翟煎對曰：「今夫舉大木者，前呼邪許，後亦應之。此舉重勸力之歌也，豈無鄭、衞激楚之音哉？然而不用者，不若此其宜也。治國有禮，不在文辯。」故老子曰：「法令滋彰，盜賊多有。」此之謂也。

Huizi drew up national laws for King Hui, and when they were done he showed them to the various gentlemen, who all thought them good, and he presented them to King Hui. King Hui was delighted. He showed them to Zhai Jian, and Zhai Jian said: "Good!" King Hui said: "If they are good, can they be carried out?" Zhai Jian said: "They cannot." King Hui said: "If good, yet cannot be carried out, why?" Zhai Jian replied: "Now those who lift a great log call 'yi xu' in front and others answer behind. This is a song to urge strength when lifting heavy things; does it lack the sounds of Zheng and Wei or the Jichu tune? Yet they are not used because they are not as suitable as this. Governing a state has ritual; it is not in fine phrases and clever debate." So Laozi said: "The more laws and decrees are made prominent, the more thieves and bandits there are." This is what is meant.

田駢以道術説齊王，王應之曰：「寡人所有，齊國也。道術雖以除患，願聞國之政。」田駢對曰：「臣之言無政，而可以為政。譬之若林木無材，而可以為材。願王察其所謂，而自取齊國之政焉已。雖無除其患害，天地之間，六合之內，可陶冶而變化也。齊國之政，何足問哉！」此老聃之所謂「無狀之狀，無物之象」者也。若王之所問者，齊也；田駢所稱者，材也。材不及林，林不及雨，雨不及陰陽，陰陽不及和，和不及道。

Tian Pian expounded the art of the Way to the King of Qi, and the King answered him: "What I possess is the state of Qi. Though the art of the Way may remove troubles, I would like to hear about the government of the state." Tian Pian replied: "My words have no government, but can be used to govern. It is like a forest of trees with no ready timber, yet it can become timber. I hope Your Majesty will look at what I have said and take from it for the government of Qi yourself. Even if it does not remove troubles, within heaven and earth and the six directions, all can be moulded and transformed. The government of Qi, why is it worth asking about!" This is what Lao Dan called "the form of the formless, the image of the thing without being." What the King asked about was Qi; what Tian Pian spoke of was timber. Timber does not match the forest, the forest does not match rain, rain does not match yin and yang, yin and yang do not match harmony, and harmony does not match the Way.

白公勝得荊國，不能以府庫分人。七日，石乙入曰：「不義得之，又不能佈施，患必至矣！不能予人，不若焚之，毋令人害我！」白公弗聽也。九日，葉公入，乃發大府之貨以予眾，出髙庫之兵以賦民，因而攻之。十有九日而禽白公。夫國非其有也，而欲有之，可謂至貪也；不能為人，又無以自為，可謂至愚矣！譬白公之嗇也，何以異於梟之愛其子也？故老子曰：「持而盈之，不如其已。揣而鋭之，不可長保也。」

Bai Gong Sheng took the state of Jing and could not distribute the treasury to people. On the seventh day, Shi Yi went in and said: "Gaining by unrighteousness and also being unable to give, trouble will surely come! If you cannot give it to people, it is better to burn it, and not let others harm me!" Duke Bai did not listen. On the ninth day, Lord Ye came in, and opened the goods of the great treasury and gave them to the multitude, took out the weapons from the high armory and divided them among the people, and used the momentum to attack him. In nineteen days he captured Duke Bai. The state was not his, yet he wanted to possess it, which may be called utmost greed; he could not do for others, and had no way to do for himself, which may be called utmost folly! How is Duke Bai's stinginess different from the owl's love for its young? So Laozi said: "To hold it and let it fill is not as good as stopping. To hammer it and let it sharpen cannot be kept long."

趙簡子以襄子為後，董閼於曰：「無恤賤，今以為後，何也？」簡子曰：「是為人也，能為社稷忍羞。」異日，知伯與襄子飲，而批襄子之首。大夫請殺之。襄子曰：「先君之立我也，曰：能為社稷忍羞。豈曰能刺人哉！」處十月，知伯圍襄子於晉陽，襄子疎隊而撃之，大敗知伯，破其首以為飲器。故老子曰：「知其雄，守其雌，其為天下谿。」

Zhao Jianzi made Xiangzi his heir, and Dong Anyu said: "Wu Xu is of lowly birth; now to make him heir, why?" Jianzi said: "This man is such that he can bear shame for the altars of the state." Later one day, Zhi Bo was drinking with Xiangzi and struck Xiangzi's head with his hand. The great officers asked to kill him. Xiangzi said: "The former ruler set me up, saying: he can bear shame for the altars of the state. Where did he say I could stab people!" Ten months later, Zhi Bo besieged Xiangzi at Jinyang, and Xiangzi spread out his troops and attacked, greatly defeated Zhi Bo, and broke his skull to make a drinking vessel. So Laozi said: "Know the male, keep to the female, and you become the stream of the world."

齧缺問道於被衣，被衣曰：「正女形，壹女視，天和將至。攝女知，正女度，神將來舍。德將來附若美，而道將為女居。憃乎若新生之犢，而無求其故。」言未卒，齧缺繼以仇夷。被衣行歌而去，曰：「形若槁骸，心如死灰。直實不知，以故自持。墨墨恢恢，無心可與謀。彼何人哉！」故老子曰：「明白四達。能以無知乎！」

Nie Que asked Bei Yi about the Way, and Bei Yi said: "Correct your form, concentrate your gaze, and the harmony of Heaven will come. Gather in your knowledge, correct your measures, and the spirit will come to dwell. Virtue will come to attach itself like beauty, and the Way will become your dwelling. Be simple like a newborn calf, and do not seek its reasons." Before he had finished, Nie Que fell asleep like someone at ease. Bei Yi left singing, saying: "The form is like a dry skeleton, the heart is like dead ashes. Genuine and straight, not knowing, keeping oneself by reasons. Dark and vast, one has no mind to plan with him. What manner of man is he!" So Laozi said: "Understanding and reaching in all four directions. Can it be done without knowledge!"

趙襄子攻翟而勝之，取尤人、終人。使者來謁之，襄子方將食，而有憂色。左右曰：「一朝而兩城下，此人之所喜也。今君有憂色，何也？」襄子曰：「江、河之大也，不過三日，飄風暴雨，日中不須臾。今趙氏之德行無所積，今一朝兩城下，亡其及我乎！」孔子聞之，曰：「趙氏其昌乎！」夫憂，所以為昌也；而喜，所以為亡也。勝非其難也，持之者其難也。賢主以此持勝，故其福及後世。齊、楚、呉、越，皆嘗勝矣，然而卒取亡焉，不能乎持勝也。唯有道之主能持勝。孔子勁杓國門之關，而不肯以力聞。墨子為守攻，公輸般服，而不肯以兵知。善持勝者，以強為弱。故老子曰：「道沖，而用之又弗盈也。」

Zhao Xiangzi attacked the Di and won the battle, taking the cities of You and Zhong. The messenger came to report as Xiangzi was about to eat, but he wore a look of worry. Those at his side said: "Two cities have fallen in a single morning, which is what people rejoice at. Now my lord has a look of worry; why?" Xiangzi said: "The Yangtze and the Yellow River are so great, yet their floods last no more than three days; a whirlwind or heavy rain does not last past noon. Now the House of Zhao has not accumulated virtue, and two cities have fallen in one morning; ruin is probably coming for me!" Confucius heard of it and said: "The House of Zhao will probably flourish!" Worry is what makes one flourish; joy is what makes one perish. Winning is not hard; holding on to it is hard. A worthy ruler uses this to hold on to victory, so his fortune reaches later generations. Qi, Chu, Wu, and Yue all once won, but in the end met ruin, because they could not hold on to victory. Only a ruler who has the Way can hold on to victory. Confucius had the strength to lift the bar of a city gate but was unwilling to be known for strength. Mozi did defense and offense so that Gongshu Ban was subdued, but was unwilling to be known for arms. One who is good at holding on to victory treats strength as weakness. So Laozi said: "The Dao is empty; one uses it and it is never filled."

惠孟見宋康王，蹀足謦欬，疾言曰：「寡人所説者，勇有功也，不説為仁義者也客將何以教寡人？」惠孟對曰：「臣有道於此，人雖勇，刺之不入。雖巧有力，撃之不中。大王獨無意邪？」宋王曰：「善。此寡人之所欲聞也。」惠孟曰：「夫刺之而不入，撃之而不中，此猶辱也。臣有道於此，使人雖有勇弗敢刺，雖有力不敢撃，夫不敢刺不敢撃，非無其意也。臣有道於此，使人本無其意也。夫無其意，未有愛利之也。臣有道於此，使天下丈夫、女子，莫不歡然皆欲愛利之心。此其賢於勇有力也，四累之上也。大王獨無意邪！」宋王曰：「此寡人所欲得也。」惠孟對曰：「孔、墨是已。孔丘、墨翟，無地而為君，無官而為長。天下丈夫、女子，莫不延頸舉踵，而願安利之者。今大王，萬乘之主也。誠有其志，則四境之內皆得其利矣。此賢於孔、墨也遠矣。」宋王無以應。惠孟出。宋王謂左右曰：「辯矣！客之以説勝寡人也。」故老子曰：「勇於不敢則活。」由此觀之，大勇反為不勇耳。昔堯之佐九人，舜之佐七人，武王之佐五人；堯、舜、武王於九、七、五者，不能一事焉。然而垂拱受成功者，善乘人之資耳。故人與驥逐走，則不勝驥；託於車上，則驥不能勝人。北方有獸，其名曰蹶，鼠前而兔後，趨則頓，走則顛，常為蛩蛩駏驉取甘草以與之。蹶有患害，蛩蛩駏驉必負而走。此以其能，託其所不能。故老子曰：「夫代大匠斫者，希不傷其手。」

Hui Meng went to see King Kang of Song, who stamped his foot and coughed and said hurriedly: "What I like is bravery that achieves merit; I do not like those who practice benevolence and righteousness. (The base text seems to have a lacuna here.) With what will you teach me, guest?" Hui Meng replied: "I have a Way here: though a man be brave, a stab at him will not go in; though skillful and strong, a blow at him will not hit. Does Your Majesty have no interest in this?" The King of Song said: "Good. This is what I wanted to hear." Hui Meng said: "That a stab does not go in and a blow does not hit is still a humiliation. I have a Way here that makes people, even if brave, not dare to stab, and even if strong, not dare to strike. Not daring to stab and not daring to strike is not the same as not having the intention. I have a Way here that makes people simply not have the intention. Not having the intention is still not loving and benefiting him. I have a Way here that makes all the men and women of the world gladly want to have a heart of love and benefit. This is four levels above being brave, strong, and worthy. Does Your Majesty have no interest in this!" The King of Song said: "This is what I want to obtain." Hui Meng replied: "Confucius and Mozi are just this. Kong Qiu and Mo Di, with no land, were rulers; with no office, were heads. The men and women of the world all stretched their necks and stood on tiptoe, willing to be at peace benefited by them. Now Your Majesty is the ruler of ten thousand chariots. If you truly have that aim, everyone within the four borders will receive benefit. This is far more worthy than Confucius and Mozi." The King of Song had no reply. Hui Meng went out. The King of Song said to those at his side: "A fine debater! The guest has overcome me with argument." So Laozi said: "One who is brave in not daring will live." From this we see that the greatest bravery becomes non-bravery. In the past Yao had nine assistants, Shun had seven, and King Wu had five; toward those nine, seven, and five persons, Yao, Shun, and King Wu could not do even one thing themselves. Yet with robes hanging and hands folded they received the success; this is being good at riding on others' resources. So a man racing a Ji horse cannot beat the Ji; put on a carriage, the Ji cannot beat the man. In the north there is an animal called the jue, which is like a rat in front and a hare behind; when it walks fast it stops, and when it runs it falls, and it always has the qiongqiong juxu fetch sweet grass for it. When the jue is in trouble, the qiongqiong juxu always carries it on its back and runs. This is using what one can do to entrust what one cannot. So Laozi said: "One who cuts in place of the master carpenter seldom fails to injure his own hand."

薄疑説衞嗣君以王術。嗣君應之曰：「予所有者，千乘也。願以受教。」薄疑對曰：「烏獲舉千鈞，又況一斤乎？」杜赫以安天下説周昭文君，文君謂杜赫曰：「願學所以安周。」赫對曰：「臣之所言不可，則不能安周；臣之所言可，則周自安矣。」此所謂弗安而安者也。故老子曰：「大制無割，故致數輿無輿也。」

Bo Yi used the art of kingship to persuade Lord Si of Wei. Lord Si answered him: "What I have is a thousand chariots; I hope to be taught from this." Bo Yi replied: "Wu Huo can lift a thousand jun, so what of a single jin?" Du He used the pacification of the world to persuade Lord Zhaowen of Zhou, and the lord said to Du He: "I hope to learn how to pacify Zhou." He replied: "If what I say is not acceptable, Zhou cannot be pacified; if what I say is acceptable, Zhou will pacify itself." This is called pacifying without pacifying. So Laozi said: "Great cutting does not cut apart; so one summons many carriages and it is as if there is no carriage."

魯國之法，魯人為人妾於諸侯，有能贖之者，取金於府。子贛贖魯人於諸侯。來，而辭不受金。孔子曰：「賜失之矣。夫聖人之舉事也，可以移風易俗，而受教順可施後世，非獨以適身之行也。今國之富者寡而貧者眾，贖而受金，則為不廉；不受金，則不復贖人。自今以來，魯人不復贖人於諸侯矣。」孔子亦可謂知禮矣。故老子曰：「見小曰明。」

By the law of Lu, if a Lu person was held as a concubine among the lords and someone could redeem her, gold was taken from the treasury. Zigong redeemed a Lu person from the lords. On returning, he declined to accept the gold. Confucius said: "Si made a mistake. When a sage handles a matter, it can change customs, and the teaching he receives can be carried out to later generations; it is not merely to suit one's own conduct. Now in the state the rich are few and the poor many; if one redeems someone and accepts the gold, one is not honest; if one does not accept the gold, no one will redeem people again. From now on, the people of Lu will no longer redeem people from the lords." Confucius too can be said to have known ritual. So Laozi said: "To see the small is called insight."

魏武侯問於李克曰：「呉之所以亡者，何也？」李克對曰：「數戰而數勝。」武侯曰：「數戰數勝，國之福。其獨以亡，何故也？」對曰：「數戰則民疲，數勝則主驕。以驕主使疲民，而國不亡者，天下鮮矣！驕則恣，恣則極物；疲則怨，怨則極慮；上下倶極，呉之亡猶晩矣！夫差之所以自剄於幹遂也。」老子曰：「功成名遂，身退，天之道也。」

Marquis Wu of Wei asked Li Ke: "Why did Wu perish?" Li Ke replied: "It fought many battles and won many times." Marquis Wu said: "To fight many battles and win many times is the fortune of a state. Why did it alone perish from this?" He replied: "With many battles, the people grow weary; with many victories, the ruler grows proud. For a proud ruler to drive weary people and the state not perish is rare in the world! Pride leads to license, and license uses up resources; weariness leads to resentment, and resentment uses up thought; with both high and low at the extreme, Wu's ruin was already late! That is why Fuchai killed himself at Gansui." Laozi said: "When merit is accomplished and fame achieved, to withdraw oneself is the Way of Heaven."

甯越欲干齊桓公，困窮無以自達，於是為商旅，將任車，以商於齊，暮宿於郭門之外。桓公郊迎客，夜開門，辟任車，爝火甚盛，從者甚眾，甯越飯牛車下，望見桓公而悲。撃牛角而疾商歌。桓公聞之，撫其僕之手曰：「異哉！歌者非常人也。」命後車載之。桓公及至，從者以請。桓公贛之衣冠而見，説以為天下。桓公大説，將任之。君臣爭之曰：「客，衞人也。衞之去齊不遠，君不若使人問之。問之而故賢者也，用之未晩。」桓公曰：「不然。問之，患其有小惡也。以人之小惡而忘人之大美，此人主之所以失天下之士也。」凡聽必有驗，一聽而弗復問，合其所以也。且人固難合也，權而用其長者而已矣。當是舉也，桓公得之矣。故老子曰：「天大、地大、道大、王亦大，域中有四大，而王處其一焉。」以言其能包裹之也。

Ning Yue wanted to seek an audience with Duke Huan of Qi but was poor and had no means of access, so he became a merchant and drove a cargo cart to Qi to trade, and lodged outside the outer gate at night. Duke Huan went to the outskirts to meet a guest, and at night the gate was opened and the cargo cart was moved aside, torches were bright and many attendants followed. Ning Yue, feeding his ox beneath the cart, saw Duke Huan and was moved to sorrow. He struck the ox's horn and sang a merchant's song urgently. Duke Huan heard it, pressed his driver's hand, and said: "Remarkable! The singer is no ordinary man." He ordered the rear carriage to carry him. When Duke Huan arrived, his attendants came to ask for instructions. Duke Huan gave him clothes and a cap and received him, and when they spoke, he took him to be fit for ruling the world. Duke Huan was greatly pleased and was about to employ him. The ministers argued: "The guest is from Wei. Wei is not far from Qi; it would be better for the ruler to send someone to ask. If he turns out to be the worthy man he seems, it would not be too late to use him." Duke Huan said: "Not so. If I ask, I fear I would find some small fault in him. To forget a person's great excellence because of a small fault is how a ruler loses the scholars of the world." In general, if what one hears must be verified, then hearing once and not asking again is fitting for using him. Moreover it is hard for people to be perfect in all ways; weigh them and use their strong side, and that is enough. In this action, Duke Huan gained his man. So Laozi said: "Heaven is great, Earth is great, the Dao is great, and the king is also great; within the realm there are four greatnesses, and the king occupies one of them." This means he can embrace.

大王亶父居邠，翟人攻之。事之以皮帛、珠玉而弗受。曰「翟人之所求者地。無以財物為也。」大王亶父曰：「與人之兄居而殺其弟，與人之父處而殺其子，吾弗為。皆勉處矣！為吾臣，與翟人奚以異？且吾聞之也，不以其所養害其養。」杖策而去。民相連而從之，遂成國於岐山之下。大王亶父可謂能保生矣。雖富貴，不以養傷身；雖貧賤，不以利累形。今受其先人之爵祿，則必重失之。所自來者久矣，而輕失之，豈不惑哉！故老子曰：「貴以身為天下，焉可以託天下；愛以身為天下，焉可以寄天下矣！」

Danfu the Great King lived at Bin, and the Di attacked him. He served them with furs, silks, pearls, and jade, but they would not accept, saying: "What the Di want is land; they do not care about goods." Danfu the Great King said: "To live with someone's elder brother and kill his younger brother, to live with someone's father and kill his son, I will not do. You all stay and live well! What difference is there between being my subjects and being the subjects of the Di? Moreover I have heard that one does not use what one uses to nourish to harm what is nourished." Leaning on his staff he left. The people followed him in an unbroken line, and so he established a state beneath Mount Qi. Danfu the Great King can be said to have been able to preserve life. Even if rich and honored, he did not harm his body with the means of nourishment; even if poor and lowly, he did not burden his form with gain. Now people who receive the rank and stipend of their predecessors surely value losing them. Yet that from which oneself comes is very ancient, and one makes light of losing it; is that not delusion! So Laozi said: "One who values his own person more than the world can be entrusted with the world; one who holds his own person dearer than the world can be given the world to lodge in!"

中山公子牟謂詹子曰：「身處江海之上，心在魏闕之下，為之奈何？」詹子曰：「重生。重生則輕利。」中山公子牟曰：「雖知之，猶不能自勝。」詹子曰：「不能自勝，則從之；從之，神無怨乎！不能自勝而強弗從者，此之謂重傷。重傷之人，無壽類矣。」故老子曰：「知和曰常，知常曰明，益生曰祥，心使氣曰強。」是故「用其光，復歸其明也。」

Prince Mou of Zhongshan said to Master Zhan: "My body is by the rivers and seas, but my heart is beneath the Wei palace gate; what should I do?" Master Zhan said: "Value life. If you value life, you will make light of gain." Prince Mou of Zhongshan said: "Though I know this, I still cannot overcome it myself." Master Zhan said: "If you cannot overcome it yourself, then follow it; if you follow it, the spirit will have no resentment! To be unable to overcome it and yet force yourself not to follow it is called double injury. A person with double injury is not of the kind who lives long." So Laozi said: "To know harmony is called constancy; to know constancy is called insight; to increase life is called ominous; for the mind to direct the breath is called forced." So "use its light and return to its brightness."