In former times, King Wen of Zhao loved swords. More than three thousand swordsmen lived as his retainers, crowding at his gate. Day and night they fought before him. The dead and wounded each year numbered more than a hundred, yet his delight in them never tired. This went on for three years, and the state declined. The feudal lords plotted against Zhao.
Prince Kui, the crown prince, was troubled by this. He sought among his attendants, saying, “Whoever can persuade the king’s mind and stop the swordsmen will be rewarded with a thousand pieces of gold.”
His attendants said, “Zhuangzi should be able to do it.”
The prince then sent a man to present a thousand pieces of gold to Zhuangzi. Zhuangzi would not accept it. He went together with the messenger and saw the prince, saying, “What would the prince teach Zhou, giving Zhou a thousand pieces of gold?”
The prince said, “I have heard you are wise and sage. I respectfully present this gold for your followers. If you refuse it, how dare I speak further?”
Zhuangzi said, “I have heard that what the prince wishes to use Zhou for is to end the king’s fondness. If I persuade the king above but offend his will, and below fail to satisfy the prince, then my body will be punished and I will die. How would Zhou then use the gold? But if I persuade the king above and satisfy the prince below, what could Zhao seek and not obtain?”
The prince said, “True. But what my king sees is only swordsmen.”
Zhuangzi said, “Very well. Zhou is good at swords.”
The prince said, “But the swordsmen my king sees all have disheveled hair and bushy sideburns, hanging caps and barbarian tassels, short-backed clothes, glaring eyes, and harsh speech. The king delights in them. If you now wear Confucian robes to see the king, the matter will surely go badly.”
Zhuangzi said, “Please prepare sword attire for me.”
After three days of preparing sword attire, he saw the prince. The prince then brought him to see the king. The king drew a white blade and held it.
Zhuangzi entered the palace gate without quickening his pace, and saw the king without bowing. The king said, “What do you wish to teach me, having the prince precede you?”
Zhuangzi said, “I have heard Your Majesty loves swords, so I come with a sword to see you.”
The king said, “What can your sword restrain?”
Zhuangzi said, “My sword: ten paces, one man; a thousand li, no trace left behind.”
The king was greatly pleased and said, “There is none under Heaven to match it!”
Zhuangzi said, “In swordsmanship, one shows emptiness, opens with advantage, strikes after, and arrives first. I wish to try it.”
The king said, “Rest, sir. Go to your lodging and await orders. I will arrange a contest and invite you.”
The king then tested his swordsmen for seven days. More than sixty died. He obtained five or six, made them hold their swords below the hall, and then summoned Zhuangzi.
The king said, “Today let us test the swordsmen.”
Zhuangzi said, “I have long awaited this!”
The king said, “What length of sword do you use?”
Zhuangzi said, “What I hold is all acceptable. But I have three swords, for Your Majesty to use. Please let me speak first, then test them.”
The king said, “I wish to hear of the three swords.”
Zhuangzi said, “There is the sword of the Son of Heaven, the sword of the feudal lords, and the sword of the common man.”
The king said, “What is the sword of the Son of Heaven?”
Zhuangzi said, “The sword of the Son of Heaven: Yanxi and Stone City as its tip; Qi and Dai as its edge; Jin and Wei as its spine; Zhou and Song as its guard; Han and Wei as its hilt. It is wrapped in the four barbarian regions, enfolded in the four seasons; encircled by the Bohai Sea, belted by Mount Chang. It is regulated by the Five Phases, ordered by punishment and virtue; opened by yin and yang, held by spring and summer, wielded by autumn and winter. This sword: thrust forward, no front; raised, no above; pressed down, no below; wielded, no side. Above it cuts floating clouds; below it severs the bonds of Earth. Once this sword is used, the feudal lords are rectified and the world submits. This is the sword of the Son of Heaven.”
King Wen looked dazed, as if he had lost himself, and said, “What is the sword of the feudal lords?”
Zhuangzi said, “The sword of the feudal lords: wise and brave men as its tip; pure and honest men as its edge; worthy and good men as its spine; loyal and sage men as its guard; heroic men as its hilt. This sword: thrust forward, no front; raised, no above; pressed down, no below; wielded, no side. Above it models round Heaven to follow the three lights; below it models square Earth to follow the four seasons; in the middle it harmonizes the people’s will to pacify the four quarters. Once this sword is used, it is like the crash of thunder. Within the four borders, none fails to submit and obey the ruler’s command. This is the sword of the feudal lords.”
The king said, “What is the sword of the common man?”
Zhuangzi said, “The sword of the common man: disheveled hair, bushy sideburns, hanging cap, barbarian tassel, short-backed clothes, glaring eyes, harsh speech. They strike before you; above they cut necks, below they pierce liver and lungs. This sword of the common man is no different from cockfighting. One morning life is cut off, and it is of no use to the affairs of state. Now Your Majesty holds the position of the Son of Heaven yet loves the sword of the common man. I privately think it unworthy of Your Majesty.”
The king then led him by the hand up into the hall. The steward served food. The king walked around him three times.
Zhuangzi said, “Your Majesty, sit calmly and settle your qi. The affair of the swords has been fully reported.”
Thereupon King Wen did not leave his palace for three months, and the swordsmen all submitted and died in their places.
Note
King Wen of Zhao (赵文王)
A ruler of the state of Zhao during the Warring States period. The historical identification is uncertain; the text may refer to a semi-legendary or literary figure based on a Zhao ruler. In this story, he is obsessed with sword fighting and neglects his state. He represents a ruler who mistakes vulgar violence for true power.
Prince Kui (太子悝)
The crown prince of Zhao. He is worried that his father’s obsession with swordsmen is ruining the state. He hires Zhuangzi to persuade the king. He is a practical, anxious figure who wants to save Zhao.
Zhuangzi (庄子), personal name Zhou (周)
The Daoist philosopher. In this chapter he appears as a clever persuader. He refuses gold, dresses as a swordsman, and uses the king’s own obsession to lead him to a higher understanding. He presents the famous “three swords” teaching.
The Swordsmen (剑士)
More than three thousand retainers who live at the king’s gate. They fight before him day and night. They are described as rough, aggressive, and violent. They represent the culture of private martial display and vendetta.
Warring States Retainers and “Guests” (门客)
In the Warring States period, rulers and nobles often kept large numbers of retainers or “guests” at their gates. These could include scholars, diplomats, assassins, and swordsmen. King Wen of Zhao’s three thousand swordsmen are an extreme example of this culture.
Sword Fighting and Private Martial Culture
Sword fighting was both a military skill and a form of spectacle. Some swordsmen were duelists or bodyguards; others were simply performers of violence. The chapter criticizes this culture as useless to the state and destructive to life.
Court Ritual: Entering and Bowing (趋, 拜)
In ancient Chinese courts, one was expected to enter quickly with short steps (qu) and bow (bai) before the ruler. Zhuangzi deliberately enters without hurrying and does not bow. This is a bold violation of court ritual, showing his independence and his intent to shock the king.
Confucian Robes vs. Sword Attire (儒服, 剑服)
Confucian scholars wore long robes and broad belts. Swordsmen wore short, practical clothing, often with rough hair and distinctive caps. Zhuangzi first plans to wear Confucian robes, but the prince warns him that the king only respects swordsmen. Zhuangzi then prepares “sword attire” to speak the king’s language.
A Thousand Pieces of Gold (千金)
A very large sum. The prince offers it as a reward. Zhuangzi refuses it, showing he is not motivated by money.
“White Blade” (白刃)
A drawn, shining sword. The king holds it when Zhuangzi enters, emphasizing the atmosphere of violence.
The Three Lights (三光)
The sun, moon, and stars. In the “sword of the feudal lords,” the ruler models himself on Heaven and follows the three lights.
The Four Seasons and the Four Quarters (四时, 四乡)
The sword of the feudal lords follows the four seasons and pacifies the four directions. This reflects the ancient ideal of a ruler who harmonizes with nature and brings order to the world.
The Five Phases and Punishment and Virtue (五行, 刑德)
The sword of the Son of Heaven is regulated by the Five Phases (wood, fire, earth, metal, water) and ordered by punishment and virtue. This is a cosmological image of perfect governance.
“Ten Paces, One Man; A Thousand Li, No Trace” (十步一人，千里不留行)
Zhuangzi’s boast about his sword. It sounds like the ultimate martial skill, but it is actually a trap. He uses the king’s love of violence to gain his attention, then redirects it to the “three swords.”
The Three Swords (三剑)
The heart of the chapter.
- The Sword of the Son of Heaven (天子之剑):
A cosmic sword made of mountains, rivers, seasons, and the whole world. It is used not to kill individuals but to rectify the feudal lords and bring peace to the world. It represents true kingship and governance by the Way. - The Sword of the Feudal Lords (诸侯之剑):
A sword made of wise, brave, pure, worthy, loyal, and heroic men. It represents good government through the selection and use of talented people. It brings order within a state. - The Sword of the Common Man (庶人之剑):
The sword of rough duelists. It is no different from cockfighting. It kills a few people and is useless for the state. It represents brute violence and private vendetta.
The true message: a ruler should not fight like a common swordsman. He should rule like a king. The greatest sword is not a weapon at all – it is the power to bring order to the world.
This is also a classic Daoist teaching method: use the other person’s obsession as a door, then lead them beyond it.
Cockfighting (斗鸡)
A common ancient spectacle in which roosters fight to the death. Zhuangzi compares common swordsmen to fighting cocks: noisy, violent, short-lived, and useless for real governance.
“The King Walked Around Him Three Times” (王三环之)
After hearing the three swords, the king is stunned. He leads Zhuangzi up to the hall and circles him three times. This gesture can be read as awe, respect, or agitation. It shows that the king has been deeply moved.
“The Swordsmen All Submitted and Died in Their Places” (剑士皆服毙其处)
After the king withdraws from sword fighting for three months, the swordsmen either submit and die or take their own lives. Their world has collapsed because the king no longer values them. The story ends with the power of a ruler’s attention: when he stops rewarding violence, the violent culture withers.
杂篇·说剑第三十
昔赵文王喜剑，剑士夹门而客三千余人，日夜相击于前，死伤者岁百余人，好之不厌。如是三年，国衰。诸侯谋之。太子悝患之，募左右曰：“孰能说王之意止剑士者，赐之千金。”左右曰：“庄子当能。”
太子乃使人以千金奉庄子。庄子弗受，与使者俱往，见太子曰：“太子何以教周，赐周千金？”太子曰：“闻夫子明圣，谨奉千金以币从者，夫子弗受，悝尚何敢言。”庄子曰：“闻太子所欲用周者，欲绝王之喜好也。使臣上说大王而逆王意，下不当太子，则身刑而死，周尚安所事金乎？使臣上说大王，下当太子，赵国何求而不得也！”太子曰：“然，吾王所见，唯剑士也。”庄子曰：“诺。周善为剑。”太子曰：“然吾王所见剑士，皆蓬头突鬓，垂冠，曼胡之缨，短后之衣，瞋目而语难， 王乃说之。今夫子必儒服而见王，事必大逆。”庄子曰：“请治剑服。”治剑服三日，乃见太子。太子乃与见王，王脱白刃持之。
庄子入殿门不趋，见王不拜。王曰：“子欲何以教寡人，使太子先？”曰：“臣闻大王喜剑，故以剑见王。”王曰：“子之剑何能禁制？”曰：“臣之剑，十步一人，千里不留行。”王大悦之，曰：“天下无敌矣。”
庄子曰：“夫为剑者，示之以虚，开之以利，后之以发，先之以至。愿得试之。”王曰：“夫子休，就舍待命，令设戏请夫子。”王乃校剑士七日，死者六十余人，得五六人，使奉剑于殿下，乃召庄子。王曰：“今日试使士敦剑。”庄子曰：“望之久矣！”王曰：“夫子所御杖，长短何如？”曰：“臣之所奉皆可。然臣有三剑，唯王所用，请先言而后试。”
王曰：“愿闻三剑。”曰：“有天子剑，有诸侯剑，有庶人剑。”王曰：“天子之剑何如？”曰：“天子之剑，以燕谿石城为锋，齐岱为锷；晋卫为脊，周宋为镡，韩魏为夹；包以四夷，裹以四时；绕以渤海，带以常山；制以五行，论以刑德；开以阴阳，持以春夏，行以秋冬。此剑直之无前，举之无上，案之无下，运之无旁。上决浮云，下绝地纪。此剑一用，匡诸侯，天下服矣。此天子之剑也。”文王芒然自失，曰：“诸侯之剑何如？”曰：“诸侯之剑，以知勇士为锋，以清廉士为锷，以贤良士为脊，以忠圣士为镡，以豪杰士为夹。此剑直之亦无前，举之亦无上，案之亦无下，运之亦无旁。上法圆天以顺三光，下法方地以顺四时，中和民意以安四乡。此剑一用，如雷霆之震也，四封之内，无不宾服而听从君命者矣。此诸侯之剑也。”王曰：“庶人之剑何如？”曰：“庶人之剑，蓬头突鬓，垂冠，曼胡之缨，短后之衣，瞋目而语难。相击于前，上斩颈领，下决肝肺。此庶人之剑，无异于斗鸡，一旦命已绝矣，无所用于国事。今大王有天子之位而好庶人之剑，臣窃为大王薄之。”
王乃牵而上殿，宰人上食，王三环之。庄子曰：“大王安坐定气，剑事已毕奏矣！”于是文王不出宫三月，剑士皆服毙其处也。
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