Zhuangzi (Zhuang Zhou) · Complete work
Chapter 5 德充符第五
Chapter 5 德充符第五 of 7. Read it here for reference, or continue through the entire work without leaving the reader.
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常季問於仲尼曰：「王駘，兀者也，從之遊者與夫子中分魯。立不教，坐不議，虛而往，實而歸。固有不言之教，无形而心成者邪？是何人也？」仲尼曰：「夫子，聖人也，丘也直後而未往耳。丘將以為師，而況不若丘者乎！奚假魯國！丘將引天下而與從之。」常季曰：「彼兀者也，而王先生，其與庸亦遠矣。若然者，其用心也獨若之何？」仲尼曰：「死生亦大矣，而不得與之變；雖天地覆墜，亦將不與之遺。審乎无假而不與物遷，命物之化，而守其宗也。」常季曰：「何謂也？」仲尼曰：「自其異者視之，肝膽楚越也；自其同者視之，萬物皆一也。夫若然者，且不知耳目之所宜，而遊心乎德之和；物視其所一而不見其所喪，視喪其足猶遺土也。」常季曰：「彼為己，以其知得其心，以其心得其常心，物何為最之哉？」仲尼曰：「人莫鑑於流水而鑑於止水，唯止能止眾止。受命於地，唯松柏獨也在冬夏青青；受命於天，唯舜獨也正，幸能正生，以正眾生。夫保始之徵，不懼之實。勇士一人，雄入於九軍。將求名而能自要者，而猶若是，而況官天地，府萬物，直寓六骸，象耳目，一知之所知，而心未嘗死者乎！彼且擇日而登假，人則從是也。彼且何肯以物為事乎！」申徒嘉，兀者也，而與鄭子產同師於伯昏无人。子產謂申徒嘉曰：「我先出則子止，子先出則我止。」其明日，又與合堂同席而坐。子產謂申徒嘉曰：「我先出則子止，子先出則我止。今我將出，子可以止乎，其未邪？且子見執政而不違，子齊執政乎？」申徒嘉曰：「先生之門，固有執政焉如此哉？子而說子之執政而後人者也？聞之曰：『鑑明則塵垢不止，止則不明也。久與賢人處則无過。』今子之所取大者，先生也，而猶出言若是，不亦過乎！」子產曰：「子既若是矣，猶與堯爭善，計子之德，足以自反邪？」申徒嘉曰：「自狀其過以不當亡者眾，不狀其過以不當存者寡。知不可柰何而安之若命，唯有德者能之。遊於羿之彀中。中央者，中地也；然而不中者，命也。人以其全足笑吾不全足者眾矣，我怫然而怒；而適先生之所，則廢然而反。不知先生之洗我以善邪？吾與夫子遊十九年矣，而未嘗知吾兀者也。今子與我遊於形骸之內，而子索我於形骸之外，不亦過乎！」子產蹴然改容更貌曰：「子无乃稱！」魯有兀者叔山无趾，踵見仲尼。仲尼曰：「子不謹，前既犯患若是矣。雖今來，何及矣！」无趾曰：「吾唯不知務而輕用吾身，吾是以亡足。今吾來也，猶有尊足者存，吾是以務全之也。夫天无不覆，地无不載，吾以夫子為天地，安知夫子之猶若是也！」孔子曰：「丘則陋矣。夫子胡不入乎，請講以所聞！」无趾出。孔子曰：「弟子勉之！夫无趾，兀者也，猶務學以復補前行之惡，而況全德之人乎！」无趾語老聃曰：「孔丘之於至人，其未邪？彼何賓賓以學子為？彼且蘄以諔詭幻怪之名聞，不知至人之以是為己桎梏邪？」老聃曰：「胡不直使彼以死生為一條，以可不可為一貫者，解其桎梏，其可乎？」无趾曰：「天刑之，安可解！」魯哀公問於仲尼曰：「衛有惡人焉，曰哀駘它。丈夫與之處者，思而不能去也。婦人見之，請於父母曰『與為人妻寧為夫子妾』者，十數而未止也。未嘗有聞其唱者也，常和人而已矣。无君人之位以濟乎人之死，无聚祿以望人之腹。又以惡駭天下，和而不唱，知不出乎四域，且而雌雄合乎前。是必有異乎人者也。寡人召而觀之，果以惡駭天下。與寡人處，不至以月數，而寡人有意乎其為人也；不至乎期年，而寡人信之。國无宰，寡人傳國焉。悶然而後應，氾若而辭。寡人醜乎，卒授之國。无幾何也，去寡人而行，寡人卹焉，若有亡也，若无與樂是國也。是何人者也？」仲尼曰：「丘也嘗使於楚矣，適見㹠子食於其死母者，少焉眴若皆棄之而走。不見已焉爾，不得類焉爾。所愛其母者，非愛其形也，愛使其形者也。戰而死者，其人之葬也不以翣資；刖者之屨，无為愛之；皆无其本矣。為天子之諸御，不爪翦，不穿耳；取妻者止於外，不得復使。形全猶足以為爾，而況全德之人乎！今哀駘它未言而信，无功而親，使人授己國，唯恐其不受也，是必才全而德不形者也。」哀公曰：「何謂才全？」仲尼曰：「死生存亡，窮達貧富，賢與不肖毀譽，飢渴寒暑，是事之變，命之行也；日夜相代乎前，而知不能規乎其始者也。故不足以滑和，不可入於靈府。使之和豫，通而不失於兌；使日夜无郤而與物為春，是接而生時乎心者也。是之謂才全。」「何謂德不形？」曰：「平者，水停之盛也。其可以為法也，內保之而外不蕩也。德者，成和之脩也。德不形者，物不能離也。」哀公異日以告閔子曰：「始也吾以南面而君天下，執民之紀而憂其死，吾自以為至通矣。今吾聞至人之言，恐吾无其實，輕用吾身而亡吾國。吾與孔丘，非君臣也，德友而已矣。」闉跂支離无脤說衛靈公，靈公說之；而視全人，其脰肩肩。甕盎大癭說齊桓公，桓公說之；而視全人，其脰肩肩。故德有所長而形有所忘，人不忘其所忘而忘其所不忘，此謂誠忘。故聖人有所遊，而知為孽，約為膠，德為接，工為商。聖人不謀，惡用知？不斲，惡用膠？无喪，惡用德？不貨，惡用商？四者，天鬻也。天鬻也者，天食也。既受食於天，又惡用人！有人之形，无人之情。有人之形，故群於人，无人之情，故是非不得於身。眇乎小哉，所以屬於人也！謷乎大哉，獨成其天！惠子謂莊子曰：「人故无情乎？」莊子曰：「然。」惠子曰：「人而无情，何以謂之人？」莊子曰：「道與之貌，天與之形，惡得不謂之人？」惠子曰：「既謂之人，惡得无情？」莊子曰：「是非吾所謂情也。吾所謂无情者，言人之不以好惡內傷其身，常因自然而不益生也。」惠子曰：「不益生，何以有其身？」莊子曰：「道與之貌，天與之形，无以好惡內傷其身。今子外乎子之神，勞乎子之精，倚樹而吟，據槁梧而瞑。天選子之形，子以堅白鳴！
Mouseia
Mouseia's complete machine-assisted Musean translation, made directly from the classical Chinese of the seven inner chapters for fidelity, philosophical precision, wild beauty, humor, and structure.
In Lu there was a man with his toes cut off, Wang Tai, who had as many followers as Confucius. Chang Ji asked Confucius: "Wang Tai is a crooked man; yet he divides the state of Lu with you. He neither teaches nor argues; but those who come to him empty go home full. Is there such a thing as wordless teaching? Can the whole man be reached?" Confucius said: "This man is a sage. I have been slow, and gone after him. I too will go to him as a learner. And not only the men of Lu: I would lead the whole world to him."
Chang Ji said: "He is a man with his feet cut off, and yet he is greater than you, Master. What kind of man is he?" Confucius said: "Life and death are great things, and yet they do not move him. Though heaven and earth fall, he will not fall with them. He keeps the truth of what has no change, and lets things take their change; he holds to the center of change." Chang Ji said: "What do you mean?" Confucius said: "Look at it from the difference of things: liver and gall are as far apart as Chu and Yue. Look at it from what is the same in them: the ten thousand things are one. So it is with him: he does not know what his ears and eyes are for; he lets his heart wander in the harmony of virtue. He sees things as one, and does not see what is lost in them. And the loss of a foot: he would see it as a clod of earth falling away."
Shen Tu Jia was a man with his feet cut off. He studied under Bo Hun Wu Ren, together with Zichan of Zheng. Zichan said to Shen Tu Jia: "Let me go out first and you stay; or you go first and I stay." Next morning they were again in the same room. Zichan said to Shen Tu Jia: "Shall I go out first or you? If I go out first, you wait for me; if you go out first, I wait for you. I am going out now. Will you not yield, or will you not stay?" Shen Tu Jia said: "Here is a man with his feet cut off, in the house of a great teacher. Does he still strive for the place of one who goes first? You have a name and a form, sir, and you make a show of your body. You would go first. You are a mirror to a man and yet you make a show: not much!"
Zichan said: "If you are what you are, is a crooked man like me to be set right? Look into yourself, and you will see your own fault." Shen Tu Jia said: "Men who claim their own fault do not speak so. I have been here a long time, and you have not seen me. You do not know me. You came in with your eyes open and did not see; you went out with your feet moving and did not feel. You are like a man with a mirror in his breast who will not look into it: you will come to nothing in yourself."
There was a man of Shen Shan with his toes cut off, who hobbled on his heels to see Confucius. Confucius said: "You were not careful; you broke the law and got this hurt. Now you have come to me: what can be done?" The man said: "It was my own want of care: I lost my body. But I have come because there is still something worth more than the body, and I want to keep it whole. Heaven covers all; earth carries all. I took you, sir, for Heaven and earth. I did not know you were like this." Confucius said: "I am not worthy. Go in, sir; I will speak with you." The man went out.
Confucius said to his disciples: "You are disciples of learning. Learn from this man: he has lost a foot and still seeks to mend the fault of long ago. How much more should those whose virtue is whole seek it? And he does not seek to be known, and does not hold to his own form. He goes in and out of the gates of the teacher, and is not judged."
Lord Min of Zheng said to Zichan of Zheng: "Let me go in first and you stay; or you stay and I go in." Next morning they were together in the hall. Lord Min said: "Yesterday you said: 'Let me go in first and you stay; or you stay and I go in.' Now I am going in. Will you stop me, or will you go in? And see: the great hall of a ruler is not a place to stand and be seen." Zichan said: "In the house of the master there is no ruler. And you would make much of your form?" Lord Min said: "I have lost my form, and I am with those who have their form whole. You do not know me, and you make much of your form."
In Wei there was a hideous man, Ai Tai Tuo. Men loved him. He lived with men, and they were glad of him; women saw him and said to their parents: "Better a wife than this man's concubine." He had never led men; he only answered when others called him. He had no power to save men from hunger and cold, and no wisdom to decide a single case. Yet men gathered to him from far and near. He must have had in him what was neither form nor flesh; and what he gave was not given in words; and yet he kept the love of all who came to him from ten generations.
Confucius said: "Once I went to Chu, and saw young pigs leap about a dead sow and then run from her. They knew her no more by her body than by the thing that went before in her. In life she was their mother; in death she was not. The sword is kept in its case for its steel; the man is loved for the thing that went before him. And so: if a man is whole in the thing that is before the body, his form may fall away and he is not forgotten. A war-captive who has lost both feet does not care for shoes; the body is gone, and the ornament goes. In serving Heaven there is no loss of what is true; in serving men there is no loss of the form. The man who holds the whole truth does not lose it."
Lord Ai of Lu asked Confucius about Ai Tai Tuo. "He was a hideous man in Wei, and men loved him. He had no power to save men from hunger and cold, and no wisdom to decide a case; and yet men came to him from far and near. He must be whole in what is before the body. I would know what he is." Confucius said: "I was once on a journey to Chu, and saw young pigs leap about a dead sow and run from her. They saw that she was not as she was; they did not see her as she was. In life she loved them; in death she left them. A war-captive whose feet are cut off does not care for shoes. In the men of Heaven and earth this is not so; they do not lose what is true. He whose truth is whole does not need the form; he who keeps the form has lost the truth."
Lord Ai said: "What is a man whole in truth?" Confucius said: "Look at a man with his feet cut off: his shoes are nothing to him, for the foot is gone. Heaven and earth give all men their forms; and the form is not lost in the man of truth. He does not change with what changes; he does not grieve with what is lost; he sees what is before him as nothing. He keeps the truth and does not lose it. He is whole in truth, and men go to him. What is in him that holds men? It is not the form; it is what is in the form; and that no form can hold. And so it is said: the man who is whole in truth does not need the form; the form is not the truth; he who loves the form is not the man of truth."
Lord Ai said to Confucius the next day: "I am a ruler of a state, and the lord of all the men within its gates. Yet when I stood before this man, I was not master of myself. I wished to give him the state. He would not have it; he looked as if he had no wish to be rich, and went. I am ashamed: I gave him the state, and he went away. What kind of man is he?" Confucius said: "I have heard that there is a man of truth who has not shown himself to the world. I have not seen him. But this man: he is whole in truth, and the men of his time love him."
Later, Confucius told Chang Ji: "I went to Wei, and saw the man. He is ugly: he has no beauty of form. And the men who came to him did not leave him. He had nothing to say, and they went home full. I have not heard of such a man. I say: he is a man whole in truth, and the truth is not in the form; it does not come by words. He is a man: yet no man."
Zhuangzi said: "There are men who are whole in truth and not in form; there are men who are whole in form and not in truth. Whole in truth and not in form: they are loved. Whole in form and not in truth: they are not loved. And so: a man may have the truth and no form; he may have the form and no truth. Do not love the form; do not lose the truth."
Huizi said to Zhuangzi: "Men are born without form. Is it not hard that they should have it?" Zhuangzi said: "It is the truth that has no form. Do not love the form; do not lose the truth."
Mouseia
Mouseia's complete Plain English edition, made independently and directly from all seven inner chapters of the classical Chinese text.
In Lu there was a man named Wang Tai whose foot had been cut off as punishment. He had as many students as Confucius. Chang Ji asked Confucius: "Wang Tai is a convicted criminal, yet he's half-famous in the state of Lu, like you. He doesn't teach; he doesn't argue. People come to him empty and go home full. Is there such a thing as wordless teaching? How does he do it?" Confucius said: "That man is a sage. I've been slow — I should go learn from him too. And not just Lu: I'd bring the whole world to him."
Chang Ji said: "He's a one-footed ex-convict, and he's outshining you. What kind of man is he?" Confucius said: "Life and death are huge things, and they don't shake him. Even if heaven and earth collapsed, he wouldn't fall. He sees what never changes, and lets everything else change. He holds to the center."
Shen Tu Jia had his feet cut off as punishment, and studied under the teacher Bo Hun Wu Ren along with the minister Zichan. Zichan said: "Let me exit first, or you exit first." The next day they were in the same room again, and Zichan said: "I'm leaving now. Will you give way, or not? You're blocking a minister." Shen Tu Jia said: "I'm a criminal standing in a great teacher's house, and you're worried about exit order? You've got a name and a body, and you show off your body. Not much of a mirror, are you?"
Zichan said: "If you're past wanting anything, why should a crooked man like me fix you? Look at yourself first." Shen Tu Jia said: "People who own their faults don't talk like you. I've been here a long time, and you never even noticed me. You looked and didn't see; you walked and didn't feel. You have a mirror inside and refuse to look into it. Good luck with that."
In Wei there was an incredibly ugly man, Ai Tai Tuo. Men loved him. Women who met him told their parents: "Rather than marry anyone else, I'd be his concubine." He never led anyone; he only responded when spoken to. He couldn't feed anyone or settle a single court case — yet people flocked to him from everywhere. He must have had something beyond looks or words that made everyone love him. Ten generations would have stayed.
Confucius said: "Once in Chu I saw baby pigs jumping around a dead mother pig, then suddenly running away. They saw her body was there, but she wasn't in it anymore. The sword is kept in its case for the metal. The person is loved for what's behind the face. If a man's true self is whole, his body can fall apart and nobody forgets him. A war prisoner without feet doesn't care about shoes — the foot is gone. What Heaven and Earth gave him isn't gone. That's what matters."
Lord Ai of Lu asked Confucius about Ai Tai Tuo: "He was hideous, and men loved him. He couldn't feed anyone, couldn't judge a case — yet people came from far away. He must be whole in something beyond the body. Tell me about him." Confucius said: "I once traveled to Chu and saw baby pigs following a dead sow, then running off. They saw the body, but the life was gone. A prisoner without feet doesn't care about shoes. When someone is whole inside, the outside doesn't matter."
Lord Ai said: "Then what is being whole inside?" Confucius said: "Look at a man who lost his feet — shoes mean nothing to him. Heaven and Earth gave everyone their shape; the man whole in truth doesn't lose it. He doesn't change with change; he doesn't grieve over loss. He sees what's coming and isn't rattled. That's being whole inside."
Lord Ai said: "He sounds amazing. I'm a king over a whole country, but when I met him, I forgot I was king. I offered him the state. He refused and left. I was ashamed." Confucius said: "He's a sage. I haven't met anyone like him."
Zhuangzi said: "Some people are whole inside but broken outside; some are beautiful outside and hollow inside. Whole inside and broken outside — people love them. Beautiful outside and hollow — they don't. Don't love the shape; don't lose the truth."
Huizi said to Zhuangzi: "People are born without a fixed shape. Isn't that hard?" Zhuangzi said: "Truth has no shape. Don't love the shape; don't lose the truth."