附录三 冯友兰的《逍遥游》英译文

The Happy Excursion

“Although the great is different from the small，yet if they all indulge themselves in the sphere of self-enjoyment，then all things are following their own nature and doing according to their own capacity；all are what they ought to be and equally happy.There is no room for the distinction of superior and inferior.”—Kuo Hsiang

In the Northern Ocean there is a fish，by the name of kun（鲲），which is many thousand li in size.This fish metamorphoses into a bird by the name ofp’eng（鹏），whose back is many thousand li in breadth.When the bird rouses itself and flies，its wings obscure the sky like clouds.

“The general idea of Chuang Tzu is to show the happy excursion，the indulgence in the way of nonaction and self—enjoyment.He，therefore，told the story of the extremely great and the extremely small，in order to illustrate the fitness of the nature of things.”—Kuo Hsiang

When this bird moves itself in the sea，it is preparing to start for the Southern Ocean，the Celestial Lake.

“The p’eng cannot move itself，unless in the ocean.The air cannot bear its wings，unless it reaches to a height of ninety thousand li.The P’eng is not doing so for the sake of curiosity.It does so，simply because large things must live in a large place；and in a large place，large things must be produced.Reason is naturally so.There is no mistake to fear；there is no room for conscious purpose.” —Kuo Hsiang

A man named Ch’i Hsieh（齐谐），who recorded novel occurrences，said：“When theP’eng is moving to the Southern Ocean，it flaps along the water for three thousand li.Then it ascends on a whirlwind up to a height of ninety thousand li，for a flight of six months’ duration.”

“Since the wings are large，they are difficult to move.They must mount upon a whirlwind in order to get up，and must get to the height of ninety thousand li，in order to be supported by the air.Since the p’eng has such wings，how can it suddenly get up，and get down at the height of tens of feet？Thep’eng has its own way of doing things，because of necessity，not because it likes to.The large bird flies with a duration of half a year and stops at the Celestial Lake.The small bird flies with a duration of half a morning and stops at the trees.If we compare their ability，there is a difference.But what each does is proper to its own nature；in this way are the same.” —Kuo Hsiang

Thereis the wandering air；there are the motes；there are living things that blow one against another with their breath.

“This is to illustrate that the action of the p’eng is just as natural as the movement of the wandering air，or the motes.”

—Kuo Ch’ing-fan（郭庆藩）

We do not know whether the blueness of the sky is its original color，or is simply caused by its infinite height.When the p’eng sees the earth from above，just as we see the sky from below，it will stop rising and begin to fly to the south.Without sufficient depth，the water would not be able to float a large boat.Upset a cup of water into a small hole，and a mustard seed will be the boat.Try to float the cup，and it will stick，because the water is shallow and the vessel is large.Without sufficient density，the wind would not be able to support the large wings.Therefore，when the p’eng ascends to the height of ninety thousand li，the wind is all beneath it.Then，with the blue sky above，and no obstacle on the way，it mounts upon the wind and starts for the south.

“These are to show that the reason why the p’engmust fly at such a height is that it has large wings.What the small needs is not great；what the great needs cannot be small.Therefore，natural reason has its fittest course；things have their proper limitation.All things can do something，and can equally succeed.If one misses the fundamentals of forgetting life，but struggles for what is beyond the most proper，doing not in accordance with one’s natural ability，acting not with one’s genuine feeling，one will certainly get into trouble，no matter whether one is with the large wings that cloud the sky，or simply with a sudden flight like the small bird.” —Kuo Hsiang

A cicada and a young dove laugh at the p’eng，saying，“When we make an effort，we fly up to the trees.Sometimes，not able to reach，we fall to the ground midway.What is the use of going up ninety thousand li in order to start for the south？”

“If there is satisfaction to their nature，the p’eng has nothing to be proud of in comparision with the small bird，and the small bird has no desire for the Celestial Lake.Therefore，though there is a difference between the great and the small，their happiness is the same.” —Kuo Hsiang

He who goes to the grassy suburbs，taking enough food for three meals with him，comes back with his stomach as full as when he started.But he who travels a hundred li must grind flour enough for a night’s halt.And he who travels a thousand li must supply himself with provisions for three months.

“The further one goes，the more food one has to prepare.In the same way，the larger the wings are，the more air is needed.” —Kuo Hsiang

What do these two creatures know？

“Since the cicada and the dove are small，they know nothing about the large.”—Translator

Small knowledge is not to be compared with the great nor a short life to a long one.How do we know that this is so？The morning mushroom knows not the end and the beginning of a month.The chrysalis knows not the alternation of spring and autumn.These are instances of short life.In the south of the Ch??u（楚）state，there is Ming-ling [1]（冥灵），whose spring is five hundred years，and whose autumn is equally long.In high antiquity，there was Ta-ch??un（大椿），whose spring was eight hundred years，and whose autumn was equally long.P’eng Tsu（彭祖）was the one specially renowned until the present day for his length of life.If all men were to match him，would they not be miserable？

“There is a great difference between small and great knowledge，short and long life.If there are things to be regretted，this certainly is one.The fact that people do not regret this is for the reason that in the nature of things there are proper limitations.If we know for things there is a proper limit，beyond which nothing can be desired，in the world there would be nothing to be regretted.The great things usually do not crave for the small，but the small usually do long for the great.Therefore，Chuang Tzu showed the proper limitations of the great and the small，which are not to be excelled by merely craving and longing.If people knew this，they would not be troubled with craving and longing.Regret is born in trouble.If there is no trouble，there would be no regret.If there is no regret，life would certainly be in peace.” —Kuo Hsiang

In the question put by T’ang（汤）to Chi（棘），there was a similar statement：In the barren north，there is a sea，the Celestial Lake.In it there is a fish，several thousand li in breadth，and no one knows how many li in length.Its name is the kun.There is also a bird，named the p’eng，with a back like Mount T’ai（泰山），and wings like clouds across the sky.Upon a whirlwind it soars up to a height of ninety thousand li.Beyond the clouds and atmosphere，with the blue sky above it，it then directs its flight to the south，and thus proceeds to the ocean there.

“A quail laughs at it，saying：‘Where is that bird going？I spring up with a bound，and when I have reached not more than a few yards I come down again.I just fly about among the brushwood and the bushes.This is also the perfection of flying.Where is that bird going？’” This is the difference between the great and the small.

There are some men whose knowledge is sufficient for the duties of some office.There are some men whose conduct will secure unity in some district.There are some men whose virtue befits him for a ruler.There are some men whose ability wins credit in the country.In their opinion of themselves，they are just like what is mentioned above.

“All are like the birds enjoying themselves each in its own sphere.” —Kuo Hsiang

Yet Sung Yung Tzǔ（宋荣子）laughed at it.

“He laughed，because he cannot equalize the differences.” —Kuo Hsiang

If the whole world should admire him，he would not be encouraged thereby，nor if the whole world should blame him would he thereby be discouraged.He held fast the difference between the internal and the external.He marked distinctly the boundary of honor and disgrace.This was the best of him in the world such a man is rare，yet there is still something which he did not establish.

“He only knew that he himself was right，but not that everything is right.” —Kuo Hsiang

Lieh Tzǔ（列子）could ride upon the wind and pursue his way，in a refreshing and good manner，returning after fifteen days.Among those who attained happiness，such a man is rare.Yet，although he was able to dispense with walking，he still had to depend upon something.

That is，the wind.—Tr.

But suppose there is one who chariots on the normality of the universe，rides upon the transformation of the six elements，and thus makes excursion in the infinite，who has he to depend upon？

“The universe is the general name of all things.The universe has all things for its contents；and the norm of all things must be the natural.What is spontaneously so，not made to be so，is the natural.The p’eng can fly in the high place，the quail in the low.The Ta-ch’un can live for a long time，the mushroom a short one.All these capacities are natural，not made or learned.They are not made to be so，but are naturally so，thus they are normal.Therefore，to chariot on the normality of the universe is to follow the nature of things.To ride upon the transformation of the six elements is to make excursion in the road of change and evolution.If one is going on like this，where can one reach the end？If one will chariot on whatever one meets，what will one have to depend upon？This is the happiness and freedom of the perfect man who unites his own self with its other.If one has to depend upon something，one cannot be happy，unless one gets hold of the thing which one depends upon.Although Lieh Tzǔ could pursue his way in such a fine manner，he still had to depend upon the wind，and the p’eng was even more dependent.Only he who ignores the distinction between things and follows the great evolution can be really independent and always free.” —Kuo Hsiang

Therefore，it is said that the perfect man has no self；the spiritual man has no achievement；the true sage has no name.

“Everything has its proper nature.The nature of everything has its proper limitation.The difference among things is just like that between small and great knowledge，short and long life...All believe in their own sphere，and none is intrinsically superior to others.After giving different illustrations，Chuang Tzǔ concluded with the independent man who forgets his own self and its other，and ignores all the differences.All things enjoy themselves in different spheres，but the independent man has neither achievement nor name.Therefore，he who unites the great and the small is one who ignores the distinction of the great and the small.If one insists on the distinction，the p’eng，the cicada，the small officer，and Lieh Tzǔ riding on the wind—all are troublesome things.He who equalizes life and death is one who ignores the distinction of life and death.If one insists on the distinction，Ta-ch’un，the chrysalis，P’eng Tsu，and the morning mushroom，all suffer early death.Therefore，he who makes excursion in the nondistinction of the great and the small has no limitation.He who ignores the distinction of life and death，has no terminal.Those whose happiness is attached within the finite sphere will certainly have limitation.Though they are allowed to make excursion，they are not able to be independent.” —Kuo Hsiang

If things enjoy themselves only in their finite spheres，their enjoyment must also be finite.For instance，if one enjoy only in life，he would suffer in death.If one enjoys only in power，he would suffer at the loss of it.The “independent man” transcends the finite.He “hides the universe in the universe，” as mentioned in Chapter VI.He thus becomes infinite，and so is his happiness.“The perect man has no self，” because he has transcended the finite and identified himself with the universe.“The spiritual man has no achievement，” because he follows the nature of things and lets everything enjoy itself.“The true sage has no name，” because his virtue is perfect；every name is a determination，a limitation.—Tr.

Yao（尧）wished to resign as the ruler of the empire in Hsu Yu’s（许由）favo，saying：“If，when the sun and moon have come forth，one insists in lighting the torches，would it not be difficult for them to give light？If，when the seasonal rains have come down，one still continues to water the ground，would this not be a waste of labor？Now，you，master，just stand before the throne，and the empire will be in peace；yet I still preside over it.I am conscious of my deficiency，and beg to give to you the empire.”

“You，sir，govern the empire，” said Hsu Yu，“and it is already in peace.Suppose I were to take your place，would I do it for the name？Name is but the shadow of real gain.Would I do it for real gain？The tit，building its nest in the mighty forest，occupies but a single twig.The tapir，slaking its thirst from the river，drinks only enough to fill its belly.You return and be quiet.I have no need of the empire.Though the cook were not attending to his kitchen，the boy impersonating the dead，and the officer of prayer would not step over the cups and stands to take his place.”

“The cook，the boy impersonating the dead，and the officer of prayer—all are content with their duties.Birds，beasts，and all things—all are satisfied with their nature.Yao and Hsu Yu，both are quiet in their own positions.In the world，that is the most real gain.Since every one has his real gain，what is the need of artificial activity？All simply enjoy themselves.Therefore，though the conduct of Yao and Hsü Yu was different，their happiness was the same.” —Kuo Hsiang

Chien Wu（肩吾）said to Lien Shu（连叔）：“ I heard from Chieh Yü（接舆）some utterances that were great but could not be justified.Once stated，there is no end of his tale.I was greatly startled at what he said.It seemed to be as boundless as the Milky Way.It was very improbable and far removed from human experience.”

“What did he say？”asked Lien Shu.

“He said，”replied Chien Wu，“Far away on the mountain of Ku I（姑射），there lived a spiritual man.His flesh and skin were like ice and snow.His manner was elegant and graceful as that of a maiden.He did not eat any of the five grains，but inhaled the wind and drank the dew.”

The spiritual man transcends all that is material.—Tr.

“He rode on clouds，drove along the flying dragons，and thus rambled beyond the four seas.”

He transcends the finite sphere.—Tr.

“His spirit is compact.”

His spirit or mind is quiet，calm，and cannot be affected by external things.—Tr.

“Yet he could save things from corruption and secure every year a plentiful harvest.I thought all these sayings were nonsense and refused to believe in them.”

“Yes，” said Lien Shu，“the blind have nothing to do with beauty，nor the deaf with music.There are not only physical blindness and deafness，there are also the intellectual.Of the latter you yourself supply an illustration.That man，with those virtues，would embrace all things.According to him，everything in the world is longing for peace，why should there be some who address themselves laboriously to govern the empire？

Since all things are longing for peace，why not let them alone and get it？—Tr.

“That man，nothing can hurt.In a flood reaching the sky，he would not be drowned.In a drought，though metals ran liquid and mountains were scorched，he would not feel hot.

“There is no lot which the perfect man would not be content with.He is satisfied everywhere.Life and death would not affect him，much less would flood and heat.The perfect man would not be troubled by disasters，not because he can avoid them.According to season，he goes straightforward，and naturally he meets with the good.” —Kuo Hsiang

Though the perfect man may be harmed，yet his mind is not affected.He cannot be harmed so far as his mind is concerned.—Tr.

“Even his dust and siftings could still fashion and mold Yao and Shun（舜）.How should he will to occupy himself with things？”

A man of the Sung（宋）state carried some ceremonial caps to the Yueh（越）state.But the men of Yueh used to cut off their hair and paint their body，so that they had no use of such things.Yao ruled the people of the empire，and maintained a perfect government within the four seas.He went to see the four sages in the distant mountain of Ku I.On returning to his capital south of the Fen（汾）River，he silently forgot his the empire.

“Yao had no need of the empire，just as the man of Yueh had no need for ceremonial caps.Yet he who has no need of the empire is just the man whom the empire needs for its ruler.Though the empire took Yao as its ruler，Yao himself did not consider the empire as his.He therefore silently forgot it，and let his mind wander in the realm of nondistinction.Though he sat on the throne and controlled all things，there was nothing which could disturb his happiness.” —Kuo Hsiang

Hui Tzǔ（惠子）said to Chuang Tzǔ：“The king of Wei（魏）sent me some calabash seeds.I planted them and they bore a fruit as big as a five-bushel measure.I used it as a vessel for holding water，but it was not solid enough to hold it.I cut the calabash in two for ladles，but each of them was too shallow to hold anything.Because of this uselessness，I knocked them to pieces.”

“Sir，” said Chuang Tzǔ，“it was rather you who did not know how to use large things.There was a man of Sung who had a recipe for salve for chapped hands.From generation to generation，his family made silk washing their occupation.A stranger heard of this and proposed to offer him one hundred ounces of gold for the recipe.The kindred all came together to consider his proposal.‘We have.’ Said they，‘been washing silk for generations.What we gained is not more than a few ounces of gold.Now in one morning we can sell this art for one hundred ounces.Let us give it to the stranger.’ So the stranger got it.He went and informed the king of Wu（吴）.When Wu and Yueh were at war，the king of Wu gave him the command of his fleet.In the winter he had a naval engagement with Yueh，in which the latter was totally defeated.

Because the latter had no means to cure chapped hands.—Tr.

“The stranger was rewarded with a fief and a title.Thus while the efficiency of the salve to cure the chapped hands was in both cases the same，yet here it secured him a title，there，nothing more than a capacity for washing silk.This was because its application was different.Now you，sir，have this five-bushel calabash；why did you not make of it a large bottle gourd，by means of which you could float in rivers and lakes？Instead of this，you were sorry that it was useless for holding anything.I think your mind is rather wooly.”

Hui Tzǔ said to Chuang Tzǔ：“I have a large tree，which men call the ailanthus.Its trunk is so irregular and knotty that a carpenter cannot apply his line to it.Its small branches are so twisted that the square and compasses cannot be used on them.It stands by the roadside，but is not looked at by any carpenter.Now your words，sir，are big but useless and also not wanted by anybody.”

Chuang Tzǔ said：“Have you not seen a wild cat or a weasel？It lies，crouching down，in wait for its prey.East and west it leaps about，avoiding neither what is high nor what is low.At last it is caught in a trap or dies in a net.Again there is the yak，which is as large as the clouds across the sky.But it cannot catch mice.Now you have a large tree and are anxious about its uselessness.Why do you not plant it in the domain of nonexistence，in a wide and barren wild？By its side you may wander in nonaction；under it you may sleep in happiness.Neither bill nor ax would shorten its term of existence.Being of no use to others，it itself would be free from harm.”

These stories are to show that everything has its particular fitness.Everything is useful in a certain way and useless in another.—Tr.

附录四 逍遥游

一

北冥有鱼，其名为鲲。鲲之大，不知其几千里也。化而为鸟，其名为鹏。鹏之背，不知其几千里也；怒而飞，其翼若垂天之云。是鸟也，海运则将徙于南冥。南冥者，天池也。

齐谐者，志怪者也。谐之言曰：“鹏之徙于南冥也，水击三千里，抟扶摇而上者九万里。去以六月息者也。”野马也，尘埃也，生物之以息相吹也。天之苍苍，其正色邪？其远而无所至极邪？其视下也，亦若是则已矣。

且夫水之积也不厚，则其负大舟也无力。覆杯水于坳堂之上，则芥为之舟；置杯焉则胶，水浅而舟大也。风之积也不厚，则其负大翼也无力。故九万里，则风斯在下矣，而后乃今培风；背负青天而莫之夭阏者，而后乃今将图南。

蜩与学鸠笑之曰：“我决起而飞，抢榆枋，时则不至而控于地而已矣，奚以之九万里而南为？”适莽苍者，三餐而反，腹犹果然；适百里者，宿舂糧；适千里者，三月聚糧。之二虫又何知！

小知不及大知，小年不及大年。奚以知其然也？朝菌不知晦朔，蟪蛄不知春秋，此小年也。楚之南有冥灵者，以五百岁为春，五百岁为秋；上古有大椿者，以八千岁为春，八千岁为秋，此大年也。而彭祖乃今以久特闻，众人匹之，不亦悲乎！

汤之问棘也是已：汤问棘曰：“上下四方有极乎？”棘曰：“无极之外，复无极也。穷发之北有冥海者，天池也。有鱼焉，其广数千里，未有知其修者，其名为鲲。有鸟焉，其名为鹏，背若太山，翼若垂天之云，抟扶摇羊角而上者九万里，绝云气，负青天，然后图南，且适南冥也。斥鴳笑之曰：‘彼且奚适也？我腾跃而上，不过数仞而下，翱翔蓬蒿之间，此亦飞之至也。而彼且奚适也？’”此小大之辩也。

故夫知效一官，行比一乡，德合一君而徵一国者，其自视也亦若此矣。而宋荣子犹然笑之。且举世而誉之而不加劝，举世而非之而不加沮，定乎内外之分，辩乎荣辱之境，斯已矣。彼其于世未数数然也。虽然，犹有未树也。夫列子御风而行，泠然善也，旬有五日而后反。彼于致福者，未数数然也。此虽免乎行，犹有所待者也。

若夫乘天地之正，而御六气之辩，以游无穷者，彼且恶乎待哉！故曰，至人无己，神人无功，圣人无名。

二

尧让天下于许由，曰：“日月出矣，而爝火不息，其于光也，不亦难乎！时雨降矣，而犹浸灌，其于泽也，不亦劳乎！夫子立，而天下治，而我犹尸之，吾自视缺然。请致天下。”

许由曰：“子治天下，天下既已治也。而我犹代子，吾将为名乎？名者实之宾也。吾将为宾乎？鹪鹩巢于深林，不过一枝；偃鼠饮河，不过满腹。归休乎君，予无所用天下为！庖人虽不治庖，尸祝不越樽俎而代之矣。”

肩吾问于连叔曰：“吾闻言于接舆，大而无当，往而不返。吾惊怖其言，犹河汉而无极也；大有径庭，不近人情焉。”

连叔曰：“其言谓何哉？”曰：“藐姑射之山，有神人居焉。肌肤若冰雪，绰约若处子；不食五谷，吸风饮露；乘云气，御飞龙，而游乎四海之外。其神凝，使物不疵疠而年谷熟。吾以是狂而不信也。”

连叔曰：“然！瞽者无以与乎文章之观，聋者无以与乎钟鼓之声。岂唯形骸有聋盲哉？夫知亦有之。是其言也，犹时女也。之人也，之德也，将旁礴万物以为一，世蕲乎乱，孰弊弊焉以天下为事！之人也，物莫之伤，大浸稽天而不溺，大旱金石流、土山焦而不热。是其尘垢粃糠，将犹陶铸尧舜者也，孰肯分分然以物为事。”

宋人资章甫而适诸越，越人断发文身，无所用之。尧治天下之民，平海内之政，往见四子藐姑射之山，汾水之阳，窅然丧其天下焉。

三

惠子谓庄子曰：“魏王贻我大瓠之种，我树之成而实五石，以盛水浆，其坚不能自举也；剖之以为瓢，则瓠落无所容。非不呺然大也，吾为其无用而掊之。”

惠子谓庄子曰：“吾有大树，人谓之樗。其大本拥肿而不中绳墨，其小枝卷曲而不中规矩，立之涂，匠者不顾。今子之言，大而无用，众所同去也。”

庄子曰：“子独不见狸狌乎？卑身而伏，以候敖者；东西跳梁，不辟高下；中于机辟，死于罔罟。今夫斄牛，其大若垂天之云。此能为大矣，而不能执鼠。今子有大树，患其无用，何不树之于无何有之乡，广莫之野，彷徨乎无为其侧，逍遥乎寝卧其下。不夭斤斧，物无害者，无所可用，安所困苦哉！”

[1] According to some commentators，these are names of trees.According to others，these are names of persons.