諸子百家 The Hundred Schools of Thought

諸子百家
The Hundred Schools of Thought

諸子指孔子、老子、墨子、管子、莊子、荀子、孟子、韓非子、呂不韋等人物，百家指儒家、道家、墨家、名家、法家等學術流派。諸子百家是後世對先秦學術思想人物和派別的總稱。春秋戰國時代，王權衰落，封建制度解體，封建貴族獨佔文化的局面被打破。這時期有思想的知識分子，面對現實的社會問題和人生問題，提出了解決的辦法和思想。《諸子百家》是中國古代人民智慧的結晶，是歷史文化非常重要的部分。

The Hundred Schools of Thought is a generic term for the philosophical schools of the Spring and Autumn and Warring States Periods (770-220BC). In Chinese, the literal meaning is Many Philosophers and a Hundred Schools of Thought. The philosophers refer to figures such as Confucius, Laozi, Mozi, Guanzi, Zhuangzi, Xunzi, Mencius, Han Feizi, Lu Bu-Wei and others. The Hundred Schools of Thought is the general term used by later generations for the scholars and schools of pre-Qin academic thought. During the Spring and Autumn Period and the Warring States Period, royal power declined, the feudal system disintegrated, and the monopoly that the feudal aristocracy held over high culture was broken. Intellectuals in this period proposed solutions and ideas in the face of specific social problems, and they also addressed the more general problems of life present in any age. The Hundred Schools of Thought is the crystallization of the wisdom of the ancient Chinese people, and it is a very important part of the history and culture of human civilization.

老子簡介 Introduction to Laozi

老子是中國古代哲學家和作家，《道德經》的作者，道家學派的創始人。 他也被道教和其他中國傳統宗教奉為神明。

老子是半傳奇人物，通常被視為公元前 6 世紀春秋時期孔子的同儕。 然而，後來一些歷史學家認為他其實生活在公元前 4 世紀的戰國時期。

20世紀中葉，多數學者開始主張老子並非真實的歷史人物。他們因此認為《道德經》必定是多位作者的作品。 關於老子的生平有幾個不同的故事，而人們最熟悉的聲稱他是公元前 6 或 5 世紀與孔子同時代的人，姓李，名耳或聃。

Laozi (often translated "Old Master" and Lao-Tzu) was an ancient Chinese philosopher and writer. He is reputed to be the author of the Dao De Jing (Tao Te Ching), and is thought to be the founder of philosophical Taoism. He is also a deity of religious Taoism and other traditional Chinese religions.

Laozi is a semi-legendary figure usually portrayed as a 6th-century BC contemporary of Confucius in the Spring and Autumn period. However, some modern historians consider him to have lived during the Warring States period of the 4th century BC.
 

In the mid-twentieth century, most scholars concluded that Laozi was not a historical person and that the Dao De Jing was a compilation of Daoist written by many authors. There are several contradictory accounts of the life of Laozi, and the most commonly accepted states that he was a contemporary of Confucius during the 6th or 5th century BC. His surname was Li and his personal name was Er or Dan.


第一章   Chapter One

道可道、非常道。名可名、非常名。
任何可以完整地解釋真理的道理不可能正確地代表宇宙的終極真相。
人為事物指定的名稱都無法完全反映其真實的本質。

Any path to truth which can be explained in its entirety cannot represent Ultimate Truth.
Any name assigned to something is arbitrary and is unable to reflect fully its true essence.

第二章   Chapter Two

有無相生，難易相成，長短相形，高下相盈，音聲相和，前後相隨，恒也。

因此，以下這些原則是永恆的真理：

存在的與不存在的相互創造；

難易相得益彰；

長短彼此映襯；

高低相依；

音調和唱聲和諧地相互依存；

最先的和最後的彼此跟隨。

Thus these are eternal truths:

Existence and non-existence create each other;

Difficult and easy complement each other;

Long and short form each other;

High and low rest on each other;

Musical tones and voice interdepend in harmony;

First and last follow each other.

第八章   Chapter Eight

上善若水。水善利萬物而不爭，處衆人之所惡，故幾於道。

「善」的最高境界就像水。水善於滋潤萬物而不與萬物相爭，處在眾人所不喜低下的地方，因此水的性質最接近於「道」。

The highest state of "goodness" is like water. Water benefits all things without competing with them, and it runs down to low places which most people disdain. Therefore, the nature of water is closest to "The True Way".

居善地，心善淵，與善仁，言善信，正善治，事善能，動善時。夫唯不爭，故無尤。

最善的人願意居於卑下位置，心善於沖虛而保持沉靜，相處善於仁愛地待人，說話善於表達實情，在正道上善於使萬物平治，辦事善於發揮專長，行動善於把握時機。所作所為正因有謙讓不爭的美德，所以無過患。

The righteous person is willing to occupy a lowly position, humble at heart and calm on the surface, good at dealing with others in kindness, good at speaking the truth, good at keeping all things in order while walking the true path, good at making use of personal strengths in handling affairs, and good at choosing the most appropriate times to act. It is precisely because of the virtue of humility and avoidance of conflict that no fault or regret occurs.

第二十二章  Chapter Twenty-Two

不自見故明，不自是故彰，不自伐故有功，不自矜故長。

不一味自我表現，才是高明; 不自以為是，才能看得清楚 (或才能彰顯是非); 不自吹自擂，才能成功; 不驕傲自滿，才能長進 (或才能長久)。

自伐  自誇、驕傲

自矜  自誇、自負

(矜功自伐  以為功高而自我誇耀)

Only by not seeking to exalt yourself can you be considered wise; only by not being self-righteous, can you see clearly (or correctly display the ideals of right and wrong). Only by not boasting, can you succeed; and only by not being arrogant and complacent, can you grow (or achieve anything of lasting value).

夫唯不爭，故天下莫能與之爭。

正因為不與人爭，所以天下沒有人能與他爭。

It is precisely because he does not compete with others that no one in the world can compete with him.

第三十三章  Chapter Thirty-Three

知人者智，自知者明；勝人者有力，自勝者強。知足者富。強行者有志。不失其所者久。死而不亡者壽。

能正確認識別人算是有智慧的，但能正確認識自己才是聰明的。能戰勝別人的人具有力量，但能克服自己缺點的人才算剛強。知足的人才是富有的。堅持不懈的就是有志。不離棄自己本分的人能長久不衰。肉體雖死正義精神卻仍存的人，才算是真正不朽。

To have the ability to accurately assess others is to be wise, but to know oneself is to be truly enlightened. Those who can overcome others have strength, but those who can overcome their own shortcomings are mighty. Only those who are content are truly rich. Perseverance shows true willpower. Those who do not abandon their duty are the ones who endure long. Those who manifest the spirit of justice live on despite the death of the physical body.

第四十章  Chapter Forty

反者道之動，

道的根本法則，就是一切事物在兩種屬性之間不斷相互往對立面運行，到臨界點便返回，如此反覆循環。

The fundamental operation of the Dao (The Way) is that all things constantly shift between two extremes, returning once they reach a critical point, and therefore continuously cycling in this manner.

弱者道之用，

道的作用是微妙、柔弱的。一切事物最終都回歸到弱的屬性。

The effect of the Dao is subtle, and everything eventually reverts to a state of weakness.

天下萬物生於有，有生於無。

天下的萬物產生於看得見有形象的事物，有形象的事物又產生於不可見、無形質的混元無極，即 '道' 本身。

(我們現在知道，所有的物質本質上都是冰凍起來的能量，而能量是無形的，看不見的。)

All things in the world arise from the visible and tangible, and the visible and tangible in turn arise from the invisible and intangible, that is, from the 'Dao' itself.

(We now know that all matter is in essence frozen energy, and energy is formless and invisible). 

第四十二章  Chapter Forty-Two

物或損之而益，或益之而損。

任何事物，或許表面上看來受損，而實際上卻是得益，或表面上看來得益，而實際上卻受損。

What on the surface appears to be a loss could actually turn out to be beneficial, and what appears to be beneficial may ultimately result in a loss. 

第四十二章全文

Whole text of Chapter Forty-Two

道生一，一生二，二生三，三生萬物。

萬物負陰而抱陽，冲氣以為和。

人之所惡，唯孤、寡、不穀，而王公以為稱。

故物或損之而益，或益之而損。

人之所教，我亦教之，梁強者不得其死，吾將以為教父。

「道」是萬物化生的總原理，萬物化生的過程是由此總原理的「道」生出而化分為陰陽兩氣。陰陽兩氣交合，於是產生了和氣。萬物由陰陽而生，而陰陽兩氣互相激盪而生成新的和氣體，造就萬物。

人所厭惡的，就是「孤」、「寡」、「不穀 (不善)」，但王公反而是這樣稱呼自己的 (王公寧願自損，自稱「孤」、「寡」、「不穀」，為的是平衡陰陽兩氣)。

所以任何事物，表面上雖或許看來是受損的，實際上卻可能會得益，表面上看來是得益的，實際上卻可能會受損。

古人的話這樣教導我，我也這樣去教誨別人。

強暴的人死無其所。我把以上這些道理作為教人的基本要義。

"Dao" is the general principle behind the creation and transformation of all things, and what is formed divided into Yin (feminine energy) and Yang (masculine energy). The Yin and Yang meet and merge, finding a balance and producing a harmonious state. All things are born from Yin and Yang, and the two stimulate each other to generate new situations and creations, benefiting all that exists.

What people despise are "loneliness", "lack", and "what is bad", but the royal princes address themselves using these very terms! (the princes do this to bring balance to the Yin and Yang).

So anything that appears to be disadvantageous on the surface may actually be beneficial, and what appears to be beneficial might actually be disadvantageous.

The ancients taught me this way, and I in turn teach it to others.

Violent ones die ignominiously. I take the above principles as the basic foundation for my teaching.

 

第四十六章 Chapter Forty-Six

禍莫大於不知足；咎莫大於欲得。故知足之足，常足矣。

禍害沒有比不知足更大的了；過失沒有比貪得無厭更嚴重的了。因此，知道到甚麼地步就該滿足的人，才能長久感到充足的。

There is no greater evil than dissatisfaction with a reasonably comfortable lot in life, and no fault greater than insatiable greed. Thus, the one who appreciates what he or she possesses is able to enjoy lasting contentment.

第五十八章  Chapter Fifty-Eight

禍兮，福之所倚；福兮，禍之所伏。

禍與福互相依存，福可能因禍而生，而禍中或許隱伏著福的因子。

(雖然處在災禍中，也許幸福正在臨近；雖然處在幸福中，災禍或許正潛伏着。因此，在困境中， 我們要看到光明；在順利時，我們要謙虛謹慎。)

Blessings may be born from misfortune, and the seeds of happiness may be hidden in misfortune.

也作「禍福相倚」Blessings and misfortunes are interdependent. 

第六十三章  Chapter Sixty-Three

為無為，事無事，味無味。大小多少，報怨以德。圖難於其易，為大於其細；天下難事，必作於易，天下大事，必作於細。是以聖人終不為大，故能成其大。夫輕諾必寡信，多易必多難。是以聖人猶難之，故終無難矣。

以無為的態度去有所作為，以不滋事的方法去處理事物，在恬淡無味中尋找味道。大生於小，多起於少，德行能化解怨懟，防止憤恨繼續滋長。解決困難要從容易的地方入手，想做大事要從細小的地方入手。天底下的難事，都是從容易處做起的；天底下的大事，都是從小事情做起的。因此，有智慧的人始終不貪圖大貢獻，所以能做成大事。那些輕易許諾的人必定缺乏信用，把事情看得太容易的人勢必碰到重重困難。因此，有智慧的人總是正確地衡量困難，所以最終就沒有困難了。

Achieve things through cooperating with the course of events (act through apparent inaction), deal with things in a trouble-free way, and find taste in what seems tasteless. The large is born of the small, and plenty arises from little. Virtue can dissolve resentment and prevent it from continuing to grow. To solve difficulties, start from the easiest places, and to do great things, begin from what is smallest. The hard things in the world arise from the easy; the big things in the world grow from the small. Therefore, wise ones are never ambitious to make great contributions, and so can accomplish tremendous things. Those who promise lightly have little credibility, and those who suppose hard things to be easy are bound to encounter difficulties. In view of these facts, wise ones always carefully evaluate difficulties, and so in the end are able to resolve them effortlessly.

第六十四章 Chapter Sixty-Four

合抱之木，生於毫末；九層之台，起於累土；千里之行，始於足下。

張開手臂都很難抱住的粗大樹木，是由極細小的秧苗長成的；

九層的高臺，是由一筐一筐的泥土堆砌的；

千里路的長途跋涉，是從一步開始的。

Trees with trunks so thick that they cannot be embraced are grown from tiny shoots;

A tower nine stories in height is gradually built up using clay;

A long journey of a thousand miles begins with one step.

為者敗之，執者失之。是以聖人無為故無敗，無執故無失。

行事太刻意的人容易失敗，頻繁干預的人容易蒙受損失。因此有智慧的人避免行事太刻意，所以不會招致失敗；避免無謂地干預事態的發展，所以不遭受損失。

People who act too deliberately are prone to failure, and those who frequently interfere in the development of events will incur losses. Hence the wise one avoids acting too deliberately so that he does not fail, and avoids needlessly intervening in events so that he does not suffer losses.

民之從事，常於幾成而敗之。慎終如始，則無敗事。

人們辦事情，經常在接近成功的時候失敗。在事情將要結束時能像開始時一樣謹慎，就不至於失敗。

People often fail when they are on the very verge of success. So pay as much attention to the end as to the beginning, for then there will be no failure.

是以聖人慾不欲，不貴難得之貨；學不學，復眾人之所過。以輔萬物之自然而不敢為。

於是有智慧的人追求人所不追求的，不看重難以得到的貨物，學習別人所不學的，教導百姓，糾正他們錯誤的想法 。目的在於遵循萬物的自然本性而避免妄加干預。

Therefore, the wise one pursues what others do not pursue, does not value goods which are difficult to acquire, learns what others do not learn, and teaches the people in order to correct their mistaken ideas. The ultimate purpose is to follow the natural order of all things and avoid any unnecessary interference in the development of events.

第七十二章 Chapter Seventy-Two

聖人自知不自見，自愛不自貴。故去彼取此。

有智慧的人有自知之明，但不自我表現；有自愛之心，但不妄自尊大。所以要捨棄後者（自我表現、妄自尊大）而保持前者（自知之明、自愛之心）。

The wise one has self-knowledge, but does not brag; self-respect, but is not arrogant. So let go of the latter (bragging and arrogance) and keep the former (self-knowledge and self-respect).

墨子簡介 Introduction to Mozi

《墨子》是先秦墨家學派的著述總匯。曾相傳是戰國墨翟(約前470-前390年)撰，其實應該是墨翟的弟子及其再傳弟子匯編的墨子言行。墨翟是春秋末戰國初的宋國思想家和政治家，出身工匠，聚徒講學。墨家與儒家是當時影響最大的學派。

《墨子》今存五十三篇，提倡「兼爱」、「非命」、 主張「節用」、「節葬」和「非樂」，涵蓋了哲學、邏輯學、心理學、政治學、倫理學、教育學、科學等多個學科內容。書中《經》上下等六篇是後期墨家的作品，在認識論、邏輯學和自然科學方面卓有建樹。

"Mozi" is a collection of writings from the pre-Qin Mohist school. It is said that it was written by Mo Di (lived about 470-390 BC) in the Warring States Period.

In fact, it should probably be viewed as the words and deeds of Mozi compiled by his disciples and their followers. Mo Di was a thinker and statesman of the State of Song  in the late Spring and Autumn Period / early Warring States Period.

Trained as a craftsman (perhaps as a carpenter), he gathered students around him and delivered lectures. Mohism and Confucianism were the most influential schools of thought at that time.

There are fifty-three surviving chapters of Mozi, which advocate "universal love", "non-fatalism", "frugality", "simple burials" and "avoidance of costly rites involving music by the rulers (which put a great tax burden upon the people at the time)". The content covers philosophy, logic, psychology, political science, ethics, education, science, and other disciplines besides.

The six chapters in the book entitled "The Classics" are the works of the late Mohists, and made significant contributions to epistemology, logic and natural science.

第一卷 《親士》

Book 1 Chapter Entitled "Befriending the Learned" 

君子自難而易彼，眾人自易而難彼。

品德高尚的人自己承擔艱難的事，讓別人去做較容易的事；而一般人卻相反，自己攬取容易的事，讓別人去處理艱難的事。

The person of noble character takes on the hard tasks and lets others do the easy things; most people, on the contrary, choose the easy things and let others deal with the difficult tasks.

同義詞:  嚴於律己，寬以待人

Synonym: Be strict with yourself, but understanding toward others

第一卷  《修身》

Book 1 Chapter Entitled "Self-Cultivation" 

言無務為多而務為智，無務為文而務為察。

說話不要繁瑣，而要蘊含智慧；不要文采絢麗，而要意思明確。

Speech need not be wordy, but should contain wisdom; need not be brilliant in literary terms, but should possess clarity of meaning.

務言而緩行，雖辯必不聽。

說話積極但行動遲緩的人，即使能言善辯也沒人會聽信他的話。

One who speaks enthusiastically but is slow to put words into action will not be believed despite conveying ideas persuasively.

君子力事日強...

君子努力做事而能力日漸強大...

或

君子每天都努力而有進步...

The person of noble character works hard and his or her ability grows stronger day by day...

OR

The person of principle makes progress every day through effort...

第一卷  《所染》

Book 1 Chapter Entitled "On Dyeing"

子墨子言見染絲者而歎曰：「染於蒼則蒼，染於黃則黃。所入者變，其色亦變。五入必而已，則為五色矣。故染不可不慎也。」

墨子解釋他曾經看過染絲的過程而大發感嘆，說: 絲染於青色的染料 就成為青絲,染於黃色的染料就成為黃絲。絲放入不同的染料中,就會染成不同的顏色。經過五次之後，就變為五種顏色了。由此可見,「染」不能不謹慎。

(墨子以染絲作為比喻, 說明環境、朋友等外在因素對於人的性格、事業的成敗有不可忽視的影響。)

Mozi explained that he once watched a dyer of silk at work, sighed, and said: What is dyed in blue becomes blue, what is dyed in yellow becomes yellow. When the silk is put in a different dye, its color also becomes different. After having been dipped five times, it has changed its color five times. Therefore dyeing should be done with great caution.

(Mozi used dyeing silk as a metaphor to illustrate that external factors such as environment and friends have a great impact on personal character and the success or failure of endeavors.)

第五卷  《非攻中》

Book 5 Chapter Entitled "Condemnation of Offensive War II"

墨子曰：「古者有語：『謀而不得，則以往知來，以見知隱』。謀若此，可得而知矣。」

墨子說:「古人言道: 『如果思考不出結論，就根據過去的經驗推斷未來; 

根據顯現的跡象推知隱微。』這樣推論，可以獲得對事物的了解。」

Mozi remarked: "The ancients said: 'If you cannot think out a workable plan, you can infer the future from the past experience; infer what is hidden from the manifest signs.' This kind of reasoning can enable one to gain an understanding of things."