(Translated by https://www.hiragana.jp/)
Lunheng : Ziran - Chinese Text Project
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自然しぜん - Ziran》

English translation: Albert Forke [?] Library Resources
1 自然しぜん:
天地てんちあい萬物ばんぶつ自生じせいなお夫婦ふうふあい自生じせい矣。萬物ばんぶつなま,含血るいかつえかん五穀ごこくしょく而食いとあさころも而衣あるせつ以為天生あもう五穀ごこく以食じん生絲きいとあさ以衣じん。此謂天為てんいじんさく農夫のうふくわおんな也,ごう自然しぜん其義うたぐしたがえ也。こころみ道家どうかろん
Ziran:
By the fusion of the fluids of Heaven and Earth all things of the world are produced spontaneously, just as by the mixture of the fluids of husband and wife children are born spontaneously. Among the things thus produced, creatures with blood in their veins are sensitive of hunger and cold. Seeing that grain can be eaten, they use it as food, and discovering that silk and hemp can be worn, they take it as raiment. Some people are of opinion that Heaven produces grain for the purpose of feeding mankind, and silk and hemp to cloth them. That would be tantamount to making Heaven the farmer of man or his mulberry girl, it would not be in accordance with spontaneity, therefore this opinion is very questionable and unacceptable. I shall attempt to discuss this using Daoist principles.

2 自然しぜん:
てんしゃひろしほどこせ萬物ばんぶつなかこくいよいよかつえ而絲あさすくいかん故人こじんしょくこくころもいと麻也まやおっとてんせい五穀絲麻以衣食人,よし其有わざわいへんよく以譴つげじん也。もの自生じせい,而人衣食いしょくへん,而人かしこ懼之。以若せつろんいや於人こころ矣。如天みずため自然しぜん焉在?無為むいなんきょなに以天自然しぜん也?以天無口むくち也。あん有為ゆういしゃくちるい也,くちよくしょく而目ほっゆう嗜欲於內,はつ於外,くちもとめとく以為よくため也。こん無口むくちほっ,於物ところもとむさくおっとなんため乎?なに以知てん無口むくち也?以地知之ともゆき以土ためたい土本どもと無口むくち天地てんち夫婦ふうふ也,たい無口むくちまたてん無口むくち也。使つかい天體てんたい乎?むべあずかどう使つかい天氣てんき乎?わか雲煙うんえん雲煙うんえんぞくやすとくこう
Ziran:
Heaven emits its fluid everywhere. Among the many things of this world grain dispels hunger, and silk and hemp protect from cold. For that reason man eats grain, and wears silk and hemp. That Heaven does not produce grain, silk, and hemp purposely, in order to feed and clothe mankind, follows from the fact that by calamitous changes it does not intend to reprove man. Things are produced spontaneously, and man wears and eats them; the fluid changes spontaneously, and man is frightened by it, for the usual theory is disheartening. Where would be spontaneity, if the heavenly signs were intentional, and where inaction? Why must we assume that Heaven acts spontaneously? Because it has neither mouth nor eyes. Activity is connected with the mouth and the eyes: the mouth wishes to eat, and the eyes to see. These desires within manifest themselves without. That the mouth and the eyes are craving for something, which is considered an advantage, is due to those desires. Now, provided that the mouth and the eye do not affect things, there is nothing which they might long for, why should there be activity then? How do we know that Heaven possesses neither mouth nor eyes? From Earth. The body of the Earth is formed of earth, and earth has neither mouth nor eyes. Heaven and Earth are like husband and wife. Since the body of the Earth is not provided with a mouth or eyes, we know that Heaven has no mouth or eyes neither. Supposing that Heaven has a body, then it must be like that of the Earth, and should it be air only, this air would be like clouds and fog. How can a cloudy or nebular substance have a mouth or an eye?

3 自然しぜん:
ある曰:「凡動ぎょうるい皆本みなもと有為ゆういゆうよくどうどうそく有為ゆういこんてんどうぎょうあずかひと相似そうじやすとく無為むい?」曰:てんどうぎょう也,ほどこせ也,たいどう乃出,もの乃生矣。由人よしとどう也,たいどう乃出,またなま也。夫人ふじんほどこせ也,よく以生ほどこせ而子自生じせい矣。てんどうよく生物せいぶつ,而物自生じせい,此則自然しぜん也。ほどこせよくためぶつ,而物ため,此則無為むい也。いいてん自然しぜん無為むいしゃなに也。恬澹てんたん無欲むよく無為むい無事ぶじしゃ也,ろう聃得以壽矣。ろう聃稟於天,使つかいてん此氣,ろう聃安しょ稟受此性?其說而弟子でし獨言ひとりごとしゃこれゆう也。あるふく於桓こうおおやけ曰:「以告なかちち。」左右さゆう曰:「一則かずのりなかちちのりなかちちためくん乃易乎!」桓公かんこう曰:「われとくなかちちなんやめなかちちなにため不易ふえき?」おっと桓公かんこうとくなかちちにん以事,以政,ふくあずかすめらぎてん以至ゆうとくあずか王政おうせい而譴つげじんのり天德てんとくわか桓公かんこう,而霸くんみさお上帝じょうてい也。
Ziran:
Some one might argue that every movement is originally inaction. There is desire provoking the movement, and, as soon as there is motion, there is action. The movements of Heaven are similar to those of man, how could they be inactive? I reply that, when Heaven moves, it emits its fluid. Its body moves, the fluid comes forth, and things are produced. When man moves his fluid, his body moves, his fluid then comes forth, and a child is produced. Man emitting his fluid does not intend to beget a child, yet the fluid being emitted, the child is born of itself. When Heaven is moving, it does not desire to produce things thereby, but things are produced of their own accord. That is spontaneity. Letting out its fluid it does not desire to create things, but things are created of themselves. That is inaction.
But how is the fluid of Heaven, which we credit with spontaneity and inaction? It is placid, tranquil, desireless, inactive, and unbusied. Laozi acquired long life by it. He obtained it from Heaven. If Heaven did not possess this fluid, how could Laozi have obtained this nature? For it does not happen that the disciples alone speak of something, which their master never mentioned.
Perhaps this nature appeared again in Duke Huan, who was wont to say, "Let Guan Zhong know." His attendants replied, "is it so easy to rule, if Guan Zhong is always the first and second word?" The duke rejoined, "Before I had secured the services of Guan Zhong, I was in the greatest difficulties, now, after I have got him, I find everything easy." When Duke Huan had taken Guan Zhong into his service, he left the affairs to him, entrusted him with the administration, and did not trouble any more about it. Should high Heaven, which in its exalted virtue confers the government upon an emperor, reprove man, its virtue would be inferior to that of Duke Huan, and the conduct of a feudatory prince surpass that of great Heaven.

4 自然しぜん:
ある曰:「桓公かんこうかんなかけん委任いにん;如非かんなかまたはた譴告矣。使つかいてん遭堯、しゅん,必無譴告へん。」曰:てんのう譴告人君じんくんのりまたのういのちきよしくんざいわか堯、しゅん,受以王命おうめい王事おうじ,勿復あずかこんのりしかなまいさおいさおきみしつどうはいとくずい譴告なにてんはばかろう也?曹參ためかんしょうたてしゅらく政治せいじ。其子諫之,むちひゃく當時とうじ天下てんか擾亂じょうらんへん。淮陽にせぜに,吏不能ふのうきん。汲黯ため太守たいしゅ不壞ふえいちたたらけいいちにん高枕たかまくら安臥あんが,而淮せいきよしおっと曹參為相ためすけわか不為ふためしょう;汲黯ため太守たいしゅわかぐん無人むじんしか而漢あさ無事ぶじ,淮陽けい錯者,まいりとくゆう而黯重也しげやけいてん威德いとく,孰與曹參、汲黯?而謂天與てんよ王政おうせいずい而譴つげいい天德てんとくわか曹參あつ,而威わか汲黯重也しげや。蘧伯だままもるみつぎ使じんとい:「なに以治まもる?」たい曰:「以不治ふち治之はるゆき。」おっと不治ふち無為むい道也みちや
Ziran:
Somebody might object that Duke Huan knew Guan Zhong to be a wise man, and therefore appointed him, and that but for Guan Zhong he would also have given vent to his displeasure. Meeting with men like Yao and Shun Heaven would certainly not have reprimanded people either. I beg to reply, that, if Heaven can reprimand, it might as well purposely appoint a wise prince, select a genius like Yao and Shun, confer the imperial dignity upon him, and leave the affairs of the empire to him without taking further notice of them. Now it is different. Heaven creates very inferior princes, who have no principles, and neglect virtue, and therefore has to reprove them every now and then. Would it not be afraid of the trouble?
Cao Can, a minister of the Han, was given to wine, songs, and music, and did not care about government. When his son remonstrated with him, he gave him two hundred blows with the bamboo. At that period there was no insurrection in the empire. In Huaiyang people coined counterfeit money, and the officials were powerless to check the abuse. Ji An was prefect then. He did not destroy a single furnace, or punish a single individual. Quite indifferent, he was comfortably reclining on his couch, and the conditions of Huaiyang became well ordered again. Cao Can behaved himself, as though he were not a minister, and Ji An administered his prefecture, as if nobody were living in it. Albeit yet the empire of the Han had no troubles, and in Huaiyang the punishments could be discontinued. So perfect was the virtue of Cao Can, and so imposing Ji An』s dignity. The majesty of Heaven and its virtue are quite something else than those of Cao Can and Ji An, but to affirm that Heaven entrusts an emperor with the government, and then reproves him, would amount to nothing less than that Heaven's virtue is not as exalted as that of Cao Can, and its majesty not as imposing as that of Ji An. When Qu Boyu was governing Wei, Zigong asked him through somebody, how he governed Wei. The reply was, "I govern it by not governing." – Government by not governing is inaction as a principle.

5 自然しぜん:
ある曰:「太平たいへいおう河出かわでらくしょ就,不為ふためなり天地てんち有為ゆういけん也。ちょうりょうゆう泗水しすいこれじょうぐう黃石こうせきおおやけ,授太おおやけしょぶたてんかん誅秦,命令めいれい神石じんせきためおにしょ授人,ふくため有為ゆういこう也。」曰:此皆自然しぜん也。おっとてんやすとく以筆すみ而為圖書としょ乎?天道てんとう自然しぜん圖書としょなりすすむから叔虞、魯成ともせいぶんざい其手,叔曰おそれ曰友。そう仲子なかこせいゆうぶんざい其手,曰:「ため魯夫じん。」さんしゃざいははとき文字もじなり矣,而謂天為てんい文字もじざいははとき天使てんししんきり筆墨ひつぼくこく其身乎?自然しぜんこれかたうたぐなんそとわか有為ゆうい,內實自然しぜん以太おおやけきの黃石こうせきごとうたぐ而不能實のうじつ也。ちょう簡子ゆめ上天じょうてんいち男子だんしざいみかどこれがわじんとうみちのりまえしょ夢見ゆめみざいみかどがわしゃ也。ろん以為ちょうこく且昌じょう也。黃石こうせき授書,またかん且興ぞう也,妖氣ようきためおにおにぞう人形にんぎょう自然しぜんみちあるため也。
Ziran:
Some opponent might say that as a sequel of universal peace a plan came forth from the Yellow River, and a scroll from the Luo. Without drawing no plan can be made, and without action nothing is completed. The fact that Heaven and Earth produced the plan and the scroll shows that they are active, they think. When Zhang Liang was walking on the banks of the river Si, he met the "Yellow Stone Genius," who gave him the "minister's book." Heaven was supporting the Han and destroying the Qin, therefore he ordered a spiritual stone to change into a ghost. That a book was handed to somebody is again considered a proof of activity. I am of opinion that all this was spontaneous, for how could Heaven take a brush and ink, and draw the plan, or write the scroll? The principle of Heaven is spontaneity, consequently the plan and the book must have been produced of themselves.
Tang Shu Yu of Jin and Cheng Ji You of Lu had a character in their hands, when they were born, therefore one was called Yu, the other You. When Zongzi of Song was born, the characters "Duchess of Lu" were written on her palm. These letters must have been written, while the three persons were still in their mother's womb. If we say that Heaven wrote them, while they were in their mother's womb, did Heaven perhaps send a spirit with a style, a brush, and ink to engrave and write the characters on their bodies? The spontaneity of these processes seems dubious, and is difficult to understand. Externally there seemed to be activity, but as a matter of fact, there was spontaneity internally. Thus the Grand Annalist recording the story of the yellow stone, has his doubts, but cannot find the truth. Viscount Jian of Zhao had a dream that he was ascending to heaven. There he saw a lad by the side of the Ruler of Heaven. When he went out subsequently, he perceived a young man in the street, who was the one whom he had seen previously in his dream by the side of the Ruler of Heaven. This must be regarded as a lucky augury the future flourishing of the Zhao State, as the transmission of the book by the "yellow stone" was a sign of the rise of the Han dynasty. That the supernatural fluid becomes a ghost, and that the ghost is shaped like a man, is spontaneous, and not the work of anybody.

6 自然しぜん:
草木くさきなまはなよう青葱あおねぎみなゆう曲折きょくせつぞうるい文章ぶんしょういい天為てんい文字もじふくためはな乎?そうじんあるこくためこうぞしゃさんねん乃成。孔子こうし曰:「使つかい
てん
1さんねん乃成いちようのり萬物之有葉者寡矣。」如孔げん,萬物之葉自為生也。ためせい也,のうなみなり。如天為之ためゆき,其遲とうわかそうじんこくこうぞ矣。かん鳥獸ちょうじゅう毛羽けば毛羽けばさいしょくつうため乎?鳥獸ちょうじゅうのうつきはるかん萬物ばんぶつなまあきかん其成,天地あまち為之ためゆき乎?もの自然しぜん也?如謂天地あまち為之ためゆきためむべもちいしゅ天地てんちやすとくまんまんせんせんなみためまんまんせんせんぶつ乎?諸物しょぶつ在天ざいてんあいだ也。猶子ゆうしざいはははら中也ちゅうやははふところじゅうがつ而生,はなこう耳目じもくかみはだ血脈けちみゃくあぶら腴,ほねぶしつま自然しぜんなり腹中ふくちゅう乎?はは為之ためゆき也?偶人ぐうじんせんまんめいためじんしゃなに也?はなこう耳目じもくせい自然しぜん也。たけみかどこうおう夫人ふじんおう夫人ふじんおもえ其形。道士どうし以方じゅつさく夫人ふじんがた形成けいせい出入でいり宮門きゅうもんたけみかどだいおどろきたて而迎ゆるがせふくぶた自然しぜんぽうたくみ妄之にせ一見いっけんとぼけゆるがせ消散しょうさん滅亡めつぼう有為ゆういこれ,其不可ふか久行ひさゆきなおおう夫人ふじんがた不可ふか久見くみ也。道家どうかろん自然しぜん不知ふち引物ひきものごと以驗其言ぎょう自然しぜんせつ未見みけん信也しんや
Ziran:
When plants and trees grow, their flowers and leaves are onion green and have crooked and broken veins like ornaments. If Heaven is credited with having written the above mentioned characters, does it make these flowers and leaves also? In the State of Song a man carved a mulberry-leaf of wood, and it took him three years to complete it. Confucius said "If the Earth required three years to complete one leaf, few plants would have leaves." According to this dictum of Confucius the leaves of plants grow spontaneously, and for that reason they can grow simultaneously. If Heaven made them, their growth would be as much delayed as the carving of the mulberry-leaf by the man of the Song State.
Let us look at the hair and feathers of animals and birds, and their various colours. Can they all have been made? If so, animals and birds would never be quite finished. In spring we see the plants growing, and in autumn we see them full-grown. Can Heaven and Earth have done this, or do things grow spontaneously? If we may say that Heaven and Earth have done it, they must have used hands for the purpose. Do Heaven and Earth possess many thousand or many ten thousand hands to produce thousands and ten thousands of things at the same time?
The things between Heaven and Earth are like a child in his mother's womb. After ten months pregnancy the mother gives birth to the child. Are his nose, his mouth, his ears, his hair, his eyes, his skin with down, the arteries, the fat, the bones, the joints, the nails, and the teeth grown of themselves in the womb, or has the mother made them?
Why is a dummy never called a man? Because it has a nose, a mouth, ears, and eyes, but not a spontaneous nature. Wu Di was very fond of his consort Wang. When she had died, he pondered, whether he could not see her figure again. The Daoists made an artificial figure of the lady.18 When it was ready, it passed through the palace gate. Wu Di greatly alarmed rose to meet her, but, all of a sudden, she was not seen any more. Since it was not a real, spontaneous being, but a semblance, artificially made by jugglers, it became diffuse at first sight, dispersed, and vanished. Everything that has been made does not last long, like the image of the empress, which appeared only for a short while.
The Daoist school argues on spontaneity, but it does not know how to substantiate its cause by evidence. Therefore their theory of spontaneity has not yet found credence.

1. てん : Inserted. よりどころ韓非子かんぴし》、《淮南ワイナンとう

7 自然しぜん:
しか自然しぜんまた有為ゆうい輔助。耒耜耕耘こううんいんはる播種はしゅしゃ人為じんい也。及穀入地いりじにち夜長よながおっとにん不能ふのうため也。ある為之ためゆきしゃはい道也みちやそうじんゆう閔其苖之長者ちょうじゃ,就而揠之,明日あした枯死こしおっとほしため自然しぜんしゃそうじん也。
Ziran:
However, in spite of spontaneity there may be activity for a while in support of it. Ploughing, tilling, weeding, and sowing in Spring are human actions. But as soon as the grain has entered the soil, it begins growing by day and night. Man can do nothing for it, or if he does, he spoils the thing. A man of Song was sorry that his sprouts were not high enough, therefore he pulled them out, but, on the following day, they were dry, and died. He who wishes to do what is spontaneous, is on a par with this man of Song.

8 自然しぜん:
とい曰:「人生じんせい於天天地てんち無為むいにん稟天せいしゃまたとう無為むい,而有為ゆういなに也?」曰:至德しとくじゅん渥之じん,稟天氣てんきのうそくてん自然しぜん無為むい。稟氣うすしょう道德どうとく天地てんち不肖ふしょう不肖ふしょうしゃ也。天地てんちるい聖賢せいけん有為ゆうい也。天地てんちためたたら造化ぞうかためこう,稟氣不一ふいつやすのうみなけんけんじゅんしゃろう是也これやしゃみかど也,ろうしゃ老子ろうし也。ろうみさお身中しんちゅう恬澹てんたん,其治無為むいせいどもおのれ而陰無心むしん於為而物於生而物なり
Ziran:
The following question may be raised: 'Man is born from Heaven and Earth. Since Heaven and Earth are inactive, man who has received the fluid of Heaven, ought to be inactive likewise, wherefore does he act nevertheless?' For the following reason. A man with the highest, purest, and fullest virtue has been endowed with a large quantity of the heavenly fluid, therefore he can follow the example of Heaven, and be spontaneous and inactive like it. He who has received but a small quota of the fluid, does not live in accordance with righteousness and virtue, and does not resemble Heaven and Earth. Hence he is called unlike, which means that he does not resemble Heaven and Earth. Not resembling Heaven and Earth he cannot be accounted a wise man or a sage. Therefore he is active.
Heaven and Earth are the furnace, and the creating is the melting process. How can all be wise, since the fluid of which they are formed is not the same? Huang and Lao were truly wise. Huang is Huang Di, and Lao is Laozi. Huang and Lao's conduct was such, that their bodies were in a state of quietude and indifference. Their government consisted in inaction. They took care of their persons, and behaved with reverence, hence Yin and Yang were in harmony. They did not long for action, and things were produced of themselves; they did not think of creating anything, and things were completed spontaneously.

9 自然しぜん:
えき》曰:「みかど、堯、しゅんたれ衣裳いしょう而天。」たれ衣裳いしょうしゃたれ無為むい也。孔子こうし曰:「だい哉,堯之ためくん也!おもんみ天為てんいだいおもんみ堯則。」また曰:「巍巍ぎぎ乎!しゅん、禹之ゆう天下でんか也,而不あずか焉。」しゅうこう曰:「上帝じょうてい引佚。」上帝じょうていいいしゅん、禹也。しゅん、禹承やすつぎにんけん使のうきょうおのれ無為むい而天しゅん、禹承堯之やす,堯則てん而行,不作ふさくこう邀名,為之ためゆきなり曰:「蕩蕩とうとう乎,みん無能むのうめい焉!」ねんじゅうしゃげき壤於ぬり不能ふのう堯之とくぶた自然しぜんこれ也。《えき》曰:「大人おとなあずか天地てんちあい其德。」みかど、堯、しゅん大人おとな也,其德あずか天地てんちあい故知こち無為むい也。天道てんとう無為むいはる不為ふためせい,而夏不為ふためちょうあき不為ふためなりふゆ不為ふためぞう陽氣ようきもの自生じせいちょう陰氣いんきおこりものなりぞう。汲井けつ陂,灌溉園田そのだものまた生長せいちょう。霈然而雨,もの莖葉けいよう垓莫ひろし濡。ほどりょう澍澤,孰與汲井けつ陂哉?無為むいためだい矣。ほんもとめこう其功りつほん求名ぐみょう其名なり沛然はいぜんあめ功名こうみょうだい矣,而天不為ふため也,而雨しゅう
Ziran:
The Yijing says that Huang Di, Yao, and Shun let their robes fall, and the empire was governed.That they let their robes fall means that their robes fell down, and that they folded their arms, doing nothing. Confucius said, "Grand indeed was Yao as a sovereign! Heaven alone is great, and Yao alone emulated it!" and, "How imposing was the way in which Shun and Yu swayed the empire, but did not much care for it." The Duke of Zhou makes the remark that the supreme ruler enjoyed his ease. By the supreme ruler Shun and Yu are meant.
Shun and Yu took over the peaceful government, which they continued, appointing wise men and men of talent. They respected themselves, and did no work themselves, and the empire was governed. Shun and Yu received the peaceful government from Yao. Yao imitated Heaven; he did not do meritorious deeds or strive for a name, and reforms, for which nothing was done, were completed of themselves. Hence it was said, "Excellent indeed," but the people did not find the right name for it. Those aged 50 years were beating clods of earth together on their land, but they did not understand Yao's virtue, because the reforms were spontaneous.
The Yijing says, "The great man equals Heaven and Earth in virtue." Huang Di, Yao, and Shun were such great men. Their virtue was on a level with that of Heaven and Earth, therefore they knew inaction. The principle of Heaven is inaction. Accordingly in spring it does not do the germinating, in summer the growing, in autumn the ripening, or in winter the hiding of the seeds. When the Yang fluid comes forth spontaneously, plants will germinate and grow of themselves, and, when the Yin fluid rises, they ripen and disappear of their own accord.
When we irrigate garden land with water drawn from wells or drained from ponds, plants germinate and grow also, but, when showers of rain come down, the stalks, leaves, and roots are all abundantly soaked. Natural moisture is much more copious than artificial irrigation from wells and ponds. Thus inactive action brings the greatest results. By not seeking it, merit is acquired, and by not affecting it, fame is obtained. Rain-showers, merit, and fame are something great, yet Heaven and Earth do not work for them. When the fluid harmonises, rain gathers spontaneously.

10 自然しぜん:
儒家じゅかせつ夫婦ふうふみちほう於天夫婦ふうふほう天地てんち不知ふち夫婦ふうふみち,以論天地てんちせいいい惑矣。おっとてんくつがえ於上,偃於しも烝上,上氣じょうき降下こうか,萬物自生其中間矣。とう其生也,てん須復あずか也,由子ゆうこざいはは懷中かいちゅうちち不能ふのう知也ともやもの自生じせいなり天地てんち父母ちちははなにあずか哉?及其せい也,人道じんどうゆう教訓きょうくん天道てんとう無為むい,聽恣其性,さかな於川,たてじゅう於山,したがえ其性いのちよく也。さかなれいじょうりょう逐獸れいにゅうふちしゃなに哉?はらい詭其せいしつ其所むべ也。おっと百姓ひゃくしょうさかなじゅうるい也,うえ德治とくじわか烹小鮮,あずか天地てんちどうみさお也。しょう鞅變しんほうほしためことことこう聽趙良之よしゆき,以取しゃきれ患,とくうす多欲たよく君臣くんしんしょうにく怨也。道家みちやいさおあつししたとう其上,上安かみやす其下,じゅんこうむ無為むいなにふく譴告?曰:「政之まさゆきてき也,君臣くんしんしょう忘於さかなしょう忘於すいしししょう忘於りん人相にんそう忘於曰天也。」孔子こうしいいがおふち曰:「われふくなんじ,忘也;なんじふく於我,また忘也。」以孔ためくんかおふちためしんなお不能ふのう譴告,きょう以老ためくん文子ふみこためしん乎?老子ろうし文子ふみこ天地てんちしゃ也。じゅんしゅあじあまいんこれしゃよい相知おうちうすしゅさんまろうどぬし嚬蹙。おっとしょう譴告,みちうすけん也。いい天譴てんけんつげ,曾謂天德てんとくわかじゅんしゅ乎?
Ziran:
The literati in speaking of the relation of husband and wife establish similarities with Heaven and Earth. For husband and wife they find similarities with Heaven and Earth, but in so far as they are unable to make use of the relation of husband and wife, when discussing the nature of Heaven and Earth, they show a regrettable lack of acumen. Heaven expands above, and Earth below. When the fluid from below rises, and the fluid on high descends, all things are created in the middle. While they are growing, it is not necessary that Heaven should still care for them, just as the father does not know the embryo, after it is in the mother's womb. Things grow spontaneously, and the child is formed of itself. Heaven and Earth, and father and mother can take no further cognisance of it. But after birth, the way of man is instruction and teaching, the way of Heaven, inaction and yielding to nature. Therefore Heaven allows the fish to swim in the rivers, and the wild beasts to roam in the mountains, following their natural propensities. It does not drive the fish up the hills, or the wild beasts into the water. Why? Because that would be an outrage upon their nature, and a complete disregard of what suits them. The people resemble fish and beasts. High virtue governs them as easily, as one fries small fish, and as Heaven and Earth would act.
Shang Yang changed the laws of Qin wishing to acquire extraordinary merit. He did not hear the advice of Zhao Liang, consequently he incurred the horrible penalty of being torn asunder by carts. If the virtue be poor, and the desires many, prince and minister hate one another. The Taoists possess real virtue: the inferiors agree with the superiors, and the superiors are at peace with their inferiors. Being genuinely ignorant, they do nothing, and there is no reason, why they should be reproved. This is what they call a well balanced government. Prince and minister forget one another in governing, the fish forget each other in the water, and so do the beasts in the forests, and men in life. That is Heaven.
Confucius said to Yan Yuan, "When I deferred to you, I did not think of it, and when you deferred to me, you likewise did not think of it." Although Confucius was like a prince, and Yan Yuan like a minister, he could not make up his mind to reprimand Yan Yuan, how much less would Laozi have been able to do so, if we consider him as a prince and Wenzi as his minister? Laozi and Wenzi were like Heaven and Earth.
Generous wine tastes sweet. When those who drink it, become drunk, they do not know each other. Bad wine is sour and bitter. Hosts and guests knit the brows. Now, reprimands are a proof of the badness of one's principles. To say that Heaven reprimands would be like pretending that Heaven's excellence is inferior to that of generous wine.

11 自然しぜん:
禮者れいしゃ忠信ちゅうしんうすきらんくび也。あいそし以禮,あい譴告。さんすめらぎときすわしゃ于于,ぎょうしゃきょ,乍自以為,乍自以為うしじゅん德行とっこう而民ひとみ矇,あかつきめぐみこれこころかたちせい也。當時とうじまたわざわいこと。如有わざわいことめい曰譴つげなにそく時人じじん憃,不知ふちしょうなわせめ也。末世まっせ衰微すいび上下じょうげしょうわざわいあやときいたりのりづくり譴告げん矣。おっといまてんいにしえてん也。いにしえてんあつ,而今てんうす也。譴告げんせい於今しゃにん以心じゅんきょう也。誥誓及五みかどようめい及三おう,交質及五はく德彌とくやうすしゃ信彌しんやおとろえこころけん而行詖,のりはんやく而負きょうきょうやくくだりのりしょう譴告。譴告あらため,舉兵しょうめつよし此言,譴告げんおとろえらんかたり也,而謂上天じょうてん為之ためゆき,斯蓋しょ以疑也。
Ziran:
Ceremonies originate from a want of loyalty and good faith, and are the beginning of confusion. On that score people find fault with one another, which leads to reproof. At the time of the Three Rulers people were sitting down self-satisfied, and walking about at perfect ease. Sometimes they took themselves for horses, and sometimes for oxen. Virtuous actions were out of the question, and the people were dull and beclouded. Knowledge and wisdom did not yet make their appearance. Originally, there happened no calamities or catastrophes either, or, if they did, they were not denoted as reprimands. Why? Because at that time people were feeble-minded, and did not restrain or reproach one another. Later generations have gradually declined - superiors and inferiors recriminate, and calamitous events continually happen. Hence the hypothesis of reprimands has been developed. The Heaven of today is the Heaven of old, and it is not the case that the Heaven of old was benign, whereas now Heaven is harsh. The hypothesis of reprimands has been put forward at present, as surmise made by men from their own feelings.
Declarations and oaths do not reach up to the Five Emperors, agreements and covenants to the Three Rulers, and the giving of hostages to the Five Princes. The more people's virtue declined, the more faith began to fail them. In their guile and treachery they broke treaties, and were deaf to admonitions. Treaties and admonitions being of no avail, they reproached one another, and if no change was brought about by these reproaches, they took up arms, and fought, till one was exterminated. Consequently reprimands point to a state of decay and disorder. Therefore it appears very dubious that Heaven should make reprimands.

12 自然しぜん:
且凡げん譴告しゃ,以人どうけん也。人道じんどうきみ譴告しん上天じょうてん譴告くん也,いいわざわいため譴告。夫人ふじんどうしんまたゆう諫君,以災ため譴告,而王しゃまた當時とうじゆう上天じょうてんよし,其效なんざい?苟謂天德てんとくゆうにん不能ふのう諫,優德ゆうとくまたむべげんだま不當ふとう譴告。萬石まんごく君子くんしゆう不言ふげん對案たいあんしょくいたりゆうけん也。夫人ふじんゆうしゃなおのう不言ふげんすめらぎ天德てんとくだい,而乃いい譴告乎?おっとてん無為むい不言ふげんわざわいへんいたり為之ためゆきおっと天地てんち不能ふのうためまた不能ふのう知也ともやはら中有ちゅううかん腹中ふくちゅうやましつうにん使つかい也,為之ためゆきおっと天地てんちあいだなおひとばら中也ちゅうやいい天為てんいわざわいへん,凡諸怪異かいいこれるいしょうだいうすきあつしみなてん所為しょい乎?ぎゅう生馬いくま桃生ものう,如論しゃげん天神入てんじんいりうし腹中ふくちゅうためみのるつつみももあいだ乎?ろう曰:「うん:『われこころみげい。』」また曰:「われしょう也賤,多能たのうひなごと。」にん賤不よう於大おだいしゃるい多伎たきのうてんとうと高大こうだいやすのうせんためわざわいへん以譴つげじん?且吉凶きっきょう色見しきみ於面,にん不能ふのうためしょく自發じはつ也。天地てんちなお人身じんしんへんなお蜚色。ひと不能ふのうため蜚色。天地てんちやすのうためへんしかのりへん,殆自然しぜん也。へんいろ自發じはつうらないこういえいん以言也。
Ziran:
Those who believe in reprimands, refer to human ways as a proof. Among men a sovereign reprimands his minister, and high Heaven reprimands the sovereign. It does so by means of calamitous events, they say. However, among men it also happens that the minister remonstrates with his sovereign. When Heaven reprimands an emperor by visiting him with calamities, and the latter wishes at that time to remonstrate with high Heaven, how can he do it? If they say that Heaven's virtue is so perfect, that man cannot remonstrate with it, then Heaven possessed of such virtue, ought likewise to keep quiet, and ought not to reprimand. When the sovereign of Wan Shi did wrong, the latter did not say a word, but at table he did not eat, which showed his perfection. An excellent man can remain silent, and august Heaven with his sublime virtue should reprimand? Heaven does not act, therefore it does not speak. The disasters, which so frequently occur, are the work of the spontaneous fluid. Heaven and Earth cannot act, nor do they possess any knowledge. When there is a cold in the stomach, it aches. This is not caused by man, but the spontaneous working of the fluid. The space between Heaven and Earth is like that between the back and the stomach.
If Heaven is regarded as the author of every calamity, are all abnormities, great and small, complicated and simple, caused by Heaven also? A cow may give birth to a horse, and on a cherry-tree a plum may grow. Does, according to the theory under discussion, the spirit of Heaven enter the belly of the cow to create the horse, or stick a plum upon a cherry-tree?
Lao said, "The Master said," "Having no official employment, I acquired many arts," and he said, "When I was young, my condition was low, and therefore I acquired my ability in many things, but they were mean matters." What is low in people, such as ability and skilfulness, is not practised by the great ones. How could Heaven, which is so majestic and sublime, choose to bring about catastrophes with a view to reprimanding people?
Moreover, auspicious and inauspicious events are like the flushed colour appearing on the face. Man cannot produce it, the colour comes out of itself. Heaven and Earth are like the human body, the transformation of their fluid, like the flushed colour. Man cannot produce the flushed colour - how can Heaven and Earth cause the sudden change of their fluid? The change of the fluid is spontaneous, it appears of itself, as the colour comes out of itself. The soothsayers rely on this, when they foretell the future.

13 自然しぜん:
おっとさむぬる、譴告、變動へんどう招致しょうち,四疑皆已論矣。譴告於天どうゆう詭,じゅうろんろん所以ゆえんなんべつ也。せつあい人事じんじ不入ふにゅう於道從道つぐみち不隨ふずいごと,雖違儒家じゅかせつごうろう義也よしや
Ziran:
Heat and cold, reprimands, phenomenal changes, and attraction, all these four errors have already been treated. Reprimands are more contrary to the ways of Heaven than anything else, therefore I have discussed them twice, explaining where the difficulties in the way of the two antagonistic views lie. The one is in accordance with human affairs, but does not fall in with Daoism, the other agrees with Daoism, but is not in harmony with human affairs. But though opposed to the belief of the Confucianists, it corresponds to the ideas of Huang Di and Laozi.

URN: ctp:lunheng/zi-ran