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5 天下:
以本為精，以物為粗，以有積為不足，澹然獨與神明居，古之道術有在於是者。關尹、老聃聞其風而悅之。建之以常無有，主之以太一，以濡弱謙下為表，以空虛不毀萬物為實。
To take the root (from which things spring) as the essential (part), and the things as its coarse (embodiment); to see deficiency in accumulation; and in the solitude of one's individuality to dwell with the spirit-like and intelligent –
such a course belonged to the Dao of antiquity, and it was appreciated by Guan Yin and Lao Dan. When they heard of such ways, they were delighted with them. They built their system on the assumption of an eternal non-existence, and made the ruling idea in it that of the Grand Unity. They made weakness and humility their mark of distinction, and considered that by empty vacuity no injury could be sustained, but all things be preserved in their substantiality.
關尹曰：“在己無居，形物自著。其動若水，其靜若鏡，其應若響。芴乎若亡，寂乎若清，同焉者和，得焉者失。未嘗先人而常隨人。”
Guan Yin says, 'To him who does not dwell in himself the forms of things show themselves as they are. His movement is like that of water; his stillness is like that of a mirror; his response is like that of the echo. His tenuity makes him seem to be disappearing altogether; he is still as a clear (lake), harmonious in his association with others, and he counts gain as loss. He does not take precedence of others, but follows them.'
老聃曰:
知其雄，守其雌，為天下谿；知其白，守其辱，為天下谷。”人皆取先，己獨取後，
曰：“受天下之垢。”人皆取實，己獨取虛，無藏也故有餘，巋然而 有餘。其行身也，徐而不費，無為也而笑巧。人皆求福，己獨曲全，
曰：“苟免於咎。”以深為根，以約為紀，
曰：“堅則毀矣，銳則拙矣。”常寬容於物，不削於 人，可謂至極。關尹、老聃乎！古之博大真人哉！
Lao Dan says, 'He knows his masculine power, but maintains his female weakness,-- becoming the channel into which all streams flow. He knows his white purity, but keeps his disgrace, becoming the valley of the world. Men all prefer to be first; he alone chooses to be last, saying, "I will receive the offscourings of the world." Men all choose fulness; he alone chooses emptiness. He does not store, and therefore he has a superabundance; he looks solitary, but has a multitude around him. In his conducting of himself he is easy and leisurely and wastes nothing. He does nothing, and laughs at the clever and ingenious. Men all seek for happiness, but he feels complete in his imperfect condition, and says, "Let me only escape blame." He regards what is deepest as his root, and what is most restrictive as his rule; and says, "The strong is broken; the sharp and pointed is blunted." He is always generous and forbearing with others, and does not encroach on any man - this may be pronounced the height (of perfection).' 0 Guan Yin, and Lao Dan, ye were among the greatest men of antiquity; True men indeed!
6 天下: 芴漠無形，變化無常，死與生與！天地並與！神明往與！芒乎何之？忽乎何適？萬物畢羅，莫足以歸，古之道術有在於是者。莊周聞其風而悅之。以謬悠之說，荒唐 之言，無端崖之辭，時恣縱而不儻，不以觭見之也。以天下為沈濁，不可與莊語；以卮言為曼衍，以重言為真，以寓言為廣。獨與天地精神往來，而不敖倪於萬物， 不譴是非，以與世俗處。其書雖瑰瑋而連犿無傷也，其辭雖參差而諔詭可觀。彼其充實不可以已，上與造物者遊，而下與外死生、無終始者為友。其於本也，宏大而 辟，深閎而肆；其於宗也，可謂稠適而上遂矣。雖然，其應於化而解於物也，其理不竭，其來不蛻，芒乎昧乎，未之盡者。
That the shadowy and still is without bodily form; that change and transformation are ever proceeding, but incapable of being determined. What is death? What is life? What is meant by the union of Heaven and Earth? Does the spiritual intelligence go away? Shadowy, where does it go? Subtle, whither does it proceed? All things being arranged as they are, there is no one place which can be fitly ascribed to it.
Such were the questions belonging to the scheme of Dao in antiquity, and they were appreciated by Zhuang Zhou. When he heard of such subjects, he was delighted with them. (He discussed them), using strange and mystical expressions, wild and extravagant words, and phrases to which no definite meaning could be assigned. He constantly indulged his own wayward ideas, but did not make himself a partisan, nor look at them as peculiar to himself.
Considering that men were sunk in stupidity and could not be talked to in dignified style, he employed the words of the cup of endless application, with important quotations to substantiate the truth, and an abundance of corroborative illustrations.
He chiefly cared to occupy himself with the spirit-like operation of heaven and earth, and did not try to rise above the myriads of things.
He did not condemn the agreements and differences of others, so that he might live in peace with the prevalent views.
Though his writings may seem to be sparkling trifles, there is no harm in amusing one's self with them; though his phraseology be ever-varying, its turns and changes are worth being looked at - the fulness and completeness of his ideas cannot be exhausted.
Above he seeks delight in the Maker; below, he has a friendly regard to those who consider life and death as having neither beginning nor end.
As regards his dealing with the Root (origin of all things), he is comprehensive and great, opening up new views, deep, vast, and free. As regards the Author and Master (the Great Dao Itself), be may be pronounced exact and correct, carrying our thoughts to range and play on high. Nevertheless on the subject of transformation, and the emancipation of that from (the thraldom of) things, his principles are inexhaustible, and are not derived from his predecessors. They are subtle and obscure, and cannot be fully explained.
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Zhuangzi 33. 5-6
Graham
5 天下:
以本為精，以物為粗，以有積為不足，澹然獨與神明居，古之道術有在於是者。關尹、老聃聞其風而悅之。建之以常無有，主之以太一，以濡弱謙下為表，以空虛不毀萬物為實。
To take the root (from which things spring) as the essential (part), and the things as its coarse (embodiment); to see deficiency in accumulation; and in the solitude of one's individuality to dwell with the spirit-like and intelligent –
such a course belonged to the Dao of antiquity, and it was appreciated by Guan Yin and Lao Dan. When they heard of such ways, they were delighted with them. They built their system on the assumption of an eternal non-existence, and made the ruling idea in it that of the Grand Unity. They made weakness and humility their mark of distinction, and considered that by empty vacuity no injury could be sustained, but all things be preserved in their substantiality.
關尹曰：“在己無居，形物自著。其動若水，其靜若鏡，其應若響。芴乎若亡，寂乎若清，同焉者和，得焉者失。未嘗先人而常隨人。”
Guan Yin says, 'To him who does not dwell in himself the forms of things show themselves as they are. His movement is like that of water; his stillness is like that of a mirror; his response is like that of the echo. His tenuity makes him seem to be disappearing altogether; he is still as a clear (lake), harmonious in his association with others, and he counts gain as loss. He does not take precedence of others, but follows them.'
老聃曰:
知其雄，守其雌，為天下谿；知其白，守其辱，為天下谷。”人皆取先，己獨取後，
曰：“受天下之垢。”人皆取實，己獨取虛，無藏也故有餘，巋然而 有餘。其行身也，徐而不費，無為也而笑巧。人皆求福，己獨曲全，
曰：“苟免於咎。”以深為根，以約為紀，
曰：“堅則毀矣，銳則拙矣。”常寬容於物，不削於 人，可謂至極。關尹、老聃乎！古之博大真人哉！
Lao Dan says, 'He knows his masculine power, but maintains his female weakness,-- becoming the channel into which all streams flow. He knows his white purity, but keeps his disgrace, becoming the valley of the world. Men all prefer to be first; he alone chooses to be last, saying, "I will receive the offscourings of the world." Men all choose fullness; he alone chooses emptiness. He does not store, and therefore he has a superabundance; he looks solitary, but has a multitude around him. In his conducting of himself he is easy and leisurely and wastes nothing. He does nothing, and laughs at the clever and ingenious. Men all seek for happiness, but he feels complete in his imperfect condition, and says, "Let me only escape blame." He regards what is deepest as his root, and what is most restrictive as his rule; and says, "The strong is broken; the sharp and pointed is blunted." He is always generous and forbearing with others, and does not encroach on any man - this may be pronounced the height (of perfection).' 0 Guan Yin, and Lao Dan, ye were among the greatest men of antiquity; True men indeed!
6 天下: 芴漠無形，變化無常，死與生與！天地並與！神明往與！芒乎何之？忽乎何適？萬物畢羅，莫足以歸，古之道術有在於是者。莊周聞其風而悅之。以謬悠之說，荒唐 之言，無端崖之辭，時恣縱而不儻，不以觭見之也。以天下為沈濁，不可與莊語；以卮言為曼衍，以重言為真，以寓言為廣。獨與天地精神往來，而不敖倪於萬物， 不譴是非，以與世俗處。其書雖瑰瑋而連犿無傷也，其辭雖參差而諔詭可觀。彼其充實不可以已，上與造物者遊，而下與外死生、無終始者為友。其於本也，宏大而 辟，深閎而肆；其於宗也，可謂稠適而上遂矣。雖然，其應於化而解於物也，其理不竭，其來不蛻，芒乎昧乎，未之盡者。
That the shadowy and still is without bodily form; that change and transformation are ever proceeding, but incapable of being determined. What is death? What is life? What is meant by the union of Heaven and Earth? Does the spiritual intelligence go away? Shadowy, where does it go? Subtle, whither does it proceed? All things being arranged as they are, there is no one place which can be fitly ascribed to it.
Such were the questions belonging to the scheme of Dao in antiquity, and they were appreciated by Zhuang Zhou. When he heard of such subjects, he was delighted with them. (He discussed them), using strange and mystical expressions, wild and extravagant words, and phrases to which no definite meaning could be assigned. He constantly indulged his own wayward ideas, but did not make himself a partisan, nor look at them as peculiar to himself.
Considering that men were sunk in stupidity and could not be talked to in dignified style, he employed the words of the cup of endless application, with important quotations to substantiate the truth, and an abundance of corroborative illustrations.
He chiefly cared to occupy himself with the spirit-like operation of heaven and earth, and did not try to rise above the myriads of things.
He did not condemn the agreements and differences of others, so that he might live in peace with the prevalent views.
Though his writings may seem to be sparkling trifles, there is no harm in amusing one's self with them; though his phraseology be ever-varying, its turns and changes are worth being looked at - the fulness and completeness of his ideas cannot be exhausted.
Above he seeks delight in the Maker; below, he has a friendly regard to those who consider life and death as having neither beginning nor end.
As regards his dealing with the Root (origin of all things), he is comprehensive and great, opening up new views, deep, vast, and free. As regards the Author and Master (the Great Dao Itself), be may be pronounced exact and correct, carrying our thoughts to range and play on high. Nevertheless on the subject of transformation, and the emancipation of that from (the thraldom of) things, his principles are inexhaustible, and are not derived from his predecessors. They are subtle and obscure, and cannot be fully explained.
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Graham 281
以本為精，以物為粗，以有積為不足，澹然獨與神明居，古之道術有在於是者。關尹、老聃聞其風而悅之。建之以常無有，主之以太一，以濡弱謙下為表，以空虛不毀萬物為實。
Deeming the root to be quintessential - in contrast to the crudity of things which grow from it - deeming it inadequate to be guided by accumulations of precedence - serenely swelling alone with the daemonic-and-illumined -
Some of the ancient tradition of the way is to be found in these, and Old Dan (Laozi) got wind of them and delighted in them.(He) founded them in that which forever is nowhere anything, and recognized as the sovereign of them the Supreme One, (he) deemed gentleness and weakness, modesty and inferiority to be their manifestations, and emptiness, tenuity, not damaging the myriad things, to be their substance.
老聃曰:
知其雄，守其雌，為天下谿；知其白，守其辱，為天下谷。
Old Dan said:
Knowing the male, abide by the female.
Become the world's ravine.
Knowing the white, abide by the sullied.
Become the world's valley.
”人皆取先，己獨取後，
曰：“受天下之垢。”人皆取實，己獨取虛，無藏也故有餘，巋然而 有餘。其行身也，徐而不費，無為也而笑巧。人皆求福，己獨曲全，
曰：“苟免於咎。”以深為根，以約為紀，
曰：“堅則毀矣，銳則拙矣。”常寬容於物，不削於 人，可謂至極。關尹、老聃乎！
古之博大真人哉！
Others all prefer to be ahead, he alone preferred to be behind, saying:
Accept humiliation from the world.
Others all prefer to be full, he alone preferred to be empty; he stored up nothing and therefore had more than enough. (In his self-sufficiency had more than enough). Unhurried in conducting his own life he refused to squander himself, and by Doing Nothing marked at cunning. Others all sought good fortune, he is owned by bending remained whole, saying:
By doing what suits the moment you escape calamity. He deemed the profoundest to be the root, all threads to derive from the knot, saying:
If hard, you crumble; if sharp, you get blunted, and all was widened to find room for other things, did not encroach on the territory of other men. Although they failed to attain to the highest, Kuan-yin and Old Dan in their breadth and greatness were indeed True Men of old (真人).
Note: Old Dan (Laozi) is the legendary instructor of Confuzius, the supposed author of Laozi, claimed by Daoists as their founder as soon as they came to distinguish themselves as a school. The syncretist account of him is put together out of quotations and echoes from Laozi.
6 天下: 芴漠無形，變化無常，死與生與！天地並與！神明往與！芒乎何之？忽乎何適？
萬物畢羅，莫足以歸，古之道術有在於是者。莊周聞其風而悅之。
以謬悠之說，荒唐之言，無端崖之辭，時恣縱而不儻，不以觭見之也。
以天下為沈濁，不可與莊語；以卮言為曼衍，以重言為真，以寓言為廣。
獨與天地精神往來，而不敖倪於萬物， 不譴是非，以與世俗處。
其書雖瑰瑋而連犿無傷也，其辭雖參差而諔詭可觀。彼其充實不可以已，上與造物者遊，而下與外死生、無終始者為友。
其於本也，宏大而辟，深閎而肆；其於宗也，可謂稠適而上遂矣。
雖然，其應於化而解於物也，其理不竭，其來不蛻，芒乎昧乎，未之盡者。
芴漠無形 Vast and vague, without shape,
變化無常 Altering and transforming, never constant!
Is it death? Or is is it life?
Am I side-by-side with heaven and earth?
or setting out with the daemonic-and-illumined?
In a haze! Where am I going?
In a daze! Where shall I arrive?
The myriad things all spread out before me.
And none deserves to be my destination.
以天下為沈濁，不可與莊語
莊 zhuāng farm; village
Some of the ancient tradition of the Way is to be found in this, and Zhuang Zhou got wind of it and delighted in it. With his courageous opinions, reckless words, extravagant formulations, he was sometimes too free but does not partisan, he did not show things from one particular point of view. He thought that the Empire was sinking in the mud, and could not be talked with in too solemn language.
He thought that "spillover" saying lets this dream find its own channels, that "weighty" saying is the most genuine, that's saying "from a lodging place" widens the range. Alone with the quintessential-and-daemonic in heaven and earth he went to and fro, but was not arrogant towards the myriad things. He did not make demands with a "That's it, that's not", and so he got a long of conventional people.
Although his writings are extraordinary there is no harm in their oddities. Although his formulations are irregular, their enigmas deserve consideration. What is solid in them we cannot do without. Above, he roamed with a maker of things; below, he made friends with those for whom life and death externals and there is neither then nor beginning. As for the Root, he opened it up in all its comprehensiveness, ran riot in the vastness of its depths; as for the Ancestor, it may be said that by being in tune he withdrew all the way back to it. However, when one assents to transformation and is released from things, the body has not exhausted its pattern, having come it will not be shaken off. Abstruse! Obscure! A man who did not succeed in getting it all.
Graham 283: Note: Zhuangzi is seen as the poet of an ecstasy which transcends life and death, the side of the most prominent in "The teacher who is the ultimate ancestor" (the chapter quoted in the Syncretist "Way of Heaven" p. 260). It is notable that, compared even have the other later classed asd Daoists, he is treated as a writer rather than a thinker. He is admired, but with the reservation that he may tempt you to lose sight of the real world and its practical problems. The Syncretist warns us not to take his wild words too literally, and calls attention to the three uses of words distinguished in one of the Mixed chapters fragments (p.106f).
Zhuangzi
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