Robber Zhi

孔子與柳下季為友，柳下季之弟名曰盜蹠。盜蹠從卒九千人，橫行天下，侵暴諸侯，穴室樞戶，驅人牛馬，取人婦女，貪得忘親，不顧父母兄弟，不祭先祖。所過之邑，大國守城，小國入保，萬民苦之。

Confucius was a friend of Liuxia Ji, and Liuxia Ji's younger brother was named Robber Zhi. Robber Zhi had nine thousand followers, roamed across the world, plundered and abused the lords, broke into rooms and prized open doors, drove off people's oxen and horses, took people's women, was so greedy he forgot his kin, paid no regard to parents and brothers, and did not sacrifice to his ancestors. In the towns he passed, large states guarded their walls and small states took refuge inside, and the myriad people suffered from him.

孔子謂柳下季曰：「夫為人父者，必能詔其子；為人兄者，必能教其弟。若父不能詔其子，兄不能教其弟，則無貴父子兄弟之親矣。今先生，世之才士也，弟為盜蹠，為天下害，而弗能教也，丘竊為先生羞之。丘請為先生往說之。」

Confucius said to Liuxia Ji, "A father must be able to instruct his son, and an elder brother must be able to teach his younger brother. If a father cannot instruct his son and an elder brother cannot teach his younger brother, there is no way to value the closeness of father and son or brothers. Now you, sir, are a talented gentleman of the age, yet your younger brother has become Robber Zhi, a plague to the world, and you cannot teach him; I am privately ashamed for you. I ask to go and persuade him for you."

柳下季曰：「先生言為人父者必能詔其子，為人兄者必能教其弟，若子不聽父之詔，弟不受兄之教，雖今先生之辯，將柰之何哉？且蹠之為人也，心如湧泉，意如飄風，強足以距敵，辯足以飾非，順其心則喜，逆其心則怒，易辱人以言。先生必無往。」

Liuxia Ji said, "You say that a father must be able to instruct his son and an elder brother must be able to teach his younger brother, but if a son does not heed his father's instruction and a younger brother does not accept his elder brother's teaching, what will you do about him, even with the eloquence you have now? Moreover, Zhi as a person has a mind like a gushing spring and thoughts like a whirlwind, is strong enough to resist enemies and eloquent enough to disguise wrongs; he is pleased when you go along with his heart and angry when you go against it, and easily insults people with words. You must not go."

孔子不聽，顏回為馭，子貢為右，往見盜蹠。盜蹠乃方休卒徒大山之陽，膾人肝而餔之。孔子下車而前，見謁者曰：「魯人孔丘，聞將軍高義，敬再拜謁者。」

Confucius did not listen. Yan Hui drove the carriage and Zigong rode on the right, and they went to see Robber Zhi. Robber Zhi was resting his followers on the south side of Mount Tai, mincing human liver to eat. Confucius got down from the carriage, stepped forward, and said to the announcer, "Kong Qiu of Lu, having heard of the General's lofty righteousness, respectfully bows twice to the announcer."

謁者入通，盜蹠聞之大怒，目如明星，髮上指冠，曰：「此夫魯國之巧偽人孔丘非邪？為我告之：『爾作言造語，妄稱文武，冠枝木之冠，帶死牛之脅，多辭繆說，不耕而食，不織而衣，搖唇鼓舌，擅生是非，以迷天下之主，使天下學士不反其本，妄作孝弟，而儌倖於封侯富貴者也。子之罪大極重，疾走歸！不然，我將以子肝益晝餔之膳。』」

The announcer went in to report, and Robber Zhi, on hearing, was furious, his eyes like bright stars and his hair standing up against his cap. He said, "Is this not that cunning and deceitful man Kong Qiu of Lu? Tell him: 'You fabricate sayings and make up words, falsely claim Wen and Wu, wear a cap like tree branches and a belt of dead ox hide, speak many words and false doctrines, eat without plowing and dress without weaving, wag your lips and drum your tongue, arbitrarily produce right and wrong, mislead the rulers of the world, and keep the scholars of the world from returning to their roots, falsely make filial piety and fraternal duty and so hope to get lucky with enfeoffment and wealth. Your crime is great and heavy; go back quickly! If not, I will put your liver in my daytime meal."

孔子復通曰：「丘得幸於季，願望履幕下。」

Confucius reported again, "I have the good fortune of knowing Ji, and wish to be allowed to look at your footwear beneath the tent."

謁者復通，盜蹠曰：「使來前！」

The announcer reported again, and Robber Zhi said, "Let him come forward!"

孔子趨而進，避席反走，再拜盜蹠。盜蹠大怒，兩展其足，案劍瞋目，聲如乳虎，曰：「丘來前！若所言，順吾意則生，逆吾心則死。」

Confucius hurried forward, avoided the seat and walked backward, and bowed twice to Robber Zhi. Robber Zhi was furious, spread his legs wide, grasped his sword and glared, with a voice like a nursing tigress, and said, "Qiu, come forward! If what you say pleases me you live; if it goes against my heart you die."

孔子曰：「丘聞之，凡天下有三德：生而長大，美好無雙，少長貴賤見而皆說之，此上德也；知維天地，能辯諸物，此中德也；勇悍果敢，聚眾率兵，此下德也。凡人有此一德者，足以南面稱孤矣。今將軍兼此三者，身長八尺二寸，面目有光，唇如激丹，齒如齊貝，音中黃鍾，而名曰盜蹠，丘竊為將軍恥不取焉。將軍有意聽臣，臣請南使吳越，北使齊魯，東使宋衞，西使晉楚，使為將軍造大城數百里，立數十萬戶之邑，尊將軍為諸侯，與天下更始，罷兵休卒，收養昆弟，共祭先祖。此聖人才士之行，而天下之願也。」

Confucius said, "I have heard that there are three virtues under Heaven: to be born tall and large, handsome without equal, delighting all who see him, young and old, noble and lowly, is the highest virtue; to know how to bind heaven and earth and distinguish all things is the middle virtue; to be brave, fierce and decisive, gathering crowds and leading troops, is the lower virtue. A person with any one of these is enough to sit facing south and call himself sovereign. Now the General has all three, standing eight feet two inches tall, with a shining face, lips like bright cinnabar, teeth like even shells, and a voice that matches the Huangzhong pitch, yet is named Robber Zhi; I privately am ashamed for the General and do not endorse it. If the General is willing to listen to me, I ask to go as envoy to Wu and Yue in the south, Qi and Lu in the north, Song and Wei in the east, and Jin and Chu in the west, and have them build a great city of several hundred li for the General and set up a town of several hundred thousand households, honor the General as a lord, start anew with the world, disband soldiers and rest the troops, gather in your brothers and together sacrifice to the ancestors. This is the conduct of sages and talented gentlemen and what the world hopes for."

盜蹠大怒曰：「丘來前！夫可規以利而可諫以言者，皆愚陋恆民之謂耳。今長大美好，人見而悅之者，此吾父母之遺德也。丘雖不吾譽，吾獨不自知邪？

Robber Zhi was furious and said, "Qiu, come forward! Those who can be persuaded by profit and remonstrated with by words are all just the talk of foolish, common people. That I am tall, large, handsome and pleasing to all who see me is the virtue left by my parents. Even if Qiu does not praise me, do I not know it myself?

且吾聞之，好面譽人者，亦好背而毀之。今丘告我以大城眾民，是欲規我以利而恆民畜我也，安可久長也！城之大者，莫大乎天下矣。堯舜有天下，子孫無置錐之地；湯武立為天子，而後世絕滅；非以其利大故邪？

(Robber Zhi continued:) Moreover I have heard that those who like to praise people to their faces also like to slander them behind their backs. Now Qiu tells me of great cities and many people, which is trying to persuade me with profit and keep me like a common person; how could it last long! No city is larger than the world. Yao and Shun had the world, yet their descendants had no land to plant an awl; Tang and Wu were set up as Sons of Heaven, yet their later generations were wiped out; is this not because their profit was so great?

且吾聞之，古者禽獸多而人少，於是民皆巢居以避之，晝拾橡栗，暮棲木上，故命之曰有巢氏之民。古者民不知衣服，夏多積薪，冬則煬之，故命之曰知生之民。神農之世，臥則居居，起則于于。民知其母，不知其父，與麋鹿共處，耕而食，織而衣，無有相害之心，此至德之隆也。然而黃帝不能致德，與蚩尤戰於涿鹿之野，流血百里。堯舜作，立群臣，湯放其主，武王殺紂。自是之後，以強陵弱，以眾暴寡。湯武以來，皆亂人之徒也。

(Robber Zhi continued:) Moreover I have heard that in ancient times there were many beasts and few people, so the people all lived in nests to avoid them, gathering acorns and chestnuts by day and roosting in trees at night, and so they were called the people of the Nest-Dwellers. In ancient times the people did not know clothing; in summer they piled up much firewood and in winter burned it to keep warm, and so they were called the people who knew how to live. In the age of Shennong they lay down at ease and rose in comfort. The people knew their mothers but did not know their fathers, lived together with elk and deer, plowed to eat and wove to wear, with no heart to harm one another; this was the height of perfect virtue. Yet the Yellow Emperor could not achieve such virtue and fought Chi You in the wilds of Zhuolu, and blood flowed for a hundred li. When Yao and Shun arose they set up ministers, Tang banished his lord and King Wu killed Zhou. After that, the strong oppressed the weak and the many abused the few. From Tang and Wu on, all were people of disorder.

今子脩文武之道，掌天下之辯，以教後世，縫衣淺帶，矯言偽行，以迷惑天下之主，而欲求富貴焉，盜莫大於子。天下何故不謂子為盜丘，而乃謂我為盜蹠？

(Robber Zhi continued:) Now you cultivate the Way of Wen and Wu, hold all the arguments of the world to teach later ages, wear wide-sleeved robes and a shallow belt, with deceitful words and false conduct to mislead the rulers of the world and hope to seek wealth and honor; no robber is greater than you. Why does the world not call you Robber Qiu, but calls me Robber Zhi?

子以甘辭說子路而使從之，使子路去其危冠，解其長劍，而受教於子，天下皆曰孔丘能止暴禁非。其卒之也，子路欲殺衞君而事不成，身菹於衞東門之上，是子教之不至也。

(Robber Zhi continued:) You used sweet words to persuade Zilu to follow you, made him take off his tall cap and unfasten his long sword and receive your teaching, and the world all said Kong Qiu could stop violence and forbid wrong. In the end Zilu wanted to kill the ruler of Wei, the matter failed, and his body was pickled above the east gate of Wei; this is where your teaching failed him.

子自謂才士聖人邪，則再逐於魯，削跡於衞，窮於齊，圍於陳蔡，不容身於天下。子教子路菹此患，上無以為身，下無以為人，子之道豈足貴邪？

(Robber Zhi continued:) You call yourself a talented scholar and sage, yet you were twice driven out of Lu, had your tracks erased in Wei, were stranded in Qi, besieged between Chen and Cai, and found no place in the world to settle your person. You taught Zilu to meet the disaster of being minced, so that above you cannot act for yourself and below you cannot act for others; how is your Way worth honoring?

世之所高，莫若黃帝，黃帝尚不能全德，而戰於涿鹿之野，流血百里。堯不慈，舜不孝，禹偏枯，湯放其主，武王伐紂，文王拘羑里。此六子者，世之所高也，孰論之，皆以利惑其真而強反其情性，其行乃甚可羞也。

(Robber Zhi continued:) None in the world is exalted higher than the Yellow Emperor, and even the Yellow Emperor could not keep his virtue whole, fighting in the wilds of Zhuolu until blood flowed for a hundred li. Yao was unkind, Shun was unfilial, Yu was half-paralyzed, Tang banished his ruler, King Wu attacked Zhou, and King Wen was confined at Youli. These six men are the ones the world exalts, but examined seriously, all were led astray from their truth by profit and forcibly went against their nature, and their conduct was deeply shameful.

世之所謂賢士，伯夷叔齊。伯夷叔齊辭孤竹之君而餓死於首陽之山，骨肉不葬。鮑焦飾行非世，抱木而死。申徒狄諫而不聽，負石自投於河，為魚鼈所食。介子推至忠也，自割其股以食文公，文公後背之，子推怒而去，抱木而燔死。尾生與女子期於梁下，女子不來，水至不去，抱梁柱而死。此六子者，無異於磔犬流豕操瓢而乞者，皆離名輕死，不念本養壽命者也。

(Robber Zhi continued:) Those the world calls worthy gentlemen are Bo Yi and Shu Qi. Bo Yi and Shu Qi declined the throne of Guzhu and starved to death on Mount Shouyang, their bodies unburied. Bao Jiao adorned his conduct and condemned the world, and died clutching a tree. Shentu Di remonstrated and was not heeded, and carried a stone and threw himself into the river, to be eaten by fish and turtles. Jie Zitui was utterly loyal and cut flesh from his own thigh to feed Duke Wen; Duke Wen later turned against him, and Zitui left in anger and was burned to death clutching a tree. Wei Sheng agreed to meet a woman under a bridge; the woman did not come, the water rose and he did not leave, and died clutching the bridge pillar. These six are no different from dogs butchered, pigs adrift, or beggars holding gourds; all left life lightly for the sake of fame, not caring for the root, and not nourishing their lifespan.

世之所謂忠臣者，莫若王子比干伍子胥。子胥沉江，比干剖心，此二子者，世謂忠臣也，然卒為天下笑。自上觀之，至於子胥比干，皆不足貴也。

(Robber Zhi continued:) Those the world calls loyal ministers are none greater than Prince Bi Gan (a personal name) and Wu Zixu. Zixu was sunk in the river and Bi Gan had his heart cut out; these two the world calls loyal ministers, yet in the end they were laughed at by the world. Seen from above, even Zixu and Bi Gan are not worth honoring.

丘之所以說我者，若告我以鬼事，則我不能知也；若告我以人事者，不過此矣，皆吾所聞知也。

(Robber Zhi continued:) What Qiu came to say to me, if he were telling me about ghosts, I could not know; if he is telling me about human affairs, it comes to no more than this, and all of it I have already heard.

今吾告子以人之情，目欲視色，耳欲聽聲，口欲察味，志氣欲盈。人上壽百歲，中壽八十，下壽六十，除病瘦死喪憂患，其中開口而笑者，一月之中不過四五日而已矣。天與地無窮，人死者有時，操有時之具而托於無窮之閒，忽然無異騏驥之馳過隙也。不能說其志意，養其壽命者，皆非通道者也。

(Robber Zhi continued:) Now let me tell you the nature of man: the eyes want to see colors, the ears want to hear sounds, the mouth wants to taste flavors, and the will and spirit want to be filled. A person's highest lifespan is a hundred years, the middle eighty, the lowest sixty; subtract illness, thinness, death, mourning, and worries, and the days in which one opens one's mouth and laughs amount to no more than four or five in a month. Heaven and earth are endless, while human death has its time; to lodge a vessel with a limit in the infinite is no different from a fine steed galloping past a crack. Those who cannot please their minds and nourish their lifespan are not people who understand the Way.

丘之所言，皆吾之所棄也，亟去走歸，無復言之！子之道，狂狂汲汲，詐巧虛偽事也，非可以全真也，奚足論哉！」

(Robber Zhi continued:) What Qiu says is all what I have discarded. Hurry back and say no more! Your Way is frantic and anxious, the business of cunning and falseness; it cannot keep the truth whole; how is it worth discussing!"

孔子再拜趨走，出門上車，執轡三失，目芒然無見，色若死灰，據軾低頭，不能出氣。歸到魯東門外，適遇柳下季。柳下季曰：「今者闕然數日不見，車馬有行色，得微往見蹠邪？」

Confucius bowed twice and hurried away, went out the gate and got in his carriage, three times lost his grip on the reins, his eyes were dazed and saw nothing, his face was like dead ashes, he leaned on the crossbar with his head lowered and could not breathe. Returning to the east gate of Lu, he happened to meet Liuxia Ji. Liuxia Ji said: "These days I have not seen you for several days, and your carriage and horses look as if you had been on a journey; surely you did not go to see Zhi?"

孔子仰天而歎曰：「然！」

Confucius looked up to heaven and sighed, saying: "Yes!"

柳下季曰：「蹠得無逆汝意若前乎？」

Liuxia Ji said: "Surely Zhi did not go against your will as I said before?"

孔子曰：「然。丘所謂無病而自灸也，疾走料虎頭，編虎須，幾不免虎口哉！」

Confucius said: "He did. Qiu is what is called one who without illness cauterizes himself, who hurried to stroke the tiger's head and braid the tiger's whiskers, and almost did not escape the tiger's mouth!"

子張問於滿苟得曰：「盍不為行？無行則不信，不信則不任，不任則不利。故觀之名，計之利，而義真是也。若棄名利，反之於心，則夫士之為行，不可一日不為乎！」

Zizhang asked Man Goude: "Why do you not practice good conduct? Without conduct there is no trust, without trust there is no appointment, and without appointment there is no benefit. So if one considers fame and calculates profit, only righteousness is truly right. If one abandons fame and profit and returns to the heart, then for a gentleman's conduct, can it be neglected for a single day!"

滿苟得曰：「無恥者富，多信者顯。夫名利之大者，幾在無恥而信。故觀之名，計之利，而信真是也。若棄名利，反之於心，則夫士之為行，抱其天乎！」

Man Goude said: "The shameless are rich, and those with much trust are eminent. Those with the greatest fame and profit almost all lie in shamelessness and trust. So if one considers fame and calculates profit, only trust is truly right. If one abandons fame and profit and returns to the heart, then for a gentleman's conduct, he is holding to his Heaven!"

子張曰：「昔者桀紂貴為天子，富有天下，今謂臧聚曰，汝行如桀紂，則有怍色，有不服之心者，小人所賤也。仲尼墨翟，窮為匹夫，今謂宰相曰，子行如仲尼墨翟，則變容易色稱不足者，士誠貴也。故勢為天子，未必貴也；窮為匹夫，未必賤也；貴賤之分，在行之美惡。」

Zizhang said: "In the past Jie and Zhou were noble as Sons of Heaven and rich in possessing the world; now if you tell a servant that your conduct is like Jie and Zhou, he looks ashamed and has an unconvinced heart, and this is what petty people despise. Zhongni and Mo Di, though poor as commoners, if now you tell a prime minister that his conduct is like Zhongni and Mo Di, he changes color and says he is not worthy of the comparison, because gentlemen are truly noble. So being a Son of Heaven by position is not necessarily noble, and being poor as a commoner is not necessarily lowly; the distinction between noble and lowly lies in the goodness or badness of one's conduct."

滿苟得曰：「小盜者拘，大盜者為諸侯，諸侯之門，義士存焉。昔者桓公小白殺兄入嫂而管仲為臣，田成子常殺君竊國而孔子受幣。論則賤之，行則下之，則是言行之情悖戰於胸中也，不亦拂乎！故《書》曰：『孰惡孰美？成者為首，不成者為尾。』」

Man Goude said: "A petty thief is detained, and a great thief becomes a feudal lord; at the gate of the feudal lords, righteous gentlemen exist. In the past Duke Huan Xiaobai killed his brother and took his sister-in-law, yet Guan Zhong became his minister; Tian Chengzi Chang killed his ruler and stole the state, and Confucius accepted his gifts. In discussion they despise it, in conduct they stoop below it, so the feelings of word and deed fight in the chest; is that not perverse! So the Book of Documents says: 'Which is evil, which is good? The successful becomes the head, the unsuccessful becomes the tail.'"

子張曰：「子不為行，即將疏戚無倫，貴賤無義，長幼無序；五紀六位，將何以為別乎？」

Zizhang said: "If you do not practice conduct, then kinship near and distant will have no order, noble and lowly will have no righteousness, and old and young will have no sequence; the five bonds and six positions, what will you use to distinguish them?"

滿苟得曰：「堯殺長子，舜流母弟，疏戚有倫乎？湯放桀，武王殺紂，貴賤有義乎？王季為適，周公殺兄，長幼有序乎？儒者偽辭，墨子兼愛，五紀六位將有別乎？

Man Goude said: "Yao killed his eldest son and Shun banished his younger brother by the same mother; did near and distant kin have order? Tang banished Jie and King Wu killed Zhou; did noble and lowly have righteousness? Wang Ji became heir and the Duke of Zhou killed his brother; did old and young have sequence? Confucians use false words, and Mozi spoke of universal love; will the five bonds and six positions have distinctions?

且子正為名，我正為利。名利之實，不順於理，不監於道。吾日與子訟於無約，曰『小人殉財，君子殉名。其所以變其情，易其性，則異矣；乃至於棄其所為而殉其所不為，則一也。』故曰，無為小人，反殉而天；無為君子，從天之理。若枉若直，相而天極；面觀四方，與時消息。若是若非，執而圓機；獨成而意，與道徘徊。無轉而行，無成而義，將失而所為。無赴而富，無殉而成，將棄而天。

(Man Goude continued:) Moreover you are working for fame and I am working for profit. The reality of fame and profit does not conform to principle and is not examined by the Way. I debate with you day after day without agreement, saying: 'The petty man dies for wealth and the gentleman dies for fame. How they change their feelings and alter their nature is different; but in abandoning what they should do and dying for what they should not do, they are one.' So it is said: do not be a petty man, return and follow your Heaven; do not be a gentleman, follow the principle of Heaven. Whether crooked or straight, look to your Heaven's pole; face the four quarters and wax and wane with the time. Whether right or wrong, hold to your round pivot; alone fulfill your intent and wander with the Way. Do not devote yourself to turning your conduct, do not devote yourself to completing your righteousness, or you will lose what you do. Do not rush toward your riches, do not die for your accomplishment, or you will discard your Heaven.

比干剖心，子胥抉眼，忠之禍也；直躬證父，尾生溺死，信之患也；鮑子立乾，申子不自理，廉之害也；孔子不見母，匡子不見父，義之失也。此上世之所傳，下世之所語，以為士者正其言、必其行，故服其殃、離其患也。」

(Man Goude continued:) Bi Gan had his heart cut out and Zixu had his eyes gouged; these were the calamities of loyalty. Straight Gong bore witness against his father and Wei Sheng drowned; these were the troubles of trustworthiness. Master Bao stood and dried up to death (here "dry" means dried out) and Master Shen did not plead his own case; these were the harms of integrity. Confucius did not see his mother, and Kuangzi did not see his father; these were the failings of righteousness. These were passed down from earlier ages and spoken of in later ages, as that gentlemen should make their words right and their conduct certain, and so they bore the disaster and met the trouble."

無足問於知和曰：「人卒未有不興名就利者。彼富則人歸之，歸則下之，下則貴之。夫見下貴者，所以長生安體樂意之道也。今子獨無意焉，知不足邪，意知而力不能行邪，故推正不妄邪？」

Wuzu asked Zhihe: "In the end no one fails to promote fame and pursue profit. When one is rich, people turn to him; those who turn to him lower themselves before him; those who lower themselves honor him. Seeing being lowered to and honored is the way to long life, a peaceful body, and a joyful mind. Now you alone have no interest in this; is it that your knowledge is insufficient, or that you know but your strength cannot carry it out, and so you push for rightness and do not act recklessly?"

知和曰：「今夫此人以為與己同時而生，同鄉而處者，以為夫絕俗過世之士焉；是專無主正，所以覽古今之時，是非之分也，與俗化。世去至重，棄至尊，以為其所為也；此其所以論長生安體樂意之道，不亦遠乎！慘怛之疾，恬愉之安，不監於體；怵惕之恐，欣懽之喜，不監於心；知為為而不知所以為，是以貴為天子，富有天下，而不免於患也。」

Zhihe said: "Now, those who are born in the same time as oneself and live in the same village are thought of as gentlemen who have cut themselves off from the vulgar and surpassed the world; this is solely without a master of rightness, and so one surveys the times of past and present and the divisions of right and wrong, and is transformed with the vulgar. The world throws away what is most weighty and abandons what is most honored to do what it does; that is how they discuss the way to long life, a peaceful body, and a joyful mind; is that not far off! The pain of grief and the peace of ease are not examined by the body; the fear of alarm and the joy of delight are not examined by the mind; they know to do what they do but do not know why they do it, and so, though noble as a Son of Heaven and rich in possessing the world, they cannot escape trouble."

無足曰：「夫富之於人，無所不利，窮美究埶，至人之所不得逮，賢人之所不能及，俠人之勇力而以為威強，秉人之知謀以為明察，因人之德以為賢良，非享國而嚴若君父。且夫聲色滋味權勢之於人，心不待學而樂之，體不待象而安之。夫欲惡避就，固不待師，此人之性也。天下雖非我，孰能辭之！」

Wuzu said: "Wealth, for a person, benefits in everything: it exhausts beauty and exhausts power, which the perfect person cannot reach and the worthy cannot match; it lets one wield the courage and strength of others as one's own might, hold the wisdom and plans of others as one's own discernment, and rely on the virtue of others as one's own worth; it is not that one enjoys a state and yet is stern as a lord or father. Moreover sounds, colors, flavors, and power, for a person, the mind enjoys without waiting to learn and the body is at ease without waiting to imitate. That desires and aversions, avoidance and approach, do not wait for a teacher is human nature. Even if the world rejects me, who can renounce it!"

知和曰：「知者之為，故動以百姓，不違其度，是以足而不爭，無以為故不求。不足故求之，爭四處而不自以為貪；有餘故辭之，棄天下而不自以為廉。廉貪之實，非以迫外也，反監之度。勢為天子而不以貴驕人，富有天下而不以財戲人。計其患，慮其反，以為害於性，故辭而不受也，非以要名譽也。堯舜為帝而雍，非仁天下也，不以美害生；善卷許由得帝而不受，非虛辭讓也，不以事害己。此皆就其利、辭其害，而天下稱賢焉，則可以有之，彼非以興名譽也。」

Zhihe said: "What the wise do is to move for the sake of the people without going against the measure, and so they are sufficient and do not contend, and do nothing and so do not seek. When not sufficient, they seek, and contend in all quarters without thinking themselves greedy; when they have a surplus, they decline, and abandon the world without thinking themselves honest. The reality of honesty and greed is not forced by the outside but looks back to examine the measure. Though in position a Son of Heaven, they do not use nobility to be arrogant to others; though rich in possessing the world, they do not use wealth to play with others. They reckon the trouble, consider the reversal, and think it would harm their nature, and so decline and do not accept, not to seek reputation. Yao and Shun were emperors and were harmonious and gentle, not because they were benevolent to the world but because they did not let beauty harm life; Shan Juan and Xu You were offered the throne and did not accept it, not because they made empty courtesies but because they did not let affairs harm themselves. All these took their benefit and declined their harm, and if the world called them worthy, they can have that title, though they did not use it to seek reputation."

無足曰：「必持其名，苦體絕甘，約養以持生，則亦久病長阨而不死者也。」

Wuzu said: "If one must hold on to that reputation, toil one's body and cut off sweetness, and live restrained to sustain life, then one is also a person long ill and long in hardship but not dead."

知和曰：「平為福，有餘為害者，物莫不然，而財其甚者也。今富人，耳營鐘鼓莞籥之聲，口嗛於芻豢醪醴之味，以感其意，遺忘其業，可謂亂矣；侅溺於馮氣，若負重行而上阪，可謂苦矣，貪財而取慰，貪權而取竭，靜居則溺，體澤則馮，可謂疾矣；為欲富就利，故滿若堵耳而不知避，且馮而不捨，可謂辱矣；財積而無用，服膺而不捨，滿心戚醮，求益而不止，可謂憂矣；內則疑劫請之賊，外則畏寇盜之害，內周樓疏，外不敢獨行，可謂畏矣。此六者，天下之至害也，皆遺忘而不知察，及其患至，求盡性竭財，單以反一日之無故而不可得也。故觀之名則不見，求之利則不得，繚意體而爭此，不亦惑乎！」

Zhihe said: "Equality is blessing, and surplus is harm; of all things none is not so, and wealth especially. Now the rich, whose ears are busy with the sound of bells, drums, rush pipes, and flutes, and whose mouths are pleased with the flavors of grass-fed and grain-fed meat and sweet wine, thereby stirring their minds and forgetting their work, may be said to be in disorder; sunk in overbearing spirit, like carrying a heavy load up a slope, they may be said to be in bitterness; greedy for wealth they take illness, greedy for power they take exhaustion, living quietly they sink, with a glossy body they swell, and they may be said to be sick; for the sake of wanting wealth and pursuing profit, they are so full they are like people plugging their ears and not knowing to avoid, and bloated yet not letting go, and may be said to be disgraced; wealth piled up without use, clinging to it and not letting go, the whole heart in grief and fear, seeking more without stopping, may be said to be worried; within they suspect thieves who would extort or rob, without they fear the harm of bandits and robbers, within they enclose themselves with tower and sparse barriers, and without they dare not walk alone, and may be said to be afraid. These six are the greatest harms of the world, and all are forgotten and not examined; when the trouble comes, they seek to exhaust their nature and use up their wealth, only to seek one day of being without incident to return, and cannot get it. So if one considers that reputation one will not see it, if one seeks that profit one will not get it, and winding their intent and body in contention over this, is that not bewildering!"

昔趙文王喜劍，劍士夾門而客三千餘人，日夜相擊於前，死傷者歲百餘人，好之不厭。如是三年，國衰，諸侯謀之。

In the past, King Wen of Zhao loved swords, and swordsmen lodged as guests on both sides of his gate, more than three thousand of them, who fought each other before him day and night, with over a hundred dead or wounded every year, yet he loved it and never tired of it. This went on for three years, the state weakened, and the feudal lords schemed against it.

太子悝患之，募左右曰：「孰能說王之意止劍士者，賜之千金。」左右曰：「莊子當能。」

The crown prince Kui was troubled by this and recruited among his attendants, saying: "Whoever can persuade the king's mind and stop the swordsmen, I will give a thousand gold." The attendants said: "Zhuangzi should be able to."

太子乃使人以千金奉莊子。莊子弗受，與使者俱，往見太子曰：「太子何以教周，賜周千金？」

The crown prince then sent someone to offer a thousand gold to Zhuangzi. Zhuangzi did not accept it, but went with the messenger to see the crown prince, saying: "What does the crown prince wish to instruct Zhou, that he gives Zhou a thousand gold?"

太子曰：「聞夫子明聖，謹奉千金以幣從者。夫子弗受，悝尚何敢言！」

The crown prince said: "I have heard that the master is clear and wise, and I respectfully offer a thousand gold as a gift for your attendants. If the master does not accept it, what could I say!"

莊子曰：「聞太子所欲用周者，欲絕王之喜好也。使臣上說大王而逆王意，下不當太子，則身刑而死，周尚安所事金乎？使臣上說大王，下當太子，趙國何求而不得也！」

Zhuangzi said: "I have heard that what the crown prince wishes to use Zhou for is to cut off the king's liking. If I were to persuade the king above and go against the king's will, and below not satisfy the crown prince, then I would be punished and die, and what use would Zhou have for gold? If I persuade the king above and satisfy the crown prince below, what could Zhao seek that it would not obtain!"

太子曰：「然。吾王所見，唯劍士也。」

The crown prince said: "So it is. The only ones my king sees are swordsmen."

莊子曰：「諾。周善為劍。」

Zhuangzi said: "Good. Zhou is good at swordsmanship."

太子曰：「然吾王所見劍士，皆蓬頭突鬢垂冠，曼胡之纓，短後之衣，瞋目而語難，王乃說之。今夫子必儒服而見王，事必大逆。」

The crown prince said: "But the swordsmen my king sees all have tangled hair, bristling temples, low-hanging caps, coarse cap strings, and short-backed clothes, and speak with glaring eyes and difficulty, and only then is the king pleased. If the master must go to see the king in Confucian dress, matters will surely go very wrong."

莊子曰：「請治劍服。」治劍服三日，乃見太子。太子乃與見王，王脫白刃待之。莊子入殿門不趨，見王不拜。王曰：「子欲何以教寡人，使太子先？」

Zhuangzi said: "Please prepare sword clothes." He prepared sword clothes for three days, and only then saw the crown prince. The crown prince then went with him to see the king, and the king was waiting with bared blade. Zhuangzi entered the palace gate without hurrying and did not bow on seeing the king. The king said: "What do you wish to teach me, that you had the crown prince introduce you first?"

曰：「臣聞大王喜劍，故以劍見王。」

(Zhuangzi) said: "I have heard that Your Majesty loves swords, and so I have come to see the king with my sword."

王曰：「子之劍何能禁制？」

The king said: "What can your sword restrain?"

曰：「臣之劍十步一人，千里不留行。」

(Zhuangzi) said: "With my sword, one man in ten paces, and a thousand li without stopping."

王大悅之，曰：「天下無敵矣！」

The king was greatly pleased and said: "Without equal under heaven!"

莊子曰：「夫為劍者，示之以虛，開之以利，後之以發，先之以至。願得試之。」

Zhuangzi said: "In swordsmanship, one shows emptiness, opens with advantage, strikes after the other, and arrives before him. I would like to try it."

王曰：「夫子休就舍，待命令設戲請夫子。」

The king said: "Master, rest at your lodging and wait for my command; I will set up a contest to invite the master."

王乃校劍士七日，死傷者六十餘人，得五六人，使奉劍於殿下，乃召莊子。王曰：「今日試使士敦劍。」

The king then tested the swordsmen for seven days, with over sixty dead or wounded, and got five or six men; he had them carry swords below the hall, and only then summoned Zhuangzi. The king said: "Today let us have the gentlemen test their swords."

莊子曰：「望之久矣。」

Zhuangzi said: "I have long been waiting."

王曰：「夫子所御杖，長短何如？」

The king said: "The staff the master wields, how long or short is it?"

曰：「臣之所奉皆可。然臣有三劍，唯王所用，請先言而後試。」

(Zhuangzi) said: "Any that I am given will do. But I have three swords, which will be used only as Your Majesty chooses; please let me describe them first and then test them."

王曰：「願聞三劍。」

The king said: "I wish to hear of the three swords."

曰：「有天子劍，有諸侯劍，有庶人劍。」

(Zhuangzi) said: "There is the sword of the Son of Heaven, the sword of the feudal lords, and the sword of the commoners."