Yao offered the world to Xu You, but Xu You would not accept it. He then offered it to Zizhou Zhifu. Zizhou Zhifu said: “To make me Son of Heaven might be acceptable. However, I happen to have a hidden sorrow illness and am just now treating it; I have no leisure to govern the world.” Now the world is the heaviest thing, yet he would not let it harm his life – how much less other things! Only one who does not take the world as a thing can be entrusted with the world. Shun offered the world to Zizhou Zhibo. Zizhou Zhibo said: “I happen to have a hidden sorrow illness and am just now treating it; I have no leisure to govern the world.” Thus the world is a great vessel, yet he would not exchange it for his life. This is how those who have the Way differ from the vulgar.
Shun offered the world to Shan Juan. Shan Juan said: “I stand within the universe. In winter I wear fur and hide; in summer I wear kudzu and fine hemp. In spring I plow and plant – my body is able to labor. In autumn I harvest and gather – my body is able to rest and eat. I go out at sunrise and rest at sunset, wandering freely between Heaven and Earth, and my mind is content of itself. Why should I bother with the world? Sad! You do not understand me.” So he did not accept. Thereupon he left and entered deep mountains; no one knew where he was. Shun offered the world to his friend, the farmer of Shihu. The farmer of Shihu said: “How bustling! The ruler’s character is that of a man of preserved strength.” He considered Shun’s virtue not yet perfect. Thereupon the husband carried burdens on his back, the wife carried burdens on her head, and they led their children to enter the sea, and to the end of their lives did not return.
Great King Danfu dwelt in Bin. The Di people attacked him. He served them with skins and silk, but they would not accept; he served them with dogs and horses, but they would not accept; he served them with pearls and jade, but they would not accept. What the Di people sought was land. Great King Danfu said: “To dwell with a man’s elder brother and kill his younger brother; to dwell with a man’s father and kill his son – I cannot bear it. You all strive to dwell here! What difference is there between being my subject and being a subject of the Di? Moreover, I have heard: do not harm what is nourished by what is used to nourish it.” Thereupon he took up his staff and left. The people, linking together, followed him. They then formed a state at the foot of Mount Qi. Great King Danfu can be said to have known how to honor life. One who can honor life: though noble and rich, he does not harm his body with nourishment; though poor and lowly, he does not burden his form with profit. People of today who hold high office and noble rank all take loss heavily. Seeing profit, they lightly lose their lives – are they not deluded?
The people of Yue killed their ruler for three generations. Prince Sou was troubled by this and fled to the Cinnabar Cave. The state of Yue had no ruler. They sought Prince Sou but could not find him, and followed him to the Cinnabar Cave. Prince Sou refused to come out. The people of Yue smoked him out with mugwort. They mounted him in the royal chariot. Prince Sou, grasping the carriage strap, climbed up and cried to Heaven: “Ruler! Ruler! Why can you not spare me?” Prince Sou did not hate being ruler; he hated the calamities of being ruler. A man like Prince Sou can be said not to harm life for the sake of the state. This is precisely why the people of Yue wanted him as ruler.
Han and Wei contended over invading each other’s land. Zihua Zi saw Marquis Zhao Xi, who had a worried look. Zihua Zi said: “Suppose now the whole world were to write an inscription before you, saying: ‘If your left hand grasps it, your right hand will be crippled; if your right hand grasps it, your left hand will be crippled. Yet whoever grasps it will surely possess the world.’ Would you grasp it?” Marquis Zhao Xi said: “I would not grasp it.” Zihua Zi said: “Very good! From this we see that two arms are heavier than the world. The body is also heavier than two arms. Han is far lighter than the world! What you now contend for is far lighter than Han. Yet you would surely trouble your body and harm your life worrying that you cannot get it.” Marquis Xi said: “Excellent! Many have taught me, but I have never heard words like these.” Zihua Zi can be said to know light and heavy.
The ruler of Lu heard that Yan He was a man who had attained the Way, and sent a messenger with silk and gifts first. Yan He lived in a humble lane, wore coarse cloth, and fed oxen himself. When the messenger arrived, Yan He answered him personally. The messenger said: “Is this Yan He’s house?” Yan He replied: “This is He’s house.” The messenger presented the gifts. Yan He replied: “I fear you heard wrongly and will incur blame; better verify it.” The messenger returned and verified it, then came again to seek him, but could not find him. Thus a man like Yan He truly hated wealth and honor.
Therefore it is said: The truth of the Way is used to govern the body; its leftovers are used for the state and family; its dregs are used to govern the world. From this we see that the achievements of emperors and kings are the leftover affairs of the sage, not what completes the body and nourishes life. Now the gentlemen of the vulgar world mostly endanger their bodies and abandon their lives to sacrifice themselves to things – is this not sad! Whenever the sage acts, he must examine why he goes and why he does it. Suppose there is a man here who uses the pearl of the Marquis of Sui to shoot a sparrow at a thousand fathoms – the world would surely laugh at him. Why? Because what he uses is heavy and what he seeks is light. Now life – is it only as heavy as the pearl of Sui?
Master Liezi was poor, and his face had a hungry look. A guest spoke of him to Ziyang of Zheng, saying: “Lie Yukou is surely a man of the Way. He dwells in your state and is poor. Are you not one who does not love scholars?” Ziyang of Zheng immediately ordered an official to send him grain. Master Liezi saw the messenger, bowed twice, and declined. When the messenger left, Master Liezi went in. His wife looked at him and struck her breast: “I have heard that the wives and children of men of the Way all get ease and joy. Now you have a hungry look. The ruler, out of concern, sent you food, and you do not accept it. Is this not fate?” Master Liezi laughed and said to her: “The ruler did not know me himself; he sent me grain because of another’s words. When he comes to punish me, it will again be because of another’s words. This is why I do not accept.” In the end, the people indeed rose in revolt and killed Ziyang.
King Zhao of Chu lost his state. The sheep butcher Yue fled and followed King Zhao. When King Zhao returned to the state, he was about to reward those who followed him. It came to the sheep butcher Yue. The sheep butcher Yue said: “When the Great King lost the state, I lost my sheep butchery. When the Great King returned to the state, I also returned to my sheep butchery. My rank and salary have already been restored – what reward is there?” The king said: “Force him.” The sheep butcher Yue said: “When the Great King lost the state, it was not my crime, so I did not dare submit to execution. When the Great King returned, it was not my merit, so I did not dare accept reward.” The king said: “See him.” The sheep butcher Yue said: “The law of Chu: one must have great reward and great merit before being granted an audience. Now my knowledge is not enough to preserve the state, and my courage is not enough to die against bandits. When the Wu army entered Ying, I feared danger and avoided the invaders; it was not that I deliberately followed the Great King. Now if the Great King wishes to abolish the law and break the covenant to see me, this is not what I have heard throughout the world.” The king said to Sima Ziqi: “The sheep butcher Yue dwells in low and mean circumstances, yet his stated righteousness is very high. For me, Ziqi, invite him with the position of three banners.” The sheep butcher Yue said: “The position of three banners – I know it is nobler than the sheep butchery. Ten thousand zhong of salary – I know it is richer than the profit of the sheep butchery. Yet how could I, greedy for rank and salary, cause my ruler to have the name of reckless giving? I do not dare accept; I wish to return to my sheep butchery.” So he did not accept.
Yuan Xian lived in Lu. His room was a ring of walls; the roof was thatched with fresh grass; the door of chenopodium was not whole; the hinge was mulberry and the window a jar; two rooms; he stuffed them with coarse cloth. Above it leaked, below it was damp. He sat upright and sang to the zither. Zi Gong rode up in a great horse-drawn carriage, with blue inner robes and white outer robes. The carriage could not fit into the lane. He went to see Yuan Xian. Yuan Xian wore a flowery cap and sandals, leaned on a staff of wild pear, and answered the door. Zi Gong said: “Ha! Master, what illness do you have?” Yuan Xian replied: “Xian has heard: to have no wealth is called poverty; to learn but be unable to practice is called illness. Now Xian is poor, not ill.” Zi Gong hesitated and looked ashamed. Yuan Xian laughed: “To act in hope of the world, to befriend for faction, to learn for others, to teach for oneself, the evil of benevolence and righteousness, the decoration of carriages and horses – Xian cannot bear to do these.”
Zengzi lived in Wei. His padded robe had no outer layer; his face was swollen and blotchy; his hands and feet were calloused. For three days he did not light a fire; for ten years he did not make clothes. Straightening his cap, the capstring broke; pulling his lapel, his elbow showed; putting on his shoes, the heel split. He dragged his sandals and sang the Shang Song; his voice filled Heaven and Earth, as if issuing from metal and stone. The Son of Heaven could not make him a subject; the feudal lords could not make him a friend. Therefore those who nourish the will forget the form; those who nourish the form forget profit; those who reach the Way forget the mind.
Confucius said to Yan Hui: “Hui, come! Your family is poor and your station is low. Why do you not take office?” Yan Hui replied: “I do not wish to take office. I have fifty mu of land outside the city wall, enough to provide gruel and rice. I have ten mu inside the city wall, enough for silk and hemp. Playing the zither is enough to amuse myself. What I have learned of the Master’s Way is enough to make me happy. I do not wish to take office.” Confucius changed expression with a sad look and said: “Excellent, Hui’s intention! I have heard: ‘One who knows contentment does not burden himself with profit; one who is sure of himself is not afraid when he loses; one who cultivates inwardly is not ashamed without position.’ I have recited this for a long time, and now I see it in Hui – this is my gain.”
Prince Mou of Zhongshan said to Zhan Zi: “My body is on the rivers and seas, but my mind dwells below the palace towers of Wei. What should I do?” Zhan Zi said: “Value life. If you value life, profit becomes light.” Prince Mou of Zhongshan said: “Though I know it, I cannot overcome myself.” Zhan Zi said: “If you cannot overcome yourself, then follow your desires. Will the spirit hate it? If you cannot overcome yourself and yet force yourself not to follow, this is called double injury. One who is doubly injured will not live long.” Wei Mou was a prince of ten thousand chariots; his hiding in rocky caves was harder than for a commoner. Though he had not reached the Way, he can be said to have had the intention.
Confucius was in straits between Chen and Cai. For seven days he had no cooked food. The goosefoot soup had no grain. His face was very weary, yet he sang and played the zither in the room. Yan Hui was picking vegetables. Zi Lu and Zi Gong spoke together: “The Master was twice driven from Lu, had his traces cut off in Wei, had a tree cut down in Song, was in straits in Shang and Zhou, and surrounded in Chen and Cai. Those who would kill the Master are without crime; those who would insult the Master are without prohibition. Yet he sings and plays the zither without ever stopping. Is it like this that a gentleman is without shame?” Yan Hui had no reply. He went in and told Confucius. Confucius pushed aside the zither, sighed deeply, and said: “You and Ci are petty men. Summon them and I will speak to them.” Zi Lu and Zi Gong entered. Zi Lu said: “In such a situation, can one not be called in straits?” Confucius said: “What words are these! The gentleman who penetrates the Way is called penetrating; one who is in straits in the Way is called in straits. Now I hold the Way of benevolence and righteousness and meet the troubles of a chaotic age – what straits is this? Therefore, examining within, I am not in straits in the Way; facing difficulty, I do not lose my virtue. When cold comes and frost and snow fall, I thereby know the luxuriance of pine and cypress. The narrowness of Chen and Cai – is it not a blessing to me?” Confucius calmly returned to the zither and sang. Zi Lu grasped a shield and danced. Zi Gong said: “I did not know the height of Heaven nor the depth of Earth.” The ancients who attained the Way were happy in straits and happy in success; what they were happy in was not straits or success. When virtue and the Way are here, straits and success are like the sequence of cold and heat, wind and rain. Therefore Xu You took joy in Yingyang, and Gongbo found contentment at Qiu Shou.
Shun offered the world to his friend Beiren Wuze. Beiren Wuze said: “Strange! The ruler’s character: dwelling among the fields, yet wandering at Yao’s gate. Not only that, he wishes to smear me with his shameful conduct. I am ashamed to see him.” Thereupon he threw himself into the Qingling deep pool.
Tang was about to attack Jie. He consulted Bian Sui. Bian Sui said: “It is not my affair.” Tang said: “Who can?” He said: “I do not know.” Tang then consulted Mao Guang. Mao Guang said: “It is not my affair.” Tang said: “Who can?” He said: “I do not know.” Tang said: “How about Yi Yin?” He said: “He is strong and endures disgrace; I do not know anything else.” Tang then plotted with Yi Yin to attack Jie, and defeated him. He offered the throne to Bian Sui. Bian Sui declined: “The ruler consulted me about attacking Jie – he must have thought me a thief. He defeated Jie and offered it to me – he must have thought me greedy. I was born in a chaotic age, and a man without the Way comes twice to smear me with his shameful conduct. I cannot bear to hear it repeatedly.” Thereupon he threw himself into the Chou River and died. Tang then offered it to Mao Guang, saying: “The wise plan it, the martial complete it, the benevolent occupy it – this is the Way of old. Why do you not take the position?” Mao Guang declined: “To depose the ruler is not righteous; to kill the people is not benevolent; when others face the danger, I enjoy the benefit – this is not honest. I have heard: ‘One who is not righteous does not accept its salary; in an age without the Way, one does not tread its soil.’ How much less to honor me! I cannot bear to see it long.” Thereupon he carried a stone and drowned himself in the Lu River.
In former times, when Zhou was rising, there were two scholars in Guzhu named Bo Yi and Shu Qi. The two said to each other: “We have heard there is a man in the west who seems to have the Way. Let us try to go and look.” When they reached the south of Qi, King Wu heard of them and sent Shu Dan to see them. He made a covenant with them: “Raise your wealth by two ranks; grant you one column of office.” They smeared the blood of a sacrifice and buried it. The two looked at each other and laughed: “Ha! Strange! This is not what we call the Way. In former times, when Shennong possessed the world, he sacrificed at the seasons with full reverence but did not pray for blessing; in his dealings with people, he was loyal and trustworthy and governed fully without seeking anything. He delighted in governing with government, and delighted in ordering with order. He did not use others’ ruin to complete himself; he did not use others’ lowliness to make himself high; he did not use the times to profit himself. Now Zhou, seeing the disorder of Yin, hastily takes up government. Above he schemes, below he peddles goods; he relies on arms and preserves power; he cuts sacrifices and makes covenants for trust; he displays conduct to please the crowd; he kills and attacks to seize profit. This is pushing disorder to replace tyranny. We have heard that ancient scholars did not avoid their duty in a well-governed age, and did not live ignobly in a chaotic age. Now the world is dark, Zhou’s virtue is declining. To join with Zhou and smear ourselves – better to avoid it and keep our conduct clean.” The two went north to Mount Shouyang and starved to death. As for Bo Yi and Shu Qi: in regard to wealth and honor, if they could get them, they would surely not rely on high integrity and contrary conduct; they alone delighted in their will and did not serve the world. This was the integrity of these two scholars.
Note
Zhuangzi is not a history book. Many figures in this chapter are legendary, semi-legendary, or used as philosophical examples. The chapter collects stories about people who refused power, wealth, or office – and about rulers who learned that life is heavier than the world. Below are the key names, events, cultural practices, and allusions.
Yao (尧) and Shun (舜)
Legendary sage kings of ancient China. In Confucian tradition, they are models of moral rule and abdication (禅让) – passing the throne to a worthy successor rather than to a son. In this chapter, Yao offers the world to Xu You; Shun offers it to several hermits. All refuse. The Daoist point: even the world is not worth harming your life for.
Xu You (许由)
A legendary hermit. Yao offered him the throne; he refused and fled. He is the archetypal recluse who values purity over power.
Zizhou Zhifu (子州支父) and Zizhou Zhibo (子州支伯)
Obscure recluses, possibly fictional. Each says he has a “hidden sorrow illness” (youyou zhi bing, 幽忧之病) and has no time to govern the world. Their refusal shows that even the heaviest responsibility should not damage one’s life.
Shan Juan (善卷)
A hermit. He tells Shun that he is content with simple life: fur in winter, hemp in summer, plowing in spring, harvesting in autumn, resting at sunset. He asks, “Why should I bother with the world?” and disappears into the mountains.
The Farmer of Shihu (石户之农)
A friend of Shun. He thinks Shun’s virtue is not yet perfect, so he and his wife carry their children and flee to the sea, never returning.
Beiren Wuze (北人无择)
Another friend of Shun. He is ashamed that Shun, after dwelling in the fields, now wanders at Yao’s gate and wants to smear him with “shameful conduct.” He drowns himself in the Qingling pool.
Great King Danfu (大王亶父)
Also known as Gugong Danfu, an ancestor of the Zhou dynasty. He lived in Bin. When the Di people attacked, he gave them skins, dogs, horses, and jade, but they wanted land. Rather than let his people die for his territory, he left. His people followed him and founded a new state at Mount Qi. He is a model of valuing life over land.
Prince Sou of Yue (王子搜)
A prince of Yue. The people of Yue had killed their ruler for three generations. Prince Sou fled to the Cinnabar Cave. The people smoked him out and forced him onto the royal chariot. He cried to Heaven, “Ruler! Ruler! Why can you not spare me?” He did not hate being ruler; he hated the calamities of being ruler.
Zihua Zi (子华子) and Marquis Zhao Xi (昭僖侯)
Zihua Zi is a philosopher-courtier. Marquis Zhao Xi is a ruler of Han. Zihua Zi asks him whether he would grasp a world-winning prize if it crippled one arm. The marquis says no. Zihua Zi concludes: two arms are heavier than the world; the body is heavier than two arms. Han is lighter than the world; the disputed land is lighter still. This is a lesson in knowing heavy and light.
Yan He (颜阖)
A man of the Way in Lu. The ruler of Lu sends him gifts. Yan He lives in a humble lane, wears coarse cloth, and feeds oxen. He refuses the gifts and disappears. He “truly hated wealth and honor.”
Liezi / Lie Yukou (列子 / 列御寇)
A Daoist philosopher. He is poor. Ziyang of Zheng sends him grain after hearing a guest praise him. Liezi refuses, saying: “The ruler did not know me himself; he sent grain because of another’s words. When he punishes me, it will again be because of another’s words.” Later, the people revolt and kill Ziyang.
Ziyang of Zheng (郑子阳)
A minister of Zheng. He sends grain to Liezi but is later killed in a popular uprising.
King Zhao of Chu (楚昭王)
A ruler of Chu. He lost his state when Wu invaded, then regained it. He rewards those who followed him.
Sheep Butcher Yue (屠羊说)
A humble sheep butcher who followed King Zhao into exile. When the king returns and offers rewards, Yue refuses. He says: “When the king lost the state, I lost my butchery. When the king returned, I returned to my butchery. My rank and salary are already restored.” He refuses a high office and returns to his shop.
Sima Ziqi (司马子綦)
A Chu official who conveys the king’s offer to Sheep Butcher Yue.
Yuan Xian (原宪)
A disciple of Confucius. He lives in extreme poverty in Lu: a mud-walled room, grass roof, jar window, leaking and damp. Zi Gong visits in a grand carriage. Zi Gong asks, “What illness do you have?” Yuan Xian replies: “To have no wealth is poverty; to learn but not practice is illness. I am poor, not ill.” He rejects flattery, faction, and display.
Zi Gong (子贡)
A disciple of Confucius, known for wealth and eloquence. He visits Yuan Xian in a fine carriage and is ashamed by Yuan Xian’s integrity.
Zengzi / Zeng Shen (曾子 / 曾参)
A disciple of Confucius, famous for filial piety. He lives in Wei in extreme poverty: padded robe without outer layer, swollen face, calloused hands and feet, no fire for three days, no new clothes for ten years. Yet he sings the Shang Song with a voice like metal and stone. “The Son of Heaven could not make him a subject; the feudal lords could not make him a friend.”
Confucius / Zhongni (孔子 / 仲尼)
The founder of Confucianism. In this chapter he appears in the famous Chen-Cai distress (陈蔡之厄), trapped between Chen and Cai with no food for seven days. Yet he sings and plays the zither. He tells Zi Lu and Zi Gong that poverty of the Way is true poverty; pine and cypress show their strength in cold.
Yan Hui (颜回)
Confucius’ favorite disciple. Confucius asks why he does not take office. Yan Hui says he has enough land for gruel, enough for silk and hemp, a zither for joy, and the Master’s Way for happiness. He does not wish to serve. Confucius praises him for knowing contentment.
Prince Mou of Zhongshan / Wei Mou (中山公子牟 / 魏牟)
A prince of ten thousand chariots. He says: “My body is on rivers and seas, but my mind dwells below the palace towers of Wei.” Zhan Zi tells him: value life, and profit becomes light. If he cannot overcome himself, he should follow his desires; forcing himself not to would be “double injury” (zhong shang, 重伤).
Zhan Zi (瞻子)
A teacher who advises Prince Mou.
Bian Sui (卞随) and Mao Guang / Wu Guang (瞀光 / 务光)
Two recluses. Tang consults them about attacking Jie. Both say, “It is not my affair.” After Tang defeats Jie, he offers the throne to each. Both refuse, saying they have been smeared by a man without the Way. Bian Sui drowns himself in the Chou River; Mao Guang carries a stone and drowns himself in the Lu River.
Tang (汤)
The founder of the Shang dynasty. He overthrew the tyrant Jie. In this chapter, his attempts to yield the throne to Bian Sui and Mao Guang end in their suicides.
Yi Yin (伊尹)
Tang’s famous minister, who helped him defeat Jie. Tang says Yi Yin is “strong and endures disgrace.”
Jie (桀)
The last king of the Xia dynasty, a archetypal tyrant. Tang overthrows him.
Bo Yi and Shu Qi (伯夷、叔齐)
Two brothers from Guzhu. When Zhou was rising, they went to see King Wu. The Duke of Zhou offered them a blood covenant with wealth and office. They rejected it, saying Zhou’s way was not the Way: it relied on scheming, arms, blood sacrifices, and killing for profit. They went north to Mount Shouyang and starved to death rather than eat Zhou’s grain. They became symbols of moral purity and refusal to serve a new dynasty.
King Wu of Zhou (周武王) and Shu Dan / Duke of Zhou (叔旦 / 周公旦)
King Wu founded the Zhou dynasty. Shu Dan, the Duke of Zhou, was his brother and a key statesman. In this chapter, he offers Bo Yi and Shu Qi a covenant.
Shennong (神农)
A legendary sage ruler, associated with agriculture and medicine. Bo Yi and Shu Qi praise his age: he sacrificed with reverence but did not pray for blessing; he governed with loyalty and trust, without seeking profit.
The Abdication Legends
Yao offering the throne to Xu You; Shun offering it to Shan Juan, Zizhou Zhifu, and others. These stories model the ideal of yielding power to the worthy – and the Daoist counter-ideal of refusing power altogether.
Danfu’s Migration
Great King Danfu leaves Bin rather than fight the Di for land. His people follow him and found a new state at Mount Qi. This is a pre-Zhou foundation story.
The Yue Succession Murders
The people of Yue killed their ruler for three generations. Prince Sou flees and is forced to become king. The story shows the danger of political power.
The Wu Invasion of Chu
King Zhao of Chu loses his state when Wu attacks, then regains it. Sheep Butcher Yue’s refusal of reward is set against this event.
Confucius’ Travels and the Chen-Cai Distress
Confucius and his disciples are trapped between Chen and Cai without food. This is one of the most famous episodes in Confucius’ life. In this chapter, it becomes a lesson in joy beyond poverty and success.
Tang’s Overthrow of Jie
Tang defeats the tyrant Jie and founds the Shang dynasty. The recluses Bian Sui and Mao Guang refuse to be involved and drown themselves.
The Zhou Conquest and Bo Yi and Shu Qi
King Wu conquers the Shang. Bo Yi and Shu Qi refuse to eat Zhou grain and starve on Mount Shouyang. They represent absolute moral refusal.
Abdication / Yielding the Throne (让王)
The ideal of passing rule to a worthy person rather than a hereditary heir. In this chapter, even this noble act is secondary to preserving one’s life and integrity.
Hermit Reclusion (隐士)
Many figures withdraw to mountains, caves, rivers, or the sea. They refuse office, wealth, and fame. This is a central Daoist ideal: the sage hides from the world.
Refusing Gifts and Office
Yan He, Liezi, Sheep Butcher Yue, Yuan Xian, Zengzi, and Yan Hui all refuse wealth or position. Their refusals show that external honors can be traps.
Blood Covenant (血牲而盟)
Bo Yi and Shu Qi are offered a covenant sealed with the blood of a sacrifice. This was a serious ritual in ancient China, used to bind agreements. They reject it as part of Zhou’s corrupt new order.
Music and Zither as Cultivation
Yuan Xian, Zengzi, Confucius, and Yan Hui all play the zither or sing. Music is not entertainment here – it is a sign of inner freedom and contentment.
Measures and Ranks
- Fu (釜) and zhong (锺): ancient measures of grain or salary. Three fu is small; three thousand zhong is huge.
- Mu (亩): a unit of land. Yan Hui has fifty mu outside the city and ten inside.
- Three Banners (三旌之位): a very high official position offered to Sheep Butcher Yue.
Son of Heaven and Feudal Lords
The Son of Heaven is the Zhou king; feudal lords are regional rulers. The chapter repeatedly says that even these highest powers cannot make a free person into a subject or friend.
The Pearl of the Marquis of Sui (随侯之珠)
A legendary priceless pearl. Using it to shoot a sparrow at a thousand fathoms is absurd: you use something heavy to get something light. Zhuangzi asks: is life not heavier than the pearl of Sui? Do not sacrifice life for external things.
The Way for the Body, Leftovers for the State, Dregs for the World (道之真以治身，其绪馀以为国家，其土苴以治天下)
The truth of the Way is for governing the body. Its leftovers are for the state. Its dregs are for the world. In other words: personal cultivation comes first; politics is secondary.
Heavy and Light (轻重)
Zihua Zi teaches Marquis Zhao Xi to weigh things properly: arms are heavier than the world; the body is heavier than arms. Most people reverse this and harm themselves for trivial gains.
Double Injury (重伤)
Zhan Zi tells Prince Mou: if you cannot overcome your desires, follow them; forcing yourself not to follow when you cannot win is “double injury.” A doubly injured person will not live long. This is a Daoist warning against violent self-suppression.
Poverty vs. Illness (贫 vs. 病)
Yuan Xian tells Zi Gong: no wealth is poverty; learning but not practicing is illness. He is poor, not ill.
Pine and Cypress in Cold (松柏之茂)
Confucius says: when cold comes and frost and snow fall, I know the luxuriance of pine and cypress. Adversity reveals true character.
Poor but Happy, Successful but Happy
The ancients who attained the Way were happy in poverty and happy in success. What they were happy in was not poverty or success. When virtue and the Way are present, poverty and success are like cold and heat, wind and rain – natural changes.
杂篇·让王第二十八
尧以天下让许由，许由不受。又让于子州支父，子州支父曰：“以我为天子，犹之可也。虽然，我适有幽忧之病，方且治之，未暇治天下也。”夫天下至重也，而不以害其生，又况他物乎！唯无以天下为者可以托天下也。舜让天下于子州支伯，子州支伯曰：“予适有幽忧之病，方且治之，未暇治天下也。”故天下大器也，而不以易生。此有道者之所以异乎俗者也。舜以天下让善卷，善卷曰：“余立于宇宙之中，冬日衣皮毛，夏日衣葛絺。春耕种，形足以劳动；秋收敛，身足以休食。日出而作，日入而息，逍遥于天地之间，而心意自得。吾何以天下为哉！悲夫，子之不知余也。”遂不受。于是去而入深山，莫知其处。舜以天下让其友石户之农。石户之农曰：“捲捲乎，后之为人，葆力之士也。”以舜之德为未至也。于是夫负妻戴，携子以入于海，终身不反也。
大王亶父居豳，狄人攻之。事之以皮帛而不受，事之以犬马而不受，事之以珠玉而不受。狄人之所求者土地也。大王亶父曰：“与人之兄居而杀其弟，与人之父居而杀其子，吾不忍也。子皆勉居矣！为吾臣与为狄人臣奚以异。且吾闻之：不以所用养害所养。”因杖筴而去之。民相连而从之。遂成国于岐山之下。夫大王亶父可谓能尊生矣。能尊生者，虽贵富不以养伤身，虽贫贱不以利累形。今世之人居高官尊爵者，皆重失之。见利轻亡其身，岂不惑哉！
越人三世弑其君，王子搜患之，逃乎丹穴，而越国无君。求王子搜不得，从之丹穴。王子搜不肯出，越人熏之以艾。乘以王舆。王子搜援绥登车，仰天而呼曰：“君乎，君乎，独不可以舍我乎！”王子搜非恶为君也，恶为君之患也。若王子搜者，可谓不以国伤生矣！此固越人之所欲得为君也。
韩魏相与争侵地，子华子见昭僖侯，昭僖侯有忧色。子华子曰：“今使天下书铭于君之前，书之言曰：‘左手攫之则右手废，右手攫之则左手废。然而攫之者必有天下。’君能攫之乎？”昭僖侯曰：“寡人不攫也。”子华子曰：“甚善！自是观之，两臂重于天下也。身亦重于两臂。韩之轻于天下亦远矣！今之所争者，其轻于韩又远。君固愁身伤生以忧戚不得也。”僖侯曰：“善哉！教寡人者众矣，未尝得闻此言也。”子华子可谓知轻重矣！
鲁君闻颜阖得道之人也，使人以币先焉。颜阖守陋闾，苴布之衣，而自饭牛。鲁君之使者至，颜阖自对之。使者曰：“此颜阖之家与？”颜阖对曰：“此阖之家也。”使者致币。颜阖对曰：“恐听谬而遗使者罪，不若审之。”使者还，反审之，复来求之，则不得已！故若颜阖者，真恶富贵也。
故曰：道之真以治身，其绪馀以为国家，其土苴以治天下。由此观之，帝王之功，圣人之余事也，非所以完身养生也。今世俗之君子，多危身弃生以殉物，岂不悲哉！凡圣人之动作也，必察其所以之与其所以为。今且有人于此，以随侯之珠，弹千仞之雀，世必笑之。是何也？则其所用者重而所要者轻也。夫生者岂特随侯之重哉！
子列子穷，容貌有饥色。客有言之于郑子阳者，曰：“列御寇，盖有道之士也，居君之国而穷，君无乃为不好士乎？”郑子阳即令官遗之粟。子列子见使者，再拜而辞。使者去，子列子入，其妻望之而拊心曰：“妾闻为有道者之妻子，皆得佚乐。今有饥色，君过而遗先生食，先生不受，岂不命邪？”子列子笑，谓之曰∶“君非自知我也，以人之言而遗我粟；至其罪我也，又且以人之言，此吾所以不受也。”其卒，民果作难而杀子阳。
楚昭王失国，屠羊说走而从于昭王。昭王反国，将赏从者。及屠羊说。屠羊说曰：“大王失国，说失屠羊。大王反国，说亦反屠羊。臣之爵禄已复矣，又何赏之有。”王曰：“强之。”屠羊说曰：“大王失国，非臣之罪，故不敢伏其诛；大王反国，非臣之功，故不敢当其赏。”王曰：“见之。”屠羊说曰：“楚国之法，必有重赏大功而后得见。今臣之知不足以存国，而勇不足以死寇。吴军入郢，说畏难而避寇，非故随大王也。今大王欲废法毁约而见说，此非臣之所以闻于天下也。”王谓司马子綦曰：“屠羊说居处卑贱而陈义甚高，子綦为我延之以三旌之位。”屠羊说曰：“夫三旌之位，吾知其贵于屠羊之肆也；万锺之禄，吾知其富于屠羊之利也。然岂可以贪爵禄而使吾君有妄施之名乎？说不敢当，愿复反吾屠羊之肆。”遂不受也。
原宪居鲁，环堵之室，茨以生草，蓬户不完，桑以为枢而瓮牖，二室，褐以为塞，上漏下湿，匡坐而弦歌。子贡乘大马，中绀而表素，轩车不容巷，往见原宪。原宪华冠縰履，杖藜而应门。子贡曰：“嘻！先生何病？”原宪应之曰：“宪闻之，无财谓之贫，学而不能行谓之病。今宪贫也，非病也。”子贡逡巡而有愧色。原宪笑曰：“夫希世而行，比周而友，学以为人，教以为己，仁义之慝，舆马之饰，宪不忍为也。”
曾子居卫，缊袍无表，颜色肿哙，手足胼胝，三日不举火，十年不制衣。正冠而缨绝，捉襟而肘见，纳屦而踵决。曳縰而歌《商颂》，声满天地，若出金石。天子不得臣，诸侯不得友。故养志者忘形，养形者忘利，致道者忘心矣。
孔子谓颜回曰：“回，来！家贫居卑，胡不仕乎？”颜回对曰：“不愿仕。回有郭外之田五十亩，足以给飦粥；郭内之田十亩，足以为丝麻；鼓琴足以自娱；所学夫子之道者足以自乐也。回不愿仕。”孔子愀然变容，曰：“善哉，回之意！丘闻之：‘知足者，不以利自累也；审自得者，失之而不惧；行修于内者，无位而不怍。’丘诵之久矣，今于回而后见之，是丘之得也。”
中山公子牟谓瞻子曰：“身在江海之上，心居乎魏阙之下，奈何？”瞻子曰：“重生。重生则利轻。”中山公子牟曰：“虽知之，未能自胜也。”瞻子曰：“不能自胜则从，神无恶乎！不能自胜而强不从者，此之谓重伤。重伤之人，无寿类矣！”魏牟，万乘之公子也，其隐岩穴也，难为于布衣之士，虽未至乎道，可谓有其意矣！
孔子穷于陈蔡之间，七日不火食，藜羹不糁，颜色甚惫，而弦歌于室。颜回择菜，子路、子贡相与言曰：“夫子再逐于鲁，削迹于卫，伐树于宋，穷于商周，围于陈蔡。杀夫子者无罪，藉夫子者无禁。弦歌鼓琴，未尝绝音，君子之无耻也若此乎？”颜回无以应，入告孔子。孔子推琴，喟然而叹曰：“由与赐，细人也。召而来，吾语之。”子路、子贡入。子路曰：“如此者，可谓穷矣！”孔子曰：“是何言也！君子通于道之谓通，穷于道之谓穷。今丘抱仁义之道以遭乱世之患，其何穷之为？故内省而不穷于道，临难而不失其德。天寒既至，霜雪既降，吾是以知松柏之茂也。陈蔡之隘，于丘其幸乎。”孔子削然反琴而弦歌，子路扢然执干而舞。子贡曰：“吾不知天之高也，地之下也。”古之得道者，穷亦乐，通亦乐，所乐非穷通也。道德于此，则穷通为寒暑风雨之序矣。故许由娱于颖阳，而共伯得乎丘首。
舜以天下让其友北人无择，北人无择曰：“异哉，后之为人也，居于畎亩之中，而游尧之门。不若是而已，又欲以其辱行漫我。吾羞见之。”因自投清泠之渊。
汤将伐桀，因卞随而谋，卞随曰：“非吾事也。”汤曰：“孰可？”曰∶“吾不知也。”汤又因瞀光而谋，瞀光曰：“非吾事也。”汤曰∶“孰可？”曰：“吾不知也。”汤曰：“伊尹何如？”曰：“强力忍垢，吾不知其他也。”汤遂与伊尹谋伐桀，克之。以让卞随，卞随辞曰：“后之伐桀也谋乎我，必以我为贼也；胜桀而让我，必以我为贪也。吾生乎乱世，而无道之人再来漫我以其辱行，吾不忍数闻也！”乃自投椆水而死。汤又让瞀光，曰：“知者谋之，武者遂之，仁者居之，古之道也。吾子胡不立乎？”瞀光辞曰：“废上，非义也；杀民，非仁也；人犯其难，我享其利，非廉也。吾闻之曰：‘非其义者，不受其禄；无道之世，不践其土。’况尊我乎！吾不忍久见也。”乃负石而自沈于庐水。
昔周之兴，有士二人处于孤竹，曰伯夷、叔齐。二人相谓曰：“吾闻西方有人，似有道者，试往观焉。”至于岐阳，武王闻之，使叔旦往见之。与盟曰：“加富二等，就官一列。”血牲而埋之。二人相视而笑，曰：“嘻，异哉！此非吾所谓道也。昔者神农之有天下也，时祀尽敬而不祈喜；其于人也，忠信尽治而无求焉。乐与政为政，乐与治为治。不以人之坏自成也，不以人之卑自高也，不以遭时自利也。今周见殷之乱而遽为政，上谋而下行货，阻兵而保威，割牲而盟以为信，扬行以说众，杀伐以要利。是推乱以易暴也。吾闻古之士，遭治世不避其任，遇乱世不为苟存。今天下闇，周德衰，其并乎周以涂吾身也，不如避之，以洁吾行。”二子北至于首阳之山，遂饿而死焉。若伯夷、叔齐者，其于富贵也，苟可得已，则必不赖高节戾行，独乐其志，不事于世。此二士之节也。
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