Xu Wugui

徐無鬼因女商見魏武侯，武侯勞之曰：「先生病矣！苦於山林之勞，故乃肯見於寡人。」

Xu Wugui, through Nü Shang, went to see Marquis Wu of Wei. The Marquis consoled him, saying: "You are ill, sir! You are suffering from the hardships of the mountains and forests, and so you were willing to come and see me."

徐無鬼曰：「我則勞於君，君有何勞於我！君將盈耆欲，長好惡，則性命之情病矣；君將黜耆欲，掔好惡，則耳目病矣。我將勞君，君有何勞於我！」武侯超然不對。

Xu Wugui said: "It is I who should console you, my lord; what is there for you to console me about! If you fill your appetites and increase your likes and dislikes, the feelings of your nature and destiny become ill; if you reject your appetites and reduce your likes and dislikes, your ears and eyes become ill. I will console you; what is there for you to console me about!" The Marquis was dismayed and did not reply.

少焉，徐無鬼曰：「嘗語君，吾相狗也。下之質執飽而止，是狸德也；中之質若視日，上之質若亡其一。吾相狗，又不若吾相馬也。吾相馬，直者中繩，曲者中鉤，方者中矩，圓者中規，是國馬也，而未若天下馬也。天下馬有成材，若卹若失，若喪其一，若是者，超軼絕塵，不知其所。」武侯大悅而笑。

After a while Xu Wugui said: "Let me tell you, my lord, how I judge dogs. The lowest kind is satisfied when fed, which is the virtue of the wild cat; the middle kind looks as if gazing at the sun; the highest kind seems to have forgotten itself. My judging of dogs is not as good as my judging of horses. In judging horses, one that is straight accords with the plumb line, one that curves accords with the hook, one that is square accords with the carpenter's square, and one that is round accords with the compass; this is a horse of the state, and yet not as good as a horse of the world. A horse of the world has natural talent, appears anxious, appears at a loss, as if it has lost itself; such a horse leaps beyond all, treads without dust, and one does not know where it goes." The Marquis was delighted and laughed.

徐無鬼出，女商曰：「先生獨何以說吾君乎？吾所以說吾君者，橫說之則以《詩》、《書》、《禮》、《樂》，從說則以《金板》、《六弢》，奉事而大有功者不可為數，而吾君未嘗啟齒。今先生何以說吾君，使吾君說若此乎？」

When Xu Wugui went out, Nü Shang said: "What did you, sir, alone use to please our ruler? What I use to please our ruler is, speaking across, the Odes, Documents, Rites and Music, and speaking along, the Golden Tablets and the Six Quivers; those I have served with great merit cannot be counted, yet our ruler has never opened his mouth to laugh. Now what did you use to please our ruler, so that our ruler is pleased to this degree?"

徐無鬼曰：「吾直告之吾相狗馬耳。」

Xu Wugui said: "I only told him how I judge dogs and horses."

女商曰：「若是乎？」

Nü Shang said: "Is that so?"

曰：「子不聞夫越之流人乎？去國數日，見其所知而喜；去國旬月，見所嘗見於國中者喜；及期年也，見似人者而喜矣；不亦去人滋久，思人滋深乎？夫逃虛空者，藜藋柱乎鼪鼬之逕，踉位其空，聞人足音跫然而喜矣，又況乎昆弟親戚之謦欬其側者乎！久矣夫莫以真人之言謦欬吾君之側乎！」

(Xu Wugui) said: "Have you not heard of the exile from Yue? A few days after leaving his state, he is glad to see someone he knows; a month after leaving, he is glad to see someone he once saw in the state; when a year has passed, he is glad to see anyone who looks like a person; is it not that the longer one has been away from people, the deeper one's longing for people? One who has fled into emptiness, where goosefoot and bean-leaves block the weasel paths, stands stumbling in the empty ground, and hears the sound of a human footstep and is glad, to say nothing of brothers and relatives coughing beside him! It has been long, very long, since anyone coughed beside our ruler with the words of a true person!"

徐無鬼見武侯，武侯曰：「先生居山林，食芧栗，厭蔥韭，以賓寡人，久矣夫！今老邪？其欲幹酒肉之味邪？其寡人亦有社稷之福邪？」

Xu Wugui saw Marquis Wu, and Marquis Wu said: "You, sir, have lived in the mountains and forests, eaten acorns and chestnuts, been full on scallions and leeks, and have left me aside for a long time! Are you now old? Do you want to seek the taste of wine and meat (here 'gan' means to seek, not to interfere)? Or is it that I too have the blessing of the altars of soil and grain?"

徐無鬼曰：「無鬼生於貧賤，未嘗敢飲食君之酒肉，將來勞君也。」

Xu Wugui said: "I, Wugui, was born poor and lowly and have never dared eat or drink your wine and meat; I have come to console you, my lord."

君曰：「何哉！奚勞寡人？」

The ruler said: "What! How will you console me?"

曰：「勞君之神與形。」

(Xu Wugui) said: "To console your spirit and body, my lord."

武侯曰：「何謂邪？」

Marquis Wu said: "What do you mean?"

徐無鬼曰：「天地之養也一，登高不可以為長，居下不可以為短。君獨為萬乘之主，以苦一國之民，以養耳目鼻口，夫神者不自許也。夫神者，好和而惡姦；夫姦，病也，故勞之。唯君所病之何也？」

Xu Wugui said: "The nourishment of Heaven and Earth is one; those who climb high cannot be considered long and those who dwell low cannot be considered short. You alone are the lord of ten thousand chariots and trouble the people of a state in order to feed your ears, eyes, nose and mouth, yet the spirit does not allow it of itself. The spirit loves harmony and hates crookedness; crookedness is a sickness, so I console it. But what is your illness, my lord?"

武侯曰：「欲見先生久矣。吾欲愛民而為義偃兵，其可乎？」

Marquis Wu said: "I have long wanted to see you, sir. I wish to love the people and stop the troops for righteousness; is that acceptable?"

徐無鬼曰：「不可。愛民，害民之始也；為義偃兵，造兵之本也；君自此為之，則殆不成。凡成美，惡器也；君雖為仁義，幾且偽哉！形固造形，成固有伐，變固外戰。君亦必無盛鶴列於麗譙之間，無徙驥於錙壇之宮，無藏逆於得，無以巧勝人，無以謀勝人，無以戰勝人。夫殺人之士民，兼人之土地，以養吾私與吾神者，其戰不知孰善？勝之惡乎在？君若勿已矣！脩胷中之誠，以應天地之情而勿攖。夫民死已脫矣，君將惡乎用夫偃兵哉！」

Xu Wugui said: "It is not. Loving the people is the beginning of harming the people; stopping the troops for righteousness is the root of making troops. If you go on from here, you will hardly succeed. Whatever completes beauty is an instrument of evil; though you practice humaneness and righteousness, it is near to becoming false! Form by nature gives rise to form, completion by nature gives rise to boasting, and change by nature gives rise to outer wars. You must also not display crane formations between the city towers, nor move fine horses in the palace of the altars, nor hide rebellion in your gains, nor defeat others with cleverness, nor defeat others with schemes, nor defeat others with battle. To kill others' officers and people and annex others' land in order to feed my private desires and my spirit, how would battle know which is good? And where is the victory? If you cannot stop! Cultivate the sincerity in your breast in order to respond to the feelings of Heaven and Earth, and do not disturb them. When the people's deaths have already been avoided, where would you still need to stop troops, my lord!"

黃帝將見大隗乎具茨之山，方明為御，昌㝢驂乘，張若謵朋前馬，昆閽滑稽後車；至於襄城之野，七聖皆迷，無所問塗。

The Yellow Emperor was about to go to Mount Juci to see Dagui. Fangming drove the chariot, Changyu rode in the third seat, Zhang Ruo and Xipeng were ahead of the horses, and Kunhun and Huaji behind the carriage; when they reached the wilds of Xiangcheng, the seven sages were all lost and had no one to ask the way.

適遇牧馬童子，問塗焉，曰：「若知具茨之山乎？」曰：「然。」

They happened to meet a boy tending horses and asked him the way, saying: "Do you know Mount Juci?" He said: "I do."

「若知大隗之所存乎？」曰：「然。」

"Do you know where Dagui lives?" He said: "I do."

黃帝曰：「異哉小童！非徒知具茨之山，又知大隗之所存。請問為天下。」

The Yellow Emperor said: "How remarkable, little boy! You know not only Mount Juci but also where Dagui lives. May I ask about governing the world."

小童曰：「夫為天下者，亦若此而已矣，又奚事焉！予少而自遊於六合之內，予適有瞀病，有長者教予曰：『若乘日之車而遊於襄城之野。』今予病少痊，予又且復遊於六合之外。夫為天下亦若此而已。予又奚事焉！」

The boy said: "Governing the world is just like this, and what is there to do! When I was young I wandered by myself within the six directions, and I happened to have a disease of blurred vision, and an elder taught me: 'Ride in the chariot of the sun and wander in the wilds of Xiangcheng.' Now my illness is a little better, and I shall wander again beyond the six directions. Governing the world is just like this. What would I do!"

黃帝曰：「夫為天下者，則誠非吾子之事。雖然，請問為天下。」小童辭。

The Yellow Emperor said: "Governing the world is indeed not your business. Even so, may I ask about governing the world." The boy declined.

黃帝又問。小童曰：「夫為天下者，亦奚以異乎牧馬者哉！亦去其害馬者而已矣！」

The Yellow Emperor asked again. The boy said: "How is governing the world different from tending horses! It is only removing what harms the horses, and that is all!"

黃帝再拜稽首，稱天師而退。

The Yellow Emperor bowed twice with his head to the ground, called him Heavenly Teacher, and withdrew.

知士無思慮之變則不樂，辯士無談說之序則不樂，察士無淩誶之事則不樂，皆囿於物者也。

Knowledgeable men are not happy without changes of thought and deliberation, debaters are not happy without an order of discourse, and scrutinizing men are not happy without attacks and cross-examinations; all are enclosed by things.

招世之士興朝，中民之士榮官，筋力之士矜難，勇敢之士奮患，兵革之士樂戰，枯槁之士宿名，法律之士廣治，禮教之士敬容，仁義之士貴際。農夫無草萊之事則不比，商賈無市井之事則不比。庶人有旦暮之業則勸，百工有器械之巧則壯。錢財不積則貪者憂，權勢不尤則誇者悲。勢物之徒樂變，遭時有所用，不能無為也。此皆順比於歲，不物於易者也。馳其形性，潛之萬物，終身不反，悲夫！

The men who attract the age rise at court, the men of the middle class take pride in office, the men of strength boast of facing danger, the courageous men rise up in trouble, the men of arms and armor delight in battle, the withered scholars rest in fame, the men of law extend government, the men of ritual teaching revere deportment, and the men of humaneness and righteousness value social exchange. Farmers without weeds and brush to deal with do not cling together, and merchants without market business do not cling together. Commoners work diligently when they have morning-and-evening work, and the hundred craftsmen flourish when they have skilled tools. If money and wealth do not accumulate, the greedy worry; if power and position are not prominent, the vain grieve. Those whose position and things are of one kind delight in change, and when they meet their time they find use, and cannot be non-acting. These all follow clinging to the years and cannot be masters amid change. They gallop their forms and natures and sink into the myriad things, never returning for life; how sad!

莊子曰：「射者非前期而中，謂之善射，天下皆羿也，可乎？」

Zhuangzi said: "One who shoots without a target set in advance and still hits is called a good archer; if everyone in the world were a Yi, would that be acceptable?"

惠子曰：「可。」

Huizi said: "It would."

莊子曰：「天下非有公是也，而各是其所是，天下皆堯也，可乎？」

Zhuangzi said: "There is no common right in the world, and each takes what he holds as right to be right; if everyone in the world were a Yao, would that be acceptable?"

惠子曰：「可。」

Huizi said: "It would."

莊子曰：「然則儒墨楊秉四，與夫子為五，果孰是邪？或者若魯遽者邪？其弟子曰：『我得夫子之道矣！吾能冬爨鼎而夏造冰矣。』魯遽曰：『是直以陽召陽，以陰召陰，非吾所謂道也。吾示子乎吾道。』於是為之調瑟，廢一於堂，廢一於室，鼓宮宮動，鼓角角動，音律同矣。夫或改調一弦，於五音無當也，鼓之，二十五絃皆動，未始異於聲，而音之君已。且若是者邪？」

Zhuangzi said: "Then the four schools, Confucian, Mohist, Yang and Bing, and you, sir, make five; which one is right in the end? Or is it like Lu Ju? His disciple said: 'I have attained the Master's Way! I can heat a cauldron in winter and make ice in summer.' Lu Ju said: 'This is only using yang to summon yang and yin to summon yin; it is not what I call the Way. Let me show you my Way.' Then he tuned two zithers for him, placed one in the hall and one in the room; when he plucked the gong note, the gong note moved, and when he plucked the jue note, the jue note moved, since their tones were the same. Or if one string is retuned so it matches none of the five notes, when it is plucked all twenty-five strings move; they are not different in sound, and the lord of the notes is already there. Are you like that?"

惠子曰：「今乎儒墨楊秉，且方與我以辯，相拂以辭，相鎮以聲，而未始吾非也，則奚若矣？」

Huizi said: "Now the Confucians, Mohists, Yangists and Bingists are just debating with me, opposing me with words and pressing me down with sounds, and they have never taken me to be wrong; what then?"

莊子曰：「齊人蹢子於宋者，其命閽也不以完，其求鈃鍾也以束縛，其求唐子也而未始出域，有遺類矣！夫楚人寄而蹢閽者，夜半於無人之時而與舟人鬬，未始離於岑而足以造於怨也。」

Zhuangzi said: "A man of Qi who sent his own son to Song, appointed a gatekeeper who was not physically whole, sought a bell but bound it with ropes, and looked for a lost child but never left his borders, was losing sight of categories! A man of Chu who lodged away from home and sent his gatekeeper off fought with the boatman at midnight when no one was about, and without leaving the shore was enough to create resentment."

莊子送葬，過惠子之墓，顧謂從者曰：「郢人堊慢其鼻端若蠅翼，使匠人斲之。匠石運斤成風，聽而斲之，盡堊而鼻不傷，郢人立不失容。宋元君聞之，召匠石曰：『嘗試為寡人為之。』匠石曰：『臣則嘗能斲之。雖然，臣之質死久矣。』自夫子之死也，吾無以為質矣，吾無與言之矣。」

Zhuangzi, escorting a funeral, passed by Huizi's tomb and turned to his followers, saying: "A man of Ying smeared white chalk on the tip of his nose, as thin as a fly's wing, and had the carpenter chop it off. The carpenter Shi swung his axe with a gust of wind and let himself chop, and the chalk was gone but the nose was not harmed, while the man of Ying stood without losing his composure. Lord Yuan of Song heard of it, summoned the carpenter Shi and said: 'Try it for me.' The carpenter Shi said: 'I used to be able to chop. Even so, my partner has long been dead.' Since the Master died, I have had no one to take as my partner, no one to talk with."

管仲有病，桓公問之曰：「仲父之病病矣，可不謂，雲至於大病，則寡人惡乎屬國而可？」

Guan Zhong fell ill, and Duke Huan asked him: "Uncle Zhong, your illness is serious; may I not speak of it, and speaking of the great illness, to whom should I entrust the state?"

管仲曰：「公誰欲與？」

Guan Zhong said: "Whom does my lord wish to give it to?"

公曰：「鮑叔牙。」

The Duke said: "Bao Shuya."

曰：「不可。其為人絜廉善士也，其於不己若者不比之，又一聞人之過，終身不忘。使之治國，上且鉤乎君，下且逆乎民。其得罪於君也，將弗久矣！」

(Guan Zhong) said: "It cannot be. He is a man of clean integrity and a good officer, but he does not draw close to those who are not his equal, and once he hears of another's fault he does not forget it all his life. If he were made to govern the state, above he would hook his ruler and below he would go against the people. His offending his lord will not be long delayed!"

公曰：「然則孰可？」

The Duke said: "Then who would be acceptable?"

對曰：「勿已，則隰朋可。其為人也，上忘而下畔，愧不若黃帝而哀不己若者。以德分人謂之聖，以財分人謂之賢。以賢臨人，未有得人者也；以賢下人，未有不得人者也。其於國有不聞也，其於家有不見也。勿已，則隰朋可。」

He answered: "If there is no alternative, then Xi Peng will do. As a person, those above forget him and those below cling to him; he is ashamed not to be like the Yellow Emperor and pities those not as good as himself. One who shares virtue with others is called a sage, and one who shares wealth with others is called worthy. To rule over others by being worthy has never won people; to place oneself beneath others by being worthy has never failed to win them. In the state he leaves things unheard, in the family he leaves things unseen. If there is no alternative, then Xi Peng will do."

吳王浮於江，登乎狙之山。眾狙見之，恂然棄而走，逃於深蓁。有一狙焉，委蛇攫，見巧乎王。王射之，敏給搏捷矢。王命相者趨射之，狙執死。

The King of Wu sailed on the river and climbed Mount Ju. The many monkeys saw him, and, frightened, dropped everything and ran, fleeing into the deep thickets. One monkey, swinging about with a leisurely twist, showed off its skill before the king. The king shot at it, and it nimbly caught the flying arrow. The king ordered those around him to hurry and shoot it, and the monkey was seized and died.

王顧謂其友顏不疑曰：「之狙也，伐其巧恃其便以敖予，以至此殛也！戒之哉！嗟乎，無以汝色驕人哉！」顏不疑歸而師董梧以助其色，去樂辭顯，三年而國人稱之。

The king turned to his friend Yan Buyi and said: "This monkey, boasting of its skill and relying on its agility to look down on me, came to this place of death! Be warned! Ah, do not be proud before others with your expression!" Yan Buyi went back and studied with Dong Wu to help correct his expression, got rid of pleasure and gave up display, and after three years the people of the state praised him.

南伯子綦隱幾而坐，仰天而噓。顏成子入見曰：「夫子，物之尤也。形固可使若槁骸，心固可使若死灰乎？」

Nanbo Ziqi sat leaning on his armrest, looking up at the sky and exhaling. Yan Chengzi came in, saw him and said: "Master, you stand out among beings. Can the body truly be made like withered bones, and the mind truly be made like dead ashes?"

曰：「吾嘗居山穴之中矣。當是時也，田禾一覩我，而齊國之眾三賀之。我必先之，彼故知之；我必賣之，彼故鬻之。若我而不有之，彼惡得而知之？若我而不賣之，彼惡得而鬻之？嗟乎！我悲人之自喪者，吾又悲夫悲人者，吾又悲夫悲人之悲者，其後而日遠矣。」

(Nanbo Ziqi) said: "I once lived in a mountain cave. At that time, when Tian He saw me, the people of Qi congratulated me three times. I must first have had it, and so he knew it; I must have sold it, and so he traded it. If I had not had it, how could he have known? If I had not sold it, how could he have traded it? Ah! I grieve for those who lose themselves, and I grieve for those who grieve for them, and I grieve for those who grieve for those grieving, and from then on I have grown further away day by day."

仲尼之楚，楚王觴之。孫叔敖執爵而立，市南宜僚受酒而祭，曰：「古之人乎！於此言已。」

Zhongni went to Chu, and the King of Chu gave him wine. Sunshu Ao stood holding the cup, and Shinan Yiliao took the wine and made the libation, saying: "Men of old! Here is where they speak."

曰：「丘也聞不言之言矣，未之嘗言，於此乎言之。市南宜僚弄丸而兩家之難解，孫叔敖甘寢秉羽而郢人投兵。丘願有喙三尺。」

(Zhongni) said: "I have heard the speech that is not speech, and never spoke it, but here I speak of it. Shinan Yiliao played with pellets and the troubles of two houses were resolved; Sunshu Ao slept in peace holding a feather fan and the men of Ying laid down their weapons. I wish I had a beak three feet long."

彼之謂不道之道，此之謂不言之辯，故德總乎道之所一。而言休乎知之所不知，至矣。道之所一者，德不能同也；知之所不能知者，辯不能舉也；名若儒墨而兇矣。故海不辭東流，大之至也；聖人幷包天地，澤及天下，而不知其誰氏。是故生無爵，死無諡，實不聚，名不立，此之謂大人。狗不以善吠為良，人不以善言為賢，而況為大乎！夫為大不足以為大，而況為德乎！夫大備矣，莫若天地；然奚求焉，而大備矣。知大備者，無求，無失，無棄，不以物易己也。反己而不窮，循古而不摩，大人之誠。

(Zhongni continued:) That is called the Way that is not a way, and this is called the disputation that is not speech, so virtue embraces what the Way makes one. And speech stops at what knowledge does not know, which is the utmost. What the Way makes one, virtue cannot make the same; what knowledge cannot know, disputation cannot bring up; a name like Confucian or Mohist is ominous. So the sea does not refuse to flow east, which is the utmost of greatness; the sage embraces Heaven and Earth, his grace reaches all under Heaven, and one does not know whose clan he is. So in life he has no rank, in death he has no posthumous title, substance does not accumulate, name is not established; this is called the great man. A dog is not counted good because it barks well, and a person is not counted worthy because he speaks well, much less being called great! Being great is not enough to be great, much less being virtuous! Greatness is already complete, and nothing compares to Heaven and Earth; yet what is there to seek, since greatness is already complete? One who knows greatness is complete seeks nothing, loses nothing, abandons nothing, and does not exchange himself for things. Returning to himself without exhaustion, following the ancients without being worn down, is the sincerity of the great man.

子綦有八子，陳諸前，召九方歅曰：「為我相吾子，孰為祥？」

Ziqi had eight sons, lined up before him, and he called Jiufang Yin and said: "Read the faces of my sons for me; which is auspicious?"

九方歅曰：「梱也為祥。」

Jiufang Yin said: "Kun is auspicious."

子綦瞿然喜曰：「奚若？」曰：「梱也將與國君同食以終其身。」

Ziqi looked astonished and pleased and said: "How so?" He said: "Kun will eat at the same table as the ruler until the end of his life."

子綦索然出涕曰：「吾子何為以至於是極也！」

Ziqi wept sadly and said: "How has my son come to this extreme!"

九方歅曰：「夫與國君同食，澤及三族，而況父母乎！今夫子聞之而泣，是禦福也。子則祥矣，父則不祥。」

Jiufang Yin said: "To eat with the ruler brings grace to three clans, how much more to parents! Now you, sir, hear it and weep, which is resisting good fortune. The son is auspicious, but the father is not."

子綦曰：「歅，汝何足以識之。而梱祥邪？盡於酒肉，入於鼻口矣，而何足以知其所自來？吾未嘗為牧而牂生於奧，未嘗好田而鶉生於宎，若勿怪，何邪？吾所與吾子遊者，遊於天地。吾與之邀樂於天，吾與之邀食於地；吾不與之為事，不與之為謀，不與之為怪；吾與之乘天地之誠而不以物與之相攖，吾與之一委蛇而不與之為事所宜。今也然有世俗之償焉！凡有怪徵者，必有怪行，殆乎。非我與吾子之罪，幾天與之也！吾是以泣也。」

Ziqi said: "Yin, how are you fit to recognize this. Is Kun auspicious? It is all wine and meat, entering the nose and mouth, so how could you know where it comes from? I never herded sheep, yet a ewe gave birth in the southwest corner of my house; I never loved hunting, yet quail were born in the southeast corner of my house; if this is not strange, what is? What I and my sons wander in is Heaven and Earth. I and he seek joy from Heaven, and I and he seek food from the earth; I do not do deeds with him, plan with him, or make wonders with him; I and he ride the sincerity of Heaven and Earth and do not entangle each other with things, I and he let everything be as it will and do not do what is fitting for tasks. And now there is worldly repayment! Whoever has strange omens will surely have strange conduct, and is in danger. It is not the fault of me or my son, it is almost Heaven's gift to him! That is why I weep."

無幾何而使梱之於燕，盜得之於道，全而鬻之則難，不若刖之則易。於是乎刖而鬻之於齊，適當渠公之街，然身食肉而終。

Not long after, Kun was sent to Yan, and bandits seized him on the road; to sell him whole would be hard, and it was easier to cut off his feet. So they cut off his feet and sold him in Qi, where he happened to be set to watch the street gate for Duke Qu, and so he ate meat for the rest of his life.

齧缺遇許由，曰：「子將奚之？」

Nie Que met Xu You and said: "Where are you going?"

曰：「將逃堯。」

(Xu You) said: "I am about to flee from Yao."

曰：「奚謂邪？」

(Nie Que) said: "How so?"

曰：「夫堯，畜畜然仁，吾恐其為天下笑。後世其人與人相食與！夫民，不難聚也；愛之則親，利之則至，譽之則勸，致其所惡則散。愛利出乎仁義，捐仁義者寡，利仁義者眾。夫仁義之行，唯且無誠，且假乎禽貪者器。是以一人之斷制利天下，譬之猶一覕也。夫堯知賢人之利天下也，而不知其賊天下也，夫唯外乎賢者知之矣。」

(Xu You) said: "Yao, anxiously talking about humaneness, I fear he will be laughed at by the world. In later ages perhaps people will eat one another! The people are not hard to gather; love them and they become close, benefit them and they come, praise them and they strive, give them what they dislike and they scatter. Love and benefit come from humaneness and righteousness; few cast away humaneness and righteousness, and many use them. The practice of humaneness and righteousness will lack sincerity, and will even be lent as tools to the greedy. So to benefit the world by one person's decision is like a glance. Yao knows that a worthy man benefits the world but does not know that he also does it harm; only one who sets worthiness outside himself knows it."

有暖姝者，有濡需者，有卷婁者。

There are the self-satisfied, there are the clingers, and there are the bent-backed.

所謂暖姝者，學一先生之言，則暖暖姝姝而私自說也，自以為足矣，而未知未始有物也，是以謂暖姝者也。

The so-called self-satisfied one has learned the words of one teacher and so, smug and complacent, privately delights in himself, thinks it is enough, and does not know there has never been anything, hence he is called self-satisfied.

濡需者，豕蝨是也，擇疏鬣自以為廣宮大囿，奎蹏曲隈，乳間股腳，自以為安室利處，不知屠者之一旦鼓臂布草操煙火，而己與豕俱焦也。此以域進，此以域退，此其所謂濡需者也。

The clinger is the louse on a pig. Picking a sparse patch of bristle it thinks it is a vast palace or great park, and in the bend of the hoof, between the teats and thighs, it thinks it is a safe room and a profitable place, not knowing that when the butcher one day waves his arm, spreads straw and takes smoke and fire, it will be scorched along with the pig. This is advancing as the domain where one is advances and retreating as the domain where one is retreats; this is what is called the clinger.