Those who exert their minds to cultivate conduct, separate themselves from the world and differ from common customs, engage in lofty discourse and express grievances and criticisms, all for the sake of being aloof and superior – this is what the scholars of the mountains and valleys, those who reject the world, and those who waste away and plunge into the abyss delight in.
Those who speak of benevolence, righteousness, loyalty, and trustworthiness, and practice respect, frugality, and deference, all for the sake of self-cultivation – this is what the scholars of peaceful times, those who teach and instruct, and those who travel and dwell among learners delight in.
Those who speak of great achievements, establish great reputations, observe the rituals between ruler and minister, and rectify the hierarchy of high and low, all for the sake of governing – this is what the scholars of the court, those who honor the ruler and strengthen the state, and those who strive for merit and territorial expansion delight in.
Those who retreat to marshes and lakes, dwell in idle and open spaces, fish and live in leisure, all for the sake of non-action – this is what the scholars of the rivers and seas, those who avoid the world, and those who have leisure time delight in.
Those who blow and breathe, exhale the old and inhale the new, imitate bears hanging from trees and birds stretching their wings, all for the sake of longevity – this is what the practitioners of daoyin, those who nourish their bodies, and those like Peng Zu who attained great age delight in.
But as for those who do not exert their minds yet are naturally lofty, do not preach benevolence and righteousness yet are naturally cultivated, do not seek merit and fame yet bring about good governance, do not retreat to rivers and seas yet are naturally at ease, do not practice daoyin yet naturally attain longevity – they forget everything yet possess everything. Tranquil and boundless, all virtues follow them. This is the Way of Heaven and Earth, the virtue of the Sage.
Therefore it is said: Serenity, stillness, emptiness, and non-action are the equilibrium of Heaven and Earth and the essence of morality. Thus, the Sage rests; resting, he becomes calm and easy. Calm and easy, he becomes tranquil. Calm, easy, and tranquil, worries and troubles cannot enter him, and evil influences cannot assault him. Thus, his virtue is complete and his spirit is unimpaired.
Therefore it is said: The Sage’s life moves with Heaven; his death is a transformation with things. At rest, he shares the nature of Yin; in motion, he flows with the waves of Yang. He does not initiate good fortune, nor does he bring about disaster. He responds only when stimulated, moves only when compelled, and acts only when there is no other choice. He discards knowledge and artificiality, and follows the Principle of Heaven. Therefore, he suffers no natural disasters, is not burdened by things, is not criticized by people, and is not blamed by spirits. His life is like floating; his death is like resting. He does not deliberate, nor does he plan ahead. He is luminous but not dazzling; he is trustworthy without making promises. When he sleeps, he does not dream; when he awakens, he has no worries. His spirit is pure, and his soul is not weary. Emptiness and tranquility – this is to be in harmony with the Virtue of Heaven.
Therefore it is said: Grief and joy are deviations of virtue; pleasure and anger are transgressions of the Way; likes and dislikes are losses of virtue. Therefore, a mind free from sorrow and joy is the perfection of virtue; unity without change is the perfection of stillness; encountering no resistance is the perfection of emptiness; not interacting with things is the perfection of tranquility; meeting no opposition is the perfection of purity.
Therefore it is said: If the body is labored without rest, it will become exhausted; if the spirit is used without ceasing, it will become fatigued; fatigue leads to depletion. The nature of water is such that if it is not mixed, it is clear; if it is not disturbed, it is calm. But if it is blocked and does not flow, it also cannot remain clear – this is an image of the Virtue of Heaven. Therefore it is said: Pure and unmixed, still and unified without change, tranquil and non-acting, moving in accordance with Heaven – this is the Way of nourishing the spirit.
Those who possess the swords of Gan and Yue keep them in cases and dare not use them, for they treasure them supremely. The spirit flows in all four directions, reaching everywhere, extending up to Heaven and spreading down to Earth. It transforms and nourishes all things, yet cannot be given form. Its name is “Same as the Emperor.” The Way of pure simplicity lies only in guarding the spirit. Guard it and do not lose it, and you will become one with the spirit. Mastering this unity leads to harmony with the Order of Heaven. As a common saying goes: “The multitude values profit; the incorruptible scholar values reputation; the worthy person values aspiration; the Sage values the spirit.” Therefore, “simplicity” means having no mixture; “purity” means not impairing one’s spirit. One who embodies pure simplicity is called the True Person.
Note
Peng Zu (彭祖):
A legendary figure in Chinese mythology renowned for his extraordinary longevity, said to have lived for over 800 years during the Shang Dynasty. He is the archetype of the longevity seeker and is frequently cited in Daoist texts as a master of health-preserving practices.
The True Person (真人):
A central Daoist ideal referring to one who has attained unity with the Dao. The True Person lives in perfect harmony with nature, free from artificial desires, emotional disturbances, and the constraints of conventional morality. This concept is foundational in Zhuangzi’s philosophy.
Swords of Gan and Yue (干越之剑):
Gan and Yue were two ancient states in southern China (during the Spring and Autumn period) famous for producing exceptionally fine and sharp swords. The most famous example is the Sword of Goujian, King of Yue, which was discovered in 1966 still remarkably sharp after over 2,000 years. Zhuangzi uses these swords as a metaphor: just as precious swords are kept in cases and rarely used because they are treasured, so too should one treasure and guard one’s spirit with the utmost care.
Bear Hanging, Bird Stretching (熊经鸟申):
This refers to ancient Daoist physical exercises known as daoyin (导引), a precursor to practices like Qigong and Tai Chi. Practitioners imitated the movements of animals – such as bears hanging from trees and birds stretching their wings – to circulate qi (vital energy), promote health, and extend longevity. The phrase “exhale the old and inhale the new” (吐故纳新) originates from this passage and has become a common idiom meaning to discard the stale and absorb the fresh.
Non-Action (无为 -Wuwei):
A core Daoist principle meaning action that is spontaneous, effortless, and in harmony with the natural flow of things. It does not mean doing nothing, but rather avoiding forced, artificial, or self-conscious action. In this chapter, Zhuangzi contrasts the wuwei of the Sage with the deliberate efforts of various other types of people.
Yin and Yang (阴阳):
The two complementary forces in Chinese cosmology. Yin represents passivity, stillness, darkness, and receptivity; Yang represents activity, movement, light, and creativity. The Sage harmonizes with both: at rest, he shares the nature of Yin; in motion, he flows with Yang.
The Order of Heaven (天伦 -Tianlun):
In this context, Tianlun refers to the natural law or the inherent order of the cosmos, not merely familial bonds. To be in harmony with Tianlun is to align one’s spirit with the fundamental rhythms of nature.
Pure Simplicity:
A Daoist aesthetic and spiritual ideal meaning “pure and unadorned.” It describes a state of being that is natural, uncorrupted by artificial influences, and free from mixture. This concept deeply influenced Chinese poetry, painting, and literature, where plainness and naturalness were regarded as the highest forms of beauty.
“Scholars of the Mountains and Valleys / Rivers and Seas”:
These terms refer to recluses or hermits who withdrew from society. “Mountains and valleys” emphasizes physical seclusion, while “rivers and seas” suggests a broader spiritual detachment from worldly affairs. Zhuangzi acknowledges these figures but ultimately transcends their deliberate avoidance, advocating instead for an inner freedom that does not require physical retreat.
“His life is like floating; his death is like resting”:
This famous phrase expresses the Daoist view of life and death as natural, interchangeable phases of existence. Life is like a temporary floating on the surface; death is a return to rest. This idea gave rise to the literary allusion “floating and resting” (浮休), used by later poets such as Xin Qiji to reflect on the transience of life.
“Luminous but not dazzling” (光矣而不耀):
This phrase, also found in the Daodejing, describes the ideal demeanor of the Sage: radiant and influential, yet gentle and unimposing. It reflects the Daoist value of humility and non-domination – one’s presence illuminates without overwhelming others.
刻意第十五
刻意尚行，离世异俗，高论怨诽，为亢而已矣。此山谷之士，非世之人，枯槁赴渊者之所好也。语仁义忠信，恭俭推让，为修而已矣。 此平世之士，教诲之人，游居学者之所好也。语大功，立大名，礼君 臣，正上下，为治而已矣。此朝廷之士，尊主强国之人，致功并兼者 之所好也。就薮泽，处闲旷，钓鱼闲处，无为而已矣。此江海之士， 避世之人，闲暇者之所好也。吹呴呼吸，吐故纳新，熊经鸟申，为寿而已矣。此道引之士，养形之人，彭祖寿考者 之所好也。若夫不刻意而高，无仁义而修，无功名而治，无江海而闲 ，不道引而寿，无不忘也，无不有也。淡然无极而众美从之。此天地 之道，圣人之德也。
故曰：夫恬惔寂漠，虚无无为，此天地之平而道德之质也。故曰： 圣人休，休焉则平易矣。平易则恬淡矣。平易恬淡，则忧患不能入，邪气不能袭，故其德全而神不亏。故曰：圣人之生也天行，其死也物化 。静而与阴同德，动而与阳同波。不为福先，不为祸始。感而后应， 迫而后动，不得已而后起。去知与故，循天之理。故无天灾，无物累 ，无人非，无鬼责。其生若浮，其死若休。不思虑，不豫谋。光矣而不耀，信矣而不期。其寝不梦，其觉无忧。其神纯粹，其魂不罢。虚 无恬淡，乃合天德。故曰：悲乐者，德之邪也；喜怒者，道之过也； 好恶者，德之失也。故心不忧乐，德之至也；一而不变，静之至也； 无所于忤，虚之至也；不与物交，淡之至也；无所于逆，粹之至也。 故曰：形劳而不休则弊，精用而不已则劳，劳则竭。水之性，不杂则 清，莫动则平；郁闭而不流，亦不能清；天德之象也。故曰：纯粹而不杂，静一而不变，淡而无为，动而以天行，此养神之道也。
夫有干越之剑者，柙而藏之，不敢用也，宝之至也。精神四达并流 ，无所不极，上际于天，下蟠于地，化育万物，不可为象，其名为同帝。纯素之道，唯神是守。守而勿失，与神为一。一之精通，合于天伦。野语有之曰：“众人重利，廉士重名，贤士尚志，圣人贵精。” 故素也者，谓其无所与杂也；纯也者，谓其不亏其神也。能体纯素，谓之真人。
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